If .'06'. 
 
 Srom f ^e £i6rati? of 
 
 in (glemort^ of 
 3ubge ^amuef (tttiffer Q0recftinribge 
 
 (Jjresenteb 61? 
 
 ^atnitef (Qliffer QSrecftinrtbge &ong 
 
 to f 9e Slx^vmi^ of 
 
 (Princeton C^eofogicaf ^eminarj 
 
 

lOHANNES EDWARBS 
 
 . S .T.P. 
 
PREACHER. 
 
 A 
 
 DISCOURSE 
 
 Shewing, what are the Particular 
 
 Offices and Employments 
 
 Of thofeof that 
 
 Charader in the Church. 
 
 With a Free Cenfure of the moft com- 
 mon FAILINGS and MISCAR- 
 RIAGE S of Perfons in that Sacred 
 Employment. 
 
 To which is added, 
 A Catalogue of fome Authors who may be 
 beneficial to Young Preachers and Stu- 
 dents in Divinity, 
 
 ^/^ 
 
 /. 
 
 By JOHJ\ E D WA R D S, D. D. 
 
 Cf)e ®econB Cflttion. 
 
 LONDON: 
 
 Printed for J. {{ohhijcn, J.Lr.mpicc^ and J, If '-'.if 
 MDCCV. 
 
(n 
 
 THE 
 
 preIfAge 
 
 TO MY 
 
 Reverend Brethren 
 
 OF THE 
 
 d L E R G Y. 
 
 IKnow none to whom the following Pa- 
 pers can be more fuitably and proper- 
 ly addreffcid than to your felves. The 
 Great and Noble Theme which I handle is 
 your Peculiar Concern, and* is moft wor- 
 thy of you 5 and therefore you have a pro7 
 per Flight tp it, and it defervedly claim^ 
 your Patronage. 
 
 . Belides, I have been encouraged by 
 fpme of you to deliver my Thoughts im-; 
 partially concerning the Sacred Office of 
 Preaching, to offer Direaions; about th^ 
 
h The FKEFACE. 
 
 Right auna^ing; that.important -Task, and 
 tb.take notice of (lie Failings of. the. Pul- 
 pit. And I the ratljer comply with youf 
 DcfireSjbecaufe of my frequent Illneffesand 
 Indifpofitions, which have in a great Mea- 
 fure urrfitted nie for that Work which I 
 took fo mdch ^Pleafiire in (for^ tVmkl 
 could as truly as any Nfan apply that to my 
 felf, which Mr. Herbert gives as one Cha- 
 fafter of a Clergy-man, The Fulplt is hh 
 Jo) and his^Jhroiti) but however, 1 will 
 if ill Preach by being helpful to others to 
 difcharge th.^t Offrce arighr. 
 
 I moft freely own that J have riot come 
 upto the Eieeilency and Dignity of my 
 Subjeft, and perhaps no-one can. I am ve- 
 ry willing to acknowledge my own Difa- 
 bility : an'iwhriUVr attempt to remedy tfee 
 Defect 6f'©tbers, r am fendble thati haite 
 far gieatei^dfrriy' own. But this doth n6t 
 deter me from the prefenr Performance, for 
 rho we h;ive all'of us our li^^erfcftibns, 
 yet we may mutually ferveofte another by 
 6ur (incere Advices and Counfels, by our 
 friendly Cenfures and Admonitrons. Ahd 
 this is the thing that on my part I have un- 
 dertaken : For Ttelieve we all agree in thf5, 
 fhat there wants feme Reformation of oar 
 Fi^lpifs, and that there fhoald b« fotne 
 
 Curcf 
 
The FKEF4CE. iii 
 
 Cure applied to the Maladies they labour 
 under. 
 
 I have more particularly infifted on the 
 DoSrines which I thought a Preacher of the 
 Gofpel is indifpenfibly obliged to inftruft 
 his People in, but which I obferved were 
 either too often Omitted, or ( which is 
 Worfe ) Mifreprefented and Vilified. And 
 here I am fure I (hall have every unbiaffed 
 ^nd confiderate Churchman on my fide* 
 Our Learned and Pious Biftiops, our Con- 
 vocations, our Univerfities, and the Body 
 of our Clergy have gained immortal Re- 
 nown by their adhering to that Faith which 
 our Church in her Articles and HowHies 
 propounds to you, and which in the main 
 agrees with the Confcjjlons of Faith of o- 
 ther ReformedCh\JiXch^%. That none of us 
 may beenclined to vary from this Standard, 
 that we 'may notrevolt and degenerate from 
 the Principles arki [)oa:rines of our Church, 
 which fhereceived from the Holy Scriptures, 
 is my defign in particularly mentioning them 
 in t;hc enfuingBook,and propoundinp, them 
 tomy Brethren aa the deferved Subjefts of 
 their Difcourfes from the Pulpit. And nov^% 
 ifnthis Preface I will take occafion to offer 
 the Reafons which induced me to take no- 
 tice of the fauitineis, of thQle: l^rc^ichers 
 
 A ? who 
 
iv The FKEFAC E. 
 
 who (hall at any time negleft or pervert 
 thefe Doftrines. 
 
 I. This 1^ a Reflexion on the Keformati- 
 on. We had this Chriftian Faith brought 
 over betimes into this Ifland by the firft 
 Planters of the Gofpel, and it continued in 
 the Britijl) Churches till Popery depraved 
 it : but even then there were fome that 
 ftood up and aflerted it : and at the Hap- 
 py Reformation it was eOablifhed by thofe 
 Eminent Perfons whom God ftirr'd up here 
 in this Nation, as he did others in Foreign 
 Countries. Amofigft us thefe Doftrines 
 continued and flourilhed a confiderable 
 time, even in the Reigns of three Excellent 
 Princes : at which time the contrary Opi- 
 nions were reckon'd in the number of Po- 
 pjflj Errors, as we plainly fee in Bifhopjen?- 
 ePs Defence of his Apology^ and in Dr. Sut- 
 cliff's Survey of Popery, and in Bifnop HaWs 
 Treatifc of the Old Religion., as alfo in ?f //- 
 let's Synop/is of Popery -^ where the Doftrine 
 of Free Hilly and Jn^iification hyj^^orks^ 
 and i\\^ denying of PredeUination., o\ Origi- 
 nal Sin^ and Special Grace in Converfion are 
 reckoned as the proper Tenents of the 
 Church of Rome, And it may be remark- 
 ed (whatever Obfervation may be made in 
 
 othef 
 
The PRE FAC E. V 
 
 other Countries J that among us if hath 
 been iatal to theic Doftrincs to be often 
 befriended by thofe who were Wejl- wilier? 
 to Rome and lO Arbitrary Govcrn^aent. We 
 Vnow the time when none were running 
 fafter into the Embraces of that Church, 
 and favoured its SuperfVitious Ceremonies, 
 and none were more flatning AfTerters of 
 Abfolute and Defpotick Sway than thofc 
 who approved of and preached up ihefeO- 
 pinions. And theEfFefts of the Conjpnfri- 
 on and Affinity of thefe Perfwafions would 
 be too vifible at this day, if we were not 
 blefTed by the Divine Providence with a 
 QUEEN of extraordinary Moderation and 
 Prudence, who both before her coming to 
 the Throne, and ever fince haih given us 
 abundant affurance of her implacable A- 
 verfenefs, not only to the Religion of the 
 Church of Rome, but to the Arbitrary and 
 Exorbitant Rule of Princes, and if we were 
 not alfo bleffed with fuch Prelates and O- 
 verfeers of our Church as fet before their 
 Eyes that Glorious Example of Royal Mo- 
 deration. 
 
 So it is that the great and furious main- 
 tainers of the Rentonjirant Do(f^rines do ea- 
 fily flip into feme of thofe of the Rowan 
 Qtholicks^ and (hew a great Favour for 
 
 A 3 them. 
 
vi The F KEF ACE. 
 
 them. The States in the Low Countries 
 complained that the ArminUn Difputants 
 among them had created them more trouble 
 than the King oi Spain had by all his Wars. 
 And truly it feems natural to that fort of 
 Men to be unquiet and turbulent, to blufter 
 and make a noife, and to endeavour to ban- 
 ter Men into their Opinions, and thereby 
 to make way for the Tenents of another 
 Church. Far be it from me to infinuate 
 that all thofe who defend i\it Arminian 
 boftrines, have a Biafs upon them towards 
 Popery. We have a plain and undeniable 
 Confutation of this in our own Chiirchmen. 
 But yet I obferve that the Grand ARMf- 
 NIAN Tohits are fometimes joyned vvith 
 fomeofthe Articles of the Church of Rome^ 
 in other Perfons befides thofe that are of the 
 Rorridit Communion, and ge hand in hand 
 to$:ether. 
 
 One of our Divines, lately fixed in an 
 Ecclefiafrical Poft of great Eminency, tells 
 the World, tho God's Cirace be Alt^igkty^ yet 
 Mun is not a proper Ohjelt for this Omnipo^ 
 Iftnce to exert it Jclf upon : for fljoM he be 
 pr.(:e'd even to his ovpn Good^ that CompHlfiof^ 
 vpould not ofily take arvay the Merit cfthc Ali^ 
 i>}it the very Nature of the Perfon^ whofe verf 
 ^fijngtiifhing CharaHer is Choice and Fret- 
 
 dom 
 
rhe PREFACE. vii 
 
 dom ofCofiJeni. Tho' the Converfion of 
 Sinners be io frequently atiriburcu in Scrip- 
 ture to the Almighty Po.verof God ( the 
 fame that was exerted at the Creation *of 
 all things out of nothing;, and the raifing 
 of Chri ft from the dead ) yet this Writer 
 difovvns it, that he may uphold the Do- 
 ftrineof Free (F/7/ (which he calls Chous 
 and Freedom afConfent , ) and we fee this 
 fifoftrine draws in with it that of Merit. 
 This Author aflerts that Man hath nothing 
 to do with the Almighty Grace of God, 
 which indeed is fomething more than his 
 Brethren of the Rontqnftnmt Perfwafion will 
 allow of. But but of the extraordinary 
 ^^.indnefs which he hath to Fne IF///, he 
 peremptorily averrsir, and at the fame time, 
 to fecure Free Witt^ he fets up Mcrtf^ And 
 who knows not that upon Mm/ are built 
 the Doftrines of Supererogation^ and Satis-- 
 fitilion^ and that other Popifh Points are 
 eifily deducible from it > Thus the Com- 
 munication is open between Free .will arid 
 feveral Tenents of the Roman Church. 
 And from other Inftances which I could 
 produce, it is evident that a Zeal to be 
 AntUCahimfis make forae Perfons Symbo- 
 Uze >y!th Rome in fome of their Perfwafi- 
 pijs. A ftiff RsmonBraKt is foon decoyed 
 A 4 and 
 
vjij The PKnFACE. 
 
 spd profelyted to part of the RomAn 
 faith. - ; 
 
 Let us ther), My Brethren, underftand 
 pur felves aright, and by no means recede 
 iVpm the Doftrines which the Reform at jon 
 conveyed to us. Let us always remember 
 th4t thefe are the Truths which our Church 
 was happily reftored to at that Bleffed Jun- 
 6iure : and let u« think it a high affront to 
 fhe Reformers of our Church ( fome of 
 whom were Glorious Martyrs and Confcf- 
 fprs) to oppofe their united Judgments. 
 It is a fcandalous thing to flight and difre- 
 gird the unanimous Suffrages of all the 
 Great Men who led us out of Popery into 
 the Frotejlant Religion. Shall we, who 
 profefs our fejv^s to he the great Bulwark 
 of the Reformed Religion and the Proteflant 
 piufe, {i-all we revolt from the Principles 
 >vhicb vve took up at the Reformation } 
 Shall we hold faft our Rites and Ceremo^ 
 nies which we had from our Reformers 
 (tho* perhaps they v^ould in a fhort time 
 jiave laid fome of then^afide) and yet let 
 go the iDoSrines they tranfmitted to us .<? 
 Surely we who have a high efteem for the 
 JjtHfgy and Prayers corapofed by thofe Pi- 
 ous Perfons, (hould not be afhamed of the 
 sirtisles which the fame Holy Met^ profef- 
 
 fed 
 
The PKEFa C E. \x 
 
 ied and delivered to us. Yea, we are 
 obliged to adhere to them, and to make 
 open profeffion of them, left we too appa- 
 rently (hew our felves to be no Friends to 
 the ReforMatiofto 
 
 IL Hereby we difparage not only the 
 Reformation and Proteiiaftt Religion, but 
 more particularly that Church of which we 
 have the Honour to be Members, and 
 which wc have a thoufand times prolaim- 
 ed to be the BeH apd Purefi^ and moU A- 
 pofiolical Church in the World, Seeing (he 
 isfo, we ought to reverence her Doftrines, 
 and publickly own them in our Preaching, 
 and notabufeand diihonour her by mifre- 
 prefenting them. For this is ^ firm Pro- 
 pofition, that they who adhere to the Re- 
 «r^;?/?r^«//Opiaions,abandon the Doftrinc 
 of the Church of England^ and confequent- 
 Jy refufe to pay that Honour which is due 
 from them to her. What an egregious Re- 
 proach will it be,to the Church of England^ I 
 will not fay ( for (he remains the fame 
 Pure Church that (he was at the Reformati- 
 on) but to fome of her Sons, if they aban- 
 don thofe Doftrines and Articles of Divi- 
 nity which (he ftill (trenuoufly alTerts and 
 
 maintains, 
 
X The PREFACE. 
 
 maintains, and which (he always profefs'cl 
 to be her Judgment and Belief? 
 
 Yes, fhall we not blufti to be lefs Or- 
 thodox than the Dijffenters ^ (hall we not 
 be aiham'd to be lefs obfervant of the Do- 
 ftrines of our Church than they whom we 
 brand as Schifmaiicks <? Do we not fee that 
 a great part of thofe who diflike the Dif- 
 c'jpUne and Communion of our Church, 
 firmly adhere to the Articles of it ? And 
 (hall We, who have fubfcribed to them, 
 and have under our Hands left it on Re- 
 cord that we did it ex ammo^ fhall we dif- 
 regard them, yea, and preach them dqwn> 
 Far be this from us, but rather Jet us both 
 )oyn in averting the Old received Doftrines 
 of the Church of England, the fame that 
 were owned, aflerted and vindicated by 
 her Archbilhops, Bifhops, Profefibrs of Di- 
 vinity, Preachers, and all her true Sons 
 and Members after the Reformation. And 
 thus there will be nooccafion for the Di- 
 (tinftion, which fome would be ready to 
 make, of your Old and the New Church of 
 England. Nor will there be any Ground 
 for that Query, where were their Doftrines 
 before the Arminians and Rentonfirantr fet 
 up > Our Church in her Comminaiwn wifti- 
 fS that a certain Godly Difcrplifte m^y he re- 
 
 jtared: 
 
the P KEF AC E, 55i 
 
 jfored : Truly, I think (lie may now with 
 as much reafon wifli the fame concerning 
 fome of her Godly Dd&rims^ even thoie 
 that are contained in her Articles and Ho- 
 milies. It is the hearty wifli of all the 
 True Lovers and Admirers of our Church, 
 that thefe may regain their Priftine Elleem, 
 and be heard oftner in our Sermons. This 
 tnakes me fo concerned in the following 
 Difcourfe to call upon my Brethren, to be 
 mindful of their Duty in this Affair, and to 
 aft as becomes the Minifters of the Church 
 of England. 
 
 III. The contrary praftice reflefts on i?e-? 
 ilgien It felf and the Sacred Writ on which 
 it is founded, and by which it is fupport- 
 <fd. For if we confultthe Decifions of our 
 Convocations, and the Writings and Di- 
 fcourfes of our Archbiftiops and BiChops, 
 and the ted of our Clergy, v^e (hall find 
 that they alledge for thefe Doftrines the 
 Holy Scriptures, and make thefe the ground- 
 work of their Belief, and of their Aflerti- 
 ons in thefe matters. For if they argue a- 
 bout thefe things, they muft argue out of 
 this feook, Following the Pattern fet them 
 ki th^ Arttient Synods, where the Bible was 
 Wont to be placed upon a Throne, and 
 
 was 
 
^li The PREFACE. 
 
 was appealed to on all Occafions. W^ 
 muft govern and manage all our Reafon- 
 ings about Divine Things by what we find 
 in thofe Writings. For we are to know 
 that Divine Myfteries are not of a fize with 
 our Underftandings, but far (urpafs the 
 reach of them, and depend wholly on the 
 Will and Pleafure of God. They are No- 
 tions that do not naturally come into the 
 Minds of Men, but we learn them from the 
 Scripture, and the ppfitive Declaration of 
 God's Will there. In Nat^iral Philofofhy 
 we may ufe Conjeftures, and indeed fcarce- 
 ly any thing elfe, unlefs where we have 
 Experiments, the only folid Bafis of this 
 Science : otherwife 'tis butHypothefis. In 
 Moral Philofophy, Reafon and the Nature 
 of the things, but chiefly the Study of the 
 Nature of God and of Man conduft us to 
 true and right Notions. But in Divimty^ 
 efpecially in theDoftrines of Chrifiiamt/^ 
 the Scripture is the only Guide, and the 
 furefkRule, and therefore we muft fubmit 
 to this, and be wholly direfted by it. And 
 tho' there be Difficulties th^t can't be clear- 
 ed, and Qbjeftions that we can't folve, 
 yet we are bound to believe the Dodrines 
 themfelvcs. For we muft remember that 
 t|ie Defign in this Sacred Volume is to ex- 
 alt 
 
The PREFACE. xiii 
 
 i\t the Divine Will and Sovereignty, and 
 to debafe the high Thoughts and Reafon- 
 ings of Frail Mortals. Wherefore that 
 which oftentimes appears to us to be moft 
 reafonable and plaufible, is not the neareft 
 to Truth. Yea, generally, the lefs there 
 feems to be of Humatie Reafon and Proba- 
 bility in the Dodrines oftheGofpel, and 
 the more ftrange thefe are to our Natural 
 Conceptions) the greater ftamp of Divine 
 Authority they have upon them. Where- 
 fore this ought to fatisfy us, that God hath 
 declared his Will concerning thefe Matters 
 in the Sacred Writings, and therefore we 
 ought heartily to believe them, and as 
 heartily to rcjeft the idle Conceits and 
 Fancies of thofe Men who (notwithftand- 
 ing their great Pretences to profound Rea* 
 foning and Arguing) abufe their Wit and 
 Parts, merely to oppofe the Sacred Difco- 
 veries. 
 
 Now, feeing this was the Condud of 
 Our Anccfters, feeing they examined the 
 Dodrines I fpeak of by Scripture^ and im- 
 braced them themfelves, and commended 
 them tousonthatveryGround,howill will 
 it be hear among Perfons of lewd Princi- 
 ples, and deriders of Religion, if fome of 
 the prefent Race of Churchmen, defpife 
 
 and 
 
xiv The FKMfMCE. 
 
 «nd re)eft thofe very Doftrines? ISritnOt 
 to befeared thattheGrsditof the Scriptures 
 wJH be much impaired hereby ? And willit 
 not redound to the diftionowr of Religion 
 ihat fome of our chitf Principles and Uo- 
 ftrines cannot hold out and rernain the fame 
 «bove'Fourfcore Yeats ^ and that in ih,e 
 Church, as^well lasi in other Sodetics ot Nfeo, 
 there are new Mod^s and Eafliions introdtx- 
 ■ced h Vcn afraid thi» will be thought by fome 
 to bear too hard upon Religiott \t ,hW» 
 Wherefore there is need of that Warjai^g 
 which I have given. 
 
 IV. This is more particularly an Im- 
 peachment of our I/Ttegrzt)i ^nd Stedf^mfs, 
 ■If 'any of us; thus alter withthe Times, and 
 ftvap our Okl Opinions for New on^s, 
 how fliall we account for our Sincerity and 
 Confimcy ? Ff we thus wheel about, what 
 is the World to expeft of us afterwards-.^ 
 it gives fome Umbrage and Sufpicion- that 
 we are failing back again to the Old Poijgt: 
 and this Akeration looks Kke a Preparative 
 to it. Wherefore as we deiire to give 
 Proofs of our Uprightnefs, and being 
 Hearty in our Religion, let us keep our 
 Ground, let us hold faft that Form of 
 found Words which our Church hath deli- 
 ♦ vered 
 
The PREFACE. XV 
 
 vercd to us. Let us not diffemble our Per- 
 fwafion, and thereby hazard and betray 
 the Truth. LetusGonfider how dangerous 
 a thtng it is, after fo wonderful and hap- 
 py an enH^htning of our Minds with Di- 
 viiie Verities by the Holy Scriptures, and 
 by the paJiticolar Miniftry of our Church, 
 wilfully to put oBt'ovir Eyes, andtoafFeft 
 Darknefe inftead of Light. We fnould rc- 
 ojember what the Apoftk faith, If I build 
 again the things tfMt I have deftroyd^ I mak^ 
 my felf a Trunfgr^or. We certainly (hall 
 be Tilaofgreflbrs ^nd Delinquents of a very 
 high Nature, if we renounce thofe Truths 
 which by being adopted into our Church, 
 and b^iBg mad^ Minifters of it, we folemn- 
 ly undertook to affent to, to profefs, and 
 to preach. I have often wondred how our 
 Divines, who are perfonsof Good Senfeand 
 Underftanding, and who pretend to be 
 faithful and ftedfaft to the Church, can fo 
 eafiiy relinquifti thofe Articles which they 
 cannot butfenow are the profefs'd Dodrines 
 of cur Church. 
 
 And here' let me add this too, that by 
 this Ficklenefs and Inconftancy we teach o- 
 thers to throw oft the Doftrines of the Or- 
 thodox* Church, and we amhorifc that 
 pfa&ice in- them which yet w^ condemr. 
 
 For 
 
^vi The PREFACE. 
 
 For why may hot Socinians ( to menti- 
 on them only at prcfcnt ) oppofe the Do- 
 flrines of the TrinHy^ and Chrijis SatisfaQion 
 &c. as vveH as any of us trample upon thofe 
 ofPredeiiination^ JmpHtdtJBn ofChriiisrigh' 
 teoufnefs^ the Necejfity of Special and Sh» 
 pernatural Grace^ the Final Perfeverance of 
 thofe that are regenerated^bcc. They have us 
 for their Pattern, and we can t be angry 
 with them for following our Example. 
 We Interpret and Expound away our Ar- 
 ticles, we Glofs away rtioft of our chief 
 Doftrines : and this we have been doing 
 thefe Forty or Fifty Years, and we perfift 
 in it to this very Hour. Thus we teach 
 our Adverfaries to tack about, t6 be Rene- 
 gades and Deferters, and thereby to con- 
 vince the World of their InJincerJty^nA In- 
 conHancy, But let US be a(ham*d of this Fol- 
 ly, and think our felves concerned to imi- 
 tate the Great Apoftle, whbfe Preaching 
 vj2L%notyed andnay^ 1 Cor. I. 17. thatiSj 
 it was not Changeable and Inconftant ; he 
 did not fludluate in his Sermons to the Peo- 
 ple, he affefted not Innovations in his Do- 
 ftrincs. 
 
 V. This Declenfion of fome of us in our 
 Doftrines is a reflexion on our Prudence 
 
 and 
 
The PREFACE. xvii 
 
 and Self-Management, We (hew our felve^ 
 to be very weak and foft in fuffering our 
 felvcs to be ded down to other Mens Ted- 
 ders, and in tamely conforming our felveS 
 to their Words and Sentiments. There 
 was one Titian^ an Orator, who was called 
 "^ The Ape of his Time^ becaufe his Talent 
 lay in iptHating other Men, and their Wri- 
 tings and Sayings. This, itfeems, was not 
 thought in thofe Days to be matter of 
 Commendation. Nor is it really fo now, 
 whatever fome may think : but it is an Ar- 
 gument of Unmanlinefs and Imprudence 
 apiftily.to imitate fome Men in a Set of O* 
 pinions which are at this Day in fafhion. 
 And it is certain that this is not the Way 
 to Truth, for a defigned Imitator can't be 
 Mafter of Truth. Who fees not that it is 
 ModtJId to be an ArmlnUn^ to think and 
 fpeak as the Remonstrants do ? Whence it is 
 that fo many of our Preachers embrace 
 thofe Notions, and efpecially our Young 
 Divines affeft to referable their Seniors, 
 and to follow their Leaders, and greedily 
 to lick up whatever falls from their Mouths 
 
 * Qui di^us eft Slinia tcmporis fiji, quod cudOj imitikui 
 efto Capitolia, 
 
 a or 
 
xviii The F KEF ACE. 
 
 or Pens, out of that refpcft which they 
 pay to them, and perhaps from the Ex- 
 peftations which they have raifed in them. 
 For none are their Favourites and Minions 
 but thofe that fhape their Opinions to their 
 Didates. And the time was when a Book 
 could not be Licenfed, if the Chaplain fur- 
 mifed that it favoured never fo little of 
 any Doftrine owned at the Synod of Dort, 
 tho' fome of our own Divines, yea Prelates 
 of our Church, were worthy Members of 
 that Synod. 
 
 But now I hope we may promife our fd ves 
 other things under the prefent Governors 
 and Rulers of our Church, who are as Emi- 
 nent for their Moderation, and Temper 
 as for their Learning and Piety. And 1 
 fhink I may truly fay, there never was 
 fuch an Age of Freachirrg Bi/bops fince the 
 Apoftles times, and thofe that prefently 
 fucceeded them ; and many of them excel 
 in that Faculty the reft of the Clergy, as 
 much as they furpafs them in their Station 
 aqd Office. Thefe Wife Perfons know 
 that it is unworthy of their Sons and Bre- 
 thren to take up Opinions in EVeligion 
 merely becaufe they carry the Vogue, and 
 are grown Fafhionabte ^ and to poftpone 
 2^nd\^y ^(^idc other Doc^riKCSy only on the 
 
 Ac- 
 
The PKEFACE^ xh 
 
 Account of their being received but by a 
 few at prefent. We (hould rather look 
 upon thefe latter with a more favourable 
 Eye, becaufe they are generally difcounte- 
 nanc'd, and the Proteffors of them are 
 Difcouraged and Brow-beaten. We fee 
 that this is a degenerate Age, and Liberty 
 of thinking and difcourfing is abufed, and 
 Men are mightily difTetled in their Perfwa- 
 fions. It is acknowledged by ail fober and 
 wife Perfons that the Great Truth of Chri- 
 ftianity were never more (lighted, affront- 
 ed and expofed than now: and this Cor- 
 ruption hath fpread it felf among all Hanks 
 of Men. Wherefore the Gever^/ Reception 
 of the former Doftrines is ajufl: Prejudice 
 againft them, and tht Paucity o( thpfe 
 Who hold and maintain the others is an 
 Argument for them. 
 
 But I expeft, as this Age recovers it felf, 
 and grows better, f which I hope is a 
 Work referved for the ^^een and her fii- 
 fhops) theie Right Sentiments and Prin- 
 ciples will obtain again among us, and 
 our Pulpits will every where refoUnd 
 with them. We know there are wont to 
 h^'HevolutJom in Religion as well as |n 
 other Matters. There is a Vicejfitude \n 
 -Doftrines as well as manners in the World. 
 
 a 2 For 
 
XX The PREFACE. 
 
 For there are certain Times and Seafons 
 for all things : and what will not be re- 
 ceived in one Age, will in another. The 
 Civil or Roman Laws lay dead and ufelefs 
 from a (hort time after Ju^mian ( who 
 was the great Reftorer of them) till after 
 Charles the Great"?, time, which was about 
 Three Hundred Years. And as Laws are 
 buried and rife again, fo it fares with Phi- 
 lofophy : Ar;(iotlcs Books were burnt by 
 order of a Council held at Paris about the 
 beginning of the Thirteenth Century ; 
 whereupon there were none that profeffed 
 his Principles and Opinions. But about 
 fifty Years after Thomas Aquinoi brought 
 them back again and, revived them, and 
 they became the Philofophy of that and 
 other Univerfities, and fo continued till 
 another Revolution happened. Others be- 
 fore the famous Dr. Harvey^ as Andreas €<£- 
 falpinus and Vatdus Sarpius^ held the Cir* 
 culation of the Blood ; and an EngUflj 
 Man writ a Piece in defence of it, but the 
 Books would not take, for that DoiHrrine 
 was looked upon as a mere Conceit and 
 Whimfy. But afterwards when Harvey 
 undertook the thing, it met with general 
 Approbation, and the Learned wonder 
 that the contrary Sentiment could prevail 
 
 fo 
 
The PREFACE. xxi 
 
 fo long. So that it feems there are certain 
 Times and Critical Seafons for Opinions. 
 Thofe that lie dormant for a time, are A- 
 wakened afterwards. Thofe that are ill 
 thought of in one Age, are applauded in 
 another. And fo I verily believe it will be 
 with thofe Theological Tenents which I 
 have partly mentioned in this Preface, and 
 more largely in the following Difcourfe, 
 They appear with Difadvantage at prefent, 
 and fome of our Preachers will not digeft 
 them, but I doubt not they will be receiv- 
 cd at another time, when there is a more 
 favourable Opportunity for them. Yea^ 
 at this very time there are thofe of our 
 Church who will not be prevailed with to 
 abandon them 
 
 Though there had been a great Degene- 
 racy from this kind of Doftrines in fome 
 of our Churchmen in the late times (as 
 their Writings and Sermons difcovered } 
 yet in a Book written then by Dr. Wilkjfts^ 
 afterwards Bifhop of C^r/?er, we are told 
 thzt^ among the late Writers thofe that ars 
 Bntinent for their Orthodox fGiwd Jitcig* 
 ntent^ are Calvin, Peter Martyr, Mufculus, 
 
 -♦ Ecclcfiaflcs, p. 10 f, io5. Old Edition. 
 
 a 3 Bul« 
 
xxii The PREFACE. 
 
 Bull'nger, Lavater, Danxus, Par2:us, Pif- 
 cator, Zanchy, Junius, &c. And among 
 the E^Jglifh Divines the woji eminent are 
 Bain, Bifield, Ames, Cartwright, Perkins, 
 Wiliet, Bijbop Davenant, ^c. And after- 
 wards he tells us that ^ the f/jojl eminent for 
 Sermons and Pra&ical Divinity are thefe^ 
 Bifhop Morton, Bi[I)op Hall, Archbijhof 
 Ufher, B//i&i?/? Brounrigg, fi//7;^j?Reinolds, 
 Mr. Ball, Mr. Bolton, Daniel and Je- 
 remy Dyke, Dod, Perkins, Greenham, 
 Gataker, Gouge, Sibs, Burroughs, Burges, 
 &c, all of them Calvinifls in Doftrine. 
 And as for others that are added, they 
 have been inferred by the late Editors of 
 the Book, who have filled it with a great 
 deal of Trafli. Now, I mention rhefe 
 things to let you fee what was thought to 
 be the Standard of Orthodoxy in thofe 
 times, and by whom it was fo thought, 
 namely by One whom you have a great 
 Reverence for, and vvhofe Judgment is 
 prized by you, and whofe other Writings 
 are very favourably received. And I 
 might add that there is Oil! a great Part 
 of that Univerfity, whereof this Perfon was 
 
 p, 108, 109. 
 
 % Mem- 
 
The PREFACE, xyiii 
 
 a Member, that ftill retains the Old Epif- 
 copal Divinity. But if he, when he put 
 on his Lawn, and others in a (hort rime 
 afterwards alter'd their Judgments, it is no 
 great Argument of their Sincerity, but it 
 is a Proof of what I have aflerted, that 
 tfeete is a Circulation of Opinions, and 
 that we may expeft that thofe Dodrines 
 which are embraced by fome now, will 
 be erchanged for others afterwards, even 
 the fame that our Church always held. Wc 
 may hope that that Mu(hrom-Divinity, 
 which came up of a fudden^ will as fudden- 
 ly vanifh. 
 
 Thus I hare given fome Account of the 
 Principles and Do^rines which the enfuing 
 Difcourfe menriicns, and I have (hew'd 
 how Rcafonabk it is that we (hould own 
 and affert them. 
 
 As for the other Parts of the Difcourfe, 
 it is not requifite that I (hould fay much 
 here* It cannot but be taken notice of by the 
 Readers that I have reprefented the Gfice 
 of Preaching as a very Difficult Work : and 
 fo indeed it is, becaufe there are fo many 
 things required to complete a Preacher. 
 There is an abfolute neceifity of long Stu- 
 dying and much Thinking, which are very 
 Laborioui things. I dare boldly fay, and 
 
 a 4 yet 
 
xxiv The r RE FACE. 
 
 yet I come (hort of expreffing what I in- 
 tended, that there is as much Pains in Stu- 
 dying as there is in Ploughing, and in the 
 like Fatigues of Husbandry : whence per- 
 haps the fame "^ Word in Hebrew figni- 
 fies both Employments. Much more, to 
 perform thofe feveral other things, and in 
 a right manner, which I have fet down, 
 is a very Hard and Arduous Task. Bnt I 
 hope the confideration of the Tranfcen- 
 dent Excellency of it ( which I have alfo 
 endeavoured to fet before you ) w/ll help 
 you to conquer the Difficulty. JVe have\ 
 faith f One who fpeaks freely in every 
 thing, and is a good judge in the prefent 
 Matter, Good Preachers, and we have In- 
 different Ones, Now, The Defign of the 
 following Undertaking Ihews that [ \Vould 
 have them to be all of the former Rank, 
 Good, Great and Eminent/ that the 
 World may be convinced that we have Rea- 
 fon (with theApoftle) on jufl occafion 
 to magnify our Office^ or rather (aS ^ 
 (hould be rendred) io\\ glorify it^ ^q 'j. 
 
 * Charafln aravit, cog?tavit. f E^ay otf the Me- 
 
 mory of the late Queen, p. loo. 
 
 iTmJ'MyimAf H'^^v, Rom. 11.13. 
 
 (plai 
 
the PREFACE. xxv 
 
 fplay the Beauties and Glories of it. 
 
 I might have added fomething more un- 
 der that Head of the Ufefalnefs of Humane 
 Erndithn in a Preacher, and have (hewed 
 particularly how Beneficial Metaphyjicd 
 and Schola^ick^ Learning are. I do not 
 mean the Dry and Saplefs Niceties of the 
 Schools, I mean not the Tiffany and Cob- 
 webs which hang about their Writings, 
 but the neceflary Knowledge of the Terms 
 of Art, and the ufeful Diftinftions which 
 we have from thofe Writers ,• for they are 
 very ferviceable in Controverfies of Divi- 
 nity, and it may be obferved that thofe 
 have the Advantage of their Adverfaries 
 who are skilled in thefe. As for Metaphy- 
 fich^ it cannot be denied that they are ufe- 
 ful tq the helping us to a clear and di- 
 Itinft apprehenfion of things, and to the 
 widening and enlarging of our Minds, 
 and the cultivating of our Thoughts. 
 Whence it is that Unthinking Perfons, and 
 thofe that nevi^r ftudy for Accuracy of 
 Conceptions, hate this fort of Learning, 
 as much as a Deift doth Creeds and Cate- 
 chifms. 
 
 I might have //rr/^er urged the Necejjity 
 pf a Preacher s Good Life from thofe Argu- 
 ments which I propounded, and more par- 
 ticularly 
 
xxvi The PREFACE. 
 
 tkularly from That, that all Men fee and 
 obferve, and make Remarks on the Lives 
 of their Preachers. Even thofe who are 
 nor able to pafs Judgment concerning 
 their Parts and Abilities, and the Doftrines 
 which they preach, can judge of their 
 Manners and Behaviour. The meaneft of 
 the People can do ihis^ they can difcern 
 whether their Minifter be Humbie or 
 Proud, Sober or Intemperate, Covetous or 
 Charitable, loofe or ftrift in his Cohver- 
 fation. 
 
 And I might have farther enlarged up- 
 on thisy that nothing is more Attra(2ive 
 and Charming than a Good Life, and 
 more fignally That of the Clergy. Even 
 in Pagan Hiftory wc find that often verifi- 
 ed, that if they had a good Opinion of 
 the Manners of their Pr/ei7/, they were 
 wont to admire and imitate all that they 
 faw them do. Our late Travellers tell Us 
 that the People of Pegu ( a Kingdom in 
 the East' Mies) moft greedily drink down 
 the Water wherein their Talipons, that is, 
 their Preachers wafh themfelves, account- 
 ing it Holy. And do we not fee that a- 
 mong Chr'fHians the Holy Life of a Clergy- 
 man procures Reverence and Love, and 
 
 comp 
 
Ue PREFACE, xxvii 
 
 •ommands Compliance and [mitation in 
 every thing ? This is a convindng Ser- 
 mon : and there are many that Will be 
 perfwaded by This, who will not be mo- 
 ved by the Sermons and Difcourfes from 
 the Pulpit. As it was rightly fa id by a 
 * Great Man, That a ChrtUian is the Bed or 
 Worfi ofMefj^ fothe fame may more parti- 
 cularly be faid of a Clergyman, and more 
 efpecially of a Preacher, He is the Beft of 
 Men, if his Life be exaft ; but the worft, 
 if it be Ungodly and Scandalous. Where- 
 fore the Confideration of this (hould o- 
 bligc us to take care to Preach by our 
 Lives, that our other Preaching may prove 
 Effeftual. 
 
 And befides* thofe Arguments which I 
 have ufed, this more efpecially was wor- 
 thy to be infifted upon, that a Holy Life 
 is neceffary in a Minifter, becaufe it is an 
 Advancer of Divine Knowledge. It is fo 
 in the way of Divine Blefling and Reward, 
 for a Godly Converfation is recompenfed 
 with Improved Knowledge and Reftified 
 Notions. And it is fo in the Nature •f the 
 thing it felf, for the true Knowledge of 
 
 ^ Salvun. De Gubcrn^t. Dei. /. 2. 
 
 the 
 
xxviii The PREFACE. 
 
 the Scriptures and of the Will of God, and 
 of our Duty, is never attained but by Pu- 
 rity of Mind, Honefty of Heart, and Ho- 
 linefs of Life. But on the contrary. Er- 
 ror is ufhered in with Vice, and procures 
 Admittance and Entertainment. A lewd 
 Life naturally breeds an Erroneous Confci- 
 ence. Falfe Perfwafions are foftered by 
 Wicked Praftices. Wherefore we are con- 
 cerned to ufe the Right Method for arri- 
 ving to the Knowledge of Divine Truths, 
 which is fo neceflary in our Funftion and 
 Miniftry. We muft Live and Aft accor- 
 ding to what we already know : and this 
 will fcatter the Remains of our Ignorance, 
 and produce every day more and more a 
 greater Light and Knowledge. This cer- 
 tainly is a very ftrong Motive to the lead- 
 ing of a Virtuous and Godly Life. And 
 therefore, this ought to be taken Care of 
 as the Great Mafter-Piece of a Preacher. 
 
 I muft not omit here in this Introdufti- 
 on tO' reraind the Reader to underftand 
 me aright, when in one place^in- the fol- 
 lowing Difcourfe, I alledge St. Jeroms O- 
 pinion concerning the Parity ot the Cler- 
 gy, for I mention it only as his Judg- 
 ment : that is all I do. This Caution I 
 thought I was obliged to infert here, left 
 
 any 
 
The PREFACE. xxix 
 
 any (hould be prejudiced, by my mention- 
 ing that Fathers Opinion, againft the Go- 
 vernment of our Church as it is by Law 
 cftabli(hed. But this (hall not hinder me 
 at any other time from fully and impartial- 
 ly examining what that Father hath faid 
 concerning this matter, and fetting it be- 
 fore the Reader in a true Light, and (hew- 
 ing how it agrees or difagrees with the Te- 
 ftimony of Scripture, and of that of the 
 Primitive Writers of the Church, and with 
 the Praftice of thofe times, and the Mat- 
 ter of Faft which Eccle(iaftical Hifl:ory hath 
 recorded. 
 
 As to the (hort Catalogue ef Books at the 
 End of the enfuing Papers, it is only in- 
 ferted there at prefent as an EiTay of what 
 might be performed, if there were more 
 room. As the Catalogue of Authors in 
 Bifhop WilkJfTs^s Ecclejiajles is too large and 
 redundant, fo this may be looked upon a$ 
 too fhort and defedive ; but this is a Fault 
 chat may be remedied afterwards, tho* I 
 am of Opinion that a Few Books arc prefer- 
 rable to many. I do not think it needs 
 any Apology that I have fet down fome 
 of my own, for I compofed them on pur- 
 pofe to be fcrviceable to Beginners in the 
 Sacred Studies, and to prepare Young Di- 
 ♦ vines 
 
XXX The PREFACE- 
 
 vines for their Work. And I (hall hearti- 
 ly thank God if any of my Brethren of our 
 Church, or of thofe that differ from us, find 
 them ufeful to that end. 
 
 I rauft here fay fomething in vindication 
 of the Freedom which I have ufed in ani- 
 madverting on the Writings of fome of my 
 Brethren, and one of them more efpecial- 
 ly. I do not know why I may not fay it 
 without Arrogance, that I think I have 
 lived long enough to be able to pafs a 
 Judgment, in fome Meafure, on any Man's 
 Performances in Divinity : and if any Man 
 will do the like of mine (as I queftion 
 not there are enough that will ) they have 
 my free leave. Tell me not of the Gene- 
 ral Applaufe which fome of thofe Wri- 
 tings h^ve met with, for this argues not 
 the Worth of the Undertaking, but the 
 Weaknefs of Judgment which reigns in the 
 generality of thofe who pretend to judge 
 of Sermons. Not but I own them to be 
 in their kind Laudable, and I (hall be one 
 of the firft that (hall give them their due 
 Commendation ; yea, I have done this al- 
 ready in the following Difcourfe as the 
 S.eader will find. 3ut then, I fay this, 
 they fall (hort of the extraordinary Cha- 
 rader which fome give them. It is not 
 * un- 
 
The FKEFACE. xxxi 
 
 unlikely that if another had preached 
 and publilhed fome of thofe Sermons, 
 they would have been flighted : Yea, 
 there hath been an Experiment made of 
 this, I am told ^ and from other Mouths, 
 which could pronounce them witfc as good 
 a Grace as the Author, they were looked 
 upon but as mean Entertainment. Bat be 
 this as it will, the thing which I find fault 
 with is this, that fome of thofe Difcourfes 
 contain in them fundry unfafe PafTages 
 concerning God, and the Scriptures, and 
 ChriQianity : and there are many bold 
 Stroakes in them which conduce to the di- 
 minifliing and difparaging the Doftrines 
 of -Revealed Religion, Natural Reafon 
 and Endowments are too highly extolled, 
 and the Difference between Moral and E- 
 vangeiical Principles and Duties is taken 
 away. Dr. Ja^^es Harmin^ and the Ley- 
 den Remonflrants are preferred to St. Paul 
 and his Writings, Efifcopius and Lintborch 
 are more valued than the Diftates of the 
 Jpoftlcs. And, in ray judgment, there 
 are many Indecent and Irreverent things 
 faid, relating to Religion and the main 
 Matters appertaining to it. 
 
 If it be asked why I have produced Par- 
 ticular Insiatjces of fome of thofe Failings 
 
 which 
 
xxxii The PREFACE. 
 
 which I take notice of in Preaching , 
 I anfwer, that I have done what I was 
 bound in Reafon and Confcience to do : 
 for if I verily thought them to be Mi- 
 ftakes and Failings, and dangerous ones 
 too, I could not do better Service to the 
 Church, than firft to deteft them, and then 
 openly to ccnfure them. I remember ^nin- 
 tilian often gives Examples in particular 
 Perfons of the Vices and Defefts in an Ora- 
 tour^ whom he undertakes to defcribe. So 
 Erafmus in his Ecclefiafies doth the fame 
 of the Vices in Preachings and names the 
 very Men he fiads fault with. But this I 
 have for the moft part forborn to do, for 
 my Difcourfe being chiefly calculated for 
 you my Brethren of the Clergy, that is. 
 Men of Learning and Reading, fuchasare 
 well acquainted with all Authors, and 
 muft not be fuppofed to be Ignorant of 
 the Writings of your Brethren, for that 
 Reafon I have not always troubled you 
 with the Author's-Names. 
 
 Befides, I had a mind to try the skill of 
 fome others, and to fee whether they 
 knew the Wordsof a Writer without put- 
 ring down his Name, with Book and Page 
 in the Margin, 
 
 And 
 
The ? KEF ACE. xxxiii 
 
 And this way T chofe likewife as a good 
 Expedient to make trial of the Judgments 
 of my Readers, for fome condemn a Do- 
 ftrine, and didike a PafTjge in a Book,'* be- 
 caufe it is fuch an Author's 5 and on the 
 other hand thev cry up and applaud other 
 Paflages on the fame account. Wherefore 
 I have generally omitted the Names of the 
 Perfons I quote, and I have barely pro- 
 pounded what they fay, that fo the Read- 
 er may judge of it without Prejudice and? 
 Partiality, when he is not acquainted with 
 the Author. But as for iht flotations 
 themfelves, I have been very exaft in fet-' 
 ting them down, and the Reader may de-"^ 
 pend upon them. ci 
 
 To draw towards the Conclufion of 
 this Preface, I know it may feem very Id* 
 vidious, as well as a Daring Task to refledl 
 upon Perfons and Things as I have done i 
 I know I (hall by this Freedom that I have* 
 ufed, offend fome Perfons 5 but it is an 
 Offence taken, not given, and therefore I 
 (hall be little concerned for it. I never 
 confult other Mens Liking or Difliking 
 when I have Scripture and Truth on my 
 fide. I may perhaps have difpleafed many, 
 and it is not improbable that I fhall dif- 
 pleafe more : but this I raoft facredly 
 b pro- 
 
xxxiv IhePKEF ^CE. 
 
 pTomifc that I will ever drive to mate 
 Truth my Friend, and to plcale and gra- 
 tify her. For my part, I am no SvriJ}^ I 
 fight not for Pay : I fpeak all as a pcrfon 
 that is wholly Free and Difinterefted. t 
 have undertaken to vindicate thofe Truths 
 that I obferve are going out of Falhion .• I 
 defign to aflert that Caufe which I fee is de- 
 ferted by fo many. And I will run the 
 rifquc of difpleafing this prefent Age, in. 
 hope that After-times will be more favour- 
 able to what I fay. 
 
 If I b# thought to be Singular^ and am 
 blamed for contefting againft the Cbm- 
 tnon Vogue and Suffrage, I tender this to 
 be confidcred, that in thofe Matters which 
 arc plain and evident, and grounded up- 
 on the Word of God, it is not a blamable 
 Singularity for any one to ftand alone in 
 the Defence of Truth. Wherefore I will 
 notdcfpair of the Favour and Candour of 
 you my Brethren, to whom this prefent 
 Undertaking is addrefled. For I fpeak to 
 Good and Wife Men : and I believe there 
 arc none of that Chara<^er that will be of- 
 fended at my Freedom, it being necefiarjr 
 in order to the laying open the Faults of 
 thofe Perfons, vvhorti my Dilcourfe led me 
 toaddrefs my felf to. I intreat you there- 
 fore 
 
The F KE F A C E. xxxv 
 
 fore, my Brethren, bear with my Plain- 
 nefs : fhew not your (elves uneafy at what 
 1 Tay : mifconftriic me not for delivering 
 my Mind without Difguife and Palliation. 
 You have futFered that Great Man Bilhop 
 Ward^ and his Learned Succeffor in the 
 fame See, and the late Biftiop oiWorceJier^ 
 and the prefent Dean o( Exeter to give you 
 Good Advices, and even to ta^ the Vices 
 of the Clergy. I hope I may prc{ume 
 (tho* I have none of thofe Titles ) to do 
 fomething of the like Nature : and I have 
 done it in this Book which I now offer to 
 you, wherein I hope all is fpoken with 
 that Decency which becomes your Cha- 
 rafter. 
 
 The Church of Ephefas was charged 
 with leaving her firii Love, and (he is ex- 
 horted to remember from whence flje was 
 fallen^ and to repent^ and to do her firH 
 Works, This is the Sum of what I have 
 faid to ToH^ and I now moft folemnly 
 urge it upon you. You are fallen off 
 from your Original Principles, but be pre- 
 vailed with to Return, and to reaflumc 
 your firft and antient Pohtions. You are 
 the Succeffors of brave and Great Men : 
 and as you fucceed them in their Places 
 and Revenues, fo it is fit you (bould in- 
 
 b % herit 
 
xxxvi The PREFACE. 
 
 hcrit their Doctrines. Defert not that 
 Caufe which they fo manfully defended, 
 debauch not thofe Articles which they 
 kept pure and entire. The Defertion which 
 fome of you are guilty of may have had 
 its rife perhaps from the Goodnefs and Ea- 
 finefs of your Nature, from your Gentle- 
 nefs and Compliance^ from your humble 
 and fubmiffive deference to others, or from 
 a blind Obedience |to their Diftates, and 
 not from any ill and perverfe Principle. 
 You may be faid rather to be Miftaken, 
 than to be Faulty. But for the future, I 
 hope you will open your Eyes, and fee 
 where you are, and now at this time efpe- 
 cially, under the Calamities of War, be 
 Serious, and recolleft your felves, and re- 
 trieve the Old Doc9^rines taught and tranf- 
 niitted to you by our Renowned Archbi- 
 (hops and Bifhops, and the reft of the Cler- 
 gy of th^ Church of Bfjglatid. 
 
 The ^leen^ as a Nurfing Mother takes 
 care that the indigent Paftors fhall have 
 their Incomes ;?ugmented. Will it not 
 then become all the Spiritual Governours 
 and Guides of Souls, even in way of Gra- 
 titude for the Royal Bounty, to be careful 
 to inftrud^the People more diligently and 
 ftirhfuliy than ever, and to inftil into 
 
 them 
 
The PREFACE, xxxvii 
 
 them Sound Doftrine, and to promote the 
 Reftaurarion of it every where, and to 
 Cultivate and improve all Means conducing 
 to it ? 
 
 If you do not this, fome are apt to think 
 that there will be almoft a necelfity of re- 
 pairing fometimes to other Alfemblies bc- 
 iides thofe of our Church, that Perfons 
 may have the whole of Religion taught 
 them, that in one they may be inftrufted in 
 the Doftrine of Juftification by Faith a- 
 lone, ^c. and in ihe other they may be 
 ftir'd up to the Prafbife of Moral and 
 Chriftian Duties. But, My Brethren, I 
 am now putting you into a way how you 
 may prevent this Occafional Separation,and 
 how you may fecure your Hearers to you, 
 and keep your Flock entire. The only 
 way is to recal the Ancient Doftrines, and 
 to let the People know from the Pulpit 
 what was the True Primitive Preaching of 
 Chrift and his ApofHes. 
 
 By this means you have an Opportunity 
 to fignalize your t'aithfulnefs and Integri- 
 ty, and to demonlthate how fincerely you 
 regard the Welfare oV the Church, and the 
 Good of Mens SoulSy And hereby you 
 will gain the Love and Eftecm of all Good 
 Men, and purchafe to your felves a bright 
 and lafting Honour. b 3 I 
 
xxxviii the PREFACE. 
 
 I defire all thofe whofe Minds God hath 
 enlightned with the faving Knowledge of 
 Divine Truths, efpecially thofe that are 
 contained in the Gofpel, to judge of what 
 I have faid, and tp determine impartially. 
 And I dial I eftecm it a great Happinefs if 
 what I have offered (hall have the defired 
 Influence on thofe to whom it is direfted. 
 
 Finally, If ! am inifiaken in any pf 
 thofe things which I haAc treated of, ( 
 will own my felf obliged to the Per- 
 fon who (hall be pleafed to fhewmemy 
 Miftakes, and to convince me of any un- 
 due Propofition that 1 have advanced thro* 
 the whole Work. I declare that I ftand 
 ready to own my Errors, and thankfully 
 to acknowledge the Hand that pointed to 
 thera. 
 
 THt 
 
THE 
 
 CONTENTS. 
 
 THere arc other farts of the Paft^rJ Office bc^ 
 fides Preaching, and tohat they are Page i 
 
 Preaching n the muji eminent part >j a Clergy- 
 man's Duty P** 
 
 Ihii attclied by Scripture, hy th Aiitient Fathers, 
 by ihofe oj the Koiiian Conimunion.jW by the 
 Great Lights of the Reformed Churches p. 5 
 
 Thki Office is dif par aged andvitlified by the Raco- 
 vians, by Epiibopius, by Mr, Hobbcs p. 6 
 
 Mr, Hobbes X profound Rcafonings againfi it re- 
 futed P-7 
 
 What Dr. Wak^ faith on thh Occqfi(ftt, coMftieri 
 
 P- 5 
 
 Preaching is not ta exclfide the Prayers ef the 
 Qyurch p. lo 
 
 The Offices of Praying and Preaching compared 
 together,^ and their peculiar Excellencies r<- 
 mark'd p. j* 
 
 Uov9 one is preferable to the ather p. i a 
 
 Preaching as necejfary nova as in the Primitive 
 times of the G^fpel p. 14: 
 
 Preaching,, as is ti a Perfonal AO and Perform- 
 ance, excels all other Employments of the Qler- 
 
 Tremhing preferred by the Apofiles to^ works of 
 Charity and Almfdeed^ p.. 1.7 
 
 b 4 Preach^ 
 
The CONTENTS. 
 
 ?r caching more ef pec i ally dejigned^ and in it f elf 
 fitted for the Converlion of Men p. iS 
 
 The Chara^er of the Ferfuns. who diffdUow of and 
 cry down Preaching as a common^^ufance p. 20 
 l.he Author enters upx)n the Nature of this Di- 
 vine Office^ and gives the Re a Jons why he un- 
 
 ^ rder takes it p. 2 2 
 
 He divides the whole Undertaking into two gene- 
 ral Heads^ that is^ iheMjUttv and the Man- 
 ner of Preaching ?• 2 5 
 
 He /hews next what are the Ejfential and Necef- 
 
 Jary Parts of a Preacher's Work^ and theY'li^ 
 
 IS, to fet Men right in their Notions p. 25 
 
 // is' anccefjary task incumbent on him to confute 
 En or, according to the Example of our Saviour 
 and his ApofHes^ and of the Pious Fathers and 
 Teachers of the Primitive Ages P- 27 
 
 IVe mifff aj'tfrt and vindicate the Reformed Re- 
 ligion again]} the Corruptions and Superfiiti- 
 ons of the Roman Church P* 30 
 
 IVe are to fl)ew that the Popifll Doctrines are De- 
 viations from the Holy Scriptures p. 3 1 
 
 Thj/e are other Faljhoods and Errors which we 
 are ?o grapple with^ namely^ thofe of Socinus^ 
 /^^ Remonfiranrs, //;^ Scepticks, Enthngafts, 
 Deiiis, Acheids p. 32 
 
 Ihefelatte Jeem not ever to have been Jo much^in 
 ^arnefi as inthefe times F^ 34 
 
 Therefore wc ought the more earnefi/y to fet our 
 f elves again ^ them and their Errors p* 35 
 
 T:7 we are net to count e nance ^\qq Difputes j/zdf 
 Controvtr'ies F* 3^ 
 
 Thefe being unferviceahle to the great Ends of 
 Prraching^ we are to avoid them as much as we 
 can ' p, 37 
 
 The 
 
The CONTENTS- 
 
 The necejjary Voints and Doffrines of the Chri- 
 Jlian Religion briefly enumerated P- 3P 
 
 Thefe ought the rather to be preached^ becaufe by 
 Jo me they are too much negleded P- 43 
 
 T^he Reafons and Grounds 0} thii negleU p 45 
 
 Some Preachers have almofl reafon'd them/elves 
 and others out of Chriflianity P* 4^ 
 
 Reafon cannot reach the Divine Secrets of Chri- 
 flianity P- 47 
 
 Some lay little flrejs upon the Principles and Do- 
 brines of Faith p. 48 
 
 Such applaud the Book entituled^ The whole Du- 
 ty ct Man p. 4P 
 
 ^ut it is made good in three Fropojitions that 
 Principles and Knowledge are oi necejjary in 
 the Chrijiian Religion as Praflice p. 5 ( 
 
 This Pra&ice is the fecond thing infifled upon^ 
 and it is fhev^d that a Treacher ought to in- 
 ftrutlthe People in Moral Duties p. 54 
 
 Moral Goodnejs and Right eoujnefs are founded 
 not only in our own J^ature^ but in that of 
 God p. 55 
 
 The Duties of Morality are to be Preached^ be- 
 caufe there are thofe in this Age^ that difown 
 and explode the Reafons of Moral Good p. 5 S 
 
 Becauje there are others that maintain we are 
 dtf charged by the Go/pel jrom the Obligation of 
 the Moral Law p. 60 
 
 It is proved that we are not difcharg'd from this 
 .Obligation p. 61 
 
 Others are mentioned who give occafion to us to 
 preach on Moral Heads p. ^4 
 
 Again, 
 
The CONTENTS. 
 
 Again^ by reafon of the Scandalous Tmmotllxtj 
 tehich reigns in our iimes^ it u become neceffi^ 
 ry to dijcourfe of Natural and Moral Religion^ 
 and the Duties that belong toil p. <^5: 
 
 But that we may not be mijiaken here^ we muft 
 make a Difference between meer Moral Duties. 
 andthofe that are Cbriftian and Evangelical 
 
 p. (57 
 
 A dijiin^ and particular Account of this diffe-, 
 re nee ^ namely , iji^ As to their Matter and 
 ObjeS ^ 2ly^ As to their Rife and Principles ^ 
 ;/^5 As to the Affiftance and Power^ by which 
 they are done ^ 4/y, As to the Obligations and 
 Motives 0/ their doing p. 6p 
 
 Therefore it h incumbent on a Miniver cf the> 
 Gofpelto acquaint the People that Cbriftiani- 
 ty thus excels Morality p. 72 
 
 Ihofe blamed who over- magnify Natural Religion. 
 
 Thr mifchievous EffeUs of it difcoverd p. 73 
 
 Several particular Infiances and Proofs^ out of 
 the Writings and Sermons oj fome of our 
 Preachers^ of their mean and low: Opinion of 
 Chriftianity, and the Cbrirtian Difpcnfation^ 
 and of their over-high efteem ^/Natural Reli- 
 gion and mere Morality p. j% 
 
 The Sermons of Chriftian Preachers fhould be a- 
 bovc the rate of Mowalifts p. 8 1, 
 
 And (U they muft Preach ChniWsLnMy, ftril^lyf;?^ 
 called, h e. oj it is exalted above Morality, 
 fo they are oblig'd to fet forth the Precepts and 
 Duties of it in their full and ample Extent 
 
 The neg/e^ of this is taken notice 9f in fome par- 
 ticular Inftances^ as when Preachers under* 
 
The CONTENTS. 
 
 value anddeprefs the worth cf Vrf>)ing and 
 deceiving the Lord's Supper, and/ other AUs 
 of Devotion, by reckoning themofily as Means 
 
 p. 84 
 
 Vnsjhevo'dto be a groundlefs and precarious Ac- 
 tion, and that ?reacb€lrs are to ajjcrt and 
 maintain thoje Duties in their full Latitude 
 and Extent ; namely, a^ they are Subftantial 
 Parts d/7^ Members of the Chriftian Religion 
 
 p. %6 
 
 Another Inflance of the forefaid negleS is, when 
 a Preacher extenuates any thing that h finful 
 and vitious, as when he maintains that Concu- 
 pifcence or the Lufiings and Dejires of the 
 ilefh after Evil or undue ObjeBs are no Sm 
 
 p. SS 
 
 Which loofe DoSrine n confuted p. 89 
 
 The difUnQion of Venial and Mortal Sim us'd by 
 Come of our Preachers, juflly cenfur'd and con- 
 demned P 91 
 
 The Mitigating and Soft mng of Vice taken notice 
 of in another Infiance, viz. in the mifinter- 
 preting of every Idle Word, Matth, 12. 3(5. 
 
 p. ^2 
 
 The true meaning of an Idle VioiAflriaiy enquh 
 red into^ and determined P- 93 
 
 This mitigating and lefjening ofVue is more efpe- 
 cially to be Jhunn'd by Preachers, when they 
 addrefs their Difcourjes to Parents and Go- 
 vernours of Youth : the negle^ of which Cau- 
 tion is back'dby an Example in one of our late 
 Preachers P- 9^ 
 
 As the Commands and Duties belonging to our 
 Religion mufl not be legen'd, Jo neither muft 
 th€Mon\x^fotheObfervation0ftbem p. 97 
 
 Chri- 
 
The CONTENTS. 
 
 Chriftlanity is then preached in its full Extent^ 
 when toe reprove all forts of Sins and Enormi- 
 ties : Which is commended to us by the Praliife 
 of our Saviour, and his Apoftl;is, and the God- 
 ly Fathers of the Church in the following Ages. 
 
 Univerfal Reproof from the Pulpit is as necejfa- 
 in this Age p. i oo 
 
 The mifchief' of frequenting Play houfes^ to be laid 
 open ibid. 
 
 Vice now in England become Publick and Catbo- 
 lick^ and tnore improved than ever before 
 
 p. lOI 
 
 Sin is to be reproved in all forts of Perfons ; of 
 which there are Examples in the Old and New 
 Teftament^ and in the Writings and Sermons of 
 the Primitive Fathers, and Dolors of the 
 GxQQk andhzim Churches p. iQ$ 
 
 Princes and Great Men are not to he fpar'd : yet 
 fo, as we are not to Jhew any Rudenefs or Dif- 
 refpeS towards them p. 1 07 
 
 We muft flatter none, but encounter Sin and Vice 
 wherever we find them p. 108 
 
 Some Infiances of Partiality in Pre aching p. lop 
 
 T^^ Third Office of a Preacher is to adminifter 
 Comfort to the dijireffed p. u o 
 
 It is /hewed how this is to be done^ with refpeU 
 to Outward and Worldly Crofj'es p. 1 1 1 
 
 The Benefits and Advantages of them defer ibed 
 
 p. 112 
 
 The Gentile Moralifts have kd us the way here 
 
 p. 114 
 
 Chriftianity more ejpecially dire^s and confirms 
 us in this Matter p. 1 1 6 
 
The C O N T E N T S. 
 
 IVe are likewljc to udm'inifler Solace to tho/e that 
 labour under Inward and Spiritual Dijireffes 
 
 p. 11 6 
 
 It is required of aFreacherthat he injlruli Men 
 how to behave t he mf elves under Temptations 
 
 P ''7 
 He muft take care of thofe who are troubled in 
 
 Alind^ and wounded in their Qonfciences 
 
 p. ii8 
 horn Defpair is to be prevented or cured p. 120 
 Other ways of Comjorting thofe that are affliSed 
 
 in Mind p. 121 
 
 the Sealing Tower of the Holy Spirit whereby he 
 
 becomes a ComhttQT p. 125 
 
 Great Art ^^zrf Caution to be ufedin our healing 
 
 with the Difconfolate p. 124 
 
 We ntujl Preach Comfort and Duty p. 1 2 5 
 
 The fourth Office of a Teacher is to mix Judg- 
 ment with Mercy p. 125 
 
 This was the Praffice of the Prophets and Preach- 
 ers oj Old, before and under the Old Tejlament 
 
 p. 126 
 
 And of the Preachers of the New Te^ament 
 
 p. 127 
 
 The Keys of the Kingdom of Heaven committed 
 to the Miniflers of the Gofpel, imply the de- 
 nouncing Judgments p. 128 
 
 Our Saviour and hts Apofiles preacVd hell and 
 Damnation p. i 25? 
 
 This is no Legal Preaching p 130 
 
 Mr. Hobbes and another animadverted upon for 
 endeavouring to /hake the Belief of the Eterni- 
 ty ^/ //^// 7i7r/7.v;7/x p. 130, 131 
 
 An^. 
 
The C O N T E N T S. 
 
 Another'' s Mijiakfs about ibis Matter examined 
 
 p. 132 
 
 He is found to confute hlmfelf p. 135 
 
 Three Reafons affign'd^ why we are to preach 
 
 Judgments as well as Mercy P« ^ 34 
 
 The fifth part of a Treacher s task is the due Ap- 
 plying of what be delivers P« ^37 
 
 Injtances of this Application in the Old and NetQ 
 TeRament P» 13S 
 
 The l^eceffity of this proved JP* ' 3.^ 
 
 The Feople are to prepare them/elves for this 
 clofe Application by praUiftng it upon them- 
 f elves when they are in private p. 141 
 
 Particular Examples of it p. 141, 142 
 
 Some of the bejf of the Pagan Morilifts were no 
 grangers to this p. 143 
 
 The People ade to be ajjifled in this Work by their 
 Paflors p. 144 
 
 T^ all the Purpefes afore/aid, the fixth and lajl 
 Office of a Preacher is to make continual Ule 
 Ot* the Scriptures /;/ Wx 5^r;z?^/7i" P- 14S 
 
 'the Bible is the Preacher^ s Storeboufe and Maga- 
 zine p. 14^ 
 
 Efpecially the Writings of the l^fwTeJfament are 
 to be confulted and made ufe of P- '47 
 
 Every Prieji and Bifiop of the Church of ^ug' 
 hndfolemnly promifes to do this at their Ordi- 
 nation andConfecration p. 149 
 
 l^fiances given offome Preachers who vilify the 
 Scriptures^ mi of him that denies that it is any 
 where revealed in the Bible that there is a 
 God, or a Future Scate, or that the Soul is 
 immortal p. M^ 
 
 He 
 
The C O N T E N T S. 
 
 He hoUs thefe Wniings were not diftattd by the 
 Spirit p. 151 
 
 'Others aJJ'ert that there are manifeft Faults in 
 the Text of the OldTeftament, and that there 
 are Real Repugnancies v;//<rvif/*tf//?jr/x of the 
 Bible P- 152 
 
 Another teih us that Chrifiians are no where bid 
 in the New Tefiament to believe in Chtift 
 
 p. '53 
 
 A City-Freacher proclaims tv the Worlds that the 
 
 Obfervation of the Lord's Day w no where 
 founded on Scripture P* »54 
 
 The Author thinks him/elf obliged in Cenjcience 
 to take notice of fuch dangerous Fajfagcs a^ 
 thefe in the Writings of his Brethren^ and to 
 CMUtien Readers againji them ?• * S 5 
 
 He advifes Toung Students in Divinity to fiudy 
 the Scriptures^ and te acquaint the mf elves 
 teiih Archbifhop UfherV Catcchifm p. 1 5^ 
 
 The Sum of all that hath been /aid under thefirfl 
 General Head^ viz. the Matter or Subjeft of 
 Tulpit-Difcourfes p, 157 
 
 Minifiers muft Preach for that End^ for which 
 Preaching was ordain^d^ viz. the Solvation of 
 Men's Souls p. 158 
 
 The Second General Head is the Manner of 
 Preaching. Which ii firji contained in this 
 Preparative Rule, Undertake the Work wtth 
 An entire dependance on the Divine Strength^ 
 and with a hearty Invoking it p. 1 69 
 
 7he Succe/s of our Endeavours in tie Minijiry h 
 owing to the Divine BleJJing. p. idi 
 
The C O N T E N T S. 
 
 A great negkd in Trenchers^ relating to thk 
 Matter^ jreely cenfured p. i6i 
 
 There are other Rules, which are to be obferved^ 
 namely, in the aSual Difcharge of this Of- 
 fice. 
 
 Rule I. 'Preach with all tender nefs of Affe[}ion^ 
 
 with the moji fenjible Love and CompaJJUon to 
 
 the Souls of Men > p. 1 63 
 
 Chrijl a great and noble Precedent here p. 1^5 
 5/. Paurx Love and Compaffion to the Souls of 
 
 Men difcover'd in the Rules and Injun^ions 
 
 which he gives p. 166 
 
 And in hi^ Example and Praff ice p. i6j 
 
 This kind and affeUionate Addrefs ii agreeable to 
 
 that Spirit which becomes a Clergy -man p. 1 69 
 Some particular ways markd out^ whereby we 
 
 may oblige and ingratiate our hearers p. 171 
 The veryKe proofs of a Preacher fhould favour of 
 
 Love and Pity p- 172 
 
 Thk AffeUionate manner of Addrefs k not only 
 
 fut able to the Perfons that fpeak^ buttothofe 
 
 that are fpoken to p. 172, 175 
 
 Our hear ears are to be wrought upon by mild and 
 
 fair means ^ not thofe that are rigorous p. 174 
 The mofi obdurate and objfinate are won by this 
 
 gentle Method P« ^75 
 
 Rule 2. Preach with a becoming Boldnefs and 
 Courage^ with Earneftnefs and Zeal p. 17(5 
 Inftances of this in the Old and Aew Teftament 
 
 p. 178, 17P 
 The KeceJJity of it in order to moving the Pajfions 
 
 p. 180 
 Thn 
 
The C O N T E N T S. 
 
 Thh Boldnefs and Zeal are difccvcr''d by the E/e. 
 
 vation oj t}}e Voice p. i8c 
 
 The pri)per denotation of kv^v^ and yjipo^nv en- 
 
 qu'irdinto p. 182 
 
 A fitting and comely Gefli/re of Body U a!Jo an at- 
 tendant of Zeal p. 183 
 Another Froof of this Zeal is a Jharp confuting 
 
 of Error and falfe Dottrines P- 125 
 
 Yor vshich we have the Ex am fie of the Apofles 
 
 p. 18^ 
 And of the Antient Chriftian Fathers in ihefuc- 
 
 ceeding Ages p. 1S8 
 
 TIk Vret ences to the contrary anfwer'd p. i8p 
 IndifFerency and Coward ize are the true Rea^ 
 
 fans why Men are net zealous for the Truth 
 
 p. ipo 
 Wc had loji our Religion if the Primitive Writers 
 
 and Antient Chrifians had not fhew^d their 
 
 ZealfortheDoSrinesofChriflianity p. ipf 
 hence the frefent Injh'u^ersof the Church may 
 
 learn the/r Duty p. 192 
 
 The next Proof oJ a Treacher's Boldnrfs and Zed 
 
 is h^ Jharp and fevere checking of Pice p. 1^3 
 The neccjfty of this in order to the awakning 
 
 and rowzing of Sinners p. 1P4. 
 
 flattery unwQfthy of a Minifer of the Go/pel 
 
 p. ip5 
 
 Rule 3. Preach with Serioufnefs and Gravity 
 
 P- ^97 
 Kot with an extravagant Lowdnefs^ not with too 
 
 Rapid or too flovo a Pronunciation p. ip8 
 'Not with a flrange and uncouth Tone p. ipp 
 The A^ion^ ax well as Voice^ mull be Grave and 
 
 becoming p. i^^ 
 
 6 Af. 
 
The C O N t E N T S. 
 
 Affe^latfon of Wit and Jefling to be avoided 
 
 p. lot 
 fanciful Def cants and^taint Divijions condemn* 
 
 ed p. 202 
 
 Jingling of Words and Syllables is ridiculous 
 
 p. 203 
 The extravagant Vfe oj Metaphors and Si^ili- 
 
 tudes di fall OIK d p. 2041 
 
 A SceniCiil and liifirionicdl Weedoin becomes 
 
 not the Pulpit p. 205 
 
 A brief Account of the Acclamations and Af>- 
 
 plaufes ufcd of old among the Pagans and the 
 
 Chriflians p. 206 
 
 The Reafons why thefe are kid afid^ p. 2 op 
 V reaching mufl be ferious^ becaufe ^tis God's 
 
 Meffbge, and becaufe this way of difcourfing is 
 fuitedtotJye defign of Preaching p. 210 
 
 Rule 4. Parts and acquired Learning dr-e ufeful 
 
 in Preaching p. 211 
 
 Logic and found llcafoning to be made ufe of in 
 
 this Work * p. 212 
 
 Secmin^^ Arguments and ¥'ilfeRe<ijo rung jnund in 
 
 the Writtn^s. oj tljc Sodwians and Arminians 
 
 p. 2'I3 
 
 Here therefore wt' mufi -be vrry CiHtH&iff!^ and 
 
 learn to kr'HK' and nfc [olid Arguing p. 2.14 
 
 This is nccc\]ary^ becaufe \^c deal ic/ih Perfons 
 
 oj Reafon find Gi'O^l Senfe p. 21 6 
 
 The Meinory is to be employed in Preaching 
 
 p. 217 
 But this is not io be looked' ihpon as an Accomplifb- 
 fnent of t he firft raw p. 217 
 
 Tet, ■ 071 fme aceimm s 'trs-a wiHin A tt ainment 
 
 p. 21S 
 Some 
 
The C O N t E ^ T S. 
 
 Some cf the befl Spenkers anw/ig the Latins and 
 Greeks delivered :heir Dijcourjcs out oj their 
 written Papers^ and not hy licjrt p. > J 9 
 
 Tet Memory is a choice and valuable Gift^ a/td of 
 great Vfe in Preachings and iberejore JhouUl 
 be cxercifed betimts p. 221 
 
 At Icaji the Work jhould be divided between the 
 Memory and No/es^ and a Graceful Reading 
 Jhould be ohfervcd p. 222 
 
 The Antient "fathers of the Church did for the 
 mofipart make ufe o\ their Memories in their 
 Sermons p. 22 j 
 
 Invention md Fancy, being tl>c Gifts of God^ 
 are to be employed in the Preacher'' $ Calling 
 
 p. 22^ 
 
 EfpecidlJy on more folemn Occaftons p. 2 2 5 
 
 The Srile of a Predc])er mu}\ favour of Stwdy 
 
 and Learning p. 216 
 
 What the Author doth not mean by this p. 227 
 ^Dark and Obfcure Stile not too affe&ed p. 22S 
 Nor a Spruce and Gaudy Stile p. 225? 
 
 X^qr hereby Truth lofcs it'*s Native Beauty p. 23 1 
 Hereby the End of Preaching is loji P- 232 
 
 The Preacher's Stile mufl be Plain and IntelUgi- 
 
 ble P» 235 
 
 Qur Saviours Sermons were of this fort p. 2^ 
 And fuch xsere the Dijcourfes and Writings of 
 
 the Apoftles p. 235 
 
 Skch were the Sermons of the Primitive fathers 
 
 There is great Art and Learning in Preaching 
 
 plainly ^^ p. 237 
 
 h is required^in a Preachers Stile ^ that itbeNa* 
 
 tural, Ftt, and Proper p. 23S 
 
 C 2 FcPtUDi 
 
The CONTENTS. 
 
 Fortune and Misfortune ca-firtVords for a Tul- 
 
 pit p. 25i> 
 
 Several other Jnfiances of Unfit and hvproper 
 [peaking p. 240 
 
 Tlje Preachers Stile fhoiild be Clean and iKieat^ 
 and favouring of Elegancy p. 242 
 
 ¥or this h Comely and Decent • p. 243 
 
 T^his is of great force and Power P- 243 
 
 There U theExajnpIe and Authority of Scripture 
 for this p. 244 
 
 St, PauPj Writings have e^tcellent Strains cf El- 
 Icquence p. 245 
 
 The care of our Stilefl?evxs that we have a Refpedt 
 for our Hearers p. 24^ 
 
 The Excellency of our Matter requires thii ibid. 
 True Oratory is f olid p. 247 
 
 Too much Curiofity and Care ahtut Words are 
 faulty p. 248 
 
 Method k neceffary in a Treacher p. 24^ 
 
 hereby he fhews his Judgment and Skill p. 2 50 
 hereby he takes the right Way to edify his Audi* 
 tors ibid. 
 
 Method is a help to their Memories^ as well cLf 
 their Vnderfiandings p. 25 1 
 
 XJniverfal Skill in all parts of Humane Learning 
 requifite in a Preacher P- 2 5 2 
 
 he mufi be acquainted with the Learned Tongues 
 
 ibid. 
 With Gra7?i mar, Criticifm^ andRhetorick p. 253 
 With Jewifly Antiquities^ the Writings oj the 
 Lathers^ Councils y Ecclefiaflical hijlcry^ and 
 all ether Hifiory P- 254 
 
 With Natural and Moral Fhilofophy^ Geography^ 
 Logickf Law P- 255 
 
 Ati 
 
The C O N T E N T S. 
 
 A/f tndif erect affc&'mg ^/Quotations cenfurei 
 
 P* 257 
 T]k Frudcnt and Moieratc itfc of them defended 
 
 p. 258 
 The making uje of Authors U very Ant'ient 
 
 P-255' 
 The infpired Writers d'lfdain not thk praUife 
 
 . p. 2 5P 
 
 The Ufe ofLiiin andQx^^k in EngUP) Difcourfes 
 
 juflified p. 2 5o 
 
 Mixture of Tongues allovfd of by the befl Judges 
 
 of Language p. 261 
 
 This is pratlifed by feme of our mofi celebrated 
 
 Preachers p. 262 
 
 Others inveigh again/I it^ and why P- 263 
 
 The ne2,leU of '^wt aliens as to. be imputed in fome 
 
 Per Jons to Ignorance^ h^izinefs^ Self Conceit 
 
 p. 2(^4 
 
 Ant lent Authors arc not quoted byfome^ becaufe 
 their DoHrines agree not with thofe Writings 
 
 p. 2^5 
 
 Th£ Reafonablenefs of making ufe of th^ Authori- 
 ty of others p, 2(55 
 
 The.. Tejhmony even of He 1 thea . Aut hors may be 
 unadeuJeoftogoodPitrpofes p. 2(57 
 
 A Qompleat Divine h one that is skilPd in all ne- 
 cejjaiy Learning p. 268 
 
 An Anfwer to an Objeflion, that the Apoffles 
 were Wit crate Aien p. 270 
 
 Hun^ane Arts are not abfjlutely neceffary in a 
 Preacher of the G of pel p. 272 
 
 Thofe freely cenfur^d^ who look upon Preaching 
 (U an eafy Tasi^ and fuch as require ^ no Study 
 and Learning P- 273 
 
 c 3 Rule 
 
TbeCONTENTS. 
 
 Rule 5. Treach'tpg is to be frequent. p. ^75 
 
 for zjohich there is the Exampfe af Chrijiandhis 
 
 Apoftles p. 27<5 
 
 And of the Famous Lights of the Vrimitivfi 
 
 Coitrch P« 277 
 
 The Singular Ufe and Benefit of the frequency 
 
 of ?r caching p. 278 
 
 The V articular Reafons xthy the Word, fhould he 
 
 often di f pens'" d p* ^79 
 
 There may be an Excefs here p. 280 
 
 Notwithftand'tng this, Repeating and Inculcating 
 
 the fame Truths are of great ufe and necefjity 
 
 p.281 
 Other Reafons afjlgn'd of thk p. 2 8 2 
 
 particular Seafons and Opportunities of publick 
 InftruEiions commended P^ ^^3 
 
 The end of Sermons at Funerals p. 2S3, 284 
 
 Th^ Author^s Trail ice on this Occafton p. 284 
 Other Reafons of frequent f reaching fuggefhd 
 
 p. 285,:i86 
 
 jhere are thofe who would have it very rarely 
 
 perform d p. 285 
 
 j^ule 6, IhU Office muj^ be managd with great 
 Difcretion a/zi/ Prudence p. 287 
 
 The pifcourfe muji be pertinenPto the SubjeSf^ 
 which the Treacher undertakes to treat of 
 
 p, 2%% 
 
 Impertinent Digrefjions may fometimes be ti^era- 
 
 ted^ hut never indulged p. 28^ 
 
 f rude nee muff be fhewdinaeeommodatingtbe Di- 
 
 fcourfe to the Ability or Weaknefs of the Ter* 
 
 fin/fpokcnto p. 250 
 
 0)rift 
 
The C O N T E N T S. 
 
 Chrifi and his Apoftia are our Exa7nple hrn' 
 
 p. 291 
 Great Difcrction /<? be iijed in the Reproving of 
 
 Ferfons p. 29% 
 
 Becaufe of the great Difference between fomc 
 
 Hearers and others P- 25?4 
 
 T^hc fame Verfons mufi r^ot always be applied to 
 
 after the fame manner P2P5 
 
 A Preacher'' s Prudence is feen in framing h^ 
 
 Uifcourfe according to the Outward Condition 
 
 and Quality of the Perfons he f peaks top, 296 
 fn a mixt Affembl)^ a Sermon ^nuj} be of a ?nixt 
 
 Xature p. ^297 
 
 It 74 fart of a Treacher^ s Difcretion to Juit hk 
 
 Difcourfe to the prcfent Qccafion ^^299 
 
 The Time alfo which is to be taken up in per* 
 
 forming this Exercife is m^itter of Prudence 
 
 p.'soo 
 The Caufe of the undue Prolixity offome Sermons 
 
 is rejerr\i to Afteitation, or Carelefnefs, or' 
 
 Impertinency P-jo^ 
 
 Tfjis is not J aid to ty Men down to certain and 
 
 precifc Y>wienfions p. 302 
 
 What Meaf^res the Antient YztYiQxstcok p. 302 
 U h matter of our Prudentials (as well cu our 
 
 Duty ) to preach Loyalty p. 303 
 
 7he People are to be plcas\lfor their Edi feat ion 
 
 p. 3C.V 
 
 Rule 7. A Preacher is ohUg'd to take care of hk 
 own Life and Manners P- 3 ^ 5 
 
 Ihis confiDnd by the Advices of ths Apollks 
 
 p, 3c5 
 
 Anl hy the Diffourfes of the Antkiit BI-TiOps cf 
 
 the. Church' ' IP- 3^7 
 
 c 4 And 
 
The C O N T E N T S. 
 
 Jni hy the Suffrage ofW\{^ Pagans p. 3 op 
 
 ^Ihc Chnflian Orator is not to be guilty of Ava- 
 rice P- 31' 
 
 This is repugnant to ^he Laws of Chrifi^ to Ef- 
 clefidlVudl V. \)uncils^ to our own Laws both Mu- 
 nicipal and ELcclefidftical P- 3 ^ 2 
 
 The Keifonablenels^//;/! in fever al ? articular s 
 
 P-3>3 
 
 Pluralities condemn'^d by the Imperial Laws, Fa- 
 thers ^ Cafiiifis and Decrees of the Church 
 
 p. 315 
 
 Non refidence dijallow'd by the fame P- 3 ' 7 
 Jf a Minifler vnll be Conjciemwus, he mufl Re- 
 
 fide^ p. 519 
 
 Ambition and Pride aj'e unbecoming the Chara^er 
 
 of the Clergy p. 320 
 
 So is an /mmoderate and undue ufe of Pleafures 
 
 p.321 
 Drunkcnnef^, a fcandalomYault p. 322 
 
 'Lhe Priejhs under the Law were to be free from 
 
 Corporal Blemifhes P* 325 
 
 hi the Chri/lian Churches heretofore this was 
 
 partly oh ferv'd P'324 
 
 Miniflcrs are to excel all other Chriftiaris p. 325 
 The firft Reafon why Minifers ought to be endu- 
 ed with Ferjonal Holinefs P 32<5 
 Jhey Jhould have a Senle and Experience of the 
 
 things thry pre ^ich to others p. 327 
 
 The Opinion cfCypmn^ Origen, and the Donz,- 
 
 {{{[s about this Matter^ confide r^d p. 328 
 
 What our Church faith p. 32^ 
 
 The Ho it /iefs of a Treacher renders his IP re aching 
 
 fucccjijnl P- 330 
 
 Jt creates Butdnefs and Affurance P- 33 1 
 
 h gives Belief and Credit p. 33 z 
 
 if 
 
The C O N T E N T S. 
 
 Jt conciliates RefpeH and Efteem to the Treacher 
 
 .P-333 
 Nothing renders a Clergyman f 9 contemptible cut 
 
 his Bad Life P-333 
 
 The Holy Lives of Preachers caufe Religion it f elf 
 
 to be Ejieemed and Honoured P- 33<^ 
 
 The Contrary breeds Atheifm and Vrophanenejs 
 
 P- 337 
 
 Our Lives mufi be exemplary be caufe of the Emi- 
 
 nency of our Station P- 33^ 
 
 The Title of Ck^rgy [peaks Piety p. 340 
 
 A check to thofe who unduly difcharge this Office 
 
 p. 342 
 A Call to Miniflers to dij charge their Duty aright 
 
 notwithflanding the Diicouragemcnc and Op- 
 
 pofition they meet with P- 345 
 
 They are to hearten themf elves with this, that they 
 
 are Meffengers of God p. 34<$ 
 
 The honourable Title of Minifters explained 
 
 P- H7 
 
 they are to encourage themfelves farther tvith 
 
 this, that their MeJJage is of the higheft and 
 
 great efi concern , viz. the Salvation cj Mens 
 
 Souls p. 34^ 
 
 On which account the Employment of a Preacher is 
 
 more honourable than any other Frofejjion or 
 
 Calling P- 34P 
 
 Ji Great Prelate (Archbijbop Williams) men^ 
 tioned on this Ac(;ount P» 3 5° 
 
 Wefhould ojten preach to our f elves on this Sub- 
 jea . P-35I 
 
 This will animate and envigorate us in the dif- 
 charge of our Office P« 3 5 2 
 
 The 
 
The C O N T E N T S. 
 
 The cenfiieration that we /hall account for th^ 
 Jauii of thoje committed te em* charge 
 Jbould excite us to the performance of our Dih 
 
 iy P-353 
 
 Minifters guilty of the Sim of their Yeople^ if they 
 
 forbear to rebuke them for ^em ; and tp warn 
 
 V/» of the great danger they are in whilfi they 
 
 continue to commit 'em ?• 3 54 
 
 'Tbisfhou'd farther engage us in a ftriS dijcharge 
 of our Office P-354, 355 
 
 lllSmcefs ought to be no difcouragement to us 
 
 P ;55 
 ^ut the Hopes that Got! will hlefs our earnefl en- 
 deavours^ together with a lively Senfe ^ thajt 
 Reward which will attend our Labours^ ought 
 to engage us to do our utmofi for the Promoti' 
 m. ofChriJl's Intereji both by our Life, and D^ 
 ^rine p. 356, 3 57 
 
 A, TA. 
 
A T A B L E or the Principal Texts of 
 Scripture which are interpreted and ex- 
 plained in this Book according to the 
 Author's particular Judgment. 
 
 PSALMS. 
 
 PSal. 40. V. 7. In the Vfilume of the Book it is 
 uoritte/t ojf me Page 137 
 
 ECCLSIASTES. 
 
 Cb. 5. V. r. Keep thy foot when thou goejl into 
 the Houfe of God, and be more ready to hear 
 than to give the Sacrifice oj Fools p. 1 2 
 
 Ch, 12. V. 10. The Preacher fought to find out 
 accept able Words P» 243 
 
 ISAIAH. 
 
 Ch. 3. V. 13. They which lead thee^ caufe thee to 
 Err p. 135 
 
 Ch. 42. V. 2. He Jhall not cry^ nor caufe his voice 
 to be heard in the Streets p. 1 8 2 
 
 JEREMIAH. 
 
 Ch. I. V. S. Behold L have made thee a jenced Ci- 
 ty, and an iron Pillar^ and brazen Walls a- 
 gainft the whole Land^ &c. P« '7i 
 
 Ch. 6, V. 29. The Bellows are burnt ^ the Lead is 
 eon fumed of the firc^ the founder molteth in 
 vain^ and the Silver is reprobate^ becaufe the 
 hord bath rejeQed them p. 1 60 
 
 E ZE. 
 
E Z E K I E L ^ " "^ 
 Ch. 2. V. $. Whether they will hear^ or x^heiher 
 they will forbear^ yet fhall they know that there 
 hath been a Prophet among them - - p. 3 5 5 
 Ch. 3. V. 17. Ihave rxadethee a Watchman unto 
 the Houfeoflfrael^ therefore give them warn- 
 ing jrom me P- 354 
 Ch. 3. V. 18. // thou fpeakeli not to warn the 
 Wicked from his Wicked way ^ tofave his Life^ 
 his Blood will I require at thy hand • ?♦ 3 53 
 
 H S E A H. 
 
 Ch. 4. V. <5. Becauje thou haft rejeBed Knovo- 
 ledge, I zvillal/o rejeS} ihee^ that thou Jhalt be 
 noPrief} to?ne: Seeing thou hnfi forgotten the 
 'Law of thy God^ I will alfo jorget thy Children 
 
 p. 25 
 
 St, MATTHEW. 
 
 Ch. 5'.v. 13. Te are the Salt cf tlie Earth p. ;3S 
 
 —.V. 14. Te are the light of the World P- 33P 
 
 Ch.p. V.36. When he Jam the Multitudes,^ ]ye 
 
 vji^ moved with Compajfion on thenp,, becaufe 
 
 they fainted^ and were feat t ere d abroad^ oi 
 
 Sheep having no Shepherd P- ^^5 
 
 Ch. f I. V. 28. Come unto me all ye that labour 
 
 and are heavy laden,, and I will give you reft 
 
 p. 120 
 Ch. 12. V. 5^. But I fay unto you, that every idle 
 Word that Men fhall [peak,, they fhall give an 
 account thereof at t he Day of Judgment p. 9 3 
 Ch. 13. V. 52. Every Scribe' which is tnftruGed 
 unto the Kingdom of Heaven,, is like unto a 
 Man that is a Houfe holder,, who bringeth 
 
 forth 
 
forth out of his Trcafure thhigs new and old 
 
 . p. 2p^ 
 
 Ch. 28. V,; ip, to. Go teach all KcJt'w/js - ■ teach- 
 
 i/ig them to ohjcrve all things zchatfoevcr I 
 
 have commanded you p. ^ 
 
 St, M A R K. 
 
 Ch. 4^ V. 33. He fp^^ke the Word unto ihem^ as 
 they were able to hear it P- 25^0 
 
 5/. J O H N. 
 
 Ch. 7. y. 4(5. Isiever Man [pake like thii Man 
 
 :'■ p. 244 
 
 Ch. 20. V* 2 r. As my father hath fent 7?ie^ even 
 fofend lyou- ' p. 34^ 
 
 A GTS. 
 
 Ch. 6, V. 2. It is not reafonihat we [hould leave 
 the Word of God and ferve Tables p. 1 7 
 
 Ch. 20. V. \6, lie hafled to be at Jerufalem on 
 the Day of Pentecofi P. 275. 
 
 Cj\\» 20. \ , 26^ 2j. 1 am fur e from the Blood of 
 all Men^ jor I have not fhun'd to declare unto 
 you all the Qounfel of God P- ? 5 3 
 
 Ch. 24. V. 25. As he reafon'd of R'lghtQOuincfs^ 
 Temperance p, 104 
 
 . R O M A N S, ^ 
 
 Ch, I .V. 1 4. I am debtor both to the uife and to the 
 
 unmfe p. 29\ 
 
 Ch. 6, \.i^. I fpeak after the manner of Alen^ 
 
 bccai/Je of the infirmity of your flefh . p. 292 
 
 Ch. 9. V. 3. 1 could wijh.that my f el j were a'cur- 
 
 fed from Chrijt^ for my Brethren^ mykinfmen 
 
 according tQ thejiefh . ' P- ^ ^7 
 
 Civ 10. 
 
Ch. 10. V. t. Brethren^ m hearths dejire and 
 prayer to God for IJrm U^ that they may be 
 faved p. 1^7 
 
 C O R I N T H I A N S ly? E/^. 
 
 Ch. I. V. 17. Chrijlfent me not to Baptize ^ but 
 to preach the Go/pel p. i5 
 
 Ibid. Wifdofn of Words p, 230 
 
 Gh. 2. V. I. I carHe not with excellency of Speech^ 
 or of Wifdom p. 230 
 
 V. 4. In demonftration of the Spirit and of 
 Tower p. 230 
 
 Ch. 3. V. 2. I have fed them with milk, and not 
 with meat p» 2P2 
 
 Ch. ;. V. 5, 6. Who is ?aul^ and who is Apollos^ 
 but Minijiers by whom ye believe^ even as the 
 Lord gave to every Man. I have planted^ U.c. 
 
 p.ido, 161 
 
 Ch. 4. V. 2. It is required in Stewards^ that a 
 Man be found faithful P- 1 5 7 
 
 Ch. p.v, t-^.They which wait at the Altar 
 
 p.317 
 
 CORINTHIANS liEp. 
 
 Ch. 1. V. 15, 1 5. We are unto God afweet Sa- 
 vour ofChrijl both in them that are faved and 
 in them that per ijh : to the one the favour of 
 Death unto t>eath^ to the other ^ the favour of 
 hife unto Life P- 1 3 5 
 
 Ch. 4. V. 7. We have this Treafure in Earthen 
 VeJJels p. 305 
 
 Ch . c5. V. I r . Oye Corinthians, our Mouth h open 
 unto you^ our Heart pi enlarged p. 1 68 
 
 Ch. X X. V. 1 5. Tho" I b^ rude in Speech p. 245 
 
 « GALA- 
 
GALAtlANSL 
 
 Ch, 4. V. 20. 1 defire -^ to change my Voice 
 
 p. 192 
 
 C O L O S S I A N S, 
 Cfa. I. V. 28. Teaching every Man ix ailWif- 
 d(»n p. 2^7 
 
 TIM O THY ijiEp. 
 
 Ch. ^, V. 7. / am ordain'i a Freacher dnd om 
 Apofih p. aHf 
 
 Ch. 4. V. 6. As good Minifters of Jefus Chriji^ 
 nouriOM up in the Words of Faith and good 
 Do^rine P* 5i 
 
 TIMOTHY 2dEp. 
 Ch. I . V. 6. God hath not givvn us the Spirit of 
 
 jear^ hut of power p. 17^ 
 
 Ch. 3. V. 1^5. All Scripture is gi'om by In/p'trMi" 
 
 ^n of God p. 148 
 
 Ch. 4. V. 2. ? reach the Wordjbe injiant in Seafon, 
 
 out ofSeafon P- ^7^ 
 
 HEBREW S. 
 Ch *4. v.-t5 But was in all Boinrs tempt^d^ like 
 vt4 we are p. 88 
 
 Ch. i3^v. 17. Give an account P- 355 
 
 5/. J A M E S. 
 Ch. 5. V, 20. lie that converts a Sinner from the 
 Error oj his Ways — Jha/l hide d multitude of 
 Sim p. 348 
 
 S. 
 
5^ P E T E R ifl Ep. 
 Ch. 4. V II. Let him /peak oi the Oracles of God 
 
 p. 1^6 
 
 Ch. 5. V. 2, 5tc. Feed the Flock of God which h 
 among us^ taking the overfight thereof not by 
 conflraint^ but willingly^ not for filthy lucre ^ 
 hut of a ready Mind: neither as being Lords 
 over Gods Heritage^ but being Enfamples to 
 the Flock, And when the chief Shepherd Jha II 
 appear^ we fhall receive a Crown of Glory that 
 fadeth not away P* 357 
 
 Ibid. Not for filthy lucre ^ but of a ready Mind 
 
 p. 312 
 
 St.f E T E R 2dEp. 
 Ch. 2. V. 5. A Preacher of Righteoujfne/s p. 126 
 
 J U D E. 
 
 V. 22., 23. Of fome have compajfion^ making a 
 difference : and others fave with jear^ pulling 
 them out of the Fire p . . 2 p 2 
 
 REVELATIONS. 
 
 Ch. II. V. d. Thefe have power tojhut Heaven^ 
 and have Power over Waters to turn them to 
 Bloody and to fmite the Earth with all Plagues 
 4s often 04 they will p. 128 
 
 THE 
 
( t ; 
 
 The Preacher, (be. 
 
 IT muft be granted that there are other 
 Parts of the Pafloral Office, and ihofe of 
 great innportance, befides Preaching : For 
 it is incumbent on every one that hath ta- 
 ken upon him the Care of Souls, to ufe the 
 Publick and Stated Prayers of the Church, to 
 Catechize the Youth, to adminifter the Sacra- 
 ments, and to vilit the Sick. And as we have 
 an Office for the Vifitation of fuch, fo there 
 muftbe likewife the Vifitation of thofe that are 
 Well : For this is as neceffary and ufeful as the 
 Other. We muft enquire and endeavour to dif- 
 cover by Private Conference, what is the parti- 
 cular Condition of every Memb;;r of our Flock 
 with refpetl: to Religion, and the Welfare. of 
 their Souls. We are to Advife. Counfel, and 
 Admonifh them in their own Habitations, as 
 well as in the Church. We have our Bleffed 
 Saviour for our Pattern in this Matter, for we 
 read in the Evangelical Records ^ that, befides 
 his Publick Difcourfes and Sermons, he made fre- 
 quent Vifits, and gave private Advice *nd Coun- 
 lel. And we read that the Apollles raugh: the 
 People publickl}\ and from Houfe to Houfe^ Afls 
 20. 20. And our Church approves of this in her 
 lor??! of the Ordination ofFriefis^ where (he re- 
 quires of thofe that take that Sacred Office on 
 B them, 
 
X Of the Offices and AccoMpUJhvients 
 
 them, and have the Charge of Souls, to ufe prt- 
 vdte ( as well as publick ) Admonitions and Ex" 
 hortations^ a^ 'Need Jhall require^ and Occafion 
 jloall he given. The Spiritual Phyfician will beft 
 underftand his Patient's Maladies, by perfonally 
 converfing with them : And in fome Cafes it is 
 impoflible to underftand their Condition other- 
 wife. Wherefore we may gather from what 
 hath been thus briefly fuggefted^ that Teaching 
 is not confined to the Pulpit, but that we arts 
 obliged to ufe Private Admonitions and Inftru- 
 aions. We cannot difcharge our Duty without 
 this : and particularly we cannot fit the People 
 for the publick Hearing of the Word without it. 
 This being granted, it ought next to be faid, 
 and that with equal Truth, that no Employment 
 of the Clergy is of more general ufe xXxmVreach* 
 ing^ and no work of theMiniftry requires fuch 
 Care, fuch Skill, fuch Attendance as this doth. 
 On which Account this is to be reckon'd the 
 moR eminent Fart of a Clergyman's Duty, and 
 challenges the chief Place in the Fxclefiafiical 
 Employments. Therefore 1 think it is very ob- 
 fervable, that this is the firlt OiSce mentioned 
 in the Commiffion which our Saviour gave hrs 
 Apoftles, .41,7///;. 28. I p. Oo and teach all K at i* 
 ons^ to whicli anfivers thu in Mark. 16. 15, 
 Preach the G of pel to every Creature. In my 
 Judgment this feems to carry great Weight with 
 it, and we are to regulate our clteem according 
 to what we here obferve ^ Namely, That 
 Teaching or Preaching is nr(t of all placed in 
 this Divine Conf^mifiion. Nay, I would dcfire 
 my Brethren to remark this further, that this 
 very thing is repeated in that foremention'd 
 
 plaeg 
 
ef a PFvEACHER. 3 
 
 place of St. Matthew^ Teach all Nations^ and 
 foon after that, Teaching them to ohfervc all 
 things whatfoever I have com??janJed you. Here 
 is a double Teaching or Difcipling, and both 
 appertain to theMinilterial Office, and borh are 
 contained in Preaching : for by this we call and 
 gather Perfons into a Body or Society, and then 
 we inform them concerning the Dunes that are 
 required of them in that Capacity. This is call- 
 ed by the Apoftles, The Mini ft ry of the Word^ 
 A&s 6. 4. and youl find there, that this is ac- 
 knowledged by them to be the chief Minilterial 
 Aft that is to be attended to, and others are Po(l« 
 pon'd, to make way for the Exercife of this. 
 
 And this was the Senfe of the Pious Fathers 
 of the Church afterwards ^ Preaching is^'srpw^ij' 
 Tay.nfxil'ifuy, the principal thing that belongs to 
 us Minifters of the Gofpel, faith Gregory Nazi- 
 anzen. And St. Auguftin \\\ exprefs Terms 
 tells us, that \\{q\? roper Ojjice oj a Bifhop is to 
 Preach. Ths like is faid by other Antient Fa- 
 thers and Bifhops ^ yea indeed ( as the late 
 Learned Bifhop oUt'orcefter WohCcrv^s) 'Preach- 
 ' ing was for ibme time an extraordinary thing 
 ' in the Church, and none but Great and EIo- 
 '* quentMen, of Authority in the Church, were 
 ^ permitted to Preach, and thegreareft Bifhops 
 ' were then the Preachers, as appears by the 
 ' Sermons of St. A^nbroje, St. Chryfofto?n^ St. 
 ' Ai^guflm^ &:c. And, as he (a) adds, ' In 
 ' this Nation and others, before Parochial Cures 
 ' were fettled, the Presbyters had no conftant 
 
 * Orat. I. t De Offic. I. i.e. i. || Duties 
 
 and Rights of the Parochial Clergy, p. 204. (a) P. 205. 
 
 B 2 Office 
 
4 Of the Offices avA Accou^pliP^f^ents 
 
 ' O-fice of Prejching, bur as rhe Bifliops ap- 
 ^ pointed them occiiionaily. But he acquaints 
 us that the Teaching Office ot Mini iters was 
 more frequently exerted aTiervvards, when th^ 
 Neceflity and Import mce of it were mor^ f;:rl- 
 ouily conlidefd. Ye.), evif/? i/f the dark times of 
 Topery they zvere convinced of the J\e-cejhiy and 
 VjefulncjS oj Preaching, faith this ^ Learned 
 Prelate: tor he had Ihew'd before, that in King 
 Hen^y the llid's R-.ign , all PariQi ^ Friefts 
 were enjoyn^d at a Vrox/mcinl Syncd xotnf\ru[f 
 the F cap I e commuted to their Charge^ and feed 
 the??! with the Yood'oj God's Word : -and ii they 
 do it not, they are liiled by that Synod Dumb 
 Dogs, Whereupon /^'//rrW rightly and feafon- 
 ably faith, 'Dhe Spiritual Food of God's Word is 
 m neceffdry to the Health of the Soul^ as corpo- 
 ral food is to the Health of the Body. The Bifhop 
 further notes it ( p. 206. ) as Erafwus's Obfer- 
 vation in his Ecclcfiufies^ that ' the Senfe of 
 * Religion grows very cold without Preaching, 
 ' and that the Counttfs of Rich^nond^ King 
 ' i//f/?/7 the Vlkh's Morher, had fuch a Senfe 
 ' of the Neceiiliy of that Olfke in thofe rime^^ 
 ' thit (he maintained many Preachers at her 
 '^ own Change?, and employed Bifhop Fi^fhcr to 
 ' find out rhe belt qualifyM ior ir. Ard rruly 
 this was a very fjaf-nahle Work, for ir muit be 
 granted that the Oiiice of Pnv/r/j/v;^ funk very 
 low, and wis al.nolt extrn^l before the Retor- 
 mation : but ' fince that time (;js our Reverend 
 ' Bilhop takes t notice ) the Church of Rome 
 ^ hath been more fcnfihle of the neceffity of 
 
 * p. 1$. t P. 205, 207. 
 
 Preaching 
 
of a PPvEACHER. 5 
 
 ?re.iching, as jppeirs by the: ^ Council of 
 ^ i/r/?/, .nid their n^ollcelchraicd Men infitiing 
 ' upon it, and giving Dire^Vions ahoup it. 
 * And all th^ great Lighis ot the; RetorineJ 
 Churches, and ol our own clpeciiUy extol this 
 Sacred Eaiployinent, a4? the chief P«irt of a Mi- 
 nilter's Daty. Tiiere is extant a very choice 
 Letter ot Archbilhop Gnndal to Queen RliZd- 
 bt'tl.\ in the iormer pjrt of whieli he excellently 
 difpluys the UfetuLicfs, Necediry and Dignity 
 0; thw Office of Preaching, it vi/as tlie acknow- 
 ledgment of an Eminent Ruler in our Church 
 ; whatever his Thoughts were afterwards ) that 
 t Ihe Ojiice of a hi (hop is to prcjch Chnji as well 
 ^ to govern the Church .oj Chrift. And this is 
 the Sentiment of a known Overfcer of our 
 Churuh at this dav, as wc find in his jj Pufcral 
 Care^ Preaching, faith he, is the B/Jho[)s grea^ 
 Duty, and he oa^ht to lay himfelf out in it mojl 
 f.}rticularly. Wnich certainly is no leis the 
 Work and Care of the whole Clergy : and ac- 
 cordingly, a Reverend and Pious (a) Divine 
 of our Communion hath learnedly defended 
 and maintained this Propofition, that the 
 Preaching of the Word of God is the hrft and 
 the chiefeli, as well as the moO proper of all 
 the Exercifes and run£lions belonging co the 
 Pal^oral Charge. 
 
 One would thir.k this Proportion fhould noc 
 meet with a denial, tor as {b) Seneca faith of a 
 
 + Ffscipuum Epifcoporum miinus^ jc, Pt^dicatio. SefT. 4* 
 Decrct. 2. t Miftory of the Troubles and Trial of H' 
 
 Laud ATchb\{\wpy ^c. p. 139, jj Chap. 6. 
 
 (a J Dr. f/olfworth in Pra;Icft. in it. Mat. 52. Lcdt. 3. 
 
 CbJ Epia. 19. 
 
 B q Wlf- 
 
6 Of the Offices and AccompliJIyments 
 Wife Man, iSlihilquicquam aliud ejl quam hu- 
 mjni generis fxddgogiis^ his Bufinefs is to 
 Inllrufl: and Tutour the World ; fo the Chara- 
 £ler will agree with the Perfon whofe Office I 
 am now treating of. It is the eflcntial Quali- 
 fication of a Preacher to enlighten and inform 
 Mankind ^ and to make them more knowing 
 and better. And who can deny that this is a mo(t 
 noble and excellent Employment > Yet fo it is, 
 there have been always thofe that have had a 
 very mean Opinion of the Teaching Office af a 
 Bi (hop or Presbyter. TheDiilikeand Contempt 
 of it began very foon : For this Inftitution of 
 Heaven was at its firft appearing in the World, 
 accounted Yoolijhnefs by the great Pretenders to 
 Worldly W'lfdom^ as we read in i Cor, 1.21. And 
 ever fince there have been fome that have pur- 
 pofely vilified it. It is true it was once neceffary 
 l!iy fome in order to the converting of Pagans to 
 Chriflianity, but now fay they, ic is needleis.This 
 iis the known Language of fome oiSocinu5"i^ Fol- 
 lowers, and of oth;;rs who have learnt it from 
 them. There is no ufe of Preaching fine e the Con- 
 verfion of t he Gem des^ and fi nee Chriflianity is fet- 
 tled in the World., iaith ihQ "^ Racovi an Cat echi/n:» 
 There is noneceffty cfit^ faith t Epifcopius. Ani^ 
 thofe who hoaftoi the Title of DW//jr, have Ijtely 
 in their Writings ridiculed this Office, therein fol- 
 lowing the Example of their great Ma fier and 
 Friend Mr. iiobhes^ whofe profound reafoning a- 
 gainft Preaching hath for ever alienated their 
 
 ^ D? Ecckf. cjp. I r. 
 
 t Difnut. 28.Ther. 11. Pars Tertia, 
 
 Minds 
 
of a PREACHER. 7 
 
 Minds from it. He tells the World in his Hiflory 
 of the Civil n^j/'j ^/England, that the Heaihrns 
 were not Jhort of us in point of Virtue and 
 Aloral Duties, noticithftanding that zve have had 
 much Preaching^ and they none at all, Theie- 
 forc Preaching is to bedilcarded. Again, Ihith 
 he, we are to confider the Harm that pro- 
 ceeds from a Liberty that Men have upon every 
 Sundav and ojtner^ to harangue all the People 
 of a Nation at one tim^^ zvhil/} the State is Ig- 
 -norant what they noiUfd). And he adds more- 
 over, that there is no fuch thing permitted in all 
 the World out of Qhnjlendom^ nor therefore 
 have they any Civil Wars about Religion. Thefe 
 are the Coniiderations on which he condemns 
 Preaching : But if we confider how Weak and 
 Shallow thev are, we fhall not eafily be profe- 
 lyted to his Perfwalion. 
 
 Firft, Whereas, he faith, the Heathens were 
 not Ihort of us in point of Morality, and 
 thence would difparage Preaching ^ he puts off 
 his Readers with a grofs Fallacy, for fome of 
 the Heathens did not come (hort of us as to Mo- 
 ral Pra£lites, becaufe they had no Preachers, 
 but becaufe they attended to the Diclatcs of their 
 Minds, and the natural Reafonings of their 
 own Confcienccs. And on ihe other hand, fome 
 of us have got no further than fome Heathens, 
 not becaufe we have much Preaching, but be- 
 caufe we do not make a right Life ot it. 
 
 Secondly, It is an Idle Surmife and Sufpition 
 that Harm will accrue to the Stare by publick 
 haranguing the People from the Pulpit, for 
 though the Government know not what the 
 
 B 4. Preachers 
 
8 Of the Offices and Accomflifhntenis 
 Preacheis will fay, yet being part of their Au- 
 ditors, they mult needs know it when it is laid, 
 and confeq'uently they ate able to prevent the 
 Hurt he dreams of« 
 
 Thirdly, It is not to be imputed to the rarity 
 and infrequency of Preaching, that People out 
 of Chriftendom are not trQubled withCivilWars 
 about Religion, but it is to be afcribed to their 
 Ignorance, or Superflition, or Carelefnefs, or 
 elfe to Force and Reftraint that is upon them ; 
 for if I had time, I could demondrate to any 
 Underltanding Man, that fomeor all of thefe 
 are the Caufes why thofe People Quarrel not 
 about Religion. But the Philofopher was re- 
 folved to fay fomething againrt Preachings 
 though it was nothing to the purpofe : and 
 that was it which produced the forefaid Sug- 
 geftions which have taken very much with the 
 Town Wits, and the Beaus, and the whole 
 Race of Scepticks and Theifts. And thence it is 
 that we hear them fiing at thePublick Inftruft- 
 ours of the People, and think themfelves very fa* 
 cetious when they give them the Names of P///- 
 pit'Declamers^ and Levites that harangue the 
 People. 
 
 But, which is moft (hamcful, Preaching is 
 dif-efteemed hy fo me, who, if we refpeO: their 
 CharaSer, Ihould be thought rather to magnify 
 it. It hath not only openly been declared by 
 them to be no part of Divine Worfhip, but ic 
 hath been reprefented as a needlefs and burden- 
 fome Employment, and fuch as deferves to be 
 laid afide for the moft part. The late Author 
 of the Cafe of ths Regale and Pontificate Stated. 
 
 hath 
 
0f a PREACHER. 9 
 
 hath not in his "^ Defcription of a Frieft^ or 
 a MiniQer of the Gofpd, one Syllabic about 
 his Teaching the Ptopk. There are thole 
 who would have Ctf/^<r/;/^;/7^^ exclude all Ser- 
 inons, and accordingly they fo extol and ad- 
 vance the one, as to bring the other into Dif- 
 tepute : whereas the true way is to maintain 
 and keep up the Credit of both : the one be- 
 ing ncceifary tor thofe of younger Years, and 
 the other for fuch as are of fome Maturity. 
 I confefs 1 wonder'd to meet with iuch a 
 palTage as this in a late Learned Writer t of 
 our Church, ' I am confident, faith he, that 
 
 * would all forts of Perfons but duly attend 
 ^ upon thcfe Inftruftions ( i. e. Catechetical 
 ' Exercijes which he before mentioned) they 
 ' would reap a more fubllantial Benefit bv 
 
 * them than from thofe other Exercifcs which 
 '^ have, I know not how, fo univerfally crept 
 ^ into the place of them. One would not 
 have imagin'd that a Perfon of his Chara- 
 fter fhould venture to utter fuch unadvifed 
 Words, for they can be thought to be nolefs, 
 feeing they caft fuch a Contempt upon thofe 
 Religious Exercifes, viz. Sermons^ which are 
 fo conftantly preach'd not only by his Bre 
 thren, but by himfelf, and are duly attended 
 upon by Underflanding and Pious Chri(iians. 
 If Sermons bq trept into the place of Catechi- 
 zirtg, it is by the Allowance of the Gover- 
 nors of the Church, and therefore this 
 
 * P. F72, ^c. t Dr. Wakes Preface to his 
 
 Commentary on the Church-Catcchifm. 
 
 Worthy 
 
lo Of the Offices and Accomplifhments 
 Worthy Writer could not truly fay, he knows 
 not how. But if he was refolv'd to fay any 
 thing of this matter, he might have faid 
 this with Truth and Reafon, that Catechizing 
 and Pulpir-Difcourfes have their different 
 life and place, and fo are confident ^ and 
 therefore 'tis unreafonable and abfurd that 
 one fhould juftle out the other. 
 
 Others tdl us that we ought not to appear 
 fo concernedly for Preaching ^ for 'tis proba- 
 ble that this is done to vility the Prayers of 
 the Churchy and in time it may be fear'd that 
 Preaching will exclude Praying. In anfwcr 
 to the former parr of which Cavil, it might 
 juftly be obier ved that fome of thofc who 
 pretciid to be the greateft Admirers of 
 Prayers, and fet them up in oppofition to 
 Peaching, are the Vilifiers of them them- 
 felves \ tor they feldom or never perform the 
 Praying Part of the Paftoral Office, but pro- 
 cure others to difcharge it ♦, as if it were an 
 Office below them, and fit only for their 
 Readers and Curates. As to the latter pare 
 of the Cavil, that Preaching will in time 
 exclude the Prayers, there is no fear of any 
 fuch thing, and that for this Reafon, becaulq 
 all fober Pcrfons of our Communion who are 
 for Preaching, are alfo as much, and more 
 for Praying. But the more di(Vui£l Anfwer 
 is this. It is true, there is a double Extreme^ 
 for even the^belt M\s of Divine Worlhip are 
 liable to be immoderately and exceflively ex- 
 rolPd, and even toSuperilition. A$ there are 
 fome Pcrfons who vilify Preaching, that they 
 may inhanfe the extraordinary Value of Prayer, 
 
 fo 
 
of aPKEACUEK. n 
 
 fo there are others who feem to regleft and 
 difparage Prayers, that they may pay all 
 theiv reipefts and regards to Preaching. But 
 both thefe Extreams are dangerous, and 
 therefore to be avoided ^ it is Pity that thele 
 two great Ordinances fhould he at odds, rhey 
 bsing both of them, as to their particular and 
 peculiar Ufes, fo indifpenfable in the Church 
 ofChrlft. 
 
 If we are enclined to Compare them toge- 
 ther, the heft thing we can do is to obferve 
 the peculiar Excellencies which are proper to 
 each other. Prayer is a daily Exercife, and 
 of continual Ufe, whereas Preaching is only 
 at fome certain Seafons. We can never want 
 Leifure for the former, becaufe we can per-, 
 form this when we are alone and by our 
 ftlves, and we can pour out our devout 
 Wifhes and Petitions, and fend up our Divine 
 Ejaculations even when we are employ 'da bout 
 our fecular and ordinary Bufinefs. In this, 
 Frayer hath the Preheminence of the other 
 Religious Performance of Hearing, and con- 
 fequently of Preachi/fg, 
 
 But again,InP/'^>'(fr we make our AddrefTes 
 to God, and fpeak to him : whereas in 
 Preaching he vouchiafesto fpeak to us, which 
 makes this Performance the more honourable. 
 Wherefore, if we makeConfcience of calling 
 upon God, and offering our humble Suppli- 
 cations to him, we fhall alfo he as careful 
 in hearing God fpeak and call to us in the 
 Preaching of his Word. If we are heartily 
 defirous that the Almighty fhould give ear to 
 ^iswhen we pray, it is certain we fhall be 
 
 defirous 
 
r 2 Of the Offices and Accomplifhrnents 
 dsfirous and forward to hearken to his Voice 
 when he fpeaks to us by his Minifters. 
 
 Moreover, it will be ufeful to take notice 
 of this difference between thefe two Religious 
 Performances ; Prayer prepares us for Hearing, 
 and Hearing tits us for Fra£lifing what we 
 pray'd for. By the benefit of Preaching we 
 conne to underltand hoiQ we are to prjy, and 
 for what : by Prayer we gain the Divine Af- 
 fif^ance to enable us to perforoi what we hear. 
 Hearing guides and dire£ls our Prayers, and 
 Prayer conveys a Blefling on what tve hear. 
 In (hort, Hearing without Praying is of no 
 ufe, as on the other hand. Praying without 
 Hearing is wholly infignificanc, for an Inf^- 
 lible Author bath told us, that he ivho turnetb 
 away his Ear from })£dring the Law^ even his 
 Pnjyer (hall be an Abomination^ Pro v. 28. p. 
 So that, upon the whole Matter impartially 
 wcigh'd, Prayer and Hearing muft go toge- 
 ther, and not be feparated : and therefore let 
 nothing that is here or afterwards laid under 
 this Head be interpreted in Derogation to the 
 Sacred and Indifpenfible Office of Prayer. 
 
 But it appears from what hath been briefly 
 fuggelted, that as Prayer in fome Refpefts 
 is preferable to Pre:aching and Hearing, fo 
 thcfe in other Refpetls have the prefereace of 
 that. Which isconfirm'd to us by what the 
 Wife Man faith, Eccl.5.1. Keep thy Foot when 
 thou gocft into the houje of God, and be mors 
 ready to hear than to give the Sacrifice of Fools : 
 that is, rather attend to the Voice of God in 
 his Word as 'tis explained to you, and thence 
 learn your Duty, then offer the Sacrifice 
 
 of 
 
(7/rtPKEACHEEl. i^ 
 
 of Pnyer^ and Praife ^ thinking like Fools 
 that all is 'well, and that God is plcas'd with 
 the bare Oftering, and looks not chietly to the 
 Lite and Converfarion. Here you fee Preach- 
 ing is prefer'd before Prayer by the Roya/ 
 Preacher himfelF. And io on fome other Re- 
 gards we find that even In the firft Ages of 
 the Gofpel it bad this Prcheminence. To 
 which purpofe let us hear what the Learned 
 Stiliingfleet faith, fpeaking of the Ufage and 
 Praftice of the Primitive times, ^ Fublick 
 Prayers^ faith he, zvere not then looked on as 
 a more principal end of Chrifiian Ajjembiies 
 than Preachings nor confequently was it the 
 more principal Office of the Stewards of the 
 MyJI fries of God to read the pub lick Prayers 
 of the Churchy than io preach in Sea/on and 
 out ofSeafon. And again, Were the Apoftles^ 
 faith he, Commiffionedby Chriji t^go Pray, or 
 Preach ^ And what is it wherein the Mini^ 
 pers oj the Gofpel Jucceed the Apofiles ^ is it 
 in the Office of Praying or Preaching ? Wai 
 Pdu\fcnt not to Baptize^ but to preach the Go- 
 fpeU andfJ)Lill we think that thofe who fuc- 
 ceed hinf in his Office of Preaching ^ are to look 
 upon any thing elfe cu more their Work than 
 that ? Are A^inifiers in their Ordination 
 fent forth to be Readers of PublickPrayers^ or 
 to be Difpenfers of God's Holy Word > And he 
 ftxks not to add, [Are they ordained whol- 
 Iv to this, and (hall this be the lefs principal 
 part ot their work ? ] Thcfe fevenl Paflages 
 
 ♦ Ircnic.p. ^'^^. Part 2. Chjp 6. ;>. 939 
 
 of 
 
14 Of the Ofices and Accompltfkments 
 of that excellent Man I defire m-iy be well 
 confidered by thofe that cry up the Prayers of 
 the Church fo as to (light and difregard, and 
 even tofliut out Preaching if it were in their 
 Power. 
 
 If they fay ( as we know fome do, and I 
 have taken notice of it before J that there is 
 a difference as to this matter between the Pri- 
 mitive times of theGofpel, and thofe that we 
 live in, for then there was abundance of Hea- 
 thens and Jews to be converted, but amongft 
 us there is a general ProfeiTion of Chriftiani- 
 ty, and therefore the end of Preaching , 
 which is to convert Men from Paganifm or 
 Judaifm to the Chriftian Religion , now 
 ceafes ; and confequently Preaching is now 
 fuperfeded. If this be objefted, the. Anfwer 
 is ready at hand, and I hope will be very fa- 
 tisfaflory, namely, that though the antient 
 Primitive Preachers were employ'd in conver- 
 ting of Infidels, yet Preaching is as rcquifite 
 now as then, for many Auditors that bear 
 the Name of Chrlftians are known to be tod 
 much tin£^ured with Infidelity as to their 
 Opinions, and come not fhort of fome ©f the 
 worrt Heathens as to their Praftice. It is not 
 mere Biptifm that makes Men Chriltiins, it 
 is not the bare Title that doth it, whilft they 
 live worfe than any Jewx or Gentiles, On 
 which account thofe that hear us Ibnd in need 
 of ln(hu8:ion and Reproof as much as Jews 
 and Heathens of old : for 'twas the work of the 
 tirit Preachers to convert protefs'd Heathens ^ 
 and'ris ours to convert thofe that call them- 
 fclves Chriltians, but do nothing that entitles 
 
 theni 
 
(?/^PREACHER. !5 
 
 thein to that Name. Or, fay that many of 
 our Auditors are real Converts, and are 
 hearty imbracers of Chriftianity, yet they 
 ought to be continually reminded of their 
 Holy Profeflion, they ought to be ftir'd up 
 to their Duty, to be frequently exhorted and 
 admonifh'd, and to be hx'd and eftabliih'd in 
 the Ways ofGodlinefs: lb that on this Icore 
 there is now as great, it not greater neceffity 
 of Preaching than there was at the fetting up 
 ot the GofpeL But I return to what I had 
 been fpeaking of before. 
 
 Again, to fhew yet further the Nature 
 and Excellency of this Office, as it is compa- 
 red with Vrayer^ and other external Afls of 
 Religion, I will add this, that this Publick 
 inftrufting of the People, confider'd as a Per- 
 fonal Aft, excells them all, and particularly 
 Praying, that is, if we mean by this latter 
 the outward Performance of it, and not the 
 Spiritual Grace or Endowment. This is 
 own'd by a very profound Writer of our 
 Church, and one that, when I have named 
 him, you will fay doth not favor of Popula- 
 rity \ he exprelly avouches that Frenching^ in 
 reJpeU of ferfonal Ferformance, is the moft- 
 excellent Work Bifl)ops and Fresbyters are able 
 te do in the Service of God. So "^ Mr. Thorn- 
 dyke. Praying, and fo likewife Baptizing, 
 together with celebrating the other Sacra- 
 ment, and the reft of the Offices of the Mi- 
 niltry, asfacred and valuable as they are in 
 
 * Due Way of compofing Differences. 
 
 4 themfelves. 
 
kS Of the Offices and AccompUpitnents 
 
 thamfelves, may be performed by Men of 
 mean and contemptible Gifts, whereas the 
 Work which I am now fpeaking of, can't be 
 lightly difcharged without great Preparations 
 and Abilities. I fay, rightly difcharged, for 
 otherwife thefe two things alone, viz. Con- 
 fidence and Memory, may qualify a Man to 
 be a Publick Teacher, as there are too many 
 Inftances of it. Every one that can read the 
 Publick Prayers, and adminifter the Sacra- 
 ments, cannot perform the Teaching Office^ 
 becaufe this requires peculiar Abilities. 
 Whence the preaching of the Gofpel is 
 thought by Sc. Faul ( who was a competent 
 judge in the Cafe ) to be a nobler Work 
 than the adminiftring of one of the Evangeli- 
 cal Sacraments : for this is part of the Foun- 
 dation of what he faith, i Cor. i. 17. Chrift 
 fent me not to Baptize ^ but to Preach ihe Go- 
 fpel, And one of the moft celebrated School- 
 men hath left this as his Determination on 
 this Point, namely, that "^ to Preach is the 
 principal and molt proper Aft of a Church- 
 mm and more worthy than Baptizing. 
 
 In the ApofUe's Heraldry the Title of 
 Treacher is more honourable than that of 
 Apojlle, and therefore h^ gives that the pre- 
 cedence of this, I Tim. 2. 7. I am crdained a 
 Preacher and an Apoft/e^ faith he. The tor- 
 »ier is a g eiter Name with him than the 
 litter, -and therefore he adds in the fame 
 place, / am a Teacher^ to let us fee he was 
 
 '^ Aquin. 5 pars Quaeft. 6j, Art. i. 
 
 more 
 
of a PREACHER. ij 
 
 more than ordinarily pleafed with that Title 
 and Office ^ and that makes him repeat ir. Nay, 
 rhe whole Colledge or Society ofhpo(>Ies agreed 
 in this Detetmination, that Preaching was to bs 
 prefer'd to works of Charity, and Almideeds, 
 AHs 6. 2. It is not reafon that tioe fhould leave 
 the Word of God, and Jerve Tables, i. e. it is 
 not fie and reafonable that we fhould fpend our 
 time in colleding a fupply for the Poor, and 
 thereby neglett Preaching : therefore you muft 
 appoint Officers for that Purpofe, anci let us a- 
 lone to difcharge the vVork of difpenfing God's 
 Word to the People, for this Word is the Food 
 and SuRenance of Souls, and is to he attended 
 to before that of the Body. I will conclude 
 this Particular with the remarkable Words of 
 Erafmus^ a Great Judge in this, as well as in 
 all other Matters appertaining to Divinity. After 
 he 'had made a Comparifon between the feveral 
 diliin£l Fun8:ions and Offices of a Clergyman, 
 he gives the Preeminence to Preaching, laying, 
 "^ He is then in the very height of his Dignny^ 
 whenjrom the Fiilpit he feeds the Lord's Flock 
 with Sacred DoBrine. And again, in the fame 
 place, The Chrijhan Frc-acher (faith he ) ought 
 to take great care in his other Offices^ that he 
 pleafe the Lord^ but in that of Teaching he ought 
 to excel him f elf, 
 
 Ladly, Though Prayer, no lefs than Preach- 
 ing, be a Minilter's unqueftionable task, and 
 thence it was refolved upon by tlie Apoliles in 
 that forenamed Chapter, v. 4. that they would 
 
 Ewclcfiaft. lib. u 
 
1 8 Of the O^ccs atJcl Accor/fpl'ijhments 
 
 give themfelvcs continually unto Frayej\ and to 
 the Miniflry of the IVonJ, though, I fay, it be 
 thus, and though Praying, and Reading the 
 Holy Scriptures be divine Ordinances, and In- 
 ftruments ot Converfion and Repentance, yet 
 we muW "know that the Word of God preached 
 is in a nnore efpecial and peculiar nnanner de- 
 ligned for that purpofe: and therefore this is 
 that Ennployment in \^ hich the Minifters of the 
 Gofpel are obliged more peculiarly to lay out 
 their Strength, Skill and Pains. Indeed this is 
 fuitable to us as we are Men, /. e. Rational 
 Creatures-, all Arts and Sciences hting ufually 
 propagated by this Mcihod, the Ear being in 
 a more fignal manner the Organ of Knowledge 
 and Leaning. There is, as an Antient and 
 Learned Father expreffes it, ^ a latent Energy 
 in a quick and lively Voice, which being tranf- 
 fufed from the Mouth of the Speaker into the 
 Ear of the Learner, makes a very forcible Im- 
 prefliDn. And this way of Conveyance is alfo 
 fit and proper for us as we are Chriftans^ and 
 are to be inlirudled in Divinity, the Great Art 
 of Arts, and as we are" to imbibe the Doftrines 
 ofE////', which f as St. P/^/// tells us j comes by 
 hcdring. To this end Chrilt Jefus inftituted and 
 appointed a diitinO: Order of Men in the 
 Church to inftru£l his People in the Doftrine 
 of Silvation, to convince Men of their Sins 
 and Guilt, to reclaim them from their Evil 
 
 * H.ibec euim ncfcio quid latcntis energia? Viva vox, & 
 in aurcs dilcipuH de auctoris ore traustula, fortiiis fonat. 
 Hicronym. Epift. ad Paulin. 
 
 Ways, 
 
^/^PREACHER. i^ 
 
 Ways, and to direft them into the way of Life 
 and Happinefs, whence we may remember that 
 Prcachitig is called the Power of God unto Sal- 
 vation^ Rom. 1. Id. And it was ufed to this 
 purpofe by Chrift and his Apoliles, and we 
 Ihould be continually urging it upon our felves, 
 and thofe that hear us, that Preaching was or- 
 dained tor this very end : befides that, it is in 
 it felf fitted for it, and that in a peculiar 
 way. 
 
 Yet I would not be mlftaken here, when I 
 fay this Ordinince is in it felf fitted forfo great 
 an End, and when I affert that Preaching is the 
 efieftual Means of Converfion and Repentance, 
 I would not have it thought that this proceeds 
 from the mere Vertue of Preaching. No ; but 
 the chief reafon of it is becaufe God hath fy 
 appointed, i Cor. 2. 21. It hath pleafedGodby 
 the f coll fhnefs of Preaching ( i. e. by this Ordi- 
 nance which the World accounts fooIiJJmefs) 
 Jo fdve them that believe^ i Cor. i. 21. Some 
 indeed have been called and converted by other 
 Means, but thofe Perfons are very few: and 
 ■'tis certain that none can expett any fuch 
 thing as long as they neglefl or defpife Preach- 
 ing. And the reafon is, becaufe the ufual Me- 
 thod which the Holy Ghoft hath thofen for the 
 bringing home of loft Souls is the faithful dii- 
 penfing of the Word. The Apoftle alTures us 
 (as you have heard J that it hath f' leafed God 
 tliat this (hould be the ordinary means of con- 
 verting and reclaiming of Sinners, and loufc' 
 quently oifavini them. 
 
 C t Bu 
 
20 Of the Offices and Accowpljjht^enis 
 
 But it feems there are fome that are difpleafed 
 at it; Nay, they will by na means allow that 
 Preaching is an Inltitution of God's appoint- 
 ment. Nay, further, they are heard to declare 
 againft it as a Common Nufjnce, and are rea- 
 dy to vote it down as a very Trouhlefom thing 
 in the World. But who are the Men that do 
 this? None hut fuch as are known to be of 
 loole Principles, and of debauched. Manners. 
 You never knew any other Perfons guilty of 
 this Folly and Mifcarriage. And what is it 
 that thefe Men aim at in fuch an Enterprize as 
 this?* What is the true Reafon that they fo 
 warmly cry down Preaching? The true Account 
 is, Lecaufe plain Preaching meets with their 
 Vices, and oppofes the diforders of their Lives 
 and Praftlces : It is no wonder then that they 
 oppoieir. They hate the Light, the Light of 
 God^s Word, becaule their Deeds are Deeds of 
 Darkiiefs. They relblve to be Vicious and 
 Wicked, and therefore 'tis not Itrange that they 
 hate Reproof. How can it be expedfed that 
 thelc Mcfn fhould give ear to the Admonitions 
 of the Miniller with any Liking and Approba- 
 tion ? How can they indure the Threatning and 
 Menaces which he denounces againft Sinners ^ 
 Nay, they mufi needs be exceedingly gilled 
 and vexed, when they ' are evcli forced (as at 
 fome times perhaps / to give us the hearing 
 when our CommlfTion is to Thunder, and to 
 hold open their Fyes when we come with Light- 
 ring and dreadful Flalhes. It is no wonder 
 then that with dilio^ula they choofe rather to 
 creep under their Beds, than appear in their 
 Pews on fuch an Occafion. It is no wonder 
 
 that 
 
of a PREACHER. 21 
 
 that they fly from the very fight of the Pulpit, 
 and always in company endeavour to be witty in 
 their kind upon the Preacher. 
 
 But we are not to mind what rhey fay, for 
 we know thc7 are prejudiced Perfons, and 
 therefore are not to be attended to. Thc:y fpeak 
 againft Preachers, only becaufe thefewith lome 
 Freedom fpeak againlt their diffblute Lives and 
 corrupt Manners. They have no fcnfe of their 
 Mifcarriages, and they are unwilling to be 
 made fenlible by what thofe Perfons deliver. 
 They laugh at Converfion and Regeneration as 
 mere Canting Terms, and therefore they have 
 no regard to that which is theufual and appoint- 
 ed Means of Mens being regenerated and conver- 
 ted. They have no mind to Repent, and confe- 
 quently they trouble not their Heads about that 
 which is the ordinary Inftrument and Advancer 
 of chat Work, and by which all other Duties 
 are promoted, and all Graces and Virtues are 
 begot and nourifhed in the Souls of Men. Which 
 certainly is fufficienc to commend it to the Ap- 
 probation and EQeem of all wife and underftand- 
 ing Perfons : and there needs no higher Eloghim 
 to be pronounced in its Commendation. 
 
 C 3 Having 
 
i-^ Of the Offices and AccomfUJI^ments 
 
 Having premifed thefe things, I will now 
 dire(5lly proceed to treat particularly of the 
 Kature of thii Divine Ojfice in the Church, and 
 to (hew how it is to be difcharged, and wherein 
 it wants fome regulating and reforming : which 
 1 (hall do not fo much to inform my Brethren of 
 their Duty, (though we all want inftrufting, 
 and may be ferviceable to one another in ten- 
 dering our feveral Advices and Counfels ) as 
 r. To give Laws to my felf, and to fix my own 
 Fra£lice. ThII)\ in that Oration, wherein he i$ 
 Advocate for Archi^ts a Poet oi Antioch^ falls 
 into a Verfe in the firft Line of it. The Sub- 
 jeB we treat of, if it be commendable, (hould 
 influence on us, and we (hould be transform'd 
 into our Theme. At leaft \ (hall lay ^n In- 
 gagement on my felf to afpire to that PerfeQi- 
 on, which I recommend to others. Again, I 
 fhiU, if not in(tru£t, yet Remind my Brethren 
 of that which is their Great Cuty and Weighty 
 Concern, and will unfpeakably redound to the 
 Reputation of their High Calling. Therefore, 
 ^cWas wifely and pertinently faid by the Great 
 Stillingfi£et^ ^ The 'Duty of V reaching needs to be 
 hokt after^ when the Ejiee??i of our frofeffion 
 depends fo jnuch upon it. 
 
 Further, by difplaying the great Task an4 
 Service which are incumbent on Ecclefiaftical 
 Perfons, I hope I fh:^ll provoke them to a more 
 than ordinary Sedulity and Carefulnefs ; that 
 ihereby they may be able to perform things 
 •-vorthy of their Calling, and fuch as vuill up- 
 
 * J), and R, of the Paroch. Clergy, p. s^j, 
 
 hold 
 
of a PPxEACHER. 25 
 
 hoi 1 the Credit and Reputation of it : tor 'tis 
 well ohfervcd by the torcinention'd Author, 
 that '^" 7bofe icho iire Iiiz)\ and Ko;(ld be glad to 
 have F reaching I did uJiJe in a great meafure^ 
 never i^ ell confute red the De/ign of cur Profr/Ji- 
 (9/7, or the way to Jiipport it. And lafilv, which 
 is the main thing inti^nded, the right underitand- 
 ing of the Nature of the Preaching Office will 
 render us more ufeful and fcrviceable to our 
 People : we fhall always make onr Addredes to 
 them with greater Efficacy and Succefs, and 
 they will give attention to iis with greater Dili- 
 gence and Refpe8:. Thefe will be the Good 
 Effefts of this prefent undertaking, and there- 
 fore I need not be afhamM of it. 
 
 My great Bufinefs then is to (hew how this 
 Sacred Office is to be managM, and to offer 
 particular Rules and Meafures for that purpofe. 
 Our whole Enquiry will comprize in it thefe 
 two things, i//, The Matter and Subftance, 
 2^/k, The Manner and Circumftances of Preach- 
 ing. The former will give an Account of the 
 EflentialandSubftantial Parts of the Preacher's 
 task i the latter will difcover the right way of 
 purfuing this Work and Task. 
 
 I begin with the firlt, which is the Foundati- 
 on of all, the Matter and Sub fiance of this im- 
 portant Task : for if we fail here, it will be in 
 vain to difcourfe of the Manner and Circum- 
 ftances of it. Now the beft way to be acquaint- 
 ed with the true Matter of the Sacred Art of 
 Preaching, is to enquire into the Defign of it-. 
 
 ^ Ibid. p. 204. 
 
 G 4. which 
 
-^^ Of the Offices and AccompUJhments 
 which may be thus briefly reprefented. The 
 Great End and Defign of Preaching is to make 
 Men more Knf>wir7g and more Religious ^ and 
 therefore the Preacher's great Work is to In- 
 jiruti and to Reform. And becaufe there are 
 great numbers of Perfons that are Weak and 
 La?7guid in their Efforts of Virtue, and are 
 drooping under the prevalency of their Corrup- 
 tions, and are fubjeQ: to diftruft and defpair, 
 the Otlice of a Preacher is to offer Mercy and 
 Refrefhment to fuch •, and becaufe there is yet a 
 greater number of Hardned and Confident Sin- 
 ners, who prefume on the Favour of God, and 
 go on in their Sins and continue impenitent, 
 therefore it is his Work to fet before them their 
 p6i;7^^r, and freely to At^nowncQ fudg?nents a- 
 giinlt them. We fee then what are the Juft 
 materials of Pulpit-Difcourfes, namely, Divine 
 Truths, 'Duty or Pra£lice, Comfort and Terror. 
 The treating on thefe four Grand General Heads 
 cotnprehends the Whole Office of a Publick 
 Teacher, only with thefe Additions, that there 
 mufV, with refpeft to all thefe Heads, be a clofe 
 Application of whatever is faid, and the Holy 
 Scriptures muit be madeufe of to all thefe Pur- 
 ^ofcjs. So then, the Preacher is to inform Men 
 concerning all neceifiry Truths ; he is to urge 
 ypon th;m, all Duties ♦, he is to adminifter Solace 
 Xo them, or to terrify them as he fees occafion^ 
 he i3 to make pjirticular Application to his Hear- 
 ers of tiie Subjects he treats of ; and he muft con- 
 tiiuially make ufe of the Sacred Writings, to ren- 
 der ail he faith Authentic. Thefe are the Sub- 
 0'intial Parts and Neceffary Branches <c>f the 
 tidaci«er's Task.- 
 • Firft^ 
 
(7/^ PREACHER. 25 
 
 Firfl", It is an abfolute Ingredient in his Cha- 
 rafter, that in the courfe ot his Preaching he ac- 
 quaints his Hearers with the neceffiry Truths 
 and Do^rines of Religion. His tirit Bufinefs is 
 to fet Men right as to their Notions. St. Paul 
 was fent to preach to the Gentiles to open their 
 Eyes^ and to turn them from darknejs to light ^ 
 A£ls 2(5. 18. Which lets us know thit Preach- 
 ing was delign'd to difpel Darknels and Igno- 
 rance, and to illuminate the Underftjndings of 
 Men. The Publick Guides of Souls muft take 
 care that the Knowledge of God be propagated 
 amonglt their Flock leit it be fpoken to their 
 Shame, as well as the Peoples, that \_Jome 
 have not the Knowledge of God. ] The Prophet 
 Malachi lets us know, . MaL 2. 7. that The 
 Trie Us Lips fhould keep Knowledge.^ keep it, not 
 from the People, ( as too many have done ) 
 but fo keep it and treafure it up, as in Sealoii 
 ( and out of Seafon as the Apoltle fpeaks ) to 
 bring |it forth, and diftribute it to the People. 
 And to excite us to this, we ought to take no- 
 tice of the Penalty which attends the negle£l of 
 this Duty, tlof, 4. 6. [ Becaufethou hajl rejelfed 
 Knowledge, I will alfo rejetl thee, that thou 
 fhalt he no Prieft to 7ne : feeing thou haft forgot- 
 ten the Law of thy God., / loill alfo forget thy 
 Children. ] As much as to fay, be it known to 
 you, O ye Prjefts, that your neglefting to in- 
 (til Knowledge into the People fhall be fevere- 
 ly punifhed. If you refufe to difcharge this 
 your proper Work which God requireth of you, 
 and which your very Office exafls of you if you 
 are thus negligent and carelefs, not to fay Irre- 
 ligious and Prophane, you are not fit to be 
 
 Pri^fts j 
 
26 Of the Offices and Ac CO mpUfliments 
 Priefts 5 you may be calld fo indeed, but 1 tell 
 you, ye (hall be no Priefts to me. And let me 
 add moreover that becaufe you have forgotten 
 your Duty which God's Law requires of you, 
 I will take no care of you or your Children, I 
 will fufFer your whole Tribe to bevilify'd. This 
 I will do, fince you have made your felves vile 
 by difregarding my Commandments, and parti- 
 cularly by your wilful forgetting to inftruft the 
 People, and furnifh them with the Knowledge 
 of Me and their Duty. 
 
 I wi(h all the Evangelical Priefts, I mean 
 the Minifters and Difpenlers of the Gofpel 
 would ferioufly lay this to Heart. If they rejeft 
 Knowledge, They much more (hall be rejefted, 
 and they (hall be no Priefts to God, by what 
 Names foever they may be called among Men. 
 If they teach not their Flock the Principles and 
 Grounds of Religion, but rather breed them 
 up in Blindnefs and Ignorance, they may indeed 
 pafs for Friefis in the repute of that Church, 
 which makes Ignorance the Mother of Devoti- 
 on, but undoubtedly they are no Gofpel Priefts 
 or Minifters, for they take no care of that 
 which is the Foundation of the Gofpel, namely, 
 True and Sound Knowledge. For this is cer^ 
 tain, thofe that are ignorant of their Duty, can- 
 not perform it aright. Wherefore, feeing it is 
 impoffible they (hould pra£lice their Religion, 
 unlefs they firft knew it, it follows that the 
 rirft thing we are to take care of is to * correft 
 
 ♦ Debet Diviaarum Scripturarum traftator ^ doftor, dc- 
 fenlbr ic(\x fidci, ac debcllator erroris, & bona doccre, 8c 
 mali^ dedocere. Apguflin. de doft. Chrift. lib. 4. cap. 4. 
 
 th? 
 
of a PKEACHER. 57 
 
 the Falfe Notions ot Men, to rcftify their Ap- 
 prehenfions, 10 give them true Accounts and 
 Rcprefentations ot the: Divine Matter contain- 
 ed in their Religion. 
 
 And here more efpecially it is required of us 
 that we betake our felves to the contutJtion of 
 ^rror : for this is the neceffary task of the Pub- 
 lick Inftrufler of the People. The Reafon is, 
 becaufe it hath been the conltant Method ofthe 
 Father of Lies to ftir up Falfe Prophets and Se- 
 ducers, whcfe Bufinefs it is by their fubtil Man- 
 agement to evacuate the Divine Truths which 
 our Holy Religion is furnilhed with. Thefe 
 Seducers, like Ibme publick Thieves and 
 Robbers, carry Men off from the Road, from 
 the Old way into by-Paths, and then riHe and 
 make a Prey of them. Such was their Praftice 
 in the firft and early times of the Gofpel, they 
 then begin to corrupt the Truth of the heaven- 
 ly and infpired Doftrine of Chriftianity. Satan 
 and his Inftruments confpired to extirpate the 
 True Faith, which was once deliver'd to the 
 Saints, and was certainly the moft precious 
 Treafure that they could be intrufted with. 
 The Church in the firft Ages of it was aflaulted 
 by Simon and Cerimhus and their Followers ; 
 by Menander^ Bafil'ides^ Valentine ^ and the 
 whole Crew of Gnojiicks ^ by the Mardonites, 
 the Montanijis and the Manichees •, by the No- 
 patians, Sabellians^ Noaians^ and Arians • by 
 Vhctinus^ Aetius and the Anthropomorphites^ by 
 the Macedonians^ Eunomians^ Velagians^ Nefio- 
 Tiavs and Eutychians. But the pious Fathers and 
 Holy Preachers of thofe Primitives Times be- 
 ftir'd themfelves with that vigour that they 
 
 foon 
 
28 Of the Offices and Accomplifijments 
 
 foon detefled the Errors and Follies of thefe 
 Hereticks, and expofed their Religious Cheats 
 and Pious Frauds, and confirmed the People in 
 the Chriftiin Faith. They made it their Bufi- 
 nefs to defend the Truth againft Seducers : They 
 thought themfelves obliged as Shepherds of the 
 Church of Chrift, to proteft and preferve their 
 Flock from Wolves, to reduce the Wanderers, 
 and to lead and dire£l them in the right 
 way. 
 
 And this praftife of the Antient Fathers was 
 conformable to the Example of our Bleffed Sa- 
 viour, the Infallible Teacher and Inltrufler of 
 Mankind, who made it a confiderable part of 
 his Work to lay open the Miftakes and falfe 
 Notions of the M^n of that Age, as the Hi- 
 ftory of the Gofpel acquaints us : but efpecially 
 he (truck at the grofs Errors of the Phari/ees^ 
 and in divers of his Sermons and Difcourfes 
 baffled their fond Opinions and Sentiments re- 
 lating to Religion and theWorlhip of God. 
 He could not brook the Sadducees denial of the 
 Refurreftion, and accordingly he publickly at- 
 tacked them, and told them p their Faces 
 that they err'd not knowing the Scriptures^ no 
 not that part which they adhered to, and own'd 
 as Canonical and Authentick: and therefore he 
 argued out of the Book of Exodus with fo 
 much conviftive Reafon and Force that he put 
 them to file nee ^ Mat. 22. 34. This was the A^ 
 pofioUcal way of Preaching, as we learn from 
 the Ads cf the Apoflles^ wiiere it is filled rea- 
 foning^ A£ls 17. 2. and d'lfputing^ Afts 17. 17. 
 IP- 8, ^. and convincing^ Afts 28. 28. That 
 Great and Solid Arguer St. Paul was eminent 
 
 for 
 
^/tf PREACHER. 29 
 
 fot this part of his Minifterial Office, as is evi- 
 dent from his fet Confutations of the Jews and 
 Judaizing Chriltians, of fuch as denyed the 
 Kefurreftion, of thofe that perverted the do- 
 ftrine of Jultification, of them that mifunder- 
 ftood the nature of the Law and of Righteouf- 
 nefs, of fuch as err'd about Chriftian Liberty 
 and things Indiiferent ; and feveral other Mifc 
 prifions in Do£bine and Praftife he fmartly con- 
 futes. And further, he inferts it as a neceffaiy 
 ingredient in the Charafler of a Bifhop or Ger- 
 gyman ( for according to St. Jerom the Apofiles 
 and Apoftolick Writings know no difference a- 
 mong(t the Preaching Clergy) that he be able to 
 convince Ga'in-f ay ers ^ Tit, i.p. which is the fame 
 with flopping their Mouths ^y a i. He would have 
 the Adverfaries of the Truth brought to a con- 
 viftion of their Errors andDelufions from Scrip- 
 ture and Reafon dextroufly managed. 
 
 And this muft be part of the Employment of 
 the SuccefTors of the Apofiles at this Day : 
 their Duty exafts of them to remonflrate a- 
 gainff the Errors and Corrupt Doftrines of the 
 times, and to (hew the unreafonablenefs, Follv 
 and Abfurdity of them, together with the Dan- 
 ger and Mifchief that attend them. The Anti- 
 ent Apologijh took no little pains in confuting 
 the Errors both of the Fagans and Jews : nor 
 are we wholly excufed from fpending Ibme time 
 ( as we fhall have occafion minidred to us) in 
 the like undertaking. There may be a fie Sea- 
 fon for aiferting th.^ Truth of ChrilHaniry, in 
 oppoiition to the erroneous Do6lrines which G^;?- 
 tilifm and Judaijiv are fnught wirh. And we 
 ftould acquaint our felves with the Opinions ot 
 
 t:ie 
 
go Of the Ojffices and Accomplifhrnents 
 the Old Hereticks^ which are particularly dif- 
 cours'd of, and at the fame time confuted in 
 the Writings of the fathers^ ("tho* we need 
 not trouble the People with the Names of 
 them ) and with the Reafons and Arguments 
 which the Fathers in feveral Ages made ufe of 
 in confuting of them, becaufe moft of them are 
 revived in our days, and are either afferted in 
 the fame terms that they were before, or are 
 put upon us under fome plaufible and crafty dif- 
 guife. 
 
 But chiefly we (hall find our felves concerned 
 to affert and maintain the Reformed Religion a- 
 gain It ?opery\ that is, Primitive Chriltianity 
 ugainft the Corruptions and Superftitions that 
 are introduced into it by the Church of Rome, 
 For though it is true, the Gates of Hell and 
 Rome fhall not prevail againft Chrift's Church 
 though neither Infernal nor Jefuited Spirits (hall 
 be able to efface and fubvert it ; though it be 
 founded on a Rock, and therefore (hall (tand 
 impregnable when the Rain defcends, and the 
 Winds blow, and the Floods ( even the proud 
 Waves of Tiber) beat upon it; yet it ought to 
 be remembred that our Indeavours are to con- 
 cur with God's Promife, and the Declaration 
 of his Divine Pleafute. There is a Duty requi- 
 red of us, namely, to afTert and vindicate our 
 Religion : and truly we are altogether unworthy 
 of it, if we defend not that which hath been 
 purchafed for us with fo great Labour and Pe- 
 ril, with fo much Sweat and Blood, I mean 
 the Sufferings and Death of fo many glorious 
 Martyrs. Let us contend earneflly for the faith^ 
 which was once delivered to the Saints^ evert 
 
 thofe 
 
cfaPKEACHEK. 51 
 
 thofe of the Primitive Roman Church, but hath 
 been long fince lott by its Succcflors. But the 
 prefent Church of Rome's Faith was not cnce 
 delivered^ for they have been continually add- 
 ing to it, and at laft the Twelve Articles of the 
 Council o^ Trent were more folemnly own'd and 
 eftablifhed than thofe of the Apoftles Creed. 
 The truth is, the Standard of the Romifh Faith 
 was never delivered by God, it came not from 
 him, but is the Inventionof their own depraved 
 Imagination. Of them it may as truly be faid 
 as ot the Pharifees, They teach for Do^rines the 
 Commandments oj Men. 
 
 We are to convince our Proteftant Auditors 
 of this by particularly difcovering to them that 
 the main Doftrines taught and upheld by the 
 Romaniltsare plain Deviations from the Sacred 
 Scriptures, and that they are the mere Produfts 
 of their own perverfe Wills and Lufts. Such 
 are their following Doftrines, namely, concern- 
 ing the Popes Supremacy, concerning Infallibi- 
 lity, Indulgencies, the Sacrifice of the Mafs, 
 Praying for the Dead, Communion in one kind. 
 Praying in an unknown Tongue, Tranfubftanti- 
 ation. Forbidding the People to read the Scrip- 
 tures, Purgatory, Merits and Works of Super- 
 erogation, and lartly, giving Divine Worfhip 
 to Creatures ( which is the very definition of 
 idolatry) as to the Virgin Mary^ and other 
 Saints departed, to Angels, to the Crofs of 
 Chrift, to the Image of Chrilt, to the Images 
 of the Saints, to ihe Hoft or Wafer in the Sa- 
 crament. We are to let the People fee that the 
 Religion of the Church of Rome is Falie and 
 Counterteir, that ic corrupts the found Princi- 
 ples 
 
5 2 Of the Offices and AccompUfhtHcnts 
 pies of Chriftianity, and nourifhes in its Fol- 
 lowers grofs Hypocrify and Formality, with 
 .Will Vvorthip and Idolatry ^ that it nurfes up 
 its Childrtn in the violation of the moft Sacred 
 Oarhs, that it upholds it felf by pretended Mi- 
 racles and Lying Wonders, that it bids Men be- 
 lieve the greatelt Abfurdities and Blafphemies; 
 and then proceeds to force that Belief upon 
 them with Fire and Fagot. Briefly^ every fo- 
 lemn InHrufter of the People is to be a ftrong 
 and refolute Affertor of the Froteftant Religion 
 againft Papirts : and he ought, as it were, like 
 Hanihal^ as foon as he comes to the Altar, to 
 fwear that he will (hew himfelf an implacable 
 Adverfary o^l Rome, 
 
 But there are other Falfhoods and Herefies 
 befides thofe of the Roman Church, which he 
 is heartily to grapple with ^ and the rather be- 
 caufe the bold Patrons of them find fo great a 
 Number of Profelytes of late. Who fees not 
 the Truth of what I have already fuggefted^ 
 that the Old Errors which feem'd to h;ave been 
 difpatched and buried long ago, arerifen again, 
 and difcover their former frefhnefs and liveli- 
 nefs? Aria/2 if m is drefs'd up anew by Soci /jus's 
 Friends and Followers, and how comly and 
 beautiful it appears to fome of late, their fre- 
 quent Carefling of it hath enough difcovered. 
 It is not difficult to obferve that Velagianifnt 
 and Scmipelagiamfm are entertained under the 
 Vizour of Rjtional Divinity. How the Do- 
 8:rines of the Immortality of the Soul, and 
 Heaven and Hell, do fare in the Writings and 
 Dlfputes of fome Men of late, is too w^ill known. 
 The number of Scepticks entreafes daily, who 
 
 doubt 
 
ef a PREACHER. 3^ 
 
 doubt of all Religioii hecaulc they oblcrve 
 there are fo many Preteucei in the Wovld to a 
 True one. After a diicovcs-y of the Dilpures on 
 all fides, thev inter the falfhood of all, or the 
 i.'Tipoflibility ot knowing which is the Right. 
 For this Humo'Jr is ted in them hy the fevcral 
 Feuds among ProR-fl'ors, hy the Religious cljili- 
 ings becwccn diiierent Parties. Hence Sccpti- 
 c'lfm hath made fuch Inroads upon us in thefu 
 late times. There are not a few oi'DjviJGeorg's 
 race among us, who conclude the Mylfery of 
 ChrilKanity within the compafs of this mortal 
 Life. We abound with other Enrhulialls who 
 make the Spirit hai>iih the Leffer altogether, 
 who profclTcdly turn the plain Hiitory of the 
 Gofpel into Allegory, and on that fcore mult 
 needs difown all the Oiiices and Undertakings 
 of Chrilt in the Flelh. There is not a more per- 
 nicious falfliood and delufion than that of the 
 Drijfs^ who extremely fwarm in this Age, and 
 with great concernednefs tell the World that, 
 chey have no kindnels for any fuch thing as Re-, 
 Vealed Religion. Confequenrly as to Chrifiiani- 
 ty they are pcrfeSl Infidels, and they profefs a 
 Belief of nothing in Religion but what their 
 Mother- Wic and Natural Re.ifon diftate to 
 them. Deifm makes way for Aihe'ifm^ for the/ 
 Dci(t is the AcheilTs TooL fie that entertains- 
 io ill an Opinion of the Divine Bvir^ as to que* 
 fUon all Revelations dX\^ Difcoverits riir^de by 
 him, will in a (hort time.beealily induced to 
 deride all that is Preached of the Greit and Al- 
 mighty Being. 
 
 It is true there was Atheifin and Irreligion 
 of old, and the very Notions and Reafons of 
 
 D Good 
 
54 Of the Offices and Accomplifhments 
 
 Good and Evil, were ftruck at by daring Men^ 
 but this was never fo heartily done as of late* 
 Carneades libell'd all Juftice and Uprightnefs^ 
 and faid there is no fuch thing, but held that 
 Men invented thefe only for their private or pub- 
 lick Profit : he maintained that that only which- 
 conduces to Prefervation is Juft and Right. 
 This Man was the firft Hobbifi, but he was not 
 fo much in earneft as he of Malmsbury^ for 
 "^ La^antius tells us, that he faid thefe things 
 not from his Heart, but to exercife his Rhe- 
 torick ; and he had faid as much on the other 
 fide fome lime before, as t ^intilian relates. 
 Heretofore a Wild Poet, a Waggifh Satyrift 
 writ againft Vertue, but now this is done by 
 thofe who pafs for Sons of Reafon, and deep 
 Philofophers, and Men of Judgment. With a 
 great mufter of Arguments they moft gravely 
 and folemnly indeavour to evince that Religion, 
 is no otherwife obligatory than as it is fubfer- 
 vient to Self-Intcreft, and is enjoyn'd by the Se- 
 cular Authority, and that this Authority can 
 make what Religion it pleafes. Heretofore fome 
 Vagans and Gentiles fpoke freely in favour of 
 Infidelity, but now it is maintained by thofe that 
 bear the Name of Chnftians^ and have been 
 blefled with a Revealed Religio/?^ which clearly 
 difcovers the Folly and Faliity of fuch a Fer- 
 fwafion. Thu'sour Age is very ill Principled, 
 and V'- nave as many Errors and Falfe Opinions, 
 't)Ut with worler Circumltances than any of the 
 former ones. 
 
 » InRitut. lib. $.cap. i8. t Lib. 5.«p. 21. 
 
(?/^ PHEACHER. 55 
 
 I hope we have as many, and as ^odly 
 Preachers to oppofe them, lam fure it is their 
 Office to do fo, and the intent of what is here 
 now offered is to invite them to it. Their In- 
 couragement is, that it they fet about the Work 
 in good earnelf, and with a lincere defign of 
 ptomoting the Truth, and not making Qppoliti- 
 on to others, or merely purchafing of Viftory, 
 they fliall certainly be profperous in their At- 
 tempts. Their well cholen Arguments fhall 
 prove fuccefsful, their Scripture Logick fhall 
 conquer all carnal Reafonings. All the Di- 
 fputing Men were ?iot able to rejifl the Wifdom 
 and the Spirit by which Stephen y/?^,^^, Afts i6\ 
 lo. St. Paul 7nightily convinced the Jevos^ as 
 ftuhborn as they were, [hnmng by the Scriptures 
 that Jefus ims the Chnjf, Afts i8. 5. All the 
 Cavils and Sophiflries of lewd Minds are efte- 
 £lually baffled by the taithful expounding of 
 the Scriptures, and reprefenting them in their 
 True light and force. This is one of the efta- 
 blifhed tasks of a Preacher, whereby he defends 
 and maintains the Truth againft the Teachers 
 of Error and Falfhood. And a Preacher of the 
 Church of £"/7^/.777i is under a more particular 
 Obligation to do this, tor every Prieft folemnly 
 and publickly at his Ordination promifes that 
 he zvi/I be ready zvith ail faithful Diligence t$ 
 hanifh and drive avoay all Erroneous and Strange 
 Doiinnes^ contrary to God's Word. And every 
 Bifhop promifes the fame when he is Con- 
 fee rated. 
 
 But when I fay this, I would avoid being 
 miftaken : when I affign it as one part of the 
 Minifterial Province, to vindicate Truth, and 
 
 Da to 
 
56 Of the Offices and Accowpljfhments 
 
 : ) refute Errors, I would not be thought to 
 countenance Difputes, and to invite a Preacher 
 to trouble the Heads of his Auditors with dif- 
 ficult Controverfies. There is occafion for thefe 
 in the Schools^ and they may entertain him in 
 his Study: or if there be occafion for it, he may 
 let the Vrcfs deliver his Thoughts : but let them 
 not at all, or very rarely be heard from the Pul- 
 pit, and then only in order to the clearing and 
 explaining of what isobfcureand difficult. Thus 
 ro expound and refolve difficult Places of Scrip- 
 ture, to unfold the mo(f Obfcure Paflages of it, 
 efpecially if they refer to matters of very great 
 Moment, is a very worthy and laudable Under- 
 taking in a Divine. So likewife the Exeget'ical 
 Part of Theology, the expounding of Chapters 
 and Verfes as they lie in order is of very great 
 ufe. And indeed if there were a Leflure let up 
 in feveral Places for this very purpofe, it would 
 be very advantageous to the Chriftian Church, 
 •and the Holy Scriptures might be read with 
 greater Eale and Ddight, with greater Profit 
 and Edification. Butorherwife, in the ufual and 
 ctnftant courfe o\ Preaching ( which 1 am now 
 fpeaking of) all Obfcurities and Difficulties are 
 to be waved, all dark and abftruce DoSrines 
 are to be laid aiide. We mufi not raiie Con- 
 trov;irfics and Debates, much lefs fofier and 
 advance them. There mu If be no noife of thefe 
 Axes and Hammers in the Temple, Loud and 
 clamorous Cont«:lh become nor that place, and 
 thole that officiate in ic. We muil not r:]ck Mens 
 Heads with deep and knotty Problems, with my- 
 fterious and unintelligible Speciilations. 
 
 And 
 
of a PREACHER. 37 
 
 And the reafon is, becaufe they are unfervice- 
 able to the great end of Preaching, which is to 
 advance Religion and Piety. For thefe are no 
 Nice things, or matter of Difpute. And there- 
 fore, though a Preacher may tell others by his 
 Controverlial Divinity how much he hath rcad^ 
 and what Judgivent he hath, yet he cai^'c (hew 
 his defire to profit and edify his Hearers, which 
 is the Work he is to be employed about. Thofe 
 Difputable Points are generally, like Rocks, 
 not only craggy and Iteep, but barren and Iruit- 
 lefs. They have no ufeful influence on the Con- 
 fciences and Praftices of Men: but rather, on 
 the contrary, deprave and debauch them. They 
 create needlefs Scruples in Mens Minds, or, as 
 the Apofile expreffes ir, they m'lmficr ^^leW'ions 
 rather than godly edijying^ 1 Tim. 1.4. And, 
 as he lets us know in another place, from this 
 dodt'ing about queji'ions and ftrifes of Words 
 there ccmeth^ envy^ fi^^J^t railings^ evil fur mi- 
 fings^ perverfe difputings of Alen of corrupt 
 Minds J and deftitute of the Truths i Tim. <5.4,.«>. 
 It is fcarcely imaginable what harm thefe Subrit- 
 ties do us. As Spirits or Extrafts of Bodies have 
 a ftrong force or operation, fo it is in Religion, 
 Divine Truths///^//7/2^^and too much fublima- 
 ted make a ftrange ftir and buRUin the World. 
 The noife of them difcompofes Mens Brains, 
 takes off the evenncfs of their Thoughts, andde- 
 (troys their Calmnefs and Serenity. It kindks 
 in them unruly PaiTions and fiery Diitempers ^ 
 and thefe prove very fatal to Religion, and in 
 >ime enervate the natural iimplicity and purity 
 of'Chriftianity. 
 
 D :? There- 
 
58 Of the Offices and Accor/iflijhments 
 
 Therefore let us be very wary here, let us 
 not ruffle Mens Spirits and Chriitianity it felf 
 with needlwfs Quarrels, but let us take care to 
 avoid ^^em as niuch as we can : for they are of 
 no Profit at all •, but ( which is worfe ) are ac- 
 companied with great hurt and damage. Wc 
 are not tlien to gratily our own humour or the 
 fancies of our Hearers ( if there he any fo fond 
 and concei'jed ) by handling of knotty Contro- 
 verfies, and purfuing difficult Quefiions in ordi- 
 nary Congregations. If we find them hanker- 
 ing after this Tra(h, they muft be reminded of 
 that old blunt Talmudical Saying, Infiead of 
 gnawing Bones in the Houfe of Avi, you may 
 come and eat I'lejh in the Houfe of Rabba, 
 That is, whereas you pleafe your felves with 
 pitiful forry Difquifitions, with dry and fap- 
 lefs Difputcs, you might entertain your felves 
 with found and wholefome Dodrine, and fuch 
 as will be for your real Benefit, you might 
 have Food that you can digeft, and tutn into 
 Nutriment. The matter of cur Difcourfes 
 muft be plain and intelligiWe, We muft not 
 feed Mens Imaginations and idle Curiofity with 
 nice and fubril Notions, withabftruce Intricaf 
 ciesin Divinity, vyhich are unworthy not only 
 of a Chriftian Auditory, but of an Evangelical 
 Preacher. 
 
 Having fa id this by way of Caution, I now re- 
 turn to the great and necelljry Admonition which 
 I was urging, namely, ihat the appointed Teachers 
 of the People are to endeavour to inform their 
 Judgments in the neceffiry Points of Religion, 
 and to deli VvT them fro:Ti their former Captivity 
 and Bondage und^r Erroneous perfwafions, and to 
 
of a PREACHER. 59 
 
 defend the Truth againfl: the Oppofers of it. 
 We inuft take care that we pervert not any Do- 
 ftrine of our Religion, that we be not of ihoje 
 that corrupt the Word of God^ and handle it de- 
 ceitfully. It is worth our obferving how fre- 
 quently that Caution, * Be not deceived^ is ufed 
 in Scripture : to let us know how much we are 
 concerned to fetour Auditors into the right way, 
 and to inftil true Notions and Sentiments into 
 their Minds, and not to impofe upon them. But 
 of all Truths, thofc of the Gofpel^^ arc to be our 
 chief Concern, and therefore that is the thing I 
 will particularly infilt upon. We are in a more 
 efpecialand fignal manner obliged to (tand up, 
 and aflert thofe Articles of Faith which are to be 
 believed by us as Chriflians. We are to know then 
 that Chriftianlty hath higher and nobler Truths 
 to entertain us with than the Writings of 
 the Moralifts ; and confequently it is a great dil- 
 honour done to Chriftianity, and a. great Fault in 
 the Difpenfers of it, if they be either omitted in 
 their Publick Difcourfes, or faintly treated of, or 
 (which is not unufual ) doubted of or difown'd. 
 Thus the Do£lrine of the Divine Decrees^ where- 
 by all things are fore-appointed and determined, 
 but without putting a Neceflity and Force upon 
 Mens A£tions ; and more particularly the Dc- 
 ftrine of Eternal EleBion^ whereby fome were 
 chofen from the re(t of Mankind, to partake of 
 Grace and Endlefs Glory, thro' God's diftin- 
 
 * Jcr. 29. 8. 27. 9. Mat. 24. 4. Luke 21.8. i Con 6, 9. 
 1$. gg. 3.18. Eph. $,6. Col. 2. 1 1. 2 Thcf 2. 5. Gal. 6. 7. 
 4 John 3. 7, 
 
 P 4 guifhlng 
 
40 Of the Offices avd Accowplijlmients 
 
 guifliing Favour and Good Will to them, is 
 
 .._ lb/ admitted into any ot oar S-fmons.- Thus 
 
 loclrine of 0/7^/;7j/5/;/, or the difmal In- 
 
 ;e. of AdarPs Fall on all his Pofterity, 
 
 : .M it be the Foundation and Groundwork 
 
 ail iheChriilian Religion, and without which 
 mere would have been no luch thing as Chrilti- 
 aniry, is aimoli (hue out o^ om EngHJ]) Pulpits 
 oiiate, and 'tis to be feared will be forgot in a 
 ihort time. But I fliall content my felf with 
 barely .propounding the red of the Great and 
 i^eceitiry Principles- of the Cbrliiian Religion 
 wherein we are to inilru£\ our Charge, without 
 making Refieftions on every particular breach of 
 our Duty. 
 
 Next to the miferable State of Mankind 'by- 
 Nature, we are to inform o\ir Hearers concern- 
 ing the gre.n and glorious Do8:rine of ourRe- 
 covery by Chrill Jcfus, and the Methods of it. 
 All Men being lott and ruined by the Sin of the 
 firft.Man and Wonaan, God to repair this lofs, 
 and to redeem and fave Mankind fent his Be- 
 loved Son trom Heaven to take our Nature up- 
 on him, and thereby to accomplifh that great 
 Work. Take this in the Words of our ^■ 
 Church, which are very plain, but full and 
 comprehenfive. " It is our Parts and Duties 
 "■'' ever to remember the great Mercy of God, 
 ^^' how that, all the World being wrapped in 
 " Sin by breaking of the Law, God fent his. 
 '• only Son our Sjviour Chrilt into this World, 
 *' to fulfil the Law for us, and by fhedding of 
 
 Homilv of the Salvation of Mankind. Parti. 
 
 "' his 
 
^/tfPREACHER. 41 
 
 *' his moft precious Blood to make a Sacrifice 
 "" and Satisfaaion, or ( as it may be called ) 
 *' amends to his Father for our Sins, to aflWage 
 " his Wrath and Indignation conceivd againlt 
 *' us for the fime. But more particularly we 
 are to difcourfe of our Saviour's wonderful Con- 
 ception, and Miraculous Birth, his admirable 
 Life, his Divine Doftrine, his Stupendous Mi- 
 racles, his Meritorious Paffion and Death, his 
 glorious Relurreftion, his Afcenfion into Hea- 
 ven, and fitting there at God's Right Hand : 
 and in brief, thofe that wc preach to muft not 
 be Strangers to any of our BlefTed Lord's Under- 
 takings, or to any of his Offices. We muft fet 
 forth the Tranfcendent Excellency and Dignity 
 of thefe, we muft extol his glorious Atchieve- 
 ments, and we muft give a true account of the 
 End and Defign of them. 
 . Next, it behoves us to acquaint our Hearers 
 with the Benefits and Advantages which flow 
 from thefe meritorious Undertakings, and 
 which are aftually conferred on all the Ele£t. 
 Such are EfFe£lual Vocation , Regeneration, 
 Forgivenefs of Sins thro' the Blood of Jefus, 
 Imputation of his Righteoufnefs, Juftification, 
 the efficacious Enlightning and Afllltance of the 
 Holy Spirit, Adoption, Spiritual Freedom, 
 Peace of Confcience, Accefs to the Throne of 
 Grace, Communion with the Spirit ; Perfeve- 
 rance, together with the Priviledges appertain- 
 ing to the next Life, namely, the Refurreftion 
 of the Body, and Eternal Glory and Happinefs. 
 With relation to this latter Men are often to 
 l^e reipinded that they are of a Double 
 
 "'' Com- 
 
42 Of the Offices and Accomplifhments 
 
 "^ Compoiition, that they confift not only of 
 perifhable Bodies, but never dying Souls, and 
 that as God hath placed them upon Earth, fo 
 be hath made them capable of converfing with 
 Heaven, and looking after another World. 
 Wherefore the Minifter's Office is to put them 
 in mind of that Future State, of an Inheritance 
 in Reverfion. Thus the High Advantages and 
 Priviledges revealed in the Gofpel are to be 
 preached^ together with the Foundation of all 
 thefe, to wit, the Covenant of Grace, or the 
 Free and unmerited Favour of God through Je- 
 fus Chrift. 
 
 Among the Evangelical Doftrines, i. e. fucb 
 as are proper to the Gofpel, we muft alfo reckon 
 the particular Doftrines and Difcoveries con- 
 cerning our Duty ( for the Gofpel entails its 
 YrivUedges on none but thofe that confcicntiouf- 
 ly perform the Duties which it enjoyns) fuch 
 are the Do8:rines concerning the Nature of 
 Faith, the grand and fole Inltrument of Juftifi- 
 cation on our part •, concerning the Nature and 
 Dofion of the Two Sacraments, Baptifm and 
 the Lord's Supper, which are the peculiar Or- 
 dinances of the New Teftament, concerning the 
 true Principle and Spring of all our religious 
 Aftions and Performances, of all Worfhip and 
 Obedience, namely, that they How from a Sin- 
 cere Heart and Love to God : likewife concern- 
 ing the right End which we are enjoyn'd to aim 
 5t in all our Undertakings, to wit, the Glory 
 
 Mk. Glyc, Annai. par I. 
 
 of 
 
<7/^ PREACHER. 43 
 
 of God. Thefe are the Doftrines that are more 
 eminently Chriflian ; and therefore thefe are the 
 particular and peculiar Points which Evangeli- 
 cal Preachers are to treat of. This is truly to 
 preach Chrifl^ this is Evangelical Preaching. 
 Wherefore we cannot faithfully difcharge our 
 Office, as we are Publick Teachers, unlefs we 
 make known thefe great Difcoveries to them. 
 
 And thefe Doftrines revealed by Chrift and 
 contained in the New Teftament ought the ra- 
 ther to bethcSubjeftof ourDifcourles, becaufe 
 they are by feme too much negle£led. How 
 feldom are the People informed about the true 
 Nature of Regeneration or the N-uw Birth ? 
 How feldom is the abfolute Neceflity of the 
 Knowledge of Chrift as Mediator^ infifted up- 
 on? It is rare to hear the Preacher fpeak of and 
 maintain the abfolute Neceifity of being Super- 
 naturally Enlightned-^ in order to the right and 
 faving Underftanding of the Things of God } 
 nay, how often do we hear the Contrary ^ How 
 ufual is it to magnify the Strength and Power 
 of Nature > How really is the Evangelical and 
 Apoftolical Notion of J unification delivered 
 from the Pulpit ^ If a Man afierts the Imputa. 
 t'lon of Chrift^ s Right eoufnefs^ he is looked up- 
 on as a New-fangled Teacher. It is next to a 
 Prodigy to Difcourfe of Jbj//^ (yea, or fo much 
 as to glance at it ) as it is a renouncing of our 
 own Righteoufnefs^ and an Applying of Chnfi's 
 Righteoufnefs to us^ and a Relying on the fole 
 merits of Jefus for Salvation and Happinefs. 
 If any Man recal and urge the old Divinity of 
 Jujhficatwn by t'aitb alone ^ he is hooted at, and 
 voted for Heterodox, The glorious Work of the 
 
 Re- 
 
44 Of the Offices and Accomplifljments 
 
 Redemption of Mankind by Chrift Jefus, as 'tis 
 reprefented in the Writings of the Apoftles, is 
 laughed at by fome, and feveral other Do- 
 ftrines of Chriltianity are grown obfolete with 
 them. I have known that when fome of thofe 
 Doarines have been difcourfed of by one in the 
 Pulpit, it hath been faid that he Preached like a 
 Vresbytenan^ which thofe that fpoke it thought 
 was Reproachful enough. But if this be to 
 Preach like a Presbyterian^ I pray heartily that 
 the number of Presbyterians may increafe more 
 and more. And if this be to Preach like a Pres- 
 hyter'ian^ then all our Bifhops^ and our Vniver- 
 Jities^ and all our Divines were Presbyterians in 
 Queen Elizabeths and Kings fames the Ift's days 
 and afterwards, for no Man can have the face 
 to deny that thefe were the Doftrines that they 
 openly profefs'd and maintained. And I will add, 
 if thefe be Presbyterian Do(5trines, then the 
 Church of England her felf Presbyterianizes in 
 her Articles 2Lnd Homilies, Let us then, my 
 Brethren in the Miniftry, refume our Old Divi- 
 nity, and not be afhamed of thofe Doftrines 
 which our Church, and all our Pious and Learn- 
 ed Reformers, and their Succelfors mofl: vigo- 
 roaHy aflerted and defended, and gloried in it. 
 Let us not be backward to follow, fuch llluiiri» 
 ous Examples : let there not be wanting that 
 Refolution and Greatnefs of Soul which may 
 enable us to own and confefs thefe Evangelical 
 Truths, and the rather becaufe they are purely 
 Evangegelical. 
 
 If we fearch into the Reafons and Grounds of 
 the mlfcarriage on the other fide, we fhall find 
 this to be the principjl, they mind not wbaf 
 
 Dif 
 
(Tf^PPvEACHER. 45 
 
 l^ifpcnfat'wn they are under, viz. the Chriftifin^ 
 they feem to difregard it •, thence (ome Sermons 
 lavour more of fudaifm and ot" the Law of 
 K at lire than of the Gofpel Difcoveries. Chri- 
 fiianity is finking with them, and they take the 
 way to extirpate it wholly. More particularly 
 their Fault is, that they extol Natural Reafon 
 too high, and give it an Afcendant over Re- 
 vealed Religion. For they tell us that all Rea^ 
 fon'ings about Divine Revelations muft necejjari' 
 ly he governed by the Frinciples of Katural Reli- 
 gion, And again, hy thefe Frinciples we are to 
 interpret what God hath revealed. Wherefore 
 they will by no means allow that a Mans de- 
 nying his Natural Reafon in forne matters of 
 Vaith U part of the Duty of Self denial^ but ftit- 
 ly oppofe it. But this is the way to fubvert 
 the chief Do£trines of Chriftianity, as that of 
 the Trinity and Chrift^s Satisfa^ion^ &:c. And 
 thofe that adhere to fuch a Notion are eafily 
 enclined to promote, and io^^i Socini an if m: is 
 we have feen in the Writings of fome Authors. 
 By their extraordinary exalting of Reafon they 
 helped to bring on that which fome of them have 
 fince been forced to appear againft. It is thij 
 idolizing of Reafon that hath given occaiion for 
 the rife of Scepticifm as to revealed Points, 
 which now reigns fo nauch amonglf us, and will, 
 if it be not fpeedily reltrained, prove the bane 
 of Chriftianity. 
 
 For I muft tell the Reader that there ars 
 fome Perfons who have almoft reafon'd them- 
 felves and others out ofChriJiianity. I will be 
 very free, I have made fome Obfervations of 
 things amongft us, and among the reft I offer. 
 
 this, 
 
46 Of the Offices and Accompltjtsments 
 this, that fince there hath been this Keafomng 
 and Arguing about Chriftianity, even Chiiftia- 
 nity it felf hath fenfibly decayed. From the ve* 
 ry time that fo many have pretended to be Ra- 
 tional Treacher s^ and have brag'd of that Title, 
 it is remarkable that the great and Fundamental 
 Truths of our Holy Religion have been called 
 into queftion, and the Practice of it hath been 
 diminiflied and brought low. For feveral Years 
 together this was the conltant tone of the Pulpit 
 among fome Men, Reajon mufi be the rule of 
 all Religion^ Reajon is the flandard of all Truth^ 
 Nothing k to he admitted in Chrijlianity but 
 what is founded upon and refolved into Natural 
 Argument and Reafon, This hath been their 
 Dialeft, and you may obferve that there never 
 were more Deijls^ and Atheijis, and Libertines 
 than fince this hath been the Language of the 
 Pulpit and the Prefs. And it mult needs be fo, 
 becaufe the pretending to Preach nothing eife 
 but exa£l Reafon and Demonltration difparages 
 the Chrijiian Myfieries^ and damps theDoftrinc 
 of Faith^ which is the root of all Religion^ and 
 of all Good Living. It is then a great Fault in 
 fome Men to prefer their own Reafonings and 
 Imaginations to the DiSlates of Heaven, and 
 the Do8:rines delivered by the Holy Spirit in 
 the Scriptures. 
 
 But certainly Go.i hath not left it to the 
 Will ot Men to acl here as they pleafe, and as 
 their bare Reafon di£i:jtes to them, for ( as a 
 Learned and Pious Father faith rightly^ ^ it is 
 
 yri^c^ffKeiv dy^^^woti J>vval^y. H M-^rc. Par*net ad Gr«c. 
 
^/^PaEACHER, 47 
 
 ^mpoHible by Nature or Human Wit to atuio 
 to the Knowledge of ihofe things which are T© 
 fublime and fo Divine. It is remarkable what 
 our Saviour fa id to Smon Feter upon his ac- 
 knowledging him to be the Son of the liv- 
 ing God^ t'lejh and Blood hath not revealed this 
 unto thee ^ Mat. i6. 17. There are no inbred 
 Notions of thefe things in us s yea common 
 Rcafon oppofes them : the natural Wifdom of 
 Man cannot reach thefe Divine Secrets. And 
 the rcafon is, becaule they depend wholly on 
 God's Sovereign Will and Pleafure. Thence 
 the Apoftle intorms us, thzt feeing the World by 
 Wijdom knew not God^ that is, the wifeft Men 
 of the Heathens could not arrive, by help of their 
 Philofophy and moft improved W^ifdom, to 
 fuch a Knowledge of God and Divine Things 
 as would be available to Life and Salvation, 
 it pleafed God by the Fool'ijhnefs of Preaching to 
 fave them that believe^ i. Cor. i. 21. that is, it 
 was his good pleafure to appoint the Preaching 
 oftheGofpel as the certain means of Salvation, 
 and particularly to bring them to a Belief in 
 Chrift Jefus, through whom only they can be 
 faved. So then the true Divine Wifdom is to 
 be found in the Gofpel only : and therefore if 
 we would difcharge aright our Task of Inform- 
 ing our Hearers, we mu(t furnifh them with 
 Evangelical Truths, and not inordinately mag- 
 nify Reafon, and rely upon it as our chiefett 
 Conduft. I hope thereis aconfiderable num- 
 ber ot my Brethren yet remaining, who have a 
 deep and fevere Senfe of their Duty as to this 
 particular, and think themfelves obliged, as 
 Chriftian Minifters, to affert all the Articles of 
 
 th^ 
 
48 Of the Offices and AccompUpsments 
 th<2 Chriftian Faith, and to urge all its Do- 
 jlrines ; who though they treat of all Mord 
 I'ruths, fuch as site evident from rational Dif- 
 courfe and the mere light of Nature, yet are 
 mindful to infill chiefly on thofe which are the 
 proper Difcoveries of the Gofpel^ and which are 
 truly Chrifiian Principles- 
 
 But fome perhaps will fay. Why do you lay 
 fuch a great ilrefs upon Principles and Do- 
 ftrines ^ Are we fo much to be concerned for 
 the notional part of Religion > There are thofe 
 that think that one Opinion in Religion is as 
 good as another. It was held by the Felagians 
 of old, and is owned by the Soc'inians and fome 
 Remon fir ants of late that every one may be 
 faved in his own way of Religion. So they live 
 well, any Religion is indifferent. One (whom 
 I need not now name j tells mthat he can't con- 
 ceive that God ii injured by Variety of Opinions^ 
 and he fees no reafon why the holding of an Er- 
 ror flioidd damn a Man, And others declare it 
 to be their Judgment that the f^^veral Ways and 
 Sefts of Religion are all good and laudable, 
 and may land us fife at Heaven. There is no 
 necefTity of being Orthodox, for it m^y be no 
 Man can tell what it is to be fo : and belides, 
 Religion confilts not in Belief but Pra8:ice. If 
 Sacin/is miy be credited, his is a complete Defi- 
 nition of the Chrilfian Religion, that it is that 
 heavenly Doffrine :xihich teaches us the true way 
 to eternal Life : and this way is no other than 
 to obey God, And though this Writer in kis Ca- 
 techifm or Inflitution of the Chrijfian Religion 
 makes Knowledge one M^^^ans of Eternal Life^ 
 yet we fee there what a poor lank thing he 
 
 makes 
 
of a PREACH!ER. 49 
 
 ''inakes it, for he tells us that concerning God the 
 fum PS that he is, and that he is One : and con- 
 cerning Chrirt he determines that nothing is to 
 be believ'd and known as to his Effence and Na- 
 ture hut this^ that he was born a true Man, 
 And this is the general fault of the Men of this 
 Perfwafion, and of fome others, they underva- 
 lue Knowledge and Belief'm Religion, and place 
 all Chriftianity in Praftife. 
 
 Hence it is, that the fo well known Book 
 entitled, The Whole Duty of Man^ is fo applaud- 
 ed and cried up, namely, becaufe it doth not 
 trouble Mens Heads with any Principles of 
 Chriftianity, but runs all upon the Pra£lical 
 part. // is never the voorje jor that, faith One, 
 hut rather the better, becaufe it doth not di- 
 ftraft Peoples Minds with Principles of Know- 
 ledge, and theDo£trinal Part of the Chriftian 
 Religion. But I ask this Queftion, doth not 
 the NewTeftament contain in it the Do[irines 
 and Principles of Chriftianity, as well as the 
 PraSfical Duties of it ? And are we not obliged 
 then to inftru£l People in both thefe > How then 
 is a Book the better for omitting one of thefe ? 
 And 1 further ask. Doth not a Man's whole Duty 
 confifl of thefe two things, namely, that which 
 he ought to know, and that which he ouf2^ht roi 
 pratiife I No Man that underftands the Nature 
 of the Chrillian Religion will deny this And 
 confequently that fo much celebrated Book is 
 very Lame and Imperfecl, becaufe it fpends it 
 felf altogether in one ot thofe Pans of Chrifli' 
 anity only, and is not concerned tor the other. 
 It mult be acknowledged then that this Book 
 anfwers not its Title^ but plainly contradifts ic^ 
 
 E iot 
 
50 Of the Offices and Accowplifhwents 
 
 for whereas it pretends to treat of the H7;^/^ 
 Di^ry of Miin^ it puts us oiF with half of it : 
 unlefs you will fay that to know the Principles 
 of Chriftiinity is not pauof the Duty of Man, 
 I deny not that the foreliid Book is of very 
 good Ufe in its kind, and is in fome refpefts 
 an excellent piece, and it is probable that if the 
 Worthy Author had lived longer, he would 
 have made thofe neceffary Additions to it which 
 I have hinted : hut it feems ftrange that now, as 
 it is thus deie£live, it (hould be fo much ad- 
 mired, and even idoli7.ed by fome. I can impute 
 this to no other caufe (which I will mention at 
 prefentj hut this, that it is wholly filent about 
 the 'Doiirines and Frinciples of Chriftianity. 
 This is the reafon why it is called by one the beft 
 cf Books ( not excepting the Bible ) becaufe it 
 meddles not with PnKcip/es, but treats only of 
 Moral Vertuesand thePra^lical Part of Religion. 
 It is ibis that engroffes the name o^Relig'wn with 
 many Perfons, whiKt the Doftrinal Part is whol- 
 ly left out, or at leaft undervalued by great nuir:- 
 bersof Men amongft us at this day : and there- 
 fore they moil rei^dily exempt the Publick In- 
 (irufter from all Nicenefsin Principles. Or if he 
 chances to offend here, there are ihofe that are 
 not unwilling to excufehim, by ajiaig^ng in his 
 behalf that Preaching is his Trade, and therefore 
 he mult keep up and maintain fuch a Set of Do- 
 flrlnes, whether they be of any concern or no. 
 "feutall tliisis vain and lenilefs Noife, and car- 
 iries nothing of wtighr or truth in it: becaufe 
 Knowledge is as ncLeffary as l^raU'iJe in Religion, 
 yea even in the Chriftian Ixeligion. Which I 
 will evince from thefc three Protjofitions. 
 
 I . Kncit> 
 
of a PREACHiEK. 51 
 
 r. KnowlcJgeXs a neceU'iry ingredient or part 
 oi Chrijiianit}\ and confcquently unlets Divine 
 Principles and Truths be caught us, which are 
 the true matter of our Knowledge, our Chrillia- 
 nity is imperteLh There wints a main and ef- 
 fential part of it, fuch a part as is nhfoluteiy 
 Tcquifite to make the orher parrs ufeful. For 
 this is certJin, thit the Pra£lical Parts of Chrifti-, 
 aniry will be wliolly iniiguiticant, if they be fe- 
 perated from this. The Reifon is plain, he- 
 caufe fearing and loving of God and keeping his 
 Commandments, are Duties that can't be pra- 
 ftifed aright without a dueKnowIedge.Therefore 
 a Freacher muft make his People knowing in Reli- 
 gion. This is not his Trade,2iS fome reproachfully 
 term it, but it is that which the Nature of his 
 High Calling and Office requires of him. For 
 Truth is a Talent committed to us, and we are 
 the Truftees of this precious Depofitum, All our 
 Hearers have a right to (hare in this Sacred 
 Treafure, and we muff with faithfulncfs im- 
 part it to them. We mult beware of Imagina- 
 ry Draughts of Chrilfianiry, of falfe Schemes 
 of the Gofpel, of which there are fundry ex- 
 t;int at this djy. Thele we muff carefully a- 
 void, and be very frequent in infining on the 
 Fundamental Articles of our Faith, becaufe our 
 Religion conlilts in True Principles as well as 
 Right Praftife. 
 
 2. We ought to be very follicitousand cajt^ful 
 in this matter, becaufe^ if our Knowledge and 
 our Principles he corrupted, our Pradicc will 
 be fo too. It cannot be other wile, becaufe the 
 former have lb great and fo immediate an In- 
 fluence on the latter. Knowledge and Belief 
 
 £ 2 are 
 
52 Of the Offices and AccowpUlhrnents 
 
 are the Foundations of Chrlftianity, and a Chrifti- 
 an Lii'e is the SuperftruBure that is ere<5ted on 
 them : whence it follows that he who fupplants 
 the Chril'tian Truth, undermines the Life of 
 Religion, and efFeftually fubverts its Morals. 
 By overturning the Faith he deftroys the Prafti- 
 cal part of Chriftianity. And truly on fame ac- 
 counts the corruption of the Chriftian Doftrines, 
 and Error in Judgment are worfe than that in 
 Manners, for the depraving of the Underftand- 
 ing, the Leading faculty of the Sonl, is in fome 
 ref pe£ls more dangerous than a debauching of 
 the Will, I mean as to fome particular Inftances. 
 Yea. 'cis certain that even an Indifferency about 
 the Principal Truths of Religion is of pernicious 
 Confequence, as every days Experience informs 
 us, for from this Cold and Indifferent Temper 
 many flip into Atheifm and all manner of Irreli- 
 gion and Immorality. Wherefore there is a ne- 
 ctduy of our being right in our Opinions as to 
 Religious Matters. 
 
 3. Knowledge of Divine Truths is a necefla- 
 ry Condition of our Happinefs, and on that 
 account ( as well as the others before-mention- 
 ed ) the Preacher is obliged to infcrufl: and in- 
 form Mens Minds about the doftrinal part of 
 Religion. W^e muft know then that our Reli- 
 gion and our Happinefs anfwer to one another. 
 As we caniK)t be faid to be Religious without 
 Underftanding and Knowledge, io neither can 
 we he happy without them, for they are necef^ 
 fary Ingredients of both. Which will eaiily be 
 granted by thofe who have a true Notion of 
 liafp'inefs^ which confifts in the perfe£ting our 
 Underftandings, as well as our Wills and Ani- 
 ons. 
 
ofa PREACHER. 55 
 
 ons. Which confutes that prevailing Oi)inion 
 before-mentioned, that Men of all Perfwalions 
 and Se£ls may be faved, which cinnot he true 
 if a right Knowledge be neceflary to Happinels. 
 And this is the profefs'd Doftrine of our Church 
 in her Eighteenth Article. Befides, it is requi- 
 red of us in order to our future Bleflednefs, that 
 we make open ProfelFion of our Faith, With the 
 Aloieth ConfeJJion is made unto Saivation^ faith 
 the Apoftle in Rom, 10. 10. and certainly this im- 
 plies that we are bound to know the Articles of 
 our Faith, and theDoftrines and Truths of our 
 moft Holy Religion. And this implies with- 
 out doubt that we are to explain thefe to the 
 People, and to ftudy to remove from them all 
 Ignorance in the neceflary Points of Religion, 
 and to help them to a true and right Under- 
 ftanding of all the Fundamental and Effential 
 Doflrines of Chrilfianity. Our Place and 
 Funftion exaft this of us, and we (hould be 
 unfaithful to Mens Souls if we fliould negleft 
 this. 
 
 In brief. We mufl: inflru£l the People in the 
 Sacred Truths of the Gofpel, and the whole 
 Body of its Principles, or elfe we cannot lay 
 claim to that Charafter of being good Minifters 
 of J ejus Chrift^ nourijhed up in the Words of 
 taith and of good Do^irine^ that is well acquaint- 
 ed with and imparting unto others the Know* 
 ledge of the Principles of Chriftianity. i Tim. 
 4. 6. So much concerning the Firlt General 
 Head relating to the Office of a Preacher, viz. 
 his Informing of Mens Underlfandings. He 
 muft approve himfelf a Patron of Truth, a 
 Guardian and Defender of the Faith. For as 
 £ 3 cne 
 
54 OJ i^^ Offices and AccomfUjIwjents 
 one of the ancient and Learned Apclogifis for 
 Cbri/tianity obferves, "^ there is a Difcourfe 
 ahiit Truth, and jor it ,• the former is fpent in 
 afferting what is True, the latter in confuting 
 what is falfe We muft be concerned for both 
 thefe, we muft not only be Religion's Votaries, 
 but Advocates, and if there be occafion, we 
 mudt enter the Lids, and (hew our felves refo- 
 lute and zealous Champions in the Caufe of 
 Chriftianity. We muff, with the Apoftle, be 
 bold in God to /peak the Gofpcloj God with much 
 Contention or Strife, to wir, againfl Gainfayers 
 and Falfe Teachers, i Thef 2. 2. 
 
 Secondly, The hife and Athens of Perfons 
 mull be regulated, as iveli as their JW/'^/zx re« 
 ^lified, and therefore the next Work of a Mini- 
 (kr is to promote Holiuefs, and all Praftical 
 Duties of Religion. He muft endeavour to 
 make Men not only Knowing but Good. As he 
 muft convince them of their Errors, fo he muft 
 convert and reclaim them from their Evil Ways., 
 For Knowledge wi'l be of little ufe, if that be 
 all his Hearers attain to : yea, it will prove ve- 
 ly dangerous and fat.il, becaufe it will aggra- 
 vate and inhanfe their Condemnation. There- 
 fore his Difcourfes from the Pulpit ftiould aim 
 always at the retormirg of their Manners, the 
 amending of their Lives, and the making them 
 IBetter. Accordingly he ftiould thinK it ingum- 
 
 '^''f7€P©- c TTtfjl rni aXn^Biui KoyQ-^ htfO- /fe '« wVii 
 ^nc*AnQ«V. Athena^, de Refur. Mort. 
 
 bent 
 
ofa PREACHER. 55 
 
 bent upon him, i. To Preach all Moral Du- 
 ties. 2. To add Chrifiianity to Morality. 
 3. Torcprefent theChriitian Precepts andKuks 
 in their lull Extent. 
 
 I begin with the firft, he is engig'd by his 
 Office to promote the pra8:iie of Moral Good- 
 nefs and Righteoufntfs. By which 1 mean that 
 Pra£li^jl part of Religion and ofourDuty which 
 the Lawof Nature.andrhe very natural Diftates 
 of our Minds prompt us to. For wemuft know 
 thai the defire of doing ill, is not according to 
 the Primitive Conftiiution and Temper of oui 
 MindSj but it is a Flaw and Defe£l in them. 
 Tliere are no proper Inclinations and Propenfi- 
 ons to Sin that are proportioned to our onginal 
 Frame : for the primitive Dilates and Laws of 
 Nature are averfe to Vice. Tiie Souls of Men 
 have natural Impreffions of Goodnefs upon 
 them, for as they were at firft created after the 
 Iniage of God, fo in fome Meafure ihey lUll 
 retain it, and accordingly have inbred Senti- 
 ments of what is Good, Juft and Right. Thus 
 to Reverence, Love and Worfhip our Maker, 
 to be juft and charitable to our Brethren, and 
 to obferve the Laws of Sobriety and Chaftity^ 
 are Inftances of that Natural Religion which \s 
 im.plantedin us ^ and therefore thefe are effur- 
 tially and rn themfelves good : and confequenr- 
 ly cannot but be good : they are fimply and ab- 
 folutely Good, and therefore are eternally and 
 unchangably fo. 
 
 And tliefc Notions of Juft and Llnjuft, of 
 Good and Evil which are founded in our Na- 
 ture, are copied out of tiie Divined at ure\x. 
 felf, and on that Account have not a precarious 
 
 E 4 Being, 
 
§6 Of the Offices and AccomfUjl)ments 
 
 being, but are Eternal and Immutable. Moral 
 Goodnefs or Holinefs flows fronn the Holy Na- 
 ture and Will of God, and fo cannot but be 
 Certain, Infallible, Neceffary, and Indiipenfi- 
 ble. And our Aftions are more or lefs Good 
 as they approach more or lefs to that Natural 
 Goodnefs which is primarily in God. I know 
 it is faid by feme that there is an EfTential Bo- 
 nity in Things and Aftions antecedent to God's 
 Will, fo that they are not Good and Juft be- 
 caufe God W^ills them, but God W^ills them be- 
 caufe they are Good and Juii : which I grant to 
 be true if it be fpoken of God's Will as it fig- 
 nifies his Pofitive Command, and not his EfTen- 
 tial Nature^ but otherwifs it cannot be true : 
 for God's Will, taken in the proper Signification 
 of it, cannot be feparared from his Holinefs 
 and Goodnefs. It is thisFF/V/ of God which is 
 the Prime Source, as \j^ell as the Rule of Holi- 
 nefs and Righteoufnefs : but this Will cannot 
 be ablhaQed from his Holy Nature : it is im- 
 polhble the Will and Nature of God fhould dif- 
 agiet*. ■ This then we mult affert, that there is 
 iio Goodnels or Holinefs anttcedently to the 
 |j^;7/of God, but there is fome Goodnefs or 
 fjolinefs antecedent to his Command^ for it is 
 commanded after iris Good, but it is not wiird 
 after it is Good, becaufe the Will of God and 
 that Goodnefs are together. And on the other 
 fide, there is noSin antecedently, totheWill of 
 pod, but there is Sin antecedent to God*s For- 
 i)idding, for it is forbidden after it is^Sin, h\x% 
 itisnot Will'd, or rather NilPd after it is a Sin, 
 becaufe this Nillingof it and the Sinfulnefs go 
 
 |oge.the£. 
 
 Thexg 
 
of a PREACHER. ^7 
 
 There is reafon then to maintain that Moral 
 Goodnefs isnot^ndependant'on the Divine Wi//^ 
 but is nneafured by it, yea ows its Being to it, 
 and not to the Comjnand. Thus loving ot God, 
 honouring our Parents, Charity to the diftrefTed, 
 and the like, are not Good meerly becaufe they 
 are enjoyned : and on the contrary, hating of 
 God, difhonouring our Parents, injuring our 
 Brethren, and fuch like A£lions are not Evil, 
 becaufe they are forbidden. Not but that it is 
 true of other things ( fuch as have no Intrinfic 
 Goodnefs in tliem, or which are Indifferent in 
 themfelves ) that they are Good becaufe God 
 commands them, and they are Evil becaufe he 
 forbids them : for thefe indifferent Things be- 
 ing commanded by God, become Good becaufe 
 they are conformable to the Divine Command 
 which is Good : and fo Aftions which are in- 
 different in their own Nature, being forbidden 
 by a Divine Law, become Evil, becaufe they 
 contradift the Prohibition which is good. But 
 ftill it holds true that what is in it felf Evil, 
 that is, oppofite to the Holy Nature of God, 
 cannot be made lawful, tho' we fhould fuppofe 
 that God could command it : and what is in- 
 trinfically Good, that is, fuitable to God's Holy 
 Nature and Will, cannot be made unlawful, 
 though we fhould fuppofe that God forbids it. 
 In (hort, the Natural and Effential Will of God 
 is that on which all Good and Evil depend j 
 for this Will is aSled by the Rules of Divine 
 Wifdom, Juftice and Holinefs, and God cannot 
 Will any thing that is contrary to his Wife, 
 Juft aad Holy Nature. God therefore having 
 refpeft to this Goodnefs in himfclf, and look- 
 ing 
 
5? Of the Offnes and Aecompliffjmentj^ 
 Tfig upon it as the Pattern and Standard of 
 Goodnefs, enjoys it to Man^ or rather im- 
 plants it in him, and befiows it upon him. 
 Here is the true Rife and Original of Goodnefs : 
 and hence it is that the Reafons of Good and 
 Evil, Juft and Unjuft are in their own Nature 
 Firm and Solid, never to be aboliOi'd, never to 
 be altered : for they are eteinaliy Good, and 
 grounded on the Unchangeablenels of God. 
 The Precepts of the Moral Lav7 are excellent 
 and praife worthy, tho' there were no pofitive 
 Law to enforce them, for they are derived to 
 lis from God, and are the Counterpart of that 
 which is in the Divine Mind. Thefe are thofc 
 Righteous Precepts which we are to urge upon 
 our Hearers, and we are to require a conftant 
 and Ready Praftice of them. For though they 
 are imprinted in their very rational Faculties, 
 and are the Law of Nature and Right Reafon, 
 yet fuch is the depraved and corrupted Nature 
 of Mankind lince the Fall, that they frequently 
 aS contrary to the Principles and Diftates of 
 their own Miads, and negleft the very Duties 
 of Natural Religion : fo that there is a neceffity 
 of reminding them of this grofs Negleft, and 
 liirring them up to live according to thofe 
 Rules which Nature and Morality fuggett to 
 them. 
 
 And this preaching of Moral Duties and the 
 Intrinfic Goodnefs of them is become Neceffary., 
 becaufe there are and have been always thofe 
 perverfe Men who ftrive to oppofe and beat 
 down this Doftrine. Of this fort were thofe 
 againft whom a Woe is pronounced by the Prtf>- 
 i^zilfaiah^ Chap. 5.U. 20. vsho call Evil Gosd, 
 
9f a PREACHER. ^9 
 
 and Good Evil^ who had quite loft the True 
 Notionsand Names of Things, and made Ver- 
 tue to be Vice, and Vice to be V'ertue ^ or ra- 
 ther thought that neither of them were Real 
 Things, but were empty Sounds and infignifi- 
 cant Terms. The Satyrift talks after this loofe 
 and vain way, 
 
 ^Nec Katura potefl jujio fecernere w^umn^ 
 Dividit aut bona d'lvei^fis^ jugknda pctendis. 
 
 And it is well known that among the Old Scep- 
 tic ks and Fyrrhonians Juft and Unjuft were 
 look'd upon as Arbitrary things, and the Noti- 
 ons of them might be abrogated at Pleafure. 
 And in this Age wherein we live there have 
 been thofe ( as was fuggefted before ) wiio 
 have profefledly difowned the fetled Reafons 
 of Good and Evil, and have refolved all into 
 the Will and Arbitrement of the Magiftrate. 
 Wherefore there is an Obligation upon us to 
 preach up an Immutable Lawof Righteoufnefs, 
 to (hew that there are Eternal Differences be- 
 tween Good and Evil, to convince Men that 
 the Principles of Moral Equity and Good nefs 
 are not meafured by Opinions and Surmifes, 
 but are unalterable and perpetual, as being ad- 
 jufted to the Divine Goodnefs and Re£litude. 
 We are to remind our Hearers of that Light 
 which is fet up, that Law which is written in 
 their Minds, and to call upon them to attend 
 to it, and to make ufe of it in the whole courfe 
 
 *^ Horat.Sat. 3. 
 
 of 
 
6o Of the Offices and Aceomplipjments 
 of their Lives, and to dire£l their A£lions by it, 
 and to do nothing that is repugnant to it. For 
 feeing God hath implanted thefe Notions in us, 
 it is certain that we ought to obferve them, for 
 he did not put them into us in vain and to no 
 purpofe. It is moft rational to think that the 
 Creator would have his Creatures live accord- 
 ing to the Principles he hath ingrafted in 
 them. 
 
 And farther, this preaching of Moral Duties 
 is more <erpecially become neceffary in thefe 
 days, becaufe there are thofe who openly pro- 
 fefs and declare that the Gofpel difcharges 
 Men from the Obligation of the Moral Law. 
 Here (as in all other Cafes ) I would ufe Equi- 
 ty, and interpret things on the befl: fide. I 
 charitably believe that thefe Perlbns defign 
 Well : their Aim and Intention is to extol and 
 magnify the Free Grace of God in Jefus Chrift* 
 And truly I always favour that fide which ex- 
 alts the Divine Grace and Chriii's Righteouf 
 nefs, and deprefles Man's Merits, and aflerts the 
 Infufficiency of his Righteoufnefs to Juftificati- 
 on. But tho' thefe Men defign well, yet they 
 feem to Over-do the thing, and many of them 
 are too ra(h and venturous in the way of ex- 
 preffing themfelves. It is true they grant that 
 by the Spirit in them, and the renew'd Nature 
 caus'd by it, they are excited to do what the 
 Law requires, but not becaufe the Law requires 
 it, not as if the Commandments had any row- 
 er and force upon them. But we find it other- 
 wife in the Writings of the New Teftament, for 
 theri thefe very Commandments^ as fuch, are 
 urg'd upon us, we find there that the Moral 
 
of a PREACHER. 6i 
 
 Laio i^ made our Rule under the Gofpel, and 
 that the TranfgrelFing of it is a Sin now, and 
 confequently that the Moral Law as it is fuch 
 a Law, obliges us under the New Teftamenr. 
 This Law is meant when our Saviour faith, he 
 came not to dejiroy the Law, but to fulfil it^ 
 Mat. 5. 17. And the whole Sermon, of which 
 this is a part^ is a Sermon of Morality, and is 
 all of it the Law of Nature, except only that 
 one Injunftion of not marrying her that is put 
 away j or Fornication^ which Chrift gives in ex- 
 plication of the Pofitive Law, and defign'd it 
 againft the J^ioj who mifinterpreted the Mofaie 
 Law. 
 
 And not only our Saviour, but his Apeftles^ 
 after his departure, inculcated the Laws of Mo- 
 ral Righteoufnefs and Honefty. // there be any 
 Vertue, faith St. Pa///, think of thefe things^ 
 Phil. 4. 8. And St. ?eter aflares us that God 
 hath called us toVertue^ 2 Per. i. ;. And the 
 fame Apoftle exhorts us to add to Faith Vertue^ 
 2 Pet. 1.5. In thefe and other Epiftles of thofe 
 infpired Men, how frequently and how ardently 
 are all the Moral Offices of Religion urged up- 
 on us > Here Chriftians are called upon to live 
 Soberly, Righteoufly and Gcdlily, to obferve 
 the indifpenfable Rules of Juftice and Honefty, 
 and confcientioufly to attend to the Diftares of 
 the Law of Nature and Right Reafon. Sr. Paul 
 particularly and difHn£lly mentions hve of the 
 Commandments of the Second Table, Rom. 
 13. p. Thou /halt not commit Adultery, thou [halt 
 not Kill^ thou fhalt not Steal, ihoitfl)alt not bear 
 falfe Witntjs. thou fhalt not Covet : and then 
 he contracts them all into one Commandmcnr, 
 
 which 
 
62 Of the Offices and AccomplijhtKents 
 which isalfo exprefly taken out of the Mofaick 
 law, Thou Jbalt love thy Neighbour as thy felf^ 
 Lev. 19' 1 8. So that it isevidantfrom the Apo- 
 ftles alledging the Moral Law, and calling up- 
 on Perfons to do what it requires, that they are 
 bound to do it becaufe the Law |:equires it. The 
 fame Apoftle inculcates the fifth Command- 
 nient, Honour thy father and Mother^ and adds, 
 this is tlye firji Commandtvent with Fromlje^ 
 Eph. 6. 2. and accordingly annexes that Pro- 
 mife, That it may be well with thee^ and that 
 thou mayeji live long on the Earthy v. 3. St. 
 James cd\\s the Chriftians to the Obfervance and 
 fulfilling of this Royal Law^ as he calls it, James 
 2, 8. and again, 10, 11, v. 
 
 It might be fhewed here that all or moft of 
 the Moral Precepts which are delivered in the 
 Old Teftament, viz. not only in the Decalogue^ 
 but in the Writings of the Prophets^ in Solomon'^ 
 Proverbs^ and his Book entituled Ecclefiafies^ 
 and likewife all the worthy Aphorifms of Mo- 
 rality which you read in the Apocryphal Wri- 
 tings, as in thofe of Ecdefiafticus ( i. e, the 
 Wife Hebrew Philofopher Ben Sirach ) and in 
 the 'Book oilVi/dom ( which is Solomon's Pro- 
 verbs Paraphrased and Commented upon by 
 Philo's Greek Eloquence, as St. Jcrom thinks ) 
 and whatever excellent Strictures of Morality 
 you meet with in other Jewilh Writings are to 
 ibe found abbreviated in thofe ot the New Te- 
 iiamenr. Nay, all the gallant Maxims and 
 ELules for the ordering of Mens Lives wliich 
 occurr in the Writings of profefs'd Vagan Phi- 
 k'fophers fas in Arijhtle's Ethicks, Theophra- 
 //4/j's Cha rafters, T/////s Otfices, and his En- 
 * tertainments 
 
of a PREACHER. 6^ 
 
 4ertainmentsatT/^i^///;z?-, with otiier Pieces of 
 th.1t Excellent Man fraught with Philolbphy, 
 EpitiCtus'^sEnchindion^ with his Commentator 
 Arrianus, Senecas Epiltles, Vlutarch\ Morals, 
 Max, Tyrius's Differ tations, the Royal Philoib- 
 phQi A/ifoni nut's Meditations; all the Moral 
 Documents tliat we meet with in the Poet:, 
 ( for there are Moral Poets as well as Philofo^ 
 phersj the excellent Rules appertaining to 
 Manners whicii Fythagoras's Golden Verfes fur- 
 nifhes us with ( together with hieroclcs upoia 
 him, who might have been named before among 
 thofe that wrote in Prole ) all the Ethical In- 
 ftru£lions in Theqgnis and Fbocylides, and thofe 
 interfpcrfed in Euripides and Seneca's Tragedies^ 
 in Terence and Horace^ yea, and in Ferfius and 
 Juvenal (for even among the Satyrlfis ther^ is 
 excellent Morality) all the ufeful Ethicks which 
 are contained in thefe and feveral other Moral 
 Writers are famm'd up, in (hort, in tlie Books 
 of the New Teftament, /. e. in the Infiru£lions 
 of our Saviour, and of the Evangelifis and A- 
 poRIes. This Holy Volume contains all forts of 
 Moral Duties, and commends to us all the ufe- 
 ful Pi-ecepts of Natural Religion. The Law of 
 ChrifJ approves of the Law of Nature, Chri- 
 ftianity allows all that is morally Good, and 
 >urgeth it upon us as fuch. 
 
 And therefore we mufi not think that cur 
 Ohiigation to it is null, or that it c.jn poflihlv 
 1)0, made fo ar any time. Do not imagin then 
 (as fome vainly doj that Difcourfes from th& 
 Ptilpit on this Subject {i.e. about Moral Du- 
 nes ) are not edifying, and chat Believers un- 
 der die Cofpel are nor to be cntsrrain'd wirh 
 
 fuch. 
 
64 Of the Offices and AceompUJhmcnts 
 fuch. Deceive not your felves with fuch No^ 
 tions, but on the contrary be firmly perfwadecl 
 that the Duties of the Moral Law belong to 
 them that are in Chrift, and that we can't 
 imbrace or hold faft the Religion of J ES US if 
 we renounce the Precepts of the Moral Law, 
 and ( which is the Confequence of this ) that 
 the Minifters of the Gofpel are to preach the 
 Obligation of the Moral Law. If it (hall be 
 faid ( as 'tis by fome) that thefe are Legal 
 Preachers, it will be fufficient to anfwer that 
 then St. Faul and the reft of the Apoftles, and 
 our Saviour himfelf were fuch : which one 
 thing is enough to take off the Cavil and Ob- 
 jeftion. 
 
 But, truly we might add further, that fome 
 Perfons more efpecially give occafion for this 
 way ©f Preaching, even fome of thofe who 
 fpeak againft it, and vilify it. They are heard 
 to decry Moral Duties at a very ftrange rate, 
 and they (hew themfelves pleas'd with nothing 
 that the Pulpit prefents them with but the Pri- 
 viledgeso^ the Gofpel, and the great Preroga- 
 tives purchafed by the Blood of Chrift. Whilft 
 thus fome have been obferv'd to impofe on 
 themfelves, and have defired to hear nothing 
 that relates to their Duty, and the Reforming of 
 their Manners^ it is incumbent on the Guides 
 of Souls ro undeceive them, and to convince 
 them that the Precepts of lAorality are contain- 
 ed in the L2iWSoi Chrijiiamty, Grace doth not 
 evacuate the Diftates of Natural Religion, but 
 cultivates and improves them : and conlcquent- 
 ly BeUcveis are under the Obligation of the 
 Moral Law. And if it be fo, tliere is uo 
 
 doubt- 
 
^/^ PREACHER. 65 
 
 doubt of the necefTuy of Preaching Morality un- 
 der the Gofpel. 
 
 But there is another and greater Reafon why 
 the Duties of Natural and Moral Religion 
 Ihould be urged, namely, becaufe of the great 
 and fcandalous Immorality which reigns in our 
 time. A general Deluge of Vice hath over- 
 fpread the Land, and all manner of Wickednefs 
 appears open and bare-faced. Injuftice^ De- 
 frauding, Lying, Curling, Swearing, Intempe- 
 rance, Uncleannefs, and all other vicious Pra- 
 ftices which confront the Principles and Duties 
 of Natural Religion, are every where common 
 amonglt us. It is this which makes Moral 
 Theology fo requifite in thefe days: there is 
 now a neceflity more than ever of preaching up 
 Sobriety and Honefty, of advancing and ftrength- 
 ning the inbred Notions of Vertue, of urging an 
 univerfal Probity of Manners, and of preffing 
 thofe Duties which the Gentile Moralifts by 
 the Light of Nature praftifed, and called upon 
 others to do fo. This part hath been excellently 
 performed by fome eminent Preachers of late, 
 and by none perhaps better than by the late 
 Archbirtlop of Canterbury. He gives a veiy 
 natural defcription of the Moral Virtues, and 
 commends and fets them off with a good Gioc^i 
 His Exhortations to and Reafonings about Prafti- 
 cal Duties are very perfwahve and pcnetnting ^ 
 for he performs this purt with fo imooih and 
 even a fiile, and with fo populir an Air,that he: 
 marvelloufly infinuates into the Minds of -aII 
 his Hearers and Readers. And we hav j fevcral 
 other brave Makers of Moralliy both o^ «he 
 Higher and Lower Clergy, who preis the dicht^g 
 
 F <?f 
 
66 Of the Offi CCS and Acconfplijhwenis 
 
 of Natural Confcience, and extreamly cultivate 
 thofe Do£lrines which concern Praftice, and the 
 ordering of our Converfations. 
 
 And this muft be the guifeof the Pulpit : as 
 long as we fee Imn^oraliry fo rampant among 
 us, we ought to preach Moral Duties, and that 
 with great earneftnefs. As long as we obferve 
 the Libertines of this Age inveigh againft them, 
 we are concerned to defend theneceffity of them. 
 And to all others we are to reprefent Venue and 
 Goodnefs amiable and excellent and delightful a- 
 bove all other things. The Work and Defignof a 
 Preacher is not unlike that which Flutarcl) faith 
 of one Laco^ an lnlhu£ler of Youth, who gave 
 this account of his Calling, that he undertook 
 ^to make vert nous andhone^ things fweet and de- 
 legable to thofe he had under his Charge, This is 
 one" part of our Bufinefs, to render the Offices 
 of Religion Eligible, Eafy, and Delightful, and 
 to teach Men how they may readily find them 
 to be fo. And thus you fee there is abundant 
 Reafon why we fliould ircukate the Laws of 
 univerfil Righteoufnei's and Honefty, why we 
 (hould be very earned with Men to amend their 
 Lives, and pra£tice all Moral V'ertues. 
 
 ■ Secondly, more efpeci:illy let them be fully 
 in{lru£lcd in the Nature of all Chnftum and E 
 vangelical Duties^ as fuch. If this be not add- 
 ed, all that 1 have laid already, relating to \\\t 
 obfervance of Moral Duties, is to little purpofe. 
 If a Preacher be duft.Qive here, he negle8:s tlie 
 much greater part of his Oihce. And therefore 
 
 ^ Tec KA'^d N^tCt '«-0/e7j'v 
 
 tho' 
 
pf ^PREACHER. (,1 
 
 tho' I have fpoken my Mind vcrv timely about 
 the Neceflity oF prejching rhc Duties ot the 
 Moral Law^ yet I would not be miftaken, as if 
 I placed the main task oi ^ Preacher in this. 
 No: there is Ibmething higher to be done by 
 him, or elfe he is nor worthy of his Honoura- 
 ble Title. He is to remember then that there 
 is a great difterence between Evangelical and 
 merely Moral Dutit.s. Fox there is a Revealed 
 as well as a Katural Iveligion ; the latter con- 
 fids of fuch Doftrines and Precepts as are natu- 
 ral to us, and bred within us, ( as you have 
 heard betoreO l^uc ^^^^ former is Supernatural, 
 and delivered to us from iieaven. Thus Juda- 
 ifm was part of the Revealed Religion, and 
 Chrijl'ianity is another part of it, and of this I 
 am now to fpeak as it is fuch, that is, as it dif- 
 fers from Natural Religion and the diftates of 
 Reafon, and as it is that Body of Precepts and 
 Injunftions which was delivered by the Son of 
 God, and out doeth and far exceeds the Laws 
 of mere moral Righteoufnefs. For if thefe had 
 been lulficient to direft and conduO: Men in 
 their Lives and Aflions, there would have been 
 no need of the other \ and the BleiTed Author 
 and Founder hitnfelf of Chridianity might very 
 well have been fpaied, according to thole Mens 
 Divinity who place all Religion in Morality 
 and the Laws of Nature. But feeing our Lord 
 appeared in the World, and iurnifhed us with 
 fuch Laws and Precepts as are not to be found 
 in the belt Pagan Writers, it is molt reafonable 
 to infer thence that Chriffianity is different 
 from Morality, and that it was defign'd by 
 
 F 2 th# 
 
68 Of the Offices and Accomflifhmenis 
 
 the InfHtutcr of it to correS it, and to make ne- 
 ceffary Additions to it. 
 
 it is cettain that the Pagan Ethicks had a 
 gteat many ufclefs, and as many dangerous 
 things in it, Ylato^ who hath feveral Grave 
 and Wife Precepts in his Common Wealthy hath 
 mixed them with very light, vain, and ridicu- 
 lous, and even immoral dilates about Women 
 and their behaviour, about Abortion^ Expoftng 
 of Children^ 6tc. and even dhout Unnatural Love 
 in his Fhadrus. Of Arijiotk's Ethicks a great 
 ^ Platonick Philofopher pronounces that r^^' con- 
 icvn nothing in them hut what is little animean^ 
 and vulgar, Moft certain it is that Philofophy 
 faith little of fome Vertues, and treats very dri- 
 ly and jejunely of others, and hath miftakes 
 about them all; whereas the Gofpel and the 
 Apoltolical Writings give us a complete enume- 
 r.Kion of all Vertues, and fpeak of^them to the 
 purpofe, and yield us a right account of every 
 one of them. Chritlianity hath in it all that is 
 tialy good of all other Religions; and befides, 
 it hath Precepts and Rules of its own which 
 furpafs all others : for what Philofophy could 
 not do, was to be effected by Chriftianity. This 
 is the tranfcendent excellency of the Chriltian 
 Religion. 
 
 But to give a flirther and more diftinft ac- 
 count of the Difference between Moral and E- 
 vangelicdl Vertues, or between Moral Vertues 
 and Evangelical Endowments and Graces, take 
 It briefly in thefe Inftances ^ Firft, they differ 
 
 * Atticus apud Eufcb. Prap. Evarg. 1. 1 5. c 4. 
 
 as 
 
of a PREACHER. 69 
 
 as to their Matter and Obje6t, for feveral Chii- 
 ftian Graces and Duties are conveifant abouc 
 and have rcfpeft to God the Ydther^ as a di- 
 ftin£l Perfon in the Sacred Trinity : others have 
 an imnr)ediate regard to Chnjl Jefus^ as a Di- 
 ftinft Perfon, and as he was Incarnate, as he i'uf- 
 fered Death for us, as he rofe trom the Deid, 
 as he Afcended into Heaven, apd there lirs at the 
 right hand of God : and Faith in this Jcfus is 
 abfolutely neceffary to render our Performances 
 good and acceptable. Other Evangelical Graces 
 and A£lions do more nearly relate ro the ILoJy 
 Spirit^ the Santlifier and Comforter, as di(Hn£t 
 from the other two Perfons. But it is evident 
 that Natural and Moral Vertues have no fuch 
 Relation as this. And here I might mention al- 
 fo thefe Precepts and Laws that are Peculiar to 
 Chriftianity, on the account of our Redemption 
 by Chrift our Lord, for there are feveral pjrti- 
 cular Duties that are confequent upon this Glo- 
 rious Undertaking, and therefore muft needs 
 differ from Moral Virtues and Offices as to their 
 Obje£l and Matter. 
 
 In the next place there is this Difcrimination 
 between Moral Virtues andChriftian Graces,that 
 the former proceed from a mere Natural Princi- 
 ple, namely, the Light of Reafon, which is 
 dim and imperfeft, but the latter arc founded 
 on Divine Revelation, which is infallible; and 
 thence Chriftianity hath the heft and com- 
 pletcft Precepts. Thefe alio have their rife 
 from a Love of God and Goodnefs, at leaft in 
 fome Proportion ; and from the Obligation of 
 the Divine Command, but the otiier were feldom 
 aftuated by fuch noble Springs. Again, Evangel ?- 
 
 F 3 cal 
 
yo Of the Offices atid Accomflijhmcnts 
 
 cal Righteoufnefs is always exerted and direfted 
 to Right Ends,efpecially the Glory and Honour 
 of the Sacred Trinity. But the Moral Virtues 
 o^ the Gentiles fell Ihort of this great Defign, 
 and their aims wtre for the moft part low and 
 fecular. Hence their Religion was generally 
 Mechanical and Artificial, (1 do not fay always, 
 becaufe I believe God did on extraordinary Oc- 
 calions inflaence upon fome of them, and by a 
 fupernatural Aid affilt them, hut generally, I 
 fay, their Religion was Artificial) it was equi- 
 vocal and nominal : for it is not fufBcient fct 
 Men to be juii and honeii, and upright Dealeis, 
 to be loving jnd obliging, and to do all other 
 Afts of Moral Righteoufnefs, unlefs thefe be 
 rightly qualified as to Manner and Circum- 
 Itances. ' • 
 
 Moreover, Moral Vertues were the bare re- 
 fult of Natural Strength : and accordingly all 
 the Moral Piiilofophers held and profefs'd that 
 not only the attaining of them, but the adual 
 exerting of them was in their own Power. But 
 Chnjlmn Graces are from a higher Affiftance, 
 namely,, th it which is Supernatural and Divine^ 
 They are neither acquired nor exerciftd by the 
 Strength ol Nature, but by the fpecial aid of 
 God's Spirit. And thence Chriliian Endow- 
 ments in the firfl Ages of ChrilHaniry ( as well 
 as in the very Apoltles times) were (liled 
 Graces^ becaufe they vitx^Free Gifts ^ and the 
 Fffeds of the Divine favour. It is This that 
 conilitutes us Chnflians m diflin£l;on to Moral 
 Men, If what 1 have faid under this Head 
 be difpleafing to any, I defire them to confult 
 ^he Thirteenth idr;/V/(? of our Church, Works^ 
 
 done 
 
of a PREACHER. 71 
 
 done before the Grace of Chnft^ and the Infpr 
 ration of his Spirit are not pleafant to God, for 
 oj much iu theyfpring not of Vaith in Jefus 
 Chrilf^ — yea rather^ jor that they are not done 
 ns God bath willed and Commanded them to be 
 done^ ice doubt not but they h.ive the nature of 
 Sin. Where our Church alTigns a plain and 
 palpable dift'erence between Works or Duties of 
 Morality, and thofe that are properly C/?/'//?/^/? 
 and Evangelical. And therefore thofe who 
 own her as their Mother, are more parricul.irly 
 reminded to obferve this Doftrine ot hers. And 
 the rather becaufe herein fhe treads in the fteps 
 of the Antient Bilhops and Doftors of the Chri- 
 flian Churches who writ againit the old Here- 
 ticks. Thus when Julian the Velagum alferted 
 that the K;/'//, the labncii^ the 5<://'/Vs and the 
 like Perfons among the Gentiles were really 
 Good and Vertuous, and that in the Exercile 
 of Juftice, Charity, ChalHty, ^c. they did 
 Good Works that v^ere pleafing to God, St. 
 Augufline oppofed this with great Vigour, 
 * (hewing that the moft fp^cious Works of Infi- 
 dels are but feeniingly Good, and not really fo, 
 becaufe they are without Faith, and becauie 
 they proceed only from the Power of Nature. 
 This we may fee maintained by that Learned 
 Father in his fourth Book agiinff 7^/;j;7, Chap- 
 ter the fourth. And in fevcral other places in 
 his Writings he affcrts the fame. The like doth 
 Vrofper in h'S Books, maintaining that there is 
 only a fhew and femidance of True Vertue and 
 Goodnefs in Pagans and Unrcgeneraie Perfons, 
 for they being devoid of D;vine Grace, their 
 Works cannot be Good, and acceptable 10 God. 
 
 F ^ Next, 
 
y2 Of the Offices and AccoMpliJhmeftts 
 
 Next, there were natural Obligations to Jq- 
 Oice and Honefty, and other Vertues among the 
 Moralilh, but in Chriftianity we have much 
 higher ones, vi^s. the confideration of the un- 
 parallell'd Mercy and Bounty of God the Fa- 
 ther in fending his Son to lay down his Life for 
 PS •, ^nd the matchlefs Love of his Son in under- 
 taking the Reftauration of loft Man. Thefe 
 are powerful Motives, but are not heard of a- 
 inong the Philofophers, Befides, life and im- 
 mortality arc brought to light by the Go/pel^ i. el 
 they are now more clparly revealed, and more 
 firnrily aflured to us under the Evangelical Dif- 
 penfation : and there is likewife a clearer difco- 
 yery of the Punilhments and Torments which 
 are due to wilful Offenders, iinder the Gofpel 
 P<^conon!^y. Laftly, There is the perfeft Exam- 
 ple of Chrift Jefus to dire£t and guide us, and 
 pn that account Chriltianity furpalTes the great- 
 eft Improvements of Morality. The Life of our 
 plefll'd Saviour inhnitely out did all the famed 
 Patterns of Vertue among the Pagan MoraliOs, 
 and therefore if we conform our Lives to This, 
 we fliill let tlie World fee what a vaft diffe- 
 rence there is betiveen Morality and Evangelical 
 Attainments, between Heathen Accomplilhments 
 ^nd thofe of the Gofpel. To live like Chriftians 
 fpeaks much more" than all the acquirements of 
 Pagan Morality. 
 
 " Therefore this we are to inform the People of^ 
 they are to be told that to lead a Chriftian Life 
 IS more t^han to a£l Morally, and according to 
 the Light of Nature. They muft be acquaint* 
 ed that Chriftianity exceeds Morality nor only 
 in Us f nnciples but Praftifcs^ and that there- 
 
 f CIS 
 
of aVK^hCHEK. 73 
 
 fore we are hugely concerned to proportion our 
 A£tions to the Eminency of that Difpenfation 
 which we are under, to do fomething anfwera- 
 ble to the infinite exuberance of the Divine 
 Grace of the Gofpel. And as lor our fdves, 'tis 
 evident from the Prennifes that we muft not con- 
 tent our felves with Moral Difcourfes, but we 
 muft go higher, we mufl: preach Chriltianity 
 and the Gofpel : we muft prefs the obferving 
 of thofe peculiar Laws of Chrifl- which Natural 
 Reafon never diflated, and which are above the 
 Standard of Morality. The reafon is, becaufc 
 to be Men and to be Chriflians are two things : 
 Nature and Grace^ Faith and Reafon are dif- 
 ferent. 
 
 I wonder therefore that fo many in their Ex- 
 cellent Difcourfes from the Pulpit have either 
 wilfully neglefted or carelefly forgot their Du- 
 ty .in this Matter. It is verily a Fault in too 
 many of the Publick Teachers of our times that 
 ^heir Sermons are Moral Harangues generally, 
 and Tu/Ifs Offices and Seneca's Epiftles ferve 
 them inliead of the Bible. They are furnifhed 
 with none but Moral Precepts, as if they were 
 preaching at Old Rome or Athens.^ and their Au- 
 ditors were all Infidels. We fee the bad efFe£ls 
 of this on more accounts than one. The con- 
 ftant infifting on nothing but Morality hath late- 
 ly infpired Mens Heads with this Notion, that 
 Revealed Religion is of little confideration and 
 worth: and this (as I have hinted before) 
 hath been one great Occafion of Deifm^ and 
 fomething elfe. Whereas, if inftead of over 
 magnifying Natural Religion, they had upheld 
 rhe eftecm of the Supernatural one, they had 
 
 pre'* 
 
74 Of the Offices and AccompUfhments 
 prevented all this Evil, or at leaft in a great 
 Mcafure. And now when they fee thai this 
 growing Evil is like to prove too mifchievous to 
 them, they pretend to cure that Malady which 
 they caufed themfelves, or at leaft which they 
 promoted V that is, now of late they ftrenuoufly 
 appear in defence of Revealed Keligiony that it 
 may be a Bulwark to them againft thelnfults of 
 thofe who exceflively cry up Reafon and Natu- 
 ral Religion. This is fo plain and evident, that 
 no Man of unprejudiced Thoughts can deny ir, 
 and though every one is not fo free as I am to 
 tell this openly to the World, yet It is not the 
 lefs True becaufe of that. 
 
 We may obferve alfo a bad thing occafion'd 
 by this Dcfeft and Mifcarriage of fome Men in 
 the Church : whillt they preach up Moral 
 Works altogether, they invite others thereby to 
 run into another Extreme, and to make Faith 
 and Imputed Righteoufnpfs, the only Subjeft of 
 their Difcourfes. The Divine Providence hath 
 juftly permitted fome to ftart up, and cry down 
 Duties and Religious Verjdrmances. as it were 
 to check the Mifcarriage of others in crying 
 them up even with the diminifhing, if not the 
 exclufion of Faith and ChrilVs Righreoufnefs. 
 Thefe Men are a fort of FaganFreachers^ they 
 are mere E thick Lecturers, and read only Mora- 
 lity to their Hearers. Cicero or Antoninus would 
 have preached much better than they. Now, 
 this diforder is caufed by this fa I fe Notion, that 
 the Gofpel is no more than an Inflitution of Mo- 
 rals, and that the Chriftian Divinity is not di- 
 ftinft from Morality. 
 
^/tfPREACHER. 75 
 
 It may be obferved concerning one of the moft 
 Eminent Pulpit Orators , that whenever he 
 comes to talk of the Chnfllan Difpenfation, he 
 fpeaks of it very meanly and difparagingly ; and 
 when he hath occafion to difcourfe of Chriftian 
 Duties properly fo called, he either gives a very 
 crude account of them, or jumbles them with 
 mere afts of Morality. He tells us that the 
 Chnftian Religion hath hardly any thing in it that 
 is Fq/ttive^ except the Two Sacraments. In 
 other things Chrijiianity hath hardly uvpojed any 
 other Laws upon us but what are enatied in our 
 'Natures^ or are agreeable to the prime and fun- 
 damental Laws of it. Whereas it is very plain, 
 and it hath gained the Suifrage of the WifeCl, 
 that there are fome L^lws peculiar to Chriftiani- 
 ty, and which thofe who had only the light of 
 Nature never reached to, or underdood any 
 thing of If you will believe this Author, the 
 only defign of Revealed Religion is to revive and 
 improve the Natural J^otions which we have of 
 God: and all our Reqfonings about Divine Reve- 
 lation are neceffarily gathered by our natural No- 
 tions of Religion. And again he is pofiiive, that 
 all the Duties oj theChriflian Religion which re^ 
 fpeH God are no other but what natural Light 
 prompts Men to, excepting the two Sacraments.^ 
 and praying to God in the Name and by the Me- 
 diation cf Chrifi Jefus. I thought there had 
 been fomething more in Chriftianity than this, 
 I thought that ¥aith\x\ Jefus was a duty of the 
 Chriftian Religion^ I thought that renouncing 
 of our own Righteoufnefs, and depending on 
 Chrift's Righteoufnefs, and hoping tor Forgive- 
 iiefs of Sins through his Blood, together with a 
 ; . conltant 
 
76 Of the Offices and Accomplifl^ments 
 conftant Expeftation of the Grace and Spirit of 
 God to help and aflift us, to operate on our 
 Minds fo as to begin and finifh our Converfion, 
 had been the proper Duties of the Gofpel. 
 
 I cannot but take notice what thoughts this 
 Writer had concerning the Rife and Original of 
 Chriftianity,and the Author of it,and all the great 
 Myfteries and TranfaQions that attend it. He is 
 pleafed to fay that TheWorld^efpecially the Hea- 
 then Worlds was much given to admire Myfleries 
 in Religion, and accordingly they had fevelV. fu- 
 perjurious and idolatrous Myfieries : therefore 
 Chrijiianity ( to comply with Heathenifm ) hath 
 its Myfteries too^ and particularly the Myflery of 
 the Incarnation of the Son of God, Again^ 
 There was a great inclination in Mankind to the 
 Worfhip of a vifible and fenfible Deity, and this 
 was the main root and fource of the various I- 
 dolatries in the Heathen World. Therefore 
 Cthls is like the former therefore) God wa^ 
 pleafed to appear in our Nature^ that they who 
 werefojond of a vifible Deity might have one to 
 whom they 7uight pay Divine Worfhip^ but with- 
 out danger of Idolatry. This was very conde- 
 fcending indeed, to fend Chrift into the World 
 to cure Mens Fondnefs. He goes on, Another 
 Notion (or prejudice., as he ftiles it in the fame 
 place J which had generally obtained among Man- 
 kind^ was concerning the Expiation of the Sins 
 of Men., and appeafing the offended Deity by Sa- 
 crifice., efpe daily the Sacrifices of Men., which 
 had almoft univerfally prevailed in the Gentile 
 World : Therefore ( it is ftill a therefore of the 
 fame unhappy kind J with this general Notion of 
 Mankind God mu p leafed fo far to comply as oncf 
 
 for 
 
(j/^PFlEACHER. ?7 
 
 for all to have a general Atonement made for the 
 Sins of all Mankind by the Sacrifice of his only Son. 
 This was ftill very condefcending, to fend Chrift 
 down from Heaven, in compliance with the 
 moft unnatural, favage and barbarous Praftice 
 of the Gentiles. He proceeds, Another common 
 Notion^ and very rife in the heathen Worlds and 
 a great four ce of their Idolatry^ wa^ their Apothe- 
 ofis of Canonizing of famous andejninent Ferfons^ 
 who had been great EenbjaUors to Mankind.^ by 
 advancing them after their Death to the Dignity 
 of an infer i our kind of Gods fit to be worP)ipped 
 by Men here on earth. Therefore { 'tis the fame 
 therefore we had before ) one in our Nature k 
 exalted to the right hand of the Majefiy on 
 high, to be worjhipped by Men and Angels^ 
 one that wtu the truly Great Benefa^or of Man- 
 kind. As much as to fay, the Heathens had 
 their Gods and Idols, whom they made of mere 
 Men, and fo muft the Chrijiians have *, and ac- 
 cordingly one inourNature,who had done kind- 
 nefles for Mankind, was chofen out for this pur- 
 pofe. Still he goes on, The IVorld, faith he, 
 was mightily bent upon addrejjing their requefts^ 
 and Supplications net to the Deity immediately^ 
 but by fame Mediators between the Gods and 
 them. Therefore in a graciom compliance with 
 this common apprehenfwn ( or inveterate preju- 
 dice, as he there calls it ) God wa^ pleajed to 
 conftitute one in our Nature to be a perpetual Ad- 
 vocate and hitercejjor in Heaven for us ^ Which 
 is as much as if it had been I'jid ; the Pagan 
 World had their Inrercenbrs and Mediatois, and 
 therefore in imitation of them Chrilt was fcnt 
 to be a Mediator between God and Man. And 
 
 ihi> 
 
78 Of tfjeOffice/ and Accompltfhments 
 this is infifted upon after the fame manner in 
 other places. And laftly, he is pleafed to tell 
 his Auditors, that God hath very muchfuited the 
 Difpenfation of the Go/pel and the Method of our 
 Sahatiott^ by the Incarnation and Sufferings of 
 his Son^ to the common prejudices of Mankind^ 
 efpecially of the heathen World. Thus we fee 
 his Thoughts concerning the Chriftian Inftituti- 
 on, and particularly concerning Chrifl's coming 
 in the Flelh 5 the chiefeft and moft Solemn 
 Things of our Holy Religion are by him refol- 
 ved into Compliance with the vileft PraSifes of 
 the Idolatrous Heathens. 
 
 In anotiier place, to let us know what an 
 Opinion he hath entertained of the Religion re- 
 vealed by Chrift, we are told that Morality is 
 the new Creature fpoken of in the 'New T^ejia- 
 ment : Morality is all in all in the Chriftian Re- 
 ligion. And what is this but the Law of Natu- 
 ral Reafon > Accordingly the highed Encomium 
 he could give of the Chriftian Religion was, 
 that it is the Law of Nature revived and per- 
 felled. He tells us in another place, that the 
 bruits of the Spirit are the fame with Moral 
 Vertues^ and that Grace and Vert ue are hut two 
 Names that fignify the fume thing. It is obfer- 
 vable that wherever he feems t3 undertake to 
 fpeak of the Chriffian Religion, and to difplay 
 its Nature and Qiulity, he reduces ail Chrifti- 
 aniry to Morality. And in other places he feems 
 to defign nothing lets than to commend Chrijii- 
 an'ity as the hefi \nf\itution, but when y©u come 
 to examine it, it is only Natural Religion : fo 
 that inftead of extolling, he feems to deprels 
 the Charafter of Chriftianiiy. And the like 
 « may 
 
e^/ziPREACHER. 79 
 
 may be obferved in other Writers, ihey mighti- 
 ly HourKh when they come to fpeak of theC^n- 
 ftian Religion^ and its Excellency : but their de- 
 icription of it is flat and low, and rifes not a- 
 bove Natural Realbn and Religion. 
 
 This is that which 1 now find fault with. I 
 blame fome of my Brethren, becaule their Ser» 
 mons are Ledures of Morality rather than of 
 Chrirtian Divinity* There are feveral that 
 Preach out o{ Fuje/idorf more than the Scrip- 
 tures, They feem to have a greater Elfeem of 
 the Natural than of the Chrif^ian Religion. In 
 a Treatife where the Author undertakes to han- 
 dle all Venues whatfoever, and the Means and 
 Preparatories too, there are but two Particulars 
 that fo much as mention our Saviour, namely^ 
 That of his Mediation, and the other of his 
 Exawp/e ("though it is true, in another Volume 
 fometime afterwards he difcourfes largely of 
 the Office of Chrilf as Mediator : ) but 'tis ob- 
 fervable that he could not find any place for 
 ¥dith^ ( as it is a Chrijli an Endowment ) among 
 all the Vertues and Graces he enumerates be- 
 longing to the Chriftian Life. And when he 
 mentions E////;, he only makes it a believing of 
 the Truth and Rea/iiy of our Religion. He not 
 only tells us that Moral Goodnefs ( which is the 
 fame with I\atural Religion ) is the indin of 
 Chriftianify : but he is fo high flown for his Mo- 
 rality that he adds (what I almotl trennble to 
 fpeak) that thereby t»e do what God himjelf 
 iwuld do ij he were in our place. We are told 
 by another Celebrated Preacher, \\iii\Man5 Na 
 tural Abilities arc fo many Graces he derives 
 from God^ and aic c- properly fuch as uny accef- 
 
 fion 
 
86 Of the Offices and Accomptifkmenfi 
 fion to them which is infpired afterwards : fo that 
 'tis manifeft he makes no difFerence between Na- 
 tural and Supernatural Gifts, and thereby ener- 
 vates one main thing which appertains to Chri- 
 fiianity. We are told by another, that it is but 
 fancy and idle talk that the Hsbits ofGoodnefs are 
 fupernaturally infused into us. 
 
 And we might inftance in feveral othef 
 fhrewd Moralifts, who have very infipid 
 things concerning the ChriJIian Religion, and 
 the Duties which are proper to it. It was pro- 
 claimed lately in a Learned Audience, that Mo- 
 ral Duties are more excellent^ more worthy and 
 acceptable than any part of Inftituted Religion^ 
 tho' we know that a great part of Chnftianity 
 is Inftituted Religion. It was told us in the 
 fame place by another, that Good Nature and 
 Good Humour are the beft Chara^er of a Chri/ii' 
 an^ and the chief eji mark of a G of pel Temper^ 
 tho' many a Good Man is not mafter of this 
 Good Humour. This Preacher's Miftake is like 
 that of the Heathens of old, who called our 
 Saviour ^ Cbreftus inftead o^Chrift^ and his Fol- 
 lowers \ChreJiians inftead o^ Chrijhans, I hope 
 if is rather out of that extraordinary kindnefs 
 which thefe Gentlemen have for Natural Reli- 
 gion, and becaufe they would fhew themfelves 
 Good Natured Men, than out of any difrefpeft 
 to the Chriftian Religion, that they utter fuch 
 things as thefe. I defire in Charity to interpret 
 thefe Palfages in the beft Scnfe. But this i may 
 
 "■ Sueton. in Claudijno. 
 
 t Tcrtul. adv. Gentcs. Jufiin. Mart. Apol.2. 
 
 truly 
 
of a PREACHER. 8i 
 
 truly fay, a Man may more juftly complain of 
 fome of their Sermons now-a-days, than the K;- 
 /ft^/- of old did of T^//v's Works, that there is 
 not a Word of C/v*//? in them. You can hardly 
 difcern by fome Difcourfes whether the Authors 
 and Speakers be Chriitians or Pagans^ Minilters 
 of the Gofpel or Heathen Moralifis. 
 
 But, my Brethren, this is not the right way, 
 but is a fond miltaking of ChrUtianity, and 
 placing it in Moral Periorrnances. But the tru- 
 eft apprehenfion concerning this Matter is this, 
 that as Chriftianity hath all that is good in Mo- 
 rality, {oil hx exceeds n^ and accordingly our 
 Preaching (hould he above the rate of Moral 
 Philofophers. Our Divine Oratour fhould fetch 
 not only his Speculations'and Notions ( as was 
 faid before ) but his Materials for Pra£lilefrom 
 the Evangelical Wrirings. This he mui^ do, or 
 elfe he is no * Mrnifier of the Kew Teftament, 
 This he muftdo, that he may be truly faid to 
 'preachChnJi^ which is often mentioned in t thefe 
 Sacred Writings This he mu(t do, or elfe 
 there will be but mean and poor eftltts of his 
 Preaching. To which purpofe I vvould have it 
 obfcrved that fince fo many Preachers have con- 
 fined their Difcourfes, as to the main, ro Mo- 
 rality, there hath been lefs Succefs in Preaching 
 than ever. There is plenty of Excellent Di- 
 fcourfes from the Pulpit wherein the nature of 
 all Moral Offices is fet torth, and they are urg^ 
 ed with great Art and Vigour, but notwithltand- 
 
 *iCer. 5. 6. f Adls s. 42.iCcr. i. 25. 15. 12. 
 
 Phil.. I . i 5, J 8. 
 
tt Of the Offices and AccomfUjIimenti 
 
 ing this, there was never lefs Morality in Mens 
 Lives and AQions. Which (hews that there is 
 fomething of an higher Nature wanting, and 
 that the bare inculcating of Moral Duties and 
 Vertuous living is not luificient to amend Mens 
 Praaifes. And in a Word, we muft be Preach- 
 ers of an higher pitch, that we may effeftually 
 promote the Salvation of our Hearers, for this is 
 onqueftionable thac if they have no more than 
 Moral and Civil Righteoufnefs^ they will come 
 fhorc of Heaven and Eternal Happinefs. 
 
 Let us then have a very high efteem of all 
 Sevealed Religion, but efpecially of the Chri- 
 ftitin^ under which we are. Let us be fenlible 
 that it is the great Magazine of Truth and Ho- 
 linefs. Let us remember that as Natural Princi- 
 
 Sles and Precepts fpeak us to be intelligent and 
 loral Men, fo thofe of Supernatural Religion 
 render us Chnftians :- and therefore by how 
 much Chrirtianity excells Morality, by fo 
 Mjch fhould we prefer the exalted Truths and 
 injunftions of the New Teftamentto thofe thac 
 are attained by the iielp of Philofophy and 
 Reafon. 
 
 This, I. conceive, is fufficient to- warn us nor 
 to millake Morality lor ChriQianity, and it 
 fbews likewife how we are to manage our Di- 
 fcourfes to the People. Wc are to let them fee 
 thac v^e are Gofpel Preachers, and thac the Pul- 
 pit affords fomething fit for a Chriftian Man, 
 We muft make it appear that we conveife wiu'i 
 that Book v;here there are the only true Por- 
 ifaitures andexaS ide;i*s of Living well. Lee 
 as apply our felves to this, and 'tis certain, 
 tmx if We reliih ChrilVianity vvs (hall en- 
 deavour 
 
of a PREACHER- 8^ 
 
 dcavour to cultivate ir, as others have done 
 Klorality. 
 
 Thirdly, It is required of us that we fet forth 
 Chriftianity, and the Duties and Precepts ,of it 
 in their full and ample Extent. Here I will 
 mention fome Particulars ; we mud give all 
 Duties their due, and reprefent them in their 
 right fliape and place. It is a miftakc that hath 
 lately poflefs'd the Minds and Pens of very E- 
 minent Preachers and Writers, that Meditation, 
 Prayiilg,Thankfgiving, Hearing of God's Word, 
 Studying the Scriptures, celebrating the Lord'^ 
 Supper, and fuch like A&s of Devotion and 
 Godly Worfhip, are only Means in order to 
 Praflife and a Holy Life. And there are fome 
 that reckon Ya'ith to be no other, that is, it is 
 only in order to Good Works, and is but an In- 
 ftrument to effeft and procure them. And when 
 they have inculcated this very warmly that they 
 are but Means^ then they let us know that they 
 are but inferior and low things, and are not to 
 be compared with the £';7i,whichisHoli nets and 
 Righteoufnefs. But this is an undue Reprefen- 
 tation of the Matter, and that upon a double 
 Account, for firfl: it is implied that their being 
 Means is a Difparagement to them, and leflens 
 their Worth. But the contrary appears from 
 this, that all the a£ls and parts of Chriftianity 
 may be faid to be Means and Inflruments : for 
 firft all Vertues and Graces and the Praftice of 
 them are Means in order to the attaining ot fu- 
 ture Happinefs : for this is the End that they 
 were dehgned for. All Exercifes of Vertue and 
 Holinefs in this Life have refpeft to another, 
 Q 2 and 
 
8± Of the Offices and AccomplijJments 
 and. a future Life. Faith, Hope, and Charitj^ 
 Obedience to the Divine Laws, and the praaife 
 of the Rules ot Godlinefs are the proper Means 
 of attaining a future Bleffednefs. And indeed 
 the great end of all Religion is to render Men 
 Happy and Bleffed. But who can think that 
 this is any difparagement to it .^ Neither is it 
 then any dinninifhing of the worth cf Praying 
 and Thankigiving, that they are Means in ol- 
 der to Happinefs. Yea, thefe Duties of Prayer 
 and Thankfgiving are in their way as neceffary 
 in order to obtaining Eternal Life, as the Refor- 
 mation and Annendment of Mens Lives. And 
 thofe other A£ls of Devotion and Worfhip be- 
 fore named are as indifpenfable means of Sal- 
 vation and everlaliing Blifs as the A£ls of Bro- 
 
 ' theriy Love, Juflice^ Meeknefs, Humility, So- 
 briety, Patience, and the praftife of all Moral 
 
 ' and Evangelical Graces. 
 
 Again, forne of the Afts of Praflical Holinefs' 
 are Means that tend to the promoting of other 
 Graces here in this I.ife, they are Helps and 
 Furtherances to a Holy Life. Thus Humility, 
 Temperance, Moderation, Challity, Prudence, 
 Patience, Charity, are necefiary Means for the 
 attaining of other Vertues, and the exerciling 
 of other Graces, and advancing the praftife of 
 Religion through the w^holecourfe of a Man's 
 Life. So is Hoping and Confiding in God, fo 
 is loving of him and all that is Good. Thefe 
 ^AXt Means with rel.uion lofometh'irg elfe : and 
 therefore it can he no Dilparagement lo have 
 the fame thing faid of thofe things before men- 
 tioned, namely. Contemplation of God, Invo , 
 i}mon and Prayer, Praife and Thankfgiving, 
 
of a PREACHEK. Sj 
 
 i!fc, which are parts of Adoration. It can he 
 no diminifhing the value of thetn to fay that 
 they are Meam with rerpe£l to farther Holinefs, 
 and that they are the Way and Method xhn 
 God hath appointed ustoufc in order to bia I 
 vation. 
 
 Secondly, On another account thefe Perfons 
 are miftaken, b.ccaufe they hold that the fore- 
 mentioned Afls ot Devotion are only Means^ 
 and nothing elle. Hence they are called by one^ 
 in way of contempt, the lnflru?vental part cj 
 our Religion, And he peremptorily determines 
 that thefe are not oj the Effence of Religion ; as. 
 if Prayer and Praifes ( whicJi he particularly 
 mentions) were not efiential to Religion. In. 
 another place he overfhoots the Mark, when he 
 faith that ?rayer and Hearing God's Word^ &:c. 
 are- but a form of Godiinefs:^ w'hereas, if thefe 
 A£ls of Religion he duly and rightly performed, 
 the Power of Godlinefs is in them. Conforma- 
 bly to this we have been told in a great Con-, 
 gregation that Prayers, Sern/ons and Sacraments^ 
 and all the likeExercifes oj Devotion are not en- 
 joy ned by Godoif Good in thonfelves^ and in their 
 own Nature, but only jor the advancing oj Hali^ 
 nefs and a good Life, All the Excellency of 
 them, they fjy, lies in their being Means and. 
 InRruments of Holinefs. But this gives us a 
 very falfe conception of thefe excellent duties, 
 which Chriftianity requires of us: for though 
 they are infomerefpefts i1J<f^;7x, yet there is a 
 higher Notion o{ tliem. They are abfolute 
 Parts and Members of Religion, they are in 
 tbemfelves/i/rf^i4c7/ofChri(tianity 3 yea, and 
 
 Sj 3 h^Y 
 
86 Of the Offices and Accompli ft) ments 
 
 have an Immediate refpeft to the Divine Being, 
 upon which account they are of greater Worth 
 and Excwllency than A£ls of Charity and Ju- 
 ftice, which are terminated on Men only. 
 
 Meditation is a religious Oifice of it felf, Con- 
 templating of God is not only to be reckoned a* 
 fnong theMeansand Helps that relate to HoU- 
 nels, but it is in it felt a real A£l of Religi- 
 on and Holinefs. faith is not only in order, 
 to a good Life, but is a confiderable Part of 
 It. Yea, it is the moft confumate Aft of our 
 Religion, and when it is true and genuine, is. 
 never feparated from Love and Charity and 
 Good Works. JFaith is' that Bleffed Grace 
 which fo nearly and intimately unites us to our 
 Redeemei:, and by Vertue of which we derive 
 all his Benefits to us and upon us : therefore it 
 giuft needs be of intrinfick worth in it felf, and 
 is valued fo by God. Frayer^ though it be 
 ferviceable to other Duties, and to all Graces,' 
 yet is appointed for it felf, and is a Duty of 
 abfolute neceflity, without relation to any other» 
 It is in its own Nature an acceptable Sacrifice,a 
 fublbntial and principal part of our Religion, 
 for it is an A£l of R'sfignation and Submiflionto 
 ih^ Author of our Beings: it is an Indication 
 «f our Faith and Truliin him : and welhew by^ 
 it that we depend on him, and expeS all Good 
 from liim : we declare that we are fenlible of 
 our Wants and Necefficies, and that it is from 
 him alone that we can receive Relief So TraiJ- 
 l„g of God is a noble Exertment of the mod 
 (Kxalted Graces, and it will be the great Work 
 ix^^ Employment of Heaven, where yoo canY 
 
 fup 
 
tf/^PREACHER. 87 
 
 fuppofe it to be a Mgans. And as for the ho/y 
 Commumon^ it is a general Muller of all the 
 Chriftiin Forces, here every Grace b called fbrtl) 
 and put upon Service and Excrcife 
 
 From thefe things thus briefly hinted werrfay 
 be convinced that it is a very wrong Idea whk:h 
 fome Preachers give of Vrayci^ of Y^'aith^ &:c. 
 and thereby occaiion Perfons to defpife them as 
 inconfiderable things in Religion. We ought 
 to be fettled in this that the Duties of Prayer, 
 and the reft before mentioned, are more thai) 
 Means for attaining of Piety, and that they are 
 Parts and Branches of it, yea, that there is a 
 Complication of Vertues and Graces in fome of 
 them. I thought good to mention this, becaufe 
 I find that it prevails ampngft fome Men of 
 Note that thefe are only Means and Convey- 
 ances of Holinefs, and confequently this Per? 
 fwafion is like to fpread apace among others^ 
 who are apt to imbibe the Sentiments of Great 
 and Eminent Men. But this Notion, though \% 
 hath been received of late by a great many Di- 
 vines, is groundlefs and precarious, and gives 4 
 falfe Repre fen ration of the Parts of our Religi- 
 on : for it ismanifeft from wjiat hath been faid^ 
 that thofe Duties are poficive Afts of Vertue 
 and Godlinefs, that they are effcntial and folid 
 Parts of Righteoufnefs and Holinefs, that tSey 
 are aftual Exertments of the nobleft and choic- 
 eft Graces of the Spirit : and therefore it is too 
 great a Diminution of them to look upon them 
 as Means only. Our bufinefs, who are Publick 
 Teachers, is to maintain them in the extent and 
 fulnefs of them. We muft fo form Mens Ideas 
 9f thefe things that they may not come (hort of 
 Q 4 ^ 
 
2 8 Of the Offices and AccompUJIjntents 
 thjc Pcrtcdion which our Religion requires and 
 aims ar, and which they were defigned and ap- 
 pointed for. 
 
 Ag;iin, a Preacher by Vertueof hisChiracSter, 
 a$ well as of his Common Profe(Tion, fhould b^ 
 careful not to diminifh and extenuate any thing 
 that is Sinful and Vitious. Which yet 1 find is 
 liOt carefully minded by Ibme of thofe Preach- 
 ers that I laft mentioned, as it ought to be. 
 But I will inltance in one whom I have not yet 
 t^ken notice o\\ Qoncufifcence^ faith he, or L/^/?, 
 or Carnal Defires are no Sin : nay, he afferts 
 that the htfiings and de fires of the Flefh after 
 evil or undue obje&s are not, and cannot be tru- 
 ly evil or fnfiil \ and in ten Pages together he 
 attempts to prove this whilft he is difcourfing 
 of Repentance^ which one would think doth ill 
 fuirwith theSubjeft. It isalledged by him that 
 thefe Defires were in our firfi Parents, before 
 their lall'^ but it fhould be faid that they were 
 rather part of their Fall, or an Ingredient of 
 that complicated Tranfgreilion which C3ufed it. 
 Their defiring and lulting after the Forbidden 
 Fruit did immediitely introduce their Apoftacy, 
 and was part of their Crime without doubt. 
 N;iy, he fticksnot to tell us that thefe luff ings 
 and defires of the Flefh ii)ere even in our Blejjed 
 Saviour^ p. 2 52- and would prove it from thefc 
 Words, Heb. 4. J 5. Ide voa* in all points tempt- 
 ed like as we, Bui any unprejudiced Man may 
 difcern that this refers only to thofe things 
 which belong to Humane Nature not confidered 
 as finful and depraved, whereas he underftands 
 i t of lu flings after evil or undue objeSs : the 
 n^jxt Words therefore [yet without Si/t'] con- 
 fute 
 
of a PREACHER. »^ 
 
 mxt this Interpretation of his. This then wc 
 may conclude upon that Luft or Concupifcence, 
 which is an Appetirion of what is Evil, is Evil, 
 For ic is not rhc afting only of what isvitious 
 that makes the Vice, bur even the vitious Defire 
 and Inclination towards it. 
 
 Which is fo plain a Truth that it was owned 
 by fevera I ot the Pagan Mora lilt. I will men- 
 tion only one, who is very clear in the Point, 
 ^ Timere, mccrerc^ in lihid'inc r^e peccatum cft^ 
 fine effc&u : Undue fear or grief, or lu(t is a Sin, 
 though it proceed nor to aft : and fo any other 
 Vicious Inclination is a Sin, though it go no 
 further. Is it not ftrange that Tu/Iy^ a Pagan 
 Writer, fhould out-do thefe Men in this point 
 of Doftrine > Is it not fome ReHeftion on thefe 
 Moral Preachers that they confront the beft Ma- 
 tter of Morality > The Scripture is plain and 
 peremptory in this matter, and I need only 
 point to that one place, Rotu. 7. 7. / had not 
 known Sin but by the law : for I had not known 
 liifi (or concupifcence) except the Law had/aid^ 
 Thou fhalt not covet, where knotoing of Sin and 
 knowing of lufi are terms convertible, and there- 
 fore it isimpolfible to evade the Inference from 
 it, namely, that Luft is Sin, and that it is part 
 of that Original depravity and hereditary Cor- 
 ruption which adheres to our Nature. Efpeci- 
 ally one would not expeft that a profefs'd Mi- 
 nifter of the Church of England fhould oppofe 
 this Doftrine, feeing it h her pofitive Deter- 
 mination (for which fhe quotes St. Faul ) 
 
 » Cic. dc finib. lib. 
 
 that 
 
^o Of the Offices and AccompUjhfMents 
 
 that ^ Concupifcence aniljujl have oj themjelves 
 the Nature of Sin. And herein ( as in other 
 Doftrines) Ihe renounces the contrary opinion 
 of the chief Doftors of the Roman Church, who 
 in the Council of Trent vot^ Concupifcence to 
 be no Sin, and Anathcnaatized thofe that fay 
 it is. 
 
 But more cfpecially it was improper to min- 
 gle thefe Notions of the Lawfulnefs of Concu- 
 pifcence, and to infift upon it fo many Pages to- 
 gether (as I have already hinted) when Repen- 
 tance was the Praftical Theme the Perfon was 
 treating of, and therefore not the leaft allow- 
 ance fhou|d be given to any thing that looks 
 Vitious and Irregular. He doth by this tell his 
 Auditors and Readers that the fallies of Lu(i, 
 and all the Carnal Defires and Inclinations 
 v^^hich they feel in themfelves, are not to be the 
 Matter of Repentance : they need not trouble 
 their Heads about thofc Motions of Concupi- 
 fcence, they are not to be forry for them, or to 
 endeavour to amend and reform them, for they 
 are natural Motions^ and ( as he faith ) come 
 fwm pure Mechamfm of Body^ andtheTempera- 
 mem of Blood and Spirits, and therefore they 
 are not and cannot be finful, for what is natu- 
 ral cannot be fuch. And though he fpeaks af- 
 terwards of mortifying thefe Lurts and Defires, 
 yet that Council comes too hte, when he hath 
 pofitively determined that there is uo finfulnefs 
 and depravity in any of thefe carnal Defires and 
 Motions. 
 
 * Article the 9th. 
 
 Ani 
 
And fo in the fan:ie Difcourfe his diftinguifh- 
 Ing between Mortal Sins and luch as are not fo,^ 
 nay, his mentioning of Mortal Sins and Offen- 
 ces no lefs than fovir times, in contradilVinftion 
 to o,ther Sins which are not of that. Nature, 
 looks ftrange in a Reformed Preacher. For it 
 not only confirms Men in the Notion of the 
 Church 0^ Ro?ne^ that there are Mortal and Ve- 
 n'lalSins^ but it alfo impedes the Work of Re- 
 pentance^ asif fomevery fmall and flight Sor- 
 row would ferve for thofe Sins which he hold§ 
 not to be Mortal-, as indeed he feems here to 
 be very careful that there (hould not be an esi- 
 cefs of Repentance., or too great an Extreme that 
 way., as he exprelTes it. So another Preacher of 
 no Mean Repute keeps up the Diftin£tion of 
 Venial and Mortal Sins, and often mentions it, 
 and tells us it hath its Foundation in exprejc 
 Texts of Scripture. He undertakes to perfwade 
 thofe he direfts his Difcourfe to, that Venial 
 Sins, and Sins of Infirmity are no Sins : they do 
 not include in them any Wickednefs at all. And 
 when a Man is treating of Religious Perfe^ion^ 
 this feems the more ftrange, becaufe then the 
 mmott limits and extent of Religion and Ver- 
 tue fhould be purfiied, and where hn defign is^ 
 Che faith) to promote Uolinefs in the World in 
 theVerfe^ionof it. I hope and believe this 
 was his real Defign, but he fell (hort in the 
 managing and compaffing of it, for it had been 
 more for the Advancement of the Perfeftion of 
 Holinefs to have waved the frequent inculcating 
 of Venial Sins^ and addingat latt that there is no 
 Wickednefs in them at all. 
 
 Certainly^ 
 
 y 
 
<^ Of the Offices and AccompUpwients 
 
 Certainly, at this time of day to diftinguifli 
 fb nicely between Venial and Mortal Sins is 
 fomewhat odd, when the generality of Divines 
 fince the Reformation to this very time agree in 
 this againfl: th^PapiJis^ that the diftinftion of 
 Mortal and Venia/ Sins is vain and groundlefs, 
 and hith no Foundation in Scripture, but is ex- 
 prefly difallowed there, for we are affured that 
 the zvrath of God is revealed againfl all ungod- 
 linefsand unrighteoiifnefs oj Men^ Rom. i. i8. 
 alloS. what fore or degree foever. The images of 
 Sin ( every Sin, whether leller or greater ) is. 
 deaths Rom. 6. 23. And this is evident from 
 theNitureof 5/;/, it being the TranfgreiTion of 
 the Law of God, which no Man can be guilty 
 of, but he muft neceflarily incur the everlafting 
 difpleafure of God. That which makes Sin 
 Damnable and Mortal is this, that it is commit- 
 ted againft God's Law, wherefore the fmalleft 
 Sins being thus committed, they make us liable 
 to Eternal Punifhinent. Whence I conclude 
 that there is no ground for the diftinftion of 
 Mortal 3LndVeniai Sins either in the Holy Scrip- 
 tures, or in the Reafonof the thing it felf : and 
 more efpecially fuch Language doth not be- 
 feem a ?r9tejlant\ Pen. 
 
 This mifreprefenting of Vice either by flatly: 
 nulling it, or by mitigating and foftning ir^ is 
 further obfervable in this Divine. Thus he in- 
 terprets an idle Word, mentioned by our Savi- 
 our in Mat. 12. 36. to be a blafphemous Word^ 
 or at lead fuch a Wicked Word oj dire ffly pro- 
 motes Impiety, thereby implying that when our 
 Saviour faid, Every idle Word that Men fhall 
 fpeak^ they fhall give an account thereof at the 
 
 day 
 
of a PREACHER. 05 
 
 'iay of Judgment , his. meaning was only this. 
 Men Ihallone day anfwer for their blafphemous 
 and prophane talking, but not for any other 
 Mifcarriage of their Tongues. In this he is 
 partly followed by the Author of the Difcourjes 
 on feveral Fra^icalSubje^s^ according to whom 
 by idle Words in that place in Sc. Alatthew are 
 meant only wicked and impious Words^ and par- 
 ticularly Bldjphemies, Another tells us that by 
 idle Words we are to uuderlf and only Words of 
 /lander and defamation^ or profane and lewd Di- 
 fcourfe. And a fourth fmooth-tongu'd Oratour 
 gives it as his Opinion, that by idle Words in 
 that place our Saviour doth not mean unprofit- 
 able Words, He doth not mean ( faith he ) that 
 Menfhall be called to afolemn account at the day 
 of Judgment for every trijiing and unprofitable 
 Wordy but every iwicked and finful Word, 
 
 •All which is palliation and dawbing, and is 
 apt to engender very ill Conceptions in the 
 Minds of their Auditors, as if they were at 
 their Liberty to fpeak any Words, and main- 
 tain any Difcourfes never fo ufelefs and unpro- 
 fitable, provided they do not blafpheme God, 
 or defame Men, and utter what is direflly 
 lewd and impious. But this is too evident a 
 ieflening and cramping of our Saviour's mean- 
 ing, as appears from this, that our Saviour here 
 is delivering fomething Great and Wonderful, 
 and which was not ufually known, as is mani- 
 fe(t from the manner of his fpeaking, but I 
 fay unto you^ that every idle tVord^ &c. As if 
 he had fa id, you ha^ve falfe Apprehensions of 
 things, and particularly concerning the finful- 
 neJsofWcrdsi You think ih:it none ofiend in 
 
 their 
 
94 Of the Offices dfid Accomplifhrnenis 
 their Sptech but Blafphemers and Railers and 
 Lewd Talkers, and fuch like: but I fay unto 
 you^ you muft be accountable for your vain and 
 idle Words, for even thefe are fihful and un- 
 lawful. Thus he acquaints them with fome- 
 thing that was new and Grange to them, as 
 thofe Words [ but I fay unto you ] import ; 
 tvheteas, if our Saviour fpoke here of impious 
 and profane, or of contumelious and defamato- 
 ty Words ("as we find iome interpret the place) 
 it would not have been any new and ftrange 
 thing, for every one grants that fuch Words 
 are Sinful, and that for fuch Men muft give ah 
 Account in the day of Judgment, Befides, that 
 our Saviour is to be iinderlfood here of idle 
 Words properly fo called, that is, Unprofitable 
 and Ufelefs Words, appears from the tenour 
 of the Gofpel, and the ApoffleS Writing^^ 
 which require that our W^ords be Ufeful and 
 Profitable ; and thofe that are not fo, are fof- 
 bidden. 
 
 And as for the Epithet here ufed it is very 
 proper, for ( as it is obferved by a very Grave 
 Writer ) * there is an Idlenefs or Vanity in 
 Words as well as in Anions. As thefe latte^ 
 are juftly faid to be Vain and Idle^ when they 
 are to no ufe and purpofe, to the Advantage 
 and Profit of no Man, fo the former deferve 
 thofe Denominations when they are neither 
 ufeful to thofe that fpeak them, nor to thofe 
 that hear them. For we cannot deny this that 
 
 7o7f ifyoif fW, Plutarch. Uifi d,foMx}cts, 
 
 the 
 
<?/4PElEACHER. 9i 
 
 the End of Speech is for fome good, and thcre> 
 fore what fall fhort of this is idle and vain, 
 becaufe it doth not attain its End. It is no 
 wonder then thn foo/ijh talking is forbidden by 
 the Apoftle, Epft. 5. 4. and that idle Words are 
 condemned by our Saviour : which without 
 doubt are thofe Wordsand Speeches which tend 
 not fome ways to God's Glory, or our own, or 
 our Neighbours Good, either Spiritual or Tem- 
 poral in fuch Words as thefe there is a plain 
 omitting of our Duty, a negleft of fpeaking as 
 we fhould do ^ and therefore fuch Words are 
 unlawful, becaufe they are Sins of Omiflion. 
 Being fo, it is no wonder that God will call 
 Men to an account for them at the laft day, if 
 they repent not of them before. It is true, 
 thefe are but little Offences in refpefl: of thofe 
 that are very fcandalous, and of a flagitious Cha» 
 raEter, but they mud not therefore be called ito 
 Offences. To be carelefs in our Speeches is 
 againft the (trift Rules of the Gofpel, and it is 
 criminal on this account becaufe it leads to 
 greater and more dangerous Follies. By being 
 carelefs and unguarded here, we lie open, and 
 make our felves obnoxious to tranfgreflions of 
 an higher Nature. This is enough to (hew 
 how iollicitous and careful we ought to be in 
 marking out the true Extent of our own and 
 the Peoples Dilty, lelt otherwife we fofter Li- 
 centioufnefs, and give encouragement not only 
 to vitious Words but AQions. 
 
 And this Cjution is the more Oriftly to be 
 obferv'd when we are addreffing our Difcourfes 
 to thofe that have the care and infpettion of 
 Youths We muft fo Ihjpe our Language that 
 
 they 
 
9 6 Of the Offices and Accomplifljments 
 they may not be able to efpy in them any the 
 leaft indulgence to what is 111, and unfitting to 
 be done, or that hath the appearance of Evil. 
 On which Account I could not but wonder at a 
 late celebrated Preacher, when I found him 
 bhming and chaftifing, thofe Farents that 
 jiriniy forbid their Children the ufe of playing at 
 Cards, and other fuch like Games. So that in- 
 iiead of cautioning Parents and their Charge 
 againft Gaming, he rather feems to encourage 
 them, and favour the Praftife. And though in- 
 deed he reproves xhcm fox ihis ih^t they think 
 there is a mixture of fortune and Skill in fuch 
 Plays, and are therefore by fome held unlaw- 
 ful ^ and though, it is true, he denies not that 
 humane haws may refirainor forbid the uje of 
 thefe Games^ yet he doth not here, where he 
 had occafion to do it, (hew any the leaft diflike 
 of this Sport in Children, he doth not in any 
 meafure caution againft it, or give any Rules 
 or Qualifications about it : but this is taken 
 care of that they (hall not be forbid to ufe that 
 Paltime. And efpecially, feeing this is the on™ 
 lyPaiTage he hath ^ibouzRecreatious^ it might 
 have been expected that he ftiould have added 
 fomething to qualify or dire^ in this Mattery 
 and not leave it thus untouched, and thereby 
 give occafion to his Heaters to believe that 'tis 
 a Commendable Exercife in Children to play at 
 Cards, and when they are Men, to play at Dice^ 
 In things of this Nature we ought to be very 
 wary and circumfpeQ, left we Patronize Vice, 
 or at leaft that which may have a tendency to 
 it. Such Poifon from the Pulpit will prove 
 Contagious, and ipread Jc felf in a wide Circle, 
 
 Let 
 
of a PREACHER. 9; 
 
 Let no Man thc^reibre afcend thu place to b^ 
 an Advoc.ite tor any kind of Evil, or lb much as 
 the Appearance of it. 
 
 And as the Commands and Duties belonging 
 to Religion muit not be extenuated or cut (hort, 
 but be kept up to their heighth, fo we mult hdi 
 with relation to the Mctivet to the Obfervation 
 of them. They are fuch as thefe, the Injunftl- 
 ou of our Soveraign Lord and Maker, the great 
 and precious ProiTiifes. theThreatningsof Wrath 
 againit Sinners, the Evils that attend a vicious 
 and ungodly Life, the Inward Deformity of 
 Sin, and ics Contrariety to the Divine Nature, 
 the Innate Excellency and Beauty of Religion, 
 the Eafinefs of Chrilt's Yoke, and the Rewards 
 that attend it both here and hereafter. The 
 Scripture moveth Men to a confcientious dif- 
 chargeof their feveral duties by fuch Arguments 
 and' Inducements as thefe, and theretore ws 
 muO by no means negleft them. And there is 
 another more prevailing than all thefe, and that 
 is the Free Grace and Gratuitous Mercy of God 
 towards lo(t Sinners. This Indearing Topick is 
 leali thought of and urg'd inmolt Sermons, but 
 certainly it is of thcgreateft Force, and there is 
 no Motive like this. The free and undeferved 
 Kindnefs of God towards us is the miolt power- 
 ful Attractive to Holinels, the firongefi Obliga- 
 tion to a Religious Life, the mo[l ef^'eSual En- 
 gine to draw us ofi'from the CommiiTion of Sin 
 and Vice. 
 
 Further, in purfuance of this grand task of a 
 Preacher, which I am now upon, namely his 
 preaching Chriftianity in its ample and full ex* 
 lent^ I am oblig^ed to infift upon his XJmverfal 
 
 H i^r- 
 
98. Of the Off CCS and Accomflijhwents 
 
 Reproving of Vice. By which I mean, i. His 
 checking of all fores of Sins and Enormities 
 whatfoever. 2. His checking of them in all 
 Ranks of Perfons. Firft, it is his indifpenfable 
 Office and Work ro take Notice of a/l kinds of 
 Vices: for this is conformable to the praftice 
 of the Old Prophets, who, whenever any Enor- 
 mities appeared in the lives of Men, prefcntly 
 appeared againR them, and feverely check'd all 
 the irregular Mifcarriages of the Times they 
 liv'd in. 1 his was praft i(ed afterwards by our 
 Saviour and his Apo^^les. I might obferve to 
 you that moft of the Beatitudes^ and the reft of 
 that Sermon on the Mount are direftly oppofite 
 to the corrupt Opinions and Praftifes of the ge- 
 nerality of the Jews at that time. And after- 
 wards we read that Pride and Hypocrify, the 
 two moft notorious blemifhes of the chicfeft 
 Se£l among them, were continually inveigh'd 
 af^ainft by our Lord. The like is obfervahle 
 concerning the Apoftles, in their puhlick Di- 
 fcourfes and Sermons. Thus Sc. Pj///, when 
 he was at Athens reproved the Inhabitants for 
 \\itSi!pcrft'ition and idolatry which he faw a- 
 niong them, Alls 17. 23. And at other times 
 be, with tiie other Apofrles, took particular 
 notice of the Vices of th:i Places whither they 
 came. So in their Epijl/cs^ they with great 
 VJ'armtb ffiike at thole enormous Afl-jons and 
 unciiriftian Mif^iCnuanours which they faw pre- 
 vailing in any ot thofe Churches which they 
 wroii to.. . 
 
 And this was the wjy of the moft Zoalous 
 and pious fathers cA' the Church aherv/ards. 
 Jol-/?.- the Bifhop of Antiocl\ called afterwards 
 
 Chry^ 
 
of a PB.EACHER. ^9 
 
 Ch/yfojiom for his wonderful Eloquence, was 
 excellent at this : he fills his Homilies with 
 Inveftives againfl Covetoulhtis, agjinlt Piide, 
 againft Prophane Swearing, againft Wanton At- 
 tir<j ^ and in ihorr, he fliarply rebukes all the 
 known Vices and Dilorders of the People of his 
 Age, efpecially of thole of his own Diocefs ^ 
 md he perfevered in ihe fame Praftife v\'hen Jie 
 was advanced to a higher Station in the Church, 
 namely the Archbifhoprick of Confiantinople^ 
 TertuUian, Cypruirij Sdlvian^ and the Godly Fa- 
 ther before nar.eJ, fharply reprehended thofe 
 that frequented Pagan Interludes, Speftacles and 
 Plays, which were the delight of the People at 
 that time. The Pride and Luxury, and Excefs 
 in Apparel which the other Sex were guilty of, 
 were rebuked by Cypria/i^ Bofil^ Amhrofe^ Je- 
 rom, Auguftine. The laft of thefe freely re- 
 prehended the other Vices of the place and pre- 
 lent time, and among the re(t, that evil Cuftotn 
 ^ which obtained then in Africa) of being de- 
 bauched over the Tombs of the Martyrs. He 
 reprelented to them whit an impious thing it 
 was to indulge themfelves in Feafting, even to 
 Excefs and Immoderation, at fuch a time efpe- 
 cially : and he never let tliem alone till he made 
 them relinquiih that Praftife. V\^e may 6nd in 
 the Difcourfes and SetiTions of St. Amhrofe the 
 particular Mifcarriages and Offences of tnc Peo- 
 ple of Milan ex pre fly enumerated. The like 
 was done by BaJU and Nazuwzen^ and other 
 Publick Intlruders of the People in thofe Ages 
 of the Church. 
 
 H 2 Ani 
 
100 Of the Offices and Accom^lijlwients 
 
 And this fliould be ths Preachers Praftife 
 now, there being as much need for it as then. 
 They fhould fei thcmlelves againft the Stream 
 of the Times, when they fee them bad. Their 
 great Work fhould be to ftrlke at thofe Vices 
 which they difcern to be praftifed in the places 
 where they live ; herein following the Exam- 
 ple of thofe Great and Eminent Men before 
 named, who took fpecial Notice of fuch Dif- 
 orders, and fhew'd the Evil of them. Thus 
 thofe Preachers whofe Charge is about xh^Court^ 
 or in the Great City, cannot (hew themfelves 
 faithful in their Office, unleis they diffwade 
 their Hearers from frequenting of Pky houfes. 
 And to this purpofe they are obliged to repre* 
 fent to them the apparent Mifchiefs of thofe 
 Places, ths pernicious Confequenccs of afFefting 
 that fort of Paftime, and how inconiiftent it is 
 with thatSerioufnefs and Gravity, that Sobriety 
 Moderation and Self-denial which become the 
 Votaries of Chriftianity. They (hould let them 
 know that no Recreation and Diverfions are to 
 be uied but fuch as are Harmlefs and Lawful, 
 and that thefe Entertainments of the Theater, 
 as they are now managed and ufed ( for there 
 may be an innocent Reprefencation of Perfons 
 and A(5lions in a Dra matick way ) are not of 
 that fort •, becaufi of rheir natural and unavoid- 
 able tendency to that which is finful and unlaw- 
 ful. For they foment Idleiiefs and profufe 
 Walling of precious Time, they diiTolve the 
 Spirits into Lightnefs and Vv'antonnefs, they 
 fotter Immodeliy and Obfcenity, they nourifh 
 Licentioufnefs and Debauchery, they encourage 
 'Prophanenefs and Impiety. The Touth clpecially 
 
 of 
 
of aPKEACHEK. loi 
 
 of both Sexes f who are the growing Hopes of 
 the N-ition) are corrupted and ruined by theie" 
 Publick Shews, and almofl every day affords 
 us fome Proof of it. In ihort, if your Audi- 
 tors be addi£led to P/ays, they will not care tor 
 your Sermons^ unlefs their Sermons be a kin to 
 the Plays. 
 
 And then, as to more Common and National 
 Vices, a Preacher cannot be faithful to hisTrufh 
 unlefs betakes notice of thefe, efpecially f^-eing 
 they are committed with fo audacious a front. 
 Therefore let us ufe great freedom here, and 
 not only rifle Mens fecret Sins which lodge in 
 their Hearts, but thofe which openly appear in 
 their Lives : and the rather we are nor to fpare 
 them, becaufethey are become fo Publick, and 
 efpecially becaufe they are fo Catholick, All 
 Vices meet in England ^ and that we may be 
 fure to want none, we tranfport them from be- 
 yond the Seas, we fetch them to us from other 
 Countries. Yea, all the Follies and Sins of for- 
 mer Ages do as it were center in this. Thofe 
 Vices and Enormities which were disjoyned by 
 feveral intervals of Times, now come on the 
 Stage together, and appear in a Body all at once. 
 Here is a General Mufter, a Great and Univer- 
 fal Rendezvous of all Vices. Heretofore one 
 Vice or two at moft ufed to have the upper 
 hand, but now it is not fo. You can't fay this 
 or that Sin only hath the Rule and Dominion 
 over us more than the reit. It is not Lewdnefs 
 and Incontinence that is the only prevailing Sin 
 in this Age, tho' it hath got a marvellous Af-- 
 cendent over us. It is not Drunkennefs or 
 Swearing that can be faid to be the Topping 
 
 H 3 and 
 
102 Of the Offces and AccomfUfhtsicnts 
 
 and Predominanc Faults of thefe times. But 
 Pride, Cheating, Hypocrify, Envy, Malice and 
 the reft do all bear fway among us. 
 
 Ufually heretofore it hath happened, that 
 when one great Sin got the Mattery, others 
 were of little account, and were but feldom 
 praftifed, as yvhen the Peftilence reigns, it is ob- 
 ferved that all other Dileafes vanifh, and pafs 
 into that. But it is otherwife now: one Vice 
 doth not excinguifh another, nor can one be faid 
 to be above another : they all reign and are 
 rampant, and they are ail uppermoli The rea- 
 fon is, becaufe the Vices which in former ages 
 were in the Bud, and were as it were but an 
 Embryo^ are now ripe and grown up. What wa-s 
 rude and unpolifh'd then, is finilhed and com- 
 pleated now. Our Forefathers were Puny Sin- 
 ners, but we are Capital Offenders. We are 
 sl^iKul in Vice, we are (tudied in the whole 
 Art and Myflery of Iniquity. There were of 
 old Inventcrs of Evil 'Lbirgs ( Rom. i. 30. ) 
 but in thefe latter times the number of thofe 
 Perfons is much increaled, and their Inventions 
 are much improved. We hav^e new and unheard 
 of Ways of Defrauding, which our Anceifors 
 were unacquainted with; The common, dfiU 
 and heavy Mtthods of Cheating are almoft now 
 out of Doors ; there are found out more Inge- 
 nious Methods of doing it, there are praftifed 
 more fubtil and refined Arts of deceiving and 
 fupplanting : and the Praftitioners are apt ta 
 think they are excufible becaufe they cheat 
 with more Wit and Artifice than otliers have 
 done before them. Men are not content with 
 titeir Fathers Vices,they tefolve to make greater 
 
 Fro- 
 
of a PREACHER. lo? 
 
 Proficiency in Sin, and to outdo paft Ages. 
 Hence it is that all manner ot VVickednefs is fo 
 prevalent and powerful among us. This, this the 
 Preacher is to take notice of, tor his Work is to 
 oblerve the Growings up of any Vice,and present- 
 ly to remonftrate ag^init them. It is hisBufinefs 
 to give the Alarum whenever any virions and un- 
 lawful Praftilc comes into open view. To the 
 neglefl: of this Duty is owing, I'm afraid a 
 great part of the Delinquencies of this Prefent 
 Age : wherefore let us be the more careful. 
 
 Secondly, Reprove Sin in all forts of Perfons. 
 And of this we have fundry Examples in the 
 Writings both of the Old and New Tcflamenr. 
 We read how free tlie- Prophet Kathan was 
 with King Ddvid. Another Prophet told King 
 Ahdb that he and his h'athet's Houfe were the 
 trvublers oflfrael^ i Kings i8. i8. And another 
 took the liberty to call King Jeroboam the Son 
 of a Murderer^ 2 Kings 6. 32. - David himfelf 
 as a Prophet is very free with the Great Ones 
 in the 2d Pfabn, whence Luther faith, This is 
 one of the beji Pfa/ms^ for it firikes a/id flafhes 
 bravely among the Kings^ Princes^ Judges and 
 Councellors. The Prophet Ifaiuh, though of 
 Royal Defcent, and one ufed to the Court, yet 
 beftows fuch Fpithecs as thefe, viz. Rulers of 
 Sodom^ Murderers, Rebels^ Thieves^ on the 
 Princes of 7;/^<7/;, Chip. i. Hnfea fpares noi^^ 
 in his fevere Rebukes of Judah and JeruJ'alem, 
 for he addreOes himfelf not only to the Friefls, 
 and to the Houfe of Ifrael, but to the Ho:/fe of' 
 the King, Hof 5. i. Tnough /^;^^^r was iorbid 
 to Prophecy any ?nore in the King's C^appel^ and 
 
 H 4 in 
 
I o I Of the Offices and Accomplifhmefits 
 
 in the King's CoUrr^ Am. 7. 13. that is, he muft 
 not (peak againft the Idols that King Jeroboam 
 hid let up there, yet this hind red him not from 
 rebuking both Princes and People for their 
 faults as that Prophefy of his lellities. Micah 
 inveiglis againft the particular and peculiar 
 vices of the Frinces^ the Prophets^ and the 
 Teople. So doth Zepha/iiah^ who is not afraid 
 to declare thit the Fnnccs are rearing Lions^ 
 and the Ja-dgcs arc ravening Wolves^ the Pro* 
 phets and I'nefis are Treacherous and Frophane^ 
 kc. Ch. 3.V. 3. 
 
 Neith-j:r was this the Spirit only of the Old 
 Teltament: we meet with the very fame in the 
 New. The Holy Men even of that Difpenfati- 
 on (harply reproved the Mifcarriages of Great 
 Men, as well as of thofe of a mean Rank. 
 John the ^j/?///? told Herod of his Inceft : // is 
 not lawful for ihee^ faith he, to take thy Brother 
 Fhilifs Wife, Mark. 6. 18. Sr. Paul realbned 
 of Righteoiijnefs and Temperance before l^elix^ 
 Afts 24. 25. that is, he preached concerning 
 Jiiflice and Continency ('and fo the Words might 
 rh ore properly be rcndred) which gaul'd that 
 Great Man, who was fo dcftttive in both thofe 
 Qualities. That he was in the former we may 
 gather from what is faid of him by ^x.Luke\ 
 in the forementioned place, V. 26. he hoped that 
 Money fhould have been given him^ that he might 
 releafe Paul', which (hews he was tainted with 
 injuliice and Love of Bribery. -^ Tacitus hath 
 
 ^ Felix per omnemraevitianiaclibidincm jus regium fervilj 
 irgcaio cxercuit, Dfufilla inWatrimonium accepta. HiflJ, 5. ' 
 
 '•vv-' •' ■'■■" ' ■ ' ■ ' left 
 
^/^PREACHER. 105 
 
 left it on record that he was both Unjuft and 
 Cruel. And as to his Incontinence and Adulte- 
 ry, the ^ Jezmjh Hiftorian relates that, falling 
 in love with Drufilla^ whilft fhe was anotliers 
 Wife, he obtained her to his own Bed, and 
 Married her, and fhe left her former Husband. 
 Thence it was that our Infpired Preacher dif- 
 cours'd before ¥elix of Juftice and Chaltity, and 
 fharply chaftis'd him for his breach of both thefc. 
 St. John in the Revelation fets the Great Anti- 
 chrift forth under the plain Names oUheWhore^ 
 the Mother oj Harlots^ the Beafts, &c. 
 
 And if we defcend to the Holy Preachers of 
 the lucceeding times, we (liall find that they 
 were impartial in their Reproofs of Vice, and 
 were no refpefters of Perfons when they under- 
 took that task. St. Ambrofe Bifhop of Milan 
 feverely rebuked the Emperor Thcodofir/s for the 
 comiivance he gave to the MafT^Cre at Theffa- 
 lonica^ and would not admit him to the Church 
 till he had publickly acknowledged and retraft- 
 ed his Fault. St. Chryfoftom boldly reproved all 
 forts of Perfons in his Homilies^ the Emprels 
 her felf, the Courtiers, thePriefIs, and Monks, 
 and all the Clergy, together with the People, 
 all well Women as Men, as well old as young. 
 There was no fault almoft that any Perfons of 
 rhefe Degrees were guilty of, but he openly 
 took notice of it, and reprehended it in the end 
 of his Sermons. Which procured him ill will, 
 and the Emperor was wrought upon by Flatter- 
 ers to banifh him. Athanqfius^ as is to be feen 
 
 Jofcph, Antiqu. I. 20, c. 5. 
 
 in 
 
I o6 Of the OJJicef and AccompUlhments 
 in fome parts of his Writings, was very fharp 
 againrt the Emperor Conftantius^ who was an 
 Anan. HjLiry inveighs moft bitterly againft 
 hin), and is plcafed to call him Antichrift^ and 
 to lay that he was more cruel than^tio^ Deci* 
 us, and Maximianus, one that outdid the Devil ^ 
 nn unpardonable Wretch^ a Blafphemer^ a Lyar^ 
 a IVolf, 8ic. It is fa id in commendation oiBaftl 
 the Greats that ^ he would fpeak freely and 
 plainly to Princes, Captains, and Kings, and all 
 Ranks and Orders of Perfons. Gregory Nazian- 
 zen was as levere upon the Emperor Julian the 
 Apoflate after he was dead. In one of his In- 
 veclive Orations he gives him the name oi Fha^ 
 raob^ Nebuchadnezzar^ Ahah^ Jeroboam-^ and 
 adds the reafon, namely, becaufe he was as 
 hard hearted as Fharacb^ as Sacrilegious as AV- 
 lruchadnezza,{'p,)iscruQl as Ahab^ as idolatrous as 
 Jeroboam^ Arid he is as impartial a Reprehender 
 of the Ignorance, Pride, Covetoufnefs, Ambiti- 
 on, Luxury, and fuch like Diforders of feme of 
 the Bilhops and others of the Clergy in his time. 
 And fo in the next Century Vodine the Pious Bi- 
 (hop o{ London rebuked Yortiger the Britijh King, 
 for putting away his lawful Wife, and taking 
 the Daughter of Hengifl. 
 
 And fo it fhould be now, that is, there 
 (hould be the like Plainnefs ufed, and I hope 
 there are fuch at this day among us who are not 
 defeftive as to this. Even Princes and Great 
 
 Greg. Niz. in laudem Bafil. M. 
 
 Meij 
 
(7/^PREACHER. 107 
 
 Men arc not to be fpared by thofe that have a 
 Call to fpeak to them or of them. We have 
 Examples and Warrant for this in the Old Te- 
 ftament and in the New, and in Ecclefijftical 
 Hiltory, as you have heard : and we (hould not 
 be afhamed to follow fuch Patterns. Partibu- 
 larly it is incumbent on thofe that in any Reign 
 bear theTitleof the Kings or Queens Chaplains^ 
 to preach againft the Vices of the Court, and 
 Hot to be atraid to fpeak Truth on lb juft an Oc- 
 cafion. Not that I would by this, or any thing 
 before faid countenance an undue and rude 
 treating of Crowned Heads, or (hewing any the 
 leaft difrefpe£l to Perfons in Place and Authori- 
 ty. No ; this would be committing a greater 
 Crime our felves, whilftwe are taking notice of 
 one in them. But by that Freedom which I af- 
 fert in the reproving of Vices of our Superiours, 
 Imean afoberand impartial reprefenting of the 
 Cafe in general to them, a free infixing on fuch 
 particulars as are moft obvious and taken notice 
 of by others, a hearty Dehortation from fuch 
 pra£lifes as will render them unacceptable to 
 God and Good Men, and prove mifchievous to 
 their Government. This done with a becoming 
 freedom is all I intend, and not any rude in- 
 fults upon them, not any unmannerly Inveftives 
 and Philippicks. 
 
 Though, if Clergymen fhould offend in this 
 kind, I am of Opinion that they are not fo 
 blameworthy as thofe that flatter and footh 
 Princes. For thefe latter are generally tlie Caufe 
 of the great extravagancy of Rulers ; one reafon 
 why fome of thefh are fo apt to be exorbitant, 
 j^ becaufe they are not reproved, but rather ap- 
 plauded. But 
 
1 o8. Of the Ojjiccs and Accomplifhrneffts 
 
 But this fliould be our Rule and Standardi 
 Flatter none, but encounter Sin and Vice wherc- 
 ever you find it. If you fee any fort of Men 
 offend God, and live in the breach of his Holy 
 Laws, you ought not to fpare them. There is 
 no relpeft of Perfons with God, and in this 
 cafe there muft not be any with his Minilters. 
 Great ncfs and Priviledges exempt no Man from 
 hearing his Faults, nor can it excufe you from 
 reproving them. Though you behold Vice clad 
 with Purple, and guarded with Enfigns of Au- 
 thority, or though it be deck'd with White and 
 Purer Garments, and feems to fly to the Altar 
 for Protedion, though it take Sanfluary in 
 great and populous Cities, though it flielter it 
 islt in Courts of Law and Judicature, though 
 it (hrowd it felf under the mask of Sanftity, 
 and cover it ielf with never fo fpecious Titles, 
 your Duty is to attack it. Nay, more efpecial- 
 ly you are to check Vice even in thofe that pre- 
 tend mo(i to Virtue and Piety, for among them 
 you will find too much matter for your Reproof. 
 Among the Reformed at this day there is a vi- 
 iiblc Djgeneracy from the Primitive Purity, In- 
 nocence and Circumfpe^lion ; there is little or 
 no Zeal for the Gofpsl and for Religion to be 
 difcerned in any Churches- A general Care- 
 lefnefs and Indifferency, not to fay Stupidity, 
 have poffeired the Minds of the belt : fo that 
 thefe ftand in need of Rebukes as well as others. 
 Wherefore let us fhew our twelves Catholick Re- 
 provers : and though Peace and Love, and Good- 
 will are owing to the Perfons of all Men, yet 
 open War muft be proclaimed againfl: their Vices, 
 Ss they of what quality or denomination foevcr. 
 
of a PREACHER. lo^ 
 
 I fiy, of" vohat denomination focver^ for I ftc 
 here a great fault as to this: Ibme Preachers wxc 
 Partial, and make a Text f which would fairly 
 adminiller reproof to dilt'ei en r pjrties) run all 
 one way. As when thofe Words are treated on, ex- 
 cept their Righteoufnefs exceed the Righteoufnejs 
 of the Scribes and Fhari/ees^ gcc. or Vv'hcn ibme 
 other Text about the Scribes and Fhinfees is 
 difcourfed upon, Dijjenters are the Perfoiis pre- 
 fented and charaftered generally : and To when 
 that Text of a/ornt ofGodlinefs is handled, (till 
 it goes one way, and one Party is (Iruck at. 
 Thus if Fit re Religion and unde filed before God 
 and the leather is this^ to vifit^ Sic. be tlie fubjeSl, 
 generally Religion is placed in a£ls of Outward 
 Holinefs, and Moral Duties wholly. But this 
 is Partial Preaching^ for there are Scribes and 
 Pharifees^ i. e. fuch as thofe Men were defcri- 
 bed to be, of all Parties. There are DiJGTenting 
 Pharifecs, and there are Pharifees that will come 
 to the Common-Prayer. So as to the Form of 
 Godlinefs^ it may be too much obfervM in Men 
 of all Ranks and Sides. Extempore Prayer and 
 a Set Form of Prayer will both admit ot this 
 Shew and Outfide of GocUinefs, and it is to be 
 found in fom;.^ Men of both Ways. Though vi- 
 Jiting the Father lefs and Widows in their Affli^i- 
 on be a part of pure and undejiled Religion^ yet « 
 it is fiir from being the Whole ^ and thofe who 
 handle the Word of God aright, will not 
 make that Text a Foundation lor mere Mo- 
 rality. 
 
 Thus we fhould Impartially dire£l our Di- 
 fcourles, and not favour one fide and caufc 
 more than another. We mull exhort to all that 
 ^ * is 
 
1 10 Of the Offices and Accompiijhments 
 is Good and Holy, and reprove all that is Evil 
 We fhould teach Men to fhunall approaches to 
 Vice, and to warn them of coming within the 
 Confines of it. We muft not leffen and abate 
 any Duty, or the Motive to it, but we muft 
 climb to the utmoft top and heighth of Religion. 
 To fhut up this part of my Difcourfe, a Preach- 
 er as fuch is to take care of the Manners and 
 Behaviour of thofe who are under his Charge : 
 he is to urge all thofe particular Duties and par- 
 ticular Offices of Perfons in their diftinQ Rela- 
 tions and Capacities which Chriftianity requires 
 of them. 
 
 The next (which is the Third ) Great Office 
 of a Preacher is to adminifter Comfort to the 
 Weak and Diitreffed, to the Difconfolate and 
 Affli£led. And here the Preacher hath a double 
 task, for he muft not only fupport Mens Spl- 
 lits under their Outward and Bodily Affliftions, 
 but alio under thofe that are Inward and Spi- 
 ritual. Firft, it is one great part of aMinifter's 
 work to fupport the Spirits of Chrillians under 
 the Worldly Sorrows and Affliaions which God 
 at one time or other is pleafed to exercife them 
 with. And the Foundation of folid Comfort 
 with rel.pe£l to thefe is to be laid in this firm 
 and (bble Truth, that God difpoiesand orders 
 all the Affairs of the World, and that there is 
 nothing happens to us but by the over-ruHng In- 
 iluenc*: of Providence, it is tp be .often urg'd 
 
 that 
 
of a PREACHER, m 
 
 that ^ the Lord reignct}\ that all Events and 
 Occurrences whatfoever are governed Ly the 
 Divine Will, and managed by Infinite Wildom. 
 And God's Power is ot the fame extent with his 
 Wifdom .- nothing is impofTihle with him ; all 
 things are equally eafy to him : his Arm is un- 
 controllable: he doth what he pleales both in 
 Heaven and Earth. And befides, he is inhnite- 
 ly Good and Bountiful, and in all Circumftan- 
 ces of our Lives doth that which is mofc con- 
 ducible to our Happinefs. If we throughly con- 
 vince our Hearers of thefe things, it is impolTi- 
 blethey fhould fink under that heavieft and mofc 
 prefling Calamities, and defpair of God's AfTi 
 ftance and Relief. The Great Philolbpher* 
 could fay, t If there be a God and Providence, 
 then nothing can happen, that is Hurtful. But 
 the Chrifiian Inftitution doth more efpecially 
 and fignally eftablifh our Belief cA this great 
 Truth. Wherefore our Auditors are to be fre- 
 quently called upon to acknowledge God's Uni- 
 verfal Providence in the World, and to own 
 him to be the Great Difpofer of every thing, 
 the Controller and Sovereign Ruler of all ^ and 
 more pirticularly to be fcnfible that Holy and 
 Good Men are under the fpecial Conduft of 
 Heaven, and that they are always rewarded one 
 way or other even in this Life. This muft 
 needs he a mighty chearingConfideration, and 
 fuch as will create Peace and Tranquility of 
 Mind in the greateft Troubles and DiltrefTes 
 
 * Vf.»]. p9. I. 95. 10. 10. 97. 1. 99. I. 
 
 t 'E/ /xtV 0go/ «V/V, \Hv J'wiy. ADtonin. lib 2 
 
 ^ ima- 
 
112 Of the Offices and AccoMpUjhments 
 
 imaginable. Again, we are to bring Men to a 
 good Opinion of outward Sufferings and bodily- 
 Calamities by reminding them of this, that the 
 choifelt Perfons have had their (hare in them, 
 that God vifirs and chaftifes his beloved Chil- 
 dren, and that this is a fign of his Care and 
 Love for them. For "^ he doth not train up his 
 Children delicately, and as a Fond and over- 
 indulgent Mother, keep them always in his Lap, 
 but he loves them with a ftronger and more 
 ufeful Paflion as a Father. He puts them upon 
 Trials and Hardfhips, whereby they gather 
 ftrength, and attain to a true and mafculine 
 Fortitude, and many other ways are better by 
 their Sufferings. 
 
 Therefore in the next place, we are to recon- 
 cile our Hearers to the Affliftions and Diftreffes 
 of this Life, by difplaying before them the par- 
 ticular Benefits and Advant^^es of them, as 
 namely, that they are very ferviceable to call 
 Men oft from their evil Pra£lifes and vicious 
 Ways of Living ; and if there be one Sin that 
 they are addicted to more than to another, that 
 Sin is generally brought to their Minds in the 
 day of Diltrefs, and the heinous Nature of it is 
 difcovered to them. Affliftions are ufeful to 
 remind Men of their Duty and thjir Great Con- 
 cern, and to reduce them to the ways of Ver- 
 tue and Holinci's, according to the Pfalmift's 
 Experience, Before I was djfhncd, I Kcnt ojhay^ 
 
 * Putcrnuin Deus liabet adveniis bonos viros animu.n, & 
 i!los fortius a/nat ; & opcribus, doloribu* ac daranis cxa^itat, 
 Mi vcrum collijjaat robur. Sen. dc Provid. 
 
ef a PREACHER. ii| 
 
 hut now hdve I kept thy WorJ^ Pfal. np. 67. 
 For this ii the ad:niriblc and excellent Contri- 
 vance of Divine Wifdoin, thjt tho' Sin brings 
 Diftrefs, yet that very Dillrds brings us to a 
 fight of our Sins: and fo the Puniihment ofSin 
 becomes the Cure of ir. The Crofljs and Trou- 
 bles of this World, if rightly innproved, are ad- 
 vantageous towards the purging of our Hearts 
 and Lives from all manner of Vice^ but more 
 efpecially they cure our Pride and our Love of 
 the World, and teach us Humility, and caufe 
 us to mind a better World. They arerequifite 
 not only for the trying and exercifingof our 
 Graces, but for the Increafing of them. T;/- 
 buldtion ( faith the ApoHle ) wor/zeth Pjti- 
 ence ^ and Patience, Experience •, and. Experi' 
 ence Hope ; and Hope maketh not ajhamed, be- 
 caufe the love of God is fled abroad in our Hearts^ 
 Rom. 5. 3. And indeed all the Fruits of Kigh- 
 teoufnefs grow upon this one ftock, and thrive 
 and profper there. Yea, Alfliftions are not on- 
 ly the beft School to teach us our Duty, but to 
 train us uo to the comfortable affurance of Hap- 
 pinefs. This mournful condition gives us a fight 
 of Heaven, and the Glories of it, before we ar- 
 rive there, and it is every day fitting us for it: 
 and when we come thither, it inhanfes our Joy 
 and Felicity. Our prefent Troubles and Hard- 
 Ihips will augment our future Bleffednefs. 
 The (liarpnefs of the Combat fets otf the 
 Vi(5lory. The Crown of Glory will fit the 
 eafier becaufe of the preceding Crown ot 
 Thorns. 
 
 I Thus, 
 
: \ 4 Of the Offices and AccomfUfhments 
 
 Thus, and iri feveral other refpefts the 
 .•:''!' icher is to (how how Beneficial the Crofs Ac- 
 r.'identsoi this Life are, and thereby chear the 
 drooping Spirits of thofe that labour under 
 them. It may feem ftrange at firft that any 
 Happinefs (hould arife from the Miferies of the 
 World : but affuredly it is fo by the Divine 
 Difpofal. And therefore we mutt change our 
 Vulgar Notions concerning this Matter, and 
 think and fpeak well of our Affliflions. Sure- 
 ly we who glory in the Name of Chrijiians 
 may aftbrd to do this, when we fee that feveral 
 grave Moralifts among the Gentiles have pen'd 
 very handfome Dlfcourfes to prove that our 
 greateft Enemies may eventually be our beft 
 FrienHs, that crur Loffes are our Gains, and that 
 our bodily Infirmities and Weakneffes are ad- 
 vanfive of the Health and Vigour of our Minds. 
 One is very refolute in the Defence of this Pro- 
 blem, "^ That we may profit by all things that 
 befal us from without. And his Excellent Com- 
 mentator effablifhes this Truth, and moreefpe- 
 cially in one place hath left us this noble Pal^ 
 fage, t God (fiith he ) fends Calamities to ex- 
 ercife Men : for how would their Strength and 
 Power, their Patience and Wifdom be difcover- 
 ed, admired^ and made ufe of, if God inflifted 
 not Evils upon them > He hath given them 
 Powers and Faculties, and may he not try them, 
 may h;; not excrcile ihem ? Another hath a 
 
 Jib. 5. c. 20. 
 t Arrian. in Epi^eC. 1. 1. cap. 6, 
 
 whole 
 
of a preach;efi. 115 
 
 whole Diflertation upon this, ^ that we may 
 receive profit by the molt Adverfe Circumftan- 
 ces in our Lives. And accordingly he tells us, 
 that t thofe things vvhich we call Evils and 
 Harms, and for which we are fo much troubled, 
 God the great Artilt and Contriver calls the 
 Good and Safety of the whole. And how brave- 
 ly is it fpokenin another place ? jj If we f faith 
 he) mix Adverlity with Profperity, we Ihall 
 have a greater fenfe of Vertue, and we (hall 
 know and feel our Felicity the better. Another 
 hatha (rt) Treatife on purpofe to fhew how we 
 may gain by crofs Accidents, and particularly 
 by our Enemies. None hath done this better 
 than Seneca^ in his admirable Difcourfe of Fro- 
 vidence^ where his defign is to reconcile the 
 Wife and Good Conduct of Heaven and the 
 Evils which happen to Good Men. The better 
 fort of Pagans had this Apprehenfion that Out- 
 ward Trials and Sufferings, and Conftidh with 
 the greateft Hardfhips were preparative to the 
 greiteft Honours and Dignities. Their Herat' 
 le.s was not put by them into the number of the 
 Gods, till he had grippled with the Uydra and 
 fought other diretul Monikers. They always 
 lead their brave and worthy Men thro' all forts 
 of Hazards and Difficulties. 
 
 Diftsrt. 55. 
 
 H 'fcly fji-i^^i -ntii \\j\vyjdu<; rd S'xjtyjifri^ uaT^ov dt^ttffh 
 
 fa J Plutarch. 
 
 I 2 Put 
 
1 1 6 Of the Ofices and AccowfUflsments 
 
 But in Cbniiidmty this is made as 'twere a 
 fixed Law, that thro' much Tribulation we 
 :Tiult enter into the Kingdom of Heaven, that 
 by great Sutferings we muft be fitted for greater 
 loys. The Infpired Writings every where con- 
 nrm us in this, and alFurc us of the Great Ad- 
 vantages of an Adverfe Condition. This is that 
 which the Experience of all Holy Men who 
 have been exercifed with Crofies, doth amply 
 atteft : and they have more reafon than ^ Car- 
 Jen had to make that Obfervation, that the 
 greateli Good which befals them hath had its 
 rife from the greateft Evils and Difappoint- 
 ments. They mult therefore pronounce favour- 
 a':;ly concerning them, and entertain them in no 
 other quality than as Bleflings, and coniequently 
 they muft be taught by us not to complain of 
 them, not to murmur at them, but patiently 
 and contentedly to undergo them. 
 
 But the other and greareti part of a Preach- 
 ers tas^ is yet behind, and that is to adminifter 
 folicc to rhofe that labour under Inward and 
 Sj'irhual Maladies. For Chiil.ianity is a Spi- 
 riru;l Warfare, and there are Ghofily Enemies 
 that we arc tocomtute with. Minifters are to 
 found an Ailarm to this Battle^ to encourage 
 Men to undertake ihisCrufade, and to engage in 
 tiiis Holy Wir. Ir is their Work toraifc; rheCou- 
 T;ig- of the Souldiers by reprefenring the Necef- 
 {u)l of the War, the Juliice of the Ciujirel, the 
 Goodnefs oftheCaufc, th^ Hope of Succefs 
 and \'i8:ory, yea, the certainty of them if ihey 
 
 De vi;i! propria. 
 
 fight 
 
^/^ PREACHER. 117 
 
 fight with Refolution and Valour. It is requi' 
 red of a Preacher th.it he fpend a great part o 
 his time in (hewing Men how they ought to be- 
 have themfelves under Tejnptation^^ whether 
 they are from the alluring World, or from 
 their own deceitful Hearts^ or from Satan the 
 profeffed Enemy of Mankind. He is to help 
 them in their Conflifts with this Infernal Spirit, 
 who is wont to injeft Evil Thoughts into Mens 
 Hearts, and thereby to corrupt and deprave 
 them, as well as to vex and moleft them. For 
 I fuppofe our Preacher hath not imbibed that 
 Notion which one liath lately delivered from 
 the Pulpit, in favour of the Tempter, that he 
 doth not ^ and he cannot imprint wic/icd thoughts 
 on Mens Minds. Which is direQly contrary to 
 what we read in John 13. 2. The Devi/ put it 
 into the Heart of Juda^ to betray Chrijh And 
 in feveral other places Evil Thought^ and Sug- 
 .geffions are a fori bed to Satan as the Author of 
 them. Notwithffanding this he maintains that 
 Satan doth not ctjft in wicked Thoughts into Mens 
 Hearts^ nor can he. Which doftrine is not to 
 be wondred at, if we take in what he luhjoins 
 in the fame Sermon, where he tells us, that ^ 
 it is ufual in the Script ure^ Fhrafe to afcnbe all 
 good Motions to God's Spirit, Jo all evil Thoughts 
 to the Devi/y not that he is the immediate Caufe 
 ofthefe^ no more than God's Spirit is the Author 
 of the other. Is not this a llrange Compirifon 
 between thefe two contrary Spirits?^ And doth 
 not the framer ot it difcover what new Models 
 of Divinity he affe£ls ? He is pleafed to excule 
 the Devil from injefting any bad Thoughts into 
 Mens Minds, and he exempts God's Spirit from 
 
 I 5 being 
 
1 1 8 0/ the Offices and Accomfliflments 
 bwing the Caufeand Author of any good and 
 holy Thoughts. And tho' the infpired Wri- 
 tings are exprefs againft this, yet lie puts it off 
 bv laving it Is^iily a Scripture Phra/e. 
 ' Then as toTroubie ojConfcience^ Siud A/iguiJh 
 cf Mind^ and theSenle ot Divine Defertion, we 
 are not with fome late Authors to refolve all 
 into Chagrin and Melancholly^^ into Complexion 
 fj Uiovours, For tho' much is to be imputed 
 lometimes to the Fumes and Clouds of Melan- 
 cholly* ytt this Dilirefs and Anguifh of Soul 
 which Fm now fpeaking of is a real thing in 
 many Ferfons, and is verily grounded on a True 
 Foundation, the Apprehenfion of Guilt, and of 
 God's Wrath due to them for their Sins. Here 
 tliercfore the Preachers of theGofpel are fignally 
 concerned, for it is no mean part of their Office 
 to take care of Wounded Confciences. How 
 flrangely did the Jewijh Pncfis deport them- 
 felves when Juda-i^ being itruck with the Senfe 
 of his Horrid Crime, cam>e to them, and throw- 
 ing down his ill-got Silver, cried out that he 
 had firid in betraying the innocent Blood? What 
 75 that to us > faid they, look thou to that^ Mat, 
 27. ^. as if they w^ere not concerned to look to 
 it at all. But were they Priejis, and were they 
 not in ihQTfjnple^ and was it not part of their 
 Calling to cure dii^irefTed Confciences r Nay^ 
 were not they the Men that fet Judas on Work, 
 and inHigatcd him to that curfed enterprizc of 
 betraying Chrift, and yet now it is nothing 
 to them xhatjuda^ is troubled at what he did, 
 and that he is in intollerable Anguiih > This is 
 unworthy of the Name and Office of a Prielh 
 
 Much 
 
ofa PREACHER. 119 
 
 Much more is it unworthy of the Name and 
 Office of an Evangelical Prieft or Pa(tor to be 
 unconcerned in this great Affair. Such a one 
 ought to think it his Interefl and his Duty to fa* 
 tisty the real Scruples of the Weak, and to pa- 
 cify the Clamours of wounded Confciences. 
 And the rather becaufe this is a Malady that 
 is of a peculiar Nature, and exceeds all others 
 w'hatfoever. The Pain here is infupportable, 
 not only becaufe God ( and not Man ) imme- 
 dijtely infiiflsir, but becaufe the Soul puniftles 
 it felf, and is its own Tormentor, and becaufe 
 all other things which are wont toadminiller 
 Ejfe and give relief in other Cafes, prove Incf- 
 feftual now. Therefore here the Spiritual Phy- 
 iitian muft be more than ordinarily careful : he 
 mult imitate the Great Shepherd of Souls who 
 with great skill leads his Sheep b e fide the jl ill 
 Waters^ the Waters of Quietnefs and Repofe, as 
 the O/'/^/y/^/ gives it us, P/a/. 23. 2. He muft 
 (hew his Divine Art in adminiftring Peace and 
 Comfort to thefe weak and difconiblatc Souls % 
 he muft clofeup and confolidate their Wounds 
 with a skilful hand. He fhould have the Hongue 
 of the Learned^ that he may know hoi9 ta /peak a 
 Word in Sea/0/2 to him that is weary ^ I fa. 50. 4, 
 to him that labours and is heavy laden^ as our 
 Saviour otherwifeexprefTes it. If St. Pj/// ex- 
 horts the Theffalonians to comfort tht feeble mind-. 
 ed^ and to fupport the Vjeak, i Eph. ch. 5. v. 14. 
 we may infer that it was much more incumbent 
 on the Minifiers of that Church to undertake 
 this Work. A Spiritual Inftrufter is the true 
 More Nevochim^ the Guide of the Perplexed , 
 the Teacher and Condu£lor of tlioie that arc 
 
 I 4 ■in- 
 
120 Of the Offices and AccompliJI)ntents 
 
 involved in Doubts and Scruples. Or, he may 
 be faid to defervethe Title, which was given 
 to the Pious Gcrjon^ of the Conjolatory Dotlor^ 
 for he reckons it one part of his Office to admi- 
 rilter Comfort and Refelhment to drooping and 
 fainting Souls, who are ready to fink under the 
 load of their Sins. 
 
 And this he dorh by acquainting them with 
 the Unlimited Goodncfs and Benignity of the 
 i)ivine N^iture. and by letting all Perfonsknow, 
 who groan under their great and heinous Sins, 
 that Dffpdir is. greater and more heinous than 
 all of them. To prevent this black and horrid 
 Crime (which is the greateit of Punifhments 
 as well as Sins ) he takes care to condu£t them 
 to the Great Lover and Phyfician of Souls, and 
 convinces them of his Power and Skill, of his 
 willingnefs and hearty defire to relieve them. 
 And accordingly he intreats them to attend to 
 that welcome Invitation, Alat. ii. 28. Come un- 
 to Me, all ye that labour, a /id are heavy laien^ 
 and I will give you rej}. The Word ytx^mZv is 
 tranflated from Corpoial labour and toil to that 
 of the Mind, and confequently in this place 
 thcfe that labour are the Perfons that are afflift- 
 cd and troubled in their Confciences becaufeof 
 their Sins and Mifcarriages. The orher Word 
 itkewife, ^pfTj^e^ou in the proper Senfe of it 
 IS meant of the Body only, namely when it i$ 
 loaded and preft with fome Burthen : but it is 
 applied here to the Grief and Trouble of the 
 lOlind, which is as it were a heavy Burthen: 
 and To this Ijtttr'way of fpeaking is of the 
 fj ^.e iniport with ih- fort;going one, and 2LCCoi' 
 Singly Tn^npj/iT^iVoi is thus paraphrafed by St. (?/?;>'- 
 - ^ * foliom^ 
 
of a PREACHER. 121 
 
 foflom^ '^ t})€fe that are tired and wearied with 
 the weight of their Sins^ fuch as pant and groan 
 under that heavy load, Tuch as are fenfible of 
 the Slavery and Drudgery which accompany 
 Vice, and of the Guilt and Demerit which are 
 never feparated from it, and of the Wrath and 
 Difpleafure of the moft High which always go 
 along with it. Thefe are thofe that labour and 
 arc heavy laden : and thefe are the Perfons that 
 are invited by Chrift to come to him; and to 
 encourage them to do fo, he promifcs to give 
 them rejt^ and afterwards aflures them that rhey 
 Jball find reft to their Souls, fuch Reft, fuch Re- 
 lief, fuch Eafe, fuch Satisfaflion as is no where 
 elfe to be found. 
 
 It is the Preacher's Bufinefs therefore to bring 
 thefe labouring and heavy-laden Sinners to Jcfus^ 
 that they may aftually experience the Truth 
 and reality of what he hath promifed. He 
 muft earneftly perfwade them to look into the 
 Evangelical Writings which are the Laft Will 
 and Tefiament of Chrift Jefus, and there take 
 notice of thofe Ample Legacies which are be- 
 queathed them, thofe matchlefs Gifts which are 
 beftowed upon them, and which are the fure 
 fupports of their Faith and Hope. Such are 
 Eledion, Vocation, Redemption^ Jufiification, 
 Adoption, Forgivenefs of Sins , and Eternal 
 Glory. Thefe Priviledges of the Gofpel he 
 inuft proclaim to the Penitent and Faithful, and 
 thereby infpire their Minds with unfpeakable 
 
 Komil. $. Dc lacomprchcnfibili. 
 
 Joy 
 
122 Of the Offices and AccomplijI)mcnts 
 Joy and Ravidiment. All the fine Sayings 
 and Apothegms of the Gentile Moralifts, all 
 
 their itudied Rules and Prefcriptions could ne- 
 ver reach this Difeafe which I am fpeaking of, 
 a Wounded Spirit. They were wholly Strangers 
 to the True and Only Remedy, Chrift Jefus, 
 and his Bleffed Undertakings for us, which a- 
 lone are able to chear the Minds of thofe who 
 are grieved and burdended with their Sins. This 
 therefore is rightly called, The Comfart oj the 
 Scripture^ Rom. 15. 4, becaufe it is conveyed to 
 us through thefc Sacred Writings. It founds ill 
 to take away the CHARTERS: Such are the 
 Holy Scriptures to the Societies of ChriftlanSi 
 in them are contained all their Priviledges and 
 Immunities, and therefore the Church of Rome 
 which deprives the People of thefe, robs them 
 of their greateft Comfort. The Old Covenant 
 of Works was> If thou finneft, thou fhalt die : 
 but the Terms of the New Covenant are, If 
 thou (inneft, thou (liilt upon fincere repentance 
 be pardoned for the Merits of Chrift. So that 
 by the Tenour of the New Covenant ( which 
 the Scriptures hold forth tous ) God is no long- 
 er a fevereand rigorous Judge, bat a compaiTi- 
 onate, kind and loving Father, who excludes 
 none from Grace and Favour, if they be Peni- 
 tent ; tho' their Sins have been never fo great 
 and heinous : and at the fame tiiTje that he par- 
 dons, he fan£lifies and renews. 
 
 And now the Holy Spirit being their Sanfli- 
 mx^ he is allb become their Comforter •, and this 
 Office is executed by thdii Sealing Power which 
 we tind attributed to him, whereby he corifirms 
 usinGrace^ and in the Favour of God. For I 
 
 ana 
 
^fa PREACHER. 123 
 
 am not of his Opinion who faith, [All that the 
 Scripture means by thofe Phrales of the Seal 
 and earneji of the Spirit^ is no more bur ihis, 
 that the Holy Spirit which God bellowed upon 
 Chriftians in fo powerful and fenfible a m.inner, 
 was a Seal and Earned of their Refurreftion to 
 Eternal Life.] On this Account, and no other, 
 he faith, the Spirit is faid to be a Seal and an 
 Earnefl. But if we con fu It 2 Cor. 1.22. and 
 fome other places where the Seal or Earnefl are 
 applied to the Spirit^ we fh^ll find that they 
 are taken in a much larger Senfe, and are not 
 confined only to the Refurreftion : and cfpecial- 
 ly xh<^ Spirits Sealing denotes that Confirmation 
 and Eftablifhment in Grace and Holinefs which 
 are wrought by the Spirit in the Hearts of Be- 
 lievers. Hereby thole efpeciaily thiic have at- 
 tained to great heights' in Religion are afiertained 
 of the Truth of the Promifes, and affured of 
 their Salvation. And as there is a powerful 
 and' Compaffionate Mediator interceding for 
 them in Heaven, fo this Divine Spirit makes 
 interceifion for them on Earth^by endowing them 
 with the Spirit of Prayer and Supplication : and 
 hence it is that even in their penitential Sighs and 
 Groans there is derived to them an unfpeakable 
 Solace : their very Complaints are refreshing, 
 their Sorrow is fanative, their Wounds are heal- 
 ing, their Tears are balfamick. And finally, 
 Chrifts Merits are effeflually applied to them 
 for Salvation by this Comforter : for this is an- 
 other branch of his Office. 
 
 Thefe are the Great Truths which we are to 
 make ufe of for the conveying of Confolation to 
 the Hearts of the faithful, when they are in- 
 wardly 
 
12 4 ^f ^'-^^ O^uef and AccompUpjments 
 wardly afflifted and dejcfted thro' the Senfe of 
 their Sins. And we are to let them know that 
 no Principles are fo chearing as rhofe of Chri- 
 flianity, and no Comforts are fo refrefhingas 
 thofe that proceed from the Holy Spirit, the in- 
 exhauftible fource of all True Joy. Thefe there- 
 fore we ought frequently to propound to thofe 
 Chriftians that zvalk in darknefs^ and fee no 
 light, that labour under Perplexities and Trou- 
 bles of Mind. We muft bring forth our choic- 
 eft Cordials for thefe fainting Souls: we muft 
 throughly perfwade them of this, that the Di- 
 vine Goodnefs towards them is not D'lminijhed^ 
 tho' it be Hid : as the Clouds fometimes inter- 
 cept the Light of the Sun, in fo much that we 
 have little Benefit of its Rays ; but the Sun is 
 Hill the fame, and as bright and radiant asever, 
 tho' it is not fo to us. 
 
 And yet this is to be remembred that a great 
 deal of Spiritual Art and Skill is here to be 
 ufed. When Perfons lie under the apprehenfi- 
 on of God's Wrath and juft Judgment againlf 
 them for their Sins, we are not prefently to rid 
 them of their Fears, and to relf ore them to Joy 
 forthwith. There is great Caution to be ufed 
 here, and we muft proceed leifureiy and by De- 
 grees. We muft fearch narrowly into their 
 Wounds, before we undertake, to heal them, 
 or elfe the Cure will be imperfe£l, and the 
 Sores Vv'ill br^^ak out afrefh. As we muft not 
 teach the difconfolate to indulge theirSorrow 
 andMebncholy, and to nourilh their Grief (as 
 fomc Weak Chriftians, of a melting temper, 
 arei^pnt to do, being like Children, that love 
 to he bemoan'd ) fo on the other hand we muft 
 
 not 
 
of a PREACHER. 125 
 
 not precipitate the Cure, and offer confohtion 
 before they are ready for it, that is, before we 
 have prepared them for it. 
 
 And befides the Dircftions before prefcribed, 
 we muff put the Diftrefled into a way of Com- 
 fort^ by leading them into the Paths of Strift 
 hol'inefs. Every Vice is in it felf troublelbme, 
 and brings Pain with it ^ but efpecially when 
 Men come to look back on their Vicious 
 Praftifes, their Confciences are terrified, and 
 they feel trouble and Pain more than before. 
 Therefore we muft preach Comfort and Duty to- 
 gether, and convince Men that this latter is 
 the Spring of the former ; for all A£ls of Reli- 
 
 f;ion are pleafant in themfelves, and fo create 
 oy and Comfort : and when we come to re- 
 fleft on our Confcicntious difcharging of thofe 
 A£ls, this will mightily inhance our Joy, and 
 continually fupply us with folid Gladnefs. This 
 is the Behaviour of the Chriftian Inlfrufter with 
 refpeft to the Difconfolate State, whether Bo- 
 dily or Spiritual, of thofe he hath the Care of, 
 Mercy and Comfort muft be preached to them. 
 
 The Vourth Great Office of the Evangelical 
 Pallor is to mix Judgment with Mercy, and to 
 denounce the Divine Wrath and fumfhment 
 againlf thofe that deferve it. As the Penitent 
 muft becheartd and comforted, fo the Perverfe 
 and Obfiinate muff be handled with great Stve- 
 lity. The Preacher muff not only reprefent 
 
 Mcn> 
 
126 Of the Offices and AccompUjhments 
 Mens OiFences and Mifcarriages to them, and 
 convince them of their Guilt (which I have 
 fpoken of before ) but he muft fet before them 
 the Danger which attends their Sins and their 
 Guile. H^;^ muft in a free and impartial way 
 declare what are the dreadful EfFefts and Gon- 
 fequences of Impiety and Difobedience, what 
 are the unavoidable Judgments and Plagues 
 which will be the portion of thofe that perfift 
 in their finful ways. This is back'd by the Au- 
 thority of the Sacred Writings, for we find that 
 this hath been the conftant Praftice of the Pro- 
 phets and all the faithful Difpenfers of the 
 Word in the feveral Ages of the World. Noah 
 was conftituted a Treacher of Righteoufnejs^^ 
 2 Pet. 2. 5. that is, as, I conceive, a Vroclamer 
 of Judgment to the firft Generations of Sinners, 
 he was that godly Herald who was fent to give 
 warning of the Divine Vengeance, before the 
 fatal Overthrow of the World by the Deluge. 
 I\lofes and ^^r^;? denounced Judgment fas well 
 as (hew'd Miracles ) to the Egyptians. We find 
 that a black Catalogue of Curfes is annexed as 
 a neceflary Label to the Law of God, in Deut, 
 27. 15, ^c. and in Chap. 28. 13, ^c. There 
 was a Samuel to thunder out SauTs F-ate, and 
 to warn Eli of the Deftruftion of his Houfe 
 There was an Elias to foretel Ahab'% Bloody 
 Knd, and a Dan it I to let Bf'lfhazzar know 
 that the Modes and FerfiansihoulA deprive him 
 ot his Crown. And fo was it with Nations, 
 J swell ras Perfons j Ifaiah^ Jcretniah^ and other 
 inlpircd Prophets gave notice of the enluing 
 Ruineof the 7^zt?j: they freely and plainly ac- 
 quainted If r act and Judah that they (hould be 
 
 * ' dir 
 
of a PREACHER. ^27 
 
 difperfing into a foreign Country, and be mife- 
 rable Captives there. Tiius God fct Jeremiah 
 over the K at ions and over the Kingdoms^ to 
 root oHt^ and to pull down^ and tu dejfroy, 
 and to throw down^ Jerem. i . 10. The Pro- 
 phet is fa id to do this, by reafon of the Com- 
 miflTion given him by God to denounce Ruine 
 and Deftruftion to impenitent People. In which 
 &nfe I underftand thofe Words in Hof, 6. 5. 
 / have heived them by the Prophets^ 1 hive /lain 
 them by the Words of my Mouth, And we can- 
 not but obferve that thofe are blamed who rake 
 no notice of impendent Dangers and Judgments, 
 but pronounce Peace where War is to be pro- 
 claimed. Of thefe the forefaid Prophet fpeaks 
 in Chap. 6. v. 14. ¥rom the Prophet to the Fneft 
 every one dealeth falfly : they have healed the 
 Heart of the Daughter of my People flight ly^ fay- 
 ihg^ Veace^ Peace ^ when there is no Peace. A 
 Woe is pronounced againft fuch in EzeL 13.18. 
 fuch as y^^wj Pillows to all Arm-hole s.^ that is, 
 promife Eafe and Safety, when no fuch thing is 
 to be expected. 
 
 If we proceed to the New Teftamenr, we 
 fhall fee there that Bleflings and Curfcs are in- 
 terchangeably mix*d, and that thefe latter are 
 impartially threatned to thofe Nations and Per- 
 fons who by their Mifcarriages make rhem- 
 felves obnoxious to them. Thus fohn Baptifi 
 menaced the J^tux with Wrath and V^engeance. 
 And our Saviour himfelf often warn'd them of 
 the Danger they were in, and plainly foretold 
 the final DeftruQion of their Great Ciry, Tem- 
 ple and whole Nation And we read of the 
 Prophefying Witneffes^ who had power to fljut 
 
128 Of the Offices and Accomplifhments 
 Heaven^ and had power over Waters, to turn 
 them to Bloody and to fmite the Earth with all 
 Flagues^ oi often as they would^ Rev. 1 1 . <5. I 
 conceive the meaning is, that they were autho- 
 rized to denounce and proclaim dreadful Judg- 
 ments againft thofe that were obftinate and in- 
 corrigible Offenders. And this is the Office of 
 the Sacred Heralds at this day : they are to fore- 
 warn Kingdoms and Countries concerning their 
 future Danger. Not that they are to reprefent 
 things Worfe than they are, and to render the 
 face of Affairs Black and Melancholly, thereby 
 only to fright and difcourage People, or to ad- 
 minifter fomething that will be pleating to the 
 Minds of Milecontents i but what they do, 
 muft be out of a Senfe of their Duty, as they 
 are appointed by God to be Monitors and 
 Watchmen, to defcry Evils afar off, and to give 
 timely notice of them, and to call Men to Re- 
 pentance, whereby they may efcape them, and 
 prevent thofe difmal things which are threat- 
 ned. 
 
 The New Teftament doth more efpecially 
 audiorize the Preachers of the Gofpel to threa- 
 ten Wrath and Judgment againlt all Sinners and 
 Evildoers, as fuch. Chrift commitCdd the 
 Keys of the Kingdom of Heaven to his Apoftles 
 and their Succclfors the Miniders of God's 
 WorJ, who are to ufe thefe Kys when they 
 Preich, for they then open the Kingdom of 
 Heaven to the Believing and Obedient, and 
 xhcy ^fh/a it to the Dilobedient and Unbelievers. 
 The tormer they do as they proclaim Pardon 
 and Forgivenefs of Sins thro' Jefus Chrift to 
 thofe that Believe and Repent j and the latter, 
 
 as 
 
^/^PREACHER. 129 
 
 as they denounce the wrath of God and his eter- 
 nal Difpleafure to thofc thatrcivain Impcnitenr, 
 Thus our Saviour himfclf preached, promifing 
 Lite and Salvation to thofe that embraced his 
 Doftrine and Precepts, and rhreatning everlalt- 
 ing Penalties to ihole thatrefufe them. He that 
 believcth and is baptized^ Jhall befaved : but he 
 that believeth not^ jhall be damned^ Mark 161^. 
 And this Damnation is called the damnation of 
 He 11^ Mat. 23. 33. and eternal Damnation^ 
 Mark 3.25. and the fame Penalty is threatned 
 in other places by our Lord. We read that St. 
 PW, preaching before fifZ/Jv, terrified that Great 
 Man with the fevere Menaces o^ Judgment^ and 
 made him Tremble at them. The fame /^poftle 
 is very plain and Peremptory in i Cor, 6. p. af- 
 furing the Corinthians that the unrighteous Jhall 
 not inherit the Kingdom of God, and he warns 
 them that they be not deceived by any Infinuati- 
 ens to the contrary. He tells the Thejfalonians 
 thit all Jhall be damned who believe not the truths 
 but take pleajure in unrighteoufnejs^ 2 ThelT. 
 2. 12. 
 
 And he frequently ufes the Word Damnation^ 
 which Soft Preachers of late think is too harfll 
 a term, and dare not take it into their Mouths, 
 leQ they fliould fright Men out of iheir Wits. 
 .And others fancy that this is a fubjeft not be- 
 coming a Gofpel Minilter; it \s Legal Preach- 
 ing to tell the People of Hell and Damnation ^ 
 and nothing but Free Grace is to be heard from 
 the Pulpit, for they imagine the Gofpel hath 
 nothing in it but Promifes and Priviledges. But 
 if we impartially read the Scriptures of the New 
 Teftament. we (hall fee that they move Men to 
 
 K 9 
 
1 50 Of the Offices and Accontflijlments 
 a confcientious difcharge of their feverai Duties 
 by other Arguments and Inducements befides 
 that of Free Grace, and particularly by this 
 which I'm now mentioning. Yea, I would have 
 thofe that ohje£i: againft this as Legal Preachings 
 to obferve that r)a}nnation is never mentioned in 
 the Old Teliament, but 'tis often in the New. 
 And hell is feldom named in the former ^ and 
 when it is, it is for the moft part taken for the 
 Grave : but the latter makes exprefs mention of 
 it, and that frequently, as it fignifies the place 
 of the Damned. Tiie Evangelical and Apofto- 
 lical Writings thunder out fevere Comminations 
 againft thofe that continue in their Sins, and 
 pronounce Damnation tothe juftRecompenfeof 
 their Difobedience. We muft let the People 
 know that as the Gofpel brings with it Great 
 Salvation^ fo it brings as Great Damnatien. It 
 aflures us that there is a Hell for the iVicked, 
 and this Hell is a place and ftate of Eternal and 
 Endlefs Torments. This being a Truth fo clear- 
 ly revealed in tke New Teftament both by Chrifl: 
 and his ApolHes, all faithful Diredters of Souls 
 are obliged to affirc it, and when it is denied 
 to vindicate ir. 
 
 They therefore but ill manage their Paftoral 
 Or.ke who attempt, and that in their Publick 
 Prc-iching, to leflen the Belief of the Eternity of 
 Hwll Torments. Thus one in a folemn Auditory 
 faith, We euj^ hardly, tell how to reconcile the 
 Eternity of Hell torments with the Jujiice or 
 Goodnefs of God. Which is next to that of 
 Mr. Hobhes^ who faith, "^^ He can find no where 
 
 ♦ JLcviathaD. p. 34^. 
 
 that 
 
of a PREACHER. 151 
 
 that any Man jhouli live in torment everlaftingly. 
 The one cant tell^ and the oihcx can t find ^ hue 
 both agree to invalidate that received Truth. 
 The former of thefe goes on in his Sermon, and 
 hints, that V/'x inconjiflent with Righteoufnefs or 
 Goodnefs to make Sinners ?niferable J or evcr^ 
 and further exprefly delivers this, that God is 
 not obliged to execute what he threatens^ and 
 confequently having threatned the Eternal Tor- 
 ments ot Hell, they may never be executed on 
 any Sinners. But why then are they called Zi- 
 ternal} And vvhy doth this Perfon call tliem fo 
 himfeli .^ And how can God be True and Faith- 
 fully he performs not what he hath threatned^ 
 that is, if he performs not what he hath laid 
 he will perform > For God's Truth and Faith- 
 fulnefsconfift in the executing of his Thre.unings. 
 as well as his Promiles. Wherefore I cannot 
 but here lament the unfpeakable Mifchief which 
 the contrary Do8:rine hath done by (haking aq 
 ertablifh'd Propofition , by unfetling Mens 
 Minds about the belief of Eternal Torments ^ 
 for hereby is taken away one of the mo(t Pow- 
 erful Reflraints iromSin, and hereby nulTd that 
 which is of fo mighty intluence on a Good ;'nd 
 Holy Life. For if Men be once eni ranch i fed 
 from the Belief and Fear ot Fternal Torments 
 ( which begin now to be called the Preacher's 
 Bugbears and Scarecrows, to attright fiily Peo- 
 ple ) and if they have Hopes that the Threai- 
 iiings of them Ihall never be executed, thv.re is 
 a Door open to all Loofenels and Propiune- 
 nefs, and there is a check to all Vertue and 
 Goodnefs. 
 
 K 2 I 
 
152 Of the Ojpces and AccomfUJhments 
 
 I could here obferve thit others of no mean 
 note have imbibed this dangerous Notion. The 
 Ahn'ighty inay not be hound up to fulfil hU 
 Threats, namely, concerning the Eternal Fains 
 cj Hell^ faith an eminent Divine. '' There is 
 *' a mighty difference, faith another, between 
 ^ God's declaring himfelt in a way of Pr^/z?//?, 
 " and in a way of Threatning. If he declares 
 " by way of Promife •, he is obliged to make 
 " it good : for by this he gives a right to the 
 " thing promifed ; and Men may claim as a 
 *' Good Title from God's Promife, though of 
 ^' Grace and Favour. For God is faithful, and 
 '•' he will perform what he hath promifed. 
 " But if he threaten^ here is no Right acqui- 
 " red : for who will demand of God that he 
 " will fulfill his Threatnings ? In which Words 
 of this Learned Man there are feveral grofs 
 Miftakes, for whether God declares himfelf by 
 way of Abfolute Tromfe or Threatnings he is 
 obliged to make good his Word, for by both he 
 gives a right to the thing promifed and the 
 thing threatned. Thofe to whom the Peremp- 
 tory Promife is made, hive by Vertue of that 
 Promife, a Right and Title to the thing pro- 
 mifed : and fo on the other hand, thofe to whom 
 the Pofitive Tlircatnlng was made, have a Right 
 to the Judgments threarned^ and tho' they do 
 not claim it, yet their Right to it is never the 
 lefs. And therefore that is very Fallacious, 
 ill at they don'^t demand that God will fulfil his 
 Threatnings^ and on that account there is no 
 right to the/;:. This is much below the ufual 
 Realbning of that Worthy Perfon .- he did not 
 iuly confult the right of the Cafe when he made 
 
 this 
 
of a PREACHER. 135 
 
 this Determination .* for he could not but know 
 that there is an Obligation ( vvhich is the fam^ 
 with a Right ) to punifhmenr, tho* the Offen- 
 der doth noc claim it, and call for it. And in- 
 deed he acknowledges as much himfelf in an- 
 other place, the next Sermon, to wit, on Joe/ 
 2. 13. He ufes here that Saying, JuJJitia ejl 
 fuum cu'iq-^ tribucre^ ergo Feccaton fan am - 
 and he tells us that God^ in regard of his Lev- 
 ingkindnejs^ is mafler of his ozvn right ^ and he 
 doth as he pleafes^ J or his Grace is free, and his 
 Will is the Law to him. And immediately 
 after, He exercifeth lovingkindnefs according 
 to the Law of his Will , but he exercifeth 
 Judgment according to the Law of his Nature^ 
 and this Law is unchangeable and irreverfible, 
 and fo muft the Judgment be which is threatned 
 by God. Here we fee the Tables are turned, 
 this Author differs from himfelf ( and that is a 
 common thing with him in his Sermons, as the 
 Readers can't but obferve, whether I had men- 
 tioned it or no ) for now according to his own 
 arguing it fliould follow that God may difpenfe 
 with his Lovingkindnefs, but he can't with his 
 Juftice, for then he would contradi£l: the Law 
 of his hature. And therefore whereas in the for- 
 mer place he tells his Auditors that/^;* their Sa- 
 tisfatlion he leaves this iKotton with them, it was 
 aMiitake, for this is a Notion that is no ways 
 fatisfaUory^ and we fee this is fo by his Own 
 . Confeflion afterwards. 
 
 We ought then, notwithftanding the Sug« 
 geftions made againft this Truth, to affert and 
 jjiaintain ir^ namwlv, that God having threatned 
 
 K ^ Eter- 
 
154 Of ^^^ Offices and Accdmflifhments 
 Eternal Torments to the Wicked unlefs they re- 
 pent, he is obliged by vertue of his Faithfulnefs 
 and Veracity to execute thefe Threatnings. E- 
 very Miniiter is to acquaint his Heai-ers that if 
 they live and die in their Sins, they fhall perifh 
 everlaftingly^ and that there is no ground tO 
 hope that they (hall be exempted from this Pe- 
 nalty in its utmoR extent. Preachers are bound 
 to prefs this Doftrine, and therewith to terrify 
 Sinners : they muft flafh Hell- fire in their Faces, 
 and at the fame time fet before them the dread* 
 ful Examples of Punifhment and Vengeance on 
 Offenders even in this Life : They muft tell them 
 plainly, that both here and hereafter they fhall 
 fuffer for their wilful Mifcarriages. 
 
 Thus 1 havefhew'd, under thefe two lafl: Ge- 
 neral Heads which I have infiiied upon, that 
 thofe who have the Charge of Souls ought to 
 preach Judgment as well as Mercy. I will now 
 very briefly give the Reafons of it. And firft, 
 this way of Preaching is fuited to the frame 
 and Condition of Mankind. For there are 
 
 f laced in the Soul ofMjn thefe two notable 
 rinciples and Engines of all Aftions, Hope and 
 fear: thefe two powerful AiteQions (which, 
 as Flutarch cjUs them, are ^ the Vtrji Elements 
 and Rudiments of Virtue ) are fet on ivork and 
 manag'd by Rewards and Punifhments, by Pro- 
 mifes and Threatnings ^ and fo God is pleafed 
 to deal with Men according to thefe Natural 
 Principles which he hath implanted in their 
 
 ■^ Ai/'o }S T* JJ* <aV'3r£p«^ ro/^wa rJtf et^mf aJtpy l^.mi 
 
 ■ffUh x} fo^Q- TtiJ.^)^ici4. De Inflitut. pucror. ^ • 
 
 Mind^ 
 
of a PREACHER. 135 
 
 Minds. He lets Rewards before us to invite and 
 encourage us to our Duty, and out of no lefs 
 Love and Goodnels to. us he acquaints us that 
 PunKhments (hall beintliftcd on us it vfe hedif- 
 obedient and lefraQory. Thus his Aftings to- 
 wards us are mo(^ agreeable to our Nature, 
 which is to be wrought upon by this Metbod : 
 and thofe mult be voted to be very Profligate 
 Sinners, whom neither of thefe can prevail upon^ 
 and perfwade to Obedience. 
 
 Secondly, The Reafonablenefs of this difpen- 
 fation appears from this, that it is fometiines 
 neceflary, and always Advantageous and Profit- 
 able. An unruly Patient is the caufe of that 
 Severity which his Phyfician exercifes upon him ; 
 becaufe he would not comply with milder Me- 
 dicines, it is now become neceflary to adminiiier 
 harlher ones, which otherwife he would not 
 have needed. And thus it is with the Spiritual 
 Patients and the Phyfitians of Souls ; the for- 
 mer make the feverer Frefcriptions of the latter 
 become requifite by their being Re{ra£lory : it 
 is their own fault that they are harfhly ufed. 
 But even then,thefe Medicines areproper and fea- 
 fonable, and are for their real Good and Advan- 
 tage. It is the greateft Mercy to be Cruel in 
 fuch a Cafe, and therefore this juftifies the ut- 
 moff Severity of the Piiyficians ot Souls. They 
 muff notadminifter Oyls and Balfams when the 
 Malady requires Sharp Applications. And this is 
 always to be remembred that the great End of 
 preaching Judgment ^\% to prepare Men for Mer- 
 cy^ and to make them capable of it. It is the 
 Method of God himfelf to make the Sinner 
 
 K 4. Sick, 
 
136 Of the Offices and Accomflifiments 
 Sick that he may heal him •, to break and bruife 
 him, that he may bind him up ^ and his Word 
 is the Inlhument by which it is eflFefted. 
 
 Thirdly, I will add this, that the contrary 
 Method proves Mifchievous and Fatal. The 
 Prophet Jeremiah afligns this as the caule of //- 
 raePs Ruine, that they were deceived hy the 
 Piomifes of Impunity which were made to 
 them by the FaUe Prophets. Thefe have (een 
 vain and foolijb ibi/7gs for thee^ (ini they have 
 not d'lf cover d thine Iniquity^ to turn away thy Cap- 
 tivity I but have fee n for thee falfe Burdens^ and 
 caufes of BaniP)menty Lam, 2,14. They preach- 
 ed Peace and Security to them, even when they 
 were at War with Heaven, and bid defiance to 
 the Almigh y. Thus that of the Prophet Jfaiah 
 was fulfilled, Chap. 3. u. 12. They zvhich lead 
 thee., ox they who call thee bled'ed (iox fo it may be 
 rendredanfwerauly to the ^ Hebrew) caufe thee 
 to err. Thy Guides, who flatter and footh 
 thee, are the ^.uthors of thy Ruine. Thofe 
 who make you oelieve that you are a very Hap- 
 py People, and that you (hall profper, and en- 
 joy ILikion days, notwithftanding your conttnu* 
 al provoking of Heaven by your repeated En- 
 ormities, thofe are the Perlbns that caufe you to 
 Err^ to perfid in your grofs Errors andOiFences, 
 Ind to psrifh by them. And at this Day, thofe 
 Puhlick' Difpenfers of the Word who fpeak 
 gently apd mildly to the worft of OflFenders, are 
 the Caufe of their Deftruftion. With foft 
 
 ♦ tnn^UKQ bcatificMtcs tco 
 
 Word? 
 
Words and flattering Kiffes they betray thefe de- 
 luded Souls, and even Religion it fclf. Wherefore 
 let us not be of that Number, let us not dally 
 with known Vice, but fliew our kindncfs to Sin- 
 ners by dealing roundly and plainly with then:), 
 that is by dilcoveringto ihem their Danger. 
 
 The lifth thing that relates to the Matter or 
 SubjeB of the Preachers Office is the Application 
 of all he delivers, whether it refpefts Dotlrinc or 
 Manners, dLVidi thofe either Moral or Chriftian ; or 
 whether it hath reference to Comjort or Terrors. 
 Preaching of the Word is breaking the Bread of 
 Life,and diftributing to every one a particular Por- 
 tion,astheir Cafe and Condition require. For there 
 are certain Truths and Propofitions, as alfo certain 
 Precepts and Injun£lions that are more peculiar- 
 ly fuited to fome Perfons and their Circum- 
 ttances. And even general Sayings in Scripture 
 may be applied to the particular State of Per- 
 fons, as we fee in P/a/m 40. 7. where David faith 
 In his own Perfon as well as Chrift's, /;/ the Vo- 
 lume of the Book it is written of 7ne^ and yet we 
 do not find him fpoken of in the Book of the 
 Law, to which he here refers. It is plain there- 
 fore, 'that upon reading feveral Commands or 
 Prohibitions in the Law, he makes a particular 
 ufe of them, and applies them to his own pecu- 
 liar condition. The like is to be done by the 
 Minifters of God's Holy Word, with regard to 
 their People, not only as to the Precepts, but 
 the Promifes which the Scripture ^'urnifhes them 
 with, Theri are no fuch Special ones as have 
 
 our 
 
138 Of the Offices and Accomplrfhrnents 
 our Names annex'd to them : God fpeaks not to 
 us after that manner in theSacred Writings. But 
 he hath appointed theDifpenfers of the Word to 
 make a fpccial and perfonal Application ^ and 
 this is all one as if God himfelf had fpoken to 
 us by name. It is then the Miniliers Office to 
 apply the general Promifes of Salvation to par- 
 ticular Porfons, to fet before them all the Bene- 
 fits of the Gofpel as Theirs, to fay to every par- 
 ticular Believer, as Chrift to the Paralytick 
 Man, Thy Sins are forgiven thee. And it is his 
 Office likewife to bring home general Threat- 
 nings to tlie particular and individual Cafe of 
 thole he fpeaks to. He contents not himfelf 
 with a bare propounding the great and weighty 
 things of Religion, but he dexteroufly applies 
 them to his Hearers, and accommodates them to 
 their refpeftive Cafes ^ that fo they may not on- 
 ly iee the Light of the Sacred Word, but feel 
 the Heat and Power of it. 
 
 There are many Inftances of this plain and 
 downright Application in the Infpired Volume: 
 Thus the Prophet Nathan came up clofe to King 
 Bavid with Thou art the Man : fo Elijah to 
 King Ahab^ Thou^ and thy Fathers Houfe have _ 
 troubled Ifrael. We find Hofea in his fourth 
 and fifth Chapters, particularly applying him- 
 felf to the People, to the Friejis, and to the 
 Princes oi^ Ifrael, and diffributing Reproofs pe- 
 culiarly fuited to them. The Prophet Malachi 
 is particular and politive with one rank of them 
 efpecially, 'Now, ye Priejis, this Command- 
 ment is for you. Chap. 2. v. i. And this dole 
 way of Addrefs was ufed in preaching by the 
 Apoftles, as we fee in thi^irDifcourfes recorded 
 
 ia 
 
ofa?KE\CHEK. 139 
 
 in the Book of the Aa^. And Chrift himfelf 
 had taught them this way of Preaching, as we 
 may obferve in moft of his Sermons, wherein he 
 lays the Ax to the Root of the Tree, by a direft 
 and particular Application of what he treats oi\ 
 This day is this Scripture fulfilled in your Ears^ 
 faith he, Luke 4. 21. Towards tlie conclufion 
 of his Sermon in Mat, 7j\. concerning the laft 
 Judgment, he fhows how thatDoflrine is to be 
 reduced to Prattice, and fhew^s the particular 
 Ufes that are to be made of it. And fo at other 
 times he not only delivers weighty Matters, but 
 is careful to let his Hearers know what fuitable 
 Inferencesaretobe drawn from them. 
 
 And truly there is a Necefllty of this, becaufe 
 Preaching will be of little Influence and Effica- 
 cy without it. Generals will not ferve the 
 turn. We are told that Bodies which move 
 circularly, recede from the Center: this we are 
 fure of that they who in their Difcourfes wheel 
 round, and obferve no Direft Motion, and tend 
 to no particular Scope, are Excentric and Ex- 
 travagant, and are not much fuccefsful in the 
 Matter they undertake. This is that which a 
 Great Churchman hath taken notice of, telling 
 us that ^ mere General Difcourfes have common- 
 ly little cffc£i on the Peoples Minds : but if any 
 thing 777oves them^ it is Particular Application 
 as tofuch things which their Confciences are con- 
 cerned in. We know who it was that anfwered 
 at rovers, till he was told that he was the Man; 
 and then we hear fuch Language as this, I have 
 
 * Bifhop Stillmifcet D. and R^of Paroch. Clergy, p. 31. 
 " ' " " finned. 
 
140 Of'fheOjjices and AccompUfljments 
 
 finned. When St. ?eter (A^s 2. 2 2. J applied his 
 Text taken out oi' Joel 2. 3 1. to his Countrymen, 
 they prefigntly found the Vertue of it, an4w^/'^ 
 pric/ct in the Hearty and were Converted. This 
 was effe£led by the application of a particular 
 Doftrine to their Confciences. If we would effe- 
 ftually work upon Mens Hearts^ and rouze them 
 out of their Sins, we muft take this courfe. If we 
 would raife dead Sinners, we mult imitate what 
 E/ijdh did when he was to raife the Shunamites 
 Child, he laid him on the Chi Id ^ and put his Mouth 
 unto his Alouth^ and his Eyes on his Eyes^ and his 
 Hands on his Hands^ and Jf retched himfelf on the 
 Child. We mull do the like by exaftly applying 
 our felves to the Perfons we intend to work up- 
 on, and raife from the Death of Sin, by adapt- 
 ing fuch particular and fpecial Confiderations to 
 them, as will be fure to todch and aftc£l them in 
 every part. They fay 'tis the Property of a Good 
 Pi£lure that it looks direcftly on all Perfons that 
 behold it, tho' their Situation be different. Pm 
 fure 'tis the property of a Good Preacher that 
 his Difcourfe glances on every one that hears 
 him, that he labours to apply himfelf to the 
 particular Condition of every Soul : and this is 
 the way to work upon great Numbers of Men, 
 and to be inftrumental in doing very much 
 Good. But if Minifters negle£l this, they 
 fhooc over People^s Heads, and do no execution. 
 The fiourifliing Fencers are none of the mod fuc- 
 cefsful Warriors. That is true here which was 
 laid in another cafe, ^ He that dwells every 
 
 * Martial. Epig. I. 27. 
 
 where^ 
 
^/^PREACHER, 141 
 
 where, dwells no where. A General loofc Di- 
 fcourfe concerns all, and yet no body. Mens 
 Hearts are not rifled and learched, bccuule there 
 is wanting a particular and diftinft Application, 
 and coming home clofe to the peculiar State and 
 Condition of thofe that are preached to. 
 
 Now, in order to this clofe App/idition it is 
 requifite that the People prepare thcmfelves for 
 it by dealing with themfelves alone, and pro- 
 ceeding to private from Generals and Particu- 
 lars, and by making proper Inferences from the 
 Truths which they acknowledge. They muft 
 be told that they ought to confider Truths as 
 near at hand, and as relating to their own Per- 
 fons, and as belonging to the Prefcnt Circum- 
 ftances. As for Example, they know and ac- 
 knowledge in the General that there is a God, 
 that there is a Redeemer, that Holinefs is the in- 
 difpenfable Condition of Happinefs, that there 
 fhall be fuch things as a Judgment^ a Heaven, 
 and a Hell after this Life. Thefe are Truths 
 that they make open Profeflion of, and when 
 they Rehearfe the Creed, they ftand up and 
 make as if they owned all thefe to be Realities. 
 But now alas, what Poor Eftefls are there of 
 this Belief? And what is the Reafon of it > 
 I take this to be one at Icaft, that Men feldom 
 or never Apply thefe General Truths to their 
 Particular Circumltances, and thence it is that 
 their Knowledge of them is of no value. 
 Whereas it is their Bulinefs to carry thefe Truths 
 along with them in all Emergencies of their 
 Lives, and to fufter them to have their Due In- 
 fluence upon them. Is there a God > Then I 
 mutt let the World fee by my Anions and Be- 
 haviour 
 
142 Of the Offices and Accompli{hmenU 
 haviour that 1 really believe there is fuch a Be= 
 ing, andl muft not live as without God in the 
 World. Is there a Redeemer of loft Man ? 
 Then certainly I ought to think thus with my 
 felf, that I am obliged to fhew my real Aflent 
 to that Truth by my Walking as one who is re- 
 deemed from a vain Converfation, and who can 
 never be happy without being Holy. Is there a 
 Judgment to come ? Is there a Heaven to Re- 
 ward the Righteous, and a Hell to Punifh the 
 Wicked ? Then I am concerned to apply thefe 
 Acknowledged Truths to my Individual Cafe 
 and Circumftances. If there fhall be a Judgment, 
 then this particular A£lion which I am now en- 
 terprizing, if it be Evil and Unlawful, fhall be 
 Condemned at the Great Tribunal, and Hell 
 will be the juft Recompence of my undertaking 
 it. If there be a Heaven, then this Work which 
 I am now about, if it be Good and Lawful, 
 and fuch as is commanded me by God, I know 
 it (hall be rewarded in thofe Eternal Manfions 
 of Glory •, and therefore I ought now to be ve- 
 ry Diligent in difcharging it, and not to be 
 weary of Well-Doing, for as much as my La- 
 bour fhall not be in vain in the Lord. . Thus 
 our Knowledge fhould hQApplicatory^ and fuit- 
 ed to our prefent particular Conditions and Un- 
 dertakings. If we had once attained to this, 
 we fhould be Excellent and Improved Chrifti- 
 ans, we (hould increafe in Wifdom and Under- 
 ftandlng, we fhould know at all times how to 
 make ulc of our Religion, and of the Admira- 
 ble Principles it confilts of, which is the Great 
 Art of a Chrijlian, We fhould then have an in- 
 light into the very D^^pths of Divinirv, and we 
 
 Ihould 
 
of a PREACHER. 145 
 
 ihouldbeabletomakeallourKnowledgeand our 
 Notions fcrviceahle to Pradifc and a Godly lite. 
 And to reconcile Peribns to this task, which 
 is fomething laborious and ditiicult, I will ob- 
 ferve that fomething of this Nature was approv- 
 ed of and pradifed even by thofe thit hid no 
 otherCondu£l but the light of Nature. 1 find that 
 this was long fince commended by one of the 
 beft Matters of Ethicks among the Antients : he 
 advifes Men to adapt their General Notions to 
 particular Cafes, and tells us that "^ This is the 
 Caufe of all the Evils among Me/i^ that they have 
 not the S/cill and Power to Jit their Common 'Noti- 
 ons to particular things. And that excellent Mo- 
 ralift t Arianus difcourfes after this rate, " Com- 
 " mon Notions(faith hejare the fame in all Men, 
 *^ and one of thefe is not repugnant to another. 
 ^* Thus every one agrees that Good is defirable 
 '* and to be profecuted, but how then arifes the 
 " quarrel ? how come Men to difagree about the 
 " purfuit of what is Good ? Thereafon is becaufe 
 " they difagree 1| about the Applying of Notions 
 " to particular Things and Circumltances. All 
 " fay it is good to be Juft, to be Wife, and the 
 *^ like, but whether this be juft, orthisbeWif 
 " dom is the difpute. Here then lies all under- 
 " ftanding and right Learning,(^) to know how to 
 '' accommodate thofe common and Natural No- 
 
 * Epidct. Lib. 3. Didcrt. a<5. f Commentar. ia E- 
 
 piftct. I, I.e. 22. Il-Hsj^ r^v i(f)Af^oyriy rur 
 
 tions 
 
J 44- Of the Officer and Accomplifhments 
 '' tions to particular Things agreeably to their 
 ** Nature. Thus that Wife and Grave Writer. 
 And we muft nnake ufe of his Sentiments even in 
 the Things of an higher Nature, namely, thofe 
 which are the more proper Concern of Chriftia- 
 nity. We muft endeavour to attain to an Ap- 
 plicatory Knowledge here, to know how to fit 
 our General Doftrines to particular Cafes and 
 Emergencies. 
 
 And becaufe Men are generally defeflive in 
 this, it is the Office of thofe that are the In- 
 ftru£lers of the People to help and affift them in 
 this important Affair. Becaufe the Generality 
 of Hearers are unskilful, or elfe are unwilling 
 to do this Work, thefe muft do it for them, 
 and reach, if it be poflible, the particular Cafe 
 of every Hearer. Thefe Phyficians of Souls muft 
 not only ufe Univerfal Medicines, but know 
 how to apply Specifick Remedies to the Dlfeafes 
 of their Patients. In fhort, Application is the 
 Preacher's chief Work, and it is the Hardeft too : 
 but it is the moft Ufeful and Neceffary. Where- 
 fore he muft not put off his Auditors with Ge- 
 neral Difcourfes, and Loofe and Vague Ha- 
 rangues : but the Sword of the Spirit^ which is 
 the Word of God, muft be fet to the Breaft and 
 Heart of every particular Perfon. And this Clofe 
 Application will be moft efteftual to a Holy- 
 Life, bee J ufe it will ftick by them, tho' the 
 reft' of the Difcourfe ftiould be forgot. And in a 
 word, the Application will be found to be the 
 Beft part of the Sermon. 
 
 Sixthly and Laftly, To all the purpofes 
 aforefaid a Preacher muft be zxell acquainted 
 
 with 
 
of a PREACtlER. 145 
 
 with the Scriptures of tljc Old and New Tefta" 
 ment^ and make ufe of them often in his Di- 
 fcourfes. Thofe were infamous of old among 
 theChriftians who delivered up their Bibles to 
 the Perfecutors ^ and thole that did fo got the 
 Name o{Tr adit ores ^ and were excommunicated 
 by the faithful. Whence we are reminded to 
 keep this Sacred Depolitum with ail Care and 
 Faifhfulnefs, and not to abandon our Bibles, 
 whatever Book be ravifhed from us by force 
 and violence, hut to ftudy and meditate on 
 this Holy Volume. Let it not be guefs'd from 
 our Preaching that we are of the Number 
 of thofe who have parted with this Book. It 
 is a great fault that fome Pulpit-Difcourfes 
 have fo little of Scripture in them, it is a rare 
 thing to find it in fome Sermons, as if the 
 Preachers were afliam'd of it. But certainly, a 
 Sermon without Scripture is a moft fhameful 
 and fcandalous thing, for the Bible is the 
 Preachers Book, and his beft Proofs and Argu- 
 ments are from thence : fo that he fhould not 
 fatisfy himfelf without backing every particular 
 Head with Scripture. Humane Tejiimony ( as 
 I (hall fhew afterwards ) is of great ufe, but 
 that which is Divine is far more neceffary in 
 Preaching, and therefore we (houid frequently 
 make ufe of it. We have good Authority for 
 this, for this was ChrilVs way of Preaching : 
 he commonly quoted the Writings o^ the Old 
 Teftament, as we fee in the Evangelifts. And 
 the Apoftles imitated him in this, as the Hilto- 
 ry of their ASis teltifies. i\nd the Ancient Fa- 
 thers of the Church were Apoftolical in this 
 Matter. We have good reafon then to follow 
 
 L . fuch 
 
1 46 Of the Offices and AccontfUfhmnts 
 fuch Great Examples, and not only to cite the 
 Holy Scriptures, but to make nfe of them in the 
 whole Contexture of our Sermons, and not 
 tobeafhamedof the Scripture-Phrafe, as fome 
 feem to be. 
 
 The Bible is the Paftor's Magazine and Store- 
 houfe^ and thence he continually furnifhes 
 himfelf uith all Provifions whatfoever. For 
 this Book hath all the excellent and ufeful No- 
 tions and Maxims that the beft Philofophers 
 have delivered, and all the Strains of Oratory 
 which their exafteft Pleaders made ufe of. So 
 th It thefe Writings are neceflary for a Divine 
 both in refpeft of Matter and Stile, there being 
 here the nobleft Subjefts treated of, and the 
 choiceft Idea's of Eloquence prefented to us,as I 
 have defignedly (hew'd in another place. But 
 the Excellency of Scripture is yet much greater 
 and higher, becaufe it treats of matters far more 
 fublime than any of thofe that are to be found 
 in other Writers. Thefe, and thefe only tellify 
 of the MeJJias^ and acquaint us with the Cbri- 
 fiian Doftrine, and urge the Chriftian Duties. 
 Mojes in the erefling of the Tabernacle was 
 commanded to do all things according to the 
 Pattern he fiw in the Mount : much more in ** 
 the Church of Chrift muft all things be done 
 according to the Laws prefcribed by Chrift Je- 
 fiisin the Gofpel. A Preacher is to deliver no- 
 thing to be believed or praftifed ( as neceflary 
 to Sih^ation ) but what he hath received from 
 the Lord, as we learn fronn i Cor, 1 1. 25. And 
 wh never is not received from him, and enjoyn- 
 ed by him, muft not be enjoyn'd by us. We 
 are concerned then to convince our felves, as 
 
 well 
 
of a PREACHER. 147 
 
 well as others, of this infallible Truth, thit ths 
 Knowledge which will conduft us to Heaven 
 and Happinefsrauft he derived trom the Written 
 Word of God. It was imj^oiFible tor Men to 
 know the Evangelical Truths without Divine 
 Revelation.* and thefe Truths being delivered 
 in the Sacred Scrif)turcs, efpecially of the New 
 Teftament, the way to come to the Knowledge 
 of thofe Truths is by pcruiing that Sacred Book, 
 for here we Ihall fee rhe Chriltian Principles and 
 Verities founded upon Divine Teftimony and Au- 
 thority. The Knowledgeof other things may be 
 had from mere Natural Light, trom Humans 
 Authors, from Common Experience, and the like 
 Helps, but the Saving Knowledge of God, and of 
 his Son Chri(f Jefus mult be derived to us from 
 the Word of God. Therefore it is neceffary that 
 our Preaching be Scripture-Preaching. 
 
 Search the Scriptures ( fiith our Saviour ) 
 for they are they which tcflijy of 7ne, He fpeaks 
 of the Scriptures of the Old Teftamenc, for 
 there were no other extant at that time : and 
 concerning thofe he allures us that [hev bore 
 witnefs to him, /. e. in feveral places thtv con- 
 tained Prophecies and Promifcs concerning his 
 Coming, and concerning all the Grand rhirg^ 
 which belong to the Gofpel Difpenfition. But 
 much more uo the Scriptures of the New Telta- 
 ment give Telfimony concerning Chriil 7c:lus^ 
 and plainly and clearly prefent us with all the 
 neceffary Truths appertaining to the Chtii^lm 
 Doftrine. The Apollle therefore with Gieat 
 Reafon urges the Coniulcing and Pcrnlint::; hurh 
 ot the Old and New Tefhment, in 2 Ti^n. 3. 
 1 4. 15. Continue thou in thj Thirds wbiJ) thou 
 
 L 2 hjji 
 
148 Of the Offices and Accof/ffliflwjents 
 
 hcifi: learned^ and. ha\i been affured of^ knowing of 
 ii:homtlwH b^i/i learnt them {viz. otinipiried Wri- 
 ters) and that jrom a Child thou haft known 
 the Holy Scriptures which ate able to make thee 
 Wife unto SalviUion through Faith which is in 
 Chrifi A///X (orwhom without doubt thofe Ho- 
 ly Penmen wrote and prophefied.) And then 
 he proceeds to ipeak mors Generally, and to take 
 in even the Scriptures ot the New Teftamenr, 
 ;. e. the Grfpcls, or fome ot- them at leaft, 
 which were then written, it is probable, and 
 the reft of the Sacred Writings which were af- 
 terwards publifhed, and which we now enjoy. 
 All Scripture., faith he, v. 16. is given by Infpi- 
 ration of God^ and is profitable for Dotlrine.^ for 
 Reproof jor Cor re [Hon .^ for InftruEiion in Righ- 
 teoufnefs, that the Man of God may be perfcUed^ 
 throughly furmfhed to every good work : What 
 can all the Schools ot' Philolophers, the Plato- 
 nifrs Academy, the Arifiotelians Lyceum, the 
 Epicure's Garden, the Stoicks Porch or Galle- 
 ry ; what can all thefe pretend to that is any 
 ways comparable with what we find here ? Do- 
 clrine^ Reproof Corrc^ion^ Inftridlion compre- 
 hend all that is ferviceahle for making the 
 Minds and Manners of Men better. Where can 
 you be furnilhed after that manner that you are 
 from the Huly Scriptures > What Writings of 
 the molt Improved and Refined Brains, of the 
 Profoundeft Enquirers intoall Learning have left 
 us fuch things as we are bleffed with in this Ho- 
 ly Book ? Well therefore might the Apoff le fay 
 that the Man of God (i. e. in the Primary Senfe 
 of thofe Words, the Gofpel Miniffer, for fo he 
 is called by St. Pj/// in other places) is throi/gl^ 
 
ofu PREACHFK. 149 
 
 iy furn'ifhed unto every Good Work hy Hudyiig 
 iht; Scriptures. 
 
 Let then this Word of God dwrll tn us mhly 
 in all Wr/dow^ as iht; Wwv.c iiilpircd Writer 
 fpeaks, CoL 3. 16. f.et iisihew our High Kdeein 
 ot thefe Infallible Oracles of God by reading, 
 levolving, and rumin.iring upon them, by cor.- 
 Itantly exerciling our fclves in this Holy Em- 
 ployment, and by making them the Standard of 
 the Dodrines which we preach. To this pur- 
 pofj let us call to mind what every Prielt oi 
 the Church of Kngland folejr.nly declares at his 
 Ord i n a ti on, to w i r, that he dtienn'irtcs by God^s 
 Grace oin of tl)c Scnpiitrcs^ to inftrutl the Feo- 
 ]dc cow mil ted tohis charge ^ and toteuch nothing 
 ( as required of necc/juy to eternal Salvation ) 
 but that which he Jlhill be perjujaded way be con* 
 eluded and proved by the Scripture. And a Bi- 
 Ihop promifes the fame at his Conlecration, 
 when the Bible is ddiveted to him, and he is 
 exhorted to think upon the things contained in 
 that Book^ and to be diligent in then/. Of all 
 Authors, lee us Prize and Reverence the Pen- 
 men of Sacred Writ. Some Prophane Criticks 
 have complained that reading of the Bible cor- 
 rupted their Stile, and there was one who faid 
 he never fpent his time worfe than in perufing 
 the Bible. We are furc he could not have em- 
 ployed his Tongue worfe than in uttering fuch 
 Words. But maugre the Reproachful Lan- 
 guage of fome Vile Men, the Authority of the 
 Holy Scriptures inrinitely exceeds that of any 
 other Writings, even as much as what is Di- 
 vine and Heavenly furpafles that which is mere- 
 ly of Humane Invention. This inult be faid, 
 L 3 that 
 
I'50 Of the Offices and AccoMpUflments 
 that other Compofures and Treatifes may inftil 
 falie Notions into us, and deceive us-, but thefe 
 cannot^ being dictated by Truth it felf, and fo 
 are free from all FaUhood and Delufion. Con- 
 fequently by perufing ot thefe, and by a con- 
 Oant prfcfling of them we may promote the Com- 
 pletelt Knowledge of God, and the AfFaitsof the 
 Kingdom of Heaven which Men are capable of 
 In this Lite. 
 
 I am forty I have occafion to mention here 
 any of the Sacred Funftion that make ufe of the 
 Pulpit, and yer vilify or mifreprefent the Scrip- 
 tures. One fpeaks thus to his Auditors, you de 
 not find it any where revealed in all the Scrip- 
 ture that there is a God, It would make one 
 ftartle to hear fuch ftrange Language as rhi^ 
 from the Pulpit. Yet we have more of this 
 at another time, for the fame perfon declares 
 that we have not infallible Affurance that there k 
 a God, intimating that the Scriptures do not 
 affurc us of the being of a God, or if they did, 
 yet their Affurance is not Infallible. And again. 
 No Man can pretend to a 'Divine Revelation that 
 there is c God. So concerning the Immortality 
 of the Soul, and a Future State, which we 
 thought had been fufficiently revealed in the in- 
 fpired Writings, he peremptorily faith, I do not 
 jind that the Do&rine of the Immortality of the 
 Soul k any where exprefly delivered in Scripture. 
 1 do not find that the Immortality of the Soul or a 
 future State is exprefly revealed in the Bible, 
 Yet it is agreed by all fober and intelligent 
 Chriftians that there is exprefs mention and 
 confirmation of the Doftrineof a T^eity^ of a 
 I'uture State, and the SouPs Immortality in the 
 
 Scrip- 
 
ofa PKEACHER. 151 
 
 Scriptures, yea, that more is faid here to c(h- 
 blifh thefe Doflrines than in any Book whatro- 
 ever. If by being not exprejly revealed^ he 
 meant that there are not thelc very TcrnDs, 
 There is a God, the Soul is Immortal^ There is 
 a Future State^ this is TriKing, for io 'tis not 
 faid in exprefs Syllables, There U a Soul^ There 
 ii a Heaven^ There ii a liell^ or, There is a 
 Providence^ or, Godti Omnifcient^ and the like ; 
 and yet every underltanding Man will grant 
 that 'tis exprefly difcovered and delivered in 
 Scripture that there is a Soul, a Heaven, a Hell, 
 and that there is a Providence, and that God is 
 Omnifcient. 
 
 I appeal to the Reader whether there be a 
 due efteem for the Scriptures in thefe following 
 Words, If any Man ii of Opinion that Moles 
 might write the greateji part of his Hiftory^ and 
 Solonfion his Proverbs^ and the Evangelijis what 
 they heard and faw^ or had good ajfurance of 
 fro?n others^ without the immediate Dilate of the 
 Spirit of God ^ hefeems to have reafon on his fide, 
 for that Men may without an immediate revelati- 
 on write thefe things which they think without a 
 Revelation^ feems very plain. And that they did 
 fo^ ( that is, Mofes and Solomon and the Evan- 
 gelifts wrote their Hifcory, Proverbs, and Go- 
 fpels without Revelation) there is this proba- 
 ble Argument for it^ and the Author proceeds to 
 tell what it is, and labours to prove that eveiy 
 thing that they wrote ^ and the Words and Ex' 
 prejfions which they ufed were not dilated by 
 the Spirit of God. A Preacher fliould keep up 
 the reverence of the Scriptures, and bring his 
 Auditors to a good Opinion of them, nnd not 
 L 4 dif. 
 
151 Of the Offices and Accemplijl^mmts 
 
 difparage and vility rhe Book he pretends to 
 preach out of. I will fay this. If a Preacher 
 leflTens the Authority of the Bible, it is a Sign 
 that his Prudence is as little, as his Defign 
 is ill. 
 
 And whu ihall we think of that Paffage 
 which another Great Author hath left upon re- 
 cord ^ U k not to be denied ('I'aith he^ but that 
 in the Colic thon which was made of the Books of 
 the Old Teffament ajter the Captivity^ by Ezra 
 and others^ or after the burning of many of the 
 Books of their L::zv under Antiochus Epiphanes 
 fnentioned in the Book of Maccabees, that fome 
 Bi [order might happen^ which he explains thus. 
 There might befuch regard had to fome Copies as 
 not to, alter jome man if eft Faults^ that were in 
 them. And he af&rts that the Faults iXWlconti- 
 nue in the Text, Now, if to affert that there 
 IS Diforder^ and that there are Manifeft faults 
 in the Text of the Old Tefhnnent, and that 
 they continue there, be to defend and vindicate 
 the Canon of the Scriprure (which is the thing 
 this Learned Author undertook) I ask, what it 
 is to difparage the Canon, and to weaken and 
 diariniih irs Authority ^ And if fo great a Man 
 thus talks, 'cis no wonder that we iiieet with 
 fuch Words as thefe irom one of a lower Stati- 
 on in the Church, By the ~Ncgligence or Defign^ 
 laith he, oj the Tranfcribers oj the Bible^ there 
 are fome real Repugnancies in fever al parts of it.. 
 It n alter d in very many Flaccs^ and in fome oj 
 ihegreatefi Moment. There are Df agreements 
 that are Material and Weighty^ of which kind 
 there are but too many. It muft be no longer 
 ^hought ftrange ihdiiKevealed Religion is fo ftruck 
 
 at 
 
of a PREACHER. 155 
 
 at of late, when we find fuch Notions as thefe 
 prevailing among us, when we fee the Founda- 
 tion of Revealed Religion, that is, the Scrip- 
 tures thus undermined. 
 
 And can we imagine that that other Author 
 hath a better Opinion of the Writings of che 
 New Teihment, who tells us that in all the 
 Scriptures ef the New Tefta?nent there /> not to 
 be found one Exhortation to any Chnftian to be- 
 lieve in Chrifl^ or to a^ Fuith on Chrij}. And 
 accordingly he adds afterwards, JSow zvhat ac- 
 count can be given oj this thing by thofe ivho are 
 fo zealous in their Sermons to exhort Chriflians 
 to believe in ChriJ}^ and are fo full of Motives 
 to per f wade them fo to do ? It feems we have 
 been in a great Error and Miltake hitherto, and 
 all our Sermons to our.Chriltian Auditors, to 
 perfwade them to exert Faith in our Lord 
 Chrili, have been Idle and Vain, and the more 
 zealous we have been in this Matter, the more 
 foolilh we have been, for Chriftians are no 
 where exhorted in the New Teftament to be- 
 lieve in Chrilt. They are only unconverted 
 Jews and Gentiles that are called upon to do 
 this, and fuch were the Apollles and Difciplea 
 when our Saviour exhorted them to believe ,in 
 God^ and to believe alfo in him. VVlio fees not 
 that this is abufingof the Scriptures } 
 
 So that is a very Loofe Opinion, and dero- 
 gatory to the Sacred Writings, that the obfer- 
 vation of the Lord's Day hath no Foundation at 
 all in thofe Writings, but is a mere Ordinance 
 and Inftitution of Man : and yet this is preach- 
 ed and proclaimed with great affurance. A pro- 
 
 fefled 
 
154 Of the Offices and Accomfl'rjJjments 
 feflfed Preacher in the City tells us in plain 
 terms that he cannot admit the hordes Day to 
 be an Inftitution of Chrifi or his Apofiles, But 
 it is a Law of the Church and State that Sunday 
 fhould be the fet time to do God Service in. He 
 makes it ftand upon the fanric foot with all 
 ocher Feftivals, that is, on Edi£ls and Canons, 
 and Proclamations and Afts of Parliament ^ 
 abundance of which he fwells his Papers with, 
 but wholly RejeSs, Evades, difapproves of 
 and renounces all Arguments which the New 
 Tefcament furnifhes us with for the Divine Au- 
 thority of the Lord's Day. He takes a great deal 
 of Pains to perfwade the People that the con- 
 trary Doftrine is true, and he fpends a great 
 deal of time in confuting the Arguments that 
 are made ufeof from the Refurreftion of Chrift 
 on that day^ from the Apoftles meeting folemn- 
 ly on that day, from the Miflion of the Holy 
 Ghoft on that day, from St. John's exprefly 
 calling it the Lord's Day^ &c. It is no wonder 
 that this Day is fo neglefted, that the lolemn 
 and religious keeping of it is laught at by many 
 Perfons, when it comes from the Mouth or Pen 
 of a profes'd Divine that there is no Com- 
 mand or Appointment of God for the obferving 
 it, that the 5r/-//7//^r^ no where enjoy ns it, that 
 it is not fct apart for the Honour and Worfhip 
 of God by dtny Authority that is Divine, but is 
 grounded only on Tradition and Cuftom, and 
 Humane Injun£lions. Surely, we may in part 
 impute the Prophanation of this Day to fuch 
 Doftrines as this, efpecially feeing it hath not 
 (as far as I can learn) been cenfur'd by Prelates 
 
 0^ 
 
of a PREACHER, 15^ 
 
 ©r Convocations. 1 his Opinion C among other 
 confiderations ) occafioncd the Declaration Jor 
 Sports on the Lord's-Day in two Kings Reigns, 
 but 1 am confident it will never have the lame 
 efFeft in that of our Gracious Soveraign, who 
 hath in fo many kinds and ways given us 
 an aflurance that Ihe is an Enemy to all Pro- 
 phanenefs. 
 
 Thus I have , but with no fmall regret, 
 exposed fome Paffages in the Writings of 
 known Preachers, which feem to me to de- 
 rogate very much from the Worth and Au- 
 thority of the Holy Scriptures. I could not for- 
 bear taking notice of thefe and the other Paf- 
 fages before cited out of the Writings of my 
 Brethren, for truly 1 thought my felf obliged 
 in Confcience to caution the Reader againit 
 them. I fincerely proteft I take no delight in 
 enquiring into the Eriors and Failings of thofe 
 of our own Order, or of any others : but what 
 I have done is purely out of a Senfe of that 
 Duty which I owe to God and to them, and to 
 all Mankind. If I had not been throughly per- 
 fwaded that thefe Paffages, which I have now 
 and before mentioned are very unfafe and dan- 
 gerous, and that our Religion, our Funflion, 
 and our Church are concerned in the Cenfure of 
 them, I (hould not have attempted any fuch 
 thing. But I am fully convinced that this way 
 of difcourfing flievvs what mean Thoughts fome 
 have of Chriltianity and the Holy Scriptures : 
 it doth as good as tell us that 2i Treacher may 
 deferve that Charafter, and yet have no skill in 
 thofe Writings j or if he hath, that they are not 
 
 worth 
 
156 Of the Offices and AccompUflyments 
 worth making u^e of. This is one of the 
 greateft Caules of Mens Errors about Sacred 
 Matters, that they either feldom confult the 
 Scriptures, or do it with a foolifh Indulgence to 
 rheir own Wit, and a confiding in their Thallow 
 Reafon. 
 
 That the Church may not fufFer for the fu- 
 ture by this Mifcarriage, I advife Young Stu- 
 dents of Divinity to itudy the Scriptures with 
 great Diligence, and to have Archbifhop U/he/s 
 Excellent Catechifrn before them, which is a 
 Book fitted for them, (and indeed is not fuited, 
 in the greateft part of it, for the Vulgar, be- 
 caufe it is full of Divifions and Subdivilions ) 
 beiiig an Admirable Abftraft of Do£lrines and 
 Duties well comprifed, and Artificially and E- 
 I'lboratcly reduced, and all of it back'd by 
 vScripture. It argues profound fearch into the 
 Holy Writ: and a ftrain of Piety and Prafti- 
 cal Godlinefs runs thro' it all along. 1 know 
 none extant like it, and therefore 1 commend 
 it to our Divines, to fettle them at their En- 
 trance into the Sacred Studies, and to (hew them 
 how to make ufe of the Scriptures in treating 
 on all Heads of Theology. This muft be re- 
 membred that a Preacher muft /peak as the 0- ^ 
 raclesofGcd^ i Pet. 4. 11. that is, he muft de- 
 liver the things that God hath fpoken in his 
 Word, and therefore he mult be intimately ac- 
 quainted with it. We mult preach like Scrip- 
 ture Orators, not like Pagan ones. Our Ser- 
 mons muft favour of the Divine Dodrines : our 
 Hearers muft know that we have read and ftudi- 
 ed the Bible, and that we take that for our 
 Guide in all our Difcourfes. 
 
 Thus 
 
of a PREACHEK. 157 
 
 Thus I havedifpatchecl the firft Grand thing 
 I propounded, namely, what ought to le the 
 A'Litrer 2ud Subjel? oi Pulpit Dilcourles. The 
 Sum of all is this, that in our treating of ihe 
 Truths and Doftrines of Religion, and in our 
 handling the Duties required of us, and in ad- 
 miniftring of Comtort to the DiftrelTed, and in 
 denouncing Threatnings againft the Perverfe 
 andObftinate, we mult imitate that Great A- 
 polile and Preacher, who tells us, that he /:ept 
 pack nothing that was ffcfitable to /vx Hearers, 
 that }?€ flmnd not to declare to them all the coun- 
 Jel of God, A£ls 20. 20, 27. The Inftrufters of 
 Souls are to communicate to the People the 
 whole Will of God without Referves, and not 
 to preach up fome Doilrines with a negleft and 
 omiflion of the reft. Let d Man account of us^ 
 faith the Apoftle, as of the Mini ft ers of Chriff, 
 and Stewards of the iMyfieriesofGod^ i Cor. 4.1. 
 and then it follows in the next Verfe, It is re- 
 quired of Stewards, efpecially the Stewards and 
 Overfeers of Souls, that a Man be found faith- 
 ful, that they aft with Sincerity and Integrity, 
 and that they (hew itin witholding no part of 
 God's Will from the People. I do not mean 
 that this cm polfibly he done at one time, or in 
 one Sermon, but at f;veral times, and in di- 
 verfe Diiccjrfes. They muft endeavour in the 
 Courfe of their Miniftry to preach all the Truths 
 of the Gofpel, and co conceal nothing that will 
 be icrviceable to the informing of Mens Minds, 
 and amending their Lives. They mull be Im- 
 partial in reproving of Sin, and rifling Men's 
 Confcienccs, and laying before them the Dan- 
 gers which attend an Unconverted State, and 
 
 the 
 
158 Of the Offices and AccompUjhmenti 
 the Joy and Happinefs of Regenerate Souls, in 
 a pathetical exhorting to Goodnefs and Holi- 
 nefs, and a zealous preffing of thofe Arguments 
 which are moft likely to prevail on them, and 
 to infufe into their Souls a love of Religion and 
 Righteoufnefs. 
 
 In brief, the Minifters of Chrift muft preach 
 for that very End for which Preaching was or- 
 dained, that is, not for winning Applaufe, not 
 for Oftentation of Learning or Parts, not to 
 tickle Mens Fancies, or to gratify their vain 
 Curiofity, not for any fecular or finifter Ends, 
 but for the Salvation of Souls. This ought to 
 be our grand aim and defign. The Roman Ca- 
 tholicks talk much of a Right Intention^ which 
 they fay is requifite in their Priefts : and they 
 tell us that without this all their Service is in- 
 fignificant. It is true without any manner of 
 FiSion and falfe Application that there ought 
 to be a right Intention and Sincere Defign in 
 every Minilter of the Gofpel : and what that is 
 I have afligned already, viz, that he labour in 
 the Work of the Miniftry for the Salvation of 
 Mens Immortal Souls. Salus Fopuli fuprema 
 lex efio^ take it in the higheft Senfe and Mean- 
 ing, and then it may be every Minifters Motto. 
 The Peoples Safety and Welfare are the princi- 
 pal Law and Rule that he is to afl by, and ac- 
 cording to which he is to frame and (ha pe all 
 his publick Difcourfes. There may be in fome, 
 in parts of a Sermon, Occaiional Sallies, fome 
 ufeful Digrcflions, fome Critical Remarks, 
 wherein this Great Defign is not fo immediate- 
 ly I'een, and lo plainly difcovered, buctake the 
 whole Difcourfe of a Preacher together, and 
 
 then 
 
of a PREACHER. 159 
 
 then the main Drift and Scope of it muft be 
 that which I have mentioned. The great end 
 we are to propound to our felves is the Ever- 
 lafting Bleflednefs of thofe we preach to. In 
 purfuit of which End it muft be our indeavour 
 to build Men up in their moft Holy Faith, and 
 to confirm and eftahlifh them in the Ways ot 
 Righteoufnefs. Butbecaufe there is fome ground 
 to fear that the greateft Numbers of thofe who 
 are our Auditors, are not yet effeftually called, 
 and made living Members of the Myftical Body 
 of Chrift, therefore our Sermons fhould aim at 
 the Converfion of thofe Hearers that are yet in 
 their Sins. Generally a Minifter's Bufinefs is 
 to take care of thofe who take aone for them- 
 felves. And if he takes this courfe, he will, by 
 the Divine Blefllng, be a happy Inftrument of 
 converting and reforming many Souls. And 
 ttuly one of the greateft reafons why there is fo 
 little Converfion and Repentance, is becaufe 
 there is fo little Preaching of that kind. We, 
 unto whom the Publick Miniftry of the Word 
 is committed, ought to be more concerned for 
 the Eternal Welfare of Mens Souls. 
 
 So 
 
i6o Of the Offices and AccovtpUJhfHents 
 
 So much for the Matter of Preaching ; now 
 for the Manner of it ^ and firft by way of Pre- 
 paration, Secondly, as to the Aftual Executing 
 and Difcharglng of the Office. The Prepara- 
 tive Rule is this, Undertake the Work with an 
 entire Dependance on the Divine Strength. 
 Tho' Preaching be an Art, yet it is a Divine 
 one, and therefore cannot be attained without 
 the fpecial Afliftance of Heaven. Ifaiah^ who 
 was to be the Evangelical Prophet, had his 
 Tongue touched, and even fired with a Coal 
 from the Altar, and this made him Eloquent in- 
 deed. It is not our Parts nor our Acquirements 
 that render us fuccefsful in our Preaching ( tho* 
 thefe are requifite and laudable ) but the Di- 
 vine Power and Strength which attend us. 
 Which is thus Symbolically reprefented to us 
 in Jer» 6, 29. The Bellows are burnt , the Lead 
 is confumedof the ¥ire^ the founder melteth in 
 vain-^ and the Silver is reprobate^ becaufe the 
 Lord hath rejeSed them. As much as to fay, 
 tho' all Means have been ufed by the Prophets 
 and Preachers for the reclaiming and reforming 
 that People, yet they continue in their Sins ; 
 all Labour and Art are loft upon them : and it 
 mult Heeds be fo, becaufe the Hand of the 
 Great Workman is wanting, which is abfblute- 
 ly neceffary fortheaccomplifhingof the Work. 
 For we ought to be fenfible of this, that theDi- 
 fpenfers ot the Word are but weak and mean 
 Inftruments of themfelves, and the whole Effi- 
 cacy ot the Word is to be attributed to the Al- 
 mighty Power of God. Which is thus admi- 
 rably let forth by the Apoftle in i Cor, 3. 5^ 
 5cc. iVho is Paul, and who ^ ApoUos but mini- 
 
 fters 
 
of a PR.LACHEK. i6i 
 
 fters by whom you believe (they arc not Princi- 
 pal Agents in the Work, bur only Inllrunncnts 
 whom God appoints to work Faith in you ) 
 even oj the Lord gave to every M.w^ that is, 
 according to theSuccefs which he is pleafed to 
 bellow on every Man, to Ibine more, ro Ibme 
 lefs. I have p/d/ifci Apollos w,iterec/, but God 
 gave the hicreafe^ it was he only thjtmade the 
 Means EfFeSual tor the bringing forth the Fruits 
 of Converfion and Holinefs. So then^ neither is 
 he that plant eth^ any things that is he is not able 
 of himfelf to produce thefe Fffefts, neither is 
 he that matereth^ but God that giveth the in- 
 creaje. 
 
 From all which it is evident that the Succefs 
 of our indeavours in the Minittry is wholly ow- 
 ing to the Divine Bkfling. If our Pains and 
 Care, and frequent Exhortations and Reproofs 
 be any ways prevailing, it is from God alone. 
 Therefore a Man Ihould never undertake the 
 Preaching Work, but he fhould before it offer 
 up a Prayer, that God would direct and alTift 
 his Thoughts, Meditations and Studies, for the 
 infiru&ion and Salvation of Mens Souls. And 
 he lliould beg the hleavenly Afliitance not only 
 for himfelt, but for his Hearers. It was St. 
 Pj^/'s condant Praftlce (as we read) to pray 
 for his Flock ; and the fame is required of eve- 
 ry Good Paitor, he mud put up ardent Addref- 
 les to Heaven, that God would vourhfafe to en- 
 lighten their Minds and a&£t their Confciences 
 by the preaching of the Word ^ that whatever 
 wholefome Indju£lions he (hall be e. tabled to 
 deliver to them, may be faithfully retained in 
 their Memories, and confcientioufly practifed in 
 
 M their 
 
1 6 2 Of the Offices and AcconifUfhwcnis 
 their Lives, and that the whole Flock may be 
 doers otthe Word, and not hearers only. 
 
 This is much neglefted, and it proceeds from 
 a falfs Notion of the nature of Preaching and 
 Hearing. Thefe are looked upon as mere Hu- 
 mane Means, and there is no difeence made 
 between a Sermon and a Declamation^ but the 
 Preacher goes into the Pulpit as an Orator afcends 
 the Rollriulh\s\s one Reafon why Sermons are fo 
 inefteOiual, why we fee lo fmall fruit of our La- 
 bours. It behoves us then to have better Ap- 
 prehenfions of this Matter, and to perfwadeour 
 felves that Preaching and Hearing are Divine 
 Inftitutions, and that the Efficacy of both de- 
 pends upon a BleiTing from above. Wherefore 
 it is neceffary that we folicit the divine Fa- 
 vour, but with bended Knees vve crave Affiftarice 
 from the Almighty, and thereby derive a Blef- 
 ling on our felves and thofa that hear us. This 
 our Church is partlculatly mindful of in her 
 1^'orm of Ord'inat'wTj^ where the Minifters are 
 exhorted by the Bifhop to difcharge their Duty 
 aright, Howbeit^ faith \\i^^you cannot have a Mind 
 and Will thereto of your felves :■ for that ivill and 
 ability is given oj God alone : the re J ore you oug ht^ 
 and have need to pray (}arne.J}ly for his Hoi^ 
 Spirit. 
 
 Now I proceed to the Rules and Meafures 
 which are to be obferved in xh^A^ual Difcharge 
 ot this Office. I am to fhew in ich at manner 
 we may mod cftl-t^n ally addrefs our lelves to 
 ojr Auditors. Accordingly I will infift on thefc 
 f6lh)wing Heads: Our Preaching muft be 
 I. Wiuh all Tendernefsof AfFeSion. 2. With a 
 becoming Boldnefs, Courage and Zeal 3. With 
 
 all 
 
of a PHEACHEPv. 163 
 
 all Seiioufneis arid Gravity. 4. With the ufe 
 of Humane Learning. 5. VVith Frequency and 
 Condancy. 6. With Difcrecion and Prudence. 
 7- With a great care to live according to what 
 we preach. 
 
 I. The hrft Rule is this, Preach with all 
 tendernefs of Affection, with the moft fenfihle 
 Love and Compairion to the Souls of Men. 
 i:or all Men have had this Senfe and Appre- 
 henfion that Jood Will and Hearty AfFed^ion 
 are requihte in that Speaker who would pre- 
 vail with his Hearers, he they of what Condi- 
 tion and Rank foever. When //^;;/fr brings ia 
 his Prince or Commander (peaking, he is fiil 
 to do it ^ iv^fovzuy^ thit is, i/?gratiatir?g him- 
 fclf wiih thofe he fpoke to, infinuating into 
 their Afteftions, namely, by (hewing firlt his 
 AfFeftion to them, and exprefTing it in kind and 
 obliging Terms. Thus the Great Commanders 
 of old by their loving Compellations and Carri- 
 age t won the Hearts of their Soldiers, and by 
 that means brought them to their Duty. Wo 
 are told by one of the Wifelt Heads ar.ong the 
 Antients that \ Good Will and Benevolence are 
 abiolutely requifite in \\x\Ot\:tor^ in order to 
 his being able to Perfwade. M he hath not 
 this, among other Qi^ialities, he can do little or 
 nothing in his Art. The defe£l of this one 
 thing will render all his AddrdTes unfucccfslul. 
 
 t Comitate & blandis alloquiii orticia prof ocarunt, 
 1 ''fi/Ko/a. Ari/tot. Rhet. lib. a. 
 
 M J The 
 
1 64 Ofde Offices a^/d Accomflifljwents 
 The fime is true of the Sjcred Oratour, his Di- 
 fcourfes will avail but little, unlefshis Auditors 
 be afliired that he bears a Good Will to them, 
 and hath a Compallion to their Souls, and is 
 really defirous of doing them good. If they 
 once' be convinced of' this, the Point is gained. 
 It they fee that the Preacher doth heartily tender 
 their Good and Welfare, and hath Defigns of 
 Love to them, he may do what he will with 
 them. ^ If they like their Phyfitian, the Cure 
 is half wrought' already : he may manage them 
 as he pleafes, and bring them to what he hath 
 a mind to, for People love to be in the Hands 
 of thole that love them. 
 
 Wherefore we muft fecure this in the firft 
 place, we mult convince our Auditors that we 
 have a fervent Love and Zeal towards them, 
 and that we moff heartily aim at the Salvation 
 of their Souls. That was an overpaflionate 
 IVifh of /liy>T, and fhew'd his Charity almoft 
 to a fault, that his Name mjght be blotted our 
 of the Book of Life, rather than the Sins of 
 his People (hould not be forgiven, D^/zr. 32.32. 
 But we are taught thence to he very Intenfe and 
 Zealous in our Afreclionjrow^ards thofe who are 
 our Charge in x}y-i Miniifry : we mult with 
 great Ardour and f ervt^ncy purfue their Wel- 
 fare and llappinels. The High Prieft carried 
 the Names of the Twelve Tribes on, his Brealt ; 
 a Minifter of the Gofpel mufr hive the People 
 on his Heart. H- ought to fhew his Love to 
 
 * Nihil ma^i' <tgris prodeft qu4m abeocunri, i quovo- 
 luut. Sen. Controv. lib. 4, 
 
 v.hrift, 
 
^/^ PR. E A CHER. 165 
 
 Chrlft, and ar the fimctifTJC his Love and Coin- 
 paflion to Souls, by raking Care not only of 
 ihc Shrcp but the Lambs^ according to Chrid's 
 Admonirion to Pcter^ Job;? 2 r. 15, 16. He mult 
 have a fpecial regirci to the IVca/c^ and /irt dc- 
 fpife the Day 0^ fmall Things^ hut incour.Jgc the 
 tnrlt beginnings ot Grace and Holinefs. To- 
 wards all likewile, of what Degree or Attjin- 
 ments foever, he nriuft exprefs a tender Love, 
 and Rudy to ;rake them feniible that they have 
 h i s Hea r t a n d A fFi^l i n s. 
 
 We have a great and noble Precedent for 
 this, ill.'//. 9. 36. When Cbnll faw w:ich Fcople^ 
 who had been shis Hearers, and had lately 
 fetched a compais by lan-i to come and hear 
 him again, he voa.^ wove,i :}Oith compajfion towards 
 them, becaufe they j dinted^ being tired with 
 travelling up and down ro leek Inllruclion, and 
 becaufe they were jcattcrcd abroad as Jhccp ha- 
 ving no Shepherd, being delVitute oF skilful and 
 fairhtul Paiiors : and therefore C as it follows 
 in the parallel Place in Sc. Mirk ch. 6. v. 34O 
 he began to teach them many things^ he preach'd 
 to them upon divers important Subje£ls. This 
 was the effeft of his Compaffion^ and 'tis not to 
 be doubted that that was to be pbinly ^^^"Ti 
 and felt thro' his whole Difcourfe to that Peo- 
 ple. And^we read that in the clofe of it h- 
 made his Auditors his GueRs, and (hew'd his 
 Kindnefs and Love to their Bodies, as well as 
 their Souls. Which is worthy of the Imitati- 
 on of the Paftors of the Church, and the DiP 
 penfers of God's Word : they fhoulJ according 
 to their ability help and relieve the Neceflitous, 
 and by friendly and chaiicahle deportment 
 Ms oblige 
 
l66 Of the Offices a?ul Acco/f/plijlwients 
 
 oblige all that thtiy have to do with. Bur 
 tbc'u Coinpafiion to Souls is that which they 
 are chieHy to iignaiize themfelves by, and here- 
 in they have the moft illulliious Example of 
 our Lord again. He lamented and laid it to 
 Heart ihn the unbelieving and impenitent 
 would refufe tlie Ofi-^rs of his Kindnefs. 
 They will not come unto me that they may have 
 Lije^ they obftinarely rcjed the tenders of Sal- 
 vation. But that they had known in this their 
 day the things that belong to their peafe ! And 
 again, How often would I have gathered, them to- 
 gether as a ht:n gathers her chickens under her 
 wings ^ but they would not. The confideration 
 of which (irange Folly and Sortifhnefs drew 
 Tears from our Saviour's Eyes •, he wept over 
 Jp'ufalem^ when he iaw their grols ohitinacy, 
 being willing as it were by thofe fhowers of 
 Love and Humanity to foften their hard Hearts^ 
 and to extort from them Tears of Remorfeand 
 Repentance. 
 
 Next, let us fee how the Great Apoffle trod 
 in the Steps of his Ma(ter, and how afteftion- 
 ately he behav'd himfelf towards thofe that 
 were his Chuge. Firit, I will take notice of 
 the Rules and Injunciiions which he gives, and 
 then of his Example and Practice. The In- 
 janftions which he lays on the Preachers of the 
 Gofpel, and which amply difcover his greai 
 Compujiion.^ are fuc'i as thefe, If any Man be 
 overtaken zmth a Vdult^ ye who are Spiritual 
 ( and this Epithet belongs chiefly to the Preach- 
 ers o\. the Go (pel ) reflore fuch a one in the 
 Spirit of Meeknefs, Gal. <5. i . Set him in joinr 
 again ( as the Greek Wofd vyhich we render to 
 
cf a PREACHER. 167 
 
 reflorc doth properly iiTiporr, for it is borroivcd 
 from that part of the Surgeon's Art J and this 
 murt be done with a Gentle H ind. The Ser- 
 vant of the LorJ^ (that is a Gofpel Mininer ) 
 f/iu/i not fin ve^ but be gcriifc unto all Men, apt 
 to tcad\ patient^ in vieeknefs inf\ rutting tl.^ofc 
 that oppofe thewjelves^ as well as the truth and 
 the ways of God, 2 tvn. 2. 24, 25. Teaching 
 here is joined with Meekiiels, Gentlenels, Pati- 
 ence. There muft be no exafperating of Per- 
 fons, no Wounds made but upon Mens Confer- 
 ences^ and that murt be done by laying open 
 their Sins wiih all Faithful nefs, and by an im- 
 partial reproving of Vice, but with all Tender- 
 nels and Chriitian Afledion. F read) the IVord^ 
 and exhort xi^ith all long-fufenngy 2 Tim. 4, 2. 
 -that is, bearing with Mens peevifhnefs and (tub- 
 bornnefs, and therein diicovering your Love 
 arid paiioral Afl-edion, This is the Temper 
 vvhich is required ot" every Minilter of the Go- 
 fpeK and without which he will find but linall 
 fuccefs in hl^ Undertakings 
 
 And the ApoQle hacks thefe Doftrines with 
 his own Example, / could wifh that jfiy felfzoere 
 ace ur fed from Chr/Ji, for my Brethren wy Kmf 
 men according to the Ulefh, Rom. 5?. 3. So great 
 and overflowing was his Love to them, that lie 
 exprefTes it in this Hyperbolical manner. In an- 
 other place his Language is this, Brethren, my 
 hearts defirc and prayer to God for Ifrael /x, that 
 they may be Javed^ Rom. 10. i. Our Tranilati- 
 on is too low, for according to the Greek the 
 Apoifle exprcffcs it thus, that it is ^ the Flea^ 
 
 M 4 furc 
 
i68 Of the Offices and AccompVijbwents 
 Jure or delight of, his Heart to promote the Sal 
 vation of his Brethren. He was not fatifie4 
 with any thing fo nnuch as this, for the utmoft 
 Pleafure and Joy of .a faithful Paftor is to be 
 eoiployed in this Work. ye Corinthians^ our 
 Motith \s open unt9 you^ our Heart is enlarged^ 
 2 Cor. (5. II. Whilit my Mouth is open in 
 Prciching to you, my Heart is enlarged inCom- 
 pafiion towards you. / will very gladly fpend^ 
 and be/pent Jor you^ thd" the wore abundantly I 
 love you^ the Icfs I be loved ^ 2 Cor. 12.15. 
 With how Pious a Suada doth he infinuate into 
 the Philippians, Therefore^ ray brethren^ dearly 
 beloved and longed for^ my Joy and Crown ^ fo 
 fi and fall in the Lord, my dearly beloved^ Phil. 
 4. I, 2. Whit Ccmpellations could St. Paul 
 have ufed, which might fpeak him more a 
 Chriftian and an Orator ? IVe were Gentle a- 
 mongyou^ even a^ a Nurje cherifheth her Chil- 
 dren: fo being Affeilionately defirous of you, we 
 were willing to have imparted unto you not only 
 the Gofpel oj God only^ but alfo our own Souls ^ 
 becaufe ye ivere dear unto u:^ i Thef. 2. 7, 80 
 We exhtrted, and comforted^ and charged every 
 one of you, as a Father Joth his Children^ v. 1 1. 
 
 And there ore T-iiany other Inllances of this 
 Apeftle's Iweet and gentle Language, and mild 
 and lovnig Behaviour towards thofe who were 
 committed to his charge; but I will only add 
 thofe Lndearing Words in his Epiitle to Fbile- 
 mon^ one of his Flock, Tho'' I might be much 
 bold in Chriji to enjcyn thee that which is conve- 
 nient^ yet for Loves fake I rather bejeech the»^ 
 V. %. y. 1 go not to the utmoft of my Com-. 
 nrilTion, which authorize me to Command, 
 
 but 
 
of a PREACHER. 169 
 
 but I rather choofe to Intrear. All the Mini- 
 Hersof Chrift are obliged to follow this Exam- 
 ple, to be kind and courteous in their Addrefs 
 to the People, to mingle their InjunStions with 
 foft Intreaties and Befeechings, tor thefe be- 
 come the Mouths of thofe that are Indrufters 
 and Guides of Souls. The Primitive Fathers 
 and Bifhops of the Church may likewife be a 
 Pattern to us in this. Beloved and Dear Ere 
 thren^ and fuch like Obliging Compellations 
 ( which are now laid afide generally ) were 
 ufed by thofe famous Preachers ^//;fl//j/7/^T, Cynl 
 of Jerufaletn^ Hilary^ Amhrofe^ Bnfil^ Gregory 
 'Naz'ianzen^ Auguftine^ Chryfojiom : efpecially 
 the laft of thefe was wont to be very Oblii^ing 
 to his Auditors -, there is fcarce one Homily 
 wherein be doth not make Court to them, and 
 ufe fome very Affe£tionatc Words to them. 
 
 And there is Good Reafon for this, if we 
 confider that it is moft fuitable firlt to the Per» 
 fons that fpeak-, fecondly, to thofe that are 
 fpoken to. This kind and afle£lionate way of 
 Addrefs is, I fay, agreeable to the Perfons that 
 fpeak. The Spirit whicli becomes a Clergy- 
 man and a Preacher is that of Meekncfs and 
 Compiflion, Gentlenefs and Love. There w'as 
 no Iron in any of the Stuff or Ucenfils of the 
 SanUuary, Hard and Inflexible Spirits are not 
 fit for the Service of the Church. No Tithes 
 are piid to Minifters of Creatures that :xicfera 
 natura-^ and no Language or Aflions fhould 
 proceed from them that are of that fort. They 
 are to have nothing of Gall and Bittcrnefs in 
 them, but mul^ be wholly compolei of Sweet- 
 nefs and Innocence. It is laid of Menelaus 
 
 ( 2 JSUcc 
 
1 70 Of the Offices and' AccowpliJhMents 
 (2 Mace, 4. 25. ) that he was unworthy of the 
 Friefthood^ hecaufe he had the Fury of a Cruel 
 Tyrant ^and the rage of a Savage Beaft Much more 
 fhould an Evangelical Pxieft be free from fuch 
 a fcandalous Inaputation, and have no tinfture 
 of Cruelty and InhuiTJanity in his Breaft. it 
 wras a bitter upbraiding of the Priefi and the 
 Levite, in the Parable, that they pafred by the 
 wounded Traveller, and being void of all Pity 
 and ChiFity, took no care of him, but left him 
 to be bound up by a Stranger. According to 
 the Cannon Law Clergymen have no right of 
 Judicature in Capital Cafes: this forbids them 
 to fit Judges in Caufes of Life and Death. 
 And our omn Lazvs permit them not to give 
 Sentence of Death againft Offenders, or to be 
 prefent when the Sentence is to pafs on them. 
 Which fliews that Compajjion and Tendernefs 
 fliould never be banifhed from thofe of the Sa- 
 cred Function. Clergymen are to be Merciful 
 and Tenderhearted. Efpecially jhofe that are 
 profefTed Inftruflers and Guardians of Mens 
 Souls ought to be fuch, and they (hould ftrive 
 to win upon the Flock by a mild and loving 
 Behaviour. It doth not beconie them to ap- 
 pear as the Iderv'i of ferfta^ that is, th^ 
 Preachers of that Country, who we are told, 
 carry a greit Gluh in their Hands whenever they 
 go about iheir Office of teaching the People. 
 All Roughnefs and Surlinefs mult be far from 
 them. They are to be perfeft Strangers to what- 
 ever is boiftrous, and crcfs and ill natured. But 
 on the contrary, they are to be entire MaCters 
 of all the Principles of Love and Good Will, 
 
 and 
 
(/4PREAGHER. 171 
 
 and they are to give continual Demonftrations 
 of it in their Words and Behaviour. 
 
 Particularly, it will be very kind and obli- 
 ging if Ibmetimes tlie Preacher, when he h either 
 upon tkeDoflrinal orPraftical part, hints to his 
 Hearers that if there be any other Particular 
 Heads relating to the Subieft he is fpeaking of, 
 wherein they defire to belnfornned or Direaed,^ 
 he expefts and defires that they will acquaint 
 him with thsm. So when he takes upon him 
 the Conlblatory part, it will be very accepta- 
 ble to his Flock to let them know that if there 
 be any particular Affliftions and Grievances 
 which they defire fhould be treated of, as the 
 Lofs of Friends, Kindred and Relations, Sick- 
 nef^, Poverty, Difgrace, Old Age, Blindnefs, 
 want of Children, or (which isworfe) Wick- 
 ed and Undutiful ones, or any other fort of Ca- 
 lamities whatever, bodily or fpiritual, under 
 which they labour, and wo«ld have forre Re- 
 lief, he requefts them to impart their particu- 
 lar State to him, that he may accordingly fhapc 
 his Difcourfes, and help them in their time of 
 Need. Again, It will be kindly taken if the 
 Preacher fometimes tell his Hearers that, it 
 they have any Scruples and Objeftions to be an- 
 fwered, or any Difficult Places oi' Scripture to 
 be rcfolved, relating to the Subjeft he is dif 
 courfing of, he fhall be willing to give them 
 Satisfadion about them, if they will be pleafed 
 to communicate them to him by Writing or 
 otherwife. So likewife he will give Proof of 
 his Willlngnefs to oblige his Flock by taking 
 notice of and acknowledging that kind recepti- 
 on which his Difcourfes have found among 
 
 them 
 
1 71 Of the Offices and AccomplijIjmeftU 
 them at any time, and by thanking them for 
 their conltanc Attendance upon, and their dili- 
 gent Attention to his Miniftry. And, 
 
 The very Reproofs of a Preacher fliould fa- 
 vour of Love and Pity, even whilrt he ufes the 
 greateft fe verity with his People, he mult do 
 it with an allay of "^ Sweetnefs and AfteSlion . 
 as Phyiicians prefcribe their Patients Bitter Pills, 
 hut order them to be lapt up in Gold, or taken 
 ip fome pleafant Vehicle. A Minifter of God's 
 Word niulf throughly ftudy and praftice this 
 Art, and fo fpeak to the People on all Occafions, 
 that they miy fee he doth all out of Love to 
 tljem. This is fuitahle to his CharaSer, that 
 is, to the Character ol him who is to ihew Men 
 the Way to Heaven, and in order to that is to 
 have a Pailionate Love for their Souls, and to lay 
 their Salvation to Heart. Such a one, as Mr. 
 Herbert hath defcribed him, dips andjeafons all 
 his Words and Sentences in his hearty before 
 they come into his Mouthy truly a feeing and cor- 
 dially e Apr effing all that he, faith -^ fo that the 
 Auditors may plainly perceive that every Wordii 
 Heart' deep. 
 
 Secondly, This manner of Addrefs is moft 
 fultablc to the Perfons that are fpoken to : that 
 is, it is thebeft^ If not th«^ only way, to deal 
 
 * Circumlimatur modo poculum csleftis fapientia? mel'e, 
 at poffiat ab imprudentibub amara rcmedia fine offcnfione 
 potar: \ dum illiciens prima dulcedo acerbitatem foporis 
 afpcri fub prxtcxtu luavitatis •ccullet. Laftant. Lib. 5. dc 
 Juftiliik cap. 6, 
 
 with 
 
of a PREACHRR. 175 
 
 wkli rational Crtiatures. For it btlongs to 
 Brutes, creatures devoid of Keal'on to be com- 
 pelled, and har(hly handled : hut Mans Njturc 
 is gentle, mild, and trjftahle i he is Iree and 
 ingenuous, and loves to do what he doth by 
 Perfwafion, by lair and courteous Convidion. 
 He ftands out againit the Batteries of Rigid 
 Commands and Severe Menaces, and flies back 
 from every thing that is CompuHive. But he 
 is mollified by a gentle Difcourfe, and made 
 pliable by kind Applications For this iveafon 
 the Minilters of the Goipel ought to be very 
 Indearing and AfFeftionate, and to deport them- 
 felves with Love and Meeknefs: for in doing 
 thus, they apply themlelves molt Fuitably to 
 Rational Men, who are ro be led, not driven j 
 who follow the condu£t of Keafon rathe^ than 
 of Force. Obferve how Chrilfianity was at 
 6r(f promoted ; it prevailed not by Force of 
 Arms, by Blood and Slaughter, but wone upon 
 the VVorid by fair Means, by the Reafonablenefs 
 of its Fxcellent DoQrine, and by Rational Con- 
 viftions and Perfwafions. It is therefore very 
 LlnchriOim to force To Mild an Inltitution up. 
 on any Men by no other Arguments than Vio- 
 lence and Cruelty. They were fuch (harp Se- 
 verities as thefe thjt the greedy Spaniard was 
 fh?.rply guilty of, when he thought to have 
 fired the poor Americans out of their Houfes 
 and Heithenifm at once. The one he efFefted, 
 the other he could not, for tho* thele poor 
 Creatures left tbeir Habitations, yet the genera- 
 lity of them Ih'll retained their Pagan Princi- 
 ples For they underftood well enough, that 
 whilft the covetoub 5'/'^/7;/W pretended he came 
 
 on- 
 
1 74 Of the Offices and AccompUfhrnents 
 only t© convert them to the True Religion, his 
 Defign was to get their Gold. This is an odd 
 Specimen of Religion, to kill and murder Mens 
 Bodies to fave their Souls. But Religion is 
 to be propagated by Reafon and Fair Means, 
 for Men, who are the Subjefls of it, are capa- 
 ble of Difcourfe, and are to ferve God their 
 Maker with Choice and Freedom. The Weapons 
 of our Welfare are not Carnal^ init yet migh- 
 ty thro' God to the puliirig down of ftrong 
 holds. 
 
 We Minifters muft make ufc of thefe Spi- 
 ritual Weapons, and hereby wt may happily 
 reclaim thofe who, it is probable, would be 
 wrought upon by no other. For many poor 
 innocent Souls are led into Error, not out of 
 perverfenefs, but Simplicity and Ignorance, or 
 Inadvertency. Now, thefe are not to be Scarsd 
 out of their Erroneous Ways, but they muft be 
 candidly and fairly dealt with, they are to be 
 told of their miftakes with all Love and Gen- 
 tlenefs : and a Minifter may fooner befeech^ 
 than affright them out of their mifprifions. 
 Calmnefs and Mildnefs will prevail on them 
 more than Aufterity, as the Wife Man hath 
 long fince obferved, Afoft anfwer turneth away 
 Wrath ^ but grievous Words ftir up Anger ^ Prov. 
 15. I. This is certain that he who takes upon 
 him the pubUcklnftruftion of others, muft not 
 himfclf be Rigorous and Imperious, but very 
 tender and compafTionate, and muft endeavour 
 by mild and gentle Infinuations to prevail on 
 thofe he deals with ^ 
 
 And 
 
^f^PKEACHER. 1^5 
 
 And truly this Method is like ro he rhoft 
 efficacious and fuccefsful, and to work eveii up- 
 on thsmoft Ohdurate and Obftinate, even thole 
 who approach to the nature ot Infenfihlfc Stdnes 
 or ungovernable Brutes. Which it is probable 
 is tht: Moral oi A>^phion's drawing Stones after 
 hinn With hisMufic, for building the Walls of 
 Tbehes; tind ot Urpheiifs's tamihg Wild Beafts, 
 and makihg them dance after his Harp. The 
 plain meaning is that they had the skill to win 
 upon the molt Refraftory, and by their aftefti- 
 onate infinuations to foften and cultivate their 
 Salvage Manhers. This'Eicelient Hrr is to be 
 put in pra£tice by all thofe that ate employed 
 in the Sacred Funftioh of the Minidry, that 
 thereby they may gain upon IroVvard and ftub- 
 liorn Tehipers, and bring them to the reverence 
 and love of the Truth by fair ai¥d mild PerfV^ra- 
 fives, that they may ' be aMe to fupple the filf- 
 e(^ Natures, and that they may powerfully in- 
 fluence upon all, when they fee their great 
 Compafhon and Affed^ion that they fhew to the 
 Souls of Men. And here it is proper to add 
 that this excellent Temper and Difpofition ot 
 The Preacher will be ufefully dilcovered in 
 fliewiiig htrnfelf a Man of Peace. He mull endea- 
 vour to reltore Men ro the Calmnefs and Mode- 
 ration ot theGoipel Spirit. He mult be fo far 
 from foliering Diviiionsand Contehtlons,that he 
 multmakeit partof his Work to qualify and cool 
 the Hears which he takes notice of among the 
 Protefibrs of Chrillianiry. He mult Itrive to allay 
 and pjcify their diltemper'd Minds : he muff [\\i- 
 dy the happy Uniting of divided Proteflants. In 
 brief, his Difcourft^s (iiould manifeft to the 
 
 World 
 
176 Of the Offices and Accomplipjments 
 world that he is a Reconciler and Peacemaker. 
 for this is ever infeparable from that Spirit of 
 Love and Compaflion which he ought to beat 
 to the, Souls of Men. This then is that which 
 I urge, that a Minifter of the Gofpel (hould be 
 very careful to work up his Auditors to a 
 good Opinion and Efteem of him by his Com- 
 panionate and Kind Applications to them^ by 
 fuch a fair and loving opening of himfelf to 
 them, that they may plainly be convinc'd that 
 his Main Defign is to fave their Souls, and to 
 fecure their Eternal Welfare. If he can bring 
 them to this, he can fay nothing but it wiU 
 gain their Compliance . for they are the 
 Itrongeft Arguments that are drawn from Loves 
 Topicks. This therefore I make the Key to the 
 whole Work of a Preacher, this is the Door by 
 which he enters into the Hearts of his Hearers, 
 and takes full poffeffion of them. This then 
 may be juftly reckon'd as the firft Accomplilh- 
 xnent of the Pulpit. 
 
 ir. Preach with a becoming Boldnefs and 
 Courage, with Earneftnefs and Zeal. I fay a 
 becoming boldnefs^ for there is a Boldnefs in 
 fbme which is very unfeemly, and no ways fuir- 
 able to their Office. Forehead and Mouth aie 
 their greateit Talents : Confidence and Talk 
 make up their want of Learning and Worth, 
 and lerve them initead of all other Gifts. But 
 fuch (hould know that there is a Modelly and 
 Fear that becomes the Pulpit. A Miniikr 
 Ihould difcharge his Office ot Preaching with a 
 profound dread of him who lets him on work 
 and with an awe of his Dutv. It is obferved 
 
 by 
 
//^PREACHER. iy^ 
 
 by Se;2eca that as the "^ Greateft Warriors and 
 Captains, when they are going to fight, (hake 
 and tremble, fo the befl Oratours are fcizod 
 with the fame Paflion when they are to fjkak to 
 the People Pericles fas Plutarch tells us in his 
 LifeJ began his Orations always very bafhfuUy 
 and timeroully. And Tul/y^ the Father of Ro- 
 man Eloquence, began his with trembling and 
 fobbing : and ^untiliian commends him tor it. 
 The like is not unleemly in the Chriltian Ora- 
 tour, and we have known fome of the molt E- 
 minent Preachers whoallended the Pulpit with 
 fome terrour upon them. Luther faith of him- 
 felf that he did fo, even when he was Antient, 
 and well verfed in that Exercife. Our Bifhop 
 Pear/on ufed to fweat and grow pale at the En- 
 trance of his Preaching. And certainly the 
 confideration of the tremendous charge which a 
 Minifter of Chrift undertakes, is fufficient to 
 poflefs his Mind with fear. 
 
 But notwithftanding this, there is a Confi- 
 dence, there is an Audacity which isrequifite in 
 every Preacher of the Gofpel, and there is a 
 Fearfulnefs that is to be blamed. Tlie Priejl- 
 hood was at firft the reward of a Angular Cou- 
 rage : one of the Twelve Tribes was therefore 
 chofen out to minifter before God, becaufe a 
 Member of it was Zealous and Couragious 
 above all therelf, and flew the Worfhippers gf 
 the Golden Calf All the Sons of Levi and 
 
 * FortiiTimus plcrurnq^ vir, dum armitur, expjluir. Et 
 Oratori ElcxjucntifTuno, dum ad diccBdum compon^tuf, 
 fumma ri&ueruat- De ir^ 1. 2. c 2- 
 
 N Chi 
 
178 Of the Offices and Accomflifhments 
 
 Children of the Prophets fhould gather hence 
 that their Office requires great Boldnefs, Zeal, 
 
 and Vigour. When Jeremiah was fent to 
 Prophefie ag)inli the People of jfudah^ his 
 Commiflion ran thus, whatfoever I cotmnani 
 thee^ thou Jhalt /peak : be not afraid of their 
 faces, Arife ami fpea/z unto them all that I 
 command thee : be not difmaid at their faces. 
 for behold^ I have made thee a fenced City^ and 
 an iron Fillar , and bra/en Walls againfi the 
 whole Land^ againfi the Kings, and Princes^ a- 
 gainft the Vrieji and the Veoplc^ Jer. i. 7, 8. 
 17, 18. That is, 1 have fct thee up to declare 
 my Will to all Ranks of Perfons, and that with, 
 impregnable Courage and Manfutnefs, forthefe 
 are (ignified by Iron Pillars and Brazen Walls, 
 God gave Ezekiel a Fore head to outface the 
 Wickednefsof IfraeU Chap. 5. t; 8,9. Behold, 
 1 have- made thy fdce frong againft their faces, 
 and thy forehead (Irong againft their foreheads. 
 As an Adamant^ harder than flint have I ?nadc 
 thy forehead : feai'them not^ neither be difmay- 
 edtho they be d rebellious Uoufe. A Preacher 
 muft deliver his Meffage, and not fear the Fa 
 ces of ^/Ic^. 
 
 Of this Sr. Vdul is an eminent Inftance, as in 
 jdeed of all the Excellent Qualifications of a 
 Preacher, Bonds and Affliilions abide me^ fiith 
 he., but none of thrfe things move we^ neither 
 count \ my life dear unto my f elf fo that 1 ?nay 
 finifb the Alinifiry which I have received of the 
 Lord Jefus, to tcftify the Oof pel of the Grace 
 cfGod^ A^s 20. 23V 24. And many other Paf- 
 lages of this Life tell the World how he was 
 fired with Zeal for God, and the fulfill ing his 
 
 Mi^ 
 
ofaPKEACUEK. lyQ 
 
 Minifterial Work. God hath not given us^ us 
 Minifters of the Gofpel, the Spirit of Fedr\ io 
 as to be afraid of Men, but oj ?ovoer^ that is, 
 Chriftian Courage and Boldnefs, 2 Tim. i. c. 
 This was uppermoft in his Thoughts, this was 
 ^bremoft in his Intentions and Endeavours, tliac 
 he might preach the Gofpel, in the mid It of all 
 Difficulties and Oppofiiions. Accordingly he 
 enjoy ns his Charge to pray for him^ that utter- 
 ance 7nay be given unto h'lm^ that he might open 
 his Mouth boldly^ to make knovon the ?ny(le?y of 
 the Go/pel^ Eph. 6. 19. And again, v. 20. that 
 I may fpeak boldly^ as I ought tojpeak. This 
 Repetition of the fame thing (hews the Impor- 
 tance of it. It is a matter of very Great Mo- 
 ment that the Minifters of God's Word be not 
 fearful and cowardly, not cold and unconcerned, 
 but that they deliver their MefTage with Cou- 
 rage and Refolution, with great Earnertnels and 
 Zeal, with Life and Spirit. 
 
 And who fees not the Neceffity of this ? for 
 a Preacher is one that muR have the Gift of 
 Perfwading, and this he muft do by raifing the 
 Faflions of his Hearers. It was rightly faid by 
 an Eloquent and Thoughtful Divine. "^ To jorm 
 to ones f elf Religion dejfitute of PaJJion^ is iittle 
 better than to content ones felf with one that is 
 lazy^ lukewarm^ and lifelefs. Again, Religion 
 ought to be animated by Holy Fajfwns^ and the 
 more frequent and natural thefe grow ^ the inorc 
 perfeU are z»e •, that being the ?ncl} excellent 
 Frame of Spirit iuhen voe are moj] fenfibly Af 
 
 ■^'li^fc. 
 
 * Dr. Lucoi, Of Relicious Pcrtcaioc 
 
 N 2 fiSti 
 
1 8o Of the Offices and Accowpli/hwe^fs 
 feSfed with Divine Truths. On which accouiu 
 there is a necelTity ot exciting in our Auditors 
 ihofe Affcdions which are requifite for the im- 
 planting ot Religion in them, and the confirm- 
 ing them in it, as a hearty Sorrow for whate- 
 ver hath been done amifs, a Joy and Exultation 
 in doing good, a tiuir oi the Divine Judgments 
 both in this World and in the next, a Hope in 
 the Mercy of God both here and hereafter. An- 
 ger and Indignation againft what is finful and 
 difpleafing to God, a Love of him and all that 
 is Good and Holy, a Hatred of every Vice, and^ 
 a Zeal for God's Glory and the Good of Mens 
 Souls. Our bufinefs then is to perfwade and 
 move our Hearers. Here we mult uie our ut- 
 molt Art and Skill, for if we compals this, 
 the main Defign of Preaching is accompliflied. 
 ThePtrfwafive and Moving part is the Life and 
 Soul of this Work, and without which it Is 
 a mere Carkafe. Now, it is certain that this 
 can never be arrived at, unlels we have "^ Fajjt- 
 cns firR moved in our own breath, for Fajjions 
 are the beli Ora tours. Then we fhall make 
 powerful and efie-^lual Sallies upon Men, and 
 rouze the (tupid World when we appear with 
 a Pathetick Air, and ihcw our lelves lively, vj- 
 gorous and earnelt in the Minillcrial Employ- 
 nient. 
 
 Thofe that will approve themfulves to be 
 fuch, mulldifcover it l>y the 'Elevation of their 
 
 * Ntqi enim fieri pO'cd ut dolcif i^ qui .tudit, ur odcrit, 
 ut rertimcfcat'- aliqui£l,..iLt..ail. rkruru rnifeficx)rdwmqi dc- , 
 duratur nifi onires lii ir.otus in ipfo Uiatore imrrcfTi atqj 
 inudi vjdtUin(i-.r. tic. dt Orat. 1. 2.. 
 
 roices^ 
 
of a PRE^ACHe^R. i8f 
 
 Voices, and the fitting Gcflure oj thnr Bodies, 
 Firlt, the Minilterial Courage and Vigour will 
 fhew themfclves in an elevated and moving 
 Voice. Solomon tells us that //'f Words oj the 
 Wife are like Aails, fjjined by the Ali/lers of 
 Allemblies, Ecd. 12. 11. And it is cernin, that 
 they cannot be driven in without (bme Noife 
 and Vehcmency. Wlut the Prophet Jeremy 
 was bid to do, will become a Golpel Preacher: 
 he will find it neceflary to cry aloud, and lift up 
 his Voice like aTrumpet. And indeed, it' he be 
 defeftive here, he doth not anfwer his Kame 
 and his Office^ which the New Teflament ex- 
 prefles by "^ VVords that denote V^ehemency of 
 fpcaking.The Greek Word ior preaching (ignifies 
 in its more general acceptation lopublijh and de- 
 clare openly, as in Mar, 10. 27. where preaching 
 2ipon the houfe-tops is proclaiming of a thing in 
 the mod publick and open manner, and is op- 
 pofed io telling in darknefs, or in the Ear, that 
 is, in private between one another. So ths 
 Man that was healed of his Leprofy ( tho' he 
 was bid to fay nothing to any Man, yet j pub- 
 liffjed it much, Mark. i. 45. where there is the 
 fame word in the Greek. And accordingly, 
 breaching of the Gofpel, in the proper denota- 
 tion of the Word, is an audible and open PMifl)- 
 ing and Declaring God's will to Mankind. Ser- 
 mons are a Publick Proclaiming ot the Doftrines 
 of Chriftianity. 
 
 But the Word ^wpuWrti' doth not only in gene- 
 ral denote the Publifhing of a thing, but more 
 
 N } par- 
 
1 82 Of the Offices and Accontflijimtnts 
 particularly it fignihes to aft the part of a Publick 
 Crier, For xjjpfj was he that called the People 
 together, on Fublick Bufinefs, in the Cities of 
 Greece^ and made Proclamations in the Markets 
 and all publick Places with a loud Voice. 
 Whence we may yet further gather how 
 a Treacher of the Gofpel is to difcharge his 
 Office, to wit, Openly, Boldly, Freely, and 
 fo as to be heard by all. Thence is a Saxon 
 Manufcript quoted by Hofman ( in the Word 
 Bedelius ) Bilhops are faid to be Gods Bedels^ 
 for )t;;pu5 is by the Saxons rendred bydel or bedel^ 
 that is, a Crier or Froclaimer. Their Employ- 
 iKCnr is to proclaim and publifh God's Will in 
 the hearing of the People. And thofe Mini» 
 fters who afFeft to fpeak with a low Voice, do 
 rot properly Preachy but Whifper and Mutter. 
 John Baptilis preaching is defervedly called 
 Crying^ Mat. 3. 3. John i. 2j. becaufe he deli- 
 vered his Meflage with fome force and eameft- 
 nefs. And tho' it is faid of our Saviour that 
 l^js fnall not cry^ nor cauje his Voice to be heard 
 in the Streets^ Ifa. 42. 2. yet this is meant only 
 concerning his peaceable and Immble Temper, 
 and not concerning his Preaching, for we read ex- 
 prefly that in the executing of hisOffice of Preach- 
 ing /^^/?^^^,^'//^^/'/Vi/,/c7>'//7^,to.7^/77. 3 7. and in 
 other places we are told that he was very earneft 
 and vehement in delivering his Doftrines.He read 
 no cold and chil Leftures to his Difciples, but 
 their Heirts burnt within them^ when he was 
 pleafed to hold Difcourfe with them. Which 
 proceeded from that Warmth and Vigour which 
 accompanied his Words, The Apoftles, as we 
 fir.d frojn what is recorded of them, were very 
 
 Warm 
 
of a PREACHER. 18^ 
 
 Warm Speakers, and dikovered great Life and 
 Energy in their Sermons ; elpccially Jjmc^ and 
 John were very Stirring and Moving Preachers, 
 and thence were Itilcd Boanerges, the Sons oj 
 Thunder^ Mark 3. 17. Wliich was a way of 
 i pea king not unknown to the Gentiles, for Fe- 
 ricles^ z'bFlutarch tells us in his Life, was call- 
 ed Olympius^ the Thunderer^ becaufe he was ex- 
 traordinarily skilled in the art of Speaking, and 
 thundred and lightned in his Harangues to the 
 People. This is an Accomplifhment of the Mi- 
 nifters of the Gofpel, they preach fo that their 
 Auditors may feel, .as well as hear them. Their 
 Pronunciation is not carelefs, frigid and languid, 
 bUtlively, fervent and powerful : for they know 
 (as Mr. Herbert faith) that they procure Atten- 
 tion by Earne(tnefs oj Speech ^ h being natural to 
 Men to think that -where is much Earnejlnejs^ 
 there is fomewhat worth hearing, 
 . A Fitting and Comely Gefiure is alfo the 
 Companion of this Earnefinels. The njore ge- 
 neral Port u re u fed in Preaching in our Saviour's 
 time was Sitting. The Scribes and Fharifeesjit 
 //? MofesV 5^j/, Mat. 23. 2. And our Saviour 
 himfelf was pleafed to conform to this ufage. 
 But the Antient Fofture was Standing,, as we 
 may gather from Neh. 8. 4. Ezr. 2. 8. Neh. p. 
 J, 4. And our Lord Chrift fometimes ufed it, 
 John 7. 37. and fo did the Apoftles, A^s i. 15. 
 17. 21, 22, 40. Wherein they were followed 
 by the Antienc fathers of the Church, as ap- 
 pears from feveral Paflages in their Writings, 
 more particularly in St. Chryfojiom's i6th Wo- 
 mil/ to tbc People of Antiocb^ and in his yx 
 on Matthew^ and in St. Augujlin^ Difcourfes 
 
 N 4 on 
 
184 Of the Offices and Accomflijhments 
 
 on 32 and \\'j^falms^ and in his i^th Tra£! on 
 Sr. '^john. Tho* 'tis not to be denied that they 
 fonietimes fat when they preached to the Peo- 
 ple, as is evident froMi other Pafla^es in the 
 Sermons of the fame Fathers. And from Origen^ 
 Gregory Nyjfen^ and fome others we may ga- 
 ther that they ufcd this Pofture : but it was oc- 
 cafioned by Weaknefs or Old Age. And there- 
 fore you will find Sr. Augufiwe in his 49/^ 
 Sermon excufing himfelf to his Auditors that 
 hcfjte^ whilft they rtood. This is manifeft 
 riiat the mpO Ufual Pofture which Preachers 
 accuftomed themfelves to was Standing. And 
 rhere is Reafon for it, becaufe this, rather than 
 any other, (hews the Concerned nefs of the 
 Speaker, and is moft convenient and proper 
 not only for elevating his Voice^ but for the 
 moving of his Body. 
 
 And truly this latter ( which is the thing I'm 
 now to mention ) is very peceffary. A Main re» 
 quifite in an Qratour was thought by one of the 
 JEminenteft Men of that Faculty to be Aclion •, and 
 I do not fee how it can be wanting in a Prear 
 f her, who is the Choiceft of Oratours. Some 
 A6:ion at leaft (hould appear in him, fome de- 
 cent Carriage, fome Grace in Delivery, for thiij 
 is a proper Mean^ of qffefting the Minds of 
 Men. I could never approve of thofe Pulpit- 
 Men who ftand Movelefs in that place.as if they 
 were tyed to the Stake ; a Sign that Preaching 
 is a Martyrdom to them. Not that I would 
 have a Man to be moved and almoft tranfport- 
 ed oh every thing he delivers, as is the manner 
 of fome^ They are alike Warm on all Subkfls, 
 and they are vehement when therp is no Qcca- 
 
 fipu 
 
(?/4 PREACHER. 185 
 
 fion for it. This is a great Fault, ajpd calls for 
 amendment. For the moving of the Hands and 
 Eyes, and the earnednefs in pronouncing muft 
 be according to the Matter treated ot, and 
 therefore they are not to be exerted always, hut 
 only at ht Sejfons. If a Preacher doth other- 
 wife, his A£lion, tho' never fo graceful in it 
 felf, becomes ufelels, and lofes its Power and 
 Vertue. Efpecially, to be Warm and Violent 
 about an Indifferent thing, is ridiculous : and 
 we muli ever remember to referve our Heat and 
 PafTion for the Weighty and Tremendous Mat- 
 ters of the Gafpel. For thefe merit our utmoft 
 Warmth and Affeflion, and our Greatelt Con- 
 cernednefs and Zeal 
 
 And now, to make this Direftion more plain> 
 I will fuggeft what P</7/V;^/^r Proofs a Preach- 
 er muft give of his Boldnefs and Courage, of his 
 Zeal and Vehemency and fervour of Spirit. I 
 will at prefent inftance in thofe which have re- 
 fpeft only to the Two firft Parts of a Preachers 
 Office before mentioned, to wir, To inffruft 
 Men in the Truth, and to Reform their Vitious 
 Lives : and accordingly he muft difplay his 
 Boldnefs and Courage in a Sharp and fevere 
 confuting of ^rr^r, and in as ftiarp and fevere 
 a Correftion of Si/f and Vice, Firft, he muft 
 with undaunted Courage appear againft Error, 
 and in defence of Truth. For this is certain 
 that if a Man hath keen Refentments of thofe 
 Erroneous Doftrines which he undertakes to re- 
 fute, he will difcover them in the keennefs of 
 his Expreflions, and in his Earneft Attempts to 
 fupprefs them. Yea, he will think that it is a 
 Juft Reward to thofe who expofe and ridicule 
 
 OUf 
 
l26 Of the Offices and AccompliJhMents 
 
 our Holy Religion, that they be treated with 
 Contempt and Severity. Nor is this repugnant 
 to that Mildnefs and Gentlenefs which I com- 
 mended before. A Man may be of a placid 
 Spirit, and yet ufe this free way of Difcourfe. 
 He may be undirturbed in his Mind, and un- 
 ruffled in his Thoughts, whilft he roughly treats 
 the Enemies of Religion. A Spirit of Meeknefs 
 is not inconfiftent with a warm and earneft At- 
 tacking the Adverfaries of Truth. Here is no 
 breach of Charity as is pretended, yea, it is 
 Charity and CompalTion to treat them thus. 
 But the contrary is doing them a great Un- 
 kindnefs, befides that it is an Argument of Ti- 
 merous Sneaking, and Fond Compliance. And 
 here this Caution we muft take with us, that 
 we be not Fartial in our Zeal for the Truth. 
 Thisiseafily difcernable in fome Writers and 
 Preachers, whom I forbear to mention at prefent. 
 But all that I will fay is this, that Partiality is 
 a great Fault in a Preacher, who ought to over- 
 look no Truth , but to treat of Matters accord- 
 ing to their Merit, and not to be favourable to 
 one fide. His concern for Truth ought to be 
 Impartial , and laying afide undue Fervors , he 
 muft be zealous in reproving all Erroneous Do- 
 Srines : and his mild and gentle Temper muft 
 not betray him to the contcnancing of any falf^ 
 Principles in Religion. 
 
 Let us look into the Writings of the Apofilet.^ 
 and fee what was the Behaviour of thofeholy 
 Preachers- What can be more harfh and fevere 
 than St. Pj///'s reproving the Galatians Apo? 
 ftacy from the Truth , in that paffionate Excla- 
 mation, OfoQliJh Galatians, who hath bewitched 
 
tf/tf PREACHER. ,87 
 
 yoUf thatye fhould not obey the truth! Gal. 3.1, 
 He charges them not only with Folly , but Fa- 
 fcination. And in another place he i^nputes to 
 them the introducing of another Gcfpcl , and 
 thunders againlt them with an Anathe?ria^i ^Chap, ' 
 8,f>. And he thinks not fit to beltow any better 
 Titles and Language on Falfe Teachers than • 
 fuch as thefe, Seducers^ Deceivers^ unruly and 
 vain talkers^ vohofe Mouth ought to be popped^ 
 froud^ va'in^ conceited^ boafters^ men of corrupt 
 minds ^ fubverters of the Faith^ grievous wolves ^ 
 dogs^ U.Q. Thefe with many other ExprefTions 
 not only in Sr. P/2;^/'s Epiftles, but in thofe of 
 Sr. Veter, and St. Jude^ (hew us how bold and 
 couragious thofe Evangelical Preachers were in 
 checking of Error. They were not mealy 
 Mouth'd ( as we fay ) they did not fiudy fofc 
 Words and gentle Terms, w^hen they were to 
 rebuke and chaftife the Corrupters of the Chri* 
 ftian Faith. 
 
 And this was the praftice of thofe Holy Men 
 who fucceeded the Apoflles. They fhewed 
 how earneflly they were to contend for the Faith 
 once delivered to the Saints by their zealous op- 
 pofing of thofe Impoftors who made it their Bu- 
 finefs to pervert it. Ua.i <pv\aKJiKoi^ ctVI/soJ/xof, 
 faith the Philofopher : he that would keep any 
 thing fafe, mult make Refiliance againlt the In- 
 vaders that would force it from him. So muft 
 it be in our guarding this unvaluable Treafure, 
 which was committed to the Cullody of the " 
 Saints. We muft with great vigour and ear- 
 neftnefs make oppofition to the falfe Doftrines 
 and Herefies which Seducers are continually 
 en(teaYounng tg briog intg xhs Church. And 
 
 herein 
 
1 88 Of the Offices dncl Accomflijhments 
 
 herein we have the Antient Chriftian Fathers 
 and Dolors for our Pattern, as Tertullian, in 
 hk Books againft Marcion, to his Frefcriptions 
 againft Herefies^ in his Writings againft Prax- 
 eoi^ Hermogenes^ and the Valent'imans^ in his 
 Scorpiacum againlt the Gnoftlcks ; Eufebius a- 
 gainrt Marcellus ^ Athanafius and Hilary againft 
 the Ar'ians \ Vidor'inus againft the Mamchees^ 
 as well as againft Arius ^ Optatus againft the 
 Donatijls ^ B^tl and Gregory Kyjfen againft Eu^ 
 nom'iu5\ Gregory J^azianzen againft the Art- 
 am •, St. Augujiine againft the Manichees^ the 
 Novatians^ the Pelagians^ the Donatifis ; St.JC' 
 r^;»^ againft the iir/j;?j-, and againft thGOrigi- 
 nifts •, Jheodof^t againft the Heretical Fables 5 
 Irenaus and Epiphanii^s againft all Herefies ^ 
 and laftly, the Learned Patriarch of Conftanti- 
 nople^ Photius^ in his Bibiothec^ where with 
 great Freedom he cenfures the Writings of thofe 
 Perfons be undertakes to mention. He is very 
 fevere againft Hereticks, and ail wife Men praife 
 him for it. 
 
 We may know then how to jtjdge of thofe 
 Men in this Age who vote a free and impartial 
 Checking of Errors in Religion to be Fiercenefs 
 and Bigotry^ but the contrary they deem to be 
 Candor and Moderation^ Pe ace able nefs and PrH- 
 dence^ and Chriftian Charity : and under fuch 
 fair and plaufible Pretexts as thefe.they hazard 
 the greateft Truths of the Chriftian Religion. 
 But thefe Men are to be told with a plain free« 
 dom that Moderation is to be ufed about indif- 
 ferent or meaner Matters, not thofe that arc 
 Neceffary and Indifpenfable, as the Fundamen- 
 tal Veritw6 of Religion arco They are to know 
 
 |hat 
 
ihat V e ace able nefs is no Vertue when it is an 
 Enemy to truth. They are to remember that 
 Vrudence and Charity dellitute of this, ceale to 
 be Chriftian Graces. In fhort, thofc that have 
 a deHgn to impofe Errors upon the World, do 
 but iiatrer and deceive themfelves, when they 
 give to themfelves, or fufter to be given to them 
 the Titles of Moderate^ Peaceable^ frudenty 
 Charitable, 
 
 But fome pretend that it is a Genteel Quality 
 to ufe none but foft Words, and therefore tho' 
 there be never fo many Pernicious and Impious 
 Opinions abroad, we muft not be keen in our 
 refiefting upon them, yea we muft be very obli- 
 ging and gracious to the Authors of them. But 
 in my Judgment this is no more than a Genteel 
 and Modijh betraying of the Truth.For thefe Men 
 by a nice deference which they pay to the Au- 
 thors, give a Reputation to the Opinions them- 
 felves, and fo out of Courtefy they fhew them- 
 felves falfc to Religion, To prove themfelves 
 Gentlemen^ they will not be Gmjiians. 
 
 Having blown away their vain Pretences, I 
 will now alBgn the True Reafons of their aft- 
 ing ^ and they are Indifierency and Cowardice, 
 The former is very evident, for we cannot but 
 conclude them to be of an indifferent Spirit as 
 to Religion, when we fee that they are not con- 
 cerned for the vindicating of it. Religion is 
 afperfed, Chrifdaniry is defamed, and the moft 
 important Articles of it blafphemed ^ and yet 
 thefe Men think it not advifable to make .^ny 
 Vigorous Oppofition in the Cafe. But that they 
 may not be thought to be Bigots, they fhew 
 themfelves Neuters. The bottom of this is In- 
 
 differency : 
 
1 90 Of the Offices and AccompUjhmenU 
 differ ency : they think that Truth is not worth 
 the ftriving for, and they think that all Error is 
 inofFenfive: which is as much as to fay, It is 
 no Error. Again, Cowardize is another Spring 
 of this diforder that I am fpeaking of. A fneak- 
 ing, bafe, and timorous Spirit hath pofleffed 
 Mens Minds, even of too many of thofe that 
 afcend the Pulpit : and this makes them fo un- 
 concerned for the Great Articles of Chriftianity. 
 If they may be faid to fpeak, they do it by 
 Signs and Dumb Shews, as is the Fafliion in 
 the Grand Signior's Court, but they dare not 
 plainly and openly tell their Minds. They are 
 afraid to encounter the Adverfary, becaufe fome 
 great ones are of his fide, and they choole to 
 quit the beft Caufe rather than they will pro- 
 voke thefe by defending it. By this means fe- 
 veral Important Truths have been loft in this 
 Age : Preachers have winked at the Oppofers 
 of them, and have not had Courage enough to 
 make head againft them. They tamely fufFet 
 thofe Privateers to moleft our Coafts, and will 
 not appear upon their Decks, and difcharge fo 
 much as their fmall Shot againft them. They 
 have the Holy Scripture, the Word of God, 
 Siarper than any two-edg'd Sword, but they are 
 fo cowardly that they dare not weild it, and 
 do execution with it. All their Cry is, Temper 
 Vind Moderation : by all means gently handle the 
 Caufe. And one of them lately follows his 
 own Rules, and treats the Deijfs after this 
 manner, thowgh it was expefted that he ftiould 
 have taken occafion freely to lay open the Folly 
 andMifchiefofD^//;;?, and earneftly to call up- 
 on that fort of Men to confider of that Folly 
 
 and 
 
(/^PREACHER. 191 
 
 and Mifchict. Thus thefe glofling and fnfiooth- 
 ing Gentlemen do more harm than the DeiJIs 
 and Socinians themfelves, whofe Opinions they 
 pretend todillike. 
 
 If the Antient Fathers and Writers of the 
 Church had gone this way to work, we had loft 
 our Religion long ago. If the Primitive Chri- 
 ftians had governed themfelves by the genius of 
 thefe Men, Chriftianity had been funk long 
 fince. According to this manner of Conduft 
 wc (hould have had no Herefies ftruck at, and 
 none of the main Doftrines which are oppofite 
 to them, afferted and maintained. According 
 to the fenfe of fuch Perfons, St. John had bet- 
 ter have let the Corinthians and Ebiomtes alone ^ 
 St. Vaul and St. Feter might well have forborn 
 to reprove the Seducers and Falfe Teachers of 
 their time. The former of thefe, who bid Ti- 
 tus rebuke the Cretian Seducers JharpJy^ de- 
 lefves the fame Difcipline himfelf. St. Jude 
 was too warm a Man, and underftood not 
 Temper and Moderation when he advifed to 
 contend earnejily for the Faith^ and when in 
 that Epiftle he fo roughly treated the Falfe 
 Teachers of that Age. Ignatius, Folycarp^ Ire- 
 n.tus, and the other Fathers before mentioned, 
 who with great Zeal and Vigour withftood the 
 Hcreticks and Impoftors ot thofe times, and 
 were not afraid to give them their right Names, 
 were Strangers to Prudence and Charity, and 
 even to Civility and Good Manners. This is the 
 perfwafion, if not the Language, of too many in 
 this Prevaricating Age. 
 
 But 
 
192 Of the Offices and AccomplifhmenU 
 
 But it is the Office of the Inftrufters and 
 Guides of the Church to take notice of it, and 
 to (hew their Boldnefs and Zeal in rebuking 
 the Authors of it. They may fay of them as 
 One of the Antients faith of the Ammiei (who 
 were a fort of Hereticks to whom thefe Gentle- 
 men are akin) "^ If they take it ill that we call 
 them Infidels^ let them avoid the Thing, and 
 we will conceal the Name : let them forfake 
 their Impious Opinions, and we will lay afide 
 the Opprobrious Appellation. Till that time 
 we muft be very free and plain with them, and 
 reprefent them to our Hearers as their Charafter 
 deferves. Yea, that Language which becomes 
 not others^ is commendable in a Publick Teach- 
 er, for in the difcharging of his Publick Office 
 of the Miniftry, he hath Liberty and Authori- 
 ty to be more (harp and fevere than other Per* 
 fons, againft Seducers. And if they will be ex- 
 afperated, the guilt is not ours : and we are not 
 to ralinquirti the Truth to make them our 
 Friends. But we are to be valiant for the Truth^ 
 and to tread our Saviour's Steps, who taught 
 the way of God in truths and cared not for any 
 Man^ Mat. 2 2, i <5. He had Truth on his fide, and 
 hefpake it freely, and was not afraid to difpleafe 
 any one. So Ihould we behave our felves, and 
 manfully appear in defence of the Great Ar- 
 ticles of our Faith, in defiance of all the Info- 
 
 Chrylort. Horn. 1. 2. Dc Incomprchcnlib. Dei natura. 
 
 lencies* 
 
of a PKEACHER. lyg 
 
 lencies and Bravado's of our Adverfarics : and 
 we fhould chooit; rather to undergo the fhock, 
 and weather the Storm, than fit in the Calm 
 with the lofs of Truth. 1 have infixed the long- 
 er upon this, becaufe of the general Perfwafion 
 that now prevails, that we are not to be much 
 concerned for Opinions and Doftrincs, 
 
 Secondly, The Boldnefs and Courage of a 
 Preacher cannot be better evidenced than in a 
 fharp reproving o^ Vice and Immorality, and 
 whatever is contrary to the Praftical Laws of 
 that Holy Inltitution which we are under. We 
 read that our Saviour was very fmart and fevexe 
 in his Reprehenfions and Rebukes of Hypvcrites 
 and other Ranks of Sinners. It is obfervable 
 how St. P^/// dealt with Elymas the Sorcerer, 
 hearken with what harfh Language he rattles 
 hm^OfuIi of all fubtilty and mif chief, thou^ 
 child of the devil ^ thou enemy of all rightcouf- 
 nefs^ voilt thou not ceafe to pervert the right 
 ways cf the Lord ? A£ls 1 3. p, 10. It is a com- 
 mon Error which pofiefles Mens Minds, that a 
 Warm and Smart Preacher mult needs be Angry 
 and Paflfionate, and confequently they vote him 
 to be fuch, and reprefent him as if he were 
 made up all of Choler, and had nothing in 
 him but Irafcible and Gunpowder. To be ear- 
 ned, and fo much as to move in the Pulpit is an 
 unpardonable Fault ^ and the leaft that can be 
 faid of the Man that doth fo is, that he is a 
 fresbyterian. Wherefore, to evade this Sc:in- 
 dal, fcarce one is left that dares llir in a Pulpir, 
 that dares Preach with any Warmth and Vigour. 
 But they fludy to be Cold ani Frozen, ard un- 
 ' O concernedi 
 
194 Of the Offices atid Ac comfU (laments 
 concerned, and think it tolerable to be hot only 
 in prefiing a Ceremony, ^c. But this is nothing 
 like the way that was approved of and pra- 
 ftifed by the Apoftles, and the Primitive In 
 ftruclers, who took tare to preach Senlibly, 
 and to leave a Sting behind them. For they 
 knew that it is impeirible that Sinners (hould 
 be awakned and rouzed out of their Sins by a 
 Sleepy Preacher, or be afFtfted to any Degree 
 by fuch Chill Souls. This is not the way to 
 bring Men to a Sight of their Tranfgreffions, 
 and to make them loath and abhor ihem, and 
 at lall utterly forfake them. This cannot be 
 effecled unlefs the Word be difpens'd with 
 great Boldnefs and Earneftnefs. In thefe days 
 more efpecially this is requifite : whilft there 
 are fo many loud and open Offenders, whillt 
 there are fo many crying Sins, nothing lefs than 
 the vehemency of a Cryer will be fuccefsful. 
 If this were more in ule, there would fcarcely 
 be a Sermon Preached, but fome new Converts 
 would be gained by it^, We (hould hear that 
 many are fy0kt at the Hearty and cry our. 
 what J]:) all we do to be faved^' But the con- 
 trary Proftice proves mofl pernicious, for it 
 keeps Men in their Sins, and hardens them in 
 their Folly.. Thisfoft way of dealing with them 
 caufes them to hug- their Vices, and to refolve 
 to hold theni faft. ' To he gentle towards them 
 is a favouring of their wicked PraSices : and i 
 may truly fay that a plain and downright oppo' 
 ling of Vertue is nor fo dangerous as this minc- 
 ing and skimming of Vice.* If we' are ddirous 
 to do Execution, and to make our way thro' all 
 diflicultics, w"e^ itiull pais thele A/p-s with Fire 
 ^-' and 
 
of a PREACHER. it^5 
 
 and Vinegar. We muft make brisk and bold 
 Aflaults upon Sinners, and with Violence force 
 them out of their Intrenchments, and ftorm 
 them out of their Strong holds. It is a Preach- 
 er's Work to be free and open, and not to ufe 
 Glofs and VarnKh, and to fet things in a falfe 
 light, and thereby to betray the Souls of 
 Men. 
 
 To this purpofc let it be ferioufly thought of 
 that ¥lattery is unbecoming any Man, elpecial- 
 ly a Minilter. I can't agree to what one faith^ 
 that it is as Mifchievous and Illegal a way to 
 gain Afteftion and Favour as Charms and Sor- 
 cery, but this is certain that the Mifchief that 
 is done by it is gteat and deplorable, and the 
 World will never be in a right Pofiure till this 
 vile Spirit be banKhed. But of all Flatteries, 
 that of the Pulpit is the moft dangerous, and 
 moft fcandalous. It is recorded to the infamy 
 of Ahab's Chaplains that their fhameful Note 
 was, Go up and pro/per. It was a (harp re- 
 fle£lion on the Oracle^ that it did (piyj^-rl^eiv^ 
 fpeak in favour of a Great Man, becjufe he 
 was Great. We, whofe Office it is to fpeak as 
 the Oracles of God, fhould avoid flattery and 
 all Expreffions that favour of it. We muft not 
 forget that 'aawO^* and a^a&ct/^ were engraved 
 on the High Priefts Breft plate, Truth and 
 P/ai/i dedl'mg do beft become us. We tnay oh- 
 ferve that the Complaint ran high againit thofi: 
 that daubed with untempered Mortar^ Ezek. i i. 
 lo, ^c. that is, thofe Prophets who fiatterel 
 the People in their Evil Courfes, and drove to 
 extenuate and Palliate their Crimes. Rut he 
 that would appear himfelf a taithful Buildc^r 
 
 O :? in 
 
196 Of the Offices and AccowpUfhrnents 
 
 in God's Houfe, muft not ufe this pernicious 
 Daubing and Deceit. If it was Gods command 
 under the Law that they fhould not fufFer their 
 Enemies Bealt to lie under his Burthen^ furely 
 it is more reafonable not to fuffer our Brethren 
 to lie under their Sins, that Burthen which may 
 prefs them down into Hell. Wherefore it is 
 expreQy enjoined, 'Thou /halt in any wife re- 
 buke thy hieighbour^^and not fuffer Sin upon 
 hiw^ Lev. 19. 17. This more peculiarly be- 
 longs to the Difpenfers of the Gofpel : they 
 are under a fpecial Obligation to tell Men of 
 their Mifcarriages, and to be plain and free with 
 them. Many Perfons think they are in a good 
 and fafe Condition, when they are not, for 
 Self-love, deceitfulnefs of Heart, and Satan's 
 Policy contribute towards the blinding of them, 
 and making them infeniible. But it is our Bu* 
 finefs to open their Eyes, and to fee their Dan- 
 ger before them, and to make them apprehen- 
 iive of It. If we be true Lovers of Mens 
 Souls, we (hall hejrtily endeavour this, and 
 we Ihall hate all Flatery witli a perfe£l ha- 
 ired. 
 
 St. Vaul is to be our Pattern in this, We /peak, 
 faith he, not a? pJeafing -Men ; neither at any 
 twie ufed we Jiaitenng IVords, 1 ThjiiY. 2. 4, 5. 
 Neither can we think that St. John did fo, 
 when we hear him fpeaking thus, he that fatth 
 1 knew hirn^ and kccfeth nothis Commandtncnts^ 
 25 aLyar^ and the Truth is not in him, i John 
 2. 4. Ag:un, CJ)dp. 4. i>. 20. Jf a Ahn Jailh^ 
 1 love God J and hateth his Brother^ he isaLyar, 
 This is not the Language of a Flatter-er. And 
 afterwards in the Church, care was taken that 
 
 none 
 
ofa PRRACHER. 197 
 
 none of this CharaQcr fliould be allowM of in 
 the Sacred Miniftry. Accordingly we find it 
 ordered in the Fourth Council o{ Carthage, that 
 a Clergyman giving himfclf to Aduhtion is to 
 be degraded, fie is to be a Stranger to thofc fine 
 Alcaliz'd Difcourfes, to thofe Lufcious and Ful- 
 Ibme Addrefles which are apt to Tooth and 
 cherifh Men in their Sins. Seneca^ choice 
 Ihould be his, ^ Rather to venture the difpiea- 
 fing of Perfons by fpeaking Truth, than to leek 
 to pleafethcm by Flattery. He knows that if 
 he fincerely tenders Mens- Welfare, he muft 
 preach home to their Confciences, and ftrive to 
 pierce and lance them to the quick . and in all 
 his Applications to them he muft fhew himfelf 
 Zealous and Vigorous. And if he doth this with 
 a good Confcience, and a Senfe of his Duty, he 
 is Safe. He need not fear that his Freedom of 
 fpeaking will prove hurtful to him, for the 
 Church is his Afylum^ his Vulpt is his Cattle, 
 his t Tower, his Strong-Hold. 
 
 Ill The Preacher's Office muft be difcharged 
 with all Serioufnefs and Gravity : and nothing 
 that is Light and Vain muft be heard or ^^^xi 
 from the Pulpit. Here I will mention the fol- 
 lowing Particulars. An Extravagant Lowdnels 
 and Straining the Voice is to be avoided, for 
 this renders the Speaker ridiculous. Some judge 
 of thofe who by the Apoftle are called Earthen 
 
 * Malucrim vcris offcndcrc, quam place re adulando* De 
 Clem. lib. 2. t Migdal. pulpitum Nch. 8. 4. tur- 
 
 risGen. II. 4. 
 
 J r#/x. 
 
198 Of the Offices and AccompUJI)ments 
 
 Ycffeis, as they do of Earthen Ware, by the 
 Sound and Noife. ' Thefe are thofe who make 
 Preaching the Work 6ix\iQ Lungs: They afFeft 
 to fhake the Walls of the Church with their 
 Thundering Voices, and with their needlefs 
 roaring and bellowing to fcare the Multitude; 
 and they feem to be in a TaJJlon zW the tinne 
 they are preaching. But this fuits not with the 
 (Gravity of him who is to appear in a Pulpito 
 He muft not imitate xht Delphic Priefts who 
 delivered their Oracle foaming and raving. To 
 be bluftering and obftreperous, to be clamorous 
 ^nd boifterous, is none of his Charader. It is 
 not required of a Preachsr that he fhould be a 
 Stentor. He Oiould in good Manners fpeak fo 
 as not to fhock his Auditors, and to preach 
 ^hem Deaf. Again, it is fit that his Voice 
 (hould be Articulate and DiitinQ, that he 
 fhould deliberately pronounce all the Words and 
 Syllables of his Periods, not curtail fome or 
 devour the reft. As his fpeaking (hould not be 
 two flow, fo neither too faft, too rapid and 
 impetuous: To prevent which litter, it would 
 lie convenient fometimes to make a fhort Faafe, 
 And this vvould be ufeful to refrelh the Auditors 
 and himfeif, to create and renew their Attenti- 
 on, that they may more earneftly expert what is 
 next to be faid. And this fliort Silence of the 
 f reacher, this fufpending of his Voice gives 
 them the more Leifure for thinking and recol- 
 lefting: and in a Word, it renders the Exer- 
 tife the more folemn and Reverend. For thefe 
 Eeafons I apprehend it would be both profita- 
 i\t and gractful to wfe thefe Ihon Spaces or In- 
 '^:-'' ■■'' . tervals 
 
of a PKEACHEPv. ic)^ 
 
 fcrvils twice or thrice in a DifcQurle of a com- 
 petent length. 
 
 And farther, he fhould becareful not toaftlfl 
 Strange and UncouthTuncs; vr," hie'; argue Levity 
 or Affe<flition in the Speikcr, and breed Contempt 
 in the Hearers. The great Rule is, "^ that the 
 Voice ought to be contormable to the Subje^:. 
 that is treated of. Such as the things difcourf- 
 ed of axe, fuch ought to be the Pronunciation. 
 All parts of a Sermon are not to be pronounc- 
 ed alike : but the Voice is to vary as the Mat- 
 ter or Occafion require. And therefore this is 
 called by Quintiiian the Art of varying. Some 
 Words that are Emphatical, are to be uttered 
 with a vehemency of Voice, and fome with a 
 lower and remifs Accent . In fhort the Regimen 
 of the Vmce is of great ufe in Preaching, and 
 argues ferioufnefs and compofednefs of Mind. 
 
 Again, As the Preacher's Voice, fo his Ge- 
 ffures muff have nothing of Lightnefs and Va- 
 nity in them. St. Ambrofi, the famous Bifhop 
 of Milan y difabled and filenced a Clergyman, 
 becaufe he aftefted an Indecent Motion of his 
 head, which tlie Good Bifhop faid went like a 
 Flail, t He hindred one from entring; into Ho- 
 ly Orders becaufe his Carrijge and Mein were 
 not modeif enough ; and he difapproved of an- 
 other becaufe he had too confident a gate. We 
 may fuppofe then that this Reverend Father 
 took care of his Clergy's behaviour in the Pul- 
 
 * Sccundbm rationem rerum dc quibus dicimus, coofor- 
 manda vox eft. Quiotil, Inftit. Orat. lib. ii.c.^. 
 t DcOtfic.lib. i. 
 
 O 4 pit, 
 
20O Of the Offices and Accomplffbrnents 
 
 pir, and condemned all Indecent Geftures there. 
 And the fame care fhould be taken now by thofe 
 whole Province it is : and much more the 
 Preachers themfelves fhould be careful to ob- 
 ferve a T)ecorum^ to ufe no immoderate Moving^ 
 and Shiftings oi the Body, no Antick Poftures, 
 no Mimical Geftures and Grimaces, ' and not to 
 OverAa in the Pulpit. "^ One of late hath 
 ranked Preaching among the Diverfions, Vlays 
 and Qtunes of the People of Yar'is^ becaufe, as 
 be faith, the Preachers there by the vebemency 
 of their AQion fhew that they are fitter for the 
 Stage than the Pulpit. We have fome at Home 
 thai out'do the Yrenc]\ and invent new ways of 
 an a pi Hi and uncouth Deportment. One is rear 
 dy every Moment to throw himfelf out of the 
 Pulpit, and the People that fit below him are in 
 continual Fear that he will be in good earneft* 
 Another reckons up all Heads and particulars on 
 the tips of his Fingers, which he merily expofes 
 to theamufed and gazing People. Others by odd 
 and fjntaftick Geftures of the like Nature delight 
 to give the Auditors Diverfiop, and they make 
 good the Primitive Ufe of the Word ?iilpit^ 
 which was the higher part of the Stage where 
 the players and Comedians afted. 
 
 But our ferrous Preacher abhors all of this 
 kind, and never affcQs to be Theatrical. He 
 is not of Opinion that Screw'd and Diftorted 
 Countenances, and making of III Faces become 
 thofe that preach the Gofpel •, as if it were ne- 
 
 Dr, I//Ier°s Journey to TaYis^ p. 174. 
 
 ceffary 
 
of a PREACHER. 201 
 
 ceflary to put off almoft the Humane Shape to 
 preach Divinity. No .• he takes up this as a 
 firm Refolution, to make ufe ot no geliure but 
 what is natural and proper, grave and compofed. 
 His Body neither refembles the Trunk of a Tree^ 
 which (lands immoveable, nor its Boughs and 
 Branches which are agitated and tofTed with e- 
 very Wind. He obferves a decent and graceful 
 Motion: and efpecially is lively and ftirring 
 on very weighty and important Occifions. But 
 at all times he carefully ihuns all Behaviour and 
 Aftion that offend againrt Modelty and Gravity, 
 and are any ways light and hiftrionical .• for he 
 is convinced that Buffoon or Mimich^ Scaramu- 
 chio or Zany^ are no good Titles or Epithets for 
 a Treacher. 
 
 In the next place, this Rank of Speakers, 
 above all others, muft avoid the affeftatlon of 
 Wit and Jefting, and Fanciful Conceits, and 
 playing with the Scriptures which they dif. 
 courfe upon. Some, to be thought to be Witty 
 Men, have fhew'd more Tricks with their 
 Texts than a German Jugler doth with his 
 Cups and Balls. Sometimes a Sermon is a heap 
 of bold Freaks and Fetches of a warm Imagi- 
 nation: it is a Dance of Antick ; it is a Shew 
 of mere Grotefco Work, it is all of it Flafh 
 and Fancy. But tho' there will always be 
 fome Ecclefiaftick Jefter, fome Pulpit Droll, 
 yet of late that conceited and trifling way of 
 entertaining the People hath been laid alide : 
 and /. Adams's Sermons are now efteemed more 
 foolifh and ridiculous than his Name-fake of 
 CkrkenAVell Q\Qi w^s. 
 
202 Of the 001 res and Accdmpli{I)mentj 
 
 A great part of the Frothy Wit and Fancy 
 which appeared in fuch Difcourfes was that 
 of making idle and frivolous defcants upon 
 mere Words, wire-drawing a Text, and fpin- 
 ning it out fo far that the Threads became in- 
 vifible, as well as weak. There are fome that 
 fuperftirioufly doat on the very Syllables, and 
 the Text it felf is idolized. Tho' they never 
 purfue it, yet they are all the while talking of 
 it. You (hall hear them as often mention their 
 Text as ?indar doth his J\lufe, There is ano- 
 ther fort that afFe6: quaint Divifions and Sub- 
 divifions of the W^ords they treat on. As if eve- 
 ry Minifter was to do with his Text as the Le- 
 vite with his Concubine, cut and carve it into 
 io many feveral Pieces. You fhall fee fome lie 
 hewing and hacking at the Words, and never 
 contented till they have chopt them into the 
 fmalleft Shreds. But this mangling of a Text 
 is now much out of ufe: and had been long 
 fince if Mr. Herbert had been attended to, for 
 his Words are thefe, the way of crimbl'ing of a 
 Text into mnute parts^ and treating of them 
 fever ally and brokenly is trifling and light^ and 
 unedifying^fcr the Words apart are not Scripture^ 
 hut a DiBionary. But it was thought to be 
 very ingenious and laudable to ftrain and force 
 a Senfe out of the Words thus feparated, and 
 to commit a Rape upon a Text. He was fome- 
 times thought to be the belt Pulpit Man that 
 was good at teazingand worrying a Text, that 
 had the greateft skill to rack and torture it, 
 till it confefs'd what he had a mind it fhould 
 
 / . There 
 
of a PREACHER. 209 
 
 There was another foolifh afteSlation of Wit 
 among fome Preachers, and that was in addi£t- 
 ing themfelves to the Chiming aud Jingling of 
 Words in their Sermons. It is not to be de- 
 nied that this Way was fometimes in ufe among 
 the Antients. St./iugufli/ic in his Difcourlcs to 
 the People plays upon Words much, and fcems 
 to be pleafed with thofe that found alike. It 
 feems the Ajrican Auditors thought there was 
 Elegancy in the noife which forae Words made ;■ 
 the very Syllables were tranfporting and ravifh- 
 ing,and (huck upon the Ear with a great Pleafure» 
 And this was the Opinion of nicer Judges : and 
 accordingly this Cadency of Words became a 
 Rhetorical Figure. Terence ufes this Faronoma- 
 fia pretty often, and fo doth TuUy^ and the 
 like doth Seneca in moft of his Epiitles. And 
 generally it was counted a Grace when it was 
 ufed rarely. There are many faronomafis in 
 Scripture, as I have (hewed elfewhere ^ and 
 they are not to be defpifed in Preaching. But 
 when they are frequently made ufe of, and fill 
 up a great deal of a Difcourfe, they become 
 naufeous and contemptible •, as in fome Sermons 
 heretofore, and even of Men of great Wortl^ 
 and Learning ; for Bifhop Andrews^ as well as 
 R, Venning^ turns Sentences up and down, and 
 delights in little cadencies and chiming of 
 Words. But now fuch Haberdafliers of fmall 
 Wares are out of Requeft, and it is rightly e- 
 fteemed as an Argument of a childifh and tri- 
 fling Spirit to be taken with the mere found of 
 Words, and to hunt after Equivokes and Quib- 
 bles, and to affeft the Jingle of a Poor Varono^ 
 mafia. As a Preacher muft ngt be a Sounding 
 
 Brafs 
 
3 ©4 Of the Office! and Accompli figments 
 Brafs (which was caution'd a gainft before ) fo 
 he muft not be a Tinkii/?g Cymbal 
 
 There is another way of Lightnefs and Vani- 
 ty, which yet comes under the Notion of Wit 
 and Fancy, and that is the extravagant ule of 
 Metaphors^ Simil'ttudes and Allufions. Thefe 
 were ufed fomcwhat boldly by fome of the Fa- 
 thers, as when one of them fpeaks thus to the 
 Women, * Cloath your felves with the Satin 
 ofProbitv, with the Silk of Sanftity, with the 
 Purple of Modefty : and being thus fet forth 
 and adorned, you fhall have God himfelf for 
 your Suitor and Lover. But we muft be care- 
 ful that this way of fpeaking he not afFe£tedj 
 and that it be not ufed frequently, but fparingly : 
 elfe it will degenerate into Trifling and Jefting, 
 and will be a token of Levity, which is unbe- 
 coming the Pulpit. 
 
 Furthermore, there was a Scenical and Hi- 
 ftorical Freedom which fome of the Antient 
 Preachers and Fathers gave way to, which will 
 by no means become us, but is wholly inconfi- 
 i^ent with the Solemnity and Serioufnefs of that 
 Office which we have the Honour to t^ar in the 
 Church. So it was, that tho' they were very 
 Grave Men, yet fometimes in their Sermons to 
 the People they were debonair and jocular. 
 Concerning TertuUian and Jerome v^q are told 
 by t Erafmut^ that they oftentimes excited 
 
 * Vcftitc vos ferica probitatis, byflfyno Sanftitatis, pur. 
 pur^ pudicitat£ Taliter pigmentatse Deum habcbitis Amatcv- 
 fcm. Tcrtul dc curt mnl. 
 
 t Dc rationc Stud. Theolog. lib. 4. 
 
 Laughter 
 
of a PREACHER. 505 
 
 Laughter in their Auditors with the Jefts they 
 made. St. Chryfoftome would make his Hearers 
 merry fometimes, as when he told the Story of 
 the Marciomtes baptizing for the dead^ before 
 which he prefaced thus^ * / knoxx> I fljall move 
 & great deal of Laughter. At another time he 
 tells the Women of their ufing feme t Silver 
 Veffels which he thought were not proper for 
 them, (d) It IS a fhame^ faith he, to Jay it^ 
 hut I tnuji fay it. I am fenfible that many will 
 laugh at me for it^ but I care not, fo I may do 
 fome good by it. Tfho' his Intention was good 
 and laudable, yet perhaps it is not decent to 
 make particular mention of every Folly in the 
 Pulpit, It is likely he offended againft this 
 Rule when, at another time, he made a Sermon 
 (as the (b) Ecdefiaiiical HiRorian tells us ) 
 that exafperated all the Women that were his 
 Auditors. Our Hearers are to be told of their 
 Faults, but in a becoming manner ; and we muft 
 not bring every thing into a Sermon, cfpecial- 
 ly when any Lightnefs accompanies it. There- 
 fore it cannot but be faid of Father Latimer 
 ( tho' he was a Preacher at Court, and the Prin- 
 cipal one in King Edward the Sixth's Days. 
 and tho' he was a very Good Man and a Godly 
 Biihop ) that he over-a£led his part in the Pul- 
 pit when he told fo many Stories and Tales 
 
 t 'A//i/«t/ d^yu^At. HomiJ. in Epift. ad Coloff. 
 (a) ^Kt^CvoiJLcti ^iy^ ^Knu AvctyKAiov ii'^itr. 
 
 {b) iJocrat. ho. 6. c. 14. ihet- 
 
^o6 Of the Offices and AccdmpUJhments 
 there, and taught his Auditors to play at Cards^ 
 8cc. This without doubt is below the Dignity 
 of the Office, and the Gravity of the Pulpit, 
 which is not a place for venting Men's light and 
 ludicrous Fancies. He that appears there nnuft 
 be grave and Serious, and avoid all that is tri- 
 fling and jocular. 
 
 Here I will mention alfa the Acclamations 
 that were of old in the Chriftian Churches, as 
 another Inftance of the Lightncfs which attend- 
 ed the Preaching of the Antients. We muft 
 know then that Acclamations and Applaufes 
 were firft ufed in the Gentile Theaters, and then 
 were brought into the pleading Places and 
 Courts of Juftice, and afterwards into the Se- 
 nate among the Yatres Confcripii^ and thence in- 
 to the Schools among the Difputants. At laft 
 this came to be the pradife of the Chrijiians^ 
 and from Civil Affemblies it was brought into 
 Ecclefiaftical ones. The Grave Fathers in their 
 Synods ufed certain Forms of Acclamation^ as 
 we read in the Afts of the third Oecumenical 
 Council of Eploefus, and feveral others. At 
 length from Synods it can^e into Churches ^ 
 and it was ufual, when the Bifhops and Doftors 
 of the Church preached, to exprels their Ap- 
 probation of what was ( as they thought ) ex- 
 (cellently faid, by Applauding them, as appears 
 from the Writings of the ^ Fathers, This was 
 done, either by Word or Aftion. They fome- 
 times fpoke aloud in the Congregation, and 
 
 * Chryfoft. Horn. 2, $, 7. ad Pop. Attioch. Hieronyaic 
 Epift. 2. Greg. Nazianz. Oral. 4. 
 
 gave 
 
of A PREACHER. 207 
 
 gave tha Preacher the Title of Orthodox^ or the 
 like, as St. (a) Jerome teftifies of himfelf. And 
 expreflions of the fame fort were ufed towards 
 CyfH of Alexandria and Chryfoflgm, as ws read. 
 The Anions ithey ufed were clapping their 
 Hauds, and ftamping with their Feet, and fhak- 
 ing their Garments, and tofiing up their Hand- 
 cherchiefs, or any thing elle into the Air, as we 
 are informed by Jerome in his 75 th Epiftle to 
 Vigilantius^ by f A ) Eufebius and {c ) Nice- 
 phorus in their Ecclefiaftical Hiftories, and by 
 Gregcriui Alexandrinus in Chryfojiom^s Life. 
 
 This Applaufe and Clamour of the People 
 are approved of by {d) St. Auguftine^ and 
 the reafon he gives is this, becaufe thereby the 
 People ( e ) teftified their Delight in the Truth 
 which he /poke. So Chryfojiom fomQt'imQs iQQms 
 to favour this Cuftom, and is willing to admit 
 of it as a mark of their Attention to him, and 
 their Benevolence toward him, and as a Tefti- 
 mony of their Approbation of what he faid to 
 them, and of the Delight they took in it, as 
 we find in the 27th Homily on Gene/is. And 
 in another place he tells the People that their 
 (f) Acclamations and Applaufes and all the 
 reft of that kind are an Evident Argument of 
 the fervency of their Minds, and of their great 
 
 fa) Epift. 75. ad Vigilantium (6) Lib. 7. C4p. 26, 
 
 (c) Lib. 6. cjp. 30. (d) Scrm. 19. dc verbis Apoltoli 
 
 Scrm. 28. cjnfd. lib. (e) Dc Doftr. Chrifti lib 4. c. 26, 
 
 ^:\j>KGi(H v^uv, Horn. 2. in Evjng. S. Johau, 
 
 dcfirvJ 
 
:5jo8 Of the Offices and Accomplijhmenis 
 
 defir^ to hear. And at other times he admits 
 of thefe only fo far as he would thereby per- 
 fwade them to praftice what they hear. But 
 generally this Good Father (hews his diflike of 
 this Cuftom, and is extreamly difpleafed with 
 it, and inveighs againft it with great Fervour," 
 as in his 30th Homily on the ABs of the Apo- 
 ftles, and in his 17th Homily on St. Matthew's 
 Golpel, and in his 38th to the People of Am- 
 cch^ and feveral other places : where he tells 
 his Auditors that he requires not any fuch thing 
 of them, and that he would have them (hew 
 their Approbation of what he faith by their 
 A£lions, and not by their Applaufe and Noife : 
 and he complains that many Preachers look'd 
 after Applaule more than Edification. And 
 thefe are very remarkable Words in another 
 place, ^ The Praife of the Speaker is not the 
 Hearer's Applaufe, but their zealous Study of 
 Piety .* it is not a noife and (Hr they make in 
 ;he time of hearing, but their Diligence and Con- 
 cernednefs at all times. Thus he rejefts and 
 condemns that foolifh praftice which prevailed 
 in his time. 
 
 I have heard that it was partly of ufe among 
 us before the laft Civil Wars: the Auditors 
 were wont at folemn times to fignify their Ap- 
 probation by Hums and Exclamations. Which 
 Cuftom was revived at King Charles the lid's 
 Return, but was foon laid afide. And truly 
 
 gvaifijaLv ^v.kQ" Tuv AKiioyluv : «^ 0opt/^@- KOi]^ Tor 
 Vol. 5. Serm. i6, ther? 
 
of a PKEACHEPx. 209 
 
 there was Re3R-)n tor it, for being fo Comical 
 and Light, it bwcomei, the Theater ( trom 
 whence it had its originil ) rather than Church 
 Affemblies. U'this praftice (hould be kept up 
 among us, the Preacher mult ttudy to deliver 
 only that which the People will be pleated with : 
 for when this llfage obtained of old, if the 
 Speaker did not plcafe the People, he was hifs'd 
 at, and by the voice and gelture of the Peopl(2 
 put down ^ for this pnftice the Vulgar brought 
 with them from the Circus into the Churches, 
 2isChry/oftom and Jerom tells us, and complain 
 of it. And the Time would return again now 
 with Applaufes at Sermons, which every Wife 
 Man could not but dillike. 
 
 Befides, a Miniiler muft by no means favour 
 Oftentation and Vain Glory : he mull not affeft 
 Applaufe, but aim at higher ends. It was the 
 contrary that fpoilt the Notions of the Gcr.tile 
 F'hilofophers, as "^ Tertullian ohferved ; and 
 this will corrupt and fpoil the Doctrines of the 
 ChrilHan Preachers^ for if they be led by this 
 Principle, they will not Study to fpeik what is 
 True, but only to plejfe the Perfons they fpeak 
 to, and to purchu^fe Honour and Fame. Where- 
 fore we are obliged roobferveSt. Jeroms advice, 
 t Let your preaching rather raife the Sighs and 
 Groans than the Acclamations of the People. 
 Let the Tears of vour Auditors be your chief 
 praife and applaufe. 
 
 ''■ Mimicc Philofophi affe^ant vcritatem, ^ affcftjndo 
 corrumpunt, ut qui gloriam captanr. Apoj. cap. 45 
 
 t Docente te non clamor populi. fed gcmitus fufcitctur. 
 — — Ucrym*e auditorum Jaudes Uxa: fiat. Ad Ncpocisn. 
 
 P And 
 
2 10 Of the Offices arid AcconjfUfhmefjts 
 
 And thus I have in fome Inftances (hew'd hov^ 
 Preaching is to Le managed wich Seriouinefs 
 and Gravity, and how all Lightnels and Vanity 
 are tobe(hun'd. If v'je wane to be convinced 
 of the Reafonablenefs of it, theie two Confide- 
 rations will carry fufficient Conviction with 
 them as to this Matter. The lirlt is this, that 
 our Preaching, if it be as it ought to be, is 
 Gods Meiiage, and thereiore mult be delivered 
 Kevercntlv. // ar,y^ ]\Un /peak, let him /peak 
 as I he Cracks of God, i I'et. 4. 1 1. always re- 
 membring that he is Ipeaking to the People .a« 
 bout the things which relate to their Salvation, 
 The Teacher of Gods Word muft not fool and 
 trifle. He that handles the Holy Scriprures muft 
 not play, and prevaricate. Noneofthofe things 
 which I have before afiigned as the Matter of 
 our Pulpit-Difcourles, are to be lightly treated, 
 for they are in themlelves ferious and weighty 
 Concerns. The fecund Confideration is this, 
 that 3 light andflaihy way of difcourfing will 
 never do any good to 'the Souls of Men, which 
 is the Defign of Preaching. It will be long 
 beiore a Merry Preacher (hall bring us to Hea- 
 ven, jigs at a Funeral, and Laughter at a 
 Sermon are prodigiouily unfeafonahle, fiid 
 ^ one who w fs a great Mailer of Affemblies. 
 A fanciful jingle is a poor and lank thing to a 
 Rational Soul, and to a Mii^i that breaths after 
 God, and lor.gs to be happy. This is not the 
 way to win Men to the love of Holinefs, and 
 to captivate their Sphits to the Obedience of 
 
 'f EiHiop H.dl. 
 
 the 
 
of d PREACHEK. 2it 
 
 the Gofpel. He that preaches to (hew his Wir, 
 and to make Mirth, doth, inftead of promoting 
 Religion, bring it into Contempt. Whillt wo 
 inveigh againlf the Stige, let it not have com- 
 merce with the Pulpit, and influence upon ir. 
 Let us remember that 'tis one of our own Ca- 
 nons, that ^ A'^ Pljys fJhill hcfuffcrcdin Church- 
 es. 1 a poly it thus, Our Sermons are to have 
 no relilh of what is Comical and Light; but we 
 fliould fend away our Hearers rather weeping 
 than laughing. To conclude this Head, our Sa- 
 cred Orator is to be Serious and Manly, for to 
 be o[ her wife is Mocking of God, and Jeliing 
 with Diviiiity. 
 
 IV- Study and Humane Learning, and an ex- 
 erting of his natural Parts and Endowments are 
 another Qualification in a Preacher. For tho' 
 Preaching be a Divine Inftitution, yet we mu(t 
 make ufe of fome Humane aids in the petiorm- 
 ing it. And here I will explain my felt, and let 
 the Reader know what 1 mean by Study and 
 Learning, namely, i. Strong Reafoning and Ar- 
 guing. 2. A diie Exercile of the Memory. 
 ^. A laudable and besoming ufe ol' Invenrioa 
 and Fancy. 4. A Stile and Language that firs 
 the Pulpit. 5. A difpofing of things into Me- 
 thod and Order, 6. A skill in all parts oS^ Hu- 
 mane Literature. 
 
 Firft, There is required in a Preacher Solid 
 Reafon and Arguing. For his Judgment mult 
 
 * GaD 83. 
 
 P 2 J^ii 
 
211 Of the Offices and AccoMpUflimentf 
 
 lead the way, and.it muft have a continual In- 
 fluence upon his whole Performance : and then 
 his Difcourfes will be Rational, Clear, and 
 Conviftive. Such were thofe of the Apoftles 
 and Primitive Preachers, when they argued for 
 Chriftianicy againft Judaifm and Gentilifm^ and 
 therefore this is expreffed by thofe ^ Terms that 
 lignitie clofe Reafoning, and ftrong Proof and 
 Convi£lion. We are not for Sr. Augufline's 
 Litany, as fome would underftand it, A Logi- 
 cci libera nos^ Domine, We are not remonftra- 
 ting againft Reafon and Solid Argument : and 
 indeed that Pious Father was never that ways 
 enclined, for in feveral Places in his Writings, 
 but efpeciilly in his Firft Book againft Crefco' 
 mus^ he ftiews the Ufefulnefs of the Diale£lic 
 Faculty in Divinity. Logick is as 'twere an 
 "^ Hedge and Fence to the Truth, to keep it 
 from being trodden under foot by Sophiftical 
 Hereticks, faith the excellent C/^;;?^/// oi Alex- 
 andria. Religion is uplield by the fober ufe of 
 It : And all Men that are Intelligent acknow- 
 ledge the necefiity of it for that purpofe. Tho* 
 "'tis not necefiary that our Arguments fhould be 
 made up in Mode and Figure. This was firft 
 introduced by sbifiotle and his Difciples, who 
 thought the greateft Truths were but Uncerain 
 and Stragling, unlefs they were tyed up in clofe 
 SyUogifms. But fometimes this is no other than 
 laying Fetters on Mx;ns Reaibns, and proves too 
 
 ^ A/sAi>-/I^,' Afts 17.17. 19X9- d-T-'o^eiln 1 Cor.2.5. 
 iKiyX^^cLi^ » Cor. 4. 24. 
 
 «'fo( Twv <To(^t9m' 7VV ct?.>'i9«rtj', Sfcrom. lib. 6. 
 
 formal 
 
ofa PflEACHER.. 215 
 
 formal and ftarched a way of Arguing. AnJ 
 therefore a greater Latitude is to be uled in the 
 Fulpit (unlefs it be very rarely ) and the other 
 way is to be left to the Schools. 
 
 But here we muft chiefly take Care that we 
 content not our felves with Seeming Arguments^ 
 which have no real and found bottom. It vi';!s 
 obferved long ago by one of the heft Speakers 
 that^ there is nothing fo horrid and uncouth 
 but it may he made to look fair and plauhhie, 
 by that artificial Glofs which an Orator can put 
 upon it. But we mult not debafe and proftitute 
 the Pulpit Oratory, we mult nor, as Common 
 Pleaders, talk only becaufe we are retained. We 
 muft not ufe our Realbn, or our Elocution to 
 defend, no not to palliate any thing that is un- 
 lawful, or to maintain any untrue Propofition. 
 There is a great deal of Difference between lolid 
 and plain Arguing and that which is Sophiffi- 
 cal. This latter we meet with in Sociniis and 
 feveral AVriters that follow his Notions. They 
 have fometimes a great appearance of Learning 
 and Reafon on their fide, and feme of their 
 moft Erroneous Propofitions are goodly and glit- 
 tering, and look fair, and have a better afpe£l 
 thanthofe of their Advcrfaries. For this is cer- 
 tain that fome Errors are more plaufible than 
 Truth ; which is the reafon why fo many are 
 tempted to embrace them. But any honelf and 
 fincere Reader, who hath intimatuly converfed 
 with the Bible, may difcern the weiknefs and 
 
 ''' Nihil tam horridum, tarn incultum, quod non fplcndcf" 
 c^t oritioncj & t^nquam cxcolitur. Cic. in FrQ.tm. Paradox. 
 
 P ? de- 
 
7 i>4 Of the Ojffces and AccompUJJjments 
 deceirfulneis of .their Pleading, and foon find 
 that thefe Rational Men are but flight Provers. 
 The fjine may be obferved in fonae part o{Armi- 
 nuis and Epifcopjus Writings, and others that 
 follow their Notions both at Home and Abroad : 
 They feem to be gre^t Arguers, and to mind the 
 way'of Reafoning without lalhing out into Rail- 
 cry ', but we may, if we be Attentive, obferve 
 an llnibund and Precarious way of Arguing, a 
 F-'iUe and Counrerfdc Logick in mod of their 
 Diicouiies. So Ibme of the Roma?7 Do£lors pre- 
 tend to lirong Arguments, but generally they 
 are very poor and mean, forry and meager ones 
 whcH we come to examine them. 
 
 Learning and Pares furnilh Men with Topicks 
 C'f Diipute, they can carry the Argument as 
 they pleafe. They tan with Art throw off' 
 the Queflion before them, or fallacioufly de- 
 cide it. Some of the greateft Pretenders 
 ro Reaibn and Logick in this prefenc Age are 
 iliort in what they make a (hew of. I will for* 
 bear naming them at prefent, becaufe I may 
 have occaiion and more leifure at another time 
 to fliew the Unfoundnefs of their rca Toning. 
 Here theretore we ought to be vety wary and 
 caudous : for there is not a greater Cheat in the 
 W^rld than in thisor-.e thing; and therefore lee 
 us take care that we impofe not upon our felves 
 and others by Fallacies and lalle Reafonings. 
 And particulary, when we have occafion to ei> 
 UK into Polemics, we muft manage that War- 
 fare lawfully and fairly. We fhould think our 
 f-ives obliged to imitate the Champions and 
 Combatants of old, who took an Oath that they 
 i^^vi)^ into the Field without guile or evil Art$, 
 
 and 
 
ofu PREACHEPv. 15 
 
 and vvirh fimple and open Arms. We fhould 
 do the like when we airack an Adverfary, we 
 fhould do ic in a judiliible way, and not ufe 
 unlawful Weapons, that is, qujint Diirinftions, 
 lubcil Hvafions, Shiits and Devices, mere Pre- 
 tences of Reafons, era hy managing of fome 
 Texts of Scripture, and dragging and haling 
 thetn to our fide. But we fhould ufc our Iclves 
 to a fimple, eafy and genuine if rain ot" Rcifon- 
 ing, we fliould fight with jufl: and folid Argu- 
 ments. 
 
 And when we would 'effe^lually Exhort and 
 Stir up our Auditors to a faithful diicharge of 
 the Great Duties of our Religion, we mult en- 
 deavour it by true and fuhlfantial Rejfons and 
 Motives, fuch as the Commands and Injundi- 
 ons qf Him who is our Sovereign Lord, the Free 
 Grace and Bounty of God difcover^d in theGo- 
 Ipel, the Evils that attend a Vitious Life, the 
 inward Deformity of Sin, and its Contrariety 
 to the Divine Nature, the Innate Excellency anl 
 Beauty of Religion, the Pleafures and Advanta- 
 ges of Holinefs, the eafinefs of Chrilf's Yoke, 
 the Rewards that attend it both here and here- 
 after. And there are Ibme Arguments proper to 
 the Gofpel, which we mull be continually urg- 
 ing upon our Flock, to confirm them in the be- 
 lief of the Chrilfian Religion, and the pra£lice 
 of it, as the Authority of the Holy Scripture^j, 
 the Accomplifhments of the Prophcfies con- 
 tained in them, the Miracles wrought to convince 
 us of the Divinity ofChrifts Million, and of the 
 Truth of his Doftrines, the various ways of Re- 
 yel'cjtion whereby ChriHianity is confirmed, ^c. 
 
 P 4 Thus 
 
2 1 6 Of the Offices and Accomplijhments 
 
 Thus the Pablick Inlhu£ters of the Church 
 are to work upon Mens Judgments^ and to Ar* 
 gue them into Religion and Pietv. And there 
 is good Keatbn for this, for it is not fufEcient 
 that the things we deliver be true, but we muft 
 prove them to be fuch by ftrong and convincing 
 Arguments. We are not to prefume thic Men 
 will admit of what we fay, whether it be prov- 
 ed or not ^ for as they are Men, they are rati- 
 onal Beings, and therefore muft be dealt with 
 accordingly. And this is certain, that we cart 
 come at their Minds only by Reafon and Dif- 
 courfe. We read indeed in the Roman Legends 
 that St. Francis preached to Beads and Birds, 
 and we are told that he made a great Refor- 
 m.uion among them, : but We do not pretend to 
 dejl with fuch Creatures, hut with thofe only 
 that are reafonable, and wc know no other way 
 of dealing with tliefe but that which I am 
 fpeaking of Our Auditors are not InfcnYible 
 Machines and- Clock-work, and therefore muft 
 be handled accordingly, they muft be wound 
 up only by Reafon. If we pur ihem off without 
 this, we undervalue them, and (ink them below 
 their Species. Wherefore there is a neceflity of 
 a Preachers making ufe of his Logick, arid his 
 acquired Literature, that he may know how to 
 fetch the beft Convl£Hons and cleareft Eviden- 
 ces from, the beft Topicks^ whether with refpecl 
 to Principles or Actions •, whether he refutes a 
 growing Error or eftablifhes a known Truth, or 
 maintains the lawfulnefs and neceflity of any 
 Religious Praftice. Still Reafon and Argument 
 muft be made ufe of, and the more of thefe 
 the bettero The clofiir this Powder is ramm'd, 
 
 rh€ 
 
of a PREACHER. 217 
 
 the greater Execution it will do. The Sum of 
 this Head is this, that a Preacher is to take care 
 that he always fpeaks Good Senfe, and argues 
 clofely. Nothing that comes from him is to be 
 raw andindigefted, but all muft be well ripen'd 
 by Judgment. Which can't be done without Stu- 
 dying, Reading, Meditating, and indultrious 
 fearching into Divine Matters. For we do not 
 preach now by infpiration, and therefore there is 
 a necefhty of tliefe. 
 
 Secondly, The Memory (as well as the Judg- 
 tnent ) is to be employed in this Service. And 
 that not only as 'tis requifite for acquiring Arts 
 and Sciences, and Divinity it felt, the Great 
 Art of Arts, but as it is helpful to us in deliver- 
 ing our Sermons, which is the thing I am to 
 fpeak of at prefent. Not that I think it abfo- 
 lutely neceffary to the great Work of Preaching, 
 that a Man fhould deliver all he faith in the 
 Pulpit by the mere (trength of Memory. I do 
 not fee that lie is oblig'd by God's Law, or by 
 Mans to do this, for every one is not fo well 
 furnithed with the gift of Memory as to per- 
 form this. And this way of Preaching is fo 
 far from being always an Accomplifhment, that 
 it is a Sign of Dulnefs and Lazinefs in fome 
 Perfons. They will not be at the pains to write 
 down their Conceptions .* and they take no 
 Pains to conceive great things. Ordinary Mat- 
 ter and Eafy Thoughts are foon committed to 
 Memory . but where there is Labour and Ex- 
 quifitenefs, it is otherwife. Hence we have ve- 
 ry lank Pieces in the Pulpit fometimes, becaufe 
 fome will not load their Memories with too 
 
 much 
 
a 1 8 Of the O^Jces and AccontfUflments 
 much, or any thing great and weighty^ and at 
 laft they will not burthen them with any thing 
 at all, for they truit to their prefent Concepti- 
 ons. Thus, as the late ^ Bifhop of Wcrcej\er 
 obferves, there k got an ill habit of [peaking ex- 
 tempore, and a loqfe and carelefs way of talking 
 in the Fidpity which is eafy to the Preacher^ and 
 plaufible to lefs judicious People. Yea, fome- 
 times Plagiaries are let up by the gift of Me- 
 mory, and they get thofe Sermons into their 
 Heads which were never there before. And by 
 this Faculty they change the Property of them, 
 for by reading and getting by heart other Mens 
 Sermons, they brag they make them their 
 own. 
 
 But this is but a poor Attainment, and they 
 are \^ry unwife who look upon Memory as the 
 moft confiderable thing in a Preacher, or indeed 
 in any Perfon elfe. It is plain that an ability 
 to recite things by Heart with great readinefs is 
 not an Excellency of the firft Rate ^ for if it 
 were, every Demagogue and Popular Prater^ 
 who never forgets what to fay next, would be 
 a valuable Perfon, and even he that (hews the 
 Tombs at Wejtmnjier would be a Man of 
 Worth. To fpeak freely, Memory is the pro- 
 per Accomplifhment of School-boys, who have 
 their Task fet them, and they muft not fail to 
 give an account of it without Book. In like 
 manner fome Preachers Conn their Sermons, 
 and as thofe School drudges ftand in fear of 
 the La(h, fo thefe are afraid of difplealing the 
 
 * p. and R. of the Parochial Clergy, p. $o. 
 
 People, 
 
of a PREACHER. 219 
 
 People, and being cenfured and defpifld hy 
 them. For as a very lenfiblc VVriccr haih ob- 
 ferved,T/;^ common People have a high efleem and 
 admiration of Memory^ becaufc this bat]) much 
 of Shew and Noife : and'''tis enough with them 
 to pronounce a Alan a great Scholar^ and a Per- 
 fon oj Good Parts, t And in another place he 
 rakes notice that Alemory is often miftaken hy the 
 Vulgar for Vnderjlanding and Good Senfe^ where- 
 as (as he adjoins j they are very different things. 
 And this we manifeltly lee in the Bufmefs that 
 is before us, Good Senle and Preaching wholly 
 without Book feldom go together, and that is 
 the reaibn why theConan:ion People like this lat- 
 ter fo well. 
 
 But Memory hath not been always accounted 
 the chief Accomplifhmeric of a Speaker ; and 
 we find that fone of the belt Spokefmen read 
 what they delivered to their Auditors. The 
 Great Orator did fo fonaetimes, efpecially if his 
 Orations were of any confiderable (a ) length, 
 Oi Auguflus Cifar 'tis faid, {b) He never 
 made any Speech in the Senate or to the Peo 
 pie, or- to the Soldiers, bur he pronounced it 
 out of a written Paper. And his Reafbns for it 
 were, {c) becaufe he would not run the rifque 
 of forgetting any thing that was in his Paper, 
 and becaufe he would not fpend Time in get- 
 
 "*- Charon, Of Wifdom, Book I. chap. 15. 
 
 f Book I. chap. 1 5. {a) Rccitctur orstio, 
 
 quae propter ejus magnitudincm difta de fcripto eft. Cic. pro 
 Planicio. {h) Sucton. in Oftavo. cap. 84. 
 
 Cc) Ne pcriculum racraoriLC adirct, aut in cdifccndo (em- 
 pus abfumeret, ioflituit recitare omnia. Ibid. cap. 8p. 
 
 ting 
 
220 Of the Offices and AccompliJIjments 
 ting it by Heart. Tiberius read his Oration at 
 Aiiguflus's> Funeral, faith DioCafftus. Yl'iny lets 
 us know that this Reading of Speeches was u- 
 fed not only by the Latins but by the ^Greeks* 
 And he himfelf fpoke his Fanegyrick to Trajan 
 after this manner. And as to Sermons^ I find 
 that tliey were fometinnes read in the antienc 
 times, yei, that Preaching was not always Per- 
 gonal, and performed by the Voice of him that 
 compofed the Sermon j but fometimes they pro- 
 cured their Sermons to be writ, and fo to be 
 recited to the People. This appears from 
 what Gregory the Great faith in the Preface 
 10 his Homilies^ and in fome other places. Some 
 Expreflions in St. Auguftine feem to intimate 
 that they writ their Sermons down, and had 
 them read by others, when they were weak, 
 and unable to appear in their own Perfons. 
 From which it is plain that they did not think 
 Trenching and Reading to be inconfiflent. And 
 "^Luther tells us concerning himfelf that he 
 preached out of the Book^ tho^ not of necefjity^ as 
 if he could not do otherwife^ yet for Examples 
 fake to others •, it is probable, to teach fome 
 Young Men to be the more careful in compofing 
 their Sermons. 
 
 But nothing of this that I have faid is to dif 
 paragc the gift of Memory^ which is a defira- 
 ble and choice Talent, and particularly is of 
 great ufe and benefit to the Paftors of the 
 Chwrch. Such of them as are blefied with a 
 
 * Orationcs 5c noftri quidam & Grzci leftitavemnt. Lib. 
 7. Epift. 17. t Coll.Mcnf. chap. 7. ^ 
 
 Tenaci- 
 
of a PREACHER. 221 
 
 Tenacious Memory, ought 10 exert it, if thoic 
 Inconveniencles which 1 mentioned before be ta- 
 ken care of and prevented. Yea, it' that facul- 
 ty be not fo ftrong and vivid in Ibiiie of ihum, 
 as that of others, they will do well to amend 
 the fault of it by Art, that they may be the 
 more capable of doing good in this part of their 
 Miniftry. It is to be wilhed that the Young 
 Men of this Generation, who are defign'd for 
 this Work, might be brought up to exercife 
 their Memories a little more than we have 
 done : for this will be more eafy to themfelves^ 
 and more ufeful to others. It will be fervice- 
 able to them when thro' Age or Illnefs, or any 
 Cafualty that impairs their Eyefight, they can't 
 make ufe of their Notes. This will do them a 
 Kindnefs when they are called to preach where, 
 and at what time there is but a dim light, or 
 where it will not be convenient to make ufe of 
 their Papers. And then, it is not to be quelfion- 
 ed that this will prove very edifying to others, 
 for all Hearers of what rank foever unanimoul- 
 ly agree to commend and applaud this way of 
 Preaching. Ani particularly we fee that the 
 generality of Dilfcnting Preachers win upon 
 their Auditors by this, us much ashy any thing. 
 Wherefore thofe of our Church that are bred 
 up to the Minifterial Employment, fhould ufe 
 and exercife their Memories betimes : I fay be- 
 times^ for after a contrary Cullom and Habit, 
 it will he too difficult to attempt to do her- 
 wile. Ovi which account it would be belt to 
 begin in that way, to render it the more facile 
 and acceptable. 
 
 Or, 
 
"221 Of the Offices and AccompUjhmenU 
 
 Or, if fooie cannot wholly attain to this abi- 
 lity, yet let them divide the Work between 
 their Memory and their Notes, or ufe fuch a 
 graceful Reading as may permit them to look 
 ofF of their Notes pretty often. There are fe- 
 veral that fcandaloufly confine themfelves to 
 their Papers, and read them hut indifferently 
 neither. A Man would think that fome of 
 them are but then learning to read, or that they 
 had never feen their Notes before that time. 
 Thefe Men fix their Eyes on their Written Pro- 
 vifions, as if they were afhamed to look their 
 Hearers in the Face. But how can they expeft 
 to have the command of the Ve epic's Ear.^ 
 when they vouchfafe not themfelves to caft an 
 Eye upon them ? This indeed is no other than 
 the perverting of the Nature of things, for the 
 Speaker (hould look on thofc he direfts his 
 Speech to. Wherefore the cuftom of thofe who 
 never look off the Book, is unnatural and im- 
 proper. Befides, if a Sermon be wholly read, 
 it lofes a great deal of its vertue and efficacy, 
 becaufe hereby all laudable AEl'ion ( which I 
 fpoke of before) is laid afide, and generally thv'j 
 rnoft ungrateful and Ihameful Poll ures are taken 
 up, as hanging down the Head, and lodging 
 their Chins in their Breads. Wherefore 1 ad- 
 vife my Brethren to exercife their Talent of Me- 
 mory, and thofe that are young efpecially to 
 make ufe of it at their firfl undertaking the 
 Preachers Office, that fo it may become eafy to 
 them evcT alter. 
 
 And indeed this was the Primitive way of 
 Preaching, and was for the molt part praftifed 
 by the Antient DoStors of the Chriltian Church. 
 " ' For 
 
of a PKEACHE^. 225 
 
 For tho' ( as was faid before ) there was IbrrKi 
 Reading of Dilcourles among them^ and tho' 
 ftme ot" their Difcourles were Extemporary, 
 and nor premeditated and (tudied, and io there 
 was no need of Memory, unlels it were to re- 
 Golleft fomething of what they had before read 
 ( fo Oiigen^ towards the latter end of his days, 
 preached feveral Sermons after this manner, as 
 ^ Eufebius tells us : and Cyril Bifhop oK Jerii- 
 falcm had attained to the like Affurancc in 
 fpeaking, witnels his Catcchefcs^ which are en- 
 tituled in the beginning of them. Extemporane- 
 ous. St. Augujiine hath a great many Paflages 
 in his Sermons which we can't but obferve to 
 be fudden and unttudied, for they are ground- 
 ed on lomething that happened whiKt he was 
 preaching. So the Golden Mouth'd Father ut- 
 tered feveral things in his Difcourfcs, according 
 to the prefent Emergency ) yet the main of thele 
 Fathers Difcourfes was ftudied, and fo was that 
 of the other Antient Preachers of the Church: 
 They prepared their Matter before they came 
 to utter it, and generally they preiched it by 
 Heart : for tho' they were not without their 
 Notes, yet they made very little or no ufe of 
 them. Thofevvho did not wholly deliver their 
 Sermons without the help of thele, yet fo dex- 
 teroufly confulted them, that this was no im- 
 pediment to their lively pronouncing of their 
 Words, and the decent delivering of the whole 
 t)ifcourfc. And in all Chriltian Churches this 
 hath been the ufage ever lince, but of bte is 
 
 *-Hifh Ewclcf 1. 6. c. 26. 
 
 no: 
 
2 24 0/ the Offices and AccoMpUpoments 
 not duly pradifed in ours. Which I apprehen(f 
 to be a Fault, for the Reafons before alledged. 
 Which if they were attended to, there would be 
 a great Accelfion to the repute of the Englifh 
 Clergy : tho' at prefent they that preach l)y 
 Heart are not though t to be the beft Pulpit- 
 Men. 
 
 Thirdly, Not only thd Judgment and Memo- 
 ry, but the Invention^ Wit^ and Fancy are to be 
 employed in the preaching of God's Word. For 
 all our natural Parts and Endowments being the 
 Gifts of God, ought to be made ufe of in his 
 Service, and therefore they (hould particularly 
 contribute to r/?/i Great Work : and confequently 
 Livelinefs of Imagination, as well as ftrength 
 of Memory and fharpnefs of Judgment, (hould 
 be made ufe of in it. I do not mean we (hould 
 give up our felves to be Fanciful and Poetical, 
 as if Parnaffus had been the Mount on which 
 Chrifl: preached. Nor do I mean forced (f rains 
 of Wir, or light and flalhy jerks of Fancy 
 ( which I have difallow'd of before : ) but 
 there is a lawful and commendable ufe of thofe 
 Endowments, and that in matters of Religion, 
 yea, even in difpeniing the Divine Word. Tho' 
 a Preacher mulf not indulge his Fancy, yet he 
 is not forbid to exercile it in a Due Manner. It 
 being a Faculty that God hath bellowed, we are 
 not to quefiion but that it may be employed by 
 us ; and rhofc who have a larger Portion of it 
 than others, are obliged in this Sacred Work to 
 (hew their livelinels of Thought, and vivacity 
 of Mind. Thefe are obfervable not only in the 
 bcH Mafters of Humane Oratory, but in moft 
 
 of 
 
of a PREACHER. 225 
 
 of the Writings oF che Bible there are fome evi- 
 dent ftriftures of rhem. Curmfny and Invention 
 are to be difcerned in theCompofureot fome of 
 Dav'ursPJdhny cfpecially the iipth, where all 
 the Verfcs of the feveral Parts or Divifions of 
 it, which are 22, do begin with one of the Wc- 
 brew Letters^ in the Order of the Alphabet. So 
 that the Ingenious Contrivance, as well as the 
 folid Devotion of that Pfalnrj is to be taken no- 
 tice of In the Book oijob^ in Solomons Song, 
 in Ifa'iah^ Jeremiah^ and fome of the leljer Fro- 
 phetSj as well as in other Writings of the Old 
 Teftamenr, there are to be found the brighteft 
 fallies of Wit : and the Ptnmen of the ArivTe- 
 flame nt have alfo their excellent Flights, cfpeci- 
 ally St. P.//^/, as profound and judicious as he is, 
 eminent for the Brisknefs of his Thoughts, and 
 the Elevation of his Exprefiions. Which fhews 
 th^t thefe are not unworthy of the Holy Spirit, 
 or unbecoming a Preacher, and that they are not 
 to be excluded the Pulpits. 
 
 At leaft, in thofe Difcourfes which are on 
 Special and more Solemn Occafions, we (hould 
 avoid faying mejn and vulgar things, and our 
 very Suhje£l (hould elevate our Thoughts, and 
 put us upon unufuil Efforts. But there are fome 
 Preachers that run always upon the Fl.it, and 
 difcover none but low and groveling Concepti- 
 ons, not above the level or ordinary and un- 
 polifh'd Brains, not above the common Itand* 
 ard of unlettered People. As if their Office re- 
 quired of them tofpeak what is bare Senfe, and 
 no more. But *tis a reproach to a Preacher, 
 who hath fuch Exceilen: and Noble Subjects to 
 treat of, to be fiat and dull, to be dry and 
 
 Q. iati:en 
 
2 26 Of the Offices and Accompli figments 
 
 barren in his Dlfcourfes, to content himfelf 
 with poor, dilute and frigid defcanrs on the 
 highelt Matters, to prefent his Auditors with 
 nothing but what is feeble and languid. We 
 muft raife our felves higher, we mult afpire to 
 vigorous Thoughts, to what is Mafculine and 
 Nervous, and (hew fome penetration and fa- 
 gacity of Mind. I would not be miftaken, as 
 if I intended by all this that a Preachers Dif- 
 courfe fhould have nothing in it but choice En- 
 tertainments of Wit and Invention : no, he is to 
 have thefe fparingly and fealonably. He muft 
 moderate himfelf, and carefully avoid the per- 
 petual Turns of Wit and Fancy. Efpecially he 
 muft not affect an Oftentation of ihefe, for that 
 is ridiculous in any Perfon, but much more in a 
 Preacher. All that I defign is this, that our Sa- 
 cred Oratour imbellifh hisSubje£l as it becomes 
 ic and him : and furely all Wife-Men will grant 
 that Wit and Invention cannot be better laid 
 out ihan on ihe Bcft Subjefts. Such are thofe 
 that are Divine, and confequenily we may fhew 
 f jme elevation and quicknefs of Spirit in treat- 
 ing of them, and we may lawfully fet them 
 forth wirh fuch Ornaments as thefe. In fine, I 
 oblerve that thofe who find fault with it in 
 others, applaud themfelves, if in compofing a 
 Sermon they by chance light upon a little fcrap 
 Of fpangle of Wit. 
 
 Fourthly, The Stile and Language of a 
 Preacher muft favour of Study and Learning. 
 There is fcarce any one fo happy as to fpeak well 
 without fome Art or Care, and therefore we 
 are to make ufe of thefe, to embellifh our Stile. 
 
 That 
 
^/^ PREACHER.. 217 
 
 That I may not he miftaken, I will rdl the 
 Reader diftinftly what I do not mean, and what 
 / do by this. Firft, I mean not the affefting of 
 an Artihcial Turn ot'VVords, nor a pretty Jing- 
 ling of Syllables, which 1 Ipoke of before, and 
 which heretofore hath been accounted a great 
 Ornatnent of Speech. Nor do I mean a flaunt- 
 ing and lofty Phrafing of it ; as if a Preacher 
 were to appear in Bombad, and his iiile was to 
 be fwell'd like that of a DithyramHc Poet, t 
 mean not a foolifh abandoning ot the Plainnefs 
 and Simplicity of fpeaking : as I could take no- 
 tice here that the Name of G^iis lately elkem- 
 ed low and mean. 1 could quote fome great 
 Pulpit-Haranguers.^ who avoid that Word, as if 
 they were afraid or afhamed of it, or as if 
 it were not fine enough for them, but mult be 
 exchanged in all their Difcourfes for the D/i^/^<? 
 Beings the Almighty^ the Author of all things^ 
 xh^Govcrnour of the World, &:c. And fo they 
 feldom or never ufe the Word ChrijJ, hut fuh- 
 ffitute another Title, as if thefe fimple Names 
 of G^^ and Chril} were not as great as thofe they 
 ufe in lieu of them. It leems tliey fincv 'tis 
 beneath them to mention thelecomm >n Words, 
 and they think they are a difparageme u to their 
 Stile. 
 
 Neither in the next place do I mean Dark 
 Unintelligible Words, for thefe, as well as 
 Fudian and Turgid ones, are a Mark oi Pedin* 
 try. Yet fome there are that afll-ft Ohfcuri- 
 ty, and (tudy to be not underflood, and fond- 
 ly imagine that this is learnedly dow^. At 
 leaff, hereby they think to be applauded by 
 fome, for it was rightly obferved by one of 
 
 Q^i ihj 
 
2i8 Of the Offices and Acco^/pl/jjjme^ts 
 
 the Fathers of old, that* 'tis an eafy matter to 
 impofe upon a Vulgar and Unlearned Audience^ 
 who are wont to admire what they underhand 
 not. And this we find true at this very day ^ 
 that Sermon is belt liked by fome which is leaft 
 underftood. For the very Strangenefs and Un.. 
 intelligihleners of what is delivered, are enough 
 to excite their Attention and Wonder. Which 
 that Reverend Prelate and Celebrated Preacher 
 knew, who, when his Country Auditory began 
 to grow dull in their Attention, and when fome 
 of them were preparing themfelves to nod, 
 prelently recited two or three Verfes out of the 
 Hebrew Text, whereat they all (tarred, and 
 gave Ear to him. Whereupon the Good Man 
 Ihewed them their Folly in liitning to Hebrew 
 which they underftood not, but neglefting a 
 Difcourfe in their own Tongue whereby they 
 might be edihed. Some of the Antient Philo- 
 f^phers had a Senfe of this Humour of the 
 common People, and complied with it in af- 
 fecting Ohlairitv in their Writings, ^^\Qiement 
 of Ah'.xandna hath obferved. And ( ^ ) Dio- 
 genes Laert'ius faith of Heraclhus that he de- 
 fignedlv writ lb, that he might mt be underftood 
 by the Vulgar^ and (which he thought would be 
 the Confequence of it) defpijed, And per- 
 haps this was the defign of .the Gnofticks^ of 
 
 * Nihil Urn facile quim ritam picbcculam & indoftam 
 concioiicm lingua: volubilitate decipere, qus quicquid non 
 intclligir, plus miratur. Hieronym.Epill. ad Ncpotian. 
 
 t Strom. I. 5. 
 
 (^^) InlJeradito. 
 
 whom 
 
of a PKEACHEK. 229 
 
 whom Tertullian tells us, ^ that they made it 
 fheh- great Bufinefs to hide what they jre.uhed 
 if they may he jVid to Frcjch that hide, \vj 
 have fome Preachers that aftcQ a Crabbed Stile 
 and feem to be pleafed with their being Intricate 
 and Entangled, I have obferved that this is the 
 Fault generally of thofe that dive too much in- 
 to Mylieries and Difficahies. They read tlie 
 New Teltament backwards ( as iF it were He- 
 brew inflead of Greek ) and begin at the /^6'- 
 veldtions. They are chiefly taken up with Ob- 
 fcure and Hard PafTages, and thence their Stile 
 is of a refembling fort. They caft a Milt be- 
 fore Mens Eyes, and darken all rhey undertake 
 to fpeak of, by their Profound IJninteUigi- 
 bility. We are charitably to believe concerning 
 foriie of them that it is not a wilful deleft in 
 their Stile, but a Fault that they can't help. 
 But where it is the former, it is unpardonable, 
 becaufe it is fuppofed that a Man Preaches to 
 be underflood : and therefore it is abfurd to a- 
 mule Men with Terms that they can't underftand. 
 And that is fufficient to prove that this way of 
 fpeaking is not calculated for the Pulpit. 
 
 Nor do I mean any fuch thing as a fpruce 
 and quaint Stile, an endeavouring always to 
 be Polite and Trim in our Language, ^ There 
 is an affeUed linenefs of Exfrejjion which by no 
 weans becomes the Fulpit^ faith the Bifhop of 
 Worc^fler, Some are much taken with an arta- 
 
 ^ Nibil imgis curant quam occultare quod ^^^iciXkty Q 
 tamco pr^fdjcant qui occultant. Adv. Valentin, 
 t D.and /I. of the Paroch. Clergy, p. 50 
 
 Q, 3 fid.l 
 
050 Of the Offices and Accoe/pl/pmetfts 
 ficial Beauty, and ftudy for Glofs and VarniflK 
 
 ar.d think no Difcourfe acceptable, unlefs it be 
 rrick'd up with Flowers of RUerorick, and 
 lifiells Orong of the Pagan Oratory. The Apor 
 lile fpcaks againft this (to^Ia K^y^^ 1 Cor. r. 17. and 
 tells us that the Converting of Souls, and the 
 edilying of the Church of Chrilt were not 
 managed by the Wifdom oj Words and learned 
 Harangues," neither by Philofophical nor Rheto- 
 lical tnribelilhments, fuch as the Grecian Sc- 
 phiJJs were famous for, who by their Dc^clama- 
 Tory Speeches and Starcht Qrations inveigled 
 XhQ People, and gained their Applaufe : and 
 that was the main thing they aimed at, whiah 
 yvas unworthy of the Pretenders to WifJom, On 
 the contrary, St. Faul who had preach'd at 
 Rome^ and Athens^ and Ephefus, and the moft 
 celebrated Parts of the World for Wifdom and 
 Learning, tells his Corinthians that when he 
 preached the Gofpel to them, he ca>ve not to 
 them with Excellency of Speech or oj Wifdcw^ 
 I Cor. 2. I- that is, neither with artificial and 
 flaunting Eloquence, nor with the fubtilties of 
 Philofnphy ufcd among the Sages of Corinth : 
 and i^ 4. he faith his Speech and his F reaching 
 were not with' the enticing Words cf Mans Wif- 
 ^4om. hut in the demonftration of the Spirit and 
 of rower^ that is, a fpirirual and powerful de- 
 monftration, fuch as the Evangelical Doftrine 
 always carries along with it. And in other 
 places in that Chapier he lets them know that 
 ;he F.vangelical Preaching confifts not in Rhe- 
 iorical tlourilhes and Quaintncfs of Stile or 
 Notion, but in fuch 1 fitnple and plain way of 
 fpeaking as makes moft for Edification. Many 
 ' are 
 
ofa PREACHEa. 231 
 
 are too fqueamifh and nice : noExprcflions will 
 pkafethcm : ihey are alwiys boggling at Words 
 as if they were not fine and Iprucc enough! 
 "^ We read that Spiridion di th; AVtr/?^ Synod 
 jufily rebuked the Eloquent Tryphyllius for fuch 
 a fault as this. And a Preacher, above all others, 
 is to care that he be notguilcyof this Folly' 
 that heafFcQ not needlefs Elegancy, tiat he be 
 not over curious about Words, and ftrive to be 
 florid and gaudy. 
 
 Nothing is more reafonable and accountable 
 than this, if we confider that Truth lofes its 
 Native Beauty and Splendor, if it be adorned 
 too much. Nly, it is to be feared that Truth 
 it felf will be loft where there is the Excefs of 
 Ornament. This fine fort of fpeaking, faith a 
 t learned Father, is by no means to be reckoned 
 the Teacher of Truth : for being too lavifh, it 
 difguifes things, and hides from us the true 
 Nature and Quality of them. And that was a 
 good Remark of another of the Antients, j] that 
 things themfelves and the true meaning of 
 them efcjpe thole Perfons who are employed 
 chiefly about Words. He meant it principally 
 of Criticks and Grammarians, but it equally 
 holds true of any Nice and Afte£led Speakers. 
 By being too mindful of Words, they negleft 
 the Reality of the Matters that are before them. 
 And belides, too much Artifice and Ornament 
 
 ♦ Socrat. Ecclcf. Hift. Jib. i. f Thcodoret. a 
 
 lat. 2. Dc Cur. Grsc. Affcft. 
 
 ^m^ J'taMfAJKei T* '9^yyi.<i\A. Clem. Alex. Strom. I. 2. 
 
 a 4 of 
 
2 3 1 Of the Offices and AccOMpUjbments 
 of Speech may juOly caufe "^ didruft and fufpi- 
 cion in ub, for thcle for the mod pan are made 
 jufe of to fecoff FaUbood •, and 'tis obfervable 
 that uhere there is molt Art, there is ieaft of 
 iJ'ruth. This further may be faid, that general- 
 ly ordiinry and rrifiing Matter is lapc up in fine 
 and Artificial Words. It maybe laid here as 
 ^ Plutarch relates of one that chid his Hoft for 
 the Variety of his Diflies ( as being too lavifh 
 and iupertiuous^ but was anfwered thus by him. 
 Sir, to tell you the Truth, 'tis all Hogs Mear, 
 but the variety of Sauce and manner of Cook- 
 ery make it what you think it is. It is ufually 
 to be ften that very Common and Vulgar things 
 are larded and f-t off by a luxuriant Itrain ^f 
 Rhetorick. Where the Language of a Sermon 
 is too tiorid, we may expcft the Senfe to be 
 mean. Harangue and Levity molt commonly 
 go together. 
 
 Moreover, it is unreafonable to indulge our 
 felves in a vain Pomp of Rhetorick, becaufe 
 When we ftudy to be fpruce and fuperfine in 
 our Stile, we lofe the End of Preaching •, for 
 the xAuditors a [tend to the Elegancy of the 
 Phrafe and Compofure, and the Ear is delight- 
 ed^ but the Heart is not touched and affeftcd. 
 This ( as a Great Man hath exprefs'd it ) 
 ^fcews to be like flroking the Conjciences of 
 fee fie with Feathers dipt in OyL When they fee a 
 
 ^ Curj verborum derogat affeftibus fidem, 5^ ubicunq*, 
 <^r5 eficntatuf, Veritas abcflc yidctur. Quintil. I. lo.c. 4. 
 
 t !n vita Flaminii. ' |t Bifhop of Worafi, D. and. 
 
 it. of the Parochial Clergy, p. jpo 
 
 Sermon 
 
of a PREACHER. 23^ 
 
 Sermon run in a way of Quaintnefs, their Mind 
 is upon tliat chiefly, and thereby a great deal of 
 Harm is done ; for by this Means Words are 
 valued above Matter, Language above Scnfc, 
 and Religion dwindles into a mere Sound, and 
 the Life and Energy of it are devour'd. 
 
 Laftly, I will add, that nothing can be more 
 contemptible than a Pulpit-Difcourfe too much 
 adorn'd and trim'd. Nothing is more ridiculous 
 than a Taudry and Finical Sermon. It is cer- 
 tainly a great Folly to afFeft to be Starch'd in 
 the Pulpit, efpecially when the Matter is very 
 deep and ferious, and calls for Plainnefs and 
 Negleft of Art. To blend thefe Gaitics with 
 the profound Myfteries of Chriftianity, is whol- 
 ly incongraous and indecent. It becomes not 
 the Divine Orator to ftudy to be Florid and 
 Nitid, to trick up his Difcourfe in a Modifh 
 Drefs and Garniture. The Pulpit is a moft im- 
 proper place for too foft and effeminate a 
 Stile. 
 
 Having hitherto fhew'd what are the Defers 
 and Blemifhes in a Preachers Stile^ \ proceed 
 now to (hew the True and Jult Ornaments of it. 
 For there is a due fhaping and ordering our 
 Words which is of great ufe, and great care 
 mufl: be taken about it, thatfirft it be Plain and 
 Intelligible : Secondly, Natural and Proper : 
 Thirdly, Clean and Neat. Firft, The Stile 
 muft be Plain, and fitted to the underftandings 
 and capacities of the Auditors. As the Matter 
 of our Sermons muf^ not be Obfcure and Intri- 
 cate (of which I fpoke before) fo x\[{i Man- 
 ner of exprefling our felves ought not to be of 
 
 that 
 
2 34 Of the Offices and Accomflifl^ments 
 that kind. Elfe we do but teach Men to be Ig- 
 norant, and inftruO: them how to know no- 
 thing. The Guides of Mens Souls (hould he 
 very careful that their Difcourfes be fuch as the 
 People are able to reach, and throughly under- 
 ftand. This was obferved by the Teachers and 
 Prophets of the Old Teftament, who, to ac- 
 commodate themfelves to the Apprehenfions of 
 thofe they fpoke to, illuRrated the moif fub- 
 lime Truth by the moft ordinary Comparifons, 
 and fuch as the People beft underftood. And fo 
 the Great Shepherd of Souls, when he was on 
 Earth, difcours'd to his Hearers from things 
 that were common, and vulgarly known. There 
 never was a more plain and popular Preacher 
 , than our Lord Chrilh for he taught the Mul- 
 titude according to their own way and capacity. 
 The Similitudes and Parables which he ufed 
 were for the moft part taken from thofe things 
 which were daily in their view, and were fa- 
 miliar to them. Yea, he made ufe of Boys Play 
 and Child rens Sport, Mat. ii- ^7- ^^^ have fi- 
 fed unto you and. ye have not danced^ &c. de- 
 figning thereby to move and affeO: his common 
 and vulgar Auditors. And at this day the Dif- 
 penfers of the Word fhould not difdain a plain 
 and familiar way of addreifing themfelves to 
 the People, and the ufmg of vulgar Exprellions 
 and Comparifons in ordinary Auditories. Some 
 are fo fhy and fqueamifh that they will not fuf- 
 fer any familiar or blunt Expreflion, any way of 
 fpeaking taken from Ordinary and Mean Oc- 
 currences, to fall from their Mouths. But this 
 is a foolifh Nicenefs, and we fee it was not ob- 
 l^rved by the beft Preacher that ever was upon 
 
 EariJ^. 
 
of a PREACHER. 235 
 
 Earth. He authorizes us not to boggle at the 
 vulgar Phrafe and Idiom, but to make ufe of 
 them on occafion. There is a becoming Blunt- 
 nefs 5 and foinetimes a Familiar Word or Say. 
 ing is very ufeful and feafonable. 
 
 The Apoftles likewife in their Sermons and 
 Difcourfes took care to be underfiood by ihofc 
 that heard them. St. Pau/ particularly declares 
 that /■// the Church he had rather /peak Jive 
 Words., fo that by them he might teach others., 
 than ten thou/and Words in an unknown Tongue^ 
 I Cor. 14. 19' for he knew that the defign ot 
 Preaching was not toamufe and aftonifh People 
 with an unintelligible found, but to inform 
 their Minds, to build them up in their moft 
 Holy Faith, and to amend their Lives. This 
 he thought was to be effefted by a plain and 
 cafy way of teaching : and accordingly we find 
 that this is made ufe of by him, and he brings 
 in Alluliors and Comparifons from all forts of 
 things, tho' never fo ordinary, as from wreftiing^ 
 Eph. 6. 12. from running^ Gal. 2. 2. Heb. 12. i. 
 from Military Arms and Weapons, Rotn, 6, 15. 
 13. 12. zCor, 6, 7. 10. 14. Eph. 6. 11. from 
 kindling of Fire, 2 Tim. i. 6. from engrafting, 
 Rom. 1 1. 17. from Stealing, Rom. 4. 11. i Cor. 
 p, 2. 3. J 8. from Dice-play I ng., Eph. 4. 11. from 
 drowning , from fnaringy 1 Tim. 6. 9- Yea, an- 
 other Apoftle ules three or four Metaphors or 
 Similitudes at a time, to let forth one thing, as 
 in James 3. 3, ^c. where the Tongue is com- 
 pared to a Horfes Brid/e or Bit^ to the Rudder 
 of a Ship, to a Fire, to an Unruly Beafl. And 
 there are many Metaphors and Comparifons in 
 the Sacrpd Rlietorick of Scripture, which if a 
 
 Preacher 
 
'2^6 Of the Offices and AccompUpjments 
 Preacher (hould not ufe, there are Thoufands 
 that would call it canting : but that ought not 
 to deter him from making ufe of them, if there 
 he occafion, that is, if he hath a mind to be 
 plain with his Auditors. The Greek fathers 
 Sermons were called Homilies^ becaufe they 
 were Familiar and Plain, and fpoke in fuch a 
 Ihle iind manner as are ufed in ordinary Con^ 
 verfation. And from a paflage which I have 
 iTiet with in ^St. Augufline^ it appears that the 
 Preachers of old took fpecial care to be under- 
 flood by the People •, and if they thought any 
 thing they delivered was above the Capacity of 
 thofe they fpoke to, they took pains to explain 
 \t to them : whence that Good Father's Hearers 
 cried out fomciimes, whilft he was preaching, 
 that they underftood and took the meaning of 
 what was faid by him, and were well fatisfied 
 with it. 
 
 It behoves us then to mind this great task of 
 3 Preacher, namely, not to ufe Words that are 
 Qbfcure, not to affe£l fuch a Stile as tranfcends 
 the Apprehenfions of thefe we fpeak to, but to 
 deliver cur Thoughts in fuch Terms as may belt 
 be underftood, and to that purpofe to ufe Dif- 
 ference of ExprefFions, that by thefe we may 
 bring iuch as are of vulgar underlfanding ro ap- 
 prehend our Meaning. This is of great ufe in 
 the Oratory of the Pulpir, for by a various 
 Turn of Words we give Light to the fame thing, 
 ^nd we help our Hearers to conceive thofe. M^- 
 
 Serm. 6^^ Pc Vcrbo pei. 
 
 ters 
 
of a PREACHER. 25? 
 
 ters which perhaps at thefirft offer of them wete 
 difficult and unintelligible. 
 
 But I do rightly reckon this among the forts 
 of Learned and Studied breaching > Yes with- 
 out doubt, tor there is great Learning fhew'd 
 in Plainnefs. The Similitudes in the beft Au- 
 thors, as in Homer and Virgi/ are taken from or- 
 dinary, familiar and mean things. It is a great 
 Rule given by a Great Mafter in the Art of 
 Speaking and Perfwading, "^ Let the tirft Qua- 
 lification of Speech be Perfpicuity. And we are 
 told that one of the nobleft Mafters of Elo- 
 quence t made it his chief care to exprefs the 
 fenfe of his Mind in the cleareft and plaineft 
 Terms he could. And this (hould be the Cats 
 of a Preacher ; and he ihould elteem it a lin- 
 gular piece of Learning, There muft be a great 
 deal of Study and Pains to accomplifh this wellj 
 I mean in fome Perfons, who have a crabbed 
 and perplexed Stile, and therefore it can't be 
 matter'd but by Art and Diligence. Whence 
 that of Luther proves true, || To preach plain 
 and limply, is a great Art. He is a Learned 
 Preacher who knows how to make his Hearers 
 more Learned ; and that muft be by this way 
 of Preaching. If he foars above their llnder- 
 Itandings, he may as fuccefsfuUy reaa Lciffures 
 of A/gebra. io them. Wherefore 1 conclude 
 that the Church-Oracles muft not be Dark and 
 
 * Prima fit virtus Pcrfpicuita?. Quinti!. Fnnit. I. 8. c. 2,. 
 t Pr^ccipuam curam duxit ("cnliim aoimi qtim apcrtiffimi 
 cxprim: ns 6ucton, in Oiitavio. 
 
 [j Coll. Mcnfal. 
 
 Am- 
 
258 Of the Offices and AccomplijhfHents 
 Ambiguous. The Preachers Stile muft not be Ob- 
 icure and Cloudy. Pulpit Difcourfes ought to 
 be like Diamonds, Clear as well as Solid. 
 
 The Second RequiGte in a Preachers ftile is 
 that it be Natural and Proper. By which I 
 mean that the Pulpit Eloquence ought not to be 
 forced and drained, but muft be free and eafy. 
 Efpecially thofe that are to preach often, fhould 
 be Mafters of this free and facile way of deli- 
 vering themfelves: otherwife Preaching will be 
 uneafy and tormenting to themfelves, and will 
 be Unacceptable to others, that is, to thofe that 
 are judges of fpeaking : for what is violent and 
 forced in Language will never pleafe. Where- 
 fore a Preacher muft always give his Thoughts 
 a natural and eafy Turn. And in ordinary Ser- 
 mons, it is beft when the Words and Expreffions 
 are not much out of the ufual way of Conver- 
 fation and Difcourfe, and yet contain very ufe- 
 ful and confiderable things. I mean likewife 
 that we ufe Words that are Genuine and Signi- 
 ficant, well chofen and regular, and that we af- 
 fe£l not any ExprefTions that are Obfolete, Un- 
 couth, or Barbarous, that we have nothing in 
 our ftile that is fuperfluous or redundant, no- 
 thing that is bald and indigefted. Again, I 
 mean this, that our Language be not only pro- 
 per in it felf, but alfo with refpe£l to the things 
 treated of That is, care is to be taken that 
 the Words be fitted to the weight of the Mat- 
 ter, that no Expreflions drop from us that are 
 Indecorous, and difagreeable to it. Efpecially 
 we muft confider and weigh our Words when 
 we treat of God and the Great Things of Reli- 
 gion : 
 
of a PREACHER. 2^9 
 
 gion: left fome unwary and unfit Words flip from 
 us, and blenDifh our Difcourfes. 
 
 1 wifh I had not oecafion here to take notice 
 of fome very Improper and Unbecoming PafTa- 
 ges ufed by Preachers of Late. The Words Yon- 
 tune and Misfortune are very common with 
 them, but are very unbefeeming the Pulpit : 
 By Gods Grace we may mould and fafh'wn our 
 own foftune^ faith one that I have often had 
 oecafion to mention : and he fpeaks this of the 
 Opportunities and Advantages we have, whillt 
 we are in this World, of working out our Sal- 
 vation : which fhews that the Word is very im- 
 properly ( not to fay, Prophanely ) applied. 
 Fortune is ufed half a fcore times by another in 
 his PraBtcal Chrijiianity, . So unfortunate and 
 Mens Fortunes are Terms very frequent with a 
 third in his Sermons : and indeed, with moft of 
 the. Preachers that I have heard. But I take 
 the boldnefs to tell my Brethren that ihefe are 
 not fit W^ords for a Divine, and they become the 
 Stage rather than the Pulpit. I requeft them 
 to conlider that thofe Words Fortune and Misfor- 
 tune have long fince been exploded by the Chri- 
 ffian Fathers, and the whole Church. They 
 will find St. Augufiine in his Retra&utions profef 
 ling hisGrief and Repentance becaufe he fo of- 
 ten uled the Word Fortune. It is an Impious 
 Word in Theology, in Chriltianity efpecially, 
 and therefore i hope our Chriltian Preachers 
 will dilcard it. 
 
 There are many other Inftances of Indecarous 
 and Unfit fpeaking in the Pulpit, which I am 
 obliged in this prefent Un ierraking, to take 
 fome notice of. One fpeaking ot the fifth of 
 
 iSo- 
 
240 Of the Offices and Accomplijhments 
 November's Confpiracy, faith // is fuch a My- 
 flery of Iniquity as had been hid from Ages and 
 Generations: fuch a Mafter piece of Villany oi 
 Eye hath notjeen^ nor Ear heard^ nor ever en- 
 tred into the Heart of Man, I ask whether it 
 be not 3 ftrange and improper application of 
 thofe Words of Scripture which are Ipoken of 
 a Matter of a quite different and contrary Na-' 
 ture. There fliould be, as the Apoftle fpcaks, 
 a comparing fpiritual Things with fpiritual^ 
 I Cor. 2. 13. a fuiting Divine and Spiritual 
 Matters with Language that is moft congruous 
 and anfwerable to them, as Caftalio well inter- 
 prets that place. I proceed to take notice of 
 fome other Paflages in the Sermons of the fame 
 Preacher ; as in his Exhortation to Toung Men^ 
 7ou may do a glorious^ 1 had almojifaid a Meri- 
 torious thing, in cleaving fiedfafily to God^ and 
 refolving tojerve him. Seeing we do not hold 
 Merit ^ with thofe ofRome^ this in my Judg* 
 ment was unfitly fpoken, altho' with an a/- 
 m$ft. 
 
 But thofe Speeches are more harfh and gra- 
 ting which I (hall now mention. Speaking of 
 the Danger of Death-bed Repentance, he faith 
 of God ; He is the hardeji to be impofed upon of 
 any one in the World, As if God the maker of 
 all things were to be reprefented to us as one 
 in this World., and was to be compared with 
 thofe' that are capable of being impofed upon^ 
 tho' he is the hardeji to be fo ufed. At another 
 time he applauds the Heathenilh Saying of TuU 
 ly, that the Divine Mature may aljfwft feem ta 
 he exatlly framed for t'jc Benefit and Advantage 
 of Men. As if God were made for Man, as 
 
 if 
 
of a PREACHER. 241 
 
 if the Notion and being of a God were contri- 
 ved for the advantage of Mankind, and the 
 good of the World: which is a very irreligious 
 Way of fpeaking concerning the Divine Majelty. 
 And that approaches to it in the fame Sermon, 
 To Je par ate Goodnejt and Mercy from God^ Qom- 
 pajjion and Charity fr on Religion^ is to make the 
 two beft things in the World, God and Religion^ 
 goodjor nothing. As if it were fitting and de- 
 cent to fay that the Maker of all things is 07ie 
 of the bejl things in the World ; or as if it were 
 fufFerable (even Jupon a uppofition) to ufe 
 fuch a vulgar ExprefTion concerning God :isgood 
 for nothing. Such another courfe way of fpeak- 
 ing is that in the fame Sermon, What is Religi- 
 on good for.^ &:c. And that feems to be unwarily 
 faid which immediately follows, Better it were 
 there were no Revealed Religion^ Scc. That alfof 
 I take to be an inconfiderate and improper way 
 of fpeaking in a Sermon of another great 
 Preacher, God loves not himfelf merely hecaufc 
 he ii himfelf ( which would be a blind in(lin[i ra^ 
 ther than a reafonable Love ) but becaufe he k 
 good. If this were faid of a Man, it were 
 fomething, becaufe ic is not eflenrial to him to 
 be Good and Vertuous, but to fay it of God, 
 whofe Goodnefs can't poflibly be fepjfjted from 
 his Nature and Effence, is unfafc and unbecom- 
 ing ; and yet he repeats it, God, faith he, loves 
 himfelf not merely becaufe he is h:wfelj ^ but be- 
 caufe he is in all reJpetU morally Good, Such an 
 ill faying is that of another, our Saviour.^ to the 
 bell of his XJnderflandmg^ made the bcjl cf Qur 
 Caufe. 
 
 R Tha^ 
 
242 Of the Ojfues and AccompUfliments 
 
 Thus the Gre^teft Artifts have their Failings 
 fometimes: the moft expert Matters of Lan- 
 gujge and Senfe art: found fometimes tripping, 
 and uttering things in a lefs Decent and fitting 
 Manner. But tho' we can't always be exa£l in 
 our Expreflions, yet we muft labour to avoid 
 that Indecency and Rudenefs of Speech which 
 befits not the SubjeSts we are upon. The Rule 
 then that is to be given here is this, The Stile 
 ought to be accommodated and fuited to the 
 Matttr. And ^ this was a Rule obferved by 
 one of the bed Matters of Oratory, Competitor 
 in Fame with Dewojihenes. This certainly is a 
 very ufeful Diredlion for thofe that fpeak from 
 the Pulpit. And to this and the purpofe be- 
 forementioned Learning is ferviceable in a Mi- 
 nitter, to judge of the propriety and fignificancy 
 of Words, and to avoid Indecencies, efpecially 
 with refpeft to the Matter he handles. 
 
 It is required in the next place that a Preach- 
 ers Stile be Clean and Neat, favouring of Ele- 
 gancy, and a moderate ftrain of Oratory. He 
 mutt not content himfelf, and fit down wholly 
 with a vulgar way of Expreilion, but choofe 
 fometimes to be polite and elegant, to fpeak 
 accurately, and to interfperfe fome ttudied Sen- 
 tences and well compofed Periods. It will be 
 laudable to do this upon folemn <ind /fecial Oc- 
 cafions : and at all other times a Smoothnefs of 
 Expreflion, and 'an unaffeQed Neatnefs fhould 
 be aim'd at. The Stile fhould always be even, 
 undifturbed, and uniform : and it fhould be 
 
 > Photius de i£fchinc. 
 
 fuitable 
 
of a PREACHER. 245 
 
 fuitable to the relifh of the Age we live 
 in. 
 
 Now, there is this heed to be given to the 
 Stiie^ becaufe firft, it \sComely and Decent. Tho' 
 an Antick and FantafHck Attire be ridiculous^ 
 yet a Graceful Drefs is commendable, and adorns 
 and Beautifies the Perfon that wears it. So is ic 
 in Language, a gaudy bravery is juftly derided, 
 but a Wife Speaker will cloath his matter in a 
 becoming garb : for he knows it is not fit it 
 fhould appear in Publick in tattered and ragged 
 Veftments. Even the Difcourfes from the Pul- 
 pit fhould have Comelinefs and Beauty, but no 
 Paint, for the latter is needlefs where there is 
 the tormer. The Royal Freacher fought to find 
 out acceptable Words., as he faith of himfclf, EccL 
 12. 10. Words of Defirey ( as the Original hath 
 it) fuch as Wife and Sober Men would wifh fur 
 and delight in, fuch as are mixt with ibmeGrace- 
 fulnefs of Art. 
 
 Secondly, The choice and ufe oF fuch Words 
 is of great Force, and Power. To be fluent, 
 and to have a Command of fit Words is an ac- 
 compliQiment of finguljr Efficacy. Great 
 things have been done by this, which all Hido- 
 rics ipeak of Jaddits tlie High Prieft went 
 fortli, and vaQt Alexander the Great in his tull 
 March, and pacified him with a well-timed 
 Oration. Leo the Firit, Bifhop of K^w^, ap- 
 peas'd il///7j, King o^\\\q Vandals^ with a dlorc 
 Speech rightly addreiied, and caufed him to 
 fpare Rome. 1 will only farther mention what 
 Valerius Maximus in his Vlllth Book and 5'th 
 Chapter relates of //f^^A^jj he did info lively 
 
 R 2 JL 
 
244 Of the Ojjiics and AccomfUjrjmenti 
 a Manner reprelent the Evils ot Life, that he 
 (iir'd up in the Breaftsof his Auditors a Ddfire to 
 difpatch themfdves: he left in their Minds fuch 
 miferableinfiages of things that they could not 
 evade them and be rid of them but by killing 
 themfelves : in fo much that the King of the 
 Country forbad him to Difcourfe on that Head, 
 lelt he fhould lofe his Subjefts. This (hews the 
 force of well placed Words, and Arguments 
 framed with Skill and Arr. And why Hiould 
 not the Pulpit Rhetorick difcover fomewhat of 
 this Power and Vertue ? Why (hould not the Di- 
 vine Orator give Proofs of the Efficacy and 
 Charms of his Eloquence ^ 
 
 Thirdly, There is the Exatfiple and Authority 
 of Scripture for this. For the Stile in the Old 
 Teftament is admirable in fome places^ being 
 frought with fo many excellent Tropes and Fi- 
 gures, and beautified with the choiccrt Flowers 
 of Oratory. Efpecially the exalted Scile of the 
 Books of Job and Ifaiah and rhe other Frophets 
 is wonderful and attonifhing. Nor are the Wri- 
 tings of the J\ew Teflamcnt de^itute of the 
 melt defirable Ornaments of Language: and 
 there is fcarceone Rhetorical Figure hue may be 
 found there. When it is fa id of our Saviour 
 
 'himfclf, and even by profefs'd Adverfaries, that 
 never Man j pake' like this Man^ John 7. 45. 
 there is reafon to underhand it not only of the 
 Majelty and Authority that accompanied his 
 Words, but alio oi hlsGraceiul Eloquence and 
 Delivery. For tho' that be a Romandck lirain 
 
 ■ which we meet with in the Alcoran^ that many 
 deferted Chrilt becaufe he was too Eloquent, 
 
 yet 
 
ofa PREACHER.. 245 
 
 5^et this we may embrace for a fobcr Truth, t!iat 
 his Elocution was very acceptable and Powerful, 
 and had a marvellous eitcibi upon his Auditors: 
 and herein every Preacher (hould lirive ro imi- 
 tate him. InSr. VauPs Writings are Excellent 
 Strains of Eloquence : lor tho' the Apoltle our 
 of Modefty and Humility (tiles hin'jfelf rude in 
 Speech, yet he was a great Milter oF Language. 
 Ocherwife the Men 0^ Lyjlra would not have 
 given him the Name of Mercury : if his 
 Tongue had not been well bung, if he had not 
 been a very moving Speaker, ihey. would not 
 have compared him to the Spokelmm of the 
 Gods. And 'tis certain, that tho' he did not 
 ttudy for Words, and affect Phnfes, yet many 
 Paffages in his Writings are very Fine and Polifh- 
 ed, and in the whole he fhews that he had a 
 great Command of Mafculine Eloquence. He 
 would be hifs'd at as an Ignoramus that holds 
 the contrary. 
 
 We can give the Apoftle leave to charge him- 
 felfwith Rudenefs of Speech: it being fpoken 
 with the fame Humility that he faid, he was 
 lefs than the leafl of all Saints, and the chief eji 
 of Sinners, The Humble St. Pj/// might debafe 
 and difparage himfelf, but we ought not to 
 do fo. y[x,LeClerc and lome other Writers 
 are very blamable on this account, who pro- 
 feffedly vilifie the Apoftle's Stile and way of 
 Writing, and reprefent him as one that under- 
 ftood neither Grammar nor Rhetorick, one that 
 was not able to range his Words in good order, 
 one that had no faculty of fpeaking. But the 
 Great Matters of Speech, St. Chryfq/lom and St. 
 Augujiinc^ were of another Judgment •, and f<& 
 
 • R 3 are 
 
2 4 6 Of the Offices and AccompUJIiments 
 are many othergreat Judges of Language. They 
 highly extol the Apottle's Stile in mapy Periods 
 ot it, and hold hinn to have been rude in Speech 
 only in comparifon of the Haranguing Rhetori- 
 cians, and the plaafible Philofophers, and the 
 falfe Apoftles ot that time, who ufed an Affe£l- 
 ed Stile to win upon the People. 
 
 Fourthly, This (hews that we have a great 
 
 Refpeft for thofc we fpeak to, and accordingly, 
 that we will not prefent them with that which 
 is mean and groveling. Demofihenes profeffed 
 he fhould blu(h, if he (hould come unprepared 
 to fpeak to a great Affembly. We (hew we va- 
 lue our Auditors when we make Provifion for 
 them, and fpeak to them in acceptable Words. 
 Some brag of a plain unpoliftied Stile, with- 
 out cither Welt or Gard : but herein they (hew 
 liitle deference and refpeSl to their Hearers. 
 Much more thofe that are rude and bald, fquallid 
 and flovenly in their ExpreiTions (hew a difre- 
 guard and undervaluing of thofe they dire£t 
 their Speech to, as if it were lawful to put them 
 off with any thing. Efpecially in rhefe Days, 
 when LriPguage is fo improved^ this is unwor- 
 thy ot the Auditory. 
 
 Fifthly, The Excellency and Noblenefs of th^ 
 Matter we treat of require that there (hould be 
 nothing Coarfe and Ruftiek, nothing rude and 
 boorilh. It is a Sign that we value the Subjeft 
 we fpeak of, when we moderately adorn it, 
 jjnd give it a decent Drcfs. It is for the fike of 
 our Matcer that we cloath it in a due(^ile and 
 comely Phrafe. The Great and Sacred Things 
 ' ■ we 
 
efa PREACHER. 247 
 
 we difcourfe of are worthy of ir. J look upon 
 this as a good reafon why a Prea,chcr fhould 
 employ his Eloquence in Divine Suhjcds. 
 
 It is Objedcd againft what I have fjid under 
 this Head, that it is ufually feen where there is 
 a (train of Oratory, there is little or no Itrengt h 
 of Reafon, and therefore i might forheir pref- 
 iing the ufe of the former. To which 1 anl'wer, 
 I am not backward to grant that there is ufually 
 fuch a thing as a feigned femblance of Oratory 
 without ftrength o{ Reafon and Argument ; hue 
 then I muft add, that where the tormer is tru'j 
 and genuine, there is not wanting the btrer, 
 for it is not True Oratory, but Trifling Talk 
 that is void of Good Se.nfe. Logick and Rh(N 
 torick. Good Matter and Good Words, Solidi- 
 ty and Eloquence are not inconfiftenr. We 
 niuft ufe Weapons and Armour that are not only 
 Strong, but Glittering. A Preacher fhould be 
 Rhetorical and Argumentative: he ought to 
 excel both in Beauty and Strength. And tho' 
 a Pillar is not the ftronger for its Cornice and 
 Frize, yet it is the more comely. Tho'Orna- 
 inent doth not ftrengthen, yet it commends. 
 And a Difcourfe is the more Acceptable tor its 
 Elegancy. 
 
 But it is requifite to infert this, that we need 
 not Itrive to make a Sermon a Labour'd Piece all 
 over. To endeavour to make the ftile all alike, 
 is a foolifh Enterprize, and we fee it ill fucceedh. 
 This is as vain as to attempt to be always the 
 fame as to the Matter, which is an impolfible 
 thing. Wherefore we mult quicken the Lan- 
 guage as the Matter will bear it, and we muft 
 
 H i\ ufe 
 
248 OJthe Offices and Accomflifiments 
 tvle Ornainents Iparingly, as in Apparel and At- 
 tire : for even thefe become Blemifhes and Im- 
 peifc£lions when they are continually uled. 
 Church Rhetorick degenerates into Lightneft 
 and Vanity if it be in excefs. A Preacher mull 
 rot be too Terfe and Polite, nor form his Dif- 
 courfe according to the niceft Rules of Art, 
 He muft not fo much as wifh to fpeak exaftly 
 always. There is fuch a thing as Over-doing. 
 Some are too Curious and Critical in the choice 
 of their Words. We may complain of them ^s 
 one of rhe Antient Limners did of another of 
 his own Trade, they know not when to take 
 their Hand off, they can't let the Piece alone 
 when it is well ; they are always mending it, 
 and adding to it. Too much Care and Art are 
 thefe Mens Fault. For they fhould know this, 
 that their Difcourfes need not always be juft 
 and exjft, and have all the Polilhings of Am 
 That Man is an unskilful Artift who thinks he 
 is bound to do his belt at all rimes. He ought 
 not to endeavour to make a General Mutter 
 p[ his whole Art and Skill in one Compofure. 
 There tiiult be a carelefnefs fometimes as to the 
 Stile; ; There is a Negligence that is commenda- 
 ble. Wc: muO not haveafond Ambition to abound 
 in Polifhed Sentences and Regular Expreffions. 
 AfteQ:arion of Eloquence is one of the vvorll things 
 in a Clergyman. Tho' he ules Art in compofing 
 and framing his Difcourfes, yet he fhould wifely 
 conceal it, that they may not feem to be Artifi- 
 cial and too Elaborate, that they may not look 
 ail like Ornament. . 
 
 ■ The Conclufion of what hath been faid under 
 this Head is this, that iho' to be Over^iirioMS 
 • in 
 
0fa PREACHER. 249 
 
 in our Language and Expreflions is very unbe- 
 coming the Work we are about, yet we mult 
 look to our Words, and never think we dil'- 
 charge the Preachers Office aright without this. 
 We mud firft and chiefly he intent on our Mat- 
 ter, and then we muft endeavour to exprefs it 
 in fit and apt Terms. Efpecially in Controver- 
 fy and Decifion of a Point our Expreflions mult 
 be very juft and proper. But at all times there 
 (hould be a Clearnefs of Expreflion. We (hould 
 labour to be Smooth, but not Slick. We fhould 
 afpirc to a Mafculine Stile, and remember that 
 we are Divines, not School-boys. And whene- 
 ver we ufe big Words, we mutt be fure to have 
 bigger Senfe. So much concerning a Vreachers 
 Stile. 
 
 The fifth thing relating to Humane Learning, 
 which is required of a Preacher, is to put his 
 Difcourfe into a Method which becomes a Man 
 of Skill. This I may call the Heraldry of a 
 Sermon, for it is the due Marjballing and Or- 
 dering of it, and giving every part its right 
 place. But it may be faid of an Immethodical 
 Preacher, as one faid oiEpicuruy^ he hath* ma- 
 ny things huddled and jumbled together, but 
 nothing in order. Heaps upon Heaps ^ every 
 thing is prepofterous and confufed. A Alartar 
 without a Fejiel^ and a Pejiel without a Mortar^ 
 as the Jewifl) Proverb exprefles this Matter. 
 But a Methodical Preacher difpofes of things 
 according to the Nature and Quality of them. 
 
 * 'AdfoA i»«?»Aa, Ui Kold TM^ty i/tK. Plutarch.^ 
 
 he 
 
250 Of the Offices and AccompUfljments 
 he fets them in their proper Claffes and Ranks, 
 and thereby (hews his own Judgment, and at 
 the lame time edifies his Hearers. Firlt, I fay, 
 he evidences his own Judgment and Skill ; for 
 it is the want of thofe that makes Men preach 
 confufedly, and utter things not digefted and 
 methodized. But it is a Sign that a Man is 
 no Stranger to Logick, and that he hath pene- 
 trated into the true Nature of things, and fees 
 the Dependance of one upon another, when he 
 proceeds Orderly, and obferves a due Connexi- 
 on and Coherence of the Matters he treats of. 
 This fhews that he throughly underftands the 
 Point he handles, and that he hath anexa£l view 
 of it in all its Parts. 
 
 Likewife by ufing a good Method, he takes 
 the right way to edify his Auditors. For Me- 
 thod is a great help to the Under ftanding, 
 which is the firft ftep to Edification. Now, 
 this leading operation of the Mind is help'd by 
 that Perfpicuity and Plainnefs which are the in- 
 feparable Attendants of Methodical fpeaking. 
 Thence this is called Lucidus or do by Uorace.bQ- 
 caufc it renders a Difcourfe clear and peripicu- 
 €us. To this end it hath been thought ufelul 
 even among the Antients to diftributc the Mat- 
 ter into Particulars. So the Royal Philofopher 
 in his Eleventh Book of Converfation wiih him- 
 /^//hath Ten Confiderations or Helps againft 
 Anger, which he reckons up did in£lly one af. 
 ter another, firft, fecondly, thirdly, &c. Eufe- 
 bius in his Evangelical Frcparation and De- 
 wonfiration doth frequently ufe the fame 
 way of numbring his Heads of Difcourfe. 
 
of a PREACHER. 251 
 
 ^ St. Chryfoflom afligns Eight Reafons why God 
 inflifls Difeales and other Calamities on thofe 
 that are Good, and he names them all eight in 
 order exprefly. And this Divifion of Difcourles 
 and Sermons into Numeral Heads, hathjuftly 
 obtained in all Chriftian Churches to this very 
 day, it being of great life and Neceflity for the 
 Methodical delivering of any Truths to the Peo- 
 pie. By this means a Preacher mufters his Forces, 
 and brings them up in Order of Battle, and 
 thereby doth Execution with them. 
 
 Again, Method is a help to the Memory as 
 well as the Underftanding, and on that account 
 is requifite in a Preacher, in order to the Peo- 
 ples Edification. They will eafily remember 
 thofe Difcourfes in which we are not abrupt 
 and confufed, tumultuous and difordered, but 
 pafs from one Part and Member to another in 
 good Order and Method. But a loofe and di- 
 Ihevel'd Difcourfe, wherein is no coherence and 
 confiftence of the Parts, will foon be forgot, un- 
 lefs it be this thing only in it, that it was con- 
 fufed, and Immethodical, and deferved not the 
 name of a Sermon, but a Rhapfody, a Farce, a 
 rudeMedly. And further, in the commendati- 
 on of Method it might be adjoyned that this 
 contributes towards an acceptable Concifenefs. 
 For it is want of a right digefting and marfhal- 
 ing of things that makes a Difcourfe exceed in 
 length. Wherefore a Preacher mult mould his 
 Difcourfe into fuch a Form as fhall not take up 
 too much room. He muft fo cut out his Work^ 
 
 t Homih I. ad Pop. Aotioch. 
 
 and 
 
252 Of the Offices and AceompUpimerits 
 
 and place it in Good Order, that it may be deli- 
 vered within a convenient time. 
 
 Tbefe are the Great Conveniences of preach- 
 ing in Order and Method; tho' no Man ought 
 to enflave himfelf to exaftnefs of Method in 
 every Difcourfe, But if he be wholly a Stran- 
 ger to it, he is a Rhapfodift, not a Preacher^ 
 and his Sermon is a Chaos rather than a well- 
 ordet'd Difcourfe. 
 
 Sixthly, He will have occafion at one time or 
 other to (hew he is not unacquainted with the 
 other, yea with all the Parts of Humane Learn- 
 ing. There is skill in the Tongues^ which is ne- 
 ceffary to underftand the Scriptures in which 
 God's Will is originally expreffed. The Jewijh 
 Priefts had the Bible in their own Tongue, and 
 therefore they were not to be at the Pains to 
 learn another in order to the underftandiqg of 
 thofe Writings. But it is otherwife with us, 
 we are not born with Hebrew or Greeks in 
 which the Old and NewTeflarnent were written, 
 and that makes it neceffary for us to ftudy thoft 
 Tongues, for we fliall have occafion frequently 
 to confult the Fountains, and fometimes to quote 
 them, that is, when the Original Word is more 
 than ordinary remarkable and emphatical, and 
 contains more in it than the Word by which it 
 is rendred. When we preach to a Congregation 
 that is a mixture of Gentry and Clergy, or of 
 other knowing Men, who tho' they are not pro- 
 fefs'd Scholars, yet underftand nnore than their 
 Mother Tongue, it may be proper and ufeful at 
 fuch a time, and the occafion before mentioned, 
 to quote the Scripture iji its owq Original. 
 • ' • There 
 
of a PREACHEa. 23^ 
 
 There is Grammar neceflary, to avoid Sole- 
 cifms and Improprieties of fpeaking, and to un- 
 derltand the force of Words. There is the Qri- 
 tick Art which is requifite in a Preicher, that 
 is an ability to judge of the Original Copies of 
 the Bible and other Authors, skill in the Ety- 
 mology and Derivation of Words, their Dia- 
 ledSj Propriety, Congruity, Analogy, Ambigu- 
 ity, and more efpecially an infight into the 
 Words, Phrafes, Stile, Chronology, Contex- 
 ture, Authors and Penmen of the Holy Scrip- 
 tures. This Sacred Criticifm is rightly ftiled 
 ^ the proper Learning of Divines^ tho* thofe 
 that faid it have no reafon to arrogate to them- 
 felves (as they do) a particular Reputation^ Oi 
 mof\ skilful in it. For they, that is the Unitari- 
 ans have no Reputation among the truly learned 
 for thiS| tho' they make a great fhew of it. 
 They (ludy Criticifm only to lerve their Turns ; 
 they fiy to this way of Evafion, becaufe they 
 are deltitute of all others. But there is a True 
 and Laudable Criticifm, and that which is Sa- 
 cred and Divine : and our Preacher fhould em- 
 ploy himfelf in it, that he may have a right 
 underftanding of the Holy Scriptures. And to 
 this he mult annex the Khetorick of the Bible, 
 for there are in tbefe Writings fundry Tropes^ 
 as Hyperbole's, Ironies, Allegories, M^^tonymies, 
 MetaphorSj Synechdoche : and there are leveral 
 Figures^ as Paranomalia's, Climaxes, Anadiplo- 
 fes. Oxymorons, • Hylferologies, Hypallagcs: 
 beiides thofc that afiutl the whole Sentence of 
 
 * An Exhortation to a free and impartial Enquiry, &c^ 
 
 Orji. 
 
254 0/ the Offices and AccompliP)ments 
 
 Oration, as Apofiopefes, Epanorthofes, Apoftro 
 phe's, Profopopseia's, Auxefes, Periphrafes, ^c. 
 And no Man can well preach without fome Skill 
 in thefe. It is to the credit of Foetry that there 
 are Six Poetical Books in the Old Teftamcnt, 
 namely, Job^ F/a/ms, Proverbs^ Ecclejiaftes^ 
 Canticles^ Lamentations-^ befides feveral Songs 
 and Poems inferred in other places. 
 
 There is the Jewifl) Learning which confifts 
 in the knowledge of the Rites^ Laws^ Antiqui^ 
 ties^ Proverbs^ Ufages and Cujioms which were 
 among the Jews^ and is of great ufe for ex- 
 plaining feveral Texts of Scripture. There are 
 the Writings of the Fathers, Bilhops and Anti- 
 cnt Doftors of the Chriftian Church, which a 
 Preacher muft by no means be ignorant of. 
 There are the Councils^ Canons^ SanBions and 
 Determinations of the Chriftian Churches ( e- 
 fpecially in the Firft Centuries ) which it is 
 a Reproach to have no Knowledge of. There 
 is Eccleftafiical Hiflory vj\i\ch. is of lingular Ufe 
 in Divinity, and there is a neceflity ot being ac- 
 quainted with it. There are the Hiftories of 
 Various Nations and People which muft be con- 
 fulted, becaufe they relate thofe Tranfa8:ions 
 which are of great ufe in the Life of Man ; 
 efpccially thofe which contain Maxims of Law 
 and Government, as Thucydides^Polybtus^ Livy^ 
 Tacitus, &:c. 
 
 Then as for Philofophy both Natural and Mo- 
 ral, a Divine muft have an infight into it. 
 Without the former it is impolTible to under- 
 ftand fully the Firft Chapter ot the Bible, and 
 fundry other places in theOIdTcftdrncnt which 
 treat of Things that direftly appertain to A- 
 
 ftronomy, 
 
of a PREACHER. 254 
 
 fironomy^ and other Parts of Thyficks. There- 
 fore it is requifite that we fhould have fome 
 knowledge ot' the Situation and Motion of the 
 Heavenly Bodies, that we fhould underftand 
 the peculiar nature and quality of Animals and 
 Vegetables, of Minerals and Metals and Pre- 
 cious Stones, which are fo often mentioned in 
 the Scriptures. In both the Tertaments there is 
 mention of feveral Countries^ Regions^ Seas, Ri- 
 vers, &c. which can't 'oe underltood unlefs we 
 have fome competent Knowledge of Cojmogra- 
 fhy and Geography, whereby we are inlkuded 
 in the particular defcription of the feveral parts 
 of the World. Without the latter, that is, 
 Moral Philofophy, a Preacher will be deprived 
 of the choiceft part of Humane Knowledge, 
 which is To ferviceable for the furnifhing us with 
 Right Principles, and regulating our Lives and 
 Aaions. When we are warned not to be fpoil'd 
 thro" Fhilofophy, it is neceflary that we have 
 fome general account of the Philofophy and the 
 Corruption of it that was at the time when 
 St. Paul writ. We cannot be without Logick^ 
 which is the key to all Sciences, as well as Phi- 
 lofophy, for by this we learn the Art of Rea- 
 foning, and know how to marfhal our Thoughts 
 and Ideas of things, and how to frami; right 
 Definitions of them, and to difcern the Falla- 
 cies wherewith falfe Arguers would impofe up- 
 on us. 
 
 There is a skill in Laws which no PuMick 
 Teacher of others (hould be wholly a Stranger 
 to, becaufe here are the Rules of Jultice and 
 Honelty, and rend ring to every ooj i\vS\x dut% 
 and hure are particular CjJcs and Dcajuns o\ 
 
 ihwm 
 
7^6 Of the Offices and AceorHpUp^ments 
 them by which Men may fet their Confciences 
 aright. It is requifite that a Divine fhould 
 have a knowledge of the Body of Imperial Laws^ 
 where there are feveral Paffages concerning the 
 Sacred Trinity^ and other great Articles of 
 Chriftianity, and concerning the Churchy and its 
 Conftitutiom^ and of the Clergy, and of feveral 
 Hereticks^ Sec. And our Own Laws and Con- 
 ftitutions (hould be looked into, for they are 
 in fome parts agreeable to a Divine^ as fome 
 part of Divinity is to a Lawyer^ as we may fa- 
 tisfy our felves from the Reports of oui? late 
 learned Lawyers , more particularly Judge 
 ^ Vaughan, In fhort, the neceflity of intermin- 
 gling Humane Literature in fome Difcourfes 
 from the Pulpit appears from this, that the 
 Writings of the Old and New Tedament are 
 ftock'd with all kinds of Learning, and there- 
 fore a Preacher ought to have fome infight into 
 them. 
 
 Here I will propound this, that feeing Jew- 
 ijh^ Chriftian and Heathen Records are of great 
 life fometimes for illuftrating or conhrming the 
 great Matters of our Religion,!: can't be a Crime 
 in an Evangelical Preacher, if on a fie Occafion, 
 he alledges and produces the memorable Paffa- 
 ges which thefe Writings offered. I would not 
 be miftaken, I do not intend hereby a rude 
 halirrg in of Authors, or quoting as many Ex- 
 poCtors as we can find upon the Text. For as 
 the Rabbics fay in the like Cafe, there are fo 
 
 * See the Cafes entituled Thomas Hilly verf. Thomas Good^ 
 Itarifon verf. Bkrwell. 
 
 many 
 
i?/^ PREACHEFv. . 'i57. 
 
 many various Opinions and Expofniansof Intcr- 
 prcrers on the placo that an Afs can't carry 
 their Books. And [ruly he is an Als that will 
 carry them, or fo much as quote them all. 
 Wherefore I do not inuni an immoderate heap- 
 ing up ot Authors, and loaduig a Difcourfe 
 wuh them. It is folly to affea: a Multiplicity 
 ofCitadons, and a pompous oltentation ot Read- 
 ing. If there be very frequent Quotations o(Gree^ 
 and Lati/7^ they favour oi P^dantifm. Nor do I 
 mean that every Vile and Tripling Saying fhould 
 be quoted in a Sermon, as iometimcs we fee 
 piadiicd. There arc fome that will al.ledge a 
 frivolous Saying out of a Poet, which is too 
 fimple to be fpoken in plain Prole. They will 
 bring out fome pitiful Shreds oi^ Grec.l and La- 
 ti/r^ which they themfelves would be afham'd| 
 of if they were in Englijl)- But certainly this for- 
 ry Frippery and Brokage, thcfe Ends of Gold 
 and Silver are unworthy of that Place where thd 
 Preacher (hews himfelK 
 
 Nor do I intend any Impertinent Quotations, 
 fuch as are unleafonable and foreign to the Bu- 
 (inefs, and for which there is no occafion. It mull 
 be owned that there is no little Folly and Weak- 
 nefs fliew'd in fjch ProduSlions as thefe. And 
 fo likewifc there is in quoting of Authors that 
 are of no Credit and Repute, for they being, of 
 no Authority, the Perfons we fpeak to have no 
 reafon to confide in them. The Turks may as 
 well rely (as 'tis (aid they do) on the Sayings 
 of Mad;r.en and Fools. Nor do I intend thai 
 we fliould vainly cite \uthors for our Opinion 
 who little favour it, and whofe Words make 
 nothing for it, if they be well examined. We 
 
 S' mud 
 
238 Of the Offices and AccomfU(hments 
 
 muft never ftraln Authority, and ftretch a Wri- 
 ters Words beyond the true Intention and Mean- 
 ing of them. Laftly, no Preaelier is to make ufe 
 of other Mens Sayings ^0 niuch as to leave no 
 room for his own. Some ftrut in borrowed 
 Plumes, and all that they deliver is theDecofti- 
 on of other Mens Writings ; which rhey make 
 ufe of to fupport their own Idlenefs, or becaufe 
 they know their own Thoughts arc not worth 
 uttering. 
 
 Thus we fee what /// Vfe may be made of 
 Quotations, and to what illFurpofes they may 
 ftrve. But if they heunaffefted, and moderate- 
 ly ufed, if they be pertinent and fuitable, if 
 they be remarkable and weighty, and worth the 
 rehearfing, if they be taken from Authors that 
 are worthy to be credited, and if they be fuch 
 as we know their Meaning makes for us, we 
 may certainly determine that they may and 
 ought to be made ufe of, and they are of 
 great Ufe and Advantage towards the confirm- 
 ing of what we fay. For there is a neceflity 
 fometimes of the Tefiimony of others, for back- 
 ing what we have delivered, for clearing fome 
 Matters of Fa6l: which we have occalion to 
 mention, for fupporting and effablifhing the 
 Doftrines we tre^t of, for explaining the Holy 
 Scriptures which we handle, and for illuft rating 
 and embelifhing the Heads of our Difcourfe. 
 The making uie of Authors is very Antient, yea, 
 it hath been pra£lifed when there hath been no 
 Formal Quotation.Thus theGreateft and Braveft 
 Men have taken Liberty to exprefs that in their 
 Writings in their own Tongue which they met 
 with in another. The Old Roman Poets repre- 
 sented 
 
of a PREACHER. 259 
 
 fented that in Latin Verfe which they found in 
 the Greek Poets : thus Enmus^ Facuvius^ Accius 
 take Sentences from JEfchylus^ Sophocles^ Euri- 
 pides. So Flautus and Terence tranllate the 
 Sayings 0^ Demophilus^ Fhilemon^ Diphilus^ Mc- 
 nander^ Epicharmus. Tully is beholding to moft 
 of the Antient Greek Poets and Philofophers. 
 Virgil borrows many things tiom Homer ^ Uefwd^ 
 Fmdar : Ijvy takes from Folybius^ Cornelius CeL 
 fus from Hippocrates^ Apuleius from Lucius^ &:c. 
 But befides this, there hath been in ufe annong 
 the Antients a plain and downright citing of 
 Authors, as we find in T////y, ALicrobius, Flu- 
 tarch^ and feveral others. 
 
 And we fee that the Infpired and Evangelical 
 Writers difdain not this way. St. Jude in the 
 14th and 15th Verfes of his Epilile, quotes a 
 Paflage out of an Antient Prophecy of Enoch^ 
 which was in that Apoltle's time in Writing. 
 St. Faul'm 2 Tim. 3. 8. refers to what he had 
 read in i^omQjewiJh Authors, who turnifhed 
 him with the Names of Jannes and Jambres 
 two of the Egyptian Magitians that contended 
 with Mofes^ who are particularly menLioned in 
 thofe Jewifh Records. And at other times he 
 makes ufe of the Suffrage of Heathen Writers: 
 thus Evil Communications corrupt good Manners ^ 
 ( I Cor. 17. 33. ) is a Sentence taken by him 
 out of Mcnandcr^ a Gentile Poet, who hath 
 this Senary Iambic Verfe in his Comedy enritu^ 
 led Ihais, And this Apoltlc quotes an l{en>i- 
 ftich out of Aratui^s Vh^nomcna^ in his Ser- 
 mon to the Athenians, Ads 17. 2S. And an 
 Hexameter taken out of Epiaienid^x r^icx 7-*^k 
 >^P»<r/x«j/ is cited by this ApolUe i.i i T//. 1 2. It 
 
 S 2 1^ 
 
2 6o Of the Offices and AccomfUfljments 
 
 is not then below an Apoftle, or any other Mi- 
 nifter of Chrilt to alled^e the Saying of an 
 Hs^then, when there isoccafion for it. A Preach- 
 er of the Gofpel may quote a Greek or a Latin 
 Autlior, tho* a Pagan. Much lefs then is it un- 
 becoming a Preacher to make ufe of the Tefti- 
 mony of Chriflian Writers, hoth Antient and 
 Modern. But it will be faid St» Faid quoted 
 only the fayings o{ Greek Authors, which is as 
 much as if we (hould quote Engiijh ones, for 
 Greece was St. P^/^/'s Native Country ^ therefore 
 this doth not juftify the ufing L^//;? and Greek 
 in Englijh Dlfccurfes. 
 
 To which I anfwer. There is good Senfe in 
 Englifh^ and may there not be fb in Latin and 
 Greek > And it is the worfe becaiife it is prefent- 
 ed in its Native Colours and Ooathing, and to 
 thofe that know it in that Drefs f* for we fup* 
 pofe it not to be defigned for the Vulgar. A- 
 gain, I anfwer, it is as juftihable lo uie Latxn 
 or Greek in an Englijh Sermon, as it was to ule 
 Greek m L'?//;? Dilcouries : but of this lactcr 
 we have (everal Inftances, and in the Writings 
 of thofe tliat were of grcjt iiote for Learning. 
 Cicero in his EpiUlcs haih above hxicore Greek 
 Sentences and- Qj.iot;^ I ions :. and particularly \\x 
 the 13th Book, Epiftle 15th, lie haih no left 
 than Icven fcvcrjl Greek VerfcS. out of the 
 Poers: and we may obferve that that Epillle 
 U'js writ by him to Opr, and we Qxni ilippole 
 th.n he would be Pedani'ic when he was addrel- 
 fing him (elf to fo ^/cat a Perfon. Alacrobius 
 in \\\sSomnium Scipio/j'n\ hath above live Hun- 
 dred Gr^^-4'. Sayings, Phrafes and Ciratic^ns .* 
 and in his Suturndia he hathaivundance oi them. 
 
 An- 
 
of a PKE A CHEK. 261 
 
 Au/us Gcllius quotes ridto in Greck^ and P/«- 
 t(i/xn frequently infer ts Laim Words ( tho* la 
 G/-^J; CluraftersJ inta his Writings. And 
 this ufe of a foreign Tongue is allowable when 
 it is more exprelTive and full than the Mocher 
 Tongue, {a) Tully aflenrs to this; and (b) A. 
 Gcllius gives this reafon why he quotes ?ldto 
 in Greeks becaufe the L^nin doth not come up 
 to the Propriety of his Words, (r) Cardan al- 
 lows of this: and we iind {I) BjuUus di:knd- 
 ing this (c) Mixture of Tongues: and Albert 
 cus Gentilis doth the finne. Thus we fee what 
 is the Sentiment of the heft Judges, and what 
 wis the Practice of the belt Makers of Lan- 
 guage. And we may ice much of this in the 
 Writings of the Old and New Teflamenr : the 
 former having great variety of W^ords befides 
 the Hebrew : and in the latter there is a great 
 number of Words of other Tongues, becaufe 
 they wer-^ thought to be more exprefTive. From 
 what hath been faid it appears that there may 
 lawfully be fomething of this in Ibm.e E/t^/z/Z^ 
 Sermons, if there be caufe for it : not only a 
 Jemfl)^ a Greeks or Lj///; Author may be cited, 
 but fometifnes their very Words. 
 
 We mutf not look for Examples of this Na- 
 ture ( that is, citing of Authors who writ in 
 thofe Languages ) among the Antient Fa- 
 thers and Preachers of the hatin Churcli, for 
 
 {a) Grxcis licet utarc cum voles, fi tc Latina forte dcfici- 
 aat. i Acjd, (A) Lib. lo. cjp. 22. 
 
 (c) De Sjp.lib. 2. {d) Dc Ta. 1 2. 
 
 (f) Dc Linguarum iiiixturii. 
 
 S -K moft 
 
262 Of the Offices and AccowpliJ/jments 
 
 mof? of them had no Knowledge of the Greek 
 px Hebrezjo, and therefore fat down contented 
 with their own Tongue. And for theiame Rea- 
 fon fome of the Greek Fathers never ufed any 
 Lati/7 Words or Sentences in their Orations or 
 Sermons : and others did it not, becaufe to 
 Greek Ears all Lati^j Words ieem'd as 'twere 
 B irbarous. But it is not fo with Englijh Preach- 
 ers, they do or Ihould underftand thofe 
 Tongues, and the found of them is not oft'en- 
 five either to them or to their Hearers. For I 
 fuppofe all along, whilrt I am defending the 
 ule of thofe Learned Languages in the Pulpic 
 fometimes, that they are ufed not before a 
 Country or Vulgar Auditory, but a Knowing 
 and Learned one, or one that partly confifts of 
 thofe that are fuch. And I alfo fuppofe that a 
 Sermon is not clogg'd with much foreign Lan- 
 guage, and that all the Heads of it are not tipt 
 withi.^r/Xas was the Modifh way of preaching 
 heretofore ) and that the Quotations are not too 
 iSumerous and Thronging. On fuch Suppofiti- 
 ons as thefe an Englifl:> Sermon m.iy fi^metimcs 
 favour of the Languages, and beturnifhed with 
 Jem'iJI) and Gentile Records, and the TeRi- 
 mony of the Fathers and other Chriitian 
 Writers. 
 
 And for this we have the Pra£lice and Ex- 
 ample of fome of the Celebrated Preachers of 
 pur Age. I will mention but two at prefent, 
 the late Archbifhop, and the prefent Bifhop of 
 K/y : the former of whom in his Sixth Volume 
 of Sermons is full of Quotations out of Heathen 
 Authors, Greek and LatirL Sometimes two or 
 thj:ee Pages together are replenifhed with the 
 
 Say- 
 
ofa PREACHER. ^6^ 
 
 Sayings of Tlato^ or T/z/Zv, or Anianus, or 
 Forphyrius^ Antoninus^ Seneca^ or other great 
 Profefibrs of Morality. In his Sermon entitu- 
 led, The Wifdom of being Religious, he quotes 
 the Latin Poets very plentifully, lour or five 
 Verfes at a time, yea, in that very Difcourib 
 we have Sixteen Verfes together out of Lucre- 
 tius. He hath Six Verfes at a time out of the 
 fame Author, in his Sermon on i Tim. i. n. 
 Vol. 6. p. 78. And the fame number of Latin 
 Verfes is quoted in his fecond Sermon on L/dAe 
 12. 15. And among feveral other Sermons, 
 there is fcarcely one but hath a Latin Sentence. 
 And as for the other Eminent Preacher 1 named, 
 it is well known that he makes ufe of the belt 
 Writers, and with great Choice and Judgment 
 fets them before us. And this may be truly 
 faid of him, that by confulting his Writings we 
 may know who are the be(t and choicelt Au- 
 thors. I do not know any Man hath made 
 more ufe of his Learning in Preaching than Mr. 
 Ke/fey : his Sermons are frought with all forts 
 of Humane as well as Divine Notions and Au- 
 thorities. 
 
 But the generality of our Preachers of late 
 rejefl: all ^otatiojis^ too many of them thofe 
 out of Scripture, but the moll thofe that are to 
 be had out of other Writings, whether Chrifti- 
 an or Prophane. And they are not contented 
 only to make no ufe of them, but they inveigli 
 againft thofe that do. Which, as I apprehend, 
 proceeds in fome of them from one or all of 
 thefe Cafes. Firft, it is obfervablc that the 
 firii Men who fet up in this way, had a vqry 
 Jmall ttock of Reading, tho' their Natural Parts 
 
 S \ were 
 
204 Of the Offices dJid AccowpVjI^ments 
 iveie confideiable. They took to this way be- 
 caufe they could do no otherwife, that is, they 
 lad no acquaintance with Authors, efpecially 
 t.ie Aniiencs, and rhofe that writ in the Learn- 
 ed Languages. They never minded them at 
 firll:, and now it was too lat« to do it, and 
 therefore the beft way was to inveigh againit 
 them. I am fuiliciently affured of this, that 
 the want of Skill in Aurhors, efpecially Greek 
 ones, liathhindted many a Mans quoting them. 
 They have no relidi of the excellent Language, 
 and Senfe of the Antlehts, and therefore it can't 
 be expeQed they (liould make any ufe of them 
 in the Pulpit. Sometimes they forbear from 
 thofe Tongues, lell they ihould give the Words 
 a wrong Pronunciation, efpecially thofe of the 
 Greek: as is too common among thofe ths^t 
 venture upon pronouncing them. Agiin, as the 
 Ignorant, fo the Lazy are not much guilty o{ 
 quoting Authors. They have not taken the 
 fains to converfe with them formerly, and now 
 tbey are unwilling to fet themfelves to that. 
 laborious Employment, ' For fuch it is, if it be, 
 done with Care -and Diligence,^ and therefore 
 the Slothful would be excufcd from e'^tra8:ing 
 vhe beft and choi^:eft Teflimonies out of Wri- 
 ters, in order to the applying them on fit oc- 
 eafions. 
 
 . Pride and Self Conceit in others are the cauft 
 of thi.snegleQ:. They have a very low efteem 
 of what the Antients did, and tiiey prize them- 
 felves above them. ^ Socimis acknowledges no 
 
 *. Traftat. de Magiftratu. 
 
i^f a PREACHER. 265 
 
 Man living to be bis Mafler and DireSlor in 
 thofe Dotirines that he taught. And we have 
 fome of the fame arrogant Humour, they brag 
 that they are beholding to none lor their Noti- 
 ons : They ufe no Authors but themfclves. 
 They think and fjy they can utt^r much bitter 
 Siintences than are in the Old Fathers and other 
 Writers, and therefore they will not honour 
 them fo far as to quote theirs. 
 
 This is done by fome out of Qonfcioujncfs^ 
 becaufe they are fenfible thit their Dodrincs 
 agree not with the Writings of the Antients. 
 It is remarkable that fince the abhorrence of 
 Quotations hath prevailed in our Pulpits, there 
 hath been a very great defection from the main 
 Points of Chriftianity. Indifferency and Sccpti- 
 cifm have in a manner born date from the time 
 that this ufage hath taken place. The laying 
 afide o{ Authority hath introduced a vifible Cor- 
 ruption in our Theological Dlfcourfes. The 
 reafon is plain, Preachers and others have 
 thrown ofi' a deference to the Determinations of 
 the Antients, and bid defiance to what others 
 have fiid, that their own extravagant Thoughts 
 and Inventions might bear fway. They have 
 run as far as they can from the affertions of 0- 
 thers, and have mightily inveigh'd againQ Ipfe 
 dixit's^ that thereby the Notions of their own 
 coyning might pafs Current, and might be the 
 more greedily received. They know that if 
 they fhould cite other Mens Opinions and Argu- 
 ments, it would be a difparagemcnt to their 
 pwn, if not a confutation of them. This \ take 
 to be one great Reafon why the producing of tho 
 Words of Eminent Men, who have treated well 
 
266 Of the Offices and Accompltflments 
 on the Subjefls they undertake is of late difufed. 
 Having laid this, I will now briefly eftablifh 
 the Reafonablenefs of the contrary praftife, and 
 fhew how accountable it is that a Preacher, 
 upon a due occafion, and on a fitting Subjeft, 
 and before an agreeable Auditory, fhouid nnake 
 ufe of the Suffrage of Good and Authentick 
 Authors, and even of Heathen ones, if the mat- 
 ter requires it. Firft, it is ufcful and fatisfafto- 
 ry to know what others have thought and faid 
 upon the Subjeft, and to tell others what they 
 fay i for fometimes Truth is more acceptable 
 from anothers Pen or Mouth than from our own. 
 Belides, Tefi'mony is one Topick or way of 
 Proof which is ufed by all Speakers, where the 
 Matter will bear it. There is no Orator but 
 makes ufe oi Authority^ where he can fairly ufe 
 it, to perfwade and convince. Further, Quo- 
 tations argue Ingenuity. For whereas fome 
 grofly borrow from other Mens Writings, it 
 were more fair to own their Authors, it were 
 ingenuous to mention thofe they are beholding 
 to. Moreover, that is but the juft Recompence 
 of the Pains which Learned Men have taken 
 in their Writings. This ingenuous acknowledg- 
 ing of their Worth is what is due to their 
 Memory. We defer vedly bono w;J^ them by 
 mentioning their Names and Works with re- 
 fpeft and deference, and by reminding the 
 World of the ufefulnefs and excellency of their 
 Writings. And this may be faid likewife, that 
 here is an Encouragement to others to blefs the 
 World with worthy Performances of the like 
 Nature. Again, it may be ufeful to alledge fe* 
 veral Paflage^ out of Gentik and Prophane Au- 
 thors, 
 
4,f a PREACHER. 267 
 
 thors, becauft; they do in many things hear Te- 
 ftimony to the Truth ot the Holy Scriptures 
 both of tlicOld and New Teftament, as 1 have 
 largely proved in another place. There are ma- 
 ny Truths which they are but *' unjuji ProfeJJors 
 of, ( as one of the Antient Fathers fpeaks ) and 
 we may lawfully challenge them as ours, be- 
 caufe they properly belong to us, and ought 
 to be made ufe of by us. 
 
 And further yet, it is convenient to tell our 
 Chriftian Auditors what Heathens faid and did, 
 to upbraid many of them for not coming up 
 to the Acknowledgments and Prafticcs even of 
 Heathens. One that was the drieft Pulpit- man 
 that ever I heard, and fuperftitioufly fhun d the 
 naming of Authors in his Difcourfes, yet con- 
 feflTcs that t It is /awful to quote heathens^ that 
 we may fl)ame our f elves where we fall f})ort of 
 the.ir Vertues. And this Shame may work Re- 
 pentance, when we find that the Duties com- 
 mended to us by Chrift and his Apofiles, and 
 which we are deficient in, are urged and often 
 praftifed by thofe that are Strangers to Chrifli- 
 anity. So much fhallfuffice to be faid in con- 
 futation of that idle and fond Conceit that our 
 Holy Religion is not to be confirmed by the Te- 
 ftimony of Humane Authors. I only urge this 
 again, that the Quotations be made ufe of in 
 thofe AfTemblies where there are no fuch weak 
 Heads as are oflended at the noife of Greek and 
 
 **■ Si qux forte vera dixcrunt, ab iis, taoquam ab iojuflis 
 poffclToribus in noftrum ufiun vcndicanda. Auguflia.dcdodt. 
 Chrifti. 1. 2. cap. 40, f Shckfon^ Moral Vcr tucs baptifcd 
 
 Chriftian, p. 39. 
 
 Latin ; 
 
268 Of the Offices and AccompUflymenfs 
 Latin '^ and that we make ufe of no Citations 
 but thofe that are juftand appofite, and carry 
 Authority with them : and laitly, that we take 
 care to make a plain difference between Hu- 
 mane and Divine Teftimony, between the Wri- 
 tings of Men, and the Word of God, and that 
 we never prefume to equal the one with the 
 other. 
 
 And now I return to eftabliOi my former Al- 
 fertion, that a Preacher muft be a Man of Uni- 
 verfal Learning. He muft be acquainted with 
 all Ufef jl Authors, and underftand the chiefeft 
 things in them. He muft be a Linguii]-, a 
 Grammarian, a Critick, an Orator, a Philofo- 
 pher, an Hiftorian, aCafuifl:,^ a Difputant, and. 
 whatever fpeaks Skill and Knowledge in any 
 Learned Science. Tully requires all this in an 
 ^ Orator^ Vitruv'ius all Arts in an Archite&^ and 
 it is certain that there is no kind of Art or Skill 
 but may be fome ways ferviceable in every Fa- 
 culty and Profefiion, there being a Common Tye 
 and a kind of Cognation between all Sciences, 
 as was long fince t obferved. This is more fig- 
 nally vifible in the Art of Preaching : it is re- 
 quifite in a Complete Divine, and an Accom- 
 pUihed Preacher that he have an Univerfal 
 Skill, becaufe he hath a Vaft Sphere to a^fc in, 
 
 ^ Nemo effe poterit omni hudc cumuljtus Orator, nifi 
 crit omniuin rcrum magnaram atqj artium fcientiam confc- 
 cutus. De Oratorc. 
 
 Analyt. pofter. Omncs Artcs quse ad humanitatem pertinent 
 habeot quoddam commune viacuium, 6c guafi cognatioac 
 •tuad.im inter fe contineutur. Cic. 
 
 and 
 
of a PREACHEa. 269 
 
 and, as Maximus Tyrius faith of a Philofophcr 
 ^ He is to Ipeak to all Subjefts, and thtrcforJ 
 mult be made up of all Knowl^idge and Learn- 
 ing. For as all Arts ferve one another. To they 
 ferve Divinity too, and are fomeways requifite 
 in a Preacher. 
 
 Of which Julian the Emperor ( commonly 
 called thQ Apojiate ) was very fenfible when he 
 forbad the Children of Chriltians to be brought 
 up in Philofophy, and in the Books of the tjh- 
 nics^ for he faw that the Chritlians by reading 
 thofe Books took occafion thence to confute 
 the Opinions and Cuftoms of the Gentiles^ and 
 withal to (trengthen and eltablifh their own Re- 
 ligion, and in many Points of Moral Vertue to 
 Benefit and Advantage their Notions. Thcodo^ 
 ret afligning the Reafon why the Emperor for- 
 bad the Study of Humane Arts to the Chrifti- 
 aris, gives it thus from his own Mouth, -^ Left 
 thereby the Chriftians J})oiild fo [harpen and re- 
 fine their Dijcourjes^ that they Jlwuld be able to 
 grapple with the moft [ubt'il Dif put ants among the 
 Gentiles. Thus we Jloall be jhin with our own 
 Wejpons^ if the Chriftians be permitted to peru/c 
 our Booh, to eonfu/t our Poets^ Orators and Pht - 
 lofophers : fcr they will f 00 n confute us out of cur 
 own Writings^ and cur own Authors will tcftijy 
 againfl us. Thus Gregory Kyffen faith ot his 
 
 DilTertat. 57. 
 
 Bro- 
 
270 Of the Offices and AccompUJhmentf 
 Brother Bafil that ^ he catchcd the Gentiles in 
 their own Nets^ he confuted them by their own 
 Learning and Arts, And the fame was done by 
 Iremeus^ Athenagoras^ Juftin Martyr^ Tertul- 
 lian^ Cyprian^ hail ant lus^ Arnohlus^ Eufebiusy 
 Augujiine, Theodoret^ they luccefsf'ully baffled 
 the Pagans out of their own Writings. But tho' 
 /this be not our particular Cafe, we deal not with 
 profefs*d Pagans, yet we have to do with thofe 
 that have taken up fonfie of their Principles, and 
 we are to grapple with fuch as make ufe of 
 Humane Literature to defend their falfe Opini- 
 ons : fo that there is need of Art and Letters to 
 encounter this fort of Adverfaries. 
 
 I need not attend to what fome ObjeO:, that 
 this vvas not the way of the Apojlles. They 
 were Illiterate Men, and had no infight into 
 Arts and Sciences, and yet were the beft of 
 Preachers. This was a Plea in Gregory Nazi- 
 anzen\ time, as he tells us himfelf irt a little 
 Treatife of his concerning Bijhops, There were 
 thofe, he faith, that laboured to excufe their 
 Ignorance by alledging the example of the Apo- 
 ftles, among whom were filly Fiftiermen and 
 Mechanicks, Men of no Letters. But that Pi- 
 ous and Learned Father anfwers this foolifh 
 Cavil of theirs by fhewing the great diiterence 
 between the Apoftles and the Preachers of the 
 fucceeding times, between the Primitive Difpen- 
 fationand that which followed. The Apoflles 
 and firft Preachers of the Gofpel were endued 
 
 In hudcm Bafilii. 
 
 with 
 
of a PREACHER. 271 
 
 with extraordinary Gifts, but it is not fo fince. 
 Wc mu(t with Study and Induftry attain that 
 which they were Mafters of by an immediate 
 affiftance of the Spirit. We muft take pains, 
 and acquire our Knowledge in Divinity by 
 Care and Diligence. In vain then it is fuggeft- 
 ed, that Preachers now have no need of Humane 
 Learning. It may as well be urged that they 
 fhould be Fifhers and Tradefmen, for that was 
 the Attendant of the other Difpenfation. But 
 now the Cafe is altered, and Acquired Learning 
 muft make up the defeft of thofe extraordinary 
 Endowments which were in the Apoftles times. 
 Efpecially now in an Age, wherein there are 
 able Adverfaries that oppofe the Truth, it is fit 
 that thofe whofe Office it is to detefl and con- 
 fute their Errors, fhould be Men of Learning. 
 If any of my Brethren in theMiniftry would ht 
 further fatisfied concerning the Ufefulnefs of this 
 in the Study of Divinity, they may confult St. 
 Augujiine\ Second Book oj the Do^irine ofChrij}^ 
 Chap. 15. where this Matter is excellently dif- 
 courfed of, and whence it appears that a Com- 
 plete Divine mult be one that hath acquainted 
 himfelf with all or moft of the Learned Arts ^ 
 infomuch that it may be faid of him ( as Je- 
 torn faith of fome of the Fathers and Lights of 
 the Church J that ^ it is hard to tell which 
 of thefe two is mod to be admired in him, his 
 Humane Learning, or his Knowledge of the 
 Scriptures. 
 
 * Nefcij! quid in iis primum admir.iri dcbcjs, Eruditionem 
 fcculi, aut SucLU4iu iw7Jpturjrum. tpift. ad Mj^n. 
 
 But 
 
272 Of the Offices and Accomplijl^ments 
 
 But this is not faid as if there were an Ab- 
 folute heceffity of Humane Arts and Sciences in 
 order to preaching the Gofpel ; as if every one 
 that is in that Office were indifpenfably obliged 
 to be fo qualified. Bezaleel and Aholiah had 
 skill to work in Gold, but all that were employ- 
 ed in ereSing the Tabernacle, c#uld not do fo. 
 It is not to be denied that mean Parts and Abi- 
 lities with great Sincerity and Integrity may fuf- 
 fice in fome, and we fee they fometimes prove 
 very ufeful and effeftual in the Miniftry. The 
 Moon, tho* void of Native Light, and tho' a 
 fmall Body in refpe£l of the Fixed Stars, yet 
 affords more light to Men than any of them^ 
 even of the firft Magnitude. Some Churchmen 
 of weak Abilities may be more ferviceable in 
 their Funflion, than fome of the great Lights 
 that move in a higher Sphere. I queftion not 
 but Providence may make thefe Perfons inftru- 
 mental to the greateft good ; yea, we fee that 
 God hath made ufe of them to do cohfiderablc 
 Service in the Church. We read that when 
 Learning was low, and the Church was not fup- 
 plied with thofe that excell'd in this Qualiry, 
 Mean and Illiterate Perfons, who were of great 
 Honefty, were made Clergymen, and were tig- 
 nally ufeful towards the edifying of theChriPii- 
 ans they preached to and presided over. Here 
 that of.Si-. Augufine is true, "^ It is hctte?- that 
 the Treacher llioidd ojfend ngciinfl the Rules of 
 Grammar^ and exailjpeakingy than that he foould 
 mt be underjlood by the People. 
 
 * Ennarrat. in Pfa!. 118. 
 
 All 
 
. of a PB^EACHEK. 275 
 
 All this is granted, and yet oiir 2\frcition is 
 true, that Learnmg is o[' great ufe in Preaching, 
 and that this Office c.in't cumpktcJy be difcharg- 
 ed without Ibme nicafure of skill in the Tongues, 
 and in Humane Arts and Sciences. 1 know it is 
 thought by fome thatPreaching is an eafy Work, 
 and "»'• every one can iiy fomething of the Scrip- 
 tures, and talk upon a Text. A little Study 
 makes a Pulpit-Man : a Bible and a Concor- 
 dance and a tew Sermon Notes will fet him up. 
 according to this Periwahon we lee that any 
 body is thought good enough to be employed in 
 this Work. The moft unfit and unworthy Per- 
 fons are fet about it. The blunrell Tools are of- 
 teniimes pickt out for this purpofe, and if there 
 be any Dull Youth in the Family, he muft ferve 
 to make a Preacher. 
 
 • + Si dun pucr in^eni v'ldetur 
 ^}\uonem facias. 
 
 Preaching is but a knack, at the befl-, and the 
 dullen may learn it. A Scholhir and a FreucJ^er 
 are in common acception two things. But this 
 is a very greiit rniliake, unlefs it could be prov- 
 ed that Preaching among us is as eafy a task as 
 'tis among the T///"/vj, where it is only repe.u- 
 ing certain Sentences out of the Alcoran every 
 
 * SoIj Scriplurjrum ars eft quam fihi pifTim omnes vcndi- 
 cant. Hinc garrula anus, hanc deJirusfcnex, hanc fophift4 
 verbofuj, hanc univcni prxfumunt, Ijterant, decent ante- 
 quam difcunt. Hiero.i Epi.'t. ad taulio. 
 
 t Mar. i. 5« Epigr. 5^. 
 
 T Friday^ 
 
2 74 Of the Offices and AccomflifJjm^zti 
 I'ryclay, which is their Sunday, Thefe Repeat- 
 ers ccmmonly apply themfdves at other timef 
 to Hmdycraft and Trades, which tht7 may well 
 do, and not hinder themfelves in their other Em- 
 ployment. 
 
 But our Preachers have enough to do, and it 
 will take up their whole time to do it well. 
 This is not an Art that is foon learnt, this is not 
 an Accomplifhment that is eafily gained. He 
 that thinks otherwife, is as weak and foolifh as 
 the Man that Married Tullf^ Widow ( faith 
 Dw ) to be Mafter of his Eloquence. The Ex- 
 cellencies of this Nature are not to be attained 
 infuch a manner, Real inward Endowments arc 
 nor purchafed by outward AcquifitionSj but by 
 PcrfonalCare and Induftry. Wherefore we are 
 to betake our felves to thefe ^ and particularly 
 with relation to the matter now in hand, we 
 mun: know that a Preacher ought to befurnifh- 
 ed with a good fiock of all kinds of Learning. 
 Hem.uftunderihind ail the profound Points, and 
 all the Pra£lical ones, and nothing muft efcape 
 him. And then ic will be eafily granted that a 
 confiderahle time muft be fpent in making pro- 
 vifion for this. TheJ^zcj* were forbid to gather 
 the Fruit of their Trees which were newly plant- 
 ed : the produQ of the three firft Years was not 
 to be eaten. The Moral of which is this, with- 
 out doubt that Novices are to itay and ripen, 
 and not to come into Bufinefs fuddenly and ah- . 
 Tuptly. Thofe efpecinlly who are defigned for 
 the greatelt and weightieft Work, ought nor to 
 he hady and precipitant, but to rake time to 
 concoft their rawnefs, and by leifure and indu- 
 flry fnike themfelves fit and mature for their 
 
 Di. 
 
. of a PREACHER. -75 
 
 Divine Employment : that fo at length they may 
 be Workmen tluit need not be ajhamed^ that ii, in 
 refpeft ot any XJnskilfuinefs 2ir\<\ Unfit nefs ^ for 
 which fomc have reafon to blufh and be con- 
 founded. In a Preacher much Thinking and Me" 
 ditating are required : and in fhort, the Stile, 
 Method> and Matter of his Sermons muft difco- 
 ver that he had been in his Study before he came 
 into the Pulpit. And all this muft be done, not 
 to make a fliew of Art, but to move and affeft 
 the Souls of Men, to work on their Spirits and 
 Confcicnces, and to gain them unto God and 
 Religion, which is the principal Defign of every 
 Preacher, and to which all the relf that I have 
 been fpeaking of is bucliibordinateand fubfervi- 
 enr. 
 
 V. The Fifth Qualification of Preaching is, 
 that it be frequent. We are to take all Occaft- 
 ons of inrtrufting the People, and we arc often 
 to inculcate the fame things. Herein we follow 
 ©ur Saviour, who often at the fight o{ a great 
 Concourfe of People, was moved to preach to 
 them. An Opportunity was offer'd of doing 
 Good, and he took it. To this purpofe all 
 Places were made ufe of by him, a Mount, a 
 Field, a Ship, a Houfe. And the Apoliies were 
 as willing to accept of all Opportunities of 
 Preaching as their Mafter. It is recorded of Sr. 
 Yaul\\ai he haftedto be at Jerulalem on the day 
 cfFentecofl^ A£ts 20. 16. Not that he was halty 
 to go and keep the Fe(lival> but ( as a Pious 
 Father interprets it) he was earned to be at Je, 
 rujalem at that time ^ bccaufe of the great re 
 
 ^ ^idi TO 'c\rv^. Ciif)lo(l. Horn, ialcw. 
 
 T 2 i:>r< 
 
I'jG Ofthe.OjJjccs and AccoMfUfldttiefits 
 
 fort of the People thither at thaiScafon. On this 
 Account it was that the Apoftle made fuch haft 
 to be there, that he might preach theGofpel to 
 great Multitudes of People, in hopes of doing 
 the more good, where the AiTemhly is lo nume- 
 rous. And fo we find that at other times he 
 went to places of Publick Refort for that Re a- 
 ion : he was prefent at molt of the Publick 
 Meetings in ihe Cities and Towns he went to, 
 becaufe there was a Probability oi converting 
 more Souls, and bringing over greater Numbers 
 to the Chriftian Faith. T\\\^ frequency of preach- 
 ing the Word is conformable to that Apollolical 
 Kefolution, Afts 6 4. We will give our f elves 
 continually to the Alinifiry of the Word. And it" 
 is according toSt. P^vz/'sown lnjun£lion, 2 Tim, 
 4. 2. V reach the Word, be inftant in Seafon^ cut 
 ofSeaJon. Not that we are to do any thing that 
 is really and truly out of Sea/on. The apoltles 
 Words are not to be underftood lb, ( tor no- 
 thing Unfeafonable is enjoined in Chriftianity J 
 but he means that, upon great and urgent Oc- 
 cafions. Preaching m.ay be at fuch times dsjee?n 
 to be unfeafonable. We ought not only to take^ 
 but fomerimes to catch at Seafons of doing good 
 to the Souls of Men. Not oniv the ufual and 
 ordinary Times of Difcharging this Office are to 
 be embraced, but we are to make ufe of thofe 
 that are extraordinary, if we fee good reafon 
 for it. 
 
 However, This is our Handing Duty, to dif- 
 penfe the W^ord of GoA frequently. And we 
 have the Example of the molt Fam.ous Lights 
 of the Church for this. They preached not on- 
 ly on the Lord's Day, but on other days of the 
 
 Week, 
 
of a PFvEACHER. 777 
 
 Week, as is clear from fome Paffages in Sr. 
 (a) Chryfcjio^n^ St. ( b ) Arf^ufin, Sr. (c)- A??t- 
 brofe. In the Churches ot Alexandria^ there 
 was preaching on 11) ivjciiys arid Saturdays^ fhith 
 Socrates the F.cclefiaiiical HifTorian, Bo^^ 5. C;.7/). 
 21. and he adds that this w.is the Cuftom of 
 thofe Churches, and that Ongen was the Man 
 who firft lee it on foot. Thar they interpreted 
 the Scriptures, and taught the People publickly 
 on Saturdays^ is attelied by Sr. y^Aignfti/? in 
 {d) one of his Sermons, and by Socrates and 
 Niccihoriis, and other Writers Sr. Chry/oftom 
 intimates in {e) fome places that he prciched 
 thrice a Week. And from other places ir ap- 
 pears that he preached to the People feveral 
 days together, to vvic upon extraordinary Occa- 
 fi ons, as when there vv^^re great Com aiot ions 
 and Diftraftions at Antioch : and fometiiTies in 
 Lent,, efpecially in the Pafchal Week. Ac 
 which time A//gufli/7 and Gaudentius preached 
 ofmcr than at other Sea fons, as is manifcftfrom 
 ih-ir VVritings This gives an account of j<?/?fr- 
 day and the day before which we meet with in 
 (f) fever 1 1 oi Chryfilhms Homilies on Genefs^ 
 and in his tioiwlies on St. John\ Gnf\>el^ and in 
 his Sermons on the Parables^ and other D/- 
 fcourfes. And St. Auguji'in more than r Ke 
 
 {a) Often in hii Homiiies. {h) Scrin. 
 
 Trait. 4(5. in Johao, (c) Dc S-n io 
 
 Scrm.44. (i) Scrm. 43. 
 
 Pop. Antioch. Horn, in Matth. i 5. 
 
 (/) HoBiil. 3, 6, 7, 8, 14, 16, 17, 1 8 
 28, 51, $4, 55, 5^, ?p, 4^» 42, 44> 4^': \ 
 5$, 57, 58, 39, 63, 65. 
 
 T ; 
 
2J^ Of the Offices and AccompUjIjmcpts 
 mentions his Preaching {^) ycflerdjy. h is 
 evident alfo that Ibinetimes rhey preached 
 twice in a day, as appears irom St. Chryfoflom's 
 Fir ft Homily concerning Lazarus the Beggar^ 
 and from hispth and loch Homi/ies to the reot 
 pie 0^ Antioch.^ where he defends and applauds 
 this pra£lice as ufeful and neceflary : and from 
 bis loth Homily on Genefts^ where he reproves 
 thole that abfented thenilelves from his Sermons 
 in the Afternoon, and he exhorts them to come, 
 and not excufe iheir Abfence by pleading that 
 they had made themfelves unfit for hearing by 
 their Dinners. St. Bafil in ( /; ) one of his Ser- 
 mons tells his Auditors that he will put a Period 
 10 it, left by being tedious he (hould indifpole 
 them againft the Afternoon's Difcourfe. This 
 ivas the Praftife of the Preachers of the Chrifti- 
 an Churches of old, and there is the fameRea- 
 fon why there fhould be frequent Sermons at this 
 day- 
 
 In general vye are to know this, that ih^ fre- 
 quent inculcating of Divine Truths and Exhor- 
 tations flowing from them is of finguhr ufe and 
 feencht. There is the like quality oblervable in 
 the Word of God that there is in liain^ which 
 ^efcends in unintermitted Drops, and makes 
 ibme impreflion even on the hardeft Bodies, not 
 ty it^ force and weight, but by its often falling. 
 Such is the Nature ot the Word^ and therefore 
 it is by the Holy Spirit compared to Rain^ Deut. 
 
 (g ) Qui Kcftcrno dieaffuiftis. Cone. 2. in Pfal. 55. He* 
 ffcrffo die pcrveneramus ufq^ ad ifhim verfum.. Cone. 2. io 
 tUl 4?. & in aliis locis. (^)Hcxaracr. Horn. 8. 
 
 32. .2. 
 
ofa PREACHER. q;^ 
 
 ^2. 2. and in the Sacred Language to teach and 
 to moi fieri as lath Rain arc exprcfs'd by the 
 '■" fame Word : and ic is remarkable that thei/^. 
 brew Word Moreh fignifies both Raw ( Joel, 
 2. 23. ) and a Teacher, Job ^6. 22. Which may 
 intimate to as theNaturt o\ te.iching the Word, 
 it mu[t be^^r/?//}', but ^//t'/7 drop t and diflill'd.' 
 There m.uit he i^reccpt upon Vrecepi, and Line 
 upon Line : here a little and there a little. The 
 fime things mi!ft be urged feveral times, the 
 t Remedies muft be often applied, the Plainer 
 rTiuft be kept on, for fome Time and Stay are 
 requifite for its Operation. 
 
 More particularly, the reafon of frequent 
 Repetitions is feen in this, that fo many ot our 
 Hearers are ignorant and dull of underltanding. 
 Where Men are of mean Capacity, and have 
 made but little Improvement of what they have 
 hitlierto heard, there we (hall find it neceflary to 
 reiterate the fame Inftruftions, and to prefs 
 them often. And this muft be done alfo becaufe 
 People are Vorgetful They are generally di- 
 verted by Bufinefs or Pleafure, fo that they let 
 flip a great part of what we deliver to them: 
 which makes it neceflary that we repeat our In- 
 ftruElions to them. The Book of Dentcronoiny 
 had its Name from this, it being thought netd- 
 ful to Reiterate the fame Laws, and incolc.ue 
 the fame Injunftion on t\\Ql/raelites which they 
 had before. And in the New Teflamenc W2 
 
 * Jarah. 
 
 t Rcmcdia non profunt nifi immorcntur : guis ocdictts 
 afgros in tranfitu curat .<? Sen. 
 
 T 4 fisd 
 
28o Of the Offices and AccomfUpyments 
 find Sc. Feter telling thofd he writ to that he 
 mil not be negligent to put them alway.s in re* 
 mmbmnce ofthofe things ( which he had now 
 aiid before commended to themj tho'' they knew 
 the/72^ and were'eftabfjfncd in the prefentTruth,^ 
 which he now wrote of, 2 Fet. i. 12. And a- 
 gain, 1^.13. I thinkit n^cet tojjirycu up^ by plot- 
 ting ycu in remembrance. And funheryer, v- 15. 
 1 will endeavour that ye may be able after my de- 
 c'eafe to have thefe things always in remembrance. 
 Which was done not only by committing to 
 Writing his In(lru8:ions and Exhortations, bur 
 alio by often Repeating and Urging them on 
 the People, fo that by that means they ftiould 
 ie able to retain them a long time. 
 
 I am nor ignorant that there may be Excefs 
 here, there are Vain Repetitions in Sermons, as 
 well as in Prayers, that is, when they are tone 
 purpofe but to lengthen out the Difcourfe. Some 
 are iinconfcionable Repeaters, they make the 
 lafl Sunday's Provifion ferve the greatei^ part of 
 the next. A Man may pick our of Twenty Ser- 
 mons Two or Three thac contain all that is 
 faid in the red. This is not fair Preaching* 
 yea, it is very naufeous thus to repeat fo often 
 the fame thing in the fame Words. Others 
 dwell too long upon one SubjeQ: :- they mar the 
 Melody of theirDifcouries by touching upon 
 one String too much. Som.e are always Preach- 
 ing on the Reafonablenefs of the Chrijlian Reli- 
 gion^ or again fi Atheifw^ as if their Auditories 
 were wholly made up of Infidels It is true, 
 the number of Atheilis is very great, but when 
 we have fufBciently appeared againif that fort 
 of Men^ I think it is too much honouring them 
 
ef a PREACHER. 281 
 
 and their Caufe to be always fpeaking of it, 
 and them. We fhculd not take too much no- 
 tice of them, but rather flight them : The at- 
 tending to their Arguments promotes their 
 Caufe. 
 
 But yet, notwithftanding this, there is very 
 great ufe, if not neceflity of Repeating and In- 
 geminating the fame Truths, and often infifiing 
 on the fame Great He-ids of Chriitianiry. We 
 do not pretend to difcovcr to the World Truths 
 that were never heard of before, we undertake 
 not to preach a New Gofpel, but to prels the 
 Old one. Our main Work is to be the Peoples 
 Remembrancers, to be conftant Monitors to them 
 of their Duty, to bring the Contents of ic up 
 elofe to their Minds, and to fatten them upon 
 them. To which end it may be Ibmetimes re- 
 quifite in the Clofe of our Difcourfe, to * reca- 
 pitulate the molt important Heads and Particu- 
 lars we had been treating of, that our Auditors 
 may carry away with them, thole Brief Memo- 
 rials of their Duty, which are the Sum and Ab- 
 Ifraft of what we have delivered. And by any 
 other good and proper ways that we can think 
 of, we (hould endeavour to refrefh their Memo- 
 ries, confidering that the preaching of the Word 
 was notinitituted only to inform Men of what 
 they ^N^tt ignorant of before, but to remind 
 them of what they knew well enough, but had 
 
 * Ubi ad calccm Conrdonis deventum erit, brevi epilogo- 
 «|uo Argumcntum ac Capita totius confcionis rcnarrct, ulatur 
 fie, Concioaator ) id cnim ad cjptum ac fulcicndam mcnio- 
 jiam auditoram, plurimiim fcccrit. Concil. Colonicnf. pri- 
 ffium par. 5. can. 25. 
 
 forgot. 
 
282 Of the Offices and Accof^pUp^ments 
 forgot. The end of Sermons is not only to In- 
 ftriift, but to Inculcate : not only to remedy our 
 Ignorance, but Forgetfulnefs. Whence it fol- 
 lows that Sermons muit be Irequent. And fo 
 they muft on another Account, becaufe of the 
 Obduracy of Mens Hearts, and their backward- 
 nefs to Pra£liceo If a knotty piece of Timber 
 be to be cleared, the Strokes mud be doubled 
 and redoubled. In a refembling manner, when 
 we deal with hard and obirmate Minds, our 
 Exhortations mu(t be reiterated, our Reproofs 
 muft be again and again repeated^ and with great 
 force laid on. 
 
 If we confider likewife, that our Hearers are 
 not always in the fame difpofition and temper 
 of Mind,' and that we can't deal with them fo 
 advantageoufly at one time as at another, we 
 fhali be forward to approve of the frequency of 
 Publick Inttruftions and Admonitions. In the 
 Morning Jovo thy Seed ^ faith the Wife Preacher, 
 and in the Evening wit hold not thy Hand^ jor 
 thou knowcft not whether fhall profpe7\ either 
 this or that\ Eccl. 1 1. 6. We ftould lay hold on 
 all times and opportunities, becaufe we know not 
 which of them will prove mofl fuccefsful, and 
 at what particular and critical Seafon we fhall 
 be able to move and afrea: our Hearers to good 
 puTpole. Wherefore let every Occafion be made 
 life of ^ and we fhould rather exceed, than fail 
 on the other hand. It would not be unfeafona- 
 ble to diftribute our publick Exhortations a- 
 niong the People, not only on the Lord's Day, 
 hue at other times, as on days of Solemn Faji^ 
 tng^ ^xAThankfgiving^ or on the account of any 
 Great and Remarkable Occurrence that is to be 
 
€f a PKEACHER. 285 
 
 improved for the Benefit of Mens Souls. Ser- 
 mons that are preparatory to the Sacrament of 
 the Lord's Supper are of excellent ule ; and I 
 do not fee why there may not be fometimes at 
 the celebrating of xh^ other Sacrament^ the like 
 praftice, to remind Men of their particular Duty 
 on that occafion •, efpecially feeing the generali- 
 ty of Perfons are fo neglefttui in that matter. 
 And I apprehend that at the folemnizing 0} Ma- 
 trhnony lome good Admonitions from the Pul- 
 pit would be very ufeful, to direft Perfons to a 
 proper demeanour of themfelves in that State of 
 Life. And other Opportunities of Puhlick In- 
 ftrufltions might be wifh'd for. For I think Vv'e 
 are tyed up too clofe, not to be permitted toex- 
 etcife this Office in any part of the Week, if oc- 
 cafion be. 
 
 But above all, funeral Sermons are of fingu- 
 lar u(e, for the adminiftring folace to the 
 Friends and Relations of the deceafed, and af- 
 fwaging their immoderate Grief, as alfo for comr 
 memorating the Vertues of the Departed, it 
 they were Eminent for Goodnefs and HoU- 
 nefs, and for exciting the Hearers to imitate 
 them. This fort of Funeral Entertainments 
 was ufual in the firft Ages of the Church ( of 
 which we are afcertained from the Writings 
 now extant of Gregory Kazianzen^ Jf^^om^ Am- 
 brofe^ and fundry other Fathers j and they 
 ought to be continued ftill, if they be rightly 
 
 Eerformed, that is, if none but thofe whofe 
 ,ives we are fure were Religious and Exem- 
 plary, be the Subjeft of our Praifes, and if we 
 never proOitute our Calling in the commend 
 ing and applauding of thofe ot another Cha- 
 
 rafter 
 
284 Of the Offices and AccomplijJjmentj 
 rafter. There hath been a great failing here, 
 for fome feem to have for this Occafion a Sec 
 of Praifes, and like the common Herfe Cloath 
 ic ferves at all Funerals. There are fo many 
 Vertues and Good Qualities which they intend 
 to run thro', and they refolve to make thofe 
 Pcrfons owners of them when they are dead, 
 who had little or nothing to do with them 
 when ihey were alive. To make up the Pane- 
 gyrick, tiiey niull be fo exorbitant as to borrow 
 Encomiums from thofe that really deferve, and 
 apply them to thofe who do not. 1 was never 
 forward to promote Orations on the Dead, be- 
 caufe it fo frequently proves a Mercenary Em- 
 ployment : yec I have not wholly baulk'd this 
 SubjecSt, becaufe Examples are very forcible, 
 and this Degenerate Age hath fo few Patterns 
 of Vertue and Goodnefs. I was willing there- 
 fore to lay hold upon a Good Example, when 
 it was ofcred to me, and to commend it to 
 my Hearers.. Yea, j have not refuled to take 
 notice of the leait Inftanccs of Piety and Sandi- 
 ty, chat fo Religion might he encouraged, and 
 the meanert Effays of it might receive a due 
 Commendation and TeQimony. But the chief 
 and main end of Sermons at Funerals is to re- 
 mind all of their Frail and Mortal Nature, 
 and to exhort them to make good life of their 
 ihort Lite; that when this is expired, they may 
 enter into an immortal and endlefs Stare of 
 H'lppineis. On this account tiiefe Difcourfes 
 thould not be.laid afide, they having a vaft in- 
 iluence on People at fuch a time, when their 
 Minds are tra8:ible and flexible, when their 
 Hearts are foftned and mellowed with Grief and 
 
 Com- 
 
of a PREACHER. 28^ 
 
 Compaflion. and when they are mort cap ible cf 
 Divine Imprcflions. 
 
 Again, [^reaching fhould not he Rare, hccaufj 
 of the great Importance of thuM.ittersdifconrb'd 
 of. for where iheSubj.ft is very weighty, chere 
 all Wife Men allow a frequent handling of it. 
 As we f aid before ^ fo fay I now again ^ laith the 
 Apoltle, GaL i. p. A Preacher mav deliver the 
 fame thing again^ he mav at feveral times infift 
 upon and enforce the fame Doftrines, hecaufe 
 they are of the higheft Concern. They cannot 
 be fufficiently urged, if weconfider the Worth 
 and Excellency of them. 
 
 Next, There ought to be frequent Preaching, 
 Lecaufe there mult be frequent Hearing. It is 
 requifite that our Bodies he daily fupplied with 
 Meat and Drink : there is the like neceffity for 
 the conftant receiving oi our Spiritual Sufte- 
 riance, that our Strength, Growth, and Aftivi- 
 ty may be promoted. We are told that "^ there 
 are fcverjl Animals that live a greatnvhile with- 
 out Noi^rifhmenr, but then we arealfotold that 
 they are dull, Hcgmatick and una^live Crea- 
 tures. Which may be applied to the prefenc 
 Cafe, for the' thoie that are carelefs and unac- 
 tive in Religion con ent themfelves without fre- 
 quent fupplies of fplritual Food, yet none that 
 are lively and (tiring, and delight tomakegreat 
 progrefs in Religian can be without a conltant 
 recruit. 'Yhey defire the fine ere Milk of the 
 Word, that thi:y tv.ay grow thereby : they come 
 often to hear, that they mayinceifantly praftile. 
 
 * FortuD. Licet. 
 
 Laft. 
 
286 Of the Offices and Accof^pljjhmeiits 
 
 Laftly, Let the Difpenfers of the Divine 
 Word be invited and encouraged to exert their 
 Office with great Afliduity and Conftancy,becaufe 
 they will hereby improve their Talent. The 
 NurfesBreafts afford the more plenty of Milk by 
 their being drawn. Tiie oftner we difpenfe that 
 fincere Milk of the Word (as we find the Apoftle 
 ftiles \i) the more able are we to do ir, and the 
 fafter doth it increafe upon us. We need no 
 body to tell us that Exercife facilitates A£li- 
 on : and befides that it doth this in its own Na- 
 ture, it hath the fame effeft by the Divine Blef- 
 ling. This excellent Art which I am treating 
 of, advances every day by Ufe; the more it is 
 exercifed, the greater Perfe£lion it hath. We 
 add to our Stock by a continual Trafick , and 
 ivhilft we teach others, we improve our 
 lelves. 
 
 Thefe are the Reafons why the Preaching of 
 the Word fhould not be feldoni performed, 
 Tho' I know there are thofe who would be well 
 contented if our Minifters enter'd their Pulpits, 
 as the HighPrieft among the Jews did the Holy 
 of Holies, once a Year only. Or at leaft, they 
 would reft fatisfied if Preaching in England wjqx^ 
 as feldom as it is in the vaft Kingdom of Rttjjia^ 
 that is, twice a Year ( namely, on New- Years- 
 day, and John Bapt'ifi's) excepting only an Ho 
 •mily fometisnes out of St. Cbryfojiom. If we 
 may give credit to a late ^ Writer, there are no 
 Sermons at all in the Abyffine Churches^ only 
 
 Ludolph. Hift. Abyfi. 
 
 Prayers 
 
of a PREACHER. 287 
 
 Prayers and Reading the Scriptures. And the 
 time was when Preaching was very rare with ut . 
 and the Church- Walls were the beft Preachers, 
 as when Texts of Scripture, were written and 
 painted there, which was tirfl praftiied in King 
 £'^?ort;-t/ the Firft's Reign. Rut it is a fingular 
 Proof of the Divine Goodnefs and Favour to us 
 now, that great is the Company of Preachers : and 
 no Nation under Heaven abounds with thisBlef- 
 fingmore than we. 
 
 VI. Sixthly, This Office muft be managed 
 wich great Dtfcretion and Prudence, It was 
 long iince obferved "^ that there is no Creature 
 ^o Morofe and Froward, and fo hard to be 
 pleas'd as Man, and confequently he is the moft 
 diiBcult to be Managed and Governed. Where- 
 fore here is room for Prudence to exert it felf, 
 and to order every thing fo difcreetly with refe- 
 rence to the Perfons we tender our Inftruftions 
 to, that our whole Performance may be the 
 more acceptable to them. We muft, according 
 to the Apoiile's Example, teach evsry Man in 
 allWifdom^ Col. 1.28. that is, with the great- 
 efi Art and Skill to move and influence upon 
 them. There muft he this Wifdom and 5(7/7 
 fhewed inthefeveral Particulars that were fpo- 
 ken of before, there mult be a Difcretion to go- 
 vern them all. But now 1 will mention Ibme 
 more Proper and DireQ Afts of Difcrccr and 
 Prudent Management which mulf be obf^irved 
 in our Difcourles from the; Pulpir. The Gene- 
 
 ^ Nullum animal morofins cH, ni'llum mrjoic arte tra- 
 f\andum ijujm homo. Sen. Dc Cicn.cnt. Jib i. 
 
 ral 
 
288 Of the Offices and Accomplijhments 
 ral Rule is this, that what we deliver muft 
 not only be good and laudable in it felf, but k 
 mult be Suitable and Pertinent. But the more 
 Particular Direftions are thefe ; A Preacher 
 (hould accommodate himfelf to the Thing he 
 treats of, to the Verjons he fpeaks to, to the 
 Occafion of his Difeourfe, and likewife to the 
 Time. 
 
 The firft Rule of Dlfcretion and Decorum is 
 this, that the Difeourfe be pertinent to the Sub- 
 je^ which he undertakes to treat of. I fpeak 
 this becaufe there are fome that divert their 
 Hearers with needlefs Digreffions. They hook 
 in what they pleafe into a Sermon. They might 
 as well have taken any Text as that they do, 
 for the Text and their Difeourfe are nothing a- 
 kin. Such a£l very indifcreetly, for tho' the Di- 
 feourfe be never fo Learned and Good, yet it is 
 Impertinent, w^hich argues Indifcretion, and that 
 of fo high a Nature that it makes what they fay 
 unacceptable to all Wife Men. A Preacher 
 ought not to hale into his Sermon things that are 
 foreign to his Matter before him, tho' they be 
 in themfelves good and excellent. There is a 
 time to treat of all things, but let us do it in 
 Order and Seafon. If they lie not in our Way, 
 we are to fiy nothing of them. 
 
 Not that all Digreffions are to be abfolutely 
 conden)ned,becaufe they m^y/ometimes;and on oc- 
 cafion be made ufe of, but they are never to be in- 
 dulged. There are fome Good Authors that have 
 been guilty of Excurfions ; io Pindar's Odes con- 
 fi[t more in them than in the mainSubjeft. P/u^ 
 tarch is Happy in his Digreflions. Montaign 
 
 Harts 
 
^/^ PR FA CHER. ^8^ 
 
 ftahs out of rhe way. ro good purpore fometimcs. 
 %x. Augujiine converted j Ahmichee by tailing 
 into a Difcourle againti rhofc Hereticks, rho* (^% 
 he confelVd^ it was alien trom the Matter 
 which he was preaching about. A Man may be 
 pernnitted to go a little out of the way, to puc 
 others lb happily into it. Lathner^ when he 
 was Old, had a Text that ferved for all Purpo- 
 fes, Whdtfocver things voere Written afore -time 
 were written for our learning: he could bring a- 
 ny Suhjc'd or Place of Scripture under this Head, 
 Dr. Jack/on vj:xi an admirable Perfon, and one 
 of excellent Notiorts and Reading, yet his Di- 
 fcourfes generally fiy oft^ frona his propounded ' 
 Matter or Text: tho' this mu(t be faid, that 
 When he digrefles, he Tiith greater things than 
 feveral others when they flick to their Subjeft. 
 But howeve*, neither he nor any other Man is 
 to be an Example to us in the way of Roving : 
 for Impertinericy is a F:iult, wherefoever it is. 
 He that ranges and flies our, and keeps no: to 
 his Matter, is juftly to he blamed. 
 
 And lb is he that allcdges Texts impertinent* 
 ly, as is the manner of fonei they folemnly 
 quote Chapter and Verfe, but foolifhly. mifap- 
 ply them : they quote Scripture, tho' it be no- 
 thing to their Ftirpofe. Whatever thefe Perfons 
 may think, this is a great Abufeof the5/te,yea, 
 I may defervedly call it, a Prophaning it : for a 
 Man may fpeak Scripture, and yet be Prophane„ 
 The Words of Aufonius's Oblcene Vefcenine arc 
 taken out of Yirgil, a fober Author, A Man 
 may borrovi^ Phrafesand ExprefTions out of the 
 Holy Book, and yet abufe them. We fee among 
 ^M EnthupMfis that Nonfenfe is drefs'd up . Iq 
 
 tt Scrip- 
 
290 Of the Offices and AccoMpliJI)ments 
 Scripeure Phrale, and they talk the Language 
 of the Infpired Writers, and yet there is not a 
 Word of God in all they fpeak. To avoid this 
 Mifcarriage, let the Preacher take care of one 
 thing, that is, to be Pertinent : and then both 
 the Scriptures that he cites, and the Difcourfe 
 that he inferts thenn into, will be fuitable and 
 agreeable. Let him not run away from his Text, 
 nor ramble from the Matter which it naturally 
 fuggefts to him : but let him cut off all Super- 
 fluous things, and fuch as have no cognation 
 with theSubje£l he hath before him, it is the 
 great Skill of a Preacher, and 'tis the great 
 Grace of Preaching to keep clofe to the Argu- 
 ment. And he that obferves this Rule, is a Work- 
 man that needs not to be ajhamed. 
 
 Secondly, A Preacher mufi ufe Difcretwnm 
 accommodating his Difcourfe to the ?er/ons he 
 fpeaks to. This contains in it thefe two things, 
 that he treats Men according to their inward! 
 and mental^ and alfo according to their outward 
 and worldly Condition. Firlt, The Prudence of 
 a Minifter difcovers it felf in differently treat- 
 ing Perfons according to their Inward and Spi- 
 ritual Condition. He ought to confuk the Abi- 
 lity or Weaknefs of thofe he hath to deal with, 
 and accordingly to apply himfdf to them. This 
 Inltance of Prudence was vifible in our In- 
 fallible Infirufter, he j pake the Word unto them^ 
 as they zioere able to bear it^ Mark 4. 33. All 
 Auditors are not alike, and therefore he fuited 
 his Doflrine to their different Capacities and 
 Conditions. 1 have yet many things to fay un* 
 to you^ but you cannot bear them now^ faith our 
 
 Lord 
 
of a PREACHEPv. 291 
 
 Lord at another time, John 1 6. 1 2. 1 Ic forbore 
 to deliver fome DoQrines to them, bccaufc 
 they were not capable of receiving them. 1115 
 Apoftles and Difciples thought that his King- 
 dom (hould be a Temporal one (for that was 
 ihQjewiJJ? Notion of the MeJJuis ) and he fuf- 
 fered them to keep ihn Perfwalion for a while, 
 and did not fuddenly correal them for ir. For 
 he knew they were not able to bear the contra- 
 ry Opinion, and rhtrefore he connived at them 
 and by degrees hbour'd to reftify their Con- 
 ceptions. So we find him uling an Ohfcure way 
 of delivering himfelf in fome places, and per- 
 plexing hisDifcourfe, and fpeakingambiguouf- 
 ly, becaufe he would not be underltood at pre- 
 fent. And the reafon of it was becaufe thofc 
 he fpoke to were not fit to receive his Doftrines, 
 if they were delivered in plain and downright 
 Tprms. 
 
 And this Prudence was ufed by the Apoftles, 
 they adapted their Difcourfes to the difterent 
 Conditions of thofe they preached or wrote to. 
 They always obferved a Congruity and Firnefs 
 in what they propounded. But St. Paul was 
 mofi: eminent for this, as his Writings clearly 
 demonllrace. He propounds to the CorinthiaTis 
 the Double Method which he ufes in the dif- 
 charge of his Mlniftry, and wifhes them to 
 look to their Behaviour : tor accordingly as he 
 finds that, he intends to proceed either Mildly 
 or Roughly. What will ye ^ Jhall I come unto 
 you with a Rod^ or in hove and the Spirit of 
 Meeknefs? i Cor. i. 21. He will be a Boa- 
 nerges or a Barnabas^ a Son of Thunder, or a 
 Son of Confolationw as their carriage requires. 
 
 U 2 He 
 
292 Of the Offices and AccOf/ipUjI)menls 
 He tells the GaLitians that he mud: change his 
 Voice, Gal. 4. 20. that is, he mu(i be fliarp or 
 mild, rough or faiooth as he lees occafion. He 
 acquaints others whom he writes to that he 
 /peaks to them after the manner of Men^ becaufe 
 of the infirmity of their I'lcfh^ Rom. 6. ip. that 
 is, he fuits himielf to their Capacities, becaufe 
 of their VVeaknefs in Spiritual Things. This 
 Minifterial Prudence he further difcovers in what 
 he faith in another place, / have fed you with 
 Milk^ and not with Mcat^ for hitherto ye were 
 not able to bear it^ neither yet now are ye ablc^ 
 I Cor. 3.2. The ir.eaning is, he confulted their 
 Weaknefs, and condefcended and Itcopt to it 
 in the manner of his Preaching. And this Pru- 
 dence ought to be difcernable in every Miniftcr 
 oftheGofpel \ as he finds his Auditors, fo he 
 muft manage his Applications to them, and ac- 
 commodate one part to the weak, and another 
 to the [hong. 
 
 The Apolile Jude gives the fime DireQion, 
 22, and 23 Verfcs ot his Epidle, Of fame that 
 are leduced and corrupted have compaffion^ ufe 
 them mildly, rebuke them gently, making a dif 
 fcrcnce between thefe and thofe that tollovv, 
 vnd others five %^}ih fcar^ prcclaim the Terrors 
 of the Lord to them, refcue them by harih 
 Means, pulling tijcm out of the Hre^ freeing 
 them from tht^ iJ)uigerand Mifery they arw in 
 by fcvere and ^h.irp dealing with them, if this 
 Advice was given to private Chriltiins (as 'tis 
 here) it mucii more belongs to rhe Publick 
 Gu'-des and Ovcrfccrs ot Mens Souls. They by 
 vertue of their OlHce and Function are to treat 
 ; Sinners according to their Condition, they are 
 
 1 •:? 
 
.^ (7/*^ PKLACHEfl. 29 J 
 
 to bs Mild and Gcnilc to rhofe that arc traQi- 
 blc, but towards thofe that are obdurate they 
 are to uic Sc;vcrity. AkalH or Acids arc to be 
 adminUircd by ihem, rhey mull he I'wect or 
 hirfh according to what they fee in the Perfons 
 they have to do with. It is a Rule to be obfer- 
 ved by Preachers^ faith one that was a Malkr 
 in that Faculty, "^ They mult neither exafpv 
 rate Mens Minds by hting too Rigid and Se- 
 vere, nor make rhem proud and iniolent by too 
 much Leniry and SubmilTion, but prudently and 
 warily oblerve a Mean as to both ihefe in their 
 Ipeaking. And this further is to be confidered 
 by them, that all Sins and Sinners are not alike. 
 Some ofitnd out of Ignorance, becaufe they 
 know not their Duty j and fome out of Inad- 
 vertency and Carekfnef^, becaufe they mind it 
 not; and others out of Wilfulnefs, becaufe thtry 
 refolve to be vicious. Now, here is Wifdom 
 to diliinguifh between thefe Perfons, and to deal 
 with them accordingly. 
 
 So likewife as to the Perfans that are to be 
 Reproved, great Difcrecion is to be ufed. Ka- 
 than furprized Y^av'd into an acknowledgment of 
 his Fault : by a Parable which he propounded, 
 he forced hi<n, betore he was aware, to pro- 
 nounce Judgment againfl himlelf. Thus Great 
 Perfons are to be wifely prepared to receive Re- 
 proof. And whether they be of a higher oj: 
 lower rank whom wc reprove, we muft a!- 
 
 "ll-srettftHV^ ct,KK euAo «f rt;'2t/ 'Vifi Toy Xoyov^ ^McTrlifv r^ 
 fy/iT^ov uVf,3ct;/roj'7:£;. ^^^b' ^^^" ^^'^^ ^°""^ Concil. Con. 
 Aaatinop, U 3 wayS 
 
2 94 Of the Offices and Accowplffljwentf 
 ways fliew our felves tender of their Reputa- 
 tion, and give them a full Proof of this, that 
 it is from Compaffion, and not from an intenti- 
 on to expofe them to Shame, that we mention 
 their Faults to them. And in order to this, w^ 
 Ihall do well to look into our felves, and to take 
 notice of our own Failings and Defefts. For 
 God hath made the Speaker fubjeG to the fame 
 Infirmities with the Hearer^, that by this means 
 there might be a Bridle on our Tongues to check 
 us from an inordinate and too bitter inveighing 
 againft the Offences of others. And in feveral 
 other refpeQs' I might fhew how we ought to 
 have a great regard to the Conditions of thePer- 
 fons we fpeak to. 
 
 And the Reafon of it is plain, becaufe of the 
 great Difference that is between fome Hearers 
 and others. See how it is in the Bodies of 
 Men : according to their Conftitution, or what 
 they have ufed themfelves to, their Abilities 
 alter. A Turk will eat an Ounce or two of 0- 
 pium: but half a Quarter of it will kill ano- 
 ther Man. Phyfitians ufe not the fame Medi- 
 cines for all, for all are not equally capable of 
 them. So Minds, as well as Bodies, are of a 
 different make, and confequently are not able 
 to bear the fame thing: and therefore we muft 
 hot treat them alike, if we defign to do any- 
 good upon them. A Minifier is, as the Apoftle 
 faith of himfelf, a Debtor to the Wife and the 
 XJnwife^ Rom. 1. 14. His Office obliges him to 
 preach to all forts of Perfons, weak and ftrong, 
 ignorant and knowing, fcrupulous and confirm- 
 ed, humble and proud, meek and obftinate, 
 defperate and prefumptuous, and he muft in- 
 '^^^ • fluence 
 
of a PREACHER. 295 
 
 fluence upon all thcfe by different Ways and 
 Methods. He mull, as the Aportlc's Example 
 invites him, become all things to oil Men. Yea, 
 hemuft, as the fame Apoitlcs did in the like 
 cafe, he crafty^ and catch them zvith guile, 
 2 Cor. 12. 16. Sometimes not the beftRealon- 
 ings, but thofe that are Popular and mort Plau- 
 fible are to be ufed. When we deal with thofc 
 that are weak, 'tis lawful to ufe Arguments 
 that are none of the Itrongelt, for thefe will 
 prevail more than the molt Solid and Accurate 
 Difcourfes. For as the late Bilhop of Wcrcefler 
 well remarks , "^ There is a Oojenefs and 
 Strength of Reafoning which is too elaborate for 
 common Vnderftandings. We mult remember 
 that we have Sheep and Lambs to feed, as our 
 Saviour reminded St. Vcter : and we mufl wife- 
 ly and prudently diifribute to both their parti- 
 cular Provifion. 
 
 Nay, t The fame Pcrfons muff not be ap- 
 plied to after the fame manner always. It is 
 with Infiruftion as 'tis with Medicines fomc- 
 times, by being often ufed they lofe their Ope- 
 ration, therefore they muff be changed. 1| A 
 Paftor and Teacher muft be various, he muft 
 make ufe of Diverfity of Argumcnrs and Appli- 
 cations. It is a Rule in Husbandry, not to fovr 
 the fame fort of Grain fevcral Years together 
 
 * D. and R. of Paroch. Clergy, p. 50. 
 t 'Ou 'ZB-fltfl-/ 7(1 AvvA cLf^JjiltH E3ii8/»//a7i«, k;</'i 'roLi^ii 
 Toi J ci[f]o7( Bifo.'tsrivovjcti, Ibid. Pel. !. 4. Epift. 
 
 U UttKiKop eivxi S"^ 70V 'VQt^ivct i^ <tila.7Koi.K'j¥, Ccdrcn. 
 Hirt. Comp. 
 
 U 4 on 
 
ijio Of tke Offices and Accom^UfJjwents 
 
 on the fame Land, and the like is to be obferv- 
 ed in fuwing the fpiritual Seed, we muft change 
 the^kind ot grain, and Tow fuch as the Soil at 
 prefei ■ * equires. Every Scribe that is inftru^ed 
 unto the 2l:\.' ^f Heaven ^x\\n IS, every Mi- 
 niiier that ishtt.v. co preach theGofpcl, is like 
 unt0 a' Man that is ahoujholder^ zvbo bringeth 
 forth uu, of hi sTreafure things new and bid ^ he 
 furnilhes his GyeOs with all Provifions that he 
 kr.ows will be acceptable to them, new as well 
 asoldo 
 
 Secondly^ The Prudence of a Preacher is feen 
 in his different applying himfelf to the Out- 
 ward ^ualit)\ State^ Condition and Denominati- 
 on of Men in the World. If he difcourfes be- 
 fore Ma gift rates, then it is proper to fuggeft 
 things that belong to their particular Cafe. If 
 before other Great and Rich Men, and Perfons 
 of Quality, his SubjeQ: and his Stile muft in; 
 fonie manner difcover what rank of Perfons he 
 preaches to. • lfro>7ieaner Perfons, and to plain 
 Countrymen, the way of handling his Matter 
 It to vary, and he mufl: make a difference be- 
 tween a Country Village and a Higher Audito- 
 ry. It is obfervable that St. Auguftines Ser- 
 mons are the plaineft and eafielf of all his. 
 Works, becaufe he preached in a little City to 
 Labourers, Traders and Seamen : but on the' 
 contrary, Sr. Chryfojfom and St. Ambrofe^ who 
 preached in great Cities, delivered themfelve^ 
 with more of Pomp and Ornament. It Would bec( 
 fidiculons thing to inveigh againft Luxury, and 
 affe£ling of Dainties, and too coftly and fplen- 
 did Apparel in a Country-Church, in a poor Pa-. 
 
of a PREACHER. 297 
 
 fifli where they are rather like to ftarve, ^nd 
 go in Rags. So in an ordinary and plain Audi- 
 ence to preach of Obfcure and Subtil Points, and 
 to he prodigal of Greek and Lat'in^ would be 
 very abfurd and iryipertinent. It is vain 0(kn- 
 ration and unmannerly Learning to (hew ones 
 felf indifferently skill'd in a Science or two, 
 and three or four Languages, whether any one 
 prefent underftand them or no. And the fame 
 may be faid of Hiftory and all Polite Learn- 
 ing, which are never Commdndable and Accept- 
 able but when they are ufeful and feafonable : 
 and 'tis certain they can't be fo among Peafants 
 and mean Auditors. 
 
 But if there be a mixt Congregation, then 
 his Difcourfe muft be mixt, that is, fome part 
 of it in fuch a plain and eafy Stile as the meac- 
 eft may underftand, and fomething of an higher 
 Nature. The Charafter which Gregory Ayffe/i 
 gives of Bafil the Great is worth taking notice 
 of, ^ " He preached, faith he, in a great Church 
 " to a great Auditory, and yet framed his Di- 
 " fcourle according to the underftanding of the 
 '' People. In fo vaft a Congregation there were 
 " fome that had infight into fublime Points, 
 '■^ but the moft of his Auditors were illiterate 
 ^^ Perlons, and were not capable of fuhtil and 
 ^* profound Do£lrines, and therefore he betook 
 " himfelf to an eafy and fimple way of fpeak- 
 '• ing, and for the moft part accommodated 
 " himfelf to the Capacity of his Hearers, yet 
 " fo as his Dlfcourfes favoured of Learning and 
 
 ^ I^Hcxacmer. 
 
 -. ' " Philofo- 
 
298 Of the Offices and Accomplifloments 
 "' Philofophy, and thereby he gave farisfaftion 
 ^^ to the more Knowing and Skilful. Whence 
 " it was that his Sermons were underRood by 
 ^^ the Unlearned, and admired by thole that 
 " were of Skill. This is the true Standard of 
 Dlfcourfing where the Auditors are mixt. The 
 Preacher is to be fo plain as to be apprehended in 
 the main by the meaneft : and he is to be fo 
 Learned as to gratify the moft knowing. It is a 
 VQiy foolifh and unaccountable thing in fome 
 to blame the Preacher, becaufe he hath fomc 
 things which are above their Capacity, whereas 
 ihey fbould be thankfully fenfible of the chief 
 Parts of his Difcourfe which are plain and eafy, 
 and exaftly levell'd to their Underftandings : 
 and they fhould not be difpleafed that fome 
 things are delivered which may be of ufe to 0- 
 thers, tho"" they can't apprehend them. So on the 
 other Hand, fome Perfons of greater Capacities 
 than others are apt to think meanly of thofe 
 Difcouries which contain ordinary and common 
 things in them, whereas they (hould be content 
 that thofe of ordinary Capacities (hould have 
 things fpoken to them that are not out of their 
 reach, but are for their Edification. One would 
 think this fhould not be difputed and queftion- 
 ed, becaufe of this one thing, namely, the Mix- 
 ture that is in moft AlTemblies. Thefe are com- 
 pofed of Perfons of different Sizes and Abili- 
 ties, of different Ranks and Qualities, and 
 therefore it is unreafonable to require that the 
 Sermons preached to them fhould be all of a 
 Piece. There are Hills and Vales, Heights and 
 Defcents in the Sacred Writings : one while 
 the Prophets tread on the plain level Ground, 
 
 and 
 
of a PREACHER. 299 
 
 and at another time they are got up to tUe t(;>p 
 of the Pike ofTe/jeriff. And why then may not 
 the Preachers of the Word do the like, in thofe 
 Affemblies that are made up of different Hearers > 
 Mifcellaneous Sermons are agreeable to a Con- 
 gregation that is mixt. 
 
 Thirdly, It is a neceflary part of a Minifters 
 'Difcretion to fuit his Difcourfe to the prefent 
 Occafion^ to [peak a Word in Sea/on^ to entertain 
 his Hearers with a proper and fuitable Subjeft. 
 As at a time fet apart forThankfgiving and Re- 
 joycing, fuch a Theme is to be chofln as is a- 
 greeable to it. At a time of folemn Falling and 
 Humiliation we muft obferve the fame Rule. 
 And fo for any other Publick Occurrences and 
 Emergent Occafions, they call for Difcourfes 
 that are fuitable, and to the prefent purpofe. 
 Let' a Man talk never fo excellently, yet if he 
 fails in this, he is defpifed, and that deferved- 
 ly. As he ( I remember ) who Preach'd on a 
 fajl-day in the time of the Dutch War on that 
 Text, Aicodemus fa'id unto him^ How can thefe 
 things be^ And he was not much more to the 
 purpofe, who at a Fiy;7^;W entertained the People 
 with a Difcourfe upon Perjury. Nor did he 
 much confult the Occafion, who lately before 
 the Judges took that for his Text, Jude,e not, 
 that ye be not judged.^ for there was merely the 
 Word Judge that feem'd to be feafonable, and 
 yet when we find that Judging is condemned in 
 the Text, it looks like an Alfront to thofe he 
 preached to. This Impertinency is a great Ble- 
 mifh in any Preacher, as I have Ihew'd before, 
 when I prov'd that it is part of Good Learning 
 
 to 
 
300 Of the Offices a^fd AccoMpl/JIjments 
 to know how to give a Difcourfe a right Turn, 
 and to fpedk to the Matter in hand. But at 
 prefent I have confidered it as 'tis a part of Di/r 
 
 cretion. 
 
 Fourthly, The Time which is to be taken up 
 in the Exercife of Preaching falls under the 
 confiderarion of a Friddent Difpenfer of God's 
 Word. There is Difcrecion in meafuring out 
 his Difcourfes to the People, that they be not 
 too fhoit, or too long ^ not too fcanty, nor too 
 Prolix. They muft not be the former, becaufe 
 too much Brevity may prove obfcure, and we- 
 (hall not have Time fufficiently to open and ex- 
 plain the Points undertaken. Befides, to be ve- 
 ry brief, is a flighting and affronting the Hear- 
 ers, a putting them off with Poor Morfels and 
 Fragm.tnis. This is not feeding, but ftarving 
 t' c ftoLk, or doing that which is next to it.. On 
 ihe otner n ie, Prudence will diftate that a Ser- 
 mon fhould not be of an Immoderate Length. As 
 we mufi: not flarve, (b we muft not glut our 
 Hearers. Let a Man Difcourfe never fo well, 
 yet if he be Overlong and Tedious, he fpoils all. 
 Be the Subje£l never fo acceptable in it felf, yet 
 iPir be iniilted on to an extreme length, it isdif 
 reliOied. 
 
 And if we enquire into the iiife of this Pro 
 lixity, we (hall find that it proceeds from one oi 
 thefe three unacceptable things, Affeftation, 
 Carelefnefs, Impercinency. Firff, This fault fiows 
 fometimes from Affeihtion and Singularity. 
 There are thofe that love to fpin out their Di- 
 fcourfes to. an unfufferable length. They affeft 
 K) uie Circumlocutions, to eke out their Mat- 
 ter, 
 
of a PREACHER. ;ci 
 
 tcr, and they never think they h:ivc laid enough. 
 But this is not the true and genuine way of 
 treating our Auditors. All natural Motion is 
 in a Strait Line. Nature intends Brevity, not 
 going about. So it is here, 'tis unnatural and 
 aft'efted to be overlong, and it is always punilh- 
 ed with the diflike of the Hearers. Thus ?lu 
 tdrch tells us that the Lacedemonians banifhed 
 an Orator, becaufe he hoalied that he could 
 fpeak a whole day upon any SubjecSl. Again, 
 the Pulpit Prolixity hath its rife from the Care- 
 Icjnejs and 'Negligence of Preachers in compo- 
 fing their Difcourfes. The Stuff is coarfe, and 
 not well wrought, and therefore they can af- 
 ford the larger Meafure. They would pare off 
 thofe Superfluities, if they would take ?ain5 
 to revife them. But they will not give thcm- 
 felves time to make due defalcations, and fo to 
 bring their matter into a lefTer compafs : and 
 thence it is that their Difcourfes fwell to an ex- 
 orbitant bulk. Of thisCarelefncfs, and of that 
 AfFe£larion before mentioned we had an Example 
 not long fince, in one who was fo Long-Winded 
 in his Sermons and other Exercifes that he be- 
 came Ridiculous. 
 
 There is another Caufe likewife of this undue 
 Lengthening out ot DifcourLs, and that is //^r 
 pertinency. Thole iliat li(h out into Matters 
 that are nothing to i'\Q Purpofj, are generally 
 Long-winded. They muff fpend a great deal 
 of time in makir their needlefs Tours and 
 Circles, in fpinnin ")ut \\\i\x forry Matter by 
 needlefs Repetitioi .. Good Senfe and Reafon 
 lie within a modj-.;^e compafs, but Nonfenfe 
 and RambU are .-nclels, and without limits. 
 
 In 
 
3 02 Of the Offices and AccofHpUpjmenti, 
 In a Word, this Obfervation holds true, that 
 thofe that are Impertinent are Tedious. 
 
 But this which I have faid is not intended to 
 tye down Preachers to certain Dimenfions in 
 their Sermons. As if there were a Common 
 Market Meafure, which they muft neither ex- 
 ceed, nor fall (hort of. No : there is no abfo- 
 lute Confinement here, for there may be occafi- 
 fion, at fometimeSj ason days ofFafting, and 
 Extraordinary Solemnities, to infift with an un- 
 ufual length on the Arguments which thofe Sea- 
 fons fuggeft to us. But for the ordinary and 
 ufual way, I may alfert this, that in prudence 
 wc (hould take care not to go beyond the Time 
 which we think will be fufEcientfor our felves, 
 and acceptable to the People. The Antient Fa- 
 thers particularly mention the fpace of an Hour^ 
 as the Juft Meafure of their Sermons. Cyril in 
 his Catechetical Exercifes more than once ex- 
 prefly affigns this to be the limits of that time 
 which was alotted him todifcourfe to the Peo- 
 ple in. So St. Auguftin in his Sermons lets us 
 know this was the boundary of his Difcourfes. 
 And we read that when feme of the Fathers 
 exceeded this portion of Time ( which was ve- 
 ry rare ) they excufed themfelves, and depre- 
 cated the difpleafure of their Hearers. We 
 learn from this Antient Pra£life never to tire 
 our Auditors, never to enlarge and amplify Im- 
 moderately, tho' ic be on the beft Subje£l. 
 Many a Good Sermon hath loft its Vertue by 
 the Preachers Oretching it our too far : for the 
 Delight of Hearing is taken away by long and 
 tedious Difcourfes. Now, a Preacher muft 
 wifely order it that his Hearers may ever attend 
 
 upon 
 
of a PREACHER. 30J 
 
 upon him with Delight, and therefore they muft 
 not be wearied with hearing, but muft be fent 
 Home with an Appetite. If he finds that his 
 Matter exceeds, hemuft break off, and defer it 
 till another time, to raife Expe£lation, rather 
 than go on, and thereby clog his Hearers. I will 
 conclude this Head with Luther's Determinati- 
 on of the Point, ^ One of the Qualities and Pro- 
 perties of a Preacher, faith he, is to know when 
 to make an end. 
 
 Other a£ls o^Frudence there are required in 
 him, and this among the reft, that he be no 
 StateQritick^ that he meddle not with the Af- 
 fairs belonging to the Secular Powers. Some 
 will read Leftures of Law, and diftate Rules 
 of Politicks, and concern themfelves in Matters 
 of the Government, but this doth not become 
 the Pulpit, it is no work proper for that place. 
 Such Perfons abufe the Office of a Divine, and 
 forget that the Pulpit and Council-Board are 
 two different things. But yet it is a great aft 
 of Wifdom and Difcretion (as well as of Plain 
 Indifpenfible Duty ) to preach Loyalty and 
 Obedience to Rulers, to call upon the People 
 to fubmit to all the lawful Commands and In- 
 junftions of our S'jperiors. We are to put them 
 in Mind to be fubjetl to Principalities and Pow- 
 ers, to obey Magiftratesy Tit. 3. 1. And the ra- 
 ther becaufe Men are enclined to be Libertines, 
 and to fhakeotfallSubjcaion, and they would 
 live without Confinement and Reftraint. Bc- 
 fides, they arc apt to be Proud and Afluming, 
 
 * Goll. Mcnar 
 
 and 
 
^OJ^ Of the Oj^cef and Ac com filaments 
 and to Envy the Highnefs and Greatnefs of So- 
 vereign Heads : their Hands fhake becaufe there 
 is not a Scepter there : and the Purple of Princes 
 makes them look Pale and Wann. Upon thefe 
 Accounts we are to take Occafion frequently to 
 inculcate Obedience to Kings and all that are in 
 Authority, as a Chriftian Duty. When our Bi- 
 (hops ordain Deacons and Prierts, they always 
 take care that the Article of the Ktng's Supre- 
 macy be fubfcribed to by the refpeftive Perfons 
 who come to be admitted into thofe Holy Or- 
 ders. And fo Bilhops at their Confecratiori 
 take the Oath of Supremacy. And eVery Cler- 
 gyman, in order to Inftitution into a Benefice, 
 is obliged before the Bilhop to take the fame 
 Oath, and alfo that of Allegiance. Our Church 
 alfo hath made this her Firft Canon^ that all 
 Preaching Miniftets (hall remind their People 
 of their Duty of Allegiance in a Solemn Man- 
 ner four times a Year at leaft". Thas Obedience 
 is become our fettled Duty, as well as it is mat- 
 ter of our Prudentials. 
 
 Finally, The Religious Oratour muft give 
 Proof of his Wifdom and Frudence in ftriving 
 to fleafe the People^ for their Edification, A 
 Preachers Commendation, as well as that which 
 i/^rjt<? gives of another fort of Men, is that he 
 mingles Profitable andSweet together. Which i^ 
 the thing that St. Pj/// was eminent for, and by, 
 which he did fo much good in the Church, / 
 pi cafe all Men^ faith he, in all things^ fee king 
 the Profit of many., that they may he faved., i Cor. 
 lo. 33. A Preachers Difcourie muft be fo mo- 
 delled and fhaped as to have fomething in it to" 
 
 delight 
 
^P PR. EACH E a. 9P5 
 
 delight and edihe all tint hear it. Then a Ssr- 
 mon will be right A\dn/2ij, it will uW as every 
 one would hive it : it will plerife every Paljte, 
 This is the Great Art and My fiery of Preaching, 
 Here let a Minilkr be fure to (hew his Skill and 
 his Difcretion. 
 
 Vlf. Seventhly and Lallly, If he would have 
 his Preaching Efteftujl, he muft tjke Care of 
 his Life and Manners. WhiKt he inltrufts o- 
 thers, he muft not forget to teich ijimf^lf. He 
 nnuft live according to that Holy Book out of 
 which he Preaches. Yet before I proceed, I 
 would infert this Caution ( for the right under- 
 ftanding of what I (hall fugt^eft altcrwards) 
 that it is not to be expelled that Minillers 
 fliould be wholly free from thofe failings which 
 they correO: in others. They are but Men, and 
 therefore are liable to the fame Temptations^ 
 and (as confequent of that j are fubjeft to the 
 like Paffions and Infirmities with others. Yea, 
 Satan fometimes doth more efpecially procure 
 their fall, thereby to bring a Scandal on the Sa- 
 cred Minillry of the Church, and to endamage 
 Religion it fclf. But no wife Man will think 
 the worfe of Religion and the Minillry for this, 
 but will obferve hence the Apolile's woris ve- 
 rified, We have this Treafurc in Earthen VeJfeU^ 
 this Excellent and Divine Olfice is in the Hands 
 of Men, and not of Angels, frail and weak 
 Perfons, incident to many Offences and Mif- 
 carriages. But thefe being hciirtily repented of, 
 the Perfons become more Uleful and Zealous 
 in thefervice of the Church. Ihen ivill I teach 
 Tranjgrejjors thy Ways^ faith the Royal Prophet, 
 
gofi Of the Offices and Jccomplifimentj 
 
 P/^ 51. after he had in that Pfalm mentioned his 
 giols Offence agiinft Heaven, and (hew'd him- 
 I'elf a Penitent. St. Pau/'s Preaching was not the 
 lefs Authoritative becaufehe had before perfecu- 
 ted the Church. St. Vcterh Exhortations were not 
 any whit difparjged by his former denial of 
 Chrilf. 
 
 Having premifed this, I now go on with what 
 I propounded, that a Preacher muf} he a Man of 
 a Holy Life. The Infcripiion which Herodotus 
 faith was on an Egyptian King's Tomb fhould 
 be a Mini(ier's Motto, ^ Look upon mc^ and be 
 Religious. There fhould always be that in a Cler- 
 gy-mans Life wiiich is able to teach Goodnefs 
 efeftually. And what is that, but obferving his 
 own Precepts, and a£ting according to the Do- 
 tirines he preaches } Take heed unto your [elves .^ 
 that is, your Lives and Behaviour, is the great A- 
 poiile's Advice to the Minifters of the Gofpel, 
 AUs 20. 28. And to one of them particularly he 
 gives the lanr>e, Take heed unto thyfelf^\s well as 
 ro thy Dotlrine^ i Tim. 4. 16. Aft and Live accor- 
 ding to what rhou fayelt. And he had fa id before, 
 V, II, 12. Theje things com 711 and and teach : be 
 thou an Example oj the Believers, Be careful to 
 to joynthefe together. And the f^imeApodle tells 
 us, that as a Pallor or Bifliop muft be.?/?/ toteach^ 
 io he mult be hlamelcfs^ 1 Tim. 3. 2. He muif put 
 his Sermons in Practice, he mutt by his Exem- 
 plary Life commend goodnefs to others. And 
 again, we find Teaching and'Praftifing joyned 
 tcgether, 2 TV/. 7. In all ihingsfiewtJyyjelf a Far- 
 
 * 'E/j «fcs 7(i ^ie^v-i iVffz^h lr<y. Lib. 2. cap. 141. 
 
 tern 
 
of a Preacher. 307 
 
 :er/i of Good Works \ m dothine JJjcwinz inccr- 
 ruptnefs. And from ftindry other exprefs phiccs ic 
 is evident tint a Preacher muR do as well :isfejcb: 
 ho mult hack his Do6lrine wich Example. 
 ^ The Writings and Difcouries of the Antient 
 Fathers and Preachers of the Church are very 
 plain and prefling to this purpofe. Clement's Qon- 
 fluut'ion of the Apoftlcs having many remarkahle 
 things concerning the Life and Behaviour of Fx- 
 clefialiicks: and tho' perhaps 'tis a Ipurious 
 Piece, yet fome of the Rules delivered in it are 
 of great ufe, and may upbraid the Lives of too 
 many Churchmen. La^lant'ius (the Chriftian Tul- 
 ly) hath a very pithy Saying to this purpofe,^ T/;^ 
 Doclrhies which we teach cannot have any effe^, 
 unlefs wefirfl put them in pra^ife, St. Jerome in 
 an EpifHe of his, where he lays down the Duty 
 of Clergymen, hath this among other excellent 
 Paffages, t Let not thy Anions confound thv 
 preaching ; /^/?, when thoufpeakefl in the Churchy 
 any one (Ijould tacitly reply to thee^ WJy then dojt 
 thou not do what thou fayefl ^ The Mouth and 
 Hearty and Hands of a Mini/ler of Cbrifl f})ould 
 agree. St. Chryfofloms Orations or fas they are 
 commonly called) Books concerning the Friejh 
 hood do admirably inforce the necellity of a 
 Preachers good Example. It was faid by Gregory 
 Kazianzen concerning/3^7//thc G/r^/,th3t famous 
 
 ■^ Non polVunt quje doccs habere firmitircm, nifi ca prior 
 fcceris. Inftit. I. 4. c. 24. 
 
 f Nonconfundant opera tua fcrmoncm tuum: wh carr) in 
 Ecclcfia loquaris, tJcitusquiiibct rcfpondfjr, Cur cr^o qui 
 diets ipfe non facis y. — Saccrdotis Chriiii us, mens, manulq, 
 concordeat. Ad Nepotian. 2. Ep:fl. 
 
 X 7 PilUr 
 
9o8 0/ the Offices and AccoMpUJIjmevts 
 Pillar of theG/T^/^ Church, that as he thu/^der- 
 ed in his DoSrine^ Jo he light ned in his Life and 
 Con ver fa tion. St. Ambrofe hath {a) a Treat lie 
 well worth the perufal of Divines, to dircft 
 and fettle their Li res And Prof per hath ano- 
 ther, (b) where he defcribes the True Clergy- 
 man, and fharply reproves the Lazy and Vitious 
 Priells. The famous Egyptian Bifhop hath a- 
 bundance of excellent Paffages, in his incompa- 
 rable £/?(/?/^x, belonging to this matter, (c) Join 
 Words to your AUions^ and Anions to your Words ^ 
 faith he. ( d) I^ct the pronouncing oj fo many 
 fine Words ^ but the real ^a6tifing oj them ren- 
 ders a Man a True and Zealous Votary of the 
 Divine Injiitution ofChrift. (e ) The Lije and 
 FroJeJJion muft go hand in hand, (f) The Au* 
 ditors are not to be inveigled with bare Words ^ 
 hut thofe that fee and obferve us are to be drawn 
 by Example and Tra&ice : for the Manners^ not 
 the Speech of him that per f wades are venerable, 
 TheophylaH on thofe Words, Tuke 24. ip. Ue was 
 a Prophet mighy in Deed and Word^ hath this 
 brief Glofs, Firli is mentioned his D^^^J,then his 
 Words^ for no Words of a Teacher are firm and 
 folid, nnlefs he firft flievvs himfelf by his Deeds. 
 There are very fcafonable Leffions for the Clergy 
 in the Book oi Eccieftaj^ical Offices written by Ifi- 
 
 fa ) Dc fugi ftculi. ( ^ ) I>e Vita Contcmpliitiva. 
 
 {b) nfci'iJihoytit^i/..Aikiyi^^uKJt)cui. Ifid.Pduf.tp.lib.i. 
 (d)'Ov pY\yLu,7ap a^ef.yfiAici' cl>^.u ^fetyixecTuv J^/axo- 
 ylot Tor rnj di-id:4 TircuJ^iVGiCL'; ^nX<y]iV tln9%dLiV6i, Ibid. 
 (e) XfH ffviJi^dtvcvla Tu> xLyrp rhy (iioy iyjHV, Lib. 4. 
 (fjOv r» (^fctjei ;)(^f»» KxiccyoifiiuHv <r»f ttKfcecfjiv»f,ci?^et 
 
 M^ « fit/«ri<r///©-, «x ^ "^h^* Lib. 5. dore 
 
of a PKEACHEP.. 309 
 
 dore Rilhop of Scvil. Gregorys Fuftoni/ is ano- 
 ther Book thit gives an account of the Duty oi 
 a Minilter of the Gufpcl. And our("hurch in her 
 Office 0^ Ordering of Pnrfls hath very plain and 
 godly Admonitions on this Head. And all agree 
 in this, that a Holy and KxempLiry Li^e is indi- 
 fpenfihle in the Publick iiiiiru£icr ot the People, 
 it feems this hath been a co-nmon and re- 
 ceived Notion among all iVife People, that he 
 who {peaks to others, and intends to peil'w ide 
 them, ought to be a Man of Vertue and Inte- 
 grity. The Philofophers of Old, who were 
 Teachers and ProferTyis of VVifdon, th6ughc 
 they were obliged to le of an AuRere Life and 
 Behaviour. Ananus fpeikingof the C)v7/V Philo- 
 fopher faith ^ his Mind muft be purer rhan rlie 
 Sun: he being to reprove others, ought to be 
 irreprovabie himfelf. The Aihen'uffjs were ve- 
 ry "careful in chooiing their Pleaders and Ora- 
 tors : always upon ihatoccafion the Judges ask- 
 ed this Qjieliion, Are they lit to fpeak, or arc 
 they not .^ And then they proceeded to fevera I 
 InqueOs into their Lives, which were let down 
 in their Laws, and particularly t this was one, 
 whether he that wjs Candid.ite had been guil- 
 tv of difhonouring his Parents. If tiicy found 
 this Charge true, he was not pefmiiied to ipeik 
 and plead publicklv : for, faid ihey, who will 
 be perfwaded that he will be vvcil afte^ied 10 
 Stran^rs, and do kind Offices tor thein who 
 
 ^fcti TK MAiK. Com. in fcp-.clcc. 
 t .'Efchin. Orat. cont. Tinurch. 
 
 X ^ hath 
 
21 o Of the Offices and Accomplrfh^ents 
 
 bath been hard hearted and injurious to his own > 
 And if any Orator, defe£live in this or any other 
 particulars, fpake in Publick, there lay a good 
 ^ A£lion againft him. It is well known that 
 according to Tu/fy's definition of an Orator, Ver- 
 tue mult be an Ingredient in it ^ which lenti- 
 ment is back'd by ^intilian^ who tells us that 
 a tPcTfea: Orator muft of necedity be a Good 
 Man, he muff not only have an excellent facul- 
 ty of Speaking, but all Vertues of the Mind are 
 required in him. And there is this good Reafori 
 ior it, becaufe a Bad Man will abufe his Elo- 
 quence, as a Mad man his Sword, and I'tir Peo- 
 ple up to Sedition, and be the Author of un- 
 fpeakable Mifchief. 
 
 ' Now, it was thus among the Vagans^ if 
 they would not allow any Man the Title of an 
 Oraior unlefshe were Good as well as Eloquent, 
 certainly it muft be the infeparable Charafter of 
 the Chnfl'ian rat our ^ the Preacher _of God's 
 Word^ that he be a very Good and Righteous 
 Man, that he excels in Venue and Piety. It is 
 expe&ed cf him that he charges all the Divine 
 Truths he delivers, on his own Conlcience, that 
 he bid thePeople do' nothing but what he will 
 do himfelf. Happy it is when he can fay to 
 f:hem as St. Fan/ to his Phil/ppia/js, . Thojc things 
 ^h'lch yen have heard and fcen in jtjc^ do^ Phil, 
 4. p. He muft firft let himfelf before them as 
 
 + Oracorcm inPiituimus ilium perfeftum, ^ui cffc nifi Vir 
 Bonus nonpotcft : ideocji non dicendi modo cximiam inco 
 iacultatcm. fed omnes aaimi virtutes cxigimus. Inftituit lib.io 
 
of a PKEACHER. 311 
 
 a Pattern, and then call upon then to Imitate 
 him. More efpccially Ms required of him that 
 he be not guilty oi any open ;ind fcindalous 
 Sins. And hrli, not ot Avarice. It vvjs lo rhe 
 difcredit of 6".''/;^rrt, that famous Morjlil^, that 
 he did not le.ive ofr to practice U fury, tho' he 
 writ againft Covetoufnefs, and dilcouircd lo 
 bravely againft the Love of the World, k is 
 rr.uch more to the difparagement of fome a- 
 mong us, that they preach againf} Worldly 
 Mindednefs fwhen that, as well as other Mat- 
 ters, come in their Way ) and ycr openly pra- 
 £life it. They truck for Livings and enter into 
 them by Simony and Perjury. They aregrceJy 
 of Preferment, and ufe hale Arts to compafs it, 
 for they purchafe their Dignities with the Sale 
 of Honefty, Truth, Shame, Confcience, and 
 Heaven it felf. They make a Trade ot Divinity, 
 merely to rill their Purfes, as if the Clergy were 
 only for Heritage and fatrimony^ as their Name 
 fignifies. Thele Men do any thing ro he Rich, 
 and damn their Souls to keep their Bodies and 
 Eflates. Thi^ik J udcijfcs betray Religion forMo- 
 ny, and prefer the Pieces of Silver to Chrift 
 himfelf. And as they get, fo they hold their 
 Benefices, they negleft feeding their Flock, 
 and fo betray the Souls of others as well as 
 their own. Any Study and Employment are 
 acceptable to them, but that which they fo- 
 lemnly engaged to follow, any work but 
 Preaching and taking Careof Mens Souls. Law 
 or Fhyfick is taken up by fome ; and fome are 
 farmers, and others are Traders and Merchan- 
 dizers, and fome refufe no Employment that 
 will bring in the Pence. Thefe are Secular 
 
 X 4 ^ricfls 
 
^12 Of the Offices and Accompli ^menis 
 
 friejis indeed, they converle wholly with this 
 World, and immerfe their Souls into Earth, 
 whillt they pretend to be concerned for 
 Heaven. 
 
 But this is abfolurely repugnant to the-Laws 
 of Chrilt, and the defign of their Sacred Funfti- 
 on, and ihe Example and Commands of the 
 Apoitles. I feek ro"- yours ^ hut you^ faith the 
 Great Pattern of i^c Clergy, %Q,or 12. 14. feed 
 the It lock of God wh'ich is awnng you^ taking the 
 overjight thcrenf^ not for' filthy lucre, but of a 
 ready m'lnd^ i I'et. 5. 2. out of a free and gene- 
 rous Difpofition to advance the Caufe of Chrilf, 
 and to promote the Salvation of Souls. Timo- 
 thy was forbid to entangle himfelj with the Af- 
 fairs cf this Life^'2 Tim. 2.4. And hence it 
 was that in EcclefiaiVical Councels and Sy- 
 nods of old, the Churchmen were under aftrifl: 
 Prohibition of intermeddling in Worldly and 
 merely Civil Matters, According to our own 
 * Municipal Laws a Miniiler muft not be a 
 Farmer, a Dealer in Corn, Cattle, or any other 
 Commodities, hut only for his own life and 
 Provifion. And the ConOicutions and Canons 
 of our Church run thus, t A Mmider fl)all not 
 give him f elf to any hafe or fertile labour. A gal it, 
 Ij A^^ Deacon or Prief} may voluntarily relinquifh 
 kis Callings and ufe himfelj in the Courfe of his 
 Life as a Layman^ upon pain of Excommunicati- 
 on. And in the Exhortation to thofe that are 
 to be ordained Priefis in our Church this is in- 
 fer ted, Jou ought to forjake and fet afide ( of 
 
 * SI HcD. 3. t Caa. 75- !1 Can. yd. 
 
 ■' . nucb 
 
of a PREACHER. j,, 
 
 much as you may) all Worldly Care and Studies. 
 And every Prieft promifes at that tiine that he 
 liiilt lay afide the Study of the World and the 
 I'lejb. 
 
 Now it is very Reafonable it fhould be thus, 
 hecaufe firft, Clergymen are Spiritual Pcrlbns, 
 and feparated from the World hy virtue ot 
 their Calling. On which account they ought 
 to be Strangers to the World : and a love of 
 Riches^ and greedy defi re of Gain ought to be 
 looked upon as Prodigious and Monltrous In 
 Perfons of their Character. Why do they di- 
 ftinguifh themfelves from the Laity by a peculi- 
 ar Title, if they purfuc the World, and concern 
 themfelves in Secular Employments, and fpend 
 their time in them > All this is Laic\ and unbe- 
 coming a Spiritual Man. Theology is his Stu- 
 dy, and therefore whilil he fpends his time in o- 
 thcr Matters, he is out of his way. You may fay 
 of him as the Jezos Proverbially in the like 
 Cafe, * Aben Zuma is gone abroad. This Rab- 
 bi, this Do£lor, who fhould addift himfelf to 
 the Synagogue, and be converfant in the Law, 
 finds himfelf other Employment. 
 
 Secondly, Affairs that are proper for Lay- 
 men, are not fit for the Clergy, and efpecially 
 for the Preachers of the Gofpel, becaufe thcfe 
 are great hindrances to them in difcharging their 
 Office. 'None that is Solicitous and Anxious 
 teaches voell.^ is a Saying of the Hebrew Matters, 
 and contains very weighty Truth inir. Thofc 
 
 * Maimon. Mor. Nov. I. ^. c $a. 
 
 that 
 
514 Of ^^'^ Offices and Accomplijljments 
 that dUbaft their Minds with the Affairs and 
 Cares oi the World, are the leaft capable, of all 
 Men, to inftruQ: Mankind, to inform them of 
 their Duty, to lee them know ik^hat is their chief 
 Concern, and to lead them to thechiefelf Good, 
 Can thpfe Perfons^sc^ach other Men to defpife 
 the World, and to have an Eye to a better and 
 futile State, who are funk into the World 
 thpifclves -^ 
 
 </ Thirdly, This makes them contemptible, in- 
 ^ead of being Honoured. For "^ it is a fign of the 
 /ile and Bale Mind to love Pviches, and gape 
 after worldly Gain : whereas on the contrary, 
 it hath ever been the Badge of Great and Noble 
 Souls th^ they have not been given to this 
 Vice, a Vice that hath been univerfally decried 
 by all Men of worthy and generous Spirits. But 
 efpecially nothing makes a Condu&or to Hea- 
 ven fo vile as Avarice : and therefore he, of 
 all Perfons, (hould be careful to avoid it. t An 
 Embalfador, efpecially of Chrift, fliould not be 
 intent upon his Worldly intereii. The Tables 
 oi Meny-Ch angers are no Ornament of the Tem- 
 ple^ the Bayers and Sellers are to have no place 
 here. We muft convince Men that the Mini- 
 ftry is fuch a Work as is not to he chofen for 
 fecular Ends and Advantages. This we cannot 
 better do than by our Pra£lice, that is, by de- 
 voting our felves to that Spiritual Work, and 
 
 * Nihil eft tarn angufti tamq-, parvi animi qu^m amare di- 
 rittas. Cic. De Offic. lib. i. 
 f Rci fu2 ergo n* quis Lcgatus efto. Cic. De.icg. Jib. 5. 
 
 wholly 
 
of a PREACHER. ^515 
 
 wholly employing our time and Pains in ir, and 
 by deipifing the World, and letting this Globe 
 of Earth touch usjn puriifo only. 
 
 Under this Head 1 may pertinently fay fome- 
 thing of Pluralities and KonRefidencc^ which 
 are the Kftlclsot this Vice 1 have b;.en Ipcaking 
 of, and are the fource of many Vices and Mif^ 
 carriages. The holding of more EcclelialHcal 
 Preferments than one hath been cenfured and 
 difallowed not only by the Imperial Laws^ and 
 by our own^ but Cwhichone would think fhould 
 prevail more with Churchmen) by the l\crees 
 of the C/;;^r<r/;, and by the Determinations of 
 Fathers^ Cafujfls^ and Frofefs'd Divines. The 
 Firft General Councel of Cake don condemns 
 this Praflice under the Penalty of being degra- 
 ded : and feveral Ecclefiaftical Canons have 
 (truck at it fince. I cannot bur take notice of 
 one. more efpecially, namely that of the Coun- 
 cel of Mentz, which met in the Year 154^. 
 ^ // is plain and evident^ fay they, that one 
 Man*s holding of 7nany Benefices^ is a very mif- 
 chievous thing to the Churches, hecaufe one Man 
 can't duly perform the Offices which are required 
 in feveral Churches^ and take that care of their 
 Concerns which is neceffary. Notwithftanding 
 this, there are thofe that plead for a Plurality, 
 and are for engroifing as many Livings and Dig- 
 nities as they can come at. We complain of 
 King Henry the Vlllth for fpoiling the Church 
 
 ^ Rcsipfa loquitur, plura bcncficia non line gravi Ecclcfi- 
 arum damno ab uno obtineri, cum unus in pluribus Ecclcfiis 
 rite officia perfolvcrc, 3Ut rebus carumncccnariamcuram im- 
 ipcodcrc nc^uezt, 
 
 of 
 
3 1 6 Of the Ojjices and AccoT^ipliJf^mentj 
 of her Revenues and we rob it our felves. We 
 plead for th<i Jus Divinum of Tithes, and will 
 not let the Church be wronged by the Laity, 
 hut we make no Confcience of doing it our 
 felves •, and we care not how we injure others, 
 fo we enrich our felves. We that talk fb high 
 for the Maintenance of Minilters, take it away 
 from them with our own Hands, whilft we al- 
 low our Curates fo mean a Share in the Ecclefi- 
 alVtcal Inco-mes, and fo poorly recompenfe them 
 for their Academlck Education. It is in our 
 Church, as in that oi Corinth ( tho' in a diffe- 
 rent Senfe ) One is Hungry^ and another is 
 Drunken •, whilft one Starves, another is Glut- 
 ted. Some are dandled on the Knee, an<i wax 
 Fat ^ others are thrult out of Doors, and fed 
 with the Bread of Affliftion. Not that I am foi 
 a Gavel kind dmong the Sons of the Church, as 
 if all mult needs (hare alike : for fome are wor- 
 thy of double Honmr. But I am for a more 
 juft and equal diftribution of the Revenues of 
 the Church, and I would have thofe who hunt- 
 after more Preferment, when they have enough, 
 he taught to keep within due Bounds, to re- 
 train thiir greedy Appetite and infatiahleBouIi- 
 inie. If thofe are blamed who laid field to fields 
 and joined houfe to houft\ are not they as blame- 
 able who lay Church to Church, and Parilh to 
 Parilh, thofe Daughters of the Horieleech that 
 cry, G/'w, Give^ and like Hell and the Grave 
 are never fuisfied ? 
 
 Pluralities are attended with Xon Refidence^ 
 and therefore I will fpeak of this next. It is 
 true the Apoftles were Itinerant Pfeacher5> it 
 being neceSary for the firit founding aod fpread- 
 
 ing 
 
cf a PKE/^CHEf\. ;j,; 
 
 ing the Gofpel \ but that is not our l-'ruvmce. 
 we being confined to a Particulir Hock. Th. 
 Apoltks Work was to go abroad, ours is to Itay 
 at Home. None of us is to cake Ibch a Cir- 
 cuit as St. Faul did, who tells us that from Je- 
 iiilalem, and round about /^/?/^lllyricum, rlijt is, 
 all the Countries that lie betwt.en Jcruj\ilcm 
 and DaimatJa^ which are above a Thoui'ind 
 Miles in length belides the i'everal adjacent 
 Ffovinces, he had jully preached the Go) pel of 
 Chr'ifi^ Rom. 15. i^. The Cafe is otherwiie 
 with the Minifters of the Golpel at this day, 
 they have particular Congregations to look af- 
 ter near at Hand, and they mult abide with 
 them. They mult wait on the Altar^ i Cor. 
 9-1%, where the Original Word 'OiQ7<J fiv^iv (ig- 
 nifies refid'ing^ and is urged by no meaner Ptr- 
 fons than Chfyfojiom and his great Imitator The- 
 ophylaB to the purpofe 1 am now fpeaking of, to 
 wit, that theMinifters of God's Word ftiould 
 not beabfent from their Flocks, but with con- 
 (tant care attend upon them. The Refidence of 
 Bifhops and other Paliors was thought neceflary 
 by the Antient (a) fathers of the Chridian 
 Church, and by fevcral {b) Councils^ and by 
 the Compiler of tlie ( c) Canons of the Apo- 
 files. And the learned Bilhop of (d) Sarum 
 oblerves that the Canons of Councils even in 
 
 {a ) Atlunaf. Tom. 2. Auguftin. Epift. 158. De Civ. D. 
 ]. 19. c. 19. Synef. F-pift. d7. 
 
 ( b) Concil. Nic. i. Can. 15, i<5. Cone. Conflar.tinop. 8. 
 c. 24. Cone. Chalccd. c. 10. Cone. Antiocli c. 17. Cone. 
 Sardic. c. 14. Cone. Latcran. A. D. 1 2 1 $. 
 
 fc ) Can. 80. {d) PaHorjl Care. Chap. 5- 
 
 th« 
 
3 1 8 Of the Offices and Accompl7fl)meHts 
 the worft Ages condemned Non-Refidence and 
 Pluralities. Let them who talk very warmly for 
 the obferving of the Canons^ mind this. If they 
 pretend to be Canonical in other things, let them 
 liften to the Canons in this. Yea, let them re- 
 member that it was carried by the better part of 
 the Council of Trent ^ that Refidence was of 
 Divine Right, and that the Pope had no Power 
 to difpenfe with Non- refidence. Tho' it is true 
 the Pope blafted the indeavours of thofeof that 
 Council who appeared in this Caufe, for his 
 own Profit. Father ?aul in his H'ljlory of this 
 Council hath fuggefted fundry excellent things 
 againfl: this Ufage, and (hews that from the be- 
 ginning it was not fo in the Church. Which I 
 would have thofe who have a Reverence for An- 
 tiquity confider of. Or, if the prefent PraQice 
 of the Church of Rome^ be of any weight, we 
 are told by One that hath been among them, 
 that {e ) there is nofuch thing as Non-refidence 
 or Plurality to he heard of in whole Countries of 
 that Communion^ and that the Clergy are more 
 reformed in Popifh Churches, in France parti- 
 cularly, then here as to the Point of Non Refi- 
 dence as well as other things. 
 
 And it is no wonder that this diforder hath 
 been taken notice of, and in ibme meafure re- 
 drefsM, feeing the Effefts and Confequences of 
 it are fo difmal and dreadful. For hence una- 
 voidably follow the defpifing of the MiniRry, 
 the difcouraging of Learning, the upholding of 
 Idlenefs, the neglect o{^ Mens Souls, the Igno- 
 
 ^ Ibid. 
 
 ranee 
 
of a PREACHER. 3,^ 
 
 ranee and Irrdigion of the People -, and in fhort, 
 a Scandal to the Church and Religion, and a 
 Wound to Mens Confciences. Whence the 
 Leirned (/) Bifhop Stillingfleet concludes tliat 
 in point ofConfcience (whatever the Laws ot the 
 Land may pernnit ) we are obliged to Refide^ 
 And he adds, ' If it be left to a Mans Confci- 
 ' ence, whether a Man anfwers his obligation 
 * more by Perfonal Attendance, or by a Curate-, 
 ' whether the Honour of Religion and the 
 ' Good of Souls be more promoted, and the 
 ' Peace of his own Mind fecured by one or the 
 ' other, it is no hard matter to judge on which 
 ' fide it muft go. The fum of this great Man's 
 Words is thiSj that if Minilkrs will be Conjfci- 
 enttous^ they muft refide. And as for the Work 
 which they are to 'do, if they can perform it by 
 being at a great Di fiance from their Flock, nay, 
 by -not coming at them, they can do more than 
 the Primitive fathers of the Church, orthemoft 
 Judicious Councils, or the mod Confcientious 
 Men ever thought could be done. We may guefs 
 then at the ChateJcler of thofe, who never fee 
 their Benefices, nor come at their Flock, unlefs 
 it be to receive the Profits. Thefe leave their 
 Charge, as the Ofirich her Eggs, and are not con- 
 cerned what becomes of them. They fatisfy 
 themfelves that they preach by Proxy, and do 
 their Work by Journey-men. 
 
 Next, not only Avarice and Hunting after 
 Wealth and Lucre, but Ambition and P/vVc, 
 and ajjeUir.g Superiority over one another are 
 
 (/) D. 2.'cA R. of ti c Paroch. C'ergy, p. 2ip. 
 
 unbe- 
 
210 Of the Offices and Accompli jhments 
 unbecoming the Charafter of the Clergy. * 0- 
 r'lgen will tell us^ that he that u called to the Of- 
 fice of a Bifhop^ is not called to.VnncipaHty, but 
 to the Service of the Church. It agrees not with 
 thole that profefs themfelves to be in a more pe- 
 culiar manner the Servants and Subjefts of him 
 vohofe Kingdom is not of this Worlds to feek af- 
 ter Worldly Titles, Pomp, and Greatnefs. Our 
 own Chronicles will acquaint us that this hath 
 been the infeparable Fault of the Afpiring 
 Churchmen ; and the Great Evils and Mifchiefs 
 which followed thereupon are related at the 
 fame time. We of this Age fhall feel the 
 fame, if our Paftors be not induced with a Spi- 
 rit of Humility and Condefcentlon, not being as 
 Lords over Gofs Heritage, but being en/am- 
 pies to the ¥locL Luther after his way expret 
 fes the matter thus, t Godcanfometinies endure 
 Honour in Lawyers and Phy/Itians, but in Di- 
 vines he will no ways fuffer Ambition or Greedi- 
 nefs of Honour, Thefe Qualities are inconfiftent 
 with the Defign and Office of a True Church- 
 man : and Pride will certaidly obltrua the way 
 to Converfion. When Augu^ine the Monk 
 came over to preach the Chrillian Faith to the 
 hntains, a Synod was convened in order to ir, 
 l.uc when they met there, they heheia him 
 ihining in his Gay Veftmenrs, fitting tijced on 
 his Sear, and refufing to rife up, and to rake 
 notice of the Br'it'ijh and Saxon Bifhops and 
 Prielh^ this gave them a fufficient Taft of his 
 Vain aud Haughty Spirit, and it is no wonder 
 
 ♦ Homil. 7. in Efi. t CoIIoq. Mcnfa!. 
 
 that 
 
ofa PR.EACHER. jn 
 
 that the Synod proved ineftc^lual. Such proud 
 .ind gaudy Ecclejiajlicks are not like to do any 
 Good upon Mankind, for the Function requires 
 that they Inew Humility and ScU-denyal, and 
 be modelt in Apparel as well as orher things ^ 
 not Ponnpous and Glittering like Jcioijl? High 
 Prieffs^ nor accouter'd like an Hcdthcn Arch- 
 Flamen-^ not Rrutting inPowder'd Wigs, which 
 vie Whitenels with the Surplice. Efpecially the 
 Preacher, the Evangelical Pallor, who cills up- 
 on others to be humble and lowly minded, mult 
 be fo himlelf. Tho' he hath a Place alligned 
 him in the Church higher than the People, yec 
 he is to demean himfelf as humbly and lubmif- 
 fively as any of them. 
 
 He is likcwife to be careful not to addi£l him- 
 felf to an immoderate and undue ufe of the 
 ^ Pleafures and Delights of Senfe. Among the 
 Qjaalifications of thofe that were chofen Pub- 
 lick Orators and Pleaders among the Athenians^ 
 this was one, t that he he not an Elfeminate 
 and Wanton Perfon, for fuch a one will adul- 
 terate the Caufe, and proftitute the Republick. 
 Among the fame People the liicroph.intx^ that 
 is, the Priefts ufed to take a dofe of flemlock 
 to keep their Bodies cool and chali And gene- 
 rally among the Pagans it was provided that 
 this Rank of Men Ihould be Examples to others 
 of Sobriety, Continence, and Moderation. 
 Much more then thofe of the Sacred Miniihy 
 
 "* Facile contcmnitur Clericus qui fcpe vocatus ad prandi- 
 um ire non rccufat. nunquim pctcntcs, raro jccipiair.us roga- 
 ti. Hieronym.ad Ncpoc. f /tfchio. Orat. coot. Timarcfi 
 
 Y of 
 
522 Of the Offices and Accompli figments 
 ofthe Gofpel 2iXC not to indulge themfelvcs in 
 Impurity and Lafcivioufn'^fs, or in any Degrees 
 of Luxury and Senfualityi they are not to give 
 way to any kind ofExcefsand Immoderation in 
 any Tort of Pleafures. Wherefore it is a fcanda- 
 lous blot in Ecclefiafiical Hiftory on the Memo- 
 ry of Thcophyla^ the Patriarch of Conjlant'inople^ 
 that lie left his Office in the Church unfiniflied, 
 and ran to his Stables, when one of his Grooms 
 came and toid him that his beloved MareP^^^r- 
 barae had foal'd. 
 
 But, i>^;?/^^;//7^/i"'as it ismoreopen and di- 
 fcernable than other Faults, is on that account a 
 very fcandalous Blemifh in any of the Sacred 
 Profeflion. The Jewifh Prielis were particular- 
 ly caution'd againlt Wine and Strong-Drink^ 
 Lev. lo. p. th a c they might the better difcharge 
 their Sacred OSice, that they might put difference 
 heti^cen Holy and Unholy^ and that they might 
 teach the Children of\{\^^\ all the Statutes of the 
 Lvrd^ V. lo. And^ we are told that among the 
 Eiypians their PrieRs generally abftained from 
 Wine, becaufc this was reckoned by them ^ as 
 Hindrance to the finding cut ef Truth^ becaufe 
 Intemperance is wont to cloud the Mind, and 
 darken the Underlianding. The Minifiers of 
 Chrilt then are in a more efpecial manner obli- 
 ged 10 obierve the Rules of Temperance and 
 Abliinence. It is faid by Lampridius, that in 
 the Reign of Alcxa7idcrSeverusy who much fa- 
 voured the Chiillians, divers G?^X: J ^x^^'Javern- 
 ^n- petitioned to him, and complained of the 
 
 ^ 'F/y.'^ifir/ov ^i h^im, Porphyr. dc Abftinent. Lib. 4. 
 
 GhriftianSj 
 
ofu PREACHER. ^^^ 
 
 Chridians, that rhey had taken their Houfcs 
 from them, and turned them into Oratories and 
 little Temples. May it never on the contrary be 
 complained of that thefe latter are too often 
 exchanged for Houfes of Intemperance and Ex- 
 cefs, and tUat fome who ate Preachers of the Go- 
 fpel are Prielts of Bacchus. 
 
 But tho' thefe looted Mi/carnages are to b j 
 abhorred, yet there are lejfcr ones which are to 
 be looked upon a?, very Great in thoie that are of 
 the Sacred Calling. The Faults that are par- 
 donable in others, j:re no ways foin Clergyipen. 
 Yea, "^ thole things lire forbid to them, which 
 are hv^ful in others- The Priefts under the 
 Law were enjoyned a peculiar Striftnefs ; they 
 were to obferve the fame Laws of Mourning, 
 of Chaftity, of Marri ige with the red of the 
 Ifraelites'^ but they had others befides impofed 
 upon them, Lev, 21. i, &c. They were alio to 
 be free from all Corporal Deft^ls, which was 
 not required in others. A blifid Man or a lame 
 could not be a Prieft under the Law, Lev. 21.18. 
 And feveral other Blemiihjs are mentioned in 
 tiiat Chapter, which unqualify Prielts for their 
 Service. As God rejefled all Sacrifices and Of. 
 ferings which were any ways faulty, lb all 
 Prieifs that were fuch. Upon which the Le.irn- 
 ed Fh'jlo hath this Kefleftion t, It the Mortal 
 and Corruptible Body of the Prieff is to be look- 
 ed after, that it be not in any Part vitiited 
 
 ♦ In facerdore ctiam aliis licita prohibcntur. Hicronyni. in 
 I Tit. <5. f \t yC: 70 (puV« ^v)\]ov vu^a tk ifjU»< 
 
 -^vA Tm c^Mvul^y. De Monarch: a. 
 
 y ^ hoftr 
 
524 Of the Offices and AccompliJI.imefiis 
 how much more is his Immortal Soul to be ta- 
 ken care ot ? And in the fame place he declares 
 it to be his Judgment, that thefe bodily Defor-^ 
 mities v.hlch render Priefts unable for the Of- 
 fice, have reference to the Integrity or Defeats 
 of the Mind J -.nid were ^Symbols and Reprefen- 
 tarions of them. So afterwards in theChriftian 
 Church there was great care taken about the 
 Qualification of thole that were to be adm/itted 
 to the Service of the Church. Sometimes very 
 Notable and Egregious Blemifhes of Body, by 
 ones wilful maiming or deforming bimfelf, made 
 the Peiibnt uncap?ble of being received into Sa- 
 cred Orders, and into the Offices of the Church. 
 Ihus Leorai/^/s Cafiration of himfelf (of which 
 T/;r^aW/ fpeaks) made him unworthy of the 
 Miniftiy. And Origeij^ who dealt fo with him- 
 felf, was refufed to be ordained by Demetrius 
 tne Archbifhop o^ Alexandria^ tho' it is true, he 
 was not refufed by fome other Bifhops, who 
 iook'd not on his Eviration as a Canonical Im- 
 . pediment. I might mention Ammonius a Monk, 
 who cut off his own right Ear, that he might 
 not be a Bi(hop : which Ihews that bodily Mu- 
 tilation, it it were voluntary, incapacitated them 
 ioi Hcclefiafncal Oiiices. 
 
 Much more did Mental Defefts, and Obll- 
 cuiiies in thv:ir Lives. Clergymen were forbid- 
 den many things by the antient Canons that 
 v^^ere allowed unto others. They were ^ not per- 
 
 t Cjfi. Apolt. cnn. 21. Dccrct. Jib. i.Tir. 25. 
 * Coacil. Agathcuf. 39. Venctic. II. 
 
 mitted 
 
of a PKEACFIER. 315 
 
 mitced to beat a Wedding Fcjfr^ and as ro rjm^ 
 other things the Prohibitions were very levere 
 and perhaps fometimes toonicwjnd ir:Uin|T. But 
 in the main, their Care and Provifion j^nnlb the 
 lowcTt Degrees ot Immorality in Churchmep,wjs 
 very laudable, and even neceffjry. For as Chri- 
 fiians fhould be better th;in orner Men, io Mini- 
 fters fhould excel all other Chrifcians. \iSocrd' 
 res, Fldto^ Ariftotle agree in this Notion (as 
 might be proved from particular Paffjgesin their 
 Writings) that Philof :)phers, and thole that are 
 the Teachers of others fhould be the bwItMen, 
 fhall not the Chriftian Philofophers and Guides 
 of Men to Heaven furpafs all others in Goodnefs 
 and Vertue > The Apolrle tells the Clergymen 
 he wrote to, i Tim. 3. TyV. i. what Qualihca- 
 tions were required of them : and tho' perhaf^s 
 it, is impoflible to find one th:it comes up exa il- 
 ly .to that Charafter, yet here is the Clergy's 
 Pattern, and they mult ftrive to imicate it as 
 fully as they can, that is, they muft be Eminent 
 for their Graces and Accomplifhments, and th^y 
 muft. endeavour to Excel others. To which 
 purpofe it was admirably faid by one of the An- 
 tients, ^^ I: is the fault of a Private Man to 
 commit things Bafe and Wicked : but it is the 
 Crime of a Biihop ( of fuch a one he fpeiks ) 
 not to be as good as is pofTible. The Clergy are 
 to be Manumifed not only from the Callings and 
 Encumbrances, but the Vices of the People. 
 
 vovlO- cTi, TO u» co( ^PtTov «ftf/. Greg. Naz. Orat. i. 
 ^ Y ; They 
 
3^6 Of the Offices and AccompUfhments 
 
 The/ of all Perfons mud be wary and circum- 
 Tpediy not only doing no Evil, but being rennark- 
 able lor Goodnefs and Piety. In fum, all Men 
 are to live well, but in a more efpecial manner 
 the Guides and Indrufters of others are to do 
 fo. They are to be Examples to the World of 
 Holiners,they ate to be Vifible Patterns of Piery, 
 and Kheir very Prefence fbould check Vice. 
 
 Now, I will fhew how Keafonabk and Ke- 
 ccfjary all this that I have faid, is, in thefe en- 
 faing Pariiculars. The firft is this, It is requi- 
 fite thJt we have a real Senfe of Religion, and 
 that we be Good and Vertuous our felves, 
 that we may the more efFeclually imprint thefe 
 tiu^Uties Epon others. Our Lives ought to be 
 Pure, becaufe ws are to promote Purity of Life 
 in thofe that are our Charge. It is a Godly 
 Life that will make our Inftruftions powerful 
 and effeSlual. Which will appear if we confi- 
 der thefe three things, i. That by being really 
 Religious and Godly, we have Experience of 
 v>/hat we fay to others. 2. We can with the 
 greater Confidence and Aflurance make our Ad- 
 drefles to them. 3. We render our felves the 
 more capable of gaining Belief to what we 
 fay. 
 
 Firft, I fay, Perf^nal Holinefs makes our 
 Preaching effe£lual, becaufe hereby we have a 
 real Senfe and Experience of thofe things which 
 we preach to others. The great things of Re- 
 ligion are not only meditated by us in our Stu- 
 dies, but experienced in our own Life .- And fo 
 we have fomething to fay that many others are 
 
 Strangers 
 
of a PREACHER. 327 
 
 Strangers to, and wc can fpe.ik ic in anoth;;r 
 manner than they do; and \nc are alk to con- 
 duQ: Men to Truth and ILolincls by the fame 
 Methods we attained to them our fclves. I 
 could ohfiive that it hath h:c\\ a received Noti- 
 on among'^he wilelt Heads, rliit Experience is 
 the beft Teacher and Inllrufter of oihers. 
 Kcibbi Eliezer is quoted in the MiJ1)na for 
 faying, ^ A Schoolmalter muft be a Mirri- 
 edMan, and one that hath Children, becaul^ 
 thofe know not how to treat and man igj ChiU 
 dren who have none of their own. Thethilofu- 
 pher who difcouifed of Military Difclpline was 
 by no means acceptable to hdnmhal^ becaufe he 
 had not Experience of what he faid. None can 
 rationally expeft that a Blind Man fhould make 
 any tolerable Difcourfes of Colours, or that tlie 
 Deaf fhould give any account of Sounds. With 
 as. little Reafon can it be expe^ed that a Man, 
 who hath no Inward feeling of Religion, Hiould 
 with Succefs preach of it to others. For in or- 
 der to the t affefting and moving of them, it is 
 requifite that he be firfr afte£led and moved him- 
 felf. It is plain, and none but ohftimte Wrang- 
 lers will deny ir, that Aftedion and Exper'encc 
 give Men Words, and lupply them with Mat- 
 ter and make them Rhetorical and Parhetica! : 
 and this is the Way to Work and win upoii 
 others. If we would inflame them, we mult 
 
 * Trait. Kidufhim. cap. 4. 
 
 t Summa, quantum ipfc ccnfco, circa movcndos affcdlus 
 in hoc pofita eft, ut movcamur ipfi. QuintiJ. Inft. !. 6. c. 21. 
 
 Y 4 b« 
 
'2 2$ Of the Offices and Accowpliffjments i 
 \)Q fet on fire our felves : but on the contrary 
 ( to give it in the Words of a noted Council^ 
 fpeaking of the Office of a Minifter ) ^ how can 
 he polTibly kindle in others an ardent delire and 
 longing after the things of Eternity, who is 
 himfelf altogether cold and Frozen ? 
 
 But this is not faid as if every Minilte of the 
 Word that is not Regenerate, were of no ufe in 
 ?he Church, and that his Preaching (as well as 
 the other Performances in his Offices ) were 
 wholly unprofitable ♦, which was the Opinion 
 of foiTie confiderable Perfons of Old. + Cyprum 
 held that perfonal Holinefs is ahlolutely reqiii- 
 fite in a Minifter, and that he can't Baptize or 
 give the Euchariit unlefs he haih the Holy 
 Ghoft. \ Origen was of the fame perfwafion, 
 ^s to Ablolution. And 'tis evident out of St. 
 Augufline's Writings againtt the Donatijh, that 
 it was maintained by them that the Evil Life of 
 a Miniller makes his Doftrine and Adminiftra- 
 tion of the Sacraments inefFeftual : but that 
 Good Father learnedly confutes rhem, and fhcw^ 
 that the Efficacy of the Miiiillry doth not uhi- 
 ynately depend upon the worthy or unworthy 
 Carriage of the Difpenfer, but upon the Power 
 of God, and the Merciful Defign of Heaven. 
 Wherefore the Evil Adminiflration of the Mini- 
 lier doth nor, cannot defeat the Power, or ffu- 
 ftrate the intended Mercy of God, and debar 
 
 ^ C^uomodo ad asternarum rerum dcfidcria alios acccndct 
 Gui'ipfe totus longuct ac friget .■? Cone. Colomenf. i. Pars 6, 
 Csu.^. t ^i<^c Epiftolas, || Trac. i. in Mattb. 
 
 Be 
 
of a PREACHER. p^ 
 
 Believers of the Benefits which he had purposed 
 to heftovv on them. JucLzi was an ApoUle, 
 and it is not to be doubted that he fas well as 
 the reft ) Baptized and Pre.iched, and what he 
 did in hisFunftion was right and valid- other- 
 wife our Saviour would not have put him into 
 tlie MiniRry. Thw Phariiees/W, />/// did not, 
 yet Chrift commanded the People to ohferuc and 
 do zvha fever they bid thcfn objcrve^ Mat. 23. 3. 
 Their Dodrine might be heard, and might edity 
 the Hearers, tho' the Lives of the Teachers were 
 Wicked. It is plain from j\hn, 7. 22. that the 
 Gift of Prophecy ing might be ferviceable to 
 others, and yet not to thofe that propheficd. 
 Wicked Minifters may be inftruments to Ijvq 
 others, tho' they be damned themfelvcs. And 
 the reafon of it is this, becaufe Preaching, and 
 fo likewife the Adminiftration of the Sacra- 
 ments are Chrift's Inftiiutions, and on that ac- 
 count are attended with a Blelfing, even then 
 fometimes when thofe that are employed in the 
 Adminiftring them are Perfons of virions Lives. 
 Our Church hath fpoken iully to this Point 
 in her 26th Article. " Although in the vifible 
 *' Church the Evil be ever mingled with the 
 ^' Good, and fbmetime the Evil have chief Au- 
 " thority in the Miniftration of the Word and 
 *' Sacraments, yet forafmuch as they do not the 
 '-'■ fame in their own Name, but in Chrili's, 
 " and do miniller by his Commiffion and Autho- 
 " rity, we may ufe their Miniltry, both in 
 *^ hearing the Word of God, and in the receiv- 
 '' ing of the Sacraments, neither is the Fftlfl of 
 " ChrilEs Ordinance taken away by their Wick- 
 
 " ednefs, 
 
350 Of the Offices and AccovfpUpjr^e?2U 
 " endlefs, nor the Grace of God's Gifts diminifli- 
 " ed from fuch as by Faith, and rightly receive 
 " the Sacran^ents miniQred unto thenn ; which 
 " be effeftaal becaufe of Chrift'slnftitution and 
 *' Promife, altho' they be miniRer'd by Evil 
 " Men. 
 
 But yet ftill what was faid before, is to be 
 urged, namely, that a Preacher ought to be a 
 Man of a Holy and Godly Life ^ tor tho' his 
 Wickednels doth not wholly null his MiniRry, 
 yet it doth prejudice it in a high Degree. Tho* 
 the effefl: of Chrift's Ordinance is not taken a- 
 way by it, yet it is for the mort partfufpended, 
 becaufe God denies his Bleffing. But on the 
 other fide, aBlefTing generally, tho' not always, 
 attends the preaching of the Faithful and God- 
 ly Difpenfers of the Word, becaufe (^as hath 
 been faid under this head ) they have a real Ex- 
 perience of thofe Divine and Spiritual things 
 which they preach: and thereby they are like to 
 be the more effeaual. St. Faul had rirft Chriit 
 revealed in him^ before he preached to others, 
 GdL 1. 1^. He had felt the fanftifying Influ- 
 ence of the Holy Spirit on his Heart, and then 
 fpake what he felt, and this gave Accents of Ve- 
 hemency to all his Exhortations to a Holy Life. 
 Wherefore let us make the Experiment iirft on 
 our felves of the things we fpeak to others, 
 and fo we fhall certainly be fuccefsful in our 
 preaching. 
 
 Secondly, By being Religious and Holy we 
 can with the greater Confidence make our Ad- 
 drefles to the People. For this we muft know 
 
 that 
 
of a PREACHKR. 331 
 
 that there is a certain Shamcfacednefs and Mo- 
 defly upon Mens Spirits, which hinders them 
 from fpeaking boldly and peremptorily concern- 
 ing thofe things which they are Strangers to ^ 
 and befides, Vice damps Mens Spirits, and 
 makes them come fhort in their Reproofs and 
 Exhortations. If a Man he Guiity, he cannot 
 be Perfwafive, becaufe he knows he praftices 
 not thofe things which he commends to others, 
 and he is confcious to himfelf of thofe Kxor- 
 bitances which he inveighs againfl : and his own 
 Words fly in his Face. For this realbn, thofe 
 that direft the Confciences of others, fliould 
 look to their own firli. They mult not be guil- 
 ty of the Sins they preach againlt. It is obfer- 
 vable thatJ-^^^Baptift being to preach Morti- 
 fication and Repentance, was a Perfon ot great 
 Aufterity himfelf, we are exprdly told that his 
 diet was mean, and his Garb plain. For he 
 knew that it was in vain for a Preacher to de- 
 claim againft thofe Vices which he lives in : his 
 Confcience and his Natural Shame will not fuf- 
 fer him to do it to any purpofe. But on the 
 other Hand, he may do it lo if he be not guilty 
 himfelf of thofe Faults which he reproves, and 
 if his Life be pure and innocent: tor he may 
 with great bold nefs check and curb thofe Crimes 
 which he knows he allows not in himfelf Thus 
 a Good Confcience and a Good Life will make 
 his Inftruftions powerful. 
 
 Thirdly, Perfonal Holinefs doth in its own 
 Nature make us capable of gaining Belief and 
 Credit to what we fay. It is with wicked 
 
 Preachers 
 
5^2 Of the Offices and jiccompUJIjments 
 Preachers as it was with Cajfandra^ who had 
 the gift of Prophecy, but none would believe 
 her. For who will hearken to a Tharifee 
 preaching againft Hypocrify ? Who will liften 
 to Diotrephes declaiming againft Ambition ^ 
 who will give Ear to the graveft Exhortations 
 and Precepts that are confuted by the Example 
 of him that delivers them > When a Minifrer 
 and Guide of Souls becomes an open and noto- 
 rious Offender, the People may well expoftu- 
 late with him in St. FauPs^ Words, Thou which 
 teacheji another^ teachefi thou not thyjclf^ thou 
 that p?' each eft a Man Jhould not fiea/^ doft thou 
 Steal > thou that makeft thy boaft of the Law 
 ( becaufe tliou knoweft it better than others ) 
 thro'' breaking the haw difnonoureft thou God ? 
 How dangerous ( as well as abfurd ) is it to 
 inftrua others in thofe things which thou takeft 
 no caretopra£lice thyfelf? For when the Peo- 
 ple difcern from the Preachers Life that he be- 
 lieves not what lie faith, they infer that there is 
 no reafon why they fhould believe. But on the 
 contrary, when they fee that the Perfons who 
 teach them, aO: according to their own Inftrufti- 
 ons, they ftand ready to give alTent to what 
 they fay, and embrace whatever they deliver. 
 For that of the 7/(?^r^t<? Writers is true, "^ Words 
 out of the Mouths of thofe that aft according 
 to them, are fare and winning, and every one 
 is taken with them. Rut this is more fignally 
 true of the Minifters of the Gofpel, every one is 
 
 * Talm. Bercfli. Rab. 
 
 en- 
 
ef a PREACHER. o^y^ 
 
 cnclined to give Credit to what they fay when 
 they minitelt the Reality of it by doing it, when 
 their Lives anfwer to their Words, and the Laws 
 of Chrirt, which they deliver, are digeltcd into 
 iheir Manners. Molt Hearers, like the Conn- 
 tbians^ jcek a Froof of Chnft j peaking in their 
 MiniJ}e/\ 2 Gor. 13.3. And he can give them no 
 better and more Authentick Proof than this, that 
 he lives according to what he preaches, that he 
 enforces his Doftrine with Good Example. And 
 this alone is fufficient to make that Doftrine be- 
 lieved. So much for the Fir ft Reafon why a 
 Preacher (hould be concerned to be very Exem- 
 plary in his Life, namely, becaufe this is the 
 way to make his Preaching powerful and ef 
 feauaL 
 
 The next Reafon why Holinefs of Life is re- 
 quired of all the Minifters of the Gofpel, is be- 
 caufe this will conciliate Re/peH and Reverence 
 to them. There is nothing doth more invite, 
 and even chalenge Efteem and Honour than a 
 Godly and Righteous Behaviour. ^ Valerius 
 Maximus hath a whole Chapter wherein he 
 fhews that there is a Majefty and Awe in the 
 Perfons, Names, Prelence, and Lives of Good 
 and Brave Men. All Men admire, and have a 
 Veneration and Honour for them. This is much 
 more true of the Preachers of the Gofpel : if 
 their lives be anfwerable to their Proiefiion, all 
 Men will pay them rcfpeft. It is recorded of 
 
 * Lib. 2. cap. 10. Dc Mjjcflatc. 
 
594 Of the Offices and AccompUfl^ments 
 Herod that knowing John to be a Juft and Holy 
 Man, \^jrared him, he reverenced and eReem- 
 ed hinn. For as a worthy Perfon hath well ob- 
 ferved, ^ The Manners and the Labours of the 
 Clergy are Real Arguments, which all Teoplc do 
 both underfiand and feel, and therefore they re- 
 verence the Perfons that are eminent for thefe. 
 It is a great Credit to a Phyfitian to livelong fas 
 Hippocrates and Galen did, the one a Hundred, 
 the other a Hundred and Forty Years j becaufs 
 it is his Bufinefs to lengthen out Mens Lives. 
 So it is a great Repute and Honour to a Preach- 
 er to live well, becaufe it is his Cn^ployment 
 and Calling to teach Men that Holy Art : but it 
 is afhame to him not to learn it himfelf. It 
 was a (hrewd check to Yaracelfus, that he, who 
 bragg'd he could make other Men Immortal, 
 died himfelf at Forty feven. It is a reproach to 
 thofe that teach others the way to Immortality, 
 to come fhort of it themfelves. They pretend 
 to difpoffefs Satan in other Mens Hearts and 
 Lives, but never praftile the Exorcifm on thena- 
 felves. This redounds to their Difgrace and Ig- 
 Hominy : and they are julHy derided and difre- 
 garded, becaufe they (hew not the efficacy and 
 vertue of their Faculty upon themfelves. Whence 
 I infer that Minirters are obliged to be fuch in 
 their Lives and Behaviour, that they may de- 
 ferve the Edeem and Honour of their Flock, and 
 of all they converfe with. 
 
 Eifliop of Sarum's Pafloral Care. 
 
 But 
 
(ff a PREACHER. ^35 
 
 But en the other Hand, nothing renders the 
 Clergy fo contemptible as their Bad Lives. One 
 rcafon why the Mofaick Law commanded that 
 Prielh fhould be void of all Corporal Blemifhes 
 and Deformities, was becaufe ihele being taken 
 notice of would in fome meafure diminilh their 
 Efteem, and make them deipifed. The Icmfly 
 Mafters have a Proverb to this purpofe, 1 he Re- 
 wards of jalje Witnejjes are vile and defpicablc^ 
 the meaning of which is that Falfe Prophets 
 and Unworthy Prielts, who decline from the 
 ways of God's Commands, and thereby caufe 
 the People to go out of the way, fhall be the 
 Vilert and moft Contemptible Perfons upon 
 Earth. This is thus exprefTed by the fame Ma- 
 kers in way of Derifion, ^ Rabbi Ajjai preaches 
 well and finely y but doth not well and finely pra- 
 U:ke what he preaches. "Which is as reproachful 
 an Impuration as can be ^ mwch worfe than 
 what the Apothecary whom Lucian fpeaks of, 
 was upbraided with, that he gave Phylick ro 
 others for Coughing, yet himfelf never left 
 Coughing. What our Saviour fa id to his Cler- 
 gy, Mat, 5. 13. is very remarkable, Te are 
 ( faich he ) the fait oj the Earthy by your pi- 
 ous Kx;jmple you are to preferve and maintain 
 Religion, to feafon Mens Minds, to keep th^ 
 World from putrifying : but if the fait hath lojf 
 its favour^ wherewith fhall it he falted ? it your 
 Lives prove Uniavt'ury and Prophane, there is 
 no hopes ot you. Tou arc thenceforth good for 
 
 * Talm. EcrcHi. Rib. 
 
 /tC' 
 
53^ Of the Offices and Accompltjljments 
 nothing but to be caft out, and to be trodden under 
 foot of Men^ you defer ve to be utterly defpifed, 
 difregarded and trampled upon. Wicked Mini- 
 fters do not only lofe all their Authority with 
 the People, but they are flighted and laught at. 
 ^ Their Words being deltitute of Prafiice, are 
 not only Empty and Vain, but they area Shame 
 and Reproach to ihem who fpeak them. Where- 
 fore if we confult our Credit, we are concerned 
 to be Good and Pious. Let not only our Lips 
 preferve Knowledge, but our Lives favour of 
 Godlinefs. We are the Publick Minifters of Re- 
 ligion, and the Guardians of the Sacred Laws, 
 wherefore we more efpecially muft be careful 
 to keep them in our own Perfons. Thus we (hall 
 (fop the Mouths of our Adverfaries, and by our 
 Good Lives filence all their envious Cavils againft 
 us^ and the Charafler heretofore given of the 
 Bntijh Clergy will be renewed, namely, that 
 they are the Wonder and Glory of the World. 
 
 Another Reafon is this, Tlie Good Lives of 
 Preachers are necelfary not only to conciliate 
 Refpe8: to thew/e/ves^ but to Religion it Jelf. 
 They ought to be very Circumfpe^: in their 
 Lives, not only for their own fake, but that of 
 the Common Caufe of Chriftianity. For no- 
 thing commends this more than a Holy Life in 
 the Publifhers of it. This makes ^lato\ Suppo- 
 
 Ifid. Peluf £p. I. 5, 
 
 fitiOTJ 
 
of a PREACHER. 35^ 
 
 fition an abfolute Truths that Goodnefs and Ver-* 
 tue, like feniible Objefts, become Vifible to the 
 Eyes of Men. The Conlequence of which is that 
 they will fall in love with them, that they will 
 have a high Regard and Efieemforthem.Whcre-* 
 as on the other fide, Religion is diOionoured 
 and tendred contemptible by the Virious Lives 
 of thofe that wait at the Altat. Hophni and 
 Phineas by their lewd Manners occadoned the 
 Peoples abhorring the Offering of the Lord, l^hro^ 
 the fcandalous Lives of Church men the Name 
 of God is blafphemed : for 'tis a natural Thought 
 in thofe who take notice of fuch Mens Lives, 
 and behold them fo prophane, that Religion it 
 felf is a Cheat. They may well imagine that 
 Clergy-men laugh among themfelves, ( as the 
 T/^dT^/? Soothfayers are faid to liaved&ne) that 
 they can fo neatly deceive the People, and cheat 
 the World. They are tempted to think that the 
 Name and Function of Priefis are ufe only to 
 warrant Vice, and legitimate Evil Prj^liles, 
 and that a Govi^n and a Calfock are taken up on- 
 ly to cover Prophanenefs and Debauchery : rho' 
 indeed they do but make them the more confpi* 
 cuous and loathfom, and, which is word, caufe 
 Religion to be Evil fpoken of Whence it is 
 that there is nothing more deftruftive to Reli. 
 gion than the Scandal of Prielts Lives, which 
 therefore is julUy reckoned by the Lord Verularri 
 as one caufe of ^r^f///;z. Their Evil Manners 
 make Men queiiion a God, and dilpute thei 
 Truth of all Religion. This is thus repre- 
 fented by the Pen of a Learned Prelate, 
 Z ^ Thofe 
 
35' Of the Offices md AccoMpliflmenis 
 *' ^ Thofe that are dedicated to Holy Fundi- 
 *' ons are to be put in mind of the great Obli- 
 *' gation that lies on them to live futably to 
 *' their Profeflion ^ fince otherwife a great deal 
 " of the Irreligion and Atheifm that is atnong 
 " us, may too juftly be charged on them : for 
 " Wicked Men are delighted out of Meafure, 
 ** when they difcover ill things in them : arid 
 " conclude from thence not only that they are 
 '' Hypocrites, but that Religion it felf is a 
 *' Cheat. This ftiews the neceiTity of a Stri£l 
 and Holy Life in a Clergyman : unlefs he thinks 
 he may venture further than others, to fhew 
 that he can do more afterwards in reftraining 
 and retrieving himfelf than they can, as a 
 Mountebank poifons himfelf, to fliew the vertue 
 of his Antidote. But this is iri vain : he is 
 like to be overcome and hardned in Sin more 
 than others, becaufe he is fo daring and ventu- 
 rous as to Difgrace and Expofe Religion it felf 
 by afting quite conrraty to irs Laws : whereas, 
 his Holy Funflion requires that he fhould adorn 
 the facred IiilUtution of ChrilHanity by a godly 
 Pra£lice, and render it venerable and honoura- 
 ble, and bring it into Credit and Elkem in fhe 
 World. 
 
 Again, Our Lives mufl: be Exemplary, be- 
 caufe of the Emwency of cur Station^ which 
 
 *■ The Life and Death of the Eirlof Kochejler. 
 
 makes 
 
of a PREACHER. -59 
 
 makes us to be taken notice of by all Men. "* If 
 '* he that hath taken upon hinn, faith the Fd- 
 " mQ\i%\fubre oS. Vclufium^ to order and regu- 
 '* late other Mens Manners, Falls and Tranl- 
 " grefles, he makes his Fault the greater by 
 ^^ reafon of his Place and Dignity. We lie 
 more open to the Publiik View than others, all 
 our Aftions are remarkable, for as we have ma- 
 ny Auditors, fo we have more SpeQators. lie 
 are the Light of the World^ faid our Saviour to 
 thofe he defigned to be his Apollles, Mat. 514. 
 As much astofiy, You that are great Lumina- 
 ries in the Church, mu(l (hine with a pure and 
 fpotlefs light, for all Eyes are gazing upon you, 
 and will obferve what Scum and Dimnefs at 
 any time you contraft. Ton are a Cityfct upon 
 a Hill, which cannot be hid^ that is, you are 
 Perfons that are ficuated above the; ordinary le- 
 vel, and all Men have you in their Eyes, 
 and narrowly fcan your Aftions, and therefore 
 you muft not be born down with the Vices of 
 the red of the World, It was fad and deplo- 
 rable when Wickednefs and Impiety enter'd in- 
 to i\\QTdbernacle^ and Gained and befpotted the 
 White Ephods with Idolatry and Adultery. It 
 wasaflnmeFul conplainc xhii from the Pro- 
 phets of Jerufalem Prophanenefs was ^onc forth 
 into all the Land., Jcu 23. 15. that the Nation 
 was become univerl'iUy Wicked by the Exam- 
 ple of their Spiritual Leaders and InllruQers. Is 
 
 d^ict^ATTKpA (^C-i TO ':/]ttijfjict. Eplft. Ub. 2. 
 
 Z 2 it 
 
V 
 
 540 Of the Ojjices and Accompl'ifljments 
 
 it not as fhamcful and deplorable that any Mi- 
 nifters of the Gofpel are guilty of corrupting 
 the World by their Manners ? Yes niolt certain- 
 ly, and much more : which made a great Man 
 fay, ^ A Wicked Prleji is the worjf Creature up- 
 on Earth. Like Jeremy* s Figs^ thofe that are 
 bad of this Order, are very bad : they do more 
 hurt to the World, than all Perfons befides : for 
 which reafon we ought to be of an unblameable 
 Life. The Minilters of Religion fhould refem- 
 ble the Deity they converfe with. 
 
 Thus we fee that on all accounts we are obli- 
 ged to live Holy Lives. We muft, like our 
 Bleffed M after, do as well as teach (A&s i. J J 
 we muft not o?Xy /peak, but live as thofe that 
 are fcnt of God. Thcfe are the Urim and Thum- 
 min of every Evangelical Prieft. To Dodrine 
 he mud add Praflice : as he muft inftruft Men 
 in the Duties of Chriflianiry, fo he muft per- 
 form rhem himfclf. Parts, and Learning, and 
 Fluency of Speech, Studying, and Reading,and 
 Meditating are of no value without this latter. 
 It is this that fills up the Characler of a Mini- 
 fler, this is the finllhing (iroke, this is theCom- 
 plement and .llpftot of all. Uolinefs to the 
 Lord, is his Infcriprion and Motto, and his ve- 
 ry Name and Proleflion fpeaks Piety. Fortho' 
 in the Old Tellament the Fcople ZXQ called 
 K>^(Q- ( Deut,9,29.) and tho' in the NewTe- 
 ftament ( i Fet'. 5. 3. ) it is doubtful whether it 
 
 ^ Eifhop Hall'i Contemplations. 
 
 le 
 
of a PllRACHEK. 341 
 
 be applied to Minijlersox Pmp/f^ yet it is lu be 
 acknowledged that the Word w:js rcllraincd by 
 t^cclefujhcal Writers, and that vcrycarly in the 
 Church, and iignihcd the MiniCtcrsot the Gu- 
 fpel, -^ becaufe (as Jerom liiith ) 'Ibey are 
 chofen by God for his Portion iind Inheritance^ cr 
 they choofe God for their Part and Portion, 
 Whence that Learned Father thus infers, he 
 that is God's Portion^ or hath God for h;s Porti- 
 on^ ought fo to exhibit himfc}f that he may be 
 truly J aid to fofjefs God, and to be fofcfed of 
 hiw. Thus it is evident that thofe who are de. 
 dicared tothe Miniftry of the C^hurch, areohli- 
 ged by vertue of their I'ltle to exceed others in 
 SanQiry and Piety : or elte they mock God, 
 and abufe Men, and piophane the Sacred Call 
 and Ordination, and fcandalize their Funftion, 
 and ruine fas nnuchasin them lies) the Church 
 whereof they are Members. Whence it was the 
 ufual Saying of the Pious \)x. Hammond^ The 
 Exemplary Vertue of the Clergy tnuf] rcfiore the 
 Church, 
 
 I have now difpatched the feveral Heads 
 which give an account of the A^r/zr^ of the 
 Sacred OJfice o\ Preachings and of the Qualifi- 
 cations of the Perfons who are employed in it. 
 He that is defeftive in any of thefe Particulars 
 that I have mentioned, cannot be faid to come 
 up to the Compleat Idea and Charafter of a 
 Preacher. 
 
 ^ Epifl. 2. ad Nepotian. op. 5. 
 
 Z 5 Ths 
 
542 Of the Offices and Accompllfiments 
 
 The Influence of the whole will be feen in 
 thefe two things, i. In that it checks thofe who 
 regligently and unduly difcharge this Office, 
 2. In that it calls upon all Minifiers to dif- 
 charge it aright. 
 
 Firft, What I have faid feverely checks thofe 
 who being of theMinilterial Funftion, yet neg- 
 ligently and unduly difcharge this Great Office. 
 This Reproof concerns fuch as are Ignorant and 
 Vnskiijul^ and have no Ability to teach. Tho' 
 they are engaged by their profefs'd Employment 
 tofeek after Wifdom, yet they fhametully dif- 
 regard it, tho' they may be faid to be Majlers 
 in Ifrael, yet they know not tbefe things which 
 appertain to their Office. Theie arc thofe whom 
 our Saviour ftiles Blind Guides, Mat. 23. 16. 
 and who are call'd by St. Jude^ Clouds without 
 Water ^ Trees without J^ruit^Stars without Light ^ 
 V. 12, 13. As there are Emperics and Quacks 
 in Phyfick, fo there are in Divinity, and thefe 
 Men are ihey : thty are Ignorant themfelves, 
 and they are generally cried up by thofe that are 
 fo. But it is certain that the Ignorant and Un- 
 skilful are not fit for Sacred Miniftrations in the 
 Church, for thefe commonly are the Perfons 
 that either promote Irreligion and Atheifm, or 
 nourifh Superltition and Bigotry. 
 
 The Reproof likewifo reaches the Idle and 
 Carelefs, and fuch as are not concerned in what 
 manner they difcharge this Office. Thefe are 
 not unfitly called Idol Shepherds by the Prophet 
 Zcchar\\{ot they, like the Idols defcribed by the 
 Plkln/ilf-, have Mouths and /peak not^ or if they 
 
^/^ PREACHER. 545 
 
 open them, it is to little purpofc, becaufc they 
 do itfo Coldly and Formally, and Unconcern- 
 edly. They huddle up this Work, and take no 
 care and Pains about it: i'o that (is Pluurch 
 fdrh of* Anftophanes and his Performances^ 
 They neither picafe the or din dry People^ nor can 
 they be indured by the Wife and Sober. The Ke- 
 milhefs in performing our Duty in the Pulpit 
 hath jultly brought a Judgment on us, anfwcr- 
 able to it, nimbly, the ufurping of the Pulpit 
 by Lay-men. Our wilful negle£l in tiic Minilte* 
 rial Office is defervedly recomp:;nred in this maa- 
 ner. We have not futhfully attended on our 
 Charge, which we were obliged to look after : 
 and behold ! others have invaded our right who 
 had nothing to do with it. 
 
 Secondly, What I have faid in the preceding 
 Difcourfc, reminds the Mini[ters of the Gofpel 
 of their Duty^ and calls upon them to difcharge 
 it aright. My Brethren, you have a Great 
 Work to do, you are to inform Men in the 
 Truth, you are to confute Error and Falfhood, 
 you are to correft and retorm the Evil Manners 
 of Men, you are to comfort the AffliQed and' 
 Difconfolate, you are to rouze and terrify the 
 Obltinate and Perverfe: and the Manner of do- 
 ing thefe things Cas 1 h ive amply ftiew'd) re- 
 quires abundant Care, Skill and InduRry, La- 
 bour and Diligence. Who is fujficient for thefe 
 things} faith the Greit St. Faul: and this 
 
 "^''Oi/Jf THf ifo>:.(iii fltyjrcf, IsTiTQti ^fovif^hf vvtKlo<. 
 
 Z 4 was 
 
^44 0/^^^ Offices and Acc0mplijbments 
 was the Motto which a Worthy Prelate caus'd 
 to be engraved round his Epifcopal Seal, he be- 
 ing lenfible how difficult a Work, how migh- 
 ty a Task it is to difcharge the Paftor's Office 
 well - St. Chryjo^ow had fo great a Senfe of this 
 that heprofefs'd "^he wonder" d that anyMinifter 
 woi ever favcd^ conHdering his Great Work, 
 and the general Carelefnefs in performing it. 
 The Jews in one of their Proverbial Sayings^ 
 t tnagn'ijy a Calling that will warm a Man^ that 
 ^m\\ not let him ftand idle, but will always 
 tind him Bufinefs. Such is the Calling and Em- 
 pioyment of the Treacher, if it be duly exer- 
 cifed : it will certainly keep him ip A£lion, and 
 make him beftir himlelf^ and will never fufFer 
 ^im toftandftill. 
 
 Let this then quicken the Care of thofe who 
 .are entrufted with the Miniftry of the Gofpel, 
 ^nd excite them to hdi as becomes their Cha- 
 irafler, and to exert their utmoft Power and 
 Might in the Pafcoral Office. Whatever the 
 Meaning was that the Priefrs under the Law 
 were not to fweat^ Ezek 44. 18 yet thofe un- 
 der the Gofpel are not exempted from it, but 
 are commanded to accuftom themfelves to great 
 P^ins and Fatigues, and 10 labour in the Word 
 ^r^dDoBrine^ j Tim 5. 17. and to make full 
 f roof of their Minijlry^ 2 Tim. 4. 5. and to 
 fulfil their Minijiry, Col. 4. 17. ( which is the 
 fame with ^/7//^//?^ //, A£ls 20. 24. ) that is, to 
 
 * Homil. in A^. f Magna eft ars qux pofTcflbo 
 
 1*4 (bos cakfacitc, 
 
 be 
 
of a PREACHER. 345 
 
 be Diligent, Indultrious, Zealous and Indctati- 
 gable in the difcharging ot all the Parts of the 
 Minilkrial Duty, notwithfhnding the l^ifcou- 
 rMgemcnt and Oppofition they meet with. And 
 meet with thele they muli Noah was a Preach- 
 er of Righteoufnefs above a Hundred Years, and 
 yet we read not that he reclaimed any. It was 
 the Complaint of one of the Prophets, and it 
 might have been taken up at one time or other 
 by the left, wh9 hath believed our liepon ^ 
 Chrirt thus fpeaksof himfelf by that Fvangdi- 
 cal Prophet, I have laboured in vain^ 1 have J pent 
 my Strength jornoitght^ Ifa, 49. 4. And fuih 
 Language will ht the Mouths of molt of the 
 Preachers of the Gofpel ever fince. A great 
 part of their Auditors is generally Sermon proof, 
 and no effeftual Charge is made in their Lives 
 and Manners. 
 
 This is the Difcouragement which the Preach- 
 ers of God's Word have met with : and the Or?- 
 pofition they have felt is as remarkable. Mojes 
 was not only threatned by Pharaoh, but evilly 
 treated by his own People, Both E/ias and E- 
 lijha met with bad Entertainment in the dif- 
 charge of their Prophetick Office. Micaiah was 
 ftruck on the Face, Jeremiah was caft into Pri- 
 fon, and fet in the Stocks. So John Baptift was 
 firft imprifoned by Herod^ and then put to Death 
 by him for his free and bold Preaching. Our 
 Saviour himfelf was hated and perfecuted, and 
 at laft fent out of the World by the Romans 
 and Jews, And what Oppofition St. Paul and 
 the other Apoftle found, the A&s will briefly 
 inform us. And ever fince, Men and Devils 
 
 have 
 
34^ Of the Offices and Ac commit figments 
 have agreed to confront the Miniftry, and to a- 
 bufe and injure the faithful Difpenfers of the 
 Goibel. So that Luther was in the right when 
 he laid. ^Ith an Office exceeding Dangerous to 
 Vreach Chrijf, But notwithftanding this, they 
 murt goon in the Difcharge of their Duty, and 
 having put their Hands to the Plough^ they ntuji 
 not look back. The more laborious and indu- 
 ftrious they are in their Calling, they muft ex- 
 pi^ft to be the lefs acceptable to fome, who (as 
 concerned as they are for their own Canons) 
 take no notice of that of the Apoftle, that efpe- 
 ciallythofe who labour in the Word and DoSrine^ 
 are to be counted worthy of Double Honour^ 
 I Tini. 5. 17. for the double and treble honour 
 is generally heaped on thofe who are Strangers 
 to that Labour, 
 
 But to hearten and' encourage my Brethren, I 
 offer thefe following Conftderatlons to them. 
 Firft, they are to chear themfelves with this, 
 that they are the MeflTengers of God. What 
 greater thing could podibly be faid, in honour 
 of the Evangelical Inlhuftors than what our Sa- 
 viour faith ? ill my "father hathfent me^ even 
 fofend I you, John 20. 21. As much as to fay. 
 Let it be kno.vn to the World that you come 
 from me, and you are fent with the fame Mef- 
 fage that 1 brought, and you go with the fame 
 Authority. This is a Demonftratioa of your 
 Worthinefs, nnd this fliould encourage you to 
 do your Duty with chearfulnefs and fatisfaftion 
 
 TTT^ 
 
 "f Colloq. Menfal. 
 
 of 
 
1/ a PREACHER. 347 
 
 of Mind. It is the greateft .Honour to be ap- 
 provedofby God, and to (hnd right in the 
 Eltecm of Heaven, and this Honour have all 
 thofe that are entrufled with the preaching ot 
 the Gofpel. They cannot doubt of the Divine 
 Approbation, feeing they are fent byChrift him- 
 felf.On which account they have the honourable 
 Title of AliniJIers (which is much flighted of 
 late) conferred upon them in the Sacred Writing. 
 It was prophetically told that they fhould he 
 called the Miniflcrs ofGod^ II j. 61, 6. And in 
 feveral Places in the New Teltamentthis Name 
 is appropriated to the Preachersof the GofpL-l. 
 and therefore they are fitly ftiled ^tetKdvoi Mini- 
 fiers of the A'cw Teftamcnt^ 2 Cor. 3. d. And 
 the whole Work is called ^/c^xoyla the Minifiry^ 
 2 Tim, 4, 5, 15. becaufe it is a Waiting and At- 
 tending upon God, and the Souls of Men. A- 
 ny Perfon of that chief Rank of thofe that are 
 called to the Publick Profelfion and Praftice ot 
 the Law amongft us, is faid to be Scrvicns ad 
 Legem, It is the Honour of the Chief Officers 
 of the Church of Chrili to be Scrv'ientcs ad 
 Evangeliumy to be Minijlcrs and Servjnts of 
 God in the work of the Gofpel, and they arc 
 fent by him for thit purpofe. The Apoftle 
 ufes another Term of the like Signihcaiion, 
 2 Cor, 5. 20. We are (faith he) Embaffadors 
 forChrift: and in Epl\ 6. 10. lam, fiith he, 
 an Embajjddor, Which acquaints us that the 
 Preachers of the Gofpel reprcfent the King of 
 Heaven, and are fent and commillioned by him, 
 and (hall l)e afTerted and defended by him. 
 Wherefore let this animate them in the faithful 
 difcharge of their Tmlt. Se 
 
3 48 Of the Oflcei^ and Accamflifliments 
 
 Secondly, Let them confider that as they are 
 fent from God, fo their Meffjge is of the great- 
 elt and higheft Concern. They are Servants of 
 the moji High God^ who Jhew unto us the way of 
 Salvation. Every Preacher fliould think of this, 
 that he hath the Honour and Happinefs to be 
 employ'd in ih^faving of Mens Souls. If any 
 do err fnmi the Truths faith St. James^ and one 
 convert him^ let him know that he that convert- 
 eth a Sinner from the Error of his ways^ fhall 
 fave a Soul from death^ and fhall hide a multi- 
 tude of Sins., Jam. 5. v. 20, It is very obfervar 
 hie that this Apoftle here tells us, that he who 
 converts a Sinner (which is the proper Cha- 
 rafter of a Minifter of the Gofpel) Jhall fave a 
 Soul^ as if nothing Greater and Higher could be 
 faid in his Commendation, as if nothing did 
 more inhance the Dignity of the Evangelical 
 Office. Minifters are Saviours : their proper 
 Employment is to take care oi Souls., and to fee 
 that they be not loft. The Definition of a Spi- 
 ritual Guide is that he watches for Souls^ Heb. 
 13. 17. HisBufinefs is to (tudy the Welfare of 
 the never dying Spirits of Men, which are of 
 more value thap all the World. Marl? therefore 
 what it is that the Apoftle makes the Foundation 
 of that Efteem and Honour which are paid to 
 Perfons of this Order, Efteem them very highly in 
 love for their Works fake., 1 Thef. 5. 13. The 
 molf Worthy Work imaginable is the Convert- 
 ing and Saving of Souls. This Ineftimable 
 Priviledge is granted to Minifters, that they 
 fhall refcue Souls from Damnation, and put 
 
 them 
 
of a PKEACHER. 349 
 
 them into a capacity of Staining Pardon and 
 Forgivenefs of Sin. That I conceive is the 
 meaning of hiding a multitude of Sins. This 
 they (hall do by bringing Men to Repentance, 
 and fo they (hall be a Means to obtain Pardon 
 of their Sins, which is called hiding of Sin 
 Pral.32. I. 
 
 The Employment of a Preacher is more ho- 
 nourable than that of all other ProfeflTions and 
 Callings, becaufc it is converfant about the bet 
 ter Part of Man, • his Precious and Immor 
 tal Spirit. It is the Task of thofe that pro- 
 fefs and praftife Vhyfick to take care of the 
 Bodies of Men, and keep them in good plight, 
 to banifh Sicknefs and Difeafes, to reftore 
 Health, and to prolong our Daysfo far as their 
 Art is able. The Law is a molt ufeful and no- 
 ble Science, for it fccures our Rights, Proper- 
 ties and Enjoyments, it tells us what is our own, 
 and teaches us to keep it, and when we have 
 unjuffly loft it, to recover it. In fhort, as the 
 Mafters of Medicks have the care of our Bo- 
 dies, fo the Men of the long Robe are concern- 
 ed in our Eftates ^ and in fome Cafes they have 
 the Care of our Bodies and Lives, as well as 
 our Livelyhood. Merchants and Tradefn^en, 
 Artifansand Workmen are of great life in the 
 World, and in tJicir leveral Ranks and Orders, 
 they confult and provide for the NeccfFity of 
 Mankind, and fomctimes even their Curiofity. 
 But thjt which advances D/lvV;///, and the Pro- 
 lelfion of it above ihefe and other Callings is, 
 that it is converfant about Spliitual and Divine 
 
 Things, 
 
55© Of the Offices and AccompUfljments 
 
 Things, and fuch as chiefly concern the Souls of 
 Men. Therefore by how much the Soul of 
 Man and its Concerns are preferable to thofe of 
 the Body, E(iate and Temporal Affairs ; by fo 
 much the Employment of the Evangelical Mini- 
 fters of Chriif, whofe Bufinefs it is to mind the 
 Salvation of Mens Souls, outvies that of other 
 Perfons. It muft needs be fo, becaufe Religion 
 is a far greater and weightier Concern than the 
 Secular and Civil Interefr. 
 
 Thus God is pleafed highly to honour our 
 Calling and us, by making us Inftruments for the 
 converting and faving of Souls. I remember 
 it was the Saying of a great Prelate of this 
 Nation and Church, and once as great a Fa- 
 vourite of his Prince, when one came to him, 
 and gave him the opportunity of difcourfing 
 very intimately with him, I have, faith he, 
 palled through many places of Office and 
 Truft, I have had Dignities both in Church 
 and State ; but were I affured that by my 
 Preaching I had converted one Soul, I fhould 
 therein take more comfort than in all the Ho- 
 nours and Offices befcowed upon me, and all 
 the Profits and Preferments 1 have acquired. 
 This was the Senfe and Perfwafion of that 
 Great M-in. And certainly he was in thtj 
 right, for the Minifters of the Church, whe- 
 iherofan higher or lower Rank, can take no 
 better way to afTure themfelves of a lafting 
 Comfort and Satisfaftion, than by purfuing 
 the proper Worlcof their Funftion, which is to 
 do what they can towards the laving Mens 
 Souh. Yea, this will adminifter folid comfort 
 
of a PREACHER. 351 
 
 to uv iho' we (hould meet wiih ill ufuge irom 
 the World : This, this will cheat and tcviveus, 
 when nothing elfe can poiribly do it. It would 
 be good to exercife our Iclves Ibmetimes on this 
 Subje£l, and treat our Telvts in fuch briel Lan- 
 guage as this, If this Sern:ion fhould prove fer- 
 viceable towards that great Fnd, viz. the lav- 
 ing of Mens Souls, if by this Diftourfe but one 
 Soul here fhall be ferioufly put in mind of its 
 Duty, if any one Perfon fhall be (tattled out of 
 hisSins,and be made apprehenfwe of his Danger, 
 and look towards God, and mind his cverlaft- 
 ing Concern> how happy fhould I be in refleft- 
 ing on this great Honour, what a folace would it 
 prove to my Spirit that I have faved a Soul from 
 Death ? As this is the End of all our Sermons, 
 fo I fhould reckon this as the greateft Reward 
 and moll fubftantial Recompence of all my La- 
 bours and Enterprizes in the Miniftry. 
 
 We (hould thus preach to our felves, as well 
 as to others : and this would render our preach- 
 ing to others more eft'eftual. We fhould con- 
 tinually urge it upon us, that our Bufinefs is 
 to take care of the Immortal Souls of our Hear- 
 ers. This fhould be the ruling and fovcreign 
 Principle in the Pulpit, and out of it: this 
 fhould aftuare all our Thoughts, Llndertakings, 
 and Indeavours. We are to remember that we 
 preach for the faving of Souls. We mult call 
 to mind what was faid to us when we were 
 ordained P/vV/Zj, jt which time the Bifhop told 
 us, that it is our OHice to feed and provide for 
 the Lord's lamiJy^ to feck for ChnfVs Sheep that 
 
 are 
 
552 Of the Offices and Accomplijhments 
 are difperfed abroad, and for his Children who are 
 in the midji of this naughty World, that they mcy 
 befdved thro" Chriftfor ever. Let us not betray 
 this Truft repofed in us. The Souls of Men 
 and Women are committed to our charge : let 
 Us be faithful Stewards, and let us be very ac- 
 tive and itirring. Yea, how is it poflible we 
 ftiould be otherwife, when we confider what is 
 the defign of our Office ? Did Paftots and Mi» 
 nifteis weigh this aright, they would nevef 
 preach coldly and unconcernedly, they would 
 always (hew great Vigour and Life in their Di- 
 fcourfes : they would inftruft more accurately, 
 they would reprove more (harply, they would 
 exhort more affeftionately, they would admi- 
 nifter Comfort more compaffionately, and they 
 would perform their whole task niore induftri- 
 oufly and zealoufly. In a higher Senfe thani 
 that famous Limner of Old laid, he Limned 
 may they fay, they Preachy for Eternity^ 
 Their great Employment is to fafhion the Im- 
 mortal Souls of Men for a Bleffed Eternity. 
 And therefore ( with that noble Artift ) they 
 murt think no Pains too much, no Study too 
 great or too long for fo worthy a Defign. 
 They muft with the Apoftle become all things 
 to all Men, that they may by any Means fave 
 fome. They muft remember that they are con- 
 fecrared and fet apart to no other End than to 
 be Guides and Conduftors of Souls, to fit them 
 for a better World after this, and to lead them 
 to Eternal Bleflbdnefs. The Excellency then of 
 this Work is a powerful Encouragement to us. 
 
 Laftly, 
 
af a PREACHER. 555 
 
 ^ Laftiy, We may be excited to our Duty by 
 often urging this on our Mindi, that we mult 
 give an Account of the Souls we have had the 
 Charge of, Heb. 13.17. Thofe are dreadful 
 Words in Ezek. ;. 18. If thou fpcakeft not to 
 warn the wicked from his wicked way, to fave 
 his Life^ his Blood will I require at thy hand. 
 And the fame we read again in the 33 Chapter, 
 V. 8. There is the Blood of Souls^ as well as 
 Bodies : for there is the Life Corporeal and Spi- 
 ritual^ and accordingly there is a twofold Mur- 
 der, namely a deltroying of the Bodily or 
 the Spiritual Life. And this latter is two- 
 fold likewife, to wit, the murder of our own 
 or other Mens Souls. The firft is by our wiU 
 ful commilfion of Vice, and obttinately perfift- 
 ing in it : thus we are Felons of our fclves, we 
 are guilty of Self-Murder, we defiroy our own 
 Souls. The Second is the indamaging and ru- ' 
 ining the Spiritual Health and Life ot our Bre- 
 thren, and this is done by our being the Caufes 
 of their negle£ting their Duty and iiiining againlf 
 God. Herein all are concerned, but efpecially 
 Minifters. They whofe Office it is to fave Souls, 
 are the Murderers of them, if thev retulc to in- 
 form and inftruft them, to convince ihcm ot 
 the Error of their Ways, to reprove and rebuke 
 them. 
 
 This is plainly gathered from the ApoHle's 
 Words in Ath 20. 25, 27. / am pure from the 
 Blood of all Men, for I have not Jhiin'J to declare 
 unto you all the Qounfcl of ^ol V\'c are gailiy 
 
 A a <^f 
 
354 Of the Offices ahd AccofHpUjIjmefttf 
 of the Blooi of thofe whom we do not futficient- 
 ly acquaint with the Will and Counfel of 
 Heaven , whom we do not warn , whom 
 we do not endeavour to awaken out of 
 their Security. Thofe Minifters and Preach- 
 ers that rebuke not Sinners, that check not 
 Vice, but by their Silence or faint Reproois do 
 rather incourage it, are Murderers of Souls. 
 True Priejis indeed, Bbody SacrHicers\ They 
 may be afraid that ihofe poor Murder'd Crea- 
 tures will bleed afrefli in their Prefcnce, and at 
 their Approach^ as 'tis faid, hath fometimes 
 happened after the Murder of fome Bodies. A 
 Preacher is guilty of all the Swearing, Drunk- 
 ennefs, Whoredom, and other Enormities com- 
 mitted by his Hearers, if he doth not reprove 
 them, if he doth not forewarn them of the 
 Danger they are in, and fet before them the 
 difmal Conlequences of their perfifting in thcfe 
 Vices. We arc fet by God to be Monitors to 
 the World, to give Men notice of their Mifcar- 
 riages, and of the Peril that accompanies them. 
 We are Watchnien over Souls, according to thjt 
 in Ezek, 3. 17. / hdve made thee a Watchman un- 
 to the Houfe oj Ifracl^ there j ore give them warn- 
 ing jrom 7ih\ The Office of a Watchman is to 
 iiand upon his Guard, and to defcry Danger 
 afar of}, and to give them warning of its ap- 
 proach. When we fee Men go on in their fin* 
 ful Ways, and thereby hazird their Eternal 
 Safety, it is our Dury to admonifh and warn 
 them of the d.mgcrous Stare they are in, and 
 not to cry Peace, Pe;icc\ and to footh and flat- 
 ter them in their Folly and Guilt. May wc 
 
 ever 
 
ofa PREACHER. 355 
 
 ever think of this, and betake our felves to out 
 Duty with great Serioufnefs and Earneltnels, 
 that we may not at the laft Day anlWer for 
 all thofc crying Sins which we forbore t«ii 
 Men of. 
 
 But we ought not to be dejefted and affright- 
 ed at our ill Succefs if we have the Teltimony 
 of our Confciences to vouch us that we have 
 done our Duty. This muft fatisfy us that wa 
 have difcharg'd our Office, and freed our Con- 
 fciences, and dcliver'd our own Souls. And 
 as for thofe to whom we were willing to 
 preach the Word of God whether they mil hear, 
 or whether they will forbear^ yet Jhall they know 
 that there hath been a Trophet among them, 
 Ezek. 2. 5. And we are to remember what the 
 Apoftle faith, 2 Cor. 2. 15, 16. We are unto 
 God afweet Savour of Chriji both in them that 
 are faved and in them that fenjh : to the one 
 the favour of Death unto Death^ to the other the 
 favour of Life unto Life* God approves of his 
 Minilkrs, not by the Event of their Labours, 
 but by their Faithfulnels and Diligence therein. 
 If they do their beft, they are accepted^ iho' 
 there he no fruit of their Undert.ikings. There 
 are fom^: Bodily Miladies that ate too hirJ for 
 Phyficians : yea, there wtre fome Difeifcs (as 
 well as Devils j that the Apoitlcs could not 
 snafter. But as Seneca faith rightly, ^ It a 
 
 * Mcdicus, U omoii fecit ul fjo^rcf, pcregit pirtci fuii. 
 De Bcncfic. lib. 7. 
 
556 Of the ' Qflcek and. Accompl}II)ments 
 Phyfickn doth all-'he can towards the cure oi 
 a -Pat^eBt^' hekathdcineliisPan, and as much 
 as doiild' be 'ekpeded.i Tiie lame is to be faid 
 coneerning him that /hath the Cure of Souls, 
 and fincerely afts according to his Ability^ 'he 
 hath done all that is required of" him, and 
 his hearty Endeavours to? fa v.e Mens Souls Ihall 
 be rewarded. 
 
 But to difmifs the bare Suppofition^ let us go 
 about our- Work, and not defpair of Succefs. 
 Let us enlighten the dark World, and call 
 Men off 'from their vicious Courfes, and warn 
 them of the Judgments of God, and invite and 
 allure them by the tenders of Grace and Mer- 
 cy, "^ an'd commend Religion to them by our 
 own Examples, and every way approve our 
 feivcs to God in the difcharge of our Pa- 
 ftoral Duty : and then we may with good rea- 
 fon hope, thro' the Divine Bleifing, to fee of 
 the If avail of our Souls ^ and to reap here the 
 tVuit of our Labours in the Converfion of ma- 
 nv Souls, as well as hereafter in the Fruiti- 
 on of evetlalling Glory. For we are affured that 
 they that be Wife (\o Wife as to take c^re 
 of their own Souls ) Jhall Jhine a^ the bright- 
 nefs of theYirmamcfit : But they that turn ma- 
 Tiy to Rjohteoufnefs ( which is the Paiiors Of 
 fice, (hall fhine ) ^# the Stars for ever and 
 €ver, that is, with a more Glorious and Re- 
 dundant light rhan others. Wherefore let us 
 fhine now, thac-we may fhine hereafter with 
 the greatest heavenly Lulhe. Let us ( as the 
 ApoiUe Sr. Peter Advifes, EpH}, i. Chap. 5. 
 
of a PREACHER. ^57 
 
 V, 2, &:c. ) feed the Ylock of GoJ rvhtch is 
 among 7/t, iaJzing the over fight thereof^ not by 
 conftraint^ but willingly, not for filthy lucre ^ but 
 of a ready Mind : neither of being Lords over 
 Gods Heritage^ hut being Enfamples to the hloc/c. 
 And^ thus behiving our fdvcs, let us beencou- 
 rag'd by what follows, When the Chief Shepherd 
 fhall appear^ vcc (Jyall receive a Crown oj Glcry 
 that fade th not jrtvn-. 
 
 FINIS. 
 
44 
 
 A C ATA L O G U E of fomc Authors who 
 may be beneficial to Tonng Preachers 
 and Students in Divinity » 
 
 Dircftions for their Studies and Preaching. 
 Gerhardi Alethodus ftudli Theologia. 
 
 J 
 
 • Altingi Methodus Theohgi^, 
 Melanchton de Arte Concionandi. 
 Chemnitii Methodus Concionandi, 
 Era/mi Ecclefiaftaftes, Wilkins's Ecclefiaftes. 
 Verkins concerning the Art of Prophefying. 
 Bifliop Burnefs Paftoral Care. 
 GlanviPs Effay of Preaching. 
 Edwards's Preacher 
 Baxter's Gi/das Saivianus, 
 
 The Antient Apologias. 
 
 J^thenagoraf^ Tatianus, Theophilus Antiochenus^ 
 Juflin Martyr^ Tertull'ian^ Clement of Alex* 
 andria^Origen againft Celfus^ Arnobius againlt 
 the Gentilesj Aliniaius Felix's O^uviusy La* 
 Hantiurs Inftitutions, 
 
 AH which Writings are fun^'d up and compre- 
 hended in Eu/ebius's Two Books, vis. 
 De Frcparatione Evangelid] : 
 De Demonjiratione Evangelicu,, 
 
 A a 4 Oibei 
 
Other Preparatory WriterSc 
 
 Huetii Demonflratio Evangel'ica. 
 
 Voffms de Theolegui Gentili. 
 
 Qrotius de veritate ReL Chrijiians. 
 
 Edwards's Difcourfe concerning Truth and Er- 
 ror elpecially in Matters of Religion. 
 
 Edri^drdss Complete Survey of all the different 
 Difpenfations and Methods of Religion, as 
 reprelented in the Old and NQvy TelUment : 
 In Two Volumes. 
 
 Jenkins Reafonablenefs and Certainty of the 
 ChriRian Religion : In Two Volumes. 
 
 Thz Do^rinal Part. 
 
 The Writings of the Antient Fathers. 
 The 3P Articles of the Chutch oi England, 
 Calvini Inftitutiones, 
 Tbefes Salmurienfes. 
 hud. de Blanc Thefes, 
 J, Ger. VoJJii Tbefes Theologies, 
 Eifhop ^earfons Expofition on the Creed. Dr. 
 •• Jackfon, 
 
 The Critical Hiftory of the Apoftles Creed. 
 The Aifembly's Greater Catechifm. 
 Dr. Tuckneyh Theological Prele£tions and De- 
 terminations. 
 
 The Pra&ical Part. 
 
 The Gieek and Latin Moralifls. 
 
 The Sermons and Homilies of the Fathers. 
 
 The Homilies of the Church oi England. 
 
 . ' CrclL 
 
CrelL Ethic, Andot. e" ChriP;.:;: 
 
 Dr. More'^s Ethicks. 
 
 Biftop Brozv/ir/^'s ^ 
 
 Bifhop Reynolds 
 
 Bifhop Stil/ingHccrs 
 
 Dr. Tuckncy\ 
 
 Mr. Gdtakcr\ 
 
 Mr. ]\\ede\ 
 
 Dr. Barrows 
 
 Dr. Owen's 
 
 Dr. Conanfs 
 
 Bifhop if c-pto/s 
 
 Dr. 5^;^rFs 
 
 Dr. Hor necks 
 
 Dr. Bj/^j-'s 
 
 Dr. Edwards's 
 
 Mr. Newcome\ Catechetical Courfe of Sermons. 
 
 Sermons and Difcourfcs. 
 
 M/x-/ Writers. 
 
 Erafmuis Theological Works. 
 
 Mr. Vcrkins's Works. 
 
 Archbifhop Vfl)cr''s Body of Divinity. 
 
 Dr. llam7nond\ Pra8:ical Catcchilm and Ser- 
 mons. 
 
 Edwards's Concio ad Clerum. : i^ Determination, 
 
 Some Thoughts concerning the Caules and Oc- 
 cafions ot Atheifm, efpecially in this prefent 
 Age. By the iame Author. 
 
 A Demonilration of the Exiftence and Provi- 
 dence of God from the Contemplation of the 
 Greater and LefTer W^orld. By the fime. 
 
 The Whole Concern of Man, or what he ought 
 to know and do. 
 
 OS 
 
Of the Antknt Hereticks. 
 Epiphanius and Irenaus^ and Theodoret, 
 EcclefiafiicalHifiory and Chronology. 
 
 Jofephus^ Eufeb'tus's Ecclefiaftical Hiftory and 
 Antiquities. Socrates^ Sozomen^ EvagriuSy 
 The'odoret, Sulpit. Sever. Hift. Sacr. 
 
 Spondani Epitome Baroniu 
 
 ^t""^ lAnnales. 
 UJjern 3 
 
 Helvici Theatr. Uifioric. ©' Chromhgicum. 
 
 hightf cot's Chronicle of the Times of the Old 
 
 Teftament, 
 
 The Gouncils. 
 
 Caranz£ Epitome CeHciTiorum. 
 Jujhili Bibliotheca Canonica, 
 Beveregii Synodicon, 
 
 Jewifti Learning, 
 
 Cun£uide RepMica Hebr^orum. 
 
 Buxtorf. Synagoga. 
 
 Selden, Gregory. Cartwright, We ems. Spencer, 
 
 Bifhop Kidder's Demonftration of the Meffias- 
 
 In 3 Vol. 
 l^ightfoot's Temple, and Temple Service. 
 fHOck^s J^ot. Mi/ceL 
 
 Thi 
 
The Sum of School-Divinity. 
 
 ^Aquinatis Summ£. 
 Ejiius in Sentential. 
 
 On the Scriptures, 
 
 Bezd's Annotations on the New Teftamenr. 
 
 The great Criticks. 
 
 Grotius and Hammonds Annotations. 
 
 Biftop Ptf/wy^'s Commentaries and Paraphrafeg. 
 
 The Aflembly's and Pool's Annotations. 
 
 Burkitt on the New Teftament. 
 
 ^rLight/ocfs ? Harmony. 
 
 Edwardss Difcourfe concerning the Authority, 
 
 Stile, and Perfeaion of Scripture: In 3 Vol. 
 An Enquiry into fome Remarkable Texts of the 
 
 New Teftament. , , , -r 
 
 A farther Enquiry into feveral Remarkaole Texts 
 
 both of the Old and New Teftament. 
 ExercitationsCritical and Theological on feveral 
 
 paffages of Scripture. 
 
 All by the fame Author- 
 
 Cafhifts. 
 
 Terkinis Cafes of Confcience. 
 Amejius de confcientia ^ ejus Jure. 
 Bifliop HaWs Cafes. 
 Dr. Hammond'i aperies. 
 
 1 r iDe Juramento. . 
 
 Bifliop Sanderjon^j^^ Ohligatione ConfcientiSr 
 Bifliop Triors Duffor Dubiuwtium. ^^^^ 
 
Againft the Papifts- 
 
 Bifhop JevoelVs Works. 
 Onllingworth. Stillingfleet, Dr. Wake. 
 
 Againft the Socinians. 
 
 Grotius. Stillingfleet. Owen. Bull. ;, '^^:i 
 
 The Socinian Creed, or a brief Account of the • 
 DoQrines of the Foreign and iS'/^^/z/Z), Socini- 
 ans. By /. Edwards, ;:.■{[. 
 Socinianlfm unmask'd. By the fame Hand,., 
 A Brief Vindication oif the Fundamental Articles,, . 
 &c. By the fame. WO .-jM 
 
 Againft the Of inions held by the Arminians 
 and Remonftrants. 
 
 St. Augufline 
 
 Vrofper 
 
 Fulgentius )> Fathers of the Church. 
 
 J More Bifhop 
 
 * oiSeviL J 
 
 The Councels and Synods held againft the 
 Pelagians^ efpecially the fecond Mz'/ez//- 
 tan Counccl. 
 
 Orofius.^ Bertram., Rem'ighis, 
 Thomoj Aquinas and all the Dominicans. " 
 Archbilhop Bradwardine dc Caufa Dei. 
 Janfemus Bifhop oHpres^ and ail the Janfemfi- 
 
 John Calvin. 
 
 The 
 
The Articles and Homilies of the Church 
 of England, 
 
 Ri fhop Jewel^ Bifhop Davenant^ 
 
 Biiho^ Ahb^t ,\ . Bilhopjl^r,. 
 
 fii(hop Morton^ Bilhop Broicmig^' 
 
 Bilhopi/a//, B\ihopSd/idc7jo/i. 
 
 Dr. Sutc/jffs Survey of Popery. 
 
 Willet's Synopfis Fapifmi 
 
 Mr. Rogers's Expofition of the ^9 Articles. 
 
 The Articles of Lambeth^ drawn up by 
 Archbifhop VVhitgift and other Biftiops, 
 and Profeflbrs of Divinity, A D. 1^95. 
 
 A^a Synodi Dordracenje, 
 
 The Articles of Religion agreed upon by 
 the BiQiops and Clergy of Ireland^ in a 
 Convocation, in King James the Firft's 
 Reign. 
 
 Amefii Coronis : cf Antifynodalia. 
 
 Molinai Anatome Arminianifm'u 
 
 Dr. I'eatly, 
 
 Dr. Fndeauxs FrelcQtoncs iSf Determination's. 
 
 Kendal agiinft Goodwin, 
 
 Dr. Tm/s, 
 
 Dr. 1uckney\ Determinations, Orations, ^c. 
 
 The Preface ro the Difcourfe eniitulcd, Ihe 
 
 Preacher : and part of the Vrjccurje it fclf. 
 
 By J, Edwards. 
 
 A DDL 
 
ADDITIONS. 
 
 P Age 88. line n. AftQtthQk 'Words take no- 
 tice oj^ infert what follows, [ And that is 
 Mr. Kettiewel/, a Man that feems to have an 
 unufual ftrain of Piety, and one would think 
 that he (hould endeavour to advance it to its 
 heighth : and fo indeed he doth in fome places 
 of his Writings: and particularly in the Book of 
 The Meafures of the Cbrijlian Obedience^ he is 
 very fevere in his demands of Univerfal, Strift, 
 and Entire Obedience to the Divine Laws. And 
 yet fee how flat and low he is! He extenuates 
 fome Sins as much as he extols fome Vertues. 
 He faith that ^;;i?^ Tranfgreffions are not eternaU 
 ly threatned, but graaoufly tolerated and dif- 
 penfed with by the Covenant of the Gofpel^ Book 
 4. cbap. I. p. 386. And this he repeats again. 
 Chap. 4. /?. 441. and again, /?. 447. and tells us 
 that fome fintul Aftions are not deadly^ not damn- 
 ing^ not eternally funijhable^ but Excufable^ 
 and Pardonable in themfelves. He holds that 
 Sins of this fort are thofe vitious Aftions which 
 voe have net time to think and confide r of before 
 we ad: the7n^ iuch as arije from fuddennefs and 
 J ur prize of opportunity^ as the beginnings of 
 Anger ^ or any other Jinftcl Fajfion^ the unadvi- 
 i'cii ftps oj the Tongue in cenfuring^ baekhiting^ 
 and the like.^ Book 4. chap. 8. p. 546, ^V. And 
 
 among 
 
among thefe Sins that are not deadly and ddmnd^ 
 ble^ he reckons fretting and murmui'ing under 
 AffliSions^ and efpecially in the time oiSicAne/s, 
 p. 54^. and vohere there is a continued pravocati- 
 on to Anger, Lufl^ or other Sins^ p. 590. and 
 when Faffions are jorc'd upon us by the poicer and 
 fuddennejs of outvoard Ouje^s^ ?• 55^. And he 
 declares that there is no need of Repenting in 
 thefe Cafes, for he exprelly faith, Repentance tt 
 not the GofpelKemedy for thefe Sins^ tho' it be 
 for others, Book 'y.chap. 3. p. 626. 
 
 What doth the Reader think of this Do- 
 ftrine ? Can he call it Chriflian Do&mc^ when 
 it is fo inconfiftent with the Purity of Chriliia- 
 nity ^ What! arc we to believe that there is a 
 Toleration and Difpenfation for fome Sins / 
 Yea, are Anger ^ and Fajfion^ and LuJ}^ and G'/r- 
 Juring^ znd Backbiting^ 2ind Murn:u ring no S'lnSy 
 or in thetvf elves pardonable^ uhercas Scripture 
 afTures us that the very Motions and Inclinati- 
 ons to what is Vitious, and the very Beginnings 
 ot it are vitious and finful ? And are thefe Incli- 
 nations and Beginnings not to be repented of^ 
 when we are alfured that our Repentance nnult 
 be Univerfal ^ 
 
 Here arc Strange Meafures in order to obedi- 
 ence, and here arc lirange Principles to actuate 
 this Obedience, or rather to cramp and null it. 
 iind yet this is now become the avowed pcilvva- 
 lion and fworn Faith ot the generality o[ our 
 Divines. 1 could name plenty of them who 
 talk and write after this rate. This is the right 
 Roman way, they exalt Obedience 10 a valt 
 Hcighrh, and preach up Pertcclion ; aud ihc-n 
 at another time they deprefs Religion, aud looth 
 
 U5 
 
us with foft Indulgences, and make fome Sins to 
 be no Sins. 
 
 There is another Perfon might be mentioned 
 on this oecafion, Concupifcence^ faith he, &c,'^ 
 
 Pagep3. L i8. After the VioidiS JinfulWord^ 
 infcrt this, [And (to convince you that they 
 all hang together, and confpire as it were to 
 diminifli and lefTen this part of the Ghriftians 
 Duty ) a fifth tells us, that every idle Word is 
 every falfe or flanderous^ or other wife unlaw] ul 
 Word, Mr. Kettlewell's Meafure of Chriftian 
 Obedience, Book 5. chap. 5. 
 
 Page 118./. p. After the Word Humours^ in- 
 fert this, [ Much lefs ought we to ridicule Gods 
 deferting of Good Men, as I find it done by the 
 Author of Winter-Evening Confer e nee Sy Part 3* 
 
 P*37>3S» 
 
 Ihi 
 
The Names of the Perfons who are qnoted in 
 the B K^ tho omitted in the firft 
 Edition. 
 
 In the PREFACE. 
 
 PAge 6. Tho' God's Grace be Almightyr, 
 yet Man is not a proper objc£t, cfc. Dr. 
 Stanhope Advertifement id on Book 2. chap. 5. 
 Se£t. 8» o^Charron of Wifdom. 
 
 In the BOOK. 
 
 P. 45. All Reafonings, &c. A. B. Tillotf, Ser- 
 
 mon of the Trial of Spirits. 
 P. 45. By thefe Principles, ^c. Ibid. 
 P. 45. A Man's denying his natural Re3fon,6^r. 
 
 Dr. Tillotj. Serm. i. on Mat, 16. 24. 
 P. 4<5. Reaion muft be the Rule of all Religion. 
 
 ^c. Dr. IVh, Dr. O. Dr. T/7. Dr. Cr. Dr. 5\ 
 
 P. 7y. He tells us that the Chriftian Religion, 
 
 (Sfc. Ti/ht/.Strm. Hntituled, ObjeiJionT agjinjl 
 
 the True Religion anfwerd* 
 P. 75. The only defign of revealed Religion, 
 
 (jfc. Tillotf, Serm. i. on John 7. i;". 
 P. 75. All the Duties of the Chriliijn Religion, 
 
 tUc. Tillotf. Serm. 0/ the Exccllmcy up the 
 
 Chriflian Religion, 
 
 B b P. 7^. 
 
p. 76. The World, efpectally the Heathen, ^c> 
 
 TilL Serm. 2. On Chnji's UcarTjation, 
 P. 78. This is infifted upon in other places. 
 
 Til!, Serm. i. on i Tim. 2. 5. 
 P. 78. Morality is the new Creature. 7///. Serm. 
 
 2. on Mat,s>'i^' 
 5. 78. The Law of Nature revived, C^r. Till, 
 
 Serm. 2 . 0/? Chrijl^'s Incarnation, 
 P. 78. The Fruits of the Spirit, ^c. Till. Vol. 
 
 10. Serm. 14. 
 F. 75). Moral Goodnefs is the Main, tJfc. Dr. 
 Scot. Chrijiian Life, Part i. VoL 2. Chap. i. 
 P. 75?. Thereby we do what God himfelf, &c, 
 
 Scot. Part 2. VoL 1. Chap. i. 
 P. 75?. Man's natural Abilities are, ^c. Dr. Lu- 
 cas's Enquiry after Hap. VoL i. chap. 6, 
 P. 80. It is but Fancy and idle Talk, &c. Dr. 
 ' Calawy., Serm. 10. p. 3 12. 
 P. 83. Eminent Preachers. Tarker.^ Tillotfon^ 
 '' Goodman., IVhichcot.^' Scot^ Claret, 
 p, 85. The Inftrumental Part of Religion. Dr, 
 
 Whichcot.^ Vol. 3. Difcourfe 10. 
 P. 85. Praying and hearing are ai form of God- 
 '' linefs. Dr. Whicbcoi^s Sermon on 2 Tim. 3.' 5. 
 P. 88. Concupifcence or Luft, &c. Dr. Pain ^/ 
 " Repent /ince^ p. 258. 
 
 g^.^^i. No kfjthan four times, viz. p, 16, 17, 
 '' i'8, 21. 
 P. pi. It hath its Foundation, &c. Dr. Lucases 
 
 ^eligiousYerfe^ion., P- 37i. 
 P. ipi. The two other next places quoted out ©f 
 
 him are, p. 38S, and p. 420. 
 F. P2. A blafphemous Word. Dt, Lucas Relig. 
 '' FerfeSfion, p. 379^ 
 
P.P5- Wicked and impious Words. Dr. Pain 
 
 Serm. 3. p. 17. ' 
 
 P. P3. Words o[ Slander and Defjmation. 77r 
 
 Caufrs of the pc lent Corruption cfChrif}h:ni' 
 
 t}\ Part I. p. 64. 
 P. 93. Dorh not mean unprolitable Words, 6'V. 
 
 Till. Scrm. 2. on R^w. i. j 8, 19. 
 P. 96. Thofe Parents that llriaiy forbid tlicir 
 
 Children, OT'r. T/7/. Scrm. 3. Of the Kducati- 
 
 on of Children. 
 P. 117. He doth nor and he cannot imprintwick- 
 
 ed Thoughts, CV. Till. Serm. on i 5<?/7;. 2.5. 
 
 Vol. (5. 
 P. 123. All that the Scripture means by thtfc 
 
 Phrafes, 6^V. Till. Serm. on Kcv//. i. 4. 
 P. 130. We can hardly tell how to reconcile, 
 
 &c. Till. Serm. OJ the Eternity of hell-Tor - 
 
 tnents. 
 P. 132. The Almighty may not be bound, Hfc. 
 
 Dr. Lt^cas^s Fral/ieal Chrijlianity, p. 171. 
 P. 132. There is a mighty difference, &c. Dr. 
 
 Whichcot^ Serm. on Jon. 4. 1,2. 
 P. 150. You do not find it any where revealed, 
 
 ^c. Till. Vol. 12. Serm. 2. p. 35. 
 P. 1 50. We have not an infallible allurance, ^c. 
 
 Till, Vol. 12. Serm. 4. p. no. 
 P. 1 50. No Man can pretend, ^c. p. 1 1 1. I do 
 
 not find, 8^V. Vol. 7. p. 302. I do not find, 
 
 &c. Vol. 12. Serm. 2. p. 3^. 
 P. 151. It'any Man is of Opinion that,6^r. Vol. 
 
 12. Semi. 4. p. 103, 1 04. 
 P. 152. It is not to be denied but that, ilfc. Bp. 
 
 BuxnQt' s Expo/it. of the ^9 Articles, p. 85. 
 P. 152. By the Negligence or defign, 6rV. M'. 
 ' NyQof Natter aland RrjedPdRf//£icny p. 'P^, 
 ipp. P- '53. 
 
p. 153- In 311 the Scriptures of the New Tefta- 
 ment, i^c. Dr. Whithy\ Preface to his Com- 
 ment, on the Epili to the Galatians, 
 
 P. 1 54. He cannot admit the Lords Day to, &c. 
 T. Morer's Dialog, of the Lord's Day^ p. 2 3 p. 
 
 P. ipo. Treats the Deifls after this manner, tho', 
 &c, Occafional Letter^ Num. i. 
 
 P. 23P. By God's Grace we may.ttiould, (ffc. 
 Till. Serm; 2. on Luke 16. 19. Dr. Luca^^ 
 and Dr. Calamy often ufe the Words fortune 
 ^n^ Misfortune. ; 
 
 P. 240. It is fuch a Myftery, ^c. Till, on Nov. 
 5. 1678. 
 
 P. 240. You may do a glorious, 6>r, T/7/.Serm. 
 Of the Folly and Danger of Irrefolution and 
 Delaying. 
 
 P. 240. He is the hardeft' to be impofed upon, 
 iSfc. Till. Serm. Of the Deceitfulnefs and Dan- 
 ger of Sin. , 
 
 P. 240. The Divine Nature- may almoft feem to 
 be, &c. TilL Sermon on Nov.^-. rdyS. 
 
 P. 241. God loves not himfelf, &c. DT.Scot''s 
 Chriftian Life., Part r. Chap* 2. 
 
 p. 241. He repeats ir. Dr. Scot^s Chriftian Life. 
 Part 2. Vol. ?. chap. r. 
 
 P. 241. Our Saviour to the beft of his under- 
 ftanding^ tS^c. DuWhichcot.VoV^.DiicoMt^^ 
 4. p. 6a. 
 
Date Due