LIBRARY 
 
 ./'/.■  L\  r  ■/•;  TON.  N.J.        ^  ^ 
 Secti-on'%^„:.i^.7.9t... 
 
 \().  (  W.S7 ,     Divi^ 
 .V'^  Shdl\ 
 Nu.  Boi'h. 
 
 DV    ^213     .05    IV-?^ 
 Claude,    Jean,    1619-1687. 
 An    essay   on    the    compositio^ 
 of    a    sermon 
 
 I 
 
A    N 
 
 ESSAY 
 
 O  N    T  H  E 
 
 COMPOSITION 
 
 OF         A 
 
 SERMON. 
 
 Tranflated  from  the  original  French  of 
 
 The  Revd.  JOHN   CLAUDE, 
 
 MiNiSTER     OF     THE     FrENCH    REFORMED     ChURCH      AT 
 
 Charenton. 
 
 WITH     NOTES. 
 By   ROBERT   ROBINSON. 
 
 We    PERSUADE  MEN.*-  ■      S.  PauL 
 
 IN    TWO    VOLUMES. 
 VOLUME      THE      SECOND, 
 
 CAMBRIDGE, 
 
 Printed    bypRANcisHoDSON! 
 
 Sold   by  J.   BucKLAND,    Paternofter-Row,    London, J 
 
 and  T.Fletcher,    Cambridge. 
 
 M  DCC  LXXIX, 
 
A 
 BRIEF      DISSERTATION 
 
 ON  THE 
 
 MINISTRATION    of  the    DIVINE    WORD 
 
 B     Y 
 
 PUB  LICK    PREACHING. 
 
 PHILOSOPHERS  love  to  contraft  the  reli-^ 
 gion  of  nature  with  that  of  revelation,  and 
 feme  of  them  afcribe  fuperiority  to  the  former, 
 Chriftian  miniflers  have  much  better  reafons  for 
 afcribing  it  to  the  latter;  and  there  are  two,  which 
 deferve  particular  attention. 
 
 If  we  confider  each  as  a  body  of  fcience,  and 
 allow,  revelation  contains  all  the  articles  of  infor- 
 mation included  in  natural  religion,  and  many 
 more  than  the  religion  of  nature  ever  knew,  all 
 neceflary  to  the  perfeftion  of  a  fyftem  of  theology, 
 and  all  important  to  the  felicity  of  man,  it  Avill 
 follow,  fuperior  excellence  belongs  to  revealed 
 religion. 
 
 If  we  advert  to  thg  mode  of  communication  peculiar 
 to  each,  and  grant,  it  is  not  cuuugh  in  an  univer- 
 fal  religion  to  have  a  body  of  fqicnce,  there  muft 
 
 Vol,  II.  a  ^  be 
 
ii  A  brief  Dijfcrtation 
 
 be  alfo  an  eafy  method  of  imparting  it,  it  will  fol- 
 low, fuperiority  is  due  to  revelation.  Nature  is  a 
 fpeechlefs  beauty,  filently  waiting  till  depraved 
 man  fhall  find  leifure  and  inclination  to  be  in- 
 ltru6led  by  dumb  figns,  by  figns,  which  even  cul- 
 tivated capacities  find  hard  to  underftand,  are  not 
 fure  at  any  time  they  have  underftood  at  all,  and 
 never  know  when  they  have  comprehended  in  the 
 whole.  Revelation  is  really  and  literally  a  voice, 
 clear  and  expreffive,  fpeaking  at  fundry  times,  and 
 in  divers  manners.  Shall  I  call  it  the  mouth  of 
 nature?  The  wifeft  fay,  it  is  the  voice  of  God  ! 
 It  was  firft  delivered  in  audible  founds  by  the 
 Creator  himfelf  to  our  firft  parents,  it  has  beenfince 
 uttered  in  his  name  by  prophets,  then  by  his  Son, 
 and  after  him  by  infpired  apoftles,  and  it  has  been 
 repeated,  explained,  and  enforced  by  a  fucceffion 
 of  publick  preachiers.  By  it,  in  all  ages  and  coun- 
 tries, the  ignorant  have  been  informed,  the  indo- 
 lent aroufed,  the  profane  placed  before  a  tribunal 
 of  juftice,  and  brought  to  genuine  repentance,  the 
 penitent  led  to  a  throne  of  mercy,  where  pardon 
 was  proclaimed,  the  doubtful  direfled,  the  wa- 
 vering confirmed,  the  timid  emboldened,  the  dif- 
 treflfed  comforted.  What  fchool  of  philofophy 
 has  wrought  efire6ls  fo  beneficial  to  mankind  as 
 thefe .''  As,  therefore,  we  prefer  revelation  on 
 tjvery  other  account,  fo  chiefly  on  this,  its  mode  of 
 tuition  is  all-fufficient,  and  at  the  fame  time  the 
 fimpleft  and  eafieft  in  the  world.  I'he  things^  that 
 ycu  have  heard  among  many  wiinejjes^  the  fame  commit 
 to  faithful  men,  whoflmllbe  able  to  teach  others  alfo. 
 
 The  argument  for  revelation,  that  arifes  from 
 publick  prea-lilng,  is  defenfible  in  every  point  of 
 view,  and  as  it  regards  the  bulk  of  mankind  it  has 
 
 peculiar 
 
en  puhlick  Preaching',  ili 
 
 peculiar  energy.  Were  we  to  allow,  that  natural 
 religion  was  a  fcience  of  God  as  perfed  as  that 
 which  revelation  poffeiTes,  yet  all  the  benefits  of 
 underftanding  it  would  be  attainable  by  only  fuch 
 as  fhould  have  capacity  and  leifure,  accuracy  of 
 obfervation,  and  juftnefs  of  refleflion.  The  poor 
 and  illiterate,  the  bufy,  the  diflipated,  and  the 
 dejefted,  the  fick  and  the  aged,  thoughtlefs  till 
 ficknefs  and  age  overtake  them,  the  vigorous 
 youth,  in  his  career  of  fancied  pleafure,  the  wretch- 
 ed malefaftor,  whom  a  dungeon  brings  to  feel  the 
 want  of  religion  •,  all  thefe,  that  is  to  fay,  the  bulk 
 of  mankind,  are  deeply  interefted  in  a  fimple  fore 
 of  fyftem,  which  may  be  underftood  in  a  fhort 
 time,  and  which,  while  it  provides  for  the  payment 
 of  all  due  honours  to  natural  religion,  makes  pro- 
 vifion  alio  for  plucking  a  criminal  from  the  horrid 
 jaws  of  yawning  deflruftion.  Such  a  fyftem  reve- 
 lation is.  In  -natural  religion,  it  is  the  creator 
 giving  laws,  the  judge  trying  caufes,  and  condemn- 
 ing criminals,  and  how  cold  is  the  confolation,  that 
 arifes  from  thefe  conjeftures.  It  is  pojfible  he  may 
 pardon  the  guilty,  and  it  is  poffibk  I  may  be  the 
 man!  In  revelation,  it  is  the  good  fhepherd,  tra- 
 verfing  the  wildernefs  in  anxious  puriuit  of  a  lolt 
 ftieep,  that  hears  and  knows  the  fliep  herd's  voice. 
 It  is  the  tender  father,  all  melting  with  compaftion, 
 and  flowing  with  tears,  calling  to  the  prodigal 
 beggar,  his  fon,  to  return  from  penury  to  felicity, 
 from  the  company  of  brutes  to  the  boiom  of  God. 
 Bell  of  beings!  what  delight  to  hear  thy  voice, 
 even  wrapped  in  the  gloom  of  the  darkeft  thicket, 
 and  wilfully  buried  in  the  blacknefs  of  impene- 
 trable lliade  I 
 
 3  2  It 
 
iv  -^  hr'tef  Differ  tation 
 
 It  will  be  objedled,  publick  preaching  has  been 
 perverted  :  but  it  will  be  anfwered,  as  long  as  we 
 have  a  ftandard  it  may  be  reformed  to  its  original 
 purity.  The  ark  of  Jehovah  fell  of  old  into  the 
 hands  of  heathens,  who,  having  no  dimenfions  or 
 diredions  from  the  firft  artift,  decorated  it  accord- 
 ing to  their  own  fuperftitious  fancies,  and  in  their 
 great  wifdom  returned  it  to  its  owners,  as  if  it  had 
 been  a  trunk  of  Dagon,  accompanied  with  the 
 glorious  images  of  mice  and  morbid  ulcers,  (i) 
 
 Thus  it  has  happened  to  all  the  ordinances  of 
 heaven.  Prayer  and  preaching,  baptifm  and  the 
 Lord's  fupper,  have  all  fallen  into  the  hands  of  bad 
 men,  and  they  have  difguilcd  and  difgraced  them  : 
 but  what  is  reformation,  and  what  is  proteflantifm  ? 
 do  they  not  include  recovery  and  original  purity  ? 
 In  regard  to  the  pulpit,  let  us  at  leaft  try  to  fepa- 
 rate  indelicate  human  baubles  from  original  work- 
 manfliip,  and  to  place  the  ecclefiaftical  roftrum  in 
 that  neat  fimpiicity  of  finiilied  tafte,  in  which  the 
 divine  artift  firft  commanded  it  to  be  made. 
 Plainnefs  in  religion  is  elegance,  and  popular 
 perfpicuity  true  magnificence. 
 
 The  hiflory  of  the  pulpit  is  curious  and  enter- 
 taining. It  has  fpoken  all  languages,  and  in  all 
 forts  of  ftyle.  It  has  partaken  of  all  the  cuftoms 
 of  the  fchools,  the  theatres,  and  the  courts  of  all 
 the  countries,  where  it  has  been  eredled.  It  has 
 been  a  feat  of  wifdom  and  a  fink  of  nonlenfe.  It 
 has  been  filled  by  the  beft  and  the  worft  of  men, 
 Jt  has  proved  in  fome  hands  a  trumpet  of  fedition, 
 
 and 
 
 (l)  The  Philijlincs  took  the  ark  of  God.  .  .  But  the  Lord 
 Jhioie  them  ivith  emerods.  .  .  Ani  they  fent  back  th;  ark  of 
 Ccd  .  .  nvithji-ve  go/den  fftice,  and Jiue  golden  emerods  iu  a 
 coj'er.     I  Sam.  iv.  5,  6. 
 
on  Puhlick  Preaching.  v 
 
 ana  In  otiiers  a  ibiirce  of  peace  and  confolation  : 
 but  on  a  fair  balance,  coUefted  from  authenticlc 
 liiftory,  there  would  appear  no  proportion  between 
 the  benefits  and  the  mifchiefs,  v/hich  mankind  have 
 derived  from  it,  fo  much  do  the  advantages  of  it 
 preponderate  !  In  a  word,  evangelical  preachino* 
 has  been,  and  yet  continues  to  be  reputed  foolifh- 
 nefs  :  but  real  wifdom,  a  wildom  and  a  power,  by 
 which  it  pleafeth  God  to  fave  the  fouls  of  men   (2) 
 
 With  views  of  this  kind  J  fpeak  in  the  fear  of 
 God,  who  fearcheth  the  heart.)  and  not  to  give  of- 
 fence to  any,  I  colleded  and  publillied  the  notes 
 in  the  following  elTay.  Alas  !  does  a  modera 
 epifcopaiian  undertake  the  defence  of  every  abfur- 
 dity  exhibited  to  the  world  by  every  thing  called  in 
 pall  times  a  bifliop  !  Or  fliill  a  modern  non-con- 
 formift  adopt  all  the  weaknefies  of  every  one,  who 
 was  perfecuted  out  of  eftabiillied  communities ! 
 All  other  orders  of  men  examine  and  reform  them- 
 fclves  •,  do  men  in  black  alone  intend  to  render 
 impropriety  immutable  and  everlafting  !  I  have 
 exemplified  the  abfurdities,  complained  of  by  Mr. 
 Claude,  by  the  works  of  our  anceitors,  who  are 
 dead  and  gone,  on  purpofe  to  avoid  offendino-. 
 Indeed,  this  was  necejfary,  for  who  alive  has  one 
 pulpit  impropriety  to  quote  ! 
 
 1  defigned  at  firft  to  have  added  to  thefe  two  a 
 third  volume  of  the  fame  fize,  entitled.  Am  Essay 
 TOWARD  A  History  of  Publick  Preaching. 
 The  matter  was  intended  to  be  diilributed   into 
 
 twenty 
 
 (2)  The  preaching  of  the  crofs  is  to  them  that  perifi  foolijh- 
 nefs.  .  .  But  it  pleafed  God  by  the  foolijhnefs  of  preaching 
 to  Ja'ue  them  that  believe  .  .  :  becaufe  the  fooUjhneJ's  cf  God 
 is  Hvijer  than  men.      I  Cor.  i.      ^«^».*-V*Ai;'^'" "',;;.- 
 
 ^irsoi^oGip-V^ 
 
 ^^i^. 
 
vi  A  brief  Bijfertaiion 
 
 twenty  difiertatlons,  containing  one  with  another 
 twenty  pages  each,  and  entitled  as  follows  : 
 
 I,  The  necefiity  of  fome  divine  revelation  as  a 
 ground  of  divine  worfhip. — II.  The  revelation 
 given  to  Adam,  compared  with  other  pretended 
 revelations. — III.  The  patriarchal  flate  of  preach- 
 ing from  Adam  to  Mofes. — IV.  The  Itate  of 
 preaching  from  Mofes  to  the  captivity. — V.  The 
 ftate  of  preaching  during  the  captivity. — VI.  The 
 Hate  of  publick  tuition,  from  Ezra's  time  to  the 
 coming  of  Chrift,  both  in  Judea  and  other  pro- 
 vinces.— VII.  The  ftate  in  which  Chrifl  placed 
 preaching. — VIII.  The  pulpit-ftate  during  the 
 lives  of  the  apoftles. — IX,  The  ftate  of  preaching 
 during  the  firft  three  centuries. — X.  The  ftate  of 
 preaching  in  the  Greek  church  till  the  reformation. 
 — XI.  A  view  of  the  pulpit  in  the  Latin  church 
 till  the  fame  period. — XII.  The  ftate  of  preach- 
 ing in  Britain,  from  the  moft  remote  antiquity, 
 and  in  Europe  at  the  time  of  the  reformation.-— 
 XIII.  The  condition  of  publick  inftru6tion  in 
 England,  from  the  reformation  till  the  death  of 
 Charles  I. — XIV.  The  Englifti  pulpit  during  the 
 civil  war  and  the  proteftorate. — XV.  A  view  of 
 the  pulpit  from  the  acceflion  of  Charles  II.  to  the 
 revolution. — XVI.  The  pulpit  in  foreign  churches, 
 and  in  England,  from  the  revolution  to  the  end 
 of  the  reign  of  George  II. — XVII.  The  ftate  of 
 preaching  among  Englifli,  DaniOi,  Popifti,  and 
 other  milfionaries  abroad,  particularly  in  the  Eaft 
 and  Weft  Indies.— XVIII.  The  prefent  ftate  of 
 preaching  in  England  among  Roman  catholicks, 
 cpifcopalians,    m.oravians,     methodifts,     preftDyte- 
 
 rians,  independents,    baptifts,    quakers,  &c. ■ 
 
 XIX.  Juftiiication  of  thofc  in   all  parties,   who 
 
 SIMPLIFY 
 
en  Puhlick  Preaching,  vii 
 
 SIMPLIFY  publick  preaching,  by  reducing  It  to  its 
 original  (landard  of  dodrine,  language,  and  other 
 properties. — XX.  Survey  of  the  whole,  tendino- 
 to  prove  the  free  and  fimple  preaching  of  the  pure 
 word  of  God  a  publick  bleffing  to  fociety,  and 
 the  power  of  God  to  the  falvation  of  men.  This 
 was  the  plan. 
 
 In  purfuing  this  inchanting  path,  I  found  plea- 
 fure  enough  to  repay  all  the  labour  of  collecting 
 many  materials,  and  poring  over  books  and  manu- 
 fcripts  :  but  I  found  alfo,  that  juftice  could  not  be 
 done  to  that  part  of  the  fubjeft,  which  I  wifhed 
 mofl  of  all  to  illuftrate,  without  a  nearer  refidence 
 to  the  grand  repofitory  of  unexplored  Britijh  fub- 
 je(5ls,  the  Mufeum^  and  more  leifure  than  my  pub- 
 lick avocations  in  my  own  congregation  (fori  have 
 no  colleague.)  would  allow  me  to  exped.  I  have, 
 therefore,  laid  afide  the  plan,  made  ufe  of  a 
 few  extra6ls  in  thefe  notts,  torn,  burnt,  and  given 
 away  moft  of  the  other  papers,  and  patterns  of  fer- 
 mons,  that  I  had  coUedled,  and  never  more  intend 
 to  refume  the  fubjed,  except  this  once  in  the  fol- 
 lowing brief  fketch. 
 
 The  firft  voice,  that  imparted  religious  ideas 
 by  difcourfe  to  fallen  man,  was  the  voice  of  the 
 creator,  called  by  the  infpired  hiftorian,  the  voice 
 of  the  Lord  God  ivalking  in  the  garden^  in  the  cool  of 
 //&^  z/^jy.  (3)  Whether  he,  who  afterwards  appeared 
 fo  often  in  human  ihape,  and  at  laft  aduaily  put 
 on  a  human  body,  defcended  into  the  garden,  af- 
 fumed  a  form,  and  converfed  with  our  firft  parents 
 on  this  occafion,  or  whether  the  air  was  fo  undu- 
 lated by  the  power  of  God  as  to  form  articulate 
 audible  founds,  certain  it  is,  Adam  and  Eve  li- 
 terally 
 (3)  Gen.  iii. 
 
viii  A  brief  D'ljferiation 
 
 tcrally  heard  a  voice,  and  had  the  higheft  reafon 
 for  accounting  it  the  voice  of  God.  The  pronnile 
 to  the  woman  of  a  fon,  who  fliould  bruife  the  fer- 
 pent's  head,  was  emphatically  and  properly  called 
 THE  WORD  of  Gcd.  It  was  a  promife,  which 
 thev  h.  d  no  right  to  expcd :  but,  when  revealed, 
 the  higheft  reafon  to  embrace. 
 
 It  is  natural  to  fuppofe,  God  having  once 
 fpoken  to  man,  that  mankind  would  retain,  and 
 repeat  with  great  punduality  what  had  been  faid, 
 and  iiftcn  after  more.  Accordingly,  infallible  re- 
 cords affure  us,  that,  when  men  began  to  afibciate 
 for  the  purpofe  of  worfliipping  the  deity,  Enoch 
 prophefied.  (4)  We  have  a  very  fnort  account  of 
 this  piophec,  and  his  doctrine  :  enough,  however, 
 to  convince  us,  that  he  taught  the  principal  truths 
 of  natural  and  the  then  revealed  religion  ;  the 
 unity  of  God  and  his  natural  and  moral  perfedions 
 
 the  nature  of  virtue,  and  its  effcntial  difference 
 
 from  vice — a  day  of  future  impartial  retribution. 
 Convidion  of  fin  was  in  his  doctrine,  and  com- 
 munion with  God  was  exemplified  in  his  conduft. 
 He  held  communion  with  God  by  facrifice,  and 
 St.  Paul  reafons,  from  his  tefiimony  that  he  pkafed 
 God,  that  he  had  faith  in  the  promife  of  the  me- 
 diator, for  without  faith  it  would  have  been  im- 
 ■pojfibk  even  for  Enoch  to  have  pkafed  God.  (5) 
 
 From  the  days  of  Enoch  to  the  time  of  Mofes 
 each  patriarch 'woriliippcd  God  with  his  family, 
 
 probably 
 
 (4)  Enoch,  the/e-venthfrofn  Adam,  prophefied.     Jude  14. 
 
 (5)  Enoch  J  aid ^  ^  he  Lord  comet  h — Enoch  J  aid ^  The  Lord 
 Cometh  ^-.'ith  faints-ungodly  Jinners /peak  againji  him,  and  com- 
 mit ungodly  deeds— Enoch  faid,  The  Lord  comet h  to  execute  judg- 
 ment—^'he   Lord  cometh   to  cott^ince.    Jude  14,15. Enoch 
 
 talked  nKiith  God.     Gen.  v.  24.  Heb.  xL  5,  6. 
 
en  Puhlick  Preaching,  ix 
 
 probably  feveral  alTembled  at  new  moons,  and  al- 
 ternately inftruded  the    whole  company.     Noah 
 was  a  preacher  of  right eoufnefs^  and  by  him,   as  an  (6) 
 inlirument,    Chrift  by  his  fpirit  preached  to  the 
 difobedient  fouls  of  men,  imprifoned  in  ignorance 
 and  vice,  and   continued  with  great  long-fuffering 
 to   do  fo    all  the  while  the  ark   was  preparing.  (7) 
 Abraham  commanded  his  houfhold  after  him  to  keep 
 the  way  of  the  Lordy  and  to  do  jujlice  and  judgment ;  (8) 
 and  Jacob,  when  his  houfe  lapfed  to  idolatry,  re- 
 monftrated  againft  it,  and  exhorted  them,  and  all 
 that  were  with  him,  to  put  away  Jlrange  gods,  and  to 
 go  up  with  him  to  Bethel^  to  that  God,  who  had  an- 
 fwered  him  in  the  day  of  his  diftrefs.     In  all  thefe  (9) 
 records  of  matters  of  fa6t,  we  perceive,  fhort  as 
 they  are,  the  fame  great  leading  truths,  that  were 
 taught  by  Enoch,  the  general  truths  of  natural  re- 
 ligion, and   along  with    them  the  peculiar  prin- 
 ciples of  revelation.     They  faw  a  heavenly  country^ 
 and  were  mindful  of  it,  they  had  fight  of  a  me-  (i) 
 diator,  and  were  glad,    and    they   had  the  pro-  (2) 
 mife  of  the  appearance  of  him  upon  earth,  which 
 promife  exercifed  their  fpeculations,  made  a  prin- 
 cipal  part   of  their  publick   informations,    and 
 they  all  died  in  the  faith  of  its  accomplifhment.  (3) 
 How  charming  upon  a  primicive  mountain,  be- 
 neath the  Ihade  of  a  venerable  grove,    muft  the 
 voice  of  a  Melchifedeck  have  been,  the  father,  the 
 prince,  and  the  prieft  of  his  people,  now  puhlifJjing 
 to  his  attentive  audience  good  tidings  of  falvation^ 
 pace  between  God  and  man,  and  then  lifting  up 
 
 holy^ 
 
 (6)  2  Pet.  ii.  5.  (7)  1  Pet.iil.  19,  20.  (8)  Gen.  xviii. 
 19.  (9)  Gen.  X.  XXV.  2,  3.  (i)  Heb.  xi,  I5»  »6.  (2)  Joha 
 viii.  56.'     (3)  Heb.  xi.  13, 
 
 Vol.  II.  b 
 
X  A  brief  Dijfertaiion 
 
 holy  hands  and  calling  upon  the  fiame  cf  the  lord-, 
 (4)  the  everlajling  God!  A  few  plain  truths,  pro- 
 pofed  in  fimple  ftyle,  addrefled  to  the  reafon,  and 
 expounded  by  the  feelings  of  mankind,  enforced 
 by  nothing  but  fraternal  argument  and  example 
 animated  by  the  holy  fpirit,  and  produ<5live  of  ge- 
 nuine moral  excellence,  accompanied  with  facri- 
 fices,  comprized  the  whole  fyftem  of  patriarchal 
 religion.  Such  was  the  venerable  fimplicity  of 
 hoary  antiquity,  before  flatefmen  ftole  the  or- 
 dinances of  religion,  and  hungry  hirelings  were 
 paid  to  debafe  thepi. 
 
 The  fcripture,  fpeaking  in  general  terms,  fays, 
 {5)  by  Mofes  came  the  law:  but,  ftridlly  fpeaking, 
 the  religion,  that  Mofes  taught,  contained  two 
 parts,  the  one  the  law,  that  is,  the  religion  of  na- 
 ture clearly  explained  in  written  precept,  and  ter- 
 ribly enforced  by  threatnings  and  penalties  ;  the 
 other  the  go/pel,  a  promife  of  a  mediator,  and  an 
 exhibition  of  him  in  vicarious  facrifices;  the  latter 
 aflilted  fenfe,  the  former  required  faith.  The 
 whole  compofed  a  fine  body  of  religious  fcience-,  it 
 was  like  twilight,  light  in  comparifon  with  the 
 night  of  paft  ages,  and  darknefs  in  contrail  with 
 the  fucceeding  day  of  the  chriftiam  ceconomy. 
 
 This  great  man  had  much  at  heart  the  promul- 
 gation of  his  dodlrine,  he  direded  it  to  be  infcribed 
 on  pillars,  to  be  tranfcribed  in  books,  and  to  Be 
 taught  both  in  publick  and  private  by  word  of 
 ^5N  mouth.  Himfelf  fet  the  example  of  each,  and 
 how  he,  and  Aaron  fermonized,  we  may  fee  by  fe- 
 veral  parts  of  his  writings.     The  firft  difcourfe  was 
 
 heard 
 
 (4)  Ifa.  Hi.  7.  Rom.  X.  15.  Gen.  xiv.  18,  19,  20.  xxi.  33. 
 (5)  John  i.  17.  (6)  Deut.  xxviii.  8.  Deut.  vi.  9.  xxxi.  ig, 
 xvii,  >8.  Numb,  v.   23.  Deut,  iv.   9. 
 
en  Puhlick  Preaching.  xi 
 
 beard    with   profound     reverence   and   attention,  (7) 
 the  laft  was  both  uttered,    and  received  in  rap- 
 tures. (8) 
 
 Publick  preaching  does  not  appear  under  this 
 oeconomy  to  have  been  attached  to  the  prieflhood, 
 priells  were  not  officially  preachers,  and  we  have 
 innumerable  inftances  of  difcourfes  delivered  in  re- 
 ligious aflemblies  by  men  of  other  tribes,  befides 
 that  of  Levi,  ^he  Lord  gave  the  word^  and  great 
 was  the  company  of  thofe^  that  puhlijhed  it.  Jolhua 
 was  an  Ephraimite :  but,  being  full  of  the  fpirit 
 of  wifdom^  he  gathered  the  tribes  to  Shechem,  (9) 
 and  harangued  the  people  of  God.  Solomon  (0 
 was  a  prince  of  the  houfe  of  Judah,  Amos  a  herd- 
 man  of  Tekoa,  yet  both  were  preachers,  and  one 
 at  lead  was  a  prophet. 
 
 Before  Mofes,  revelation  was  fhort,  and  might 
 fafely  be  depofited  in  the  memory  :  but  when  God 
 faw  fit  to  blels  the  church  with  the  large  and  ne- 
 ceflary  additions  of  Mofes,  a  book  became  ne- 
 ceffary.  This  book  was  the  ftandard,  and  they, 
 who  fpoke  not  according  to  this  word,  were  juftly 
 accounted  to  have  no  light  in  them.  Hence  the  dif- 
 tindtion  between  fcriptural  inftrudors,  who  taught 
 according  to  the  law  and  the  tejiimony,  and  were 
 called  Seers;  and  fanciful  declaimcrs,  who  uttered 
 vifions  out  of  their  own  hearts,  and  were  deemed 
 Mind,  and  thought  to  be  in  a  dream,  that  is  under 
 deception.  (2) 
 
 The  ignorant  notions  of  pagans,  the  vices  of 
 their  pradlice,   and  the  idolatry  of  their  pretended 
 
 worlliip, 
 
 {7)  Exod.  iv.  31.  (8)  Deut.  xxxiii.  xxxiv.  7,  S.  (9)  Deut. 
 xxxiv.  9.  (i)  Jo(h,  xxiv.  (3)  i  Sam.-ix.  9.  Ifa.  Ivi.  iQ. 
 Jer.  xxiii.  28. 
 
 b  2 
 
xii  A  brief  Biff'ertation 
 
 worfliip,  were  in  fome  fad  periods  incorporated 
 into  the  Jewifh  religion  by  the  princes  of  that  na- 
 tion. Ordinances  were  inftituccd  to  lerve  fecular 
 purpofes,  and  mercenary  men  were  employed  to 
 give  fandlion  to  pradices,  which  the  religion  of 
 
 (3)  Mofes  forbad. 
 
 All  the  prophets,  and  all  the  feersprotefted  againli: 
 
 t4)  this  apoftacy,  and  they  were  ptrriecuted  for  do- 
 ing fo.  T  he  apoflacy  became  the  eftabiifhed 
 worfhip,  and  they,  who  adhered  to  the  pure  original 
 ftandard,  either  fled  their  country,  or  concealed 
 themfelves,  or  lived  under  difgrace.  Firft  the  ten 
 tribes,  forming  the  kingdom  of  Ifrael,  revoked 
 thus  from  God,  and  laft  the  little  kingdom  of  Ju- 
 dah,  con  filling  of  the  other  two  tribes,  followed 
 their  bad  example.  Before  the  defeflion  of  Judah, 
 numerous  refugees  from  Ifrael  found  fanftuary  in 
 Judah :     but   after   it,    they   were   harraffed   in 
 
 (5)  both. 
 
 All  this  time  the  feers,  as  often  as  they  could, 
 preached  againli  the  crimes  of  their  countrymen. 
 Shemaiah  preached  to  Rehoboam,  the  princes,  and 
 
 (6)  all  the  people  at  Jerufalem,     Azariah  and  Ha- 
 ^7)  nani  preached  to    Afa,  and  his   army.     Micaiah 
 
 to  Ahab.  Some  of  them  opened  fchools,  or  houfes 
 of  in(lruClion,and  there  to  th&'wfcns,  that  is,  difciples^ 
 taught  the  pure  religion  of  Mofes.  At  Naioth,  in 
 the  fuburbs  of  Ramah,  there  was  one,  where  Samuel 
 dwelt,  there  was  another  at  Jericho,  and  a  third  at 
 Bethel,  to  which  Elijah  and  iilillia  often  reforted. 
 Thither  the  people  went  on  Sabbath-days,   and  at 
 
 new 
 
 (3)  1  Kings  xii.  25.  33.  z  Kings  ^vi.  lO.  (4)  2  Kings 
 xvii,  13.  (5)  2  Chron.  xi.  13  ij.  (6)  2  Chron,  xii.  5, 
 (7)  z  Chron.  xv.  1.  &c.  xvi.  7. 
 
on  Publick  Preaching,  x'lii 
 
 new  moons,  and  received  publick  leflbns  of  piety 
 and  morality.     Thefe  fchools  were  places  of  wor-  {i) 
 ihip,  in  which  prayer  was  offered  to  God,  and  the 
 divine  word  taught  to  the  people. 
 
 Through  all  this  period,  there  was  a  difmal  con- 
 fufion  of  the  ufeful  ordinance  of  publick  preach- 
 ing. Sometimes  they  had  no  open  vifion^  and  the 
 word  of  the  Lord  was  precious^  or  fcarce,  the  people 
 heard  it  only  now  and  then.  At  other  times,  they 
 were  left  'without  a  teaching  priej},  and  without  law. 
 And  at  other  feafons  again,  itinerants,  both  prince?, 
 prieils,  and  Levites,  were  fent  through  all  the 
 country  to  carry  the  book  of  the  law,  and  to  teach 
 in  the  cities.  In  a  word,  preaching  flourilhed  (9) 
 when  pure  religion  grew,  and  when  the  laft  de- 
 cayed the  firil  was  fuppreffed. 
 
 Thedodrines  taught  in  this  period,  were  chiefly 
 thefe,  the  perfections  of  one  God — the  government 
 of  the  whole  univerfe  by  his  providence — the  mo- 
 ral obligations  of  men — the  precepts  of  the  law, 
 and  the  penalties  of  difobedience — the  depravity 
 of  man,  and  the  necelfity  of  renovation — the  good 
 tidings  of  falvation,  the  approach  of  a  redeemer, 
 and  the  neceflity  of  faith,  repentance,  and  univer- 
 fal  obedience  to  him, — a  (late  of  future  rewards  and 
 puniihments — and,  in  effed,  the  fame  gofpel, 
 that  was  afterwards  more  clearly  revealed  by  Jefus 
 Chrift  and  his  apollles.  (i) 
 
 Mofes  had  not  appropriated  preaching  to  any 
 order  of  men,  he  had  given  a  general  command, 
 thou  Jhalt  teach  the  words  of  this   law,  which  was 
 
 equal 
 
 (8)  1  Sam.  xix.  18.  2  Kings  ii.  3.  5.  2  Kings,  iv.  ij. 
 (9;  I  Sam.  iii.  i.  2  Chron.  xv.  3.  2  Chroni  xvii.  7,  8,  9. 
 (I)  Heb.  iv.  2.  I  Pet.  iv.  6.  Gal.  iii.  8. 
 
xiv  A  brief  Dijfertatmt 
 
 equal  to  faying,  Let  it  be  taught.  Perfons,  places, 
 times,  and  manners,  were  all  left  open  and  dif- 
 cretional.  Some  of  the  difcourfes,  which  remain 
 to  us,  are  probably  analyfes,  or  abridgments  of 
 fermons,  which  were  delivered  at  large.  Many 
 were  preached  in  camps  and  courts,  in  (Ireets, 
 fchools,  cities,  and  villages,  fometimes  with  great 
 compofure  and  coolnefs,  at  otiier  tim.es  with  vehe- 
 ment action  and  rapturous  energy  ;  fometimes  in 
 plain  blunt  ftyle,  adapted  to  the  dregs  of  the  peo- 
 ple, at  other  times  in  all  the  magnificent  pomp  of 
 Eallern  allegory  •,  and,  on  feme  occafions,  the 
 preachers  appeared  in  publick  with  vifible  figns, 
 with  implements  of  war,  yokes  of  Qavery,  or  fome- 
 thing  adapted  to  their  fubjeft.  They  gave  ledures 
 on  thefe,  held  them  up  to  view,  girded  them  on, 
 broke  them  in  pieces,  rent  their  garments,  rolled 
 in  the  duft,  and  endeavoured,  by  all  the  methods 
 they  could  devife,  agieeabiy  to  the  cultoms  of 
 their  country,  to  imprefs  the  minds  of  their  audi- 
 tors with  the  nature  and  importance  of  their  doc- 
 trines ;  nor  was  it  uncommon  for  the  hearers  to  ex- 
 prefs  their  emotions  during  the  delivery  of  the  fer- 
 mon.  We  had  enthufiails  in  England  in  the  laft 
 century,  who  affected  in  the  fame  manner  a  fpirit 
 of  prophecy,  and,  in  imitation  of  the  ancient  Jewifh 
 prophets,  preached  by  figns  :  but  they  forgot  they 
 were  not  in  the  Eall. 
 
 The  fermons  of  the  old  prophets  often  produced 
 amazing  elFedls,  both  in  the  principles  and  morals 
 of  the  people.  Single  difcourfes,  at  fome  times, 
 brought  a  whole  nation  to  repentance,  although 
 at  other  times  the  greateft  of  them  complained,  JVho 
 hath  believed  our  report?  All  day  long  we  have  ftr  etch- 
 ed forth  our  hands  unto  a  disobedient  and  gainfay  ing 
 
 feop 
 
07t  Publick  Preaching.  xv 
 
 •people !  In  the  firft  cafe,  they  were  in  extacies,  (2) 
 fuch  was  their  benevolence  •,  in  the  laft,  they  re- 
 tired in  filence,  and  wept  in  fecret  places.  Some 
 in  firft  tranfports  of  paffion  execrated  the  day  of 
 their  birth,  and,  when  deliberation  and  calmnefs 
 rcciirned,  committed  themfelves,  their  country 
 and  their  caufe,  to  God. 
 
 Thefe  men  were  highly  efteemed  by  the  pious 
 part  of  the  nation,  them  they  confuked  in  doubtful 
 cafes,  to  them  they  fled  for  conlblation  in  diftrefs, 
 and  them  they  fometimes  loaded  with  benefits.  The 
 good  Jofiah,  although  he  fometimes  performed  the 
 office  of  reading  the  law  in  publick,  and  expound- 
 ing it  himfelf,  yet  kept  one,  who  was  ftyled  the 
 king^sfeer,  and  others,  who  were  fcribes,  and  who 
 read  and  expounded  the  law  to  him  and  his 
 court.  •  It  had  been  common  with  his  anceltors  (3) 
 to  do  the  fame;  Hence  faife  prophets,  bad  men, 
 who  found  it  worth  while  to  affed  to  be  good, 
 crowded  the  courts  of  princes.  Jezebel  an  idola- 
 trefs  had  four  hundred  prophets  of  Baal,  and 
 Ahab,  a  pretended  worfhipper  of  Jehovah,  had  as 
 many  pretended  prophets  of  his  own  profeffion,  (4) 
 Thele  covered  their  want  of  principle,  with  an 
 exterior  like  that  of  the  true  prophets,  and  even 
 went  beyond  them,  witnefs  the  frantick  zeal  of 
 thofe,  who  publickly  difputed  with  Elijah.  By 
 means  of  thefe  deceivers,  the  faithful  preachers  of 
 the  divine  word  funk  into  difgrace.  Zedekiah 
 would  }iot  humble  himfelf  when  a  Jenmy  fpoke  to  him 
 from  the  mouth  of  the  Lord.  The  chief  of  the  priejts 
 imitated  the  prince,  and  the  people  them.     The  God 
 
 (2)   Rom.  X.  16.  21.     (3)  2  Chron,  xxxiv.   29,  30.  &c. 
 XXXV.  15. — xxxiv.  JlS,&c.     (4.)  2  Chron.  xvm.  5, 
 
xvi  A  hrief  Dijfertation 
 
 of  their  fathers  feni  to  them  hy  his  meffengerSy  rifing 
 up  betimes  end  fetidirg  :  but  they  mocked  the  meffengers 
 cf  Gody  defpifed  his  "iX^ord,  and  mifufed  his  prophets^ 
 till  the  'wrath  of  the  Lord  arofe^  and  there  was  no  re- 
 medy, Jnto  captivity,  therefore,  for  feventy  years 
 they  were  obliged  to  go. 
 
 The  prophets,  and  good  men,  who  were  carried 
 captive  along  with  their  countrymen,  did  not  leave 
 their  religion  behind  them.  In  Babylon,  where 
 idolatry  was  ellabliihed,  they  profeffed,  and  fuf- 
 fered  for  non-conformity,  and  allembled  in  private 
 houfes  for  the  worfliip  of  God,  and  there  the  pro- 
 phets availed  themlelves  of  the  difpenfation  to 
 inculcate  the  principles  of  their  religion,  and  to  pof- 
 iefs  their  fellow  captives  with  a  fmcere  averfion  to 
 idohitry.  There,  as  their  former  preachers  had 
 foretold,  being  allured  into  a  wildernefs^  and  fur- 
 rounded  with  a  hedge  of  thorns^  fo  that  they  could 
 not  return  home,  God  hewed  them  hy  his  prophets^ 
 and  flew  them  by  the  words  of  his  mouth  \  there  he 
 fpoke  home  to  their  hearts.,  took  away  the  names  of 
 Baalim  out  of  their  mouths.,  and  taught  them  once 
 more  to  call  him  7/^/,  the  being  to  whom  they 
 (5)  were  in  contract  for  obedience.  To  the  fuccels 
 of  preaching,  and  not  to  the  fmart  of  afflicflion,  are 
 we  to  attribute  the  remarkable  reconverfion  of  the 
 Jews  to  the  belief  and  worfliip  of  one  God,  a  con- 
 vcrfion  that  remains  to  this  day.  The  Jews  have 
 Iince  fallen  into  horrid  crimes :  but  they  have 
 never  fince  this  period  lapfed  into  idolatry. 
 
 The  prophet  Ezekiel  was  a  man  extraordinarily 
 appointed  to  preach  to  the  captives,  and  endowed 
 with  Angular   abilities  for   the  execution   of  his 
 
 office. 
 
 (5)  Hofea  iii.  t4.  6.  vi.  5.  ii.  14.  17.  \6, 
 
ch  Puhlick  Preaching'*  xvli 
 
 office.  He  received  his  inftruflions  in  extacies,  (^) 
 and  he  uttered  them  generally  in  rapturous  ve- 
 hemence. He  had  a  pleafant  voice,  and  the  en- 
 tire management  of  it,  he  could  play  well  on  the 
 infirument,  that  is,  he  knew  how  to  difpofe  his  or- 
 gans of  fpeech  To  as  to  give  energy  by  giving 
 proper  tone  and  accent  to  all  he  fpoke.  The 
 people  were  as  much  charmed  with  his  difcourfes 
 as  if  they  been  odes  fet  to  mufick,  he  was  a  lovely 
 fong  in  their  ears,  and  they  ufed  to/^_y  to  one  ano- 
 ther. Come,  and  let  us  hear  what  is  the  word,  that 
 Cometh  forth  from  the  Lord.  The  elders  and  (7) 
 the  people  allembled  at  his  houfe,  and  fat  be- 
 fore him,  and  there,  fometimes  in  the  morning, 
 and  at  other  times  in  the  evening,  he  delivered 
 thofe  fharp  and  pointed  fermons,  which  are  con- 
 tained in  his  prophecy.  One  while  he  preached 
 by  figns,  as  the  formerprophets  had  done,  another 
 while  he  fmote  with  his  hand,  and  ftamped  with 
 his  foot,  when  he  addrefled  them,  trembling  at  their 
 depravities,  and  weeping  over  their  calamities. 
 His  writings  contain  the  dodrines,  which  he 
 taught ;  and  the  manner,  in  which  he  delivered 
 them,  is  in  all  probability  a  pattern  of  the  method 
 employed  by  all  the  other  preachers-  during  the 
 captivity. 
 
 It  fhould  feem,  after  the  Jews  had  rejected  the 
 true  prophets,  they  were  punifhed  with  multitudes 
 of  publick  preachers,  pretending  to  a  fpirit  of 
 prophecy.  Thefe  pefts  of  fociety  had  art  and 
 addrefs  enough  to  infinuate  themfelves  into  fa- 
 vour, and  to  obtain  popularity.  They  fwarmed 
 every  where,  and  became  the  heavieft  curfe,  that 
 was  ever  infli(5ted  on  a  guilty  world.     The  pro- 
 
 VoL.  II.  c  phets 
 
 (6)  Ezek.  ii.  iii.       (7)  Ezek.  xxxiv.  30,  &c. 
 
xviii  A  hrief  Bijfertcition 
 
 phets  held  them  in  the  utmoft  abhorrence,  and  a 
 great  part  of  their  miniftry  was  addrefled  to  un- 
 mafk  them.  They  defcribed  them  by  every  odious 
 image  they  could  invent,  and  they  pointed  out  in 
 the  clcareft  manner  the  dreadful  confequences  of 
 their  deteftable  hypocrify. 
 
 Thefe  men  v^ere  the  mere  creatures  of  thofe 
 abandoned  tyrants,  who  ufurped  the  crown,  and 
 they  were  fet  up  to  afllft  their  profligate  creators 
 in  defpoiling  the  people  of  their  liberty  and  God 
 of  his  glory.  Religion  was  made  an  engine  of 
 Hate,  and  thefe  hirelings  were  appointed  to  work 
 it.  Jeroboam,  the  firft  manufadlurer  of  thefe  de- 
 tefted  tools,  made  them  of  the  national  filth-,  he, 
 in  mere  policy,  took  the  bafefl:  and  mod  depraved 
 and  unprincipled  of  the  nation,  and  ordained  them 
 miniflers  of  that  motley  religion,  which  he  had  fet 
 up  to  prevent  the  return  of  the  ten  tribes  to  the 
 (8)  family  of  David.  The  King  of  AlTyria,  with 
 views  exadlly  fimilar,  allowed  the  captives  to  per- 
 petuate this  vile  race,  and  we  find  them  in  Ba- 
 /g)  bylon,  defcribed  and  execrated  by  Ezekiel. 
 
 The  fuccefs  of  thefe  bad  men  is  chiefly  to  be 
 afcribed  to  thefe  four  caufes.  Firft,  they  pretended 
 a  divine  righl^  and  faid,  The  Lor4  faith  fo  and  fo. 
 They  were  too  artful  to  profefs  the  truth,  that 
 would  have  been.  The  king  faith  fo  and  fo,  The 
 lying  fpirit  of  the  devil  fent  us  to  preach  thus  and 
 thus  :  but  here  was  a  pretended  reverence  of 
 God,  and  ^n  acknowledgement  of  his  authority. 
 (^^  Secondly,  they  affcdled  to  imitate  the  true  pro- 
 phets, till  they  had  obtained  the  popular  plaudit, 
 then  they  dropped  them  into  obfcurity,  and  funk 
 
 them 
 
 (8)   I  Kings  xii.  26— 32.     (9)   2Kingsxvii.     Ezek.   xiii. 
 (i)  2  Chron.  xviii.  3—12 — 21. 
 
en  Puhlick  Preaching,  xix 
 
 them  into  difgrace,  and  at  laft  they  turned  the 
 general  odium  over  them,  becaufe  they  continued 
 inflexibly  upright,  and  could  not  be  brought  to 
 mimick  their  betrayers.  Thirdly,  they  framed 
 their  do5irine  and  deportment,  not  by  the  nature; 
 of  God,  and  the  dictates  of  his  written  word:  but, 
 on  the  contrary,  by  the  prevailing  pajjlons  of  the 
 bulk  of  their  auditors.  Their  ftudy  v/as  to  pleafe, 
 and  they  faid  and  did  whatever  they  thought 
 would  anfwer  that  end.  Fourthly,  they  were  the 
 conftant  companions  of  their  admirers,  and  went 
 ■with  them  into  the  perpetration  of  every  crime. 
 The  true  prophets  were  irkfome  or  infipid  to  bad 
 men-,  but  thefe,  thefe  were  chaplains  exadlly  fuited 
 to  their  patrons,  they  could  fafl  with  Ahab,  and 
 feafl  with  Jezebel. 
 
 According  to  thofe,  who  had  the  beft  opportu- 
 nities of  knowing  them,  their  qualifications  were 
 mean  and  their  difpofitions  wicked.  Hence  they 
 are  called  blinds  ignorant^  dumb  dogs,  that  could  not 
 ,bark — greedy  dogs,  for  their  avarice,  every  one 
 looking  for  his  gain  from  his  quarter — Jleeping 
 dogs,  for  their  Indolence — drunkards^  frying,  Fetch 
 wine,  we  will  fill  ourfelves  with  ftrong  drink,  to- 
 morrow {hall  be  as  to-day,  and  much  more  abun- 
 dant— perfecutors  when  in  profperity,  and  cowards 
 in  adverfity — dogmatical  cavillers  about  learning 
 and  religion,  while  they  were  deftitute  of  decency, 
 civility,  and  common  fenfe — unprincipled  wretches, 
 who,  though  they  would  not  Jhnt  a  door  in  the 
 temple y  or  kindle  a  fire  on  the  altar  of  God,  their 
 creator,  for  nought^  would  proteft,  applaud,  and 
 canonize  the  greateft   criminals  for  a  handful  of 
 
 c  2  barley^ 
 
XX  A  brief  Differiation 
 
 harky^  and   doom  millions   to   deftru6lion  for  a 
 I  ^\  piece  of  bread! 
 
 When  the  feventy  years  of  the  captivity  were 
 expired,  the  captives  were  divided  in  their  opinion 
 about  returnino".  Some  traded  and  flourifhed  in 
 Babylon,  and,  having  no  faith  in  the  divme  pro- 
 mife,  and  too  much  confidence  in  their  fordid 
 guides,  chofe  to  live  where  idolatry  was  the  efta- 
 blifhed  religion,  and  defpotifm  the  foul  of  civil 
 government.  The  good  prophets  and  preachers, 
 Zerubbabel,  Jofliua,  Haggai,  and  others,  having 
 confidence  in  the  word  of  God,  and  afpiring  after 
 their  natural,  civil,  and  religious  rights,  endea- 
 voured by  all  means  to  extricate  themfclves  and 
 their  countrymen  from  that  mortifying  ftate,  into 
 •which  the  crimes  of  their  anceftors  had  brought 
 them.  They  wept,  faded,  prayed,  preached, 
 prophefied,  and  at  length  prevailed.  The  chief 
 inftruments  were  Nehemiah  and  Ezra-,  the  firfl 
 was  governor  and  reformed  their  civil  ftate,  the 
 laft  was  a  fcribe  of  the  law  of  the  God  of  heaven^ 
 and  addreffed  himfelf  to  ccclefiaflical  matters,  in 
 •  which  he  rendered  the  nobleft  fervice  to  his  coun- 
 try, and  to  all  pofterity. 
 
 Ever  fince  iVlofes  had  committed  the  revelations 
 of  God  to  writing,  and  had  commanded  the  book 
 to  be  tranfcribed,  a  great  number  of  ingenious 
 men,  of  feveral  tribes,  had  taken  up  the  profefTion 
 of  writing,    and  were  called  fcribes.     The   five 
 
 facred 
 
 (2)  Ifaiah  IvI.  Jer.  xxiii.  Ezek.  xlii.  19.  xxxiv.  Mai. 
 j.  10.  Amos  vii.  12,  Suz.  Jer.  xx.  &;c.  &c.  z  Chion.  xviii. 
 2[edekiah  fmote  Micaiah  on  the  cheek,  and  faid,  Which  way 
 went  the  Spirit  of  the  Lord  from  me  to  fpeak  unto  thee  !  And 
 Micaiah  faid.  Thou  {halt  fee  on  that  day,  when  thou  Ihalt  run 
 from  chamber  to  chamber  to  hide  thyfclf.  23,  24. 
 
6n  Publick  Preaching,  xxi 
 
 facred  books  of  Mofes  contained  the  genealogies 
 of  all  the  families  of  the  nation,  the  body  of  jurif- 
 prudence,  that  direfted  all  their  courts  of  lav/,  the 
 whole  ritual  of  the  church,  and  many  other  articles 
 of  neceflary  and  daily  ufe.  The  prophets  fince 
 Mofes  had  added  to  the  infpired  code,  and  by  lb 
 doing  had  both  increafed  knowledge,  and  the  ne- 
 cefTity  of  numberlefs  fcribes  to  diffufe  it.  The 
 men,  who  employed  themfelves  thus  in  tranfcrib- 
 ing  the  infpired  writings,  were  called  fcribes  ot 
 the  lazv. 
 
 r.  The  benefit  of  writing  and  records  prefently 
 became  obvious,  and  other  fcribes  were  foon  em- 
 ployed about  fecular  matters.  1  here  were  under 
 the  judges  many  of  the  tribe  of  Zebulon,  v/ho  bajj- 
 died  the  pen  of  the  writer^  fcribes  who  kept  records. 
 There  were  afterward  fcribes  of  the  king^  that  is, 
 private  fecretariesi  fcribes  of  the  hoji,  that  is,  fe- 
 cretaries  at  war,  or  commifTaries  of  the  army;  and 
 the  profeffion  became  very  honourable  and  lu- 
 .crative.  This  clafs  of  writers,  I  Ihould  call,  for 
 diltindiion  (dkc, fecular  fcribes. 
 
 Writing,  reading,  giving  a  fenfe  of  what  is 
 written,  ftudying  to  find  out  a  true  fenfe  to  o-ive, 
 and  proving  and  fupporting  the  fenfe  given,  go 
 together,  and  fcribes  naturally  became  ftudious, 
 difputatious,  and  learned  men.  Ezra,  the  re- 
 former of  the  church  at  the  return  from  captivity, 
 was  the  moft  eminent  of  his  profeflion,  a  ready 
 fcribe  in  the  law  of  his  God. 
 
 This  man  laid  the  foundation  of  reformation  in 
 religious  principle,  and  he  refted  religious  prin- 
 ciple on  that  infallible  rock,  tlie  word  of  God.  In 
 order  to  lay  a  firm  and  good  ground  of  this,  he 
 collected  and  collared  manufcripts  oi  tht  facred 
 
 writings. 
 
xxii  A  brief  Bijfertation 
 
 writings,  added  a  few  explanatory  lines,  and  a  few 
 anecdotes  (himfelf  was  infpired)  and  arranged  and 
 publifhed  the  holy  canon  in  its  prelent  form;  To 
 this  he  added  a  fecond  work,  as  necelTary  as  the 
 former-,  he  revived,  and  new  modelled  publick 
 preaching,  and  exemplified  his  plan  in  his  own 
 perfon.  The  Jews  had  almoft  loft  in  the  feventy 
 years  captivity  their  original  language,  that  was 
 now  become  a  dead  language,  and  they  fpoke  a 
 jargon  made  up  of  their  own  language,  and  that 
 of  the  Chaldeans,  and  other  nations,  with  whom 
 they  had  been  confounded.  Formerly  preachers 
 had  only  explained  fubjedts  :  now  they  were  o- 
 bliged  to  explain  words,  words,  which  in  the  fa- 
 cred  code  were  become  obfolete,  equivocal,  or 
 dead. 
 
 Now  alfo  it  became  more  necefiary  than  ever  to 
 open  houfes  for  popular  inftruftion  in  towns  all 
 over  the  country,  after  the  pattern  of  the  fchools 
 of  the  old  prophets.  Accordingly,  houfes  were 
 erefted,  nor  for  ceremonial  worfhip,  as  facrificing, 
 for  this  was  confined  to  the  temple :  but  for  moral 
 obedience,  as  praying,  preaching,  reading  the  law, 
 divine  worfhip,  and  fecial  duties.  Thefe  houfes 
 were  called  fynagogues,  the  people  repaired  hither 
 morning  and  evening  for  prayer  ;  and  on  Sabbaths 
 and  fellivals  the  law  was  read  and  expounded  to 
 them.  It  is  with  a  great  deal  of  juftice,  that 
 learned  men  afcribe  the  following  Jewilh  averfion 
 to  idolatry,  and  their  attachment  to  the  law,  to 
 conftant  publick  preaching  in  their  fynagogues. 
 We  have  a  fhort,  but  beautiful  defcription 
 (3)  of  the  manner  of  Ezra's  firit  preaching.  Up- 
 wards 
 
 (3)  Nehem,  viil. 
 
on  Puhlick  Preaching.  xxiii 
 
 wards  of  fifty   thoufand   people   aflembled    in   a 
 ftreet,  or  large  fqiiare,  near  the  Watergate.     It 
 was  early  in  the  morning  of  a  Sabbath-day.     A 
 pulpit  of  wood,  in  the  fafhion  of  a  fmall  tower,  was 
 placed  there  on  purpofe  for  the  preacher,  and  this 
 turret  was   fupported  by  a-  fcafFold,  or  temporary 
 gallery,  where,  in  a  wing  on  the  right  hand  of  the 
 pulpit,  fat   fix  of  the  principal  preachers,  and  in 
 another  on  the  left  feven.      Thirteen  other  princi- 
 pal teachers,  and  many  Levites,  were  prefent  alfo, 
 on  fcaffolds  ere6led  for  the  purpofe,  alternately  to 
 officiate.      When  Ezra  aicended  the   pulpit,    he 
 produced  and  opened   the  book  of  the  law,  and 
 the  whole  congregation  inftantly  rofeup  from  their 
 feats,  and  flood.      Then  he  offered  up  prayer  and 
 praife  to  God,  the  people  bowing  their  heads,  and 
 worfhipping   the  Lord   with   their  faces   to   the 
 ground  ;  and   at  the  clofe  of  the  prayer  with  up- 
 lifted  hands    they   folemnly    pronounced   Amen, 
 Amen.     Then,  all  ftanding,  Ezra,  alTilled  at  times 
 by    the  Levites,  read  the  law  dijtinofly^  gave   the 
 fenfe^  and  caufed  them  to  under/land  the  reading.  The 
 fermons  delivered  fo  affefted  the  hearers,  that  they 
 wept  excefTively,  and  about  noon  the  forrovv  be- 
 came fo  exuberant  and  immeafurable,  that  it  was 
 thought  neceffary  by  the  governor,  the  preacher, 
 and  the   Levites  to  reilrain   it.      They,  therefore, 
 reminded  the  congregation — that  a  iuii:  grief  might 
 run  into  excefs — that  there  was  an  incongruity  be- 
 tween a  feftival  and  lamentation — and  that  on  this 
 feflival,  there  were  finguiar  caufes  of  extraordinary 
 joy,  they  were  delivered   from  captivity,  the  law 
 was  reftored,  and  they,  the  very  poorelt  of  them, 
 had  been   made  by  the  pains  of  the   preachers  to 
 underftand  it.    Go  your  ivay,  laid  they,  eat  the  fat — 
 drink  the  fweet-—Jend  portioris  unto  them,  for  zvhom 
 
 nothing 
 
xxiv  A  hrief  Dijfertation 
 
 Tioihing  is  prepared. — Be  not  difconraged — religious 
 joy  isa  people's  itrength.  The  wife  and  benevolent 
 ientiments  ofthefe  noble  fouls  were  imbibed  by  the 
 whole  congregation,  and  fifty  thoufand  troubled 
 hearts  were  calmed  in  an  inftant.  Home  they  re- 
 turned to  eat,  to  drink,  to  fend  portions,  and  to  make 
 mirth,  hecaufe  they  had  undcrJJood  the  words,  that 
 were  declared  unto  him.  Plato  was  alive  at  this  time, 
 teaching  dull  philofophy  to  cold  academicks :  but 
 what  was  he,  and  what  was  Xenophon,  or  De- 
 mofthenes,  or  any  of  the  pagan  orators,  in  compa- 
 rifon  with  thefe  men  ! 
 
 From  this  period  to  that  of  the  appearance  of 
 Jefus  Chrift,  publick  preaching  was  univerfal, 
 lynagogues  were  multiplied,  there  were  thirteen  in 
 his  time  at  Tiberias,  and  at  Jerufalem,  they  fay, 
 four  hundred.  In  the  latter  number  moft  likely 
 are  included  profeuchas,  or  fmall  places  for  pri- 
 vate prayer. 
 
 The  great  concourfe  of  people,  who  attended  the 
 fervice  at  the  fynagogues,  and  the  manifelt  utility 
 of  publick  inftrudion,  rendered  fome  fort  of  order 
 neceflary.  A  fmall  afiembly,  therefore,  was  form- 
 ed of  the  wifelt  and  moft  intelligent  of  the  priefts 
 and  fcribes,  thefe  were  a  council,  called  elders, 
 and  the  prcfident  was  named  ruler  of  the  fyna- 
 gogue.  The  rivlers  fomctimes  preached  fermon- 
 •wile,  at  other  limes  inftrudcd  the  people  by  way 
 of  qucftion  and  anfwer,  and  at  all  times  directed 
 who  fliould  Ipeak  and  preach  in  the  fynagogue. 
 
 The  fcribes  were  in  their  meridian  glory  in  the 
 timeof  Fzra.  He  and  his  colleagues  were  truly 
 great  men,  and  their  expofitions  ot  holy  fcripture 
 were  remembered  long  atter  their  deceafe,  and 
 quoted  by  their  fuccefibrs.    Had  fucceflive  fcribes 
 
 quoted 
 
en  Puhlick  Preaching.  xxv 
 
 quoted  their  comments  as  comments,  all  had  been 
 well :  but  they  alledged  them  as  law^  and  ^ave 
 them  as  much  authority  as  the  text  itfelf.  This 
 was  fetting  a  dangerous  fnare  for  eager  difputants, 
 more  intent  on  gaining  their  argument  than  on 
 inveftigating  the  truth,  and  into  this  temptation 
 the  whole  nation  fell.  Hence  came  the  national 
 attachment  to  the  traditions  of  the  elders,  and 
 hence  the  invention  and  propagation  of  traditions, 
 never  heard  of  by  the  elders.  Hence  fedts  arofe» 
 and  hence,  in  the  end,  that  inefficiency  of  the  divine 
 word,  of  which  our  Lord  complained  ;  for,  where 
 fcripture  is  not  allowed  to  operate  as  law,  it  is,  in 
 flridtnefs  of  fpeech,  of  no  effe6t. 
 
 All  the  fed:s  in  the  Jewifh  church  ran  the  fame 
 fate  as  elfewhere,  they  rofe  in  weaknefs,  and  ended 
 in  wickednefs.  A  filly,  fuperftitious,  weak  en- 
 thufiail  is  the  natural  founder  of  a  fed,  and  a  bold 
 villain  is  the  ufual  fupporter  of  it.  The  firft 
 profelytes  are  in  earneft,  the  laft  are  knaves. 
 
 It  would  carry  us  too  far  from  our  fubjefl,  were 
 we  to  particularize  the  rife,  the  hiftory,  the  opi- 
 nions, and  the  ruin  of  Samaritans,  Pharif^es,  Sad- 
 ducees,  EfTenes,  and  other  religious  parties  in  Ju- 
 dea.  They  are  in  general  pretty  v/ell  known,  and 
 the  New  Teftament  gives  us  a  general  idea  of  the 
 do6trines  held  by  all  except  the  EfTenes,  who  were 
 a  kind  of  reclufes,  Jewiili  monks.  It  is  fufficient 
 to  obferve,  each  party  preached,  both  in  Jerufalem, 
 and  in  all  other  parts  of  Jewry  •,  and,  when  the  ca- 
 lamities of  their  own  country,  or  the  prcfperity 
 of  other  places,  induced  them  to  quit  their  native 
 foil,  and  to  fettle  elfewhere,  they  built  fynagogues, 
 or  met  in  private  houfes,  where,  on  Sabbath  days 
 and  feftivals,  they  woffliipped  God^  and  preaching 
 
 Vol.  II.  d  was 
 
xxvi  A  Irief  Dijfertation 
 
 (4)  was  always  a  part  of  their  fervlce.  It  Is  not 
 neceflary  to  give  patterns  of  their  fermons  here,  or 
 to  defcribe  their  manner  of  delivering  them.  In 
 general,  we  may  remember,  the  Jews  in  this  pe- 
 riod were  better  known  than  their  ancellors  had 
 been  to  the  Weflern  world,  and  they  themfelves 
 travelled  into  other  countries  more.  They  had 
 therefore  dropped  many  of  the  ruder  ways  of 
 fpeaking  ufed  by  the  old  prophets,  and  had  adopt- 
 ed the  more  fedate  and  polilhed  methods  of 
 publick  fpeakers  in  pagan  fchools,  and  fenates, 
 and  courts  of  law.  This  art  imported  into  the 
 church  makes  fleepy  fermons  for  the  dog-days. 
 Happy  for  them,  had  they  refted  here :  but  alas ! 
 they  embraced  popular  errors,  and  pagan  vices, 
 and  incorporated  both  into  the  religion  of  Mofes, 
 fo  that  in  the  reign  of  Herod,  who  was  a  creature 
 of  the  Emperor  Auguftus,  the  Jewiih  church  was 
 funk  to  a  level  with  pagan  temples,  and  all  were 
 confidered  as  engines  of  ftate.  Inferior  church- 
 men were  in  fubjedion  to  the  high  prieft,  and  the 
 high  prieft  himfelf  was  an  officer  of  the  crown. 
 It  is  eafy  to  guefs  what  preaching  they  had. 
 
 In  thofe  days  appeared  that  fmgular  preacher, 
 John  the  Baptift.  He  was  extraordinarily  com- 
 miflioned  from  heaven  to  announce  the  advent  of 
 the  promifed  MelTiah,  and  he  adopted  the  plan 
 formerly  ufed  by  Ezra,  appealing  by  publick 
 preaching  to  the  common  fenfe  of  mankind.  He 
 took  j^lijah  for  his  model,  and,  as  the  times  were 
 very  much  like. thofe,  in  which  that  prophet  lived, 
 
 he 
 
 (4)  Phil.  Jud.  de  Sept.  et  Fell.— — Buxtorfil  Synagog. > 
 
 Wagenfeil  Tel.  I§Q.— Vitxing.  Synagog.— AUing.  Heptat. 
 Tqbu  v.  DiiT.  2.    . 
 
^on  Puhlick  Preaching.  xxvll 
 
 he  chofe  a  dodrine  and  a  method  very  much  re- 
 fembling  thofe  of  that  venerable  man.  His  fub- 
 jedts  were  few,  plain,  and  important,  repentance 
 was  the  chief.  His  ftyle  was  vehement,  his  images 
 were  bold  and  well  placed,  his  deportment  was 
 folemn,  his  a<5lion  eager,  and  his  morals  fevere. 
 The  people  flocked  in  great  multitudes  after  him, 
 and  furrounded  him  with  a  popularity,  of  which 
 his  enemies  were  afraid.  He  fell,  however,  a  fa- 
 crifice  to  female  revenge  at  a  tyrant's  drunken 
 bout,  where  defpotifm  gave  whatever  proftitution 
 required.  Jefus  Chrift  had  been  openly  introduced 
 by  John  to  the  knowledge  and  affeftion  of  the 
 people,  and  at  John's  death  Jefus  appeared  in 
 publick  as  a  preacher.  Before  his  minifterial  la- 
 bours began,  and  preparatory  to  them,  he  had  that 
 vifion  recorded  in  the  firft  eleven  verfes  of  the 
 fourth  chapter  of  Matthew,  a  vifion,  as  one  of  our 
 minifters  has  moll  beautifully  fhewn,  excellently  (s) 
 adapted  to  the  time  and  purpofe. 
 
 Our  Lord  Jefus  Chrill  had  been  long  expefted 
 to  appear  in  the  JewilTi  church,  as  a  prophet  like 
 unto  Mofes,  and  his  miniftry  had  been  chara<5terized, 
 as  the  mofl:  beneficial,  that  could  be  imagined. 
 The  people,  therefore,  formed  the  higheft  expecta- 
 tions of  his  ceconomy,  and  he  framed  itfo  as  to 
 exceed  all  defcription.  He  taught  .  .  ,  not  as  th§ 
 firibes. 
 
 Firft,  inftead  of  deriving  his  dodlrine  from  po* 
 pular  notions,  human  pafTions,  the  interelts  of 
 princes,  or  the  traditions  of  priefts,  he  took  \t 
 immediately  from  the  holy  fcripcures,  to  which  ho 
 fonllantly  appealed.  The  truths  of  natural  reli^ 
 d  2  gion 
 
 (5)  Rev,  Mr,  Farmer. 
 
xxviii  A  brief  Dijferlatioh 
 
 gion  he  explained  and  eftablifhed  -,  the  dodlrines' 
 of  revelation  he  expounded,  elucidated,  and  en- 
 forced, and  thus  brought  life  and  immortality  to 
 light  by  the  gofpel. 
 
 Next,  the  doilrines,  v/hich  he  taught,  were  all 
 plain  facts — God  is  a  fpirit — God  fent  his  ion  into 
 the  world,  that  the  world  through  him  might  be 
 faved — Mofes  wrote  of  me — He  that  believeth  on 
 him,  that  fcnr  me,  is  pafit;d  from  death  unto  life — 
 The  dead  fliall  hear  the  voice  of  the  Son  of  God— 
 The  wicked  fhall  go  away  into  everlafting  punifh- 
 ment — The   righteous    fhall  go  into  life  eternal — 
 
 t>  _     to 
 
 My  kingdom  is  not  of  this  world — The  merciful 
 are  happy — Happy  are  the  pure  in  heart — Few 
 find  the  narrow  way,  that  leadeth  to  life — Many- 
 go  in  at  the  wide  gate,  that  kadetli  to  defbruftion. 
 —All  thefe,  and  many  more  of  the  fam.e  kind,  are 
 fads  plain  and  true,  and  they  were  the  fimple 
 truths,  which  Jefus  Chrift  chofe  to  teach. 
 
 Thirdly,  the  motives^  which  he  employed  to  give 
 his  dodlrine  energy,  were  not  taken  from  fmful 
 fecular  things ;  but  it  was  urged  home  in  its  truth 
 and  importance.  This  fa6t  is  true^  and  there- 
 fore you  ought  to  believe  it,  whether  the  world 
 admit  it  or  not.  That  duty  is  important  to  your 
 health,  to  your  property,  to  your  comfort,  to  your 
 falvation,  to  your  pleafmg  God,  and,  therefore 
 you  ought  to  perform  it,  whether  the  world  per- 
 form it  or  not. 
 
 The  tempers^  in  which  he  executed  his  miniflry, 
 were  the  noblell,  that  can  be  conceived.  He  was 
 humble,  compalTionate,  firm,  difmtcrefted,  and 
 generous.  Hedifplayed,in  all  the  courfe  of  his  mi- 
 niltry,  fuch  an  alTortment  of  properties  as  obliged 
 fome  of  his  auditors  to  burfl  into  exclamatory  ad- 
 miration. 
 
en  Pithlick   Preachbfg.  xxix 
 
 rhiration,  hlejjcd  are  the  -paps^  ivhich  thou  hafi 
 fucked  !  others  to  hang  upon  his  lips,  vvonderin?- 
 at  the  gracious  words,  that  proceeded  out  of  his  mouthy 
 and  all  to  acknowledge,  never  man  fpake  like  this 
 man  !  This  was  not  a  temporary  tide  of  popularity, 
 it  was  admiration  founded  on  reafon,  and  all  ao-es 
 fince  have  admired  and  exclaimed  in  like  man- 
 ner. 
 
 Add  to  thefe  the  fimplicity  and  majefty  of  his 
 flyle,  the  beauty  of  his  images,  the  aUcrnaie  foft- 
 nefs  and  feverity  of  his  addrefs,  the  clioice  of  his 
 fubjefts,  the  gracefulnefs  of  his  deportmenr,  the 
 indefatigablenefs  of  his  zeal  ....  where 
 ihall  I  put  the  period  ?  his  perfe6lions  are  inex- 
 hauftible,  and  our  admiration  is  everlaftino-.  The 
 charafter  of  Chrift  is  the  beft  book  a  preacher  caa 
 ftudy. 
 
 In  order  to  mortify  human  vanity,  to  convince 
 the  world  that  religion  was  a  plain  fimple  thing, 
 and  that  a  little  common  {cnk  accompanied  wirh 
 an  honeft  good  heart  was  fufficient  to  propagate 
 it,  without  any  aid  derived  from  the  cabinet^  of 
 princes,  or  the  fchools  of  human  fcience,  he  took 
 twelve  poor  illiterate  men  into  his  company,  ad- 
 mitted them  to  an  intimacy  v/ith  himfelf,  and, 
 after  he  had  kept  them  a  while  in  tuition,  lent 
 them  to  preach  the  good  tidings  of  falvation  to 
 their  countrymen.  A  while  after  he  fent  feventy 
 more,  and  the  difcourfes,  which  he  delivered  to 
 each  clafs  at  their  ordination,  are  made  up  of  the 
 moft  wife  and  benevolent  fenciments,  that  ever  fell 
 from  the  mouth  of  man.  All  the  topicks  are  pure 
 theology,  and  all  unpolluted  with  puerile  conceits, 
 human  politicks,  literary  dreams,  ecclefiaftical 
 traditions,  party  difput^s,  and  all  the  other  dlf- 
 jgraces  of  preaching,    which  thofe  fandimonious 
 
 hypocrites. 
 
XXX  A  brief  DifertalioH 
 
 hypocrites,   fcribes,  and  pharifees,    and  pretended 
 doctors  and  rabbles  had  introduced  into  it. 
 
 Jeius  Chrift  had  never  paid  any  regard  to  the 
 place,  where  he  delivered  his  fermons;  he  had 
 taught  in  the  temple,  the  fynagogiies,  publick 
 walks,  and  private  houies;  he  had  preached  on 
 mountains,  and  in  barges  and  fhips.  His  mif- 
 fionaries  imitated  him,  and  convenience  for  the 
 time  was  confecration  of  the  place.  He  had  been 
 equally  indifferent  to  the  pojiure,  he  flood,  or  fat, 
 as  his  own  eafc  and  the  popular  edification  re- 
 quired. The  iime  alfo  had  been  accommodated  to 
 the  fame  end.  He  had  preached  early  in  the 
 morning,  late  in  the  evening,  on  fabbath  days  and 
 fcftivals,  and  whenever  elfe  the  people  had  leifure 
 jind  inclination  to  hear.  It  had  been  foretold,  the 
 Mefllah  fhould  noi  lift  up,  nor  cry,  nor  caiife  his  voice. 
 to  be  heard  in  the  flreeis,  that  is,  fhould  not  ufe  the 
 artifices  of  thofe,  who  fought  for  popularity.  It 
 fhould  feem,  Jefus  Chriil  ufed  very  little  adion: 
 but  that  little  was  jull,  natural,  grave,  and  ex- 
 preffive.  He  fometimes  wept,  and  always  felt: 
 but  he  never  expreffed  his  emotions  in  a  theatrical 
 manner,  much  lefs  did  he  preach  as  a  drowfy  pe- 
 dant declaims,  who  has  no  emotions  to  exprefs. 
 
 The  fuccefs,  that  accompanied  the  miniitry  of 
 our  Emanuel,  was  truly  allonifhing.  My  foul 
 overflows  with  joy,  my  eyes  with  tears  of  pleafure, 
 while  I  tranfcribe  it.  When  this  Sun  of  righteouf- 
 nefs  arofe  with  healing  under  his  wings,  the  difin-. 
 terefted  populace,  who  lay  all  negle^led  and  for- 
 lorn, benighted  with  ignorance  and  benumbed 
 with  vice,  faw  the  light,  and  hailed  the  brightncfs 
 of  its  rifing.  Up  they  fprang,  and  after  him  in 
 multitudes  men,  women,  and  children  went.     Was 
 
 he 
 
on  Publick  Preaching,  xxxi 
 
 he  to  pafs  a  road,  they  climbed  the  trees  to  fee 
 him,  yea  the  blind  fat  by  the  way  fide  to  hear  him 
 go  by.  Was  he  in  a  houfe,  they  unroofed  the 
 .building  to  come  at  him.  As  if  they  could  never 
 get  near  enough  to  hear  the  foft  accents  of  his 
 voice,  they  prefTed,  they  crouded,  they  trod  upon 
 one  another  to  furround  him.  When  he  retired 
 into  the  wildernefs,  they  thought  him  another 
 Mofes,  and  would  have  made  him  a  king.  It  was 
 the  fineft  thing  they  could  think  of.  He,  greater 
 than  the  greateft  monarch,  defpifed  worldly  gran- 
 deur: but  to  fulfil  prophecy,  fitting  upon  a  bor- 
 rowed afs's  colt,  rode  into  Jerufalem  the  Son  of  the 
 Higheji,  and  allowed  the  tranfported  multitude  to 
 ftrewtheway  with  garments  and  branches,  and  to 
 aroufe  the  infenfible  metropolis  by  acclamations, 
 the  very  children  lliouting,  Hofannah  !  Hofannah 
 in  the  higheji !  Hofannah  to  the  fon  of  David!  Blejfed 
 be  he,  that  cometh  in  the  name  of  the  Lord ! 
 
 The  Rabbies  prcttnded,  the  populace  knew  not 
 the  Iwjj,  and  were  curfed,  and  it  is  certain  they 
 knew  not  i\io'it  gloffes  of  the  law,  which  traditionifts 
 affedted  to  teach  :  but  this  ignorance  was  their 
 happinefs.  It  would  have  been  well  for  the  teach- 
 ers, had  they  never  known  them.  The  populace 
 did  know  the  law,  and  often  quoted  it  in  its 
 true  fenfe.  What  myftery  is  there  in  the  ten  com- 
 mandments !  or  what  erudition  is  requifite  to  de- 
 termine, whether  he,  who  opened  the  eyes  of  the 
 blind,  were  a  worfhipper  of  God,  or  a  fmner!  It 
 is  a  high  privilege  of  poverty,  that  it  is  a  ftate  dc' 
 gage,  difengaged,  detached,  unbialfed,  and  neareft 
 of  all  others  to  free  inquiry.  The  populace  are  not 
 worth  poifoning  by  ecclefiaftical  quacks,  for  they 
 cannot  pay  for  the  drugs.     Their  fenfes  of  feeing 
 
 and 
 
xxxii  A  brief  D'ljjertation 
 
 ?.nd  hearing,  their  faculties  of  obferving,  refitt- 
 ing, and  rcafoning,  are  all  as  equal  to  religious 
 topicks  as  thcfe  of  their  fuperiors,  and  more  fo, 
 becaufe  unfophifticated.  If  they  apply  themfclvts 
 to  examine,  their  atteftation  is  a  high  degree  of 
 probability,  if  not  a  demonftration.  It  was  glc- 
 rioufly  faid  by  a  blind  beggar  to  a  bench  of  cur- 
 mudgeons. Why  I  herein  is  a  marvellous  things  that 
 r^,  with  all  your  great  books  and  broad  phylade- 
 rics,  long  titles  and  hard  names,  wife  looks  and 
 academical  habits,  kno"^  not  whence  Jefus  is,  and  yet 
 he  hath  opened  my  eyes.  New  we,  we  blind  beg- 
 gars, we  curfed  people,  who  knov^  not  the  law,  we 
 who  are  altogether  born  in  fin,  we  know  that  God 
 heareth  notfinners,  .  .  If  this  man  vjere  not  of  God, 
 4^^  he  coidddo  nothing. 
 
 This  popularity,  obtained  by  publick  preach- 
 ing fupported  by  a  courfe  of  beneficent  adions, 
 many  of  which  were  miraculous,  excited  the  envy 
 of  the  leading  churchmen,  and  they  determined  to 
 deftroy  Jefus.  They  dare  not  appeal  to  the  peo- 
 ple, his  conflant  auditors  and  companions:  but 
 they  pretended  loyalty  to  C^efar,  and  love  to  their 
 country,  and  taxed  the  Prince  of  Peace  with 
 Jtirring  up  fedition.  We  know  the  iffue.  Let  us 
 draw  a  vail  over  this  horrid  part  of  the  hiflory  of 
 mankind,  and  let  us  pafs  on  to  the  principal  ob- 
 ject of  our  attention. 
 
 Jefus  Chrill  taught  no  fecrets,  and  he  had  com- 
 jiianded  his  apoftles  to  publifh  upon  the  houfc 
 tops  what  they  had  heard  in  private  converfation. 
 He  charged  them  not  to  decline  the  publick 
 preaching  of  the  divine  word  after  his  death  :  but 
 
 to 
 
 (6)  John  ix. 
 
en  Ptihlick  Preaching,  xxxiTi 
 
 to  preach  it  to  every  creature.  He  promifed  them 
 extraordinary  affiftance  for  this  extraordinary 
 work,  and  lie  fulfilled  his  promife,  and  exceeded 
 their  expectations,  about  fix  weeks  after  his  cruci- 
 fixion. 
 
 The  birth,  life,  do6lrine,  example,  miracles, 
 crucifixion,  refurreflion,  and  afcenfion  of  Chriit 
 made  a  large  addition  to  the  old  fubjedls  of  preach- 
 ing. The  old  ceconomy  was  a  rude  delineation, 
 the  new  was  a  finiilied  piece.  It  was  no  new  doc- 
 trine, it  was  an  old  plan  brought  to  perfedtion,  and 
 fet  in  finiihed  excellence  to  laft  for  ever.  It  was 
 the  religion  of  love  to  God  and  man  made  obvious 
 and  univerfal. 
 
 Chrift,  in  the  courfe  of  his  miniftry,  had  likened 
 publick  preaching  to  a  concert  of  mufick,the  grave 
 deep  tones  of  John  the  baptift  were  all  in  perfeft  har- 
 mony with  the  foft  and  lively  airs  of  his  fuccefibrs  ; 
 a  method  of  inftrudion  contemned  by  the  partial  : 
 but  juftified  by  the  fons  of  true  wifdom.     Agreea-  (?) 
 bly  to  this  notion,  he  gave  the  holy  Spirit  fo  as  to 
 form  a  variety  of  perfe6t  preachers,  each  excellino- 
 in  his  own  fphere.     James  and   John  were  fons  of 
 thunder.     Barnabas  was  a/^«  of  confolation,     Peter  (8) 
 was  formed  to  preach  to  Jews,  and  Paul  to  convid  (9) 
 and   convert   Gentiles.     By  this  admirable  oeco-  (i) 
 nomy  the  wolf  dwelt  with  the  lamb^  the  leopard  lay 
 down  with  the  kid,  the  calf  the  young  lion,  and  the 
 failing  zffochted  together, and  a  little  child  might  have 
 led  them,     AfTuredly  they,  who  have  made  them-Zj* 
 felves  ftandards  of  excellence,  and  have  required  of 
 ail  others   uniformity  to  themfelves,  have  neither 
 
 Vol.  II.  e  underftood 
 
 .    (7)  Mat.  xi.  17,  &c.     (8)  Marklii.  17.     (9)  Ads  iv.  36. 
 (0  Gal.ii.  7,  8.     (2)  Ifaiahxi.  6, 
 
 t 
 
xxxlv  A  brief  Bijferlathn 
 
 underftood  the  world  of  nature  nor  the  oeconomy 
 of  redemption. 
 
 The  apoftles  exaftly  copied  their  divine  mafter. 
 They  confined  their  attention  to  religion,  and  left 
 the  fchools  to  difpute,  and  politicians  to  intrigue. 
 Their  dodrines  were  a  fet  of  fa6ts  of  two  forts. 
 The  firft  were  within  every  man's  obfervation,  and 
 they  appealed  for  the  truth  of  them  to  common 
 fenfe  and  experience.  The  others  were  fads, 
 which  from  their  nature  could  be  known  only  by 
 teftimony.  To  the  truth  of  thefe  they  bore  wit- 
 nefs,  and  avowed  the  credibility  of  their  evidence. 
 The  firft  required  reafoning,  the  laft  faith.  Thefc 
 doftrines  they  fupported  entirely  by  evidence,  and 
 neither  had,  nor  required,  fuch  affiftance  as  human 
 laws  or  worldly  policy,  the  eloquence  of  the 
 fchools  or  the  terror  of  arms,  the  charms  of  money 
 or  the  tricks  of  tradefmen  could  afford  them. 
 Their  gofpel  was  a  fimple  tale,  that  any  honeft 
 man  might  tell.  As  to  all  the  circumftantials  of 
 publick  preaching,  time,  place,  gefture,  ftyle,  iia- 
 bits,  and  fo  on,  it  was  their  glory  to  hold  thefe 
 indifferent,  and  to  be  governed  in  their  choice  by 
 a  fupreme  attention  to  general  edification. 
 
 Great  was  the  fuccefs  of  thefe  venerable  men; 
 Their  fervices  were  highly  acceptable  to  God,  to 
 whom  they  were  a  fweet  favour  of  Cbriji-,  they  dif- 
 fufed  the  knowledge  of  him  in  every  placCy  and  he 
 made  them  always  triumph  in  Chrijl^  he  opened  doors, 
 (5)  into  which  they  entered,  and  preached  Chrijl's  gofpel. 
 They  formed  multitudes  of  religious  focieties, 
 called  churches,  and  they  had  the  pleafure  of  feeing 
 them  choole  from  among  themfelves  honeft  and 
 able  men  to  preach  the  divine  word,  and  to  admi- 
 
 nifter 
 (3)  2  Cor.  ii.  15.  14.  12. 
 
on  Puhlick  Preaching,  xxxv 
 
 nifter  the  (landing  ordinances  of  Jefus  Chrift,  in 
 the  abfence,  and  after  the  death  of  the  apoftles. 
 Thefe  were  called  hijhops,  infpe6lors,  ox  Jeers ^  as  the 
 old  prophets  were,  and  he,  who  wants  to  be  in- 
 formed that  this  primitive  brother  was  not  a  lord 
 in  lawn,  wants  at  the  fame  time  to  be  told,  that  if 
 a  child  want  hread\\\%  parent  fhould  not  give  him 
 a  fione^  if  he  wilh  iorfijh,  he  fhould  not  be  mortified 
 with  z  fcorpion. 
 
 The  high  efteem,  in  which  chrifllans  held  the 
 apoftles,  excited  the  envy  of  bad  men,  and  they 
 prefently  poured  themfelves  into  chriftian  churches 
 tofharethe  benefits.  Thefe  adled  over  again  the 
 part  of  the  old  falfe  prophets,  and  they  were 
 treated  by  the  apoftles  as  the  true  prophets  had 
 treated  the  former  impoftors.  They  forefaw,  how- 
 ever, and  foretold,  that  men  of  this  fort,  after  their 
 deceafe,  would  proftitute  religion  to  worldly  pur- 
 pofes,  and  afiTociate  the  fpirit  of  the  devil  with  the 
 profefTion  of  chriftianity.  They  knew  the  weak- 
 neis  of  fome  pious  men,  and  the  defperate  proje6ts 
 of  the  wicked.  They  remembered  the  ftateof  the 
 Mofaical  ceconomy,  and  they  recolleded  the  pro- 
 phecies of  their  divine  mafter.  They,  therefore, 
 apprized  fucceeding  chriftians  of  their  danger,  by 
 deicribing  the  men,  by  direding  the  fervants  of 
 Chrift  to  adhere  to  the  written  word,  and  whenever 
 apoftates  fliould  arrive  at   power   enough  to  fet 
 
 up  ANOTHER  STAN  DARD  OF  FAITH  AND  MANNER.S,       . 
 
 to  withdraw  from  them.     They  afiured  them,  they  ^^ 
 would  be  perfecuted :  but  they  charged  them  to 
 e  2  ftand 
 
 ■  (4)  Thefe  things  teach.  .  .  If  any  man  teach  othenvife, 
 and  confent  not  to  wholefome  words,  even  the  words  of  car 
 Lord  Jefus  Chrifi  .  ,  from  fiich  WITHDRAW  thyfelf,  i  Tv:P.. 
 vi,  3.6,     2  Thefl".  iii.  6. 
 
xxxvi  A  brief  Dijfertation 
 
 ftand  firmly  in  chriftian  liberty,  and  to  hold  fafl:  both 
 t-^  the  FAITH  and  the  profession  of  it,  and  they  pro- 
 niifed  them  the  prefence,  the  bleffing,  and  the  fup- 
 port  of  God.  They  never  fo  much  as  hinted,  that 
 the  church  might  let  itfelf  to  the  flate,  that  any  had 
 a  right  to  give  laws  to  confcicnce,  to  appoint  cere- 
 monies of  divine  woriliip,  and  to  enforce  both  by- 
 penal  fandions  :  but,  confidering  Chrift  as  having 
 Jinifbed  his  religious  plan,  charged  their  fucceflbrs 
 to  keep  -what  they  had  cGmmitted  to  their  trujl  unfpot- 
 ted  and  unrebukeable  until  thefecond  appearing  of  Jefus 
 
 (6)  Chrifi.  The  longell  liver  of  thele  inlpired  men 
 defcribed  in  bold  allegorical  Ityle,  like  that  of  the 
 old  prophets,  the  nature  and  duration  of  the  apo- 
 ilacy,  and  doled  the  holy  canon  by  threatning  all^ 
 
 (7)  who  fhould  increafe  or  diminiOi  the  divine  word. 
 
 Here  we  are  arrived  at  that  part  of  the  hiftory 
 of  publick  preaching,  at  which  a  confident  chris- 
 tian, efpccially  an  uniform  proteftant,  ought  to 
 paufe,  in  order  to  form  a  juil  notion  of  the  perfec- 
 tion of  the  pulpit.  Here  we  have  the  whole  of 
 the  revealed  will  of  God,  the  whole  body  of  chrif- 
 tian fcience,  confequently,  a  perfed  preacher, 
 ■whatever  opinions  and  dodrines  he  may  hereafter 
 meet  with  in  the  future  hiftory  of  preaching,  will 
 think  himfelf  thoroughly  fiirnifloed  unto  every  good 
 work^  although  he  dilbelieve  them  all.  Future 
 preachers  may  be  counfcl  on  different  fides  of 
 queftions,  which  may  arife:  but  not  a  foul  of  them 
 may  give  law.  No  mortal  may  hereafter  afcend  an 
 eminence,  and  fay.  You  have  heard  the  gofpel  fay 
 fo  and  io:   but  I  fay  the  diredt  contrary. 
 
 Here  we  have  all  the  genuine  motives  and  fup- 
 
 ports 
 
 (5)  Heb.iv.  14.    X.  23.      (6)  i  Tim.  vi.  13,  14. 
 (7)  Rev.xxii.  i8j  19. 
 
en   Puhlick    Preaching,  xxxvii 
 
 ports  of  the  facred  fyftem;  truth  fupported  by 
 reafon  and  argument,  chrillian  inftitutes  main- 
 tained by  motives  pure  and  chriftian  like  them- 
 felves,  confequently,  a  perfect  preacher,  how  zea- 
 lous foever  he  may  be  to  propagate  chriftianity, 
 will  not  think  himlelf  authorized  either  to  ex- 
 change thefe  motives  for  others  of  a  fecularkind,  or 
 to  incorporate  thefe,  which  have  been  tried  and 
 found  to  be  mighty  through  God  to  bring  every 
 thought  into  ohedience  to  Chrijl^  with  fuch  as  fupport 
 civil  ftates  and  trading  companies.  Should  future 
 hiftory  fhew  him  a  fct  of  men  rifing  up  in  the 
 church,  and  procuring  from  kings  charters  to  em- 
 power them  to  trade  in  divinity,  and  afligning 
 them  a  fet  of  opinions  as  a  company's  flock  to 
 trafiick  v^ith,  he  would  not  think  himfelf  obliged 
 to  pawn  his  Ibul  to  raife  a  fum,  that  might  enable 
 him  to  buy  in  and  trafBck  too. 
 
 Here,  in  the  do6lrine  of  Christ,  is  all  the  mef- 
 fage,  and  in  the  example  of  Christ  the  only  right 
 manner  of  delivering  it.  PaiTion  may  think  the 
 fyftem  wants  heat — Pride  may  imagine  it  wants 
 ornaments — blind -zeal  may  luppofe  it  wants  power 
 • — the  voluptuous  may  fay.  It  is  not  plealure — ■ 
 black  robes  may  declare  it  is  not  learned — long 
 robes  may  vow  it  is  not  law — there  may  be  found 
 coxcombs  or  lunaticks,  who  may  deny  it  ev^n 
 common  lenfe — yea  knaves  or  idiots  may  take 
 heart  and  call  it  a  cheat — But  what  fays  the  cool 
 confiilent  chriftian  ?  What  have  thoufands  of  fuch 
 men  faid?  Why  they  have  iurveyed  the  chrillian 
 religion  neat  as  it  came  cut  of  the  hands  of  its  di- 
 vine creator,  Chrifl  the  Lord  of  this  new  world, 
 and  proclaimed.  Behold!  it  is  vc/y  good!  Who  is 
 this  that  darkensth  counfelby  words  without  knowledge  I 
 
 Liive 
 
xxxviii  A  brief  DJfertation 
 
 Give  glory  to  God,  revealed  religion  refembles  the 
 natural  woilfl,  each  came  from  the  fame  wifdom, 
 and  each  is  analogous  to  the  other,  perfeSf  and  en- 
 tire^ end  lacking  nothing. 
 
 ■  The  apoflles  being  dead,  every  thing  came  to 
 pafs  exactly  as  they  had  foretold.  The  whole 
 chrift'an  fyilem  underwent  a  miferable  change, 
 preaching  fhared  the  fate  of  other  infbitutions,  and 
 this  glory  of  the  primitive  church  was  turned  in- 
 to a  lie.  The  degeneracy,  however,  was  not  im- 
 mediate, it  was  (low  and  gradual,  and  brought  on 
 by  degrees,  juil  as  a  modeft  youth  becomes  a  pro- 
 fligate man. 
 
 Before  any  man  takes  up  the  writings  of  thofe 
 uninfpired  authors,  whom  we  call  Fathers,  it 
 would  be  well  ro  read  S.  Luke's  introduction  to 
 his  gofpel.  Many  have  taken  in  hand  to fet  forth  .  . 
 a  declaration  of  thofe  things^  which  are  mofi  fiirely 
 believed  among  us  ,  .  .  but  it  feemed good  to  me  .  . 
 having  had  perf(5i  under/landing  of  all  things  from 
 the  veryfirfl^  to  write  unto  thee^  in  ordcr^  mofi  excellent 
 Theophilus.  It  feems,  the  love  of  writing,  and  of 
 becoming  authors  early  poflTelTed  fome  good 
 chriftians,  who  had  not  a  ferfeof  underftanding  of 
 the  fubjefts,  of  which  they  wrote.  "  We  certain- 
 ly believe  the  principal  articles,  which  they  declare  : 
 but  not  as  they  declare  them.  I  write  that  thou 
 mayeft  bicw  the  certainty  of  thofe  things  •,  for  they 
 defcribe  them  fo  as  to  render  them  doubtful."  We 
 take  no  notice  of  the  force  of  the  original  terms  ^ 
 it  is  plain,  this  is  the  general  meaning  of  the 
 Evangelift. 
 
 Clement  of  Rome,  Ignatius,  Polycarp,  Irenjeus, 
 and  other  fathers  nearell  the  times  of  the  apoftles 
 weie  writers  of  this  kind,    Clement  of  Alexandria 
 
 was 
 
en  Publick  Preaching  xxxix 
 
 'i> 
 
 was  a  very  good  man,  he  preached  to  the  church, 
 and  taught  fchool,  and  his  mifcelLwies  may  fairly  (7) 
 {land  for  a  pattern  of  the  whole;  chrillianity  is 
 tliere  :  but  how  fadly  mixed  and  mifmatched  with 
 pagan  philofophy  and  Jewifh  allegory,  the  thun- 
 ders of  an  apoitle  with  the  fquibs  of  an  enthu- 
 fiaft  !  The  partiality  of  a  fcholar  for  his  tutor,  the 
 JQve  of  a  profelyte  for  his  cafuiil,  and  a  thoufand 
 odier  incidents  may  have  preferved  old  letters  and 
 papers,  which  charity  would  have  buried  in  obli- 
 vion, into  which,  in  all  probability,  the  manly 
 works  of  fome  primitive  bifhops  have  funk. 
 
 Some  wifned  to  convert  pagan  philofophers, 
 they,  therefore,  philofophized  too,  and  proved 
 Mofes  and  Chrift,  by  Sophocles  and  Plato.  Others 
 longed  for  Jewilli  profelytes  •,  the  Jews  loved  alle- 
 gory ;  chriftianity  then  was  allegorized.  Some 
 endeavoured  to  convert  the  pagan  populace  •,  the 
 populace  loved  finery  •,  the  ceremonies  of  chriftia- 
 nity, then,  were  adorned.  Others  hoped  to  re- 
 commend religion  to  gentry  -,  the  pulpit,  then, 
 was  fet  by  the  laws  of  the  theatre^  went  by  the 
 rhetorick  of  Ariftotle,  and  was  known  to  be  good 
 by  keeping  tim.e  with  the  maxims  of  Tully.  This 
 was  a  degradation  of  the  wifdom  of  God  unworthy 
 of  men,  who  fmcerely  believed  the  fpirituality  and 
 divinity  of  the  word  of  God.  With  tliefe  premo- 
 nitions, we  look  into  the  churches  after  the  death 
 of  the  apoftles. 
 
 It  muft  be  allowed,  in  general,  that  the  fimpli- 
 clty  of  chrillianity  was  maintained,  though  under 
 gradual  decay,  during  the  firft  three  centuries. 
 Chriftians  aflembled  on  the  firft  day  of  the  week 
 
 for 
 
 (7)     2Tf«Jjt*«T«. 
 
xl  J  hrlef  Bijfertation 
 
 for  pnblick  worfliip.     Prayer  was  offered  to  the 
 deity  in  the  name  of  Jcfus  Chrift.     Pfalms  and 
 hymns  were  fung  in  praife  of  God  the  creator,  the 
 preferver,  and  redrerrier  of  men.     The  facred  writ- 
 ings were  read.     1  he  word  of  God  was  preached, 
 its   dcftrines  explained,  and    its  duties  enforced. 
 The  ignorant  were  clafTed  in  focieties  and  inftruft- 
 ed.     They,  who  underftood  the  doctrine  of  Chrift, 
 were  admitted  members  of  the  church  by  baptifm 
 on  their  own  profefllon  of  faith  and  repentance. 
 The   death  of  Chrift  was   commemorated  as   he 
 had   appointed.     The  churches,  having  no  other 
 fupport,    refted    wholly     upon    religious    princi- 
 ple,    and    the    chief   attention    of    the    bilhops 
 and  teachers  was  to  difteminate  that-,  confequent- 
 ly,  publick  preaching  was  frequent,  plain,  popu- 
 lar, and  powerful  •,  and  although  there  are  many  ex- 
 ceptions,    efpecially   among  the   Origenifts,    yet 
 during  this  period  chriftianity  made  a  rapid  and 
 extenfive   progrefs,    and   its   fuccefs   was  wholly 
 owing  to  inftrudlion  fupported  by  argument  and 
 example. 
 
 The  next  five  centuries  produced  many  pious 
 and  excellent  preachers,  both  in.  the  Latin  and 
 Greek  churches.  The  doifbrine,  however,  con- 
 tinued to  degenerate,  and  the  pulpit,  along  with  all 
 other  inftitutes,  degenerated  with  it.  It  is  im- 
 pofTible,  in  this  fketch,  to  inveftigate  particulars : 
 we  will  juft  take  a  curfory  general  view. 
 
 The  Greek  pulpit  was  adorned  with  fome  elo- 
 quent orators.  Bafil,  Bifliop  of  Casfarea,  John 
 Chryfoftom,  preacher  at  Antioch,  and  afterwards 
 patriarch  (as  he  was  called)  of  Conftantinoplc,  and 
 Gregory  Nazianzen,  who  all  flouriftied  in  the 
 fourth  century,  feem  to  have  kd  the  faftiion  of 
 
 preaching 
 
on  Puhlick  Preaching^  '      xlt 
 
 preaching  in  the  Greek  church.  Jerom  and 
 Auguftine  did  the  fame  in  the  Latin  church.  Had 
 the  excellencies  only  of  thefe  great  men  been  imi- 
 tated by  their  contemporaries  and  fuccelTors,  the 
 imitators  would  have  been  competent  orators  :  but 
 very  far  from  able  minifters  of  the  New  Tefta- 
 ment :  but  their  very  defeds  were  adopted  as  pul- 
 pit endowments. 
 
 The  Greeks  called  fermons  Homilies^  that  is, 
 publick  dilcourfes  fpoken  to  the  common  people.  (§> 
 The  Latins  named  them  at  lirft  traEls^  or  treatifes, 
 that  is,  publick  difcourfes  in  which  fubjeds  were 
 Hated,  argued,  and  thoroughly  difcujfed\  after- 
 ward they  called  them  fermons,  or  fpeecheSy  per- 
 haps fome  fermons  were  nothing  more  !  (g^ 
 
 Preaching  was    not  originally   affigned  to  any 
 particular   order  of  men  :   but  in   this    period  the 
 pulpit  was  thought  worth  inclofmg,    and  mono- 
 polizers were  ready  to  rent  and  improve  it.     Jefus 
 Chrift  was  of  the  tribe  of  Judah,  of  which  tribe 
 Mofes  fpake  nothing  concerning  priejihood:  yet  it  was  (ij 
 his  cujlom  to  read  and  expound  in  a  fynagogue 
 every  Sabbath  day.    When  Paul  and  Barnabas  went  (2) 
 into  the  fynagogue  at  Antioch  on  the  Sabbath  day  and 
 fat  down^  after  the  reading  of  the  law  and  the  pro-- 
 phets,  THE  RULERS  <?/  the  fynagoguc  fcM  to  intreat 
 them  to  preach,  with  which  complaifant  invitation 
 Paul  inftantiy  complied.     When  Chriftian  afTem-  (3^ 
 blies  firll  met,  all^  who  had  ability,  might  preach 
 
 one 
 
 (R)  0/[*i?.(a  abo/>iiXo?  multitudo-vulgus-plebs. 
 
 (9)  Auguft.  Tradatus  in  Joan.— Gandent.  Brixiens.  EpirQ. 
 Traaatus  varii.— ■ — Vi'ftor  utic.  Lib.  i.— — Vincent.  Lerin.. 
 C.  xl. 
 
 (i)  Heb.  vii.  14.  (2)LukeIv.  15,16.  (3)Aft5xiii.  I4>I5» 
 
 Vol.  IL  f 
 
3{lii  A  brief  Dijfertation 
 
 (4)  one  by  one.      Yea,    the  very  women  under  both 
 oeconomies  prophefied,  that  is,  uttered  in  publick 
 the  higheft  fort  of  inftrutflion  by  preaching.     The 
 latter  was  prohibited  by  the  apoftle  of  the  Gentiles 
 for  excellent  reafons  :   but  it  is  yet  fuppofed  by 
 fome  chriftians  to  have  been  only  a  local  or  tem- 
 porary prohibition.     Let  me  have  the  honour  of 
 \  faying  one  word  here,  by  way  of  apology  for  the 
 preaching  part  of  the  fair  fex.     They  revere  the 
 authority  of  S.  Paul ;  but  they  underftand  him, 
 with  fome  expofitors,  in   that  fenfe,  which  beft  a- 
 grees  with  their  inclination  to  pleafe  the  other  fex  by 
 chatting.  They  fay,  Gentlemen  in  lawns  and  gowns 
 and   hoods,  and  rings  and  rofes  and  trinkets,  clad 
 in  the  attire,  and  difplaying  the  delicacy  of  ladies 
 in  the  pulpit,  excited  in  them  a  ftrong  prejudice 
 in  favour  of  female  claim.     They  fay,  a  congre- 
 gation confiding  of  twelve  frequently  contains  ten 
 of  their  fex,  and  where  an  unpenfioned  majority  is 
 for  them,  who  fliall  be  againll  them  !  Befide,  they 
 are  provoked  to  fpeak,  for  they  are  wearied  with 
 liftening  year  after  year  to  what  is  not  worth  hear- 
 ing.    They  add,  they  a.-e  able  at  all  adventures, 
 to  put  a  prieft  in  petticoats  to  the  bluih,  by  con- 
 trafting  their  ufurpations  with  his,  as,  for  example, 
 their   harmlefs  pulpit   leftures  with  his  grave  de- 
 finitions and  invefligations  begun  with  a  religious 
 oath,  and  finiihed  with  a  canonical  curfe.    We  have 
 prated,    fay  they,  but  never  perfecuted :    tattled 
 nonfenfe,  but  Ihed   no  human  blood :  befide,  to 
 make  a  lady  head  of  the  church,  and  yet  deny  the 
 fex  the  liberty  of  preaching  to  the  members,  is  ge- 
 nuine rectified  fpirit  of  myitery. 
 
 To 
 
 (4)  I  Cor.  xiv.  31. 
 
on  Puhlick   Preaching,  xllii 
 
 To  return;  For  fome  time  preaching  was  com- 
 mon to  bifhops,  elders,  deacons,  and  private  bre- 
 thren in  the  primitive  church :  in  procefs,  it  was 
 reftrained  to  the  bifhop,  and  to  fuch  as  he  fhould 
 appoint.  They  called  the  appointment  ordination, 
 and  at  lafl:  attached  I  know  not  what  ideas  of 
 myftery  and  influence  to  the  word,  and  of  domi-  >  / 
 nion   to   the   bilhop,  who    pronounced   it.     The  \ 
 
 word  ordain  was  originally  equal  to  appoint,  and  if 
 twenty  chriftians  nominated  a  man  to  inftru6t 
 them  once,  the  man  was  appointed  or  ordained 
 a  preacher  for  the  time.  If  they  requefted  him  to 
 continue  to  inftru6t  them,  he  was  reputed  to  be 
 ordained  or  appointed  their  minifter  in  future,  as 
 long  as  they  pleafed.  Thefe  nominations  were  ac- 
 companied with  prayer,  and  Ibmetimes  with  the 
 blefiing  and  good  wifhes  of  the  feniors,  exprefled 
 by  the  old  cuftom  of  laying  the  hand  upon  the 
 head.  From  thefe  fimple  tranfadions  came  in 
 procefs  of  time  a  longer  train  of  abfurdities  than  I 
 have  room  to  relate.  (j) 
 
 When  a  bifhop  or  preacher  travelled,  he  claim- 
 ed no  authority  to  exercife  the  duties  of  his  func- 
 tion, unlefs  he  were  invited  by  the  churches,  where 
 he  attended  publick  worfhip.  The  primitive 
 churches  had  no  idea  of  a  bifhop  at  Rome  pre- 
 fuming  to  diftate  to  a  congregation  in  Africa. 
 Nothing,  however,  was  more  common  than  fuch 
 friendly  vifits  and  fermons  as  were  then  in  prac- 
 tice.    The  churches  thought  them  edifying.     In 
 
 cafe 
 
 (5)  Orig.  Horn,  i,  in  Pfal.  37. — Hieron.  Epift.  ad  Nep.— . 
 Chryfolt.  Horn.  De  incompreh.  Deo.  De  Anathem.  adv. 
 Judajos.— Eufeb.  Hilt.  lib.  vi.  c.  19. — See  Ails  vi.  5,  ^c, 
 ^JLU  8. 
 
 f  2 
 
 .1  ,r«f,  \A  A.^ 
 
xllv  A  brief  Differ tation 
 
 cafe  the  blfhop  were  lick,  or  abfent,  one  of  the 
 (6)  deacons,  or  fometimes  a  fhort-hand  writer  ufed  to 
 read  a  homily,  that  had  been  preached,  and  per- 
 haps publifhed  by  fome  good  minifter,  and  fome- 
 times a  homily,  that  had  been  preached  by  the 
 ^7)  bifliop  of  the  church. 
 
 We  have  great  obligations  to  primitive  notaries, 
 for  they  very  early  addreffed  themfelves  to  take 
 down  the  homilies  of  publick  preachers.  Some- 
 times the  hearers  employed  them,  fometimes  the 
 preachers,  and  fometimes  themfelves.  For  this 
 purpofe  they  carried  writing  tablets  waxed,  and 
 llyles,  that  is,  pointed  irons,  or  gravers,  into  the 
 affembly,  and  flood  round  the  preacher  to  record 
 what  he  faid.  It  was  a  charafter  to  a  publick 
 fpeaker  to  be  attended  by  thefe  fcribes  ;  for  pri- 
 mitive chriilians,  never  complaifant  in  matters  of 
 confcience,  would  not  give  themfelves  the  trouble 
 of  taking  down  the  fermons  of  a  patriarch,  if  they 
 did  not  like  his  preaching.  They  fay  no  body 
 would  write  after  Atticus,  patriarch  of  Conftanti- 
 nople  ;  for,  though  he  had  a  great  name,  he  was 
 accounted  but  an  indifferent  preacher.  The  peo- 
 ple thought  once  hearing  enough  of  all  confcience 
 for  a  bad  fermon.  From  the  labours  of  thefe  men, 
 (8)  Ave  derive  many  a  huge  folio. 
 
 What 
 
 (6)  Communio  peregrina.  Albafpin.  Obf.  Ecdefiaft, 
 1.  i.  3. — Euleb.  V.  23. — Conftit.  Apol.  ].  ii.  62. 
 
 (7)  Sy7iod.  Valens.  Can.  iv.  Si  quis  epifcopus,  vel  prefby- 
 ter  ob  infirmitatem  ipie  prjcdicare  con  poffic,  a  diaconis  ia 
 ecclefia  homilias  patrum  recitentur. — Alfiilenti  plebi  eft  per 
 hot ar turn  expofitio  recitata.     Greg.  M.  in  prolog.  Hotnil. 
 
 (8)  Eufeb.  lib.  vi.  22. — Gaudent.  Brix.  Iraftatus  (xvii.) 
 tjirem  quoruhddm  ci<vium  notarii  exceperunti— Sozom.  Hift. 
 L.  viii.  27.— Augull.  Serin,  vi,  de  fandis. 
 
en  PuMick  Preaching,  xl\r 
 
 What  a  multitude  of  not  impertinent  queftions 
 might  be  ailked  here  \  Can  we  alcertain  the  motives 
 of  all  thefe  writers  ? — Can  we  tell  which  are  cor- 
 rected copies  ? — Is  it  quite  fair  to  determine  the 
 whole  character  of  a  preacher  by  one  extempore 
 effufion  ? — Were  none  of  the  writers  in  a  hurry  to 
 get  his  own  copy  firil  to  market,  and  are  the  moil 
 quick  always  the  moft  corre6t  ? — Are  we  fure  the 
 preacher  fpoke  clearly,  and  had  no  hoarienels,  no 
 cold,  no  impediment  ? — Can  we  anfwer  for  the 
 writer's  quick  hearing,  or  the  people's  filence  ?  Fa- 
 thers have  been  quoted  as  fcripture  :  but  fcripture 
 vv^as  not  taken  thus.  They  have  been  alledged  in 
 proof  of  everything,  and  well  they  might!  If  the 
 populace  then  refembled  the  populace  now,  the 
 mod  nonfenfical  fermons  were  the  mod  faleable. 
 
 The  deacons  placed  themielves  round  the  pul- 
 pit, and  before  lermon  one  of  them  cried  with  a 
 loud  voice,  Silence — hearken — or  fomething  fimilar. 
 This  was  repeated  often,  if  neceffary  ;  1  fuppoie 
 at  proper  pauies,  when  the  preacher  Hopped.  (9) 
 Their  manners  were  different  from  ours  :  but  real- 
 ly our  manners  want  fome  of  their  cuftoms.  It 
 might  do  fome  drowfy  folks  good  to  be  alarmed 
 every  five  or  ten  minutes  with — Mind  what, you 
 are  about — Let  lis  lijien — Attend  to  the  word  of 
 God. 
 
 Some  affirm,  that  all  the  primitive  bifhops 
 preached  in  a  gown,  or  a  furplice,  or  a  fomething, 
 •which  Eufebius  calls,  -n-ilxXov,  and  which  he  lays, 
 S.  John  being  a  prieil  wore.  Had  S.  John 
 thought  TTflaAov  neceffary   to    a  good   fermon,  he 
 
 would 
 
 _  (9)  Chryfoit.  Horn.  Aft,  xlw Clem.  Conilit.  Apol. 
 
 riii.  15. 
 
Xlvl  A  brief  Diprtation 
 
 would  have  left  in  his  writings  fome  direflion  how 
 God,  who  enjoined  it,  chofe  to  have  it  made.  The 
 diredions  of  Mofes  for  the  habits  of  Aaron  are  fo 
 plain,  that  any  habit-maker  could  work  by  them 
 to  this  day :  but  as  for  the  apoftle's  Tr^laXov,  we 
 know  nothing  about  it.  Eufebius  picked  up  a 
 fcrap  of  a  letter  of  one  Polycrates,  there  he  found 
 TTijoiKov^  and  there  we  leave  it.  It  is  not  improba- 
 ble, that  fome  good  preachers  might  not  have 
 cloaths  fit  to  appear  in,  eipecially  the  itinerant 
 brethren,  fuch  as  the  apoftles,  and  others  after 
 them,  who  travelled  and  preached.  Would  it  be 
 wonderful,  if  a  congregation  had  kept  a  decent 
 clean  habit,  that  would  cover  all,  for  the  ufe  of 
 fuch  poor  men  as  came  among  them  !  The  fur- 
 plice  was  copied  from  the  Jewifli  worfhip,  and  was 
 ordered  to  be  worn  by  all,  who  officiated  in  facred 
 things:  but  this  was  in  the  latter  part  of  this  pe- 
 riod, when  preachers  were  become  priefts  in  name, 
 and  princes  in  fa6b. 
 
 The  fathers  differed  much  in  pulpit  adlion,  the 
 greater  part  ufed  very  moderate  and  fober  gefture. 
 Paul  of  Samofeta  ufed  to  ftamp  with  his  foot,  and 
 ftrike  his  thigh  with  his  hand,  and  throw  himfelf 
 into  violent  agitations:  but  he  was  blamed  for  it 
 (i)  by  his  contemporaries.  They  thought  his  adtion 
 theatrical,  and  improper  in  a  church;  and  yet  in 
 every  church  the  people  were  allowed  and  even 
 exhorted  to  applaud  the  preacher  by  fhouting  and 
 clapping  their  hands  at  the  clofe  of  a  period,  as  at 
 the  theatre,  or  in  the  forum.  The  firft  preachers 
 delivered  their  fermons  all  extempore,  and  they 
 lludied,  while  they  preached,  the  countenances  of 
 their  auditors^,  to  fee  whether  the  dodrine  were  un- 
 
 derftood. 
 (i)  Eufeb.  vii.  zg. 
 
on  Puhlick  Precichiw,  '  xlvii 
 
 o 
 
 derftood.  The  people  endeavoured  to  exprefs 
 their  fentiments,  moft  likely  at  firft  by  a  look,  a 
 nod,  a  fliake  of  the  head,  or  a  lifting  of  the  hand. 
 At  length  this  rofe  up  to  loud  acclamations  and 
 clappings  ;  and  the  preachers  perceiving  the  abufe  ^ 
 preached  it  down.  (2) 
 
 Paul  of  Samofeta  ufed  to  fcold  at  the  people, 
 •when  they  did   not  fliout  and  applaud  him.     It 
 happened   often   their   applaufe  was    no    praife. 
 They  applauded  what  they  did  not  underftand. 
 Auftin  one  day  propofed  a  queftion  to  himfelf  to 
 anlwer  in  preaching.     The    anfwer  might  have 
 deferved  applaufe  had  he  given  it :   but  the  congre- 
 gation fell  a  fhouting  at  the  queftion,  before  they 
 knew  whether  he  could   anfwer  it   properly.   .  .  . 
 Hey-day — faid  he — what   are  you  praifing  ?  .   .   Do 
 ye  know  what  I  was  faying  ?    .  .  I  only  propofed  a 
 queftion^  and  you  go  to  clapping  and  fhouting !     Jerom 
 tells  us,  he  once  afked  his  tutor,  Gregory  Nazian- 
 zen,  what  S.  LAike  meant  by  J'sulfpsiirpwToi'.  (the  fecond 
 fabhath  after  the  firjl .   Luke  vi.    i.)     Gregory  re- 
 plied, /  will  tell  you  to-morrow^  when  I  am  preaching 
 in  the  church.     When  all  the  congregation  are  fhouting 
 and  clapping  their  handi^  you  will  be  obliged  toprofefs 
 to  underftand  what  I  fay^  though  you  do  not  compre- 
 hend it,  for  if  you  do  not  clap  your  hands  and  fhout 
 too,  they  will  all  condemn  you  for  a  fool.  t^\ 
 
 Sermons  in  thofe  days  were  all  in  the  vulgar 
 tongue.  The  Greeks  preached  in  Greek,  the  La- 
 tins in  Latin,  for  the  preachers  meant  to  be  under- 
 ftood.  They  did  not  preach  by  the  clock  (fo  to 
 Ipeak.)  but  v/ere  fhort  or  long  as  they  faw  occa- 
 
 fion. 
 
 (2)  Jer.  ad  Nep.  2.  Aug.  Civ.  Dei.  I.  iv.  c.  16.  24. 
 Chrylblt.  Horn,  in  Ad.  xxxviii.  In  Afl.  iii.  Ad  pop.  Anc. 
 xxxviJi.     (5)  Hieron.  ad  Nep.  2. 
 
xlvlii  A  brief  Dt[fertat'ion 
 
 fion.     Augufline  ufcd  to  leave  ofF  when  the  pco- 
 
 m  pie's  hearts  ieemed  properly  afFefled  with  the 
 fubjedt.  He  judged  of  this  fometimes  by  their 
 fhouting,  and  at  other  rimes  by  tlieir  tears.  Their 
 fermons  were  iifnally  about  an    liour   long:  but 
 
 ,      many  of  them  may  be  deliberately  pronounced  in 
 
 '^^  half  an  hour,  andfeveralin  lefs  time. 
 
 Sermons  were  generally  both  preached  and 
 heard  Handing  :  but  iometimes  both  fpeaker  and 
 auditors  lac,  clpecially  the  aged  and  infirm.  Their 
 methods  were  on  fome  occafions  what  we  call  ex- 
 pounding from  feveral  verfes,  on  others  preaching 
 from  a  fingle  paffage.  In  many  things  they  imi- 
 tated the  Jews,  by  adapting  parts  of  fcripture  to 
 particular  feafons,  and  hence  in  time  came  the  ap- 
 pointment of  fele6t  portions  for  Eafter,  Whitfun- 
 tide,  and  other  fcftivals.  The  Jews  read  in  their 
 fynagogues  Ruth  at  Pentecoft,  Kcclefiaftes  at  the 
 feaft  of  Tabernacles,  and  Solomon's  Song  at  the 
 Paffover.  The  fathers  were  fond  of  allegory,  for 
 Origen,  that  everlaiting  allegorizer,  had  fet  them 
 the  example.  I  hope  they  had  better  proofs  of 
 the  canonicalnefs  of  Solomon's  Song  than  I  have 
 had  the  pleafure  of  feeing:  In  general,  their  fer- 
 mons were  paraphraftical,  regular  and  textual, 
 going  from  pfalm  to  pfalm,  from  chapter  to  chap- 
 ter, through  whole  books:  but  they  made  no 
 fcruple,  when  occafion  offered,  to  defer  the  regular 
 fubjed,  and  to  choofe  a  text  on  the  fpot,  fuited  to 
 any  caie,  that  happened  even  after  they  were  in 
 the  affembly,  yea  after  they  had  afcended  the  pul- 
 
 (5)  pit,  and  even  after  they  had  read  the  text.  It 
 Ihould  feem,   the  preacher  either  held  the  holy 
 
 fcripture 
 
 (4)  S.  Bn.nl.  Orat.in  S.  Bapt.     (5)  Chryfofl.  apudSocrat. 
 lib.  va.  cap.  3.     Augull.de  Civ.  Dei,  xxii.  8. 
 
on   Puhlick  Preaching,  xlijc 
 
 fcripture  in  his  hand,  or  had  it  lying  before  him 
 on  the  defk.  Before  preaching  he  ufually  went 
 into  a  veftry  to  pray,  and  afterward  to  fpeak  to 
 fuch  as  came  to  falute  him.  He  prayed  with  his 
 eyes  fhut  in  the  pulpit  immediately  before  preach- 
 ing, and  often  in  difficurt  parts  of  his  fermon  while 
 he  delivered  it.  The  firft  word  the  preacher  ut- 
 tered to  the  people  when  he  afcended  the  pulpic 
 was — Peace  he  with  you,  or  The  grace  of  our  Lord 
 Jefus  Chrifi^  the  love  of  God^  and  the  fellowjhip  of 
 the  Holy  Ghofi  he  with  you  all,  to  which  the  aflembly 
 at  firft  added  Amen,  and  in  after  times  ;hey  an- 
 fwered.  And  with  thy  fpirit, 
 
 Moftofthe  fermons  of  thefe  days  are  divifible 
 into  three  general  parts.  The  firft  is  a  Ihort  intro- 
 duftion,  the  fecond  an  expofition  of  the  text,  and 
 the  laft  a  moral  exhortation  arifing  out  of  the  dif- 
 cuflion.  After  fermon  the  fpeaker  defcended,  and 
 prayed  at  the  communion  table,  on  which  the  good 
 people  laid  their  alms  for  the  poor.  Funeral 
 fermons  were  frequent,  and,  through  the  impru- 
 dent ufe  of  rhetorical  figures,  hurtful  in  the  iflue  to 
 the  do6lrine  of  pure  chriftianity.  Some  biftiops 
 preached  every  day  during  Lent,  fome  twice  a  day, 
 others  twice  a  week.  Some  delivered  evening 
 leftures,  and  all  preached  on  the  Lord's  day,  the 
 lirft  day  of  the  week. 
 
 In  this  period  many  noble  places  of  worfhip 
 were  built.  The  old  Jewifh  temple  was  the  origi- 
 nal, the  reft  were  all  taken  from  it.  We  have  felt 
 the  mifery  of  abridging  all  along :  but  here  it  will 
 be  lefs  obfcure  to  omit  than  to  abridge.  Let  it, 
 then,  fuffice  to  obferve,  that  a  cathedral  was  an 
 imitation  of  the  temple,  and  a  village  place  of 
 worfhip  of  a  fynagogue.     Hence  the  idea  of  a  holy 
 
 Vol.  IL  §  end 
 
A  brief  Differ tallon 
 
 end  for  an  altar  and  a  circle  of  prielb,  and  an  un- 
 hallowed end  for  the  common  people.     Hence  the 
 divifions  of  porches,  choirs,  chancels,  and  fo  on, 
 anfwering  to  the  courts  of  the  temple.     The  amho^ 
 or  pulpit,  was  in  the  choir.     Some  were  portable, 
 and  very   plain;    others   fixtures,   flretching   out 
 lengthwife,  fo  that  the  preacher  might  walk  up  and 
 down  in  them-,  fome  had  feats  and  curtains,  others 
 were  adorned  with  gold   and  filver,  and  refembled 
 the  thrones  of  princes  more  than  fcaffolds  for  the 
 convenience  of  chriftian  minifters.     So  fays  Eufe- 
 bius,  cenfuring  the   vanity  of  Paul  of  Samofeta. 
 Hence  came   our  modern  cathedrals   and  parifli 
 churches,   our  choirs,  and  altars,  and  ftalls,  and 
 thrones  in    places    of   worfliip.     Many    of   our 
 churches   and   chapels   are  very  inconvenient  to 
 preach  in.     They  were  not  erefled  for  fchools  of 
 inftruftion:   but  for   faying   mafs   and  facrificing, 
 and  where  the  pulpit  fhould  be  there  Hands  an  old 
 table  covered  with  finery,  and  called  an  altar.     la 
 many  places,  the  prieft  preaches  from  the  middle 
 of  a  fide  wall,  or  a  pillar,  to  the  backs  and  ihoul- 
 ders  of  his  audience,  for  the  pews  were  placed  with 
 a  view  to  the  altar,where  formerly  brother  Mumpfi- 
 mus  ufed  to  play  tricks,    and   not  to  the  pulpit, 
 where  now  a  wife  and  good  minifter  Hands  and 
 preaches  to  a  people,  in  fearch,  it  fliould  feem   by 
 their  looking   to   the   old   fpot,  for  their  former 
 guides.     How  long  ihall  we  lacrifice  manly  advan- 
 tages to  puerile  popifli  baubles ! 
 
 Degenerate  as  tiiefe  days  were,  compared  with 
 thole  of  the  apoftles,  they  were  golden  ages  in 
 comparifon  with  the  times  that  followed.  Some 
 taught  what  they  called  pofitive  theology^  that  is  to 
 fay,  compilations  of  theological  opinions,  colle(5ted 
 
 from 
 
on  Puhlick  Preaching,  U 
 
 from  fcripture,  and  fathers,  and  councils.  Others 
 went  into  fcholafiical  divinity,  that  is,  confufed  and 
 metaphyfical  reafonings,  by  which  they  pretended 
 to  explain  the  doftrines  of  religion.  A  third  fore 
 were  all  taken  up  with  contemplations  and  inward 
 feelings,  and  their  divinity  was  myfiicifm.  Even 
 thefe  were  preferable  to  others,  who  read  the  cate- 
 gories of  Ariftotle,  or  the  life  of  a  faint,  in  the 
 church,  inftead  of  a  fermon,  and  who  turned  the 
 church,  1  will  not  fay  into  a  theatre,  but  into  a 
 booth  at  a  country  fair.  The  pulpit  became  a 
 ftage,  where  ludicrous  priefts  obtained  the  vulgar 
 laugh  by  the  lowed  kind  of  dirty  wit,  efpecially 
 at  the  feltivals  of  Chriftmas  and  Eaflcr.  One  of 
 our  old  hiftorians  fays,  'The  devil  was  fo  pleafed  "with 
 ihe  preachers  of  the  eleventh  century,  that  he  fent  them 
 a  letter  of  thanks  from  hell  for  the  advantages,  which 
 his  kingdom  derived  from  their  pulpits.  (<^) 
 
 Were  I  to  attempt  a  hiflory  of  any  one  chriftian 
 ordinance,  as  of  finging,  prayer,  preaching,  bap- 
 tifm,  and  fo  on,  I  would  take  the  old  teftamenc 
 hiflory  of  the  church  for  my  model.  The  true 
 church  of  God  is  the  objedl  in  contemplation, 
 this  is  followed  from  family  to  family,  from  coun- 
 try to  country,  through  Egypt,  Babylon,  Ifrael, 
 and  Judah.  The  ten  tribes^  called  Ifrael,  gooff 
 at  a  certain  period,  and  are  abfolutely  loll  to  all 
 future  hiflorians.  The  facred  writers  were  not 
 compiling  a  hiflory  of  Ifrael:  but  a  hiflory  of  the 
 religion  in  Ifrael ;  and  when  Ifrael  apoflatized,  the 
 hiftorians  left  them,  and  followed  religion.  On 
 this  principle,  I  fhould  quit  the  beaten  road  of 
 what  is  called  church  hiftory,  and  fliould  go  into 
 the  hillories  of  Paulicians,  Albigenfes,  Waldenfes, 
 g  2  I3eghards, 
 
 (6)  Guliel,  Malmelburiens,  lib.  lii.  9. 
 
lii  A  brief  Dijerlation 
 
 Beghards,  and  other  reputed  hereticks  under  per- 
 fecution,  and  there  perhaps  I  might  find  what  I 
 fought,  the  ordinance  in  quellion  in  its  native  pu- 
 rity. Popes,  and  councils,  and  fecularjchurchmen, 
 Ihould  only  appear  incidentally,  juft  as  Amalekites 
 and  other  troops  of  banditti  in  Jewifh  hiftory, 
 coming  up  at  harveft  time  to  rob  the  good  people 
 tj\  of  their  corn.  What  care  I  where  apoftates  hold  a 
 council,  or  who  prefides  there,  or  what  they  quar- 
 rel about?  What  is  it  to  me  who  ordained  this 
 fuperftition,  or  who  introduced  that?  All  may  be 
 entertaining  and  curious  :  but  it  is  not  a  hiftory  of 
 the  church.  Modern  papifts  confider  the  reforma- 
 tion as  a  herefy  and  a  fchifm,  and  with  much  greater 
 reafon  may  we  confider  their  corporation  in  the 
 fame  light. 
 
 To  apply  this  to  our  fubjefl.  Suppofe  we  were 
 writing  an  accurate  hiftory  of  the  miniftration  of 
 the  divine  in; crd  by  publick  preaching,  we  Ihould 
 trace  the  fubjefl  till  we  came  to  a  period  where 
 legends,  politicks,  and  fuperftitions  were  pub- 
 lickly  preached;  Should  we  continue  to  purfue 
 the  domineering  party,  we  fhould  be  obliged  to 
 write  a  hiftory,  then,  of  the  publick  preaching  of 
 errors:  but  we  ought  to  be  writing  a  hiftory  of 
 preaching  the  divine  word,  and  confequently  our 
 plan  would  oblige  us  to  go  off  with  the  people, 
 who  continued  to  preach  it  after  it  was  difcarded. 
 
 This  track  is  more  neceflary  in  a  hiftory  of 
 preaching  to  be  purfued,  than  in  a  hiftory  of  bap- 
 tifm, or  any  other  fingle  ordinance;  for  tht  word 
 
 of 
 
 (7)  Judges  vi.  So  it  luas,  nuhen  I/rael  had foticn,  .  .  that 
 the  childrtn  of  the  eaft  tame  up  againji  them,  ,  .  they  and  their 
 camels  nvithout  number,  .  .  and  dejiroyed  tht  increafe  of  the 
 tarth,  »  .  and  left  no  fuji (nance  for  Ijrad. 
 
on  Pullick  Preaching!  liii 
 
 of  God  was  originally  given  for  a  ftandard  of  faith 
 and  pradtice  -,  where  this  ftandard  has  been  pre- 
 ferved,  there  faith  and  pradice  have  been  in  gene- 
 ral kept  pure,  and  where  other  flandards  have 
 been  fet  np,  although  fome  one  ordinance  may 
 have  been  preferved  pure,  (which  by  the  way  has 
 not  been  the  cafe)  yet  it  muft  have  been  an  acci- 
 dental, and  not  a  conftitutional  purity,  and  To  of 
 little  value  to  purity,  and  of  none  to  the  hiftory  of 
 it.  Pulpits  are  publick  tell-tales,  and  a  fenfelefs 
 tale  they  tell,  when  they  are  the  mouth  of  a  fadlion! 
 A  coUedion  and  repetition  of  thefe  tales  is  not  a 
 hii^ory  of  the  mtnifiralion  of  THE  divine  word. 
 
 All  our  divines  affirm,  all  our  hiftorians  prove, 
 and  the  church  of  Rome  does  not  deny,  that  there 
 have  been  from  the  days  of  the  apoftles  various 
 DISSENTERS  from  ail  eftablifhed  corporations  called 
 churches.  They  have  been  loaded  with  innu- 
 merable calumnies,  recorded  under  odious  names, 
 taxed  with  holding  deteftable  errors,  and  branded 
 with  publick  infamy  :  but,  at  the  reformation, 
 thefe  dilTenters  were  traced,  brought  out  of  obfcu- 
 rity,  walhed  and  new  clothed,  and  produced  as 
 evidences  upon  the  trial  of  the  queilion.  Where  was 
 your  church  before  Luther? 
 
 I  have  feen  enough  to  convince  me,  that  the 
 prefent  Englifh  Diffenters,  contending  for  the  fuf- 
 ficiency  of  fcripture,  and  for  primitive  chriftian 
 liberty  to  judge  of  its  meaning,  may  betraced  back 
 in  authentick  manufcripts  to  the  Non-conformifts, 
 to  the  Puritans,  to  the  Lollards,  to  the  Vaiknfes, 
 to  the  Albigenfes,  and  I  fufped  through  the  Pau- 
 licians,  and  others  to  the  Apoftles.  Thefecliurches 
 had  fometimes  a  clandeftine  exiftence,  and  at  other 
 limes  a  vifible,  I  wilh  I  could  fay  a  legal  one:  but 
 
 ac 
 
II V  A  brief  Differ tation 
 
 at  all  times  they  held  more  truth,  and  lefs  error  than 
 the  prevailing  fadions,  that  perfeciited  them.  One 
 branch  uniformly  denied  the  baptilm  of  infants,  all 
 allowed  chriftian  liberty,  and  all  were  enemies  to 
 an  eftablifhed  hierarchy  reigning  over  the  con- 
 fciences  of  their  brethren.  1  have  now  before  me 
 a  manufcript  regifter  of  Gray  bifliop  of  Ely,  which 
 proves,  that  in  the  year  1457,  there  was  a  congre- 
 gation of  this  fort  in  this  village,  Chefterton,  where 
 I  live,  who  privately  aflembled  for  divine  worfhip, 
 and  had  preachers  of  their  own,  who  taught  them 
 the  very  do6lrine,  which  now  we  preach.  Six  of 
 them  were  accufed  of  herefy  before  the  tyrant  of 
 the  diftri(5t,  and  condemned  to  abjure  herefy,  and 
 to  do  pennance,  half  naked,  with  a  faggot  at  their 
 backs,  and  a  taper  in  their  hands,  in  the  publick 
 market  places  of  Ely,  and  Cambridge,  and  in  the 
 church-yard  of  Great  Swaffham.  It  was  pity  the 
 poor  fouls  were  forced  to  abjure  the  twelfth  article 
 of  their  accufation,  in  which  they  are  laid  to  have 
 affirmed.  All  priejls^  and  people  in  orders^  are  incar- 
 ^^^  nate  devils ! 
 
 A  hundred  fuch  inftances  may  be  produced,  a 
 thoufand  curious  anecdotes  of  the  manners  of  our 
 anceftors,  of  their  language,  books,  utenfils,  ha- 
 bits, reafoning,  and  rhetorick,  might  incidentally 
 furnifh  amuiement  and  inftru6tion  to  us,  and  no- 
 thing would  be  found  eafier  to  induftry,  than  to 
 conne6l  their  ecclefiaitical  ceconomy  with  that  of 
 the  above-mentioned  antelutheran  proteflants.  We 
 
 are 
 
 (8)  Art.  XII.  Item,  quod  papa  eft  antichriftus,  et  facer- 
 dotes  furt  ejus  difcipuli,  et  omnes  ordinati  funt  diaboli  incar- 
 iiati.*— XL  Item,  quod  extrema  unftio,  anglice  ^r^>^w^,  mi- 
 nime  proficit.— III.  Item,  quod  puer  .  .  .  nee  egeat,  nee 
 baptizari  dcbeat.  &c.  &c.— i?f^.  Elienf,  Gul.  Graj,  MSS. 
 
on  Piibllck  Preaching.  Iv 
 
 are  far  from  juftifying  their  miftakes,  and  approv- 
 ing in  the  grots  :  but  we  know  popifh  records  are 
 everlafting  calumnies,  and  the  hiftory  of  the  chrif- 
 tian  pulpit  is  among  the  people,  whom  they  ca- 
 lumniate. 
 
 I  fee  a  thoufand  benefits  arifing  to  religion  at 
 large  from  the  purfuit  of  this  method,  and  I  will 
 venture  to  name  one.  It  is  generally  allowed,  that 
 toleration  is  a  high  excellence  in  a  fyftem  of  civil 
 polity,  and  that  chriftian  liberty  in  the  church  is 
 analogous  to  it:  but  it  is  almoft  as  generally  fup- 
 pofed,  that  our  anceftors  were  all  ignorant  of  it, 
 and  that  Sidney,  Milton,  Locke,  and  others  of  our 
 late  philofophers  and  ftatefmen,  firil  inculcated 
 thefe  laws  of  humanity,  and  incorporated  what 
 we  have  of  them  into  our  modern  conftitutions. 
 What  if  we  could  prove,  that  Jefus  Chrift,  whofe 
 profefilon  was  theology,  taught  the  dodrine  of 
 chriftian  liberty,  and  that  he  only  taught  in  a 
 clearer  manner  what  had  from  the  days  of  Enoch 
 been  held  and  taught  in  the  primitive  pulpits ! 
 What  if  we  could  prove,  that  from  the  days  of  the 
 apoftles,  the  moft  tolerant  of  mankind,  the  doc- 
 trine had  been  aftually  believed,  taught  and  exem- 
 plified in  every  age  till  the  reformation!  What  if 
 we  could  prove,  that  the  generous  toleration  of 
 modern  ftates  was  only  the  do6trine  of  chriftian 
 liberty  applied  to  iecular  affairs,  and  ftood  exaftly 
 in  the  fame  predicament  in  a  treatife  of  govern- 
 ment as  natural  religion  ftands  in  a  fyftem  of  mo- 
 dern theology,  that  is,  a  firft  principle  of  human 
 felicity,  difcoverable  by  reafon :  but  elucidated  and 
 improved  by  revelation  !  What  if  we  could  afcer- 
 tain  by  good  records,  that  difference  in  religious 
 fentimencs  and  practices  made  no  difference  in  civil 
 
 rights 
 
Ivi  A  brief  Differ tation 
 
 rights  and  mutual  efteem  amonar  whole  fefls  and 
 parties!  What  if  we  could  fhew,  that  religious 
 uniformity  was  an  illegitimate  brat  of  the  mother 
 of  harlots,  and  nothing  akin  to  the  Son  of  God! 
 What  if  we  could  infer  .  .  .  Profperity  and  peace 
 be  with  any  inveftigator  !  Alas!  I  muft  quit  re- 
 veries, and  go  this  afternoon  to  vifit  the  fick,  and 
 preach  in  the  evening  to  a  part  of  my  flock. 
 
 Before  I  go,  however,  I  will  finifh  this  article 
 by  a  remark,  which  will  prove,  I  think,  that  this 
 is  not  all  reverie.  The  thirteenth  article,  objeded 
 againft  the  forementioned  Chefterton  culprits  by 
 the  bifhop,  in  his  confiftory  at  Downham,  is  this. 
 *'  Alfo,  you  affirm,  that  every  man  may  be  called  a 
 church  of  God,  fo  that  if  any  one  of  you  fhould  be 
 fummoned  before  his  ecclefiaftical  judge,  and  fhould 
 happen  to  be  afked  this  queftion.  Do  you  believe 
 in  the  church?  he  may  fafely  anfwer,  he  does, 
 meaning  that  he  believes  in  the  church,  becaufe  he 
 believes  the  church  is  in  every  man,  who  is  a  tern- 
 /qx  pie  of  God."  Now  is  not  this  affirming,  that 
 every  good  man  was  bound  to  follow  his  own 
 judgment  in  religious  matters,  and  not  to  be  fet 
 down  by  the  opinions  of  a  domineering  fadlion, 
 calling  themfelves,  the  church?  Is  a  man  ftrong 
 for  being  called  Samfon,  or  wife  for  naming  him- 
 felf  Solomon  ?  Does  it  not  mean,  that  every  man 
 had  as  much  right  of  judging  in  himfelf  folely  as 
 the  whole  community  had  colledtively .''    We  could 
 
 go 
 
 (9)  Item,  Quod  quilibct  homo  dicitur  eccla'  Dei,  adeo 
 quod  fi  quanquam  illorum  coram  judice  ecclefiaftico  evoca- 
 tam  ad  hanc  qucftionem  refpondere  contingeret,  an  in  ecrla 
 credis,  tuie  tunc  refpondere  pofl'et  quod  fic,  per  hoc  intelli- 
 gens,  quod  in  eccla"  credit,  quia  in  honiine  qui  eft  templum 
 pei. MSS.  Ubi/upra. 
 
m  Puhlick  Preaching,  Ivii 
 
 go  further,  and  prove  that  thefe  fix  men,  altho* 
 all  in  one  community,  did  not  all  hold  the  fame 
 articles,  fome  agreed  to  one,  fome  to  another  :  but 
 they  rt//,  the  regifter  fays,  affirmed  this  thirteenth 
 article.  Does  not  this  prove  that  their  ecclefiafti- 
 cal  ceconomy  allowed  chrijlian  liberty,  and  that 
 they  held  a  mixt  communion  ?  .  .  .  But  I  muft 
 
 To  return.  The  glorious  reformation  was  the 
 offspring  of  preaching,  by  which  mankind  were 
 informed,  there  was  a  ftandard,  and  the  religion 
 of  the  times  was  put  to  trial  by  it.  The  avidity 
 of  the  common  people  to  read  fcripture,  and  to 
 hear  it  expounded,  was  wonderful,  andthepapifts 
 were  fo  fully  convinced  of  the  benefit  of  frequent 
 publick  inftrudtion,  that  they,  who  were  juftly 
 called  unpreaching  prelates,  and  whofe  pulpits,  to 
 ufe  an  expreffion  of  Latimer,  had  been  bells  with- 
 out clappers  for  many  a  long  year,  were  obliged  for 
 ihame  to  fet  up  regular  preaching  again. 
 
 The  church  of  Rome  has  produced  fome  great 
 preachers,  fmce  the  reformation  ;  but  not  equal 
 to  the  reformed  preachers  :  and  aqueftion  naturally 
 arifes  here,  which  it  would  be  unpardonable  to 
 pafs  over  in  filence,  concerning  the  fmgular  effe5l 
 ,  of  the  preaching  of  the  reformed,  which  was 
 '  general,  national,  univerfal  reformation. 
 
 In  the  darkefl  times  of  popery  there  had  arifen 
 now  and  then  fome  famous  popular  preachers,  who 
 had  zealoufly  inveighed  againll  the  vices  of  their 
 times,  and  whofe  lermons  had  produced  fudden 
 and  amazing  effcds  on  their  auditors :  but  all 
 thefe  effeds  had  died  away  with  the  preachers, 
 who  produced  them,  and  all  things  had  gone  back 
 into  the  old  ftate.  Law,  learning,  commerce,  fo- 
 VoL.  II,  h         "  ciety 
 
 4        ^lutv.<.       i;"^      .  \ 
 
Iviii  A  Irief  Dijferiaticn 
 
 ciety  at  large  had  not  been  improved.  Here  a 
 new  fcene  opens,  preachers  arife  ]els  popular,  per- 
 haps lefs  indefatigable  and  exemplary,  their  ler- 
 nions  produce  lefs  ftriking  immediate  effc6ls,  and 
 yet  their  auditors  go  away  and  agree  by  whole  na- 
 tions to  reform. 
 
 Jerom  Savonarola,  Jerom  Narni,  Capiftran, 
 Connede,  and  many  others  had  produced  by 
 their  fermons  great  immediate  effarts.  When 
 Connedle  preached,  the  ladies  lowered  their  head- 
 drefles,  and  committed  quilled  caps  by  hundreds 
 to  the  flames.  When  Narni  taught  the  populace 
 in  Lent  from  the  pulpits  of  Rome,  half  the  city 
 went  from  his  fermons  crying  along  the  ftreets. 
 Lord  have  mercy  upon  us^  Chrifl  have  mercy  upon  usy 
 fo  that  in  only  one  paffion  week  two  thoufand 
 crowns  worth  of  ropes  were  fold  to  make  fcourges 
 with  •,  and  when  he  preached  before  the  pope  to 
 cardinals  and  bifhops,  and  painted  the  crime  of 
 non-refidence  in  its  own  colours,  he  frightened 
 thirty  or  forty  bifhops,  who  heard  him,  inftantly 
 home  to  their  diocefes.  In  the  pulpit  of  the  uni- 
 verfity  of  Salamanca  he  induced  eight  hundred  ftu- 
 dents  to  quit  all  worldly  profpeds  of  honour, 
 riches,  and  pleafure,  and  to  become  penitents  in 
 divers  monafteries.  Some  of  this  clafs  were  mar- 
 tyrs too.  We  know  the  fate  of  Savonarola,  and 
 more  might  be  added  :  but  all  lamented  the  mo- 
 mentary duration  of  the  efrefts  produced  by  their 
 labours.  Narni  himfelf  was  fo  difgufted  with  his 
 office,  that  he  renounced  preaching,  and  Ihut  him- 
 felf up  in  his  cell  to  mourn  over  his  irreclaimable 
 contemporaries,  for  bifhops  went  back  to  court, 
 and  ropemakers  lay  idle  again. 
 
 Our  reformers   taught  all  the  good  dodrines, 
 
 which 
 
on  Puhlick  Preaching'.  lix 
 
 which  had  been  taught  by  thefe  men,  and  they 
 added  two  or  three  more,  by  which  they  laid  the 
 ax  to  the  root  of  apoftacy,  and  produced  general 
 reformation.  Inftead  of  appealing  to  popes,  and 
 canons,  and  founders,  and  fathers,  they  only 
 quoted  them,  and  referred  their  auditors  to  the 
 holy  fcriptures  for  law.  Pope  Leo  X.  did  not 
 know  this,  when  he  told  Prierio,  who  complained 
 of  Luther's  herefy.  Friar  Martin  had  a  fine  genius  t 
 They  alfo  taught  the  people  what  little  they  knew 
 of  chrijiian  liberty^  and  lo  led  them  into  a  belief 
 that  they  might  follow  their  own  ideas  in  religion 
 without  the  confent  of  a  confeflbr,  a  diocefan,  a 
 pope,  or  a  council.  They  went  further,  and  laid 
 the  llrefs  of  all  religion  on  jujlifying  faith.  Tliis 
 obliged  the  people  to  get  acquainted  with  Chrift 
 the  objedl  of  their  faith,  and  thus  they  were  led 
 into  the  knowledge  of  a  character  altogether  dif- 
 ferent from  what  they  faw  in  their  old  guides,  a 
 character,  which  it  is  impoffible  to  know,  and 
 not  to  admire  and  imitate.  The  old  papal  popular 
 fermons  had  gone  off  like  a  charge  of  gunpowder, 
 producing  only  a  fright,  a  bultle,  and  a  black 
 face  :  but  thofe  of  the  ne-we  learninge,  as  the  monks 
 called  tiiem,  were  fmall  hearty  feeds,  which,  being 
 fown  in  the  honeft  hearts  of  the  multitude,  and 
 watered  with  the  dew  of  heaven,  foftly  vegetated, 
 and  imperceptibly  unfolded  bloffoms  and  fruits  of 
 ineftimable  value. 
 
 Thefe  eminent  fervants  of  Chriit  excelled  in  va- 
 rious talents,  both  in  the  pulpit,  and  in  private,  ' 
 Knox  came  down  like  a  thunder-ftorm,  Calvin 
 rtfembled  a  whole  day's  fet  rain,  Beza  v/as  a  fhower 
 of  the  foftelt  dew.  Old  Latimer  in  a  coarfe  frieze 
 gown  trudged  a  foot,  his  teftament  hanging  at  one 
 
 h  3  end 
 
Ix  A  brief  DiJU'ertalton 
 
 end    of  his  leathern   girdle,  and  his  fpeftacles  at 
 the  other,    and  without  ceremony   inftrucfted  the 
 people  in  ruftick  ftyle  from  a  hollow  tree ;  while 
 the  courtly  Ridley   in  fattin   and  fur  taught  the 
 fame  principles  in  the  cathedral  of  the  metropolis. 
 Cranmer,    though   a  timorous   man,  ventured  to 
 give  the  moft  powerful  and  lafcivious  tyrant  of  his 
 time  a  new  teftament  with  the  label,  'whoremongers 
 end  adulterers  God  will  judge;  while  Knox,  who  faid, 
 ihere  was  nothing  in  the  pleafant  face  of  a  lady  to  af- 
 fray him,  aflured  the  Queen  of  Scots,  that,  "  if 
 there  were  any  fpark  of  the  fpirit  of  God,  yea  of 
 honefty  or  wifdom  in  her,  Ihe   would  not  be  of- 
 fended with  his  affirming  in  his  fermons,  that  the 
 diverfions  of  her  court  were  diabolical  crimes,  evi- 
 dences of  impiety  or  infanity."      Thefe  men  were 
 not   all  accomplifhed  fcholars  :  but  they  all  gave 
 proof  enough,  that  they  were  honeft,  hearty,    and 
 difinterefted  in  the  caufe  of  religion  •,  and  to  thefe, 
 and  not  to  literary  qualifications,  all  were  indebted 
 for  popularity   in   the  pulpit  and  publick  confi- 
 dence Out  of  it.      Happy  had  it  been  for  fucceed- 
 ing  ages  had  they  been  trufted  lefs ! 
 
 All  Europe  produced  great  and  excellent  preach- 
 ers, and  fome  of  the  more  ftudious  and  fed  ate  re- 
 duced their  art  of  publick  preaching  to  a  fyftem, 
 and  taught  rules  of  a  good  fermon.  Bifhop  Wil- 
 kins  enumerated  in  1646  upwards  of  fixty,  who 
 had  written  on  the  fubjed.  I  have  endeavoured 
 to  procure  a  fight  of  all  their  books :  but  fome 
 few  I  have  not  been  fo  happy  as  to  find.  Several 
 of  what  1  have  feen  are  valuable  treatiles,  full  of 
 edifying  inftru^tions ;  moft  of  them  are  very  fmall: 
 but  ail,  I  think,  are  on  a  fcale  too  large,  and  by 
 affx;ding  to  treat  of  the  whole  office  of  a  minifter, 
 
 leave 
 
on  Publick  Preaching.  Ixi 
 
 leave  that  capital  branch,  publick  preaching,  un- 
 finifhed  and  vague. 
 
 One   of  the  moil  important  articles  of  pulpit 
 fcience,  that,  which   gives  life  and   energy   to  all 
 the  reft,  and  without  which  all  the  reft  are  nothing 
 but  a  vain  parade,  is  either  negleded  or  exploded 
 in  all  thefe  treatiles.       It    is  elTential   to   the  mini- 
 ftration  of  the  divine  word  by  publick  preaching, 
 that  preachers   be  allowed  to  form   pnncip'ei  of 
 their  own,  and  that  their  fermons    conta'n   their 
 real    fentiments,   the    fruits  of   their  own   mtenfe 
 thought  and  meditauon.     Preaching:  cannot  be  in  a 
 good  ftate,  in  thofe  communities,  where  the  ihame- 
 ful  trafHck  of  buying  and  felling  manufcript  ler- 
 mons  is  carried  on.     Moreover,  all  the  animating 
 encourao-ements,  that  arife  from  a  free  unbiallcd 
 choice  of  the  people,  and  from  their  uncontami- 
 nated  difinterefted  applaufe,  ftiould  be  left  open 
 to  ftimulate  a  generous   youth   to  excel.     Com- 
 mand  a  man  to  utter  what  he  has  no  inclination 
 to   propagate,  and  what  he  does  not  even  believe, 
 threaten  him  at  the  fame  time  with  all  the  miferies 
 of  life,  if  he  dare  to  follow  his  own  ideas,  and  to 
 promulge  his  own  fentiments,  and  you  pal's  a  fen- 
 tence  of  death  on  all  he  fays.      He  does  declaim  : 
 but  all  is  languid  and  cold,  and  he  lays  his  fyftem 
 out  as  an   undertaker  does  the  dead.     Inftcad  of 
 referring  him  to  thofe,  who  deal  moil  in  religion, 
 and  therefore   beft   underftand  the  value  of  every 
 thing  in  it,  the  people  I  mean,  give  him  to  under- 
 ftand,  that  even  their  confent  to  be  taught  by  him 
 is  not  neceftary  to  be  obtained,  and  you  inilantly 
 turn  his  eye  from   his  bible,  his   people,  and  his 
 God,  and  fix  it  on  the  feat  of  a  patron,  Vv^ho  muft 
 
 be 
 
Ixii  A  brief  DiJJertation 
 
 be   approached  by   a  circle  of  collufion  and  in- 
 trigue. 
 
 Thefe  books  confider  the  pulpit  as  the  religious 
 tribunal  of  the  civil  magiitratc,  preachers  as  fer- 
 vants  of  the  crown,  and  preaching  as  a  human  art, 
 a  branch  of  rhetorick  to  be  taught  in  the  fchools. 
 In  one  thing  they  made  it  different  from  all  other 
 arts  and  fciences,  tliefe  they  confidered  as  capable 
 of  improvement :  but  that  they  pretended  was  in 
 a  ftate  of  abfolute  perfe6lion.  Other  fciences  they 
 left  open,  and  would  have  laughed  at  a  propofal 
 to  admit  every  future  youth  to  fludy  philofophy 
 by  fwearing  him  to  believe  and  maintain  the  ideas 
 of  Plato,  to  live  in  the  faith  and  to  die  in  the  com- 
 fort-of  the  fpeculations  of  Cicero,  or  the  catego- 
 ries of  Ariftotle :  but  this  fcience,  religion,  this, 
 they  faid,  an  inhuman  reprobate  had  begun,  a 
 fickly  child  improved,  and  a  female  tyrant  com- 
 
 ,^\  pletely  finiflied  off.  This  was  going  beyond  a 
 Ciefar,  who  thought  nihil  a5ium  dum  aliquid  agen- 
 dum^ yea  beyond  an  apoftle,  who  exclaimed  to  his 
 followers,  leaving  rudiments  let  us  go  on  unto  perfeC' 
 tion.  Brethren^  be  ye  followers  of  me.  I  count  not 
 myfelf  to  have  apprehended  :  but  this  only  have  I  at- 
 tained^ forgetting  thofe  things  which  are  behind^  and 
 reaching  forth  unto  thofe  things^  which  are  before.,  I 
 prefs  toward  the  mark,  for  the  prize  of  the  high-call- 
 
 (2)  ing  of  God  in  Chrijl  Jefus. 
 
 This 
 
 (i)  "  Tu  Elifabetha  operi  ab  Henrico  parent!  feliciter  in,- 
 (hoato,  ab  Edwardo  fratre  in  immenfum  auSiOy  coronidem 
 jam  confummato  imponeres.  .  .  Vtitcr  incepit  .... 
 adolefccns  promo'vit  .  .  .  filia  abfol'vit."  Epiji.  Synod. 
 Elizabet.  Ri^g-  Dat.  Suec^e  ex  Fri/torum  oppido,  ex  Synodo  zz 
 Jprilis  (587.  Fi'is.  occid. 
 
 (2)  Heb.  vi.  1.     Phil.  iii.  13,  14.  17. 
 
en  Puhlick  Preaching,  Ixiii 
 
 This  is  the  place,  where,  would  our  limits  al- 
 low it,  we  Ihould  take  our  ftand,  and  reconnoitre 
 the  reformed  pulpit :  but  it  fliall  fuffice  to  obferve, 
 that  in  all  reformed  countries  the  pulpit  was  taken 
 into  the  fervice  of  the  ilate,  and  became  a  kind  of 
 attorney  or  folicitor  general  retained  to  plead  for 
 the  crown.  The  proof  of  this  lies  in  the  articles, 
 canons  and  injunflions,  which  were  girded  on  the 
 clergy  of  thofe  times,  and  how  thoroughly  the  Hate 
 clergy  have  underftood  this  to  be  the  true  condi- 
 tion of  the  pulpit,  their  fermons  will  abundantly 
 prove.  The  bed  ftate  inftru6lions  to  preachers 
 were  given  in  the  Directory  by  the  affcmbly  of 
 divines  :  but  even  thefe  include  the  great,  the  fatal 
 error,  the  fubje6lion  of  God's  word  to  human  law. 
 If,  when  all  other  inftitutes  were  taken  into  the 
 fervice  of  the  Hate,  the  pulpit  had  efcaped,  it 
 would  have  been  wonderful  indeed  :  but,  if  the 
 pulpit  be  a  ^/^f^,  and  the  preacher  a  ^^w/^i'w^r,  in 
 the  name  of  common  fenie,  what  are  we  to  expecft 
 from  both  ! 
 
 From  this  fad  conftitution  we  derive  the  lifelefs- 
 nefs  of  later  preaching.  The  ill  fated  youth  be- 
 fore he  is  aware  finds  himfelf  bound  to  teach  the 
 opinions  of  a  fet  of  minifters,  who  lived  tv/o  hun- 
 dred years  before  he  was  born.  His  mailers  be- 
 lieved their  own  articles,  and  therefore  preached 
 them  with  zeal :  but  it  would  be  unreafonable  to 
 expedl  a  like  zeal  in  him  for  the  fame  doftrines, 
 for  he  does  not  know  what  they  are,  or,  having 
 examined  them,  he  does  not  think  them  true,  and 
 thus  fubfcription  to  other  men's  creeds  becomes 
 the  death  of  good  preaching. 
 
 With  thefe  principles  I  went  about  the  follow- 
 ing work,  and  for  thefe  reafons  I  have  all  through 
 
 endeavoured 
 
Ixiv  A  brief  Differtr.lion 
 
 endeavoured  to  pofil-fs  the  mind  of  the  candidate 
 for  the  pulpit,  with  an  abhorrence  of  dominion 
 over  confcience,  and  to  excite  him  to  enter  into 
 that  religious  liberty  of  thinking  and  afting,  with 
 which  chriftianity  hath  made  him  free. 
 
 There  were  at  the  reformation  a  great  number 
 of  wife  and  good  men,  who  thought  the  revival  of 
 primitive  chriftianity   only  begun   at   that  period, 
 and  they  endeavoured,  though  under  great  dilad- 
 vantages,  to  improve  thefe  beginnings,  and  to  go 
 on  unto  perfeftion.     Others  have  fucceeded  them, 
 and  entered  into  their  pious  views  with  difmtereft- 
 ednefs  and  fuccefs.     Among  thefe  the  Englifh  pro- 
 teftant  diiTcnters  Hand  firft  in  merit  •,  and,  as  their 
 congregations  are  conftitutionajly   in  poffelTion  of 
 chriilian  liberty,  they  have  produced  fomeofthe 
 greatell  preachers  in  the  world.     It  would  be  eafy 
 to  give  a  long  lifb  of  names  from  the  dawn  of  the 
 reformation  to  this  day :  but  I  facrifice  the  plea- 
 fure  of  doing  lb  to  the  modelly  of  my  friends. 
 This,  however,  I  will  venture  to  fay,  and  no  man 
 Jhall  flop    me   of   this  boafiing^     we  have   in  our 
 churches  nov/  exaft  copies  of  our  ancient  models. 
 J  he  profhets^  do  ihcy  Urn  fo*-  ever?  Yes,  they  do! 
 The  fpirit  of  Elijah  rejls  upon  Elifha !  The  grave 
 Iblidity  of  Cartwright  and  Jacob  feemed  to  refide 
 in  Owens  and   Goodwins  and  Gills.      The  viva- 
 city of  Watts  and  Bradbury  and  Earle  lives  in 
 others,  whom   I  dare  not  name.     The  patient  la- 
 borious Fox,  the  filver  Bates,  the  melting  Baxter, 
 the  piercing  Mead,  the  generous  Williams,  the 
 infl.ru6tive  Henry,  the  fofc  and  candid  Doddridge, 
 Ridgley,  and  Gale,  and  Bunyan,  and  Burgefs,  in 
 all  their  variegated  beauties  yet  flourifh  in  our  pul- 
 pits, exercifmg  their  different   talents  for  mutual 
 
 edification. 
 
cfj  Puhlick   Preaching.  \x^ 
 
 edification.  We  have  Farnabas  the  fen -of  Corifo- 
 iation,  and  Boanerges  the  thunderer  'flill.  Ye 
 fervants  of  the  mod  high  God,  who  fhew  nnto  us 
 the  way  of  falvation  !  Peace  he  within  the  v;alls  of 
 your  churches,  ^.nd  pro/peri  ty  wit  hi  fi  yhiir- ■  .  i.  j 
 dwelling-houfes.  .  .  You  have  no  pafaces,  you 
 need  none,  palaces  can  add  nothing  to  you. 
 
 It  would  have  been  eafy  to  have  exemplified  all 
 the  good  rules  of  Mr.  Claude  from  the  printed  dif- 
 courfes  of  thefe  great  men  ;  but  1  have  quoted 
 very  few  of  the  fermons  of  our  late  miniilers,  and  1 
 think  none  of  theirs,  who  are  now  alive.  I  would 
 not  willingly  give  a  moment's  pain  to  themodefty 
 of  perfons,  whom  I  fo  fincerely  efteem.  If  I  have 
 at*  any  time  exemplified  a  fault  exploded  by  Mr. 
 Claude-  by  a  quotation  from  the  fermons  of  men 
 of  great  name  in  other  communities,  I  hope,  ad- 
 mirers of  the  preachers  cenfured  will  believe  me, 
 when  I  afifure  them,  I  have  taken  a  great  deal  of 
 pains  to  avoid  giving  ofi^ence  on  this  head,  I 
 have  exemplified  many  pulpit  vices  from  obfcure 
 preachers  of  no  note,  when  I  could  have  done  it 
 from  the  fermons  of  their  popular  contemporaries, 
 who  led  for  the  time  the  pulpit  fafhion.  The  few 
 examples  I  have  given  are  none  in  comparifon 
 widi  the  many  I  have  left  unnoticed. 
 
 Some  of  our  brethren  will  complain  that  the 
 notes  are  not  all  in  Englijh^  and  my  reply  is  this — 
 Firfl,  the  fubjlance  of  all  is  in  Englilli — Second- 
 ly, fome  muft  not  be  tranfiated — Thirdly,  moft 
 of  thefe  were  intended  for  fmall  exercifes  for  ftu- 
 dious  lads^  hoping  they  might  be  hereby  allured 
 to  ftudy  the  pulpit  before  they  entered  it — -And 
 laftly,  if  thefe  be  not  fuflicient  realbns,  I  promife  to 
 make  the  complainant  a   prelenr,  it   he   will   call 
 
 Vol.  II.  1  for 
 
Ixvi  A  brief  Dijfertation 
 
 for  it,  of  a  beautiful  copper-plate  print  of  the 
 old  man,  his  fon,  and  the  afs,  on  condition  he  will 
 get  the  rhymes  at  the  bottom  by  heart. 
 
 Serioufly,  were  I  to  follow  the  didlates  of  my 
 own  heart,  I  fhould  throw  myfelf  at  the  feet  of  the 
 meancft  of  my  brethren,  and  beg  pardon  for  pre- 
 fuming  to  feem  to  inftruft  thofe,  who  are  appoint- 
 ed to  inftru<51:  others,  and  who  have  fo  often  edi- 
 fied me.  I  would  confefs,  I  faw  innumerable  er- 
 rors in  this  work,  for  all  which  I  could  make 
 only  one  apology,  that  is,  that  they  were  involun- 
 tary. I  afk  no  pardon  for  exprefllng  my  abhorrence 
 of  intolerance.  Always  when  I  met  it  in  a  courfe 
 of  reading,  I  thought  I  met  the  great  devil,  and 
 my  refentment  was  never  abated  by  his  appearing 
 in  the  habit  of  a  holy  man  of  God.  1  have  fome- 
 times  allowed  myfelf  a  little  mirth  in  that  awful 
 fcience  religion,  and  in  the  prefence  of  that  grave 
 thing  called  a  fermon :  but  in  this  thing  the  Lord 
 pardon  his  fervant,  that  when  my  majier  went  into 
 the  houfe  of  Rimmon  to  worfhip  there,  and  he  leaned 
 en  my  hand,  and  I  bowed  myfelf  in  the  houfe  of  Rim- 
 mon :  when  I  bowed  myfelf  in  the  houfe  of  Rimmon,  the 
 Lord  pardon  hisfervant  in  this  thing! 
 
 Chesterton, 
 May  19,  1779. 
 
 Contents 
 
Contents  of  the  Second  Volume: 
 
 CHAP.    vr. 
 
 Of  Texts  to  be  difcufled   by    way   of 
 Obfervation, 
 
 Some  texts  muft  be  difcufled  by 
 
 way  of  obfervation     —     — 
 As  Clear  texts     —     __       i— 
 
 Hijiorical  texts     — 
 
 Some  texts  require  both  explication 
 
 and  obfervation     >  ■  ■■■     - 
 How  to  arrange  tlie  difcuflion  of 
 
 paflages  of  this  kind  — 
 Obfervation  fometimes  includes  ex 
 
 plication     •  — ^      — 
 
 Obfervations  fhould   generally  be 
 
 theological  — —  ■ 
 
 But  in  fome   cafes  they   may  be 
 
 taken  from  other  topicks   •— 
 i  » 
 
 Examples 
 
 Johnxii.  1,2 
 
 Afts  i.    lo 
 
 Page 
 
 Afts    xi.    i. 
 
 XI 
 
 13 
 
 Obfervations 
 
CONTENTS. 
 
 Obfervations    flioiild  neither   be 
 
 pedantick    — —  ■ — 
 
 nor  vulgar     •  — 
 
 Topicks       — —     ■  — — ' 
 
 /As  I.  Genua    ■  -^     — 
 
 II.  Species 
 
 III.  Charadter  of  a  virtue  or 
 
 Examples  [Page 
 
 a  vice        — — 
 
 IV.  Relation     >  • '     ■.-        — 
 
 V.  Implication     • — 
 
 VI.  Perfon  fpeaking,  or  ad- 
 
 Pfal.  1.   14. 
 cxxiii.  3. 
 
 zThef.  iii.5. 
 
 ing 
 
 VII.  State 
 
 VIII.  Time 
 
 IX.  Place 
 
 X.  Perfon s  addrefied   < 
 
 XI.  Particular  ftate  of  per- 
 fons  addrelTed     '—     — 
 
 XII.  Principles      ■ — 
 
 XIII.  Confequences   • ■ 
 
 XIV.  Endpropofed 
 
 XV.  Manner 
 
 XVI.Comparifonof  fome  fub- 
 jeds  with  other  fubjedts 
 
 XVII.  Difference'    —     — 
 
 XVIII.  Contrail     —       — 
 
 XIX.  Ground     — 
 
 XX.  Compofition  —     — 
 
 XXI.  Suppofition     —     — ■ 
 XXii.  Objedion     —     — 
 
 Rom.xii.17. 
 Rom.xiI.17* 
 
 iTher.v.i6. 
 I  Tim.ii.  i. 
 Phil,  iii,  14, 
 Rom.xii.17, 
 
 R0m.xii.i7. 
 John  V.   14. 
 
 14 
 
 19 
 20 
 
 22 
 
 24 
 
 29 
 
 8? 
 
 Rom.viii.37 
 
 Ads   i.     1. 
 
 vii.  22. 
 Rom.  xiv.  3 
 
 John  i.    14. 
 
 V.  14' 
 
 Mat.  xvi.zz. 
 
 Lu.xvii.  lO. 
 
 102 
 
 no 
 
 117 
 
 120 
 124 
 
 129 
 
 '37 
 146 
 
 158 
 
 166 
 
 174 
 174 
 J  82 
 
 V93 
 198 
 203 
 206 
 215 
 222 
 XXIII. 
 
CONTENTS. 
 
 XXIIT.  Chara6ler  of  expref- 
 
 fion         — —     
 
 As  of  Majefty    —     — 
 Tendernefs      —     — 
 Meannefs    —     — 
 Necellity     —     — • 
 
 Utility  '  ' 
 
 Evidence     —     — 
 
 XXIV.  Degrees  —     — 
 
 XXV.  Intereils     — 
 
 XXVI.  Diftinaion  —  — 
 Definition — —  — 
 Diviiion    — 
 
 XXVII.  Comparifon  of  one 
 part  of  a  fubjed  with  ano- 
 ther part  of  the  fame  fubjed 
 
 Example  of  obfervation  at  large 
 
 Examples 
 
 John  xiv.  I 
 
 6 
 
 Afts    i.     6, 
 
 John  xiv.  1 6, 
 
 Exod.  x,^,  5 
 Gal.  i.  g 
 Mat.  xii.  lo, 
 I  Cor.  XV.  1 4, 
 
 Rom.  viii.  i 
 Eph.  ii.4,  5 
 iThef.  iv.7 
 
 Page 
 
 232 
 232 
 
 234 
 236 
 240 
 242 
 
 243 
 249 
 
 254 
 258 
 262 
 264 
 
 i6s 
 
 268 
 271 
 
 CHAP.    VII. 
 Of  Application. 
 
 Difcufllon  by  application       — 
 What —       —       — 
 
 What  fubjefts  fliould  be  difcufled 
 in  this  way         _. 
 
 Example  of  this  method  of  dif- 
 culTion  at  large     — ^     —     — 
 
 Zeph.  ii.  I. 
 I  Cor.  ii.28. 
 
 325 
 326 
 
 329 
 
 Phil,  x'l.  12. 
 
 C  H  A  P. 
 
 232 
 
CONTENTS. 
 
 CHAP.     VIII. 
 
 Of   Proposition, 
 
 Examples 
 Rom.viii'i  c 
 
 Difcuflion  by  propofition,   what 
 Example  of  this  method  at  large 
 
 CHAP.     IX. 
 
 Of  the  Exordium. 
 
 Exordium,  what     —      — 
 Whether  exordiums  be  necelTary 
 The  ends  propofed  in  Exordiums 
 They  arc  principally  two     — 
 
 Exordiums  mull  be  fhort 
 
 clear     —  ■     
 
 cool  and  grave     —     — 
 engaging  and  agreeable    — 
 conne6ted  with  the  text    — 
 fimple  and  unadorned      — 
 
 not  common     
 
 May  iometimes  be  figurative 
 Vices  of  exordiums  •  '  ■  ■     — '— 
 Affedation     .     — 
 
 Ule  of  apothegms      —     — 
 Citations  from  profane  authors 
 In  what  cai'es  they  are  proper  — 
 The  bed  are  taken  from  theology 
 How  to  compoic  them   —     — 
 They   may   be  taken  from  com- 
 mon-places,   facred    hiftory, 
 types,  &c.      ■  ■ 
 
 John  vi.  54 
 
 Page 
 395 
 39^ 
 
 Pfal.  xc.  12- 
 
 461 
 466 
 468 
 469 
 470 
 
 47* 
 475 
 477 
 477 
 480 
 481 
 481 
 482 
 484 
 484 
 4S5 
 485 
 
 C  H 
 
 486 
 A  P. 
 
CONTENTS. 
 
 CHAP.      X. 
 Of  the  Conclusion. 
 
 I  Examples 
 
 
 In    particular,  lome  Itiould  be 
 violent      — — —     ■ 
 tender     ■  — — .     — 
 
 elevated     ■  —- 
 
 May  fo  me  times  be  mixed     — 
 
 Muft  always  be  diverfified    — 
 
 The  beft  conclufions    — 
 
 Page 
 489 
 
 491 
 
 492 
 493 
 495 
 499 
 
 499 
 300 
 
 End  of  the  Contents  of  the  Second  Volume. 
 
 An 
 
In    the   Pre/s,    and  JpecdiJy   ii-ill  be  pulliped. 
 Elegantly  printed  in  a  neat  Pocket  Volume, 
 
 A  PLEA  for  the  DIVINITY  of  our   Lord 
 JESUS     CHRIST. 
 
 EDITION     the    THIRD. 
 
 By    ROBERT     ROBINSON. 
 
 Sold   by  J.  Buckland,    in   Pater- nofter  Row,  London ; 
 and  T.  Fletcher,  in  Cambridge. 
 
 Whert   alj'o    may    he    had. 
 Three  Volumes  of  a  Translation  of 
 
 SAURIN's     SERMONS. 
 
 The  Fourth  is  in  the  Prefs,  and  will  be  publifhed  as  foon 
 as  convenient,  to  complete  the  Set. 
 
A  N 
 
 ESSAY 
 
 O  N    T  H  E 
 
 COMPOSITION    of  a  SERMON. 
 
 CHAP.    VI. 
 
 Of  Texts  to  be  difcufTed  by  way  of  Obferr- 
 vation. 
 
 SOME  texts   require  a  difcuITion   by  way   of 
 confideration,  or  ohfervatioru     The  following 
 hints  may  ferve  for  a  general  direftion. 
 
 I.  When  texts  are  dear  of  themfelves,  and 
 the  matter  well  known  to  the  hearers^  it  would  be 
 trifling  to  amufe  the  people  with  explication.  Such 
 texts  muft  be  taken  as  they  are,  tliat  is,  clear, 
 plain,  and  evident,  and  only  obfervations  fhould 
 te  made  on  them,  (i) 
 
 2.  Mod 
 
 (l)  Preachers  muft  not  at- 
 tempt to  explain  clear  /ubjeSis. 
 A  very  fenfible  writer  calls 
 this  turn  of  mind  "  a  capaci- 
 ty of  being  always  frivolous, 
 and  always  unanfwerable.  I 
 have  known  it,  adds  he, 
 more  than  once  afcend  the 
 pulpii:  one  of  this  fort,  tak. 
 
 VoL.U. 
 
 ing  it  in  his  head  to  be  a  great 
 admirer  of  Dr.  Tillotfon  and 
 Dr.  Beveridge,  never  failed 
 of  proving  out  of  thefe  great 
 authors,  things,  which  no 
 man  living  would  have  de- 
 nied him  upon  his  own  fingle 
 authority."  Spe^ator.  'voL  ii. 
 Tt.  138. 
 A  I  have 
 
(  2  ) 
 
 2.  Mod  hljlorical  texts  miift  be  difcuffed  In  this 
 way,  for,  in  a  way  of  explication,  there  would 
 be  very  little  to  liiy.  For  example,  what  is  there 
 to  explain  in  this  paflage?  Then  Jefus^  fix  days 
 before  the  pajfover,  came  to  Bethany,  where  Laza- 
 rus 
 
 I  have  often  wondered 
 from  what  principle  in  feme 
 of  our  miniilers  this  imper- 
 tinence could  arife,  and  the 
 moil  plaufible  fpeculation 
 fcems  to  be  this.  It  arifes 
 from  emulation  ViX\di  inattention. 
 Some  great  divine  has  pro- 
 perly ftated,  and  proved  cer- 
 tain articles  in  a  regular  bo- 
 dy of  divinity,  where  they 
 could  not  be  omitted,  and  at 
 a  time,  when  the  truth  of 
 them  was  doubted.  A  mo- 
 dern divine  makes  this  great 
 man  his  model,  and,  not  at- 
 tending to  times  andcircum- 
 ilances,  imitates  him  in  eve- 
 ry thing.  We  could  eafily 
 exemplity  this  remark  :  but 
 we  choofe  rather  to  irive  an 
 example  of  a  dark  explicati- 
 on of  a  clear  pallage  to  ferve 
 the  bafe  purpofe  of  party- 
 zeal. 
 
 ^' John  xxi.  18.  When  thou 
 p.- alt  be  old  another  Jhall  gird 
 thee,  and  carry  thee  ivhithcr 
 thou  nxioiildejl  not.  This  pro- 
 mifeofjefus  Chrift  to  S.Peter 
 belongs  to  the  church,  and 
 particularly  to  the  head,  the 
 pontiff  of  Rome.  When  Pe- 
 ter fliould  be  old,  that  is  to 
 fay,  in  the  advanced  ages  of 
 the  church,  the  popes  Ihall 
 he  orirt  by  another,  and  con- 
 ducted  whither   they  woi::d 
 
 not.  Who  is  the  other,  that 
 fhall  gird  and  carry  him  whi- 
 ther he  would  not  r  It  is  the 
 holy  Spirit  of  God,  who  will 
 condudt  the  popes  by  fuch 
 hidden  and  fecret  ways,  that 
 in  fpite  of  their  weaknefs  and 
 refillance,  in  fpite  of  their 
 worldly  and  wicked  maxims, 
 they  Ihall  be  diverted  from 
 their  propofed  ends.  We 
 mull  dillin!Tuiih  between  the 
 Romsn  court  and  the  Roman 
 fee.  The  fame  men,  pope, 
 cardinals,  and  clergy  com- 
 pofs  one  bcdy  conhderable 
 in  thefe  two  points  of  view  ; 
 as  a  court,  they  are  like 
 other  courts,  and  a  wicked 
 intereiled  policy  governs  all 
 they  do  :  but  as  a  fee,  they 
 are  governed  by  the  infalli- 
 ble Ipirit  of  God,  and  con- 
 ftrained  often  to  do  that  as 
 fpiritual  perfons,  which  as 
 fecular  men  they  never  in- 
 tended to  do.  Hence  it  fre- 
 quently happens,  he  comes 
 pope  out  of  the  conclave, 
 who  was  hardly  a  cardinal 
 when  he  went  in ;  and  he 
 comes  out  a  cardinal,  who 
 entered  the  conclave  pope  in 
 defign ;  thus  all  the  delibe- 
 rations of  the  holy  fee  are 
 inrallible  oracles  of  truth." 
 Had  this  expofitor  ever  read 
 the  words  that  follow  his 
 text. 
 
C     3     ) 
 
 rus  was,  which  had  been  dead,  whom  he  raifedfrom 
 the  dead.  There  they  made  him  a  /upper,  and  Mar- 
 tha ferved :  hut  Lazarus  was  one  of  ther/i,  that 
 fat  at  table  with  him  :  Joh.  xii.  Would  it  not  be 
 a  lofs  of  time  and  labour  to  attempt  to  explain 
 thefe  words ;  and  are  they  not  clearer  than  any 
 comments  can  make  them  ?  The  way  of  obferva- 
 tion,  then,  muft  be  taken.  (2) 
 
 3.  There 
 
 text,  this  /pake  Jefus  fignify-     glorify    God?     Mem.   des  in- 
 ing  by  <what  death  Peter  Jhould     trigues  de  la  cour  de  Rom.  p.  3, 
 Omnia  enim  ftolidi  magis  admirantur,  amantque 
 Inverfis  quce  fub  verbis  latitantia  cernunt  ; 
 Veraque  conllituunt  quae  belle  tangere  poirunc 
 Aures,  et  lepido  qu.'E  funt  fucata  fonore. 
 
 Luc  ret.  lib.  i. 
 (2)  Hijiorical  pajfagcs  mujl  help  him.  Ohf.  Thoie  will 
 he  difcitff'ed  by  nvay  vf  obfer^a-  have  a  great  deal  to  anfwer 
 tio7i.  I  have  feen  no  expofi-  for,  who,  though  they  have 
 tor,  who  affords  more  obvi-  a  fecret  kindnefs  for  good 
 pus,  pertinent,  and  edifying  people,  dare  not  own  it  in  a 
 obfervations,  than  our  excel-     time  of  need. — Faa.  Ebed- 
 
 lent  Mr.  Henry.  Thofe  parts 
 of  holy  fcripture,  which 
 feem  at  firft  fight  the  leaft  in- 
 Itruftive,  furnifh  in  the  hand 
 of  this  ingenious  man  much 
 inftrudion,  or,  at  leaft  much 
 opportunity     of   inftrudftion. 
 
 melech  was  an  Ethiopian. 
 Obf.  Some  Gentiles  had  more 
 equity  and  piety  tlian  fome 
 Jews.  —  Fad.  Ebed  melech 
 was  a  courtier.  Obf.  God 
 has  a  remnant  in  ail  plucesy 
 among  all  forts;  there  were 
 
 What  in  fcripture  feems  lefs  faints  even  in  Cafar's,  houfe 
 
 interefting  to   us   than,   that  hold.— F^,3.  The    king   was 
 
 Ebedmelech    the    Ethiopian  fitting  in  the  ^<3/f>  on  publick 
 
 drew  Jeremiah  out  of  a  dun-  bufinefs,    when   Ebedmelech 
 
 geon     with     cords,    old    caft  applied  to  him  for  the  releafe 
 
 clouts,  and  rotten  rags  ?     Ytt  of  Jeremiah.      Obf   Whither 
 
 our  expofitor  obferijes  feveral  ihould   opprelTed    innocency 
 
 ufeful  articles  in  this  hiftory.  flee  for  proteftion  but  to  the 
 
 "  Fad.  A  prophet  is  in  a  dun-  throne  ?    No  time  muft  be  loll 
 
 geon.    Obfer'vation.   It  is  com-  when  life  is  in  danger,  efpe^ 
 
 mon    for    wicked    people    to  cially  a  valuable  life.     God 
 
 Jook  upon  God's  faithful  mi-  can    raife  up  friends  for  his 
 
 nifters     as     their     enemies. —  people  in  dillrefs,  vvherc  they 
 
 Fad.    The     king   could   not  little     thought  of    them.-rr- 
 
 A  2  Fad. 
 
(     4     ) 
 S'  There   are   fome  texts,  which  require  l^ctb 
 explication  and  obfervation,    as  when  fome  parts 
 may  need  explaining.  (3)  For  example,  Acts  i.  10. 
 
 Fa3.  The  king  orders  his  re- 
 leafe.  Obf,  The  hearts  of 
 kings  are  in  God'^  hands. 
 Let  this  encourage  us  to  ap- 
 pear boldly  for  God,  we  may 
 luccced  Letter  than  we  could 
 have  thought.  — Frtc?.  Ebed- 
 melech  took  old  clouts  and 
 rags  from  under  the  treafury 
 in  the  king's  houfe,  Obf. 
 No  ivajie  ihould  be  made 
 even  in  kings  palaces :  bro- 
 ken linen  like  broken  meat 
 fhould  be  pre/er--ued  for  the 
 ufe  of  the  poor.— Z'^^.  Ebed- 
 ir.elech  direfted  Jeremiah  to 
 put  the  foft  rags  under  his 
 a  ■rni-  holes.  Obf.  D  i  ft  r  e  fTc  d 
 people  fhoitid  be  relieved 
 with  tendvrnefs. — Fad.  Ebed- 
 melcch  did  not  thrQ<w  the 
 rags  down:  but  let  them 
 down  by  cords.  Obf.  The 
 poor  fhould  be  relieved 
 with  refpeSL"  Henry  on  jfer. 
 x.v.vviii. 
 
 It  is  a  falfe  tafte  to 
 imagine,  that  very  abilrufe 
 pallages,  and  very  far-fetch- 
 ed elucidations  of  them  a- 
 dorn  the  pulpit.— The  fineft 
 fermons,  that  we  have,  con- 
 j'ift  of  plain  obfervations  of 
 common  things  prefled  home 
 on  the  hearts  of  the  hearers. 
 Thev  are  moft  popular,  and 
 fnoll'ufeful. 
 
 (  3 )  Ifi  fome  texts  explication 
 and  obfer'uation  muj}  be  mixed. 
 Here  follows  an  example 
 ijom  a  Daniih  divine.     The 
 
 fubjedl  is  the  kingly  office  of 
 'J ejus  Chriji.  It  is  neceffary 
 to  explain  this  fubjeft,  and 
 to  fliew  wherein  the  regal 
 authority  of  Chrifl  confilts. 
 "  It  confiils,  fays  our  au- 
 thor, I.  in  Tccafion;  for  the 
 fuojeds  of  Chrill  are  in  re- 
 bellion, and  he  calls  them 
 to  fubmifTion  by  his  word, 
 and  by  his  fpirit.  2.  In  le- 
 g'flation-,  for  Chrift  gave  laws 
 to  his  apoftles,  and  com- 
 manded them  to  teach  all 
 nations  to  objer-ue  all  things, 
 njuhatfocver  be  had  cornmanded 
 them,  3.  In  prefent  go'vern- 
 ment ;  for  the  dominion  of 
 Jefus  extends  over  good  and 
 bad  angels,  the  world  and 
 the  church;  the  adminillra- 
 tion  of  providence,  and  the 
 diliribution  of  grace  are  un- 
 der his  aftual  direftion.  4. 
 \':i  future  judgment  \  for  God 
 harh  given  all  judgment  into 
 his  hand."  So  far  explica- 
 tion. Our  author  clofes  the 
 fubjeft  with  obfer'uations  on 
 that  obedience,  which  the 
 fubjeds  of  Chrift  ought  to 
 yield  to  this  king.  "  i.  In 
 all  cafes  of  confcience,  where 
 human  authority,  and  the 
 laws  of  Chrill  clafii,  Chrill i- 
 ans  are  to  obey  him  racher 
 than  man.  2.  Chriilians 
 are  firmly  to  believe,  that 
 Chrill  will  guard,  proteft, 
 and  perpetuate  his  church, 
 and  they  are  to  aft  on  this 
 principle 
 
(    5    ) 
 
 t 
 
 And  while  they  looked  Jiedfafily  to-war d  heaven,  as 
 he  went  up,  behold !  two  men  Jlood  by  him  in  white 
 
 at)DareL 
 
 principle  amidfl;  all  the  fraud 
 and  force  of  adverfc  time?. 
 ^.  The  fubjefts  of  Chrili,  if 
 they  would  enter  into  the 
 fpirit  of  chriilian  obedience, 
 muft  conftantly  attend  to 
 thefe  four  precepts,  i.  Seek 
 not  earthly  honours:  but  /^^ 
 your  affisilions  en  things  abo-ve. 
 2.  Contend  for  Chrift  not 
 with  carnal :  but  with  fpiri- 
 tual  weapons.  3.  Affoci- 
 ate  with  holy  perfons,  take 
 them  for  the  fubjeds,  and 
 for  the  only  true  fubjefts  of 
 Jefus  Chrilh  4.  Prepare  for 
 affliftion,  perfecution,  and 
 death  ;  If  ive  fuffer  'with  him 
 Kvc  fiall  be  glorijied  together. 
 Brochmand.  7'heol.  SyJIema. 
 Jrt.  xvii.  cap.  ix.  Caf.  Con- 
 fcienlia  3.  ^UfS  debeant  ejfe 
 hoitiinis  chrijiianimeditationes  et 
 cura,  ut  Chrijium,  ut  Regent  fu- 
 um  vera  atnet  ?  Tom.  i.  />.  i  o  1 9. 
 The  following  example  is 
 of  the /«/>f^  kind.  "  Prov. 
 xvi.  32.  He  that  rulcth  his 
 fpirit,  is  better  than  he,  that 
 faketh  a  city.  I.  Let  us  ex- 
 plain what  it  is  to  rule  one's 
 own  fpirit  in  regard  to  our  na- 
 tural dilpofitions,  furround- 
 ing  objeSls,  and  vicious  but 
 old  habits.  2.  Let  as  pry'vs^ 
 that  a  man,  who  thus  ruleth 
 his  own  fpirit,  excels  the 
 greateft  conqueror.  In  order 
 to  this,  we  need  only  make 
 four  obfcr'vations.  I.  On  the 
 motives^  which  animate  our 
 two  heroes.     2.  On  the  ex' 
 
 ploits,  that  they  perform.  3. 
 On  the  enemy,  whom  they  at- 
 tack. 4.  On  the  reivards, 
 which  they  obtain."  Sam- in. 
 Ser.  Tom.  ix.  Sur  Ic  'veritable 
 heroifme. 
 
 Our  divines  purfue  very 
 different  methods  of  dijpofing 
 of  the  explanatory  pirts  of 
 thofe  Sermons,  which  they 
 compofe  of  obfervations,  and 
 explication. 
 
 Sometimes  the  explanation 
 make?  the  exordium.  Thus 
 Dr.  Mofs  (on  Luke  xii.  21. 
 So  is  he,  that  layeth  t:p  trea* 
 fur e  for  himfelf  and  is  not  rich 
 toijuards  God.)  explains  the 
 text  in  the  introdudion,  and. 
 then  adds  •'  from  the  words 
 thus  explained,  I  find  ground 
 to  raife  thefe  two  obfervati- 
 ons, which  fhall  be  the  fub- 
 jeft  of  my  following  dif- 
 courfe.  I.  A  greedy  defire 
 of  riches,  and  a  fond  reli- 
 ance upon  them,  is  the  mojl 
 wretched  kind  of  folly  and 
 improvidence.  2.  The  bell 
 enjoyment,  and  wifeit  im- 
 provement of  our  worldly 
 wealth,  is  to  be  rich  towards 
 God;  that  is,  fo  to  ufe  and 
 employ  v/hat  we  have  as  to 
 recommend  ourfelvcs  to  his 
 benediction  and  favour  there- 
 by." Serm.  before  Go'vernors^ 
 cf  City  Hofpitals  at  St.  Sepul- 
 chre''s.    1708. 
 
 Sometimes  the  explication 
 
 makes  one  part  of  the  body 
 
 of  the  difcourfe.     •♦  Mat.  v. 
 
 i6. 
 
r.pparel.  Here  it  will  be  neceffaiy  to  explain  in  a  few 
 words  the  caufe  of  their  looking  Jiedfajlly  toward 
 heaven  -,  for,  by  lifting  their  eyes  after  their  di- 
 vine mafter,  they  exprcfled  the  inward  emotions 
 of  their 'minds.  It  will  be  needful  alfo  to  explain 
 this  other  expreflion,  as  he  went  iip^  and  to  oh- 
 ferve^  that  it  mutt  be  taken  in  its  plain  popular 
 fenfei  and  that  it  fignifies  not  merely  the  removal 
 of  his  vifible  prefcnce,  while  he  remained  invifibly 
 vipon  earth  :  but  the  abfolute  abfence  of  his  hu- 
 manity. This  is  the  natural  fenfe  of  the  words, 
 and  the  obfervation  is  neceflary  to  guard  us  againft 
 that  fenfe,  v/hich  the  church  of  Rome  impoies  on 
 them  for  the  fake  of  tranfubilantiation,  (4)  You  may 
 
 alfo 
 
 16.  Let  y cur  liirht  fo  ^nne  hc- 
 fore  men.,  and  lb  on.  l.  She^w 
 what  is  implied  in  the  duty 
 of  letting  our  light  fhine  be- 
 fore men.  2.  Lay  down 
 fome  confiderations  proper 
 to  enforce  the  praiSlice  of  it. 
 3.  Ot-iferve  how  farthefecon- 
 iiderarions  may  afteft  all 
 Chrillians  in  general,  or  fome 
 in  particular."  Dr.  Water~ 
 land's  Serm.  bef.  Sons  of  the 
 Clergy  at  St.  PauPs.   Dec.  14.. 
 
 Some  mix  explication  and 
 obfervation  all  through  the 
 fermon,  explaining  each  pro- 
 pofition  and  obferving  and 
 enforcing  the  inference?,  that 
 arife  from  it.  The  difcretlon 
 of  the  preaclicr  mull  deter- 
 mine the  difpofing  of  thefe 
 elucidations  and  obfervati- 
 ons. 
 
 (a)  Tranfuhjlantiation.  A 
 learned  foreigner  very  pro- 
 perly calls   this    *'  the  moil: 
 
 monllrous  doflrine  that  the 
 frenzy  of  fuperRiiion  was  ca- 
 pable of  inventing."  It  was 
 ellabliliied  by  Pope  Inno- 
 cent III.  in  the  thirteenth 
 century  in  the  fourth  council 
 of  Lateran,  held  in  the  year 
 1 215.  The  Greek  church 
 adopted  it  in  the  feventcenth 
 century.  Our  author  gained 
 the  higheft  reputation  by  his 
 controverfy  with  the  famous 
 Nicole  on  this  article.  He 
 proved  by  invincible  argu- 
 ments that  the  dotlr'me  was 
 not  known  till  the  ninth 
 century,  nor  the  nvord  tran- 
 fubilantiation until  the  thir- 
 teenth. Vid.  Mojheim.  Hift. 
 Eccl.  Lent.  xiii.  xvii. 
 
 Many  of  the  reformers, 
 who  rejefled  the  dodlrine  of 
 tranfubilantiation,  or  the 
 change  of  the  bread  and 
 wine  into  the  body  and  blood 
 of  Chrifl,  retained  or  invent- 
 ed wild,  unintelligible  no-, 
 lions. 
 
(    7    ) 
 
 alfo  briefly  explain  this  other  exprefTion,  behold ! 
 two  men^  and  fhew,  that  they  were  angels  in  hu- 
 man ihapes.  Here  you  may  difcufs  the  queftion 
 of  angelical  appearances  under  human  form.s. 
 Notwithftanding  thefe  brief  explications,  this  is  a 
 text,  that  mull  be  difcuffed  by  way  of  obferva- 
 tion. 
 
 Obferve,  in  general,  when  explication  and  ob- 
 fervation  meet  in  one  text,  you  muft  always  ex- 
 plain the  part,  that  needs  explaining,  i?efore  you 
 make  any  obfervations ;  for  obfervations  muft  not 
 be  made,  till  you  have  eftablifhed  the  fenfe  plain 
 and  clear.  (5) 
 
 4.  Some- 
 
 tions,  or  rather  inexplicable 
 exprellions,  concerning  the 
 Lord's  fupper.  Li^ther  taught 
 that  the  real  body  and  blood 
 of  Chrifl:  were  received  along 
 with  the  bread  and  wine, 
 and  that  the  body  of  Chriil 
 was  joined  with  the  bread  as 
 in  a  red  hot  iron  two  diflindl 
 fubftances  iire  and  iron  are 
 united;  and  this  he  called 
 confubfiantiation.  The  efta- 
 blilhed  church  of  England 
 ufes  very  doubtful  language 
 on  this  article.  "  The  body 
 of  Chrift  is  given,  taken, 
 and  eaten  in  the  fupper,  only 
 after  an  heavenly  and  fpiri- 
 tual  manner,  and  the  mean, 
 whereby  the  body  of  Chrill 
 is  received  and  eaten  in  the 
 fupper,  is  faith."  Article 
 xxviii. 
 
 The  explication  of  this  ar- 
 ticle renders  its  meaninp-  ftill 
 more  abllrufe.  '*  The  oiit- 
 ivard  part  of  the  Lord's  fup- 
 per is  bread  and  wine — the;V;- 
 
 ivard  part  is  the  body  and 
 blood  of  Chrift,  which  [body 
 and  blood]  are  ^verily  and  iji- 
 ^dW  taken  and  received  by  the 
 faithful  in  the  Lord's  fup- 
 per."   Catechifm. 
 
 The  reformers  thought 
 themfelves  authorized  to  ufe 
 language  of  this  kind  by  the 
 vi,  of  John:  but  this  chapter 
 has  no  more  to  do  v^ith  the 
 Lord's  fupper  than  it  has 
 with  the  creation  of  the 
 world,  as  feveral  of  our  la- 
 ter divines  have  fiiewn.  See 
 Dr.  Harrises  zd  Serm.  en 
 Tranfubjl.  at  Salters-hcdl. 
 1735.  The  firft  proteiiiants 
 had  been  fo  long  accuftomed 
 to  confider  the  Lord's  fupper 
 as  a  myllery,  that  they  were 
 not  offended  at  the  unintelli- 
 giblenefs  of  their  language 
 and  fentiments  on  this  fub- 
 jeft. 
 
 (5)  Before  yen  make  any  oh- 
 
 ferualions  explain  and  ejlablijh 
 
 your  meaning.     The  violation 
 
 of 
 
(     8     ) 
 
 4.  Sometimes  an  obfervation  may  be  made  by 
 limy  of  explication,  as  when  you  would  infer  fome- 
 thing  important  from  the  meaning  of  an  original 
 term  in  the  text.  For  example  \  A6ts  m^  i .  And 
 when  the  day  of  Pentecofl  was  fully  come,  they  were 
 all  with  one  accord  in  one  place.  It  will  be  proper 
 here  to  explain  and  enforce  the  Greek  word  oy.oh' 
 fAOiSovj  which  is  tranflated  with  one  accord,  {6)  for 
 
 it 
 
 of  this  rule  is  common,  and 
 a  preacher  fometimes  makes 
 obfervations  for  an  hour 
 without  condefcending  to  in- 
 form the  people  what  he  is 
 teaching.  Suppofeyi///6  were 
 the  fubjeft,  it  would  not  be 
 enough  to  obfernie — \.  faith 
 is  a  gift  of  God — z.  faith 
 works  by  lo've — 3.  faith  is  a 
 humblitig  grace — \.  faith  is  a 
 fa'ving  grace — and  io  on  ;  for 
 the  preacher  fhould  firft  fhew 
 what  faith  itfelf  is.  This 
 fault  prevails  very  much  in 
 the  applications  of  fermons. 
 Many  preachers  clofe  their 
 fermons  by  addreflesto  faints 
 —to  finners — and  to  feekers 
 of  God,  or,  as  fome  love  to 
 cxprefs  themfelves,  to  fenfi- 
 ble  fniners;  and,  for  want  of 
 explaining  their  meaning, 
 their  people  go  away  without 
 knowing  to  which  clafs  they 
 belong.  Aflurances  of  fal- 
 vation  belong  to  faints  — 
 threatnings  to  finners — and 
 encouragements  to  feekers, 
 as  they  are  quaintly  called : 
 but  it  minillers  great  dillrefs 
 to  timorous  minds  to  be  left 
 in  doubt  concerning  the 
 clafs,  to  which  they  belong, 
 and  at  the  fame  time  it  chc- 
 
 rifhes  pride  and  prefumptlon 
 in  bold  forward  ignorant 
 hearers,  who  never  fail  to  ar- 
 rogate to  themfelves  the  ti- 
 tles and  privileges  of  the 
 people  of  God.  People  will 
 naturally  enquire,  of  vjhom 
 fpeaketh  the  prophet  ?  and  they 
 deferve  an  anfwer. 
 
 The  Roman  rhetorician 
 has  well  obferved,  that  threi 
 things  are  effential  to  the 
 carrying  a  point.  What  we 
 affirm  muft  be  u7iderJiood-^ 
 remembered  —  and  belie=ved. 
 *'  Si  acciderit,  ut  Judex  aut 
 non  intelligat — aut  non  me- 
 minerii — aut  non  credat, 
 fruftra  in  reliquis  laborabi- 
 mus."  ^int.  Inji.  Lib.  iv. 
 cap.  2. 
 
 (6)  The  Greek  ivork  ofxoSu- 
 Ix^S'i.v  fignifes  <with  one  accord. 
 That  is,  it  fignifies  fo  in  this 
 place,  agreeably  to  the  pro- 
 per literal  etymology  of  the 
 word.  This  adverb  is  form- 
 ed from  the  adjeftive  oij.oBv- 
 //^,  and  the  adjeftive  from 
 o//-(^  fimilis,  and  dvfx'^  ani- 
 mus. ojM^vfji.ci.S'ov  uno  animo 
 — una  mente — concordi  ani- 
 morum  voluntate— unanimi- 
 ter.  Hederici  Lck. 
 
 But 
 
(    9     ) 
 
 it  fignifies,  that  they  had  the  fame  hope,  the  fame 
 opinions,  the  lame  judgment  j  and  thus  their  una- 
 nimity is  diftinguiflied  from  an  exterior,  and  ne- 
 gative agreement,  which  confifts  in   a  mere  pro- 
 feffion  of    having    no    different   fentiments,   and 
 in    not   faUing  out:    but  this  may  proceed  from 
 negligence,  ignorance,  or  fear  of  a  tyrannical  au- 
 thoricy.     The  uniformity,  of  which  the  church  of 
 Rome  boafts,  is  of  this  kind ;  for  if  they  have  no 
 difputes  and  quarrels   among  them   on    religious' 
 matters,  (which,   however,   is   not  granted.)  it  is 
 owing  to  the  itupidity  and  ignorance,  in  which  the 
 people  are  kept,  or  to  that  indifference  and  neg- 
 ligence, which  the  greatell  part  of  that  community 
 dii'cover  towards  religion,  concerning  which  they 
 feldom  trouble  themfelves;  or  to  the  fear  of  that  ty- 
 rannical domination  of  their  prelates,    with  which 
 the  conftitution  of  their  church  arms  them.    Now, 
 confider  fuch  an  uniformity  how  you  will,  it  will 
 appear  a  falfe  peace.  If  ignorance  or  negligence  pro- 
 duce it,  itrefemblcs  the  quiet  of  dead  carcafes  in  a 
 burying-ground,  or  the  profound  filence  of  night, 
 when  all  are  afleep-,  and,  if  it  be  owing  to  fear,  it 
 is  the  ftillnefs  of  a  galley-flave  under  the  flrokes 
 
 of 
 
 But  this  word  is  not  always 
 ufed  precifely  in  this  fenfe. 
 Sometimes  it  only  fignifiesyT- 
 miil.  Thus  Lam.  ii.  8.  ouo- 
 Bv/jt.a.S'ov  i^Srivno-i,  they  [the 
 rampart  and  the  wall]  lan- 
 giiified  together.      Job  xxxiv. 
 
 15.    'Ti^'iv\t)(Tti    TH'.L'JCt  Cctj^  0- 
 
 (jLo^:jf/.a,S'ov,  all  fie Jh  (hall  pe- 
 rijh  together.  i  C'hron.  x  6. 
 Ofj-oBviJ-dJo:  i*Ts'Jrti'=,  all  Saul's 
 hciife  died  together.  Our 
 trail  flatc^rs  have  certainly 
 rendered  it  properly,  in  this 
 Vol.  II. 
 
 place,  'ujith  one  accord,  con- 
 fentientibus  vctis,  animis,  et 
 lludiis.  The  fcope  of  the 
 place,  more  than  the  etymo- 
 logy, determines  the  fenfe, 
 that  they  have  given  it. 
 
 Some  divines,  from  this, 
 and  other  fuch  paffages,  pre- 
 tend to  derive  the  imprafti- 
 cable  doftrine  of  religious 
 uniformity:  a  fine  fpeculati- 
 on !  and  that  is  all.  See 
 .Vol.  I.  p.  232.   n.  7. 
 
 B 
 
 (7)  Popifl' 
 
(       10      ) 
 
 of  his  officer,  a  mere  {hadow  of  acquiefccncc  pro- 
 duced by  timidity,  and  unworthy  of  the  name  of 
 unanimity. (7)  The  difciples  of  Jefus  Chrift  were 
 not  uniform  in  this  fcnfe:  but  their  unanimity  was 
 inward,  and  pofitive,  they  ivei'e  of  one  hearty  and 
 cne  foul.  This  explication,  you  perceive,  is  itfelf 
 a  very  juft  obfervation,  and  there  are  very  many 
 paffagcs  of  fcripture,  which  may  be  treated  of  in 
 the  fame  manner.  (8) 
 
 5.  Obfer- 
 
 (7)  Popijh  uniformity  is  un- 
 nxiorthy  of  the  name  of  unani- 
 mity. There  are  ti<jo  gene- 
 ral methods  of  proving  this 
 propofition.  The  iii'^  is  by 
 narrating  the  hiftory  of  pope- 
 ry ;  for  of  what  does  it  con- 
 file  but  difputes,  divifions,  in- 
 finite intrigues  and  endlefs 
 v-'ars  ?  The  other  is  an  expo- 
 fure  of  the  principles  of  po- 
 pery, which  notorioufly  de- 
 llroy  what  they  pretend  to 
 cherifh. 
 
 Thus  one  of  our  divines, 
 *•  Rom.  xi.  22.  The  priuci- 
 fhs  of  popery  are  fchifmati- 
 cal.  I .  The  church  of  Rome 
 requires  the  profeffion  and 
 praftice  of  great  errors,  and 
 dangerous  corruptions.  2. 
 This  church  hath  made  all 
 thefe  errors  and  corruptions 
 neceJJ'ary  terms  of  communion. 
 3.  Thefe  corruptions  are  irn- 
 pofcd  with  a  moji  uncharitable 
 riFor.  4.  Thefe  errors  and 
 corruptions  are  impofed  on 
 ferfons,  who  cannot  profefs 
 and  praftife  them  without 
 da}nnable  ftn.  5.Thefunda- 
 inental  corruption  of  this 
 church,  is  a  virtual  denying  of 
 
 Chrift  fefus  the  head,  and  M 
 renouncing  of  allegiance  to 
 him.,  &c.  Mofes  Loivmans 
 Serm.  at  Salters-hall.  1735. 
 The  principles  of  popery  fckif- 
 matical. 
 
 (8)  The  original  terms  of 
 many  pajp^gfs  of  fcripture  af- 
 ford juft  and  pertinent  obfer'va- 
 tions.  The  Engliih  tranfla- 
 tion  of  the  holy  fcriptures  is 
 in  general  fo  jull,  and  the 
 consequences  of  finding  fault 
 with  it  fo  injurious  to  the 
 common  people,  that  every 
 prudent  minifter  will  avoid 
 needlefs  obfervations  of  this 
 kind.  It  is  not  fair  to  Ihake 
 the  people's  confidence  in 
 their  bibles  every  Lord's-day 
 for  no  other  reafon  than  that 
 of  difplaying  our  erudition. 
 There  are,  however,  many 
 texts,  which  ought  to  be  elu- 
 cidated as  our  author  direfts. 
 A  few  examples  follow. 
 
 Afts  xii.  4.  Herod  intend- 
 ed after  Eafter  to  bring  Petep 
 forth:  ^f'/ct  TO  ■sA^Kct,  after 
 the  paftoijer. 
 
 I  Cor.   xi.  29.     He,    that 
 cateih and  drinketh  unworthi- 
 ly, eateth  and  drinketh  dani' 
 natioB 
 
C    "    ) 
 
 5.  Obfervations,  for  the  mod  part,  ought  to  be 
 theological,  that  is  to  fay,  they  fliould  belono-  to  a 
 fyftem  of  religion.  Sometimes,  indeed,  we  may 
 make  ufe  of  obfervations  hiftorical,  philofophical, 
 and  critical:  but  thefe  fliould  be  ufed  fparingly, 
 
 and 
 
 «i3/:oK  to  himfelf :  K^![j.A'ietv~  preach  moxzl  philofhphy,  nor 
 
 rw,  judgment  to  himfelf ;  that  did  I  deliver  my  dodtrine  in 
 
 is,    he   incurs  fome  ternporal  latiguage  formed   by  rhetori- 
 
 punifhment    as    ficknefs,  &c.  cal  rules, 
 ver.  30.  an  obfervation  ought         Tit.  iii.  14.   Let  ours  alfo 
 
 alfo  to  be   made   here  on  the  learn  io  m2i\nx.s.m  good  --works: 
 
 time,   for  although  it  pleafed  to  exercife  lanx:Jul  hujinefs  sf- 
 
 God  to  punifh  an  abufeof  the  yov  fa;pe  eft  opus  illud,  quod 
 
 Lord's  fupper  in   the  Corin-  unum  agimus  in    vita,    vitas 
 
 thian  church  with  ficknefs, 
 or  fudden  death,  yet  the  fame 
 fin  is  not  puniihed  in  the 
 fame  manner  noiu. 
 
 I  Cor.  ii.  I.  I  came  not 
 with  excellency  of  y^i'iTi--^,  or 
 of  nuifdom:  aozict  ilgnifies 
 here  the  matter  of  St.  Paul's 
 preaching,  and  Koy^  the 
 mannert  fee  ver.  4.   I  did  not 
 
 O/.  Yj^yov  fy.ifiy.icoi'  tioiQi't  «  '^lov  rtvo-i 
 ©i.  Y\oiy.vcti,  SiC. 
 Compare   Eph.  iv.  28.  Phil, 
 iv.  17.     Vid.    plura  in  «o/. 
 Dounai  in   Op.  Chryfoj}.  torn. 
 viii.  p    545.   Edit.  Havil. 
 
 Tit.  ii.   12.    Live  foberlyy 
 righteoiijly,    and  godly  :     acc- 
 
 n'c^i  erga  J'e  ipjum  J^mciiai 
 
 a£lio.  Sic  Cicero  denat.  deor.i. 
 •'  De  liguris  deorum,  et  de 
 locis  atque  fedibus,  et  de  ac- 
 tione  vits  multa  dicuntur." 
 Gen.    xlvii.   3.    T/   to   ^yov 
 
 Vi/aV  ;  •  -  -  -  '7S-0lfJ.il/ii  c^oCu- 
 
 Tuu.     Jonah  i.  8.  T/?  ctk  «  =p- 
 
 ycca/A-) J^aK'^  kv^i^s  tHfxi 
 
 zyco.     Sic  Sop  hoc.    in    Oedip. 
 Tyran. 
 
 fore  dropped  them,  when  the 
 Emperor  Trajan  by  Pliny  in 
 Bithynia  forbad  their  meet- 
 ings." Dr.  Lardner.  teji. 
 heath,  ii.  9.  p.  40, 
 
 From  all  thefe,  and  many 
 more  of  the  fame  kind,  arife 
 
 jufte  erga  proximum,  ivcnCcof    juft  and  pertinent  obfervati- 
 crgzDeum.  Xenoph.Memorah.     ons,   which  may  be  direded 
 
 Soc.  Def.  22.  2  Pet.  ii.  13, 
 Jude  12.  AyccnAii,  loTje- 
 feajls.  "  Thefe  were  fup- 
 pers,  not  attended  with  the 
 Lord's  fupper.  Chriftians 
 did  not  confider  tbefe  of  di- 
 vine inilitution,   and  there- 
 
 to popular  edification  :  but 
 it  would  be  better  wholly  to 
 omit  them  than  to  introduce 
 them  unguardedly,  and  fo  as 
 to  excite  groundlefs  fufpici- 
 ons  concerning  the  whole 
 Englifh  veriiou, 
 
 B  z  (9)  Hi^o' 
 
(  "  ) 
 
 and  feldom,  on  nccefPary  occafions,  and  when  they 
 cannot  well  be  avoided  •,  and  even  then  they 
 ought  to  be  pertinent,  and  not  common,  that 
 they  may  be  heard  with  fatisfaclion.  Make  it  a 
 law  to  be  generally  very  brief  on  obfervations  of 
 thefe  kinds,  and  to  inform  your  audience,  that 
 you  only  make  them  en  pa[fant.  (9) 
 
 7'here 
 
 (9)  BiJioricaU  philofophical, 
 and  critical  ubjei'vations  ought 
 to  be  brief.  All  obfervations 
 of  thcfe  kinds,  intended  to 
 elucidate  the  text,  are  too 
 Ihort,  which  do  not  anfwer 
 this  end;  and,  when  this  end 
 is  anfvvejed,  all  tnlarge- 
 ments  are  fuperfluous.  This 
 remark  regards  ihe  text  only; 
 for  in  regard  to  the  difcourfe, 
 which  is  an  elucidation  cf 
 the  ft-nfe,  or  general  mean- 
 ing of  the  text,  it  mull  be  al- 
 lowed, feme  of  our  finell 
 fcrmons  are  grounded  on  phi- 
 lofophical, hiilorical,  and 
 critical  data.  The  follow- 
 ing will  txemplify  my  mean- 
 ing. 
 
 "  Pfal.  Ixv.  5.  My  foul 
 Jhall  be  faii  ficd  as  ivith  Tiiar- 
 rc=w  and  fainej's. — There  is  a 
 piety  of  tajle  and  feeling  op- 
 pofed  to  a  piety  of  examina- 
 tion and  reajuning — piety  of 
 reafoning  is /;^>.-  but  that  of 
 tafte  is  plta/ant,  and  there- 
 fore preferable  —  there  are 
 certain  fympathies  and  anti- 
 pathies which  almoU  defy 
 explication,  and  yet  are  ob- 
 vious and  undeniable — cb- 
 fcrv,ition  of  thefe  will  eluci- 
 date the  doclrine  of  the  text, 
 
 the  piety  of  tafte  and  feel- 
 ing. 
 
 1.  Senjille  ohjeSls  affeSi  us 
 more  than  ahjlraei  ini-ijihle 
 ehjedls  do.  A  play  alFeti-tt  us 
 more  than  a  fermon,  not  that 
 we  prefer  a  play  before  a 
 fermon  :  but  the  one  exhibits 
 fenfible  objefts,  the  other 
 treats  of  invifibles,  as  of 
 God,  heaven,  hell.  Sec.  Pie- 
 ty of  tafte,  then,  includes 
 freedom  from  the  dominion 
 of  the  fenfes. 
 
 2.  Imagination  f applies  the 
 place  of  jenje  and  rcajon.  Aa 
 ideal  good  may  be  confider- 
 ed  as  real,  if  it  be  accompa- 
 nied with  an  apparatus  pro- 
 per to  ftrike  the  imagination. 
 The  features  of  a  ptrfon  do 
 not  prove,  that  a  union  with 
 him  would  produce  happi- 
 ncfs,  and  yet  the  clofell  uni- 
 on is  frequently  formed  on 
 feme  fuch  prejudice.  Objefts 
 of  piety  are  unaccompanied 
 with  impofing  appearances, 
 and,  therefore,  they  affecl  us 
 the  Icfs.  Piety  of  talie 
 guards  againft  imagination, 
 and  appeals  to  reafon. 
 
 3.  A  prefent  good,  or  a  good j 
 the  enjoytnent  of  ivkich  is  near, 
 aft  Hi  us  mere  than  an  ahjent 
 
 goody 
 
(  13  ) 
 
 There  are,  I  allow,  fome  cafes,  in  which  ob- 
 fervations  remote  from  theology  are  necefiary  to 
 the  elucidating  of  a  text.  When  thefe  happen, 
 make  yonr  obfcrviuions  profejfedly,  and  explain, 
 and  prove  them.  Bv.t,  I  repeat  it  again,  in  gene- 
 ral, obfervations  fhould  be  purely  theological, 
 either  fpeculative,  which  regard  the  myfteries  of 
 Chriftianity,  or  pradical,  which  regard  morality; 
 for  the  pulpit  was  erefted  to  in{lru6l  the  minds  of 
 men  in  religious  fubjefts,  and  not  to  gratify  curio- 
 fity,  to  inflame  the  heart,  and  not  to  find  play  for 
 imagination,  (i) 
 
 6.  Obfer- 
 
 good,  or  than  a  good  to  he  en- 
 joyed at  /one  aijlant  period. 
 Sini'ul  objtils  propoie  prefent 
 enjoyment,  religious  cbjeds 
 propore  future  happinefs,  and 
 therefore  the  fiiit  afftct  us 
 moft.  Piety  of  taiie  antici- 
 pates futurity. 
 
 4.  j1  good,  in  fo/feffing 
 luhich  <we  hwue  found  pleajure, 
 produces  in  our  hearts  in  its 
 abfence  as  ijehement  deji  es  as 
 a  good,  that  is  actually  in  pre- 
 fent 'vievo.  Piety  of  tafte, 
 then,  avoids  worldly  plea- 
 fures  for  the  fake  of  becom- 
 ing lefs  fenfibl'i  to  wordly 
 pleafures;  nnd  it  increafeth 
 the  pleafures  of  devotion  by 
 freqviendy  pra&ifing  devo- 
 tional exercifes."  Saur.  Ser. 
 iv.  Sur  le  gout  pour  de-u. 
 
 ( I )  hi  Jonie  cafes  7nake  hijia- 
 rical  and  critical  objer'vations 
 profcffedly.  There  are  feveral 
 theological  fubjefts,  winch 
 cannot  be  difcuiTed  without 
 fuch  obfervations.  Texts, 
 which   fome  fay  are  inierpo- 
 
 lated,  mufl:  be  vindicated 
 thus.  I  John  V.  7.  What 
 Mr.  Martin,  the  bed  vindica- 
 tor of  the  genuinenefs  of  this 
 text,  has  faid  critically,  and 
 hiftorically  on  the  fubjeft. 
 Dr.  Calamy  has  wrought  in- 
 to a  fermcn  on  the  fame  paf- 
 fagc.  See  Martin's  Effay  on  I 
 John  V.  7.  Dr.  Calamy  ok 
 the  trinity. 
 
 Texts,  the  undeiflanding 
 of  which  depends  on  chrojio- 
 logy  and  hiflory,  muft  be  dif- 
 cuiTed thus.  The  feventy 
 weeks  of  Daniel,  ix.  24.- — — 
 The  time  of  the  tyrth  of 
 Chrift,  Gal.  iv.  4.  —  The 
 time  of  his  crucifixion  and 
 refurredion,  1  Cor.  xv.  3,  4. 
 —  The  beginning  and  the 
 end  of  the  great  apollafy, 
 2  Their,  ii.  i. .  .  8.  Rev.  xiii. 
 18.  xvii.  10,  II,  12.  — The 
 flaying  of  the  witnelTes,  Rev. 
 xi.  3.  7.  II.  and  many  more 
 of  the  fame  kind. 
 
 All  thefe  fubjefts  are  un- 
 popular, and,  in  fome  fenfe, 
 ne- 
 
C    14    ) 
 
 6.  Obfervations  fhoiild  not  be  propofed  In 
 fcholaflic  flyle,  nor  in  common-place  guile.  (2) 
 They  fhould  be  feafoncd  with  a  Tweet  urbanity, 
 accommodated  to  the  capacities  of  the  people, 
 and  adapted  to   the  manners  of  good  men.  (3) 
 
 One 
 
 nece/Tary  to  the  general  edi- 
 fication, for  on  the  truib  of 
 the  fads,  and  not  on  the 
 cxacl  time  of  their  accom- 
 plilhment,  depends  the  peo- 
 ples faith. 
 
 (2)  Ob/er'vations  Jhould  not 
 he  propofed  in  common-p'ace 
 guife.  Many  fermonsofthe 
 iafl;  century  are  mere  com- 
 mon-place colledlions,  and 
 thofe  of  the  intriguing,  time- 
 ferving  part  of  the  clergy 
 are  the  very  woril  of  this  bad 
 kind.  They  had  not  time 
 to  ftudy  their  fubjects,  to 
 form  a  ftyle,  and  to  compofe 
 a  good  fermon.  Full  of  fecut- 
 lar  projecls,  fired  with  am- 
 bition and  refentment,  and 
 obliged  fometimes  to  preach 
 and  print,  they  were  driven 
 to  the  fad  neceflity  of  retail- 
 ing the  commoH- places  of 
 the  wholefale  dealers,  whom 
 they  execrated.  One  exam- 
 ple fliall  fufiice.  Seth, 
 [Ward]  lord  bilhop  of  Sa- 
 rum  preached  the  funeral 
 fermon  of  the  duke  of  Alber- 
 marle  exadly  in  this  way. 
 «'  1  Cor.  XV.  n«  "^^^^  g'^'^ 
 pel  tells  us.  That  God  hath 
 appointed  a  day  wherein  he 
 will  judge  the  world.  That 
 Chrjjl  is  ordained  of  God,  to 
 to  he  judge  both  of  quick  and 
 dead. 
 
 That  he  Ihall  come  in  the 
 clouds  -  -  - 
 
 That  he  Ihall  fend  his 
 angels  -  -  - 
 
 That  he  (hall  ft  upon  the 
 throne  of  his  glory. 
 
 That  all  nations  fhall  be 
 gathered  -  -  - 
 
 Chriil  hath  ajfurcd  the 
 world  of  the  truth  of  this 
 theory. 
 
 Not  by  giving  the  world  a 
 fet  and  Jlries  of  imaginary 
 principles  of  vain  philofophy  - 
 
 Not  by  bare  ajjlrtions  and 
 conjident   rtpctiiicns  -   -   - 
 
 Not  by  phantajlical  oh/cure 
 ratiociyiations  concerning  num- 
 bers, 'vehicles." 
 
 In  this  naked  manner,  as 
 boys  firing  birds  ^gg'^,  did 
 this  glorious  divine  conneft 
 the  parts  of  his  fermon,  till, 
 toward  the  clofe,  he  preached 
 himfelf  into  what  he  calls 
 locum  lubricum,  where  we  fhall 
 at  prefent  leave  him  to  get 
 out  as  he  can. 
 
 (3)  Qhferi'ations  Jhould  be 
 feafoned  n.v!th  a  Jiveet  urbanity. 
 Urbanity  is  oppofcd  lo  rufti- 
 city,  and  that,  of  which  our 
 author  fpcaks,  regards  both 
 t\ic/uhjrSt  itfclf,  and  the  lan- 
 guage, u\  which  it  isexprefied. 
 The  Roman  rhetorician  in- 
 cludes gcilure.  See.  In  qua 
 nihil  abfoiaum,  nihil  agreile, 
 nihil 
 
(     15     ) 
 
 One  of  the  beft  expedients  for  this  pnrpofe  is  a 
 redu6lion  of  obfcure  matters  to  a  natural,  popular, 
 modern  air.  You  can  never  attain  this  ability, 
 unlefs  you  acquire  a  habit  of  conceiving  clearly  of 
 fubjeds  yourfelf,  (4)  and  of  exprefTing  them  in  a 
 free,  familiar,   eafy   manner,    remote   from  every 
 
 All  long  trains 
 of 
 
 thing  forced,  and  far-fetched.  (5) 
 
 nihil  inconditum,  nihil  pere- 
 grinum,  neque  fenfu,  neque 
 'V. rbis,  neque  ore,  gejiwve  poffit 
 deprehcndi.  ^int.InJi.Lib.'w, 
 Urbanity  is  not  one  fingle 
 qualification,  it  is  the  union 
 of  all.  There  are  vulgar  no- 
 tions, vulgar  exprcffions,  vul- 
 gar geftures,  vulgar  pronun- 
 ciations :  and  there  are  on 
 the  contrary  finical  airs,  and 
 fine-fpun  theories,  which  are 
 all  oppolite  to  urbanity.  This 
 difcourfe  is  too  learned,  that 
 is  too  common — this  ftyle  is 
 too  ftiff,  that  is  too  flimfy — 
 this  air  is  too  haughty,  and 
 that  is  too  free — this  fermon 
 is  too  orderly,  and  that  is 
 too  negligent — In  fhort,  if 
 urbanity  be  not  in  the 
 preacher,  it  will  never  be 
 in  his  fermons,  and  nothing 
 can  give  it  him  but  a  fami- 
 liar converfe  with  the  politer 
 part  of  mankind.  Well- 
 ored  women  are  the  bell  tu- 
 tors of  this  fcience  :  but  it 
 might  be  dangerous  to  the 
 morals  of  fome  young  men  to 
 be  put  under  their  tuition.  A 
 refined  way  of  thinking,  a 
 delicacy  of  exprcffion,  in- 
 numerable graces  of  elocu- 
 tion  and  adiion,    belong   to 
 
 fome  of  the  fair  fex ;  and, 
 without  finking  from  manly- 
 dignity  into  fqueaking  effe- 
 minacy, a  grave  wife  man 
 may  receive  many  a  law  from 
 their  lips.  Strength  and  ho- 
 nour are  their  clothing — they 
 open  their  mouths  ^vith  ivij"- 
 dom,  and  the  la^iu  of  kind7icfi 
 is  in  thiir  tongues.  Prov.  xxxi. 
 25,  26. 
 
 (4)  Acquire  a  habit  of  con- 
 cei'vittg  clearly  offubjeSls.  "  i. 
 Conceive  of  things  clearly  and 
 difindj  in  their  own  natures. 
 2.  Conceive  of  things  cQm~ 
 pletely  in  all  their  parts,  3. 
 Conceive  of  things  compre- 
 henfively  in  all  their  properties 
 and  relations.  4.  Conceive 
 of-  things  cxten finely  in  all 
 their  kinds.  Conceive  of 
 things  ord.rly,  or  in  a  proper 
 method." 
 
 Dr.  Watts' sLogick,  Chap.  vi. 
 
 (5)  Exprefs your  thoughts  in 
 a  F  R  E  E  manner.  A  minifter 
 of  Jefus  Chrirt  fhould  think 
 freely.  Dr.  Bentley  fome- 
 where  execrates  thofe,  who 
 brought  free-thinking  iiTto 
 difrepute  by  their  abufe  of 
 the  term.  A  fober  free- 
 thinker, uncompelled  by 
 human    authority,    and    un- 
 
 rellrained 
 
(  I6  ) 
 
 of  arguments,  all  embarraflmerfts  of  divifions  and 
 fubdivilions,  all  nietaphyfical  invelligations,  which 
 
 are 
 
 reftrained  by  human  formu- 
 laries, is  the  moft  likely  of 
 any  man  to  attain  that  gene- 
 rous liberal  expanfibility  of 
 fentiment,  which  the  re- 
 deemer of  the  fouls  of  man- 
 kind every  where  inculcates. 
 A  miniller  of  Chrilt  fhould 
 /peak  freely.  His  language 
 ihould  be  frank,  open,  inge- 
 nuous, free  from  duplicity 
 and  fufpicion  of  collurion. 
 St.  Paul  feems  to  include  both 
 in  2  Cor.  iv.  12.  n^AA;;  srap- 
 f»3-/Jt  vptyv.£3-:<,  multa  liber- 
 tate  utimur,  fc.  in  evangelio 
 prsedicando.  Vid.     etiam 
 
 2  Cor.  V.  2. 
 
 Expy/s  your/elf  in  a  fa  m  i  - 
 LIAR  manner.  There  is  a 
 foft,  domeilick  ftyle,  fuch  as 
 a  wife  parent  ufes  to  his  fa- 
 mily:  but  this  is  nothing 
 like  the  filly  cant  of  an  old 
 nurfe.  Dear  fouls — precious 
 fouls — dearly  beloved — and 
 an  hundred  more  fuch 
 phrafes,  however  proper  in 
 certain  cnnnedions,  have 
 been  hackneyed  out  of  their 
 fenfes  in  chrillian  pulpits. 
 Minlfters,  who  a-m  at  this 
 excellence,  fhould  remember, 
 there  is  fuch  a  thing  as  being 
 too  familiar. 
 
 Exprefs  your/elf  in  an  easy 
 manner.  Here  alfo  are  two 
 extremes.  The  formal  JI;Jf- 
 nefs  of  a  p.^dant,  and  the 
 carchjfnfs  of  a  man,  who 
 does  not  refpedl  his  com- 
 pany, are  both  at  a  dillance 
 
 from  Mr,  Claude's  eafe.  The 
 eafe  of  the  manner  of  a  chrif- 
 tian  preacher  in  the  pulpit  is 
 not  'the  eafe  of  a  man  alone, 
 who  may  loll — and  hem— 
 and  hawk — and  cough — and 
 fpit — and  blow  his  nofe — but 
 it  is  the  eafe  of  a  well-bred 
 man  in  company.  The  eafe 
 of  the  '  'matter,  of  which  a 
 chrillian  fermon  is  compofed, 
 is  a  relative  idea,  and  mufl 
 take  its  meaning  from  the 
 perfons  addreffed  ;  for  that 
 fubjcdl  may  be  very  eafy  to 
 fome,  which  is  extremely 
 difficult  to  others.  Nothing 
 makes  fpeaking  on  a  fubjeft 
 fo  eafy  to  the  fpeaker  as  a 
 thorough  underftandingof  it. 
 With  what  perfedl  eafe  to 
 themfelves,  and  with  what 
 unembarralTed  facility  to 
 others  do  people  in  all  pub- 
 lick  places  of  traffick  com- 
 municate their  ideas !  The 
 reafon  is,  they  underftand 
 what  they  talk  about. 
 
 Exprefs  your  thaughts  in  an 
 UNFORCED  manntr.  A  fub- 
 jed;  is  forced,  when  it  is 
 made  to  fpeak  the  dired: 
 contrary  of  the  text,  from 
 which  it  is  pretended  to  be 
 drawn  ;  or  when  a  diresflion 
 is  any  way  given  it  contrary 
 to  its  genuinemeaning.  Here 
 follows  an  example  of  each, 
 Hcb.  V.  4.  [as]  No  man  takith 
 this  honour  [of  high  priert- 
 hood]  to  himlclf;  but  he  that 
 is  called  of  God,  as  ivas  Aaron  : 
 
(     i7     ) 
 
 are  moftly  impertinent,  and,  like  the  fields,  the 
 
 citiesj 
 
 fo  alfa  Chriji  glorified  not  him- 
 /tlf  to  be  made  an  High-priejl, 
 hut  he  thai  /aid  unto  him,  l^hou 
 art  my  /on,  this  day  han:e  I 
 begotten  thee.  St.  Paul  means 
 to  inform  the  Hebrews — that 
 the  chrifiian  aconomy  was  of 
 divine  inftitution,  as  well  as 
 that  of  Mofes — that  Jejus 
 Chriji  had  as  clear  evidence 
 oi  hii  appointment  to  abolijh 
 the  Aaronical  priefthood  as 
 Aaron  had  to  fet  it  up — the 
 general  meaning,  therefore, 
 of  this  text  may  be  contained 
 in  this  propofxtion,  J  ejus 
 Qhriji's  high-priejihood  had 
 the  honour  of  a  divine  infti- 
 tution ;  yet  this  very  text 
 comes  from  an  univerfity 
 prefs  forced  into  a  proof  of 
 
 the  divine  inftitution  of 
 
 Engltjh  Epifcopacy.  Defence  of 
 Epifcopacy,  Serm.  at  Oxford, 
 1708.  By  Tho.Bife. 
 
 Ifai.  liii.  7.  He  is  brought 
 us  a  lamb  to  the  fiaughter,  and 
 as  a  fieep  before  his  Jhearers  is 
 dumb,  fo  he  openeth  not  his 
 mouth.  This  text  is  a  volun- 
 teer in  the  fervice  of  Jefus 
 Chrift :  but  a  zealous  divine 
 prefled  it  into  the  army  of 
 his  mafter,  forced  it  into  the 
 fervice^  of  Charles  I.  and 
 made  it  blafpheme  through 
 twenty-five  quarto  pages. 
 
 Dr.  Langford's  SerjK.  be- 
 fore the  Houfc  of  Com- 
 mons,  fan.  30,    1697. 
 
 **  Tit.  ii.  15.  Let  no  man 
 dffplfe  thee.  It  is  in  fa<fl  as 
 notorious,  as  it  is  unjult  and 
 
 Vol.  a. 
 
 ilnreafonable,  that  no  fort  of 
 minifters  are  generally  more 
 defpifed  by  the  laity  of  their 
 own  communion,  than  we  of 
 the  ejl abhjhed  c\i\xxch.  of  Eng- 
 land. A  P.;ipijl  almoit  as 
 much  adores  the  facrificer, 
 as  he  doth  the  facrilice  of 
 the  mafs  -  -  -  dijfenters  ge- 
 nerally pay  a  very  great  de- 
 ference to  their  minifters  -  -  - 
 but  how  common  is  it  for 
 men,  that  call  themfelvea 
 fons  of  our  church,  to  fcofF  at 
 her  priefts  -  -  -  I  Ihall  con- 
 fider  thefe  words,  i.  As  a 
 caution  to  the  laity  not  to 
 defpife  the  clergy  [that  is,  the 
 epijcopal  clergy.]  2.  As  a 
 caution  to  the  clergy  to  give 
 no  occafion  to  defpife  them.'* 
 Thus  begins  a  good  fermoa 
 on  the  above  words.  We 
 think  the  divlfion  natural  and 
 the  inferences  juft  :  but  the 
 text  is  forced,  while  it  is  con- 
 fined to  the  ep/fcopalclcrgy, 
 for  it  is  equally  applicable  tQ 
 all  minifters  of  other  coairau- 
 nities.  Henry  Nenjjcome's  Serm. 
 preached  at  a  ^ifitation  at 
 Manchefr  \^\z.  Serious  ad-- 
 monitio7i  to  all  defpifers  ofrnz 
 
 C  L  E  R  G  V  . 
 
 Exprifs  your  meaning  in  'a 
 ivay  remote  from  e'uery  thing 
 FAR-FETCHED.         A     fifbjedl 
 
 is  farfetched,  when,  although 
 it  may  have  feme  connedtion 
 with  the  text,  yet  this  con 
 neftion  lies  at  a  great  diftancc 
 and  obliges  the  preacher  to 
 go  a  lon^-,  long  way  to  come 
 
(     i8     ) 
 
 cities,  and  the  houfes,  which  we  imagine  in  the 
 
 clouds. 
 
 at  it.  Here  follow  two  or 
 three  examples.  A  preacher 
 in  the  latter  end  of  the  reign 
 of  Charles  II.  propofed  to 
 treat  of  peptic /ice  and  fubmijfion 
 to  AVTHORiTY,  and  endea- 
 voured, in  a  fermon  of  fifty- 
 eight  quarto  pages,  to  preach 
 the  Lord  Mayor  of  London, 
 and  the  Court  of  Aldermen 
 into  the  doflrincs  of  paffive- 
 obedicnce  and  non-refiftance; 
 and  to  this  purpofe  took  for 
 his  text  Heb.  x.  36.  Ye  haw 
 need  of  patience,  that,  after  ye 
 have  done  the  will  of 
 God  ye  might  receime  the 
 promife.  From  patient  fub- 
 miilion  to  the  will  oi  God  to 
 paffive  obedience  to  the  will 
 of  king  Charles  is  a  long 
 way  !  What  a  herculean  la- 
 bour to  fetch  the  text  about! 
 Dr.  Moore  at  Guildhall  Chapel 
 1684. 
 
 Bp.  Bevcridge  had  the 
 courage  to  fet  out  at  i  Cor. 
 xiv.  26.  Let  all  things  be  done 
 to  edifying,  and,  in  one  fingle 
 Ot5tavo  fermon  of  twenty-four 
 pages,  the  dexterity  to  arrive 
 at  the  excellency  and  ufcfulnefs 
 of  the  common-prayer'' book  ifed 
 in  the  ejlablipui  church  of  Eng- 
 land. What  rapid  reafoning ! 
 '♦  The  text  is  an  apoftolical 
 canon — the  common  prayer  is 
 exaftly  conformable  to  it — 
 I,  [Dr.  Bcveridge,  Rcdlor  of 
 St.  Peter's  Cornhill.]  afcribe 
 the  compilation  of  it  to  the 
 fame    extraordinary    affiftance 
 
 from  Gq<U  which  afterwards 
 
 enabled  the  compilers  to 
 fuffer  martyrdom — The  denjil 
 hath  h.ad  a  fpite  againft  the 
 book  ever  fince  it  was  firft 
 made  becaufe  it  is  deftruflive 
 of  his  kingdom — he  hath 
 employed  the  utmojl  of  his 
 power  and  policy  to  blaft  its 
 reputation — the  papijls  threw 
 it  out  once  in  Q\_  Mary's 
 days,  and  xVt  fanaticks  outed 
 it  again  in  the  days  of  king 
 Charles — but  the  moft  high 
 God  was  pleafed  in  a  mira- 
 culous manner  to  reftore  it—" 
 and  fo  0.11  things  are  done  to 
 edifying.  What  a  knack  have 
 feme  men  at  reafoning  !  And 
 did  blfhop  Beveridge  really 
 think,  St.  Paul  would  have 
 taken  this  infpired  book  in 
 one  hand,  and  the  fvvord  of 
 the  civil  magiftrate  in  the 
 other,  and  have  done  all  the 
 edifying  feats  in  the  church 
 at  Corinth,  which  his  pre- 
 tended fucceflbrs  have  per- 
 formed elfewhere  !  Edifying 
 articles — edifying     creeds-^ 
 
 edifying       oaths edifying 
 
 gcfturcs — edifying  habits — ■ 
 edifying  ccrerhonies — edify- 
 ing fpiritual  courts — edifying 
 jails — edifying  fines — edify- 
 ing banifhments — edifying 
 executions — Let  all  things, 
 which  relate  to  the  Engliflx 
 epifcopal  liturgy,  be  done  to 
 edifying.     St.  Paul  fays  fo. 
 
 Jer.  vi.  16.  'Thus  faith  the 
 
 Lord,  Stand  ye  in  the  nvays  and 
 
 fee,  and  ajk  for  the  old  paths, 
 
 'Vihtre  is  thf  good  nvaj,    and 
 
 •walk 
 
(     ^9     ) 
 clouds,  the  mere  creatures  of  fancy,  all  thefe  fliould 
 be  avoided.  (6) 
 
 7.  Care,  however,  mull  be  taken  to  avoid  theop- 
 pofite  extreme,  which  confifts  in  making  only  poor, 
 dry,  fpiritlefs  obfervations,  frequently  faid  under 
 pretence  of  avoiding  fchool-divinity,  and  of  fpeak- 
 ing  only  popular  things.  Endeavour  to  think 
 clearly,  and  try  alfo  to  think  nobly.  Let  your 
 obfervations  be  replete  with  beauty  as  well  as 
 propriety,  the  fruits  of  a  fine  fancy  under  the  di- 
 rection ofafober  judgment.  If  you  be  inatten- 
 tive to  this  article,  you  will  pafs  for  a  contemp- 
 tible declaimer  of  mean  and  fhallow  capacity,  ex- 
 
 haufting 
 
 ixjalk  therein,  and  ye  fi  all  find 
 
 refi  for  your  fouls *'  Old 
 
 paths,  i.  e.  the  venerable  fim- 
 plicity  of  the  church  of  Eng- 
 land, as  it  flood  from  the 
 firft  days  of  queen  Elizabeth 
 till  about  the  death  of 
 Charles  the  martyr — the 
 good  nuay,  \.  e.  that  divine 
 doftrine  of  Chriftianity  non- 
 refiftance — ^valk  therein,  i.  e. 
 avoid  a  fet  of  odd,  fingular, 
 feparating  notions,  rely  on 
 the  opinions  of  all  the  wife 
 and  good  men  in  the  world, 
 and  don't  truft  your  own 
 fhallow,  empty,  bloated 
 reafon."  Well  might  the 
 Oxonian,  who  preached  thus 
 from  the  above  text,  con- 
 clude his  fermon  in  thefe 
 words  :  All-feeing  fpir it  !  thou 
 knonueji  nve  have  a  name 
 that  nve  live,  and  yet  are  dead, 
 for  our  nvorks  are  not  found 
 perfea  before  God.  Wm.  killfs 
 Serm.   before  the  Univerfity  of 
 
 Oxford  17 TO.  Return  to  good 
 old  principles. 
 
 I  do  not  know  whether  this 
 laft  example  be  more  forced 
 or  far-fetched ;  for  neither 
 the  fouls,  nor  the  bodies 
 of  our  anceflors  found  reft  in 
 thefe  old  paths,  and  certainly 
 Jeremiah  never  fought  after 
 them. 
 
 (6)  A-void  imaginary  obfer- 
 vations. A  very  accurate 
 writer  obferves — "  tliat  our 
 opinion  and  belief  are  often 
 influenced  hy p^Jf on — hyprc- 
 penfity — and  by  affc^ion.  The 
 noted  ftory  of  a  fine  lady  and 
 a  curate  viewing  the  moon 
 through  a  telefcope  is  a  plea- 
 fan  t  iiluftration  of  the  latter, 
 I  perceive,  fays  the  lady,  two 
 fhadows  inclining  to  each 
 other,  they  are  certainly  two 
 happy  lovers  :  not  at  all,  re- 
 plies the  curate,  they  are 
 two  ftecples  of  a  cathedral." 
 Elem,  of  Criiicifm,  t'j/.  i.  cbap^ 
 z.p.S- 
 
(      20      ) 
 
 haufting  yourfelf  and  not  edifying  your  hearers; 
 a  very  ridiculous  characfler!  (7) 
 
 To  open  mare  particularly  Ibme  fources  of  ob- 
 fervations,  remark  every  thing,  that  may  help  you 
 to  think,  and  facilitate  invention.     You  rnay  rife 
 from  fpecies  to  genus,  or  defcend  from  genus  to, 
 fpecies.     You  may  remark  the  different  charafters 
 of  a  virtue  commanded,  or  of  a  vice  prohibited. 
 You  may  enquire  wnether  the  fubjed  in  queftion 
 be  relative  to  any  other,  or  whether  it  do  not 
 fuppofe  fomething  not  exprefPed.     You  may  refle6l 
 on  the  perfon  fpeaking  or  afting,  or  on  the  condi- 
 tion of  the  perfon  fpeaking  or  acting.     You  may 
 oblerve   time,  place,    perfons   addreffed,  and   fee 
 whether  there  be  any  ufeful  confiderations  arifmg 
 from  either.     You  may  confider  the  principles  of 
 a  word  or  aftion,  or  the  good  or  bad  confequences, 
 that  follow.     You    may  attend   to  the  end  pro- 
 pofed  in  a  fpeech  or  action,  and  fee  if  there  be 
 any  thing  remarkable  in  the  manner  of  fpeaking 
 or  ading.     You  may   compare  words  or  anions 
 
 with 
 
 (7)  Som  dec! aimers  make 
 them/d'ues  ridiculous  by  their 
 ohfer^vations.  Thus  one, 
 *'  Judges  xiii.  22.  Manoah 
 /aid  unto  his  nvife.  We  Jhall 
 'die  :  hut  his  ivife  /aid.  If  the 
 Lord  'were  f  leafed  to  kill  us,  he 
 iNould  not  have  Jhitved  its  all 
 thefe  things.  Obf.  I.  The 
 gray  mare  is  fometimes  the 
 beft  horfe." 
 
 "  Prov.  vi.  9.  Go  to  the  ant 
 thoufluggardy  coajider  her  tvays 
 and  he  luife.  Obf.  I .  So  ra- 
 tional doth  this  little  crea- 
 ture appear,  that,  were  I  not 
 a  chriftian,  I  fhould  in  fome 
 rreafure  believe  tranfmigra- 
 tion.     Obf.  2.  Had  it  pleafed 
 
 the  Almighty  to  have  put  In 
 thefe  creatures  an  immortal 
 foul,  how  righteoufly  might 
 they  have  gone  to  heaven, 
 and  we  have  been  fhut  out. 
 Obf.  3.  What  a  great  baby 
 a  worldling  is,  he  is  God's 
 fool,  the  devil's  packhorfe, 
 and  a  drudge  for  hell.'* 
 Humfref  s  chrifiaji's  great  cGn~ 
 cent,  Serm.  2. 
 
 Multitudes  of  examples  He. 
 at  hand ;  but  it  would  be. 
 mifery  to  tranfcribe  fuch 
 nonfenfe.  It  is  not  every 
 man's  part  to  think  nobly; 
 but  furely  all  preachers 
 fhould  think  jufily. 
 
(      21      ) 
 
 with  others  fimilar,  and  remark  the  differences  of 
 words  and  adlions  on  different  occafions.  You 
 may  oppofe  v/ords  and  adlions  to  contrary  words 
 and  a<5i:ions,  either  by  contrafting  fpeakers  or 
 hearers.  You  may  examine  the  foundations  and 
 caufes  of  words  or  aftions,  in  order  to  develop  the 
 truth  or  falfehood,  equity  or  iniquity  of  them. 
 You  may  fometimes  make  fuppofitions,  refute  ob- 
 jeftions,  and' diftinguiifh  characters  of  grandeur, 
 majefty,  meannefs,  infirmity,  neceffity,  utiUty, 
 evidence,  and  fo  on.  You  may  advert  to  degrees 
 of  more  or  lefs,  and  to  different  interefts.  You 
 may  diftinguifh,  define,  divide,  and,  in  a  word, 
 by  turning  your  text  on  every  fide,  you  may  obtain 
 various  methods  of  elucidating  it,  I  will  give 
 you  examples  of  all.  (8) 
 
 I.  Rise 
 
 (8)  Sources  of  ohfer'vations. 
 Dr.  Watts  fays,  "  Topicks, 
 and  common-places  inform 
 perfons  of  lower  genius,  and 
 refrefli  the  memories  of  others 
 of  fuperior  parts  :  but,  adds 
 he,  a  man  of  moderate  ge- 
 nius, who  has  made  himfelf 
 mafter  of  his  theme,  has  fel- 
 dom  need  to  run  knocking  at 
 the  doors  of  all  the  topicks, 
 that  he  may  furnifh  himfelf 
 with  argument,  or  matter  of 
 fpeaking:  and,  indeed,  it  is 
 only  a  man  of  fenfe  and  judg- 
 ment, that  can  ufe  common- 
 places and  topicks  well ;  for, 
 amongft  the  variety,  he  only 
 knows  what  is  fit  to  be  left 
 out,  as  well  as  what  is  fit  to 
 be  fpoken."     Logic. 
 
 "  Talle,  fays  JJr.  Rollin 
 from  the  ancient  orators, 
 ierves     in     compofition     to 
 
 guide  and  diredl  the  under- 
 ftanding.  It  makes  ufe  of 
 the  imagination  without  fub- 
 mitting  to  it,  and  keeps  it 
 always  in  fubjeftion.  Ft 
 confults  nature  univerfally, 
 follows  it  ftep  by  ftep,  and  is 
 a  faithful  image  of  it.  Re- 
 ferved  and  fparing  in  the 
 midft  of  abundance  and 
 riches,  it  difpenfes  the  beau- 
 ties and  graces  of  difcourfe 
 with  temper  and  wifdom.  It 
 never  fuffers  itfelf  to  be  daz- 
 zled with  the  falfe,  how  glit- 
 tering a  figure  foever  it  may 
 make.  It  is  equally  offended 
 with  too  much  and  too  little, 
 it  knows  precifely  where  to 
 ftep,  and  cuts  off  without 
 regret  or  mercy  whatever 
 exceeds  the  beautiful  and 
 per  fed."  Belles  Let  ires  ^  vol.  i. 
 
(      22       ) 
 
 I. 
 
 Rise  from  Species  to  Genus. 
 
 Pfal.  1.  14.  Sacrifice  to  God  thank/giving^  and 
 pay  thy  vozvs  unto  the  mojl  High.  In  d:fcufling  this 
 text,  I  would  obferve  firft  the  terms,  facrifice  thanks- 
 givings and  would  elucidate  them  by  going  from 
 the  rpecies  to  the  genus.  The  dignity  of  facrifice 
 in  general  would  lead  me  to  obferve — that  it  is  the 
 immediate  commerce  of  a  creature  with  his  God, 
 an  adlion,  in  which  it  is  difficult  to  judge  whether 
 earth  afcend  to  heaven,  or  heaven  defcend  to 
 earth — that  in  almoft  all  the  other  acts  of  religion 
 the  creature  receives  of  his  creator  :  but  in  this 
 the  creator  receives  of  his  creature — that  the  Lord 
 of  the  univerfe,  who  needs  nothing,  and  who  eter- 
 nally lives  in  a  rich  abundance,  hath  fuch  a  con- 
 defcenfion  as  to  be  willing  to  receive  offerings  at 
 our  hands — that,  of  all  dignities,  that  of  the 
 prieilhood  v/as  the  higheft,  for  which  reafon  the 
 ancient  priefts  dwelt  in  the  tabernacle,  or  temple 
 of  God — that,  when  God  divided  Canaan  among 
 the  children  of  Ifrael,  each  tribe  had  its  portion 
 except  that  of  Levi,  to  which  God  afUgned  nothing. 
 Why }  becaufe  he  loved  them  lefs  .^  No,  but  be- 
 caufe  he  gave  them  the  prieilhood,  and  becaufe 
 he,  who  had  the  prieilhood,  the  altar,  and  the 
 cenfer,  had  God  for  his  portion,  and  confequently 
 could  have  no  need  of  temporal  things.  This  is, 
 you  fee,  to  rife  from  Ipecies  to  genus  -,  for  the 
 text  does  not  fpeak  of  facrifice  in  general:  but 
 of  the  facrifice  of  ■^raife  in  particular  j  yet,  when 
 
 thefe 
 
(  n  ) 
 
 thefe  general  confiderations    are  pertinent,   they 
 cannot  fail  of  being  well  received.  (9  j 
 
 II.  Descend 
 
 (9)  Go  from  fpecies  to  genus. 
 That  is  to  fay.  If  a  text 
 mention  a  general  idea,  and 
 confine  it  to  fome  particular 
 fubjeft,  do  not  raife  your 
 obfervations  on  the  particu- 
 lar fubjecl,  at  leaft  do  not 
 rdlrain  them  to  that:  but 
 take  the  general  idea,  and 
 make  that  the  ground  of  your 
 difcourfe.     For  example, 
 
 Afts  xxviii.  5,  6.  He  Jhook 
 ^ff  the  beajl,  and  felt  no  harm. 
 Hoivbeit  they  looked,  ivhen  he 
 Jloould  have  fnuolleHy  or  falLn 
 doivn  dead  fuddenly ;  but  after 
 they  had  looked  a  great  ^vhile, 
 and  faiv  no  harm  cofne  to  him, 
 they  changed  their  minds,  and 
 faid  that  he  'was  a  God.  This 
 text  fpeaks  of  an  unjuft  cen- 
 fure,  and  a  foolifh  applaufe, 
 which  the  barbarians  of  Me- 
 lita  made  of  St.  Paul;  but 
 by  the  above  rule  a  good 
 preacher  took  the  general 
 ideas,  and  fhewed,  "  i.The 
 unreafonablenefs  and  danger 
 of  judging  o/^f/v,  particular- 
 ly fuch  perfons  as  are  not  at 
 all,  or  very  little  known  to  us, 
 upon  account  of  any  calami- 
 ty, or  any  other  appearance 
 vvhatfoever.  2.  How  a  --wife 
 and  good  man  ought  to  be- 
 have himfelf,  if  he  fhould 
 happen  to  fufFer  under  any 
 fuch  judgment. "^i>/-.  Jdams 
 Ssrm,  at  Windfor  before  the 
 ^een,  1 705. 
 
 Pfal.  cxxii.  6.  Pray  for  the 
 peace  of  JerufaUmy  they  jhall 
 
 profper,  that  love  thee.  The 
 preacher  does  not  confine 
 himfelf  to  the  particular  idea 
 of  Jerufalem  ;  but  takes  tlie 
 general  notion  national  peace, 
 and  fhews,  i.The  rf'/i/j'-'pray 
 for  it — 2.  The  ;';?o?/z/^j--prof- 
 perity  of  feveral  kinds  at- 
 tends it.  The  firft  leads  him 
 to  treat  of  all  the  calamities 
 of  war,  and  the  bleffings  of 
 peace — and  the  laft  expands 
 into  many  juft  and  beautiful 
 concomitants  of  profperity. 
 AyerjTs  Serm.  before  the  Pleni~ 
 potentiaries  at  Utrecht,  I'jiz. 
 
 John  vii.  27.  We  knovu  this 
 man,  nvhmce  he  is  :  but  ivhen 
 Chriji  Cometh,  no  man  knoxveth 
 IV hence  he  is.  The  Evange- 
 lift  here  records  the  pretend- 
 ed doubts  o(fome  c/"the  Jews 
 of  yerufalem,  verfeaj,  con- 
 cerning the  claim  of  fe/us  of 
 Nazareth  of  the  Meffiahlliip. 
 An  excellent  preacher  takes 
 this  text,  and  treats  of  inf- 
 delity  in  general.  The  text 
 fays  nothing  of  diltelieving 
 the  being  of  a  God,  or  the 
 miffion  of  Mofes  :  but  the 
 preacher  goes  from  the  par- 
 ticular ideas  of  the  text  to  the 
 general  fubje6t,  and  obferves 
 I.  That  a  depraved  heart  of- 
 fers objedions  againft  reli- 
 gion without  venturing  to 
 believe  them — z.  That  ig- 
 norance adopts  them  without 
 underftanding  them — 3. That 
 the  whole  fyitem  of  infidelity 
 is  a  vain  bravado  devoid  of 
 every 
 
(     24    ) 
 
 II. 
 
 Descend  f*.om  Genus  to  Species; 
 
 An  example  may  be  taken  from  Pfal.  cxxiii.  3. 
 
 Behold !  as  the  eyes  of  fervants  lock  unto  the  hand 
 of  their  majlers,  fo  our  eyes  wait  upon  the  Lord  our 
 God.  (i)     Here,  you  may  aptly  obferve  in  mafters 
 
 in 
 
 every  degree  of  confolation. 
 Thefe  three  obfervations  are 
 the  parts  of  the  difcourfe. 
 MaJJillon  Serm.  Careme.  torn. 
 iv. 
 
 Ezek.  xxxvi.  32.  Not  for 
 your  fakes  do  I  this,  faith  the 
 Lord  God,  be  it  kno-vjn  unto 
 you  :  be  ajhamed  and  confound- 
 ed for  your  n.vays,  O  houfe  of 
 Jfrael.  The  prophet  ipci^ks 
 of  the  unmerited  mercy  of 
 God  to  Ifrael:  but  Bp.  Be- 
 veridge  very  properly  goes 
 from  the  particular  applica- 
 tion in  the  text  to  the  gene- 
 ral idea,  and  "  Obferves  i. 
 Though  God  never  puniihes 
 a  nation  but  when  it  deferves 
 it  at  his  hands,  yet  he  often 
 blefl'es  a  nation,  when  it  does 
 not  deferve  it.  Obf.  2.  A 
 fenfe  of  thefe  undeferved  fa- 
 vours fhould  work  upon 
 metis  hearts,  and  ftir  them  up 
 the  rather  to  repentance." 
 ^hankfgi-v.  Serm.  at  St.  Paul's 
 l)ef  ^een  Ann  for  ViSl.  at 
 Audenard,  1 708, 
 
 Quintilian  calls  common- 
 places fedes  argument orutn,  in 
 quibus  latent,  et  ex  quibus 
 funt  petenda.  Examples 
 from  Cicero.   Genus,  Virtu- 
 
 tes  imperatoris  in  genere. 
 Pro  lege  Matiil.  Laudat  lludia 
 humanitatis.  Pro  Arch.  De 
 gravitate  parricidii.  ProRofc. 
 De  Graeeis  teftibus.  Pro  Flac. 
 De  ftoicis.  Pro  Mur.  Fid. 
 ^int.  Inft.  Lib.  v.  cap.  10. 
 Edit.  Roll. 
 
 ( I )  The  eyes  offer'vants  un- 
 to the  hand  of  their  mafiers. 
 The  eyes  of  fervants  lookt  or 
 are  dire^ed  to  the  hand  of 
 their  mailers ;  fo  muft  the 
 ellipfis  be  fupplied.  The 
 phrafe  is  faid  to  fignifyycwr 
 ideas.  Servants  expeft  from 
 their  mafters  orders,  or  in- 
 Jlru^ions,  as  well  as  favours, 
 protection,  and  corredion, 
 ad  manum,  id  eft,  ad  geftus, 
 nutus,  et  fignificationes,  ut 
 eis  promptiffime  miniftrent. 
 Hinc  Plant,  in  Aulul.  Edico 
 tibi  ut  hujus  oculos  in  oculia 
 habeas  tuis.  Et  Ter.  Adelpb. 
 Ad.  ii.  fc.  I.  Caveto  nunc 
 jam  oculos  a  meis  oculis  un- 
 quani  dimoveas  tuos. 
 
 Our  eyes  I'.ait  until  the 
 Lord  have  mercy  on  us.  This 
 is  the  lanp-uage  of  a  fervant 
 under  juft  correJlion  for  his 
 faults,  and  penitently  wait- 
 ing for  forgivenefs.  See  Ifai, 
 jx. 
 
(      25      ) 
 
 in  regard  to  fervants,  and  in  God  in  regard  to  uSi 
 three  fenfes  of  the  phrafe.  There  is  a  hand  of 
 beneficence,  a  hand  of  proteSJion^  or  deliverance^ 
 and  a  hand  of  correBicn.  A  fervant  expccls  fa^ 
 voiirs  from  the  hand  of  his  mailer,  not  from  tffat 
 of  a  ftranger.  He  looks  to  him  for  prote6tion 
 and  deliverance  in  threatning  dangers,  apd  re- 
 fules  all  help,  except  that  of  his  matter.  He  ex- 
 pe6ls  corredion  from  him,  when  he  commits  a 
 fault,  and,  when  corr^sded,  humbles  himfelf  un- 
 der his  mailer's  frown,  in  order  to  difarm  him  by 
 tears  of  repentance.  The  application  of  thefe  to 
 the  fervants  of  God  is  eaiy.  The  ^^ or d  fiiccour  (2) 
 is  general,  and  may  very  well  be  confidered  by  de- 
 fending from  the  genus  to  the  fpecies,  and  by 
 obferving  the  different  occafions,  which  we  have 
 for  divine  alTiftance,  and  confequently  the  diffe- 
 rent affiftances  and  fuccour?^  which  God  affords 
 us — as  the  help  of  his  wof-d  to  remove  our  igno- 
 rance, doubts,  or  errors — the  help  of  his  provi- 
 dence to  deliver  us  out  of  affliftions — the  help  of 
 his  grace  and  fpiritto  guard  us  from  the  tempta- 
 tions of  the  world,  and  to  aid  us  againft  the 
 weakneffes  of  nature — the  help  of  divine  confcla- 
 tions  to  fweeten  the  bitternefs  of  our  exercifes  un- 
 der diftreffing  circumftances,  and  to  give  us  cou- 
 rage to  bear  afflidions — the  help  of  his  mercy  td 
 pardon  our  fins,  and  to  reftore  to  our  ccnfciences 
 that  tranquillity,  which  they  have  loft  by  offending 
 God.  You  will  meet  with  a  great  number  of 
 texts  which  may  be  difcuffed  m  this  manner  :  but 
 great  care  muft  be  taken  not  to  ftrain  the  fubjed, 
 
 for 
 
 IX.  13.    Hammond  apv.d  Pol.  us.     Donee  mifereatur  noftrl 
 
 Sy nop/,  in  he.  — Donee  henefaciat   nobis — > 
 
 (2)    Vn'il  he   ha've    mercy  i.  e.    liberaverit    a    praefenti 
 
 ttpon  us,  or,  until  he  juccour  miferia. 
 
 Vol.  II.  D 
 
(      26      ) 
 
 for  that  would  make  you  look  like  a  fchool-boy.' 
 The  beft  way  is  to  make  only  one  general  obferva- 
 tion,  and  then  to  apply  it  to  feveral  particular  fub- 
 jefts,  colle6ling  all  at  laft  into  one  general  point 
 of  view.  (3) 
 
 III.  Re- 
 
 (3)  Go  from  genus  to  f pedes, 
 that  is  to  fay,  when  a  text 
 fpeaks  of  a  fubjeft  in  gene- 
 ral, apply  the  general  idea 
 to  particular  cafes.  Thus  a 
 general  truth  may  be  applied 
 to  particular  perfons — times — 
 flaces — circumfiances — and  {0 
 on,  as  in  the  example  given 
 by  Mr.  Claude,  to  illuftrate 
 which  the  more,  we  fubjoin' 
 the  following. 
 
 Pfal.  cxliv%  15.  Happy  is 
 that  people,  that  is  infuch  a 
 cafe  [as  the  pfalmift  had  been 
 defcribing.]  7'ea,  happy  is  that 
 people,  nj.'hofe  God  is  the  Lord. 
 Thefe  general  truths,  appli- 
 cable to  any  nation,  are  ap- 
 plied by  Bp.  Burnet,  in  the 
 moil  beautiful  manner,  to  the 
 EngliJJ?  nation  under  the  au- 
 fpicescf  William  III.  and  they 
 amount  to  this  —  happy  is 
 Great  Britain  in  being  fe- 
 cured  from  breaking  in,  that  is, 
 from  foreign  in^jafon — Hap- 
 py is  Britain  in  the  fecu:  ity  of 
 liberty  and  property,  a  fecond 
 fenfe  of  fecurity  from  bi'eaking 
 in,  ver.  14.— Happy  the  Eng- 
 lifh,  who  are  fecured  from 
 going  cut,  that  is,  who  are 
 not  bariijhed,  or  harraffed  into 
 voluntary  exile — Happy  the 
 Englifh,  who  have  no  com- 
 plaining in  their  Jl reels,  no 
 pcrverfion  of  publick  jullice. 
 
 no  invafions  of  the  rights  of 
 confcience — Happy  the  Eng- 
 lifh, nuhofe  God  is  the  Lord, 
 who  have  the  Chrillian  reli- 
 gion in  reformed  purity,  &c. 
 &c.  Thankfgiv.  Serm.  bef. 
 Houfe  of  Commons  for  the  Re' 
 'volution.  1688. 
 
 Gal,  vi.  2.  Bear  ye  one 
 another  s  burdens,  and  Jo  fulfil 
 the  lanv  of  Chriji.  This  ge- 
 neral exhortation  is  juftly  and 
 beautifully  applied  by  Dr. 
 Snape  to  the  relief  of  the  Ci- 
 ty-ho/pitals.  Bear  ye  [rich 
 citizens  of  London.^  the  inno- 
 cent burdens,  that  affeft  the 
 condition,  the  bodies,  or  the 
 minds  of  your  fellow-crea- 
 tures in  thefe  hofpitals.  Re- 
 lieve poor  children  from  the 
 burden  of  ignorance  by  fuh- 
 fcribing  to  Chriji' s  hofpital — 
 Relieve  profligate  people 
 from  the  guilty  burden  of 
 I'ice  by  contributing  to  Bride- 
 Kuell,  and  the  London-nvork- 
 hcufc — Relieve  the  fick  poor 
 by  contributing  to  the  hofpi- 
 tals of  S.  Bartholome-iu,  and 
 S.  Thomas — Relieve  the  mad 
 and  dillracted  by  fubfcribing 
 to  Bethlehem.  Spittal  Sef-mon 
 at  S.  Bride's.   1707. 
 
 Mat.  iv.  I.  Then  nuas  fefus 
 
 led  into    th^  ivildcrnefs   to   be 
 
 tempted  of  the  de--uil.    The  text 
 
 fpeakj  of  temptations  in  gene- 
 
 rah 
 
(      27      ) 
 
 ral:  but  a  fermon  preached  to 
 the  clergy  of  the  diocefe  of 
 Clermont  runs  only  on  temp- 
 tations to  ambition  in  particu- 
 lar, to  which  clergymen  are 
 expofed.  •'  The  firft  fnare  is 
 only  a  fcheme  to  li-ve  gen- 
 teelly, command  the  Ji ones  to  be 
 made  bread,  this  danger  be- 
 longs to  the  firft  entrance  on 
 the  miniflry.  The  fecond  is 
 prefumptuoufly  to  afpire  after 
 preferments,  he  Jet  him  on  the 
 finacle  of  the  temple;  and  excites 
 a  vain  hope,  that  God  will 
 be  glorified  by  ralh  enter- 
 prizes,  he  Jhall  gi-ve  his  angels 
 charge.  This  belongs  to  an 
 afpiring  minifter.  The  third 
 is  a  boundlefs  deiire  of  riches 
 and  honours  in  elevated  fta- 
 tions,  by  which  a  man  is  in- 
 duced to  fubmit  to  abjedl 
 fervices  for  the  fake  of  eleva- 
 tion, all  thefe  nxill  I  gi've 
 thee  if  thou  <TJuilt  fall  doixn 
 and  ivorjhip  me.  Majpllon  Con- 
 fer. I.  fur  P ambition  des 
 clercs. 
 
 John  il.  24.  But  Jefus  did 
 not  commit  himfelf  unto  them, 
 hecaufe  he  knenx)  all  men,  and 
 needed  not  that  any  fnould  tef- 
 tify  of  man,  for  he  kneiv  ^jjhat 
 nvas  in  man.  The  text  gives 
 this  reafon  why  Jefus  did  not 
 confide  in  them,  becaufe  he 
 knew  ivhat  nvas  in  man.  He 
 did  not  confider  them  as  dan- 
 gerous confidants  on  account 
 of  one  fin  only,  he  viewed 
 the  whole  body  of  fin  in 
 them,  he  faw  t(  m  iv  tu  a.v- 
 6§co7ru.  There  is  (by  the  way) 
 an  elegant  antanaclafis  in  the 
 paffage.  Many  at  the  paflbver 
 e;r;s"£i/0"c4j'  in  his  name,   but 
 
 Jefus  did  not  ST/rsi/«i'  iM- 
 ']oy  avioii.  The  like  figure 
 is  in  John  i.  10.  he  was  iv 
 Tu  }io(ry.c-j,  and  oko7[j.^  was 
 made  by  him,  and  0  koo'/j.'^ 
 knew  him  not.  So  again 
 John  iv.  13.  14.  UoLiO'rrtvaif 
 in.    r>i    vS'cij'i^    T87K  S'f^no'ei 
 
 S'i'\.;w/i «?  Tov  ciirdvct. — To  re- 
 turn, the  text  confiders  the 
 ignorance,  inconftancy,  male- 
 volence, &c.  of  the  Jews, 
 and  afTigns  the  notice,  that 
 Chrift  took  of  the  ^hole,  as  a 
 reafon  why  he  did  not  trull 
 himfelf  to  them :  but  Bp. 
 Maflillon  compofes  from  this 
 text  a  fermon  on  fander  and 
 begins  thus.  '*  They  vvers 
 the  fame  Pharifees,  who  had 
 decried  the  condu6l  of  Jefus 
 Chrift  to  the  people,  and  en- 
 venomed the  innocence  and 
 holinefs  of  his  words,  who 
 made  a  feint  of  believing  in 
 him,  and  arranged  themfelves 
 among  his  difciples ;  and 
 fuch,  my  brethren,  is  the 
 character  of  a  detraftor,  who 
 hides  under  an  outfide  of 
 friendly  politcnefs,  the  worm- 
 wood and  gall  of  llander." — 
 He  obferves,  nothing  can  be 
 more  frivolousthanthepretexts 
 ufed  to  juftify  llander — it  can- 
 not be  juftified  by  the  impru- 
 dence of  the  culprit — nor  by 
 the  notoriety  of  the  crime  — 
 nor  by  zeal  fur  the  glory  of 
 God.  The  difcuffion  of  thefe 
 three  reflections  make  the 
 nvhole  of  that  beautiful  dif- 
 courfe.  Ser.  Car.  4.  fur  la. 
 medifance. 
 
 D2 
 
 Examples  ~ 
 
(       28       ) 
 
 Examples  from  Cicero. 
 Laudatur  Pompeii  temperan- 
 tia  a  prscipuis  tempcrantia: 
 /pechhus,  per  regationcm. 
 Pro  /c<y.  MoKil.  .  Pifonis  I'ce- 
 Itra  exaggerantur  per  Jpecies 
 crudelitatis,  avuritix,  perfi- 
 tlirc,  impietntis.  In  Pi/. 
 
 I'he  following  remarks 
 feem  well  grounded.  Genus 
 ad  probanda ni  fpeciem  mini- 
 mum valet,  plurimum  «d  re- 
 fellendam.  Contra,  fpecies 
 Hrmnm  prcbationem  habet 
 generis,  infirmam  refutatio- 
 nem.  ^int.  iitji.  lib.  v.  lo. 
 
 Before  a  preacher  defcends 
 to  particular  ideas,  he  Ihould 
 take  care  to  prove  the  gene- 
 ral idea  is  in  his  text,  other- 
 wife  he  will  build  on  the 
 fand. 
 
 EfifcDpal,  and  Archidiaco- 
 pal  njifitations  have  been 
 grounded  on  the  follouing 
 texts.  I  Sam.  vii.  15,  Sar,.u  I 
 *wcnt  from  year  to  year  in  cir- 
 cuit to  Bethel,  and  Gilgal,  a?id 
 JMizpeh,  and  judged  Ifrael 
 in  all  the/e  places. — z  Chron. 
 xvii.  7,  8,9.  yehofpaphat  Jent 
 princes  TO  teach  in  the  cities 
 of  yiidah,  and  ^Mith  them  he 
 Jent  Le~cites  and  priejis^  and 
 ihey  nvent  about  throughout  all 
 tks    cities     of    Judah,      and 
 
 TAUGHT  the  penple. — Luke 
 viii.  I.  fefus  •vuent  about  all 
 Galilee,  teaching  and 
 PREACHING  the  gcfpel.  Afts 
 XV.  3  5  .  Paul  faid  unto  Bar- 
 nabas, Let  us  go  again,  and 
 'vijit  our  brethren  in  e^very  ci- 
 ty, ixjhere  ive  hanje  preached 
 the  ivord  of  the  Lord,  and  SEE 
 HOW  THEY  no.  The  ap- 
 plication of  thefe  to  Englifh 
 cpifcopal  vifitations  is  not 
 pertinent,  becaufe  the  gene- 
 ral idea,  that  is  niijitation, 
 in  the  cpifcopal  fenfe  of  the 
 word,  is  not  in  the  texts.  Bp, 
 of  Lincohis  Charge  in  prim. 
 Viftation  1 706. 
 
 Gal.  iv.  18.  It  is  good  to 
 be  xealoufy  affeSled  alnvays  in 
 a  good  thing.'  The  objecl  of 
 Chrii'tian  zeal  is  a  good  mauy 
 or  a  good  thing,  and,  when 
 a  furious  zealot,  applied 
 thefe  words  to  the  canons, 
 the  articles,  the  homilies, 
 and  the  liturgy  of  the  efta- 
 blifhed  church  of  England  ; 
 and;  when  he  affirmed,  zeal 
 for  them  is  incompatible 
 with  toleration  of  diffenters, 
 he  certainly  found  that  in 
 the  nut,  which  had  never 
 been  in  the  fhell.  Smcatons 
 Viftat,  Serm.  at  Andover^ 
 1704. 
 
 III.  Remark 
 
(    29    ) 
 
 III. 
 
 Remark  the  divers  Characters  of  a  Vice, 
 which  is  forbidden,  or  of  a  virtue,  which 
 is  commanded.  (4) 
 
 For  example,  2  ThefT.  iii.  5.  'The  Lord  direU 
 your  hearts  into  the  love  cf  God,  (5)  and  into  the  pa- 
 tient waiting  for  Chriji.  (6)  Here  I  Ihould  deicribe 
 the  characters  of  true  love  to  God,  and,  perhaps, 
 it  might  not  be  improper  to  fubjoin  the  charaders 
 of  expe6i:ation  of  Chrift  -,  ard,  that  I  might  not 
 feem  to  travel  the  fame  road  twice,  I   would  call 
 
 the 
 
 (4)  Remark  the  charaSiers 
 pf  a  1/1  cc,  or  a  lyirtue.  Ob- 
 ierve  \vh:it  properties,  or  pe- 
 culiar qurlities  belong  to  any 
 particular  fubjefl.  This  is  a 
 Icind  of  diffufive  definition, 
 including  propria  and  ^i^'e- 
 reniia.  We  have  a  fi  ne  ex- 
 ample of  this  manner  of 
 treating  the  fubjecl  of  phi- 
 lanthropy in  1  Cor.  xiii. 
 In  like  manner  S.  James  de- 
 fcribes  the  charadleriftical 
 properties  oi  the  ivi/dom,  that 
 is  from  abcve,  iii.  17.  "I 
 Ihall  explain,  fays  an  excel- 
 lent man,  each  of  thefe  feven 
 chambers  of  wifdom,  and 
 fhevv,  that  they  are  the  cha- 
 rafters  of  true  and  heavenly 
 wiidom,  and  then  apply  what 
 fhall  be  faid  on  this  argu- 
 ment to  ourfelves,"  Dr. Brad- 
 ford's  Serm,  on  purity  and 
 peace  at  Bowc-Church.  17 10. 
 
 '*  Afts  iv.  32.  The  multi- 
 tude of  them,  that  belie<ved, 
 nfure  of  one  hearty  and  of  one 
 
 'foul,   &c Obf.    I .  The 
 
 t-jjo  great  charaders  of  the 
 whole  bcdy  of  Chriftians  at 
 that  time,  unanimity  and 
 charity.  Obf.  2.  In  what 
 manner  and  degree  Chrifti- 
 ans in  every  age  ought  to  re- 
 femble  them  in  thefe  charac- 
 ters, &c.  &c."  Dr.  Bradford's 
 Serm.  at  St.  Sepulchre's  for 
 Charity-Schools,  Unatt.  and 
 Char,  the  CkaraSt.  of  Chrifti- 
 ans. 1709. 
 
 (5)  The  Lord,  that  is, 
 Chrift,  by  his  fpirit — direSi^ 
 moveatque  magis  et  magis— 
 your  hearts    into    the    lo-ve    of 
 
 God,  vel  I.  pafiivam,  qua;  a 
 Deo  eft  :  vel  2.  adlivam, 
 quod  perjnde  eft,  quura  al- 
 8era  alteri  femper  annexa  fit, 
 nempe  in  adultis;  qua;  eft; 
 erga  Deum,  ut  Deum  diliga- 
 tis.   Poli  Synopf.  in  loc. 
 
 (6)  In  diledionem  Dei.  i.  e. 
 utDeumdiligatis.  Genetivus 
 hic  objedum  fignificat, 
 
 /« 
 
(     30     ) 
 
 the  latter,  emotions,  which  accompany  hope  in 
 Chrift.  (7) 
 
 To  begin  with  the  charc.£lers  of  true  love  to  God. 
 
 I.  The 
 
 In  patieKtiatn  Chvijli.  i.  e- 
 fui,  nomen  repetit  loco  pro- 
 nominis,  per  hebraifmum 
 nempe  in  earn  patientiain, 
 cujus  caufa  eft  Chrillus  ;  vel 
 propter  Chrillum,  ut  fit  el- 
 iipiis  Ti;  iVtXcL.  Grot. 
 
 Patience  of  Chrijl.  T-ttoij-O' 
 j'Tjy  T«  Xf.Ts. — Rev.  i.  9,  Ka,t 
 VTroyovA  THcr«  Xf/r». 
 
 (7)  E  mot  ions  f  ivhicb  ac- 
 company hope,  that  is  to  fay, 
 the  concomitants  of  hope. 
 Concomitants  are  not  caufa- 
 tive,  or  conftquential  :  but 
 collateral  ;  they  are  con- 
 joined with  another  thing. 
 Thefe,  in  the  compofition  of 
 a  fernion,  refemble  accom- 
 panyments  in  miifick,  and 
 our  divines  throw  them  into 
 their  compofitions  in  a  great 
 variety  of  methods.  Some- 
 times they  treat  of  conco- 
 mitants profejedly,  as  Mr. 
 Claude  does  above ;  more 
 frequently,  efpecially  among 
 our  old  divines,  concomitants 
 compofe  the  application ;  of 
 this  latter  method  two  exam- 
 ples fhall  fuffice. 
 
 •*  Afts  vii.  22.  Mo/es  nxias 
 learned  in  all  the  'wifciom  of  the 
 Egyptians,  and  luas  mighty  in 
 Kvords  and  deeds."  After  dif- 
 culfing  the  fubjeft,  human 
 literature,  and  fhewing  the 
 great  advantages  of  it  in  the 
 cxercife  of  the  miniftry,  the 
 preacher  makes  an  application 
 of   his    fubjeft   by   fhesving 
 
 what  ought  to  accompany  hu- 
 man learning  in  the  minifters 
 of  religion.  "  1.  Ufe  it  not 
 unneceffarily.  2.  Ufe  it  not 
 'vain-glorioujly.  3.  Ufe  it  not 
 proudly.  4.  Ufe  it  not  here- 
 tically.  5.  Ufe  it  not  pro- 
 fanely.— But  ufe  it  with  hw 
 milit) — moderation — fohriety — 
 as  an  handmaid  to  Chrift,  &:c. 
 Funeral  Sermon  for  Langlcy, 
 Mafter  of  St.  Paul's  Schooly 
 by  Dr.  Reynolds.   1657. 
 
 "  Jojhua  i.  2.  Mofes  my 
 fer'vant  is  dead,  .  .  .  The  fer- 
 vant  of  Chrift,  whofe  funeral 
 we  are  now  folemnizing, 
 like  Mofes,  was  faithful  in 
 executing  aH  the  parts  of 
 his  office  ;  and  his  fidelity 
 was  accompanied «i'n\i  ■  .  \.Dif- 
 interejlednefs  —  2.  Plainnefs 
 and  opennefs  of  heart — 3.  Cow 
 rage — 4.  Candour — 5.  Concife 
 good  fenfe — 6.  Diligence,  &C. 
 «S:C.  Sa7n,  facombe's  Serm.  at 
 Bright 's  funeral.    1656, 
 
 .  In  modern  pradlice  con- 
 comitants are  ufually  inter- 
 woven with  the  fubjefl,  and 
 ferve  to  explain,  illuftrate, 
 and  prove  it,  conveying  in- 
 numerable graces  into  a  dif- 
 courfe,  and  freeing  it  from 
 the  ftiffnefs  of  fcholaftick  pe- 
 dantry. Various  methods, 
 however,  are  proper  on  va- 
 rious occafions,  and  preachers 
 muft  ufe  their  own  Ikili  iii 
 feledting. 
 
(    31     ) 
 
 1.  The  feat  of  it  is  the  hearty  which  it  pene- 
 trates, and  pofTefles.  This  diftinguifhes  it  from 
 the  feigned  love  of  hypocrites,  which  is  only  in 
 word,  or  in  external  adions,  while  their  hearts  are 
 full  of  fmful  felf  love,  fo  that  it  may  be  faid  of 
 them  as  God  once  faid  of  the  Ifraelites,  this  people 
 honours  me  with  their  lips,  hut  their  heart  is  far  from 
 me, 
 
 2.  It  is  a  love,  that  poffefTes  the  whole  heart, 
 without  allowing  a  partition  among  different  ob- 
 jedts.  Thus  it  is  diilinguifhed  from  that  partial 
 love,  which  almoft- chriftians  have,  who  have  fome- 
 times  good  defires  toward  zeal  and  repentance  :  but 
 they  are  tranfient  only,  and  never  come  to  perfec- 
 tion, becaufe  the  foul  is  divided,  and  occupied 
 with  various  worldly  obje6ls,  and  becaufe  the  love 
 of  God,  from  which  true  repentance  and  zeal  pro- 
 ceed, is  not  rooted  in  the  heart :  it  is  for  this  reafon, 
 that  fcripture  commands  us  to  love  God  with  all 
 our  hearts,  or,*  as  David  fpeaks,  to  love  him  with  a 
 cordial  affeSiion.  (8) 
 
 3.  The 
 
 (8.)  David  fays,   nve  mujl  Pfal.  ciii.    13. — The  Greek 
 
 Icve    God  cordially.      I    fhall  verb  a'7rKcLyyj/i(^o(^a.tj    from 
 
 fuppofe,  Mr.  Claude  alludes  <7'7rhcty')(j/oi',  a  bonvel,  is  of- 
 
 to   Pfal.    xviii.     2d.   in    the  ten  ufed  in  the  fame  fenfe  by 
 
 Heb.  the   ift  verfe. — I  ^vill  the  writers  of  the  New  Tef- 
 
 lo've  thee,  O  Lord.     10n"1K     tament. Luke  i.    78.  per 
 
 ex  intimis  vifceribus  diligam  -vifcera  mifericordia.   Phil,  ii. 
 
 te.     CDH*!  dilexit,  proprie  \.  Ji  qua  ^vifcera.   Metonym. 
 
 ex  intimis    vilceribus     quafi  fubjefti.  Col.  iii.  12.  'vifcera 
 
 deduftum  a  nomine  CIDn*T  tiiij eric  or  dice.     Metonym.     1: 
 
 uterus,  qui  tenerrimo  affeftu  John   iii.   17.   Clauferit  niif- 
 
 fcEtumcompleilitur.  Buxtorf.     cerafua. Parkbiirji. 
 
 The  verb,  as  one  obferves,  Our    Lexicographers     do 
 
 is  in  Kal.  and  fignifies  to  be  well  to  trace  words  to  their 
 
 AJfeSied,  mo-je  or  yearn  as  the  original  roots:  but  we  fhould 
 
 hoivels  do  in  tender  afFeftion,  do  very  ill,  were  we  to  ule 
 
 as  in  love  or  pity.     To  lo^ue  the    original   root-word   al- 
 
 intimatelyy  tenderly,  ifiten/ely.  ways  to  exprefs  the  meaning 
 
 of 
 
'        (     32     ) 
 
 3-  The  love  of  God  is  not  indeed  alone  in  the 
 heart  of  a  good  man,  he  may  alfo  love  creatures  ; 
 a  father  loves  his  children,  a  friend  his  friend,  a 
 mailer  his  fervant,  a  king  his  fubjeds,  a  wife  her 
 
 hufband ; 
 
 of  a  writer  more  fully.  Mod 
 words  expreliive  of  the  opera- 
 tions o{  fpirit  were  originally 
 taken  from  the  material  in- 
 ilrument,  by  which  thefe  in- 
 vifiblc  operations  exprelfed 
 themfelves.  Hand  for  poiver-- 
 heart  for  fenfibility — bowels 
 for  lon)e  —  and  a  thoufand 
 more  might  be  mentioned, 
 and  a  natural  account  might 
 be  given  of  them.  But, 
 waiving  an  exaft  difcufiion 
 of  this  fubjeft,  it  may  not 
 be  improper  to  obferve,  that 
 a  divine  fhould  avoid  indeli- 
 cacy of  ftyle,  and  feek  to  find 
 out  acceptable  <vjords.  Eccl. 
 xii.  lo.  I  fay  nothing  of 
 fome  indelicate  tranflations 
 of  whole  paflages  of  fcrip- 
 ture,  fuch  as  i  Kings  xxi. 
 21.  Ezek.  xvi.  4,  6.  25. 
 Matt.  ix.  20.  I  John  iii.  9. 
 V.  18.  but  I  may  venture  to 
 fay,  that  many  finLrle  njisords^ 
 and  even  many  phrafes,  not 
 improper  in  our  prefent 
 tranflation,  become  very  im- 
 proper in  fermons  bv  an  in- 
 judicious and  prcmifcDous 
 ufeofthem.  Wereaftudent 
 to  make  an  index  cxpurgato- 
 rius,  probably  he  might  fee 
 reafon  to  expunge  fcveral  of 
 thefe,  and  alfo  many  popu- 
 lar phrafes  and  terms  of  our 
 •Id  divines.     For  example. 
 
 flefh—luft— lulls  of  the  flefh 
 — corruptions  of  the  heart- 
 bowels  of  mere — a  dear  re- 
 deemer— fighting  for  God- 
 purging  from  fin — a  naked 
 finner  —  things  of  God  — 
 breafis  of  ordinances — womb 
 of  converfion — rottennefs  of 
 heart — putrif)ing  fores,  &c. 
 &c.  I  will  not  fay  what  one 
 faid  of  men  abounding  with 
 thefe  phrafes,  they  are  a  great 
 nothing  in  ajuggling-box  :  but 
 I  mult  fay,  their  fermons 
 are  difagreeable  fomethings, 
 which  produce  bad  effeds. 
 A  young  clergyman  of  my 
 acquaintance,  hearing  a  mi- 
 niller  preaching  on  the  types, 
 and  expounding  the  fat  y  that 
 co'vereth  the  inivards,  and  the 
 tiMO  kidnies,  and  thefat,ivhich 
 is  by  the  fianks,  a?id  the  caul 
 abonie  the  Ifver,  Lev.  iii.  3, 
 4.  became  fo  heart-fick,  that, 
 had  he  not  left  the  afTembly, 
 and  fled  into  the  pure  open 
 air,  the  doftrine  would  have 
 inilantly  operated  as  an  eme- 
 tic too  powerful  for  all  his 
 refolution  to  refill.  Let  a 
 young  preacher  imagine  him- 
 lelf  expounding  a  whole  con- 
 gregation into  fuch  fenfa- 
 tions,  by  an  indilcreot  ufeof 
 obfoletc  language,  and  let 
 him  turn  a  deaf  ear  to  the 
 above  hints  if  he  can. 
 
(  n  ) 
 
 hulbahd  °,  but  the  charafler  of  divine  love  in  us  is, 
 on  the  one  hand  to  fufFer  no  love  contrary  to  it- 
 felf  in  the  heart,  for  jio  man  can  ferve  Hvo  mafiers^ 
 and  the  love  of  the  world  is  enmity  againji  God\ 
 and  on  the  other  hand,  love  of  God  does  not  fuffer 
 any  of  the  objedts,  the  love  of  which  is  compati- 
 ble with  itfelf,  to  hold  the  chief  -place  in  the  heart. 
 This  chief  place  is  for  God,  to  put  him  in  a  fe- 
 cond  place  is  to  treat  him  opprobrioufly.  Even 
 to  equal  another  objeft  with  him  is  to  infult  him, 
 wherever  he  is,  he  muft  fill  the  throne  himfelf,  and, 
 if  a  holy  heart  be  an  image  of  heaven,  as  it  is  in 
 effefl,  God  mull  reign  there,  and  all  muft  be  fub- 
 miflive  to  him. 
 
 4.  The  emotions  and  a£ls  of  this  love  muft  be 
 infinite,  without  meafure  as  well  as  without  fubor- 
 dination  -,  without  bounds  as  well  as  without  parti- 
 tion. The  reaibn  is,  our  love  muft  refemble  its 
 obje<ft,  and  its  object  is  infinite,  and  this  is  one 
 fenfe  of  this  command  Thou  fhalt  love  the  Lord  thy 
 Cod  with  all  thy  foul  (9).     But  how,  fay  you,  can 
 
 we. 
 
 (9.)  Love  miiji  refemlle  its 
 t)hje£i.  A. great  critick  fays, 
 *'  that  many  motions  have 
 fome  refemblance  to  their 
 caufes  is  a  truth>  that  can 
 be  made  clear  by  induftion— 
 iluggifh  motion  for  example, 
 caufeth  a  languid  unpleafant 
 feeling  ;  flow  uniform  mo- 
 tion a  feeling  calm  and  plea- 
 fane ;  and  brifk  motion,  a 
 lively  feeling  that  roufes  the 
 fpirits  and  promotes  aftivity. 
 —A  found  in  a  low  key, 
 brings  down  the  mind  ;  fuch 
 a  found  in  a  full  tone,  hath 
 a  certain  folemiiity  which  it 
 Vol.  II. 
 
 communicates  to  the  feeling 
 produced  by  it.-*-A  wall  or 
 pillar  that  declines  from  the 
 perpendicular,  produceth  a 
 painful  feeling,  as  of  a  tot- 
 tering and  falling  within  the 
 fliind, — This  is  Itill  more  re- 
 markable in  emotions  raifeJ 
 by  human  aftibns  :  any  lignal 
 inltance  of  gratitude,  behdes 
 procuring  ellfem  for  the  au- 
 thor, raifeth  in  the  fpeftator 
 a  vague  emotion  of  gratitude, 
 which  difpofeth  him  to  be 
 grateful  ;  and  this  vague 
 emotion  hath  a  ftrong  refem- 
 blance to  its  caufe,  -vzs;.  the 
 E  paffioa 
 
(     34     ) 
 
 we,  who  are  finite  creatures  perform  infinite  aifls  ? 
 I  anlwer,  the  adts  of  the  creature  are  in  a  manner 
 infinite,  (i)     This  infinity  confifts  in  my  opinion 
 
 in 
 
 pafllon    that     produced  '  the 
 grateful    aftion.  —  In    fhort 
 with  refpedt    to  all  virtuous 
 aftions,  it  will  be  found  by 
 indudion,  that  they  lead  us 
 to    imitation,     by    infpiring 
 emotions    refembl'uig    the    paj- 
 Jions  that  produced  th'  ie  ac- 
 tions."    Paffions   indeed  are 
 afcribed  to  the  divinity  only 
 figuratively  in  fcripture:  but 
 is  there  any  harn)  in  purfuing 
 the  thought  of  this  admira- 
 ble critick,  and  applying  it 
 to  chrillian  love  excited  by 
 the  mighty  afts  of  the  invili- 
 ble     God,     who    not    only 
 opened    inexhaullible    trea- 
 fures   of  temporal    favours  : 
 but  fo  lo'ved  the  nx'orld  as  to 
 give  his  only  begotten  Son,  that 
 nvho/oe'ver    belie-veth    in   him 
 Jhould  not  perijb  but  hanje  eter- 
 nal life  ? 
 
 (s)  Infinite.  Mr.  Locke 
 on  this  fubjeft  fays,  "  the 
 great  God  of  whom,  and 
 from  whom  are  all  things, 
 is  incomprehenfibiy  infinite. 
 But  yet  when  we  apply  to 
 that  firft  and  fupreme  being, 
 our  idea  of  infinite,  in  our 
 weak  and  narrow  thoughts, 
 we  doit  prijnarily  in  refpeft  of 
 his  duration  and  ubiquity: 
 and  I  think  more  fgurati-vely 
 to  his  power,  wifaom,  and 
 goodaeis^  and  other  attri- 
 butes, which  zxt  properlj  in- 
 
 exhauflible    and    incompre- 
 henfibie,    for  when  we  call 
 them    i:; finite,    we   h.ive    no  . 
 other  idea   of  this  infinity, 
 but    what     carries    with    it 
 fome  reileftion  on,  and  inti- 
 maaons  of,  that  number  or 
 extent  of  the  .(Sis  or  cbjedts 
 of    God's    power,     wifdom, 
 and     goodnef;-,    which     can 
 never    be  fuppofcd  f<'  great, 
 or  fo  many  which  thefe  at- 
 tributes  will   not  ahvays  ex- 
 ceed,   lee   us   multiply  them, 
 in  our   thought?,    as  far  as 
 we  can,  with  all  the  infinity 
 of   endlefs    number!"    EJfay 
 b.  ii.  c.  17.  /.  I. 
 
 Our  tranflators  feem  to 
 ufe  the  \yord  infinite  in  the 
 fame  fenfe,  Pfal.  cxlvii.  5. 
 He  tclleth  the  number  of  the 
 fiars :  he  calleth  them  all  by 
 their  names.  Great  is  our 
 Lord,  and  of  great  poivtr, 
 his  underfianding  is  infinite, 
 IDCD  PK'  "^'"  numerus. 
 Tne  emanations  of  his  wif^ 
 dcm,  and  the  adls  of  his 
 power  are  beyond  all  our 
 computations.  —  Nahnm  iii. 
 9.  Ethiopia  and  Egvpt  '-were 
 her  (No  Amnion  s J  ftrength 
 XnTl)  "y'^'Sandit  ivas  infinite. 
 Beiides  all  the  natural  advan- 
 tages, which  No- Ammon  had 
 from  her  fituation,  verfe  8, 
 there  was  no  end  of  the  fuc- 
 cours,  which  (he  received  fj  om 
 Ethiopia, 
 
(    35    ) 
 
 in  two  things,  ifl.  Our  emotions  go  to  the  ut- 
 molt  extent  of  our  power  without  coolnefs,  or 
 caution  ;  and,  fecondly,  when  we  have  flretched 
 our  fouls  to  the  utmoft  of  our  power,  we  cannot 
 be  content  with  ourfelves,  and  ue  acknowledge 
 our  duty  goes  infinitely  beyond  our  emotions,  and 
 adlions.  Thus  we  ought  to  love  God  with  all  the 
 powers  of  our  hearts,  giving  up  (if  I  may  fo  fpeak.) 
 our  whole  fouls  to  him,  and  at  the  fame  time  v/e 
 fhall  feel  a  fecret  diffatisfhdtion  with  ourfelves  for 
 not  being  able  to  love  him  enough.  (2) 
 
 5.  This 
 
 Ethiopia,  as  well  as  from  E- 
 gypt — The  fame  e-.pre.ion 
 is  in  the  zd  chapter  and  gih 
 verfe  of  this  proohecv-  And 
 the  fame  again  in  Jf^bxxii.  5. 
 jire  not  thine  iniquities  infi-. 
 nite ?  Do  they  niccxcc-ed  all 
 thy  confeffions,  repentances, 
 and  reckonings  ? 
 
 (2)  We  Jhall  be  in-xvardh/ 
 dijfatisfied  av/>/6  ou>-f elves  for 
 not  being  able  to  lo've  God 
 eyiouh.  *'  No  man  who  itu- 
 dies  himfelf  or  others,  but 
 muft  be  frnfible  of  a  tenden- 
 cy or  propCTfity  in  the  mind, 
 to  complete  every  work  that 
 is  begun,  and  to  carry  things 
 
 to    their  full  ferfeBicn 
 
 Hence  our  uneafi  efs  when 
 an  inten-lHng  Itory  is  broke 
 off  in  the  middle,  when  a 
 piece  of  mufic  ends  without 
 a  clofe,  or  when  a  huil  ^ing 
 or  ga  den  is  left  unfinilhed. 
 — The  f.ime  uneafinefs  is 
 perceptible  with  refpecl  to 
 fubjedls  that  admit  not  any 
 couclufion  ;  witnefs  a  feries 
 that  has  no  end,  commonly 
 
 called  an  infinite  feries.  The 
 mind  running  along  fuch  a 
 feries,  begins  loon  to  iui[  an 
 uneafinefs  which  becomes 
 more  and  more  fenfible,  in 
 continuing  iis  progrefj  with- 
 out hope  of  conimg  to  an 
 en. I. — I'he  pleafur^  we  feel 
 at  tirit,  is  a  vivi^  emotion  of 
 grandeur,  ariiing  ft  'm  the 
 immenfe  extenhon  of  the  oh- 
 jeft  :  and  to  incti-af-  the  pain 
 we  feel  after. vard  for  the 
 want  of  a  terminatioji,  there 
 concurs  a  pain  of  a  differenC 
 kind,  occafioned  by  ftretch* 
 ing  the  eye  to  comprehend 
 fo  great  a  pr'/fp'^dk  :  a  pain 
 that  gradually  increafes  with 
 the  repeated  efforts  we  make 
 to  graip  the  whole."  Ekm. 
 of  Cr.  'vol,  1.   f.  8. 
 
 David,  confiiering  the 
 omnipotence  of  Jeiiovah, 
 Pllil.  oxxix.  feels  various 
 emnioi  — Wonder,  Mar- 
 Hjeilous  are  thy  ivorks,  and  that 
 my  foul  knonveth  rignt  ^juell.—' 
 Love,  How  precious  alio  are 
 thv  thoughts  unto  me,  O  God  / 
 E  2  SATifixy, 
 
(    36    ) 
 
 5.  This  love,  which  has  no  bounds  itfclf,  fet^ 
 hounds  to  every  emotion  towards  other  objects.  It  is, 
 as  It  were,  animmcnfe  fire,  emitting  afewfparks, 
 a  few  comparatively  faint  emotions,,  toward  infe- 
 rior objecls ;  fo  a  km^  collefts  in  his  own  perfon 
 all  the  honours  of  his  kingdom,  and  communi- 
 cates Ibme  lucid  titles  to  inferior  fubjeds,  (3)  fo 
 
 the 
 
 Satiety,  Hovj  great  is  the 
 fum !  Pain,  i^tich  knoi'jler'i^e is 
 too  nxionderfulfor  me.,  it  is  high, 
 I  eanoi  attain  unto  it.  Indig- 
 nation againit  the  unrea- 
 fonable  enmity  of  men,  Do 
 not  I  hate  them,  O  Lord,  that 
 hate  thee  ?  1  hate  them  ^voitb. 
 perfect  hatred,  I  count  them 
 mine  enemies.  What  a  relem- 
 blance  between  the  objeils  of 
 his  ideas,  and  the  emotions 
 or  paiiions  produced  ! 
 
 (3)   Kifigs  are  fountains  of 
 honour.     As  far  as  this  arti- 
 cle aiFefts  religion,    fo  far  it 
 comes   under  the   confidera- 
 tion  of  a  divine.     Pompous 
 titles  have  often  given  an  air 
 of  rational  gravity  to  the  moll 
 ridiculous  abfurdities,  and  er- 
 rors uttered  by  men  dignified 
 •  with  titles  have  vv-onderfully 
 impofed  on  the  credulous  part 
 of  mankind,    when  the  fame 
 errors,  diverted  of  thefe  ex- 
 traneous    recommendations, 
 it  is  plain,  would   have  been 
 utterly    expLded.      A  freak 
 in  the   head  of  John  Nokes 
 is  of  no  value,  and  Tom.  the 
 tapfter  laughs  at  it :  but  this 
 fame  freak   becomes  an  arti- 
 cle of  conf  deration,  when  Dr. 
 Nokes  publifhes  it  i  when  the 
 
 right    reverend     lord    hijhop. 
 Nokes  adopts  it,  it  is  high- 
 ly probable -y    and    when   his 
 grace,  the  mcj}  reverend  arch^ 
 bijkop  Nokes  efpoufes  it,  it  is 
 abfoiutely   certain;   his  emi- 
 nence Cardinal   Nokes    car- 
 ries it  beyond  certainty,  and 
 his     holinefs     Pope     Nokes 
 crowns   it    with  infallibility i^ 
 Did  the  faculties  of  men  rife 
 and  fall  with  titular  dignity, 
 there   would    be    fomething 
 probable  in  all  this  :  but,  as 
 we  are  fure  of  the  contrary, 
 we  mud  be   wholly  inexcuf- 
 able,   if  we  fuffer    ourfelves 
 to  be  determined  in  theolo- 
 gical matters  by  the  rank  of 
 thofe,  who  affirm  or  deny. 
 
 Ciniil  titles  of  honour  owe 
 their  exiftence  to  princes,  who 
 may  truly  be  faid  to  create 
 them :  but  clerical  titles  are 
 the  offspring  of  complaifance^ 
 and  princes  only  bellow,  al- 
 low, and  proteft  them.  In 
 the  primitive  church  modern 
 titles  v^ere  unknown.  Cy- 
 prian wrote  to  the  Bifhop  of 
 Rome,  Cyprianus  Corneli* 
 fratri  falutevi,  Cyprian  wilh- 
 eth  health  to  his  brother  Cor- 
 nelius; and  in  this  ftyle  ran 
 all  the  addrelles  of  primitive 
 bifhops. 
 
(    37    ) 
 
 the  fea  diftributes  of  its  bonndlefs  waters  to  rivTrs,' 
 fountains,  and  nils.     Not  only  mult  we  refufe  to 
 
 love 
 
 biftiops.  After  the  time  of 
 Conitantine,  the  clergy,  in- 
 fefted  with  court-air,  com- 
 plimented one  another  in  po- 
 lite language,  and  with  high- 
 founding  titles  ;  St.  Jerom 
 llyled  Pope  Damafas  Mofi 
 bkjfed  Sir,  and  St.  Auguftine 
 and  he  interchanged  fimilar 
 compliments.  In  procefs  of 
 time,  the  clergy,  long  ac- 
 cuftomed  to  titular  diliinc- 
 tion,  were  affronted,  whea 
 their  titles  were  omitted  j  St. 
 Chrylbltom  fays,  *'  A  moft 
 vehement  heretick,  converf- 
 ing  in  time  of  perfecution 
 with  a  prelate,  neither  called 
 him  pontiiF,  njr  archbifhop, 
 nor  moll  religious,  nor  holy: 
 but  what?  your  reverence, 
 yourwifdom,  youi  pru  ence, 
 and,  by  addrelii  ig  him  by 
 thefe  common  appellatlony, 
 denied  his  AUTHORi.'Y."  I 
 own,  I  cannot  much  blame 
 this  heretick ;  for,  if  the 
 clergy  availed  themfelves  of 
 popular  complaifance,  by  it  to 
 afl'ume  dominion  over  con- 
 fcience,  it  was  time  to  drop 
 titles  fo  dangerous  to  chrif- 
 tian  liberty.  The  fame  title, 
 that  afcribes  dominion  to  a 
 prieft,  attributes  fubjedtion 
 to  the  people.  Perhaps,  with 
 a  view  to  this  our  wife  mailer 
 might  fay  to  his  followers. 
 Salute  no  man  by  the  nvay, 
 Luke  X.  4.  'when  ye  enter 
 into  a  hou/e,  Jalute  it,  and, 
 if  the  hoiife  be  ivorthy^  let  your 
 
 PEACE,  [that  is  to  fay,  your 
 civility,'^  come  upon  it  :  but  if 
 it  be  not  'worthy,  [if  the  inha- 
 bitants abufe  your  complai-- 
 fance.J  let  your  peace  return 
 to  you.  And,  nvhcn  ye  depart 
 cut  of  that  houfe,  or  city, 
 Jhake  off  the  dujl  of  your  jeetp 
 &c.   Mat.  X.  12,  iSiC. 
 
 To  return.  It  was  in  the 
 difpute  between  the  Patriarch 
 of  Conllantinople,  ana  the 
 Pope  of  Rome,  concerning 
 fiipremacy,  that,  che  p.tpal 
 fa6lion  prevailing,  titles  of 
 fuperlative  dignity  were  ap- 
 propriated to  tne  Roman  Pon- 
 tiff, and  titles  of  compara- 
 tive dignity  to  Patriarchs, 
 Archbilhops,  Bifliops,  and 
 fo  on.  "  Has  appellationes, 
 fays  my  guide,  nuila  lege 
 pr  ecipiuncur :  fed  a  pio  ulu, 
 et  reverentia,  qua;  religiofis 
 ac  facris  viris  aebetur,  pro- 
 venit."  Gtcid.  Pancirola.  The- 
 faur.  lib.  1.  cap.  i .  De  titulis 
 dignitatum  Ecclefiaji. 
 
 Ail,  that  our  reformers  fay 
 againlt  academical  degrees  and 
 titles  anfwerable,  js  to  be 
 underllood,  I  think,  only  of 
 divinity  degrees.  "It  is  dan- 
 gerous and  unneceflary,  fays 
 Wickliff,  to  give  men  the 
 title  of  mailer  or  doftor  in 
 di'vinity,  therefore  in  good 
 realbn  thofe  titles  are  to  be 
 fhunned  in  the  church  of 
 God."  In  Serm.  Domini  in 
 monte.  Luther,  Zuingiius, 
 Hufs,  and  others  ipeak  the 
 fame 
 
(     38     ) 
 
 love  what  God  has  forbidden,  and  choofe  to  re- 
 jfpedt  what  he  allows  us  to  love :  but,  to  (peak 
 properly,  v/e  ought  to  love  only  what  he  commands 
 
 us 
 
 fame  language.     Delh  one  of  In  the  Ploaghman*s  com- 
 
 the  moft  eager  writers  againft  plaint,  fet  forth  in  the  reign 
 
 titles  and   degrees,    cxprcfly  of  Edward  III.  the  plaintiff 
 
 fays,   *' I  openly  affirm,  that  fays,  "The  glofers  fay,  the 
 
 degrees    in    dinjinity.,    (for   I  people  will  more  believe  the 
 
 meddle 'With  none  elje.)  given  preaching  of  a  matter,  that 
 
 by    the  univerfities   to    their  hath  taken  a  ftate  of  fchool, 
 
 children     are     plainly     and  than    the  preaching  of  ano- 
 
 grofly    Anticbrillian,     being  ther  man,  that  hath  not  takea 
 
 inoftmanifeftlycontrary  to  the  a  Hate  of  maftcrlhip."     1  he 
 
 wordof  the  gofpel."   ^ryalof  anfwer  is,     "It   is  no  need 
 
 Spirits — Tejiimony  againft  De-  that  mailers  bear  witnefs  to 
 
 grees.  1654    By  William  Dell.  God's    teaching,     or    word. 
 
 Had   this   dilliiidion  been  that  it  is  true  and  good,  nei- 
 
 made,  thefe   men   would  not  ther    can    any    man    by   his 
 
 have  been  taxed  with  enmity  ftate    of    malterlhip,     which 
 
 againft  all  degrees,   and    all  God    hath    forbidden,    draw 
 
 human  literature;  for  all  their  any  man  from  his  fin,  rather 
 
 defign  was  to  dcllroy  the  po-  than  another   man,  which  is 
 
 pular    notions,      that     great  not    a    mafter,    nor   will    be 
 
 learning   was  ejjenttal  to  the  none,  becaufe  it  ii  forbidden 
 
 knowledge  of  chriftianicy —  him    in    the    gofpel'^       The 
 
 that   a  good    linguift,    or  a  writer  plainly  refers  to  Mat. 
 
 good     mathematician     muft  xxiii.  8,  &c.   and  means,  by 
 
 «rf£^/r//)»  be  an  able  divine —  what  he  calls  the  fchool  ftate 
 
 that  ilLterate    men  muft  rely  of   mafterfiip^      tiiat     domi- 
 
 on  the  report  of  graduates  in 
 matters  of  religion,  and  not 
 judge  for  themftlves  —  that 
 ability  to  preach  was  in  none 
 bttt  graduates — and  that  a 
 vicechancellor^   and   not   the 
 
 nion  over  cotfcience  in  religi- 
 on, which  Chrift  forbids  his 
 followers  to  afTume. 
 
 Thus  another,  fpeaking 
 of  the  apoitles,  and  primi- 
 tive minifters,  whom  he  con- 
 
 choice  of  the  people  conveyed     trafts  with   the   popilh   cler- 
 a  liberty  of  teaching  in  the     gy, 
 ^hriitian  church, 
 
 Whilome  al  thefe  were  low,  and  liefe 
 And  loued  theyr  flockes  to  feede. 
 They  neuer  ftroucn  to  be  chiefe, 
 Andftmplew3.s  theyr  weede. 
 
 Then, 
 
(    39    ) 
 
 US  to  love.  This  love  fhould  be  in  our  hearts 
 amidft  all  our  other  affedions  as  a  prince  is 
 among  the  officers  of  his  army,  or,  to  fpeak 
 more  itrongly,  as  God  himfelf  is  amongft  all  the 
 creatures  of  the  whole  univerfe,  giving  to  all  life, 
 motion,  and  being.  (4) 
 
 6.  The  love  of  God  is  accompanied  with  hu- 
 mility and  fear^  as  a  fait  to  prevent  corruption ; 
 and  by  this  mean  we  are  kept  from  degrading 
 liberty  into  licentioufnefs.  In  effed-,  how  great 
 mercy  foever  God  has  for  us,  it  is  the  mercy  of  a 
 mafter.  How  great  foever  his  paternal  tenderncfs 
 is,  it  is  the  rendernefs  of  a  fovereign  judge.  His 
 mercy,  which  is  fo  amiable  to  us,  is  never  fepa- 
 rated  from  his  infinite  juftice  and  power-,  and  one 
 of  the  moil  eflential  marks  of  our  love  to  hitn 
 is  to  tremble  and  become  nothing  in  his  prefence. 
 Thefe  two  things  always  go  together.    To  fear  him 
 
 rightly- 
 Then,   addrefllng   himfelf    the  fhepherds  in  the  valley 
 to  a  Ihepherd,   in  the  habit     with  uiing  fond  termesy  and 
 of  a   piieil;,     fitting   on    an     'witlej/e  lajordsf  he  fays, 
 eminence,    and  reproaching 
 
 But  if  thee  luft  to  holden  chat 
 With  feely  fhepheardes  fwayne. 
 Come  do"jj>ie,  and  Ichrne  the  little  what. 
 That  Thomalin  can  fayne. 
 
 Sbipherds  Calendar.    'July  ^$79* 
 
 The  objeftions,    then,    of         (4)    Col.  iii.  14,  15.    Ex/ 
 
 primitive  protellants  lay  not  t^o,,*    Ji    tutoi';    {iVyv7ot.^i 
 
 againft  degrees    and    titles:  qu(  d   ex  ver.  12.    repeti  hie 
 
 but  againlt  clerical  authority  debet.)    7,\v  cf^xr^^v. — ICet/  A 
 
 ever  conjcience,  which,   under  hjhk)  ra   0is   BPAJJEThTfi. 
 
 cover  of  academical  honours,  iv   tcu?   y^x'^S'iaj!:    vuuv.      A 
 
 ^ppreiTed    the    fimple    tiuth.  manner   of    fpeaking   takea 
 
 This  note,  1  own,  has  only  a  from  the  Grecian  games.  Let 
 
 very    occafional    connection  icfu  judge  exercifiiig  fupremc 
 
 with  the  text  of  our  author  :  authority.     B'^aSiVi  qui  dif- 
 
 bui  here  I  had  room,   and  tribuit  prsemia  certaminis,— 
 
 here  I  leave  it.  Fa/or. 
 
(     40     ) 
 
 rightly  we  mufl:  fear  him  as  a  father  •,  and  to  love  him 
 rightly  we  muft  love  him  as  a  fovcreign  Lord.  (5) 
 
 7.  This  love  miift  in  one  refped:  imitate  the  love 
 of  God,  from  which  ours  proceeds:  brt  in  ano- 
 ther refpecl  it  mull  not  imitate  his.     It  muft  imi- 
 tate 
 
 (5)  We  muji  fear  God  as  a 
 father,  and  lue  miiji  love  him 
 as  a  Jo-vereign.  This  is  a 
 fine  remark,  and  perfedlly 
 agreeable  to  the  nature  of 
 things,  and  to  the  holy  fcrip- 
 tures.  We  are  naturally  fo 
 formed,  that  our  felicity  de- 
 pends not  on  the  extindion 
 of  any  one  paffion  :  but  on 
 the  due  regulation  of  all. 
 Agreeably  to  this  notion, 
 IVIofes  fays,  Exod.  xx.  20. 
 Fear  not ;  for  God  is  come 
 io  prove  you,  and  that  his 
 fear  may  be  before  your  faces f 
 that  ye  fen  not.  Fear  not^  that 
 ye  may  iear!  that  is  to  fay. 
 Do  not  dread  God  as  a  ty- 
 rant ;  for  fuch  a  horror  would 
 incapacitate  you  for  reve- 
 rencing him  as  a  father.  This 
 difpofition  accords  with  the 
 higheft  joy,  Serve  the  Lord 
 nuith  fear — rejoice  voith  trem- 
 bling— and k'tjs  the  Son.  Pfal. 
 ii.  1 1,  12. 
 
 The  old  fchoolmen  confi- 
 dered  fear  in  religion  in  a 
 fourfold  view,  a  fear  of  lofing 
 temporal  advantages  for  the 
 fake  of  religion  they  called 
 a  voorldly  fear ;  and  this  they 
 faid  was  vjicked.  A  fear  of 
 divine  punifhment,  operat- 
 ing reformation  they  named 
 9i  jlavijh  fear  ;  and  this  they 
 thought  imperfed.   That  they 
 
 called  a  flial  fear,  which 
 dreaded  offending  God  ;  and, 
 as  the  religion  of  moft  men 
 generally  arifes  at  firft  from  a 
 mixture  of  fear  of  punifhment 
 and  fear  of  offending  God, 
 they  made  this  compound 
 difpofition  a  fourth  fort  of 
 fear,  and  called  it  initial 
 fear.  Some  added  a  fifth 
 called  natural  fear.  Thorn. 
 Aquinas  Sum.  ii.  2.  9.  Art.  2. 
 
 The  truth  is,  fear  is  a  na- 
 tural paffion,  which  changes 
 its  name,  I  had  almoft  faid 
 its  nature,  with  its  object. 
 •*  A  fervile  fear  of  pain,  fays 
 one,  attending  a  deprivation 
 of  good,  and  accompanied 
 with  a  fear  oifen,  is  a  lauda- 
 ble fear,  and  John  the  Bap- 
 till  endeavoured  to  excite  it, 
 when  he  faid.  Mat.  iii.  O 
 generation  nf  vipers  !  vjho  hath 
 '•jjarned  you  to  fee  from  the 
 vurath  to  come?  and  Jefus 
 Chrill,  when  he  faid.  Mat. 
 x.  28.  Fear  him^  vuho  is  able 
 to  defer  oy  both  body  and  foul  in 
 hell.  *'  Idcirco  toties  rai- 
 natur  fupplicia  futura,  ut  eo- 
 rum  timorem  conciperemus, 
 et  refipifceremus."  Laurent* 
 Beyerlinck.  Theatrum.  Tom. 
 vii.  in  verb.  Timor. 
 
 See  vol.  i.  page  290.  note 
 I. — ^p.  287.  n.  8. — 122.  n.  2. 
 
(     41     )         ' 
 
 tate  his,  by  diffufing  itfelf  where  his  difflifes  itfelf, 
 and  follow  it,  even  when  it  is  beftowed  upon 
 iertemies,  according  to  our  Lord's  precept.  Love 
 your  enemies^  bkfs  them  that  curfe  you,  do  good 
 'to  them  that  hate  you,  and  pray  for  them 
 that    defpite fully    ufe  you,   and  perfecute  you,  (6) 
 
 that 
 
 (6)  Pray  for  them  that  per- 
 fecuteyou.  The  pacifick  dif- 
 pofttion  inculcated  by  out- 
 Lord  in  this,  and  the  other 
 verfes  connedted  with  it,  has 
 never  been  more  manifeflly 
 mifreprefented,  than  when 
 it  has  been  explained  fo  as 
 to  include  a  tame  fuhmifjion 
 to  blind  guides  in  religion. 
 Pray  for  your  perfecutors  is 
 equal,  according  to  fuch  ex- 
 pofitors,  to  put  out  your 
 eyes — refign  your  chriltian 
 liberty — give  up  your  bible 
 — forfwear  the  I'upremacy  of 
 Chrift— and  renounce  the 
 only  principles,  that  will 
 fupport  any  profeffion  of 
 chriftianity.  I  will  (late  one 
 cafe. 
 
 The  Earl  of  Clarendon  Is 
 pleafed  to  affirm,  that  "  there 
 was  not  from  the  beginning 
 of  the  long  parliament  one 
 orthodox  or  learned  man  re- 
 commended by  them  to  any 
 church  in  England."  We 
 recolleft  the  hiftory  of  his 
 Lordlhip's  life,  his  alliance 
 to  the  crown,  and  all  his  va- 
 rious interefts  in  the  then 
 reigning  family,  and  in  all 
 their  meafures  of  government, 
 and  we  expeft  the  partiality 
 of  a  man,  who  tells  his  own 
 tal^ :  but,  after  all,  this  al- 
 
 VoL.  II. 
 
 fertion  would  have  been  to 
 the  laft  degree  inexplicable, 
 had  not  the  noble  hiftorian 
 unfolded  the  matter.  We 
 take  the  liberty  to  afk  his 
 Lordfhip  what  he  means  by 
 orthodoxy,  for  learning  we  will 
 let  alone  at  prefent.  He  an- 
 fwers,  *•  It  may  be  in  that 
 catalogue  of  fins,  which  the 
 zeal  of  fome  men  hath 
 thought  to  be  the  Jin  againji 
 the  Holy  Ghoft,  there  may 
 not  any  one  be  more  reafon- 
 ably  thought  to  be  fuch,  than 
 a  minifter  of  Chrift  turning 
 rebel  againft  his  prince, 
 (which  is  a  moft  notorious 
 apoflafy  againft  his  order) 
 and  his  preaching  rebellion 
 to  the  people,  as  the  dodrine 
 of  Chrift ;  which  adding 
 blafphemy  and  pertinacy  to  his 
 apoftafy,  hath  all  the  marks 
 by  which  good  men  are 
 taught  to  avoid  that  fin 
 againft  the  Holy  Ghoft." 
 Hift.  njol.\\.  Heterodoxy.,  then, 
 was  a  refifting  of  the  civil 
 and  religious  tyranny  of  the 
 bloody  houfe  of  Stuart,  and 
 learning  was  a  proving  of 
 fuch  refiftance  the  fin  againft 
 the  Holy  Ghoft.  This  was 
 court-divinity,  let  us  ftep 
 into  the  church. 
 
 F  Divines 
 
(     42     } 
 
 tfjat'ye  may  be  the  children  of  your  father,  whkh  Is 
 in  heaven  •,  for  he  maketh  his  fun  to  rife  on  the  evil 
 and  on  the  good^  and  fendeth  rain  on  the  jufi  and  on 
 the  unjuji.  But  in  another  refped;  we  muft  not 
 imitate  his  love,  for  God's  love  to  us  is  a  jealous 
 love,  which  cannot  conient  to  our  having  any  other 
 objed  of  fupreme  love  beftde  hirafelf :  but  our 
 
 love 
 
 Divines  went  even  farther 
 than  his  Lordfhip,  and,  not 
 content  with  harraffing,  ba- 
 nifhing,     imprifoning,     and 
 ruining   thoufands    for   non- 
 conformity to  the  religion  of 
 ihe    prince,  interpreted  felf- 
 determination  in    matters  of 
 faith  to  be  a  rtjiflance  of  au- 
 thority, and   thundered    cut 
 damnation     againft    all     fuch 
 offenders.     With    thefe  hor- 
 rid  founds  the   pulpits  rang 
 all    through    the    reigns    of 
 James    and    Charles  I.     No 
 text  {o  courtly,  none  fo  pro- 
 sper to  rife  to  preferment  by 
 working  as  this  cf  St.  Paul, 
 Rom.  xiii.  2".    T^hey  that  nfifi 
 Jhall  receinj''  to  themfclves  dam- 
 -nation.        With     what     face 
 could  fuch  men,,  or  their  pa- 
 negyriits,  reproach  the  par- 
 liament-preachers     in      the 
 time  of  the  civil  wars   with 
 littering    feditious    fermons ! 
 Dr.  Walker,  in  his  confufed 
 .attemi'T,      has      collected 
 many  of   their    cxprclUons ; 
 L'Ellrange    has     done     the 
 fame;    and   all  their  collec- 
 tions are  attended  with  the 
 bittercft  reproaches,  fo  that, 
 I  think,  they  have  one  and 
 another,     and     all    together 
 fully  and  fiiiriy  balanced  ac- 
 
 counts. Baftwick's  prayer 
 was,  From  plague,  pejtilencef 
 and  famine,  from  bijbofs., 
 •priejis,  and  deacons,  good  Lord 
 deliver  u; !  and  how  many 
 prayers,  how  many  fermons, 
 how  many  more  peftilent  in- 
 flruments  have  been  drawn 
 up,  and  fired  off  by  epifco- 
 palians  againft  Baftwick,  and 
 all  his  accomplices  ! 
 
 Let  one  preach  the  divine 
 right  of  ^z«gj— another  the 
 divine  right  of  bijhops'^z. 
 third  the  divine  right  of 
 tithei — let  all  preach  a  divine 
 right  to  do-  wrong — let  Dr, 
 Nichols  declare,  that  "  they 
 are  atheijls,  who  affirm  that 
 government  originates  in  the 
 people,  that- this  notion  is  bor- 
 rowed from  the  mop  peftilent 
 atheijis,  and  can  be  defended 
 on  no  other  than  Atheiftical 
 principles  f — and  let  them 
 plague  and  perfecute  the 
 world  for  not  believing 
 them  :  but  let  them  not  af- 
 firm, that  Jefus  Chrift  framed 
 a  gcfpel  on  their  iony  prin- 
 ciples to  ferve  fuch  fecular 
 purpofes.  He  commanded 
 his  difciples  to  pity  and  pray 
 for  their  perfecutors :  but 
 they  m:iy  do  both  without 
 believing  a  word  they  h\\ 
 
(    43     ) 
 
 love  to  him  can  have  no  greater  perfe6llon  than 
 that,  which  arifes  from  a  multipHcity  of  ob- 
 jedls :  our  jealoufy  refembles  that  of  the  prophet 
 Elijah,  who,  being  afked,  when  he  was  in  the 
 iCave  of  Beer-fheba,  what  he  did  there  ?  anfwered, 
 1  have  been  very  jealous  for  the  Lord  God  of 
 Hofis,  for  the  children  of  Ifrael  have  forfaken  thy  co- 
 venant, and  thrown  down  thine  altars.  This  was 
 St.  Paul's  jealoufy,  when  he  law  the  Corinthians 
 turned  from  the  purity  of  liis  gofpel  •,  I  am  jealous 
 over  you  with  a  godly  jealoufy^  for  I  have  efponfed 
 you  to  one  hufband,  that  I  may  prefent  you  as  a  chafte 
 virgin  to  Chriji.  Indeed,  one  of  the  moft  indubi- 
 table marks  of  our  love  to  God  is  to  lament 
 when  his  name  is  difhonoured,  his  word  negledlcd^ 
 or  defpifed,  and  his  commands  violated,  (y) 
 
 8.  A 
 
 (7)  I  am  jealous  ever  you 
 fiuith  a  jealoufy  of  God,  The 
 French  verfion  is  literal. 
 2  Cor.  ii.  2.  Je  fuis  jaloux  de 
 vous  d'une  jaloufie  de  Dieu. 
 2«A<y  -j/itp  v^j-cLi  02«  ^HAw  dei 
 xelo.  i.e.  propter  deum,  non 
 ineo  commodo.  fThis  is  an 
 hebraifrr.,  and  it  may  not  be 
 impertinent  to  fubjoin  the 
 following  remark.  **  Cum 
 Lingus  difcendae  operam 
 dare  incipimus  ver/ione  lin- 
 gua notiori  fcripta  indige- 
 mus ;  at  fi  contingat  nos 
 numquam  pofie  ejus  auxilio 
 carere,  multa  errorum  nobis 
 
 Oi   S'  dycfeii  dyopivov  st/ 
 
 -  -  -  Hinc  denuo  colligimus 
 aures  adfuetas  linguis  hodi- 
 ernis  facilein  erroris  occali- 
 Onem  prxbere,  dum  qua^dam 
 emphatica  ridentur  et  funt  in 
 Unguis  aut  hodie  vigeniibus, 
 
 imminebuiit  pericula,  inter 
 qua?  hoc  longe  maximum  eft, 
 ne  putemus  verba  fontium 
 eamdem  <//(3ct5"/i'  habere  ac 
 in  verfioue  videntdr.  S^epifi. 
 fime  enim  contingit  iittranf- 
 lationis  vocabula  nefcio : 
 quam  'vim  habere  videantur 
 auribus  imperitis  quam  non 
 habent  in  ipfo  originali  (ut 
 vocatur)  texcu  apud  aures 
 linguse  adfuetas.  Hebrsf, 
 exempli  caufa,  paflim  con- 
 junguntinfinitivum  verbo  luo 
 quafi  nomen  ita  dicunt  mori- 
 endo  morieris  et  Homerus  J2. 
 ii.  1.  788. 
 
 nftdy.010   ^iq.]iji  &c.  Sec. 
 
 aut  hodierno  ufu  inter  doftos 
 tritis,  quails  eft  latina ;  quam 
 emphafm  olim  non  habuerunr 
 apud  Hebrxos,  Graecos,  aus 
 Latinos.  -  -  -  LsCUrc.  An 
 Crit.  p.i.  f.  Ii  c,  4. 
 F  3 
 
(     44     ) 
 
 8.  A  chriftian's  love  to  God  principally  confifts 
 in  obedience.  (8)  This,  I  grant,  is  not  always  a  cer- 
 tain charadter;  for  how  many  perfons  are  there, 
 who  abftain  from  evil,  and  do  good,  from  prin- 
 ciples of  intereil  or  fear  rather  than  love?  but, 
 however,  it  is  a  negative  charadlcr  always  fure-, 
 becaufe  it  may  always  be  concluded,  that  they, 
 who  do  not  obey  God,  do  not  love  him,  for  all, 
 who  do  love  God,  obey  his  laws.  The  realbn  is 
 evident.  AH,  who  truly  love  God,  have  an  ardent 
 defire  of  being  loved  by  him,  and  it  is  efiential  to 
 love  to  defire  a  return  of  afietftion  from  its  obje<^h 
 We  cannot  expetft  to  be  beloved  of  God,  unlels  we 
 drive  to  pleafc  him,  nor  can  we  pleafe  him  without 
 keeping  his  commandments.  The  love  of  God  is  al- 
 ways accompanied  with  an  holy  diligence  to  pleafe 
 him,  and  an  awful  fear  of  offending  him.     A  true 
 
 believep 
 
 (8)  Love  io  Go  J  conf.Ji;, 
 frincipally  in  obedience  ;  not  in 
 extaaes,  and  high  flights  of 
 fancy.  Let  us  hear  brother 
 Roger,  a  holy  rhapfodill, 
 uhom  cardinal  Bona  calls  an 
 Extatic  Man.  "  Quid,  putas, 
 erit,  fi  in  intimo  tiio  intinius 
 /it  Deus  ?  A  quantis  tene- 
 bris  ad  quantas  duceris  cla- 
 riiates  per  s i- 1 R  i  r  u  m  ejus  I 
 Si  illas,  qua:;  in  intimis  iilis, 
 /ive  internis  fecretis  Aint, 
 rofles  intijnas  contc?nplat:ones, 
 /i  illas  lucidas  illuminationes, 
 fi  illos  ftrnjidos  fphndorss,  ii 
 illos  Jimpli.es  radios:,  fi  illos 
 piiroi  fulgores,  fi  illos  -vivi- 
 yicos  ardores,  fi  illos  facificos 
 faporcs,  fi  illos  delitiojos,  imo 
 ilcl.'tiojijfimo!  dulcores,  fi  res 
 incognitas  et  invomin/ihiles,  res 
 tamen  txpnimeniaUs  pertciSiC 
 
 pofiideres.  Ah!  homo,  ft 
 haec  experimento  noffes,  puta 
 quia,  ut  ego,  tenebras  ferres 
 graviter  vitae  tU3C.  Qaando 
 autemerit?  Putas  ne  videbo? 
 Quando?  Quando?  Qnandoj' 
 Omnia  in  'Tnora,  nimium  fi- 
 enda  h^c  dilatio.  Ah!  Ah! 
 Ah !  -  -  -  Hi£c  uerha  felentii 
 JuntP'  Sec. — Abllrufe  enthu- 
 liaft!  Is  this  fpiritu.il  reli- 
 gion ?  Is  it  not  rather  the 
 natural  language  of  an  odd 
 animal,  con:poundcd  of  a 
 fine  fancy  and  a  coarfe  azy 
 carcafe  ?  It  is  not  the  holy 
 fpirit  of  God,  It  is  un- 
 taught genius  bubbling 
 through  the  thick  lips  of  a 
 flupid,  inebriated,  high-fed 
 monk.  Vid.  Bona;  op.  Comp^ 
 cap.  XX.  de  at/icre. 
 
(    45    ) 
 
 believer  is  always  afraid,  left  any  thing  through 
 negligence  or  infirmity  fhould  efcape  him,  and 
 clafh  with  his  duty,  or  provoke  his  God.  This 
 made  St.  Paul  fay,  fVork  out  your  own  falvation 
 with  fear  and  trembling -,  and  elfewhere,  /  kap 
 under  my  hody^    and  bring  it  into  fubje^ion  i  (^ 
 
 (9)  /  bring  my  body  under' 
 JuhjeBion.  That  is  to  fay, 
 I  endeavour,  as  every  wife 
 man  {hould,  to  regulate  my 
 fenfual  appetites  by  reafon. 
 This  meaning  is  too  fimple 
 and  plain  ;  and,  from  this, 
 and  other  fuch  paffages  per- 
 plexed with  endlefs  fubtilties, 
 have  arifen  profitable  monk- 
 cry  in  the  church  of  Rome, 
 and  unprofitable  aufterities  in 
 fome  proteflant  communities, 
 all  contrnry  to  the  fpirit  of 
 chriiHanity.  The  friars,  thofe 
 fandimonious  hypocrites, 
 have  laid  fuch  fcriptures  at 
 the  bottom  of  all  their  rules, 
 and  their  rules  are  pretended 
 cxpofitions  of  thefe  fcriptures. 
 TheFrancifcans  mortify  their 
 todies  for  the  benefit  of  their 
 fouls.  How?  They  are  call- 
 ed Minores  for  their  mean- 
 nefs — Nudipcdes  for  their  go- 
 ing barefoot — -funigcri  for 
 their  wearing  a  rope  for  a 
 girdle — mendicantcs  for  their 
 begging — and  they  may  be 
 called  frigidi  for  their  mak- 
 ing it  a  virtue  to  fit  without 
 a  fire  in  cold  weather — pedi- 
 culoji  for  their  nallinefs,  and 
 fo  on.  The  writer  of  the  life 
 of  father  Fourier  du  Matin- 
 cour,  having  celehrated  innu- 
 l^iei'able  fuch  viriues  in  the 
 
 life  of  his  hero,  gives,  for  an 
 example  to  the  brethren,  one 
 infallible  proof  of  his  morti- 
 fying the  deeds  of  the  body, 
 j^nd  what  is  it?  Why  -  -  - 
 "  immediately  after  the  death 
 of  this  father,  and  a&  the  bre^ 
 thren  were  laying  him  out, 
 his  habit,  lying  on  the 
 ground,  was  adlually  heaved 
 up,  and  carried  along  the 
 floor  by  the  multitude  of  ver- 
 min that  lodged  in  it."  As 
 if  this  were  not  enough,  the 
 biographer  tells  a  naftier  tale, 
 and  boldly  adds,  "  Les  de- 
 licats  fronceront  le  ne  -  -  - 
 mais  I'odeur  en  eft  tres  fuave 
 dans  le  ceil,  et  fort  agreable 
 aux  aunges."  La  vie  du  Pere 
 de  Matincour,  fa  Mortifcation, 
 p.  306. 
 
 Nicholas  de  Lyra,  and 
 others,  have  had  the  affurance 
 to  affirm  that  Jefus  Chrilt  was 
 a  Minorite  friar,  of  the  order 
 of  S.  Francis ;  for  which 
 Lather  juftly  reproved  them, 
 cp.  torn.  ii.  Others  have  attri- 
 buted fuch  virtue  to  the  habit 
 of  the  order,  that,  fay  they, 
 "  people  buried  in  it,  in 
 virtue  of  the  habit,  and  the 
 merits  of  the  brethren,  in- 
 ftantly  go  to  heaven.  Doce- 
 rent,  homines  fepultos  \n. 
 x'elle  Francifcana,  virtute 
 vefti§ 
 
(    46    ) 
 
 left,  after  I  have  preached  to  others,  I  myfelf  jhould 
 become  a  cajt-away,  and  hence  thofe  prayers  of  holy 
 men,  teach  me  thy  ways,  0  Lord^  I  will  walk  in 
 
 thy 
 
 veftis  et  meritorum  ordinis, 
 refta  in  ccElam  evolare.  O 
 felices  pediculos,  exclaims 
 Erafmus,  qui  in  tarn  beata 
 habitant  vefte."  Wolf.  leii. 
 hlcmorab.  torn.  i.  l£c. 
 
 The  order  of  S.  Francis 
 was  fo  acceptable  to  the  age, 
 in  which  it  was  fet  up,  that 
 f-ftfen  hundred  Monafteries 
 were  prefently  erefted ;  and 
 the  Father  general  foon  offer- 
 ed Pope  Pius  thirty  thou/and 
 brethren  to  affirt  him  in  his 
 expedition  again  ft  the  Turks, 
 and  he  affured  his  holinefs,  he 
 could  fpare  this  number  for 
 war  without  fufpending  the 
 religious  iervices  of  the 
 order. 
 
 Here  are  two  odd  circum- 
 ftances,  a  moft  mortifying, 
 difagreeable,  deteftable  fet 
 of  rules  for  fubduing  the 
 flefh,  and  an  immenfe  mul- 
 titude fubmitting  to  them. 
 Were  men  different  then 
 from  what  they  are  now? 
 Not  at  all.  A  converted 
 Francifcan  will  blab  the  fe- 
 cret.  Thefe  are  his  words, 
 **  When  I  was  made  a  friar, 
 a  great  number  of  people 
 were  prefent  at  the  folemnity. 
 I  appeared  in  a  fpruce  garb, 
 had  there  my  horfe,  my 
 fword  and  piftols,  and  ap- 
 peared with  much  gaiety  and 
 fplendor.    The  head  of  the 
 
 convent  advifed  the  people 
 to  take  notice  of  my  pom- 
 pous condition,  and  that  I 
 was  willing  to  lay  afide  all 
 thofe  outward  glories  for  St. 
 Francis,  his  fake,  and  ac- 
 cordingly I  difrobed  myfelf, 
 and  put  On  the  mean  gar- 
 ments, which  belonged  to 
 the  order,  and  then  made 
 three  vows  of  obedience^  pa- 
 <verty,  and  chajiity.  After 
 that  took  one  and  twenty 
 oaths ;  now  in  the  oaths  I 
 fwore  never  to  come  on  horfe- 
 back,  never  to  wear  fhoes, 
 to  obey  my  fuperior  in  what> 
 ever  he  commanded  me,  with- 
 out examining  th^  lawfulnefs 
 of  his  commands,  not  to  he 
 afhamed  to  beg,  never  to  be 
 out  of  my  friar's  habit.  But 
 that  which  was  a  caufe  of 
 difguft  at  that  time  unto  me 
 was  this  ;  the  fuperior  tells 
 me,  that  I  muft  take  my 
 former  garments,  that  is  re- 
 turn in  the  fame  pollurc  I 
 came,  and  go  fee  my  friends, 
 and  though  all  thefe  things 
 were  againft  ray  oaths, 
 yet  he  would  absolve  me 
 from  them.  And  this  is  the 
 ftate  of  all  the  Irifh  friars." 
 Recantation  Sermon  of  Anthony 
 Egan,  entitled  the  Francifcan 
 Convert,   preached  at  London 
 
(    47     ) 
 
 ihy  truth ;  unite  my  heart  to  fear  thy  name  j  (i)  may 
 God  make  you  perfe£f  in  every  good  work,  to  do  his 
 will,  working  in  you  that,  which  is  well  pleajing  in  his 
 fight  through  Jefus  Chriji. 
 
 9.  The  love  of  God  is  not  only  continued  in  a 
 chriftian  :  but  it  is  alfo  inflamed  under  the  rod  of 
 correction,  contrary  to  that  falfe  love,  which  fub- 
 fifts  only  in  profperity,  and  is  quite  extinct  in  ad- 
 verfity  ;  for  falfe  love  in  religion  flows  from  tem- 
 poral intereft,  and  is  dependent  on  irregular  felf- 
 love:  but  true  love  to  God  regards  his  glory  and 
 our  falvation,  two  things  which  can  never  be  fepa- 
 rated,  becaufe  God  has  united  them  fo,  that  they 
 confl:itute  the  very  effence  of  religion.  Whenever, 
 then,  it  pleafes  God  to  chaftife  us,  thefe  two  great 
 interefts  (I  mean  his  glory  and  our  falvation.)  pre- 
 fent  themfelves  before  our  eyes  ;  and,  whether 
 we  confider  chafliifements  as  the  fruits  of  our  own 
 fins,  which  have  offended  God,  or  as  paternal 
 ftrokes  to  eftablifli  us  in  holinefs,  they  cannot  but 
 inflame  our  love.      Add  to  thefe,    that,  when  a 
 
 believer 
 
 (i.)  Unite  my  heart  to  fear  diu  fluftuat  inter  fuos  afFcc- 
 tby  name.  Pfal.  Ixxxvi.  11.  tus.  Poftquam  ergo  quid  rec- 
 Jiange  du  tout  mon  ccetur  a  turn  fit  didicerint  lideles,  ac- 
 traindre  ton  nom.  Alii  ver-  cedat  firmus  confenfus  ne- 
 tunt,  latifisa  cor  meum,  ac  cefle  eft,  ne  in  pravas  cupi- 
 fi  verbum  effet  a  radice  dilates  cor  ebulliat.  Ideo- 
 mn  (our  firft  Engliih  bi-  que  aptifBma  eft  in  verbo 
 bles  read,  O  let  my  hert  de-  uniindi  metaphora,  ex  qua 
 lyte  in  fearinge  thy  name.)  it^L.  colligimus  turbulentura  efle 
 potius  eft  a  "in**  quod  unire  cor  hominis,  diftrahi,  et 
 iignificat :  qui  fenfus  optima  quafi  diffipari  in  varias  par- 
 convenit  pra;fenti  loco.  Sub-  tes,  donee  Deus  ad  fe  col- 
 eft  enim  antithefis,  quae  non  ledum  in  firmo  et  zequabili 
 fatis  fuit,  ut  par  erat,  obfer-  obedienti^  tenore  retincat. 
 vata,  inter  firmum  propofi-  Calu.  in  loc. 
 turn,  quo  adhsrec  cor  homi-  Uni — Aduna — Conftringe—^ 
 nis  Deo  ubi  a  fpiritu  regitur,  Coge — Applica  mentem  meam 
 et  inquietudinemqua  a;ftuat,  ad  tui  rominis  revercntiam, 
 liucque  et  illuc  rapitur,  quan-  Foli  S^nop/,  in  loc. 
 
(    48    ) 
 
 believer  fees  his  God  frown,  he  cannot  help  ap- 
 prehending in  feme  fenfe  that  his  wrath  will  go 
 farther,  that  the  Lord  will  forfake,  and  entirely 
 leave  him.  Hence  thefe  expreffions  of  David,  For- 
 fake me  not  O  Lord,  O  my  God  be  not  far  from  me. 
 My  God,  my  God,  why  hafl  thou  forfaken  me  ?  why 
 art  thou  io  far  from  helping  me,  and  from  the  words 
 of  my  roaring  ?  (2)  And  hence  Afaph  fays.  Will  the 
 Lord  cafi  off  for  ever  ?  and  will  he  be  favourable  no 
 more  ?  is  his  mercy  clean  gone  for  ever  ?  doth  his  pro- 
 mife  fail  for  evermore  ? 
 
 The  Tyrians,  it  feems,  when  Alexander  be- 
 fieged  them,  imagined,  they  faw  by  fome  extraor- 
 dinary motion,  that  the  image  of  Apollo,  in  which 
 all  their  hopes  of  protecftion  were  placed,  intended 
 to  quit  their  city  ;  to  prevent  this  misfortune  they 
 fattened  their  god  with  chains  of  gold.  (3)  This  I 
 
 own 
 
 (2)  My  God!  My  God, 
 ice.  Pfal.  xxii,  2,  Deus  me- 
 us,  &c.  primus  verfus  duas 
 notabiles  fententiascontinet : 
 quae  etfi  in  fpeciem  videntur 
 contrarix,  quotidie  tamen 
 piorum  animis  fimul  obre- 
 punt.  Quod  fe  a  Deo  rclic- 
 tum  et  abjeftum  dicit,  queri- 
 monia  videtur  efle  hominis 
 defperati :  quas  enim  refidua 
 eft  fidei  fcintilla,  ubi  in  Deo 
 nihil  auxilii  fentitur?  et  ta- 
 men quod  Deum  fuum  bis 
 appellat,  fuofque  gemitus  in 
 ejus  finum  deponic,  non  ob- 
 fcura  eft  fidei  confefllo.  At- 
 qui  hoc  inteftino  conflidu 
 pics  exerceri  necefle  eft,  quo- 
 ties  favoris  fui  figna  Deus 
 fubducit,  ut  quocunque  ver- 
 tant    oculos,     nihil    prxter 
 
 noftis  tenebras  occurrat.  At- 
 que  hoc  fidelibus  acciderc 
 dice,  ut  fecum  luftando  tam 
 carnis  infirmitatem  prodant, 
 quam  fidem  teftentur.  Calv* 
 in  loc. 
 
 (3)  The  Tyrians  fajlened 
 their  god  ivith  chains  of  gold. 
 The  tutelar  god  of  Tyre  was 
 Hercules,  to  his  altar  they 
 chained  Apoilo,  a  brazea 
 ftatue,  taken  by  the  Cartha- 
 ginians from  Gela  in  Sicily, 
 and  by  them  prefented  to 
 the  Tyrians.  Their  fear  of 
 his  going  over  to  Alexander 
 was  owing  to  a  dream  of  one 
 of  the  citizens. 
 
 Th*;  27th  chapter  of  Eze- 
 kicl  is  a  fine  defcription  of 
 this  fimous  city.  The  peo- 
 ple of  God  traded  there  ia 
 luheat. 
 
(    49     ) 
 
 own  was  a  foolifh  fnperftition  :  but  methinks  we 
 may  fanftify  the  thought,  and  almoit  learn  a  be- 
 liever's condud  from  it.  When  he  imagines  his 
 God  means  to  forfake  him,  he  holds  him  (if  I 
 may  be  allowed  to  fay  fo.)  with  chains  of  love,  he 
 throws  around  him  the  tender  arms  of  his  piety, 
 he  weeps  on  his  bofom,  and,  to  make  ufe  of  a 
 better  example  than  that  of  the  Tyrians,  he  con- 
 Jlrains  him,  as  the  difciples  did  at  Emmaus, 
 Abide  with  me  for  the  day  is  far  fpent^  and  it  is  to- 
 wards evening. 
 
 1  o.  True  love  to  God  is  not  fupeifitious.  Su- 
 perftition  ufually  fprings  from  one  of  thefe  four 
 principles.  Either  firft  from  fervile  fear^  which 
 makes  people  believe,  that  God  is  alv/ays  wrathful, 
 and  invents  means  to  appeafe  him,  employing  for 
 this  purpofe  ridiculous  practices  unworthy  of  hu- 
 manity 
 
 ivheat,  honey,  oil.,  and  halm, 
 or  rojin,  17.  All  ufeful  ar- 
 ticles, fays  Mr.  Henry,  and 
 not  ferving  to  pride,  or  lux- 
 ury. 
 
 Tyre  was,  as  the  prophet 
 calls  it,  the  daughter  of  Sidon. 
 Ifai.  xxiii.  12.  And  Car- 
 thage and  Utica  were  colo- 
 nies fro.n  Tyre.  Ambas  a 
 Phcenicibus  conditae,  ilia 
 [i.  e.  Utica.]  fato  Catonis 
 infignis,  hsec  [Carthago.] 
 Suo.   Pompon.  Mel.  c.  67. 
 
 The  fate  of  Tyre,  that  is, 
 of  the  old  continental  Tyre, 
 and  of  the  later  infular  Tyre, 
 was  foretold,  and  circum- 
 ftantially  defcribed  by  the 
 prophets,  particularly  by 
 Ezekiel.  Their  vices  and 
 their  panifhments  were  both 
 
 Vol.  II. 
 
 exprefly  declared,  before  any 
 human  fagacity  could  difco- 
 ver  their  connedion  and  if- 
 fue ;  and  the  ruins  of  this 
 once  famcus  city  preach  the 
 truth  of  divine  revelation. 
 
 Tyrejhall  he  as  the  top  of  a 
 reck,  a  place  for  Ji/hers  to  dry 
 their  nets  on.  "  Such,  fays 
 ii  good  writer,  hath  been  the 
 fate  of  this  city,  once  the 
 mod:  famous  in  the  world  for 
 trade  and  commerce.  Bat 
 trade  is  a  fluftuating  thing  : 
 it  pafTed  from  Tyre  to  Alex- 
 andria, from  Alexandria  to 
 Venice,  from  Venice  to  Ant- 
 werp, from  Antvvejp,  to 
 Amfterdam  and  London,  the 
 Englifli  rivalling  the  Dutch^ 
 as  the  French  are  now  rival- 
 ling both. -—--Trade  is  a 
 G  plant 
 
(     50     ) 
 
 manity  itfelf.  (4)  Or  2dly  from  a  natural  incline 
 tiofty  which  we  all  have,  to  idolatry,  which  makes 
 men  think,  they  fee  fome  ray  of  the  divinity  in 
 extraordinary  creatures,  and  on  this  account  they 
 transfer  a  part  of  their  devotion  to  them.  (5)  Or 
 .3dly  from  hypocrify,  which  makes  men  willing  to 
 
 difcharge 
 
 plant  of  tender  growth,  and     bord  d'une  riviere  a  I'autre; 
 lequires  fun,    and  foil,  and     on    les    repaiiTait    d'hiftories 
 fine     fcafons,      to     make    it     de  forcier*  et  de  pofTeJes,  ils 
 thrive  and  flouriih.     It  will     imiginaient  aifement  que  St. 
 not  grow  like  the  palai-tree,     Genou  gueriiTaitde  la  goute, 
 which  with  the,  more  weight     et  que  Ste.  L'laire  guerillait 
 and  prefiure  rifcs  the  more,     les  yeux  malades.      Les  en- 
 Lii>erty  is  a  friend  to  that,  as     fans  croyaient  au  lougarou, 
 that    is  a    friend    to   liberty,     et  les  peres  au  cordon  de  St. 
 But  nothing  will  fupport  it     Francois,    &c.      Volt,  fur   la 
 and  promote   it    more    than     '-tolerance.,  c.  xx. 
 virtue,      and     what     virtue         When  the  monafteries  were 
 teachcth,    lobriety,  induftry,     fuppreffed    in    England     in 
 Irugalicy,  modefty,  honelly,      i535»  there  was  found  fome 
 punttualitv,  humanity,  cha-     ol  the  'virgin  Mary"" s  milk  at 
 rity,  the  love  of  our  country,     eight   places,    the  coals  that 
 and  the  fear  of  God."     Bp.     roajied  St.  La'vorcnce,   an  an- 
 he~tvton,    Di/f.    on   Proph,    I.     gel     with     one     vjing,     who 
 11.  brought  over  the  head  of  the 
 
 (4)  Superjlition  is  riJicu-  fpear  that  pierced  our  Savi- 
 lous.  Quand  les  hommes  our's  fide,  &c.  &c.  &c. 
 n'ont  pas  de  notions  faines  Superjlition.  See  vol.  I.  p. 
 de  la  divinite,  les  idees  fauf-  216,  note  5. — p.  218,  notes 
 ies  y  fuppleent,  comme  dans  6,  7.— p.  -44»  note  6.  —  p. 
 les  tenis  malheureux  on  252,  note  i. — p.255,  note2. 
 trafique  .  avec    la    mauvaife  {t^)  Men  hwue  a  natural  in- 
 
 monnoye,  quand  on  n'en  a  clination  io  idolatry.  The 
 pas  de  bonne.  Le  Payen  people  of  Tyre  and  Sidon 
 craignait  de  commetre  una  hearingHerod'soration,  o-^-vf 
 crime  de  peur  d'etre  puni  par  ajhout,  faying.  It  is  the  'voice 
 les  faux  dieux.  Le  Mala-  of  a  God  and  not  of  a  man. 
 hare  craint  d'etre  puni  par  Afls  xii.  22.  and  the  Lycao- 
 fa  pagode  — Dans  nos  fjecles  nians,  on  hearing  Paul  and 
 de  barbarie — on  I'-ur  faifait  Barnabas,  faid,  The  Gods  are 
 croire  que  St.  Chriftophe,  come  donvn  to  us  in  the  likenefs 
 avait  porcc  I'cnfant  Jcfus  du     of  men.     Ads  xiv.   li.    See 
 
 vol. 
 
(    51     ) 
 
 difcharge  their  obligations  to  God  by  grimace, 
 and  by  zeal  for  external  lervices  -,  for  which  pur- 
 pofe  they  can  perform  a  great  number  of  any 
 kind.  Finally,  from  ■prefiimpion^  which  makes 
 men  ferve  God  after  their  own  fancies,  and  eftablifh 
 fuch  a  worQiip  as  pleafes  and  flatters  themfelves, 
 without  regarding  whether  they  pleafe  God.  (6)  All 
 thefe  appear  in  the  fuperllitions  of  the  Church  of 
 Rome,  the  greateft  part  of  which  fprang  from 
 fear  of  the  lire  of  purgatory,  as  mortifications, 
 maflTes,  jubilees,  indulgences,  penal  fatisfadlions,  and 
 many  more  of  the  fame  kind.  It  is  alfo  evident, 
 that  fome  came  from  that  dreadful  propenjity  natural 
 to  all  mankind  to  deify  creatures ;  to  this  may  be 
 
 referred 
 
 vol.  I.  p.  182. — note  I.  183. 
 n.  2. 
 
 •'  Graeci  homines  deorum 
 honores  tribuunt  iis  viris  qui 
 tyrannos  necaverunt.  Q^Je 
 ego  vidi  Athenis  ?  quae  aliis 
 in  urbibus  Graecis  ?  quas  res 
 divinas  talibus  inftitutas  vi- 
 ris ?  quos  cantus  r  quae  car- 
 mina  ?  prope  ad  immortali- 
 tatis  et  religionem  at  memo- 
 riam  confecrantur,  Cic.  Oral, 
 pro  Milone. 
 
 (6)  Superjlition  proceeds 
 J'rom  fear,  hy^ocrify,  prefump- 
 tlon,  Sec.  D.  En  quoi  con- 
 fide la  fuperflition,  qui  a 
 pour  object  la  divinite  raal 
 connue  ?  R.  A  honorer  le 
 vrai  dieu,  mais  d'une  mani- 
 cre,  qui  n'a  point  de  rap- 
 port a  fes  perfeftions :  a 
 croire  obtenir  de  lui  par  une 
 piete  fuperficielle  des  e'"aces, 
 qu'il  n'a  promifes  qu'a  une 
 piete  folide.  D.  Allegaezea 
 quelqacexemple.    R.Quaiid 
 
 je  fuis  dans  un  lit  de  mort,  (i 
 au  lieu  de  reparer  le  mal  que 
 j'ai  fait,  je  me  contente  d'ea 
 demander  pardon,  etdefairc 
 quelques  refolutions  legeres 
 de  n'y  plus  tomber,  fi  j'eTpere 
 que  dieu  me  fera  favorable  a. 
 caufe  de  ces  demarches,  js 
 rens  a  dieu  des  honneurs, 
 qui  n'ont  point  de  rapporc 
 a.  fes  perfections :  je  crois 
 obtenir  de  lui  par  une  piete 
 fuperficielle  des  graces,  que 
 je  ne  devois  attendre  qu<r 
 d'une  piete  folide.  Saur. 
 Catechif.  prem.  part /.  8. 
 
 Of  all  fuperftitions  (fciys 
 Mr.  Voltaire)  is  not  hacin';^ 
 a  neighbour  for  his  opinion* 
 the  moil  dangerous  ?  and  is 
 it  not  evident,  that  it  would 
 be  far  more  reafonable  to 
 adore  the  mo)!  paltry  relicks, 
 the  milk  and  the  fliift  of 
 of  the  virgin  Mary,  th:in  to 
 detell  and  perfecute  a  bro- 
 ther ?  Sur  ToUran.  c.  xx. 
 G  2 
 
(       52       ) 
 
 referred  the  worfhipping  of  images,  the  invocations 
 of  faints  and   angels,  the  cuftom  of  fvvearing  by 
 creatures,    the  adoration  of  rehcks,   pilgrimages, 
 the  adoration  of  the  hoft,  and  many  fuch  things. 
 Nor  is  it  lefs  true,  that  hypocrify  produced  others, 
 as  beads,  chaplets,  rofaries,  prayers  by  tale,  fre- 
 quent fafts,  vifiting  holy  places,  &c.    And  finally 
 fome  came  from  human  vanity  and  prefumption^  as 
 feftivals,  proceflions,  the  magnificence  of  churches, 
 and,  in  general,  all  pompous  ceremonies  in  the  wor- 
 fhip  of  God.     All  theie  are  contrary  to  the  love 
 of  God  •,  which  is  free  from  fuperftition.  (7)  It  is 
 fuperior  to  fervile  fear,  and  accompanied  with  a 
 perfuafion  that  God  is  good,  and  that  he  loves  us. 
 It  has  only  God  for  its  objt(^,    it  acknowledges 
 between  God  and  his  creatures,  however  amiable 
 the  latter  may  be,  an  infinite  diftance,  and  confe- 
 quently  cannot  beftow  any  part  of  that  worlhip 
 upon  them,  which  is  due  to  him  alone.     It  is  fm- 
 cere  and  folid,  more  attentive  to  the  interior  than 
 
 to 
 
 (7)  Love  to  God  is  not  fu- 
 ferjlitious.  The  church  of 
 Rome,  as  our  author  obferves, 
 is  extravagantly  fuperftitious, 
 tor  rather  ftupid,  on  this  ar- 
 ticle. How  unintelligible  is 
 fames  Suarez  !  "  The  fpiri- 
 tual  life  confifts  of  15  de- 
 grees. I.  Intuitio  veritatis. 
 2.  SeceJ/us  animae  ad  inte- 
 riora.  3.  Silentium  fpiri- 
 tuale.  4.  ^lies.  5.  Unio. 
 6.  Auditio  loquelae  Dei.  7. 
 Somnus  fpiritualis.  8.  Ecjla- 
 fis.  9.  Raptus.  10.  Chrifli, 
 et  fandlorum  apparitio  corpo- 
 ralis.  II.  Eorundem  ap- 
 paritio imaginaria.  12.  Vi- 
 Jit    i»ttlle£iualii%      13.    Vif^o 
 
 Dei  itt  caligine,  14.  Admi' 
 rabilis  'vijio  Dei,  difjeSla  CU' 
 ligine.  Iij.  ViJio  clara,  et 
 intiiiti'vaYitx,  quae  licet  pro- 
 pria fit  beatorum  in  cailo, 
 fuit  tamen  quibufdam  fanc- 
 tiffimis  viris  etiam  in  hac 
 vita  conce/la.  Al-varez,  torn. 
 iii.  lib.  5.  /.  3.   apud  Bon. 
 
 All  thefe  ileps  adfelicijjimas 
 cum  Deo  nuptiasy  it  feems, 
 may  be  taken  in  a  Ihort 
 time.  5/  'vult  homo,  in  una 
 die  ufque  ad  'uefperam  per'venit 
 ad  menjuram  divinitatis,  af- 
 pirationum  enim  mcdiante 
 ufu  dixit  Abbas  Alois.  Bonee. 
 Card.  Compend,  cap.  ix. 
 
(     53     ) 
 
 to  the  outward  appearance ;  for,  having  its  prin- 
 cipal feat  in  the  heart,  it  rectifies  a  man's  fenti- 
 ments,  whence  as  from  a  facred  fource  good  works 
 flow.  In  a  word,  it  is  humble  and  fubmifhve  to 
 the  will  of  God,  which  it  regards  as  the  only  rule 
 of  its  duty,  without  paying  any  refpe6l  to  the  va- 
 nity of  fenfe  or  the  caprice  of  the  human  mind.  (8) 
 
 II.  Genuine 
 
 (8)  T&e  church  of  Rome  is 
 /«/)fr/?//zo«j.  What  Mr. Claude 
 fays  of  the  church  of  Rome 
 is  too  true  of  great  numbers 
 of  her  members  :  but  is  it 
 not  alfo  true  of  fome  protef- 
 tants,  who  with  fewer  cere- 
 monies have  perhaps  as  little 
 religion  as  many  of  them  ? 
 Let  us  not  imitate  their  un- 
 charitablenefs  :  but,  where 
 they  are  amiable,  admire 
 them.  What  fome  of  them 
 think  the  following  Ihort  ex- 
 trafts  will  Ihew. 
 
 *'  Indeed  my  brethren  all 
 exterior   worfliip    relates    to 
 the  renewing  of  the  heart  as 
 its    principal    end.       Every 
 adion   of  piety  which  does 
 not    tend    to    eftablifh    the 
 kingdom   of  God  within   us 
 is  vain.   Every  religious  per- 
 formance,   which  fubfills  al- 
 ways with  our  palTions,  which 
 leaves  always   in  our  hearts 
 the  love  of  the  world,  and  its 
 criminal  pleafures, which  does 
 not   touch    our  hatreds,  our 
 jealoufies,  our  ambitions,  our 
 worldly  attachments,  our  in- 
 dolences,is  ratherafemblance 
 of  virtue,   than  virtue  itfelf. 
 ff^'e  are  only  before  God  ivhat 
 nve  are  in  hearty  and  affeSion, 
 
 he  refpefts  nothing  in  us  but 
 our  love  :  he  will  be  the  ob- 
 jeft  of  all  our  defires,  the 
 end  of  all  our  aftions,  the 
 principle  of  all  our  afleftions, 
 the  governing  power  of  out- 
 whole  fouls  ;  all,  that  does 
 not  flow  from  thefe  difpofi- 
 tions,  all,  that  does  not  either 
 conduft  us  to,  or  eftablifh  us 
 in  thefe,  however  fhining  be- 
 fore men,  is  nothing  but  a 
 founding  brafs  and  a  tinkling 
 cymbal. 
 
 All  religion  in  this  fenfe  is 
 in  the  heart.  God  only  ma- 
 nifelled  himfelf  to  men,  he 
 only  formed  a  vifible  church 
 upon  earth,  he  only  efta- 
 blifhed  majeftick  ceremonies, 
 efficacious  facraments,  mag- 
 nificent altars,  various  du- 
 ties, the  whole  exterior  of  his 
 wor/hip,  to  condudl  men  to 
 the  inward  duties  of  love  and 
 praife  ;  and  to  form  to  him- 
 ielf  a  people  pure  and  holy, 
 innocent  and  fpiritual,  who 
 might  glorify  him  for  ever 
 and  ever."  Maffillon  on  trut 
 Worjhip,   torn  ii.  Car  erne. 
 
 **  There  is  no  other  wor- 
 
 Ihip  but  love,  fays  St.  Auftin  : 
 
 it  is   the  kingdom   of  God 
 
 within  us,  it  is  adoration  in 
 
 fpirit 
 
(    54    ) 
 
 11.  Genuine  love  to  God  is  tranquil  and  peace-- 
 abky  acquiefcing  in  the  ways  of  providence  with- 
 out 
 
 fpirit  and  in  truth,  it  is  the 
 only  end,  for  which  God 
 created  us,  he  gave  us  love 
 only  in  order  to  our  loving 
 him.  Order  rauft  be  re-efta- 
 bliflied,  and  the  diforder, 
 which  has  prevailed,  mull:  be 
 reverfed.  God  who  is  all  in 
 all,  muft  fill  the  place,  which 
 felf  occupied  once  as  if  it 
 were  all  in  all — make  men 
 think  thus,  and  all  doubts 
 will  be  diffipated,  all  the  tu- 
 mults of  the  human  heart  ap- 
 peafed,  and  all  the  pretexts 
 of  irreligion  and  impiety  will 
 vani(h  of  themfelvcs.  I  will 
 not  reafon,  I  will  not  afk  any 
 thing  of  the  man,  I  leave  him 
 to  his  love  ;  let  him  but  love 
 the  infinitely  lovely  God,  and 
 let  him  endeavour  to  pleafe 
 him,  and  what  pleafes  him 
 cannot  but  be  the  pureft  reli- 
 gion. This  is  perfedl  wor- 
 Ihip. —  But  what  becomes, 
 you  will  a(k,  of  outward 
 worfhip  ?  Give  me  a  fociety  of 
 men,  who  confider  themfelves 
 as  one  family,  vvhofe  father 
 is  in  heaven,  who  live  only 
 to  love  God,  and  themfelves 
 and  each  other  for  his  fake — 
 there  is  no  need  to  afk,  where 
 is  his  worlhip,  or  does  he  re- 
 quire any  ?  all,  that  is  done 
 to  honour,  obey,  and  ac- 
 knowledge his  favours,  is  a 
 continual  worlhip  obvious  to 
 all.  What  would  it  be  then, 
 if  all  men  were  filled  with  the 
 love  of  God?    their  fociety 
 
 would  be  one  folemn  aft  of 
 worfhip  like  that  of  the 
 blefled  in  heaven  —  ceremo- 
 nies are  not  efTential  to  reli- 
 gion, religion  confifls  in  love 
 and  obedience."  Fenelon.  fur 
 le  culte  de  Dieu.  let.  ii. 
 
 "  If  the  Holy  Ghoft  fpeak 
 to  the  heart  by  divine  infpi- 
 rations,  he  will  be  heard  in 
 the  heart  with  fubmilTion  and 
 entire  obedience.  Far  from 
 his  altars  be  that  vain  and 
 frivolous  devotion,  which, 
 by  aiming  to  conciliate  Chrill 
 and  the  world,  the  gofpel  and 
 our  irregular  paffions,  offers 
 to  God  only  forae'exercifes  of 
 exterior  worlhip,  and  fuffers 
 worldly  afFedions  to  live 
 within.  Nothing  is  fo  op- 
 pofite  to  the  fpirit  of  God : 
 yet  nothing  is  fo  common  in 
 the  world,  there  are  many 
 obfervers  of  rites  and  ceremo- 
 nies, very  few  worfhippers  in 
 fpirit  and  truth. — The  Holy 
 Ghofl  was  fent  to  condemn 
 what  the  wifdom  of  the  world 
 had  of  vain  and  profane;  to 
 fupply  what  was  wanting  in 
 the  law,  by  enabling  us  to 
 aft  by  faith  working  by 
 love,  and  to  confummate  the 
 truths  of  the  gofpel,  by  ren- 
 dering an  inward  tellimony 
 of  their  truth,  and  by  com- 
 municating gifts  to  faithful 
 miniflers  to  preach  them. 
 Flechier,  Ser.  torn.  ii.  Fente- 
 ccie. 
 
(     55    ) 
 
 out  complaining,  happy  in  itfelf  without  inqulc* 
 tude,  and  without  chagrin,  flying  from  quarrels 
 and  divifions,  eafy  and  gentle  in  all  things,  yield- 
 ing in  every  thing,  except  in  the  fervice  of  God, 
 and  the  grand  intereft  of  falvation,  in  which  love 
 itfelf  is  inflexible,  and  incapable  of  compound- 
 ing- (9) 
 
 12.  Real  love  is  alw'ays  active.  Its  tranquillity- 
 is  not  negligence,  it  is  lively  and  energetical,  al- 
 ways in  peace  but  always  in  adtion;  like  the  hea- 
 vens, whence  it  came,  without  noife,  in  profound 
 filence,  perpetually  moving  and  inceffantly  (hed- 
 ding  benign   infiuences,(i)    it  is  not  content  to 
 
 feek 
 
 (9)  Lo've  to  God  is  peace-  ence  of  an   upright  man   Is 
 
 able,  &c.    Monf.  Claude  al-  inflexible,  and  h.s  reJiorion  is 
 
 ludes,  1  prefume,  to  that  fine  exempt  d   from   the  laws   of 
 
 defcription  of  divine  wifdom  complaifance.    Barclay "s  pre- 
 
 in  S.James  iii.  17.  The  ivif-  face   to  his   apology   foi   the 
 
 dom.,    that  is  from  abo've,    is  people   ca  led    Quakers    has 
 
 Jirjl pure,  peaceable,  gentle,  and  been  always  admired  io<  com- 
 
 eajy   to   be   intreated,   full  of  prehending   moll  of  the  beft 
 
 mercy  and  good  fruits,  nvithout  arguments   for     religious    li- 
 
 partiality    and    n.<:ithout  hypo-  berty,  and   his  add^efs  to  his 
 
 crify.     The  apoftle  decribcs  majelly  Charles  il.  ia  equally 
 
 the   two    excellent   qualities  admirable    for    its   fincerity. 
 
 mentioned  by  our  author.  Di-  St.  James's  direft  complaifant 
 
 vine  wifdom  is  eafy  to  be  in-  wifdom  is  beauti'ullv  exem- 
 
 treated,   zvTeibyi?,   obfequious ;  plified  there.     Complaifance 
 
 apd  it  is  alfo  dire£i,  impartial  is  always  a  crime  when  it  be- 
 
 SLiid.  fncere,    cd'tctK^f]  ^-    /,cl:  trays  confcience. 
 
 eC'u-r(};te<7@-.       The   word   of  (i)   The  htwvens  monie  in fi- 
 
 God,  the  feed  of  this  righie-  knee,     A  fine  image  of  ope- 
 
 ous  fruit,  is  fown  in  peace  by  rative  modelt  love, 
 pacifick  men.      The   confci- 
 
 Wh at  call  we,   then,  the  firmament,  Lorenzo  .? 
 —  Call  it  the  breaft-plate  of  the  true  high-priefl. 
 Ardent  with  gems  oracular,  that  give, 
 In  points  of  higheft  moment,  right  refponfe; 
 ^nd  ill  negledted  if  we  prize  our  peace, 
 
 —  They 
 
(     5^     ) 
 
 feek  God  in  his  temples  only  :  but  it  purfues  him 
 in  houfes,  chambers,  and  clofets,  it  riles  after  him 
 to  heaven,  it  enjoys  him  in  the  heart,  where  it  en- 
 tertains and  adores  him,  it  goes  even  to  feek  him 
 in  his  members,  and  chiefly  in  the  poor,  whofe  fe- 
 crec  necefTities  it  enquires,  and  endeavours  to  re- 
 lieve. 
 
 Finally,  One  of  the  greateft  evidences  of  love 
 to  God,  is,  fpontaneous  obedience,  not  waiting  for 
 chaftifements  to  awake  us,  after  we  have  fallen 
 into  fin  :  but  returning  immediately  to  repentance. 
 Indeed,  tardy  repentances,  which  come  after  we 
 have  exhaufted  the  patience  of  God,  and  drawn 
 the  ftrokes  of  his  rod  upon  us,  are  much  more 
 likely  to  be  effefts  of  nature  than  of  love  to  God. 
 Self-love  has  fo  great  a  (hare  in  fuch  a  condu6V, 
 that,  if  v/e  do  not  attribute  our  repentance  wholly 
 to  it,  we  muft  in  great  part.  Yet,  it  is  certain, 
 v*/hen  repentance  does  not  flow  wholly  from  love 
 to  God,  it  is  not  wholly  heavenly  and  fpiritual,  it 
 is  a  compound  of  heaven  and  earth,  divine  faith  and 
 human  prudence;  and  fo  much  as  it  has  of  nature 
 and  finful  felf-interefr,  fo  much  it  lofes  of  its 
 worth  and  excellence.  Genuine  love  does  not 
 then  wait  for  carnal  folicitations,  nor  till  affliftions 
 inform  us  of  our  (late,  it  freely  comes  to  our  aid, 
 and  conftrains  us  to  return  to  God,  even  before 
 
 we 
 
 —  They  rove  for  ever,  without  error  rove; 
 Confuiion  unconfufed  !  nor  lefs  admire 
 'I'his  tumult  untumultuous  ;  al!  on  wing  ! 
 In  motion,  all!  ycc  what  profound  repofe! 
 What  fevvid  aciion.,  yet  no  noi/e  I  as  aw'd 
 To  nience,   by  the  prcfence  of  their  Lord  ; 
 Or  hufli'd  by  his  command,  in  love  to  man, 
 And  bid  let  fall  folt  beams  on  human  reft, 
 
 ReRkfs  theml'elves.    — —    ■ 
 
 Hight-lhoughu  «..9.' 
 
(     57     ) 
 we  feel  the  effects  of  his  indignation.     So  much 
 
 for  the  char  afters  of  love.  (2) 
 
 In 
 
 (2)  CharaSers  »fh'ue.  The 
 holy  fcriptures  abound  with 
 charadlers,  and  are  able  tho- 
 roughly to  furnifo  the  man  of 
 God.  There  are  charafters 
 oi indi^uiduah — as,  Abraham 
 was  the  friend  of  God,  James 
 ii.  23. — ]ohvi&s  p£rfed  and 
 upright,  one  that  feared  God 
 and  efchewed  evil,  Job  i.  i. 
 — Stephen  was  full  of  faith 
 and  po^ver,  Afts  vi.  5.  8. — 
 Deacons  were  men  of  honefi 
 report,  full  of  the  holy  Ghoft 
 and ivifdom,  A£ts  vi.  3. — Ser- 
 grus  Paulus  was  a  prudent 
 man,  A£ts  xiii.  7 — Elymas 
 Wcis  full  of  allfubtilty  and  mif- 
 chief,  an  enemy  of  all  right eouf- 
 nefs,  Afts  xiii.  10. 
 
 There  are  charafters  of  na- 
 tions— as,  the  Chaldeans  are 
 a  bitter  and  hajiy  nation^  ter- 
 rible and  dreadful,  Hab.  i.  6, 
 7. — The  Cretians  are  alivays 
 liars^  evil  beajis,  flonu  bellies, 
 Titus  i.  12. — Romans  were 
 filled  'with  all  unrighteoufnef, 
 &:c.  Rom.  i.  29. — ^Jews  rejied 
 in  the  lavj,  and  jnade  their 
 boaft  of  God,  &c.Rom.  ii.  17. 
 
 There  are  charaftersof  wr- 
 tues,  as  I  Cor.  xiii.  Jam.  iii. 
 17. — and  of  <vices,  James  iii, 
 15.  iTim.  V.  8.  vi.  10,  &c.&c. 
 
 To  charafterize  is  to  paint, 
 a  flight  defedl  lofes  the  iike- 
 nefs,  and  a  fmall  addition 
 produces  a  caricatura.  This 
 method  of  dilcu.Tmg  a  fub- 
 jeft,  therefore,  requires  great 
 caution  and  attention,  a  cool 
 
 Vol.  ii. 
 
 judgment  and  a  fteady  hand  : 
 but  well  executed  it  is  a  mod« 
 of  treating  a  fubjedt,  that 
 produceth  excellent  etfeds, 
 and  difcovers,  perhaps  fooner 
 than  any  other,  the  man  of 
 ripe  and  regular  judgment, 
 and  honefi:  heart  to  his  au- 
 ditors. I  Ihall  add  only  one 
 fhort  example. 
 
 Mr.  Saurin,  who  frequently 
 ufes  this  method,  gives  the 
 divers  charaSlers  of  a  virtue, 
 in  a  fermon  on  the  love  of 
 our  country. 
 
 "  Neh.  ii.  3.  Why  Jhould 
 not  my  countenance  be  fad,  Rxjhen 
 the  city,  the  place  of  my  fa- 
 thers fepulchres  lieth  nvajiet 
 and  the  gates  thereof  are  con- 
 fumed  ivith  fire.  By  uniting 
 the  various  circumliances, 
 which  we  have  mentioned, 
 and  by  connefting  the  words 
 of  our  text  with  the  preceding  ' 
 and  following  verfes,  we  find 
 in  Nehemiah's  zeal  for  the 
 publick  good,  and  in  his  love 
 for  his  country,  i.  a  fpirit  of 
 devotion.  2,  a  fpirit  of  refor- 
 ination.  3.  a  fpirit  o{  mortifi- 
 cation. 4.  a  fpirit  of  prudence. 
 5.  a  fpirit  of  vigilance.  6.  a 
 fpirit  of  firmnefs.  7.  a  fpirit 
 of difintcrefiednej's.  Seven  cha- 
 rafter .  f  true  zeal  for  the 
 pub  ic  ^ood,  and  of  a  man's 
 love  f  ^r  his  country.  "  Tom. 
 iv.    /  amour  de   la  patrie, 
 
 Monf.  Claude  docs  not  e- 
 
 numerate  fo  many  properties 
 
 of  love  as  Gerlbn  reckoned 
 
 H  up. 
 
(     58    ) 
 
 In  regard  to  the  emotions  included  in  the  words 
 patient  waitings  you  may  remark,  ill.  thac  the 
 coming  of  Jelus  Chrift  being  the  fubjedt  in  quel- 
 tion,  the  expectation  of  a  behever  is  a  true  and 
 real  hope^  dire6tly  oppofite  to  the  expeftation  of 
 the  wicked,  which  is  a  fear.  The  latter  confider 
 Jefus  Chrift  on  this  occalion  as  their  judge,  and 
 enemy,  who  will  avenge  himfelf,  punifh  all  their 
 fins,  and  plunge  them  for  ever  into  perdition.  Be- 
 lievers, on  the  contrary,  confider  him  as  their  head, 
 their  hufband,  their  faviour,  who  will  come  to  raife 
 them  from  duft  and  mifery,  and  to  exalt  them  to 
 his  glorious  kingdom.  The  wicked  in  their  fore- 
 views 
 
 up.  They  are,  according  to 
 him,  Jifty.  Joan,  Gerfon  fup. 
 Cantic.  apud  Bonam. 
 
 Nor  does  he  make  love  to 
 God  the  principle  of  mujic, 
 and  of  all  o^h-^r  /denies,  as 
 others  do.  *'  ad  amorem  om- 
 nia confilia  reducuntur,  ne- 
 que  muficam  fjlum  docet : 
 fed  omnium  fcientiarum,  om- 
 nium virtutum,  adtor,  ma- 
 giller,  principium,  et  finis 
 eft."  &c.  Bona  Via  Comp.  ad 
 Dcum, 
 
 His  defcription  of  love 
 does  not  altogether  agree  with 
 that  of  St.  Paul  in  the  xiiith 
 of  the  lit  to  the  Corinthians, 
 becaufe  he  treats  of  love  to 
 God  ;  but  the  apoftle  of  love 
 to  the  brethren,  the  fame  fpi- 
 ricual  afFctlion  viewed  in  re- 
 lation to  different  objefts. 
 That  the  apol'ile  (peaks  of  love 
 to  tlie  brethren  may  be  gather- 
 ed from  the  end  thac  he  propo- 
 fed,  which  was  to  Ihew  the  Co- 
 rinthian converts  a  more  excel- 
 lent way,  to  what?  to  harmony 
 
 among  themfel'ves,  which  was 
 interrupted  by  jangling  dif- 
 cords  about  gifts,  Theapollle 
 approved  of  their  zeal  for 
 gifts,  particularly  for  the  gift 
 of  tongues :  but  tells  them— 
 that  tongues  nvere  for  ajign, 
 not  to  them  n.vhich  believe,  but 
 to  them  njuhich  believe  not~^ 
 and  that,  though  they  fhould 
 fpeak  with  the  tongues  of 
 men,  and  angels,  it  would 
 not  anfwer  their  end,  it  would 
 not  win  over  the  partifans  of 
 one  clafs  to  thofe  of  another ; 
 that  muft  be  brought  about 
 by  fome  more  excellent  way, 
 that  is,  by  love  to  each  others 
 without  which  their  liberality 
 and  zeal  would  be  hypocrify ; 
 all  their  miraculous  flights  of 
 knowledi^e,  reverie;  all  their 
 eloquence,  confufed  jargon  ; 
 love,  and  love  alone  would 
 re-eltabliih  the  peace  of  the 
 church  ;  for  love  adds  he, 
 Juffereth  long  and  is  kind;  hve 
 envieth  not,  Icve  'vaunt etb  not 
 it/elf,  Sec. 
 
(     59     ) 
 
 views  refemble  the  devils,  who,  at  Chrift's  firft  ap- 
 pearance exclaimed,  let  tis  alone,  what  have  we  to 
 do  with  thee,  thoujefus  of  Nazareth?  (3)  art  tkcu 
 come  to  dejlroy  us?  but  the  righteous  imitate  thole, 
 who  attended  his  publick  entry  into  Jerufalem, 
 Hofanna,  faid  they,  ble£ed  is  he  that  cometh  in  the 
 name  of  the  Lord. 
 
 2.  This  expe6lation  is  accompanied  with  an  holy 
 and  ardent  deftre,  as  being  an  expectation  of  the 
 greateft  bleflings.  ComeLordJefus,  fays  the  church, 
 Lordjefus  come.  Such  was  David's  exped:ation, 
 when  he  was  among  the  Philiftines;  as  the  hart 
 fanteth  after  the  water-brooks,  fo  fanteth  my  foul 
 after  thee,  O  God.  The  defire  of  a  believer  is  not 
 lefs  fervent,  or  (to  fpeak  more  properly.)  it  is  far 
 more  ardent,  wiien  he  meditates  on  his  entrance 
 into  the  heavenly  Jerufalem,  where  we  fhall  hunger 
 and  thirji  no  more,  for  the  lamb  fhall  feed  us,  and 
 fhall  lead  us  to  fountains  of  living  waters.   What  the 
 
 firft 
 
 (3)   What  ha've   ive   to   do 
 ixhh  thee?  Mark  i.    24.     T; 
 
 quid  nobis  eft  tibi  ?  ell  hsec 
 iocutio  Hebraeis  et  Grsecis 
 familiaris,  i.e.  ^dd tiii  no- 
 bifcum,  fupple,  rei,  aut  caufte 
 eft?  cur  nos  torques?  non 
 te  vexamus :  fed  peccatores 
 qui  nollri  juris  funt,  et  im- 
 mundi  ut  nos.  Earn  phrafin, 
 fi  ex  ufu  latini  fermonis  in- 
 terpreteris,  contemptum  vi- 
 detur  inducere,  ita  enim  La- 
 tini aiunt,  Quid  tibi  mecum 
 eft  ?  at  Hebrufis  aliud  fignifi- 
 cat,  nimirLim,  cur  mihi  mo- 
 
 leftiam  exhibes? Grot,  in 
 
 Mat.  viii.  29.  2  Sam.  xvi. 
 10.  2  Kings  ix.  18,  19.  Jul- 
 
 tin  Martyr  (or  whoever  was 
 the  author.)  makes  a  juft  ob- 
 fervation  on  John  ii.  4.  ort 
 
 QiiAi/  yoi'iccv  >i<^a,iJ.ai    iy.(pxi- 
 
 ViTAl    0    yjf^Oi  ^iTTOlt^KUi  Tl , 
 
 K't-yooV  -srep/  ctyTK,  oTt  KATiCrt 
 y.iTo,  I/y(7H^  }y  M.^ficti  a.-zo  I«- 
 ^iiO-a.\ii{/,  y^  w  rnOTASSO- 
 MFN02  a.vroii.  Quod  vero 
 nullo  modo  Chriftus  contu- 
 meliofe  aut  inobedienter 
 quidquam  adverfus  parentes 
 egeric,  ex  eo  apparet  quod 
 Lucas  evangelifta  de  eo  tef- 
 tatur,  Hierololymis  eum  cutn 
 ipfis  defcendille,  et  fubditum 
 Hits  fuije.  Juft.  Hart,  ad 
 Orthod.   q^uaft.  I36.  ' 
 
 H  2 
 
•       (     6o    ) 
 
 firft  appearance  of  Chrift  in  the  flelh  was  to  the 
 ancient  church,  that  his  fecond  manifeftation  is  to 
 us,  with  this  difference,  that  then  he  was  to  appear 
 in  grace,  whereas  now  we  expefl  him  in  glory — 
 then  he  was  to  appear  in  the  form  of  a  fervant,  and 
 in  the  Ukenefs  of  finful  fieflo :  but  hereafter  he  will 
 appear  in  the  form  of  God^  thinking  it  7iot  robbery 
 to  be  equal  ivith  God.  As  he  was  then  the  defire  of 
 all  nations^  how  fhould  he  not  now  be  the  defire  of 
 all  believers? 
 
 3.  This  defire  is  accompanied  with  an  holy  inqiit' 
 etude,  almofl:  like  what  we  feel,  when  we  expecSl;  an 
 intimate  friend,  of  whofe  coming  we  are  fure;  but 
 are  uncertain  about  the  time  :  or,  if  you  will,  fuch 
 as  an  oppreiTed  and  enflaved  people  ftt\y  while  they 
 wait  for  a  deliverer;  or  fuch  as  an  affedlion ate  con- 
 fort  feels,  while  fhe  waits  for  the  return  of  her 
 lord.  On  thefe  occafions  days  and  hours  move 
 flowly,  time  is  anticipated,  futurity  is  enjoyed,  and 
 there  is  a  prelibation  of  the  expefted  pleafure.  This 
 is  the  holy  inquietude,  which  St.  Paul  attributes  to 
 the  creatures  in  general,  faying,  xhty  groan  and  tra- 
 vail  in  pain  together  for  the  ear?iefi  expectation  of  the 
 manifeftation  of  the  fons  of  God.  (4)  How  much 
 more  then  mull  believers  do  fo  ? 
 
 4.  But 
 
 (4)  The  creatures  earneftly  fpiciant.  JtJ/T/s  hoc  loco  com- 
 
 txpeil  the  manifejiation  of  the  pledti  videtur  hoc  uni'verfum 
 
 Jons  of  God.     Rom.  viii.  19.  quod  cenfpicimus  \   univerfitas 
 
 ExfpeSlatio    creatura^.    ad.  rerum   creatarum,     qus     tota 
 
 verb.   Exferto  capite  fa£la  ex-  'vanitati^    i.  e.    mutabilitati, 
 
 fpeSlatio    crealutre.      Elt   ipfa  et  corruption!  natural!  fub- 
 
 kIkjH  rtTo>i.a(«tJ^o>ts(r^.',   more  je^a  fuit,  ver.  feq.    propter 
 
 Hebr:eo ;  qualis  elt  ve!  par-  Adami    culpam  ;     fecundiim 
 
 turientis,  vel  eorum  qui  ca-  veterum  fententiam,  exfpec- 
 
 pitc  ereiko,  et  exferto   coUo  tatur  autem  poll  univerfi  con- 
 
 ftant,  fi  forte  amicum  e  Inn-  fiagrationera    multo    melior, 
 
 ginquo  advenienteni  in  auxi-  et  purior  machina.    2  Pet.  iii. 
 
 lium  iuum  exfpeftantes  pro-  13.  ubi,  Hcbraicomore,  ca// 
 
 et 
 
(  ei  ) 
 
 4.  But  this  inquietude  does  not  prevent  our  pof- 
 fejfing  our  fouls  in  patience^  for  it  does  not  proceed 
 
 to 
 
 et  terrx  nomine,  nova  rerum 
 fumma  five  univerfitas  intel- 
 ligitur.  Sicut  autem  frequen- 
 tes  funt  proibpopasi  apud 
 omnes  fcriptores,  ita  et  apud 
 facros  ;  VlX.  cxim  audi  re  jnh^n- 
 tur  cixlum  et  terra  ;  cum  mori' 
 /^■i  exfultafle;  fnaria  et  amnes 
 trepidafie  dicuntur;  fupra 
 casteros  autem  Pauius  amat 
 'srfoo'OTroTroiiii'f  nunc  legem, 
 nunc  peccatum,  nunc  mortem, 
 nunc  natziram  rerum  ajpecla- 
 hilem.  Creatura  hie  exfpec- 
 tare  dicitur  propter  appeti- 
 tum  quo  omnia  in  propriam 
 inclinantur  perfedionem. 
 Senfus  eft,  q.  d.  tota  hac 
 creatura  irrationabilis,  quje 
 hominum  ul'ibus  fervit,  na- 
 turali  quodam  dofiderio,  ex- 
 fpedat  tempus,  quo  filii  Dei 
 gloria  donabuntur,  ut  una 
 cum  eis  quibus,  quafl  domi- 
 nis,  fervirct,  infa  etiam  glo- 
 riam  (puta  renovationem  in 
 ftatum  meliorem,  et  ultimam 
 perfeftionem)  accipiat.  Hoc 
 modo  hunc  locum  veteres 
 plerumque  interpretantur ; 
 fed  clariffimus  ncfter  Ham- 
 mondus  intelligit  de  ■vocaiioue 
 Gentium,  qus  avide  exfpec- 
 tant  revelationem  evano-elii. 
 Nee  ratio  quidem  probabilis 
 reddi  poceil  cur  hsc  -^ifio'/n 
 per  profopopaeiam  ifcterpre- 
 tetur,  propter  unicam  vocem 
 >t7/<r»f  ut  plerumque  fit,  quo 
 pafto  fenfus  redditur  aJ'per  et 
 nodofus.  Quod  fi  recolamus 
 vocem  ilUm  x]/^/j  pra;cipue 
 
 de  Gentibus  a  Judaeis  intel- 
 ligi  (utMarc.  xvi.  15.  Matt. 
 xxviii.  19.  ubi  iiji(Xii  et  iSv^t 
 fe  invicem  explicant)  facilli- 
 mum  ideoque  ut  opinor  ve- 
 rum  apoftoli  elicies  fenfum  ; 
 viz.  Gentiles  quoque  anbelare 
 ad  libtrtatem  t^atigelicam, 
 
 Tacitus  and  SuetoniosL 
 both  fay,  an  opinion  univer^ 
 fally  prevailed  all  over  tha 
 eail,  that  about  this  time 
 (that  is  a  little  before  the 
 deftrudion  of  Jerufalem.)  one 
 out  of  Judea  fhould  obtaia 
 the  empire  of  the  world. 
 Whether  this  opinion  came 
 from  the  Sybilline  writings, 
 the  books  of  Mofes,  or  the 
 prophecies  of  Balaam,  we 
 know  not,  certain  it  is,  a 
 glorious  time  they  expefted. 
 iiuet.  in  Vejp,  cap.  2.  Tacit, 
 hiji.  V.  13.  St.  Paul,  who 
 read  and  quoted  the  heathen 
 poets,  was  not  ignorant  of 
 Virgil's  Pollio  written  about 
 forty    years    before    Chrift's 
 
 Birth. Pacatumque  regec 
 
 patriisvirtutibusorbem.  njer. 
 17,  &c.  EcL  iv. 
 
 Some  think,  Socrates  had 
 this  time  in  view,  when  he 
 fpoke  thus  to  Alcibiades  con- 
 cerning prayer,  -[j-oi  //sf  \iv 
 J'oKii  Kf-j,Tt9ov  ityai  ncvytctv 
 iKHv  ....  a,vot.yif.a,tQy  ^v  5r/ 
 '^ifiy.ivitv  Hi  dvlil,  MA9H 
 
 -v-p/WTsf  JUa.>tii^a.i,  Ale.  troTi 
 
 au  '-srct^i^Ai  O  XP0N02  vroi 
 
 u  2<y;(fitTS;,  ^  TI2  O  r.Al- 
 
 ^ETSQN  5 
 
(       62       ) 
 
 to  murmuring :  but  fubmits  to  the  will  of  God ; 
 knowing  that  times  and  feafons  are  in  his  own 
 
 power. 
 
 AET2QN  ;  ytt^  etv  (xoi  J^oku 
 tS'ziv  T6T0V  rov  AN0PanON 
 
 Tli  5<r/r.  Sec,  «TOf  £c/l'  «y  /y.s. 
 Kit  'W«p/  (Ts.  Plalo  in  Alcib.  II. 
 
 The  amount,  then,  is  this. 
 The  heathens  expedled  fome 
 great  revolution  to  be  brought 
 about  by  fome  extraordinary 
 perfon,  about  St.  Paul's  time. 
 —St.  Paul  was  well  acquaint- 
 ed with  their  opinions — It  is 
 therefore  natural  to  fuppofe, 
 the  apoille  would  fpeak  on 
 this  article,  and  diredl  the 
 eyes  of  the  Pagans  to  Jefus 
 Chrill — This  palTage  is  ca- 
 pable of  fuch  a  meaning,  and 
 it  is  highly  probable  this  is 
 the  fenfe  of  it.  The  Gentiles 
 are  earneltly  looking  ior fuch 
 a  liberty  as  the  gofpel  propo- 
 fes  to  mankind. 
 
 The  queition  is,  what  li- 
 berty the  gofpel  does  propofe 
 to  bellow  on  mankind.  In 
 days  of  yore,  divines  were 
 not  alhamed  to  affirm,  that 
 liberty  of  judging  and  deter- 
 mining'matters  of  faith  and 
 confcience  was  a  prerogative 
 of  the  papal  tiara,  veiled  by 
 by  the  gofpel  folely  and  ex- 
 clufively  in  the  pope  for  the 
 time  being.  At  the  Refor- 
 mation, this  prerogative  in 
 this  kingdom  was  veiled  in 
 the  croiun,  and  non-refillance 
 and  paffive  obedience,  iny2j- 
 (tedi  as  well  as  in  civil  mat- 
 ters, were  faid  to  be  dodrines 
 of  fcripture,  and  of  the  ell.i- 
 bliflied  church  of  England. 
 
 At  the  Revolution  the  crown 
 agreed  to  rejlgyi  this  preroga- 
 tive, and  by  the  aft  of  tole- 
 ration did  aftually  refign  it 
 in  regard  to  the  protellant- 
 diflenters.  If,  then,  an  En- 
 glilhman  do  not  choofe  to 
 judge  for  himfelf,  the  ella- 
 blifhed  religion  is  fuppofed 
 to  be  his,  and  the  eftablifhed. 
 faith  is  reckoned  to  him  for 
 righteoufnefs.  If  he  choofe 
 to  examine  the  eflablilhed 
 religion^  and  after  examina- 
 tion if  he  approve  of  it,  and 
 embrace  it,  the  wealth  and 
 honours  of  the  national  church 
 are  open  to  him ;  though, 
 by  the  way,  the  church  of 
 England  is  not  a  wealthy 
 cliurch,  the  inequality  of  its 
 emoluments  make  it  appear 
 fo  in  a  few  individuals :  but 
 were  all  church  revenues  col- 
 ledled  firlt  into  one  aggregate 
 fum,  and  then  equally  divided 
 among  all  the  clergy,  much 
 lefs  would  fall  to  the  fhare  of 
 each  than  many  protellant- 
 diilenting  minitlers  enjoy.  If 
 any  miniller  thinking  for 
 himfelf  cannot  conform  to 
 the  ellablilhed  religion,  he 
 may  difl'irnt,  the  law  allows 
 him  chrillian  liberty,  that  is, 
 liberty  to  be  a  chrillian  ac- 
 cording to  his  own  notions  of 
 chrillianity.  Chrillian  con- 
 gregations of  protellant-dif- 
 fenteis  impofe  nothing,  nor 
 entertain  any  ideas  of  coercion 
 in  religion,  and  herein  tiiey 
 excel 
 
(    63     ) 
 
 power,  if  he  tarry  wait  for  him,  as  St.  Paul  after 
 Habbakuk  lays.  Heb.  x.  ^y.  that  is,  be  not  im- 
 patient. 
 
 excel  all  other  reformed 
 churches,  their  minifters  and 
 people  enjoying  the  molt  of 
 any  the  fweets  of  religious 
 liberty.  One  chief  inllru- 
 nient  in  fubverting  popery  is 
 a  comparifon  of  the  fcriptu- 
 rally  chriftian  church  with 
 the  papal  on  this  article.  Our 
 Delaune,  whofe  excellent //f^z 
 actually  defies  all  reply,  pub- 
 lifhed  a  ftnall  piece  of  this 
 kind,  which  he  called  hkcov 
 Slip; if,  the  image  ef  the  beaji. 
 In  one  column  he  placed  the 
 head,  the  members,  the  ce- 
 remonies, and  the  fpirit  of 
 pagan  religion — In  a  fecond 
 oppoiite  he  placed  the  head, 
 the  members,  the  ceremonies, 
 and  the  fpirit  of  popery — 
 And  in  a  third  he  put  the 
 head,  the  members,  the  ce- 
 remonies, and  the  fpirit  of 
 the  chrijiian  church.  Impo- 
 fition  is  the  fpirit  of  the  two 
 firlt.  Rev.  xiii.  i6,  17.  and 
 liberty  and  love  that  of  th-e 
 lail.  Thefe  parallels  are  edi- 
 fying, and  the  whole  church 
 of  Rome  cannot  anfvver  thofe 
 argumen^ip  for  the  reforma- 
 tion, which  arife  from  them. 
 In  regard  to  both  clergy 
 and  laity,  there  is  not  a  htQ 
 man  in  ail  the  pope's  church. 
 No  one  mr.y  profefs  to  believe 
 more  or  leis  than  the  efta- 
 bliflied  creeds  contain:  no 
 man  may  perform  divine  wor- 
 Ihip  in  any  other  manner, 
 thin  that  prefcribed  by  the 
 
 ritual:  no  man  may  choofe 
 his  own  minifter;  in  a  word, 
 the  whole  community  is  in  a 
 ftate  of  infancy,  and  the  old 
 man  at  Rome  is  emphatically 
 the  father  of  them  all.  If  it 
 be  enquired,  what  conciliates 
 men  to  fuch  a  bad  religion, 
 which  keaps  all  its  people  in 
 fetters  ?  v/e  anfwer,  their 
 chains  are  of  gold.  If  it  be 
 objeded,  a  great  part  of  their 
 clergy  are  poor?  we  reply, 
 two  twenty  thoufands  allure 
 half  a  nation  into  a  lottery. 
 Happy  the  people  who  are 
 not  redeemed  ivith  fil'ver  and 
 gold,  either  in  hand,  or  in 
 hope:  but  nvith  the  precious 
 blood  of  ChriJ},  as  of  a  lamb 
 unblemilhed  in  his  life,  un- 
 fpotted  and  difinterefted  in 
 his  motives  1    1  Pet.  i.  18. 
 
 Some  have  enquired,  why 
 the  ancient  lawgivers  pre- 
 tended that  their  laws  were 
 derived  from  deities.  Why 
 did  Draco  and  Solon  attribute 
 theirs  to  Minerva  ;  Numa  his 
 to  Egeria;  Charondas  his  to 
 Saturn  ;  Minos  his  to  Jove  ; 
 Plato  his  to  Apollo ;  Mercury 
 Trifmegillus  his  to  Mercury? 
 The  proper  anfwer  is,  be- 
 caufe  all  mankind  naturally 
 attribute  a  right  of  religious 
 legiilarion  to  God,  and  yield 
 that  ready  obedience  to  what 
 they  think  divine,  which 
 they  would  refufe  to  what 
 they  thought  merely  human. 
 The  ancient  legiilators  were 
 poll- 
 
(     64    ) 
 
 patient,  do  not  murmur,  for  he  ivill  certainly  comey 
 and  will  not  tarry.  They  are  the  profane  only,  who 
 fay,  where  is  the  promife  of  his  coming  ?  for  /nice  the 
 fathers  fell  afleep^  all  things  continue  as  they  were  from 
 the  beginning  of  the  creation.  We  feel  then  an  in- 
 quietude, but  an  inquietude  blended  with  fubmif- 
 fion  to  the  will  of  God.  Why^  fays  the  believer, 
 art  thou  caji  down.,  O  my  fotd  ?  why  art  thou  difqui- 
 eted  within  me?  hope  thou  in  God^  for  I  flmll  yet 
 ■praife  him.,  who  is  the  health  of  my  countenance  and 
 my  God,  (5) 
 
 5.  This 
 
 politicians,  and  they  adapted 
 their  plans  to  human  nature. 
 *'  It  became  a  culiom,  fays 
 one,  eilablifhed  by  an  eX' 
 prefs  law  of  Romulus,  not 
 to  raife  any  perfon  to  the 
 royal  dignity,  the  priellhood, 
 or  any  of  the  publick  magif- 
 tracies,  nor  to  undertake  any 
 war,  till  the  Aufpices  had 
 been  firll  confulted,  and  this 
 pradice  lafted  above  700 
 years.  For  though  it  owed, 
 its  origin  to  nothing  but  the 
 ignorance  of  thofe  early  ages, 
 yet  in  procefs  of  time,  it  be- 
 came one  of  the  chief  myfte- 
 ries  of  ftate-policy."  The 
 ignorance  here  mentioned  was 
 not  ignorance  of  God's  right 
 to  govern  :  but  of  the  means., 
 by  which  he  made  known  his 
 mind,  liooke  s  Rom.  Uijiory 
 h.  i.  chap.  2. 
 
 ♦  '  Tlius,  fays  another,  the 
 wifeft  of  the  heathens  held 
 the  truth  capiive,  and,  by  a 
 wrong  policy  or  baie  fear, 
 bred  inthe  minds  of  the  po- 
 pulate fuptrrtitions  as  ridi- 
 culous as  profane,  of  which 
 
 they  [the  governors]  per- 
 ceived the  falLhood  and  va- 
 nity." Let  chrilHan  gover- 
 nors weigh  this  juft  refledtion. 
 Rollings  Rom.  Hijl.  wl.  i. 
 chap.  2. 
 
 (5)  Inquietude  is  blended 
 nvith  fubmijjion  to  the  ivill  of 
 God.  God  himfelf  is  the  ob' 
 jeft  of  a  chriftian  hope,  and 
 eternal  life  is  therefore  ea- 
 gerly expefted,  becaufe  God 
 is  to  be  enjoyed.  Which  hope 
 ive  have  as  an  anchor  of  the 
 foul,  both  fare  and  Jledfafi, 
 and  ivhich  entercth  into  that 
 'within  the  uail.  Hcb.  vi.  19. 
 that  is,  hope  terminates  on 
 God,  who  inhabiteth  heaven, 
 of  which  the  holy  of  holies 
 was  a  fhadow.  "  Spem  ha- 
 bemus  ufque  ad  inftriora  ve- 
 laminis,  id  eft,  ufque  ad 
 Deum  ipfum,  qui  habitat  in 
 fandum  fandlorum.  Spesge- 
 neratim  fonat  expeftaiionem 
 boni,  idque  futuri,  ardui, 
 poflibilis.  "Qjia  beni,  difiert 
 a  timore — quiay«/;/;-/,  differt 
 \  gaudic — quia  ardui,  difiert 
 \  com?nufii,  deudeiio  et  cupi- 
 ditait 
 
(    65    ) 
 
 5«  'I'his  expeftation  neceflarily  includes  a  holy 
 preparation,  and  Tuch  a  preparation  as  relates  to  the 
 majefty  of  him,  whom  we  expeft,  the  greatnefs 
 of  the  judgment,  that  he  will  tome  to  execute, 
 and  the  eternal  benefits,  of  which  we  hope  to  par- 
 take. (6)  We  muft  not  imitate  that  wicked  fer- 
 vant  in  the  parable,  who  faid  my  Lord  delays  his 
 coming,  and  who,  under  cover  of  that  delay,  beat 
 his  fellow-l'ervants.  V/hen  Efther  was  to  appear 
 before  Ahafuerus,  fhe  fpent  many  days  before- 
 hand in  preparing  herfelf,  adorning  herfelf  with 
 her  mod  collly  habits,  that  fhe  might  appear  be- 
 fore him  in  a  proper  manner.  Such  is  the  wait- 
 ing of  a  believer,  he  employs  all  his  life-time  to 
 
 prepare 
 
 ditate — quia  fojjlhilis,  dIfFert  will  bed   agree  with  the  in- 
 
 a.  defperatione.    Eit  autem  fpes  flexible  juftice  of  his  judge, 
 
 virtus     theologica     attingens  This  grace,    hope,  which  is 
 
 Deum  immediate,  tarn  in  ra-  ufually  accounted  the  lowelt 
 
 tione  primi  efficientis,  quam  degree  of  chriftian  moral  ex- 
 
 in  ratione   ultimi  iinis.     See  cellence,  is  alone  fiiperior  to 
 
 that  fine  pafTage  of  St.  Paul. 
 Titus  ii.  13,  14.  Beyerlinck 
 Theat.  in  'verb.  Spes.  Tom, 
 vii. 
 
 (6)  Hope  prepares.     Agree 
 
 all  the  highefl  Pagan  virtues, 
 and  produces  far  nobler  ef- 
 fects. To  what  arduous  fer- 
 vices  hath  it  ^xcited  the  peo- 
 ple of  G"id  1  Indeed,  hope,  if 
 
 able  to  this  is  the  faying  of    it  have  a  large  obje*^,   is  al 
 St.  John,    1  Ep.  iii.  3.  E'very     ways  a  vigorous,  bold,  enter- 
 
 prizing  difpoiition.  It  is  fo, 
 when  its  objed  is  natural : 
 what  mult  it  be  with  fuch  an 
 objedl  as  eternal  felicity !  a 
 felicity  altogether  fupernatu- 
 ral  and  divine ! 
 
 man,  that  hath  this  hope  in 
 him ;  purijieth  him/elf,  even 
 as  he  is  pure;  that  is,  he  takes 
 his  ideas  of  purity  from  Je- 
 fus  Chrill,  and  prepares  to 
 meet  him  with  a  fpecial  view 
 to  that  kind  of  purity,   which 
 
 Quid  non  fpes  audet  ? 
 Sperat,  qui  curvo  fulcos  perrumpit  aratro. 
 Sperat,  qui  ventis  vtla  ferenda  dedit. 
 Naufragus,  h^c  cogente,  natat  per  fceta  procellis,  &c.  &c. 
 Ificerti  autoris,  --vid,  ■uoL  i.  *.  420.  n.  0. 
 Vol.  II.  I 
 
(  ^^  ) 
 
 prepare  for  that  folcmn  hour,  when  eternity  will 
 begin.  (7) 
 
 The 
 
 (7)  A  Chrijlian  employs  all 
 his  life  to  prepare  for  eternity. 
 We  have  no  book  on  this 
 fubjeft  in  Englifh,  that  I 
 have  ever  feen,  beyond  Bax- 
 ter s  faint''  s  e'verlafling  reft.  It 
 is  a  body  of  heart-divinity, 
 abounding  with  the  moft  ani- 
 mating ientiments,  and  all 
 calculated  en  Mr.  Claude's 
 plan  of  making  every  day 
 preparatory  to  ultimate  hap- 
 pinefs  in  heaven.  **  Thou 
 iayeft,  fays  this  excellent 
 man,  thy  comfort  is  all  in 
 Cbrift:  but,  1  muil:  tell  thee, 
 it  is  a  Chrift  remembered  and 
 loved,  and  not  a  Chrill  for- 
 gotten, or  only  talked  of, 
 that  will  folidly  comfort." 
 Saint^t   rejiy    Part  iv.    Intro- 
 
 dua. 
 
 The  fecond  advent  of  Je- 
 fus  Chrill,  of  which  our  Au- 
 thor fpeaks,  is  confiderable 
 in  three  points  of  light,  i. 
 As  it  regards  each  indivi- 
 dual, this  our  divines  place  at 
 death,  2.  As  it  regards  a  fu- 
 ture, more  glorious  ftate  of 
 the  church  on  earth.  A  mul- 
 titude of  prophecies  exhibit 
 this  obje6^  to  our  hope.  3. 
 As  it  regards  future,  finaU 
 general  judgment.  A  very 
 honelt  laborious  divine  of  our 
 own  has  remarked  twenty 
 events,  which  he  calls  "  na- 
 tural preparations  for  the  de- 
 Urudlion  of  Anti  chrift,  and 
 for  the  revival  of  primitive 
 
 Chriftianity."    Someofthefe 
 events  follow. 
 
 '*  I.  The  revival  of  learn- 
 ing in  Europe  upon  the  re- 
 treat of  the  Greeks,  with 
 their  ancient  books,  from 
 the  eaft  into  the  weft,  at  the 
 taking  of  Conftantinople  by 
 the  Turks,   1453. 
 
 2.  Theinvention  of /rzK/- 
 ing. 
 
 3.  The  recovery  of  liberty 
 by  the  Swifs  Cantons,  and 
 afterward  by  the  Dutch. 
 
 A.  The  Proteftant  reforma- 
 tion begun  by  Luther,  15 17. 
 
 S.  Difcoveries  in  natural 
 philofopl.y,  by  the  Royal  So- 
 ciety— by  Mr.  Boyle — by  Sir 
 I.  Newton,  and  others,  which 
 have  broken  all  pretences  to 
 Atheifm  and  irreligion  from 
 philofophy,  andllrongly  con- 
 firmed the  foundations  of  true 
 religion,  the  being  and  pro- 
 vidence of  God,  by  the  cer- 
 tain phenomena  of  the  na- 
 tural world. 
 
 9.  The  ereftion  of  feveral 
 focicties — for  promoting  chrif- 
 tlan  knowledge — &c.  (Sec. 
 
 10.  The  converlion  of  the 
 Jludies  of  divines  from  fchool- 
 
 divinity,  ^'C. 
 
 12.  Modern  tyrannical  im- 
 pofitions  on  the  confciences  of 
 men  wearing  off  by  degrees. 
 
 16.  The  tratifation  of  the 
 crown  of  Great  Britain  from 
 poplfh  to  proteftant  fuccef- 
 lors." 
 
 I  have 
 
(     67     ) 
 
 You  might  eafily  take  the  chara6lers  of  vices 
 from  this  pattern  of  characterizing  virtues ;  how- 
 ever, I  will  add  an  example  on  avarice  (8)  taking 
 for  a  text  Heb.  xiii.  5.  Let  your  converfation  be 
 without  covetcufnefs^  and  be  cofUent  ivith  fuch  things 
 as  ye  have. 
 
 I.  Avarice  is  a  difpofition  fo  grofs,  that  it  ob- 
 fcures  the  underftanding  and  reafcn  of  a  man,  even 
 fo  far  as  to  make  him  think  of  profit,  where  there 
 is  nothing  but  lofs,  and  imagine  that  to  be  oeconomy, 
 which  is  nothing  but  ruin.  Is  it  not  in  this  manner, 
 that  a  covetous  man,  inftead  of  preventing  maladies 
 by  an  honed  and  frugal  expence,  draws  them  upon 
 himfelf  by  a  fordid  and  niggardly  way  of  living; 
 and  by  this  mean  brings  himfelf  under  an  una- 
 voidable neceffity  of  confuming  one  part  of  his 
 fubftance  to  recover  a  health,  which  by  an  excef- 
 five  parfimony  he  has  loft.     There  are  even  fome, 
 
 who 
 
 I  have  not  tranfcribed  the 
 whole  lift  of  events  men- 
 tioned by  this  writer,  I  am 
 not  fure  that  I  have  not 
 tranfcribed  too  many.  It 
 was  peculiar  to  this  induftri- 
 ous  good  man  to  mix  reverie 
 with  religion.  Liberal  Ac- 
 £(jmp.  of  Scrip.  Proph.  By 
 Will  Whljlon. 
 
 (8)  A-jarice  is  a  vice.  Ava- 
 rice is  thus  defined  by  an  ac- 
 curate writer.  '*  Even  things 
 inanimate  often  raife  emo- 
 tions accompanied  with  de- 
 iire :  witneis  the  goods  of 
 fortune,  which  are  objefts 
 of  defire  almoft  univerlalJy  ; 
 and  the  defire,  nuhen  immode- 
 rate, obtains  the  name  of 
 fivarice" 
 
 Nee  fatiantur  oculi  ejus  di. 
 
 'vitlis.  Eccl.  IV.  8.  Avidi- 
 tatis  cgregia  defcriptio,  bene 
 oculi:  iienim  foli  fruuntur 
 divitiis  apud  avaros.  Grotius 
 in  Eccl.  iv.   8. 
 
 An  immoderate  love  of 
 money  is  an  extreme  oppo- 
 fite  to  prodigality,  the  firft 
 faves  all,  the  laft  fpends  all. 
 A  virtuous  ufe  of  money  is  a 
 narrow  path,  that  lies  be- 
 tween thefe  two  extremes. 
 Moralills  affirm,  that  of  the 
 two  evils  avarice  is  the  great- 
 eft,  Profufenefs,  fay  they, 
 may  be  reformed  by  poverty  ; 
 but  avarice  is  incurable.  An 
 extravagant  man  benefits 
 others,  while  he  impovcriftiea. 
 himfelf:  but  a  mifer  neither 
 profits  himielf,  nor  any  othej 
 perfon,  &c.  &C. 
 
 1  2 
 
(    68    ) 
 
 who  bring  inevitable  death  upon  themfelves,  ra- 
 ther than  ipend  any  thing  to  procure  neceflary  re- 
 lief, and  are  impertinent  enough  to  imagine  that 
 riches  had  betrer  be  without  a  pofleffor,  than  a 
 pofTefTor  without  riches  -,  as  if  man  were  made  for 
 money,  and  not  money  for  man.  (9) 
 
 But  2dly, 
 
 (9)  A'varlce  blinds  reafon. 
 We  vvUl  not  here  colled  trite 
 examples  of  irrational  parfi- 
 mon'.  Moral  writers  abound 
 with  them.  They  tell  us  of  one, 
 who  by  will  properly  executed 
 left  all  he  had  to  himfelf — of 
 another,  who,  when  he  found 
 himfelf  a  dying,  difcovered 
 no  concern  about  that :  but 
 was  extremely  dlfconcerted 
 at  the  approaching  expence 
 of  his  funeral  —  and  of  a 
 third,  who  hung  himfelf  in  a 
 penny  cord  to  fave  the  charge 
 of  dying  under  the  diredtion 
 of  a  dottor.  We  waive  thefe, 
 and  we  will  remark  the  won- 
 derful power  of  intereft  over 
 the  under/landings  of  minif- 
 ters  in  church-controverfy. 
 The  difpute  between  confor- 
 iTiifts  and  non-conformifts  ex- 
 hibits a  fad  example  of  this. 
 I  do  not  fcruple  to  put  a 
 thoufand  abfurd  pofitions  to 
 the  account  of  an  underllaHd- 
 ing  blinded  by  ivtereji\ 
 for,  had  thefe  very  pofitions 
 been  profefTed  by  the  puri- 
 tans, perfecuted  by  the  crown, 
 and  every  where  appeared 
 in  mean  and  contemptible 
 garb  ;  muft  they  have  been 
 preached  in  a  barn,  printed 
 in  a  cellar,  and  profeffcd  at 
 the  peril  of  all,    that  men 
 
 hold  dear,  is  it  credible  thefe 
 pofitions  would  have  had 
 luch  defenders  ?  Truth,  and 
 truth  only,  can  abide  all 
 thefe  fiery  trials.  Wh.  t  con- 
 viftion  are  folitary  arguments 
 like  to  produce  in  a  merce- 
 nary man,  who  is  to  have 
 five  thoufand  a  year  for  not 
 believing  them  ! 
 
 Here  follow  fome  of  thefe 
 pofitions.  "  The  magiftrate 
 is  empowered  to  govern  the 
 confciences  of  his  fubjefts. 
 Private  perfons  have  no  right 
 to  judge,  they  are  not  maf- 
 ters  of  their  own  adlions, 
 nor  ought  they  to  be  go- 
 verned by  their  own  judg- 
 ments :  but  they  ought  to 
 be  direfted  by  the  publick  con- 
 yrz>«fi?  of  the* r  governors.  If 
 the  magiftrate  impofe  any 
 thing  finful,  he,  and  not 
 the  people  who  fubmittothe 
 impofition,  is  accountable  to 
 God  for  it."  Parker  Eecl. 
 PoL 
 
 •'  When  governors  enjoin 
 ceremonies  in  religion  plain- 
 ly, and  diametrically  oppo- 
 fite  to  the  la-iu  of  Gody  it  is 
 a  njirtue  in  the  people  to  fub- 
 mit  to  them."  Hickeringill. 
 Greg.   Pater. 
 
 "  It  is  faferto  err,  that  is, 
 toy/a,  with  our  church-go- 
 vernors* 
 
(  %  ) 
 
 But  2dly,  this  would  be  but  little  if  avarice 
 affedled  only  the  avaricious  themfelves,  it  goes 
 much  faichvT,  it  renders  a  man  ufelefs  to  fociety. 
 It  fubverts  the  ide^i  of  our  living  co  alBft  one  ano- 
 ther, for  a  covetous  man  is  ufelefs  to  the  whole 
 world.  He  refembles  that  earth,  of  which  St.  Paul 
 fpeaks,  which  drhiketh  in  the  rcin^  that  comes  often 
 upon  it^  and  hearcth  only  thorns  and  briars.  He  is 
 an  u.. fruitful  tree,  a  gulph,  which  draws  in  waters 
 from  all  parts  •,  but  from  which  no  ftream  runs ; 
 or,  if  you  will,  an  avaricious  man  is  like  death, 
 
 that 
 
 vernors,  than  to  feparate  thought  fomething  (hould  be 
 rightly  from  them."  Long,  done  for  the  eafe  of  doubting 
 Cont.  Hales.  conjciences.       Thus  rolls  the 
 
 '•  The  people  ought  to  ball  slong !  God  knows,  we, 
 fubmit  to  their  church-go-  who  bell  know  our  own 
 vernors,  although  a  doubtful  confciences,  we  have  no 
 roK/fzVzz<.vm:.y  didtate  thecon-  dovets.  "  Futiliter  de  re, 
 trary."  Thoradyke  Pond,  et  de  qua  lis  eft.  Nos,  quinon- 
 Menf.  conRirmes  fumus,  non  haere- 
 
 The  writer,  who  relates  mus  judicio  fufpenio  et  pen- 
 and  confutes  thefc  abfurdi-  dulo;  fed  judicamus  credi- 
 ties,  laughs  at  the  cant  of  mufque  ritus  illos,  quibus 
 doubtful  coukxencti,  as  it  is  nofmet  fubjicere  refugimus, 
 applied  to  the  non-confor-  hrud  abfque  gravi  peccato  a 
 mifts.  Church  -  champions  nobispofferecipi.  De  dubiis 
 debated  at  that  time  of  day  itaque  non  eft  inftituenda 
 the  rights  of  foupulous  con-     queftio."     Gul.   Jenkins  Re- 
 
 fciences doubting   conici-    fut.  Gro'vii.  fee.  vi. 
 
 ences — and  foon;  and,  when  This  article  would  fill  a 
 the  civil  powers  obliged  them  volume:  but  this  is  a  note, 
 to  ceafe  brawling,  and  to  and  I  defift;  adding  only  one 
 allow  liberty  of  confcience,  verfe  of  a  father,  on  magif- 
 they  came  into  thefe  court  tratical  authority  over  con- 
 meafures,  they  protefted,  fcience,  which  always pleafes 
 becaufe,  compafllonate  fouls,  me, 
 that  they  were!    they  really 
 
 Juffum  eft  principis  ore  Galieni 
 Quod  colit  princeps  ut  colamus  omnes  r 
 w^ternum  colo  principem  dierum 
 f  adloremDoxniaumc^ue  Galieni. 
 
 Prudifitias* 
 
(     70     ) 
 
 that  devours  all,  and  reftores  nothing;  whence  ft 
 comes  to  pais,  that  no  man  is  in  general  To  much 
 dcfDifed  while  he  lives  as  a  mifer,  and  no  man's 
 death  is  fo  much  dcfired  as  his.  He  never  opens 
 his  treafures,  till  he  is  leaving  the  world,  he  there- 
 fore can  never  receive  the  fruits  of  gratitude,  be- 
 caufe  his  favours  are  never  conferred  till  his 
 death. 
 
 3d.  Farther,  this  vice  not  only  renders  a  man 
 ufelel's  to  fociety  ;  but  it  even  makes  him  hurtful 
 and  pernicious  to  it.  There  is  no  right  fo  inviola- 
 ble, no  law  fo  holy,  which  he  will  not  violate 
 greedily  to  amafs  riches,  and  cautioufly  to  preferve 
 them.  How  many  violent  incroachments  !  how 
 many  criminal  defigns  !  how  many  dark  and  trea- 
 fonable  practices  !  how  many  infamies  and  wicked- 
 ne0es  have  proceeded  from  this  perverfe  inclina- 
 tion !  If  a  covetous  man  is  barren  in  kindneflcs,  he 
 is  fruitful  in  fms  and  iniquities.  There  are  no 
 boundaries,  which  he  cannot  pafs,  no  barriers 
 which  he  cannot  readily  go  over  to  fatisfy  his  bafe 
 pafiion  for  money.  ( i ) 
 
 4th.  By 
 
 (l)  Avarice  is  hurtful  to 
 fociety.  The  writer,  who  firll 
 affirmed  that  private  vices 
 were  publick  benefits,  was 
 certainly  either  a  very  fu- 
 perficial  reafoner,  or  a  very 
 bad  man.  Avarice,  for  ex- 
 ample, iubverts  both  the 
 throne  of  God  and  the  bafes 
 of  human  fociety.  Trade 
 depends  on  publick  faith,  and 
 publick  faith  on  private  vir- 
 tues. A  mifer,  by  fubvert- 
 iiig  private  virtues,  fubverts 
 publick  faith,  and  with  it 
 ioizi^n  and  domeilick  com- 
 
 merce. It  is  not  without 
 reafon,  that  divines  enume- 
 rate the  vices,  which  pro- 
 ceed from  avarice.  Thomas 
 Jquinas  vwimhcrs  feven — Pro- 
 
 ditio  —  Fraus Fallacia— — 
 
 Perjurium Inquietude  — » 
 
 Violentia — Obduratio  contra 
 mifericordiam.  IJidcre  msikes 
 out  Tiine and  St.  Paul  af- 
 firms, the  love  of  money  is  the 
 root  of  hhh  i'vil.  1  Tim.  vi. 
 10. 
 
 This  vice  has  given  occa- 
 
 fion    to  a  famous   cafuilHcal 
 
 queilion    concerning     ufurvy 
 
 whicli. 
 
(     71     ) 
 
 4th.  By  this  we  may  already  perceive  how  ht- 
 compatible  this  vice  is  with  true  faith,  and  zviik 
 ibe genius  of  chrijiianity.  (2.)     The  Tpirit  of  chriftia- 
 
 nity 
 
 which,  fay   fome,    is  prohi- 
 bited   by   the   exprefs   com- 
 mand of  God.     Exod.  xxii. 
 25.  Lev.  XXV.  35,  36.  Prov. 
 xxviii.  8.  Pfal.  xv.  5.  Ezek. 
 xviii.    17.     Some  of  our  di- 
 vines reply,    *'    i.  The  law 
 prohibiting  ufury  was  given 
 to   the  yeaus,   it  was  merely 
 forenfick,  and  it  has  no  force 
 beyond    that  ceconomy.      2. 
 It  was  given  with  limitation 
 to  the  Jews,  and  confined  to 
 the  poor ;  if  thou  lend  money 
 to  any  of  my  people,  that  is 
 poor  by  thee,  thou  fhalt  not 
 be  to  ^im  as  an  ufurer,  nei- 
 ther Ihalt  thou  lay  upon  him 
 ufury.     3.  God,  who  never 
 allows  fin,  did  a//o^  the  Jews 
 to    lend    upon    ufury ;    thou 
 fhalt  not  lend  upon  ufury  to 
 thy  brother,  ufury  of  money, 
 ufury  of  viiSiuals,     ufury   of 
 any  thing,  that  is  lent  upon 
 ufury;   unto   a  Itranger  thou 
 jyiayeji  lend  upon  ufury.     Deut. 
 ;<xiii.   19,    20."     The    fum 
 feems  to  be,  the  Jews  might 
 not  lend  money  upon   inxereji 
 to  the  poor  ;  they  might  not 
 lend  it  upon  exorbitant  Inte- 
 rsil to  the  wealthy  trader,  or 
 to  the   probable  adventurer, 
 whether    Jew     or    heathen. 
 An  ufurer  with  us  is  one,  who 
 lends    money    upon    unlanv- 
 ful  interelt.      Fid.    Wendelini 
 Phil  of.  Moral:  lib.  i.   cap.z^. 
 Ri'veti  Explic.  Decal.  ad  Exod. 
 XX.  15. 
 
 (2)  A-varicc  is  incompatible 
 n>jitk  chrijlianity. — Mr.  Sau- 
 rin  obferves,  that  though 
 the  fcripture  fpeaks  of  fome 
 mongers  of  mankind,  who 
 died  feemingly  in  rebellioa 
 again  ft  God,  fuch  as  Pha- 
 raoh, Belfhazzar  and  others, 
 yet  it  is  not  for  us  to  pro- 
 nounce certainly  concerning 
 their  eternal  ftate,  as  it  is 
 not  in  our  power  to  compre- 
 hend the  treafures  of  divine 
 mercy,  '*  there  is  but  one 
 (adds  he)  one  only  with- 
 out exception,  of  whom  I 
 would  venture  to  fay,  he  it 
 certainly  darr.yied.  This  one 
 is  Judas,  of  whom  Chrift  faid, 
 it  had  been  good  for  that  man., 
 if  he  had  ne^oer  been  born  ; 
 and  the  fin,  which  carried 
 Judas  to  his  onvn  place,  was 
 
 avarice.'" The  fcripture, 
 
 which  tells  us  of  many  fins, 
 into  which  pious  men  have 
 fallen,  does  not  (as  I  recoi- 
 led) tell  us  of  any  one  rege- 
 nerate perfon  left  to  this ; 
 nor  is  there  fuch  an  awful 
 mark  fet  upon  any  other  iia 
 as  that  above-mentioned  by 
 Mr.  Saurin.  Well  might  he 
 bid  his  people  pray.  Lord /«- 
 dine  my  heart  unto  thy  tejii- 
 monies,  and  not  to  co'vetouf- 
 nefs.      Pfal.  cxix.    36. 
 
 Incompatible   'ti'ith    the  ge- 
 nius,  or  fpirit  of  chrijlianity. 
 The    gofpel     may     be    truly 
 called   the   liber  edit  •;  cf  G^d, 
 and 
 
(    72    ) 
 
 nity  is  a  fpirit  of  love  and  charity,  always  benefi- 
 cent, always  ready  to  prevent  the  neceflitics  of 
 our  chriftian  brethren,  kind  and  lull  of  com- 
 panion, inquiring  into  the  wants  of  others, 
 and,  without  afking,  feeking  means  to  pre- 
 vent them.  But  avarice  on  the  contrary  makes 
 a  man  hard,  cruel,  pitiiefs,  beyond  the  reach  of 
 complaints  and  tears,  rendering  the  miler  not  only 
 
 jealous 
 
 and  no  man  can  (to  ufe  an 
 CxpreiFion  of  St.  Paul,  i  Cor. 
 xii.  13.)  drink  into  the  Jpirit 
 of  ir,  without  imblbi.  g  a 
 certain  expanfibility  of  foul, 
 a  gencrofity  of  fer.tJinent  ; 
 and  this  will  operate,  I  do 
 uot  fay  a  holy  indifTcreiice 
 to  gain,  and  a  free  uillribu- 
 tion  of  money  :  but  a  mag- 
 nanimity of  religious  action, 
 which  the  little  tiny  foul  of 
 a  bigot  can  never  compre- 
 liend.  I  doubt  whether  a 
 mercenary  bigot  have  a  foul. 
 It  Ihould  feem,  he  has  only 
 a  hole  to  hide  money  in. 
 Serioufly,  I  cannot  account 
 for  the  partial  felfiflinefs,  the 
 unfeeling  principles  of  fome, 
 who  are  reputed  men  of  emi- 
 nent piety,  and  who  yet  are 
 adtuated  by  motives  of  inte- 
 reft,  that  tend  to  perfecution. 
 Covetous  fervants  of  a  gene- 
 rous mailers  how  dare  they 
 monopolize  the  deity,  and 
 coolly  commit  the  reft  of 
 their  brethren  to  deftruc^ion! 
 Such  pretenders  to  chriftia- 
 
 *«    THE     C 
 
 Debtor. 
 1.  To  God,  his  word,  and 
 his  providence  for  her  being, 
 
 nity,  and  fuch  were  former- 
 ly in  this  country  thepapifts, 
 and  a'ttiAfais  ."le  high- 
 church  faction,  A'ould  ruin 
 a  nadcn  to  fecure  a  party* 
 Strangers  to  ber.evolence, 
 they  were  fons  of  violence, 
 and,  if  thev  coulJ  obtain 
 their  own  iai  ty,  they  never 
 confidertd  v«hat  their  fafety 
 colt  Lht  reft  of  nrrnk'nd.  A 
 certain  writer  in  the  difpute 
 betvvcen  Hoadlcy  and  iiiack- 
 all  ftates  the  accounts  of 
 queen  Ann,  the  eftabliftied 
 church,  and  the  nation,  in 
 mercantilefafhicn,and  proves 
 that  all  three  hnd  been  great 
 loj'crs  by  ihe  Jacobites,  and 
 were  great  o-a/z/ifrj  by  the  Re- 
 volution. This,  I  confefs,  is 
 ad  homines  ;  and  fome  weight 
 ihould  be  allowed  to  the  rea- 
 foning :  but,  after  ali,  there 
 arc*  nobler,  that  is,  there  are 
 difinte-efted  motives.  It 
 would  require  too  muchroom 
 to  iiifert  the  whole  account : 
 and  that  of  the  churc^ 
 fhall  fuffice  for  a  fpecimen. 
 
 H  L  R  C  H. 
 
 Creditor, 
 I.  By  her  firm   adherenc* 
 to  God,  and  the  true  protef- 
 tant 
 
(   n   ) 
 
 jealous  of  the  profperity  of  his  neighbour:  but 
 even  making  him  confider  the  pittances  of  the  mi- 
 ferable  as  objects  of  his  covetous  defires.  (3) 
 
 5th.  It 
 
 Creditor, 
 tant  religion  in  king  James's 
 reign. 
 
 2.  By  her  humble  fubmif- 
 fion  to  the  civil  power,  and 
 her  gratitude  to  the  nation 
 for  her  ellablilhment  and 
 protedlion. 
 
 3.  By  her  oppofing  the  In- 
 vafion  of  our  liberties  under 
 King  James,  and  joining  with 
 the  nation  in  refilling  popery, 
 and  arbitrary  power. 
 
 4.  By  parting  with  her 
 fpurious  fons,  thofe  falfe 
 brethren,  from  whom  fhe  has 
 been  in  continual  peril,  and 
 by  a  fupply  of  learned  and 
 fober  perfons,  who  heartily 
 love  their  religion  and  na- 
 tive country."    Divine  rights 
 
 J  of  the  Britijh  nation  and  con- 
 '  Ji  it  tit  ion  'vindicated,    lyio. 
 
 tent:  but  then  their  content 
 does  not  arife  from  motives 
 cf  fecular  intereft.  "  In  quo 
 difFerunt  paftor  et  mercena- 
 rius?    In   qiiatuor  funt   diffi- 
 
 miles.     In  can/a in  Jiudio 
 
 — in  vita — in  periculo." 
 Hemming.  Pajior.  par.  2. 
 
 (3)  'The  viifer  co'vets  the 
 poor  man' 5  pittance.  This  cir- 
 cumftance  aggravates  the 
 crime  of  avarice,  and  the 
 difpofuion  is  beautifully  de. 
 
 Debtor, 
 her  dodlrinc,  and  her  prefer- 
 vation, 
 
 2.   To  the  nation,  for  her 
 privileges,  and  her  revenues. 
 
 3.  To  our  civil  liberties, 
 and  the  conftitution  and  in- 
 tcreil  of  our  native  country. 
 
 4.  To  her  account  of  pro- 
 fit and  lofs,  upon  the  defec- 
 tion and  apollacy  of  fome  of 
 her  fpiritual  guides,  and  her 
 lay-members. 
 
 The  writer  of  the  above 
 was  a  friend  to  religious  li- 
 berty, I  therefore  revere  him, 
 and  make  no  remarks,  ex- 
 cept that,"if  the  church  gain- 
 ed by  trading  in  revolution 
 principles,  ihe  ought  to  have 
 repaid  her  partners  the  non- 
 cons  for  their  fhare  of  the 
 flock.  From  the  dawn  of 
 the  Reformation  to  the  abdi- 
 cation of  James  II.  the  nnn- 
 conformifts     rifqued    all    on 
 
 revolution     principles,    and,  pitted  in  Nathan's  parable, 
 
 when     their     ace  'unts    v;ere  2  Sam.   xli.    1,    &c.   and  as 
 
 fettled,  they  obtained  a  tole-  finely  exemplified  in  Ahab's 
 
 ration,  with    a    corporation,  condudl  to  Naboth,   I  Kings 
 
 andateilad!  They  are  cou-  xxi.  i.  £iC.  Salluft  well   de- 
 
 VoL.  li.  K                             fcribes 
 
(     74    ) 
 
 5th,  It  is  not  without  reafon,  that  St.  Paul  calls 
 avarice,  idolatry ;  for  one  of  the  principal  charac- 
 ters of  this  curfed  inclination  is  a  making  gold 
 and  filver  one's  God.  It  is  money,  in  ctteit, 
 ■which  the  covetous  adores,  it  is  this  that  he  fu- 
 premely  loves,  this  he  prefers  above  all  other 
 things,  it  is  his  lafl  end,  his  life,  his  confidence, 
 and  all  his  happinefs.  He,  who  fears  God,  confe- 
 crates  to  him  his  firft  thoughts,  and  devotes  to 
 his  glory  and  fervice  the  chief  of  his  cares,  to  liis. 
 interefts  the  whole  of  his  heart,  and  for  the  reft 
 commits  himfelf  to  the  care  of  his  providence.  It 
 is  the  fame  with  a  covetous  man  in  regard  to  his 
 treafures,  he  thinks  only  of  them,  he  labours 
 only  to  increafe  and  preferve  them,  he  feels  only 
 for  them,  he  has  neither  reft,  nor  hope,  which  is 
 not  founded  on  his  riches,  he  would  offer  incenfe 
 to  them,  could  he  do  it  without  expence.  (4) 
 
 6th.  It 
 
 fcribes  avarice  in  this  view,  exercitus,  neque  mcenia  ob- 
 
 **  Ell  belluii  f'era,  immanis,  itanc,  quo  minus  vi  fua  pe- 
 
 intoleranda  ;    quo    intendit,  netret  ;  fama,  pudicitia,    li- 
 
 oppida,    agros,    fana    atque  beris,    p.itria    atque  parenti- 
 
 domos   vallat ;    divina    cum  bus,    cundos    mortales    fpo- 
 
 humanis     permifcet,     neque  ]iat." 
 
 (4)   ^  m'ljer  deifies  gold. 
 
 —  For  fordid  lucre  plunge  we  in  the  mire  ? 
 Drudge,  fweat,  thro'  ev'ry  fhame,  for  ev'ry  gain. 
 For  vile  contaminating  trafh  ;  throw  up 
 Our  hope  in  heav'n,  our  dignity  with  man  ? 
 And  deify  the  dirt,  matur'd  to  gold  r 
 Ambitici:,  a'v^rice,  the  two  demons  thefe. 
 Which  goad  thro'  ev'ry  flough  our  human  herd, 
 Hard-travell'd  from  the  cradle  to  the  grave. 
 How  low  the  wretches  ftoop  !  bow  fteep  they  climb  ! 
 
 Thefe  demons  burn  mankind. 
 
 l^ight  Thoughts,  71.  6. 
 
 St.     Paul     calls      avarice     not  eoittou/ne/s  be  once  named 
 idelatrjf    Eph.  v.  3>  5.    Let     among  ytu.     A  covemus  man 
 
 it 
 
(    75    )  : 
 
 ■6th.  It  is  fuprizing,  and  fometimes  fufficiently 
 
 diverting, 
 
 is  an  idolater.  There  will 
 appear  a  fingular  propriety 
 in  thefe  words,  if  we  obferve 
 the  people,  to  whom  they 
 were  addrefled.  Let  not 
 covetoufnefs  be  once  named 
 among  you  at  Ephefus,  for 
 this  vice  would  lubverc^yowr 
 religion.  Covetoufnefs  fup- 
 ports  the  idolatrous  worlhip 
 of  Diana,  which  brings  no 
 fmall  gain  to  Demetrius,  and 
 other  craftfinen,  who  by 
 their  craft  get  wealth  :  but  a 
 covetous  man  among  ycu  is 
 as  weak  as  he  is  wicked,  he 
 ads  on  the  principles  of  an 
 idolater,  and  has  not  fenfe 
 to  perceive  the  community, 
 in  which  his  principles  may 
 be  reduced  to  pradice.  See 
 Adls  xix.   24,  25. 
 
 The  church  of  Rome, 
 which  is  evidently  an  idola- 
 trous church  (fje  vol.  1.  page 
 183,  note  2.)  has  chofen  to 
 arrogate  to  itfelf  the  charac- 
 ter of  fuperlative  holinefs. 
 The  laH:  mark  of  dillinftion, 
 it  fhould  feem,  that  couid 
 have  been  thought  of  for  fuch 
 a  community!  Pope  Paul  lU. 
 about  1538,  appointed  nine 
 dignitarits  to  examine  and 
 report  the  ftate  of  the  papal 
 church,  in  order  to  reforma- 
 tion, if  neceifary.  Thefe 
 commiffioners  drew  up  a  lift 
 of  abufes,  and  delivered  it  in 
 form  to  the  pope.     The  firft 
 
 abufe,  and  th?t  from  which, 
 as  from  the  Trojan  horfe,  all 
 the  reil  proceed,  is,  that  tht 
 pope* s  'will  is  the  peoples'  lanjo. 
 "  Voluntas  pcnUjicis,  qualif- 
 cunque  ea  fuerit,  ejl  regula, 
 qua  ejus  operationes  ct  ac- 
 tiones  dirigantur.  Ex  hoc 
 fonte,  fanfte  pater,  tanquam 
 ex  equoTrojano,  irruperein 
 ecclefiam  Dei  tot  abufus," 
 &c.  This  piece  was  publi{h- 
 ed  about  70  years  before  the 
 council  of  Trent,  and  when 
 the  proteftants  availed  them- 
 felves  of  it,  it  was  fupprefled 
 at  Rome.  Protellants  did. 
 not  fail  to  republilli  it,  and 
 one,  in  a  dedication  to  Toby 
 Matthews,  then  archbiihop 
 of  York,  thus  ridicules  the 
 papal  pretence  to  eminent 
 holinefs  "  Scripfere  multi 
 multa,  reverend illime  pra^ful, 
 de  notis  five  fignis  ecclefise. 
 Cofterus  3,  Coccius  5,  Bel- 
 larminus  15,  Bozius  100,  alii 
 plures,  alii  pauciores  notas 
 affignant:  at  omnes  de  Ro- 
 niansecclefia;  sanctjtate, 
 i\mh  nota  praciputtf  et  infal- 
 libili,  magnopere  gloriantur. 
 Sanila  ecclefia — -fanda  fedes 
 — ■JanStiJfimus  p:Uer — 'fafiditas 
 veftra — Oh!  quam JanSl a  om- 
 nia !'''  &rc.  What  an  odd' 
 idea  muft  th::'fe  people  have 
 of  holinefs  !  Is  Rome  the  pkce 
 for  holinefs  1  Crapa^v  Conjil, 
 Deled.  Cardinal.  Pro;/. 
 
 K2 
 
 (5)  A'varice 
 
diverting,  (5)  to  fee  in  what  manner  all  the  other 
 inclinations  of  a  mifer,  good  and  bad,  virtues  and 
 
 vices, 
 
 (5)   A'varice  is  fomethnes  di'verting. 
 
 Si  dederint  fuperi  decies  mii)i  millia  centum, 
 Dicebat  nondum  Scxvola  faflus  eques : 
 Qualiter  O  vivam,  qiiam  large  quamque  bcate  ! 
 Riferunt  faciles  et  tribiiereDei. 
 Sordidior  multo  poil  hoc  toga  ;  psnula  pcjor; 
 Calceus  efi;  larta  terque  quaterque  cute  ; 
 Deque  decern  plures  femper  fervantur  olivae  ; 
 Explicat  ec  coenas  unica  menfa  duas ; 
 Et  veientani  bibitur  fex  crafTa  rubelli; 
 Affe  cicer  tepidum  conOat,  et  aile  venus. 
 In  jus  O  fallax  atque  iiificiator  eamus; 
 Aut  vive,  aut  decies  Scasvola  redde  deis. 
 
 Martial, 
 
 Avarice  is  di-verting.  I  will  Chriji  ?  {I /peak  as  a  fool.)  I 
 not  prefume  to  fay  in  what  ^  am  more.  2  Cor.  xi.  19,  16, 
 cafes  it  is  proper  for  a  minirter  22,  23.  /  heard  a  'voice 
 of  Jefus  Chrill:  to  render  vice  from  heauen,  faying,  Rev.ard 
 ridiculous,  and  fo  to  excite  Babylon,  the  great,  e'ven  as 
 the  rifibility  of  mankind  Jhe  ren-vardcd  you.  Double 
 againft  it :  but  I  will  ven-  laito  her  double.  In  the  cup, 
 ture  to  affirm,  fatire  is  one  n.vhich  Jhe  hath  filled,  fill  to 
 bloodlefs  weapon  of  the  chrif-  her  double.  Gi'-ve  her  .torment 
 tain  warfare,  and  we  hai'e  and  forro^v.  ^he  faith,  I  Jit 
 many  examples  of  its  ufe  in  a  queen,  and  am  no  luidoivt 
 Icripiure.  Behold !  the  man  and Jhall  fee  no  forronv.  Re- 
 is  become  as  one  cf  us,  to  knww  joice  over  her,  thou  heaven, 
 good  and  e-vil !  7io=w  perhaps  he  and  ye  holy  apofilcs  and  pro- 
 may  put  forth  his  hatid,  and  phets  !  Rev.  xviii.  4,  2,  6, 
 take  alfo  of  the  tree  of  life,  and  7,   20. 
 
 eat,  and  li-ve  for  e'ver  !  Gen.  It  is  fafhionable  to  account 
 
 iii.  22.   Cry  aloud,  for  he  ts  a  the  puritans  of  the  laft  age  a 
 
 God!  I  Kings  xviii.  27.   Ko  glo(  my  generation  :  but  fome 
 
 doubt  but  ye  are  the  people,  and  people  are  not  ambitious  of 
 
 ivifdom  Jhall  die  luith  you  !  fafliion,  and  to  them  we  may 
 Job  xii.  2.  Ye  fuf'er  fools 
 gladly,  feeing  ye  y our f elves 
 are  i)jije !  Recci-ve  hie  as  a 
 fool,  that  I  may  boaji  myfelf  a 
 little.     Are  they  Hebrivs  ?  So 
 
 tim  I.     Are  they  minijhrs  of  for  not  being  merry  ?  They, 
 
 that 
 
 be  allowed  to  fay  two  things 
 in  fiivour  of  thefe  gloomy 
 people.  I.  Was  it  fair  to 
 perfecute  and  ruin  people, 
 and  then   to  reproach   them 
 
(    77    ) 
 
 vices,    his  love  and  his    hatred,  his  joy   and  h 
 
 forrow  refpeCt  and  obey  his  avarice. 
 
 They  move 
 or 
 
 that  nuafied  us,  required  of  us 
 mirth,  faying,  fug  us  one  of 
 thefongso/Sion  !  Prul.  cxxxvii. 
 3.  '  ho^u  fall  ive  fing  the 
 Lord^i  fov.g  in  a  f  range  land! 
 Alas !  the  Lord's  fougs  would 
 give  you  no  pleafure  !  The 
 fongs  of  Sion  are  not  com- 
 pofed  in  your  tafte  I  If  we 
 muft  fing,  compofe  our  odes 
 yourfelves  !  Come,  fet  the 
 five-mile  acl  to  mufick  !  Play 
 away  upon  our  liberties,  and 
 properties,  and  lives.  Give 
 us  hunger,  and  thirf,  andna- 
 kednfs,  and  -ivant  of  all  things  ! 
 Hang  our  lifes  in  doubt  day 
 and  nioht  !  fmite  us  from  the 
 fole  of  the  foot  to  the  top  of  the 
 head!  drive  us  to  defpair, 
 make  us  mad  for  the  fght  of 
 our  eyes,  and  then  reproach 
 us  for  not  being  merry! 
 
 2.  Thefe  people  were  not 
 gloomy,  on  the  contrary, 
 there  is  a  fatirical  vein  of 
 pointed  wit,  that  runs  mer- 
 rily through  all  their  writ- 
 ings, andekdlrifies  cheir  per- 
 fecutors  as  it  runs.  I  do  not 
 fay,  their  wit  was  as  well  re- 
 fined as  modern  wit;  that 
 would  be  profane  indeed ! 
 but  it  v/as  the  wit  of  the  ;ige, 
 and  they  were  chearful  in  the 
 exercife  of  it.  I  could  exem- 
 plify this  by  innumerable  ex- 
 tradts  from  their  polemical 
 writings,  and  even  by  tran- 
 fcribing  the  titles  of  lome  of 
 them  :  but  I  will  only  now 
 
 mention  two  things,  which 
 afforded  thefe  dull  men  fome 
 diverfion.  i.  Thelhifts  made 
 to  eftablifh  the  liturgy  di- 
 verted them.  When  kneel- 
 ing at  the  communion  was 
 iir-il  appointed  in  the  Engliilx 
 epifcvopal  church,  the  foreiga 
 protedants  were  extremely 
 offended  at  it,  and  Beza 
 wrote  to  archbifhop  Grin- 
 dail  on  the  fubj^ft.  If,  fays 
 Beza,  you  have  rejefted  the 
 doctrine  of  tranlubdantiation, 
 and  the  praciice  of  adoring 
 the  hoft,  why  do  you  fvm- 
 bolizc  with  p^ip^rv,  and  feein 
 to  hold  both  by  kneeling  at 
 the  facrament  ?  kneeling  had 
 never  been  thought  of,  had 
 it  not  been  for  tranfubftan- 
 tiatioo.  Grindail  replied, 
 .  that  though  the  facrament 
 was  to  be  received  kneeling, 
 yet  a  rubrick  accompanied 
 the  fervice-book,  and  in- 
 formed the  people,  that  no 
 adoration  of  tl.e  elements 
 was  intended.  O  !  I  under- 
 hand you,  faidBeza,  "  There 
 was  a  QtxK'i\x\ great  Lord,  who 
 repaired  his  houle,  and,  hav- 
 ing finilhed  it,  left  before  his 
 gate  a  great  Hone,  for  which 
 he  hsd  no  occafion.  It  feems, 
 this  ftone  caufed  many  peo- 
 ple in  the  dark  to  ilumble 
 and  fall.  Complaint  was 
 made  to  his  lordlhip,  and 
 many  a  humble  petition  was 
 prefented  praying  for  the  re- 
 moval 
 
(    78    ) 
 or  reft,  aft  or  do  not  a6t,  agreeably  to  the  orders* 
 which  this  criminal  paflion  gives  them.     If  he  be 
 
 na  turally 
 
 moval  of  the  ftone  :  but  he 
 remained  long  obltinatc  ;  at 
 length,  he  cordefcended  to 
 order  a  lanthorn  to  be 
 hung  over  it.  My  Lord, 
 faid  one,  if  you  would  be 
 pleafed  to  rid  youft^lf  of  far- 
 ther iblicitation,  and  to  quiet 
 all  parties,  order  the  llone 
 and  the  candle  to  be  both 
 removed." 
 
 A  bible,  that  wants  thirty- 
 nine  human  articles  to  make 
 it  intelligible  ;  a  divine  law 
 needing  the  glofTes  of  a  hun- 
 dred and  forty  fynodical  ca- 
 rons ;  an  infpired  prayer- 
 book  with  a  rubrick  ;  thefe, 
 and  a  thoufand  more  are  odd 
 afibcxations  of  ideas,  and 
 aflbciation  of  ideas  by  fancy 
 inakes  mirth.  Ad-uajuesofthe 
 Ch.  of  Eng,  ton.varcls  Rome, 
 by  Dr.  Du  Moulin,    1 680. 
 
 The  other  article,  which 
 they  obferved,  non  fine  rifu, 
 as  they  faid,  was  the  beggar- 
 ly treachery  of  their  pcrfecu- 
 tors  in  legard  to  their  Jer- 
 tnons.  '  Puritan  niinifters  ! 
 feditious  and  fchifmatical 
 preachers!  there  was  not  one 
 orthodox  or  learned  man 
 among  them."  Clarendon. 
 Hiji.  'vol.  ii. 
 
 "  Puritan  preachers!  mere 
 pulpiteers!  men,  neither  of 
 learning  nor  confcience  !  poi- 
 foning  in  their  fchifmatical 
 leftures  the  people  with  an- 
 timonarchical      principles." 
 
 Diigdale    Pref.     to    Vienu    of 
 troubles,  &:c. 
 
 "  Puritan  preachers  !  a 
 fpiritual  militia,  neither  par- 
 fons,  vicars,  nor  curates ; 
 but,  like  the  order  of  the 
 friars  predicants,  tickling 
 the  ears  of  the  people  with 
 legends  and  miracles,  de- 
 bauching the  people  with 
 principles  of  difloyalty!  all 
 their  pulpit  harangues  are 
 nothing  but  the  repeated 
 echoes  of  the  votes,  orders, 
 remonilrances,  and  declara- 
 tions of  Weflminfter.  Nal- 
 f Oil's  ColleSiions. 
 
 *'  Preachers  !  men  of  no 
 learning,  no  confcience,  fu- 
 rious promoters  of  dangerous 
 innovations,  turbulent  and 
 feditious  in  difpofition,  fcan- 
 dalous  in  life,  impofed  upon 
 parifhes  to  infeft  and  poifon 
 the  minds  of  our  people." 
 Declar.  of  Charles  I.  Aug.  12, 
 1642. 
 
 Dr.  Walker  has  collected 
 a  whole  folio  of  articles  tend- 
 ing to  prove  thefe  charges, 
 and  the  abufed  noncons 
 laugh  at  his  ATTEMPT,  as  he 
 calls  it.  For  why,  courteous 
 reader  ?  why,  becaufe  fome 
 of  thefe  "  grave,  worthy, 
 proteding,  fweet,  niodeil, 
 ingenious,  learned,  loyal  true 
 fons  of  the  church  of  Ei'ig- 
 land ;  thefe  men  of  great 
 fpirit,  well  beloved  of  the 
 gentry,  great  agents  and  fuf- 
 ferers 
 
(    79    ) 
 
 naturally  civil,  mild,  and  agreeable  in  his  con* 
 verfation,  he  will  not  fail  to  lay  afide  all  his  civi- 
 lities, and  good  manners,  when  his  avarice  tells 
 him  he  may  get  Ibmething  by  doing  lb :  and,  oa 
 the  contrary,  when  he  has  received  Ibme  injury, 
 when  fome  infult  has  been  offered  him,  which  is  a 
 juft  ground  of  relentment,  you  may  fee  in  an  in- 
 ftant  his  wrath  is  removed,  and  all  his  vehemence 
 abated,  in  hope  of  a  little  money  offered  to  ap- 
 peafe  him,  or  in  fear  of  a  fmall  expence  to  gratify 
 his  refentment.     If  an  objed  of  publick  joy,  or 
 
 forrovv 
 
 ferers  for  his  majefty"  (fee 
 Dr.  Walker's  account  of  Dr. 
 Owen,  bifhop  of  St.  Afaph, 
 and  Dr.  Lloyd,  dean.)  I  fay, 
 thefe  accufers  of  their  bre- 
 thren were  fo  mean  as  to 
 preach  the  fermons  of  the 
 very  men,  whom  they  abufed. 
 Odd  fate  of  a  puritanical 
 fermon  !  Studied  in  a  jail, 
 preached  under  a  hedge, 
 printed  in  a  garret,  fold  at  a 
 pedlar's  flail,  bought  by  a 
 prieft's  footman,  uttered  from 
 a  pulpit  in  a  cathedral,  ap- 
 plauded by  a  bifhop,  and  or- 
 dered to  prefs  by  a  grave 
 feffion  of  gentry  1  Rifum  ti- 
 neatis  amici  I 
 
 Mr.  Jenkins  publiflied  a 
 commentary  on  Jude.  His 
 antagoniit.  Dr.  Grove,  taxed 
 him  with  plagiarifm,  becaufe 
 he  had  made  a  few  quotations 
 without  faying  whence  he 
 had  them.  Jenkins  recoited, 
 "  Ilium  tamen  ab  hac  impu- 
 tatione  prorfus  quoque  libe- 
 rare  nequeo,  qui,  cum  con 
 cionaretur  in  leilo  S.  Micha 
 
 elis  apud  templum  Paullnum, 
 frequenti  auditorum  corona, 
 et  tunc  temporis  prefentepa- 
 truo  fuo  Groviique  patrono 
 Humphredo  EpifcopoLondi- 
 nenfi,  (a  quo  nullus  dubito 
 quin  fummas  pro  labore  fuo 
 egregio  laudes  concionator 
 reportaverit.)  totam  fuam 
 concionem  verbatim  pene 
 integrum  defumpfit  e  com- 
 mentariis  Jenchini  in  verfum 
 Judae  nonum  dedifceptatione 
 Michaelis  cum  diabolo.  Uc 
 cmittam  quod  apud  taberna- 
 culum  fuum  in  jejunio  pro 
 Londini  conflagratione,  con- 
 cionem fuam  deprompfit  e 
 praditli  authoris  commenta- 
 rio  in  Judae  verfum  fepti-- 
 mum,  de  incendio  quo  Sodo- 
 ma  deleta  fuit.  Neque  duos 
 alios  de  tuis  squalibus  apla- 
 giariorum  iabe  penitus  im- 
 munes  fiilo,  qui,  ut  fatis 
 mihi  compsrtum  eft,  totum 
 JtHchini  commentarium  in 
 Judam  per  fingulas  dominicas 
 a  capitc  ad  calcem,  in  con- 
 cionibus  fuis  populo  recita- 
 ruot." 
 
(     So     ) 
 
 forrow  offer  itfelf  to  his  view,  fimply  confidering 
 it  in  a  general  view,  he  will  be  glad  or  forry  ac- 
 cording to  the  nature  of  the  thing  in  queftion: 
 but  fliould  this  occafion  of  public  joy  intereit 
 him  ever  fo  little,  or  in  any  manner  prejudice 
 his  pretenfions,  all  on  a  fudden  you  will  fee  all 
 his  joy  turned  into  forrow.  In  like  manner,  when 
 a  publick  calamity  gives  him  an  opportunity  of 
 gaining  any  thing,  all  his  forrow  is  turned  into 
 joy.  If  he  ardently  loves  any  one  he  will  love 
 him  no  longer,  if  he  begin  to  coft  him  any  thing; 
 avarice  will  turn  all  his  love  into  indifference  and 
 coldnefs.  If  reafon  and  common  honefty  oblige 
 him  to  be  of  a  party,  who  have  juflice  on  their 
 fide,  he  will  maintain,  and  even  exaggerate  their 
 rights,  and  defend  the  equity  of  them,  while 
 his  purfe  is  not  engaged:  engage  his  purfe,  and 
 it  is  no  longer  the  fame  thing;  what  was  juft  is 
 become  now  unjuft  to  him,  he  has  quickly  whys, 
 and  howevers  in  his  mouth — but,  however^  we 
 were  miftaken  in  fuch  a  point,— w^j  fhould  we  be 
 obftinate  in  fuch,  or  fuch  a  thing?  &c.  (6) 
 
 In 
 
 runt."  &c.     Refiitatio  Gro'vii  epithets   which   were    given 
 
 Refponf.  ad  Ccleufma.  them  by  one  another.    Adm. 
 
 This  great    and  excellent  Reverendiflime  —  Digniflime 
 
 fervant  of   Chrift,  who   was  — Ornatiflime  —  \  enerabilif- 
 
 defcended    by   his    mother's  fime  —  Benigniffime  —  Scien- 
 
 fide  from  Rogers,  the  proto-  tificentiffime — SingularifTime 
 
 martyr,    died    in    Newgate,  — Sociabiliflime — Vigilancif- 
 
 after  a  confinement  of  feven-  fime — Pientiflime  —  Sandifli- 
 
 teen    weeks  for   confcience-     me Beatiffime &c.    &c. 
 
 fake.      1685.     Dr.   Calamfs  But  I  forbear.    N'x'^.Hen.Be- 
 
 Ace.  'vol.  ii.  London.  bdius  de  Abuf.  Ling.  Lat. 
 
 I  might  add  another  fource  (6)    Avarice    governs    the 
 
 of  puritanical  mirth  arifing  tempers  of  interejied  men,  and 
 
 from  a  contrail  of  qualifica-  direils  their  aQions  in  publick 
 
 tions  of  churchmen  with  the  evpits.     Were  we  to   apply 
 
 this 
 
(     8i     ) 
 
 In  fine,  his  avarice  gives  the  coJoitr  and  tint  to 
 tvery  fubjecf^  it  is  the  Ible  rule,  and  meafure,  it 
 makes  things  good  or  bad,  juft  or  unjuft,  rea-* 
 fonabie  or  unreafonable  according  to  its  pleafure. 
 Crimes  are  no  longer  crimes,  if  they  agree  with 
 avarice,  virtues  are  no  longer  virtues,  when  they 
 oppofe  it.  She  reigns  over  the  ideas  of  a  mifer's 
 mind  and  the  emotions  of  his  heart,  fole  arbitrefs 
 in  the  judgments  of  his  mind,  fole  diredrefs  in 
 the  confultations  of  his  heart,  fole  governefs  of 
 all  his  pafTions.  (7}    Ariftoile's  definition  of  nature 
 
 can 
 
 this  to  church-intcred,  and 
 to  exemplify  it  by  hillory,  we 
 could  not  choofe  a  period 
 more  proper  than  that  f;om 
 the  relloration  of  Charles  il. 
 to  the  death  of  queen  Ann. 
 The  feveral  turns  of  the 
 times,  the  variety  of  temper 
 dil'covered,  the  veering  about 
 of  church-men  according  as 
 the  wind  of  interell  bievv, 
 are  finely  defcribed,  for  the 
 greater  part  of  the  time,  by 
 our  excellent  hiftorian  Neal-, 
 of  whole  fidelity  no  party 
 has  any  juft  caufe  to  coin- 
 plain,  except  that  of  tlve  Bap- 
 tifts.  (That  they  have,  their 
 hiftorian  Crolby  hath  molt 
 clearly  (hewn,  in  his  hiftory 
 bf  the  Bapiifts,  and  p:.rticu- 
 larly  in  his  preface  to  it.) 
 The  difpofition  of  too  many 
 of  the  clergy  of  thofe  times 
 5s  properly  enough  ridiculed 
 in  the  well-known  humourous 
 fong  called  The  Vicar  of  Bray. 
 (7)  Avarice  reigns  o-ver  a 
 mi/er.  Mr.  Claude  compares 
 iavarice    to  an   abfolute  em- 
 
 VoL.  n. 
 
 prefs  extending  her  defpot- 
 ifm  over  an  abjeft  flave.  The 
 books  of  Ecclefiaftes,  and 
 Proverbs,  aflimilate  avarice 
 to  feveral  things,  each  fig- 
 nificant  and  expreffive :  the 
 following  is  very  beautiful 
 in  its  kind.  Eccl.  vi.  3.  Jn 
 untimely  birth  is  better  than  a 
 mi/er.  "  C ompar ant ur  in  his 
 abortivus  et  avarus,  quia 
 fruftra  natus  uterque,  cum 
 fincm  nafcendi  neuter  adep- 
 tus.  ...  In  eo  pr^fertip-  abor- 
 tivus, quod  ut  bona,  fie  nee 
 mala  vita:  uUa  fit  perpefif'js: 
 avarus  vero  bonis  vita:  caruit, 
 ajtatera  vero  fuam  in  mil!e 
 malis  et  serumnis  tranfegit.*' 
 Del  Rio  Adag.  Sa-c.  Par.  il. 
 Ad.  307. 
 
 Prov.  xvii.  8.  A  gift  is.  as 
 a  precious  Jione  in  the  eyes  of 
 him  that  hath  it :  nvhitherfo' 
 enjcr  it  tunieth  it  profereth. 
 A  bribe,  like  a  diamond, 
 fparkles  in  the  eyes  of  inte- 
 relled  men,  and  money  in  all 
 places,  and  on  all  occafions 
 will  prevail  with  them. 
 
 L  On® 
 
(       S2       ) 
 
 can  be  no  where  better  applied,  flic  is  the  prin- 
 ciple of  motion  and  ot  reltj  tor  Ilie  does  all  that 
 the;  centurion  in  the  gofpel  did,  Ihe  fays  to  one 
 Go,  and  he  goeth,  to  another  Come,  and  he 
 Cometh,  Do  this,  and  he  doth  it :  yea  fhe  goes 
 farther  than  the  centurion  went  -,  for  fhe  fays 
 Paufe,  and  all  things  paufe,  Ceafe,  and  all  things 
 ceafe  to  be.  (8) 
 
 IV.  Observe 
 
 One  of  our  divines,   dif- 
 courfing  on  the  inhumanity 
 oi  the  prieji  and  Le'vite,  men- 
 tioned bv  our  Lord,  Luke  x. 
 31,32.  well  oblerves — "  thjit 
 it  is  unfair  to  tax  the  whole 
 body  of  the  clergy  with  ava 
 rice,  and  inhumanity  —  tiiat 
 at  the  accelHon  ef  Conftan- 
 tine   great    riches,  and  with 
 them  great  temptations  to  a- 
 varice  poured  intothc  church 
 —  thai  too  many  church-men, 
 and  particularly  thofe  in  the 
 church   of  Rome,    efpecially 
 the  religious  fraternities,  had 
 been  iad  examples  of  avarice 
 . —  that    it  was   a    fin    more 
 fcandalous   in   them  than  in 
 others — but    that,    as   there 
 were    (ome     Zachariahs     a- 
 mong    the  prieils,  and   fome 
 Barnabaflcs  among    the   Le- 
 vites,  fo  therft  v\ere  fome  li- 
 beral men  among  the  RomiJh 
 clergy,    and   more   in   other 
 communities  —  that   foldiers, 
 maaillrates,    and    merch.ints 
 had    difgraced    war,    polity, 
 and    trade    with    avarice  — 
 but  that  it  would  be  unfair 
 to  blame  the  whole  order  of 
 either — and     that    there  was 
 nothing   in    the  miniltry   it- 
 
 felf  to  excite  avarice:  but 
 quite  the  contrary,"  &c, 
 Beaufobre  Di/c.J'ur  Ncv.  Tejl. 
 D.  i. 
 
 (8)  As  we  cannot  form  an 
 idea  of  love,  hope,  or  avarice 
 in  the  abftraft,  or  independent 
 of  a  perfjn,  it  fhoald  feem 
 the  charatflers  of  vices,  or 
 virtues  would  be  beft  defcrib- 
 ed  in  their  fubjefts,  where 
 fcripture  affords  examples. 
 Where  all  the  charadlers  of  a 
 vice,  or  a  virtue  are  not  to  be 
 found  in  one  perfon,  feveral 
 examples  may  be  united  to 
 give  a  full  defcription  of  the 
 article  in  quelHon.  Juft  de- 
 fcription is  extremely  diffi- 
 cult: but  what  an  encou- 
 ragement to  reileft,  that  it  is 
 not  in  the  power  of  human 
 nature  to  love  vice,  or  hate 
 virtue,  appearing  in  their 
 own  colours  ! 
 
 Mr.  Saurin  charaderifes 
 patriotifm  in  the  perfon  of  AV- 
 hemiah,  and  co-uetoufnefs  in  the 
 unhappy  y«rt'rtj.  After  a  juft 
 but  terrible  defcription  of  the 
 vice  in  the  man, — declaring, 
 that  he  trembled  at  the  idea 
 of  fich  a  mc.nller — and  ex- 
 claiming with  Virgil,  O  exe- 
 crable 
 
(     83     ) 
 
 IV. 
 
 Observe  the  Relation    of   one   Subject   to 
 
 ANOTHER.  (9) 
 
 For  example,  always  when  in  fcripture  God  is 
 called  a   Father^    the  relation    of  that  term    to 
 
 children 
 
 ■crable  love  of  money !  and 
 fo  on — he  aflcs,  whether  this 
 odious  pidure  refemble  Ju- 
 das only?  he  goes  on,  and 
 compares  his  hearers  with  Ju- 
 das, till  he  pities  Judas,  and 
 turns  all  his  indignation  a- 
 gainlt  them.  His  delign 
 is  to  excite  a  perfedl  ha- 
 tred of  avarice,  and  thereby 
 to  deliver  his  hearers  from 
 its  guilt  and  power  at  once. 
 Thefe  applications  fometinies 
 produce  great  effeds. 
 
 How  richly  the  infpired 
 writings  are  llored  with  ma- 
 terials of  this  kind  tv^ry  bo- 
 dy knows;  indeed  we  may 
 fay  of  many  beauties  of  the 
 bible,  as  Mr.  Addiion  in  the 
 freeholder  fiys  of  a  paffage  in 
 Xings  (2  b.  viii.  c.  11,  12, 
 13.  verfes.)  they  only  want 
 a  place  in  feme  Greek  and 
 Roman  writer  to  be  univer- 
 sally admired. 
 
 The  orator's  defcription  of 
 the  idle  lives  of  his  country- 
 men is  julrly  admired,  n,iiaA^- 
 
 cd":,    tnV7i    IJ.'.ly    ■^iftOl'li{  cf.A\y,- 
 
 Kuv  73-t/i9iti'-;c&A/  Kiyi^M  t/ 
 Ka.:i/oi/-j  ....  Ti'ir.rAi  0  ^iKi-tt- 
 'K  \^  ;  «  /y^.  </"»,  atA/ '  A^iv.-i. 
 tell  us.  Do  you  rather  in- 
 -line according  to  your  ufu- 
 
 al  cuftom,  to  faunter  about 
 idle,  alking  each  other  what 
 news  ?  .  .  .is  Philip  dead  ? 
 No:  but  by  Jove  he  is  fick, 
 kc.  Demojt.  Phil  I  Com- 
 pare this  defcription  of  the 
 Corinthian  church  with  it, 
 l\iyu  S'i  Ttfjo,  q\i  i/.a.^(^ 
 v;j.ioif  Aiya,  tya  [/.iv  Uf/J 
 UctuKii,  iyeo  iz  hroKKu, 
 iyc-j  ii  Y^ifa,,  iya  S'i  Xp/rK. 
 IdiUifiTAi  0  Xp/Ti^  ;  i^-A  lletv- 
 A  ^'   sray^fcd;   t/T2p    u/jt<yi' ;    n 
 
 Tij     iV^SlfH^-C-J    TU     QiHf     Sec. 
 
 Is  the  figure  erotefis  admired 
 in  the  pailage  above  men- 
 tioned ?  obftrvc  this  in  Mat. 
 xi.  7.  T/  i^)ih^i]i  Hi   iw  ipK- 
 
 y.AActicoii  ty.:x^ioii  ny.j^iZTy.?- 
 voy  ;  //a,    0/    Tec  ^ctKAKO.   ^0. 
 
 P8l'75f  41'  7t./f  OtKOli  TCOV  ^ctTI- 
 KiMV     (ri(Tn'.    AKKct   Tl    i^^A^i^' 
 
 ziSiip;  ■7^iC9'!>ifl'W,  VAt  Kiyco 
 vy.sv  }y  ■■^zotji3o\ipov  m^i^\i]i. 
 
 (9)  Ohjewe  the  relation  of 
 fuljeds  to  each  other.  No- 
 thing introduces  a  greater 
 confufi  'n  into  a  difcourfe  of 
 any  kind  than,  a  violation  of 
 this  rule.  The  putting  to- 
 gether of  fingle,  unconued- 
 
 L  2  cd. 
 
(     84     ) 
 
 chJdren  is  evident,  and  we  are  obliged  not  only 
 to  remark  the  paternal  inclinations,  which  are  in 
 
 God 
 
 C(3,  irrelative  ideas  produces 
 a  perfect  wlldernefs,  and,  if 
 a  difcourfe  io  compofed  be 
 animated  with  the  ill  tempers 
 of  the  compofer,  it  refemblcs 
 St,  vvildcrnefb  full  of  tigers  and 
 lions,  apes  and  pantiiers,  ri- 
 diculous and  terrible  beafts, 
 A  violation  of  this  rule  pro- 
 duced almoll  all  thofe  expref- 
 fions,  which  fonie  zealots 
 l^ave  cojletfted  and  publiOu'd 
 under  the  title  of  DiJ/hiters 
 Sayings,  and  from  which 
 they  pretended  to  derive 
 proofs  of  principles,  which 
 the  preachers  never  held. 
 The  truth  is,  the  fafhion  of 
 the  latl  age  in  both  preach- 
 j.Tg  and  praying  was  to  com- 
 pofe  of  all  manner  of  gather- 
 ings, without  that  accurate, 
 sjlbrcing  method,  whigh  ma- 
 turer  judgment  has  fince  in- 
 troduced. It  vvas  not  the  fa- 
 fhion  of  any  whole  party, 
 for  each  had  judicious  men  : 
 but  it  was  the  prevailing 
 iniftake  of  the  bulk  in  all 
 parties.  There  is,  however, 
 <his  diiTerencc  between  the 
 publications  of  two  parties; 
 Tiie  epifccpal  party  publifh- 
 ed  by  comirjund  of  tfte  head 
 ©f  the  church,  the  church 
 therefore  is  accountable  :  but 
 among  the  other  parties  in- 
 dividuals only  werq'  cenfur- 
 ab!e. 
 
 "  O  Lord,  who  didft  de- 
 liver Daijid  thy_  fervant,  .  .  . 
 let  YJiw-^' Charfes  find  fafcty 
 
 under  the  {hadow  of  thy 
 wings."  What  relation  was 
 there  between  David  and 
 Ki::g  Charles  1.?  Prayer  for 
 Prejer'vation  of  the  King, 
 1643. 
 
 •'  Let  the  happinefs  of  the 
 fuccefs  of  our  fovereign  foiv 
 to  the  niery.  fkirts  of  his  peo- 
 ple." This  thought  feems 
 to  be  luken  frum  Plal.cxxxiii.  " 
 2.  ointment  <went  dovjn  to  the 
 f'irts  of  Aaron  s  garments. 
 What  have  the  Ikirts  of  Aa- 
 ron to  do  with  x.\ie.  foor  in  an 
 Englifh  workhoufe  ?  Thankf- 
 gi'v.  for  Fii'i.  at  Edge  hill. 
 
 *'  Lord  !  look  to  the 
 righteoufnefs  of  our  caufe. 
 See  the  jeamlefs  coat  of  thy 
 Son  tome',  the  throne  of  thine 
 anointed  trampled  on,  thy 
 church  invaded  by  facrilege, 
 and  thy  peopU  miferably  de- 
 ceived with  lies."  What  re- 
 lation was  there  between  the 
 fiif.tlefs  coat  of  Chrilt,  the 
 fale  of  church-lands,  and  the 
 //fj  of  the  clergy  .i*  Thankf giv, 
 for  Via,  in  the  North.  All 
 publijhcd  by  his  Majefiy  s  com- 
 viand.    1645. 
 
 The  compiler  of  thefe 
 prayers,  telling  God  AU 
 mighty  a  hiflory  of  rebel- 
 lion, fays,  among  other 
 things,  "  We  Tiiurmured  a- 
 gaiuft  Moi'es ;"  and  with  equal 
 propriety  might  I  fay.  You 
 did  more  than  murmur  jigainft 
 Mofcs,  you  cut  his  hi  ad  ojf' 
 before  Whitehall  1 
 
 The 
 
(     S5     ) 
 
 God  towards  us,    and  the  advantages  which  wc 
 receive  from   his  love :    but  alio   the  duties  to 
 
 which 
 
 The  aflbciation  of  fuch  ir- 
 relative ideas  into  one  expref- 
 fionisarbitraryand  licentious, 
 and  produces  y/try  bad  efftidts 
 both  by  leading  offtheatunti- 
 on  from  a  fubjed,  and  by  con- 
 founding it  with  other  fab- 
 jefts,  which  have  nothing  to 
 do  with  it.  Siippofe  a  pn^yer 
 to  begin,  O  Lord,  who  oidil 
 form  the  crooked  ftrpsnt, 
 blefs  and  direft  the  twelve 
 judges  !  would  not  this  mode 
 ofexpreflion  feem  to  convey 
 a  m')ll:  deteftable  idea  of  their 
 Lordfliips  and  the  law  ?  or 
 fuppofe  a  miniiter  before 
 preaching  to  pray,  O  thou, 
 who  did.  create  cattle,  and 
 creeping  things,  aiiiil  me  to 
 preach  thy  word  effeftually 
 to  day !  would  not  this  look 
 as  if  the  worthy  man  thought 
 Limfelf  a  beetle  or  a  beall  i" 
 |n  the  examples  above  quo- 
 ted, there  is  no  relation  at  all 
 between  the  ideas,  I  will  add 
 an  example  of  a  more  fre- 
 quent miltaks;,  that  is,  an 
 affociation  of  ideas  irrelative 
 in  themfelves,  and  that  in- 
 tcr)nediate  idea,  which  v.'ould 
 relate  them  to  each  other  im- 
 plied. I'll  take  the  firfl  at 
 hand. 
 
 "  QueftionlefTe,  there  can- 
 not be  a  greater  blemifh  unto 
 the  honour,  dignity,  worth, 
 and  credit  of  any  Chrillian 
 prince  or  potentate,  of  any 
 phriftian   magillrate,  noble- 
 
 man, general,  captain,  pre- 
 late, maiiler,  fuperiour,  or 
 the  like,  who  fhould  be  pat-f 
 ternes  of  temperance  and  fo^ 
 briety  unto  others,  than  for 
 eycxy  infamous,  fvvinifli,  riot- 
 ous, prophane,  and  diffolute 
 rorer,  ruffian,  gull-gallant, 
 or  pot-companion,  every  bafe 
 and  rafcal  tapfter,  pedler, 
 tinker,  cobler,  hofller,  me- 
 chanick,  clowne  or  footboy, 
 to  thruft  their  names  into 
 their  pots,  and  to  drink  their 
 healths."  William  Prynne's 
 Healthes-Jicknejje  againji  drink- 
 ing healths.    1528. 
 
 "  Tnere  cannot  be 3  greater 
 blemiOi  unto  the  dignity  of 
 the  king  than  for  a  tinker  to 
 drink  his  health."  Before 
 this  can  be  proved  to  be 
 any  blemijh  to  his  majeily  fome 
 intermediate  idea  mull  be  ad- 
 mitted to  conneSl  the  tinker 
 and  the  king,  fome  unworthy 
 acaon  on  his  majefty's  part 
 mull:  be  fuppofed  :  but  as  no 
 fuch'aftion  can  be  fuppofed, 
 it  is  abominable  to  infinuate 
 it.  Without  it,  however, 
 there  is  no  relation  between 
 the  dignity  of  a  prince  and 
 the  diforders  of  his  people, 
 nor  does  the  impropriety  of 
 their  actions  (fuppofing,  what 
 is  not  allowed,  that  it  were 
 an  impropriety  to  drink  the 
 king's  health)  imply  any  de- 
 fed  in  the  character  of  the 
 prince. 
 
(     26    ) 
 
 which  we  are  bound  as  children  of  fuch  a  father. 
 The  fame  may  be  faid  of  all  thefe  expreffions  of 
 fcripture,  God  is  our  God — we  are  his  people — he 
 is  our  portion'— ^t  are  his  heritage — he  is  our 
 m^Jler — we  are  his  fer-vants  -he  is  our  king — we 
 are  the  JuhjeHs  of  his  kingdotn^-'-he  is  our  prophet 
 or  teacher — we  are  his  dijciples — with  many  more 
 of  the  fame  kind.  When  we  meet  with  fuch 
 fingle  and  feparate,  they  muft  be  difculfed  in  re- 
 lation to  one  another,  and  this  relation  mufl  be 
 particularly  confidered.  .  Thu::,  when  the  kingdom 
 of  God,  or  of  Jcfus  Chrilt  is  ipoken  of,  all  things 
 relative  to  this  kingdom  mull:  be  confidered — as 
 its  laws — arms— throne — crown — fubjeifhs — extent 
 of  dominion— 'pal.ice  where  the  king  refides — Sec. 
 So  when  our  myftical  marriage  wi,th  Jefus  Chrift 
 js  fpoken  of,  whether  it  be  where  he  is  called  a 
 bridegroom,  or  his  church  a  bride-,  you  fliould, 
 after  you  have  explained  thefe  expreffions,  turn 
 your  attention  to  relative  things — as  the  love  of 
 Jefus  Chrift  to  us,  which  made  him  confent  to 
 this  myftical  marriage — the  dowry,  that  we  bring 
 him,  our  fms  and  miferies  —  the  commuQica- 
 tion,   which  he   makes    to    us  both  of  his   name 
 
 and 
 
 The  ho]y  fcriptures  areal-  where  to   repent.   Afts  xvii. 
 
 ways   vvifs   and  pertinent   on  26.  30.      The  ood  of  k«/k  r 
 
 this    article.     "  L"rd  !    thtni  is    the  God   of  religion — He 
 
 had  made   heaven   and  earth,  made  men,   he  cornmanas  men 
 
 .  .  .  Stretch  forth  thy  hand  to  — he    made  all   men,     com- 
 
 heal. — Thou  didil  fay  by  the  mands  all  men — he  made  all 
 
 inouth  of  Z)(2X'/V,  The  kings  nrt/Zo/rj  of  men,  he  commands 
 
 of  the  earth  Jlood  up  againfi  all     men     every     ivhere —  he 
 
 thy    Chrirt.  .  .  .  Now    Lord  !  m^de  all  nations  o[  one  bloody 
 
 behold  their  thieatningj,  dc.  fuhjed  to  the  fame  maladies 
 
 Atts  iv.  24.  30 — 23,26,29.  and   miferies,    he  commands 
 
 God  made    of  one  blo>:d  all  all  nations   to  reptnt,  ai.d  fo 
 
 pations  of  men  .  .  .  and  now  applies   an   univerf'.l  remedy 
 
 Coramandcth   ail   men   tsitx'^  to  au  univcrfal  malady. 
 
(     S7     ) 
 
 and  benefits — the  red,  that  he  grants  ns  in  his 
 houfe,  changing  our  abode — the  banquet  at  his 
 divine  nuptials — the  inviolable  iidelity,  which  he 
 requires  of  us— the  right  and  power  he  acquires 
 over  us — the  defence  and  protedlion,  which  he 
 engages  to  afford  us — but,  when  thefe  relative 
 things  are  difcuffed,  great  care  mull  be  taken 
 neither  to  infift  on  them  too  much  ;  nor  to  delcend 
 to  mean  ideas ;  nor  even  to  treat  of  them  one  af- 
 ter another  in  form  of  a  parallel :  for  nothing  is 
 more  tircfome,  than  treating  thefe  apart,  and  one 
 after  another.  They  muif,  then,  be  aflbciated 
 together,  a  body  compofed  of  many  images  muft 
 be  formed,  and  the  whole  muft  be  always  ani- 
 mated with  the  fenfible,  and  the  fpiritual.  I 
 think,  a  preacher  ought  to  content  himlelf  with 
 making  one  fingle  oblervacion,  or,  at  the  moil, 
 two,  in  cafe  the  relative  things  are  too  numerous 
 to  be  colledled  into  one  point  of  view.  In  fuch  a 
 cafe  you  muft  enJeavour  to  reduce  them  to  two 
 dalles  :  but  in  two  different  orders,  and  always 
 make  the  difference  preceptible,  fo  that  it  may 
 not  be  laid,  you  have  made  two  obfervations  of 
 what  was  naturally  but  one.  (i) 
 
 V.  Observe 
 
 (l)  Collet  relative  itieas 
 into  07ie  point  of  -xne-zv.  Vhs 
 direft  contrary  is  the  prac- 
 tice of  too  many,  whofe 
 whole  .-attention  feenis  turnt^d 
 to  the  dividing,  and  fo  dif- 
 fipating,  lofing,  and,  if  I 
 may  fpeak  fo,  gaming  away 
 the  fc-nfe  of  the  text.  No 
 preachers  arc  fo  given  to  this 
 method  as  they,  a  ho  delight 
 in  an  allegorical  way  of 
 preaching.  The  damage 
 done  to  religion  by  it  is  in- 
 
 credible. The  fathers  alle- 
 gorized. Porphyry  of  old, 
 and  Wool  (ton  of  late,  with 
 many  others  alike  ill  afFecled 
 to  the  truth,  took,  or  pre- 
 tended to  take,  them  at  tiaeir 
 word,  and,  by  ruining  their 
 fenle  of  a  miracle,  pretend- 
 ed to  have  ruined  the  real 
 fenfe  of  the  facred  hiPcorians, 
 who  reported  the  miracles 
 of  Chiiil  ;  and  they  trium- 
 phed, as  if  they  believ- 
 ed themfelvss.  Whence 
 came 
 
(     88     ) 
 
 V. 
 
 Observe  whether  some  Things  be  not  sup-* 
 
 POSED,  WHICH    are    NOT   EXPRESSED. 
 
 This  is  a  lource  of  invention  different  from  the 
 former,  for  the  former  is  confined  to  things  real^ 
 
 came  all  thefe  mock  tri- 
 umphs ?  Whence  come  they 
 Hill?  Moft  certainly  from 
 the  unguarded  irrelative  af- 
 fociations  of  ideas  of  fome 
 cxpoficors.  Give  one  the 
 J-efurredion  of  La%arns  for 
 his  fiibjedt,  and  he  will 
 preach  concerning  regene- 
 ration, becaufe  rcgeneracion 
 is  el/e'where  called  a  rcfurrec- 
 tion.  Give  him  a  leper,  and 
 he  treats  of  a  Jinner.  Give 
 him  a  handful  of  meal,  or  a 
 crufe  of  oil,  two  young  pi- 
 geons, a  bunch  of  hyflbp,  or 
 a  fcarlet  line,  and  you  may 
 Jit  down,  and  prepare  to  hear 
 him  difcufs  a  whole  body  of 
 divinity,  although  thefe  ar- 
 ticles are  no  other  wciy  relat- 
 ed to  his  dodrine  than  as 
 they  ferve  to  illuftrate  it. 
 
 I  will  fabjoin  an  example 
 — a  reproof — and  a  directi- 
 on. 
 
 "  Taula  ^£  "^Eijixa  kcci  tv- 
 nrov  ETTEXEJ  M  E  F  A  A  O  T 
 MT2THPIOT-  0  yaf  nXi®- 
 
 SV  TUTTCt)  &SOU  EfiV  H  ^£  aiXWY) 
 av^puTTH'  Hai  liSIlEP  0  >lX(©" 
 -zijo^y  JiaipJfEi  0  0£©"  Tnj  av- 
 fifa)7ro1rj7©--  KM  KAQAIIEP  o 
 7?Aj®-   isrAnflrij  nsa-^Ws.   Oiau.zvn 
 
 p.11  o^rauv  7(vO|«£v®-  OTTri 
 'isavluile  0  Ss©"  ts^ei©-  Siatxs- 
 
 KM     a-UVt<T£xq     KM     (ToCpiCCq      KM 
 
 aSccvacnai  km  'ma.vlcov  tuv'  r  3e 
 asMvyi  Kolot,  ixiva  (pHivsi^  Kat 
 ^uva/j.£t  a7ro8\iY](TK£i  ev  tutto)  aact 
 av&poi'Trii  ETTsflcn  av(xhvcclM  Kca 
 au^Ei  £ij  osifua  TY,;  fxi'K'hHayig 
 s(r£a9M  avocraa-eco;'  XISAT- 
 Til 2  KM  M  Tpeig  v^spoci  tuv 
 (pcoTYipm  ysfovuiM  rvvroi  statv 
 TJij  rpi.ao©~  ra  Qm  km  ts 
 Ao.^  avis   KM    TV);  cropixg  auin 
 
 rfliXplo}  ^£   TUTTCO    £TIV  avSpOJTT^, 
 
 Ca;terum  allra  ha;c  typum 
 tnagni  myfterii  prjE  fe  ferunt. 
 Sol  etenim  Deum  quocam- 
 modo  reprxfentat,  Luna  ve- 
 ro  hominem.  Ut  fol  multis 
 (quod  dicitur)  parafangis  an- 
 tecedit  lunam  potentia  etglo- 
 ria  :  yfr  Deus  plurimum  ex- 
 cellit  hominem.  JJt  fol  ple- 
 nus  femper  confpicitur,  nee 
 unquam  diminuitur  :  Jic  De- 
 us perpetuo  pcrfeflus  exiftit, 
 plenus  potentia,  intelledu, 
 fapientia,  immortalitate,  et 
 reliquis  bonis  omnibus.  Lu- 
 na fingulis  menfibus  occum- 
 bit,  ejufque  potentia  emori- 
 tur,  hominis  condicionem  of- 
 tendans  :  dcindc  regencratur 
 et 
 
(     89     ) 
 
 ]y  relative  :  but  this  fpeaks  in  general  of  things 
 fuppofed^  which  have  no  relation  to  each  other. 
 For  example,  when  we  fpeak  of  a  change,  what 
 they  call  the  terminus  a  quo  neceffarily  fuppofes 
 the  terminus  ad  quern :  and  the  terminus  ad  quern 
 fuppofes  the  terminus  a  quo.  (2) 
 
 Aco- 
 
 ct  augetur  ad  defignandam 
 refurredlionem  cundtorum  fu- 
 turam.  Tres  dies  qui  prs- 
 cedere  creationem  duorum 
 luminarium  trinitatis  mylle- 
 lium  facrofandum  repr^efen- 
 tant,  viz.  Deum,  fermonein, 
 fapientiam.  Quartus  dies 
 typus  eft  hominus,  &c." 
 'Theoph.  ad  Autol.   lib.'n. 
 
 God  the  Father — God  the 
 word  —  God  the  fpirit  —  the 
 four  firft  days  of  the  creation 
 — the  fun  and  the  moon — 
 the  quick  and  the  dead — 
 time  and  eternity  !  did  ever 
 an  ignorant  lay-brother  botch 
 together  fuch  a  Jofeph's  coat 
 as  this  Patriarch  of  Antioch 
 has  done  ? 
 
 Le  Clerc  reproves  fuch  wri- 
 ters. ««  Certe  (ethnici  non 
 exaudient)  fatendum  allego- 
 ricos  interpretes  fcripturas 
 non  immerito  ab  eo  (i.  e. 
 Porphyrio)  carpi.  Neque  hoc 
 parum  religioni  olim  nocuir, 
 et  etiamnum  meet."  Ars  Crit. 
 torn.  i.  p.  2.  /.  i.  c.  16.  pro- 
 pe  fine??!. 
 
 Clement  of  Alexandria 
 gives  a  proper  word  of  advice. 
 "  n.ap:t€oMv  ^£  Ki/pia  t(?  vo~ 
 mst  £t  (A-n  (ro(p©-  km  sTrirn- 
 f^oov  aai  afaTTuy   tov  Kvpiov  au- 
 
 Vol.  11. 
 
 yopf'^  £v  Sffoig,  yiJco  afv@-' 
 Toaiili)  yap  jUaAAoi'  xaTTsivo^ppo- 
 
 [xEi^ojv  eivai  0  KMfji-i  ^vln  'srp®' 
 KooivSixj  {pmi'  Parabolam 
 autem  domini  quis  intelliget 
 wifi  fapiens  tlfciens  et  qui  di- 
 //^/Vdominum  fuum?  fit  ergo 
 qui  talis  eft  iidelis,  fit  ejuf- 
 modi  ut  pofTit  explicare  cog- 
 nitionem,  fit  fapiens  in  ver- 
 bis difcernendis,  fit  in  faftis 
 fcientilfimus,  fit  caftus  et 
 mundus.  Eo  enim  debet  ef- 
 fe  magis  humilis  quo  videtur 
 eife  major,  dicit  Clemens  in 
 epiftola  ad  Corinthios."  Clem. 
 Alex.  Stromal,  lib.  vi. 
 
 (2)  Implication  differs  from 
 relation.  The  chief  ufe  of 
 this  topick  h  illufiration.  Hy- 
 pothetical elucidation  and 
 illuOration  are  very  beauti- 
 ful: but  hypothetical  reafon- 
 ing,  that  is  to  fay,  argu- 
 ments grounded  on  fuppoii- 
 tion  are  inadiniffible  in  a  fe- 
 vcre  inveiligation  of  truth. 
 
 For  example.  "  The  Non- 
 conlormiils  are  known  by 
 their  canting  notions  of  in- 
 d-iuelling  —  cnlightoil/ig — foul^ 
 
 fa-vi/!g /  eart  -Jupporting . " 
 
 Bp.  Ketinett's  Regificr  and 
 Chron   Dec.  1 662. 
 
 \A 
 
 The 
 
T    90    ) 
 
 A  covenant  fuppofes  two  contracting  parties— 
 a  reconciliation  cffeded,  or  a  peace  made,  fiip- 
 pofcs  war  and  enmity — a  vidtory  fuppofes  ene- 
 mies, arms,  and  a  combat — life  fuppofes  death, 
 and  death  life — the  day  fuppofes  night,  and  the 
 night  day  —  fometimes  there  are  proportions, 
 which  neceflarily  fuppofe  others,  either  becaufe 
 they  are  confequences,  depending  on  their  prin- 
 ciples, or  becaufe  they  are  truths  naturally  con- 
 nedied  with  others.  It  is  always  very  important 
 to  underftand  well  v/hat  things  are  fuppofed  in  a 
 
 text ; 
 
 The  index  gives  this  as  a 
 characlcr  of  the  Noncons  in 
 the  reign  of  Charles  II.  The 
 queflion  is,  how  much  docs 
 it  prove  ?  1  believe,  nothing;, 
 except  the   bijhop's  partiali- 
 
 Here   are    fcveral    things 
 fuppofed.      I.  Jt  is  a  quota- 
 tion from  an  anonymous  au- 
 thor,   yet   he,    who     fpeaks 
 from  behind  the  curtain,  fine 
 tefte,  fine  judice,  is  fuppofed 
 a  credible  ^witne/s,      2.   It  is 
 fuppofed,    the  Noncons    were 
 the  only  men,  who  made  ufe 
 o'i  compcund  words.     This  is 
 not   true,    for   Homer  made 
 ufe  of   more  words    of    this 
 fort   than    all   the    Noncons 
 put  together,  and  the  Epifco- 
 palians  ufed  them  as  much  as 
 the  latter.     ^.  \x.\%  fuppofe  A, 
 certain    notions    peculiar    to 
 jionconfcrmity  were  contained 
 in  thcfe  words,  and  cxprefied 
 by  them  :  but  neither  is  this 
 U-uc,  for  none  of  thcfe  terms 
 cxprefs   any  other  fentiments 
 than  w!ia:  were  common  to 
 
 <3r// parties  at  that  time.  4.  It 
 is  fuppofed,  thefe  words  and 
 notions  were  the  cant  of  the 
 party  :  but,  without  enlarg- 
 ing, I  venture  to  affirm,  if 
 all  thcfe  fuppofitions  were 
 well-grounded,  and  if  thefe 
 were  the  rooft  difiinguifhinor 
 charafters  of  the  party,  ano- 
 x.\\tr  fuppof.ticn  mnft  be  made, 
 and  fuch  an  one  as  would 
 cover  thofe  Epifcopalians 
 with  everlalling  contempt  ; 
 and  that  is,  that  they  robbed, 
 rifled,  banifhed,  imprifoned, 
 or  murdered  thoufands  for 
 ufing  a  few  cant  nvords.  We 
 do  not  juilify  the  conftant 
 ufe  of  fuch  terms  as  the  a- 
 bove,  and  others  like  them, 
 as  ill-deferving — hell-deferv- 
 
 ing God-di  (honouring 
 
 heaven— daring foul-faving 
 
 Chrilt-exalting — &c.  but  the 
 herefy  is  grammatical,  if 
 they  are  not  agreeable  to  the 
 analogy  of  the  Englifh  lan- 
 guage. The  utmoll  abufe  of 
 them  therefore  is  no  charac- 
 ter of  a  tereticai  divine. 
 
 *'  The 
 
(    91     ) 
 
 text  i  for  fometimes  feveral  ufeful  confiderations 
 may    be    drawn    from  them,     and    not    unfre- 
 
 quently 
 
 *'  The  notion  of  mixed 
 (ouncils,  of  clergy  and  laity, 
 in  which  the  chiefell  affairs 
 of  the  church  were  tranfaded 
 during  the  Saxon  times,  if 
 not  for  fome  reigns  after  the 
 conqueft,  is  a  «£"u;  and  un- 
 accountable pretence,  an  af- 
 fertion  neither  for  the  honour 
 nor  the  inter  efi  of  the 
 CHURCH."  Archhijhop  Wake's 
 State  Of  the  Church  and  Clergy 
 cf  England,  Pre/. 
 
 Here,    falfe  principles    are 
 
 /uppojed, that  nothing  is 
 
 true  but  what  makes  for  the 
 honour^  and  interejl  of  the 
 epijcopal  church  in  England 
 ■^that  no  hillorical  faft  can 
 be  fo  funk  into  oblivion  as 
 to  appear  noiiel  to  poilerity 
 on  being  reftored  to  light. 
 An  old  faft  may  be  newly 
 difcovered,  the  difcovery  may 
 differve  a  party,  and  yet  the 
 faft  may  be  true,  and  the 
 difcovery  of  it  worthy  of 
 praife. 
 
 •'  DccxLii.  Her  was 
 jnvcel  finoth  gegaderod  at 
 Clovefhou,  and  thar  was 
 Athelbald  Myrcna  Cing,  and 
 Cutbert  Arcebifceop,  and  fela 
 othre  wife  menn.  Hie  con- 
 gregatum  elt  magnum  conci- 
 lium apud  Clovefhou,  pra-Ji- 
 dente  Auelbaldo  Rege  Mer- 
 ciorum,  cum  Cuthberto  Ar- 
 chiepifcopo  Cantuarienji,  caj- 
 terifque  epifcopis  fimul  alTi- 
 dentibus  diligenter  exami- 
 nantes  circa  necefTaria  de 
 flatu  totius  religionis,  ec  de 
 
 fimbolo,  &c."  Arch.  Wake 
 ut  [up.  in  Append.  l\.J/',  manu 
 propria  Jcript .  penes  me. 
 
 The  Latin  tranflation  of 
 the  above  words  fuppo/es  feve- 
 ral things,  which,  although 
 they  were  true,  yet  ought 
 not  to  have  been  inferted 
 here  in  a  tranflation,  as  if 
 afferted  in  the  original.  The 
 tranflation  fays,  king  Athel- 
 bald pref.ded  in  the  fynod — 
 the  text  only  fays  he  ^Mas  thar. 
 The  tranflation  fays  Cuth- 
 bert  was  Archbifhop  of  Can- 
 terbury  the  text  only  fays 
 
 Q\xxhtxl^?i%Arcebifceop.  The 
 tranflation  fays  the  fynod 
 was  made  up  of  the  king, 
 the  archbifhop,  and  other  hi' 
 Jhops  —  the  text  fays  other 
 ixjije  men.  The  two  firft  of 
 thele  fuppofitions  are  of  no 
 confequence,  and  I  only  ob- 
 ferve,  that  in  ftri6l  reafon- 
 ing  they  need  not  be  allowed 
 as  the  fenfe  of  x.httext.  The 
 laft  is  an  article  of  fome  con- 
 fequence, and  I  would  by  no 
 means  allow  it;  for  as  on  the 
 one  hand,  it  is  not  fuppofe- 
 able  all  the  reputed  iviJdo?n 
 of  the  nation  centered  in  the 
 bifhops,  fo  on  the  other  it  is 
 certain  the  laity  as  vvell  as  the 
 clergy  fubfcribed  and  authen- 
 ticated all  legal  deeds. 
 
 When  we  fay  arguments 
 grounded  on  fuppofition 
 ought  not  to  be  admitted  in 
 reafcning,  we  mean  gronnd- 
 lefs ,  unnecejfary ,  illogicai, uncer- 
 tain fuppofition.  Where  fv  o- 
 M  z  pofitioii 
 
(     92     ) 
 
 qnently  the  very  cxprefTions  in  the  text  include 
 them.  (3) 
 
 For 
 
 pofitlon  I?  natural,  reccf- 
 fary,  probable,  or  certain, 
 the  fuppofition  will  become 
 a  datum,  and  a  preacher  will 
 be  allowed  to  deduce  argu- 
 ments fimilar  to  his  datum. 
 A  probable  fuppofition  af- 
 fords a  probable  argument, 
 a  necefl'ary  fuppofition  af- 
 fords a  demonftration.  Our 
 r.ext  note  will  explain  our 
 meaning. 
 
 (3)  Some  propojilions  vecef- 
 farily  fuppofe  others.  Thejuf- 
 tinian  code  of  canon  law  ana- 
 thematizes Eunomians,  who 
 b.iptized  by  fingie  immerfion 
 
 y.uouf.  This  canon  has  the 
 force  of  authentick  hillory, 
 and  we  are  obliged  to  fup- 
 pofe, that  fome  chriltians  in 
 the  year  383,  in  which  year 
 the  canon  was  made  at  Con- 
 ftantinople,  did  ai^lually  ad- 
 niiniller  baptifm  by  immerJiD?!^ 
 and  bv7^«f/f  immerfion.  Cod. 
 Can.  'jujiin.  Chrijioph.  "Jujiel. 
 edit,  Gebhard.  'Theodor  Meier/. 
 Can.  clxx. 
 
 The  fame  council  decreed 
 that  Arians,  Novatians,  Sab- 
 batarians, and  other  here- 
 ticks  fliould  be  reflored  to 
 church-communion,  on  con- 
 dition of  their  abjuring  all 
 herefies,  and  delivering  up 
 all  their  books,  which  were 
 not  agreeable  to  the  received 
 notions  of  the  holy  catholick 
 and  apoftolick  church.  Here 
 again    we    mull    neceilarily 
 
 fuppofe that  fome  chrif- 
 
 tians  judged   for   themfelves 
 
 in  matters  of  religion that 
 
 they  wrote  and  publifhed 
 books  againft  the  general 
 popular  creeds — and  that  the 
 pretended  apoftolick  church 
 impofed  terms  of  communion 
 diflercnt  from  thofe  of  fcrip- 
 ture,  making  their  own 
 creeds,  and  not  the  facred 
 fcrlptures,  rules  of  ortho- 
 doxy.    Can.  clxx. 
 
 So  again,  the  council  at 
 Laodicea,  held  in  the  year 
 364,  decreed  that  no  pfalms 
 of  private  compofition,  /J^/- 
 c-^liKovi  d.^tKuovi,  fhould  be 
 ufed  in  the  church.  •  This 
 implies,  that  fome  churches 
 did  ufe  pfalms  or  hymns  of 
 private  compofition  in  pub- 
 lick  divine  worlhip.  Can, 
 clxiii. 
 
 "  Titus  Arifto  was  an 
 eminent  lawyer,  Pliny  fays, 
 Nihil  eft  illo  gravius,  fanc- 
 tius,  doftius,  ut  mihi  non 
 unus  homo  :  fed  litterae  ipfas, 
 omnefque  bons  artes,  in 
 uno  homine  fummum  pericu- 
 lum  facere  videantur.  Quanx 
 peritus  ille  et  privati  juris  et 
 public!?  quantum  rerum  ? 
 quantum exemplorum?  quan- 
 tum antiquitatis  tenet  ?  nihil 
 eft  quod  difcere  velis,  quod 
 ille  docere  non  poflit :  Quid 
 eft  quod  non  ftatim  fciat  ?  et 
 tamen  plerumque  hcefitat.  Du- 
 hitat  diverfitate  rationum, 
 quas  acri  magnoque  judicio 
 ab 
 
(     93     ) 
 
 For  example.     Rom.  xH.  17.     Recompence  to  no 
 man  evil  for  evil.     In  difcufling  this  text  you  may 
 
 very 
 
 ab  origtne,  caufifque  repetit, 
 difcernit,  expendit.  .  .  .  Or- 
 uat  hcec  magnitudo  animi,  qus 
 nihil  ad  olUntationem,  om- 
 nia ad  confcientiam  refert, 
 redeque  fafti  non  ex  populi 
 fermone  mercenem,  fed  ex 
 fafto  petit."  Vit^  J.c.torum 
 a  GulGrotio.  J.cAo  Delp.  lib. 
 ii.  cap.  3. 
 
 In  this  character  of  Arifto, 
 it  is  fuppcfed  as  a  datum,  or 
 taken  for  granted,  that  it  is 
 an  excellence  in  an  inveftiga- 
 tor  of  truth  to  paufe,  to 
 doubt,  to  examine,  to  form 
 his  judgment  coolly  and  cauti- 
 oully — that  it  argues  magna- 
 nimity to  judge  according  to 
 e-vidence,  and  not  to  be  fvvay- 
 ed  by  popular  notions  and 
 vulgar  appiaufe.  Who  will 
 deny  thefe  data  ?  A  reafoner 
 may  fafely  build  on  them. 
 
 AH  our  divines  obferve, 
 that  there  is  a  fingular  pro- 
 priety in  the  anfwers,  which 
 our  Lord  gave  the  various 
 fefts  among  the  Jews,  that 
 came  to  him  with  their  quef- 
 tions,  in  this  point  of  light. 
 He  fuppofed  certain  data, 
 which  each  party  held,  and 
 replied  accordingly.  Mofl: 
 divines  allow  only  three  prin- 
 cipal fefts  among  the  Jews 
 at  Chrift's  advent :  but  Tri- 
 glandius,  profeflbr  of  divi- 
 nity, and  of  Jewifh  antiqui- 
 ties, has,  I  think,  clearly 
 proved  the    exillence    of  a 
 
 fourth,  denominated  Karaites, 
 that  is  Scripturijis,  becaufe 
 they  rejefted  tradition-s,  and 
 receii'cd  the  holy  fcriptures, 
 as  coiifillent  proteftants  do 
 now,  as  the  fole  and  /undent 
 ru'e  of  f:iith  and  pradlice. 
 ♦'  Frequens  et  cbvia  in  fcrip- 
 tis  eruditorum  mentio  efl: 
 fe£lae  cujufdam  vetuftioris 
 inter  Judseos,  quje  aliena 
 prorfus  ab  humanis  in  reli- 
 gione  divina  inllitutis,  ini- 
 mica  Talmudi,  atque  tradi- 
 tionibus  magillrorum,  folius 
 fcriptur^  cpibus  ac  revela- 
 tionecontenta,appellationeni 
 hinc  meruit  Kar.'eorum, 
 Epitheton  CD''N'lp  impofi- 
 tum  initio  fuifl'e  au  contem- 
 tum,  quomodo  fub  repur- 
 gats  religionis  tempus  nof- 
 tros  Biblijlas,  E'vangelicos, 
 aut   fimili  titulo  falutabant. 
 
 Our  profeflbr  thinks,  thefe 
 were  the  peopIecalledScR  ibes 
 
 LAWYtRS,    in   the  New 
 
 Tellament,  that  is  to  fay, 
 people,  who  made  the>xyr/V/if« 
 fcriptures  their  rule,  in  dif- 
 tinftion  from  the  Vharifees, 
 who  held  traditions  as  of 
 equal  authority  with  the  fa- 
 cred  writings.  By  embracing; 
 all  the  Old  Teflament  they 
 were  dilHnguifhed  from  the 
 Sadducees,  who  held  onl)/  the 
 books  of  Mo/es,  as  of  divine 
 authority.  And  they  were 
 diilinguilhed  from  the  EJfenes 
 b/ 
 
(    94    ) 
 
 very  properly  obferve  the  truths,  which  are  im- 
 filed,    or  fuppofed  in  the  words.      As  ift.  The 
 
 dijorder 
 
 by  inhabiting  tonvns  and  ci- 
 ties, and  by  holding  pr^ff- 
 Bients,  in  common  with  the 
 reft  of  their  coontrynien, 
 while  the  EiTenes,  it  is  uell 
 known  dwelt  in  tents  remote 
 from  publick  places.  Thefe 
 Jcripturljis  are  diflinguiihed 
 from  the  Pharifees,  In  fo  fry- 
 ing thou  reproachtfl,  us  alfo. 
 Luke  xi.  45.  Adls  xxiii.  9. 
 ^he  Jcribes  that  'were  of  the 
 Pharifees  part,  atoje.  Sec. 
 that  is,  the  Scripturilts  took 
 that  fide,  which  the  Phari- 
 fees took  in  St.  Paul's  con- 
 trovejf)'.  Our  Lord  is  fup- 
 pofed  to  praife  fome  of  thefe 
 men,  who  pradiifed  what  they 
 taught,  Matt,  xxiii.  34.  xiii. 
 52.  And  to  reprove  others, 
 who  facrificed  the  profeflion 
 of  their  own  principles  to 
 their  finful  fccuiar  love  of 
 thofe  riches,  titles,  and  ho- 
 nours, which  the  court-party, 
 the  Pharifees  had  to  beftow. 
 L^at.  xxiii.  2.  Luke  xi.  45, 
 
 This  excellent  piece  of  fa- 
 cred  criticifm  elucidates  ma- 
 ny paflages  of  fcripture,  and 
 places  the  proprietyof  many 
 exprefiions  of  our  L  rd  in  a 
 beautiful  point  of  light,  all 
 on  the  principle,  with  which 
 we  began  this  note,  fuppofuig 
 propoiitioiis,  and  taking  tneni 
 up  as  data,  facch.  triglandii 
 l)iatribe  de  Seiia  Karaorutn. 
 
 \\.  is  the  htight  of  injuui- 
 
 cioufnefs  to  fet  out  with  a 
 fuppofition  not  eiJlo'wed.  For 
 example.  A  pious  writer 
 publifhed  a  piece  1691,  en- 
 titled "  T^he  truth,  nvhirk 
 God  hath  fheivn  unto  his  fer- 
 njant  Richard  Stafford."  Here, 
 it  fhould  feem,  the  reader  is 
 to  fuppofi — that  holy  fcrip- 
 ture is  imperfeii and  that 
 
 chriltians  need  hc^m  revelati- 
 ons, and  ha've  them  —  but 
 thefe  are  not  to  be  fuppofed, 
 and  confeqiiently  Richard 
 Stafford's  difcoveries  are  for 
 his  own  amufenient. 
 
 Thus  another  entitles  his 
 book  "  An  Effay  againjl  Ari- 
 anifm  and  Jorne  other  Y\.Z^Y.~ 
 siEs."  Here  that  \sfuppofedy 
 which  is  aftually  to  be 
 proved,  that  Arianifm  is  a 
 herefy.  If  there  be  fuch  a 
 thing  as  moral  herefy,  the 
 railerii  the  heretick.  Mait- 
 taire  againji  Whifion,    1 7  1 1 . 
 
 That  inimitable  chriftian. 
 Dr.  Gauden,  whofe  "  foul 
 was  perfedly  pofleffed  with 
 horror  at  the  death  of  king 
 Charles  I.  wrote  a  Steliteu- 
 tick,  Feb.  10,  1648,  in  an 
 extacy  of  fighs,  tears,  and 
 indignation,  fignally  marked 
 with  fjd  drops  of  his  paf- 
 fionate  heart,  on  an  occalion 
 in  which  no  ink  could  be 
 black  enough,  or  have  too 
 much  fait,  vinegar,  gall  or 
 aquafortis  in  it;  and  thir 
 tten  jears  after,  even  in 
 1661^ 
 
(    9S    ) 
 
 diforder  into  which  fin  has  thrown  mankind,  fo 
 that  men  are  expofed  to  receive  injuries  and  infults 
 from  each  other.  A  fociety  of  finners  is  only  a 
 ihadow  of  fociety,  they  are  aftually  at  war  with 
 each  other,  and,  like  the  Midianitifh  army,  turn- 
 ing every  one  his  fword  again  ft  his  companion.  The 
 fpirit  of  the  world  is  a  fpirit  of  difperfion  rather 
 than  of  aflbciation.  Different  incerefts,  diverfities  of 
 fentiments,  va<"ieties  of  opinions,  contrarieties  of 
 paffions  make  a  perpetual  divifion,  and  the  fruits 
 of  this  divifion  are  infults  and  injuries.  It  may 
 be  faid  of  each  in  fuch  focieties,  as  of  Ifhmael  in 
 the  prophecy,  his  hayid  is  againji  every  man,  and 
 every  man^s  hand  againji  him. 
 
 2.  We  muft  not  imagine  that  faith,  and  the 
 dignity  of  a  chriftian  calling  raife  the  difciple  cf 
 Chrift  above  injuries:  on  the  contrary,  they  ex- 
 pofe  him  oftener  to  evils  than  others ;  as  well  be- 
 caufe  God  himfelf  will  have  our  faith  tried,  that 
 we  may  arrive  (as  the  fcripture  fpeaks.)  at  heaven 
 through  many  tribulations  \  as  becaufe  a  chriftian 
 profefTion  neceffarily  divides  believers  from  in- 
 fidels. 
 
 The 
 
 1661,     finding    It    to    have  which    daily    conquered    all 
 
 fomething  in  it  of  a  confufed  eclipfings,     that    either    his 
 
 .rapture,  not  mifbecoming  fo  own    misfortunes,     or    their 
 
 intenfive   a  grief,   and  fo  pi-  malice  caft  upon  him — and 
 
 ous     impatience,     was    per-  farther,  that  the   fin  of  be- 
 
 fuaded  by  his  printer  to  pub-  heading  king  Charles  quef- 
 
 lilh  it  as  his  legitimate  ilTue,  tionlefs    exceeded    in    many 
 
 and    was    content    that    his  refpeds  that  of  Chrill's  cru- 
 
 name  fhould  be  called  upon  cifiers."     Now    in    all    this, 
 
 it,  intending  by  it  to  prove,  tyro,  what  \s/uppofed?  what? 
 
 that  the  man,  the  chriltian,  thou   fimple.on  !    why,    that 
 
 the  king,  the  faint,  the  mar-  eminence    of  Isarning^  Jitue- 
 
 tyr,  whom  Judailes  betrayed,  rity,  and  /.'V/v  qu::liried    the 
 
 whom  Jews  deftroyed,  whom  dean  of  Bocking  for  the  bi- 
 
 cannibalsdevouredjhadbeams  fhoprick    of   Exeter!     Puda 
 
 ©f    divine    majefty   m    him,  hue  opprbbria  did ! 
 
(    96    ) 
 
 I'he  world  and  fin  form  a  kind  of  communion 
 between  the  wicked  and  worldly,  which  produces 
 a  mutual  forbearance  and  friendlhip  :  but  there  is 
 no  communion  between  a  believer  and  an  unbe- 
 liever any  more  than  between  light  and  darkneis, 
 Chrift  and  Belial.  Thence  come  all  the  perfecu- 
 tions  of  the  church,  and  thence  will  good  men 
 continue  to  meet  with  oppofition  from  the  wicked 
 to  the  end  of  time.  Jcfus  Chrift,  when  he  fent 
 his  apoftles,  did  not  fail  to  apprize  them  of  this  ; 
 he  faid,  /  fend  you  forth  as  fheep  in  the  midji  of 
 wolves ;  and  again,  If  ye  were  of  the  world  the 
 world  would  love  his  own^  hut  hecaufe  ye  are  not  of 
 the  worlds  therefore  the  world  hateth  you. 
 
 You  may  make  an  obfervation  on  each  of  thefe 
 fuppofed  truths,  and,  having  eftablillied  the  apof- 
 tie's  precept  by  fhewing  that  private  revenge  is 
 contrary  to  the  laws  of  chriftianity,  and  incompa- 
 tible with  true  piety,  you  may  obferve  a  third  fup- 
 pofed truth. 
 
 That  the  gofpel  not  only  forbids  refentment  and 
 revenge  :  it  even  commands  us  to  pardon  offences  j 
 and,  farther,  obligeth  us  to  (^(?^c<7(^  to  our  enemies, 
 and  to  pray  for  our  perfecutors,  according  to  the 
 precept  of  Jcfus  Chrift,  Love  your  enemies^  blefs 
 them  that  curfe  you,  and  pray  for  thern^  that  defpite- 
 fully  ufe  you  :  and,  according  to  the  dodrine  of 
 St.  Paul  in  another  place.  If  thine  enemy  hunger 
 feed  him^  if  he  thirfl  give  him  drink. 
 
 It  remains  that  you  take  care  in  treating  fup- 
 pofed truths,  I  ft,  not  to  fetch  them  too  far,  and 
 to  bring  them  about  by  long  circuits  of  reafon- 
 ing.  Avoid  this  for  two  reafons  -,  firft,  becaufe 
 you  would  render  your  difcourfe  olfcure  by  it  \  for 
 every  body  is  not  capable  of  feeing  truths,  which 
 are  very  diftant  from  the  text :  and,  fecondly,  be- 
 caufe by  this  means  you  might  bring  in  all  the 
 
 whole 
 
(    97    ) 
 
 whole  body  of  divinity  into  your  text,  which  at- 
 tempt would  be  vicious,  and  contrary  to  the  rules 
 of  good  fenfe.  (4)  Of  fuppofed  truths,  you  mufl: 
 choofe  the  moft  natural^  and  thofe,  which  lie  nearelt 
 the  text.  (5) 
 
 In 
 
 (4)  Far-fetched fuppojitions 
 ohjcureq fubjeSi.  Seepage  17, 
 n.  5.  A  foreign  writer  takes 
 up  this  queftion,  "  An  dam- 
 nato  forte  et  exuto  principe, 
 cujus  hereditarium  eft  reg- 
 num,  primogenitus  ab  ade- 
 undo  principatu  ullo  jure 
 poffit  arceri?"  He  affirms  the 
 negative,     and     fets     about 
 
 proving  it  by  declaring 
 
 that  the  fifth  commandment 
 faid,  honour  thy  father,  and 
 that  he  had  been  taught  from 
 his  infancy  to  coniider/r/«ffj 
 as  parents that  Tacitus  de- 
 clared a  republick  was  one 
 body,  and  muft  be  governed 
 by  one  foul — 'that  although 
 princes  fin,  as  Noah  did,  yet 
 he  would  be  blefled,  who, 
 like  Shem,  covered  his  fa- 
 ther's   nakednefs that    the 
 
 author  of  Ecclefajiicus,  and 
 S.  Gregory  the  Great,  had 
 both  given  good  counfel  to 
 fabjefts  to  continue  to  reve- 
 rence vicious  magiftrates 
 
 and  moreover,  that  many 
 chriflian  fathers  and  councils 
 had  delivered  holy  fentences 
 and  decrees  on  the  unaliena- 
 ble dignity  of  kings."  Our 
 logician  introduceth  this 
 with,'*Itane,  Regicida?  Ar- 
 rige  aures,  Anonyme?"  .  .  . 
 Arrige  aures  indeed  !  -—Marc, 
 
 Vol.  II.. 
 
 Zuer.Boxhornii  deMajeJlate,  et 
 Prarogati^va  regum.  1 649. 
 
 This  piece  was  written  in 
 favour  of  the  cruel  arbitrary 
 houfe  of  Stuart.  Our  illuf- 
 trious  fenators  at  the  Revolu- 
 tion went  a  nearer  way  to 
 work.  They  faid,  Salus  po- 
 puli  eji  fuprema  lex.  Vox  po- 
 puli  n}ox  Dei.  The  nine- 
 teenth ofEzekiel  was  their 
 text,  and  the  aft  of  fettle- 
 ment  was  their  juft  expo- 
 fitionofit.  The  Stuarts,  like 
 lions,  had  learned  to  catch 
 prey,  and  to  de-vour  men  :  but 
 the  nation  fprcad  their  net 
 O'ver  them,  put  them  in  --wardj 
 and  fent  them  to  Babyhnj 
 that  their  'voice  JJ^ould  no 
 more  be  heard  upon  the  moun- 
 tains of  Ij'rael.  Thence  all 
 the  happinefs,  that  this  na- 
 tion has  fince  enjoyed  under 
 the  gentle  government  of 
 princes,  who  deferve  to  be 
 for  ever  revered  as  true  pa- 
 tres  patriae,  reigning  not  in 
 the  fophifms  of  hirelings  : 
 but  in  the  juft  aff'eftions  of 
 their  fubjefts. 
 
 (  5  )  Choofe  natural  fuppofed 
 truths.  ThusbifhopFlechier, 
 in  a  fermon  concerning  the 
 rich  man,  who  faid,  /  w/// 
 piill  doivn  my  barns,  and  build 
 greater,  and  there  'will  I  be- 
 N  Jio-Jt 
 
(    98    ) 
 
 In  the  fecond  place,   do   not  enlarge  on  im- 
 plied 
 
 Jto^^J  all  my  goods  ;  and  I  vjill 
 fay  to  my  foul,  Soul,  thou  hajt 
 tnuch  goods  laid  up  for  many 
 years  :    take  thine    eafe,    eat^ 
 
 drink,  and  he  merry 
 
 •'  The  rich  man  does  not 
 propofe  to  employ  his  for- 
 tune \x\  faciion.  .  ,  .  He  does 
 not  intend  to  increafe  his 
 eftate  by  incroaching  on  his 
 neighbours — nor  to  get  richer 
 by  extortion  and  iijury  —  he 
 does  not  mean  to  trouble  and 
 pcrfecute  good  people,  who 
 do  not  live  as  he  doth — nor 
 does  he  defjgn  to  give  him- 
 felf  up  to  a  fordid  avarice — 
 or  to  oilentation  ^ind  po/np — 
 only /onl  take  fhine  eaje." 
 
 The  Lord  feems  to  defcribe 
 an  Epicurean  in  the  text,  and, 
 though  he  does  not  exprefs 
 all,  that  the  preacher  ob- 
 ferves,  yet  nobody,  the  leaft 
 attentive,  can  doubt  the  im- 
 plication of  it.  Flech.  fer. 
 jurl'Oblig  deV Aumone,tem.\\. 
 If  the  following  tale  be 
 true,  a  molt  unnatural  fup- 
 pofirion  is  contained  in  it. 
 ♦*  Bilhop  Smallbroke  was 
 faid  by  Woolilon  to  have 
 taken  occafion,  in  explain- 
 ing the  miracle  of  the  devils 
 fent  by  Chrill  into  the  herd 
 of  fwine,  to  mention  the 
 7inmbers  of  each,  wherein  the 
 number  bf  fwine  being  found 
 to  be  one  more  than  that  of 
 the  devils,  it  was  obferved 
 that  fome  two  of  the  fwine 
 could  have  but  one  devil, 
 which  confequently  muft  be 
 
 divided  into  two  halves,  up- 
 on which  his  lordlliip  was 
 unluckily  nicknamed,  Bijhop 
 Split-dc-vil.  B:ograph.  Brit. 
 Art.  Wooljlon.  Rem.  P. 
 
 Unnatural fuppojitions .  Some 
 divines  have  dealt  in  ihefe 
 things  of  dijhonejly  in  an 
 open,  barefaced  way,  others 
 in  a  method  clofe  and  co- 
 vert :  but  they  only  comtnend 
 themfehjcs  to  mens  confciences 
 in  the  fjght  of  God,  who,  re- 
 nouncing thefe  inuendoes,  not 
 ivalking  in  craftinefs,  nor 
 handling  the  tvord  of  God  de- 
 ceitfully, fnakethe  truth  ma- 
 nifeji.  2  Cor.  iv.  2.  Dr. 
 Daniel  Featly  publifhed  a 
 violent,  falfe,  abufive  piece 
 againft  the  Baptifts,  whom 
 he  mortally  hated,  and  at 
 the  beginning  of  the  book  a 
 plate  reprefentative  of  the 
 people,  againft  whom  he 
 wrote,  performing  the  ordi- 
 nance of  baptifm.  Minif- 
 ters  the  adminillrators,  and 
 both  men  and  women  the 
 receivers  of  baptifm,  are  re- 
 prefented  as  ftark  naked  ia 
 a  river,  and  the  minifters  are 
 thrufting  the  people's  heads 
 down  forward  into  the  wa- 
 ter. Such  a  fight  had  never 
 been  feen  fince  the  world 
 began,  and  if  Dr.  Featly 
 fuppofed,  the  baptifts  admi- 
 niltered  the  ordinance  fo,  we 
 are  obliged  to  fuppofe,  he 
 knew  nothing  about  the 
 matter. 
 
 Another  of  thefe  trickfters 
 wrote 
 
(    99     ) 
 
 plied   truths;    it  is  proper,    indeed,  that  hearerr, 
 
 fhoiild 
 
 wrote  In  1647,  and  publifhed 
 in  168 1  [ziiOlhtr  prudent  Dr. 
 Gauden)  a  piece  of  fixteen 
 quarto  pages,  entitled  The 
 Jjjembly  Man,  with  defign  to 
 vilify  the  afiembly  of  divines, 
 who  were  moft  of  them  pall 
 anfwering  before  the  book 
 was  publifhed.  Here  is  a 
 plate  of  an  AJfembly  Man, 
 Under  his  feet  lie  four  vo- 
 lumes, called  Co7nmon  Prayer, 
 Qafuijls,  Councils,  Fathers — 
 In  his  hand  are  the  two  ends 
 of  a  rope,  called  y«>v  dinjino, 
 which  runs  through  the  loops 
 of  five  large  bags,  in  the  firft 
 of  which  is  4^.  per  diem — in 
 thefecond/^t?arf — in  the  third 
 
 /equeftered  benefices m  the 
 
 fourth  citizens  good  ivives — 
 in  the  iih\i  intcreji  money.  On 
 the  table  lies  a  bundle,  called 
 articles  agaitifi  deli?iquents — 
 and  over  his  head  on  a  fhelf 
 lie  four  volumes,  entitled 
 Directory  -^Concordance  — Gt- 
 ne'va  notes — Ordinances,  'votes ^ 
 diurnals.  A  great  many  un- 
 natural fuppofitions  are  here 
 made  ;  we  do  not  wonder  at 
 a  buffoon  for  making  them  : 
 but  we  are  furprized  to  fee 
 grave  hiflorians  and  divines 
 pretending  to  derive  true  in- 
 telligence from  them.  They 
 ought  to  know  the  merits  of 
 a  caufe,  and  (to  ufe  the  lan- 
 guage of  one  of  that  age.) 
 to  "  execrate  the  book  for 
 the  fake  of  the  rafcal  in  the 
 title-page."  Sir  'John  Ber- 
 kenhead,     JJfemblj  Man, 
 
 A  German  phyfician  of 
 thelaft  century  endeavoured, 
 in  two  large  folio?,  to  expofe 
 unnatural  fuppofitions  by  jo- 
 cular contrail:,  and  to  de- 
 flroy  vice  by  aftefting  to  che- 
 rifh  it.  He  makes  a  Chrif- 
 topher  Hegendorph  fpeak  an 
 oration  to  the  univerfity  of 
 Leipfick  in  praifeof  drunken- 
 nefs — "  Doubtlefs,  iliuftri- 
 ous  auditors!  as  I  am  a 
 young  man,  and  about  to 
 recommend  drunken nefs  to 
 grave  fober  men,  I  fhall  feem 
 to  be  double  drunk — but  par- 
 don me  if  I  ailirm,  1  am  not 
 the  firll:  patron  of  drunken- 
 nefs — Intoxication  is  an  an- 
 cient univerfalprafcice,  Jews, 
 Trojans,  and  Greeks  got 
 drunk.  Noah  and  Lot  got 
 drunk — The  Greeks  publifh- 
 ed encomiums  on  intoxica- 
 tion— The  Romans  loved 
 tipling.  Tiberius  and  Lu- 
 cius Pifo  ufed  to  fit  at  their 
 cups  three  days  and  nights 
 together Egyptians,  Sax- 
 ons,   and  almoft   all   people 
 
 got   drunk— As    fur    the 
 
 Monks,  they  could  not  pof- 
 fibly  go  through  the  hard 
 fervices  of  their  feveral  or- 
 ders without  plenty  of  liquor 
 
 Cefide,     liquor    makes 
 
 mirth,   and  mirth  is  life • 
 
 Drinking  alfo  fets  men  3 
 talking  about  religion,  and 
 our  farmers  never  difpute  fo 
 clearly  for  Luther  againfl 
 Eccius  as  when  they  are  ani- 
 mated with  ftrong  liquor — 
 N  2  Poe:s 
 
(      100      ) 
 
 ftonid  know  them :  but  they  are  'not  principal 
 articles.  (6) 
 
 Poets  and  preachers  can  do 
 rothing  without  plenty  of 
 drink,  and  with  it  what  can 
 they  not  do  ! — Bat,  you  will 
 cbjca,  Chrift  fays,  Be  not 
 O'verchargeci  njuith  drunkcnnefs. 
 Luke  xxi.  34.  Obferve,  he 
 does  not  fay.  Be  not  drunk, 
 but  Be  not  o%)ercharged  \M\i^ 
 drunkennefs.  Can't  you  get 
 drunk   without    getting   dead 
 
 drunk  ! ButSt.  Paul  fays. 
 
 Be  not  drunk  iKiith  nx-'ine  --ujbere' 
 in  is  excefs !  Eph.  v.  i8. 
 True.  But  obferve,  St.  Paul 
 does  not  fay.  Do  not  get 
 drunk,  he  only  fays,  Don't  get 
 excejfi-vely  drunk  !  "&c.  I  trull 
 I  fhall  be  forgiven  for  this 
 tranfcript,  when  it  is  remem- 
 bered, that  I  infert  this  in- 
 ilead  of  the  grave  reveries  of 
 fome  modern  divines,  whofe 
 (erinons  and  fyftems  naually 
 fuppofe  articles  as  illogical, 
 unfcriptural,  and  unnatural 
 as  theie.  Amphitheat.  Sapient. 
 Socratica  Joco-ferite.  Cn/p. 
 Dornai'ii.  torn.  ii.  Hegendor- 
 fhini  Declam. 
 
 (6)  Do  not  enlarge  on  im- 
 plitd  truths.  That  is  to  fay, 
 whether  you  fpeak  briefly  or 
 diffufively  on  implied  arti- 
 cles, do  not  lay  any  great 
 ftrefs  on  them,  they  fhould 
 rather  adorn  than  fupport 
 your  realbning.  A  fingle 
 epithet  properly  placed  may 
 contain  weighty  argument; 
 and,  on  the  contrary,  no 
 wordy  coverings  of  a  fuppo- 
 fuion  can  turn  probable  im- 
 
 plication into  clear  demon- 
 flration.  "  Epithets,  fays 
 one,  muft  be  varied  accord- 
 ing to  a  fubjeft.  In  follicit- 
 ing  a  king  for  an  office,  or 
 in  thanking  him  for  a  nomi- 
 nation, it  would  be  abfurd 
 to  begin  an  addrefs  to  him 
 with,  mod  ponjuerful  and  in- 
 •vincible  prince  ;  it  fhould  run 
 moft  bountiful  and  munificent. 
 Jgnofces  primo  errori  dux 
 mitijjime — Patere  te  exorari 
 clementijfune  Csefar — Turca- 
 rum  vim  a  chrillianorum  hu- 
 meris  depelle  Rex  invite. 
 Reilitue  per  calumniam  op- 
 preflum  ^equijjime  Judex — fn 
 bonam  partem  accipias  vir 
 humanijjirne — Non  meum  eft 
 tibi  conftlium  impertiri  vir 
 prudentifpif/ie.  In  hujufmodi 
 orationis  genere  non  funt  fpe- 
 ciofa  epitheta  :  fed  argumenti 
 pondus  obtinent.  Johnn. 
 Defpauterii  Com.  Gram,  De 
 Epithet.  15:37. 
 
 The  transforming  of  Epi- 
 thets into  fubflantives,  which 
 the  laft-quoted  writer  recom- 
 mends, was  very  falhionable, 
 when  he  wrote:  but,  except 
 in  a  very  few  inftances,  it  is 
 out  of  vogue  now — Mo^ 
 dread,  that  is  dreadful  fo^e- 
 reign — an  addrefs  fitforPluto, 
 and  an  affront  to  a  Britilh 
 prince.  I  commit  myfelf  to 
 your  fatherhood — I  congratu- 
 late yovit fortitude — I  befeech 
 your  re'verence — My  folly 
 fubmits  to  the  wii*dom  of 
 your  grace.  Thefe  are  nei- 
 ther 
 
(     loi     ) 
 
 And  thirdly,  take  care  alfo  that  thefe  fuppofed 
 things  be  important,  either  for  inltriiflion  in  ge- 
 neral, or  for  cafting  light  particularly  on  the  text, 
 or  for  confolation,  or  for  the  correction  of  vice,  or 
 practice  of  piety,  or  fome  ufcful  purpofe,  other- 
 wife 
 
 ther  rhyme  nor  reafon  now. 
 If  no  great  rtrefs  fhould  be 
 laid  on  probable  fuppofitions, 
 what  fenfible  man  would  lay 
 any  ftrefs  on  improbable 
 ones?  It  is  curious  to  trace 
 the  dodlrineof  improbabilit}", 
 and  to  obferve,  all  fand  as  it 
 is,  what  ponderous  edifices 
 have  been  eredled  on  it.  The 
 papal  infallibility — the  doc- 
 trine of  tranfubliantiation — ■ 
 the  divine  right  of  anglican 
 epifcopacy — and  the  divine 
 right  of  kings  over  the  reli- 
 gion of  their  fubjefts — were 
 never  proved,  nor  ever  can 
 be  made  to  appear  again  even 
 probable:  but  what  won- 
 drous things  have  been  faid, 
 and  what  wondrous  adlions 
 have  been  done  on  fuppofi- 
 tion  that  they  were  true?  The 
 two  following  anecdotes  will 
 exemplify  this  article. 
 
 When  the  bible  was  laft 
 tranflated  into  Englifh, 
 James  I.  as  head  of  the 
 church,  appointed  tranflators, 
 and  gave  them  certain  rules 
 of  tranflation.  One  of  thefe 
 was,  "you  fhall  retain  the 
 old  ECCLESIASTICAL  words, 
 not  changing  the  word  church 
 for  congregation,"  and  fo 
 on.  Something  is  here  fup- 
 fo/ed,  either  that  an  unbiaf- 
 ied  tranflation  would  endan- 
 ger the   hierarchy,    or   that 
 
 the  oracles  of  God  were  given 
 to  ferve  the  views  of  a  party. 
 Regal  influence  is  too  plain 
 to  be  denied.  Were  it  pofli- 
 ble  to  fuppofe  that  the  de- 
 dication of  this  tranflation 
 to  his  majefty  was  written 
 by  the  tranflators,  we  fliould 
 foon  find  out  how  they  un- 
 derftood  the  rule  ;  for  the 
 fpirit  of  the  dedication  was 
 imbibed  far  from  leats  of 
 learning,  and  fomewhere 
 near  the  throne  ! 
 
 In  1538,  Henry  VIII. wrote 
 a  letter  to  his  bifhops  direft- 
 ing  them  how  to  inilrufl  the 
 people.  "  Firll,  we  il:ridlly 
 charge  and  command  you, 
 that  plainly  and  dillinftly, 
 without  any  additions,  ye 
 fliall  every  holyday,  vvherefo- 
 ever  ye  fliall  be  within  your 
 diocefe,  when  ye  may  fo  do 
 with  your  health  and  conve- 
 nient commodity,  openly  in 
 your  cathedral  church,  or  the 
 parifli  church  of  the  place 
 where  ye  fliall  for  time  be, 
 read  and  declare  our  ar- 
 ticles ;  and  in  no  wife,  in 
 the  reft  of  your  words  which 
 ye  fliall  then  fpeak  of  your- 
 felf,  if  you  fpeak  any  thing, 
 utter  any  word  that  fliall 
 make  the  fame,  or  any  word 
 in  the  fame  doubtful  to  the  peo- 
 ple." Bp.  Burnet's  Hijl,  Ref. 
 fvol.  i.  Addenda.  /.  361.  zdEd, 
 
(       102       ) 
 
 wife  you  would  deliver  trifling  impertinencics  un- 
 der tiie  name  of  implied  truths.  (7) 
 
 VI. 
 
 -    Reflect    on    the    Person  speaking    or 
 
 ACTING.    (8) 
 
 For  an  example,  let  us  take  the  laft  mentioned 
 tfxt  of  St.  Paul,  recoinpenfe  to  no  man  evil  for  evil. 
 
 Here 
 
 (7)  ImperiinencUs  for  im- 
 plications. TertuUian  begins 
 his  book  on  baptii'm  thus. 
 "  FceHx  facramentum  aquae 
 noftrce  quia  ablutis  deliftis 
 priftinae  caecitatis  in  vitam 
 aeternam  liberamur.  Non 
 erit  otiofum  digellum  iftud, 
 inftruens  tarn  eos  qui  cum 
 maximc  formantur,  quam  et 
 iilos  qui  fimplicitcr  credi- 
 difle  contenti,  non  exploratis 
 rationibus  traditionum  in- 
 tentatam  probabilem  fidem 
 per  imperitiam  portant :  at- 
 que  adeo  nuper  converfata 
 illic  quacdam  de  Caiana  h^- 
 refi  vipera  venenatiilima  doc- 
 trina  fua  plerofque  rapuit, 
 impiiinis  baptifmum  de- 
 ftruens  plane  fecundum  na- 
 turam:  nam  feras  vipers,  et 
 afpides,  ipfique  reguli  fer- 
 pt-ntis  arida  et  inaquofa  fec- 
 tantur.  Sed  nos  pifciculi  fe- 
 cundum //  ^vv  noftrum  lefum 
 Chriltum  in  aqua  nafcimur, 
 iiec  aliter  quam  in  aqua  per- 
 manendo  falvifumus."  Upon 
 this  paflage  his  learned  editor 
 gives  us  this  explanatory 
 note,  "  Sed  7ios  pifciculi  fe- 
 fundum    I'/J^^v  nojlrim,  facit 
 
 ad  intelleclum  hujus  loci  B. 
 Optatus  Afer.  lib.  3.  adv. 
 Parmenian  (uti  etiam  ante 
 me  adnotarunt  Latinius  et 
 Francifcus  Baldvinus)  Hie 
 (de  Chrillo  loquens  inquit) 
 eft  pi/cisf  qui  in  baptifmate 
 per  invocationem  fontalibus 
 undis  inferitur,  ut  quae  aqiiu 
 fuerat,  a  pifce  etiam  pifcina 
 vocitetur.  Cujus  pi/ds  no- 
 men  fecundum  appellationem 
 Graecam,  in  uno  nomine  per 
 fingulas  literas  turbam  fanc- 
 torum  nominum  coiTtinet» 
 ly^^vi  enim  (fic  lego)  Latine 
 eft  lefus,  Chriftus,  Deifilius, 
 falvator.  Quod  ipfum  repetit 
 B.  Auguft.  1.  18,  de  civit. 
 dei,  cap.  23.  voces  autem 
 gra;caj,  qua:  fingulis  vocis 
 i/j^\t-  Uteris  indicantur,  hac 
 funt,  iwom^  XP'^^^  ^iou  vioi 
 (j-cor\\t," 
 
 Who  would  have  thought 
 that  baptizing  them  in  the 
 name  of  the  fat  her  ^  and  of  the 
 Jon,  and  of  the  holy  ghofl  im- 
 plied all  this  ?  Tertull.  torn.  in. 
 de  baptifmo,  cap.  I. 
 
 (8)  Rffuci  on  the  perfon  f.  tak- 
 ing. Erafmus  enlarges  on  this 
 article,  which  includes — fa- 
 mily 
 
C    103    ) 
 
 Here  you  may  very  pertinently  remark,  that  this 
 precept  is  more  beautiful  in  the  mouth  of  Si,  Pauly 
 
 than 
 
 ■mily — country— fex — age — 
 education — body,  as  beauti- 
 ful or  deformed,  ftrong  or 
 weak — fortune— condition — 
 mental  abilities — particular 
 Itudies — connexions — con- 
 duft — name — &c.  "  Profue- 
 rit  igitur  quid  cuique  perfonas 
 proprium  lit,  et  quid  qusequae 
 res  efficiat  in  primis  habere 
 cognitum.  ad  utrumque  con- 
 ducet  comicorum  et  hiftori- 
 corum  le&io,  philofophi^ 
 cognitio,  et  rerum  plurima- 
 rum  experientia.  Et  hi  loci 
 vocantur  rhetoribus,  &c." 
 De  ratio/ie  concionandi,  lib.  II. 
 
 Family.  John  viii.  37. 
 /  kno^w  that  ye  are  Ahra.hatns 
 feed:  but  ye  feek  to  kill  mc-— 
 39'  Ify^  luere  Abrahani s  chil- 
 dren, ye  'would  do  the  'works  of 
 Abraham — 40.  Ye  feek  to  kill 
 a  man,  that  hath  -told  you  the 
 truth,  this  did  not  Abraham — 
 42 .  If  God  'were  your  father, 
 ye  'would  lo've  me — 44.  Te  are 
 of  your  father  the  denjil. 
 
 Country.  Deut.  iv.  7. 
 What  nation  is  there  fo  great, 
 nvho   hath    God  fo    nigh    unto 
 
 them  ? 8 .   What    nation    is 
 
 there  fo  great-,  that  hath  Jia- 
 tutes  and  judgments  fo  righte- 
 ous ? — Col .  iii.  11.  In  the  neiv 
 man,  there  is  neither  Greek  nor 
 jfe-VJ,  barbarian,  Scythian, 
 bond  nor  free  :  but  Chriji  is  all 
 and  in  all — Phil.  ii.  15.  Be 
 blamelfs  and  har?filefs,  the  Sons 
 cf  God,  v:!thrjut  rebuke,  in  the 
 
 mid  ft  of  a  crooked  and  per  o)  erf e 
 nation. 
 
 Sex.  Gal.  iii.  27,  2S.  As 
 many  of  you  as  ha've  been  bap- 
 tized into  Chriji,  have  put  on 
 ChriJl,  there  is  neither  male  nor 
 female;  for  ye  are  all  one  in 
 Chriji  Jefus. 
 
 Age.  Titus  ii.  2.  Aged 
 men  tnujl  be  fober,  grave,  tefn- 
 pcrate,  found  in  faith,  in  cha- 
 rity, in  patience. — 3.  Aged 
 ivomen  muji  be  teachers  of  good 
 things — 5.  Young  'wo-mcn  muJi 
 be  difcreet,  chafe,  keepers  at 
 home — 6.  Young  men  muJi  be 
 fobcr-min:kd — I  Pet.  v.  5.  Ye 
 younger,  fubmit  yourfehes  unto 
 the  elder — i  Tim.  iv.  12.  Let 
 no  man  defpife  thy  youth. 
 
 It  would  be  cafy  to  enlarge 
 this  lift  by  alTorting  texts 
 with  topicks  :  but  it  may  be 
 more  ufeful  to  obferve  that 
 each  article  is  fubjeft  to  use 
 and  ABUSE,  that  is  to  fay, 
 arguments  drawn  from  perfon 
 are  fometimes  proper,  and  in 
 fome  cafes  abfurd. 
 
 For  example  of  ufe. 
 
 Monlieur  Saurin  takes  this 
 topick  in  a  Sermon  on  our 
 Lord's  prayer  on  the  crofs 
 for  his  executioners.  Luke 
 xxiii.  34.  F ather forgi'VJ  th(m', 
 for  they  k?ionjij  not  ivhat  tk.y  do. 
 "  The  fi{ll:  pretext,  with 
 which  you  colour  your  hatred 
 and  vengeance,  is  the  Dignity 
 of  the  offended,  and  the  little- 
 nefs  of  the  offender.  1  am 
 the 
 
(     I04     ) 
 
 than  it  could  have  been  in  that  of  any  other  man. 
 The  reafon  is  this,  he  of  all  the  men  in  the  world 
 
 had 
 
 the  offended  perfon!   I  who 
 am  a  perfon  of  diftinftion  ! 
 I  who  have  fuch  an  equipage ! 
 I  who   poffefs   a  very   large 
 eftate!  I  who  have  fuch  an 
 extenfive   influence !    I   who 
 have  fo  many  pompous  titles ! 
 I  am  the  offended  perfon  ! — 
 but,  when  we  come  to  exa- 
 mine this  SUPERB  I,  we  fre- 
 quently find,  it  is  nothing  at 
 all;  it  is  a  man,  who  is  only 
 duft  and  afhes    hoifting   his 
 haughty  head  in  the   world 
 on  account  of  the  good  for- 
 tune of  a  few  days,  and  who 
 by  a  lucky  chance  (or  rather 
 by  an  adorable  providence, 
 which  often  puts  even  fcep- 
 ters  into  hands  the  moft  un- 
 worthy to  hold  them,  to  fliew 
 us  how  little  we  ought  to  ac- 
 count of  all  the  earth  calls 
 glorious.)  this  creature  by  ca- 
 price lives  in  a  great  houfe, 
 though  a  few  years  ago  his 
 anceltors  begged  their  bread. 
 Well !  — Yo  o    are   offended  ! 
 You  grand!  You  superb! 
 You    illustrious!      Voii 
 are  offended !  One   of   thefe 
 inferior  7neji,  or  rather  in  your 
 account  one  of  thefe  contemp- 
 tible/«/f'i?j,  on  which  you  have 
 the  condefcenfion   to    tread, 
 has  raflily  prefumed  to  look 
 in   your   face,    yea   even   to 
 oppofe   an    infolent   obftacle 
 afrainft   your   fupreme    will  I 
 this  is  the  firft  pretext  of  in- 
 fenfible  pride   big  with    re- 
 venge.    But   this    muft   not 
 
 only  be   propofed  before  this 
 pulpit,  it  muft  be  ftated  on 
 Calvary,  in  the  prefence   of 
 that  Jelus,  whom  we  juit  now 
 heard  faying,    Father  forgi'ue 
 them,  they  knouu  not  iiihat  they 
 do.     Who  is  this  pardoning 
 Jefus  ?    who    are     the     tnen 
 whom  he  pardons,  and  whom 
 he  prays  his  father  to  pardon  ? 
 This  Jefus  is   the  firji-born  of 
 e'very  creature,  it  is  he,  whom 
 God   hath  made   both    Lord 
 and  Chriji,  it  is  he,  in  whofe 
 prefence  e-vcry  knee  muji  bonv. 
 And  who  are  thefe  whom  he 
 pardons,    and  for  whom  he 
 prays?    they   are  men,  it  is 
 needlefs  to  employ  any  other 
 words   or  images  to  exprefs 
 all   that  is  little  and  mean  ; 
 yet  all   this  real   dignity  on 
 one  part,  and  all  imaginable 
 meannefs  on  the  other  did  not 
 appear  to  Jefus  Chrift  fufiici- 
 ent  reafons  for  with-holding 
 his  love,  his  ideas   of  mag- 
 nanimity were  altogether  dif- 
 ferent from  yours."  &:c.    Ser- 
 mon torn.  i.    fur  la  priere    de 
 Jejus  ChriJI  pour  fes  bourreaux. 
 Example  of  abufe. 
 There  was  a  book  publiflied 
 in  the  reign  of  Charles  II.  by 
 a  Mr.  Fowler,   entitled  the 
 Difgn  of  Chriflianity.     This 
 book   was  thought  by  many 
 divines  to  confound  the  doc- 
 trine of  j  unification  with  that 
 of  fanftification,    and   fo   to 
 render     the     attonement    of 
 Chrilt  ufelefs.     JohnBunyan  ^ 
 
 wrote  ■■ 
 
(     105     ) 
 
 had  the  greateft  reafon  for  refentment  upon  worldly 
 principles ;  for  never  was  there  a  man  more  per- 
 fecuted,  never  a  man  more   unjuftly  perfecuted 
 
 than 
 
 wrote  againft  the  book,  and, 
 among  other  things, faid, "  the 
 minifters  of  the  church  of 
 England  are  a  gang  of  rab- 
 ling  counterfeit  clergy,  who 
 like  apes  blow  up  the  glory 
 of  trumpery,  and  cover  the 
 filthy  parts  with  their  tails." 
 This  was    committing   the 
 
 VNPARDONABLE      SIN,     and 
 
 a  namelefs  prielt,  not  confi- 
 dering  how  twelve  years  and 
 fix  months  imprifonment, 
 with  various  other  cruel  per- 
 lecutions  had  chagrined  and 
 foured  the  good  man,  pub- 
 lifhed  by  way  of  anfwer,  a 
 quarto  of  78  pages,  entitled 
 *'  Dirt  wip't  off— or,  A 
 jnanifeft  difcovery  of  the 
 grofs  ignorance,  erroneouf- 
 nefs,  and  mod  unchriftian 
 and  wicked  fpirit  of  one 
 John  Bunyan,  Lay-preacher, 
 in  Bedford,  which  he  hath 
 ihewed  in  a  vile  pamphlet 
 publilh't  by  him  againft  the 
 defign  of  Chriftianity.  -  -  - 
 2  Pet.  ii.  12.  Theje  as  natural 
 brute  beajis,  made  to  ke  taken 
 and  dejiroyed  (or  to  catch  and 
 corrupt)  fpeak  evil  of  the 
 things  that  they  underftand 
 not." 
 
 The  prieft  apologizes  in 
 the  preface  for  "  his  conde- 
 scending to  defile  his  fingers 
 with  fo  very  dirty  a  creature 
 as  this  John  Bunyan,"  How- 
 ever as  he  had  "  been  near  20 
 
 Vol.  II. 
 
 years  or  longer,  moft  Infa- 
 mous in  the  town  and  coun- 
 ty of  Bedford,  for  a  very  pef- 
 tilent  fchifmatick,  he  ap- 
 pealed to  authority  whether 
 this  brutilh,  black-mouthed 
 Rabfhakeh  ought  to  enjoy  any 
 intereft  in  his  majefty's  tole- 
 ration, and  whether  the  let- 
 ting fuch  firebands  as  fall 
 upon  the  jninijlers,  the  difci- 
 pline,  and  rites  ellablifli't, 
 fuch  moft  impudent  malici- 
 ous fchifmaticks  go  unpu- 
 nifh't  doth  not  tend  to  the 
 fubverfion  of  all  govern- 
 ment." The  modeft  prieft, 
 having  transferred  work  too 
 dirty  for  himfelf  10  his  moft 
 facred  majefty,  his  drc-ad  fo- 
 vereign  Lord  king  Charles; 
 and  having  got  behind  the 
 throne,  claps  his  hands  and 
 defies,  John  "  Do  thy  worft, 
 thou  fierce  and  fiery  Bedlam, 
 Perfift  in  treafuring  up  to 
 thyfelf  wrath  againft  the  day 
 of  wrath,  and  revelation  of 
 the  righteous  judgment  of 
 God." 
 
 All  through  the  book.  De- 
 vil and  Damnation,  two 
 bound-bailifi^s  retained  to 
 ferve  the  church,  are  out 
 after  one  John  Bunyan.  At 
 length  they  feize  him,  and 
 br'ng  him  before  his  fove- 
 reicrn  lord  the  prieft,  who 
 thus  condefcends  to  fay  to  him. 
 "  Mr.  Fowler  fays,  that  Cal- 
 O  vin 
 
(     io6    ) 
 
 than  he ;  he  was  perfecutcd  by  his  own  countrymen 
 the  Jews,  perfecuted  by  the  gentiles,  perfecuted  by 
 falfe  brethren,  perfecuted  by  falfe  apoftles,  perfe- 
 cuted when  he  preached  the  gofpel,  perfecuted 
 even  by  thofe,  for  whofe  falvation  he  was  hibour- 
 ing,  perfecuted  to  prifon,  to  banifliment,  to  bonds, 
 to  blood  •,  how  amiable  then  is  fuch  a  precept  in 
 the  mouth  of  fuch  a  man!  (9) 
 
 How 
 
 vin,  Peter  Martyr,  Mufcu- 
 lus,  Zanchy,  and  others  did 
 not  queflion,  but  that  God 
 could  have  pardoned  fin, 
 without  any  other  fatisfac- 
 tion  than  the  repentance  of 
 the  finner.  "It  matters  not," 
 replies  John,  *'  I  have  nei- 
 ther made  my  creed  out  of 
 them,  nor  any  other  than  the 
 holy  fcripturcs."  What  John!'' 
 rejoined  the  prreft,  "  becaufe 
 you  have  not  made  v'o«r  creed 
 out  of  them,  do  the  judg- 
 ment of  fo  many  men  famous 
 for  learning  and  godlinefs 
 fignifie  nothing  with  you! 
 This  is  like  a  laying  of  your 
 tiivn,  that  is,  of  one  com- 
 pofed  of  pride  and  igno- 
 jance  !  how  came  fuch  a  piece 
 of  nothing  as  thou  art  to  be 
 fo  highly  conceited  of  thine 
 oiMti  judgment !  out  of  the 
 fcripcures !  who  are  belt  ac- 
 complilh't  for  the  under- 
 Handing  of  them  r  the  learn- 
 ed or  ideots  !" 
 
 1  was  going  a  while  ago 
 to  apologize  for  the  tails  of 
 ]ohn"s  apes  :  but  it  is  need- 
 iefs,  for  fome  apes  have  long 
 tails,  I  fee.  Cal'vin,  Zanchy y 
 a*d  OTHER*  faid  fo  and-fo. 
 
 Very  well.  What  then  ? 
 Why  then  I,  the  parifli  prieft, 
 1  ape  thefe  great  men,  and 
 chatter  after  them !  Very 
 well.  What  then  t  Why 
 then  ynu,  John  Bunyan,  you 
 very  dirty  creature,  you 
 fierce  and  fiery  bedlam,  yoa 
 peflilent  infamous  fchifma- 
 tical  layman,  you  mull  fay 
 after  me,  as  1  do  after  others  I 
 No,  fays  John,  this  would 
 buckle  a  tail  of  confequence 
 on  the  poileriors  of  an  ape! 
 
 (9)  Ho'^'j  c'jniable  are  ex~ 
 hortations  to  patience  in  the 
 mouth  of  a  perfecuted  man! 
 The  beauty  of  a  great  num- 
 ber of  paflages  of  fcripture 
 is  highly  fet  off  by  reflefting 
 on  the  pcrfons,  whofe  words 
 they  are.  Thus,— y^//  is  'va- 
 nity, and  'vexation  of  fpirit, 
 Eccl.  ii.  II.  Who  fays  fo, 
 a  monk  }  No,  I,  the  wifeft, 
 the  richeft,  and  the  moft  in- 
 duftrious  prince  in  the  world, 
 I,  who  had  genius  to  invent, 
 fortune  to  purchafe,  and  in- 
 duftry  to  execute,  I,  who 
 hvilt  houfes,  planted  'vitieyards, 
 and  fo  on,  I  declare  all  the 
 world  is  'vanity  in  itfelf,  and 
 fvex- 
 
(     107     ) 
 
 How  forcible  is  fuch  a  precept  lupported  by 
 one  of  the  greateft  examples  we  can  conceive  !  by 
 the  example  of  a  man  whofe  intereft  fc^ems  to  dic- 
 tate a  quite  contrary  practice !  When  we  give 
 fuch  precepts  to  the  worldly,  they  never  fail  to  fay 
 to  us.  Yes,  yes!  you  talk  finely!  you  have  never 
 been  infulted  as  we  have !  had  you  met  with  whac 
 we  have  you  would  talk  otherwife !  But  there  is 
 no  reafon  to  fay  lb  to  St.  Paul,  any  more  than  to 
 Jefus  Chrifl,  his  mafter,  the  author  of  this  divine 
 morality  •,  for  who  was  ever  fo  perfecuted  as  Jellis 
 
 Chrift? 
 
 vexation  to  him,  who  places 
 his  felicity  in  it. 
 
 Prov.  xxi.  It  is  hater  to 
 d<well  in  a  coriier  of  the  houfe- 
 top  than  --with  a  bran.^Ung  wjo- 
 man  in  a  ivide  houfe.  Who 
 fays  fo,  a  fellow  of  a  college  ? 
 No,  a  prince,  whofe  feraglio 
 contained  a  thoujand  'wotni?!. 
 I  Kings  xi.  3. 
 
 Exod.  V.  Mc/es  told  Pha- 
 raoh, l^hus  faith  the  Lord. 
 Who  prefumes  to  give  lan- 
 guage to  God?  A  man  to 
 whom  the  Lord  had  fpoken, 
 iv.  I.  &c.  and  a  man  em- 
 powered to  prove  bis  miffion 
 by  miracles,  iv.  30.  Fie  ga- 
 thered the  elders — fpoks  the 
 ijjords — and  did  the  fgns. 
 
 Job  xxxvii.  23.  We  can- 
 tisit  find  the  Almighty  out.  The 
 uttering  of  this  exprefhon 
 would  be  a  difgrace  to  thofe, 
 who  never  Ihidy :  but  how 
 beautiful  in  the  mouth  of  a 
 man  of  foul,  and  of  foul  in- 
 f^ired  too !     See  Job  xxxii.  8. 
 
 2  Cor.  xii,  10.  1  take  pka- 
 
 fure  in  perf  cations.  Who  are 
 you,  a  rich,  reputable,  \>i- 
 neficed  gentleman  ?  No,  I, 
 who  have  been  beaten  ivitb 
 reds — I,  who  have  fi%'e  timet 
 recei'ved  forty  fripes,  fa<ve  one, 
 
 1  glory  in  being  perfecuted. 
 
 2  Cor.  xi.  24,  25. 
 
 2  Cor.  xii.  II.  I  ought  to 
 he  c:?nmended  of  you — I  who 
 gladly  fp':nd,  and  am  fp.nt  for 
 you,   ver.    ij: 
 
 Solomon  refers  to  this  to- 
 pick,  when  he  fays,  Excellent 
 fpeech  hecometh  not  a  fool,  tmtch 
 iefs  do  lying  lips  a  prince. 
 Prov.  xvii.  7..— And  Nehe- 
 raiah  adcd  on  it,  v/hen  he 
 faid.  Should  fuch  a  7nan  as 
 I  flee  ?  Who  is  there  that,  br- 
 ing as  I  am,  n/jould  go  into  the 
 temple  to  fa-ue  his  life?  Neh. 
 vi.  II. — So  Chrift  fpoke  to 
 Saul,  Ads  ix.  4.  Saul!  Saul! 
 why  perfecuteft  thou  me  F — 
 So  the  patriarch  to  his  bre- 
 thren. Gen.  xlv.  3.  I  am 
 Jofeph  ! 
 
 Q  z  (i)  Wha 
 
(     io8     ) 
 
 Chrift?    and  after  him  who  fuffered  more  than 
 his  fervant  St.  Paul  ?  (i) 
 
 2.  You  may  aho  very  properly  remark,  that  to 
 take  a  different  view  of  the  apoftle  Paul,  no  man 
 was  more  obliged  to  teach  and  love  fuch  a  mora- 
 lity than  himfelf.  Why?  Becaufe  of  all  thofe, 
 whom  God  in  his  ineffable  mercy  had  called  to 
 
 the 
 
 ( I )  Who  fuffered  more  than' 
 St.  P.iul  ?  Perfecution  has 
 generally  been  on  the  pro- 
 fane fide,  and  piety  on  that 
 of  fufFerers.  An  excellent 
 foreign  divine  takes  occafion 
 from  St.  Paul's  inflidling 
 blindnefs  on  ^lymas,  Ads 
 xiii.  to  enquire  whether  per- 
 fons  called  hereticks  ought 
 to  be  punifhed  by  minifters 
 of  the  gnfpel,  and  civil  ma- 
 giflrates.  "  No,  fays  he, 
 they  may  not — for  their  er- 
 rors may  be  involuntary — 
 erroneous  opinions  rray  be 
 held  by  men  of  upright  lives 
 — If  they  cannot  believe 
 fome  doctrines,  it  is  becaufe 
 they  cannot  harmonize  them 
 with  their  own  ideas,  and  if 
 they  cannot  be  perfuaded  to 
 profefs  they  do  believe  them, 
 while  they  do  not  believe 
 them,  it  is  becaufe  they  can- 
 not perfuade  thcmfelves  to 
 tell  a  lie — Men,  who  dare 
 not  difgui!e  their  fentiments, 
 deferve  praife  for  their  fln- 
 cerity  rather  th::n  blame  for 
 their  zeal- — The  firll  defenders 
 of  chriflianity  forbore  to  per- 
 fecut.',  pleaded  for  liberty, 
 and  promotrd  religion  by 
 pcrfuafion — Tertullian  fays. 
 
 Religion  is  a  work  of  choice, 
 it  cannot  be  forced,  nothing 
 is  more  oppofitc  to  it  than 
 force.  [Sponte  fufcipi  debeat, 
 non  vi,  &c.  ad  Scap.  cap.  2.) 
 Laftantius,  and  Auguftine  in 
 his  wifeft  days,  fpoke  the 
 fame  language — But  why 
 quote  the  fathers  ?  A  greater 
 mailer,  Jefus  Chrift  decides 
 the  controverfy.  He  even 
 left  his  own  apoftles  at  li- 
 berty. Will  ye  alfo  go  a-way  ? 
 John  vi.  67. — He  did  more, 
 he  laid  before  them  the  fuf- 
 ferings,  that  they  mull  en- 
 dure if  they  efpoufed  his 
 caufe,  If  any  man  ivill  come 
 after  me,  he  mujl  take  up  his 
 crofs.  Mat.  xvi.  24.  Confi- 
 der  each  of  you,  if  you  will 
 go  back,  you  may — If  you 
 follow  me,  it  muft  be  by 
 choice — It  would  degrade 
 the  gofpel  to  ufe  force  to 
 fupport  it,  by  fuch  a  con- 
 dud  religion  would  feem  to 
 be  deftitute  of  fufficient  rea- 
 fon  and  argument,  and  this 
 would  put  it  on  a  level  with 
 error  and  vice."  Difcour.  dc 
 Monfeur  du  Beaufobre.  Paji. 
 de  I'Eglife,  Franc,  de  Berlin. 
 Difc.  xxxii.  Elymas. 
 
 (2)  Saul! 
 
{    109    ) 
 
 the  knowledge  of  the  truth,  he  had  been  the 
 moft  concerned  in  cruel  effons  of  rage  againft  God 
 and  his  church  -,  all  inflamed  with  fury  he  went 
 from  Jerufalem  to  Damafcus  to  ravage  the  flock 
 of  Jefus  Chrift.  In  this  raging  violence  of  his 
 hatred,  God  made  him  feel  his  love,  pardoned  his 
 fins,  foftened  his  heart,  and  from  heaven  cried  to 
 him  SaulySauli  why  perfecutejt  thou  me?  (2)  Who 
 '  then 
 
 (2)   Saul!  Saul/,  ijuhy  per- 
 fecutejl    thou    me  ?     This    is, 
 aflfuredly,   one  of  the   fined 
 exprefiions,     that    ever    fell 
 from    the    mouth    of   man. 
 There  is  a  fimilar  paffage  in 
 Micah   vi.  3.     O  my    people ! 
 What  ha<ve  I  done  unto  thee  ? 
 IV herein  have  I  'wearied  thee  ? 
 Tejiify  againji  me — What  ha've 
 I  not  done  for  thee?     I  brought 
 thee  out  of  the'  land  of  Egypt — 
 I  f  ?it    before  thee   Mofes    and 
 Aaron — Remember   noiv  'what 
 Balak   afked — and  'what  Ba- 
 laam anfnvered,  ver,  4,  J.  Our 
 divines    are    grcatlv   divided 
 concerning  the  circumftances 
 attending  St.  Pnul's  conver- 
 fion.     The  moft  probable  ac- 
 count  is  thus  Hated   by   the 
 judicious  writer  laft  quoted. 
 — The  converted   Jews,  be- 
 ing perfecuted  at  Jerufalem, 
 fome  of  them  fled  to  Damaf- 
 cus,   the    capital    of    Syria, 
 about   ten  or    twelve    miles 
 from.     Jerufalem    (fome    fay 
 feventy.) — Aretas  reigned  in 
 Damafcus,  and   allowed  the 
 Jewilh   high-prieft    at  Jeru- 
 filem   to   exercife  his  jurif- 
 diftion   in   religious  matters 
 ever  the  Jews  who  dwelt  in 
 
 his  city — Thither,  properly 
 authorized,  Saul  was  going 
 on  the  priefts  perfecuting 
 bufinefs — near  the  city  he 
 and  all  his  company  heard, 
 feveral  thunder-claps,  at- 
 tended with  feveral  flafhes 
 of  lightning — one  of  thefe 
 ftruck  Saul  blind,  and  he 
 fell  flat  on  the  ground,  his 
 face  being  toward  the  earth 
 — In  this  ftate  he  lay,  and 
 had  a  hea'venly  vision,  A6ls 
 xxvi.  19.  He  was  in  an 
 ecftacy,  and  forgetting  for  a 
 while  his  body  and  fenfible 
 objefts  held  a  converfe  with 
 Jefus  Chrift — none  of  his 
 companions  heard  any  otlier 
 founds  than  thofe  of  thunder, 
 Aftsxxii.  9. — This  idea  does 
 not  diminifli  the  evidence  of 
 tlie  miracle — for  Jefus  dif- 
 ccvered  his  knowledee  of 
 Saul's  heart — Ananias  had  a 
 fimilar  vifion — Saul  had  full 
 inftru<5l;ions  ^iven  him — 'mi- 
 raculous powers  were  im- 
 parted to  him — The  apoftle's 
 own  full  convidtion,  con- 
 firmed by  all  his  fubfequent 
 conduft — all  thefe  prove  the 
 reality  of  his  miraculous  con- 
 verfion— God  gave  the  law 
 to 
 
(      no     ) 
 
 then  could  be  more  obliged  to  preach  mercy  than 
 this  man,  to  whom  God  had  fhewed  fo  much 
 mercy  ?  Might  he  not  fay,  when  he  gave  thefc 
 rules  of  morality,  what  he  faid  on  another  fubjeft, 
 /  have  'received  of  the  Lord  that  which  I  deliver  unto 
 yott^  I  have  received  the  fame  mercy,  which  I  teach 
 you.  Add  to  this,  the  apoftle  had  not  only  met 
 with  pardoning  love  to  an  enemy  on  God's  part, 
 but  he  had  alfo  experienced  it  from  the  church. 
 Far  from  rendering  liim  evil  for  evil,  far  from 
 avenging  his  perfecutions,  the  uifciples  of  Chriil 
 reached  out  the  arms  of  their  love  to  .him,  re- 
 ceived him  into  tlieir  communion,  and  numbered 
 him  with  the  apollles  of  Jefus  Chrift. 
 
 VII. 
 
 Reflect   on   the  State  of  the  Person 
 
 SPEAKING    or    acting. 
 
 Thus  in  explaining  i  ThefT.  v.  i6.  Rejoice  ever- 
 ware^  you  muft  not  fail  to  confider  the  Itate  of  St. 
 Paul,  when  he  wrote  that  epiftle  •,  for  he  was  at 
 Athens,  (3)  engaged  in  that  fuperftitious  city, 
 where,  as  it  is  laid  in  the  xvii.  of  A(fls,  his  fpirit 
 yNd.sftirred  in  him^  obferving  the  city  wholly  given  to 
 idolatry-,  where  he  was  treated  as  a  baMer,  a  fetter 
 forth  of  firange  Gods,  and  where,  in  fliort,  he  was  the 
 
 objeft 
 
 to  the  Jews  by  Mofcs  in  Moft  learned  men  think,  this 
 thunder  and  lightning,  a  epiftle  was  written  at  Co- 
 voice  of  words,  and  enligns  rinth,  whither  the  apoftle 
 of  glory,  and  fo  he  gave  the  went  when  he  left  Athens  ; 
 gofpel  to  the  Gentiles  by  this,  fay  they,  was  in  the 
 Paul."  Beaujobre  Di/c.  xxx.  twelfth  year  of  Claudius,  a])d 
 Co7iv.  de  S.  Paul.  the  fifty-fccond  of  the  Chrif- 
 (3)  Sf.  Paul  ivrote  to  the  tian  nsra ;  this  was  the  firft- 
 ^'heffalonians     from     Athens,  written  of  all  his  epiiHes. 
 
 (4)  At  hem 
 
(    III    ) 
 
 objed  of  Athenian  ridicule  and  raillery.  (4)     YeC, 
 amid  lb  many  juft  caufes  of  grief,  he  exhorts  the 
 
 Thef- 
 
 (4)  Athens  exhibited  many 
 juji  caufes  of  grief.  What 
 lover  of  morality,  what  fer- 
 vant  of  God,  can  help  griev' 
 ing  at  feeing  the  wretched 
 Hate  of  this,  the  firft  city  in 
 the  heathen  world  ?  Bad  as 
 we  are,  we  are  not  equal  to 
 it.  The  idolatry,  and  immo- 
 rality of  Athens  have  left  an 
 everiafting  mark  of  imbecil- 
 lity  on  mere  natural  religion, 
 however  cultivated  and  im- 
 proved it  may  be.  Athens, 
 the  feat  of  all  polite  litera- 
 ture; Athens,  the  tutor  of 
 fo  many  famous  hiitorians, 
 philofophers,  and  poets  ; 
 Athens,  v/here  one  would 
 have  enquired  as  at  the  oracle 
 of  God;  Athens,  fays  Pau- 
 fanias,  had  more  Gods,  than 
 all  Greece  befide !  Athens 
 celebrated  the  feafts  of  Bac- 
 chus, at  which,  fays  Plato, 
 I  have  feen  the  whole  city 
 drunk  !  At  Athens,  the  mylle- 
 ries  of  Eleufis  were  a  part 
 of  religion  I    "  Quum  Ceres 
 
 in  pagum  Attica:  Eleufi- 
 nem  venit,  amifTam  filiam 
 mcsrens,  et  fimul  quasrens, 
 puerum  lacchum  fecum  duce- 
 bat.  Eidem  triflitia,  labore 
 et  fiti  confeft:E  Baubo  anus 
 Eleufinii  pagi  indigena,  po- 
 tionem  obtulit,  quam  Grasci 
 vocant  cyceonem.  Sed  cum 
 induci  non  poflet  ad  biben- 
 dum,  Baubo  res  illi  fuas,  qui- 
 bus  fajminae  funt,  fubdudis 
 veflibusollenderecospit.  Puer 
 Jacchus,  qui  cum  matre  Ce- 
 rere  ibidem  erat,  vifis  pu- 
 dendis  Baubonis,  manura  ad- 
 movit,  et  blande  ea  fuccu- 
 tere,  ac  contrectare  aufpica- 
 tus  eil.  Quae  res  Cercrem  ad 
 rifum  compulit,  ita  uc  cyce- 
 onem moerore  paululum  inde 
 remiflb  ebiberit.  Kic  ell  fen- 
 fus  Grscorum  Orpbn  ver- 
 fuum,  quos  citat  Clemens., 
 \C.lem.  Alex,  njult  in  admon.  ad 
 gcntes.']  in  quibus  exponendis 
 et  corrigendis  frullra  hacle- 
 nus  omnis  doftorum  natio  fe 
 tor  fit. 
 
 Xstpl    T£  fXJV  pi7[li(TKZ    ysKUV  BcCZ/^'cwj  VTTO  KOXTTOii. 
 
 Toui   tTTsi  ovv    EcrioVjo-g  Sea,  fji,Bi^na-'  evi  ^ufjci) 
 
 Salmafti  Plin.  Exerc.  in  C.  J.  Solini  Polyhifior.  Tom.  i.  p.  750, 
 
 S.  Paul  'was  an  ohjeSi  of  only  on  littic  minds  incapa- 
 Athcnian  raillery.  Raillery  is  bie  of  much  rcafoning.  Pe- 
 a  flight  low  kind  of  fatire,  dants,  who  affecl  refinement 
 and  ill  /eJigior.  it   operates     of  fent^ment,  and   liberality 
 
 of 
 
(      112      ) 
 
 Theflalonians  always  to  preferve  their  fpirltual  joy ; 
 not  that  he  meant  to  render  them  infenfible  to  the 
 evils,  which  he  fufFered,  nor  to  the  affliclions  of 
 the  new-born  church:  but  becaufe  our  fpiritual 
 afflidions,  I  mean  thofe,  which  we  fufFer  for  the 
 glory  of  God,  and  the  good  of  his  church,  are  not 
 incompatible  with  peace  and  joy  of  confcience : 
 on  the  contrary,  it  is  particularly  in  thefe  afflictions 
 that  God  gives  the  moft  lively  joys,  becaufe  then 
 he  beftows  on  his  children  more  abundant  mea- 
 fures  of  his  grace,  and  more  intimate  communion 
 with  himfelf.  Moreover,  on  thefe  fad  occafions 
 we  generally  become  better  acquainted  with  the 
 
 pro- 
 
 of foul,  and  fo  are  above  the 
 dead-doing  deeds  of  vulgar  per- 
 fecution,  and  who  at  the 
 fame  time  imagine  them- 
 felves  the  eldeft  fons  of  mufes 
 and  graces,  attaching  I  know 
 not  what  ideas  to  habits, 
 hard  words,  and  empty  titles, 
 the  appendages  fometimes  of 
 genius,  and  fometimes  of  in- 
 lipidity  and  folly  ;  pedantick 
 academicks  I  fay,  are  won- 
 derfully adapted  to  raillery, 
 and  too  often  religion  is  the 
 fubjefl,  being  that  with 
 which  they  are  leaft  ac- 
 quainted. Low  wit  is  al- 
 ways contemptible:  but  it  is 
 fuperlatively  fo,  when  it 
 prefumes  to  buz  about  reli- 
 gio7i.  A  great  man  fiys,  "  a 
 quotation  out  of  Hudibras 
 makes  fome  men  treat  with 
 levity  an  obligation  wherein 
 their  welfare  is  concerned  as 
 to  this  world  and  the  next : 
 raillery  of  this  nature  is 
 enough  to  make  the  hearer 
 
 tremble."     Addi/ons      Free- 
 holder. 
 
 The  noble  author  of  the 
 charadterifticks  had  the  cou- 
 rage to  attack  chriftianity 
 with  this  theatrical  weapon. 
 He  pretended,  ridicule  wat 
 a  teft  of  truth  :  but  his  lord- 
 Ihip  has  been  completely  an- 
 fwered,  and  among  his  nu- 
 merous viftors,  none  more 
 fully  refuted  the  fophillry  of 
 this  pretence  than  Brown.  If 
 truth  can  be  difguifed  it  may 
 be  laughed  at,  and  here  lies 
 all  the  myftery.  Socrates 
 was  mifreprefented,  and  that 
 buffoon,  Ariftophanes,  ral- 
 lied him  out  of  his  life.  Jefus 
 Chrift  himfelf  was  ridiculed 
 for  pretending  to  royalty  :  but 
 what  did  the  buffoons  firfl  ? 
 They  underftood  the  prin- 
 ciples of  their  art,  and  firfl 
 clothed  him  with  a  foldier'j 
 coat,  put  a  reed  for  a  fceptre 
 into  his  hand,  a  crown  of 
 thorns  on  his  head,  and  then 
 
 A 
 
(113     ) 
 
 providence  of  God,  we  feel  an  afilirance  that  no- 
 thing 
 
 honued  the  knee  before  him, 
 mocked f  and  /aid  Hail  king  of 
 the  yeivsf  Mat.  xxvii,  29. 
 So  Ahaziah,  being  hurt  by  a 
 fall,  and  having  fent  mef- 
 fengers  to  an  idol's  oracle, 
 who  returned  fooner  than  he 
 €xpefted,  fneeringly  afked. 
 Who  fent  you  back  ?  IVl-at 
 manner  of  man  <was  he  ?  They 
 as  contemptuoufly  replied, 
 ji  hairy  man,  ivith  a  girdle  cf 
 leather  about  his  loyns — a  pre- 
 tended man  of  God!  What  a 
 pretence  for  fuch  a  fellow  to 
 make  !  See  2  Kings  i.  7,  8, 
 9,  10.  Man  of  God  I  the  king 
 Jaith,  Come  donjun. — If  I  be 
 a  man  of  God,  let  fire  come 
 donun. 
 
 Some  fay,  **  Shaftefbury 
 contended  not  for  the  droll, 
 and  the  bufFoonifh  ;  but  the 
 humourous,  the  eafy,  and  the 
 facetious— that   his    opinion 
 
 Ridentem   dicere 
 Quid  vetat  ? 
 
 Rhetoricians  make  fix  forts 
 of  Irony — i.  Sarcafm,  a  dog- 
 like infult.  Nah.  iii.  14.  I, 
 ^verbis  'virtutem  illude  fuperbis. 
 Virg.  ^n.  9. — z.Diafyrmus, 
 a  reproach.  Friend !  ^wherefore 
 art  thou  come?  Mat.  xxvi.  50. 
 •—3.  Charientifmus,  2l  fmoothi7ig 
 joke.  Bona  verba  quasfo.  Tfr. 
 
 4.  Ajieifmu!,  a  polite  banter. 
 I  Cor.  viii.    I.   iv.   8,  10. — 
 
 5.  Mycterifmus,  a  turning  up 
 the  nofe.  Di  Meliora!  Luke 
 xvi.  14. — 6.  Mimefii,  a  mi- 
 micking,  I  Cor.  XV.  32,    Ifai, 
 
 Vol.  II. 
 
 if  fairly  examined,  was  no 
 more  than  this — that  ridicule 
 may  be  made  of  excellent 
 ufe,  either  againll  ridicule 
 itfelf,  when  falfe  and  mif- 
 applied,  or  againft  grave, 
 fpecious,  and  delufive  im~ 
 pofiure.^''  Bayh.  Shaft.  Rem.  H. 
 Let  ridicule  be  called  what 
 it  will,  it  ufes  reafon  in  a 
 very  buffbonifh  manner,when 
 it  ufurps  the  throne  of  fober 
 argument.  Has  Voltaire 
 proved  any  thing  by  his  Op- 
 timiji  F  or  Swift  by  his  "Tale 
 of  a  Tub?  or  Butler  by  his 
 Hudibras  P  Where  nothing  is 
 proved  in  religion  nothing 
 exills,  and  where  nothing 
 exifts,  ridicule  hath  nothing 
 to  iilurtrate.  On  the  con- 
 trary, where  a  fad:  is  fairly 
 afcertained,  ridicule  may  co- 
 lour it,  and  illuftrate  it,  and 
 then, 
 
 VERUM 
 
 Horat.  Sat.  i.  24,  25. 
 
 xxviii.  15.  Micah  iii.  11. 
 I  could  exemplify  all  thefe 
 from  the  fermons  of  our  di- 
 vines, fome  proper,  becaufe 
 true,  wcll-tin:ied,  and  point- 
 ed— and  others  abfurd  for 
 being  either  groundlefs,  ill- 
 timed,  or  ill  tempered.  Wif- 
 dom  fliould  be  to  wit  what 
 the  tutor  is  to  his  pupil. 
 Thus  it  is  in  Bradbury's  fer- 
 mons, and  the  diredl  con- 
 trary in  South's.  See  vol.  i, 
 p.  18.  note  5. — p.  14.  n.  3. 
 
(     "4    ) 
 
 thing  happens  without  his  order,  and  that,  hap- 
 pen 
 
 (5)  RefleSi  oHtheJiateofthe 
 fpeaker,  ire.  Many  divines 
 confider  the  general  ftate  of 
 man,  in  a  moral  view,  four- 
 fold, as  it  is  termed.  Tlie 
 iirfl  is  a  ftate  o{ perfect  innocence 
 before  the  fall — The  fecond 
 a  ftate  of  total  depravity  un- 
 der the  fall — the  third  a  ftate 
 of  begun  recovery  after  rege- 
 neration—  the  fourth  a  ftate 
 of  perfeil  holincfs  in  heaven. 
 BoJio7i^s  fourfold  Jiafs  of  man. 
 
 Mr.  Claude's  rule  includes 
 more  than  the  moral  ftate, 
 and  comprehends  every  thing 
 that  goes  to  make  up  the 
 condition,  in  which  a  per- 
 fon,  v^ho  fpeaks  or  ai5ls,  may 
 be.  The  propriety  of  every 
 action  depends  on  its  exaft 
 fitnsfs  to  all  the  circumftances 
 of  him,  who  performs  it. 
 Abraham  offered  to  facrifice 
 his  fon:  but  he  was  immedi- 
 ately commanded  of  God  to 
 do  fo.  Gen.  xxii.  i,  2.  his 
 conformity  to  this  command 
 was  his  virtue — ^David  flew 
 the  Amalelcites,  and  hft  nei- 
 ther man  nor  luoman  aliije, 
 I  Sam.  xxvii.  9.  but  he  had 
 fufficient  authority  from  the 
 arbiter  of  life  and  death  to 
 do  fo,  Deut  vii.  i,  2.  See 
 iii.  2,  3,  4.  the  Ifraelites  bor- 
 ronxjed  je^ivels  of  filver  and 
 jenjoels  of  ^old  of  the  Egyp- 
 tians, and  never  returned 
 them,  Exod.  iii.  22.  but  they 
 adled  under  the  higheft  au- 
 thority, ver.  JM. — There  are 
 innumerable  adions  of  this 
 
 kind,  and  an  attention  to 
 circumftances  is  the  only 
 way  of  folving  the  difRcul- 
 ties,  that  attend  an  expofition 
 of  them.  Striftly  fpeaking, 
 all  natural  aftions,  like  all 
 material  beings,  are  necef- 
 fary,  proper,  ufeful,  and  lau- 
 dable in  certain  pofitions. 
 The  wifdom  of  man  is  to 
 place  and  arrange  them.  1 0 
 every  thing  there  is  a  feajon,  and 
 a  time  to  enjiry  purpofe  under 
 heauen,  a  time  to  ijjeep,  a  time 
 to  laugh — a  time  to  mourn,  a 
 time  to  dance— a  time  to  em- 
 brace, a  time  to  refrain  front 
 embracing — a  time  to  love,  a 
 time  to  hate — a  time  ofivar,  a 
 time  of  peace,  &G.  Eccl.  iii. 
 I   to  8. 
 
 S.  Paul  ufes  this  topick  to 
 elucidate  that  famous  theolo- 
 gical enquiry  concerning  the 
 future  ftate  of  retribution,  as 
 it  regards  pagans — Jews— 
 and  Chriftians.  JVhen  God 
 Jhall  judge  the  fecrets  of  men 
 by  fffus  Chrif,  as  many,  as 
 have  Juined  vjitbout  la--w,JhaU 
 alfo  pcfifly  ^without  laiv,  and 
 as  ?nany,  as  have  fnncd  in  the 
 lavo,  f:all  be  judged  by  the  laiv. 
 tribulation  and  an guijh  Jhall  be 
 upon  every  foul  of  man  that 
 doth  evil,  of  the  Jevo  firjly 
 and  alj'o  of  the  Gentile.  They 
 fhall  be  differently  punifhed, 
 becaufe  they  finned  under 
 different  circumftances.  Rom. 
 ii.  16,  12,  9. — If  the  de- 
 fpifers  of  Mofes's  law  died 
 'without  mercj,  of  hovj  much 
 forcr 
 
(     115    ) 
 pen  what  will,  all  things  work  together  for  good  to 
 
 them 
 
 forcr  puK;/hment  Jhall  defpifers 
 of  Chrut's  goipel  be  thought 
 worthy?   lieb.  x,  28,  29. 
 
 Thus  he  illuRrates  the  cha- 
 rity of  the  churches  of  Ma- 
 cedonia— they  were  liberal  in 
 a  great  trial  of  aff,i£l:on,  and 
 in  deep  ponjcrty,  2  Cor.  viii. 
 1,  2,  &c.  Thus  he  enforces 
 his  requelt  to  Priilemon, 
 thou  onxitji  unto  me  thine  o'ivn 
 /elf,  19.  and  recommends 
 Onefimus  to  him,  not  non.<j  as 
 a  Jer^ufU  only  :  but  a  brother 
 heloced,  16. — And  thus  S. 
 Peter  heightens  his  account 
 of  the  impiety  of  falfe  teach- 
 ers, and  the  mifcry  of  back- 
 fliders.  2  Pet.  ii.  18,  19,  20, 
 21,  22, 
 
 Here  follows  an  exempli- 
 fication of  cur  author's  rule. 
 Afts  xxlv.  25.  The  preacher 
 having  obferved  from  Jofe- 
 phus  the  characters  of  Felix 
 and  Drufilla,  and  having 
 given  a  brief  hiftory  of  his 
 avarice,  luxury,  and  oppref- 
 iion,  proceeds  to  admire  the 
 wifdom  and  courage  of  S. 
 Paul,  his  wifdom  amid  fuch 
 a  variety  of  fubjedls  in  choof- 
 ing  to  fpeak  of  rightLOufnefs 
 to  a  covetous  man  ;  temperance 
 to  a  man  devoted  to  luxury; 
 zndi judgment  to  come  to  a  man, 
 whofe  government  had  been 
 oppreffive  ;  having  remarked 
 the  courage  of  the  priibner, 
 he  adds,  "  My  brethren, 
 when  men  preach  to  eftablifh 
 their  reputation,  when  they 
 ibek  their  own  glory  infiead 
 of  that  of  Jefus  Chrift,  they 
 choofe    fubjefts,    in    which 
 
 they  can  difplay  thei  r  geniu 
 and  flatter  their  hearers.  Do 
 thev  preach  before  a  profefTed 
 infidel  ?  they  choofe  to  fpeak 
 only  of  morality,  and  would 
 bluih  to  mention  the  venera- 
 ble words  ccvsnant,  fatisfac - 
 tion.  Do  they  preach  before 
 giddy  high-minded  people, 
 who  would  be  offended,  if 
 the  duties  of  religion  were 
 preO'ed  home?  The  whole 
 fermon  fhall  confilt  of  elec- 
 tion, reprobation,  and  irre- 
 fiftible  grace.  Do  they 
 preach  before  a  lafcivious 
 couit?  the  fubjeft  fhall  be 
 the  liberty  of  the  gofpel  and 
 the  mercy  of  God.  There 
 is  an  art  of  allying  (an  art 
 truly  deteftable  ;  but  an  art 
 too  well  known  in  all  ages 
 of  the  church)  there  is  an  art 
 of  allying  our  own  interefts 
 with  thofe  of  our  minillry, 
 and,  without  renouncing  his 
 charafter,  a  politick  preacher 
 v/ill  aim  at  harmonizing  his 
 preaching  and  his  pafTions. 
 Servant  of  Jefus  Chrili:,  and 
 flave  to  his  own  interell,  he 
 makes  }?ierchandize  of  Gcd^s 
 ivcrd!  Court-preachers!  pub- 
 lic pelts!  behold  St.  Paul  and 
 blufh  at  your  bafenefs !  be- 
 fore Felix,  before  Drufilla  he 
 cries,  the  unclean  Jhall  not  in- 
 herit the  kingdom  of  God.  In 
 your  pulpits  he  would  have 
 defcribed  in  lively  colours 
 innocence  opprefTed,  the  faith 
 of  treaties  expiring,  the 
 Rhine  overflowing  with 
 blood,  the  Palatinate  fmok- 
 ing  in  its  own  afhes  1  -  -  - 
 P  z  but 
 
(  11^  y 
 
 them  that  love  God.     Tliis  gives  us  true  reft,  a  joy 
 which  nothing  is  capable  of  difturbing.  (5) 
 
 but  let  miniflers  fupport  the 
 dignity  of  their  charafter, 
 never  had  orators  a  finer  op- 
 portunity of  being  heard 
 with  attention  ;  never  were 
 fubjefts  more  fafceprible  of 
 a  grave  and  fober  eloquence 
 than  thofe  of  which  they 
 treat.  They  have  the  moft 
 powerful  motives  to  work 
 with,  and  the  ftrongeft  paf- 
 fions  to  work  upon.  They 
 have  an  eternity  of  glory  to 
 promife,  and  an  eternity  of 
 mifery  to  denounce.  They 
 are  fent  by  a  mailer,  in  whofe 
 prefence  all  the  kings  of  the 
 univerfe  are  but  as  the  /mall 
 duft  of  the  balance.  Behold 
 S.  Paul  all  penetrated  with 
 the  dignity  of  his  oface !  he 
 forgets  the  grandeur  of  Fe- 
 lix !  he  does  more,  he  makes 
 him  forget  himfelf!  he  makes 
 him  receive  even  cenfures 
 with  refpeft !  he  preaches  of 
 right eoufnefs,  temperance^  and 
 judgment  to  come'/''  Saurin. 
 Ser.  toui.  X.  ftr.  Jixieme. 
 
 One  of  the  mofl  ridiculous 
 ffermons  that  I  hnve  met  with 
 is  abufive  of  this  common 
 place.  In  general  the  to- 
 pick  is  p  rfi-n — in  particular 
 condition — and  in  a  more  ei- 
 pecial  manneryt-AT.  "  Luke  i, 
 26.  7 he  angel  Gabriel  I'jas 
 fent  to  a  -virgin  efpoufed  to  a 
 ■man  -ivhofe  name  luas  yo/eph, 
 of  the  houfe  of  Da^jid,  and  the 
 njirgins  name -ivas  Mary,  -  We 
 fee  the  virgin  in  her  feri- 
 gaeum,  and   her   degrees   in 
 
 this  lower  part  of  her  orb 
 are  prick't  out  in  the  text. 
 
 1.  A  virgin  fuppofeth  a  ovo- 
 man,  a  degree  below  man— 
 
 2.  A  'virgin  one  degree  below 
 woman.  -  -  -  A  virgin  is  a 
 cypher,  God  made  it  not 
 —^3.  Efpoufed t  that's  fome- 
 what  lower  yet.  It  is  God's 
 and  the  king's  highway  from 
 maid  to  wife :  but  is  neither, 
 and  therefore  inferior  to 
 both — 4.  To  Jofeph,  this 
 brings  her  lower  ftill — 5. 
 Oftloe  houfe  of  Da'vid,  lower 
 flill — 6.  Her  name  Mary, 
 yet  lower.  Her  hulband 
 could  not  call,  Mary!  but 
 it  reminded  her  of  her  po- 
 verty— 7.  Of  Nazareth,  we 
 are  now  at  the  ground,  nay 
 the  grave,  for  Galilee  was 
 in  the  region  of  the  fliadow 
 of  death.  From  this  lowly 
 Itate  of  Mary  we  gather  com- 
 fort forourfelves,  for  i.  Our 
 
 foul  is  a  woman — 2.  She  is  a 
 'virgin— T).  She  is  efpoufed  X.O 
 fome  favourite  ftudy — 4.  To 
 the  body,  that  is  to  the  flefli, 
 v/hich  is  the  carpenter's  fhop, 
 and  the  fpirit,  which  is  the 
 carpenter — 5.  This  carpenter 
 is  nobly  defcended  — 6.  Mary 
 is  Lady,  and  that's  the  foul's 
 name  too — 7.  She  dwells  here 
 at  Nazareth,  &c.  &c."  This 
 Sermon  is  entitled  "  The 
 Virgin  Mary,  preached  in 
 S.  Marfs  College  (New  Col- 
 lege) Oxford,  on  Lady-day, 
 1641.  Bv  the  LEARNBoThO- 
 
 mas  Mailer,  B.  D." 
 
 VIU. 
 
 J 
 
Remark 
 
 (     117     ) 
 
 VIII. 
 
 THE   Time    of    a 
 Action.  (6) 
 
 Word  or 
 
 For  example,   St.  Paul  in    his   firft  epiftle  to 
 Timothy  requires,  that  in  the  publick  fervices  of 
 
 the 
 
 (6)  Remark  the  time  of  an 
 exprejjjon  or  aSlion.  Time  is 
 an  article  of  fo  much  confe- 
 quence  to  the  propriety  of  all 
 publick  orations,  that  rheto- 
 ricians always  lay  it  down 
 as  a  principal  rule. 
 
 *'  In  judiciis  frequentiffi- 
 ma  eft. , .  Si  dicatur  fignator, 
 qui  ante  diem  tabularum  de- 
 ceffit;  aut  commififfe  aliquid, 
 vel  cum  infans  effet,  vel  cum 
 omnino  natus  non  ejjet.  Prse- 
 ter  id,  quod  omnia  facile  ar- 
 gumenia,  aut  ex  iisj  quae 
 atite  rem  fafta  funt,  aut  ex 
 conjunSiis  rei,  aut  confequenti- 
 bus  ducuntur."  ^int.  Inji. 
 lib.  V.  cap.  I  o. 
 
 Cicero  makes  a  fine  ufe  of 
 this  place  in  his  oration  pro 
 Mil.  —  pro  lege  Manil,  —  pro 
 Cal.  &c. 
 
 Divines  very  juftly  lay 
 down  the  fame  rule  as  of  the 
 utmoft  importance.  "  Im- 
 primis hoc  tenendum,  ante 
 omnia,  ut  textus  accommo- 
 detur  ad  pr^fentia  tempora, 
 quod  in  omnibus,  quoad  po- 
 teft,  fieri  debet."  Urjini  Me- 
 thod, forfn.  Condon. 
 
 The  fame  writer  adds, 
 ^hac  "  as  every  text  contains 
 
 a  variety  of  matter,  the 
 preacher  neither  can,  nor 
 muft  attempt  to  difcufs  all, 
 and  therefore,  as  he  will  be 
 obliged  to  feleft  fome  one 
 article,  it  would  be  unpar- 
 donable to  felefl  that,  which 
 was  leaft  fitted  to  the  time.'* 
 
 Another  fays  the  fame  of 
 commonplaces,  that  the  for- 
 mer faid  of  the  text.  "  As 
 it  would  be  a  vain  attempt 
 to  ufe  them  all  at  any  one 
 time,  fo  the  preacher  will  be 
 obliged  to  make  a  choice, 
 and  he  fhould  choofe  thofe, 
 which  bell  fuit  the  time. 
 Non  femper  omnes  tradlan- 
 dos  efl'e :  fed  habito  deleflu 
 pr^ecipuos,  atque  eos  in  pri- 
 mis,  qui  prafcntibus  audito- 
 ribus  magis  conveniunt,  et 
 ad  prcefentem  ecclejice  Jlatum 
 quadrant  .  .  reliquos  in  aliud 
 tempus  refervandos  t^&." 
 Georg.  Sohnii  de  inter  p.  Eccle- 
 Jiajiica. 
 
 I  believe,  it  will  not  ap- 
 pear needlefs  to  prefs  an  ob- 
 fervation  of  this  article,  when 
 we  confider  how  many  ab- 
 furdities  proceed  from  an 
 inattention  to  it. 
 
 I.  They, 
 
C     ii8     ) 
 
 the  church  prayers  fhould  be  made  for  all  men; 
 but  Jirjl  jcr  kings^  and  for   thofe  that  were  in  au- 
 thority^ 
 
 1.  They,  who  read  fer- 
 rnons  compofed  by  others, 
 are  very  often  furprizeJ  into 
 violations  of  time.  A  Ger- 
 man divine  fays,  '*  One  of 
 thefe  retailers  of  fmall  ware 
 having  picked  up  an  old  ho- 
 mily compofed  fome  years 
 before  when  the  plague  was 
 xagir.g  in  the  country, 
 preachtd  it  to  his  congrega- 
 tion on  the  Lord's  Day.  To- 
 ward the  clofe,  having  fharp- 
 ly  reproved   vice,   he    added 
 
 for  thefe  'vices  it  is,  that  Gcd 
 has  -vifted  you,  and  your  fa- 
 ■milies  n.uith  that  cruel  Jccurge 
 the  plague,  ivhich  is  now 
 ff  reading  every  'where  in  this 
 ionvn.  At  his  utterirg  thefe 
 words  the  people  were  all  fo 
 thunder-ftruck,  that  the  chief 
 iragiftrate  was  obliged  to  go 
 to  the  pilpit,  and  to  allc 
 him.  For  God's-fake,  fr,  par- 
 don the  interruptio,:,  atid  in- 
 form jne  Inhere  the  plague  is 
 that  I  may  injiantly  endewvour 
 is  prevent  its  farther  Jpread- 
 ing — The  plague,  fr  !  replied 
 the  preacher,  I  knoiv  nothing 
 about  the  plague.  Whether  it 
 he  in  the  t&ijun  or  not,  it  is  in 
 my  homily.  Sive  pedis — five 
 non — ego  fic  in  poltilla  mca 
 leperi.  Keckennanni  Rhet. 
 Ecclef.  lib.  ii.  cap.  pojircm. 
 ii. 
 
 2.  They,  who  fpend  all 
 their  time  in  confuting  old 
 errors,     believed     formerly. 
 
 but  exploded  now;  or  in 
 flating,  explaining,  and  efra- 
 blifliiiig  fonje  truths,  former- 
 ly denied,  or  doubted,  or 
 mifunderfiood,  but  now  ge- 
 nerally believed  by  rlieir  lu- 
 citors;  tjiey  are  inattentive 
 to  time,  and  are  h  ard  with 
 difgult.  Thefe  preachers 
 wou^d  aft  with  lelis'  impro- 
 priety, were  they  not  ro  af- 
 fedt  to  be  the  fole  conferva- 
 tors  of  orthodoxy. 
 
 3.  The  doccrine  of  time 
 is  very  important  on  the 
 (ubjedr  of  prophecies — on  that 
 
 of    miraclts extraordinary 
 
 gifts — dreams — -vifions — reve- 
 lations  injptrixtions !kc, 
 
 Pietenders  ro  thefe  miilake 
 time  in  a  manner  very  grofs 
 indeed.  There  goes  a  p>o- 
 phecy  about  of  Eilliop  Uilier's 
 concerning  the  faying  of  the 
 ivirnej/'es,  Rev.  xi. — 1  here  are 
 many  jniraculous  events  re- 
 lated by  Fox  of  the  Englifh 
 reformers — There  are  many 
 extraordinary  and  extrava- 
 gant tales  told  in  Clarke's 
 lives  of  the  Puritans — and, 
 in  fhort,  there  are  enthufafts 
 in  all  our  parties,  though  in 
 none  fo  many  as  in  the 
 church  of  Rome.  The  very 
 Deills  are  Enthufiafts,  wit- 
 nefs  the  miraculous  anfwer 
 to  Lord  Herbert  of  Cher- 
 bury's  prayer — but  all  thefe 
 forget  the  time,  in  which 
 they  live;  for  now  they  ought 
 liot 
 
(  119  ) 
 thority]  Here  it  is  very  natural  to  remark  the 
 time.  It  was  when  the  church  and  the  apoftlcs 
 were  every  where  perlecuted  -,  when  the  faithful 
 were  the  obje6ls  of  the  hatred  and  calumny  of  all 
 mankind,  and  in  particular  of  the  cruelty  of  thefe 
 tyrants.  Yet  none  of  this  rough  treatment  could 
 Itop  the  courfe  of  Chriftian  charity.  St.  Paul  not 
 only  requires  every  believer  to  pray  for  all  men  : 
 but  he  would  have  it  done  in  publick^  that  all 
 the  world  might  know  the  maxims  of  Chriftianity, 
 always  kind,  patient,  and  benevolent.  Believers 
 confider  themfelves  as  bound  in  duty  to  all  men, 
 though  men  do  nothing  to  oblige  them  to  it.  He 
 was  aware,  malicious  flanderers  would  call  this 
 worldly  policy  and  human  prudence,  and  would 
 fay,  Chriftians  only  meant  to  flatter  the  great, 
 and  to  court  their  favour ;  yet  even  this  calumny- 
 does  not  prevent  S.  Paul,  he  orders  them  to  pray 
 
 not  to  expedl,  nor  the  world 
 to  believe  fuch  information. 
 In  the  famous  difpute  be- 
 tween Dr.  Middleton,  and 
 his  opponents,  concerning 
 the  time,  when  miraculous 
 powers  ceafed  in  the  chrif- 
 tian church,  four  things  are 
 rendered  very  clear — i.That 
 there  had  been  true  miracles, 
 otherwife  there  would  have 
 been  no  counterfeits  —  2. 
 That  miracles  afforded  e-vi- 
 detice  very  popular  and  pleaf- 
 ing — 3.  That  irapofture  ve- 
 ry early  infedled  chriftianity 
 — and  4.  That  credulity  is  a 
 great  blemifh  in  a  minifler, 
 and  propagates  error  and 
 vice  more  than  truth  and 
 virtue. 
 
 Not  to  enlarge,  we  fhall 
 
 only  obferve,  time  elucidates 
 many  fcriptures.  Lev.  xviii. 
 T^hoH  Jhalt  not  take  a  vjife  to 
 her  (ijier  in  her  life- time,  this 
 law  forbids  polygamy  :  but  it 
 does  not  prohibit  themarriage 
 of  the  fifter  of  a  decea/ednvife. 
 — 2  Kings  V.  26.  Is  it  a  time, 
 to  recei'ue  money  ?  —  Ifaiah  i. 
 Ifaiah/anjo  a  'vijion  in  the  days 
 of  Uzziah,  &c. — Ifai.  xi.  lO. 
 In  that  day  a  rod  of  feffe  Jhall 
 Ji  and  for  an  enfjtn.—}t.ph.  ii- 
 12.  y4t  that  time  ye  ivere 
 ivithout  Chriji — 2  Sam.  xvii. 
 7.  The  ccmijel  is  not  good  at 
 this  time — Ifai.  h'.  6.  <ieek  the 
 Lord  tvhile  he  may  he  fund.— 
 Phil.  iv.  Ye  fent  once  and  a- 
 gain  to  my  necejjify.  —  Jer. 
 xxviii.  16.  This  year  thou  pialt 
 die,  &c.  &c. 
 
(      120      ) 
 
 fuhlickly,  and  firji  for  civil  governors.  We  ought 
 always  to  difcharge  our  duty,  and,  for  the  reft, 
 fubmit  to  the  unjuft  accounts  that  men  give  of 
 our  condud.  (7) 
 
 IX. 
 
 Observe  place.  (8) 
 
 St.  Paul  fays  to  the  Philippians,  forgetting  the 
 things^  which  are  behind^  and  reaching  forth  unto 
 
 thofe 
 
 (7)  Example.  Mr.  Saurin's 
 obfervations  on  Peter's  denial 
 of  Chrifl,  and   Chrift's  love 
 to  Peter  are  drawn  from  this 
 fource.  1'hetlme  of  Peter's  de- 
 nial makes  his  crime  black 
 indeed!  the //ot^  of  the  lord's 
 looking   at   him  illuminates 
 his  looks!  Hear  our  preacher. 
 **  At  the  very   time,    when 
 Jefus  Chrifl:  was  giving  the 
 tendered  marks  of  his  love, 
 Peter  difcovered  the  blackeft 
 ingratitude    to    him ;  while 
 Jefus  redeemed  Peter,    Peter 
 denied     him ;     while    Jefus 
 Chrift  yielded  to  the  bloody 
 death  of  the  crofs  for  Peter, 
 Peter  refufed  to  confefs  him ; 
 but  -  -  -  Jefus  looks  at  him  ! 
 My  brethren,  what  do  thefe 
 looks  fay  !  how  eloquent  are 
 thofe  eyes !  never  was  a  dif- 
 courfe  fo  efFeiSlual,  never  did 
 an    orator    exprefs     himfelf 
 with  fo   much  force  !    It   is 
 the   man   of  griefs  complain- 
 ing of  a  new    burden   while 
 he   is    ready    to   fink    under 
 what  he  already   bears.     It 
 
 is  the  beneficent  redeemer  pi- 
 tying a  foul  ready  to  be 
 loft  !  It  is  the  apojile  of  our 
 profejjion  preaching  in  chains. 
 In  fine,  it  is  the  fo'uereign 
 of  the  hearts  of  men,  the  al- 
 mighty God  curbing  the  ef- 
 forts of  the  devil,  and  taking 
 his  conqueft  away." 
 
 Thefe  four  laft  articles  are 
 the  parts  of  the  fecond  divi- 
 fion  of  the  difcourfe.  Saur. 
 Ser.  tom.'i.  fur  f  Abnegation  de 
 S.  Pierre. 
 
 (8)  Obferi'e  place.  Rheto- 
 ricians, after  Quintilian,  put 
 this  article,  place,  under  the 
 head  quantity,  and  the  latter 
 gives  Cicero's  oration  for 
 Milo  as  an  example.  We 
 will  explain  it  by  a  fcripture 
 example,  and  fate  the  cafe  of 
 Elifha  caufing  the  death  of 
 forty- two  children  for  ridi- 
 culing his  bald  head.  2 
 Kings  ii.  23,  24,  25.  The 
 ftating  of  a  cafe  is  the  iffue, 
 to  which  it  is  brought  from 
 the  complaint  of  the  accufer, 
 and  the  de^'ence  of  the  accufed. 
 Thus, 
 
(  121  ) 
 
 ihofe  things^  which  are  before^  I  prefs  toward  the 
 mark  for  the  prize  of  the  high  calling  of  God  in 
 
 Chriji 
 
 Tihus,  let  us  fappofe,  Eliflia 
 was  accufed  of  killing  forty- 
 two  children.  Elifha  con- 
 feiTed  he  killed  them  ;  but 
 faid,  he  killed  them  jujily. 
 Now  the  ftating  of  the  cafe 
 here  is,  whether  Elifha  killed 
 the  forty-two  children  jujily. 
 A  cafe  may  be  ftatedyoar 
 ways.  I.  A  cafe  is  conjeSlu- 
 ral,  when  it  isen quired,  whe- 
 ther the  thing  were  done  or  not. 
 As  whether  Elijha  did  pro- 
 cure the  death  of  thefe  chil- 
 dren ?  Tovo  bears  came  and 
 tare  them. — 2.  A  cafe  is  Jini- 
 ti've,  when  we  enquire  into 
 the  name,  nature,  and  defi- 
 nition of  the  fuppofed  crime, 
 as,  Elifha /^//Ay/  them  :  but  he 
 did  not  commit  zKz/ra'^r,  where 
 murder  mufl  be  defined. 
 
 3.  A  cafe  in  quality  is,  where 
 it  is  enquired  in  what  manner 
 a  faft  was  done,  as  Elifha 
 killed  the  children  :  but  he 
 did  it  jujily.  Here  we  muft 
 enquire  into  circumjiances,  and 
 prove  what  in  this  cafe  may 
 be  deemed  juji,  or  unjuji. — 
 
 4.  A  cafe  in  quantity  is,  when 
 we  enquire  into  the  greatnefs^ 
 or  fmallne/s  of  a  crime.  Here 
 we  amplify  or  diminifh,  and 
 by  confidering  how  the  faft 
 was  circumftanced  by  time, 
 PLACE,  ivords,  and  anions, 
 enquiring  who?  what? 
 where  ?  by  whofe  aid  ? 
 why  ?  how  ?  when  ?  and 
 comparing       things       with 
 
 Vot.  II. 
 
 things,  we  determine  what 
 may  be  deemed  great  or  little. 
 
 Place  is  of  great  ufe  in  the- 
 ology, both  to  proHje  and  il- 
 liijirate.  Mofes  firfi  publifhed 
 his  milfion  in  the  mofl  learn- 
 ed court  in  the  world  at  that 
 time,  confequently  later  pro- 
 phets  had  a  right  to  glory 
 that  God  fent  Mofes  and 
 Aaron  to  fhew  figns  and 
 wonders  in  the  land  of  Ham. 
 Pfal.  cv.  26,  27. — The  pro- 
 phets taught  in  publick 
 places  before  affemblies  of 
 the  whole  nation,  and  herein 
 they  gloried  over  the  afFefted 
 privacy  of  falfe  idol  pro- 
 phets. Ifai.  viii.  19.  IVi- 
 zards  peep,  and  mutter— yi\y . 
 19.  /  hwve  not  fpoken  in  Je- 
 cret,  in  a  dark  place  of  the 
 earth — Pfal.  xl.  9.  /  have 
 preached  righteoufnefs  in  the 
 great  congregation. — -^Jefus 
 Chrifl  publifhed  his  revela- 
 tion in  a  place  the  mofl  like- 
 ly in  the  world  to  detect  a 
 falfe  prophet — Mat.  ii.  i, 
 Jefus  nvas  born  in  Judea — 
 Luke  iv.  15.  Jefus  taught  in 
 their  fynagogues — Mat.  v.  I. 
 On  a  mountain  — Mat.  xiii.  I. 
 By  the  fea-fde — John  viii.  2. 
 In  the  temple — Our  Lord  ufed 
 this  topick  before  the  priefls 
 at  his  trial.  John  xviii.  20. 
 I  fpake  openly  to  the  'voorld ;  / 
 ever  taught  in  the  fynagcgue ; 
 and  in  the  temple,  luhither  the 
 Jenvs    always  refort,    and  in 
 
 Q^  fecrei 
 
(       122       ) 
 
 Chriji  Jeftis.     The  place  where  he  writes  this  fur- 
 niflies  a  very  beautiful  confideration.  He  was  then  ia 
 
 prifon. 
 
 fecret  have  1  /aid  nothing. — 
 The  aportles  bore  witnefs  of 
 his  refurrection  on  the  day  of 
 Pentecoft  in  the  very  city 
 where  he  had  been  put  to 
 death — In  publick  places — 
 and  in  courts  of  judicature. 
 Afts  ii.  46.  1'hey  continued 
 daily  in  the  temple — v.  20. 
 Go  jiand  and  /peak  in  the  temple 
 to  the  people  all  the  ivords  of 
 this  life — xxvi.  26.  This  things 
 king  Agrippa^  ivas  not  done  in 
 a  corner.  John  iii.  23.  John 
 iMas  baptizing  at  Enon,  becaufe 
 there  ^voas  much  fvater.  In  all 
 thefe,  and  fimilar  paffages, 
 place  is  proof 
 
 Place  ferves  alfo  to  illuf- 
 trate.  Deut.  xxxii.  10.  The 
 Lord  inJiruSted  his  people  in  the 
 nuafe  honjoling  iJuiLdernefs — 
 Amos  viii.  12,  i^.  Flee avjay, 
 feer!  into  the  land  of  Judah, 
 prophefy  not  again  any  more  at 
 Bethel ;  for  it  is  the  king's 
 chapel,  and  it  is  the  king's 
 court— ]ij\\n  iv.  6.  fefus  fat 
 on  the  'iu  // — John  li.  2.  Both 
 Jefus  and  his  difciphs,  'were 
 called  to  the  marria^^e  cfCana^ 
 and  his  mother  ivas  there — Atls 
 xix.  21.  Paul  purpofed  in  the 
 fpirit,  luhen  he  had  pajfed 
 throughMacedoniOf  and Achaia, 
 to  go  to  ferufaUm,  faying. 
 After  I  haiie  ben  there,  I  tnujl 
 alfo  ft e  Rome.  What  a  ftretch 
 of  foul ! 
 
 *•  Circa  locum  fpe£latur, 
 facer  fit  an  prophanus — pub- 
 licus    an    privatus— tuus  an 
 
 alienus — frequens  an  folita- 
 rius — pauperis  an  divitis — 
 honefti  nominis  an  infamis. 
 Turpius  erat  Antonio  pro 
 roilris  in  confpedu  popiili 
 Romani  vomere.  Nee  inde'- 
 corum  ell  bono  gravi  qu« 
 viro  domi  in  nuptiis  fakare, 
 quod  in  foro  faceret  indecen- 
 ter ;  aut  in  balneo  nudare 
 corpus,  quod  in  convivio 
 turpiter  fieret.  Item  gravior 
 culpa  eft  in  templis  garrire 
 frivol  a,  aut  oculjs  licitari 
 puellas  quam  in  foro  aut 
 theatre,  &c."  Erafm.  de  Rat. 
 concionandi,   lib.  ii. 
 
 The  laft  article,  menti- 
 oned by  Erafmus,  is  of  very 
 little  ufe  in  regard  to  the  non- 
 conformifts  in  this  country, 
 for  a  man  would  be  accounted 
 little  better  than  wild  among 
 us,  if  he  fhould  whifper  and 
 ftare  people  out  of  counte- 
 nance during  divine  fervice  : 
 but  in  fome  places  of  vvorlhip 
 fuch  vulgarities  are  too  com- 
 mon. Complimenting,  whif'- 
 pering,  flaring,  and  looking 
 people  out  of  countenance 
 with  glafles  in  places  of  nwr- 
 J}}ip  are  indecent  practices 
 imported  from  the  theatre, 
 and  extremely  cft'cnfive  to 
 all,  who  diftinguifh  between 
 religion  and  a  farce.  Such 
 indecencies  are  below  ferious 
 reproof,  efpeclally  the  lail. 
 Ancafycenfure,  and,  I  think, 
 the  beft  the  offender  de- 
 ferves,  when  he  opticifes  the 
 preacher. 
 
(      123      ) 
 
 prifon^  at  Rome,  loaded  with  chains,  and  deprived 
 of  his  liberty,  yet  he  fpeaks  as  if  he  were  as  much 
 at  liberty  as  any  man  in  the  world ;  as  able  to  a6t 
 as  he  pleafed,  and  to  difpofe  of  himfelf  as  ever : 
 he  talks  of  having  entered  a  courfe,  running  a 
 race,  forgetting  things  behind,  prelTing  toward 
 thofe  that  were  Jbefore,  and,  in  fliort,  of  hoping  to 
 gain  a  prize  ;  all  thefe  are  adions  of  a  man  enjoy- 
 ing full  liberty.  (9)  How  could  he,  who  was  in 
 a  prifon,  be  at  the  fame  time  on  a  race-courfe  ? 
 how  could  he  run,  who  was  loaded  with  irons? 
 how  could  he  hope  to  win  a  prize,  who  every  day 
 expected  a  fentence  of  death  ?  But  it  is  not  difficult 
 to  conciliate  thefe  things  :  his  bonds  and  imprifon- 
 ment  did  not  hinder  the  courfe  of  his  faith  and 
 obedience.  His  prifon  was  converted  into  an 
 agreeable  Stadium,  and  death  for  the  Gofpel  might 
 well  be  confidered  under  the  image  of  a  complete 
 
 vidory. 
 
 preacher,  is  for  the  preacher 
 to  take  his  own  glafs  out  of 
 his  pocket  and  opticife  him 
 again.  I  have  feen  a  man 
 of  no  fmall  facefo  confound- 
 ed by  this  treatment  as  to 
 blulh,  and  go  backward,  and 
 quit  the  place.  It  happened 
 unluckily  for  this  pulpit- 
 gazer,  the  preacher  was  ex- 
 plaining to  his  people  at  the 
 very  time.  Mat.  vii.  12.  All 
 things  avhat/oe'ver  ye  ivould 
 that  men  jhould  do  to  you,  do 
 ye  e<ven  Jo  to  them ;  for  this  is 
 the  lanv  and  the  prophets. 
 
 Examples  might  be  given, 
 were  not  this  note  already 
 too  long  :  but  two  excellent 
 ones  may  be  feen  in  Saurin's 
 
 Sermon  on  the  life  of  a  cour- 
 tier, from  2  Sam.  xix.  ^z- — 39. 
 and  in  Bp.  MafFiUon's  to  his 
 clergy  on  the  conduct  of  a 
 clergyman  in  his  parijh.  In 
 both,  reflexions  arife  from 
 the  places  in  queftion.  Saur. 
 Ser.  torn.  iii.  5. — MaJJillon 
 Confer,  torn.  i.  8. 
 
 (9)  J  prefs  toixjard  the  marky 
 Phil.  iii.  14.  Eft  in  hoc,  et 
 duobus  fuperioribus  verfibus, 
 continua  quaedam  metaphora, 
 fumpta  ab  iis  qui  curfu  cer- 
 tant  in  ftadio ;  et  voces  hie 
 ufurpatas  {ant  plajie  agonijlicaj 
 et  fcriptoribas  agonifticis 
 ufurpatse. — See  i  Cor.  ix. 
 24. 
 
 0.2 
 
(       124      ) 
 
 vidtory,  for  a  martyr  gains  an  unfading  crown  as 
 a  reward  of  his  fufferings.  (i) 
 
 X. 
 
 Consider  the  Persons  addressed.  (2) 
 
 Let  us  again  take  S.  Paul's  words  for  an  ex- 
 ample. Recompenfe  to  no  man  evil  for  evil,  Rom. 
 xii.  17.     They,   to   whom   the  apoftle  addreffed 
 
 thefe 
 
 (1)  Reivnrd  of  Martyrdom. 
 The  primitive  Chriftians 
 confidered  martyrdom  as  the 
 highefl  dignity,  to  which  a 
 man  could  afpire ;  hence 
 Cyprian,  Epiphanius,  Ifidore 
 and  others,  particularly  Ter- 
 tullian,  fpeak  of  martyrdom 
 as  a  far  more  glorious  reward 
 than  the  Grecian  combatants 
 gained  in  their  games :  and 
 their  rewards,  as  TuUy  fays, 
 were  the  moll  glorious,  that 
 Greece  had  to  beftow.  "  Cer- 
 taminis  nomine  Deus  nobis 
 martyria  propcnit.  -  -  -  Hie 
 quoque  liheralitas  magis 
 quam  acerbitas  dei  praeeft, 
 -  -  -  Amavit  quse  vocave- 
 rat  in  falutem  invitare  ad 
 gloriam  ut  qui  "gaudeamus 
 liberati  exuhemus  etiam  coro- 
 nati.  TertuL  adv.  Guojiic. 
 cap.  6. 
 
 (2)  Cotijider  the  pcrfons  ad- 
 drejfed.  A  knowledge  of  the 
 perfons  addrelTed  is  a  branch 
 of  fcicnce  effential  to  a  mini- 
 fter  in  feveral  parts  of  his 
 minifterial  labours.  For  ex- 
 ample. 
 
 I .  In  Ji tidying  the  holy  fcrip- 
 tures.  The  propriety  of  much 
 
 fcripture  language,  efpecially 
 that  of  the  bold  figurative 
 kind  can  only  appear  by  the 
 genius  of  the  people  ad- 
 drefled.  See  Ezek.  xvi.  23. 
 Joel  ii,  2,  &e.  Nahum  ii. 
 iii,  &c. — The  equity  and 
 fitnefs  of  many  mofaical  injii- 
 tutes  appear  by  a  comparifon 
 of  them  with  the  condition 
 of  the  people. — The  dif- 
 courfes  of  our  Sa'viour,  and 
 the  epiftles  of  S.  Paul  are 
 both  more  beautiful  and 
 more  intelligible  by  this  con- 
 fideration — The  theological 
 fyftems  of  the  Jews,  the  mo- 
 ral philofophy  of  the  learned 
 heathens,  the  mythology  of 
 the  vulgar  herd  of  pagans, 
 and  the  conditions  of  primi- 
 tive churches,  all  elucidate 
 the  doctrines  of  the  new  tefta- 
 ment. 
 
 2.  Knowledge  of  perfons 
 addrefled  is  effential  in  the 
 popijij  and  hierarchical  con- 
 troverfy.  While  thefe  ceco- 
 nomies  are  embraced  by 
 mercenary  men,  rewarded  by 
 ilate  emoluments,  and  guard- 
 ed by  the  fword,  it  will  be 
 but  loft  labour  to  addrefs 
 dig- 
 
(       125      ) 
 
 thefe  words,  were  Romans^  whofe  perpetual  maxim 
 was  violently  to  revenge  publick  injuries,  and  to- 
 tally to  dellroy  thofe,  who   intended   to   deftroy 
 
 them. 
 
 dignified  priefls  on  articles 
 of  farther  reformation.  It 
 was  an  apt  fimilitude,  that 
 an  ingenious  gentleman  ufed 
 concerning  the  popifh  cere- 
 monies retained  in  feme  re- 
 formed churches  under  pre- 
 tence of  bringing  Romanifts 
 over  to  themfelves.  "  You 
 refemble,  faid  he,  a  floating 
 veffel  fattened  to  a  rock  by  a 
 rope ;  if  you  in  the  vefiel 
 think  to  pull  the  reck  to  you 
 by  the  rope,  you  will  find, 
 on  trying,  a  contrary  efFeft 
 will  follow.  Hence  that 
 well-known  fayin-  of  Bifliop 
 Bonner;  when  he  heard  that 
 Cranmer  and  Ridley  had  re- 
 tained fome  ceremonies  of 
 the  Roman  church,  he  ex- 
 claimed, "  Since  our  b:oth 
 goes  down  with  them  io  well, 
 they  will  fhortly  feed  upon 
 the  beef  too  !"  An  exclama- 
 tion rather  low  and  unepifco- 
 pal :  but,  however,  it  was 
 the  moft  prophetical  vulga- 
 rifm  tiiat  his  lordftiip  ever 
 uttered,  as  the  after-hiilory 
 of  the  Englifh  epilcop.  1 
 church  plainly  fliewed.  See 
 Lt^vjls  Du  Mottli)!,  uhi  fitp. 
 
 3.  K.ovv ledge  --f  perfons 
 is  eflenrial  to  a  minifter  in 
 addreffing  both  the  righteous 
 and  the  moicked.  No  man 
 addreffes  the  wicked  fo  for- 
 cibly as  he,  who  beft  knows 
 human    nature   in    general, 
 
 and  the  condition  of  each 
 finner  in  particular.  Had 
 our  Dean  Swift,  who  often 
 went  difguifed  into  low  com- 
 pany to  ihidy  human  nature 
 unmaflced,  made  a  holy  ufe 
 of  his  knowledge  by  reprov- 
 ing and  reforming  fuch  peo- 
 ple, he  might  have  been  one 
 of  the  moft  ufeful  minifters 
 of  h  s  day.  A  man,  who 
 has  fecn  human  nature  in  fuch 
 places  is  in  polTcffion  of  a 
 thoufand  topicks  not  to  be 
 learned  in  higher  life,  where 
 almoft  all  is  trick  and  maf- 
 querade,  what  Archbifhop 
 Leighton  fomewhere  calls  an 
 interchai'ge  of  vanity  and 
 lies.  'The  fame  may  be  faid 
 in  regard  to  the  pious  part 
 of  an  auditory.  What  can 
 a  young  fpark,  who  has  no 
 piety  himfelf,  nor  one  pious 
 intimate  in  the  world,  fav 
 to  pious  auditors  worth  their 
 hearing  '  Religion  itfelf  is 
 dilgraced  by  being  in  fuch 
 company.  To  put  a  bible 
 in  fuch  a  man's  hand  is  like 
 hanging  Sir  Ifaac  Newton's 
 principia  about  the  neck  of 
 a  beaft.  All  other  things 
 m.iy  be  difpenfed  with  :  but 
 a  thorough  knowledge  of  the 
 Angular  exercifes  of  pious 
 minr's  under  conviflion,  con- 
 verfion,  temptation,  afflic- 
 tion, in  profpefts  of  death 
 and  in  retroipe£ls  of  fin,  can 
 never 
 
(       12^      ) 
 
 them,  or  had  offered  them  any  affronts  •,  wlt- 
 nefs  the  Carthaginians  and  Corinthians.  They 
 totally  deftroyed  Carthage,  becaufe  fhe  had  carried 
 her  arms  into  Italy  by  Hannibal's  means,  and  had 
 been  upon  the  point  of  ruining  Rome.  Corinth 
 they  facked  and  burnt  for  having  affronted  their 
 ambaffadors.   (3)      You    may   alio    remark    this 
 
 par- 
 
 never  be  difpcnfed  with  in 
 a  miniiler  of  religion,  nor 
 can  he  attain  this  knowledge 
 without  perfonal  experience. 
 We  often  fpeak  of  a  mi- 
 nifter's  /peaking  to  the  heart. 
 The  ph.afe  is  fcriptural,  and 
 as  Erafmus  obferves,  is  there 
 ufed  for  the  ccnJoJatory  lan- 
 gua2;e  of  the  gofpel,  in  dif- 
 tindfion  from  that  of  the  law, 
 which  convifts,  and  con- 
 demns. See  Ifai.  xl.  i.  Hof 
 ii.  14.  Now  this,  as  he  adds, 
 cannot  be  done  but  by  a 
 man,  whofe  own  heart  has 
 been  comforted  by  the  fame 
 confolation.  *•  Nullus  au 
 tem  poteft  loqui  ad  cor  po- 
 puli,  nifi  loquatur  ex  corde." 
 De  Rat.  Cone.  lib.  i.  The 
 phrafe,  /peak  to  the  heart,  in 
 modern  ufe,  (lands  for  that 
 excellent  talent,  which  fome 
 minifters  poffefs,  of  addrcfT- 
 ing  the  confcience,  bringing 
 home  the  matter  to  the  man, 
 fpeaking  ad  rem,  ad  homiiuf;:, 
 what  ftall  I  call  it  ?  It  dt- 
 niides  afiinder  foul  and  'fpirit, 
 and  is  a  dijcoyercr  of  the 
 thoughts  and  intents  of  the 
 heart.  Heb.  iv.  12.  Such  a 
 minifter  furrounds  his  audi- 
 tor,   and  wraps   him  up  in 
 
 convii^ions  of  fin,  or  in  con- 
 Jolaiions  of  God,  which  are 
 neither  fe^M  nor  fmall. 
 
 3.  Knowledge  of  perfons 
 is  ciT-'ntial  to  a  minifter  in 
 enforcing  duties.  He  mull 
 diftinguiih  hulbands,  wives 
 — mailers,  fervants — gover- 
 nors, fubjefls — parents,  chil- 
 dren— minifters,  mag; Urates, 
 &c.  and  give  to  each  his 
 portion  in  due  feafon,  rightly- 
 dividing  the  word  of  truth. 
 
 4.  Finally,  knowledge  of 
 perfons  is  elienticil  to  cafidjlry. 
 Cafes  of  confcience  differ  in 
 different  circumftances  ;  not 
 that  there  is  one  gofpel  for 
 the  rich,  and  another  for  the 
 poor  :  but  becaufe  the  fame 
 God  o-ver  all,  being  rich  in 
 7?tercy  to  all,  requires  different 
 fervices  in  different  circum- 
 ftances. See  Acls  xxi.  20, 
 21,  &c.  xxi.  40.  Gal.  ii.  2. 
 iv.  13,  20,  &c. 
 
 (3)  The  R:;mans  facked  Co- 
 rinth for  affronting  their  am- 
 b-ij/l'-dors.  See  Appian  in  Lyb. 
 — Veil.  Paterc.  lib.  ii.  1 6. — 
 See  alfo  the  juft  refleftions 
 of  Tiipop  Boffuet  on  thefe 
 fubjcfts  tllfi.  Uni-'jcrf  vol.  i. 
 chap.  6.  and  above  ;^U  let  us 
 never  forget  that  neceffary 
 remarl( 
 
(       127       ) 
 
 particular  circumftance ;  that,  although  the  Ro- 
 mans had  fucceeded  in  avenging  their  injuries, 
 the  empire  owing  its  grandeur  to  fuch  exceffes, 
 yet  their  fuccefs  did  not  hinder  the  apoftle  from 
 faying  Recompenfe  to  no  man  evil  for  evil ;  becaufe 
 neither  examples  nor  fucceffes  ought  to  be  the 
 
 rules 
 
 remark  of  Mr.  Rollin  In  \\\s  An- 
 cient Hiji.  vol.  xii.  b.  26.  p.  2. 
 c.  2.  "  Perfeil  morality  is  no 
 ixjhere  to  be  learned  hut  from 
 the  ivord  of  God,"  not  that 
 natural  religion  with  all  its 
 blindnefs  could  allow  of  thefe 
 exceffes.  See  Cicero  de  Offic, 
 lie?,  iii.  but,  after  admitting 
 all  its  excellencies,  it  leaves 
 us  proud,  and  far  from  the 
 "image  of  God  :  exhibiting 
 indeed  fomething  of  the  ra- 
 tional, but  debafing  it  with 
 a  mixture  of  the  brutal  and 
 infernal.  When  we  refer  to 
 various  authors,  and  various 
 articles  tending  to  elucidate 
 the  holy  fcriptures,  we  do  fo 
 on  fuppofition  that  it  is  pro- 
 per to  compofe  a  fermon  of 
 feveral  topicks  properly 
 chofen  and  arranged.  Moft 
 divines  make  mixed  obfer- 
 vations,  that  is,  they  fome- 
 times  take  them  with  the  ut- 
 moft  propriety  from  various 
 fources,  as  iromperfon — place, 
 &c.  The  following  example 
 will  explain  my  meaning. 
 
 *'  2  Sam.  iii.  38.  Knoiu  ye 
 not  that  there  is  a  prince,  and 
 a  great  man  fallen  this  day  in 
 Ijrael.  -  -  -  Obf.  I.  A  great 
 man's  death  paffes  not  with- 
 out publick  notice  ;  the  King 
 /aid  Know  ye  not,  &c.  Obf.  2. 
 
 Extraordinary  perfons  are  not 
 exempted  from  the  common 
 laws  of  mortality  ;  the  prince^ 
 and  the  great  man  fall.  Obf. 
 3.  They,  who  ftand  in  high, 
 Hand  in  the  moft  flippery 
 places;  Abner  fell  by  affaf- 
 fination.  Obf.  4.  The  holy 
 land  is  not  a  place  privi- 
 ledged  againft  the  arreft  of 
 death.  Abner  fell  in  Ifrael." 
 Commemoration  Sermon  on  the 
 death  of  Colonel  Char.  Ca'ven- 
 diflj,  flain  in  the  fervice  of 
 Char.  I.  Preached  at  Darby 
 1674,   by  Wm.  Nailour. 
 
 Nothing  can  be  more  plain 
 and  fimple  than  thefe  obfer- 
 vations,  yet  from  them  the 
 preacher  derives  a  great  va- 
 riety of  edifying  inftruftions, 
 very  pertinent,  and  very  pro- 
 per to  the  occafion. 
 
 The  time  of  S.  Paul's  con- 
 verfion  is  conliderable,  for  it 
 was  when  he  'was  in  the 
 higheft  rage,  and  when  the 
 church  was  moft  deprefled — 
 The  place  alfo  is  remarkable, 
 it  was  near  Damafcus.  Seve- 
 ral other  circumjiances  alio 
 heighten  the  glory  of  it, 
 thunder,  lightning,  &c.  A 
 difcourfe  on  Saul's  converfion 
 is  therefore  properly  mixed. 
 See  Beaufobre  Difc.  xxx. 
 totn,  vi. 
 
(       128       ) 
 
 rules  of  our  conduct,  but  folely  the  will  of  God, 
 and  the  law  of  Chriftianity.  (4) 
 
 (4)  The  revealed  ivill  of 
 God,  and  not  the  fuccefs  ofthc/e 
 nuho  depart  from  it,  Jhould  be  a 
 Chrijlian^i  rule  of  aSlion.  This 
 remark  is  of  great  confe- 
 quence  in  theology.  The 
 whole  book  of  Job  feems  to 
 have  been  written  with  a 
 view  to  this  article.  Job  was 
 afflided.  His  friends  thought, 
 his  condition  a  proof  of  his 
 impiety.  Not  at  all,  replies 
 Job,  The  tabernacles  of  robbers 
 profper,  and  they,  that  provoke 
 God,  are  Jecure.  xii.  6. 
 
 There  are  five  forts  of  mi- 
 nillers,  who  ought  to  ftudy 
 this  article,  i.  They  who 
 make  worldly  profperity  a 
 mark  of  the  true  church  of 
 Chrill.  It  is  certain,  we 
 fhould  never  find  the  head  of 
 the  church  by  this  rule,  and 
 it  is  not  likely  we  fhould  dif- 
 cover  his  members  by  it.  See 
 vol.  i.  page  280,  note  5. 
 
 2.  They  who  afpire  at 
 nothing  in  the  church  but 
 preferment,  and  by  unwor- 
 thy aftions  obtain  it,  fhould 
 regard  this  fubjefl.  Thefe 
 reprobates  lofe  all  fenfe  of 
 the  guilt  of  fucceeding  in  the 
 pleafure  of  fuccefs. 
 
 3.  They  ought  to  fludy 
 this,  who  choofe  their  reli- 
 gion by  popularity,  who  em- 
 brace what  mofl  allow  bc- 
 caufe  the  moft  allow  it.  The 
 religion  of  Chrift  is  an  un- 
 favoury  thing  to  the  vitiated 
 talles  of  the  bulk  of  man- 
 kind :  and  he,  who  expeds 
 
 to  find  wholefome  food  on 
 tables  prepared  by  fuch  per- 
 fons,  will  find  himfelf  on  a 
 trial  grofsly  deceived. 
 
 4.  Thev,  who  impofe  on 
 their  own  confciences,  and 
 flatter  themfelves  into  un- 
 fcriptural  compliances  under 
 pretence  of  obtaining  wider 
 fields  of  ufefulncls,  are  un- 
 der the  fame  fad  miftake. 
 They  fucceed,  in  what.?  In 
 doing  partial  good  ;  for  there 
 are  truths,  which  they  dare 
 not  mention.  '\  hey  fucceed, 
 in  what  ?  In  doing  mo?nentary 
 good,  which  expires,  when 
 they  depart.  Succefs  to 
 themfelves,  and  not  to  the 
 caufe  at  large,  is  their  objeft. 
 Were  they  to  refafe  compli- 
 ance with  what  their  con- 
 fciences abhor,  they  might 
 form  FRRE  focieties,  which 
 would  perpetuate  themfelves, 
 and  even  their  minirter  by 
 choofing  a  fucceffion  like 
 him.  Alas !  how  few  have 
 fuch  extenfive,  difmterefted 
 views ! 
 
 5.  They  are  alfo  far  from 
 Monfieur  Claude's  obferva- 
 tion,  who  adopt  any  thing 
 in  the  courfe  of  their  mi- 
 niftry,  how  filly  foever,  that 
 gives  them  popularity,  which 
 they  call  the  fuccefs  of  the 
 gofpel.  Diogenes,  going  to 
 declaim  to  a  very  few  audi- 
 tors, and  loth  to  fay  that  to  • 
 a  few,  which  was  worthy 
 of  being  heard  by  many,  be- 
 gan to  fing,  the  novelty  of 
 
 which 
 
(       129      ) 
 
 XI. 
 
 Examine  the  particular  State  of  Persons 
 
 ADDRESSED.    (5) 
 
 For  example,  recompenfe  to  no  man  evil  for  eviL 
 St.  Paul  writes  to  Romans  :  but  to  Roman  Chrif- 
 
 tians. 
 
 which  foon  brought  auditors 
 around  him.  Anaximenes, 
 not  being  able  to  attraft  the 
 attention  of  his  audience  by 
 gravely  declaiming,  lookout 
 Ibme  very  fine  faltfifli,  and 
 fo  collected  the  eyes  and  at- 
 tention of  his  auditors.  At- 
 tention acquired  by  fuch  odd 
 methods  is  not  worth  having, 
 and  yet  how  many  means  as 
 fantailical  as  thefe  have  been 
 hit  on  by  preachers  under 
 pretence  of  exciting  atten- 
 tion, acquiring  popularity, 
 and  enfuring  fuccefs.  Vid. 
 Dan.  Hehijti  Laus  AJlni,   p.  i. 
 
 (5)   Examine  the  particular 
 Jiate  of  perfons  addr,£ed.   Thus 
 we  account  for   many  feem- 
 ing  contradictions    in   fcrip- 
 ture.      Mofes  made  a  ferpent 
 of  brafs,  Num.  xxi.  9.     He- 
 zekiah    broke  it   in    pieces, 
 becaufe,   in  his  days.,  the  chil- 
 dren of  Ifrael  did  burn  incenfe 
 to  it.   2  Kings  xviii.  4, — One 
 prophet  fays,  Blonv  the  trum- 
 pet in  the  neiv  moon,  and  on  our 
 folemn  feaft  days,  for  this  is  a 
 Jiatute  for  Ifrael,   and  a  laiJU  of 
 -the  God  of  Jacob.    Pfal.  Ixxxi. 
 3,    4. — Another    fays,    AVw 
 moons    and  fabhaths    I  cannot 
 Orway  nuith,    even   the  folemn 
 
 Vol.  II. 
 
 meeting  is  iniquity.  My  foul 
 hateth  them^  for  your  hands 
 are  full  of  blood.  Ifai.  i.  13, 
 I  5 . — /  J  aid  indeed  thy  houfe 
 Jhould  nvnlk  before  me  for  ever  : 
 but  nonx)  the  lord  faith,  B  it  far 
 from  me.  i  Sam.  ii.  30. — At 
 tvhat  iff  ant  1  fpsak  concerning 
 a  nation  to  dejiroy  it,  if  that 
 nation  turn  from  their  evil,  I 
 luill  repent.  Jer.  xviii.  7,  8. — 
 Man  is  ju fifed  by  faith  "joith- 
 out  the  deeds  of  the  lavo.  Rom. 
 iii.  28. — By  '-works  man  is  juf- 
 tifed,  and  not  by  faith  only. 
 James  ii.  24.  Thefe,  and  a 
 tiioufand  other  paflages,  are 
 harmonized  only  by  an  at- 
 tention to  the  particular  con- 
 dition of  the  perfons  ad- 
 dreffcd.  S.  Paul  beautifully 
 calls  this  variety  a  change  of 
 nioiee.  Gal.  iv.  20.  The  fame 
 heavenly  inftruftor  fpeaks  : 
 but  fpeaks,  fo  to  fay,  in  dif- 
 ferent tones  adapted  to  the 
 different  tempers  of  the  au- 
 ditors. This  notion  of  revela- 
 tion is  a  very  juft  one,  and  as 
 it  authorizes  i/ur  niiniilers  in 
 varying  their  addreffes  to 
 their  hearers,  fo  it  condemns 
 thofe  loofe,  defultory  decla- 
 mations, which  addrefs  all, 
 and  fo  affed  none. 
 
 R  '  The 
 
(     '30    ) 
 
 iians^  who  faw  themfelves  hated  and  perfecuted 
 by  their  fellow-citizens,  and  in  general  abufed 
 by  the  whole  world.  Yet,  however  reafonable  re- 
 feritment  might  appear  at  firft  fight,  the  apoftle 
 
 would 
 
 The  peculiar  circumftances 
 of  the  perfon  fpeaking  alfo 
 ferves  to  account  for  many 
 things,  that  fall  under  the 
 immediate  notice  of  theolo- 
 gifls,  and  at  firft  appear  very 
 unaccountable.  We  will  ex- 
 emplify a  few. 
 
 1.  Nothing  is  more  com- 
 mon than  to  hear  men  of 
 equal  abilites  affirm  direiily 
 contrary  to  one  another  on 
 the  fame  fubj  eft.  'Tillot/on  and 
 Hokrofi  had  been  chamber- 
 fellows  at  Clare-hall.  Til- 
 lotfon  declared  in  his  old 
 age,  "  I  do  in  my  con- 
 fcicnce  believe  the  [efi/copal] 
 church  of  England  to  be  the 
 beft  conftitutcd  church  in  the 
 world."  Serm.  on  I  Cor.  iii.' 
 15.  Holcroft  thought,  the 
 epifcopal  church  of  England 
 was  an  image  of  the  beaft, 
 as  favage  and  more  filly  than 
 the  beaft  itfelf.  How  are 
 we  to  account  for  this  vari- 
 ety }  Confider  the  condition 
 of  each  fpcaker.  The  image 
 of  the  beaft  made  Tillotfon 
 Archbifliop  of  Canterbury  ; 
 and  the  beft  conftituted 
 church  in  the  world  was  very 
 near  hanging  Holcroft  for 
 non-conformity. 
 
 2.  Nothing  is  more  fre- 
 quently feen  than  the  fame 
 divine  differing  from  him/elf, 
 Stillingflcet  did  fo.     In  his 
 
 Irenlcum,  he  declared  that 
 preft>yterian  government  was 
 more  conformable  to  fcrip- 
 ture  and  reafon  than  Epifco- 
 pacy — that  Bifiiops  ought 
 not  to  impofe  any  ceremo- 
 nies, which  have  no  foun- 
 dation in  fcripture — that 
 fchifm  was  on  their  fide,  who 
 impofed  ceremonies,  and  not 
 on  theirs,  who  refufed  fub- 
 miffion  to  them.  But  in  his 
 A)tf=wer  to/e^eral  late  treatifeSy 
 he  calls  thofe  fchifmaticks, 
 who  deny  fuomifiion  to  the 
 government  of  the  epifcopal 
 church  of  England,  and  adds, 
 "  The  conltitution  of  our 
 church  ftands  upon  x)[i\%  fingle 
 peint,  all  things  are  lawfal, 
 which  are  not  forbid- 
 den." Whence  this  diffe- 
 rence ?  The  peculiar  condi- 
 tion of  the  fpeaker  is  to  be 
 confidered.  The  Innicum 
 was  publifhed  when  the  au- 
 thor was  minifter  of  one  An- 
 gle Sutton  in  Eedfordfhire. 
 The  y/;//Wr  came  out  about 
 iS  years  after,  when  -  -  -  - 
 what  ?  God  forbid  we  fhould 
 fay,  men  fhould  not  live  and 
 learn  :  but  it  happens  very 
 unluckily,  when  illumina- 
 tion and  preferment  com* 
 together ! 
 
 Bifhop    Stillingfleet's    op- 
 ponents   faid,    the   point    on 
 which     his      church     ftood, 
 *'  would 
 
(     13'     ) 
 
 would  not  have  them  obey  fuch  pafTions  as  the 
 light  of  reafon,  the  inflindl  of  nature,  and  the  de- 
 fire  of  their  own  prefervation  might  feem  to  excite. 
 
 He 
 
 *'  would  make  a  pure  fricaf- 
 fee  of  religion,  it  would  juf- 
 tify  the  addition  of  oil, 
 cream,  fpittle,  and  fait  in 
 baptifm,  and  it  would  as 
 much  authorize  a  miniiler  to 
 preach  the  gofpel  with  a 
 helmet  on  his  head,  and  a 
 fword  and  buckler  in  his 
 hand,  as  figns  of  our  fpiri- 
 tual  warfare,  as  it  would  the 
 crofs  in  baptifni.  It  is  not 
 enough  in  religion,  that 
 things  are  not  forbidden,  they 
 muft  be  commanded.  Jer. 
 vii.  31."  Leijji;  Dit  Moulin 
 ubi  fupra. 
 
 3.  Divines  have  feen  a 
 whole  church  change  its  doc- 
 trine, and  yet  retain  its  creeds, 
 and  tefts  of  orthodoxy  ;  and, 
 what  is  more  extraordinary, 
 declare  the  fame  tefls  the 
 guardians  of  two  fyftems  of 
 divinity  as  oppofite  as  particu- 
 lar eledlion  and  general  re- 
 demption, and  both  of  them 
 gofpel  for  the  time.  What ! 
 Has  the  gofpel  of  1555  been 
 explained  by  any  new  reve- 
 lation lince,  or  is  the  old  gof- 
 pel an  uncertain  found  ?  Nei- 
 ther :  but  the  particular  con- 
 ditions of  leading  churchmen 
 have  altered  with  the  times, 
 and  with  the  tempers  of  civil 
 governors. 
 
 4.  Divines  have  feen  a 
 church  change  its  temper  of 
 governing,  and  yet  not  alter 
 
 ns  form  of  government.  Stra- 
 tagem and  colluiion,  dupli- 
 city and  foft  words  took 
 place  with  Tillotfon,  and 
 Tenifon,  of  Parkerian  fire, 
 and  Laudean  pride.  The 
 latter  in  days  of  yore  ex- 
 communicated and  perfecut- 
 ed  non-con formifls  to  death  : 
 but  the  former  in  later  times 
 tell  us  they  pity  and  pray  for 
 us,  and  eileem  us  their  dear 
 brethren  in  Chrift.  Have 
 they  made  an  abatement  of 
 one  word  in  terms  of  confor- 
 mity from  the  day  thai  Ifrael 
 came  up  out  of  Egypt  to  this 
 day?  Confider  Mr.  Claude's 
 eleventh  common  place,  take 
 ad'vice,  fpeak  your  minds,  and 
 firji  of  all  gi've  thanks  for  kings, 
 and  for  all  that  arc  in  autho- 
 rity, that  you  lead  quiet  and 
 peaceable  li'ves  in  all  godlinefs 
 and  honefty  ! 
 
 J.  We  fometimes  amiife 
 ourfelves  with  contrafting  the 
 great  doers  with  the  great 
 fufferers  in  religion  in  the 
 days  of  our  ancellors.  We 
 weigh  the  merits  of  Fox  and 
 Coverdale  againfl;  thofe  of 
 Cranmer  and  Cox — We  fet 
 Cart  Wright  againft  Whitgifc 
 — Baxter  and  Bates  againft 
 Laud  and  Cofins — Watts 
 againft  Atterbury — Runyan 
 againft  Bugg — and  fo  on  ; 
 and    we    enquire  -  -  -  No, 
 
 R  2  we 
 
(     132     ) 
 
 He  exhorted  them  to  leave  vengeance  to  God,  and 
 advifed  them  only  to  follow  the  dictates  of  love. 
 The  greateft  perfecutois  of  the  primitive  Chriitians 
 were  the  Jews,  on  whom  the  Roman  Chriftians 
 could  eafily  have  avenged  themfclves  under  va- 
 rious pretexts;  for  the  Jews  were  generally  hated 
 and  defpiled  by  all  other  nations,  and  nothing  could 
 be  eafier  than  to  avail  themfeives  of  that  publick 
 hatred,  to  which  the  religion  of  the  Jews  expofed 
 them.  Neverthelefs,  S.  Paul  not  only  fays  m  ge- 
 neral Render  not  evil  for  evil :  but  in  particular 
 Recompenfe  to  no  man  evil  for  evil.     As  if  he 
 
 had 
 
 we  will  not  enquire.  Clau- 
 dite  jam  ri-vos,  pueri,  fat 
 prata  biheruiit. 
 
 Finally,  this  place  is  ufe- 
 ful  in  many  fingle  theological 
 quellions.  For  example,  Why 
 did  not  the  apoftles  fpeak 
 againfl:  putting  infant-bap- 
 tilm  in  the  room  of  circum- 
 cifion  ?  The  particular  flate 
 of  the  primitive  church  did 
 not  require  it.  Infant-bap- 
 tifm  had  not  been  thought  of 
 then.  Why  did  not  the  apof- 
 tles make  creeds  and  canons? 
 They  would  have  defeated 
 their  own  particular  view, 
 which  was  to  put  individuals 
 into  a  capacity  of  making 
 creeds  and  canons  for  them- 
 feives, &c.  &c. 
 
 Cotijider  the  particular  ft  ate 
 ef  the  per/ons  addrejjed.  The 
 life  of  the  moral  law  is 
 thus  placed  in  a  very  proper 
 light,  "  Ulus  legis  moralia 
 varius  ell  fecundum  varies 
 flatus  hominis.  Prhn^evo  bo- 
 minis  ftatui  erat  ut  homo  per 
 
 illam  vivificaretur.  Ufus  fub 
 ftatu  peccati  eft,  ut  hominem 
 de  tranfgreffione  et  reatu  ar- 
 guac  -  -  -  ut  ilium  fie  con- 
 vict um  ad  gratiara  defide- 
 randam  compellat  -  -  -  Ser- 
 vit  pftcterea  lex  in  hoc  ftatu 
 turn  Deo,  ut  hominem  cohi- 
 beat,  tum  peccato,  ut  pecca- 
 tum  augeat.  Tertius  ufus 
 legis  moralis  erga  hominem 
 jam  Spiritu  Dei  et  Chrifti  re- 
 natum  conveniens  ftatui  gra- 
 tis eft,  ut  fit  perpetua  regu- 
 la  vits.  Ex  hifce  ufibus  fa- 
 cile collieere  eft,  quoufque 
 lex  moralis  inter  iideles,  et 
 fub  gratia  Chrifti  conftitutos 
 obtineat,  et  quoufque  abro- 
 gata  fit.  Jrminii  op.  Theol. 
 Difputat.  Piih.  xii. 
 
 To  give  an  example, 
 Rom.  xi.  33.  O  the  depth , 
 &.C.  in  order  to  enter  into 
 the  apoftle's  meaning,  it  is 
 necelTary  to  confider  they«^- 
 ji'^,  to  which  he  applies  his 
 text,  and  never  to  lofe  fight 
 of  the  de/igfi  of  this  whole 
 epiftle. 
 
(     133     ) 
 
 had  faid,  Do  not  injure  thofe,  on  whom  you  could 
 moic  eafily  avenge  yourfelves  j  hurt  not  the  moil 
 
 violent 
 
 epiftle.  The  apoftle  princi- 
 pally means  to  oppofc  a  fcan- 
 dalous  fchifrnj  which  rent 
 the  church  of  Rome;  that 
 church  was  compofed  of  two 
 forts  of  Chriftians,  fome  of 
 them  came  from  paganifm, 
 others  from  Judaifm  ;  the 
 latter  defpifed  the  former,  To 
 they  had  always  treated  fo- 
 reigners;  they  infilled  on  it, 
 that  for  their  own  parts  they 
 had  a  natural  right  to  the 
 bleffings,  which  the  Meffiah 
 came  to  bellow  upon  his 
 church  ;  becaufe,  being  born 
 Jews,  they  were  the  lawful 
 heirs  of  Abraham,  to  whom 
 the  promife  was  made,  where- 
 as the  Gentiles  partook  of 
 thefe  bleflings  only  by  mere 
 grace.  St.  Paul  oppofes  this 
 prejudice,  proves  that  Jews 
 and  Gentiles  were  alike  un- 
 der Jin,  that  they  had  an 
 equal  need  of  the  covenant 
 of  grace,  that  they  both 
 owed  their  vocation  to  the 
 mercy  of  God,  that  no  one 
 was  rejefted  as  a  Gentile,  or 
 admitted  as  a  Jew,  and  that 
 fuch  only  had  a  part  in  this 
 falvation  as  had  been  chofen 
 in  the  eternal  decrees  of  God. 
 The  Jews  could  not  reliOi 
 fuch  humbling  ideas,  nor 
 adjull  all  this  doftrine  with 
 their  high  notions  of  the 
 prerogatives  of  their  nation, 
 much  lefs  could  they  enter 
 into  S,  Paul's  fyllem  of  pre- 
 deftination.     S.  Paul  applies 
 
 this  chapter,  out  of  which 
 our  text  is  taken,  and  the 
 two  preceding  ones,  to  an- 
 fwer  their  difficulties.  He 
 turns  the  fubjeiit  (if  I  may 
 fo  fpeak)  on  every  fide  to 
 make  it  clear.  He  reafons, 
 proves,  argues  :  but  after  he 
 had  heaped  proofs  upon 
 proofs,  reafons  upon  reafons, 
 folucions  upon  iolutions,  he 
 acknowledg-es  in  the  words 
 of  my  text,  that  it  was  his 
 glory  to  rell  beneath  his  fub- 
 ject  :  he  clafTes  himfelf  in  a 
 manner  with  the  molt  igno- 
 rant of  thofe,  to  wliom  he 
 writes,  he  acknowledges  that 
 hi  has  not  received  a  fuffici- 
 ent  meafurj  of  the  fpirit  of 
 God  to  fathom  fuch  abyfles, 
 and  he  exclaims  upon  the 
 brink  of  this  ocean,    O  the 
 
 depth.  Sec. hozv  unfiarch- 
 
 able.  Sec.  Sur  les  profondeurs 
 di-vine,  torn,  xi. 
 
 Monfieur  Saurin's  defign 
 in  this  fermon  is  to  promote 
 Chrillian  love  among  people, 
 who  think  differently  con- 
 cerning the  decrees.  In  or- 
 der to  this  he  obferves,  that 
 all  the  ways,  in  which  if 
 pleafes  God  to  difcover  him- 
 lislf  to  men,  though  fhining 
 with  light  are  yet  fhaded 
 with  adorable  darknefs,  they 
 are  labyinths,  in  which  fee- 
 ble reafon  is  loll.  Our  ideas 
 of  the  deity  are  ideas  of  a  vail 
 profound — the  works  of  na- 
 ture are  a  great  deep — the 
 ways 
 
(     134    ) 
 
 violent  enemies  of  the  name  of  Jefus  Chrift,  and 
 
 the 
 
 ways  of  providence — and  the 
 doftrincs  of  revelation  are 
 alio  diftinguifhed  by  the  fanne 
 charaders.  He  examines  the 
 dodrine  of  decrees,  and 
 among  many  fyftems  chcofes 
 that,  which  appears  to  him 
 the  true  one ;  but,  adds  he, 
 •'  ihould  you  alk  me  after 
 all,  whether  my  ovv'n  fyftem 
 be  liable  to  no  objeftioiis  ? 
 I  would  lay  my  hand  upon 
 my  mouth,  I  would  acknow- 
 ledge my  ignorance,  and 
 freely  own,  that  I  chofc  this 
 fuhjeft  lefs  to  clear  than  to 
 prefs  its  difficulties,  atid 
 hereby  to  make  you  perceive 
 that  toleration,  which  Clirif- 
 tians  mutually  owe  each 
 other  on  this  article.  Vv''e  our- 
 felves  alfo  exclaim  on  the 
 borders  of  this  abyfs,  O  the 
 depth,  &c." 
 
 Mr.  S.  reminds  me  of  Ea- 
 choltzer,  one  of  the  greatell 
 of  the  German  reformers. 
 *'  Timiditas  qua:dam  Buchol- 
 cero  a  quibuldam  objeftaeft, 
 quod  cum  cximiis  a  deo  doti- 
 bus  effet  dccoratus,  in  ccrta- 
 men  tamen  cum  rahiofes  ilUus 
 J'tculi  "Thsolcgis  noluh  dcfccndcre 
 -  -  -  ipft;  juyenis  fa;pe  ad 
 j^mieos  aicbat,  Difti  difputare 
 cixpl  fupputare,  quoniani  illud 
 difTipationem,  hqc  coUedi- 
 onem  fignificat  -  -  -  vidit  de 
 religionis  Chriilianfc  negn- 
 tiis  contro'vcrfiui  ecclcfiis  or- 
 tjiodoxis  mc'veri  ab  lis  qucs 
 nulla  unquam  amoris  D'i  fan- 
 tilla    cakfacerat.      Vidit    ex 
 
 diuturnis  theologorum  rixis 
 utilitatis  nihil  detrimenti 
 plurimum  in  ecclcfias  redun- 
 daffe.  Quapropter  omnis 
 ejus  cura  in  hoc  erat,  ut  au- 
 ditores  fidei  fua:  -commiflbs 
 doceret  bene  ^iv.re,  et  beate 
 7nori  -  -  -  ec  annotatum  in 
 adverfariis  amici  ejus  repere- 
 runt,  permuhos  in  cxfremo  a^one 
 con fii titles  gratias  tpji  hoc  nomine 
 eg'Jp,  quod  ipfius  dudlu  fer- 
 vatoiem  fuum  Jefum  agno- 
 viffent,  cujus  in  cognitione 
 pulciirum  vivere  raori  vero 
 loiige  pulcherrimum  duce- 
 j'ent.  Atque  haud  fcio  an- 
 non  hoc  ipfum  longe  Buchol- 
 cero  coram  deo  gloriofius  fit 
 futurum,  quam  fi  aliquot 
 contentioforum  libelloruni 
 myriadas  pofteritatis  memo- 
 riae confccrafTet.  Melch. 
 Adam.  <vita;  Germ.  J heolog.  in 
 'uita  Bucholceri.  See  alfo 
 Ba^-ter's  Saint's  Rejl,  p,  iv. 
 c.  3. 
 
 (6)  Hurt  not  ihofe,  nx)ho 
 Jlri-ue  to  drjjroy  the  gojpcl.  Mr. 
 Claude  does  not  mean  here 
 to  inculcate  the  fenfelcfs  no- 
 tions oi pajfi've  obedience,  and 
 non-rejijianc,  as  too  many  of 
 our  divines  have  done  from 
 fuch  paffages  of  fcripture. 
 In  a  /.  tter  to  Monfiiur  Michaeliy 
 fpcaking  of  the  difputes  in 
 England,  he  fays,  "  If  one 
 party,  being  in  power,  would 
 conlirain  the  other  again  ft 
 their  confcience  and  judg- 
 ment, the  i'chifm  is  certainly 
 on  the  fide  of  the  impofers." 
 
(     ^35    ) 
 the  chriftian  profelTion  j  (6)    thofe,  who  have  dri>- 
 
 cified 
 
 faith  and  praftice,  the  holy 
 fcriptures.  1,  therefore,  thank 
 him  for  his  friendly  regard 
 to  my  fpiritual  welfare,  and 
 we  part  civilly. 
 
 I  can  fuppofe  them  laid 
 before  mc  by  Pope  John  XXIIj 
 along  with  a  parchment 
 grant  duly  executed  of  three 
 thoufand  days  pardon  for 
 deadly  fins,  on  condit  on  of 
 my  complying.  Again,  I 
 thank  his  holinefs  for  an  of- 
 fer fo  generous  :  but  I  muH 
 beg  leave  to  decline  accept- 
 ing it,   and  we  part. 
 
 r  can  fuppofe  them  laid 
 before  me  wiih  all  the  reli- 
 gious inducements  to  accept 
 them,  that  arife  from  an  in- 
 tereft  in  the  papal  commu- 
 nity, fuch  as,  on  one  fide, 
 the  benefits  of  pardons,  fu- 
 pererogadons,  indulgencies, 
 jubilees,  canonization,  and 
 fo  on;  and,  on  the  other,  the 
 terrors  of  annual  excommu- 
 nication, denial  of  extreme 
 unfcion,  defertion  in  purga- 
 tory, and  damnation  in  hell, 
 I  can  conceive  myfelf  un- 
 avved  by  all  thefe,  and  afling 
 rightly  to  perfill  in  judging 
 for  myfelf. 
 
 I  can  go  a  flep  farther, 
 artd  fuppofe  my  worthy  friend 
 th^  pope,  finding  me  ir.con- 
 vertible  by  motives  takea 
 from  his  principles,  chang- 
 ing his  mode  of  perfuafion, 
 and  pretending  to  convert  me 
 by  motives  taken  according 
 to  my  own  principles  from 
 fcripture.  He  fays,  Jefus 
 CJirilt 
 
 The  queftion  is,  in  fuch  a 
 cafe  what  ought  the  opprefled 
 to  do  ?  Let  us  take  an  article 
 of  faith,  and  a  rule  of  praSlice, 
 and  fee.  "  When  a  heathen 
 child  is  baptized,  he  is 
 changed  within.  He  is 
 brought  to  the  font  full  of 
 lin  through  Adam's  difobe- 
 dience :  but  he  is  wafhed 
 from  ail  his  fins  inwardly. 
 The  power  of  the  holy  Ghoft 
 by  the  priefl's  bleffing  comes 
 upon  the  corruptible  water 
 of  the  holy  font,  and  after 
 that  it  can  vvafh  both  body 
 and  foul  from  ail  fins  by  fpi- 
 ritual power."  This  is  part 
 of  an  Eafler-homily,  which 
 was  read  annually  in  the 
 church  about  8co  years  ago. 
 Thi3  I  call  an  article  ofyiz/Z/^. 
 Ab.  Whelock.  Beda  Hiji.  Eccl. 
 Cantab.  1644.  /).  471. 
 
 Here  follows  a  rule  of 
 fra£tice.  At  the  elevation  of 
 the  hoft,  the  ritualifis  require 
 the  worfhippers  of  it  to  fay — 
 "  Soul  of  Chrift,  f^mdify  me 
 — Body  of  Chrift,  fave  me — 
 Blood  of  ChrilT",  inebriate  me 
 — Water  of  Chrift's  fide, 
 walh  me."  This  is  part  of 
 a  form  for  adoring  the  holy 
 facrament,  publilhed  in  the 
 hours  of  Salij7>ury.  This  I  call 
 a  rule  of  pra£Iice. 
 
 I  can  fuppofe  this  article, 
 and  this  rule,  to  be  fimply 
 propof:d  to  me  by  a  clergy- 
 man of  the  church  of  Rome. 
 The  firfl:  I  do  not  underftand, 
 the  laft  I  do  not  approve, 
 both  deviate  from  my  rule  of 
 
(     '3^    ) 
 
 cified  your  Saviour,  and  every  day  ftn 
 ftroy  his  gofpel. 
 
 ive  to  de- 
 
 Chrift  has  put  the  govern- 
 ment of  my  confcience  into 
 his  hand,  and  required  me 
 to  believe  what  he  affirms  to 
 be  true,  and  to  perform  what 
 Jie  commands  to  be  done. 
 He  reads,  and  I  reafon,  till, 
 at  length,  relenting  his  ufur- 
 pat'on  of  Chrift's  authority, 
 I  fet  my  S.  Paul's  epiftles 
 againft  his  S.  Peter's  keys, 
 and  conform  to  the  apolUe 
 by  dijfinting  from  the  pope. 
 If  any  man  teach  othtr-wife 
 than  the  apoftles  taught,  and 
 confent  not  to  the  ^vhoh/ome 
 nvcrds  of  our  Lord  fcjus  Chriji, 
 from  fuch  withdraw  thy- 
 felf.  I  Tim.  vi.  3,  5.  If 
 there  be  fuoo  or  three  of  us  in 
 the  fame  circumftances,  we 
 congregate  in  Chrijl^s  name^ 
 and,  wherever  be  the  place 
 of  our  afftmbling,  we  expefl 
 to  have  him  by  his  word  and 
 Jpirit  in  the  midjl  of  us. 
 
 All  this  is  an  affair  of  re- 
 ligion, confcience,  reafon, 
 argument,  on  both  fides /ar^/y 
 ecclefiajiical.  But  fhould  my 
 brother  John  turn  politician, 
 intrigue  at  court,  delude  my 
 king  and  perfuade  him  to  con- 
 iifcate  my  goods,  to  confine 
 myperfon,  and  to  condemn  me 
 to  death  for  my  nonconfor- 
 mity to  his  noftrums,  in  fuch 
 a  cafe  the  doftrines  of  pnjji'ue 
 obedience^  and  non-refjiatice  in 
 matters  of  religion  would 
 come  under  confideration. 
 The  ftate  of  the  queftion  con- 
 cerning my  believing  what  1 
 do  not  underliand,  and  my 
 
 performing  what  I  do  not 
 approve,  would  not  be  al- 
 tered by  being  put  into  new 
 hands,  it  would  remain  ex- 
 adly  as  before,  and  what 
 was  my  duty  before  would  be 
 my  duty  flill.  But  what 
 fhould  I  do  with  thefe  new 
 doctrines  of  paflive  obedience 
 and  non-iefiftance  ?  I  would 
 open  my  eyes,  fee  the  arti- 
 fice of  my  opponent,  affirm 
 that  they  are,  and  thy  are 
 not  theological  queftions.  As 
 theological  queitions,  thejr 
 are  reprobated  by  every  ar- 
 ticle of  chriftianity;  for  in 
 matters  of  faith  aiid  obedi- 
 ence we  owe  belief  to  none 
 but  revealed  ^xo^o(\\.\ons,  and 
 obedience  to  none  but  di'vine 
 commands.  But  thefe  doc- 
 trines, as  they  regard  life, 
 civil  liberty,  and  property, 
 are  not  theological,  but  po- 
 litical queftions,  they  belong 
 to  fyftems  of  civil  polity,  and 
 as  they  have  no  place  in  that 
 fyftem  of  government,  under 
 which  I  live,  for  that  confi- 
 ders  the  people  as  the  origin 
 of  power,  and  civil  governors 
 as  the  executors  of  a  truil,  fo 
 J  reje£l  them.  In  fuch  a  free 
 ftate  1  choofe  to  live,  agree- 
 ably to  my  notions  of  civil 
 government,  the  genius  of 
 my  liberal  religion,  and  the 
 examples  of  the  bell  of  poli- 
 ticians, I 'ivill  nvalk  at  liberty  f 
 for  I  Jeek  thy  pncepts.  I 'will 
 fpeak  of  thy  tejUmoniis  bfore 
 kings y  and  ixiill  not  be  ajhamed, 
 Pfal.  cxix.  45,46. 
 
 XII. 
 
(     X37     ) 
 
 XII. 
 
 Consider  the  Principles  of  a  Word  or 
 Action.  (8) 
 
 For  example.  John  v.  14.  Behold!  thou  art 
 made  whole,  Jin  no  more,  left  a  worft  thing  come  unto 
 thee.     This  was  the  language  of  Jefus  Chrill  to 
 
 the 
 
 (8)  Conjider  the  principles  of 
 ivords  and  aiiions.  The  doc- 
 trine of  principles  is  extreme- 
 ly important  to  a  chriftian 
 minirter,  particularly  m  Ji-ve 
 cafes.  I  muil  mention  only 
 five  here  for  want  of  room. 
 
 I.  In  ftudying  the  letter  of 
 fcripture,  that  is  the  nature, 
 and  principles  of  conllruifl- 
 ing,  and  compofing,  which 
 prevailed  with  each  writer 
 in  each  compofition.  No- 
 thing is  more  common  among 
 divines  than  arbitrary  diftri- 
 butions  of  texts,  chapters, 
 and  whole  books,  according 
 to  their  oto«  fcholaftical  no- 
 tions of  compofition.  Thefe 
 always  imply,  that  the  wri- 
 ters of  thefe  books,  chapters, 
 and  verfes  compofed  on  the 
 principles  of  their  cxpofitors. 
 Nothing  can  be  lefs  true. 
 Our  Milton  has  rightly  faid, 
 "It  is  not  for  the  majcfty  of 
 fcripture  to  humble  hcrjelf 
 (Milton  was  zpoet  remember.) 
 in  artificial  theorems^  and  de- 
 finitions, and  corcllaries,  like 
 a  profeffor  in  the  fchools : 
 but  looks  to  be  analyfed  into 
 thofe  fciential  rules,  which 
 are   the    implements   of  in- 
 
 VO  L.  II. 
 
 ftruftion."  That  is  to  fay, 
 we  muft  foUonju  fcripture, 
 and  not  force  it.  ^ctrachor- 
 don,  p-  2"^. 
 
 For  example.  A  certain 
 expofitor  of  Ecclefiaftes  pre- 
 fixes what  he  calls  T>iagrcnn?na 
 doftrinse,  and  lays  Solr.nion 
 out  in  fcholallick  form.  "  His 
 defign  is  to  treat  of  the  chief 
 good — In  order  to  this  he 
 fhews  in  the  firft  place  nega- 
 ti'vely  what  felicity  is  not.  It 
 does  not  confiil;  in  human  fci- 
 ence,  in  fenfual  pleafure,  in 
 moral  virtue,  &c." — to  this 
 part  our  expofitor  affigiis  the 
 firfl  four  chapters. — "  Se- 
 condly, He  fliews  poftiveJy 
 wherein  felicity  does  confift. 
 Chap.  v.  6,  xii.  13. — Third- 
 ly, The  tfe  of  the  doctrine, 
 from  the  ninth  verfe  of  the 
 fifth  chapter  to  the  twelfth 
 verfe  of  the  fixtli — and  from 
 the  ninth  verfe  of  the  feventh 
 chapter  to  the  end."  Joan, 
 Scrrani  in  EccleJ.  Sol.  Commen- 
 tarii  Prcef. 
 
 We  do  not  deny  the  doc- 
 trine of  this  expofitor:  we 
 only  affirm,  Solomon  did  net 
 conrtpofe  the  book  of  Eccle- 
 fjaites  in  this  fcholalUck  me- 
 S  thcd. 
 
(     13^    ) 
 
 the  man,  whom  he  had  juft  before  healed  of  ari 
 
 infirmity  of  thirty-eight    years   {landing.       Him 
 Jcfus  now  found  in  tlie  temple.     It  is  not  imagi- 
 nable. 
 
 ihod.  The  expofitor,  Indeed, 
 brings  detached  verfes  toge- 
 ther, and  fo  makes  up  his 
 method  :  but  this  diiblays 
 his  own  genius,  not  that  of 
 the  author.  This  book,  it  is 
 plain,  is  a  dialogue  between  a 
 libertine  and  71  moral  philo- 
 fbpher,  and  this  notion  of 
 the  compofition  of  the  book 
 half  expounds  it.  Gramma- 
 rians, Rhetoricians,  and 
 Poets,  as  well  as  Logicians, 
 have  ferved  fcripture  thus. 
 
 2.  The  doftrine  of  princi- 
 ples is  important  in  regard 
 to  the  Jhife  of  fcripture. 
 Creeds,  and  articles  lay 
 down  the  principles  of  their 
 compilers,  of  which,  perhaps, 
 the  biblical  writers  never 
 heard  ;  yet  thefe  are  the 
 principles,  which  teachers 
 are  fworn  to  find,  or  to  pro- 
 fefs  to  find  in  all  the  writ- 
 ings of  infpired  men,  and 
 NO  OTHER,  under  pain  of  our 
 difplcafitre  !  This  is  the  crime 
 of  whole  communities,  and 
 individuals  frequently  imi- 
 tate them.  Thus  a  certain 
 vriter  againft  pre-exlilence, 
 in  anfwer  to  the  argument, 
 that  the  prc-exiilence  of  hu- 
 man fouls  was  not  incompa- 
 tible with  X^CiC. goodnefs  of  God : 
 but  highly  agr  eable  to  our 
 notions  of  it,  affirms,  "God 
 does  not  always  do  what  is 
 bell;  for  his  goodnefs  is  fub- 
 
 ordinate  to  his  will,  his  afli- 
 ons  are  not  neceilary  :  but 
 arbitrary.  It  would  have 
 been  befi  for  Chrill  to  have 
 come  into  the  world  imme- 
 diaiely  after  the  fall.  It 
 would  have  been  bejl  for  the 
 world  to  have  been  created 
 fooner.  It  would  be  beji  for 
 the  wicked  not  to  go  to  hell. 
 But  all  thefe  events  are  ai 
 they  are;  becaufe  God  willed 
 they  fhould  be."  What  a 
 prefumptuous  majltr  of  arts 
 is  this  ?  To  ufe  his  own 
 words,  "  he  confirms  a  iia- 
 frcus  doftrine  by  fucous  rea- 
 fons,  which,  like  fure  ftdci- 
 mc7iis,  fhore  up  its  ruent  cre- 
 dit." According  to  this  ge- 
 nius, it  is  bcji  for  a  wife  man 
 to  believe  what  a  fool  thinks 
 brjl  to  affirm.  See  vol.  I.  p. 
 zbS,  &c.  note.  No  Pra-ex- 
 iftence.  By  E.  W.  A.  M.  Lon- 
 don,   166"].  chap.    2. 
 
 3.  The  dotlrine  cf  prin- 
 ciples is  of  great  confcquence 
 in  church-govsmnmit.  Civil 
 government  has  for  its  obje£t 
 civil  liberty,  and  a  juft  civil 
 government  takes  no  cogni- 
 zance of  mere  principles.  See 
 vol.  I.  p.  247,  note  7.  Sup- 
 pofe  a  man  living  under  a 
 monarchical  govern  men  t,nnd 
 believing  at  the  fame  time, 
 that  a  republican  form  of  go- 
 vernment is  more  perfcift  than 
 that  of  a  monarchy,  this  be- 
 lifif 
 
(   n9  ) 
 
 nable,  that  this  meeting  was  fortuitous,  and  un- 
 foreleen  to  Jefus  Chrift.  His  providence,  no 
 doubt,  conduced  the  man  that  way,  dire6led  him 
 to  the  temple,  w'liti.cr  he  went  himfelf  to  feek 
 him.  Examine,  then,  upon  what  principles  Jefus 
 Chrift  went  to  feek  this  miferable  finner,  and  you 
 will  find,  I.  He-  went  in  great  love  to  the  poor 
 man.  He  went  in  that  fame  benevolence,  which 
 inclined  him  to  do  good  to  all,  who  had  need,  and 
 in  every  place,  that  he  honoured  with  his  prefence. 
 Jefus  was,  as  it  were,  a  publick  fource  of  benefits, 
 
 his 
 
 lief  would  ROt  render  him 
 guilty  in  the  eye  of  the  law. 
 indeed  were  he  to  perform 
 any  overt  afls  dirturbing  the 
 peace  of  fociety,  and  tend- 
 ing to  fubvert  the  monarchy, 
 under  which  he  lived,  he 
 would  become  guilty,  and 
 his  doing  fo  from  principles 
 ■would  aggravate  his  guilt, 
 Milton  thought, — that  "  mu- 
 tual affedion  was  the  efTence 
 of  a  matrimonial  contraft — 
 that,  where  the  effence  was 
 wanting,  the  form,  the  con- 
 trast, was  difTolved,  and  the 
 parties  might  feparate  and 
 marry  again."  He  did  more, 
 he  publifhed,  and  republifh- 
 cd  on  this  article,  yet,  as  he 
 did  not  reduce  his  principles 
 to  praftice,  he  was  not  ac- 
 counted reprehenfible  in  the 
 eye  of  the  law. 
 
 Church-government  runs 
 on  very  erroneous  principles 
 in  this  point  of  light.  In 
 fome  churches  members  are 
 admitted  in  infancy  ^without 
 smy  religious  principles,  and 
 
 the  promife  of  a  fponfor,  that 
 the  child  fhall  have  princi- 
 ples in  mature  age,  is  ac- 
 cepted in  lieu  of  them.  In 
 other  church-governments 
 metaphyfical  principles  con- 
 cerning free-will,  decrees, 
 and  {o  on,  are  made  terms  oi 
 communion.  In  the  primi- 
 tive church,  profefiion  of 
 faith  in  Chrill,  accredited  by 
 a  holy  life,  was  accounted 
 a  fufiicient  title  to  member- 
 fhip.  The  ignorant  and 
 wicked,  defiring  to  become 
 wife  and  good,  were  ad- 
 mitted to  a  catechumen-ftate, 
 from  which,  after  they  had 
 been  inftrufted  in  the  prin- 
 ciples of  chriftianitv,  they 
 proceeded  to  baptifm  and 
 church-fellow  {hip.  Were  this 
 primitive  praiflice  revived, 
 and  put  in  the  place  of  what 
 is  ufually  Called  fpeaking  an 
 experience,  or  were  it  made 
 preparatory  to  it,  great  good 
 would  probably  follow.  A 
 congregation  divided  int3 
 three  clalfes,  confifling,  the 
 S  2  one 
 
(     HO     ) 
 
 his  hands  every  where  beftowed  beneficent  gifts, 
 and  he  even  iought  occafions,  when  they  did  not 
 prefent  themfelves.  2.  He  went  by  an  engage- 
 ment of  avcient  love,  which  he  had  made  for  this 
 paralytick  -,  his  fecond  favour  flowed  from  his  firft, 
 nor  would  he  leave  his  work  imperfect.  Thus  it 
 is  faid,  in  regard  to  his  diiciples,  havi?ig  loved  his 
 cwn^  zvhlch  were  in  the  ivorld^  he  loved  them  to  the^ 
 end.  The  bounty  of  Jefus  Chrift  refembles  that 
 of  his  eternal  father,  who  calls,  jullifies,  and  in 
 the  end   glorifies   thofe,  whom  he  firft  predefti- 
 
 nated  -, 
 
 one  of  the  church  properly — 
 the  fecond  of  cntcchumcns  pre- 
 paring for  church-fellowlhip 
 — and  the  third  of  childrtn 
 to  be  catechized — would  not 
 bj  ill-governed. 
 
 4.  Principles  are  of  con- 
 fcqyencc  m  p-acLing.  Thus 
 «ne  divine  rants.  "  The 
 tenrh  book  of  .■^rijtcfl.'s 
 ethieks,  though  he  did  not 
 intend  it,  contains  a  full,  and 
 perfsd  paraphrafe,  or  com- 
 ment upon  the  firlt  pfalm — 
 Homey  may  confirm  the  anti- 
 quity, and  in  fome  degree  the 
 truth,  and  the  right  under- 
 jlandincr  oi  the  holy  fcriptiires 
 ~God  was  plcafed  to  make 
 rife  of  the  incomparabie  wit 
 of  P'irgil  to  celebrate  the 
 coming  of  our  Sa-viour — The 
 tincicnt  mythology  was  derived 
 from  fcripture,  confirms  {zx\^- 
 iwxz,  and  cannot  be  difmiffld 
 frithmat  fome  wrong  to  fcrip- 
 ture." What  prcacl.ing  are 
 we  to  cxpcil  from  men  adopt- 
 ing fuch  principles  as  theie  ! 
 Sor,i5   divines    fall    ferioully 
 
 and  deeply  into  thefe  dreams, 
 toil  all  night,  and  catch  ncthingt 
 paddle  backward  and  for- 
 ward from  Homer  to  Mofcs, 
 and  from  Mofes  to  Hefiod, 
 from  yerufalem  to  Babylon, 
 and  Egypt,  and  Rome,  to 
 patt.^rn  a  proverb,  or  match 
 a  meaning,  and  nil  on  what 
 principles?  Whv,  forfooth! 
 the  language,  culloms,  and 
 fentiments  of  the  biblical 
 writers  are  fo  far  to  be  ad- 
 mired, yea  fo  far  to  be  cre- 
 dited, as  they  agree  with  thefe 
 fuprcme  models  of  learning, 
 and  fentiment,  and  tafte  f 
 The  prophet,  that  hatha  dream , 
 let  him  till  it  as  a  dream :  but 
 he,  that  hath  my  -word,  let  him 
 /peak  my  nuord  as  it  if.  Is  not 
 my  ivord  tike  fin?  jer.  xxiii. 
 28,  29.  Truth,  like  fire, 
 has  properties  of  its  own- 
 neither  need  paufe  for  a  pat- 
 tern from  the  trutli  and  the 
 fire  of  Greece.  See  Meric 
 Crfiai'hns  Letter  to  Dr.  Petir 
 Du  Mouli;i^'\66<:). 
 
 c.    Princioles   of  religion 
 
(     Ui     ) 
 
 nated ;  and  on  this  as  on  one  of  the  principal  foun- 
 dations, S.  Paul  eftabhfheth  our  hope  for  the  fu- 
 ture, God^  having  begun  a  good  uork  in  us,  will 
 perform  ittothedayofChrift:  and  ellc where,  God 
 is  faithful^  who  hath  called  you  to  the  felloivjhip  of 
 his  for,  3  It  was  by  a  principle  of  wifdom  and 
 foreknowledge,  that  Jeliis  Chrift  fought  this  para- 
 lytick  patient  in  the  temple,  in  order  to  teach  him 
 his  duty,  to  furnilh  him  with  the  means  of  doing 
 it,  and  to  give  him  a  more  particular  knowledge 
 of  the  friend,  who  had  healed  him  -,  for  he  well 
 knew,  that  a  tender  faith,  fuch  as  that  of  this  man 
 was,  had  neea  of  frefh  and  continual  aid,  as  a 
 young  plant  needs  a  prop  to  fupport  it  againft 
 winds  and  llonns. 
 
 In  like  manner,  if  you  had  to  examine  thefe 
 ^yords  of  Jefus  Chrift  to  the  Samaritan  woman, 
 Co   and  call  thy  hujhand^    John  iv.     You  might 
 
 ex- 
 
 are  efTential  to  the  ininlfler  of 
 Chrift.  All  churches  adl  as 
 if  they  thought  an  unprinci- 
 pled minifter  a  cur  e  to  his 
 people,  therefore  all  require 
 real  or  pretended  principles. 
 A  candidate  for  orders  in  the 
 eftablifhed  <  hurch  is  obliged 
 to  profefs,  that  he  is  mo'ved 
 by  the  holy  Ghnft  to  take  or- 
 ders ;  and,  if  he  afpire  to  be 
 a  bifhop,  he  is  obliged  to 
 profefs,  that  he  does  not  af- 
 pire to  that  honour,  'Nolo 
 Epifcopari.  Among  the  pro- 
 teftant-di (Tenters  a  confeflion 
 of  faith  is  ufually  required 
 at  ordination,  that  is,  a  pro- 
 fefTion  of  the  minifter's  own 
 religious  principles  is  re- 
 quired. Our  old  divines  fup- 
 
 pofed  principles  of  four  forts 
 neceffary  to  a  minlller.  "  I. 
 Verfonal  principles  for  the 
 government  of  himfelf — 2. 
 Domefiick  principles  for  the 
 management  ot  his  family—' 
 3.  Po/Z/zV^i/ principles  for  the 
 regulation  of  his  conduft  to- 
 ward thofe,  who  were  -with- 
 out —  And  lailly.  Official  prin- 
 ciples for  the  execution  of 
 his  minijlry."  The  firfl  are 
 cognizable  by  God,  the  fe- 
 cond  bv  his/aw:/y,  the  third 
 \)Y  go'vcrnmcnf.,  and  his  neigh- 
 bours, the  laft  by  the  church, 
 over  which  bv  their  own, 
 choice  he  ou!!;ht  to  be  ap- 
 pointed overfeer,  infpeftor, 
 or  bifhop.  Vid.  Nichol.  Hem- 
 mingii  FciJIor.  ad  init. 
 
(     H2     ) 
 
 examine  the  intention  of  Jefus  Chrift  in  this 
 exprcffion.  (9)  He  did  not  fpeak  thus,  becaufe  he 
 was  ignorant  what  fort  of  a  hfe  this  woman  lived. 
 He  knew  that,    to    fpeak   properly,  {he  had   no 
 
 hufband. 
 
 (9)  Conflder  the  intenticn  of 
 Jefus  Cbrijh  Jelus  Chrilt 
 often  fpoke  obfcuiely  to  his 
 ciifciples,  and  in  parables. 
 Kis  intention  in  fpeaking  {ot 
 was  the  moii:  wife  and  bene- 
 volent, that  could  be  ima- 
 gined. Had  h;  only  defjgn- 
 ed  to  inform  his  difciples  of 
 truths,  he  would  have  deli- 
 vered his  fentlments  in  the 
 plained  manner:  but  he  in- 
 tended to  exercife  their  minds, 
 to  form  in  them  a  hahii  of 
 thinkings  reflecting,  and  rea- 
 ibning,  and  fo  to  endear  truths 
 to  them  by  giving  them  the 
 pleafure  of  difcovering  them. 
 Lazaret h  our  friend  fleepcth — • 
 Defray  this  temple — Ye  pall  fit 
 on  tnvelve  thrones  judging  the 
 twelve  tribes i  Sec.  Exem- 
 plum  autem  de  templo  re- 
 Ilaurando,  et  de  duodecim 
 fedibus  apoilolorum  ea  int.;:- 
 tione  a  Chriilo  prolatum  eft, 
 u  t  difd.  rlu77i  dfcendi,  ac  fu- 
 diiim  de  von  inie'leilis  inqui- 
 readi,  et  interrogandi  accende- 
 ret.  Ziegicri  in  Grotii  de  jure 
 vel,  et  par.  libros  animadverf- 
 Bues.  lib.  iii.  cap.  I . 
 
 It  is  a  well  known  maxim 
 of  lawyers.  Prior  et  potentior 
 eft  mens  i^uam  'VOX  diientis  ;  and 
 ti; vines  early  adopted  it  as  a 
 rule  of  invefligating  fcrip- 
 turc.  Nicholas  de  Lyra  (ad 
 cap,  xviii.  PenleronJ  quotes. 
 
 as  a  maxim  of  Hilary,  this 
 axiom,  Intelligentia  dicier um 
 ex  caufis  funnnda  efi  diantiSf 
 that  is,  from  his  fcope,  dc- 
 fign,  or  intention.  S.  Au- 
 guftine  enlarges  on  this  ar- 
 ticle in  the  fifth  and  tenth 
 chapters  of  the  third  book  de 
 dodt.  Chrillian.  The  writers 
 of  fcripture  had,  ftri6tly 
 fpeaking,  only  one  primary 
 principal  meaning  in  what 
 they  wrote,  and  this  we  call 
 the  literal  fenfc,  fenfum  lite- 
 ralem  efle,  fays  Aquina*, 
 quem  aator  fr^ecipue  intendit. 
 Papal  divines,  fchoolmen, 
 and  many  proteftants  think, 
 there  is  a  double  meaning, 
 more  properly  a  twofold  fenfe 
 iij  fcripture,  a /;V«W  and  a  nnf- 
 tical  meaning,  and  this  laft 
 they  divide  into  Allegorical — 
 Tropological — and  Anagogical. 
 When  a  literal  fenfe  is  tranf- 
 ferred  to  morals,  it  is  called 
 ^rripological,  as  7hou  faalt  not 
 }nuz%le  th?.  ex,  •when  he  tread- 
 elh  out  the  corn.  Deut.  xxv,  4. 
 transferred  by  S.  Paul  to  the 
 fupport  of  minlfters.  i  Cor. 
 ix.  9,  10.  A  transfer  is  ana- 
 gogical, when  it  regards  eter- 
 nal life.  Some  divines  think, 
 tliefe  diftindions  futile,  and 
 call  them  allegory,  concern- 
 ing which  thsy  direft.  i. 
 Let  your  allegory  havey^;/))- 
 turj  authcrity,  2.  Content 
 your* 
 
(     H3     ) 
 
 Kufband.  It  was  then,  i.  A  word  o?  trial -^  for  the 
 Xord  faid  this  to  give  her  an  opportunity  of  mak- 
 ing a  free  conftillon,  /  have  no  hujbmid.  z.  It 
 was  alio  a  word  of  kwd  reproof-,  for  he  intended 
 to  convince  her  of  the  fin  in  which  {]je  lived.  3.  It 
 was  alfo  a  word  of  grace-,  for  the  ccnfure  tended 
 to  the  woman's  conlblation. .  4.  It  was  farther, 
 a  word  of  ivifdom-,  for  our  Lord  intended  to  take 
 
 occafion 
 
 yourfelf  with  fuch  an  applica- 
 tion as  fcripture  makes  of  it. 
 Allegories  prcve  nothing. 
 ^heologia  Jymhotica  non  eji  ar- 
 gumevtati'va.  Aquin.  apud 
 Keckerman.  Rhet.   lib.  i.    cap. 
 
 7-3-  . 
 
 Intention  is   of  the   utmoft 
 
 importance  in  cafuijiry,  or 
 confcience-law.  An  excel- 
 lent critick  obferves — that 
 *'  "y^diij.jA  and  nrvzxj^A  fland 
 diftinguilhed  in  fcripture 
 from  each  other — that  the 
 iirft  is  confined  to  the  gram- 
 matical, or  litiral  fenie  of 
 the  law,  and  the  laft  is  put 
 for  the  mind  and  intention  of 
 the  lawgiver — that  Ariitotle 
 often  ufes  yfa.u[^ci!]a.  for 
 luritten  laws  in  oppofition  to 
 the  njoill  of  the  governor — 
 that  he  calls  it  afonlijh  thing 
 for  a  go'vernor  to  follo'w  Jiridly 
 a  ivritten  lavj — DeRepub.  lib. 
 iii.  15. — that  Cicero  alfo  op- 
 pofes  the  letter  of  the  law 
 again  ft  the  intention  of  the 
 law-maker.  De  hi'vent.  i. 
 38 — that  law  fpeaks  of  things 
 in  gen-.ral  terms,  without 
 accommod'ting  them  to 
 particulur  cafes,  &c."  Le 
 Qltrc.  Sup.  te  Ham.  Mat.  v.  1 7. 
 
 The  intention  of  the  fpeaker 
 is  alfo  of  great  confrquence 
 in  obtaining  the  true  fenfe 
 of  pro'verbial  expreffions — 
 general  objt)  nations — occ.  &C. 
 For  exaiT.ple. 
 
 Prov.  xviii.  22.  WJjofo 
 findeth  a  ivife,  Jitid  th  a  good 
 thing.  Vvn:iofo  findeth  a  muift 
 — prud'nt — chajie  wife,  find- 
 eth a  bUjJing,  indeed  :  but  if 
 a  wife  poifefs  contrary  qua- 
 lities, the  finder,  I  fancy, 
 will  not  think  her  a  good 
 thing,  although  prudence 
 may  keep  him  from  faying 
 fo. 
 
 Pfalm  Iv.  23.  Deceitful 
 men  Jhall  net  li've  out  half 
 their  days ;  that  is,  yo/^j^  deceit- 
 ful men  fhall  not. 
 
 cxxviii.  3.  The  ixife  of  the 
 man,  ivhfi  feiweth  the  Lcrdy 
 Jhall  be  as  a  fruitful  'vine,  and 
 his  children  like  oli-Tje-plants. 
 That  is,  temperance  and 
 chaftity  ff£H:r.-7^'  produce  po- 
 pulation. 
 
 xxxvii.  2  J.  1,  ivho  am,  old, 
 ne'ver  fanu  the  feed  nf  the  righ- 
 teous begging  bread.  It  is  not 
 common  to  fee  induftrJous  fa- 
 milies, who  alfo  are  bt'loved, 
 and  therefore  kflifted  by  the 
 cha- 
 
(     144     ) 
 
 occafion  kt  this  meeting  to  difcover  himfelf  to  her; 
 and  more  clearly  to  convince  her,  that  he  had  a 
 perfe6l  knowledge  of  all  the  fecrets  of  her  life, 
 as  he  prefently  proved  by  faying,  tbou  haji  well 
 faid^  I  have  t]fi  hujljand^  for  thou  hafi  had  five  huf'- 
 bands^  and  he,  whom  thou  now  haji,  is  not  thy  huf- 
 kand.  (i) 
 
 Were 
 
 charitable,  reduced   to   beg- 
 gary. 
 
 Prov.  xxii.  6.  Train  tip  a 
 child  in  the  <vjay  he  JJoould  go  ; 
 and  nvhen  he  is  old  he  ivill  not 
 depart  from  it.  Pious  prin- 
 ciples inftilled  in  youth  fd- 
 dom  fail  of  operating  in  old 
 age. 
 
 I  Cor,  X.  33.  /  ftrive  to 
 pleafe  cdl  the  7ncn,  of  whom  I 
 have  been  fpeaking,  in  all 
 lawful,  and  expedient  things. 
 Gal.  i.  10.  If  I  pleafed  men 
 by  preaching  another  gofpel, 
 /  fhould  not  be  the  fsr'vant  of 
 Chrijl. 
 
 (l)  Woman  cf  Samaria.  Bi- 
 fhop  Maffillon  has  a  fermon 
 on  delaying  converiion,  from 
 the  fame  pallage.  Mr.  C. 
 fpeaks  of  the  principles  of 
 Chrifi"^  words  to  the  woman. 
 The  bifliop  treats  of  the  fiu^/- 
 OTaw's  principles  in  her  an- 
 fwers.  "  I  remark  (fays  he) 
 three  principal  excufes,  which 
 Ihe  makes  ufeof  to  avoid  ac- 
 cepting the  merciful  offers  of 
 Jcfus  Chrift.  I.  An  excufe 
 oijiaiion,  or  condition.  She 
 is  a  woman  of  Samaria,  and 
 therefore  forbidden  to  grant 
 what  the  Saviour  aflccd  of 
 her,  bo^M  is  it  that  thou  -  -  - 
 
 afhefi  nxater  of  me,  tvho  am  a 
 nvoman  of  Samaria  ?      2.   An 
 excufe  on  account  of  the  dif- 
 ficidty ;   the  njoell   is    deep,   and 
 there  is  nothing  to  draiu  ^with. 
 Finally,  an    excufe    on    ac- 
 count of  the  great  'variety  of 
 opinions,  which  made  it  doubt- 
 ful whether  (he   Ihould  ivor- 
 fhip  nxjith  her  fathers   in  that 
 mountain,     or,     as    the    fewos 
 faid,  at  fenifaletn.  Let  us  h^ar 
 ourfelves  in  this  woman.  1*he 
 excufes,    which   {he  oppofes 
 againft    the    grace   of  Jefus 
 Chrift,  are  fuch  as  we  every 
 dayoppofe  againft  it.  We  pre- 
 tend to  find  in  om  Jlations  of 
 life  rcafons  for  a  worldly  con- 
 du£l.     We  can  form  excufes 
 concerning  dijpcuhy,   for  we 
 frame  an  impradlicable  idea 
 of  virtue.     In   fine,  we  find 
 in  pretended  uncertainties,  and 
 contradiftions        concerning 
 doftrines^   and  rules  of  life, 
 motives   of   fecurity,    which 
 Calm  our  confcienccs  in  the 
 commiflion  of  the  moft  niani- 
 feft  crimes.   Let  us  confound 
 thcfe  three  excufes  by  open- 
 ing the  hiftory  of  our  gofpel.'* 
 Majf.    Ser.   Careme,    torn.  iii. 
 <S,  ircijieme. 
 
t  145  ) 
 
 Were  you  going  to  explain  the  ninth  verfe  of 
 the  firft  of  A6ls,  where  it  is  faid,  When  Jcfus  was 
 taken  up^  his  difciples  beheld  him^  it  would  be  pro- 
 per to  remark  the  fentiments  of  the  difciples  in 
 that  moment,  and  to  lliew  from  what  principles 
 proceeded  that  attentive  and  earneft  Ipoking 
 after  their  divine  mafter,  while  he  afcended  to 
 heaven.  (2) 
 
 (2)  The  apoftks  looked  after 
 ye/us   'with    lively  fentiments. 
 
 opavau  Tov  ava^aivovra,  E^xipov 
 
 HOii  BCTKtpTUV  ',   OCKCVffOV  TH  %plS"8 
 
 ^eyovTog^  OTi  avs€aivov  Kai  na- 
 TsQaivov  (Tuvex'^i-  touto  ^b  etti- 
 Bv/j-ouvTiov   Eni/  i^eiv   to  'srapa- 
 
 on  avs^aivov  km  ycariQaivov, 
 avrov  aKouaov  "KtyovToq'  AvrapTt 
 c^J/EcrSe  Toug  oupavag  ocviujixivoug, 
 not,i  T«$  ay/£?kS5  ts  ^eow  ova- 
 CaivovTocg    xat     HaTaCaivovTOig 
 
 iTTl    TOV  UiOV  TH  avhpUTm'  TOIOV- 
 
 Tov  yap  Tuv  spuvxuv  to  k^og' 
 ouh  TOV  Kaipov  ava/A,Evou(TiVy 
 a'Khoi  7i:po>.a/xSavsai  tuv   Trpo- 
 
 ^EcrjXICtV  TYI  Vl^OVYI,  ^IM    TUTO  KiX- 
 
 TaSaiviscnv  sTreiyo/xevoi  to  naivov 
 Jtxi  Tsapa^o^ov  skeivo  iS'eiv  $£«//«, 
 avBpw^ov  sv  ovpavco  (pavEvTW 
 Old    THTo    'sravTuxou    ayfey^oi. 
 
 Hat      0T£      ETIXTETO,        KOil      OTB 
 
 KvircKTo,  Hai  avpispov  ore  avE^rj' 
 
 i^ou  yap  5vo  {<p^(riv)  ev  saBriTi 
 'AauTTpa  ^la  tov  (rxyi/^aTog  rriv 
 r,^ovvv  ^nXouvTEg.  &cc.  John  i, 
 51.  Aft.  i.  10.  Chryfofl.orat: 
 in  afcenfonem  D.N.I.  C.  torn, 
 V.  orat.  87, 
 
 Interpreters  have  been 
 greatly  embarrafied  in  recon- 
 ciling what  S.  Luke  fays 
 XX iv.  50.  Jefus  led  his  difci- 
 ples out  as  far  as  to  Bethany y 
 with  what  the  fame  S.  Luke 
 fays,  Afts  i.  12.  The  apojiles 
 rettirned  from  mount  Olivet, 
 But  Olivet,  fays  Mr.  De 
 Beaufobre,  was  fituated  be- 
 tween Bethphage  and  Betha- 
 ny, and  our  Lord  afcended 
 from  that  part  of  the  moun- 
 tain, which  lay  nextBethany, 
 fo  that  there  is  no  contradic- 
 tion in  the  Evangel ift's  ac- 
 counts, for  they  mean  the 
 fame  place.  See  Selden  de 
 jur.  Nat.  ct  Gent,  and  Bafiage 
 Annal.  Folit,  Eccl.  ■ 
 
 yoL.  II. 
 
 XIIL 
 
C     H^     ) 
 
 XIII. 
 
 Consider  Consequences.  (3) 
 
 Thus,  when  you  explain  the  doflrine  of  God's 
 mercy,  it  is  expedient  (at  leaft  fometimes.)  to  re- 
 mark 
 
 (3)  Ohfewe  confequences. 
 By  this  method  Silvanus,  an 
 ancient  abbot  of  a  monaftery, 
 convinced  a  travelling  monk 
 of  his  errcneous  notions  of 
 two  paflages  of  holy  fcrip- 
 ture.  The  ftory  is  this. 
 **  na.piCa.Ki  ri(  ctusAaof  tco 
 ACCa.  S/A.oud.t'i',  &c.  A  cer- 
 tain brother  came  to  the  con- 
 rent  at  mount  Sinai,  and, 
 finding  the  monks  all  at 
 tvork,  fhook  his  head,  and 
 faid  to  the  abbot.  Labour  7iot 
 for  the  meat)  that  perijheth. 
 [John  vi.  27.]  Mary  chofe  the 
 good  part.  [Luke  x.  42.]  Za- 
 chary,  faid  the  old  abbot  to 
 his  fervant,  give  the  brother 
 a  book,  and  fhew  him  into  a 
 cell.  There  fat  the  monk 
 alone  all  day  long.  At  night, 
 wondering  that  nobody  had 
 called  him  to  dinner,  he  goes 
 to  the  abbot.  Father,  fays 
 he,  don't  the  brethren  eat 
 to  day  ?  O  yes,  replied  the 
 abbot,  they  have  eaten  plen- 
 tifully. And  why,  added 
 the  monk,  did  you  not  call 
 me?  Becaufe,  brother,  re- 
 plied the  abbot,  you  are  a 
 fpiritual  man,  and  have  no 
 need  of  carnal  food.  For  our 
 parts,  God  help  us !  we  are 
 ■earnai,    we  are    obliged   to 
 
 eat,  and  therefore  we  work  : 
 but  you,  brother!  you  have 
 chofen  the  good  part,  you  fit 
 and  read  all  day  long,  and 
 are  above  the  want  of  meat, 
 that  perijheth.  Pardon  me, 
 father,  1  perceive  my  miftake. 
 I  do,  fubjoined  the  old  man: 
 but  remember,  Martha  is  as 
 neceflary  a  chriftian  as 
 Mary."  Jpothcg.  patrum.  in 
 Cotelerii  Ecclejia  Greeccs  mo- 
 nument,  torn.  i. 
 
 Reafoning  by  illation,  in- 
 dudion,  and  confequences, 
 is  a  fair  method  of  arguing: 
 but  it  requires  the  utmoft 
 caution  to  reafon  accurately 
 in  this  way.  All  inferences 
 have  fome  evidence,  or  no 
 evidence,  fome  probability, 
 or  no  probability,  a  flight 
 prefumpcion,  or  a  clear  de- 
 monllration  according  to  the 
 falfehood,  inanity,  probabi- 
 lity, or  certainty  of  ail  the 
 premifes,  from  which  they 
 are  drawn.  Thus  an  infe- 
 rence drawn  from  many  pre- 
 fumptive  premifes  may  have 
 a  high  degree  of  moral  cer- 
 tainty, the  inference  con- 
 taining in  one  aggregate  fum 
 all  the  evidence  of  the  pre- 
 fumptive  premifes,  from 
 which  it  is  drawn,  put  to- 
 gether* 
 
mark  thtf  good  and  lawful  ufes,  which  we  ought 
 to  make  of  it.     Thefe  ufes  are  to  renounce  our- 
 
 felves 
 
 gether.  Inference  thus  re- 
 itmbles  the  income  of  a  lord 
 of  a  manor;  for  his  fortune 
 is  the  aggregate  of  many 
 fmall  farms  and  quit-rents 
 paid  by  a  great  number  of 
 poor  copyholders,  and  te- 
 nants; or,  it  refembles  the 
 clear  call  of  a  minifter  to  the 
 paftoral  office  made  up  of  a 
 large  majority  of  feparate 
 votes. 
 
 **  Probable  evidence,  fays 
 one  of  our  beft  reafoning  di- 
 vines, is  effentially  dillin- 
 guifhed  from  demonftrative 
 by  this,  that  it  admits  of 
 degrees;  and  of  all  variety 
 of  them,  from  the  higheil 
 moral  certainty  to  the  very 
 loweft  prefumption  -  -  That 
 the  flighteit  poffible  prefump- 
 tion is  of  the  nature  of  a  pro- 
 bability, appears  from  hence ; 
 that  fuch  low  prefumption 
 often  repeated  will  amount 
 even  to  moral  certainty  -  -  - 
 In  quelHons  of  difficulty,  or 
 fuch  as  are  thought  fo,  where 
 more  fatisfaftory  evidence 
 cannot  be  had,  or  is  not  feen  ; 
 if  the  refult  of  examination 
 be,  that  there  appears  upon 
 the  whole,  any  the  loweft 
 prefumption  on  one  fide,  and 
 none  on  the  other,  or  a 
 greater  prefumption  on  one 
 iide,  though  in  the  loweft  de- 
 gree greater  ;  this  determines 
 the  queftion,  even  in  matters 
 of  fpeculation,  and,  in  mat- 
 \%r%  of  praftiije,  will  lay  us 
 
 under  an  abfolute  and  formal 
 obligation,  in  point  of  pru- 
 dence and  of  ir.tereft,  to  a£t 
 upon  that  prefumption  or 
 low  probability,  though  it 
 be  fo  low  as  to  leave  the 
 mind  in  very  great  doubt 
 which  is  the  truth."  Bp. 
 But/er's  Analogy.  Introduction, 
 
 Dr.  Watts  gives  an  exam- 
 ple of  inductive  reafoning. 
 "  The  dodrine  of  the  Soci- 
 nians  cannot  be  proved  from 
 the  gol'pels,  it  cannot  be 
 proved  from  the  Afts  of  the 
 apoftles,  it  cannot  be  proved 
 from  the  epiftles,  nor  the 
 book  of  revelations,  therefore 
 it  cannot  be  proved  from  the 
 new  teftament."  The  Soci- 
 nians  deny  the  conclufion  by 
 diiputing  the  premifes.  The 
 Dr.  adds,  "  This  fort  of  ar- 
 gument is  often  defeftive, 
 becaufe  there  is  not  due  care 
 taken  to  enumerate  all  the 
 particulars  on  which  the  con- 
 clufion fhould  depend,"  and, 
 may  we  not  add,  becaufe  the 
 particulars  enumerated  are 
 not  fufficiently  afcertained? 
 Logick,  iii.   2,7. 
 
 Here  are  three  remarkable 
 modern  inftances,  mentioned 
 in  a  book  now  before  me, 
 which  the  learned  author  did 
 me  the  honour  of  fending  as  a 
 prefent'  (a  moft  valuable  one 
 it  is)  a  few  days  ago.  "  The 
 fubverfion  of  freedom  was  the 
 evident  purpofe  of  Mr.  Hume 
 in  writing  the  hijiorj  of  E)i<r- 
 
 T  2  land. 
 
(    us   ) 
 
 felves— to  be  fenfible  of  our  infinite  obligations  to 
 God,  who  pardons  fo  many  fins  with  fo  much 
 
 bounty 
 
 lan^. — I  fear  we   may    with 
 too  much  juftice  affirm   the 
 fubverfion      of    chrilHanity 
 to    be    the    objeft    of    Mr. 
 Gibbon       in      writing     t^e 
 bijlory    of    the     decline     and 
 fall    of   the     Roman    empire. 
 — Mr.  Lindfey   affirms,  that 
 the  fathers  of  the  firft  three 
 centuries,    and   confequently 
 all  chriltian   people  for   up- 
 ward of  three  hundred  years 
 after  Chrift  till  the  council 
 of  Nice,  were  generally  uni- 
 tarians."   Thefe  are  bold  at- 
 tempts.    By  what  means  do 
 thefe  gentlemen    intend    to 
 eftablifh    their    thefes,    and 
 effedl    their   ends.?     A    little 
 fubverfion  does  all.     Inftead 
 of  beginning  by  afcertaining 
 fafts,  and  then  proceeding  to 
 deduce  fair  inferences,  begin 
 by   affuming    an    inference, 
 and  then  accommodate  facls 
 to  your  afTumption,  and  your 
 work  will   be   done.      Hear 
 our         excellent        author. 
 *'  Whatever    occurs    in    the 
 ancient  writers  of  hiftory  of 
 a  fpeculative  nature,  we  find 
 to  be  an  inference  from  a  fadl 
 Anted,  without  any  feeming 
 view  to  the  dedudion,    but 
 to  the  unadulterated  reprefen- 
 tation  of  which  the  hiftorian 
 appears    to   have    religioufly 
 attended.      Whatever  occurs 
 in  modern  writers  of  hiilory 
 of    a    narrative   nature,    we 
 find  to  be  an  inference  from 
 a  fyflem  previoufly  affumed, 
 
 without  any  feeming  view  to 
 the  truth  of  the  fads  record- 
 ed, but  to  the  eflablilhment 
 of  which  the  hiftorian  ap- 
 pears, through  every  fpecies 
 of  mifreprefentation,  to  have 
 zealoufly  directed  his  force." 
 This  is  a  golden  remark, 
 and  of  infinite  ufe  in  theolo- 
 gical controverfy,  as  the 
 writer  of  this  decifive  refu- 
 tation of  Mr.  Lindfey  has 
 moft  fully  fhewn.  Inquiry 
 into  the  belief  of  the  Chrijiians 
 of  the  firji  three  Centuries,  re' 
 fpeSiing  the  one  Godhead  of  the 
 Father,  Son,  and  Holy  Ghoji, 
 By  William  Burgh,  Ejq. 
 
 Natural  confequences  are 
 very  beautiful.  John  viii. 
 14.  Though  I  bear  record  of 
 fnyfelf  yet  my  record  is  true. 
 — 42.  If  God  nuere  your  fa- 
 ther, ye  luould  lo-ve  me. — 46. 
 If  I  fay  the  truths  ivhy  do  ye 
 not  belienje  me  F — ix.  16.  Ho'vj 
 can  a  man,  that  is  a  Jinner^ 
 do  fuch  miracles? — 33.  If 
 this  man  ivere  not  of  Gcd,  he 
 could  do  nothing— Vieh.  ii.  2, 
 3.  If  the  tijord  fpoken  by  an- 
 gels qjjas  JleJfaJl,  and  every 
 tranfgrejfton  received  a  juji  re- 
 wjard,  hoiu  Jtjall  ive  ejccpe,  if 
 iMB  negle^  a  fal-vation  fpoken 
 by  the  Lord,  &c.  &c. 
 
 "  If  true  religion  lie  much 
 in  the  aff'eBions,  fuch  means 
 are  to  be  defired  as  have 
 much  of  a  tendency  to  move 
 the  afFeftions.  Such  books, 
 and  fuch  a  way  of  preaching 
 the 
 
(     H9    ) 
 
 bounty— to  confecrate  ourfelves  entirely  to  his 
 fervice,  as  perfons  over  whom  he  has  acquired  a 
 new  right — and  to  labour  inceflantly  for  his  glory 
 in  gratitude  for  what  he  has  done  for  our  falva- 
 tion.  (4) 
 
 You 
 
 Natural  confequence  and 
 lawful  ajpimption  may  be 
 joined.  Thus,  one  of  our 
 moft  refpeftable  divines,  nar- 
 rating the  Hate  of  the  non- 
 conformifts  in  the  reign  of 
 Charles  11.  and  bellowing 
 duly  merited  praife  on  their 
 extenfive    labours,     adds,— 
 
 the  word,  and  adminiftration 
 of  ordinances,  and  fuch  a 
 way  of  worfhipping  God  in 
 prayer,  and  fmging  praifes, 
 is  much  to  be  defired,  as  has 
 a  tendency  deeply  to  affeft 
 the  hearts  of  thofe  who  at- 
 tend the  means."  Dr.  Jo- 
 natb.  Edivards  on  Religious 
 Affe^ions,  p.  1. 
 
 (Qonfequential  Reafoning.) 
 *•  If  they  through  many  a  fharp  inclement  blaft 
 The  painful  period  of  their  labours  pafs'd. 
 Shall  we  relax  our  toils,  when  peace  profound 
 Reigns  all  abroad,  and  funbeams  blaze  around  ? 
 
 (JJ/umpti've  Reafoning. ) 
 But  fhould  we  (for  who  knows  what  ftorms  may  rife. 
 What  fudden  thunders  Ihake  both  earth  and  (kies  .?) 
 Be  try'd  like  thefe  confelTors,  let  us  dare 
 The  iierceft  wrath  and  heavieft  doom  to  bear; 
 For  Chriji,  for  confcience  wealth  and  eafe  refign. 
 No  frowns,  no  terrors  in  their  caufe  decline." 
 This,  as  all  the  other  publi-     ing  of  a  word,  that  is    the 
 
 cations  of  this  truly  worthy 
 fervant  of  God,  is  the  lan- 
 guage of  a  fair  reafoner  and 
 an   upright   man.      Dr.  Gib- 
 
 theological,  juridical  fenfe  of 
 it,  and  fo  on.  How  often 
 has  Littleton's  Latin  didi- 
 onary  led  boys  at  fchool  into 
 
 bons  in  Mr.  Palmer's  Edit,  of    bad  Latin  and  Engliih  !  For 
 
 Calamy. 
 
 (4)  The  doBrine  of  God's 
 mercy.  A  didlionary  com- 
 piled on  accurate  principles 
 would  affix  a  great  number 
 of  dillinft  ideas  to  each  term, 
 and  would  inform  us,  this 
 ^s  the  literal  kn(e  of  a  term, 
 that  is  •  the  metonymical  fenfe 
 yf  it,  this  is  the  popular  mean- 
 
 example.  "  Mifericors — mer- 
 ciful, pitiful,  compallionate, 
 tender-hearted.  Mitis,  man- 
 fuetus.  Cicero.''  Homuncio 
 mifericors  would  be  a  very  pi- 
 tiful fellow,  and  a  Tufcan 
 Lady  would  be  a  very  unmer- 
 ciful vixen,  although  Ihe 
 were  Mauris  mitior  anguiljus. 
 (See  Horat.  Ode  x,  L.  iii.) 
 I  do; 
 
(     '50     ) 
 
 You  may  alfo  obferve  the  falfe  and  pernicious 
 confequences,  which  ungrateful  and  wicked  men, 
 who  fin  tliat  grace  may  abound,  precend  to  derive 
 from  this  doclrine.     They  fay,  we  are  no  longer 
 
 to 
 
 I  do  not  blame  the  diflionary 
 above-mentioned,  it  is  a 
 good  one  ;  nor  do  I  wifh  to 
 fee  one  compiled  on  thefe 
 principles,  for  it  would  con- 
 fift  of  too  many  folios  to  lie 
 within  my  reach.  I  only 
 Tnean  to  remind  a  ftudent 
 ©f  divinity — that  words  arc 
 jiecefiarily  vague  and  equi- 
 vocal— that  diftionaries  and 
 lexicons  are  precarious  helps 
 — that  each  fludent  of  an  art 
 Or  fcience  fhould  acquaint 
 himfelf  with  that  fenfe  of 
 terms,  which  belongs  to  his 
 tnxn  profeflion,  left  he  fhould 
 fall  into  fuch  a  miftake  as 
 that  divine  did,  who  pub- 
 lifhed  a  book  to  prove  the 
 late  dodlor  Gill  worfe  than 
 an  Arminian,  becaufe  he  had 
 affirmed,  ♦'  a  man  is  to  be 
 juftijied  for  renouncing  in- 
 fant-baptifm."  The  Dr. 
 ufed  the  word  in  its  popular 
 fenfe,  the  zealot  took  it  in 
 a  theological  fenfe,  and  faid 
 the  Dr.  held  jujlijication  not 
 by  gocd  works  :  but  by  that 
 ivicked  work  immerfion. 
 Ergo  Dr. Gill  was  an  Antino- 
 mian.  The  fame  perfon  pub- 
 Jifned  another  book  to  prove 
 Dr.  V/atts,  and  Dr.  Dod- 
 dridge dangerous  innovators, 
 and  heterodox  divines  tor 
 Drcluming     to     fay,    •'  Dr. 
 
 Watts'spfalmsandhymnsawz- 
 mated  c\\n^\2Ln  worfhip,"  for 
 lo !  Bailey's  diftionary  fays, 
 to  animate  is  to  enli-ven  or 
 quicken,  now  who  can  gi've 
 life,  and  quicken  a  dead  ibui 
 but  Jefus  Chrirt  ?  See  be- 
 loved, the  fecond  of  Ephcr 
 fians,  and  verfe  the  firft  ! 
 
 To  return,  our  beft  didlio^ 
 naries  are  necefiarily  vague. 
 "  Mercy,  fays  Dr.  Johnfon, 
 tendernefs  ;  goodnefs ;  pity  ; 
 willingnefs  to  fpare  and  fave; 
 clemency ;  mildnefs ;  un- 
 willingnefs  to  punifh  ;  par- 
 don j  difcretion.''  Here  this 
 laborious  and  accurate  com- 
 piler is  obliged  to  leave  the 
 word  in  a  general  meaning, 
 illuftrated  by  a  few  pertinent 
 examples. 
 
 Divines  diftinguifli  the 
 mercy  of  God  from  his  lo-ve. 
 •  *  God,  ivho  is  rich  in  MERCY, 
 J~or  his  great  LOVE,  ivherc 
 ivith  he  lo'ued  us,  quickened  us 
 ivith  Chrift.  Rpli.  ii.  4,  5. 
 The  caufes  of  our  falvation 
 are  mercy  and  love.  1  fliall 
 give  you  the  dillinflion  be- 
 tween mercy  and  love.  The 
 objeft  of  love  is  the  creature 
 fimply,  the  objeft  of  mercy 
 is  the  creature  fallen  into 
 tnijery.  Parents  love  their 
 children  :  but  if  they  be  fallen 
 into  raifery  love  works  in  a 
 way 
 
(     151     ) 
 
 to  confider  juftice  now  we  are  under  grace,  the 
 more  we  fin  the  more  God  will  be  glorified  in  par- 
 doning us — this  mercy  will  endure  all  the  time  of 
 our  lives,  and  therefore  it  will  be  enough  to  ap* 
 ply  to  it  at  the  hour  of  death — with  many  more 
 fuch  falfe  confequences,  which  mufl  be  both  clearly 
 Hated,  and  fully  refuted.  (5) 
 
 It 
 
 way  of  pity."  &c.  Dr. 
 Goodnuiny  torn,  i.  fer.  X,  Eph. 
 ii.    5,  &c. 
 
 Agreeably  to  this  notion, 
 mercy,  when  put  for  the  love 
 of  God,  iignifies  undefewed 
 love,  and  by  a  figurative  tour 
 it  may  fignify  pardon  to  the 
 guilty.  Luke  xviii.  13.  God 
 be  merciful  to  me  a  finner! 
 "  I  cry  you  mercy  for  fufpcd- 
 ing  a  fryar."  i.  e.  I  beg  par- 
 don. Dryden. — By  another 
 tour  it  may  lignify  pity  to 
 one  in  dijlrefs,  without  the 
 idea  of  demerit.  Happy  is 
 he,  that  hath  tnercy  on  the 
 poor.  Prov.  xiv.  21. — By 
 another  tour  it  may  iignify 
 difcretion.  I  lie  at  your  mercy. 
 Thy  mercy,  O  Lord !  is  in 
 the  heavens.  Pfal.  xxxvi.  5. 
 Vague  as  the  term  is,  and 
 more  proofs  that  it  is  fo  I 
 need  not  adduce,  it  has  given 
 occafion  to  much  contro- 
 verfy,  which  probably  would 
 be  dimiiiiflied,  if  not  entire- 
 ly fuperfeded  by  a  definition 
 of  terms.  The  doilrine  of 
 mercy,  in  Mr.  Claude's  fenfe, 
 is  that  account  of  the  difplay 
 of  the  love  of  God  in  re- 
 demption, which  the  Calvi- 
 niftick    fyftem    of    divinity 
 
 gives.  This  fubjedl  is  largely 
 difcufled  by  Dr.  Gooducin^ 
 'vol.  v.  part  ii.  E'vangelical, 
 or  Gofpel-hoUnefs. 
 
 (5)  State  and  refute  falfe 
 confequences  dra-wn  from  the 
 dcSlrine  of  di'vine  mercy.  On 
 what  occafions  it  is  proper  to 
 do  fo  Mr.  Claude  will  ihew 
 prefently.  Here  we  only  ob- 
 ierve,  that  falfe  confequencei 
 deferve  different  treatment 
 according  to  the  different 
 fources,  from  which  they  pro- 
 ceed. If  malice  ailix  confe- 
 quences to  any  doftrine,  with- 
 out the  leaft  regard  to  truth, 
 and  with  a  malevolent  defign 
 of  afperfing  thofe,  who  be- 
 lieve it,  a  good  man  would 
 not  go  beyond  the  demerit 
 of  fuch  a  flanderer  were  he  to 
 imitate  a  Jefuit,  mentioned 
 by  Dr.  Owen,  who  fully  an- 
 fwered  his  opponent  by  only 
 writing  at  the  end  of  each  of 
 his  detruding  periods,  men- 
 tiris  impudent ijjime.  If  ho- 
 neft  inquifitive  ignorance  infer 
 falfe  conclufions,  it  will  be 
 necelTary  at  leail  to  try  to  in- 
 form fuch  well-meaning  per- 
 fons,  as  may  be  pcffefTed 
 with  it.  If  we  have  given 
 occafion  by  abllrufe  language, 
 by 
 
(     152     ) 
 
 It  is  much  the  fame  with  the  doflrine  of  the 
 efficacious  grace  of  the  holy  Ghoft  in  our  conver- 
 lion,  for  the  jult  and  lawful  confequences,  which 
 are  drawn  from  it  are,  i.  That  fuch  is  the  great- 
 nefs  of  our  depravity,  it  can  be  redified  only  by 
 almighty  aid — 2.  That  we  fhould  be  humble,  be- 
 caufe  there  is  nothing  good  in  us — 3.  That  we 
 fhould  afcribe  all  the  glory  of  our  falvation  to 
 God,  who  is  the  only  author  of  it — 4.  That  we 
 muft  adore  the  depths  of  the  great  mercy  of  our 
 God,  who  freely  gave  his  holy  fpirit  to  convert 
 us.  (6) 
 
 You 
 
 by  odd  aflbciations  of  ideas, 
 by  violent  tempers,  or  by  in- 
 nocent circumftances,  for 
 falfe  confequences,  it  will 
 be  glorious  to  retraft,  and 
 amend.  It  would  be  eafy  to 
 exemplify  all  thefe :  but  the 
 laft  only  fhall  be  attended  to 
 now,  in  an  example  from 
 Dr.  Goodwin. 
 
 «•  God  hath  laid  up  pro- 
 portions  of  mercy  for  the 
 wicked  as  a  flock,  which 
 when  [ieing]  fpent,  they  are 
 broken,  'tis  not  fo  with  the 
 godly."  A  circumftance  un- 
 favourable to  this  propofition 
 is,  it  is  put  in  the  index  of 
 a  folio  volume,  and  officially 
 ought  to  contain  the  fub- 
 ftance  of  what  is  advanced 
 in  the  page*  to  which  it  re- 
 fers. The  propofition,  as  it 
 Hands  here,  is  incomplete, 
 partial,  exceptionable,  and 
 open  to  many  falfe  confe- 
 quences. Yet  none  of  thefe 
 feeming  inferences  ought  to 
 be  drawn   from  it,    becaufe 
 
 the  Dr.  {o  explains  himfelf 
 in  the  ou/Wf  place  referred 
 to  as  to  preclude  them.  Sup- 
 pofe  a  preacher  to  utter  fuch 
 an  unguarded  fentence  in  a 
 fermon,  and  to  leave  it  un- 
 explained, could  he  blame 
 auditors  for  inferring  ftrange 
 confequences  ?  I  trow  not ! 
 Goodivin  on  Eph,  ii.  5.  njol.  i. 
 
 (6)  Effcacious  grace.  Our 
 author  has  explained  himfelf 
 before,  vol.  i.  p,  106.  and 
 following  pages,  to  which 
 we  have  added  a  few  thoughts 
 page  108,  note  3. 
 
 The  nature  and  operation 
 of  that  divine  power,  which 
 is  eflentially  neceffary  to  fal- 
 vation under  the  name  of 
 grace,  has  ever  been  a  fubjedl 
 of  controverfy  among  di- 
 vines ;  and,  when  peace  is 
 preferved,  the  controverfy  is 
 edifying.  Let  penalties  and 
 cenfures,  and  evil  difpofitions 
 withdraw,  and  controverfy 
 may  become  a  privilege  to 
 chrillians.  Thefe,  and  not 
 mere 
 
(     ^53    ) 
 
 Yon  milft  remark  at  the  fame  time  the  abufes^' 
 and  falfe  confequences,  which  infidious  fophifters 
 draw  from  this  dodrine,  as  that,  fince  the  conver- 
 fion  of  men  is  by  the  almighty  power  of  God,  it 
 is  needlefs  to  preach  his  word;  and  to  addrefs  to 
 them  on  God's  part  exhortations,  promifes,  and 
 threatnings — that  it  is  in  vain  to  tell  a  fmner,  it  is 
 his  duty  to  turn  to  God,  as  without  efficacious 
 grace  (which  does  not  depend  upon  the  fmner) 
 he  cannot  do  it — that  it  has  a  tendency  to  make 
 men  neglis-ent  about  their  falvation  to  tell  them, 
 
 DO  ,  ' 
 
 IC 
 
 mere  fpeculative  miftakes, 
 have  done  all  the  mifchief. 
 In  the  fifth  century,  S.  An- 
 guftine  and  Pelagius  difputed 
 this  dotflrine.  Cailian  the 
 monk,  the  father  of  the  Se- 
 mipelagians,  ftruck  out  a 
 middle  way,  and  each  had 
 abundance  of  followers.  In 
 the  ninth  century  the  fub- 
 jedl  was  controverted  again. 
 On  the  Auguftinian  fide  were 
 Godefchalcus,  Ratramn ,  Pru- 
 dentius,  Lupus,  Floras, 
 Remi ;  and  on  the  oppofite 
 iide  of  the  queftion  were  Ra- 
 banus,  Hincmar,  Amalarius, 
 John  Scotus,  and  others. 
 The  difpute  produced  fe- 
 veral  councils,  and  many 
 fcandalous  confequences.  In 
 the  fixceenth  century  the  zeal 
 of  Michael  Baius,  a  doftor 
 in  the  univerfity  of  Louvain, 
 flatted  this  fubjeft  again. 
 Dr.  Baius,  whofe  oracle  was 
 S.  Auguftine,  was  followed 
 by  the  Dominicans,  Auguf- 
 tines,  Janfenifts,  and  others; 
 the  Jefuits  and  the  popes  took 
 Vol..  II. 
 
 the  oppofite  fide.  Contro-. 
 verfies  on  this  fubjeft  pro- 
 duced no  very  remarkable 
 confufions  in  the  reformed 
 churches  till  the  feventeenth 
 century.  Then  the  fubjeft 
 was  ftarted  again,  Arminius 
 and  Gomar  took  different 
 fides,  divines  divided  with 
 them,  fublapfarianifm  and 
 fupralapfarianifm,  freewill 
 and  freegrace  were  debated, 
 and  in  1618  decided,  as 
 councils  decide,  in  the  fy" 
 nod  of  Dort.  The  fynod 
 enabled  what  they  pleafed^ 
 and  people  continued  to 
 think  as  they  thought  before. 
 
 It  fhould  feem,  all  difpu- 
 tants  on  this,  and  on  the 
 other  fubjefts  connefted  with, 
 it,  may  be  arranged  in  three 
 clafies.  In  the  firft  we  place 
 thofe,  who  dt-ny  the  whole 
 CalvinilHck  fyftcm,  (fo  we 
 may  venture,  to  call  it  now.) 
 concerning  grace  and  de- 
 crees. In  a  fecond  we  put 
 thofe,  who  admit,  affirm, 
 and  attempt  to  e^cplain   this 
 
 U  fyftem 
 
(     154    ) 
 it  does  not  depend  on  their  power.'    Thefe,  and 
 luch  like  abufes,  muft  be  propofed  and  folidly  re- 
 futed. (7) 
 
 Moreover, 
 
 fyftem  In  all  Its  parts,  and  to 
 reconcile  the  whole  to  the 
 received  notions  of  the  loweft 
 capacities.  In  a  third  we 
 place  thofe,  who  take  a  cool 
 medium  by  affirming  at  the 
 fame  time  God's  free  grace 
 and  man's  free  agency,  as 
 both  declared  In  fcripture, 
 and  by  confidering  the  con- 
 ciliation of  them  as  a  myjiery 
 incomprehenfible  to  us,  and 
 not  neceffary  to  be  perfedlly 
 underltood  in  our  prefent 
 Hate.  The  laft  clafs  were 
 called  in  the  fixteenth  cen- 
 tury Synergijis.  Melanfthon 
 ftruck  out  this  plan,  Strige- 
 lius,  George  Major,  Paul 
 Eber,  and  others  purfued  it, 
 and  numbers  have  followed 
 them.  See  Bayle  Synergijis. 
 Mojheim  Cent,  xvi.  5.  lii,  part 
 ii.  W.  iv. 
 
 (7)  Refute  the  fallacious  rea- 
 fonings  of  injidious  fophifiers. 
 jMany  have  taken  the  liberty 
 to  attribute  confequences  to 
 doftrines,  which  they,  who 
 taught  them,  never  drew. 
 One  of  our  old  divines  com- 
 plains of  this.  "  Godlinefs, 
 under  the  fufpicion  of  being 
 afpy,  is  every  where  (lopped, 
 examined,  yea  and  fome- 
 times  whipt  out  of  town  for 
 a  runagate.  Like  Sampfon, 
 it  has  been  brought  upon 
 Stages,  which  are  often  the 
 Devils  pulpits,  to  make  fport 
 
 for  Phillftlnes ;  yea  it  has 
 been  fet  up  as  a  mark  to  be 
 fhot  at  out  of  God's  place, 
 the  pulpit,  and  puritanifm 
 fet  up  as  a  ftalking-horfe  to 
 ftand  behind,  while  they 
 fhoot  through  the  loyns  of 
 it,"  Dr,  Goodwin^s  Serm.  on. 
 Zeph.  ii.  I,  2,  3. 
 
 This  praftice  is  not  yet 
 obfolete ;  for  of  late  the  doc- 
 trine of  regeneration,  held 
 by  all  Chriftians,  has  been 
 difguifed,  and  ridiculed  oa 
 the  ftage  in  a  fenfelefs  thing, 
 called  the  Minor,  by  Foote. 
 Here  buffoonery  is  in  cha- 
 racter :  but  how  eafily  could 
 I  exemplify  it  from  caricatura 
 fermons  preached  in  chriftian 
 congregations,  and  printed 
 for  the  publick  edification  -  - 
 
 by  A  -  -  -  and  B and 
 
 C  -  -  and  fo  on  to  the  end 
 of  the  alphabet  ? 
 
 I  am  forry  to  be  obliged  to 
 add,  fome  very  good  men, 
 and  worthy  minifters  of 
 Chrift,  in  other  refpefts,  have 
 repeatedly  affirmed,  that  mi- 
 nifters ought  not  to  exhort 
 finners  to  believe  and  repent 
 evangelically.  What  was 
 fome  few  years  ago  called  the 
 modern  quefiion  met  with 
 more  difcuffion  than  fuch  a 
 queftion  deferved.  7"hat 
 whole  controverfy  lay  in  a 
 confufion  of  ideas,  a  mif- 
 conftrudtion  of  terms,  and  a 
 violent 
 
(     ^55    ) 
 
 Moreover,  this  method  muft  be  taken,  wKcn 
 you  have  occafion  to  treat  of  the  dodrines  of 
 eleftion  and  reprobation^the  propitiatory  facrifice 
 of  Chrift's  blood— and,  in  general,  almoft  all  re- 
 ligious fubjedts  require  it  -,  for  there  is  not  one  of 
 them  all,  which  is  not  fubjed  to  uie  and  abufe. 
 Take  care,  however,  when  you  propofe  thefe  good 
 and  bad  confequences,  that  you  do  it  properly, 
 and  when  an  occafion  naturally  prefents  itfelf;  for 
 were  they  introduced  with  any  kind  of  affedation 
 and  force,  it  muft  be  difagreeable.  (8) 
 
 violent  attachment  to  fingle 
 words,  and  unconnefted  fen- 
 tences  of  fcripture.  See  vol. 
 i.  page  193.  note  j. 
 
 (8)  Do  not  introduce  confu- 
 tations ^without  neceffjty.  The 
 Jtx  following  canons  are  laid 
 down  by  Urfin,  Zepper,  and 
 Keckerman.  "  i.  Labour 
 more  to  confirm  truth,  than 
 to  fupprefs  error,  and  never 
 refute  errors,  except  when 
 your  text  requires  you  to  do 
 fo. — 2.  Let  obfolete  errors 
 alone. — 3.  Derive  your  con- 
 firmations and  refutations 
 from  your  text.— 4.  Expofe 
 thofe  modern  errors  only, 
 from  which  your  auditors 
 are  in  danger. — 5.  Refute 
 errors  in  a  tranquil,  placid 
 manner,  free  from  all  vio- 
 lence and  bitternefs,  and  fo 
 convince  your  auditors  that 
 you  aim  to  promote  the  glory 
 of  God,  and  the  falvation  of 
 your  people. — 6.  Refute  the 
 principal  errors  of  oppo- 
 nents :  but  do  not  aim  to 
 difcufs  them  all."  Keckerman, 
 Hhet,  Eccl,  lib,  i,  cap,  9, 
 
 (9)  Prevent  had  confe- 
 quences. I  wifh  I  had  room 
 to  tranflate  an  example  or 
 two  from  Minfieur  Saurin, 
 in  abridging,  I  am  aware 
 how  much  I  difguife  him: 
 but  neceffity  has  no  law  !  In 
 a  fermon  on  Hof.  xiii.  9. 
 O  Ifrael  thou  hafi  deflrojed  thy- 
 fflf  he  undertakes  to  prove 
 that  the  deftruftion  of  every 
 iinner  proceeds  from  him. 
 felf.  As  Mr.  S.  believed  the 
 fame  doftrines,  that  Mr. 
 Claude  held,  it  was  necef- 
 fary  for  him  to  extricate  his 
 doftrine  from  fuch  difficul- 
 ties, as  are  fuppofed  to  fol- 
 low the  doiftrine  of  decrees. 
 In  order  to  this,  he  neither 
 on  the  one  hand  leaves  the 
 doftrine  expofed  to  falfe  con- 
 fequences, nor  on  the  other 
 denies  the  doftrine  itfelf; 
 on  the  contrary  he  declares, 
 that  not  only  as  a  Chriftian, 
 but  even  as  a  philofopher  he 
 believes  predelHnation,  for 
 with  him  prefcience  and  pre- 
 ordination are  the  fame  thing. 
 He  thinks,  nobody  will  deny, 
 
 U  2  that 
 
In  general,  then,  this  way  of  good  and  bad  con- 
 sequences ought  to  be  ufed,  v/hen  there  is  realbn 
 to  fear  feme  may  infer  bad  confequences  j    and 
 
 when 
 
 that  God   forefaw   the  ifTue, 
 to  which  all  things  would  be 
 brought  in  the  end,  and  con- 
 fequcntly  that  not  preventing 
 was    allowing   and    appoint- 
 ing them.     He   proceeds   to 
 lament  the  vanity  of  human 
 curiofity    in    pretending     to 
 pry  into  that,   to   which  the 
 fhallownefs   of  every    man's 
 capacity   might  remind  him 
 he  is   not  equal.     He  owns, 
 that  himfelf  ii   not   able  to 
 comprehend      the       matter. 
 *'  But  (adds  he)   there  is  no- 
 thing   in    this    inability    to 
 countenance  the  infults  of  in- 
 £dels,  or  the  fcruples  of  the 
 timorous.       I   can     imagine 
 only  two  ways    to  fatisfy   an 
 inquirer  in  this  matter.    One 
 would  be  to  give  you  a  com- 
 plete idea  of  the  decrees  of 
 God,  to   compare  them  ex- 
 adlly  with  the  difpofitions  of 
 fmnsrs,  and   to  make  it  ap- 
 pear by  that  comparifon  that 
 £nners  were  not  neceffitated 
 to     commit     thofe     crimes, 
 which  caufe  their  eternal  de- 
 flrudion.     But    this    way    is 
 far     above     our     capacities. 
 Many  have    undertaken    it, 
 and,   although  we  would  not 
 refufe     to    their     piety    the 
 praifes,  which  are  due  to  it, 
 yet,  methinks,  we  owe  this 
 tellimony  to  the  truth,  that 
 they  have  not   yet  fully  fa- 
 lisfied  all  the  objedliojis,  to 
 
 which  the  fubjeft  Is  liable. 
 I  fay  more,  without  pretend- 
 ing to  prophecy  1  may  ven- 
 ture to  foretell,  this  never 
 can  be  done;  becaufe  it 
 v/ould  be  drawing  conclu- 
 fions  from  unknown  pre- 
 mifes.  Who  can  boaft  of 
 knowing  all  the  arrangement, 
 all  the  extent,  all  the  com- 
 binations of  God's  decrees  ? 
 The  depth  of  thefe  decrees, 
 the  obfcure  manner,  in  which 
 the  fcripture  fpeaksof  them, 
 and  (if  I  may  be  allowed  to 
 fay  fo.)  the  darknefs  with 
 which  they  have  often  been 
 covered  by  attempts  toeclair- 
 cife  them,  place  them  infi- 
 nitely beyond  our  reach.  But 
 there  is  a  fecond  way,  that 
 is  to  refer  the  matter  to  the 
 declfion  of  a  being,  whofe 
 wifdom  and  truth  cannot  be 
 fufpefted  ;  we  may  fafely  be- 
 lieve, his  tellimony  is  beyond 
 all  exception,  and  his  con- 
 clufion  an  infallible  oracle. 
 We  know  a  being  infinitely 
 capable  of  deciding  this 
 queflion,  and  who  indeed  has 
 decided  it.  It  is  God.  To 
 his  glorious  Majelly  I  ven- 
 ture to  put  this  queftion. 
 
 The  eternal  deiHny  of  my 
 foul,  before  I  had  a  being, 
 does  it  force  my  will  ?  Do 
 what  they  call  in  the  fchools 
 predeftination,  and  reproba- 
 tion deltroy  this  propofitip.n, 
 if 
 
(    157    •> 
 
 vA\cn  they  Teem  to  flow  from  the  text  itfclf -,  for 
 in  this  cafe  they  ought  to  be  prevented  and  re- 
 fiued,  and  contrary  confequences  oppofed  againft 
 them.  (9) 
 
 if  I  perlfh,  my  damnation 
 proceeds  only  from  myfelf? 
 Remove  this  difficulty  my 
 God,  and  take  oiF  entirely 
 the  vail,  with  which  this 
 interefting  truth  is  covered. 
 Let  us  iuppofe,  God  makes 
 ns  this  anfwer.  The  narrovv- 
 nefs  of  your  mind  renders 
 this  matter  inconceivable  to 
 you ;  it  is  impofiible,  that 
 iinite  creatures,  like  you, 
 fhould  be  able  to  underftand 
 the  extent  of  my  decrees, 
 and  to  fee  what  conneftions 
 they  have  with  the  deftiny  of 
 my  creatures.  I  only  fully 
 know  th^m.  I  declare,  then, 
 that  none  of  my  decrees  offer 
 violence  to  any  of  my  crea- 
 tures, and  that  your  deftruc- 
 tion  can  come  only  from 
 yourfelvcs.  Have  patience ; 
 you  fhall  one  day  perfedlly 
 know  what  now  you  cannot 
 comprehend,  and  you  fhall 
 then  fee  with  your  own  eyes 
 what  you  now  fee  only  with 
 mine.  Ceafe  then  to  anti- 
 cipate a  period,  which  my 
 wifdom  defers,  and  laying 
 Slide  fpeculation  devote  your- 
 felves  to  practice.  -  -  -  Had 
 God  explained  himfelf  in  this 
 manner,  would  it  not  be  the 
 height  of  rafhnefs  and  info- 
 lence  to  doubt  this  teflimony, 
 and  to  defire  more  light  on 
 the  fubjeft  ?  Now,  we  afhrm, 
 Qod  has  given  this  anfwer  in 
 
 his  jufi:  complaints  concern- 
 ing the  vices  of  men,  and  in 
 his  companionate  attention 
 to  human  ralferies.  Of  if 
 Ifrael  had  hearkened  unto  me! 
 if  thou  hadjl  k7;on.vn  in  this  thy 
 diiy^  Sec.  he  has  anfwered 
 this  by  his  exprefs  affurances, 
 that  he  dfreth  not  the  death  of 
 afnner,  that  he  is  not  nuilling 
 any  Jfjould  pcrijh,  but  that  all 
 fbojild  come,  &c.  he  has  an- 
 fwered this  by  the  comfort- 
 able ideas,  which  he  has 
 given  us  of  his  mercy,  long- 
 fufJering,  and  patience,  Rom. 
 ii.  4,  5.  -  -  -  Finally  he  has 
 given  this  anfwer  exprefsly 
 in  our  text,  &c. 
 
 If  the  firit  way  be  entirely 
 clofed,  the  fecond  is  entirely 
 open:  but  men  love  to  take 
 an  oppofite  way,  they  leave 
 things  re-vealed,  and  rafhly 
 pretend  to  dive  into  .fecref 
 things  -  -  in  vain  the  finner 
 feeks  in  reprobation  what 
 flows  only  from  his  own  de- 
 pravity. Thou  Lord  doll 
 not  fay  to  thy  creatures.  Yield, 
 yield  miferable  wretches  to 
 my  fupreme  will,  which  de- 
 coys you  into  fin,  in  order 
 to  plunge  you  into  mifery, 
 unto  which  from  all  eternity 
 I  have  ordained  you.  Thou 
 Lord  openefl  thy  benevolent 
 arms  to  us,  thou  ufell  the 
 properell  motives  to  affeft 
 intelligent  fpiut?,  thou 
 openeft 
 
(     158     ) 
 
 XIV. 
 
 Reflect  on   the   End  proposed  in  an  Ex- 
 pression QR  AN  Action,  (i) 
 
 Although  this  is  not  very  different  from  the  way 
 of  principles,  of  which  we  have  already  fpoken  r 
 yet  it  may  afford  a  variety  in  difcuffing  them. 
 
 If. 
 
 openeft  to  us  the  gates  of 
 heaven,  and,  if  we  be  loft 
 among  fo  many  means  of  be- 
 ing faved,  to  thee  nvill  belong 
 right eeufnefs,  to  tis  pame  and 
 tonfujion  of  face.  Wilt  thou 
 not  fay  to  us,  O  Jfraely  thou 
 haft  deftroyed  thyfefP" — Sur 
 ia  caufe  de  la  perte  des  pecheursy 
 iom.  ix. 
 
 I  truft,  I  fhall  be  forgiven 
 for  inferting  this  long  extraft, 
 when  it  is  remembered  what 
 numbers  of  all  parties,  like 
 TertuUian,  begin  their  de- 
 fences of  their  doftrines  by 
 abufmg  people,  calling  them 
 hard  names,  and  delivering 
 them  over  to  the  devil.  How 
 could  that  champion  think 
 to  convert  Marcion  by  fuch 
 language  as  that,  v/ith  which 
 he  begins  the  fifth  chapter  of 
 his  fecond  book.  O you  dogs! 
 O  (anes!  quos  for  as  apoftolus 
 txpelUt  latrantes  in  Deum  'veri- 
 tatis,  hacfunt  argument  at  ionum 
 cffa  qua  obroditis.  Si  Dcus 
 bonus,  et  prefcius  Juturi,  Sec, 
 There  is  no  fuch  thing  as  be- 
 ing angry  with  an  honeft  man, 
 who  like  Mr.  Saurin  propofes 
 his  featiments  with  modefty 
 ^nd  candour:  but  who  was 
 
 ever  bullied  into  believing  ? 
 Let  our  moderation  he  knoivn 
 unto  all  ment  the  Lord  is  at 
 hand. 
 
 ( I )  RefieSI  on  ends  propofed. 
 Reflexions  of  this  kind  are 
 of  great  confequence  to  mi- 
 nifters.  i.  In  compojing  fer- 
 mons,—— 'Ordination  fermons 
 very  properly  turn  on — the 
 defgn  of  God  in  appointing  a 
 Handing  gofpel  miniftry— 
 on  the  aims  of  bad,  and  of 
 good  men  in  entering  on  the 
 office,  and  fo  on — Funeral 
 fermons  are  frequently  com- 
 pofed  on  this  plan — the  de- 
 fgn oi  God  in  affliftive  pro- 
 vidences—the de/igns  of  mi- 
 nijiers  in  celebrating  the 
 praifes  of  the  deceafed,  and 
 fo  on — /"^y?  fermons,  thankf- 
 gi'ving,  and  commemoration- 
 fermons  are  often  with  great 
 propriety  compofed  on  the 
 fpecial  vieivs,  and  defigns 
 of  each. 
 
 2.  Attention  to  fcope,  end, 
 and  defign  is  neceflary  to  the 
 underftaiiding  of  the  fenfe  of 
 any  ivriter,  particularly  bib- 
 lical writers.  John  xx.  31. 
 Thcf  four  gofpels  iv^rf  nfjritten, 
 that  ye  fnight  believe  that  Jefus 
 is 
 
(     159     ) 
 
 If,  for  example,  you  were  fpeaking  of  juftifica- 
 tion,  in  the  fenfe  in  which  S.  Paul  taught  it,  you 
 muft  obfcrve  the  ends^  which  the  apoiUe  propofed, 
 
 as 
 
 is  the  Chriji,  and  that  belic'v- 
 ing  ye  might  hwve  life  through 
 his  name. — 2  Tim.  iii.  16,17. 
 All  fcri-pture  is  gi^en  for  doc- 
 trine, for  reproof,  for  correStion^ 
 for  infirudion   in  righteoufnefs, 
 that  the  man  of  God  may  be 
 pcrfeSij      thoroughly   furnifhed 
 unto  all  good  'rvorks. — J  ude  iii. 
 /  nvrite  unto  you  of  the  common 
 fal'vation,  that  ye  Jbould  ear- 
 nefly    contrnd    for    the  faith. 
 All  preachers  have  not   had 
 the  fame  views    in    reading 
 thefe  holy  oracles  of  God. 
 Some  read  them  as  an  Irilh 
 prieft  read  the  aft  of  tole- 
 ration.    He  faid  in  a  fermon 
 preached  at  Whitehall  1707, 
 *'  What  men  call  the  tolera- 
 tion a£l  takes  away  fome  pe- 
 nalties   inflifted    by    former 
 afts,   on   DifTenters:    but  it 
 does    not  repeal  or   weaken 
 one  tittle  the  aft  of  Unifor- 
 mity.    Schifm    like    murder 
 remains  a  damnable  fin,  al- 
 though   all    punifhmcnt    be 
 taken  away.     There  is    not 
 one  word  of  toleration  in  that 
 ftatute,  called  the  toleration 
 aft."   An  old  woman,  named 
 Foulks,  had  the   courage  to 
 bring   this  reverend  preben- 
 dary of  Chrill's  church,  Dub- 
 lin, to  take  his  trial  at  Hick's 
 Hall   for  this  court  fermon. 
 Fran.  Higgius,  Serm.  at  White  ■ 
 bally  Feb.  26,  1707. 
 
 3.  The  fuccefs  of  a  mi- 
 nifter's  labours  much  depends 
 on  the  people's  belief  of  the 
 uprightnefs  of  his  intentions. 
 Never,  furely,  were  unwor- 
 thy ends  in  preaching  more 
 notorioufly  expofed  than  ia 
 the  general  courfe  of  court- 
 fermons  from  the  acceflionof 
 James  I.  to  the  acceffion  of 
 the  prefent  auguft  family.  I 
 except  individuals  :  but  as 
 for  tne  general  run  of  court- 
 chaplains  in  thofe  times,  they 
 were  mere  newfmongers,  their 
 fermons  were  a  kind  of  jour- 
 nals of  the  houfe  of  Spiri- 
 tual Lords,  and  they  may  be 
 ftill  confidered  as  a  kind  of 
 tragicomical  church  gazettes. 
 Compare  afts  of  parliament 
 and  fermons,  the  journals  of 
 the  houfe  with  the  fermons  of 
 the  year,  and  fee  whether  I 
 exaggerate.  When  I  fay, 
 fuccefs  depends  on  this,  I 
 do  not  mean  fuccefs  in  flir- 
 ing  up  ftrife  and  penal  laws, 
 in  obtaining  the  favour  of  a 
 prince,  or  honours  and  pre- 
 ferments for  himfelf :  but  I 
 mean  fuch  fuccefs  in  pro- 
 moting the  glory  of  God,  and 
 the  good  of  mankind,  as 
 that,  at  which  a  pious  mini- 
 fter  is  taught  by  his  com- 
 miflion  to  aim. 
 
 4.  Aims  and   ends  fhould 
 
 be     ftudied     by    paftors    in 
 
 order 
 
(     i5o    > 
 
 AS — I.  To  put  a  juft   difference   between   Jefiis 
 Chriil  and  Mofes,  the  law  and  the  gofpeJ,  and 
 
 to 
 
 order  to  church-^ovemmcnt. 
 There  is  a  generation  of  ani- 
 mals cf  both  fexes,  and  of 
 all  ranks  and  parties,  wlio 
 join  chfillian  churches  with 
 a  view  to  domineer  in  them. 
 The  moft  fuccefsful  chief  of 
 this  illuftrious  band  is  called 
 itatT*  i^oyjiv  (I  fpeak  as  a 
 fool.)  The  Pope.  Some 
 of  the  firfl:  puritans,  agree- 
 ably to  the  analogy  of  the 
 Englifh  tongue,  which  di- 
 xninifhes  a  great  goofe  into  a 
 little  goslinj^,  and  duck  into 
 duck//«^,  denominated  fuch 
 of  their  brethren  as  fought  to 
 domineer,  more  papali,  Pojie- 
 lings,  that  is,  little  popes.  In 
 latin  they  called  one  of  the 
 fir  ft  Papa  ille  Anlichnjlus,  and 
 the  laft  papicola,  imago  heliua, 
 and  I  wonder  they  never 
 grecifed  pappa  into  pappax, 
 and  that  into  papappax,  and 
 that  again  into  papapappax. 
 They  knew  Ariftophanes, 
 (See  N;ipe?.<x/.  Ad.  I.  Sc.  4.) 
 and  he  might  have  fiirnifhed 
 an  apology  for  a  hot-headed 
 broth-er  mentioned  by  Dr. 
 Walker,  who  flthily  if  not 
 falfely  affirmed  that  a  puritan 
 faid,  Diabolus  cacwvit  His- 
 rarchiam.  It  would  be  ab- 
 furd  to  blufh  in  refuting 
 fuch  fcribblers ;  for  the  caufe 
 of  conference  dominion  has 
 been  pleaded  by  producing 
 the  foul  and  factious  words 
 concerning  it,  which  were 
 extorted  from  men  driven  to 
 
 defpair  by  its  exercife.  In 
 this  controverfy  there  is  no 
 need  of  literature  to  plead 
 the  caufe  of  toleration,  a  new 
 tellament  decides  the  matter. 
 An  Egyptian  cobler  founded 
 the  chriilian  church  in  Alex- 
 andria, and  was  pajior  of  it. 
 The  good  man  was  friendly, 
 and  his  people  complaifantly 
 called  him  father,  or  abba. 
 He  was  fucceeded  in  his  office 
 by  a  race  of  men  called  Fa- 
 thers. In  procefs  of  time  the 
 colleagues  being  twelve,  and 
 being  all  arrived  at  father- 
 hood, it  became  neceffary  to 
 name  the  chief  paftor  Pappa, 
 or  Grandfather.  This  inter- 
 ferinor  with  another  grand- 
 father,  he  of  Alexandria  was 
 obliged  to  put  up  with  the 
 vague  title  oi Patriarchy  head, 
 or  chief  of  the  fathers.     And 
 
 what  of  all  this  ?  What! 
 
 Why  Mr.  Selden  publifhed 
 this  hillory  from  the  Arabick 
 manufcript  of  Eutychius's 
 origines,  with  a  latin  verfioa 
 and  large  notes  of  his  own ; 
 and  farthermore  Dr.  Pocock 
 republilhed  it,  in  his  edition 
 of  the  annals  of  Eutychius - 
 Well,  with  what  dejign  did 
 thefc  le  rned  men  take  fuch 
 pains?  Mr.  Selden's  preface 
 to  the  origims  will  inform 
 you.  It  was  learnedly  to 
 prove  that  Alexandrian  po- 
 lity was  proper  for  us.  I 
 only  fay,  my  rule  of  faith 
 and  pradice  is  entitled  "  the 
 new 
 
(    I^I    ) 
 
 to  fliew,  againfh   thofe,    who  wouiid  blend  them 
 together,  and  fo   confound  both  in  one  body  of 
 
 religion,  that  they  cannot  be  fo  united.  (2) • 
 
 2.  To 
 
 new  teftamsnt  of  our  Lord 
 and  Saviour  "Jejus  Chriji  ;" 
 my  gofpel  is  that  according  to 
 Matthew,  Mark,  Luke,  and 
 John  :  and  not  that  :.ccord- 
 ing  to  the  wills,  fancies,  and 
 intercfts  of  weak  or  wic.ed 
 •writers  in  Arabick. 
 
 It  is  a  melancholy  confi- 
 deration,  that  no  fooner  is  a 
 church  gathered  than  up 
 fprings  fome  proud  aiid  pe- 
 tulant Diotrephes,  luho  lo'vcth 
 to  ha-ue  the  pre-eminence,  prating 
 again  ft  the  facred  oracles  de- 
 livered by  the  apoftles,  dif- 
 couraging  fome,  rejecting 
 others,  affuming  a  right  of 
 direding  all,  (3  Ep.  John  9, 
 10.)  and  becoming,  through 
 the  honeft  inattention  of  the 
 harmlefs  brethren,  the  patron 
 of  the  living,  the  bible  of 
 the  miniite:,  and  in  the  end 
 the  wolf  of  the  flock,  the 
 ruin  of  the  church.  Nothing 
 degrades  a  minlfter  more  than 
 a  mean  fubmiffion  to  fuch  a 
 contemptible  favage,  who 
 not  unfrequently  rules  him, 
 poor  man !  with  a  rod  of 
 iron.  What  renders  thefe 
 animals  mojl  defpicable  is 
 their  total  want,  in  general, 
 of  every  qualification  neccf- 
 fary  to  direct  a  flock.  Grofs 
 ignorance,  violent  tempers, 
 loofe  morals,  ill  manners,  a 
 little  grimace  on  Sundays, 
 and  ten  years  fuccefs  in  trade 
 
 VOL.JI. 
 
 makes  one  of  thefe  monRers. 
 He  is  a  lord  brother  at 
 home,  and  he  is  vvorfe  than  a 
 Lord  hi/hop  at  2.  dijh.nce.  Our 
 churches  have  greater  ad- 
 vantages than  others  in  this 
 cafe.  For  i .  We  have  none  of 
 thefe  mr.ilers  till  we  ourfelves 
 create  them  — z.  if  our  folly 
 give  them  exiftence  they 
 have  no  civil  power  over 
 ^us. — 3.  'We  can  unmake, 
 and  annihilate  them  juft 
 when  we  pleafe. — Or  4.  If 
 the  minifter  fear,  as  he  has 
 fometimes  through  vaiious 
 connections  reafon  to  fear, 
 that  to  unhorfe  Diotrephes 
 would  be  to  give  his-  good 
 wife,  or  children,  or  friends 
 a  fall  ;  (I  r^fer  to  Gcw  xlix. 
 17)  If  he  cannot  pluck  up 
 fucii  a  t i.re  without  plucking 
 up  wheat  alfo,  and  fo  doing 
 more  harm  than  good  (Mat. 
 xiii.  29.)  he  may  preferve 
 his  own  perfonal  freedom  by 
 a  ju'l  inattention  to  fuch  a 
 tyrant,  and  by  fetting  his 
 P'^ople  an  example  of  love 
 of  liberty.  Or  5.  He  may 
 give  up  his  charge,  and  de- 
 part, as  many  of  the  bL-fl  of 
 men  have  been  driven  to  do. 
 In  thefe  little  tyrants  the 
 proverb  is  fulfilled,  Religion 
 brings  forth  riches,  and  the 
 daughter  devours  the  mother. 
 
 (2)  The  laiv  and  the  go/pel 
 cantot  be  blended  together.  Olt 
 
 X  author 
 
(       l62       ) 
 
 1.  To  preferve  men  from  that  Pharifaical  pride, 
 which  reigned  amongft  the  Jews,  who  fought  to 
 ejlahlijh  their  own  righteoufnefs^  and  not  the  rtghte- 
 oufnefs  of  God, — 3.  To  take  away  fuch  inadequate 
 
 remedies 
 
 author  explains  hlmfclf  at 
 large  on  this  fubjeft,  vol,  i. 
 page  119,  and  following. 
 Some  attention  is  neceffary 
 in  iludying  the  holy  fcrip- 
 tures,  and  in  reading  the 
 writings  of  divines,  in  order 
 to  reconcile  feeming  contra- 
 dictions on  the  doftrine  of 
 Aiiu.  S.  Paul  affirms,  Rom. 
 vi.  14.  that  Chriftians  were 
 7:ot  under  the  law ;  and  the 
 fame  S.  Paul  affirms,  i  Cor. 
 ix.  21.  that  they  ^ere  under 
 the  law ;  and,,  what  is  ftill 
 more  remarkable,  he  fays,  I, 
 thi-oi/gh  the  law,  am  dead  to 
 the  law,  Gal.  ii.  19.  as  if 
 the  law  were  deflruclive  of 
 itfelf.  The  true  fource  of 
 all  difficulties  on  this  fubjeft 
 is  the  vague,  equivocal 
 meaning  of  the  term,  la^M  ; 
 the  apoille  ufed  it  in  different 
 fenfes,  Rom.  iii.  27.  and  an 
 inattention  to  this  throws  a 
 veil  over  his  writings. 
 
 Our  old  divines  allowed 
 this  equivocal  fenfe  of  the 
 word,  laiv,  and  expounded 
 accordingly  :  but,  as  their 
 attention  was  chiefly  turned 
 to  the  eftablifhing  of  that 
 article  of  faith,  by  which 
 l,uther  had  declared  the 
 church  flood  or  fell,  that  is, 
 juflincation  by  faith  V'/ithout 
 human  merit,  their  writinr/s 
 (I   fpcak  wiih  all  due  reve- 
 
 rence to  thofe  eminent  fer- 
 vants  ofChrill.)  their  writ- 
 ings in  general  leave  the  doc- 
 trine of  law  in  a  mift.  See 
 Perkinses  Com.  on  Galat.  iJoU 
 ii.   of  his  nxjorks. 
 
 If  we  take  the  word  law, 
 as  fcripture  often  ufeth  it,  for 
 the  luhole  ye^wijh  ceconomy,  we 
 are  under  it,  and  we  are  not 
 under  it,  one  part  of  it  anni- 
 hilates another  part  of  it,  and 
 the  annihilation  of  one  part 
 eftablifheth  the  other.  The 
 jewifh  religion,  or  the  laiv,  is 
 confiderable  in  four  different 
 points  of  light.  i.Iftha.^of- 
 trine  of  Judaifm  be  confidered, 
 it  will  appear  to  have  had  the 
 fame  fyilem,  that  we  have— 
 the  fame  God — the  fame  me- 
 diator— revelation  for  a  rule 
 of  faith  and  praftlce — the 
 dodlrines  of  creation,  pro- 
 vidence, human  depravity, 
 divine  affiftance,  and  fo  on. 
 In  this  view  the  Jewifh  and 
 Chriftian  are  not  two  religi- 
 ons :  but  one  in  two  different 
 degrees  of  improvement;  the 
 childhood  and  the  manhood 
 of  the  fame  perfon. — 2.  The 
 Jewifh  religion  may  be  con- 
 fidered in  a  morel  view.  Here 
 again  it  agrees  with  ours. 
 Are  Chriftians  under  a  natu- 
 ral, neceffary,  revealed,  eter- 
 nal, and  indifpenfible  obliga- 
 tion to  moral  rectitude  ?  So 
 were 
 
C     1^3     ) 
 
 remedies  as  the  law  by  way  of  fhadow  exhibited 
 for  the  expiation  of  fins  ;  as  facrifices,  and  purifi- 
 cations; as  well  as  thofe,  which  Pagan  {liperllition 
 propofed,  fuch  as  wafhing  in  fpring  water,  offer- 
 ing: 
 
 were  the  Jews.  Do  we  fall 
 ihort  of  that  reftitude,  which 
 is  requifite  to  an  exaft  con- 
 formity  to  the  rule,  and  are 
 we  guilty  on  account  of  irre- 
 gularity and  depravity  ?  So 
 were  they.  Were  they  julH- 
 fied  by  faith  ?  So  are  we. 
 See  Rom.  ii.  iii.  iv.  v.  Heb. 
 xi. — 3.  The  Jewifh  religi()n 
 may  be  confidered  in  an  ex- 
 perimenial  light.  Thus  alfo 
 we  agree.  Religious  pains 
 and  pleafures,  hopes  and 
 fears,  joys'  and  forrows  are 
 the  fame  ;  and  the  pfalms  of 
 David  arepidtures  of  Chriftian 
 hearts. — 4.  The  Jewifh  re- 
 ligion is  confiderable  in  point 
 of  Polity,  OiCOficmy,  Govern- 
 fusnt.  Here  we  differ.  Their 
 church  polity  expired  when 
 Chrift  died,  and  in  that  new 
 fyftem  of  government,  which 
 our  divine  redeemer  fet  up, 
 lies  the  fuperior  excellence 
 and  glory  of  the  chriftian 
 church  above  that  of  the 
 Jews.  S.  Paul,  who  was  the 
 apoftle  of  the  gentiles,  mag 
 nified  his  office  by  explain- 
 ing the  grounds  and  reafons 
 of  it;  and,  if  T  may  fo 
 fpeak,  this  topick  was  the 
 fort  of  this  divinely  infpired 
 man.  Their  church  was  na- 
 tional, and  local:  ours  con- 
 gregational and  univerfal — 
 Their  facerdotal  adminiftra- 
 
 tion  was  fucceiTional  in  one 
 family:  our  adminillration  is 
 elective — Their  fjrvice  was 
 pompous  and  expenfive  :  ours 
 is  cheap  and  plain — The 
 fpirit  of  their  church  was 
 confined  and  partial ;  that  of 
 ours  is  liberal,  and  univerfal, 
 and  every  chriftian  is  a  phi- 
 lanthropift.  In  vain  the 
 papal  church,  and  others 
 along  with  them,  fetch  mu- 
 fick  and  habits,  fafts  and 
 feftivals,  priefts,  who  were 
 princes,  and  princes,  who 
 were  priefts  from  the  old  tef- 
 tament ;  in  vain  do  they  ex- 
 plain baptifm  by  ciicumci- 
 fion,  and  the  Lord's  fupper 
 by  the  paiTover,  admitting 
 and  governing  members  of  a 
 chriftian  church  by  laws  of 
 a  jenx>ip  polity  ;  S.  Paul  fhall 
 anfvver  for  us,  Rve  are  deed 
 n.<jith  Chrijl  to  firft  principles, 
 given  for  a  tempofary  ufe  bv 
 God,  and  perplexed  and  per- 
 petuated by  the  traditions  yf 
 men.  Col.  ii.  20,  22.  And 
 thus,  through  the  doftrine, 
 morality,  and  experience  of 
 the  laiVy  njoc  are  dead  to  the 
 polity  of  the  lazv,  and  li-ve 
 unto  God.  Gal.  ii.  19. 
 
 A  learned  f)reigner  hns 
 treated  the  doftrine  tjf  tjiw- 
 tatioji  from  the  old  tcftamcnt 
 with  great  accuracy.  He 
 does   not   immediately  enter 
 
 X  2  into 
 
(     1^4     ) 
 Ing  viftims  to  their  Gods,  &c.- 
 
 -4.  To  bring  men 
 to 
 
 into  onr  views  ;  however,  he 
 ferves  the  fubjeft.  His  de- 
 fign  is  to  invefbgate  the  pur- 
 poTes,  for  which  the  writers 
 of  the  new  teftament  quoted 
 the  old  In  order  to  wh'ch 
 he  enumerates — the  quota- 
 iioji-i — the  authors,  whofe 
 words  are  -quoted — the  ivri- 
 tirs,  who  quote  them — and 
 {o  on,  till  he  comes  to  his 
 ]alt  article,  the  v/e  of  the 
 paiuiges  quoted.  Prophecies 
 are  quoted  for  the  fake  oi' 
 Ihewing  the  accomplifhment 
 of  them — moral  fentences  for 
 the  regulation  of  new  tefta- 
 ment morality — allegories  for 
 
 iiluftration arguments     to 
 
 prove  doclrines — fometimes 
 the  fame  paflages  are  quoted 
 for  dz'vcrs  ufes — and  fo  on  : 
 but  where  Ihall  we  find  a 
 quotation  for  church-govern- 
 ifitnt  P  Andreee  ICJliri  de 
 DiJi.  'Vet.  Teji.  in  no-v.  o.llc- 
 gatio7>.e. 
 
 The  apoflle  of  the  Gen- 
 tiles, ?n':re  Paulino y  illuiirates 
 this  fubjeft  by  a  fct  of  the 
 moft  beautiful  images.  We 
 have  remarked  one,  vol.  i. 
 page  135,  note  7.  Many 
 are  in  his  writings,  and  di- 
 vines have  imitated  him  by 
 a  variety  ofexprefiive  figures. 
 That  of  a  ftatuary  making  a 
 inodi'l  in  v/ax  or  clay  of  an 
 intended  marble,  or  golden 
 llati:?  of  a-king  feerns  to  ine 
 ive!l-chorcn.  Thus  Pioclus, 
 patriarch  of  Ccnftantino- 
 ple,  illuftrates   i  Cor.  x.  :i. 
 
 Kelt    yttf    AvJ^piAVTiTO/Of    AV- 
 \l    VTii    Ca.1tKic-:i,   See.  -    -    - 
 
 but  the  glory  of  this  fubjecl 
 is  intriniick  ;  in  itfelf,  and 
 not  in  the  theological  way  of 
 ferting  it  off  we  boaft.  See 
 thofe  golden  words  of  Heid- 
 egoer,  printed  in  Capitals, 
 vol.  i.  page  137,  note  8.  5. 
 Prccli  Orat.  xiv.  apiid  Bibliot, 
 t'ranrijci  Combejls,  torn.  \. 
 
 (3)  The  blood  of  Chrijl  is 
 the  only  atonetnent  for  Jin.  Sau- 
 rin  fays,  "  the  epilile  to  the 
 Philippians  was  written  to 
 guard  the  believers  there 
 againft  the  errors  of  thofe, 
 who  firfl;  polluted  the  doc- 
 trine of  the  infant-  church.  I 
 mean  thofe  teachers,  who 
 profcfU'd  to  receive  and  fub- 
 Kiit  to  the  gofpel,  but  pre- 
 tended,— that  it  ought  to  be 
 mixed  with  the  obfervations 
 of  the  Levitical  worfliip — ? 
 and  that  fuch  worfhip  fhould 
 be  affociated  with  the  facri- 
 fice  of  the  crofs  in  the  julH- 
 fication  of  a  fmner. 
 
 I  affigii  this  end  to  the 
 epinU  s  to  the  Philippians 
 aud  (^alatians  to  diftinguifh 
 it  from  another  end,  which 
 the  apoftie  propofed  in  fome 
 other  epiilles,  particularly 
 thofe  to  the  Romans  and 
 Hebrews.  '\  he  two  latter 
 were  intended  to  difcufs  the 
 controverfies,  which  were  on 
 foot  between  unconverted 
 J''w?,  and  Chriitians :  eith.r 
 to  reclaim  the  iirft,  or  to 
 prevent  the  apoltacy  of  the 
 iaH, 
 
(     1^5    ) 
 
 to  the  true  and  only  atonement  for  fin,  which  is 
 the  blood  of  Jefus  Chrill.  (3) 
 
 laft.  But  the  two  former 
 epillles  were  written  againft 
 thofe  converted  Jews,  who 
 only  feeined  to  embrace 
 Chriftianiiy  in  order  to  make 
 a  monltrous  affociation  of  it 
 with  Judaifm.  The  princi- 
 pal work  of  an  interpreter  in 
 explaining  thefe  epiftles  is 
 well  to  dilHnguifh  thefe  two 
 defigns,  and  carefully  to  guard 
 againft  confounding  the  ad- 
 verfaries,  whom  the  apoftle 
 oppofe: .  O'.e  is  the  thefis  of 
 fuch  as  regard  the  gofpel  as 
 an  impofture  ;  the  other  is 
 the  thefis  of  thofe,  who  confi- 
 der  it  as  a  religion  come  from 
 God,  but  who  think,  we 
 ought  not  to  feparate  from  it 
 the  Levitical  ceremonies, 
 which  had  the  fame  origin. 
 
 The  principal  caufe  of 
 confufion  upon  ihis  fubjcd 
 is,  that  forae  of  the  princi- 
 ples, which  ferve  to  refute 
 the  Jews,  who  wholly  rejed 
 the  gofpel,  ferve  alfo  to  re- 
 fute thoi'e,  who  would  re- 
 ceive and  debafe  it  by  mix- 
 ing with  it  Levitical  rites. 
 For  this  reafon  the  apollle 
 repeated  a  part  of  what  he  had 
 
 fald  againft  the  Jews  in  his 
 epiftle  to  thePvOmans,  in  his 
 epiftle  to  the  Galatians 
 againft  Judalzing  Chriftians, 
 however  different  the  doc- 
 trines of  thefe  erroneous  peo- 
 ple were.  Such  are  thefe 
 principles.  Man  is  not  jujii- 
 Jied  by  nx!orks  hut  by  faith. 
 Rom.  iii.  28,  &c.  Gal.  ii. 
 \b. — As  many  as  are  of  t'je 
 luorks  of  the  la-vu  are  under  the 
 curfe.  Gal.  iii.  lo. — The 
 lanv  ixias  our  fchool  ajier  to 
 brin;rus  to  Ckrij}.  Gal.  iii.  24. 
 —Abraham  bdie'U'd  God  and 
 it  ^vas  counted  to  him  for  right- 
 eou'nef.  Rom.  iv.  3.  —  But 
 there  are  alfo  in  this  epiftle 
 to  the  Galatians  other  prin- 
 ciples, which  regard  only 
 Judaizing  Chriftians,  and 
 which  cannot  be  applied-  at 
 all  to  the  Jews.  As  thefe. 
 If  nubile  nuefeek  to  be  jujlificd 
 by  Chrift  vje  ourfel'ves  alfo  are 
 found  finners — If  I  build  again 
 the  things  vjhich  I  defrayed. — 
 Thefe  can  only  regard  the 
 fyfteni  of  Judaizing  Chrif- 
 tians." Saur.  Ser.  torn.  vili. 
 fur  Ics  ci  toy  ens  du  del,  (See. 
 
 XV. 
 
(     i66    ) 
 
 XV. 
 
 Consider    whether    there    be    any    Thing 
 
 REMARKABLE      IN      THE      MaNNER      OF      THE 
 
 Speech  or  Action.  (4)  . 
 
 For  example.     In  all  tkefe  things  ive  are  more 
 than  conquerors  through  him  that  loved  us.     Rom. 
 
 viii. 
 
 (4)  Remark  the  manner  of 
 an  exfreJ/Jo;:.  This  topick 
 is  of  incomparable  ulility  in 
 difarming  an  adverfary,  in 
 jaftifying  your  own  mode  of 
 '  attacking  him,  in  proving, 
 illuftrating,  or  aggravating 
 a  fubjeft.  A  few  brief  ex- 
 amples follow. 
 
 I.  To  confound  an  adver- 
 fary. Before  Erafmus  firfl: 
 publifhed  his  annotations  on 
 the  new  teflament,  he  be- 
 foueht  Edward  Lee,  after- 
 ward  archbifhop  of  York,  to 
 examine  and  correfl  them. 
 Lee  did  fo.  Erafmus,  as 
 might  have  been  expeded, 
 abufed  him.  Lee  jullihed 
 himfelf ;  and,  befide  difprov- 
 ing  the  aflertions  pf  his  ad- 
 verfary, availed  himfelf  of 
 the  t?mfjtier,  in  which  he  had 
 treated  him,  and  largely  de- 
 fcanted  on  Eras  mi  an  mo- 
 DF.sTY,  which,  fays  he,  is 
 become  proverbial.  The 
 language  of  Erafmus  is  too 
 bad  to  be  tranfcribed  :  but 
 Lee,  havinpr  repeated,  it  thus 
 interrogates  and  exclaims. 
 "  Rogo  te  Erafme.  Ha:cci- 
 re  funt  verba  te  digna,  qui 
 videri    vis  folus  thiohguSi  ac 
 
 cenfcr  orhis?  Quid  potuit  dici 
 fpurcius,  odiofius,  virulen- 
 tius  ?  Aut  quis  rabula,  quis 
 fcurra,  quis  mtmus,  quis  la- 
 trinariui  tam  fceda  expurgaf- 
 fet  ?  &c."  The  prefumption 
 in  thefe  cafes  is  always  againft 
 the  railer.  Bpifi.  Apol.  Ed. 
 Leez,  Anno  1519.  ad  calc. 
 ejujd.  Annotat.  fol,  140. 
 
 2.  The  manner  of  an  op- 
 ponent will  frequently  juf- 
 tify  a  peculiar  manner  of 
 attacking  him.  Thus  our 
 Dr.  Ames  juflifies  his  expof- 
 ing  to  papills,  and  to  the 
 whole  world,  the  treatment, 
 that  the  puritans  had  met 
 with  from  the  epifcopalians 
 of  this  country.  **  Cum  pi- 
 entifiimi  viri,  verique  tena- 
 ciffimi,  imo  per  eorum  latera 
 veritatis  pars  non  m-ir.iraa, 
 noh  erroris  tantum,  fed  fchif- 
 matis,  fed  hxrefeos  infin:»u-- 
 lautur,  cum  non  privatim 
 hrcc  tanta  crimina,  fed  fcrip- 
 tis  publicis  audafler  inten- 
 tantur,  ita  ut  non  audita 
 tantum  et  incerto  rumore: 
 ffd  confignatis  tabulis  ad 
 hodes  jam  fint  perlata,  quod 
 ct  alias  liquet,  et  ex  collo- 
 quio  Hamjionienil  a  ponti- 
 nci-is 
 
(     1^7     ) 
 
 viii.  '^'^.  You  may  remark,  that  there  is  a  more 
 than  ordinary  force  in  thefe  words  more  than  con- 
 querors  -,  for  they  exprefs  a  heroical  triumph.  He 
 does  not  fimply  fay,  We  bear  our  trials  with  pa- 
 tience -,  he  not  only  fays.  We  fhall  conquer  in  this 
 conflid: :  but  he  affirms,  IVe  are  more  than  conquerors. 
 It  is  much  that  faith  refills  trials  without  being- 
 
 opp  relied; 
 
 ficiis  faflo  Gallico,  et  Pari- 
 fiis  edito,  &:c.  &c."  Purita- 
 nifmus  Anglicanus.  prfpf.  l6lo. 
 Vid.  etiam.  Picrcii  •vindicice. 
 ad  Exter.  1'heoL  Jppellatio. 
 
 3.  The  manner  fometimes 
 proves.  Our  author  avails 
 himfelf  of  this  in  rendering 
 two  difputed  points  clear  and 
 evident.  *'  During  the  laft 
 twenty  years  before  the  fup- 
 preffion  of  proteftantifm  in 
 France,  by  revoking  the  ediiTt 
 of  Nantz,  which  had  allow- 
 ed the  open  profeiTion  of  it, 
 there  was  a  continual  feries 
 of  decrees,  edifts,  declara- 
 tions, orders,  condemnations 
 of  churches,  defolations  of 
 temples,  civil  and  criminal 
 proceffes,  imprifonments,  ba- 
 nilhments,  fines,  privations  of 
 offices,  depriving  parents  of 
 children,  and  various  other 
 perfecutions,  nothing  was 
 heard  but  this  kind  of  dif- 
 COurfe,  The  king  nvill  ha-Tje  it 
 Jo — 'the  king  has  taken  it  in 
 hand,  and  fo  on.  Hencefor- 
 ward it  rauft  be  faid  in  the 
 kingdom,  I  do  not  bdie-oe  be- 
 caufe.  I  am  perfuaded  :  but  I  be- 
 lieve  hecauje  the  king  ^vou'd 
 have  me  belic-ue.  To  fpcak 
 properly,  this  is  equal  to  fay- 
 
 ing, I  believe  nothing.  I 'will 
 profefs  my/elf  a  1  urk,  or  a 
 jfeiv,  or  vahatever  the  king 
 p'eafs."  Hence  our  author 
 concludes,  firll:,  That  protef- 
 tantifm was  invincible  by  rea- 
 foning — and  next,  that  a  re- 
 ligion depending  on  the  will 
 of  a  prince  would  naturally 
 fiipport  itfelf  by  ruining  fome 
 of  iiis  fubjefts,  and  by  cn- 
 flaving  the  reft.  P,rfecut. 
 of  French  Protefi.   1686. 
 
 4.  Manner  iUuJirates  and 
 aagruvatcs.  i  ThefT.  ii.  10, 
 II,  7,  8.  7'e  are  ^vitni^lJes,  hoiv 
 holilj,  andjujlly,  and  unblame- 
 ably  <vje  behaved  ourfelvet 
 among  you  -  -  vje  exhorted^ 
 and  comforted,  aud  charged 
 every  one  of  you,  as  a  father 
 doth  his  children  -  -  We  'v:ere 
 gentle,  even  as  a  nurfe  che- 
 rifr^eth  her  children.  So  being 
 affeclionately  dfnms.  Sec. — 2. 
 Cor.  xiii.  10.  /  fj.dl  ufe 
 fiarpnefs,  &:c. — Gal.  iii.  I. 
 O  fool  if)  Galatians  /  vjho  halk 
 bevjitched  you  ? 
 
 Manner  of  preaching  is 
 known  to  be  an  article  of 
 great  coniideration  to  audi- 
 tors; divines,  therefore,  who 
 write  en  the  fubjtcl,  never  fail 
 to  cxliojt  preachers  to  acoiiire 
 
(     i6S     ) 
 
 opprefTed ;  it  is  more  to  conquer  thefe  trials  after 
 a  rude  combat :  but  to  affirm  the  believer  fhall 
 be  more  than  a  conqueror  is  as  much  as  to  fay,  he 
 fliall  conquer  without  a  combat,  and  triumph  with- 
 out refiftance-,  it  is  as  much  as  to  fay,  he  fliall 
 make  trials  the  matter  of  his  joy  and  glory,  as  the 
 apoftle  fays,  we  glory  in  tribulation^  confidering 
 them  not  as  afflidions  and  forrows  :  but  as  divine 
 
 honours 
 
 an  agreeable  manner  of  de- 
 livering their  difcourfes. 
 Cardinal  Borromeo,  who  was 
 alfo  archbifhop  of  Milan, 
 drew  up  a  plan  of  preaching 
 for  the  ufe  of  the  clergy  of 
 his  diocefe,  and  very  pro- 
 perly, having  firft  given  in- 
 llruftions  concerning  the 
 ■matter,  or  the  doftrine  of  a 
 fermon,  treats  of  what  we 
 call  manner  under  the  article 
 forntf  by  which  he  means 
 flyle,  elocution,  voice,  ac- 
 tion, and  v^hatever  elfe  may 
 belong  to  exprefling  and  de- 
 livering a  fermon.  **  Elo- 
 cutionis  genus  exquifiimi  ne 
 afFeftet— y«f«»z  omnem  fugiat 
 — imperitze  multitudhus  con- 
 fuetudinem  loquendi  ne  fe- 
 quatur — verba  antiqua  et  pe- 
 regrina  fugiat— /i//,  fcrtuine, 
 infortunii  nomina,  aliaque  id 
 generis  omnino  cavebit- — 
 Epithet  ori/m  item  nimium 
 ufum,  et  poeticum  dicendi 
 genus  ne  confefletur — anicu- 
 larum  non  adhibeat  pronjerbia 
 — -ejufdem  rei  repetitiomvi  vi- 
 tet — Cum  de  peccatis,  ad 
 luxuriam  pertinentibus,  agit, 
 cautlonem  adhibeat,  ne  im- 
 
 prudens  in  obfccsna  verba  in- 
 cidat — videat  ne  loquendo 
 turpes  cogitationes  injiciat— 
 adulationis  verba  omnino  fu- 
 giat— ambitiofum  dicendi  ge- 
 nus caveat — Ne  ambigue^  ne 
 concife  item,  ut  auditores  in- 
 certo  iint,  ne  obfaire  loqua- 
 tur — :'voce'm  et  aftionem  ita 
 temperare  concionator  cona- 
 bitur,  ut  non  ex  arte  petere, 
 fed  vere,  et  ex  natura  dicere 
 videatur — non  impcrtuneyi/^- 
 gejium  palmis  feriat :  fed  cum 
 rei  magnitudo  pcfcit — non 
 perfuggeftum  quafi  i!olitabit, 
 nunc  ex  hoc,  nunc  ex  illo  an- 
 
 gulo    profiliens Redus    in 
 
 fuggeftu  ftet — ne  nares  cor- 
 ruget — ne  labra  lambat — ne 
 mentum  pedtori  affigat — ne 
 krachium  tanquam  gladiator 
 immoderate  projiciat — ne 
 tii-[f\at,  ne  cxp-tat  crebro,  nifi 
 necelhtate  coaftus — ne  in 
 eloquendo  per  nares  majorem 
 fpiritus  partem  effundat — 
 ne  crebro  anheiitu"  &c.  &c. 
 Carol.  Borromeei  S.  Prax. 
 Cardin.  et  Arch.  Medial.  Pa/- 
 iormn  infirndiones.  Capit.  de 
 form,  de  dec,  de  fvcce. 
 
(    s59    ) 
 
 honours  and  favours.  (5)  This  was  alfo  the 
 apoftle's  mind,  when  he  wrote  to  the  Philippians, 
 tinto  you  it  is  given  in  the  behalf  of  Chrift^  not  only 
 to  believe  on  him,  but  alfo  to  fttffer  for  his  fake. 
 He  confiders  fufferings  as  gifts  of  the  liberality  of 
 God,  for  which  the  faithful  are  obliged  to  be 
 thankful.  So  in  this  other  pafTage,  /  am  per- 
 fuadedy  that  neither  death,  nor  life^  nor  angels,  nor 
 principalities,  nor  powers,  nor  things  prefent,  nor 
 things  to  come,  nor  height,  nor  depth,  7ior  any  other 
 creature  fid  all  be  able  to  feparate  us  from  the  love  of 
 God,  which  is  in  Chrifi  Jefi'.s  our  Lord.  You  may 
 here  remark  the  heroifm  and  magnanimity  of  S. 
 Paul.  His  faith  feems  to  dzij  all  the  powers  of 
 nature.  He  alTembles  them  all — life — death— ^ 
 angels,  &c.  to  triumph  over  them,  and  to  exult 
 in  their  defeat.  This  language  marks  a  full  per- 
 fuafion  of  the  favour  of  God,  and  an  invincible 
 confidence  in  his  love.  (6) 
 
 Such 
 
 (5)  More  than  conquerors. 
 Whether  Mr.  Claude  took 
 his  thoughts  upon  this  paf- 
 fage  from  Chrylbflom  I  know 
 not,  but  boch  fpeak  very 
 much  alike.  The  whole  is 
 too  long  to  tranfcribe,  I'll 
 infert  only  a  few  lines. 
 
 To    yao  ^)i   Sayfjiarov   tsto 
 
 «^^  0T<  Hai   m  m  sttiSouKsuo- 
 
 uy.wyizv  a-KK  TnEPNIKii- 
 MEN.  TovTiTi,  ixsra  £vno><.iXi 
 arraOYii,  x,cocig  lOpcoruv  Kai 
 'Ku-ju^'  cy  yaj3  ':sf)ayfAara 
 t/TTOfievovTsg,  a7.y.x  twv   yvajxTjv 
 
 Vol.  II,    s 
 
 siHorui;  tiioz  yap  sriv  rtfiiv  o 
 1 T  NAT  X2  N I ZOMENOS. 
 //tn  roivuv  amarricy];  ei  ixa-:~ 
 ^oy^Bvoi  Tcjv  fji.afi^ovTUV  'Tizpiyi- 
 vop.st-a,  &c.  &c.  Chryjfjt, 
 Opera,  torn.  iii.   orat.  15. 
 
 (6)  PerfuafiOn  of  the  fa'-vonr 
 of  God.  1  do  not  know 
 whence  it  is  (fays  Moniieur 
 Saurin)  but  the  fsdl  is  cer- 
 tain ;  of  all  churches  in  the 
 world,  there  are  none,  that 
 wreft  the  dodtrine  of  afTu- 
 rance  as  fomeof  ours  do.  No 
 where  do  they  draw  confe- 
 quences  more  diredlly  oppo- 
 iite  to  thoie, 'which  naturally 
 flow  from  thisdodrine,  than 
 
 y  here 
 
C    170    )• 
 
 Such  remarks  as  thefe  may  be  made  upon 
 many  expreflions  of  Jefiis  Chrift,  wherein  are  dif- 
 covered  dignity  and  majefly,  which  cannot  belong 
 to  any  meer  creature;  as  when  he  fays.  Before 
 Abraham  was  I  am.  (7) — IVhilfi  1  am  in  the  world 
 
 I  am 
 
 here  aniongfi:  us.  People  lull 
 themfelves  afleep  in  a  chime- 
 rical confidence,  and  they 
 reft  upon  imaginary  fyftems 
 and  afTurance,  which  ought 
 to  reft  only  upon  the  rock  of 
 ages.  Thefe  perfons  make  a 
 fcruple,  even  when  engaged 
 in  the  moft  criminal  hatits, 
 of  faying,  they  doubt  of  their 
 falvation  :  and,  as  if  a  per- 
 fiiafioh  of  being  faved  dif- 
 charged  us  from  the  necef- 
 fity  of  working  out  our  fal- 
 vation, afTurance  of  getting 
 to  heaven  is  confidered  as  a 
 virtue,  which  fupplies  the 
 want  of  every  other  -  -  -  I 
 am  ferfuadi'd,  fays  S.  Paul, 
 of  what?  cf  being  faved  live 
 3n  what  manner  I  will?  No, 
 but/«OT  -perfuadedthat  neither 
 death  nor  life  can  jcparate  me 
 from  the  hve  of  God.  That 
 is,  I  am  perfuaded  I  fhall 
 triumph  overall  temptations, 
 and  perfevere  ia  loving  God. 
 Sauna,  fer.  torn.  ii.  ^.  jftre- 
 mere. 
 
 (7)  Some  phrafss  are  ex- 
 frejfi-ve  of  dignity.  There  is, 
 undoubtedly,  a  great  deal  of 
 truth  in  this  remark  :  but, 
 jt  muft  be  allowed,  great 
 sccuracy  and  prudence  are 
 neceflary  in  determining  and 
 urging  fuch  modes  of  fpeech 
 in  controverfy.     Here,  then. 
 
 it  fliould  feem,  the  neceflity 
 of  philological  knowledge  for 
 a  minifter  of  the  gofpel  comes 
 in.  None  but  a  good  philo- 
 logift  ought  to  deal  in  argu- 
 ments taken  from  idioms, 
 epithets,  tours  of  expreffion  ; 
 in  a  word,  from  the  nature 
 and  ftrudlure  of  a  language. 
 Theodoret  lays  down  this 
 rule,  "  Non  funt  dogmatunx 
 norma  cenfenda,  quse  in  Ec- 
 clefia  panegyrice  et  decla- 
 matorie  dicuntur."  This 
 rule  is  applicable  to  many 
 anonyjnous  orations  bound  up 
 v.'ith  thofe  of  fome  of  the  fa- 
 thers, which,  probably,  were 
 only  private  declamations  of 
 ftudents  of  divinity  imitative 
 of  a  father,  laid  up  with  his 
 works  as  pretty  tflays  and 
 elucidations,  and,  after  they 
 had  acquired  the  venerable 
 marks  of  moths,  and  duft, 
 and  antiquity,  publiftied 
 vviih  the  genuine  works  of 
 the  father.  The  fame  rule 
 may  be  applied  to  many  de- 
 clamatory lives,  legends,  ora- 
 tions, and  other  difcourfes; 
 for,  in  fuch,  hundreds  of  fine 
 words,  lines,  phrafes,  and 
 expreflions  adually  mean  no- 
 thing at  all.  I  will  not  at 
 preient  cite  examples  from 
 pretended  reafoners  in  theo- 
 logy :  but  I  will  endeavour 
 firft 
 
C    17'    ) 
 
 /  am  the  light  of  the  world — All  mine  are  thine,  and 
 thine  are  mine,  and  lam  glorified  in  them — Te  believe 
 
 m 
 
 firfl;  to  convey  my  idea  by  an 
 example,  in  the  inanity  of 
 which  we  have  no  intereft. 
 The  celebrated  Hakfpan  en- 
 tered on  his  hebrew  profef- 
 forfhip  in  the  univerlity  of 
 AltdorfF  in  Switzerland,  by 
 an  oration  oia  the  neceffity  of 
 facred  philology  in  divinity; 
 and  thus  he  begins,  "  No- 
 biliflimi,  ampliifimi,  pru- 
 dentiffimique  domini  Scho- 
 larcha;,  Domini  benigniflimi 
 • — Nobilis  atque  conlultiffime 
 domine  Procancellarie^ 
 Magnifice  Domine  Reftor— 
 Illuftres  atque  generofi  do- 
 mini Barones  —  Speftabiles 
 fingularum  facultatum  De- 
 cani, viri  reverendi  pluri- 
 mum,  confultiffimi,  experi- 
 entiffimi,  clariffimi,  Profef- 
 fores  celeberrimi,  fau  tores 
 atque  amici  honoratiffimi — 
 tuque  literariae  juventutis 
 corona  ornatiffima,  leftifii- 
 ma" — If  the  queftion  were 
 concerning  the  oratorical  vz.- 
 lue  of  this  addrefs,  perhaps 
 it  would  diminifh  in  compa- 
 rifon  with  the  fnnple  Ryle  of 
 Digniflime  Domine,  Domine 
 Procancelhrie,  et  tota  Uni- 
 verfitas.  Bat  it  lies  before  us 
 here  in  a  logical  point  of 
 view,  and  although  we  were 
 to  admire  the  fertility  of  the 
 profeflbr's  genius,  the  com- 
 plaifance  of  his  addrefs,  and 
 the  punftilious  accuracy  of 
 his  traits  de  grace  ;  yet  we 
 jnuft  fay,  fhould  a  hiftorian 
 
 fome  feven  or  eight  hundred 
 years  hence  write  the  life 
 of  that  Mr,  Vicechancellor, 
 whom  the  profefibr  compli- 
 mented, he  ought  neither  to 
 feek  his  birth  in  Hakfpan 's 
 nobilis  J  nor  his  mental  excel- 
 lence in  his  confiiltijjtms,  nor 
 in  both  the  neceffity  of  pof- 
 feffing  difcretion  and  fame 
 in  order  to  procancellarian 
 preferment.  There  is  nobile 
 genus — nobile  peBus — nobile 
 nofnen — nobilis  Phalaridis 
 taiirus — nobile  y}?  (:/?;«/. 
 
 Monfieur  Voltaire  ob- 
 ferves,  God  called  Cyrus  his 
 Jhepherd,  Ifai.  xliv.  28.  and 
 Nebuchadnezzar  his  fer^vanty 
 Jer.  xliii.  ig.  and  thence 
 concludes  very  gravely,  that 
 the  religions  of  Babylon  and 
 Perfia  were  as  agreeable  to 
 God,  as  that  of  the  Jews 
 was.  (fur  la  tolerance,  chap. 
 xii.)  Some  divines  have  re- 
 marked, that  Cyrus  Hiid,  the 
 .  God  of  hea<ven  gave  him  his 
 kingdom.  2  Chron.  x.vxvi. 
 23. — that  Nebuchadnezzar 
 called  Jehovah  King  of  hea- 
 •ven,  Dan.  iv.  37. — that  Ar- 
 taxerxes  called  Ezra  a  fcribs 
 of  the  God  of  hea-jen,  and 
 acknowledged,  he  had  the 
 lanv  of  God  in  his  hand,  Ezra 
 vii.  12,  14. — that  S.  Luke 
 wrote  to  a  Theophilns,  a  lover 
 of  God,  Ads  i.  I.— that  S. 
 Paul  allowed  Feltus  to  be  a 
 man  tnof  noble,  Aifls  xxvi. 
 25.  and  great  intelligence 
 i  2  hare 
 
(       172      ) 
 
 in  God,  believe  alfo  in  me — JVhatfoever  ye  Jhall  ajk  hi 
 
 my 
 
 or  introdu^lory  titles  and 
 addrefi'es,  which  are  proper 
 in  chriftian  fermons.  S.  Tho- 
 mas taught  the  church  ef 
 Rome,  that  the  angel  Ga- 
 briel fainted  the  Virgin 
 Mary  in  exad  conformity  to 
 Cicero's  rnlede  benevolentia 
 captanda,  when  lie  faid, 
 HaiU  and  fo  on,  Luke  i.  28. 
 Accordingly,  the  Romifli 
 preachers,  generally  after  the 
 exordium,  always  pay  their 
 refpeds  to  this  patronefs  in 
 the  angel's  words.  This  is 
 abfurd.  Can  it  be  fuppofed, 
 that  God  has  doomed  the 
 virgin  to  undergo  the  fatigue 
 of  hearing  all  the  fermons, 
 that  are  preached  in  the  pa- 
 pal church?  There  is,  how- 
 ever, a  proper  ufe  of  fober 
 introdudory  addrefTes.  The 
 French  king's  chaplains  al- 
 ways begin  their  fermons 
 before  his  majefty  with — 
 Sire!  Thefe  are  the  words  of 
 Jefus  Chrift — Thus  fpake  a 
 prophet — To  know  God,  and 
 to  love  him  is  holinefs  and 
 happinefs,  &c. — In  the  chapel 
 of  a  nobleman — My  Lord — 
 In  that  of  a  nunnery — Ladies 
 • — In  common — My  Brethren., 
 and  fo  on.  The  bell  writers 
 in  this  church  advife  the  ufe 
 of  fober  titles  and  addreffes 
 taken  from  fcripture,  and 
 free  from  fecular  bombaPc, 
 De  predicat.  Evang.  Joan, 
 Segobiens,  I.  ii.  ce^p.  49,  50, 
 51. 
 
 The 
 
 have  they  derived  from  each 
 of  thefe  articles  :  but,  were 
 I  to  punifh  one  of  thefe  triflers 
 with  a  tafk,  I  would  require 
 him  to  compofe  a  fermon  on 
 thefe  words.  King  Ahafuerus 
 fent  a  decree^  and  a  Utter  into 
 e^ery  pro'vince,  that  the  decree 
 ftooidd  he  pubUp?cd  in  the  lan- 
 guage, and  according  to  the 
 nvriting  of  e'very  people, 
 Efther  i.   20,  22. 
 
 The  learned  Hakfpan  ob- 
 ferves  very  juftly,  that  this 
 rule  of  Thecdoret  does  not 
 hold  good  in  the  articles  of 
 our  faith.  "  Non  eadem 
 femper  philclogis  facrae  ra- 
 tio eft.  Alius  in  fuggeftu, 
 in  Academiis  alius  m)fteria 
 tradit;  uterque  modo  di- 
 verfo,  &c.  of  this  he  gives 
 many  wellchofen  examples — 
 De  locutionibiis  facris — De 
 vominihus  di'vitiis — De  ange- 
 hrum,  damonumque  nomini- 
 bus,  &c.  &c.  Among  other 
 excellent  remarks,  he  fully 
 anfwers  Goflavius,  Socinus, 
 Crellius,  and  others,  who, 
 having  found  in  fcripture 
 fnfo  almighty  Gods,  one  fu- 
 preme,  and  the  other  fubor- 
 dinate,  affure  us,  that  vCo< 
 ftands  for  the  fuhordinate 
 god,  and  0  ■3-50^,  theos  with 
 ati  article  for  the  fuprcnie 
 God.  De  fpiritufanBo  33.-^ 
 Di/put.  Sylloge.  Theod.  Hak- 
 Jpknii. 
 
 It  may  not  be  improper  m 
 this  place  to  add  one  v.'ord 
 concerning  thofe  allocutions. 
 
(    173    5 
 
 ;;7y  name  that  will  I  do.     There  are  many  palTages 
 of  the  fame  kind.  (8) 
 
 The  introdui5lory  language 
 of  the  apoflles  is — Me7z  of 
 yudea,  all  ye  that  divell  at 
 Jerufalem.  Ads  ii.  14. — Te 
 rulers  and  elder Sy  iv.  8.  Meny 
 brethren,  and  fathers,  vii.  2. 
 -—Men  of  Ij'rael,  and  ye  that 
 fear  God,  xiii.  \6. — Te  men 
 of  Athens,  xvii.  22. — My  little 
 children.  Gal.  iv.  19. — My 
 brethren,  my  joy  and  crovjn, 
 Phil.  iv.  i.—Bcloi'ed,  i  John 
 iv.  1,7,  II. — Dearly  belo'ued. 
 Ph.  iv.i.  In  imitation  of  thefe, 
 our  minifters  fay — Brethren 
 — Chriftians— -Fellow-Chrif- 
 tians,  &c.  &c.  a  good  judge 
 fays  "  true  politenefs  coniills 
 in  giving  to  every  one  the 
 greateft  fatisfaftion  in  our 
 power,  confequently  it  pro- 
 fcribes  all  empty  and  long  com- 
 pliments. 
 
 (8)  i  he  manner  is  confidera' 
 hie  in  many  ■paffages.  This 
 common-place  like  all  the 
 reft,  may  be  very  advan- 
 tageoufly  ufed,  when  proper 
 difcernment  is  employed:  on 
 the  contrary,  what  an  occa- 
 fioii  of  trifling  when  love  of 
 the  marvellous  fuffers  fancy 
 to  m.ake  the  choice  !  Thus 
 when  fcripture  fpeaks  of  the 
 jafper,  the  chryfolice,  the 
 topaz,  the  amethylt,  Rev. 
 xxi.  19,  20,  &c.  it  is  not 
 enough  to  have  "them  for 
 ornaments  :  but  we  mull  alfo 
 take  them  for  medicines  ;  they 
 fliall  be  pulverized,  and  pre- 
 fcribed  for  difcafes,  or  hung 
 about  the  neck  to  preferve 
 
 from  contagions  ;  as  if, 
 when  the  holy  ghoft  fpake 
 of  precious  ftones,  he  meant 
 to  convey  the  idea  ol  healing. 
 By  fuch  principlesjuftin  Mar- 
 tyr found  the  crofs  of  Chrifl 
 in  the  horn  of  the  Rhinoce- 
 ros, Pfalm  xxii.  22.  To  yct^ 
 K'.'^a.rcov  f/.Qi'OKiccoTay  on  to 
 ^-i)[xa,  Tn  r£4t/pK  sr/  [y.ovov  Tpi" 
 ii'AyMTctij.m  ufA!i' — thus  alfo 
 Tertullian,  after  Cyprian  and 
 Juftin,  expoundsDeut.xxxiii. 
 17.  Tauri  decor  ejus,  ccrnua 
 7inicornis  cornua  ejus,  in  eis  na- 
 tiones  <vei2tilabit  pariter  ad 
 fonmum  tfque  terra,  non  uti- 
 que  rhinoceros  deftinabatur 
 unicornis,  nee  minoratus  bi- 
 cornis,  fed  Chrijius  in  iIIq 
 fignificabatur,  taurus  ob 
 utramque  difpofitionem,  aliis 
 ferus  ut  judex,  aliis  manfu- 
 etus  xxtfal'-uator,  cujus  cornua 
 effent  crucis  extima. 
 
 When  the  typical  cecono- 
 my  adumbrates  the  MefTiah 
 under  the  images  of  oxen, 
 goatf,  &c.  it  means  to  point 
 out  the  facrifice  of  his  body^ 
 not  the  difpofitions  of  his 
 mind. 
 
 Thus  alfo  Cyprian  difco- 
 vers  in  Ezek.  ix.  4.  the  letter 
 tau  f\,  and,  though  this  let- 
 ter is  more  like  a  gallows 
 than  a  crofs,  and  though  the 
 punifiiment  of  the  crofs  was 
 unknown  when  the  prophet 
 wrote,  yet  he  imagines,  the 
 angel  marked  all  the  pious 
 people  in  Jerufalem  with  the 
 iign  of  the  croj],  God  for- 
 bid 
 
(    174    ) 
 
 XVI. 
 
 Compare  Words  and  Actions  with  similar 
 Words   and  Actions. 
 
 The  Evangelift:  fpeaks  of  the  things,  that  Jefus 
 hegan  to  do  and  to  teach.  A6ls  i.  i .  Now  he  fays 
 the  fame  of  Mofes,  he  was  mighty  in  words  and  in 
 deeds.  A61:s  vii.  22.  Here  you  may  obferve,  that 
 thefe  two  things  johied  together,  doing  and  teach- 
 ing., are  diftinguilhing  charafters  of  a  true  pro- 
 phet, who  never  feparates  praftice  from  doctrine. 
 You  may  then  make  an  edifying  comparifon  be- 
 tween Mofes  and  Jefus  Chrift:  both  did  and 
 taught ;  but  there  was  a  great  difference  between 
 the  teaching  of  the  on.e  and  that  of  the  other,  ^ 
 One  taught  juftice,  the  other  mercy — one  abafed, 
 the  other  exalted — one  terrified,  the  other  com- 
 forted. There  was  ^Ifo  a  great  difference  between 
 the  deeds  of  the  one  and  thofe  of  the  other.  Moft 
 of  the  miiracles  of  Mofes  were  miracles  of  de-^ 
 J^ru^ion,  infers,  frogs,  hail,  and  others  of  the 
 fame  kind,  with  which  he  chaflifed  the  Egyptians. 
 But  the  miracles  of  Jefus  Chrift  were  always  mi- 
 racles of  benevolence,  raifmg  the  dead,  giving  fight 
 to  the  blind,  &:c.  (9) 
 
 So 
 
 bid    we    fhould    doubt     the  in  ipjis  fofttihus  7ruUam  empha- 
 
 piety    of  thefe  venerable  fa-  fm    habent.      Father     Nouet 
 
 thers,  their  works  will  am-  ufed  to  compare  the  fathers 
 
 ply   reward   a   perufa! :   but  to  a  wood,  in   which  fuch  as 
 
 would  they  be  lefs  valuable,  were    purfaed    faved    them- 
 
 v^'ould  they  not  be  far  more  felves.     In   truth,  many    an 
 
 pleafing  if  fuch  oddities  had  allegorift    has    found   flicker 
 
 no  place  in  them  ?  In  fhort,  there  ! 
 
 Le-Cierc's  canon  Ihould  ne-  (9)   Compare  fuhjeSls  ;  and 
 
 ver  be  f^orgotien,  rnuka'vidtri  reward  the  difference.   *'  Prov. 
 
 f>  'vcrfi:i:2ibiiz  cmphatica,  o-.ia;  xix,  21.   Ther?  are  many  di' 
 
 'vicHi 
 
(    175    ) 
 
 So  again,  when   the  infidelity  of  the  Jews  in 
 rejecSting  the  MefTiah  is  difcuffed,  you  may  examine 
 
 their 
 
 "vices  in  a  mans  heart,  never- 
 thekfs  the  counfel  of  the  Lord, 
 that  pall  ft  and.  The  vanity 
 of  our  devices  and  the  lia- 
 bility of  God's  counfels  are 
 evident,  for  our  devices  and 
 God's  counfels  have  three  re- 
 markable differences.  I .  They 
 differ  in  their  nature;  our's 
 are  devices,  fancies  %  God's 
 are  counfels^  tvi/e  deliberate 
 determinations.  2.  They  dif- 
 fer in  number',  our  devices 
 have  multiplicity  and  variety, 
 they  are  7na7iy  ;  God's  coun- 
 fel is  one  uniform  confident 
 plan.  3.  They  differ  in  their 
 manner  of  exifting  ;  our  de- 
 vices are  in  our  hearts,  in 
 intention  only;  God's  coun- 
 fels ftand,  they  produce  the, 
 intended  effect.  Dr.  Sander- 
 fo7is  fermons^  viii.  ad  popu- 
 ium. 
 
 Compare  fuhjeSls  ;  and  re- 
 mark differences.  Our  belt 
 writers  on  the  fubjedt  of 
 pulpit-eloquence  go  by  this 
 rule,  they  compare  pagan 
 with  chriftian  orators,  the 
 oratory  proper  for  the  bar 
 with  that,  which  becomes 
 the  Jaiale,  and  both  with 
 that,  which  belongs  to  the 
 pulpit.  In  their  general  tex- 
 ture they  are  alike  :  but  in 
 many  particulars  they  differ  ; 
 for  the  pulpit  ihould  always 
 fpeak  ad  pcpulum,  except  in 
 particular  places,  as  in  royal, 
 collegiate,    and   other    fuck 
 
 chapels,  and  churches ;  and 
 even  there  fermons  fhould 
 preferve  a  coolnefs,  plain- 
 nefs,  purity  and  iimplicity 
 of  both  matter  and  manner. 
 The  wiier  the  auditors  the 
 lefs  need  of  amplificatioa 
 and  ornaments  in  the  fer- 
 mon.  Amplification  and 
 perfuaflon  imply  ignorance, 
 inattention  and  unwilling- 
 nefs  in  thofe,  to  whom  they 
 are  addreffed.  In  what  de- 
 gree thefe  are  to  be  fuppofed 
 of  any  audience  concerning 
 the  fubjedl  of  the  fermon,  ia 
 that  degree  of  narrating,  rea- 
 foning,  and  adorning  a  faith- 
 ful preacher  will  compofe  his 
 dilcuffion,  and  accommodate 
 his  addrefs.  In  order  to  ob- 
 tain ability  for  fuch  a  variety 
 ot  addrefs,  a  young  maa 
 fhould  well  work  himfelf,  if 
 I  may  be  allowed  fuch  aa 
 expreffion,  in  fuch  prepara- 
 tory exercifes,  as  may  bring 
 him  to  be  at  eafe,  at  home, 
 as  it  were,  in  the  pulpit. 
 This  eafe  being  acquired,  his 
 mind  will  be  freed  from  a 
 thoufand  incumbrances,  and 
 he  will  be  more  cool  and  at 
 leifure  to  purfue  his  chief  de- 
 fign  in  his  fjrnion. 
 
 The  following  fix  rules 
 were  laid  down  by  an  excel- 
 lent judge.  '■^  \.  Begin  early 
 to  try  to  preach.  In  all  things, 
 efpecially  in  fpeaking,  a  te- 
 r.eris  affuefcere  multum  clh 
 5. 
 
(    176    ) 
 
 their  prejudices,  and  their  maxims  as  they  are 
 narrated  in  the  gofpel ;  and  thefe  you  may  com- 
 pare with  thofe  of  the  church  of  Rome  in  rejecting 
 the  reformation,  for  they  are  very  much  alike,  (i) 
 So  again,  when  you  confider  S.  Paul's  anfwers 
 to  the  objeftions  of  the  Jews,  who  pleaded,  that 
 they  were  the  people  of  God,  and  that  his  cove- 
 nant belonged  to  Abraham  and  his  pofterity  j  you 
 
 may 
 
 S.  Auftin  fays,  ars  concio- 
 nandi  in  juventute  difcenda 
 eft.  If  you  begin  late,  ex- 
 crcife  the  oftener. 
 
 2.  Take  an  analyjis  of  a 
 text,  or  fubjeit  from  any  au- 
 thor, and  difcuj's  it  yourfelf, 
 as  well  as  you  can.  Explain 
 it — illuftrate  it — prove  it — 
 adorn  it,  &c.  ^Inftead  of 
 purchafing  a  farrago  of  fer- 
 mons,  coKipofed  by  others, 
 and  to  be  repeated  by  you, 
 learn  yourfelf  to  compofc. 
 
 3.  Begin  n.vith  eafy  fnljeSis, 
 Take  an  eafy  piece  of  fcrip- 
 ture  hiftory,  or  a  plain  tale 
 of  a  miracle,  and  obferve 
 times,  places,  perfons,  cir- 
 cumftances,  and  fo  on.  No- 
 thing can  be  eafier  than  to 
 make  a  few  pertinent  remarks 
 on  each. 
 
 4.  Let  your  firfi  ejfays  he 
 *very  Jhert.  A  diviiion  into 
 two  parts  will  be  fufficient, 
 examine  thefe  briefly,  and 
 with  few  or  no  ornaments. 
 
 5.  Exercije  jivfi  in  proper 
 places.  Not  only  pronounce 
 your  difcourfe  alone  in  your 
 room,  or  in  the  field;  but, 
 the  day  before  you  preach, 
 go  alone  into  the  place  of 
 
 worfnip,  where  you  are  to 
 preach,  afcend  the  pulpit, 
 familiarize  yourfelf  to  the 
 phce,  utter  your  difcourfe, 
 &c.  Preach  in  publick  firft 
 in  a  village,  among  plain 
 chriitians,  &c. 
 
 6.  Take,  if  you  can  find 
 fuch  a  perfon,  a  kind  a7id  ju- 
 dicious friend,  and  get  him 
 to  attend  your  firft  fermons, 
 to  remark  and  correal  your 
 defeds,  kc.  The  philofo- 
 phcr,  Demonax,  having 
 heard  a  declaimer  deliver  his 
 declamation  improperly,  ad- 
 vifed  him  to  exercife  himfelf 
 diligently.  So  I  do,  replied 
 the  youth,  I  every  day  de- 
 claim alone  in  my  room.  O, 
 added  the  philofopher,  I  do 
 not  wonder  you  declaim  {o 
 foolillily,  fince  you  have  ac- 
 cuftomed  yourfelf  to  fpeak 
 before  only  one  fool  of  an 
 auditor."  Keckerman,  Rhet. 
 Eccl.  lib.  ii.  cap.  poji.  xvii. 
 
 (i)  Compare  the  injidelit-^ 
 ef  the  church  of  Rome  -zvith 
 that  of  the  fetvs.  Scripture 
 ufeth  this  method.  Jer.  xxvi. 
 17,  iS,  19,  &c.  The  Elders 
 faid,  Micah  prophefed  in  the 
 days  of  Hezekiah  -  -  -  Did 
 Heze- 
 
(   ^n   ) 
 
 may  obferve,  that  thefe  anfwers  are  like  ours  to 
 the  Roman  church,  when  they  affirm,  they  are  the 
 church  of  God.  As  the  apoftle  diftinguiflieth  two 
 Ifraeis,  one  after  the  Befh,  and  the  other  after  the 
 fpirit:  fo  we  diftinguifh  two  churches,  one  which 
 is  only  fo  in  outward  profeffion  before  men,  pof- 
 feffing  the  pulpits,  the  churches,  and  the  fchools ; 
 and  the  other  which  is  the  church  in  the  fight  of 
 God,  having  a  holy  dodtrine,  and  a  lively  faith. 
 Thefe  anfwer  precifely  to  the  apoftle's  Ifrael  after  the 
 flejh.,  and  Ifrael  after  the  fpirit.  As  the  apoftle  ap- 
 plies the  promifes  of  God,  and  their  accomplifh- 
 ment,  not  to  Ifrael  after  the  flefh;  but  to  the  Ifrae- 
 lites  after  the  fpirit;  fo  we  alfo  apply  the  promifes, 
 which  God  has  made  to  his  church,  not  to  thofe, 
 who  occupy  the  pulpits,  the  churches,  and  the 
 fchools :  but  to  them,  who  believe 'and  practice  the 
 
 pure 
 
 Hezekiah,  and  all  Judab  fv.t 
 him  to  death  P  -  -  -  IJrijah 
 prophejied  againft  this  city  -  - 
 Jehoiakim  fei.v  him  -  -  Ne- 
 nierthelefs  the  hand  of  Ahikam 
 ivas  ivith  yeremiah  that  they 
 Jhould  7tot  put  him  to  death, 
 
 Jerefniah  ufed  this  manner 
 of  {peaking,  xxviii.  7,18,9. 
 Hananiah !  hear  thfpii  'what  I 
 /peak  in  thine  ears,  and  in  the 
 ears  of  all  the  people.  The 
 prophets-,  that  ha've  been  before 
 me,  and  before  thee  of  old  ^  pro- 
 phefed  againji  great  kingdoms, 
 of  ivar,  and  of  evil,  and  of 
 pejiilence.  When  the  ijcord  of 
 the  prophet  Jhall  come  to  pafs, 
 then  fall  it  Le  knovrn,  that  the 
 Lord  hath  truly  Jent  him. — 
 xvi.  II,  \z.  Yiur fathers for- 
 
 VOL.II. 
 
 fock  me,  ar.d  ye  ha've  done 
 tvo'fe  than  your  fathers. — 
 Oiir  Lord  ufed  it,  Luke  xi. 
 47,  48.  Tour  fathers  killed 
 the  prophets,  ye  allonju  the  deeds 
 of  your  fathers. — S.  Stephen 
 too,  Acts  vii.  51,  52. — S. 
 Paul  alio,  I  Cor.  xi. — 2  Cor. 
 xi.    22,  &c. 
 
 As  the  holy  fcriptures  wars 
 written  for  the  continual  uie 
 of  all  ages,  fo  they  exhibit 
 an  afTortment  of  characters, 
 that  never  die.  The  holy 
 fpirit,  who  has  thoroughly 
 furnifiied  the  man  of  God 
 with  a  great  variety,  has  alfo 
 given  liim  a  caution  concern- 
 ing a  comparifon  of  them 
 with  living  pe.'-fons.  Eccl, 
 vii.  10.— j.  9,  10. 
 
 z 
 
pure   do6lrine  of   the   gofpel.  (2)      As  S.  Paul 
 defines  the  true  people  of  God  to  be  thofe,  whom 
 
 God 
 
 (2)  'J' he  tfue  church  is  dif- 
 tinguijhed  not  by  occupying 
 publick  edifices  :  hut  by  adher- 
 ing to  the  pure  go/pel.  Mr. 
 Claude  icems  to  have  imitated 
 here  Gregory  of  Nazianzen, 
 who  makes  ufe  of  the  fame 
 arguments  againft  the  domi- 
 neering party  of  his  day. 
 Both  are  authorized  by  a 
 thoufand  examples.  Vid. 
 Greg.  Nazia/iz,  op.  icm,  i. 
 erat.  2  5 . 
 
 Mr.  Claude'j  defence  of  the 
 reformation,  one  of  the  bell- 
 written  books,  that  I  ever  had 
 the  happinefs  of  reading,  en- 
 ters thoroughly  into  this  fub- 
 joilt,  and  difcuffes  it  in  the 
 anoll  mafterly  manner  imagin- 
 able. Mine  is  a  moll  beauti- 
 ful quarto  edition  in  French, 
 printed  at  Rouen  1673.  I 
 jiave  feen  an  Englifli  edition 
 in  quarto:  but  I  believe  it  is 
 fcarce,  and  I  wifh  it  were  re- 
 printed. Bayle,  who  was  no 
 incompetent  judge,  calls  it 
 •'  the  bed  defence  of  the  re- 
 formation, that  either  Mr. 
 Claude,  or  any  other  pro- 
 tellant  clergyman  ever  pub- 
 lllhed."  It  is  indeed  an  in- 
 comparable performance.  It 
 confills  of  378  pages,  and  it 
 appears  to  me  neither  to  con- 
 tain a  line  too  much,  nor  to 
 leave  room  for  the  reader  to 
 wifh  for  one  line  more.  The 
 chapters,  to  which  I  more 
 JHnmediately  refer,  in  regard 
 
 to  the  fubjeft  contained  iix 
 the  text  above,  are  the  fourth 
 of  the  firfl  part;  and  the  firft 
 of  the  fourth  part. 
 
 We  faid,  a  thoufand  ex- 
 amples authorized  a  fepara- 
 tiou  from  a  domineering 
 party.  Thus  the  Ifraelices 
 were  neceffarily  difTenters  in 
 Egypt,  and  in  Babylon. 
 Lot  in  Sodom,  Elimelech  ia 
 Moab  (Ruth  i.  15.)  Daniel, 
 Shadrach,  and  others  in  Ba- 
 bylon, S.  Paul,  his  fellow 
 apoftles,  and  primitive  chrif- 
 tians,  at  Athens,  Rome, 
 Ephefus,  Jcrufalem,  and 
 other  places,  were  all  of 
 them  nonconformilts  to  the 
 cftabliflied  religions  of  the 
 feveral  countries,  which  they 
 inhabited.  Egypt,  in  the 
 time  of  Jofeph,  Perfia  in  the 
 days  ofNehemiah,  Babylon 
 in  the  time  of  Daniel  had 
 not  invented  a  tell-ad,  nor 
 had  the  difTenters  there  any 
 temptation  to  occafional  con- 
 formity for  the  fake  of  hold- 
 ing an  office  under  govern- 
 ment. Here  is  ivifdom.  Let 
 him,  that  hath  underjlanding 
 count — He  had  horns  like  a 
 lamb,  and  he  fpake  like  a 
 dragon — He  caufeth  all  to  re- 
 ceive a  mark — a.nd  that  no 
 7nan  might  buy  or  fell,  faiie  he 
 that  had  the  mark.  Rev. 
 xiii.    iS,  II,  16,  17. 
 
 Diflenting  minillers  ought 
 
 by  all   means   to   iludy   the 
 
 dodtrine 
 
(     >79    ) 
 
 God  by  his  elefling  love  hath  taken  from  among 
 men  ;  lo  we  define  the  true  church  by  the  fame 
 eleding  grace ;    maintaining   that   the  Lord  has 
 
 made 
 
 doftrine  of  occafional  confor- 
 tnity  for  the  fake  of  their 
 wealthy  members.  The  hif- 
 tory  of  it  affords  a  melan- 
 choly fcene  of  duplicity,  on 
 the  fide  of  the  firll  impofer^ 
 and  of  iimplicity  on  the  fide 
 of  thofe,  who  fuimitted  to  it. 
 Our  divines,  we  know,  have 
 taken  different  fides  on  the 
 queftion  :  but  .hey  who  deny 
 the  lawfulnefs  of  it,  I  hum- 
 bly conceive,  have  embraced 
 the  fincere,  defenfrble  fide. 
 The  old  pretences  of  charity 
 to  their  dear  brethren  the 
 impofing  conforniifts,  and  of 
 freeing  themfelves  from  a  fuf- 
 picion  of  fchifm,  and  fuch 
 like,  are  all  laid  afide  now; 
 and  other  new  reafons  are 
 alTigned  :  but  never  yet  have 
 I  met, with  an  argument  for 
 it,  that  was  worth  one  rufh. 
 V/e  fet  experience  againft  a 
 thoufand  fophifms ;  for  we 
 have  often  feen  occafional 
 ■conformity  lead  to  a  corpo- 
 ratlon-feaft,  that  to  a  fet  of 
 Sunday  acquaintances,  in 
 •whofe  prefehce  whole  fam.i- 
 lies  blufh  at  the  names  of 
 their  own  minillers,  people, 
 ordinances,  dodrines,  and 
 devotions,  with  whom,  in 
 fhort,  there  generally  comes 
 a  long,  a  black  et  cetera. 
 Family  prayer  is  exclianged 
 for  guilt  and  Sunday-vifits — ■ 
 <ix?  ojtacles  of  God  for  no- 
 
 vels and  paltry  books,  that 
 poifon  the  m.orals  of  all  the 
 youth  in  the  family — the 
 plain  habits  of  chriltians  for 
 the  fantaftick  liveries  of 
 worldlings — the  cotnpany  of 
 good  men  for  that  of  flan- 
 derers,  blafphemers,  deifts, 
 and  debauchees — piety  and 
 peace  of  confcience  for  pride 
 and  painful  refledlion — the 
 confidence  and  eReem  of  a 
 chrillian  church  for  the  ridi- 
 cule and  treachery  of  a  tavern 
 club.  Miferable  employ- 
 ment of  the  laft  days  of  an 
 infatuated  old  finner,  flufr- 
 ing  a  pillow  with  thorns  to 
 lay  his  throbbing  head  on, 
 when  he  dies!  God  forbid, 
 we  iTiould  fay  this  is  always 
 the  cafe  :  but  we  know  what 
 we  have  often  feen. 
 
 Such  cafuiits  as  iirfl  led 
 our  churches  into  this  prac- 
 tice were  very  good  men:  buc 
 they  would  have  rendered 
 better  fervice  to  their  caufe, 
 had'they  been  lefs  creduliHi-, 
 and  lefs  fervile.  While  they 
 were  pretending  In  aukward 
 compliments  to  inform  the 
 world — that  they  confidered 
 themfelves  under  "■/acred 
 obligations  to  adijere  to  their 
 re'ver end  fathers  and  brethren 
 of  the  ejiabliped  church,  to 
 run  all  hazards,  and  to  life 
 and  die  together  --with  them™ 
 that   indeed    they    were    net 
 
 Z   2  tnlinlj. 
 
•  (     iSo     ) 
 
 made  all  the  excellent  promifes,  with  which  fcrip- 
 ture  abounds,  to  his  elecl  only,  and  that  his  eleft 
 are  fuch  as  he  has  choien  according  to  his  good 
 
 plea- 
 
 entirely,  in  eiKry  -punSilio  of 
 the  epifcopal  church — that 
 they  were  called  indeed  non- 
 conformiils  :  but  however 
 no  nian  conformed  in  every 
 tkirg — that  the  firft  rioncons 
 had  no  dejign  ioially  to  ahandon 
 the  ejiablrfied  church — that 
 ihey  had  held  cornmunion  nx.ith 
 both  epijcopal  and  nonconjormiji 
 churches  Iw^ajful — that  the 
 accidental  covjideration  of  a 
 place,  or  office,  Jince  fuper- 
 added  had  not  made  that  uti- 
 lanvful,  tohich  they  had  ac- 
 counted laivful  before — that 
 indeed  it  could  not  be 
 thought  that  the  judgment 
 and  praflice  of  fuch  occaii- 
 onal  conform  iAs  could  be 
 throughout  approved  by  their 
 reverend  fathers  and  brethren 
 of  the  cfahlzjhed  church:  but 
 that  neither  did  they  pretend 
 univerfally  to  approve  of  it 
 themfelvcs — that  they  had 
 not  the  leaf  fufpicion,  that 
 perjens  of  fo  excellent  i.n;orth 
 ant/  chrifian  temper  as  then 
 prefided  over  the  eftablified 
 church  ivould  cenfure  them  for 
 hypocrites :  but  voould  rather 
 think  them  fncere  perfons  of 
 Xiifnformed  ccnfciences — In- 
 deed they  hu}nhl<)  difj'ented 
 from  th.  ir  reverend  fathers  : 
 but  however  they  arrrgo.ted 
 730 thing  10  thenf elves  on  that 
 account — -they  could  not  avoid 
 thinking   tbemfdves    right    in 
 
 diffeyiiing  :  hut  tlpey  knevi 
 themfelves  to  be  far  excelled  by 
 their  reverend  fathers  in  much 
 greater  and  more  important 
 thivgs — "'  -  -  -  I  fay,  while 
 thelc  worthy  men  were  curl- 
 ing their  periods,  and  offer- 
 ing incenfe  to  epifcopacy, 
 they  miltook  their  men,  and 
 were  adlually  gulled  out  of 
 their  rights  and  privileges. 
 by  old  fharpers,  whofe  bar- 
 gains w/ere  better  or  worfe 
 according  to  the  penetration 
 or  fimplicity  of  thofe,  who 
 dealt  with  them.  Had  the 
 ruling  clergy  of  thofe  times 
 been,  (heaven  forefend  the 
 thought  !)  had  they  been 
 jockeys  inft<iad  of  priefts,  and 
 fold  horfes  inftead  of  ads, 
 and  canons,  neither  Howe' 
 nor  Calamy  fliould  have  gone 
 to  a  fair  to  have  purchafed 
 a  nag  for  me.  Lord  Lanf- 
 downe  faid  all  in  a  word  in 
 a  fpeech  in  the  houfe  of 
 Lords  in  1719.  "  The  re- 
 ceiving cf  the  Lord's  fupper 
 was  never  intended  to  be  as 
 a  qualitication  for  an  office: 
 but  as  an  open  declaration 
 of  being  and  remaining  a 
 fmcere  member  of  the  church. 
 Whoever  prefumes  to  receive 
 it  with  any  other  view  pro- 
 fanes it,  and  may  be  faid  to 
 i'eek  his  promotion  in  this 
 world,  by  eating  and  drink- 
 ing his  OA'ii   damnation   in 
 
(  I8I  ) 
 
 pleafure,  without  any  regard  to  particular  places, 
 conditions,  or  qualifications  among  men.  (3) 
 
 XVII. 
 
 the  next.'*  See  Lanfdonune, 
 Bayle.  Rem.  F.  Calamy''s 
 Life  of  Baxter,  chap,  xviii. 
 Uovjc's  Letter,   tffc. 
 
 "  Lex  'valde  iniaua,  fays 
 our  Pierce,  qua  facerrinium 
 euchariftise  inllitutum  peflime 
 profar.atur.  Nefarii  homines 
 diflentientes  iis  irretirent  la- 
 quels."  Piercli  njindici^. 
 par.  i.  prop.  fin. 
 
 (3)  Compariicn.  Archbi- 
 fhop  Flechier  has  left  a  beau- 
 tiful example  in  a  fermon  on 
 Mat.  XXV.  43.  I  ivas  in  pri- 
 fon,  and  ye  'vifited  me  not.  tt 
 is  a  chariiy-fernion  for  pri- 
 ibners, 
 
 "  Who  are  they  ?  and 
 what  are  we?  they  are  debt- 
 ors, criminals,  and  captives 
 -  -  -  who  far  from  being 
 pitied  groan  in  their  dun- 
 geons, and  lie  there  vidims 
 to  the  interefl,  and  perhaps 
 to  the  paflion  and  animofity 
 of  thofe,  who  retain  them  -  - 
 but  are  not  you  debtors  to 
 God  for  all  the  liberalities 
 of  his  providence?  &c.  -  -  - 
 They  are  criminals,  and  are 
 not  you  ?  Perhaps  the  tranf- 
 pcrts  of  a  blind,  involuntary 
 paflion  have  hurried  them  into 
 fome  difordcr,  which  the 
 law  punifhes:  but  do  not 
 you  cherifli  in  your  hearts 
 pafiions  yet  more  dangerous, 
 which  the  laws  leave  unpu- 
 niihed  ?  You  have  not  flied 
 your   brother's    blood,    but 
 
 how  often  have  you  wounded 
 his  reputation  ?  how  often 
 have  you  troubled  his  reft 
 by  your  inquietudes  ?  how 
 often  have  you  abandoned 
 him  to  poverty  by  your  ava- 
 rice? Av  hat  difference  is  there 
 between  thefe  miferable  of- 
 fenders and  you,  except  that 
 they  bear  the  punifhment  of 
 their  fins,  while  you  live  in 
 pleafure?  they  groan  while 
 you  triumph,  &c.  -  -  -  in 
 iine  they  are  captives  and 
 prifoners,  and  has  not  the 
 holy  ghoft  told  you,  that 
 nvhojoe'ver  committeth  Jtn  ii 
 the  fernjant  of  fins'  Is  there 
 any  heavier  chain  than  an 
 inveterate  habit?  What  is  the 
 life  of  the  greateft  part  of 
 mankind  but  a  continual  fla- 
 very  ?  We  fee  various  paiTions 
 reign  over  them  by  fuccef- 
 fion ;  delivered  from  pride 
 they  are  eniiaved  by  avarice 
 -  -  -  thus  men  change  their 
 tyrants  not  tlieir  Itate,  and 
 the  lall  avenges  the  exceflet 
 of  the  firft. What  cala- 
 mity is  comparable  to  that  of 
 a  prifon  ?  What  words  are 
 lamentable  enough  fufficient- 
 ly  to  paint  a  prifoner's  mi- 
 fery  ?  Shall  I  reprefent  pri- 
 fc-ns  to  you  as  curfed  regions, 
 where  there  falls  neither  rain, 
 nor  dew  ?  -  -  -  fliall  I  de- 
 fcribe  dungeons  as  fepulchres 
 in  which  men  are  buried 
 alive  ?  -  -  -  Ihall  I  fhew  you 
 chiI-= 
 
(     i82     ) 
 
 XVII. 
 
 Remark    the    differences    of    Words    and 
 Actions  on  different  Occasions. 
 
 When  a  weak  fcrupulofity,  or  a  tendernefs  of 
 confcience  was  in  queftion,  which  put  fome  of  the 
 faithful  upon  eating  only  herbs,  S.  Paul  exhorted 
 the  ftrong  to  bear  the  infirmities  of  the  weak;  let 
 not  kim^  that  eateth^  defpife  him  that  eateth  not^  and 
 let  not  him,  which  eateth  not,  j^^dge  him  that  eateth -y 
 for  God  hath  received  him.  Rom,  xiv.  3.  But 
 when  the  fame  S.  Paul  fpeaks  of  falfe  teachers, 
 who  wanted  to  impofe  a  yoke  on  confcience,  and 
 who  under  pretext  of  meats  and  days  were  at- 
 tempting to  join  Mofes  with  Jefus  Chrift,  as  if 
 chriftians  were  yet  obliged  to  pbferve  the  ceremo- 
 nial law:  then  the  apoftle  has  no  patience  with 
 then:;,  but  condemns  and  anathematifes  them,  as 
 people  who  preached  another  gofpel,  and  exhorts 
 the  faithful  to  Jiand  faji  in  the  liberty,  wherewith 
 Chrijl  had  made  them  free,  and  not  to  he  entangled 
 again  with  the  yoke  of  bondage.     Gal.  v.  i.  (4) 
 
 So 
 
 ^rcn  mourning  for  the  capti-  apt  to  flir  people  up  plenti- 
 
 vity  of  their  fathers  ?  fathers  fully    to   relieve   them,    and 
 
 lamenting     the    poverty    of  carefully  to  avoid  them  :  and 
 
 their  children  ?  mothers  dif-  compared  with  the  ftate  of  a 
 
 abled  from  watching  over  the  criminal    before    God,    en- 
 
 conduft  pf  their  daughters,  flaved  by   his  vices,  and  in 
 
 daughters  incapable  of  con-  his  laft  moments  abandoned 
 
 tributing  to  the  fubfiftenceof  by  all  to  his  miferies,  how 
 
 their   jn others  ?    Many   ene-  touching     and     ufeful     the 
 
 mies  to  infult  them,  few,  or  fight?     Flechier/erm.  tom.n. 
 
 no  friends  to  comfort  them,  ^atrieme  Exh.  pour  Is prij. 
 
 yio    charitable    hands   to  re-  (4)   Remark  different  ccca- 
 
 Ijevethem!  &c."  fions.  This  rule  regards  what 
 
 The  whole  is  amoft  affed-  our  divines  Z3\\  faming  con^ 
 
 jii£-  piiture  of  Jail-jniferics,  iradi^ions^  and  is  in  general 
 
 ths 
 
(     iS3     ) 
 
 So  again,  wlien  you   find  in  the  gofpel,  that 
 Jefus  Chrift   fometiines    forbad  his   difciples    to 
 
 publilh 
 
 the  true  conciliator  of  appa- 
 rent inconfiftencies,  Sauria 
 has  a  fine  fermon  on  the  uni- 
 formity of  God  in  his  con- 
 duft;  in  which  he  proves  to 
 a  demonilration, — that  God 
 is  of  one  mind — that  his  de- 
 fign  in  revelation  is  uniform 
 —and  that  this  uniformity 
 ofdelign  neceffarily  produced 
 a  variety  of  difpenfation.  S. 
 Paul  had  taken  up  this  fine 
 notion  of  the  deity,  i  Cor. 
 xii.  and  from  him  Saurin 
 took  it. 
 
 1.  This  principle  afi*ords 
 proof  of  the  divinity  of  C/^r?/^ 
 tianity  in  general,  and  of  fe- 
 veral  of  its  doclrines  in  parti- 
 cular. It  is  the  only  fyllem 
 of  theology,  that  provides 
 for  the  felicity  of  man  by 
 harmonizing  all  the  perfec- 
 tions of  God  with  all  vifible 
 appearances  in  the  world  of 
 nature,  In  the  vv^ays  of  pro- 
 vidence, and  in  the  nature 
 and  conditions  of  mankind. 
 
 2.  This  doftrine  recon- 
 ciles  feeming    difFcrerces  in 
 
 fcripture,  by  (hewing  that  on 
 different  occafions  it  was  pro- 
 per to  fay  and  unfay,  to  al- 
 low and  difallow,  toeftabliflx 
 an  ceconcmy,  and  to  diflblve 
 it.  Revelation  contains  a 
 record  of  the  laws,  by  which 
 God's  kingdom  in  various 
 circumftances  has  been  go- 
 verned. In  the  patriarchal 
 ftate  one  fet  of  laws  was  ne- 
 
 cefTary— in  the  mofaical  an- 
 other— and  in  the  chriftian  a  . 
 third,  different  from  both. 
 Samuel  reafoned  with  the 
 jews  on  this  principle  con- 
 cerning the  righteous  a£ls  of 
 the  Lord  to  them  and  to  their 
 fathers,  i  Sam.  xii.  6,  15. 
 According  to  him,  kings, 
 priells,  prophets,  ordinances, 
 eilablifliments,  captivities,  ail 
 were  appointed  for  the  pro- 
 ducing of  moral  reftitude, 
 or  obedience,  and,  for  the 
 produdion  of  this,  different 
 treatment  was  necelTary  on 
 different  occafions. 
 
 3.  The  doftrines  of  mira- 
 cles,  gifts,  prophecies,  ^>ijions, 
 extraordinary  reuelations,  and 
 fuch  like,  are  all  concerned 
 in  this  article  ;  for  all  thefe 
 were  occafional  benefits, 
 granted  in  fpecial  cafes,  and 
 not  to  be  perpetuated  in  the 
 chriftian  church. 
 
 4.  Occafion  is  an  article 
 of  confequence  in  church- 
 difcipline.  We  do  not  ima- 
 gine, that  the  chrillian  reli- 
 gion is  alterable  by  us ;  we 
 only  fay,  there  are  in  church- 
 government  certain  obvious, 
 large  outlines,  and  there  is 
 a  difcretionary  power  lodged 
 in  chrillian  focieties  to  f.U 
 them  up.  For  example,  2 
 Chron.  xxx.  18.  A  multitude 
 of  the  people  had  not  cleanfed 
 themfel'ves,  yet  did  they  eat  the 
 paJfo^^<er    cth^vu-ife  than   nuas 
 
 written 
 
(     iS4    ) 
 
 publifh  tke  miracles,  that  he  wrought,  and  to 
 declare  his  divinity :  and,  at  other  times,  that  he 
 ordered  them  to  publifh  upon  the  houfe-tops  what 
 
 they 
 
 tvoritten — Ezra  x.  lo,  ii,  9. 
 E%ra  the  priejt  Jiood  up,  and 
 all  the  congregation  made  co7i- 
 feffion  in  the  Jlreet  trembling 
 for  the  great  rain — Mat.  xii. 
 4.  Danjid  ate  the  Jhen.v-bread, 
 *which    it  nuas  not  laiuful  to 
 
 eat Mat.  x.  27.     Gal.  ii. 
 
 2.  Speak  in  the  light,  preach 
 upon  the  houfe  tops.  I  com- 
 municated  the  go/pel  pri'vate'y 
 — Adts  xvi.  33.  The  jailer, 
 and  all  his  'were  baptized  in 
 the  night. 
 
 It  lias  been  a  queftion  with 
 divines,  whether  if  an  ordi- 
 nance were  lofi,  baptifm 
 fuppofe,  it  could  be  revived, 
 and  who  fhould  be  the  ad- 
 miniilrator  ?  Henry  Law- 
 rence, efq;  the  reverend 
 Meffrs.  Spilfbury,  Tombes, 
 and  others  of  our  primitive 
 Englifh  baptifts  affirm,  that 
 in  fuch  a  cafe  an  unbaptized 
 perfon  might  warrantably 
 baptize,  and  fo  begin  a  re- 
 formation. Ep.  Burnet  fays, 
 the  fame  queltion  was  de- 
 bated in  the  eftablifhed 
 church  at  the  reformation  ; 
 we  are  forry  to  add,  ic  was 
 too  often  debated  on  an  old 
 popifh  principle,  right  to  ad- 
 minijler  facratnents  by  an  un- 
 interrupted fuccejjion.  See 
 Crojhfs  Bijl.  ofBaptiJis,  ■vol. 
 i.   chap.  2. 
 
 5.  Occafion  is,  as  our  au- 
 thor fhe\v£,  a  fourCe  of  in- 
 
 vention of  arguments  in 
 preaching.  To  obferve  the 
 occafion  of  a  text  is  often  the 
 ealieft  way  to  arrive  at  the 
 fenfe  of  it.  The  occafion  of 
 the  fermon  is  often  the  befl 
 guide  in  the  choice  of  a  fub- 
 jeft  to  fupply  it.  Fafts  — 
 thankfgivings — commemora- 
 tions—  ordinations  —  affocia- 
 
 tions farewells funerals 
 
 — Lord's  fuppers church- 
 meetings — all  require  dif- 
 courfes  fitted  to  occafions, 
 incidents,  occurrences,  &c. 
 
 There  feem  to  me  to  be 
 four  ideas  in  the  complex 
 notion  of  a  good  controver- 
 fialift,  in  regard  to  a  dexte- 
 rous, opportune  ufc  of  the 
 fword  of  the  fpirit.  He  will 
 gi^e  no  occafion  to  the  ad- 
 verfary.  I  Tim.  v.  14.— 
 he  will  cut  0^  occafion  given 
 by  others,  2  Cor.  xi.  iz.— 
 he  vj'iU/eei  occafion  to  annoy 
 his  opponent,  Jud.  ix.  33. 
 xiv.  4 — He  will  ?iot  ufe  this 
 liberty  for  an  occafion  to  the 
 flelh.  Gal.  v.  13.  Such  a 
 polemical  divine  was  the 
 great  S.  Paul,  and  he  there- 
 by obtained  a  right  to  fay,  I 
 give  you  occafion  to  glory  on 
 my  behalf.     2  Cor.  v.  12. 
 
 Hi7n,  that  is  njjeak  in  the 
 faith,  recei've.  That  is,  fay 
 our  beft  divines,  receive  him 
 \viX.o  communion.  S.  Paul  treats, 
 in  the  xiv.  of  Romans  of  the 
 doc- 
 
(     J85     ) 
 
 they  had  heard  in  private,  and  to  preach  to  all 
 ftations  the  myfteries  of  his  kingdom;  you  miift 
 remark,  that  this  difference  is  owing  to  different 
 occafions.  While  Jefus  Chriil  was  upon  earth, 
 the  myfteries  of  his  kingdom  were  covered  with 
 the  vail  of  his  humiliation,  it  being  neceffary  in 
 fome  knk  to  conceal  them  :  but  after  his  exal- 
 tation, it  became  proper  to  publiHi  them  to  the 
 whole  earth.  (5) 
 
 The 
 
 dodlrine  of  toleration,  and 
 in  Galatians  of  that  of  im- 
 pofition.  Mr.  Henry,  there- 
 fore, well  obferves  on  this 
 place,  ihey  were  not  diffe- 
 rences of  judgment,  which 
 did  mifchief  in  the  primitive 
 churches :  but  it  was  a  mif- 
 management  of  thofe  diffe- 
 rences, that  produced  evil 
 confequences.  Some  would 
 not  tolerate ;  and  others 
 would  impofe.  It  is  a  folly 
 to  call  any  thing  impofed  in- 
 different ;  for  impofition 
 makes  it  important. 
 
 Stand  faji  in  the  liberty^ 
 nvhereivith  Chrift  hath  made 
 us  free.  Jefus  Chrift  left 
 ci'v'il  liberty  in  Jlatu  quo ; 
 the  objeft  of  contemplation 
 here,  then,  is  religious  liberty. 
 Chrift  hath  enfranchifed  his 
 
 hath  freed  it  from  the  curfs 
 of  the  moral  law,  and  from, 
 the  obfer'vation  of  Jewilh  pe- 
 lity,  or  church-law.  The 
 church  of  Rome  has  wilfully 
 fubjefted  itfelf  to  a  polity 
 made  up  of  Jewilh  and  Pa- 
 gan ceremonies,  and  is  be- 
 come,  as  Dr.  Chandler  has 
 well  expreffed  it,  "a  reli- 
 gion only  fit  for  knaves  and 
 fools,  who  have  facriiiced  all 
 the  valuable  interefts  of  man- 
 kind, or  have  not  fenfe  fuf- 
 ficiently  to  prize  them.'* 
 See  his  excellent y^rw.  againjl 
 popery  at  Salter  s  ball,  I  Tim. 
 iii.   15:. 
 
 Of  any  church,  that  pre- 
 tends to  give  liberty,  and 
 yet  reftrains  freedom  of 
 thought  by  fubfcription  to 
 human  creedt,  it  may  be 
 truly  faid. 
 
 church,    that   is   to  fay,    he 
 
 She  hath  enfranchis'd  them 
 
 Upon  fome  other  pa^n  for  fealty.         Shah/peare, 
 
 In  all  fuch  churches. 
 
 Placid  fubfcribers  mortgage  their  eftate. 
 
 And  paivn  their  beft,  and  laft-remaining  piece  of  plate. 
 (5)  Teach  all  nations.  Mat.     is  hardly  a  paffage  of  fcrip- 
 19,  20.      There     ture  to  be  produced  of  more 
 
 xxvui 
 
 Vol.  II. 
 
 A  a 
 
 con- 
 
(     i86    ) 
 
 The  fame  diverfity  may  be  remarked  In  what 
 the  Lord  Jefus  faid  to  the  Canaanitifh  woman — ■ 
 
 that 
 
 confequence  than  this.  It 
 contains  the  coinmijjion  given 
 by  our  afcending  king  to  his 
 apoflles.  Our  divines  con- 
 neft  the  words  with  Mark 
 xvi.  17,  i8.  Luke  xxiv.  49. 
 iind  obferve,  they  are  divifi- 
 l)Ie  into  feveral  parts  or 
 claufes  of  the  moft  beautiful 
 Jimplicity,  full  of  Itrong  ar- 
 gument, and  refiftiefs  mo- 
 tives of  perfuafion   and   ac- 
 
 tjuiefcence. All    po-iver    is 
 
 given  unto  me  in  heanjc7i  and  in 
 earth— Go  ye  therefore  into  all 
 the  nuorld — teach  all  nations — 
 preach  the  go/pel  to  every  crea- 
 ture— Teach  the?n  to  obferve 
 all  things  ivhatfoever  I  com- 
 mand you — baptize  them  in  the 
 fame  of  the  Father,  and  of  the 
 Son,  and  of  the  Holy  GkoJ}—~ 
 Hi  that  helieveth  and  is  bap- 
 Jiz:.ed,  fiall  he  fav  d — He  that 
 helieveth  not  Jhall  be  damned— 
 Behold,  I  fend  the  promife  of 
 my  father  to  yon — T'arry  ye 
 at  yerufakm,  until  ye  be  en- 
 dued vuith  poaver  from  on  high 
 — 'Signs  Jhall  irjllotv  theniy  that 
 helievt — In  my  name  they  Jhall 
 tuft  out  devils'— they  Jhall  fpeak 
 nvith  nevj  tongues — If  they 
 drink  any  deadly  thing,  it  fyall 
 3iof  hurt  them — 'They  Jhall  lay 
 hands  on  the  Jick,  and  they 
 f^all  recover — lo!  I  am  ivith 
 you  alvuay,  even  unto  the  end 
 of  the  <ivorld. 
 
 For  the  fublimity  of  the 
 ft^lc  of  this  commiffion  fee 
 
 Black^vaWs  Sacred  Clajfich, 
 vol.  ii.  ch,  2.  And  for  the 
 importance  of  it  in  regard  to 
 baptifm,  admiflion  of  mem- 
 bers, and  fuch  like  truths. 
 Dr.  'John  Calebs  fxthferm.  1 1 
 vol.  of  ftrmons. 
 
 The  Acls  of  the  apoftles  is 
 the  bed  expofition  of  this 
 glorious  commifnon,  for 
 there  we  fee  by  clear  indubi- 
 table fafts  how  they,  who  ex- 
 ecuted it,  underllood  it.  I 
 call  this  an  important  paf- 
 fage,  becaufe,  expounded  by 
 Acls,  it  decides  innumerable 
 queftions  in  theology.  Who 
 is  Chrift,  and  by  what  au- 
 thority does  he  aft  ?  He  is  an 
 uuiverjal  king,  and  his  king- 
 •  dom  is  allowed  by  his  Father 
 to  extend  over  all  perfons 
 and  places — How  did  this 
 king  prove  his  right,  and  af- 
 certain  his  dominion  ?  By 
 fgns,  and  wonders,  and 
 mighty  deeds — Did  he  con- 
 fign  over  to  his  apoflles  a 
 power  of  legiflation  ?  No, 
 he  ordered  them  to  teach  what 
 he  had  commanded — Might 
 the  apoftles  teach  and  enjoin 
 whatever  he  had  not  prohi- 
 bited ?  They  might  not. 
 They  were  to  teach  an 
 obj'crvation  of  what  he  had 
 pojitively  iaftituted — Might 
 they  preach  the  gofpel  to 
 finners?  To  every  rational 
 creature  in  the  whole  world 
 — Is  the  religion  to  be  pro- 
 pagated 
 
(     IS;     ) 
 
 that  he  was  only  fent  to  the  lojl  Jljeep  of  the  houfe  of 
 Jfrael — and  that  it  was  not  meet  to  givr.  the  children'' s 
 bread  to  dogs.  This  feems  contrary  to  an  almo(t 
 infinite  number  of  paffages  of  fcripture,  which 
 affirm,  Jefus  Chrift  is  the  light  of  the  Gentiles  (6)— 
 
 to 
 
 pagated  local,  national,  par- 
 tial? It  is  univerfal — May  it 
 be  propagated    by  fire,  and 
 fword,   and  penal  fanftions  ? 
 It  may  not.  It  is  to  be  fpread 
 by   teaching — What    is    pre- 
 vioufly  necefTary  to  baptifm  ? 
 Profeflion  oi faith  in  the  gof- 
 pel — Is   baptiJni    a    Handing 
 ordinance  ?  It  is  an  injundioK, 
 and  has  never  been  repealed, 
 and    herein   it    differs     from 
 fromifes   of  miraculous  gifts, 
 and  portions   of  divine  alfif- 
 tance,  which  depend  on  the 
 difcretion  of  the  promifer — 
 Does  the  chrillian  fyitem  al- 
 low a  preacher  of  the  gofpel 
 to    preach    terror  ?    He  is  to 
 preach  to  unbtlie'uers,   and  to 
 denounce  damnation — Is  chrif- 
 tianity  to  continue?  To  the 
 fw^of  the  world — Is  it  to  be 
 continued  by  the  mere  aid  of" 
 learning,  reafon,  eloquence, 
 &c.  ?  The  prefence  of  Chriji 
 is  to  be  fuperadded.     Thefe, 
 and  many  other  articles,  hold 
 forth  this  "word  of  life   to  the 
 fpecial  attention  of  a  chrillian 
 minifter,    and,    by  a  proper 
 regard  to  it,  he  ma^  rejoice  /'« 
 the  day  of  Chrift.,  that  he  hath 
 not  run   in   lain,  nor  laboured 
 in  niai77.      Pinl.  ii.   1 6. 
 
 (6)  Light  to  the  Gentiles, 
 Rfligious  bigotry  was  the 
 national  fin  of  the  Jews,  tiit-y 
 
 affeiled  an  infignificant 
 haughtinefs  in  fpeaking  of 
 the  reft  of  mankind,  and 
 called  them  the  nations,  the 
 gentiles,  barbarians,  and  fo 
 on.  The  firll  chriltians,  be- 
 ing jews  by  birth,  bore  ths 
 iCandal  of  this  national  fin, 
 after  they  had  imbibed  th« 
 benevolent  fpirlt  of  the  gof- 
 pel. The  curt,  and  fome- 
 times  obfcure  ftyle  of  Taci- 
 tus, has  given  occafion  to 
 feveral  learntd  men  to  dif- 
 pute  the  meaning  of  his  well- 
 known  expreiiion,  odio  humani 
 generis  coji'viSii  funt .  ( A  n  n  al . 
 1.  XV.  c.  44.)  Some  think,  he 
 means  toi^iy ,  All  mankind  hnied 
 Chriftians  ;  others  think,  it 
 fhould  be  underllood,  Chrif- 
 tians nated  all  mankind.  The 
 latter  feems  moft  natural, 
 and  agreeable  to  his  defign  ; 
 for,  it  is  plain,  he  is  fpeak- 
 ing of  what  he  called  an  ex- 
 ecrable fuperftition,  taught  by 
 Chrift  a  Jew,  and  pracli  cd 
 by  Jewiih  followers.  The 
 defcription  does  not  fit  chrif- 
 tians :  but  it  does  Jews,  who 
 were  raving  mad  on  account 
 of  that  alTociation  of  Gen- 
 tiles with  [ews,  which  chrif- 
 tianity  propofed  to  make. 
 S.  Paul  defcribes  them  in  the 
 fame  manner,  i  Thefl".  ii, 
 15,  16.  They  UUcd  the  L.rJ 
 A  a  2  y^us 
 
(     iS8     ) 
 
 to  him  fljall  the  gathering  of  the  people  he.     Thefe 
 and  all  other  fuch  paffages  will  perfedtly  agree,  if 
 
 you 
 
 Jffus — and  their  nnjcn  prophets 
 ' — thcyperfccute  ui — thev  pleafe 
 nof  God — -they  are  the  cmmies 
 of  all  mankind — they  forbid  iis 
 to  fpcak  to  the  Gentiles,  that 
 thev  might  be  fa'vrd. 
 
 Dr.  Sclater,  one  of  our  old 
 divines,  remarks,  not  im- 
 properly, on  this  place,  that 
 •'  all,  who  hinder  the  preach- 
 ing of  the  gofpel  are  to  be 
 reputed  capital  enemies  to 
 all  mankind,  by  depriving 
 people  of  the  greatefl  good." 
 There  is  a  great  deal  of 
 meaning  in  this  expreffion. 
 The  evident  defign  of  the 
 gofpel  is  to  produce  the  uni- 
 verfal  focial  felicity  of  all 
 mankind.  Now  the  felicity 
 of  intelligent  beines  cannot 
 be  produced  without  the  re- 
 moval of  ignorance,  vice, 
 and  infenfibility,  the  thr(?e 
 chief  caufes  of  humalft  mi- 
 fery.  In  order  to  remove 
 thefe,  the  gofpel  gives  us 
 a  fet  of  juft  true  notions — a 
 clafs  of  njiriues — and  power- 
 ful motives  to  encxao-e  us  to 
 admit  the  firft  and  to  praftife 
 thelafi:.  But  thefe  three  re- 
 medies, contained  in  the  gof- 
 pel, are  to  be  conveyed  out 
 of  the  book  into  the  man  ; 
 for  as  they  lie  in  the  letter 
 they  operate  nothing.  Now 
 this  is  the  work  of  a  gofpel 
 minifter,  as  an  in  fir  u  men  t  in 
 the  hand  of  the  holy  fpirit; 
 and  l;e,    v/ho  confideri   the 
 
 produ6lion  of  the  greateft 
 focial  good  as  the  pole-ftar 
 of  his  miniilry,  will  not 
 greatly  err  in  executing  it. 
 His  aim  will  be  to  give  light 
 to  them,  who  fit  in  dark- 
 nefs ;  to  difplace  confufion, 
 to  eftablifh  order,  and  to 
 impel  men  to  aftion  by  pro- 
 per motives. 
 
 Thefe  feem  to  ht  four  great 
 objedls,  which  deferve  the 
 attention  of  fuch  a  man.  i. 
 Pcrfecuiion.  He,  who  perfe- 
 cutes  a  chriitian  minifter  for 
 preaching  the  gofpel,  ought 
 to  be  reputed  an  enemy  of 
 mankind.  2.  What  refrains 
 freedom  of  thought,  without 
 which  no  man  can  form  prin- 
 ciples of  his  own,  is  an  ini- 
 mical invafion  of  the  rights 
 of  all  mankind.  3.  Tedious 
 repetitions  of  human  rituals. 
 in  divine  worlhip,  crowding 
 the  preaching  of  the  divine 
 word  up  into  a  corner  to 
 make  room  for  hum.an  in- 
 ventions, are  on  the  fame 
 fide  againft  the  rational  inr 
 telHgent  rights  of  all  men. 
 4.  Obliging  all  miniilers  to 
 preach  by  any  one  fet  of  rules, 
 of  grammar,  rhetorick,  the- 
 ological phrafeology,  and  fo 
 on,  deferves  to  be  clafled 
 with  the  former  a6ls  of  hof- 
 tillty.  The  firft  of  thefe 
 crimes  takes  away  the/Z^/i/ — ^ 
 the  fecond  wounds  the  eye, 
 tiiat  fhould  fee  in  it — the  third 
 
 fliCWS 
 
(     iSp     ) 
 
 you  diftlnguifli  time,  and  occafion.     While  Jefns 
 Chrift  was  upon  earth,  he  was  the  minijler  of  the 
 
 circum- 
 
 fhews  that  objeft  in  ten  ml- 
 7iiites  only,  which  cannot  be 
 underltood  without  the  atten- 
 tion of  an  hour — and  the 
 fourth  precludes  the  benefit 
 to  be  derived  from  feeing  the 
 object,  by  confining  it  to  a 
 fixed  point,  at  which  indeed 
 fome  eyes  can  fee  it  bed: 
 but  where  others  cannot  pof- 
 iibiy  fee  it  at  all.  In  a  plan 
 aiming  fimply  at  the  felicity 
 of  our  fellow-creatures,  there 
 is  neither  grammar  nor  rhe- 
 torick,  phrafeology,  propri- 
 ety, fyllem,  nor  fenfe :  but 
 the  information,  fanflifica- 
 tion,  and  falvation  of  the  au- 
 ditors is  ail  in  all.  Propriety 
 in  a  barn  may  be  impropriety 
 in  a  cathedral:  but  if  it  in- 
 form, fanclify,  and  fave  a 
 foul  in  a  barn,  it  ought  to 
 pafs  for  propriety  ;  for  it  is 
 in  effeft  fenfe,  fyllem,  learn- 
 ing and  all. 
 
 It  has  been  a  faHiioa  with 
 feme  divines 'to  divide  their 
 fermons  hy  figure.  The  Spa- 
 ni{h  preachers  havs  delighted 
 much  in  this  method,  and 
 fome  of  them  have  laid  down 
 rules  for  preaching  thus.  The 
 preacher  is  going  to  fill  his 
 auditors  with  difguft  with  fin. 
 In  order  to  this  he  takes  a 
 text,  that  diffuades  from  fin 
 in  general.  In  his  introduc- 
 tion he  calls  fin  dijeofie,  and 
 then  treats  of  various  vices 
 
 under  the  notion  of  bodily 
 diforders.  An  auditor  feems 
 .  to  be  in  a  county  hofpital> 
 and  the  chaplain  leads  him 
 from  ward  to  ward,  from  bed 
 to  bed,  and  le£lures  him  at 
 every  paufe.  This  is  not  a 
 method  of  preaching  I  fhould 
 choofe,  however,  I  am  fome- 
 times  edified  by  it ;  and  1 
 never  dare  prefume  to  pro- 
 fcribe  the  method,  fbr  it  may 
 be  eafieft  to  fome  auditors  to 
 come  at  the  ideas  of  the 
 preacher  by  means  of  fuch  fi- 
 gures,andif  they  beinformed, 
 and  their  felicity  produced, 
 the  end  is  anfwered,  the  chap- 
 lain and  I  are  happy  in  fee- 
 ing it,  and  thus  we  approve 
 of  what  we  do  not  like.  Give 
 the  gentiles  light :  that  is  all. 
 Cardinal  Borromeus,  in  his 
 oration  to  the  clergyof  Milan, 
 at  opening  his  fixth  provin- 
 cial council,  delivered  his 
 ideas  in  this  manner.  "  A6ts 
 XX.  28.  Take  heed  iherefiore 
 unto  ■^oiirfiel'ves,  and  to  all  ih: 
 fi.ock.  Sec.  Two  things  we 
 muft  attend  to — the  prcfent 
 fick  flate  of  the  diocefe — and 
 the  7iiedicines  proper  for  reco- 
 vering the  patients  commit- 
 ted to  our  care.  Let  us  con- 
 fider  fhe  province  as  one  large 
 hofpital.  See,  fride  is  a  fpi- 
 ritual  dropfiy — The  conatpij- 
 cence  of  youth  is  a  \i\^\  fe^ver 
 ~~l)ru7tken7ipfs  is  madncfs — ■ 
 Some 
 
( 
 
 I  00 
 
 ) 
 
 circumcifioriy  as  S.  Paul  fpeaks,  that  is,  his  pcrfo- 
 
 nal 
 
 Some  are  leprous — others  pn^ 
 ralytic — fome  zxelame — others 
 
 ilumb fome      t^eaf — C'ti.ers 
 
 Hind — &c.  Theie  difeafes, 
 dangerous  in  patients,  are 
 intolerable  in  phyjidans,  cie- 
 rical  blinJnefs,  lamep.'ris,  &c. 
 are  iniuffer3ble."This  is  really 
 a  good  difcourfe,  and  a  great 
 iuany  juft  and  adequate  ideas 
 are  taught  under  images  in 
 ibemftl-vcs  difagreeable  :  but 
 in  their  effeds,  perchance, 
 not  fo.  faft.  In(iru£l.  Carol. 
 Borromesif  orat.  vi. 
 
 Let  us  judge  thus  of  our 
 own  divines,  who  have  ex- 
 pofed  religious  knowledge 
 to  view,  I.  Under  medical 
 images. — Preferv?,tive  ottria- 
 cle,  [treacle]  againft  the 
 poyfon  of  Pelagius.  By  Dr. 
 Will.  Turner,  1551. — Difco- 
 very  of  ten  Englifh  lepers, 
 very  noifom  to  the  church-  - 
 I.  A  fchifinatike.  2.  A 
 church-robber.  3.  A  fimo- 
 niacke,  fire.  ByTho.Timme, 
 l592.-<-The  fick  ma.n''s /alue, 
 &C.  By  Tho.  Becon,  1591. 
 . — A  weapon -y^/i/<?  for  the 
 church'syor^i.  Stillingfleet. — 
 The    Anatomy  of  the  Mafle, 
 
 J555- 
 
 2.  Mujical  images. — Har- 
 mony from  heauen — ^ong  of 
 Simeon,  Lukeii.  29. — "Trum- 
 pet of  the  foul,  Eccl.  xi.  9. 
 by  Ken.  Smitli,  1595. — The 
 upcbfring  of  the  MalTc,  written 
 
 meeccr,    J  5  5 ' 
 
 -David '3 
 
 Harp.Yjv^.  115  Pfalm.  Tho. 
 Becon.  1567. — Dromme  of 
 doom  ef- day. 
 
 3.  Natural  images — Seven 
 S,ob!  of  a  forrowful  foul.  Will. 
 Hurinis,  1578.  Seven  peni- 
 s^ential  pfalms  in  metre — Hi've 
 iuil  of  hcney.  Genefis  in 
 metre.      Handful     of    honni- 
 
 Juckles — Diatnond  of  devotion. 
 Fleming,  1580., 
 
 4.  Trade  images.  The 
 fr<?/>  for  to  die,  1506 — Hea- 
 venly thrift,  Luke  viii.  18. 
 Chriil.  Shutte.  1577. — The 
 ripping  up  of  the  pope's y«r- 
 del,  (a  fardel  was  a  pedlar's 
 pack.) — The  ijuay  to  tvcalthf 
 by  Rob.  Crowley,  1550. 
 
 There  would  be  no  end  of 
 tranfcribing  titles.  Mirrors 
 — looking  glaffes — -Jpyin}  glajfes 
 — -fpeilacles  fur  blind  lapifts 
 — pathn.vays — ladders —  d:  ors — 
 pats  for  preachers — alarms  for 
 finners — cordials  for  faints — 
 combats  with  the  devil — and 
 foi/ons  for  the  pope — Thefe 
 were  the  names  of  fome  of 
 the  artillery,  with  which  our 
 anceftors  befieged  courts  and 
 pulpits,  fynods  and  fchools, 
 then  occupied  by  papifts, 
 and  with  which  they  actually 
 drove  them  thence.  1  feel  a 
 facred  awe  at  beholding  the 
 venerable  old  inftruments, 
 "  ftirring  up  dialogues  be- 
 tween Lent  and  liberty — deli- 
 berate aunfweares  to  prove 
 papilies  antichriitiari  fckijv\u-^^ 
 tikii 
 
(     19^     ) 
 
 tial  minifterial  commiflion  was  only  to  the  Jews  • 
 
 but 
 
 tihs-^znd  apologies  for  thofe  dog  of  hell  charged  with 
 Englifhe  preachers,  which  falfe  doSlrine."  1  love  to  hear 
 Cerberus,    the    three-headed     them  iing, 
 
 "  God  fave   the  king,  and  fpeed  the  plough. 
 
 And  fend  the  prelates  care  inough, 
 
 Inough,  inough,  inough." 
 
 See       MaiinfeJl's      Catalozuc.     black  tinder-box,  that  ftands 
 
 Croivley,  Pierce  Ploivman,  £iC. 
 Ouranceltors  had  certainly 
 a  very  high  opinion  of  their 
 own  produdions  ;  they  called 
 them  demo7iJlrati--ue  orations — 
 defenfative  expofitions — piti- 
 oi<;j  lamentations — faithful6.e- 
 finitions — godly      exercifes — 
 
 in  a  footy  hole  in  the  kitchen 
 chimney.  Venerable  flint 
 and  Heel,  tinder  and  tin  t 
 Parent  of  all  this  light  and 
 heat!  Peace  be  v>ith  you  ! 
 
 (7)  Ohferi'e  occafions,  Tlie 
 abufcofany  thing  vvilljuftify 
 a    preacher    in   decrying    oit 
 
 r/^,^/ godly  injunftions — right  one  occafion  what  on  another 
 
 godly  and  learned  traftations  he  would  recommend,  **  there 
 
 — -/?«^k/<2/- meditations — golden  are    two    reafons   of  difguil 
 
 colleftions — -fi'seet   and  com-  with,  kr.o^jjledgc.    i.  The  little 
 
 fortable  things   for   the  poor  progrefs,    which  they  make, 
 
 foul — ghojiiy  perfuafions— y^-  v.ho  carry  their  inveftigations 
 
 rnphical    queltions — and   di-  fartheft.     In    proportion    to 
 
 'vine  refponfes — ■je--wcls  of  joy  the  advance,  that   we   make 
 
 — ffl/?/^/ of  comfort — potations  in  this  wide  field,   we  dlfco- 
 
 for  Lent — and  pomanders  for  ver     new     and     unbounded 
 
 Eafler — profitable  books  for  fpaces,  or,  (hall  I  fay,  new 
 
 man's  /<?«/,  and    right   com-  abylTes    beyond  our    fkill   to 
 
 fortable  for  the  body  ;  to  all 
 which  we  add  our  devotional 
 wtfl:i  :  May  inflexible  criti- 
 cifm  never  fummon  you  into 
 court !  There  arc  in  the 
 honfe  v/here  I  write  this  fe- 
 veral  good  fires,  and  candles 
 in  proportion,  tothenofmall 
 comfort  of  the  family  this 
 fnowy  evening  :  but  I  proteft, 
 I  believe,  were  a  man  to  trace 
 them  to  their  origin,  he 
 would  travel  from  candle  to 
 candle,  from  fire  to  fire,  till 
 ie   arrived    at   Mrs.   Cook's 
 
 fathom  ?  the  more  we  are 
 nourifhed  in  the  deep  palture 
 of  human  fcience  the  more 
 hungry  we  are;  the  rye  is  nr- 
 'ver  fatisfied  inith  Jining,  nor 
 the  ear  H.vlth  hearing,  and  of 
 7naking  many  books  there  is  mb 
 end. 
 
 2.  The  little  juftice,  that 
 is  rendered  in  the  world  to 
 thofe,  who  excel  ia  know- 
 ledge, is  another  realon  of 
 difguft.  He,  that  incrcefeth 
 kno-jjledge,  incrcafeth  forrc^v  ; 
 ;'/  bappeneth  to  me  even  as  to  a 
 fcoL 
 
7 
 
 192 
 
 but  when  he  was  exalted  to  glory,  his  miniftrjf 
 extended  over  the  whole  earth:  (7) 
 
 fool.  Yes,  after  you  have 
 devoted  your  youth,  injured 
 your  health,  and  fpcnt  your 
 fortune  to  inform  your  own 
 mind,  and  to  enable  you  to 
 inform  thofe  of  others,  //  ^vjtll 
 happen  to  you  even  as  it  hap- 
 feneth  to  a  fool.  You  will  be 
 told,  fciences  are  unworthy 
 the  purfuits  of  a  man  of  qua- 
 lity. A  Plebeian,  who  fets 
 up  for  a  man  of  quality,  will 
 tell  you,  a  man  of  birth  and 
 breeding  fliould  afplre  at 
 fomething  more  noble  than 
 queftions"  of  jurifprudence, 
 cafes  of  confcience,  and  ex- 
 pofitions  of  fcripture.  You 
 will  be  told,  there  does  not 
 require  fo  much  knowledge 
 to  fhine  in  political  flations, 
 and  to  judge  upon  tribunals 
 concerning  the  fortunes  and 
 lives  of  your  fellow-citizens. 
 Youno-  prefumptuous  lads 
 will  pafs  a  final  judgment 
 upon  your  difcourfes,and  will 
 fay,  with  a  decifive  tone, 
 this  is  not  folid,  that  is  fuper- 
 fcial.  The  fuperiority  of 
 your  knowledge  will  raife  up 
 agalnft  you  a  world  of  igno- 
 ramufes,  who  will  affirm, 
 that  you  corrupt  youth,  when 
 you  would  guard  them 
 againft  prejudices :  that  you 
 ftrike   at    orthodoxy,    when 
 
 you  endeavour  to  heal  the 
 wounds,  which  pedantry  and 
 perfecution  have  given  it: 
 that  you  trouble  fociety,  when 
 you  would  purify  morality, 
 fubjefting  to  its  holy  laws 
 the  great  as  well  as  the  fmall, 
 magiftrates  as  well  as  fub- 
 jefts.  In  a  word  both  in 
 church  and  ftate  they  will 
 prefer  novices  before  you, 
 novices  hardly  worthy  to  be 
 your  difciples. 
 
 Happy  idiots !  who,  in- 
 toxicated with  vanity,  and 
 inclofed  in  a  circle  of  idiots 
 like  yourfelves,  inhale  the 
 fmoke  of  their  incenfe,  after 
 you  have  been  llupified  with 
 your  own.  You,  who  afFeft 
 bombaftick  phrafes,  hoiil:  the 
 fails  of  your  fwelling  elo- 
 quence, and  fail  before  a  fair 
 wind  into  this  ocean  of  glory. 
 You,  whofe  fuperb  nonfcnfe, 
 whofe  ftale  common-places^ 
 whofe  pedantick  fyrtems  have 
 gained  you  a  reputation  of 
 knowledge  and  erudition, 
 your  condition  appears  often 
 to  me  preferable  to  tjiat  of 
 the  moil  refined  geniulles,the 
 moft  confummate  fcholars. 
 Ah  !  it  happemth  to  me  as  to  a 
 fool,  I  hanje  hated  this  life^ 
 &c."  Saurin.  ferm.  torn,  xii. 
 fur  L'  di'gout  du  mondc. 
 
 XVIII, 
 
(     ^93    ) 
 
 XVIII. 
 
 Contrast  Words  andJActions.  (8) 
 
 Thus  you  may  oppofe  the  agonies  and  terrorsj 
 which  feized  Jefus  Chrifl  at  the  approach  of  death, 
 
 againft 
 
 (8)  Contra/}  ixjords  and  ac- 
 tions. This  is,  as  our  au- 
 thor prefently  expreffes  it, 
 one  of  the  fineft  topicks  of 
 illuftration.  There  is  no  end 
 of  the  utility  of  it  in  theo- 
 logy. It  illuilrates  revelation 
 hy  contrafting  it  with  all 
 fyftems  of  natural  religion. 
 Neqjer  man /pake  like  this  7nan. 
 John  vii.  46. — It  illuflrates 
 chrijiianity  by  placing  it  op- 
 pofite  to  Judaifm.  Ye  are  net 
 come  to  mount  Sinai :  but  ye 
 are  come  to  ?nount  Zion.  Heb. 
 xii.  18,  22. — It  dilHnguiflieth 
 true  minifiers  of  Chrifl  from 
 pretenders.  We  are  not  as  7nany 
 nuho  corrupt  the  nvord  of  God  : 
 but  '-we  /peak  as  o/God.  2  Cor. 
 ii.  17.  xi,  &c.— It  difplays 
 the  beauty  of  a  trrie  church 
 by  comparing  it  with  the  de- 
 formity oi/al/e  religion.  Of 
 Mohammedifm,  popery,  and 
 all  political  religions  it  may 
 fafely  be  afked,  'what  agree- 
 ment hath  the  temple  0/  God 
 nvith  idols?  2  Cor.  vi.  16. — 
 It  is  of  excellent  ufe  in 
 preaching  the  /aov,  by  con- 
 trafting what  men  are  with 
 what  they  ought  to  be.  2  Pet. 
 iii.  II. — It  is  excellently 
 adapted  to  com/ort  by  com- 
 paring the  wifdom  of  trovi- 
 
 VoL.IL 
 
 de-i7ce  with  the  folly  of  him, 
 who  complains  of  itj  the 
 fufiiciency  o^ pardoning  mercy 
 with  the  abundance  of  a  fin- 
 ner's  unworthinefs  ;  the  plea- 
 fures  ox  piety  with  the  amufe- 
 ments  of  fin ;  the  privileges 
 of  a./a!>it  with  the  iicentiouf- 
 nefs  ofafinner;  the  aids  of 
 the  holy  /pirit  with  the  efforts 
 of  the  tempter;  the  joys  be- 
 yond death  with  the  agonies 
 of  dying — It  is  ufeful  tore- 
 cover  a  hach/idLr,  by  com- 
 paring his  prefent  ftate  with 
 a  former  ftate.  Did  I  appear 
 to  the  hou/e  of  thy  /at her  P  &c. 
 1  Sam.  ii.  27.  xv.  17.  Jer. 
 ii.  2,  5,  20,  &c.  E7.ek.  xvi. 
 Gal.  iii.  I,  4,  &c.  In  thefe, 
 and  in  a  thoufand  other  ca- 
 fes, contraft  is  lovely  beyond 
 conception,  and  fcriptnre 
 abounds  v/ith  it. 
 
 Contrails  may  be  taken 
 from  per/on.  What  God  hath 
 cleanied,  call  not  thou  [ho- 
 muncio]  common,  A;fts  x.  15. 
 — from  place,  Pafs  over  the 
 ijles,  fend  unto  Kedar,  and 
 fee,  hath  a  nation  changed 
 their  idols:  hnt.  my  people  [ia 
 Judea]  have  changed  their 
 glory.  Jer.  ii.  10,  11.—— 
 from  time — relation— ^SiC.  &c. 
 
 Bb 
 
 Con- 
 
againll  the  conflrancy  and  joy  of  the  martyrs,  whd 
 ■flew  to  martyrdom  as  to  a  viftory.  This  con- 
 trariety of  emotions  is  accounted  for  by  the  diffe- 
 rence of  the  perfons.  Jefus  Chrifl:  was  the  medi- 
 ator of  men  towards  God,  bearing  their  fins,  and 
 engaging  with  the  eternal  juftice  of  his  father  : 
 but  the^martyrs  were  believers,  reconciled  to  God, 
 fighting  under  Chrift's  banner,  and  as  myftical 
 foldiers  maintaining  his  righteous  claims.  One 
 was  filled  with  a  fenfe  of  God's  wrath  againfl  men : 
 the  others  were  filled  with  a  fenfe  of  his  love. 
 Chrifl  met  death  as  an  armed  enemy ;  and  as  one 
 who,  till  that  time,  had  a  right  to  triumph  over 
 mankind  :  but  martyrs  approached  him  as  a  van- 
 quifhed  enemy,  or  rather  as  an  enemy  reconciled, 
 who  having  changed  his  nature  was  become  fa- 
 vourable to  men.  In  one  word  Jefus  Chrifl:  was 
 at  war  with  death  :  whereas  death  was  at  peace 
 and  in  friendlhip  with  the  martyrs.  (9) 
 
 In 
 
 Contraft  is  faid  to  lead  to 
 the  curt,  fententious  ftyle. 
 The  book  of  proverbs 
 abounds  with  examples  :  but 
 unlefs  the  contraft  be  quite 
 clear,  the  ftyle  will  become 
 obfcure  by  contraft.  Some 
 contrafts  muft  be  explahzed. 
 Thus,  /  nvould  thou  nvert  cold 
 cr  hot.  Rev.  iii.  15.  The 
 dodlrine  of  this  paffage  is,  as 
 one  obferves,  that  "  vice 
 mixed  with  virtue  is  more 
 dangerous  to  fociety  than 
 vice  alone."  He  explains 
 this  paffage,  then,  by  "■  Lev. 
 xiii.  The  man  free  from  le- 
 profy,  and  the  man  all  le- 
 prous might  go  about  freely. 
 The  firft  could  not  infea,  thtf 
 
 laft  would  be  avoided  :  but 
 he,  who  had  a  fpreading  lo- 
 profy  to  all  appearance,  and 
 who  yet  had  fome  favourable 
 fymptoms,  muft  be  confined, 
 left  he  fhould  communicate 
 infeftion.  The  text,  then, 
 fpeaks  of  three  forts  of  men, 
 the  zealous,  the  profane,  and 
 the  lukewarm.  Thefe  muft 
 be  contrafted  in  order  to 
 prove  the  laft  the  moft  dan- 
 gerous minifter  in  the 
 church."  Gilbert  Abbas/erm, 
 3  2.  ap.  Eman.  Thefaiir.  defac, 
 concion. 
 
 (9)    Contrajl   the    death    of 
 Chrijl  luith  the  deaths  of  mar- 
 tyrs.    Many  of  our  diviniCS 
 urge    this     argument     with 
 great 
 
(     ^95    ) 
 
 In  general,  ^fe  may  affirm,  that  contrafl  Is  one 
 of  the  moft  beautiful  topicks  of  chriflian  rhetorick; 
 
 and 
 
 great  force  In  proof  of  the 
 doflrine  of  vicarious  fatisfac- 
 tion  for  fin.  I  confefs,  I 
 mevcr  met  with  any  tolerable 
 account  of  the  terror  of  Chrift 
 in  view  of  death,  commonly 
 called  his  agony,  his  cup, 
 Luke  xxii.  44.  42.  except  in 
 that  fyftem,  which  goes  on 
 the  doflrine  of  atonement. 
 Innocence  had  no  caufe  to 
 fear  on  its  own  account,  and 
 yet  Chrift  had  more  terror  in 
 dying,  than  any  of  his  fol- 
 lowers. He  did  not,  how- 
 ever, expire  in  terror  :  but, 
 having  cried  with  a  load 
 voice  It  is  finished,  bow- 
 ed his  head,  and  yielded  up 
 his  holy  foul  all  placid  and 
 ferene  to  God  his  Father. 
 
 (l)  Contrajls  arc  Jiriking. 
 One  of  the  fineft  modern  con- 
 trails, tha,t  1  have  feen,  is 
 that  of  Ep.  MaffiUon  in  one 
 of  his  advent  fermons,  pour 
 le  jour  des  morts.  The  fubjeft 
 is  death.  The  text  Rev.  xiv. 
 33.  The  whole  fermon,  ex- 
 cept exordium  and  concla- 
 fion,  which  are  Ihort,  con- 
 fjfts  of  two,  what  Ihall  I  call 
 them,  pictures,  or  originals  ? 
 The  one  is  a  defcription  of 
 a  dying  faint,  the  other  that 
 of  an  expint'^jinna-.  I  dare 
 not  attempt  to  tranflate  them. 
 They  are  inimitably  beauti- 
 ful. Each  departing  foul  re- 
 •fle<fl:s  coolly  on  the  pall,  at- 
 tends  to   pref.'nt   eondition, 
 
 and  looks  forward  to  futu- 
 rity. What  fources  of  joy  to 
 the  one,  and  of  mifery  to  the 
 other! 
 
 Contrajls  7mifi  le  natural. 
 That  is  to  fay,  they  muft 
 arife  out  of  a  real  oppofition, 
 founded  in  the  nature  of 
 things,  and  not  out  of  fan- 
 ciful, artificial  oppofitions, 
 which  owe  their  exiftence  to 
 the  genius  of  the  preacher. 
 Young  minifters  are  very  apt 
 to  affeft  the  Jiriking  in  their 
 firft  effays,  and  this  leads 
 them  into  licentious  anti- 
 thefes,  falfe  points  of  wit; 
 comical  affociations  of  terms, 
 and  fometimes  falfe  dodrine. 
 In  thofe  cafes  fpeechijicaticn 
 produces  Jirikijication:  but 
 what  becomes  of  edification  ? 
 It  is  eafy  to  aiTevSl:  but  to 
 touch  the  pafTions  properly, 
 and  to  purpofes  worthy  of  a 
 fober  mind,  is  not  fo  very 
 eafy.  1  am  ftruck  at  feein'v 
 a  rope-dancer  exliibit  ;  for, 
 not  having  the  honour  of 
 knowing  the  principles  of 
 his  art,  I  am  every  moment 
 afraid  he  fliould  fall,  and 
 break  his  neck.  I  fliould  be 
 very  differently  Itrickcn, 
 fhould  a  long  loft  female 
 friend,  with  penetration  in 
 her  eye,  fenfbility  in  her 
 features,  and  gracefulncfs  ia 
 all  her  fteps,  unexpededly 
 enter  my  room.  I  ihould  b^ 
 no  longer  myfelf.     I  fliould 
 
 B  b  2  freely, 
 
(     19^     ) 
 
 and  that  which  furniflies  the  mofl:  ftriking  illuftra- 
 tions.     Great  care,  however,  muH  be  taken,  that 
 
 the 
 
 freely,  and  inilantly  g've 
 myfelf  up  to  the  emotions  of 
 my  heart,  forget  that  I  ex- 
 illed,  and  when  I  recovered 
 my  feales  find  ir.yfelf  bath- 
 jng  in  felicity  in  the  bofoni 
 cT  my  friend.  Thus  unex- 
 pefted  truths  ftrike:  but  they 
 muft  appear  truths  to  do  i'o. 
 Prudence  and  genius,  verfa- 
 tiliiy  and  gravity  muH  unite 
 to  form  a  good  contrail. 
 
 Coj'.trajis  mujl  be  eafy  to  be 
 tomprehsnded.  Some  divines, 
 and  thofe  of  the  church  of 
 Rome  above  all  others,  deal 
 out  contrail  very  profufely 
 for  the  fake  of  gaining  at- 
 te.ition.  Thus  one  began  his 
 fermon,  on  an  Alh  Wednef- 
 day,  "■  If  the  gofpel  read 
 to  day  command  me  to  Jet 
 7ny  aJf.:£l:on5  on  things  above, 
 how  is  it,  Rome!  that  you 
 require  me  to  attend  to  dull 
 and  alhes  ?  The  gofpel  fays. 
 Rife;  the  church  bids  me 
 ftoop  !  The  gofpel  bids  me 
 look  up ;  the  church  fays 
 Look  down  !  &c.  &c."  After 
 a  long  propoiing  of  thefe  op- 
 pofites,  the  preacher  iolves 
 ^he  difficulty  by  proving, 
 that  repentance  and  humili- 
 ation lead  to  elevation  and 
 felicity.  Panigerola  npud 
 Eman.  Tkefaiir.  ds  fac.  cone. 
 
 This  method  is  very  com- 
 monly trite  and  trifling;  and, 
 if  it  be  often  repeated,  it  lofes 
 all  its  little  force.  Thereligion 
 Oj'  the  church  of  RoGie  aiTo- 
 
 ciates  the  oddeft  things  in  the 
 world ;  and  their  preachers 
 often  bring  A^je  Maria  and 
 the  text  together  by  violent 
 jerks.  Our  divines,  how- 
 ever, being  not  neceffitated 
 to  work  literary  miracles  to 
 keep  legends  and  lies  in  com- 
 pany with  the  fober  truths  of 
 religioi],  are  often  naturally 
 led  to  ilrike  the  attention  of 
 their  auditors  by  juH  con- 
 trails. Thus,  the  late  pious 
 Mr.  Walker  of  Truro  began 
 a  fermon  on  thefe  words, 
 BleJJed  are  the  dead,  nvhich  die 
 in  the  Lord,  Rev.  xiv.  13.-- 
 After  a  paufe,  he  exclaimed, 
 "  How!  -  -  Blefled  are  the 
 dead!  -  -  Bleffed  are  the 
 dead!  -  -  No  furely  -  -  - 
 Blefled  are  the  li'ving ;  for 
 they  poiTefs — the  power  of 
 gratifying  their  fenfual  ap- 
 petites— the  means  of  cherilh- 
 ing  their  pajpons — opportu- 
 nities of  purfuing  lawful  bii- 
 y?«i?/C— advantages  of  intellec- 
 tual attaintnents — Are  not 
 thefe  the  bleffed  ?  -  -  Hear 
 S.John.  Bleffed  are  the  dead, 
 'which  die  in  the  Lord,  They 
 enjoy  advantages  fuperior  to 
 all  thefe."  This  introduc- 
 tion was  greatly  admired. 
 It  flruck  at  once  the  atten- 
 tion of  the  audience,  and  a 
 pUn  of  difcuffion  for  the 
 preacht;r. 
 
 Jn  like  manner,   v^e  might 
 
 fay,     "    Phil.    i.  ?i.     Paul  to 
 
 ths  faints    at   Phi'ippi  -    -    - 
 
 Teil 
 
ikit  oppofitions   be  natural^  eafy  to  comprehend, 
 and  properly  placed  in  a  full,  clear,  light.  ( i ) 
 
 xixr. 
 
 Tell  me  freely,  brethren ! 
 have  I  not  difcovered  my  ig- 
 norance or  imprudence  in 
 the  choice  of  my  text  r  -  -  - 
 Paul  writes  to  faints  -  -  - 
 Alas!  my  auditors!  this  let- 
 ter is  noc  directed  to  feme  of 
 you  !  -  -  -  Were  your  moral 
 ilate  to  be  exprelTed  in  apof- 
 tolical  addreiTes,  they  mull: 
 run,  Paul  to  drunkards  -  -  - 
 Peter  to  blaj'phemcrs  -  -  James 
 to  Atheifis  and  Dcijls  -  -  John 
 to  hypocrites  and  Pharifees  -  - 
 However,  I  abide  by  my 
 choice,  and  I  am  going  to 
 juftify  S.  Paul,  by  proving— 
 that  intemperance,  igno- 
 rance, obftinacy,  and  dupli- 
 city incapacitate  men  for 
 profiting  by  fcripture — and 
 that  a  certain  purity  of  mind 
 is  previoufly  neceflary  to  our 
 edification. 
 
 Thus  again,  DiotrephesJo'v- 
 eth  to  ha've  the  pre-eminence, 
 John  iii.  9,  -  -  -  And  does 
 not  Diotrephes  deferve  praife 
 for  this  ?  Perhaps  he  aims  to 
 excel  in  knowledge  -  -  Per- 
 haps he  wifhes  to  attain  fu- 
 perior  degrees  of  piety  -  .- 
 Perhaps  he  would  be  exem- 
 plarily  holy  in  all  manner  of 
 godlinefs,  in  humility — pru- 
 dence  patience  —  benevolence, 
 
 and  fo  on  -  -  Ah!  nothing 
 of  all  this.  His  haughty 
 foul  is  content  to  continue 
 void  of  all  thefe  excellencies. 
 tie   is    even    a    determined 
 
 enemy  to  them,  and  is  now 
 cafting  Gaius  and  Demetrius, 
 yea  the  infpired  writings  of 
 S.  John  out  of  the  church. 
 See  this  ignorant,  impious, 
 Angularly  wicked  image  of 
 Lucifer,  afpiring  to  fet  his 
 throne  abcve  the  fiars  of  Gody 
 and  elevating  himfelf  on  the 
 ruins  of  religion.  Let  us 
 confider  thefe  two  fubjefts, 
 the  inthronization  of  human 
 will,  and  the  facred  equality 
 taught  by  S.  John,  and  for 
 this  purpofe  let  us  contrail 
 the  authority. — the  nature — 
 the  fpirit-r-and  the  end  of 
 both. 
 
 Contrafls  mriji  he  nvcll-placed. 
 They  produce  fine  effefts 
 every  where:  but  the  finelt, 
 I  prefume  to  guefs,  in  con- 
 dufons.  IVlofes,  collefting  at 
 the  clofe  of  his  miniilry  all 
 his  fire  and  force,  charge4 
 the  Ifraelites  to  place  the 
 hhjjtn^s  on  mount  Gerizit/if 
 and  the  cmfs  on  mount  Ehal, 
 and  to  let  them  {land  in  con- 
 trail: for  popular  edification, 
 D:ut.  xxxvii.  11,  iz,  13. 
 Chrillian  minifters  often 
 imitate  him,  and  any  fubie(5l 
 vviil  admit  of  it.  ThusCar- 
 dinal  Borromeus  clofes  his 
 fccoAd  oration  to  his  clergy, 
 **  God,  your  ciFended  judge, 
 fays.  If  ye  be  feers  by  office, 
 how  is  it  ye  are  blind  in 
 pracElice?  If  I  appointed  you 
 to  feed  my  flocks,  why  do 
 you 
 
XIX. 
 
 Examine  the  Grounds,  or.  Causes  of  an 
 Action  or  an  Expression  ;  and  shev/  the 
 Truth  or  Eqihty  of  it. 
 
 For  exaxiipk.  When  the  incarnation  of  Jefus 
 Chrift  is  in  queftion,  as  in  tliis  text,  The  word  was 
 made  fieJJo^  you  may  recur  to  the  foundations  of 
 this  truth,  as  revealed  in  fcripture,  in  order  to 
 ihew  that  a  divine  perfon  did  take  upon  him  real 
 true  humanity,  in  oppofition  to  the  notions  of  fome 
 ancient  hereticks,  who  imagined,  that  the  human 
 nature  of  Chrift  was  only  apparent.  (2)  For  this 
 purpofe,  you  muft  look  into  the  ancient  prophe- 
 cies for  fuch  paflages  as  attribute  two  natures,  the 
 iiuman  and  divine,  to  the  one  perfon  of  the  Mef- 
 fiah.  To  the  fame  purpofe  you  may  alfo  apply 
 new-teftament  texts,  which  fpeak  of  the  fame 
 fubjedt ;  and  you  may  farther  obferve  fuch  reafons 
 oi  this  fmgular  43economy,  as  theology  furnifheth, 
 
 and 
 
 you    fufF^r    them    tQ    perifii  cTiurcli,  the  terrible  day  of 
 
 ■for  hunger?   If  ye  be  the  fait  judgment,    endlefs  rewards, 
 
 of  the  "earth,  where  is  your  and  everlaftnig  woes,  are  all 
 
 favour  ?   If  ye  be   the   light  thefe  nothing  to  you  !     PaJL 
 
 of    the    world,    why   dp    ye  ivflruB.  orat.  concil.  ii.  Card. 
 
 fuffer  people  to   fit  in  dark-  Borrcm. 
 
 Yiefs  ?    If  I  appointed  you  to  (2)     Some    hereticks    denied 
 
 be   mv  mouth,    why   are   ye  C.h>if.\^  real  humanity.    Gno*^ 
 
 dumb?    if  ye  be  unequal  to  ticks,     ApoUinarians,       &c. 
 
 your  duty,  why  are  ye  fo  am-  Epi-phan,  Ha:ref,  xxvi.  76,  77. 
 
 foitious    as  to   hold  your  of-  Zoc.  Ecd.  Hiji.  lib.\\.  cap.  \t. 
 fices  ?  If  equal  to  it,   why  do         Hooker  rightly  fays,  "  Er- 
 
 ye   not    difcharge   it  ?    The  rors  in  this   article  of  faith, 
 
 fire  of  the  prophets,  the  pre-  are   either  ixam  di'vidingxS'z 
 
 cepts  cf  the  gofpel,  the  ex-  psyfon,  which  is  but  one,  or 
 
 am  pies  of  the   apoflles,  reli-  confounding  the  natures,  which, 
 
 gion,  pitty,  the  ftate  cf  the  txc  iwo,     Uock.  EccL  ?oL 
 
I   199   ) 
 
 and  which  are  taken  from  the  defign  of  our  fal- 
 vation.  (3) 
 
 In 
 
 (3)  txamine  the  ground  of    do.     Jolinvi.  5,6.     See  xili. 
 an    exprejjion    or    aBion^    and     27,28,6,7. 
 
 jhennj  the  equity  of  it.  Two 
 things     are    necelTary    here. 
 
 1,  \  faSt  muft  be  afcertained. 
 
 2.  The  principles  of  it  muft  be 
 inveftigated.  The  bare  men- 
 tion of  this  fubjeft  fhews  the 
 neceflity  of  caution, 
 
 1.  A  faft  may  he  fuppcfed, 
 which  is  not  true.  A  certain 
 perfon  affirmed,  baptifm  was 
 eflential  to  fal  vation,  and 
 thought  he  proved  his  pofi- 
 tion  by  adding,  Jefus  Chriil 
 
 4.  Principles  are  fometimes 
 beft  urged  by  implication. 
 Thus  I  Cor.  iv.  We  are  Rew- 
 ards— you  ought  to  give  us 
 credit  for  fidelity — you  affeft 
 to  doubt  our  principles — ■ 
 Well,  defer  your  judgment 
 of  our  hearts  till  the  Lord 
 fhall  judge  the  world — and 
 now  examine  our  a(5lions, 
 tve  are  made  afpedacle  to  the 
 luorld,  and  fo  on. 
 
 5.   A    faft   may   be  afcer- 
 
 fays,    He  that  helicvethy    and  tained,    the   principles  of  it 
 
 is  baptized,  frail  be  fanjed :  hut  may  be  pretty  clear,  and  yet 
 
 he  that  belie'veth  ntt,  anb  is  circumftances   may    make  it 
 
 NOT     BAPTIZED,    Jhall    be  proper  for  obfervers   only  to 
 
 damned.  Mark  xvj.  16.     No,  query.      His  majefty,  James  I. 
 
 replied    his   opponent,  Jefus  ordered  his  *'  ambaffadors  to 
 
 Chrift  never  faid  fo.  advife   the  ftates  of  Holland 
 
 2.  A   fadl    may  be   afcer-  to  beware   in  time  of  here- 
 
 tained,  and  the  principles  of  tical  preachers,    and   not  to 
 
 it  may  be  declared.     /  count  fuffer    them    to    creep    into 
 
 all  things  but  lojs  for  the  ex- 
 cellency of  the  knoivhdge  of 
 Chriji  Jefus  my  Lord.  Phil, 
 iii.  8.  1  give  up  all  by 
 choice ;    for   I   have  ftudied 
 
 their  ftate.  His  principal 
 meaning,"  he  is  pleafed  to 
 add,  "  was  of  Arminius, 
 who  was  lately  dead."  Query, 
 What  could  induce   his  ma- 
 
 both     fubjefts,      and    prefer     jeftv  to  guard  the  united  pro- 
 Chriftianity  with  all  its  dif-     vinces    againft    the  creeping 
 
 advantages. 
 
 3.  A  fa£l  may  be  afcer- 
 tained, and  it  m.ay  be  proper 
 to  conceal  the  principles  of  it. 
 fef us  faid  unto  Philip,  Whence 
 Jhall  nve  buy  breed  ?  7'his  he 
 faid  to  prooje  him  ;  for  he  him- 
 fi'f    knezij     I'-jhat    he     ^j.'ojild 
 
 of  a  dead  man  ? 
 
 His  majeily  complains  of 
 fate,  and  fays,  ''It  was  our 
 hard  hap  not  to  heare  of  this 
 Arminius  before  he  was 
 dead."  Qiierv,  What  could 
 a  defender  of  Britifa  epif- 
 copal  fai:h  have  done  in  a 
 Dutch 
 
In  like  manner,  when  you  treat  of  the  refurreC' 
 Hon  of  Chrift,  or  his  afcenfwn  to  heaven,  you  muft 
 take  this  topick,  and  Ihew  the  fidelity  and  credibility 
 of  the  teftimony  borne  by  his  apoftles.  Your  ar- 
 gument may  be  eftablifhed  by  obferving  what  fol- 
 lowed 
 
 Dutch  prefbyterian   church, 
 
 had  it  beea  his  foft  hap  to 
 have  heard  of  Arminius  du- 
 ring his  life  ?  His  majefty  is 
 pleafed  to  inform  the  Hates, 
 both  in  Latin  and  Englifh, 
 that  he  is  "  a  chriftian  king, 
 the  defender  of  the  faith, 
 keeper  and  avenger  of  both 
 the  tables  of  the  ,  law,  and 
 nurfing  father  of  the  church ; 
 and  as  fuch,  that  he  requires 
 a  book  written  by  profeffbr 
 Vorftius  to  be  burned,  and 
 he  leaves  it  to  their  chriftian 
 wifdom  to  determine  whe- 
 ther ever  any  heretique  better 
 deferved  to  be  burned  than 
 the  author  hrmfelf."  Query, 
 Do  nurling  fathers  burn  their 
 children?  Old  Betty  fhall 
 nurfe  mine  then. 
 
 His  majefty  thought  pro- 
 per to  dedicate  this  book 
 *«  'To  the  honour  of  our  Lord 
 and  Sa'vlour  Jefus  Chrlji,  The 
 eternal  Sonne  of  the  eternal  Fa- 
 ther" and  to  ftyle  himfelf 
 "  His  moji  humble.,  and  moji 
 obliged  ferni ant,  James  by  the 
 Grace  of  God  kitig  of  Great 
 Britaine,  France  and  Ireland, 
 Defender  of  the  faith  .*'  Query, 
 Was  God  Almighty's  moft 
 obliged  humble  fervant  free 
 from  prefumption  ?  Declare 
 againft  Vorjlius,   1 6 1 2 . 
 
 Verily,  it  is  not  fair  for 
 kings  to  write  on  religious 
 controverfies.  The  fate,  that 
 makes  them  kings,  obligeth 
 them  to  be  impartial,  and 
 prohibits  their  throwing  their 
 weight  into  either  fcale.  God 
 forbid,  faid  a  mufician  once 
 to  a  prince,  your  majefty 
 Ihould  underftand  mufick  as 
 well  as  I  do!  With  much 
 more  reafon  may  divines  fay 
 fo  of  polemical  divinity.  Few 
 royal  autiiors  have  gained 
 any  laurels  in  thefe  encoun- 
 ters. Many  have  rendered 
 themfelves  ridiculous  by  at- 
 tempting to  do  {o.  James  l. 
 was  laughed  at  %y  fuch  as 
 dare  laugh  during  his  life, 
 and  all  Europe  has  done  it 
 fince  the  expulfion  of  his  fa- 
 mily. His  clergy  called  him 
 Solomon,  and  he  was  Solomon 
 enough  to  believe  them. 
 Some  of  the  courtiers  of  the 
 French  king  were  one  day 
 calling  him  fo  before  his  ma- 
 jefty. Yes,  faid  Lewis,  his 
 majefty  is  a  Solomon.  He 
 is  the  fon  of  David  the  fidler, 
 and  he  writes  pamphlets  on 
 religion !  Bp.  Burnet  calls 
 him  the  meaneft  prince,  that 
 ever  fat  upon  a  throne.  Hiji, 
 of  Houfe  of  Stuart,  James  L 
 
(        '01       ) 
 
 lowed  his  refiirredlion  and  afcenfionj  as  the  effu- 
 fion  of  the  fpirit,  the  abohtion  of  the  empire  of  the 
 devil  and  his  idols,  the  converfion  of  whole  nations 
 to  the  worfhip  of  the  one  true  God,  miracles,  pro- 
 phecies, &c. 
 
 I'he  fame  method  is  proper,  when  fome  pre- 
 di£!ions  are  your  fubjecls,  as  the  deftruftion  of 
 Jerufalem,  and  the  rejed:ion  of  the  Jews :  for  you 
 may  either  narrate  hiftory  to  fhew  the  execution, 
 or  you  may  reafon  upon  the  fubjecft  to  fhew  how 
 wonderful  the  divine  wifdom  was  in  that  difpenfa- 
 tion ;  the  whole  will  evince  the  truth  of  the  pre- 
 didlions.  (4) 
 
 I  faid  alfo,  the  grounds  and  caufcs  of  an  adlion 
 or  exprefllon  might  be  examined  to  Jhew  the  equity 
 and  truth  of  either.  This  principally  takes  place, 
 when  any  thing  furprizing  and  uncommon  is  in 
 queftion ;  for  fuch  things  at  firft  feem  to  (hock 
 the  minds  of  auditors ;  or  when  you  are  prelTmg 
 
 home 
 
 (4)  Evince  by  innjejligntin^ 
 caufes.  To  this  topick  this 
 fermon  of  Maflillon  muft  be 
 Ticferred,  "  Firft,  What  are 
 the  fecret  caufes  of  our  revolt 
 againft  the  will  of  God  ?  2. 
 What  are  the  advantages 
 which  accompany  fubmiflion 
 to  his  holy  will  ?  Wlience  is 
 it,  that  we  never  will  what 
 God  wills  ?  Yet  whence  is  it, 
 that  there  is  fo  much  com- 
 fort and  delight  in  willing 
 only  what  he  wills  ?  Our 
 rebellion  againft  the  divine 
 will  proceeds  from  a  'vain 
 reafon,  which  ralhly  con- 
 demns what  it  cannot  com- 
 prehend. 2.  It  is  owing  to 
 fslf-lo've,    which   inclines  us 
 
 Vol.  II. 
 
 to  refer  every  thing  to  otur- 
 felves,  and  which  condemns 
 any  thing,  that  does  not  en- 
 ter into  our  views  and  fchemes 
 ofhappinefs.  3.Itproceeds 
 from  a  falft  notion  of  'virtue, 
 which  fubftitutes  ufelefs  de- 
 fircs  after  what  God  does  not 
 require  of  us  in  the  place  of 
 duties,,  which  his  holy  will 
 does  impofe  on  us.  4.  The 
 advantages  of  fubmifTion  arife 
 from  a  quiet  confiding  in  God 
 for  future  things — an  acquief- 
 cencc  in  his  v/ill  under  prefent 
 embarraflments — and  a  deli- 
 verance from  ufelefs  regrets 
 concerning  the  paft.  Maff. 
 Myji.  pour  la  furifk,  dt  la  Si 
 vierge. 
 Cc 
 
(     202       ) 
 
 home  an  exhortation  to  the  pradice  of  any  duty, 
 which  cannot  be  performed  without  difficulty. 
 For  example.  The  Pharifees  complain  in  the  gofpel, 
 that  the  difciples  of  Chrill  did  noi  keep  the  traditions 
 of  the  elders.  In  order  to  juftify  the  difciples, 
 fhew  the  foundations  of  Chriftian  liberty,  and  re- 
 mark, that  the  true  worlhip  of  God  does  not  con- 
 fift  in  the  obfervation  of  external  ceremonies,  much 
 lefs  in  the  obfervation  of  human  traditions  and 
 cuftoms :  but  it  confifts  of  true  piety,  real  inward 
 holinefs,  and  adual  obedience  to  the  command- 
 ments of  God.  (5) 
 
 (5)  She<w  the  grounds  of  Chrif- 
 tian liberty.  No  fubjedl  re- 
 quires more  atte;;tJon  than 
 this  atprefent  incur  churches. 
 It  ought  to  be  well  ftudied, 
 and  thoroughly  invelligated ; 
 for,  (I  am  forry  to  fay  fo.) 
 there  is  a  world  of  collufion 
 among  divines  in  this  article. 
 They  give  us  one  liberty  in 
 their  books,  and  another  in 
 practice .  Afk  a  papifl:  to  de- 
 fine chriftian  liberty  in  the- 
 ory, and  he  will  tell  you, 
 *♦  vera  hominis  libertas  in 
 hoc  confiftit,  ut  homo  ea 
 folum  agat,  qux  fecundum 
 rationis  imperium  agenda  ve- 
 niunt."  Joan.  Scgobienjis.  de 
 free  die.  E-vang.  lib.  li.  I  i. 
 
 This  is  very  plaufible : 
 but,  the  mifchief  is,  the  ca- 
 nonifts  and  the  courts  in  real 
 pra£\ice  expound  it  of  the 
 infallible  reafon  of  the  pope. 
 The  epifcopal  church  of  Eng- 
 land propofes  to  give  its 
 members  liberty,  and  to  al- 
 low them  to   determine   all 
 
 debates  by  fcripture.  How- 
 ever, we  fhould  be  taken  in 
 were  we  to  expeft  thefe  fine 
 profeflions  to  be  realized  in 
 aftual  practice.  Between  col- 
 lege and  church  there  lie  fe- 
 veral  expofitory  deeds  to  be 
 executed,  all  eflential  to  an 
 entrance  into  the  latter.  In 
 all  thefe,  not  the  fcriptures 
 as  God  gave  them :  but  the 
 fcriptures  as  expoundedhy  cer- 
 tain articles  ;  not  the  church 
 as  Chrift  and  his  apoftles  left 
 it:  but  the  church  of  Eng- 
 land as  efablijhed,  are  the 
 objefts  of  contemplation. 
 You  have  the  liberty  of  re- 
 fufal  :  but  then  you  muft 
 pur  chafe  religious  liberty  by 
 refigning  fome  of  your  civil 
 rights  as  a  man,  and  a  Bri- 
 ton. The  boalled  ALLIANCE 
 of  fome  churches  with  fome 
 ftates  refembles  an  alliance 
 between  a  good  huiband  and 
 a  bad  wife.  The  fervants 
 under  both  adore  their  maf- 
 ter,  pity  and  praife  him,  and 
 eke 
 
(      203      ) 
 
 So  again,  when  Jefus  Chriil,  after  he  had 
 healed  the  paralytick  man,  commanded  him 
 to  fin  no  more  leji  a  worfe  thing  came  unto  him. 
 You  muft  go  to  the  grounds  of  the  expreflfion  to 
 fhevv  its  equity.  Now  thefe  are,  that  fome  fins 
 had  drawn  the  wrath  of  God  upon  him  before 
 — that  if  he  continued  in  them  that  wrath  would 
 certainly  return — that  the  favours,  which  we  re- 
 ceive from  God,  engage  us  to  glorify  him  by 
 good  works,  &c.  (6)  This  topick  is  of  great 
 ufe  in  explaining  the  commandments  of  the  law, 
 
 the 
 
 eke  his  vixen  partner.  The 
 old  coachman  reads  Gen.  iii. 
 
 17.  and  fays  his  prayers  in 
 the  hayloft. — The  butler  ad- 
 mires the  firft  chapter  of 
 Either,  and  particularly  the 
 laft  verfe — The  groom,  who 
 underftands  prophecies,  ap- 
 plies our  Lord's  epiflle  to  the 
 bilhop  of  Thyatira,   Rev.  ii. 
 
 18,  &c.  to  the  cafe  of  the  fa- 
 mily— and  the  chaplain,  who 
 underftands  latin,  and  never 
 intends  to  marry,  fings  Poly- 
 phemus's  love-fong. 
 
 Our  Cartwright,  for  the 
 puritans,  affirmed  at  the  re- 
 formation, "  we  meane  not 
 to  take  awaye  the  authoritie 
 of  the  civile  magiftrate,  to 
 whom  we  wilhe  all  bleffed- 
 neffe,  and  for  the  increafe  of 
 whofe  godlineiTe  we  daily 
 praye  :  but  that  Chriji  being 
 reftored  into  his  kingdome, 
 may  rule  in  the  fame  by  the 
 fcepter  of  his  ovs;-^."  Wl)it- 
 gift  replied,  for  the  epifco- 
 palians,  "  Chrift  ruleth  in 
 hys  church  by  the  godliein^- 
 
 giftrate."  The  godlinefi  of 
 Hen.  VIII.  and  (^Elizabeth 
 were  not  to  be  difputed. 
 Whitgift  knew  that,  and  fo 
 did  Cartwright.  The  lirft 
 therefore  publiflied  for  proofs 
 gloffes  of  S.  Auftin,  and  S. 
 Jerom,  aud  the  lall  was  forced 
 to  content  himfelf  with  wr/V- 
 ing  in  the  margin  of  his  op- 
 ponent's books  againft  all 
 fuch  arguments — "  non  va- 
 let confequentia — ad  rem 
 nihil  aiFert — Hieronymus  non 
 eft  in  iftis  rebus  arbiter  et 
 judex."  I  have  Whitgift's 
 lany 
 all 
 Cartwright's   own  hand. 
 
 (6)  Behold!  thou  art  made 
 'whole.  Ou  yap  emev,  iSV  vyin 
 c£  STTCfnax,  aAA  vyiyj;  ysyovag 
 IxmsTL  a/jcxpTav£.  km  TraMvy 
 oiJK  eiTTsVf  iva  fxn  at.  HoT^acru, 
 a^^  iva  jaj)  xupov  n  erot  ysvii- 
 Ta;,     aTTpocruTiui      a/xipoTB^a 
 
 >^ov  UTav  rnv  vyitiav  r:  ty,;  aLag' 
 
 *  yap  Evi^nvev   aii    rnv  a^ixv 
 
 C  £    2  OiUi 
 
 book  with  manv  fuch  mar- 
 ginal notes,    all   written   in 
 
(       204      ) 
 
 the  equity  of  which  muft  be  made  to  appear; 
 for  it  mull  be  proved,  that  they  are  all  founded 
 in  nature,  and  have  an  inviolable  fitnefs  in  the 
 order  of  things. 
 
 In  fliort,  it  is  proper  to  take  this  method  with 
 all  exhortations  to  piety,  charity,  &c.  which  are 
 foimd  in  fcripture.  In  order  to  perfuade  people  to 
 the  practice  of  them,  their  fitnefs  mull  be  ihewed, 
 by  opening  the  grounds,  reafons,  and  principles 
 of  our  obligations  to  the  practice  of  all  thefe 
 virtues.  (7)  XX. 
 
 3bt/j  coTtn'KKaT'^  dtrnVi  a>.>.  on 
 $IAAN0PnniA  £o-w^£To. 
 Cbryfoft.  in  Joann,  V.  14. 
 14,     Homil.  38.  tom,\\, 
 
 (7)  8henx3  reafons  for  the 
 praBice  of  'virtue — Thus  Maf- 
 fillon  perfuades  to  a  life  of 
 piety,  though  accompanied 
 with  many  difguftful  cir- 
 cumftances.  "  Then  the  fcnxis 
 took  up  Jiones  to  Jlone  him. 
 John  X.  31.  Thefe  were  the 
 returns  of  gratitude,  which 
 Jefus  Chrift  received  of  men; 
 thefe  the  confolations,  with 
 which  heaven  permitted  him 
 to  be  exercifed  in  the  painful 
 courfe  of  his  miniftry.  At 
 one  time,  they  treated  him  as 
 a  Samaritan,  as  one  that  had 
 a  devil ;  at  another,  they  took 
 up  Jiones  to  Jlone  him  :  and  thus 
 the  fon  of  God  paffed  the 
 whole  time  of  his  life,  al- 
 ways expofed  to  the  moft  ob- 
 ftinate  contradidlioas,  meet- 
 ing with  almoft  none  but 
 fuch  as  were  infenfible  of  his 
 benefits,  and  rebellious 
 againft  his  preaching,  and 
 all  this  without   his  letting 
 
 fall  the  leafl:  fign  of  impa- 
 tience, or  the  leaft  com- 
 plaint. 
 
 But  rauft  I  add  ?  we,  my 
 brethren !  we  his  members 
 and  difciples,  alas !  the 
 fmalleft  difgufts,  the  lealt 
 oppofitions  we  meet  with  in 
 the  pradlice  of  piety  offend 
 our  delicacy!  Nothing  is  to 
 be  heard  but  complaining 
 and  murmuring,  when  we 
 ceafe  to  tafte  thofe  pleafing 
 attraftions,  which  render 
 duty  delight.  TofTed  and 
 diftreiTed,  we  are  almoft 
 tempted  to  abandon  God, 
 and  return  to  the  world  as  to 
 a  gentler,  and  more  conve- 
 nient mafter ;  in  Ihort,  we 
 would  have  nothing  but  com- 
 forts and  pleafures  in  the 
 fervice  of  God! 
 
 But  we  ought  to  abide  in 
 a  courfe  of  obedience,  though 
 we  do  meet  with  difgufts : 
 Becaufe,  i.  Difgufts  are  in- 
 evitable in  this  life.  2.  Thofe 
 of  piety  are  not  fo  bitter  as 
 we  imagine.  3.  They  are 
 lefs  than  thofe  of  the  ixjorU. 
 And 
 
(    205    3 
 
 XX. 
 
 Remark  the   gooo  and  bad  in  Expressions 
 AND  Actions.    (8) 
 
 This  topick  is  of  very  great  ufe  in  explaining 
 the  hiftories  recorded  in  the  gofpel,  where  you 
 will  frequently  find  adions  and  words,  which  may 
 be  called  mix^ ;  becaufe,  in  general,  they  proceed 
 from  fome  good  principles,  and,  in  particular, 
 they  have  a  good  deal  of  weaknefs  and  infirmity 
 
 in 
 
 And  laftly,  let  them  be  as 
 great  as  they  may,  pious 
 people  have  re/ources,  which 
 worldlings  have  not."  MaJ/l 
 Ci:ireine.  torn.  iv.  pour  hmtcredi 
 de  la  Jim.  dc  paljion. 
 
 This  beautiful  topick  is 
 exemplified  every  day  by 
 fuch  divines  as  bend  their 
 attention  to  prove  the  rcafon- 
 ablenefs  of  chrillianity — the 
 reafonablenefs  of  observing 
 ufabhalh — the  fitnefs  of  mo- 
 rality to  the  felicity  oi  zjlate 
 — a  family — a  per/on.  Sec, — • 
 the  agreement  ot  religious  and 
 civil  liberty,  &c.  &c. 
 
 (8)  Remark  the  good  and 
 held  in  exprcjjtons  and  aElioxs. 
 Our  author  confines  his  pu- 
 pil to  aSiions  and  exprejjjons  : 
 but  fome  improve  his  rule 
 into  obfervations  on  Angle 
 •words^  fingle  letters,  and 
 points.  I  think  they  have 
 not  fpecificatcd  the  impor- 
 tant meanings  of  thcfe  va- 
 rious dots,  flourifhes,  flips, 
 &c.  thofe  lufuum  literariorum 
 codicum       manufcriptoruf^ 
 
 thofe  fprays  of  the  pen,  may 
 
 I  call  them  ?  which  manu- 
 fcripts  more  or  lefs  contain. 
 The  Jewifli  Rabbles  affirm, 
 •*  non  eft  in  lege  vel  una 
 litera,  a  qua  non  montes 
 magni  dependeant."  Many 
 Chriftian  divines,  after  them, 
 affirm,  "  ne  iota  quidem,  aut 
 eipicem  in  fcripturls  fruftra 
 exaratum,"  and  they  call 
 themfelves  viros  ^o&.ijpmos 
 for  laying  fo.  Vid.  Hak/pa- 
 nii  Sylloge,  Pbilolog,  Gen. 
 xvii.  14. 
 
 Where  fcholars  only  mean 
 to  divert  themfelves  with  or- 
 thographical wit,  and  for 
 this  purpofe  play  tricks  with 
 a  point,  genius  fparkles,  boys 
 play  at  pufli-pin,  and  grave 
 men  pafs  by  and  fmile :  but 
 when  fuch  puerilities  are  fe- 
 rioufly  propofsd,  and  made 
 grounds  of  faith  and  praftice, 
 the  matter  becomes  very  con- 
 fequential,  and  mull  be  fully 
 examined.  Wc  have  in  feve- 
 ral  places  curforily  obferved 
 this  fubjefl,  as  it  affedls  di- 
 vinity. 
 
(      206      ) 
 
 In  them.  If  you  would  explain  Mat.  xvi.  22.  Then 
 Peter  took  him,  and  began  to  rebuke  him,  faying.  Be 
 it  far  from  thee.  Lord,  this  fhall  not  be  unto  thee. 
 You  may  obferve  what  there  is  good  and  what 
 bad  in  this  expreflion  of  S.  Peter,  i.  You  fee 
 herein  his  love  to  his  mailer-,  for  his  not  being 
 able  to  bear  the  difcourfe  of  Jefus  Chrill  concern- 
 ing his  fufferings  at  Jerufalem  could  only  proceed 
 from  his  ardent  affe6lion  to  him.  2.  Herein  ap- 
 pears not  that  cold  and  lukewarm  regard,  which 
 
 moft 
 
 vinlty.  See  vol.  i.  p.  3-j  33, 
 85,292,293.  Seethenotes 
 at  the  bottoms  of  thefe  pages. 
 At  prefent  we  only  add  one 
 example.  S.  P.  Q^R-  fignify 
 the  fenate  and  the  feople  of 
 Rome.  No,  fays  a  Sibyl, 
 thefe  four  letters  contain  a 
 prophecy,  that  the  Roman 
 church  fhall  be  the  head  of 
 all  other  churches  ;  for  they 
 lignify  Ser-va  Populum  ^em 
 Redemijii. — They  mean,  fays 
 Bede,  that  the  Goths  will  be 
 defeated  in  all  their  attempts 
 to  take  the  city;  for  they 
 Hand  for,  Stultus  Popidus 
 ^arit  Romam — Proteltants 
 affirm,  that  the  letters  direft 
 them  to  fubvert  popery  for 
 the  public'k  good,  .Sublalo 
 Papa,  ^ietum  Regnum- — No 
 fuch  thing,  fay  the  papifts, 
 Salus  Papee  ^ies  Romce.  I 
 faid,  I  would  adduce  only 
 one  example  here.  I  will 
 keep  my  word :  but  I  could 
 exemplify  this  futility  by 
 many  a  theological  trifle,  po- 
 lemical, praflical,  and  hif- 
 torical,  from  the  7«a  of  the 
 
 fathers  down  the  I.  H.  S.  of 
 their  fons  :  nor  would  it  be 
 unjuft  in  this  cafe  to  vifit  the 
 fins  of  the  fathers  upon  their 
 children.  Should  any  one 
 think  proper  to  write  on  this 
 fubjeft,  he  could  not  give  his 
 book  a  properer  title  than 
 this  of  A.  B.  R.  A.C.  A.  D. 
 A.  B.  R.  A.  or,  if  this  be 
 antifcriptural,  S.  H.  T.  B.  B. 
 O.  L.  E.  T.  H.  So  much  for 
 the  good  and  bad  in  poitits, 
 accents,  letters,  znd  Jingle  terms 
 in  theological  matters. 
 
 Rs7nark  the  good  and  bad  in 
 exprejjions.  That  is  to  fay, 
 ftudy  the  fubjeii  expreffed, 
 and  diftinguilh  the  proper- 
 ties of  its  component  parts. 
 The  Sapientia  Joco-feria  runs 
 all  on  this  topick,  and  coU 
 leftors  of  it  may  furnilh  di- 
 vines with  many  fober  argu- 
 ments.— "  It  is  excellent  to 
 have  an  enemy,  for  his  vigi- 
 lance makes  us  cautious. 
 Plutarch — It  is  more  fafe  to 
 hear  a  barbarian  than  an 
 orator;  for  orators  can  dif- 
 guife  by  adding,  fubtrading, 
 
 €X- 
 
(       207       ) 
 
 mofl:  men  have  for  one  another,  but  a  moft  lively 
 afFedtion,  interefting  him  for  his  mafter,  an  affec- 
 tion full  of  tendernefs,  which  could  not  even  bear 
 to  hear  a  word,  or  entertain  a  thought  about  the 
 death  of  Jefus  Chrift.  3.  You  may  obferve  aa 
 honeji  fr^edo'm^  which  put  him  upon  freely  ad- 
 drefTing  Jefus  Chrift  himfelf,  ufing  that  familiar 
 accefs,  which  his  condefcenfion  allowed  his  difci- 
 pies,  without  a  mixture  of  mean  and  defpicable 
 timidity.  4.  You  fee,  in  fine,  a  ftrong  faith  in  his 
 mafter's  power,  as  by  addrefling  him  he  feems  per- 
 fuaded,  that  it  depended  only  on  himfelf  to  fuffer 
 or  not  to  fuffer.  Lord,  be  it  far  from  thee,  this  fhall 
 not  he  unto  thee.  (9)  Now,  all  thefe  are  good  dif- 
 pofitions.  Here  follow  the  badonts,.  i.  Peter  dif- 
 covers  grofs  ignorance  oi  xht  ways  of  divine  wifdom 
 
 in 
 
 extenuating,  amplifying,  and 
 can  make  black  appear  white. 
 Joan.  Pic.  I^lirand. — Flattery 
 is  a  fine  art ;  for  it  concili- 
 ates friends  and  enemies,  and 
 he,  who  knows  not  how  to 
 flatter,  knows  not  how  to 
 converfe.  Stephan  Gauzza — 
 Folly  is  preferable  to  wif- 
 dom ;  for  a  fool  is  neither 
 plagued  with  the  queftions 
 of  friends,  nor  the  envy  of 
 enemies,  Era/m. — It  is  glo- 
 rious to  be  (wvied;  for  vir- 
 tue excites  envy,  and  envy 
 increafeth       virtue.       Co/per 
 
 Dornwv'm: Cafp.     Dornau. 
 
 Amphitheui.Sapitn.  "Joco-feriay 
 tarn.  ii. 
 
 Ruth.  i.  15.  Return  my 
 daughter  to  your  gods.  Do  you 
 know  what  it  will  coft  you  to 
 become  a  profelyte  to  my  re- 
 ligion?—  I    Kings   xix.     20. 
 
 Go  hack,  and  iifs  your  father 
 and  mother  ;  for  itjhat  have  I 
 done  to  you  ?  Have  I,  by  call- 
 ing you  to  be  a  prophet, 
 weakened  your  obligations 
 to  focial  duties  ? — Aft  xvi. 
 27,  28.  Tha  Jailo^  ^votild hwve 
 killed  himfelf:  but  Paul  erred. 
 Do  thyfelf  no  harm.  Believe 
 the  gofpel,  and  profefs  it; 
 you  may  be  put  to  death  for 
 your  profeffion  :  but  the  guilt 
 and  damage  of  fuicide  do  not 
 enter  into  the  cafe  of  a  mar- 
 fyr. — See  Mat.  xvi.  24,  25, 
 26,  27.  John  xxi.  23.  Luke 
 XX.  22,  &c.  X.  20.  ix.  50, 
 &c.     John  xiii.  13,  &c. 
 
 (9)  Be  it  far  from  thee? 
 Spare  thyfelf.  Propitius  tibi^ 
 fubaud.  ft  deus.  locutio  He- 
 brseis  familiaris.  Ne  malum 
 id  e<veniat  avertat  Dtus.  Id. 
 abfit  a  te  Domine ;  fic  aliquo- 
 tic-, 
 
(     2o8     ) 
 
 in  fending  Jefus  Chrifl  into  the  world ;  for  he 
 does  not  feem  yet  to  know,  that  Jefus  Chrift  muft 
 needs  fufFer,  and  with  this  ignorance  the  Lord  re- 
 proaches him  in  the  next  verfe.  ^'hou  favour  eft  (i) 
 
 not 
 
 ties    ufurpant    Ixx.     interp. 
 Vide  Gen.  xliii.   23.     Iaswj 
 
 &c.     2  S^ra.  xxiii.  17.  iKicoi 
 
 (Ml      KVfd      TK     'TTOiytatX,     TUTO, 
 
 I  CIlFOn.  %\.  19.   \Kicdi   (J.oi  0 
 
 •S-«Of    T»  TTODKXa.  TO  p«//«{.  r<J7C. 
 
 (l)  Sa'voureJ}  i^^ovnv  ta  t» 
 T/i'Of,  pro  cum  aliquo  foitire  eft 
 phrafis  frcqaens  apud  grrecos 
 icriptores.  Vid.  Rom.  viii.  5. 
 cpoi'KcT/i',  we  render  it  to  Jtiind, 
 To  mind  is  an  old  Englifli 
 verb,  fignifylng  to  mark — 
 to  put  in  mind — to  regard 
 with  iiffeSiion.  Hence  the  old 
 phrafe  a  month'' s  7nind  for  a 
 ^uehemeiit  dejtre.  Fifher,  Bp. 
 of  Rochefter,  preached  the 
 funeral  fermon  of  Lady  Mar- 
 garet, Mother  of  Hen.  V  J  I. 
 **  at  the  tnoneth  mixde  of"  the 
 jTaid  Lady,  Baker  of  S. 
 John's  lepublifhed  this  fer- 
 mon in  1708,  with  a  very 
 large  preface,  and  in  his  own 
 book  of  this  edition,  lent  me 
 by  my  moft  worthy  friend, 
 the  prefent  reverend  orator 
 of  the  univerfity  of  Cam- 
 bridge, he  has  entered  with 
 his  own  hand  many  marginal 
 notes,  and,  among  the  reil, 
 he  has  written  oppofite  to 
 the  title-page  "  month's  ?nind 
 for  the  i-zi  a  Dukes  of  Sttfolk. 
 See  Stiypt's  Eccief.  Memorials, 
 'uol.  ii.  page  28 1."  Baker's 
 affeilion  for  Fiflier  arofe  from 
 
 what  he  imagined  a  iimilari- 
 ty  of  circumftances.  Fifher 
 refufed  the  oath  of  fupre^ 
 macy,  and  loft  his  life.  Bakey 
 was  a  nonjuror,  and  loft  his 
 fellowfhip.  The  prefent  Rev. 
 Dr.  Goddard,  matter  of 
 Clare-hall,  who  knew  him 
 well,  told  me,  that  Baker 
 refufed  the  oath  required  to 
 betaken  at  the  revolution: 
 bat  was  winked  at,  and  en- 
 joyed his  fellowftiip  till  the 
 accefTion  of  the  prefent  roy  1 
 family,  when  he  was  ej-  ded. 
 Then  the  famous  Mat.  Prior 
 gave  him  the  profits  of  his 
 fellowftiip,  which  he  did 
 not  want  for  himfclf,  ori 
 which  Baker  fubfifted  in  col- 
 lege till  his  death. 
 
 Thoufanjourefl  not  the  things, 
 that  he  of  God.  Our  bleffed 
 Lord  was  entirely  mafter  of 
 his  fubjeft,  and  he  had  a 
 right  to  deliver  his  fentiments 
 concerning  it :  but  there  are 
 a  thoufand  cafes,  which  fall 
 under  the  notice  of  minifters, 
 in  treating  which  they  may 
 diftinguifti  fails,  and  affirm, 
 this  is  a  good  aclioiij  that  is 
 a  bad  one  :  but  they  cannot 
 proceed  farther,  and  afligu 
 the  hidden  motives  of  the 
 heart  in  thefe  actions,  for 
 they  are  known  to  God  alone. 
 In  cafes  where  the  motives  of 
 the  heart  are  rendered  pretty 
 clear 
 
(      209      ) 
 
 not  the  things,  which  are  of  God :  hut  thofe,  which 
 are  of  men.     2.  His  love  to  his  mailer  had  Tome- 
 
 thing 
 
 clear  by  aftlons,  prudence 
 may  fometimes  require  fiience. 
 For  example. 
 
 I.  In  church-hijiory,  which 
 it  becomes  a  divine  to  fludy, 
 fafts  are  clear,  and  make  a 
 ground  of  reafoning :  al- 
 though motives  be  p ailed  by. 
 All  through  the  reign  of  Ed- 
 ward VI.  liberty  of  confcience 
 was  granted  to  foreit;ners. 
 **  Ad  vos,  ecu  ad  afylum  ct 
 portum  tutifTimum,  fub  fanc- 
 tiffimi  regis  alas,  confiue- 
 bant  Germani,  Gallic  Hif- 
 pani,  Itali,  Poloni,  Scoti,  ut 
 illic  Deo  fuo  in  fidei  Uhertate 
 fervirenr,  quam  ipfis  pacria 
 ingrata  negabat."  Gualtcri 
 prafat,  in  I .  ep.  D.  Pauli  ad 
 Corinth, 
 
 The  Dutch  had  the  church 
 of  Aultin  Friars  affigned 
 them,  and  John  a  Lafco  was 
 their  minilter.  Saxons,  and 
 other  High  Germans  had  the 
 fame  liberty,  and  fo  had  the 
 Italians,  who  had  Bernar- 
 dine,  and  Michael  Angelo 
 Florio  for  minillers.  Vale- 
 randus  Pollanus  was  paftor  of 
 a  Walloon  congregation  at 
 Glal^onbury.  trench  pro- 
 teftants,  and  Spanir.rds  had 
 the  fame  freedom.  There 
 were  alfo  French  and  Wal- 
 loon churches  at  Canterbury, 
 Sandwich,  Norwich,  Col- 
 chefler,  &c.  They  preached 
 their  own  dcftrines,  perform- 
 ed their  own  rites,   and  prac- 
 
 VOL.    II. 
 
 tifed  their  own  difcipHne. 
 Latimer  pleaded  their  caufe 
 in  his  fermons.  Cranmer 
 procured  orders  of  council 
 for  them.  And  the  crown 
 not  only  tolerated  them  in 
 England  :  but  aftually  pen- 
 fioned  fome  of  their  great 
 men  abroad.  John  Sleidan 
 had  200  crowns  a  year,  and 
 JuPius  Jonas  had  a  fimilar 
 pcnfion.  Queen  Elizabeth's 
 protedion  of  all  forts  of  re- 
 fugees rendered  her  fo  odious 
 to  the  pope,  that  he  affigns 
 this  in  the  bull  of  her  ex- 
 communication as  one  reafon 
 for  his  cenfure.  It  was  the 
 praflice  of  the  Englilh  court, 
 during  her  majcfty's  long 
 reign,  not  only  to  allow  li- 
 berty of  confcience  to  refu- 
 gees in  England :  but  even 
 to  afford  powerful  aids  to 
 fuch  as  were  perfecuted  for 
 religion  abroad,  and  who,  in 
 their  native  countries  had 
 taken  up  arms  againft  their 
 own  fovereigns  for  the  de- 
 fence of  their  religious  liber- 
 ties. W'itnefs  France  and 
 Holland.  In  later  times,  the 
 Britifli  court  has  fhewn  itfelf 
 of  the  moil:  tolerant  difpoii- 
 tion.  England  as  well  as 
 Holland  and  Pruffia  publifiied 
 invitations  to  refugees,  and 
 a<fts  of  naturalization.  Her 
 majelly  Q^Ann  gavei200ol, 
 to  the  relief  of  French  refu- 
 gees in  1705.  The  Protef- 
 D  d  tant 
 
(       2IO      ) 
 
 thing  merely  human  and  carnal  in  it,  fince  he 
 only  confidered  the  prefervation  of  his  temporal 
 life,  and  concerned  himlelf  only  about  his  body, 
 
 inftead 
 
 tant  Palatines  tailed  of  the 
 fame  bounty  in  1709.  All 
 the  nation  relieved  their  ne- 
 ceffities,  and  the  blfhops, 
 agreeably  to  their  orders  and 
 their  intereft,  forwarded  the 
 briefs,  and  excited  the  cha- 
 rity of  all  the  kingdom. 
 Here,  then,  is  one  faft. 
 
 But,  lo!  here  follows  ano- 
 ther equally  true.  This  fame 
 England,  fo  liberal  to  fo- 
 reigners, refufeth  the  fame 
 liberty  to  natives.  Cranmer 
 compliments  Calvin  at  Ge- 
 neva, and  burns  Ann  Aflcewe 
 in  England.  Q^  Elizabeth 
 affifts  French  proteftants,  and 
 perfecutes  Englifli  puritans 
 of  the  fame  religion  at  home. 
 Our  moft  gracious  queen  al- 
 lows a  part  of  her  bounty  to 
 French  prefbyterian  mafters 
 for  training  French  children 
 in  prefbyterian  principles  ; 
 and  at  the  fame  time  com- 
 mands Englifh  prefbyterians 
 to  put  their  children  to  epif- 
 copal  fchool  mafters  to  be 
 taught  hierarchical  princi- 
 ples. Comical  exhibition  ! 
 Foreigners  failing  to  Eng- 
 land for  religious  liberty,  and 
 hailing  in  their  palTage  Bri- 
 tilh  vefTels  freighted  with 
 Englilh  men,  women,  and 
 children,  bearing  away  for 
 America  in  fearch  of  the 
 famebleffing!  Here  is  a  fe- 
 torid  faft. 
 
 A  third  follows.  John  a 
 Lafco  endeavoured  to  move 
 the  proteclor  to  grant  a  fet- 
 tlement  in  England  to  fo- 
 reigners by  "  arguments  as 
 well  taken  from  Policy  as 
 charity,  namely  that  hereby 
 a  trade  and  a  gainful  manu- 
 fadture  would  be  introduced 
 intoEngland."  (Strypemem, 
 Cranmer.)  The  naturalifa- 
 tion  aft,  Apr'l  3,  1709,  be- 
 gins by  afferting  that  the 
 poiver  and  nvealih  of  a  nation 
 are  increafed  by  an  increafe 
 of  fubjedls.  The  placart  of 
 the  Hates  of  Holland  and 
 Weft  Friefland  begins  by  de- 
 claring that  the  grandeur  and 
 pro/perity  of  a  country  gene- 
 rally confifts  in  the  multitude 
 of  its  inhabitants,  that  foreign 
 refugees  had  contributed  to 
 the  increafe  of  irade,  manu- 
 faHures,  and  publick  nuealth. 
 July  18,  1709.  The  ediil:  of 
 his  Pruffian  majefty,  dat-d 
 May  13,  1709,  hints  more 
 covertly  the  fame  fubjeft. 
 This  is  a  third  faft. 
 
 Now  what  fhall  we  do 
 with  thefe  fads  ?  Shall  we, 
 with  fome  divines,  take  only 
 the  firft,  and  fet  out  full  cry. 
 Kings,  Queens,  Bilhops  and 
 Burgomartersy^i;#&»-  fhe  things 
 of  God!  King  Edward  was  a 
 godlje  imps !  Queene  Eliza- 
 beth's majelHes  highnefTe 
 was  zjcwil  o/Joje  !  The  moft 
 high 
 
(       211        ) 
 
 inftead  of  elevating  his  mind  to  that  fuperior  glory 
 of  Jefus  Chrift,  which  was  to  follow  his  fufferings. 
 
 or 
 
 high  and  mighty  princes  of 
 the  arbitrary  houfe  of  Stuart 
 were  by  the  grace  of  God 
 molt  dr.adfully  gracious  de- 
 fenders of  theyi^//^,  nurfing- 
 fathers,  and  nurfing-mothers 
 
 of  the  church  of  God/ 
 
 Sokiy  over  the  ftones.  I 
 hate  to  be  gulled.  I  faid  di- 
 vines had  done  this  :  but 
 why  {hould  they  alone  bear 
 the  blame?  Authors  of  all 
 forts,  in  thofe  days,  fwept 
 all  their  fubjefls  and  clean- 
 fed  them  from  Antihierarchi- 
 ca!  notions,  and  garnifhed 
 their  title  pages,  addrelTes 
 and  dedications,  with  theo- 
 logical pofitions,  that  the 
 reigning  prince  was  "  by 
 divine  providence  a  powerful 
 protestor  of  the  faith,  and 
 undoubted  religion  of  the 
 M.Jjiah,  moft  comfortable 
 nurfing  parent  of  the  Ifrael 
 of  God,  in  the  BritiQi  ifles." 
 Their  works  •  were  printed 
 cu?npri-inlegio,  remember!  See 
 Norden's  Speculum. 
 
 Shall  we  take  the  fcccnd 
 faft  alone,  and  affirm  with 
 infidels,  princes  and  priells 
 are  all  politicians  :  bifliops 
 are  atheills  in  judgment,  and 
 fpaniels  in  pra*!:l:ice :  No 
 prielt  ever  fa-~jouyed  the  thvtgs 
 of  GodP  God  forbid  ! 
 
 The  moft  juft  and  equal 
 ufe  of  thefe  three  fafts  is 
 this.  Put  all  the  three  into 
 one  fcale,  and  fit  down  cooUv, 
 
 and  weigh  fome  other  fafls 
 againft  them,  it  is  the  only 
 m-thod  of  finding  out  the 
 real  value  of  them,  as  for 
 example. 
 
 Here  is  one.  Some  fo- 
 reign divines  have  fpoken  in 
 the  highcft  terms  of  Englifti 
 bifhops,  anglican  religious 
 liberty  and  church-polity. 
 Gualter  at  Zuiich  called 
 Cranmcr,  on  account  of  his 
 attachment  to  it,  the  immor' 
 tal  glory  of  England.  Probably 
 Ann  Afk.we,  and  the  Bap- 
 tiils  thought,  a  little  money 
 would  purchafe  a  deal  of 
 praife  from  fome  men.  Who 
 that  deferved  praife  at  home, 
 would  think  himfelf  obliged 
 to  import  it  from  abroad  ? 
 
 Here  is  a  fecond  fail.  The 
 clergy  at  home,  warm  friends 
 to  one  kind  of  imputed  right- 
 eoufnefs,  have  had  the  con- 
 fcience  to  place  all  the  tole- 
 rant aclions  of  the  civil 
 powers  to  tl>e  account  of 
 epifcopacy.  One  dying  arch- 
 bifhop  oi  <,anterbury,  (on 
 whofe  foul  Jefu  have  mercy  !) 
 faid,  and  another  faid  after 
 him,  "  The  Church  of  Eng- 
 land hath  been  a  fhelter  to 
 other  neighbouiing  churches, 
 when  a  rtorm  hath  driven 
 upon  them."  Had  i  awitch  of 
 Endor  at  hand,  I  would  give 
 her  a  trifle  to  relate  the  fol- 
 lowing true  tale  to  the  old  man 
 cc-jered  'with  a  mantle.    There 
 
 D  d  2  was 
 
C     '212       ) 
 
 or  confidering  the  great  work  of  man's  falvation, 
 to  perform  which  he  came  into  the  world.    3.  You 
 
 may 
 
 was  at  Carterburyin  1697,  a 
 church  of  French  proteftarts 
 of  the  prefbyterian  denonii- 
 iiation.  In  this  church  there 
 were  a  Stephen  du  Thoy,  a 
 Claude  Rondeau,  a  Doflor 
 Simon,  and  feveral  other 
 members,  who  adopted  Soci- 
 Tiian  principles,  and,  to  avoid 
 excommunication,  which 
 their  fynod  threatened,  pro- 
 leffed  themfelves  members  of 
 the  epifcopal  church  of  Eng- 
 land, and  received  the  facra- 
 ment  in  their  parifn  churches. 
 The  Reverend  James  Ron- 
 deau, and  Mr.  Souverain 
 fubfcribed  and  took  oaths, 
 and  were  beneficed  in  the 
 church  by  his  grace  of  Can- 
 terbury. Being  off  their 
 guard,  and  declaring,  they 
 ligned  confeiTions  of  faith 
 only  as  articles  of  peace,  and 
 that  they  did  not  underftand 
 them,  fome  of  their  quondam 
 friends  of  the  fynod  along 
 with  fome  epifcopal  clergy 
 prepared  the  fpiritual  artil- 
 lery of  the  church  againll 
 them.  Finding  oat  that  the 
 ArchbiOiop  only  waited  for 
 an  opportunity  to  cenfure 
 'them,  they  appeared  before 
 the  civil  magiilrates  at  Can- 
 terbury on  Sept.  9,  1697, 
 and  renouncing  epifcopacy 
 declared  themfelves  di/fen- 
 ters,  and  took  refuge  under 
 the  adl  of  toleration.  The 
 jtiext  day  the  Reverend  James 
 
 Rondeau  opened   a  noncon- 
 formill  meeting  by  preaching 
 from  Gen.  xxviii.  17.  T/jis  is 
 none  other  hut  the  houfe  of  God, 
 and  this  is  the  gate  of  hca'ven  ! 
 I   afk,  who     ftieltered    thefe 
 foreigners    from   penal   laws 
 for  confcience-fake,  the  epif- 
 copal   church,    or    the  fate? 
 Speak  ye,  that  fit  in  judgment. 
 Ye  delinjered  us  from  the  noife 
 of   archers,     and  ive   rehearfe 
 YOUR    righteous  a£is  tcivards 
 the  inhabitants  of  the  ^villages 
 of   Ijrael.     Yes,    our    hearts, 
 arc  toivards  OUR   CIVIL    go- 
 vernors !      lettres  isf  Mem, 
 fir  un  fchifme  a  Canterbury, 
 Bounty  of  the  Slueen  to  the  Pa^ 
 lati/ies,  printed  17  op- 
 Here     is     a     third      faft. 
 Greatly  as  we  celebrate  our 
 own  fame  for  pclTeiTing  the 
 mofl  tolerant  difpofitions,  and 
 for  being  the  bell  conftituted 
 church  in  the  world,  all  fo- 
 reigners   do   net  think  with 
 us.     The  marquis  de  Bougy, 
 a  French   refugee,    procured 
 com.parifons    of    the    privi- 
 leges    granted     by    Pruflia, 
 Holland,    and    England,    in 
 order  to  determine  the  flight 
 of  exiles.      Mr.  Claude  was 
 confultcd  on    this  head  con- 
 cerning a  fettlement  in  Ca- 
 rolina, or  in  fome  of  the  co- 
 lonies, under  the  protedlion 
 of  his    Britannick    majefty  ; 
 and    he   was    :!lfo    confulted 
 concerning      the      epifcopal 
 '   ■■ ,  '      *  ue..i- 
 
may  alfo  remark  a  troublefome  and  criminal  hold- 
 fiefs.  He  means  to  be  wiler  than  Jefus  Chrift.  Peter 
 took  him  (2)  fays  the  evangelift,  and  began  to  rebuke 
 him^  faying^  Be  it  far  from  thee,  Rafli  attempt ! 
 as  if  Peter  were  called  into  the  counfel  of  God 
 and  Jefus  Chrift  his  fon  to  give  his  opinion  con- 
 cerning this  grand  affair.  4.  It  even  feems  as  if 
 Peter,  hearing  Chrift  fpeak  of  his  fufferings,  ima- 
 gined, this  difcourfe  proceeded  only  from  his  fear 
 of  death,  and  from  a  mean  timidity  •,  for  he  aims 
 to  encourage  and  comfort  him  as  we  do  pcrfons 
 whofe  fears  exceed  the  bounds  of  reafon.    Lord  I 
 
 fays 
 
 treatment  of  Englifh  noncon- 
 formifts,  which  he  exceed- 
 ingly difapproved.  On  all 
 thefe  articles  foreigners  fpoke 
 ficely.  See  Lettres  de  Monf, 
 CLiudcy  torn.  V.  D'tjfert.  cu- 
 rieu/e  fur  naturalijations. 
 
 I  muft  not  add  more  fafts, 
 much  lefs  may  I  prefume  to 
 fay,  who  savours  poivir — 
 who  favours  moufy — who  fa- 
 vours the  temporal  things  of 
 God — and  who  \\\z  fpirit  and 
 geniiis  of  his  gofpel  :  but  I 
 i;iav  affirm,  young  minifters 
 will  find  good  and  bad  f.ifts 
 in  church-hiftory,  and  they 
 fliould  weigh  all  before 
 tliey  pronounce  the  worth 
 of  any* 
 
 (2)  7'ook  him.  Took  him 
 cfide  f^y  fome  ;  toc-k  him  hy 
 fhe  hand  fay  others.  He  em- 
 hrnced hvn{2i^%  Grotius.  This 
 ];ift  feems  well  to  agree  with 
 the  place ;  and  the  fame 
 word  fo  rendered  Philem.  17. 
 would  aptly  exprefs  the 
 appills's  meaning. 
 
 (3)  Example  of  dtfcujjtng 
 the  good  and  had  in  ivords  and 
 actions.  On  this  runs  Mr, 
 Saurin's  fermon  on  tranjient 
 dx'voticns.  From  Hof.  vi.  4. 
 What  /hall  I  do  to  thee 
 Ephraim  ?  nvhat  Jhall  I  do  to 
 thee  Judah?  for  your  goodne/s 
 is  as  a  morning  cloud,  and  as 
 the  early  dcnxi  it  goeth  aivay, 
 "  This  traniient  devotion, 
 of  which  the  text  fpeaks,  is 
 not  hypQcrify.  Hypocrify  can- 
 not fufpend  for  a  fingle  mo- 
 meat  the  ftrokes  of  divine 
 jufiice:  yea  it  is  lefs  likely 
 to  exnnguifh  the  fire  of  di- 
 vine anger  than  to  inflame  it. 
 Gad  does  not  ufe  this  tender 
 language  to  hypocrites,  auhat 
 Jhall  I  do  to  thee  Ephraim? 
 but  on  the  contrary,  iva  he  to 
 you  hypocrites. 
 
 Nor  is  it  the  feeble  piety 
 of  a  tottering  Chriitian. 
 However  imperfect  his  piety 
 may  be,  it  is,  however,  real  5 
 and  it  would  be  too  fcvere  to 
 fay  of  this  piety,  it  is  like 
 iks 
 
(    214     ) 
 
 lays  he,  he  it  far  from  thee,  this  fhall  not  he  to  thee^ 
 as  if  he  had  faid  to  him,  Do  not  afflidl  yourfelf, 
 your  apprehenfions  of  death  are  groundlefs,  no- 
 thing of  this  is  like  to  happen  to  you.  (3) 
 
 XXL 
 
 the  early  iimv  and  goeth  aivav 
 -  -  -  but  it  is  between  thefe 
 two  difpofitions.  It  does  not 
 go  fo  far  as  the  latter  :  but 
 it  goes  farther  than  the  for- 
 mer. It  is  Sincere,  fo  it  is 
 fuperior  to  hypocrify  ;  but 
 it  is  fruitlefs,  and  fo  it  is  in- 
 ferior even  to  weak  piety. 
 It  is  fufficient  to  difcover  fin  ; 
 bat  not  to  correal  it.  It  can 
 promife  fincerely:  but  it  does 
 not  perform.  It  weeps  :  but 
 it  doth  not  break  off  bad 
 habits.  It  is  a  certain  reli- 
 gion of  times,  circumllances, 
 &c.  and  owes  its  birth  fre- 
 quently to  publick  calami- 
 ties, to  folemn  fails  or  fefli- 
 vals,  or  to  the  approach  of 
 death;  but  it  frequently  va- 
 rafnes  with  the  caufes,  which 
 produced  it,  o:c.  &c.  All  the 
 images,  which  the  Lord 
 ufeth  in  the  fcriptures  to 
 make  himfelf  known  to  us, 
 thofe,  which  are  taken  from 
 our  infirmities,  our  paffions, 
 our  love,  and  our  hatred,  are 
 too  imperfect  to  reprefent  a 
 God  too  far  elevated  above 
 men  to  be  reprcfented  by  any 
 '•hing  human.  Yet  all  thefe 
 jinages  have  a  reality,  which 
 ai^rees  to  the  fupreme  being 
 in  an  eminent  manner,  in  a 
 manner  proportioned  to  his 
 dignitv.  CJod  reprefents 
 himfelf  here  as  3  prince,  who 
 
 had  formed  aclofe  connexion 
 with  one  of  his  fubjefts. 
 This  fubjeft  appears  fenfible 
 of  the  honour  done  him.  The 
 prince  fignalizes  his  efleem 
 by  a  profufion  of  benefits. 
 The  fubjeft  abufes  them. 
 The  prince  reproaches  him. 
 He  is  hardened.  To  re- 
 proaches have  been  added 
 thrtatnings,  threatnings  have 
 been  followed  by  fufpenfion 
 of  favours.  The  fubjed't  is 
 touched,  afFefl;ed,rean'mated. 
 The  prince  receives  the  pe- 
 nitent with  open  arms,  and 
 crowns  his  return  with  re- 
 doubled afls  of  kindncfs. 
 The  un-rateful  fubjeft  abufes 
 them  again.  The  prince 
 again  reproaches  hiir,  again 
 threatens  him,  and  fulpends 
 again  the  eftefls  of  his  love. 
 To  remove  the  fame  mifery 
 the  fubjeft  ufes  the  fame 
 means,  and  avails  himfeif  of 
 the  liberty  of  returning, 
 which  the  goodnefs  of  his 
 prince  allows  him,  and  again 
 he  returns.  The  prince  yet 
 pities  and  again  pardons  his 
 relenting  ingrate :  but  this 
 perfidious  fubjefl,  flighting 
 the  tendernefs  of  his  mailer, 
 falls  fo  often  into  this  un- 
 grateful behaviour,  that  the 
 prince  becomes  a  prey  to  a 
 thoufand  oppofite  thoughts, 
 he  feels  hirafelf  divided  bq- 
 twcea 
 
(      215      3 
 
 XXI. 
 
 Suppose  things. 
 
 This  topick  is  principally  ufeful  in  contro- 
 verfy.  (4)  For  example.  When  you  are  fpeak- 
 ing  of  the   merit  of  good  works,  you  may  take 
 
 this 
 
 tween  the  fear  of  rewarding 
 ingratitude,  and  punifhing 
 fidelity.  This  image  is  moll 
 certainly  infinitely  beneath 
 God,  however  ic  is  that 
 image,  which  he  hath  choien 
 to  employ.  What  Jhall  I  do 
 to  thee  Efhraim?  Ephraim, 
 Judah,  why  do  ye  rend  my 
 heart  alternately  by  your 
 vices  and  virtues  ?  Why  do 
 ye  not  fufFer  me  either  whol- 
 ly to  give  myfelf  to  you,  or 
 wholly  to  detach  my  affec- 
 tions from  you  ?  why  do  ye 
 not  let  me  give  a  free  courfe 
 either  to  my  juftice  or  love  ? 
 Rither  let  me  glorify  myfelf 
 by  your  return,  or  by  your 
 ruin  ?  Your  devotions  tie  my 
 hands,  your  crimes  inflame 
 my  wrath.  Shall  1  deftroy 
 a  people,  who  have  recourfe 
 to  my  clemency  ?  Shall  I  pre- 
 fcrve  a  people,  who  violate 
 my  laws  ?  What  Jhall  I  do  to 
 thee  Ephraim?  What  Jhall  I 
 do  to  thee  Judah  ?  for  thy  gocd- 
 nefs  is  as  a  THoming-cloud,  and 
 like  the  early  dc'-w  it  goeth 
 tiivay."  Saur.  Jr.  torn.  ii. 
 /ur  la  devotions  pajpgeres. 
 
 (4)  Supfvfltions  are  frinci- 
 fally  ujej^ul  in  cc!itro'-\~rJy.  No- 
 thing    elucidates     a    fubjeft 
 
 more  than  this  manner  of 
 difcufiing  it:  but -then  the 
 fuppofitions  mull  not  be  fan- 
 ciful ;  but  well  grounded. 
 I  will  give  examples  of 
 both. 
 
 A  certain  writer  publiflied 
 in  1664  a  pamphlet  entitled 
 The  fakers  unmajked,  and  ap- 
 plied to  the  people  fo  called, 
 I  Sam.  xiv.  15.  thus  tranf- 
 lated,  And  there  ivas  trer.iblingy 
 or  QUAKING  in  the  hojl,  in 
 the  Jield,  and  amo:ig  the  people: 
 the  garrifons  and  the  fpoylers, 
 they  alj'o  trembled,  and  the  earth 
 QTJAKED  ;  Jo  it  'Was  a  'very 
 great  trembling,  or  qjj  a  k  i  i;  g  . 
 Now,  now  could  thefe  words 
 operate  againll  the  Englifa 
 people,  called  quakers,  un- 
 lefs  we  J'uppoje  that  the  Phi- 
 liftine  army  in  the  text  were 
 religious  quakers,  and 
 that  the  Englilh  protef- 
 tants  fo  nick-named  were, 
 like  the  philiftinc  quakers, 
 doomed  to  be  deflroyed  by 
 any  Saul,  or  Jonathan,  who 
 fhould  take  it  into  his  head 
 to  kill  them  r 
 
 This  furious  writer  affirm- 
 ed, that  the  Englilh  quakers 
 cwrre  the  fpa-ojne  oj'  Rom}J}» 
 f^^Z^>  J'J^ite!,  and  Frar.cijcan 
 fr)  ers. 
 
(     2i6     ; 
 
 fhis  way  of  fuppofition,  and  fliy,  Let  us  fuppofe, 
 that  Jefus  Chrift:  and  his  apoftles  held  the  doctrines 
 of  the  church  of  RofuC,  and  that  they  believed, 
 men  merited  eternal  life  by  their  good  works  :  let 
 us  fuppofe,  that  they  intended  to  teach  us  this  doc- 
 trine in  the  gofpels  and  epiftles,  tell  me,  I  befecch 
 you,  if  upon  this  fuppofition  (which  is  precifely 
 what  our  adverfaries  pretend.)  they  ought  to  have 
 affirmed  what  they  have.  Tell  me,  pray,  do  you 
 believe  yourfelf  well  and  fufficiently  inftrucled 
 in  the  docftrine  of  the  merit  of  good  works, 
 when  you  are  told,  when  yoii  have  done  all  thefe 
 
 things  y 
 
 fryers.  No,  replied  John 
 Audland,  one  of  the  injured 
 friends,  "  we  came  to  Briilol 
 from  the  north,  we  were  born 
 in  Wellmoreland,  and  have 
 never  been  out  of  England." 
 O,  rejoined  their  cppofer, 
 *'  your  coming  out  of  the 
 north  is  a  (hrewd  argument 
 of  3'our  badnefs.  The  Latin 
 proverb  faith,  Omne  malum 
 ab  Aquilone,  and  the  Englifli 
 adagy  is.  All  evil  comes  from 
 the  north,  and  the  fcripture 
 informs  us  Jer.  i.  14.  Out  of 
 the  north  an  evil  Jhall  break 
 forth — iv.  6.  /  ivill  bring  evil 
 cut  of  the  north — vi.  i.  Evil 
 appeareth  out  of  the  north — • 
 22.  Behold  a  people  comet h 
 from  the  north- country.^''  As 
 all  our  writer's  reafoning  on 
 thefe  ^d.^z.'gi::^  fippofs  tiic  pro- 
 phet fpeaking  of  the  north  of 
 England,  Audland  very  pro- 
 perly, as  he  expreffes  it,  *'  U7i- 
 vzafked  him,  detcded  him,  and 
 took  him  vjith  a   tVE  in  hn 
 
 mouth.''''      ^ak.   vnmaf^'d  by 
 IVilL  Prynne   of  Sixjainfiuickt 
 
 '-^1-  ...  ^ 
 
 Gen.  111.  15.    The  feed  of 
 
 the  luoman  Jhall  bruife  thy 
 head,  and  thou  [the  ferpent] 
 fialt  bruife  his  heel.  "  If  we 
 fuppoje  our  firft  parents  to 
 underftand  thefe  words  lite- 
 rally ;  and  that  God  meant 
 them  fo  to  be  underftood, 
 this  paffage  mull  appear  ab- 
 folutcly  ridiculous.  Do  but 
 imagine  that  you  fee  God 
 coming  to  judge  the  offen- 
 ders;  Adam  and  Eve  before 
 him  in  the  utmoft  difirefs ;  that 
 you  hear  GWinflifting  pains, 
 and  frrovjs,  and  mifer\,  and 
 death  upon  the  firfl;  of  human 
 race ;  and  that  in  the  midfl: 
 of  all  this  fcene  of  woe  and 
 great  calamity,  you  hear 
 God  foretelling  with  great 
 folemnity  a  very  trivial  acci- 
 dent that  fliould  fometimes 
 happen  in  the  world  :  that 
 ferpeats  would  be  apt  to  i)ite 
 men 
 
(      217      ) 
 
 things,  we  are  unprofitable  fervants?  (5)  Again, 
 when  the  example  of  a  miferable  publican  is  pro- 
 pofed  to  you,  who  prays,  God  be  merciful  to  me  a 
 /inner,  who  fmites  his  bread,  and  dares  not  lift 
 his  eyes  to  heaven  ;  when  he  is  placed  in  oppoli- 
 tion  to  a  pharifee,  glorying  in  his  works  •,  and  when 
 you  are  informed,  the  firft  went  down  to  his  houfe 
 jujiified  rather  than  the  other — when  you  are  told, 
 if  it  be  by  grace,  it  is  no  more  of  works,  olherwife 
 grace  is  no  more  grace ;  if  it  be  by  works,  it  is  no 
 more  grace,  otherwife  work  is  no  more  work  \  when 
 you  are  told,  you  are  faved  by  grace  through  faith j 
 and  that  not  of  yourfelves,  it  is  the  gift  of  God-— 
 when  you  are  alTured,  you  are  juftified  freely  by 
 grace,  through  the  redemption,  that  is  in  Chrifl  JefuSy 
 not  of  works  left  any  man  fijould  boafl — when  you 
 hear,  that  to  him  that  worketh  not,  but  believeth  on 
 
 himy 
 
 men  by  the  heels,  and  that 
 men  would  be  apt  to  re- 
 venge themfelves  by  flriking 
 them  on  the  head.  In  the 
 name  of  God  what  has  this 
 trifle  to  do  with  the  lofs  of 
 mankind,  with  the  corruption 
 of  the  natural  and  moral 
 world,  and  the  ruin  of  all 
 the  glory  and  happinefs  of  the 
 creation  ?  Great  comfort  it 
 was  to  Adam,  doubtlefs,  after 
 telling  him,  that  his  days 
 fhall  be  Ihort  and  full  of 
 mifery,  and  his  end  without 
 hope,  to  let  him  know,  that 
 he  Ihould  now  and  then 
 knock  a  fnake  on  the  head, 
 but  not  even  that  without 
 paying  dear  for  his  poor  vic- 
 tory, for  the  fnake  (hould 
 often  bite  him  by  the  heel. 
 Jdam,  furely,  could  not  un- 
 VoL.  IL 
 
 derftand  this  prophecy  in 
 this  fenfe,  though  fome  of 
 his  fons  have  fo  underftood 
 it;  a  plain  indication  how 
 much  more  forae  men  are 
 concerned  to  maintain  a  li- 
 teral interpretation  of  fcrip- 
 ture,  than  they  are  to  make 
 it  fpeak  common  fcnfe.'' 
 T)ean  Sherlock'' s  u/e  and  intent 
 ofl prophecy.   Di/c.  3. 
 
 This  excellent  writer 
 abounds  v*'ith  elucidating 
 fv.ppofitions  in  the  difcourfes 
 and  difTertations  above 
 quoted,  and  the  whole  book 
 exemplifies  the  rule  laid  down 
 by  Monf.  Claude,  in  a  very 
 juft  and  beautiful  manner. 
 
 (5)  When  ye  ha've  done  all^ 
 fay.  We  are  unpr  oft  able  fer~ 
 ■vants.  Cum  feceretis  om- 
 ni^j  Ji  feceret    ;  nemo   enim 
 
 £  e  Ad 
 
C      2l8      ) 
 
 hitn^  that  jujlifieth  the  ungodly,  his  faith  is  counted 
 for  right eoufnefs — when  you  are  taught  to  believe, 
 the  wages  of  fm  is  death :  but  the  gift   of  God  is 
 
 I  once  more  intreat  you, 
 can 
 
 eternal  life  (6) — tell  me. 
 
 ad  perfeflionem  pervenire  in 
 hac  vita  poffit ;  conditionaliter 
 aatem  loquitur  Chriftus,  Jl 
 fojjibile  ejjet  omnia  quae  debu- 
 iilis,  feciffe,  tamen  vos  fer- 
 vos  inutiles,  vel  nihil  pro- 
 mereri  agnofcere  debetis. 
 
 Ser-vi  inutiles  J'umus.  Non 
 abfolute,  fed  coniparatione 
 fadta  ad  fervos,  qui  peculia- 
 ria  prjefcripta  non  tantum 
 exfequuntur:  fed  noclu  diu- 
 que  fumma  alacritate,  et  cum 
 fuo  incommodo,  negotiis  he- 
 rilibns  attendant ;  non  enim 
 femel,  aut  etiam  r:T;pius  offi- 
 cio perfunfti,  ceflare  debe- 
 mus,  fed  continuo  in  bono 
 pergere,  quamdiu  in  hac  vita 
 agimus  :  a  Deo  hoc  accepimus 
 quod  habemus,  et  fiunus^  et  pof~ 
 /umus,  r.ec  ulla  fuppetat  fnper- 
 bietidi,  aut  gloriandi  materia. 
 Luke  xvii.  lo. 
 
 (6)  Dodrine  of  merit.  Some 
 divines  have  fo  little  opinion 
 of  merit  in  a  plan  of  redemp- 
 tion, that  they  think,  the  in- 
 carnation and  merit  of  Chriji 
 was  arbitrary,  and  not  effen- 
 tially  neceifary  in  the  nature 
 of  things.  This  was  the  no- 
 tion S.  Bafil  had  of  redemp- 
 tion, and  he  has  feveral  fol- 
 lowers. "  Poterat  quidem 
 fine  etiam  incarnatione  falu- 
 tem  conferre :  fed  'voluit  ut 
 natura,  &c."  S.  BaJlL  Sekuc, 
 
 Ep.    Oral,    in    S.   Deiparam, 
 apud  Qombcf.  torn.  xi. 
 
 Others  think  their  on.vn 
 merit  neceifary  to  recom- 
 mend them  to  God.  *'  True, 
 Lord !  fays  Patricius,  I  am 
 a  finner,  AAA'  zvyvau-^va 
 rov  <^i(X'7roT,w.  Very  well, 
 replies  the  Lord,  a  great  re- 
 ward is  laid  up  in  heaven  for 
 your  good  works."  This  is 
 precifely  the  notion  of  many 
 moderns.  They  weigh  down 
 vice  with  virtue,  and  make 
 a  balance  in  their  own  fa- 
 vour. De  mirac.  dominie, 
 imaginis  in  put  to  Mag.  Ecclef. 
 apud  Combef.  torn.  i. 
 
 Some  imagine,  the  merits 
 of  others  neceffary.  Hence 
 the  doftrine  of  fupereroga- 
 tion,  relicks,  &cc.  &c.  We 
 are  not  to  fuppofe,  however, 
 that  all  in  the  Greek  and 
 Roman  church  depend  on 
 the  merits  of  others.  "  Dig 
 I  cannot,  to  beg  I  am  ajhamed. 
 Life  is  fhort.  Dig  now,  for, 
 if  you  would  in  the  next 
 worlci,  you  cannot :  nor  can 
 you  beg.  The  merits  of  one 
 cannot  profit  another.  No 
 fleepy  virgin's  lamp  can  be 
 fupplied  from  the  oil  of  ano- 
 ther."       S.    AJierii    Jmafc^s 
 
 Epi/c.      OfM?,.      mpi     QIKOV.      THf 
 
 aS'ikiau   apud   Combef.    torn. 
 The 
 
(     219     ) 
 
 can  you  perfuade  yourfelf,  that  Jefus  Chrift  and 
 his  apoftles,  by  ail  thefe  means,  intended  to  teach 
 you,  that  man  acquires  juftification,  and  a  right 
 to  eternal  life  by  the  merit  of  his  works?  (7) 
 
 You 
 
 The  fame  might  be  fhevvn 
 of  the  Roman  divines :  but 
 the  reformed  churches  alone 
 profefs  and  really  praftife 
 the  fcripture  plan.  They 
 perform  good  works — deny 
 the  merit  of  them  in  regard 
 to  God — -and  depending  on 
 the  merit  of  Chrift  conciliate 
 that  with  the  free  mercy  of 
 God. 
 
 ^he  Pharifee  Jlood  and  prayed 
 thus  luith  himfelf,  'uF^oi-.cC'jTov 
 pro  x-sto-'  iAvTov  vel  apud  fe, 
 i.  e.  totus  in  fe  ipfum  verfus 
 fibi  tantum  intentus,  et  nihil 
 nifi  fe  ipfum  fpeftans. 
 
 Prayed  'rr^'O-ivy^cov  nomine 
 generalius  accepto ;  compre- 
 henditur  id  omne  quo  Deum 
 compellamus  ;  hie  autem  id 
 genus  quod  doxohgia  dicitur 
 denotari  videtur. 
 
 I  pay  tithes  of  all  I  pojjefs. 
 Non  ilia  tantum  ex  quibus 
 vulgus  ad  literam  legis  fol- 
 vere  folet,  ut  poma  et  frugcs 
 terrs  :  fed  et  ea  qua3  conl.ro- 
 verfi  funt  juris,  puta  minora 
 olera,  ova,  lac,  &c.  potius 
 commodis  meis  aliquid  de- 
 trahens,  quam  traditiones 
 patruni  minimotranfgrederer. 
 Non  hie  a  Deo  remiffionem 
 petit  peccatorum  ;  non  vir- 
 tutum  augmentum,  quafi  ha- 
 rum  culmen  affecutus  effet, 
 nee  majore  Dei  gratia  opus 
 habui/let. 
 
 Be  merciful  to  tne  a  Jinner. 
 Senfus  hujus  precationis  ex 
 toto  Pfalmo  li.  defumptus  ; 
 verba  quidemhic  funt  pauca, 
 turn  luftu,  turn  verecundia 
 vocem  reprimente. 
 
 Juftified.  Sc.  in  fenfu  fo- 
 renfi,  a  peccatis  abfolutls, 
 vel  magis  acceptus,  &c.  &c. 
 Luke  xviii.  13. 
 
 If  it  be  of  Ivor ks  it  is  no  more 
 of  grace,  other^wife  grace  is  no 
 more  grace.  Non  habet  rati- 
 onem  gratis,  fed  mercedis 
 potius  ;  meritum  enim  et 
 gratia  fe  mutuo  deftruunt. 
 elegans  antanaclafis.  Rom, 
 vi.  6. 
 
 The  ixiages  of  fin.  Debita 
 merces  :  o-^Mvta,  vox  origine 
 latina,  proprie  dicitur  pifcis 
 afjus-y  deinde  per  fynecdochen 
 fpeciei  quodvis  cdulium  quad 
 pant  additurx  poftea  per  fy- 
 necdochen catechrefticamy?/- 
 pendium  militare,  quod  apud 
 veteres  partim  frumento,  par- 
 tim  pecania  conilabat;  et 
 per  metaphoram  mercedis 
 loco  miferiam  et  paenam  de- 
 fignat.     Rom.  vi.  23. 
 
 (j)  Make  dofirinal  fuppo/t- 
 tioiis,  Bilhop  Mafiillon's  fer- 
 rnon  on  Chrill's  divinity  is 
 formed  upon  this  plan,  "  the 
 glory  and  fpirit  of  the  mi- 
 niftry  of  Jefus  Chrift,  both 
 prove  his  divinity.  If  Jefus 
 Chrift  nxjere  only  a  mere  man, 
 li  e  2  I.  The 
 
Yon  may  alfo  make  fuch  fuppofitions  in  mora- 
 lity (8)  as  well  as  in  comroverly,  in  order  to  give 
 
 T.  The  glery  of  his  mlniftry 
 would  be  an  inevitable  occa- 
 fipn  of  idolatry  to  us,  and 
 God  himfelf  would  be 
 chargeable  with  the  error 
 of  thofe,  who  worfhip  him. 
 II.  The  /pzrit  of  his  mi- 
 riftry  would  become  a  dread- 
 ful fnare  to  our  innocence. 
 I.  T'be  glory  of  his  minijiry. 
 1.  An  illuftrious  perfon  was 
 expeded  by  all  mankind. 
 3.  Promifed  by  the  prophets. 
 3.  When  Chrill  appeared,  his 
 birth,  life,  miracles,  &c.  were 
 all  grand,  glorious,  and  un- 
 heard-of, and  all  correfpond- 
 ed  with  prophecy. 
 
 I  f.  Ttbefplrit  of  his  miniftry. 
 I.  He  preached  and  praStifed 
 holinefs,  as  even  they,  who 
 deny  his  divinity,  own.  2. 
 The  world  received  number- 
 lefs  advantages  in  confe- 
 quence  of  his  coming.  3. 
 Ke  foretold  many  events  fince 
 fulfilled.  If  then  we  own 
 the  truth  of  the  bible  we  muft 
 own  his  divinity."  It  is 
 only  difguifing  this  mafterly 
 defence  of  Chrift'E  divinity  to 
 jpeak  of  it  as  the  bounds  pre- 
 fcribed  me  permit.  I  tran- 
 fcribe  fuch  fkeletons  with  re- 
 gret ;  nor  would  I  attempt 
 to  abridge  fuch  fermons  at 
 all,  unlefs  I  entertained 
 hopes  of  ftirring  up  in  fuch 
 as  have  not  feen  them  a  de- 
 iire  to  perufe  them.  1  allow, 
 fc  little  makes  a  God  in  this 
 
 greater 
 
 fallen  church  of  Rome,  that 
 arguments  for  Chrifs  divi- 
 nity come  in  general  with  an 
 ill  grace  from  a  papift's  pen : 
 but  this  fermon  is  an  excep- 
 tion. This  fermon  and  one 
 of  Mr.  Saurin's  on  the  farqe 
 fubjeft  have  anfwered  my 
 enquiries  concerning  Chrift's 
 divinity  more  fatisfaftorily 
 than  all  I  ever  read  befide  : 
 perhaps  becaufe  they  are  fhort 
 and  plain.  Majf.  Serm.  Advent, 
 pour  la  circoncifion. 
 
 (8)   You  may   make  fuppofi- 
 tions  in  morality.      The    fol- 
 lowing example  from   Heb, 
 xi.  I.  Faith  is  the  evidence  of 
 things  not  feen,  in  a  fermon  of 
 a  ProfelTor  of  Divinity  at  Ge- 
 neva, is  of  this  kind.   "  The 
 word  ZKiyy.oi  fignifies  an  ar- 
 gument,   or    a    proof,    which 
 when  good   may  be  faid  to 
 render  a  matter  enjident,    to 
 give   it    demonf  ration.       Per- 
 fuafion  of  the  truth  of  a  faft 
 is  analogous  to  fight,  Abra- 
 ham  thus  fanu  Chrift's  day. 
 Hence  comes   the  efficacy  of 
 Chriftlan      faith.         Suppofe 
 I.  Ye  faw   the   fufferings  of 
 hell,    when  fm  attacks  you, 
 would   ye    dare  to   yield  to 
 temptation   for    the   fake  of 
 pleafure  ?    2.  Suppofe  ye  were 
 admitted  for  a  little  while  to 
 the  felicity  of  heaven,  would 
 ye  part  with  it  for  temporal 
 gain?     3.  Suppofe  God,   with 
 all   the  magnificent  enfigns 
 of 
 
) 
 
 o-reater  weight  to  your  exhortations.  (9) 
 
 XXII. 
 
 ©f  his  glory  vifible  to  you, 
 would  ye  venture  to  offend 
 him  ?  4.  Siippo/e  the  day  of 
 judgment  come,  and  your- 
 fclves  on  trial,  fhould  ye 
 have  any  inclination  to  fin  ? 
 5,  Suppofe  yourfelves  dying, 
 would  ye  wifh  to  ftupify 
 yourfelves  by  finning?  Now 
 faith  prefents  all  thefe  objedls 
 to  thofe,  who  believe  the  gof- 
 pel,  with  as  much  vivacity, 
 as  if  they  were  prefent  and 
 vifible  ;  faith  therefore  pre- 
 'vents  Jin."  The  preacher 
 proceeds  to  fhew  that  faith 
 alfo  producctb  holine/s.  The 
 above  example  regards  the 
 rule  oi  fuppojition,  we  do  not 
 propofe  it  as  a  pattern  of  re- 
 gular arrangement.  Sermons 
 par  Antoine  Leger  a  Geneve, 
 torn.  i.   5.  I. 
 
 When  fuppofitions  are 
 made  grounds  of  moral  ac- 
 tion, they  ought  not  only  to 
 be  true  in  themfelves :  but 
 they  fhould  be  made  to  ap- 
 pear to  be  applicable  to  the 
 aftion  enforced  There  is  a 
 great  deal  of  duplicity  in  the 
 frequent  management  of  this 
 article.  For  example.  In  the 
 year  1685  the  papal  clergy 
 in  France,  finding  themfelves 
 neitlier  able  to  defeat  the 
 proteftant  clergy,  nor  even 
 to  make  a  tolerable  excufe 
 for  the  abufes  in  their  own 
 religion,  drew  up  in  a  gene- 
 ral afFembly  "  a  complaint 
 TO  THE  KING  againft  the 
 <;alumnies,    with  which   the 
 
 pretended  reformed  loaded 
 them  in  their  books  and  fer- 
 mons.'*  This  curious  com- 
 plaint, figned,^  by  fixty-five 
 prelates  and  their  creatures, 
 they  prefented  to  the  king. 
 To  this  they  fubjoined  a  con- 
 feiTion  of  faith,  containing 
 the  doftrine  of  their  church, 
 according  to  the  council  of 
 Trent.  In  a  left  hand  co- 
 lumn flands  each  article  of 
 their  faith,  aid  in  the  op- 
 pofite  right  hand  column 
 quotations  from  proteftant 
 writers,  charging  them  with 
 heterodoxy.  The  firft  ca- 
 lumniating author  quoted  is 
 ProfefTor  Whi taker  of  Cam- 
 bridge, in  England.  The 
 fecond  is  Dovvnam  bifhop  of 
 Derry,  in  Ireland.  The  lafl 
 is  Beza  of  Geneva.  Ye  holy 
 jugglers!  could  your  mafler 
 fuppofe,  think  ye,  all  mojf 
 chrijiian  as  he  was,  cculd  he 
 fuppofe,  that  his  peaceable 
 proteftant  fubjefts  at  Paris 
 were  to  be  blamed  for  Eng- 
 lilh,  Irifh,  and  all  other 
 foreign  calumniators  ?  The 
 very  editions  quoted  were 
 not  printed  in  France  :  but  at 
 London,  Geneva,  &c.  -  -  - 
 Ah!  we  underfland  you.  De~ 
 lenda  ejl  Carthago !  V  oyez 
 P'einte  de  UAJfcmb.  Gen.  du 
 Clerg.  de  France. 
 
 (9)  Make  fuppofuicns  to  an- 
 fnutr  moral  en -is.  Thus  Mr.. 
 Saurin  on  Peter's  firft  fermon 
 to  the  Jews,  Ads  ii.  Whex 
 they  heard  thefe  things  they 
 <wert 
 
(      222     M 
 
 XXII. 
 
 .   Guard  against  Objections. 
 
 There  are  very  few  texts  of  fcripture  where  this 
 topick  may  not  be  made  ufe  of,  and  it  is  needlefs 
 
 to 
 
 ivere  pricked  in  the  heart,  and 
 Jaid — Men  atid  brethren  nvhat 
 pall  ive  do?  -  -  -  You  can- 
 not call  to  mind  S.  Peter's 
 fermon  without  envying  the 
 -primitive  Chriftians  the  pre- 
 cious advantage  of  hearing 
 this  preacher,  and  without 
 faying  to  yourfelves,  how 
 would  fuch  exhortations  have 
 penetrated  our  hearts  ?  -  -  - 
 but,  my  brethren,  will  you 
 allow  me  to  aflc  you  one 
 queftion  ?  Should  you  like  to 
 hear  thefe  apoftolick  men  ? 
 Would  you  attend  their  fer- 
 jnons  ?  And,  to  fay  all  in 
 one  word,  do  you  wifh  S. 
 Peter  was  now  in  this  pulpit  ? 
 Paufe  a  little  before  you  an- 
 fwer  this  quellion.  —  Com- 
 pare the  talte  of  this  auditory 
 with  the  genius  of  fuch  a 
 preacher,  your  timorous  de- 
 licacy with  that  noble  liberty 
 which  made  him  fpeak  fo 
 powerfully  againft  the  vices 
 of  his  o\vn  times.  For  our 
 parts  we,  who  think  we 
 know  you  very  well,  we  are 
 convinced,  that  no  preacher 
 would  be  lefs  agreeable  to 
 voa  than  S.  Peter— of  all  tlie 
 ^ifcourf-s  that  -can  be  ad- 
 drelFcd  to  you,  there  would 
 perhaps  be  none  lefs  favour. 
 
 ably  received  than  fuch  as 
 fhould  be  formed  upon  the 
 plan  of  this,  which  this  apof- 
 tle  preached  at  Jerufalem. 
 
 One  wants  in  every  fer- 
 mon to  difcover  fome  new 
 truth,  and,  under  pretence  of 
 fatisfying  the  laudable  defire 
 of  improving  in  knowledge, 
 feeks  to  be  diverted  where 
 he  ought  to  be  cenfured. 
 Another  wiflies,  we  would 
 pleafe  him,  and  would  have 
 us  adorn  our  difcourfes,  not 
 in  order  to  gain  a  more  eafy 
 accefs  to  his  heart,  not  to 
 enable  us  by  an  innocent  ar- 
 tifice to  make  ufe  of  his  love 
 of  pleafure  to  dellroy  the 
 love  of  inordinate  pleafure 
 itfelf:  but  to  flatter  a  kind 
 of  frivoloufnefs,  which  peo- 
 ple love  to  have  indulged 
 till  a  devotional  exercife  is 
 linifhed,  when  they  may 
 plunge  into  more  fenfual 
 joys.  Almoll:  all  defire  to  be 
 amufed,  and  lulled  alleep ; 
 and  if  nobody  is  fo  grofs  as 
 to  fay,  Flatter  my  evil  habits, 
 ftupify  my  confcience,  praife 
 my  crimes,  there  is  almoll 
 no  one  who  does  not  wilh  it 
 in  efFe6l.  A  principle  of  I 
 know  not  what  refined  fecu- 
 rity  makes  us  defire  to  be 
 cen- 
 
C    223    ) 
 
 to  mention  examples,    they  will  occur  to  every 
 
 one 
 
 cenfured  to  a  certain  degree, 
 fo  that  the  receiving  of  a  light 
 emotion  may  make  us  pre- 
 fume  that  we  have  pradifed 
 the  duties  of  repentance, 
 and  yield  us  an  alTurance, 
 which  we  could  not  poffibly 
 have  obtained  by  hearing 
 encomiums  on  our  vices.  We 
 would  have  the  wound  touch- 
 ed, but  not  probed.  We  like 
 the  application  of  emollients, 
 but  cannot  bear  to  have  the 
 £re  and  the  knife  go  to  the 
 bottom  of  the  wound. 
 
 Ah  how  little  would  the 
 apoilles  have  preached  .in 
 your  tafle  !  figure  to  your- 
 lelves  thofe  holy  men  afcend- 
 ing  this  pulpit,  after  having 
 walked  in  your  .  publick 
 places,  after  having  known 
 your  domeftick  fecrets,  after 
 having  feen  through  the  cover- 
 ings of  certain  criminal  afti- 
 ons,  after  having  been  inform- 
 ed of  certain  mylleries,  which 
 I  dare  not  even  name,  and  of 
 certain  fplendid  crimes  com- 
 mitted in  the  face  of  the  fun. 
 Do  you  imagine,  that,  know- 
 ing all  thefe,  thefe  holy  men 
 would  have  ftudied  to  gratify 
 your  tafte  for  preaching,  and 
 have  fubmitted  to  thofe  lasvs, 
 which  you  choofe  to  impofe 
 on  your  preachers?  Would 
 they,  think  ye,  have  gratified 
 vour  curiofity  by  curious  dif- 
 quifuions  ?  Would  they, 
 think  ye,  have  conjured  you 
 not  to  defpair  ?  Do  ye  think 
 they  would  have  been  con- 
 tent  to  have  told  you  in  a. 
 
 vague  and  fuperfitial  man- 
 ner, that  you  muft  be  virtu- 
 ous ?  Would  they  have  fi- 
 niflied  their  fermons  by  pa- 
 thetically exhorting  you  not 
 to  form  the  leaft  doubt  con- 
 cerning your  falvation  ?  Ah, 
 ray  brethren!  methinks  I 
 hear  thefe  holy  men  animated 
 with  the  fame  fpirit  whicli 
 made  them  fay  with  fo  much 
 boldnefs  to  the  murderers  of 
 Chrift,  jou  ha<'je  taken  this 
 holy  Jcjus  and  njoith  nvicked 
 hands  have  crucified  and  Jlaia 
 him,  methinks  I  hear  S.  Peter, 
 &c.  &c.  Saurin  fer%  pour  la 
 pent e cote,  torn.  v. 
 
 My  apology  for  fuch  long 
 extrafts  from  MonfieurSauriii 
 is  perhaps  weak  enough;  it 
 is  my  fondnefs  for  that  writer, 
 of  him  methinks  I  can  fay- 
 as  one  of  Socrates,  v.ctt  ya.^ 
 TO  y.iy.Vi'i(T'^A!  '2,s^Kpa,Tov(,  Ka.( 
 
 AVTOV     KiyoVTA,      Kctl      clK>  O'J 
 
 awjovra,  zfj.otyz  an  HAN- 
 T-QN  HAI2TON-  (Plato  in 
 Ph^dotie.)  andTully  will  ex- 
 cafe  me  (in  crat.  pro  Archiu. 
 poeta.)  A  ipfi  haec  neque  at- 
 tingere,  neque  fenfu  noftro 
 guilare  pofTemus,  tamen  ea 
 mirari  deberemus,  etiam  cum 
 in  aliis  videremus.  • 
 
 ( I )  Guard  againfi  ohjeSions. 
 There  is  as  much  reafon  for 
 giving  this  advice  to  preach- 
 ers as  there  is  for  faying  ta 
 an  architecl  going  to  build. 
 Guard  again  ft  winds  and 
 ftorms ;  you  build  in  fummer 
 and  retire  ;  but  your  build- 
 ing 
 
(      224       ) 
 
 one  without  much  refledion.  ( i ) 
 
 Remark 
 
 ang  mull  (land  abroad  all 
 winter.  It  would  be  folly  to 
 fuppofe,  that  any  religious 
 truth,  how  demonftrable  fo- 
 ever,  could  ftand  in  this 
 world  free  from  objeflions. 
 All  truths  touch  fomebody's 
 antereft,  and  touch  the  fecu- 
 lar  interell  of  half  mankind, 
 and  you  touch  thiir  bone  mid 
 their  fefi,  and,  were  you  a 
 God,  they  would  cur/e  you  to 
 your  face.  Perhaps  no  fub- 
 jeft  is  of  greater  importance 
 to  truth  in  the  chriftian 
 church  than  that  of  bene- 
 fices, and  perhaps  no  pro- 
 teftant  has  written  a  better 
 book  on  hemficiary  matters, 
 than  that  publifhed  by  Fra 
 Paoli  Sarpi,  who  lived  and 
 died  in  the  eommunion  of 
 the  church  of  Rome,  the 
 moft  monied  and  the  moll 
 corrupt  of  all.  All  commu- 
 nities allow  the  truths  con- 
 tained in  it  in  theory;  in- 
 deed who  can  deny  them  ? 
 but  in  praftice  —  -  Ay,  in 
 praftice,  father  Paul!  we 
 have  a  great  many  -  -  -  very 
 -  —  weighty  -  -  -  objedli- 
 ons  -  -  -  which    require    a 
 
 moft  ■ mature  -  -  - 
 
 deliberation.  Lay  hands  Jud- 
 deiily  on  no  ma7i  -  -  -  You 
 fay,  "  the  apoftles  never  de- 
 puted a  man  to  any  ecclefi- 
 aftical  charge,  who  was  not 
 iirft  elciled  by  the  'whole  church 
 
 collefted     together." You 
 
 affirm,  "  the  apodles  ga-ve 
 tkemfsl'ves  to  prayer ^  and  to  the 
 
 minijlry  of  the  <v:ord,  and  left 
 fecular  affairs  to  fecular  men-; 
 but  now  the  chief  prelates 
 of  the  church,  quite  other 
 fort  of  men,  attend  the  go- 
 vernment of  temporal  things, 
 and  leave  the  office  o? preach- 
 ing and  teaching  the  word 
 of  God,  and  the  dodlrine  of 
 the  gofpel  to  friars  and  cheap 
 inferior  priefis."  -  -  -  Upon 
 my  confcience,  father  Paul ! 
 I  cannot  fee  the  evidence,  or 
 the  utility  of  your  reafoning. 
 -  -  Hear  me,  my  friend  !  -  - 
 Yours  is  an  interleaved  edi- 
 tion of  Fra  Paoli  on  beneficiary 
 tfzaiters,  and,  as  you  are  a 
 patron  of  the  arts  as  well  as 
 a  chriftian  clergyman,  your 
 connoilTeur  left  eye  beguiles 
 your  clerical  right  eye,  and. 
 fixes  both  on  the  beautiful 
 copper-plate  on  the  oppofite 
 page.  That  copper-plate  is 
 worth  three  thoufand  guineas 
 annually  at  the  bank  of  Eng- 
 land. Ah!  father  Paul !  be- 
 neficiary matters  are  divifible 
 into  t=vjo  parts — there  are  be- 
 neficial bank  bills  as  well  a« 
 benefi  ciary  demonjirations  !  Se- 
 rioufly,  I  mean  to  remind 
 young  minlfters — that,  in 
 guarding  their  doftrines 
 againft  objedlions,  they 
 fhould  lludy  men  as  well  as 
 books,  and  confider  what  it 
 will  coil  fome  people  to  al- 
 low their  demonftratlons. 
 
 A  preacher  may  excite  ob- 
 jeftions  againft  his  doftrine 
 by   an    injudicious    way  of 
 
(      225      ) 
 
 Remark,  however,  objeftions  muft  be  natural, 
 and  popular,  not  far-fetched,  nor  too  philofophi- 
 
 cal; 
 
 propojing  it.     Caflander,  Gro- 
 tius,     Bifliop     Forbes,     and 
 many  others  have  propofed  a 
 reunion     of     the     reformed 
 churches  with  the  church  of 
 Rome  :   but  the  very  manner, 
 in   which    they   propofed   it, 
 lias  created  objections  againfl 
 a  reunion  ftrongcr  and  more 
 numerous  than  any,  that  lie 
 againft  a  feparation. — "  The 
 difference,  fays  one,  lies  more 
 in    ter?Ks    than    in    things. — • 
 There    is    no    difference,    fays 
 another;  Archbifhop  Sheldon 
 and     Blandford     Biflicp     of 
 Worcefter     both     told     the 
 Dutchefs   of  York  that  they 
 prayed   for    the   dead   every 
 day,  although  they  did  not 
 own   it.     Barrow    Bilbop  of 
 S.    Afaph,    and    Thorndike 
 prebendary    of    Weftminfter 
 caufed   requefts    for   prayers 
 for  their  fouls  to  be  put  upon 
 their     graveflones.       Forbes 
 wrote  for  purgatory.     Now 
 fay  they,  is  it  reafonable   to 
 feparate  from   a   church   for 
 teaching  doftrines,  which  we 
 ourfelves  fufFer  to  be  taught 
 •  in  our  own  V     To  all  which 
 we  reply.     Such  propofals  of 
 reunion    to    Rome    as    come 
 from  men,  who   fo  ftate  the 
 cafe  as   to  prove   their  total 
 ignorance  of  the  real  grounds 
 of  feparation,  are   more  cb- 
 jeftionable  than   the  fepara- 
 tion itfelf.    See  Effay  for  C«- 
 tholick  Ccminunior.  1 70^^. 
 Vol.11. 
 
 Objeftions  againft  a  doc- 
 trine may  be  created  by  an 
 aukward  manner  of  attempt- 
 ing to  prove  it.  A  vice- 
 chancellor  of  a  foreign  uni- 
 verfity  publiftied  a  fabbath- 
 day's  meditation  on  the  inter- 
 mediate ftate  of  feparate  fpi- 
 rits :  a  confolatory  difcourfe 
 on  the  anniverfary  of  his 
 wife's  death.  Some  of  his 
 firft  refledions  are  taken  from 
 — the  finging  of /wans  before 
 death — from  the  opinions  of 
 C/V^ro— and  Seneca— -2iTi^  Lac- 
 tantius.  Alas  !  miferable  com" 
 forters  are  they  all!  The  de- 
 cifions  of  Jefus  Chrijl  fliould 
 have  ftood  firft  in  place,  as 
 they  ftand  firft  in  authority 
 on  this  article.  Joachimi  Ha- 
 gemeteri  De  Jlat.  anim, 
 
 Objeftions,  which  are 
 known  to  lie  againft  a  doc- 
 trine, may  be  ftrengthened 
 by  being  omitted.  Butler, 
 who  knew  every  body,  and 
 every  thing,  was  pleafed  to 
 call  a  certain  fet  of  people 
 OhfoUers;  and  his  laft  learned 
 editor,  Doflor  Grey,  who 
 knew  hiftory  and  divinity, 
 and  every  thing  except  equity 
 to  puritans,  was  pleafed  to 
 inform  the  world,  that  he 
 had  found  out  after  great 
 labour,  that  thefe  obfollers 
 were  puritan  preachers,  and 
 that  his  author  fo  called  them 
 on  account  of  their  raifing 
 (jhjeflions  and  then  giving _/«- 
 
 F  f  lutiijns 
 
(       226      ) 
 
 cali  in  a  word,  they  muft  be  fuch  as  it  is  abfo- 
 
 lutely 
 
 lutions  in  their  fermons ;  and 
 alfo  for  their  marking  thefe 
 parts  of  their  fermons  in  the 
 margins  of  their  printed  books 
 by  OB — SOL  -  -  -  Moll  in- 
 conceivably important  dif- 
 covery !  Why  Doftor!  You 
 remind  me  of  a  moft  mon- 
 ilrous  erudite  fcholar  in  Gil 
 Bias :  but  for  whom  the  world 
 would  never  have  known 
 that  children  cried  at  Athens 
 when  they  were  beaten! 
 The  truth  was,  the  prelates 
 made  obs,  and  the  puritans 
 were  forced  to  make  fols  to 
 iheath  them  ;  for  the  former 
 had  been  fo  intent  on  efta- 
 blilhing  themfel-ves,  and  on 
 perfecuting  all  non-confor- 
 mifts,  that  they  had  forgot 
 to  ellablifh  the  gofpel  of  je- 
 fus  Chrift ;  when,  therefore, 
 the  puritans  obtained  audi- 
 ence, they  were  obliged  to 
 remove  a  thoufand  objeftions 
 ^  againft  the  liniple  truth, 
 which  their  auditors,  funk 
 in  popular  ignorance  and  fu- 
 perftitions,  filthy  offal  left  by 
 popifti  prelates,  and  not 
 cleanfed  away  by  high-flying 
 •pifcopalians,  had  entertain- 
 ed. The  famous  Arthur 
 Hilderlham,  a  worthy  pre- 
 deccfTor  of  the  learned  Doftor 
 Grey,  in  the  living  of  Afhby 
 de  la  Zouch,  Leicefterlhire, 
 was  one  of  thefe  obfollers. 
 Several  of  his  leftures  on  the 
 fourth  of  John  are  compofed 
 of  objections  and  atifiucrs,  and 
 excellent   fermons  they  are. 
 
 The  doSlrine,  the  Jlyle,  and 
 the  temper  of  his  works  may 
 be  fet  againft  the  produftions 
 of  any  prelate  of  his  own 
 age,  and  they  would  produce 
 the  fame  efFedl  as  a  river  pro- 
 duces in  contraftwith  a  ftand- 
 ing  pond.  Hilderlham  had 
 a  noble  foul,  a  foul  too 'great 
 to  be  governed  by  a  few  fad- 
 dling  rules  drawn  up  by  pul- 
 ing mafters,  at  a  fire-fide, 
 and  never  tried  in  real  ac- 
 tion. His  law  neither  pro- 
 te^Sted  nor  prohibited  obfol- 
 lers ;  his  law  was  popular 
 edification.  Hear  him. 
 *'  Shew  me  not  the  meat : 
 but  (hew  me  the  man.  He 
 is  the  mofl  able  minifter  of 
 the  new  teflamcnt,  who  win- 
 neth  mofl:  fouls,  and  reapeth 
 moft  fruit  unto  God.  That 
 kind  of  preaching,  whereby 
 the  people  of  God  profit  moft 
 in  knowledge  and  fanflifica- 
 tion,  is  the  beft  kind  of 
 preaching.  Let  no  man  fay, 
 he  is  unlearned,  whoteacheth 
 profitably.  When  God  hath 
 fet  his  feal  on  his  miniftry  (as 
 on  thefe  he  hath  done,  i  Cor. 
 ix.  2.)  who  art  thou,  that 
 dareft  difpraife,  or  defpife, 
 or  difgrace  him  !  God's  peo- 
 ple fhould  not  allow  beft  of 
 him,  who  praifelh  himfelf: 
 but  of  him,  whom  the  Lord 
 praifeth  by  working  with 
 him  in  bleffing  his  labours. 
 2  Cor.  X.  1 8.  Compare  the 
 hearers  of  thefe  learned  and 
 eloquent  teachers,  whom  thou 
 f» 
 
(       227       ) 
 
 iutcly  neceflary  to  obferve  and  refute.  (2) 
 
 They 
 
 fo  much  admireft,  with  thofe 
 of  others,  who  preach  plain- 
 ly, and  whom  thou  defpifeft 
 for  that  caufe,  and  judge 
 whether  is  the  bell  teacher. 
 /  i.vill  knonxi  not  the  fpeech  of 
 them,  that  are  pujfid  up  :  but 
 the  power,  i  Cor.  iv.  ig,  zo." 
 A  man  of  fuch  a  heart  can- 
 not do  much  amifs.  Give 
 him  a  bible  and  a  little  com- 
 mon fenfe,  and  he  will  do 
 "•reater  pood  than  a  thoufand 
 doftorial  editors  of  Hudi- 
 braftick  books,  a  fort  of 
 common  fewers,  finks  of  all 
 the  filth  of  the  town,  fcraped 
 up  and  fwept  in  by  fcaven- 
 gers  in  black  !  Jrth.  Hilder- 
 Jham,  Le£l.  on  yohn,  Le^i', 
 Ixviii. 
 
 (2)  State  thofe  ohjeBlons 
 only,  'which  it  is  neceffary  to 
 refute.  Some  divines  of  mo- 
 defl  and  moderate  principles 
 have  thought  proper  to  ilate 
 ebjedions  without  any  de- 
 fign  of  refuting  them  ;  and, 
 it  Ihould  feem,  they  have 
 afled  wifely  in  doing  fo. 
 For  I.  It  is  certain,  there 
 are  many  literary  enquiries 
 relative  to  the  bible,  and  fe- 
 veral  doftrines  contained  in 
 it,  which  are,  and  ever  will 
 be  indilToluble  myfteries.  2. 
 7'hefe  will  always  be  liable 
 to  objedlions  from  all  the 
 enemies,  and  from  many  of 
 the  friends  of  revelation. 
 Enemic'S  will  naturally  com- 
 plain ;  and  fomc  friends  have 
 
 no  ideas  of  myfteries  in  reli- 
 gion. 3.  In  this  Hate  of 
 affairs,  two  forts  of  believers 
 will  go  to  difputing.  The 
 one  will  urge  objedlions,  the 
 other  will  endeavour  to  re- 
 move them ;  and  in  their 
 great  zeal  will  overfhoot  the 
 mark,  by  attempting  to  elu- 
 cidate what  is  naturally  be- 
 yond elucidation  ;  or  by  giv- 
 ing folutions  more  intricate 
 and  objedtionable  than  the 
 objeftious  themfelves.  Here 
 then,  4.  Modeil  moderate 
 men  ftep  in,  Rate  the  diffi- 
 culties on  both  fides,  urge 
 home  the  impoflibility  of  ob- 
 taining demonltration,  prove 
 that  the  difficulties  in  quef- 
 tion  ought  not  to  form  even 
 a  prejudice  againfl revelation, 
 and  turning  the  whole  into 
 moral  ufe  exhort  the  difpu- 
 rants  to  ceafe  jarring  about 
 what  none  of  them  can  de- 
 termine. Thefe  divines  are 
 generally  known  in  this 
 world  by  odious  appellations, 
 and  quaint  names  of  flander 
 andabufe,  by  which  their  fiery 
 weak  brethren  think  proper 
 to  diflinguilh,  and  punifh 
 them  :  but  by  what  name 
 they  will  be  known  in  the 
 next  world,  the  prince  ofpeace, 
 who  bleffed  the  peacemakerSf 
 alone  can  tell ! 
 
 Saurin  was  oae  of  this 
 clafs.  His  fermon  on  pre- 
 deftination,  which  we  have 
 elfewhere  quoted,  may  ferve 
 
 F  f  2  to 
 
(       228       ) 
 
 They  mnfc  be  propoied  in  a  clear  and  fimpk 
 flyle  without  rhetorical  exaggerations ;  yet  not  un- 
 
 adorned nor  unaffeding.  (3) 
 
 I  think. 
 
 to  explain  our  meaning  in 
 regard  to  daSirim :  and  his 
 preface  to  his  diflertations 
 on  the  bible,  torn.  i.  will 
 fhew  our  meaning  in  regard 
 to  literary  matters.  "An 
 undent  book — written  in  a 
 dead  language — in  which  «o 
 ether  author  has  written — 
 fpeaking  oiailions — cujloms — 
 plac:s — and  nations — of  which 
 no  'vr/lige  remains — is  it 
 ftrange  that  there  fhould  be 
 pafTages  in  fuch  a  book  be- 
 yond the  erudition  of  inter- 
 preters !"  Saur.  Dijf.  torn.  i. 
 fref. 
 
 (3)  State  ohjeBions  'without 
 rhetorical  exaggerations.  In 
 all  argumentation  it  is  ex- 
 tremely important  to  diftin- 
 guifh  between  reafon  and  paf- 
 iion.  Reafon  ftates  fads, 
 and  draws  conclufions  :  paf- 
 iion  colours  them  ;  and,  if 
 we  be  incautious,  the  colour- 
 ing will  miflead  us.  The 
 fame  cool  equity,  that  is  re- 
 quifite  in  a  court  of  judica- 
 ture, ought  to  be  exercifed 
 in  a  chriPiian  pulpit.  For 
 example. 
 
 The  bill  of  indi<5tment 
 preferred  againft  John  Bun- 
 yan  ran  thus.  **  John  Bun- 
 yan  -  -  -  hath  deviliihly  and 
 perni,cioi-!fly  abllained  from 
 coming  to  church  to  hear  di- 
 vine fervice :  and  is  a  com- 
 mon upholder  of  feveral  un- 
 
 lawful meetings  and  conven- 
 ticles, to  the  difturbance  and 
 diftraftion  of  the  good  fub- 
 jefts  of  this  kingdom,  con- 
 trary to  the  laws  of  our  fo- 
 vereign  lord  the  king." 
 
 The  t\vo  fafts  are  thefe. 
 Bunyan  did  not  worlhip  Al- 
 mighty God  in  the  parifh 
 meeting-houfe.  Bunyan  did 
 worlhip  Almighty  God  in  a 
 farm-houfe.  Now  thefe  two 
 fads  are  innocent  in  them- 
 felves,  inoffenfive  to  fociety, 
 and  altogether  unconnefled 
 with  plots  of  fubverting  civil 
 government,  confequently, 
 the  citizen,  who  did  them, 
 ought  not  to  have  been  cri- 
 minated for  thefe  adlions. 
 But  fee  what  rhetorick  can 
 do !  Call  the  parilh  meeting- 
 houfe  the  church — name  the 
 ceremonies  performed  there 
 y2T'z;?Vf— aflert  the  book  that 
 contains  them  to  be  divine 
 — make  the  whole  of  religion 
 to  confill:  in  hearing  a  prieft 
 read  it— affirm  that  a  denjiJ^ 
 or  a  deijilkin  comes  from  hell 
 sto  perfuade  Bunyan  not  to 
 hear  it — fay  that  Bunyan's 
 abfence  is  of  fo  much  confe- 
 quence  as  to  be  pernicious,  or 
 deftruftive  to  the  divine  book 
 — Call  the  farmer's  parlour, 
 held  in  fee-fimple,  zco7j'uenti~ 
 cle  or  meeting-place — fay,  if 
 fixteen  harveft-men  and  their 
 wives  meet  there  oa  the 
 tweft. 
 
(      229       ) 
 
 I  think,  It  is  never  advifeable  to  ftate  objec- 
 tions, and  defer  the  anfwers  to  them  till  another 
 
 oppor- 
 
 twentieth  of  Auguft  and  get 
 drunk  at  harvelt-home,  the 
 parlour  is  a  lanvful  conventi- 
 cle ;  and  that  if  they  meet 
 there  on  the  twenty-iirft  of 
 Auguft  to  repent  of  drunk- 
 enneis,  and  get  Bunyan  to 
 pray  to  God  there  to  accept 
 their  repentance,  and  to  tell 
 them  out  of  the  bible  whe- 
 ther God  will  accept  it,  that 
 then  it  is  an  unla'vjful  conven- 
 ticle— fay,  tnat  the  prayers 
 and  tears  of  thefe  feventeen 
 poor  wretches  dijlurb  and 
 diJiraH  all  the  good  fubjedts 
 of  the  kingdom,  who  may 
 happen  to  be  at  the  very  time 
 extremely  merry  at  operas, 
 play-houfes,  taverrs,  ale- 
 houfes,  and  other  places,  and 
 know  nothing  about  it — be- 
 dizen all  this  with  the  name 
 of  cur  fo'vereign  lord  the  king — 
 and  lo  !  this  rhetorical  objec- 
 tion fhall  fend  Bunyan  to  jail 
 for  twelve  years  and  fix 
 months! 
 
 In  a  manner  equally  frau- 
 dulent divines  bring  objec- 
 tions into  the  pulpit,  and  de- 
 lude unwary  fouls  with  great 
 Jhvelliug  njoords  of  in/ignifi- 
 cance.  Bifhop  Hoadley  af- 
 firmed, that  "  the  laws  of 
 Chrilt's  kingdom,  as  he  left 
 thetn,  have  nothing  of  this 
 wofld  in  their  view."  Dodor 
 Trapp  thought  proper  to 
 objeft  againlt  this  propofi- 
 tion,  becaufe  "  it  would  in- 
 
 troduce anarchy  and  confujion 
 into  THE  CHURCH,  and  cf- 
 ftablifh  herejy,  libertiniftn,  in~ 
 fidelity,  and  atheifm,  upon  the 
 ruins  oi  chrijiiai2iiy:"  that  is 
 to  fay,  Chrift  left  a  fyftem 
 of  atheifm,  and  civil  powers 
 turned  it  into  a  fyftem  of  i-e- 
 ligion.  Serm.  on  Chriji  s  king- 
 dom.     May  19,  17  17. 
 
 Here  are  two  other  fafts. 
 The  Eritifti  parliament  fup- 
 prefl'ed  epifcopacy  in  lefs 
 than  one  hundred  years  after 
 they  had  eftabliftied  it.  The 
 liturgy  was  laid  afide,  and 
 the  direftory  fupplied  its 
 place,  by  order  of  t'le  poivers 
 that  ivere.  And  had  not  the 
 power,  that  created  liturgy 
 and  epifcopacy,  as  much 
 right  to  annihilate  as  to  create 
 them?  If  religion  be  a  ftate- 
 tool,  may  not  the  ftate  ufe 
 whatever  tools  they  think 
 beft  {erve  their  purpofe  ? 
 No  fuch  thing.  Hear  the 
 church's  objedtion.  •*  Epif- 
 copacy, that  venerable,  an- 
 cient, apoftolical  order  fell  a 
 facrifice  to  mifguided  zeal, 
 and  blind  popular  fury.  Then 
 began  conceited  ignorance  to 
 triumph  wide  and  far  over 
 learning  and  found  know- 
 ledge, novelty  over  antiquity, 
 confufion  over  order,  fchifm, 
 herefy  and  blafphemy  over 
 unity,  orthodoxy,  and  ftn- 
 cere  piety.  This  was  refin- 
 ing upon  the  churgh  of  Eng- 
 land! 
 
opportuniry 
 fully.  (4) 
 
 (     230     ) 
 anfwer  them  diredly,  forcibly  and 
 
 Here, 
 
 land!  thefe  our  reformers!" 
 -  -  Nay  but.  Rev.  Mr.  Arch- 
 deacon, nuho  art  thou,  that 
 rcplieji  ag^inji  thy  God! 
 Shall  the  thing  formed  fay  to 
 him,  that  formed  it.  Why  haft 
 than  made  me  thus  !  Hath  not 
 the  civil  magiftrate  power 
 over  the  eftaolifhed  clergy, 
 cf  the  fame  lump  to  make 
 tpifcopalians  in  the  fixteenth 
 century  and  prefbyterians  in 
 the  feventeenth  ?  T\\e  fa^, 
 and  the  rhetorick  of  it  mull 
 be  dillinguiihed.  Dr.  Wa- 
 terland's  ferm,  at  S.  Paul's, 
 May  29,  1723. 
 
 There  are  two  forts  of  peo- 
 ple, who  quit  the  epifcopal 
 community  ;  and  both  ought 
 to  Itudy  this  article.  The 
 £rll  confifts  of  thofe,  whofe 
 objedlions  lie  againft  the  con- 
 ^itution  itfelf,  and  they  ought 
 not  to  yield  up  the  plain,  li- 
 teral, folid  reafons  of  their 
 diilent  to  any  declamations, 
 tha";  do  net  touch  the  point 
 in  debate,  however  florid 
 they  may  be.  The  other 
 dafs  quit  the  church  en  ac- 
 count of  the  men,  who  ad- 
 ininifter  the  conftitudon; 
 either,  they  fay,  their  doc- 
 trines are  unfound,  or  their 
 lives  immoral.  Thefe  deal 
 very  largely  in  rhetorical  ob- 
 jefticns  againft  the  clergy, 
 and  paint  in  glaring  colours 
 the  preaching  and  the  prac- 
 
 tices of  the  men.  The  fird 
 is  the  peaceable  wayofdif- 
 fenting.  It  reprobates  the 
 conftitution  and  leaves  the 
 men  to  the  mercy  jf  God. 
 Civil  liberty  empowers  them 
 to  do  the  firft  :  chriftianity 
 binds  them  to  obferve  the  laft. 
 
 (4)  Refute  ohjeSlions  fully, 
 Quintilian  fays,  it  is  as  much 
 harder  to  defend  than  to  ac- 
 cufe,  as  to  heal  a  wound  is 
 harder  than  to  make  one, 
 "  Non  fine  caufa  tamen  dif- 
 ficilius  femper  eft  creditum 
 (quo  Cicero  faspe  teftatur) 
 defendere  quam  accufare  -  - 
 proponitur  enim  uno  modo, 
 varie  diiTolvitur  -  -  -  hinc 
 mille  flexus  et  artes  defide- 
 rantur  -  «  -  accufationibus 
 etiam  mediocres  in  dicendd 
 fufficerunt :  bonus  defenfor 
 nemo,  nifi  qui  eloquentifli- 
 mus  fuit.  Nam  ut  quod  fen- 
 tio  femel  finiam,tanto  eli  ac- 
 cufare quam  defendere 
 quanto  facere  quam  fanare 
 vulnera  facilius."  Inf,  v. 
 13    de  Refutatione. 
 
 Chriftianity  was  formed 
 perfedl  by  Jefus  Chrift  as  the 
 human  body  was  made  by 
 the  creator,  and  in  its  ori- 
 ginal fimplicity  it  required 
 nothing  of  literary  &ill  to 
 anfwer  objeftions,  for  its  ene- 
 mies could  fay  nothhig 
 againft  it  worth  hearing:  but 
 after  it  fell  into  the  butcher- 
 
(       231       ) 
 
 Here,  it  may  be  afked,  whether  in  Hating  ob- 
 jedlions  to  be  anfwered  it  be  proper  to  propofe 
 them  all  together  at  once,  and  then  come  to  the 
 anfwers,  or  whether  they  fhould  be  propofed  and 
 anfwered  one  by  one  ?  I  llippofe  difcretional  good 
 fenfe  muft  fcrve  for  both  guide  and  law  upon  this 
 fubjedt.  If  three  or  four  objeftions  regard  oni^ 
 one  part  of  the  text,  if  each  may  be  propofed  and 
 anfwered  in  a  few  words,  it  would  not  be  amifs  to 
 propofe  thefe  objedlions  all  together,  diftinguifhing 
 them  however  by  firft — fecond — third — this  may 
 be  done  agreeably  :  but  if  thefe  objections  regard 
 diff'erc7it  parts  of  the  text,  or  different  matters,  if 
 they  require  to  be  propofed  at  full  length,  and  if 
 it  would  alfo  take  fome  time  to  anfwcr  them,  ir 
 would  be  an  impertinence  to  propofe  them  all  to- 
 gether. In  fuch  a  cafe  they  muft  be  propofed  and 
 anfwered  apart  (^) 
 
 XXIII. 
 
 ly  hands  of  bad  men,  who 
 firft  chopped  it  in  pieces  and 
 deftroyed  its  form,  and  then 
 made  it  up  again  another 
 form  as  feemed  good  to  the 
 makers,  it  became  very  ob- 
 jedionable,  and  learning  and 
 Ikill  became  requifite  quali- 
 fications of  its  defenders. 
 The  only  way,  then,  of  fo- 
 lidly  defending  chriilianity 
 is  the  art  of  difentangling 
 the  originp.l,  and  of  placing 
 it  in  its  primitive  fhape. 
 
 (5)  Some  ohjiclions  mujl  be 
 Jiated  feparatelyy  a7id  others 
 all  together.  That  ineflimable 
 fet  cl  fermons  againO  popery, 
 which  was  preached  bv  our 
 minillers  at  Sahers'  hall  in 
 17^5,  alTwrds  a  beai.'tiful  ex- 
 
 emplification of  cur  author's 
 rule.  The  fet  contains  our 
 ohjiclions  againft  popery. 
 Each  of  thefe  was  propofed 
 apart.  Mr.  Barker  opened 
 the  leclure  with  a  general 
 charge  of  corruption — Doc- 
 tor Chandler  followed,  ancf 
 objected  againit  the  papal 
 notes  of  the  church — Mr. 
 Neal  came  next  and  deiiroyed 
 popifh  fuprerr.acy — Mr.Smytli 
 examined  ir. fallibility — Doc- 
 tor Wright  coniidefed  tradi^ 
 tion — Doftor  Harris  iranfub- 
 JiantiatioTiy  and  {o  on.  Each, 
 article  is  an  objeCiion  againlt 
 popery,  and  it  was  fair  and 
 proper  to  examine  each 
 apart :  but  it  was  not  necef- 
 fary  in  examir.i'ig  e-ch  arti- 
 cle 
 
(       232       ) 
 
 XXIII. 
 
 Consider  Characters  of — Majesty — MEA^f- 
 NESS — Infirmity — Necessity — Utility- 
 Evidence,  &:c.  (6) 
 
 Majesty,  and  Magnanimity. 
 
 Take  an  example  of  this  from  John  xiv.  i.  Let 
 not  your  heart  be  troubled^  you  believe  in  God,  believe 
 
 alfo 
 
 cle  to  feparate  the  feveral 
 objedlions,  that  there  are 
 againll  each,  and  to  refute 
 them  apart.  They  are,  there- 
 fore, in  fome  of  the  fermons 
 Hated  all  together.  Thus  Doc- 
 tor Harris.  "  The  Trent 
 catechifm  fays — That  the  fa- 
 crament  is  the  true  body  of 
 Chrifl,  which  was  born  of 
 the  virgin,  and  is  now  in 
 iieaven,  together  with  his 
 foul  and  divinity — That  it  is 
 entire  in  every  part  of  the 
 bread,  and  every  drop  of  the 
 wine — that  no  part  of  the 
 fubftance  of  bread  and  wine 
 remains — that  the  accidents 
 of  bread  and  wine,  which  do 
 remain,  are  in  no  fubjeft, 
 but  exift  by  themfelves  in  a 
 wonderful  manner,  and 
 which  is  not  too  curioufly  to 
 be  inquired  into  -  -  -  This 
 is  the  point  I  am  to  debate  at 
 this  time."  It  was  fmartly 
 fajd  by  Doftor  Hughes  in 
 the  next  fermon,  which  was 
 againil  the  popifli  veneration 
 of  faints ;  '*  there  is  one 
 faint,  who,  I  fear,  does  not 
 come  in  for  his  ihare  of  de- 
 
 votions -  -  -  It  is  one  Saint 
 Mathurin,  who,  it  feems,  has 
 an  admirable  noftrum  for  the 
 cure  oi folly." 
 
 (6)  Conjider  charaders..  As 
 there  are  certain  perfonal 
 qualities  peculiar  to  each  in- 
 dividual, and  to  defcribe 
 thefe  is  to  chara£lerjze  the 
 man,  fo  there  are  certain 
 peculiarities,  which  belong 
 to  expreffion,  and  thefe  pe- 
 culiars, whatever  they  are, 
 are  the  characters,  or  diftin- 
 guifhing  marks  of  each  ex- 
 preffion. There  are  as  many 
 of  thefe  as  there  are  intelli- 
 gent emotions,  which  exprefs 
 themfelves  in  language ;  for 
 proper  language  is  all  ex- 
 preffion of  emotion.  Even 
 tones,  without  articulation, 
 are  charafteriftical,  that  is 
 to  fay,  they  exprefs  fear,  joy, 
 anger,  and  fo  on  ;  and  there 
 are  cafes  in  which  filence  is 
 charaQeriftical.  Our  au- 
 thor's rule,  then,  is  founded 
 in  the  nature  of  things. 
 
 There  is  a  kind  of  fympa- 
 
 thy  between  intelligence  and 
 
 expreffion.     Mean   thoughts 
 
 cannot 
 
(     233     ) 
 
 alfo  in  me.  Thefe  words  are  charadlerlzed  by  a  ma^ 
 jeft)\  which  exalts  Jefus  Chrift  above  all  ordinary 
 pallors,  and  above  all  the  prophets ;  for  who  befide 
 the  fon  of  God  could  fay,  Te  believe  in  God^  believe 
 alfo  in  me?  Thefe  words  equal  Jefus  Chrift  to  the 
 eternal  father,  and  make  him  the  objeft  of  our 
 faith  and  confidence  as  well  as  the  father ;  for  they 
 imply  that  faithful  fouls  may  repofe  an  entire  con- 
 fidence in  his  power,  prote(5tion  and  government, 
 and  that  the  fhadow  of  his  wings  will  diflipate  the 
 forrows  of  their  minds,  and  leave  no  more  room 
 for  fear.  (7) 
 
 You 
 
 cannot  be  dignified  by  lan- 
 guage, and  much  language 
 only  gives  the  whole  the  air 
 of  flirivelled  fruits.  On  the 
 contrary,  magnanimity  of 
 thought  fliines  through  lan- 
 guage juft  as  fome  lovely  fe- 
 male features  fparkle  through 
 a  thin  gauze  vail.  The  fym- 
 pathy  lies  not  in  the  quan- 
 tity; but  in  x.\vQ  fort  of  Ityle. 
 Longinus  treats  of  this  in  his 
 ninth  fedlion,  and  calls  fub- 
 lime  language /y-s^/ctAojfo^t^i'f)? 
 *'^"X."A*^>  eccho  magnitudi- 
 nis  animi.  The  holy  fcrip- 
 tures  inculcate  the  fame  idea  : 
 a  fool's  'voice  is  kno-zvn  by  a 
 multitude  of  'words.,  a  fool's 
 fpeech,  or  flyle  is  charafteriz- 
 ed  by  an  exuberance  of  terms 
 —hearken  to  the  'voice  of  my 
 nvords  :  Job  xxxiv.  16, — The 
 rulers  knetu  not  the  'voices  of 
 the  prophets  :  Ads  xiii.  27. 
 — Paul's  epijiles  are  'weighty 
 and  po'vjerful:  2  Cor.  x.  10. 
 — The  peep  kno^jo  the  Jhsp- 
 herd's  'voice  :  John  x.  4:, 
 Vol.  II. 
 
 (7)  Character  of  fnajefly. 
 It  was  prophefied  of  the  Mef- 
 fiah,  he  fb all  feed  iti  the  via- 
 jefly  of  the  najne  of  the  Lord 
 his  God ;  that  is  to  fay,  he 
 fliall  teach  a  fublime  dodrine, 
 and  he  fhall  rule  like  God 
 with  an  irrefiilible  authority. 
 Micah  V.  4.  Jefus  of  Naza- 
 reth exadly  anfvvers  this  de- 
 fcription.  The  truth  of 
 his  dodtrine  is  the  fublimity 
 of  it,  and  the  demonftration, 
 that  attends  it,  carries  along 
 with  it  the  foft  impelling 
 fwayof  irrefiftibleconvidion, 
 forming  principles  of  felf- 
 fuafion  (if  I  may  fo  fpeak) 
 within  the  foul  of  each  dif- 
 ciple.  There  are  various  de- 
 grees of  the  fublimity  of 
 truth.  The  whole  truth  of  a 
 gnat  or  an  acorn  would  form 
 a  noble  body  of  fcience  : 
 what  muft  the  truth  of  God 
 be  !  Him  «3  jnan  had  ever 
 feen  ;  he  inhabited  light  that 
 none  could  approach  ;  yet  all 
 human    felicity    lay   in   the 
 
 G  g  know- 
 
(     234     ) 
 
 You  fee  alfo  a  chara6ler  of  tendernefs  and  infi- 
 nite love  towards  his  difciples,  which  appears  in 
 the  afiurance,  with  which  he  infpires  them,  and  in 
 the  promife,  which  he  tacitly  makes  them,  of  al- 
 ways powerfully  fupporting,  and  never  forfaking 
 them.  The  fame  chara6lers,  or  others  like  them, 
 may  be  obferved  in  all  this  difcourfe  of  our  Savi- 
 our, which  goes  on  to  the  end  of  the  fixteenth 
 chapter.  As  in  thefe  words,  I  am  the  ivay^  the 
 truths  and  the  life — in  thefe,  He  that  hath  feen  me. 
 Philips  hath  feen  the  father — in  thefe,  IVhatfcever  ye 
 ajk  in  my  name  I  will  do  it — and  again  in  thefe, 
 
 I  will 
 
 knowledge  of  him.  TLe  only 
 begotten  of  the  Father  was  full 
 of  true  ideas  of  him,  and, 
 being  alfo  full  of  grace,  he 
 declared  him  to  us ;  declared 
 the  mofi;  fublime  fubjed  in 
 the  moft  majeilick  manner. 
 It  was  the  'voice  of  the  Lord, 
 po'wcrful  and  full  of  majcfy. 
 Pfal.  xxix.  4. 
 
 The  text  above  if,  as  our 
 author  obferves,  no  incom- 
 petent proof  of  our  Lord's 
 divinity.  Te  helie've  in  God 
 -  -  -  believe  alfo  in  me.  What 
 an  affociation  of  ideas!  Had 
 ever  prophet  prefumed  to 
 utter  fuch  language  as  this? 
 This  is  one  of  the  many 
 texts,  that  difgrace  the  cha- 
 rader  of  Chrifl  in  the  fame 
 proportion  as  his  divinity  is 
 denied.  He  afTociated  him- 
 felf  as  a  ground  of  confi- 
 dence with  the  Father,  and 
 propofcs  both  together  to  the 
 faith  of  his  difciples.  A 
 dangerous  aCbciation  if  he 
 vvere  a  mere  man ! 
 
 This  text  affords  a  proof 
 of  that  obfcurity,  which  the 
 poverty  of  language  necefla- 
 rily  flieds  on  fentiment.  The 
 copious      greek       language, 
 which     makes    a     thoufand 
 words  out  of  one  verb,    i* 
 after  all   obliged  to  exprefs 
 an  indicati've  and  an  impera~ 
 ti've   fentiment  by  the  fame 
 term  ;    and  there  are  cafes, 
 in  which  it  will   be  hard  to 
 come  at   the  precife  idea  of 
 the      fpeaker.      The      verb 
 T/r5LisT5   in   this    text   is   of 
 this  kind  ;  and  its  ambiguity 
 of  mood   has   given  rile  to 
 four  readings  of  the  text.— - 
 I.. Ye  do  believe  in  God  ;  ye 
 do  alfo  believe  in  me  :  be  not 
 troubled  then — 2.  Belieije  in 
 God:     helie've    alfo    in    me: 
 and  give  yourfelves  no  far- 
 ther trouble — 3.   Beliei'e    in 
 God  :  ye  do  believe  in   me  ; 
 thus  you   will   be  free  from 
 anxiety — 4.  Ye  do  believe  in 
 God :    helie've    alfo   in   me : 
 and   make    yourfelves  eafy. 
 Our 
 
C    ^35    ) 
 
 I  "ji; ill  not  leave  you  orpbajts  (8)  I  "Jiill  come  to  you. 
 In  general,  we  lee  almoft  in  every  verfc  majefty, 
 
 tender- 
 
 Our  befi:  criticks  adopt  the  potenter  protegam.  This, 
 f'cond  reading,  becaufe  it  as  our  author  jultly  obferves, 
 js  not  ufual  in  fcripture  ftyle  is  charafterized  v.ith  tender- 
 to  ufe  the  fame  verb  in  the  ne/s.  Chrift  is  a  perfon  of 
 fame  fer.tence  m  both  moods  genuine  affedlion;  fenfibilitjr 
 —and  becaufe  it  agrees  with  to  human  woe  is  his  real  cka- 
 the  apparent  defign  of  the  raHer.  To  exprefs  this  he 
 fpeaker,  which  was  to  defer. bes  his  emotions  by 
 ftrengthen  the  courage  and  /wfl^ir/j  of  the  tendereft  kind, 
 comfort  of  the  difciplcs  by  Is  here  in  nature  a  more  pi- 
 firengthening  their  faith,  tiable  objedt  than  an  expofed 
 Vid.  Poll  Syncpf.  in  he.  orphan?  Is  there  a  nobler 
 (S)  /  1*;///  not  lewve  you  idea  than  this  of  an  e'ver- 
 orphans.  Ovk  citY)7co  V[j.a.^  linking  father,  an  everlalHng 
 cfi2>oivovi.  Non  relinquam  vos  patron?  I  venture  to  alter 
 orhos,  i.  e.  /o/os,  et  prsfentia  and  adapt  four  lines  to  the 
 jnea  ac  gratia  dellitutos.  fubjeft. 
 Vefter  ero  patronus,  et  vos 
 
 ■ with  head  declin'd, 
 
 Like  a  fair  flovvV  furcharg'd  with  dew,  he  wept. 
 And  words  addrefT'd  feem'd  into  tears  diffolv'd. 
 Wetting  the  borders  of  his  homely  garb. 
 
 Mi /ton.  Sam/,  ^gon. 
 A  fludent  of  divinity  cannot  guage  of  pretended  patrons 
 help  obferving  four  things  on  of  the  church  with  'hofe  of 
 this  fubje6l.  i.  A  Angularity  our  divine  patron.  Unfeel- 
 cf  character  in  Chriji.  He  ing  authors  of  ecclefiaftical 
 had  every  thing  hunjan  in  woe!  who  taught  you  to 
 the  highell  perteftion.  His  bluller,  and  order,  and  curfe 
 jnys  were  grave — his  griefs  in  the  church  I — 3.  The  true 
 werejuft — his  gentlenefs  and  charaSler  of  an  original  dif- 
 his  goodnefs,  his  inflexibility  cipleofjefus.  Like  his  di- 
 and  his  humanity,  all  his  vine  mailer  his  ful  diffolves 
 excellencies  were  in  perfed  at  human  mifery,  and  his 
 harmony  with  each  other,  beneficent  hands  relieve  it. 
 and  all  moved  on  in  the  fo-  Conformity  to  modes  and 
 lemn  Hate  of  all  the  other  forms  may  make  },e>fona,  a 
 complete  works  of  nature, —  maflc  in  grammar,  and  a 
 2.  The  inhumanity  of  fame  of  parfcn  in  law:  but,  good 
 bis  pretended  dijciples.  Com-  God!  how  different  is  evan- 
 pare  the  fentiments  a,nd  Ian-     gelical    fenfibility    of    foul 
 
 G  g  2  from 
 
tendernefs,  love  of  holinefs,  confidence  of  viclory, 
 and  other  fuch  charafters^  which  it  is  important 
 to  remark.  (9) 
 
 Meanness  and  Infirmity, 
 
 You  will  very  often  obferve  charadters  of  mean- 
 hefs  and  infirmity  in  the  words  and  anions  of  the 
 
 dif- 
 
 from  all  this ! — 4.  The  nature 
 and  ufe  of  affeiiion  in  a 
 preacher.  O  how  deep  into 
 the  heart  go  thofe  periods, 
 which  are  fown  in  the  un- 
 forced, uninvited  tears  of 
 the  preacher!  S.  Paul's  laft 
 fermon  to  the  Ephelians  was 
 delivered  in  the  true  fpiritof 
 his  pattern.  He  delivered  it 
 nxiith  many  tears;  the  people 
 ivept  fore — -fell  en  his  neck — 
 k:£ied  the  departing  fervant 
 ot  God — and  for  reeved  7noJi 
 of  all  for  the  n.vords,  ivhich 
 he  fpake,  that  they  Jhoidd  fee 
 his  face  no'  msre.  A  (its  xx. 
 J8,  37,38, 
 
 (9)  Obferi'atton  of  charac- 
 ters is  zjnpcrtant,  Tt'he  great 
 confequence  of  this  will  ap- 
 pear by  one  {mflQ  confede- 
 ration. All  perfed:  produc- 
 tions have  properties  real  and 
 excellent.  Some  imperfed 
 beings,  net  having  thefe 
 properties,  endeavour  to  aS 
 them.  When  a  vaffal  ads 
 like  a  baron,  we  fay  he  lords 
 it,  and  when  a  bad  man 
 ftiives  to  ad.  the  charafter  of 
 a  good  one,  without  endea- 
 vouring to  obtain  qualities 
 eifential  to  a  good  man,  we 
 
 jiiftly  confider  him  as  an  ec- 
 clefiaftical  ftage-player,  and 
 call  him  a  hypocrite,  a  moral 
 diffembler  with  holy  leer. 
 Lewis  the  fourteenth  is  faid 
 to  have  poflefTed  none  of  the 
 qualities  of  a  king:  but  to 
 have  afted  the  part  of  one 
 as  well  as  he  could.  This  is 
 what  our  James  I.  called 
 kingcraft,  of  v/hich,  God 
 knows,  the  poor  foul  had 
 very  little !  There  is  in  the 
 church  prieftcraft — prophet- 
 craft — cliriftiancraft ;  that  is 
 to  fay,  wicked  men  have 
 found  it  worth  their  while 
 to  try  to  aft  the  parts  of 
 men,  who  really  poiTefTed 
 the  qualities,  that  conftitute 
 thefe  charafters. 
 
 The  auguft  charafter  of 
 the  Meffiah  has  been  at- 
 tempted by  impoftcrs  (See 
 Jofeph.  de  bell,  Jud.  L.  v'l, 
 E.  5.  S.  2.)  Now  as  it  is 
 i'mportant  to  diftinguifli  the 
 true  Chrift  from  falfe  Chrifts, 
 fo  it  muft  be  of  confequence 
 thoroughly  to  inform  chrif- 
 tians  of  the  real  charafter  of 
 our  inimitable  Jefus.  More- 
 over, as  he  is  to  be  humbly 
 imitated  by  his  difciples,  it 
 
(     237     ) 
 
 difciples  of  Jefus  Chrift.  As  when  they  allced 
 him,  Wilt  thou  at  this  time  rejlore  again  the  kingdom 
 to  Ifrael  ?  A6ls  i.  6.  ( i )  You  fee,  even  after  the 
 refurreftion  of  Jefus  Chrift,  they  were  full  of  that 
 hiv  and  carnal  idea,  which  they  had  entertained, 
 of  a  temporal  Meffiah.  (2) 
 
 You 
 
 is  neceflary  they  fliould  be 
 thoroughly  acquainted  with 
 their    model.        See    'vol.    i. 
 
 /•  344- 
 
 ( J )  Refiore  the  kingdotn.  Sec. 
 There  are  (fays  Calvin)  hs 
 many  errors  as  words  in  this 
 quelHon.  They  dream  of 
 an  earthly  kingdom  -  -  - 
 they  aflign  the  time  -  -  they 
 ftiut  out  the  gentiles,  reftrain- 
 ing  the  kingdom  to  Ifrael  -  - 
 they  would  know  what  was 
 not  revealed,  whereas  true 
 wifdom  is  to  flop  in  learning 
 where  Chrift  our  mafter 
 paufes  in  teaching.  Hence 
 he  properly  infers  the  abfur- 
 dity  of  aiming  to  be  <if//^ 
 abo've  nvhat  is  ivrittcn,  and 
 reproves  fuch  as  love  to  deal 
 in  dark  myfteries,  either  in 
 things  not  revealed  at  all,  or 
 but  darkly  and  obfcurely 
 mentioned.  Cal-v.  in  Aa.  i. 
 6. 
 
 (2)  The  idea  of  a  temporal 
 MeJ/iah  is  mean  and  carnal. 
 This  mean  idea  hath  pof- 
 fefl'ed  the  minds  of  profefled 
 difciples  of  Chrift  in  all  ages. 
 The  apoftlcs  foon  ftruggled 
 through  fuch  low  fecular  no- 
 tions :  but  a  very  large  fuc- 
 ceffion  of  their  pretended  fol- 
 ^.Qivers  have  expired  incura- 
 
 ble under  this  difeafe.  They 
 have  few  ideas  of  piety,  and 
 none  of  dignity  detached 
 from  the  worldly  parade  of 
 rich  endowments,  palaces, 
 cithedrals,  founding  titles 
 and  gaudy  habits  ;  as  if  all 
 religion  were  nothing  hnt  a 
 raree-lhow.  The  pagans  rcr 
 preached  the  primitive  chrif- 
 tians  for  not  building  fpaci- 
 ous  temples.  Ladlantius, 
 Arnobius,  Minutius  Felix, 
 and  others  juftified  the  peo- 
 ple of  God  by  fhewing — the 
 nature  of  the  deity — the  kind 
 of  worlhip,  that  he  required 
 — the  inutility  and  danger  of 
 pomp  in  religion  ;  and  lb  on. 
 After  Conftantine  arrived  at 
 the  throne,  riches  were 
 fquandered  with  unparallel- 
 ed profufion  in  building  and 
 adorning  publick  edifices  of 
 religion.  Eufebius,  who 
 preached  at  the  dedication 
 of  that  at  Tyre,  was  fo  in- 
 fatuated as  to  affirm,  that  in 
 the  fplendor  of  that  temple 
 was  accompliftied  the  pro- 
 phecy of  Haggai,  who  had 
 faid,  the  glory  of  the  latter 
 hoife  jhall  be  greater  than  that 
 of  the  former,  ii.  9.  that  is, 
 according  to  this  court  chap- 
 lain, chriftians  ihali  build 
 nobler 
 
(     238     ) 
 
 You  alfo  fee  a  rajh  curiofiiy  in  their  defiring  to 
 know  the  times  and  leafons  of  thofe  great  events, 
 which  God  thought  fit  to  conceal. 
 
 Obferve  again,  Peter's  vifion.  A  great  fheet 
 was  let  down  from  heaven,  and  filled  with  all  forts 
 of  animals ;  a  voice  faid  to  him.  Rife  Peter,  kill  and 
 eat  -y  to  which  he  anfv/ered,  Not  fo  Lord,  for  I  have 
 never  eaten  any  thing  that  is  common  and  unclean. 
 You  fee  in  this  anfwer  an  over-fcrwpulous  confcience 
 all  embarrafled  with  legal  ceremonies  j  and  a  very 
 defeftive  imperfect  knowledge  of  gofpel- 
 liberty.  (3) 
 
 There 
 
 nobler  temples  than  jews 
 builded.  Full  of  this  puerile 
 plan,  they  imitated  the  old 
 temple.  There  was  a  porch 
 for  ftrangers,  catechumens, 
 and  penitents.  There  was  a 
 choir,  like  the  holy  place, 
 for  believers;  and  emperors 
 liad  ftalls  at  the  upper  ends. 
 There  was  alfo  a  fandluary, 
 or  a  moft  holy  place  for  ec- 
 clefjafticks,  and  before  them 
 ftood  the  communion  table 
 covered  with  finery,  after  the 
 f<ifliionof  the  old  mercy-feat. 
 Each  part  was  feparated  from 
 the  other  by  baluftrades,  gilt 
 and  adorned.  Such  palaces 
 would  have  been  diigraced 
 by  the  neat  plain  fimplicity 
 of  common  drefs,  and  now 
 that  the  church  was  a  palace 
 churchmen  mufl  drefs  like 
 princes,  and  bring  in  the  old 
 Aaronical  habits.  Men  of 
 real  abilities  and  true  piety 
 Sed;    for  they   knew    their 
 
 Lord's  kingdom  nvas  not  of 
 this  luorld.  How  could  the 
 remnant  fill  up  the  time  de- 
 voted to  religion  ?  A  ritual 
 muft  be  prepared,  a  price 
 paid  for  reading  it ;  and,  left 
 mens  minds  fhould  hereafter 
 revolt,  the  whole  mult  be 
 endowed  with  eftates,  and 
 guarded  by  penalties.  Thus  , 
 rofe  popery  according  to  the 
 prophecies  that  ivettt  before. 
 S.  Jercm,  S.  Bernard,  and 
 many  others  have  clearly 
 Ihevvn,  that  all  pomp  is  in- 
 jurious to  real  religion.  We 
 fpeak  of  pomp  in  religion 
 only. 
 
 (3)  What  Gorf'hath  cleanf- 
 ed  that  call  not  thou  com- 
 mon. Tu.  ell  antithefis  q.  d. 
 cum  Deus  leges  de  cibis  im- 
 mundis  abrcgaverit,  tu  ho- 
 muncio  inani  fcrupulo  a  qui- 
 bufdara  tanquara  immundis 
 ne  abilineas. 
 
i   239  ) 
 
 There  is  almoft  an  infinite  number  of  texts  in 
 the  new  teftament,  where  fuch  infirmities  appear, 
 and  you  mud  not  fail  to  remark  them  in  order  to 
 prove, — 1.  That  grace  is  compatible  with  much 
 human  weaknefs. — 2.  That  heavenly  light  arifes 
 by  degrees  upon  the  mind,  and  that  it  is  with  the 
 new  man  as  v/ith  the  natural  man,  who  is  born  an 
 infant,  lifps  in  his  childhood,  and  arrives  at  per- 
 fection infenfibly  and  by  little  and  little. — 3.  That 
 the  ftrongeft  and  fartheft  advanced  Chriftians 
 ought  to  bear  the  infirmities  of  the  weak,  fines 
 God  himfelf  does  not  i?reak  the  bruifed  reed,  nor 
 quench  the  fmoaking  flax.  This  he  was  plcafed 
 to  exemphfy  in  the  mod  ample  manner  in 
 the  perfon  of  Jefijs  Chrift,  when  he  was  upon 
 earth.  (4) 
 
 Neces- 
 
 (4)  Charnclers  of  meannefs 
 and  infirmity.  It  (hould  feem, 
 there  are  two  dangerous  ex- 
 tremes incident  to  obferva- 
 tions  of  this  kind.  Some  di- 
 vines, on  the  one  hand,  de- 
 ny thefe  charaders  in  the 
 penmen  of  fcripture,  left  by 
 allowing  them  they  fhould 
 weaken  the  evidences  of  their 
 infpiration.  Thanks  be  to 
 God,  the  biblical  writers 
 have  better  claims  to  infpi- 
 ration than  any  that  can  arile 
 from  grammar  or  rheiorick 
 of  llyle,  or  even  at  places 
 from  elevation  of  fentiment, 
 or  abfolute  perfedion  cf  mo- 
 ral reditnde.  "I  hey  never 
 pretended  to  place  the  evi- 
 dences of  their  miflion  on 
 fuch  precarious  ^rounds. 
 They  lofe  nothing  of  their 
 dignity  by  our  allowing  Mr. 
 
 Claude's  rule.  The  other 
 extreme  lies  in  calling  all 
 that  meannefs  and  infirmity, 
 which  does  not  fquare  witli 
 our  arbitrary  laws  of  dignity 
 and  magnanimity.  V/riters 
 of  this  clafs  are  very  free  in 
 making  trammels  for  apof- 
 tles  to  amble  in  :  but  the  at- 
 tempt is  rafa,  and  generally 
 difgraceful  to  the  undertaker. 
 Glorious  logick!  My  tutor 
 would  have  faid  fo  and  {0. 
 Ergo,  S.  Paul  fhould  have 
 faid  fo  I  In  regard  to  fiylet 
 tranflations  often  miilead 
 preachers,  and  give  an  air 
 of  meannefs  to  the  uyle,  and 
 a  low  turn  of  thought  to  the 
 fubjedl.  Gcd  commanded 
 Ezekiel  during  the  captivity, 
 while  Ifrael  and  Judah  were 
 two  kingdoms,  to  fignify  to 
 the  captives  that  the  two 
 kinz- 
 
(     '-24^     ) 
 
 Necessity. 
 
 In  regard  to  nccejjity^  you  may  very  often  re- 
 mark this  in  explaining  the  do6lrines  of  religion  : 
 as  when  you  fpeak  of  the  mifilon  of  Jefus  Chrift 
 into  the  world — of  his  familiar  converfation  with 
 men — of  his  death — refurredion — and  afcenfion  to 
 heaven,  &c.  for  you  may  not  only  confider  the 
 truth,  but  alfo  the  necejjity  of  each ;  and  by  this 
 mean  open  a  moft  beautiful  field  of  theological 
 argument  and  elucidation.  (5) 
 
 The 
 
 kingdoms  fhould  hereafter 
 be  united,  and  incorporated 
 into  one  civil  ftate.  In  order 
 to  exprefs  this  by  a  vifible 
 lign,  as  ufual,  the  Lord  or- 
 dered him  to  take  tvjo  ivooden 
 tablets,  to  write  upon  one 
 Judah,  and  upon  the  other 
 IfraeU  and  to  frame  them  fo 
 that  they  might  be  jointed 
 together,  and  become  one  in 
 his  hand.  Our  tranflaiors 
 Tendered  the  phrafe  t^ojiicks, 
 Ezek.  xxxvii.  i6.  A  certain 
 preacher  (I  fear  it  was  Mat. 
 Mead)  took  this  text,  and, 
 as  he  thought — that  "  they 
 were  faggot  Jlicks — that  dry 
 flicks  would  fnap — that  fag- 
 gots muft  be  made  up  either 
 while  the  fap  was  in  the 
 wood,  or  after  it  had  been 
 foaked  well  in  water — and 
 that  humiliation  would  foak 
 aijd  fofren  his  auditors" — he 
 ventured  to  conclude  with 
 *«  Firft,  An  ufe  of  humbling, 
 that  the  people  of  God  Ihould 
 be  tivojiicki :  and  Secondly, 
 
 An  ufe  of  rejoicing  that  God 
 had  made  the  tivo  Jiicks  o?ie** 
 I  know  not  who  publifhed 
 this  fermon,  for  the  title 
 page  is  gone ;  but  the  fault 
 is  too  common. 
 
 (5)  TSteceJfity.  This  is  one 
 of  the  many  abftradl  terms, 
 which  ftand  for  things,  that 
 are  not  as  though  they  were. 
 Mr.  Claude  feems  to  take  it 
 in  general  for  what  is  fit  and 
 proper  in  the  nature  of  things, 
 and  what,  therefore,  is  an 
 effential  part  of  the  whole. 
 S.  Paul  illuftrates  the  gofpel 
 by  this  topick  in  his  epiltle 
 to  the  Hebrews — There  is 
 made  of  mcejftty  a  change  of 
 the  law— it  is  of  necejftty  this 
 man  have  fomewhat  to  oiFer 
 — there  muft  of  neceJJity  be 
 the  death  of  the  teftator. 
 Heb.  vii.  12.  viii.  3.  ix.  16. 
 
 In  this  plain  popular  fenfe, 
 it  ftiould  feem,  the  word  ne- 
 cejjity is  friendly  to  religion  : 
 but  in  its  metaphyfical  mean- 
 ing it  is  a  fource  of  unpro- 
 fitable 
 
(     241      ) 
 
 I'he  limie  may  be  affirmed  of  fending  the  com- 
 forter, that  is,  the  holy  ghoft  into  the  world ;  in 
 explaining  thefe  words,  /  will  pray  the  .father  and 
 he  jljall  give  you  another  comforter^  John  xiv.  i6. 
 You  may  very  properly  confider  the  neceffity  of 
 this  comforter ;  either  becaufe  without  his  light 
 and  help  we  can  never  releafe  ourfelves  from  the 
 bondage  of  fm  and  fatan — or  becaufe  without  his 
 affiftance  all  that  Jefus  Chrift  has  done  in  the 
 ceconomy  of  falvation  would  be  entirely  ufelefs  to 
 us.  You  may  alfo  obferve  the  neceffity  of  his 
 eternal  abode  with  us — becaufe  it  is  not  enough  to 
 be  once  converted  by  his  efficacious  power,  we 
 need  his  continual  prefence  and  efficacy  to  carry  on 
 and  finifli  the  work  of  fandification ;  otherwife  we 
 lliould  quickly  relapfe  into  our  firft  condition.  (6) 
 
 Utility. 
 
 fitable  difputatlon,  curious 
 as  chafms  in  rocks,  and  like 
 them  dangerous  to  common 
 travellers.  See  Butler's  Ana- 
 logy, ch,\,  Locke's  EJJay,u. 
 21.  Limborch — Lav^— Leib- 
 nitz—  Clarke — Hobbes — Spi- 
 noza, &c.  6iC. 
 
 (6)  Neceffity  of  the  holy 
 fpirit.  Unus  ergo  et  idem 
 fpiritus,  qui  in  prophetis  et 
 j'^poftolis,  ibi  parce  datus, 
 hie  large  comniodatus  ;  nee 
 tamea  ante  refurreftionem 
 domini  exhibitus,  fed  per  re- 
 iurreftionem  ChrilU  contri- 
 butus.  Rogabo  enim,  aiebat, 
 patrem  et  alium  advocatum 
 dabit  vobis,  ut  •■vsbifcum  fit 
 in  sternum.  Et  quoniam  do- 
 minus  ill  ccelos  ellet  abiturus 
 paracletum  difcipulis  neceff'a- 
 rio  dabat,  ne  illos  quodani- 
 modo  pupillos  quod  minime 
 
 Vol.11. 
 
 decebat  relinqueret,  et  fine 
 advocate  et  quodam  tutore 
 defereret.  Hie  eft  enim  qui 
 ipforum  animos  mentefque 
 firmavit,  qui  evangelica  fa- 
 cramenta  diftinxit,  qui  ia 
 ipfis  illuminator  rerum  divi- 
 narum  fnit,  quo  confirmatJ 
 pro  nomine  domini  nee  car- 
 ceres  nee  vincula  timuerunr, 
 quinimo  ipfas  feculi  potef- 
 tates,  et  tormenta  calcave- 
 runt,  armati  jam  fcilicet  per 
 ipfum  atque  firmati,  ha- 
 bentes  in  fe  dona,  quae  hie 
 idem  fpiritus  ecclefis  Chrifti 
 fponfas  quafi  qusdam  orna- 
 menta  dillribuit  et  dirigit. 
 Hie  ell  enim,  qui  prophetas 
 in  ecclefia  conlHtuic,  ma- 
 giltros  erudit,  linguas  dirigit, 
 virtutes  et  fanitates  facit, 
 opera  mirabilia  gerit,  dif- 
 cretiones  fpirituura  porrigi:, 
 H  h  gubcr> 
 
(      242       ) 
 
 Utility. 
 
 Where  a  thing  does  not  appear  abfolutely  ne- 
 celTary,  you  may  remark  its  utility  :  as — in  fomc 
 particular  miracles  of  jefus  Chrifl—  in  fome  pecu- 
 liar affli6lions  of  the  faithful — in  the  manner  in 
 which  S.  Paul  was  converted — and  in  an  infinite 
 number  of  fubjefts  which  prefent  themfelves  to  a 
 preacher  to  be  difcuffed.  (7) 
 
 Evidence. 
 
 gubernationes        contrlbuit, 
 confilia  fuggerit,  qusequ^alia 
 font  chariiniatum  dona^Om- 
 ponit  et  digerit,  et  ideo  ec- 
 cleiiam    dojin'ni    undiqiie   et 
 in  omnibus  perfeftam  et  con- 
 fummatam  facit.  Erudiuntur 
 enim  in  illo,    et  per  ipfum 
 corpora  noftra  ad  immorta- 
 litatem  proficere,  dum  ad  de- 
 creta  iplius  difcunt  fe  mode- 
 ranter    temperare.     Hie    eft 
 enim,    qui     contra    carnem 
 defiderac,   quia   caro   contra 
 ipfum   repugnat.      Hie    eft, 
 qui   inexplebiles    cupiditates 
 coercet,  immoderatas  libidi- 
 nes  frangit,  illicitos  ardores 
 extinguit,  flagrantes  impetus 
 vincit,  ebrietates  rejicit,  ava- 
 ritias      repellit,      luxuriofas 
 commefTationes    fugit,    cari- 
 tates  neftit,  afFediones  con- 
 ftringit,  &c.    'Hie  in  apofto- 
 Jis  Chrifto   teftimonium  red- 
 dit,  in   martyribus   conftan- 
 tem  fidem  religionis  oftendit, 
 in    virginibus     admirabilem 
 continentiam  fignats   chari- 
 tatis  includit,  in  Cicteris  in- 
 corrupta    et    incontaminata 
 doftrinae  dominicse  jura  cuf- 
 todit,  hxreticos  deftruit,  per- 
 
 verfcs  corrlgit,  infideles   ar- 
 guit,    iimulatores      oftendit, 
 improbos    quoque    corrigit  j 
 ecclefiam  incorruptam  et  in- 
 violatam  perpetual  vifginita- 
 tis  et  veritatis  fancl'tate  cuf- 
 todit,"  No-vat.  de  Trin.  c.  29. 
 (7)    Obfewe    utility.     Ac- 
 cording to  our  author,  it  was 
 abfolutely   neceffary   for  the 
 Meffiah  to  prove  his  miffion 
 by  miracles :    but  it  was   not 
 abfolutely  neceflary  for  him 
 to  work  them  in  this  village 
 rather  than  in  that.    It  is  ab- 
 folutely neceffary  for  believers 
 to  be  afflided  :  but  it  is  not 
 neceffary  for  each  believer  to 
 fuffer  the  fame  kind  and  the 
 fame  degree  of  affliftion.  The 
 converfion  of  Saul  was  necef- 
 fary :   but  the   manner  of  it 
 was   not  fo.      Thus    by  dif- 
 tinguifliing   two  forts  of  ac- 
 tions he  conciliates  neceffity 
 and  free  agency.     Thus  we 
 affirm    in     general — 'private 
 prayer  is  neceff'^ry  :  the  time 
 and  place  of  offering  it  arbi- 
 trary— charity  to  the  poor  is 
 neceflary:  the  way  of  admi- 
 niftering  it  arbitrary  :  and  io 
 on.     All  this  is  plain,  popu- 
 lar» 
 
(     243     ) 
 
 Evidence. 
 
 Evidence  mufl;  be  particularly  preiTcd  in  articles, 
 which  are  dil][.LiCed,  cr  which  are  likely  to  be  con- 
 troverted. (8)     For  example,   Were  you  to  treat 
 
 of 
 
 lar,  and  edifying;  and  here 
 on  tliefe  f'bjeds  the  pulpit 
 ftiould  paufe.  MetapliyfiCHl 
 refinements  may  proceed  m 
 private,  or  in  the  fchools,  a 
 great  deal  ravtner;  and,  if 
 the  invelligator  lofe  himfelf 
 very  little  damage  will  be 
 done :  but  to  puzzle  and 
 perplex  plain  chrifiians  with 
 the  exquifite  fubtilties  of  the 
 fchools  is-a  n;oft  incolerable 
 abufe  of  divinity.  Did  ever 
 man  exift,  who  underllood 
 the  following  propofitions  ? 
 If  unintelligible,  where  is 
 their  utility  ?  -  -  -  Alas  !  I 
 forgot  myfelf.  They  are 
 ufeful.  "  The  iffeLiion  of 
 nature  defervcth  God's  dam- 
 nation— works  before  grace 
 do  not  deferve  grace  cf  co7i-  . 
 gruiiy — Gcd  doth  --work  invi- 
 iibly  in  us  by  infant-baptifm, 
 and  by  it  doth  quicken, 
 llrengthen,  and  confirm  our 
 faith  in  him.  Epijcopa!  ar- 
 ticles, ix,  xiii,  XXV. 
 
 Utility.  There  is  no  rule 
 of  elucidation  more  impor- 
 tant than  this.  Nothing  can 
 be  more  abfurd  than  to  la- 
 bour to  eilablifh  a  point  in  a 
 popular  difcourfe,  which  the 
 people  are  incapable  of  ap- 
 plying to  feme  good  ufeful 
 moral  purpofe  at  home.  Some 
 
 of  our  minillers  love  to  ex- 
 cite the  diligence  of  their 
 people  by  rt-prefenting  the 
 chi  ulian  fabbath  as  a  market- 
 day,  and  the  truths  of  the 
 gofpel  as  wares  expofed  to 
 fale ;  and  the  idea  is  not 
 wholly  unfcriptural,  feelfai. 
 Iv,  I,  2,  &c.  But  is  it  worth 
 while,  on  fuch  days,  to  neg- 
 le6l  real  bufinefs,  in  order  to 
 tickle  the  fancies  of  idlers  by 
 rope-dancing — vending  trin- 
 kets— or  exhibiting  a  fliow- 
 box !  Compared  with  fuch 
 harlequins,  yon  bufy  honelt 
 fellow,  who  fells  rufh-rope 
 to  the  thatcher,  and  iickles 
 ar,d  rakes  to  the  labouring 
 rulticks,  is  a  pillar  of  a  com- 
 munity, a  rnoft  re.^pedable 
 member  of  ftciety, 
 
 C8)  E'vidence.  Oar  author 
 foppofes,  evidence  arifes  to 
 feme  truths  from  furround- 
 ing  circumjiances  —  'ds  from 
 place — manner  of  expreffion 
 — &c.  Sec.  and  he  fubjoins 
 an  example,  to  which,  as 
 contraries  illuftrate  each 
 other,  we  will  add  the  fol- 
 lowing. 
 
 A  certain  fupralapfarian 
 divine  preached  from  i  Chro. 
 iv.  22.  and  thcfe  are  ancient 
 things,  and  endeavoured  to 
 eftablilh  in  his  fermon   the 
 
 H  h  2  fupra- 
 
'(     244     ) 
 
 of  the  fecond  commandment  in  oppofition  to  the 
 cuftom  and  pra6lice  of  worfliipping  images  in  the 
 church  of  Rome,  you  fhould  prefs  the  evidence  of 
 the  words.  As,  i.  It  has  pleafed  God  to  place 
 this  command  not  in  fome  obfcure  part  of  revela- 
 tion :  but  in  the  moral  law^  in  that  law,  every 
 word  of  which  he  caufed  to  proceed  from  the 
 midft  of  the  flames. 
 
 2.  He 
 
 fupralapfarian  fyftem  of  the 
 order  of  God's  decrees  in  op- 
 pofition to  fublapfarianifm — 
 the  Jove  of  God  was  an  an- 
 cient thing — the  fetting  up 
 of  Chrift  as  the  conjenant-head 
 of  his  people  was  an  anci- 
 ent thing — and  fo  on.  Cer- 
 tainly the  good  man's  text 
 formed  a  ftrong  prejudice 
 againft  his  dodrine;  for  it 
 is  placed  not  in  a  difcourfe 
 concerning  redemption  :  but 
 in  a  .  genealogy  interlined 
 v/ith  here  and  there  a  hifto- 
 rical  anecdote.  Some  of 
 thefe  families  were  craftf- 
 men,  and  inhabited  fuch  a 
 part  of  the  country — others 
 wrought  in  pottery  and  dwelt 
 in  fuch  a  pan — fuch  a  family 
 had  a  linnen  manufactory — 
 and  fuch  a  houfe  were  lords 
 of  the  foil — one  was  allied  to 
 the  royal  family  of  Egypt— 
 another  had  two  wives — 
 and  thcfe  are  ancient  tradi- 
 tions— or  thefe  are  extrafted 
 from  ancient  records.  Is  not 
 the  place  of  this  line  proof  of 
 its  meaning  ?  We  refer  to 
 verfes  14 — 23 — 21 — 22.     32 
 
 Evidence  viuJI  he  urged  in 
 controverted  points.  It  is  fa- 
 fhionable  with  many  divines 
 ro  boaft  of  their  averfion  to 
 controverfy,  and  to  make  a 
 merit  of  teaching  only  fuch 
 doftrines  as  are  not  difputa- 
 ble.  What  a  poor  piece  of 
 bufinefs  is  this  !  Is  there  any 
 one  dodlrine  of  natural  or 
 revealed  religion,  which  is 
 not  controverted?  Does  not 
 every  deill  deny  our  bible, 
 and  every  atheilt  the  being 
 of  our  God?  A  man,  there- 
 fore, who  determines  to 
 teach  only  undifputed  arti- 
 cles, determines  ipj'o  failo  to 
 teach  nothing  at  all. 
 
 The  infpired  writings  do 
 not  countenance  any  fuch 
 notions.  .The  whole  Jewifh 
 religion  is  ftyled  yeho-vah^s 
 controverfy,  Hof.  iv.  i . 
 Micah  vi.  2.  Jer.  xxv.  31. 
 The  Jewifh  polity  confidered 
 all  civil  and  ecclefiaftical 
 matters  as  controvertible, 
 and  provided  very  properly 
 for  the  decifion  of  all  cafes. 
 2  Chron.  xix.  8,  S:c.  The 
 whole  book  of  Job  is  a  con- 
 troverfy. The  minjftry  of 
 our 
 
(     245    ) 
 
 2.  He  ufcs  not  only  the  term  image,  but  like- 
 fiefsy  and  fpecifies  even  the  likenefles  of  all  the 
 things  in  the  world,  of  thofe  which  are  in  heaven 
 ^hove,  of  thofe  which  are  in  the  earth  beneath,  and 
 of  thofe  which  are  under  the  earth, 
 
 3.  In  order  to  prevent  all  the  frivolous  objec- 
 tions of  the  human  mind,  he  goes  yet  fardier,  not 
 only  forbidding  the  worjhipping  of  them,  but  alfo 
 the  making  ufe  of  them  in  any  manner  of  way ; 
 and,  which  is  more,  he  even  forbids  the  making  of 
 them.  Thou  Jhalt  not  bow  down  thyfelf  to  thenti 
 Thou  JI3 alt  not  ferve  them.  Thou  Jhalt  not  make  unto 
 fhee  any  graven  image,  &c, 
 
 4.  Add 
 
 our  Saviour  was  a  perpetual 
 controverfy.  S.  Paul's  epif- 
 tles  are,  moft  of  them,  con- 
 troverfial.  The  apolUes  came 
 at  truth  by  much  dijputing 
 among  thenifelves,  Atts  xv. 
 7.  and  they  convinced  Jews 
 and  Gentiles  by  difputing 
 with  both.  Afts  xvii.  17. 
 xix.  8. 
 
 Striftly  fpeaking,  a  dif- 
 pute  is  an  oral  controverfy, 
 and  a  controverfy  is  a  nxn-itten 
 difpute.  Now,  to  controvert 
 or  difpute  a  point,  either  by 
 word  or  writing,  is  only  to 
 agitate  a  queftion  in  order 
 to  obtain  clear  adequate 
 ideas  of  it.  Can  it  be  ima- 
 gined, religion  does  not  ad- 
 mit of  this?  Let  us  fum  up 
 the  matter  in  two  undeniable 
 remarks,  i.  If  is  a  faft, 
 every  article  of  religion  is 
 denied  by  fome,  and  cannot 
 be  believed  without  debate 
 and    examination    by    any. 
 
 2.  It  is  a  certain  faft,  i-eli- 
 gion  empowers  us  to  invelU- 
 gatc,  debate,  difpute,  and 
 controvert  each  article  in  or- 
 der CO  afcertain  the  evidence 
 of  it. 
 
 Whence,  then,  the  outcry 
 againft  controverfy?  It  pro- 
 ceeds in  difiertnt  men  from 
 very  different  caufes.  I. 
 Some  artfully  decpy  contro- 
 verfy in  order  to  deltroy  free 
 inquiry,  which  would  en- 
 danger their  eftablilhed  er- 
 rors. Gloom  in  thedodlrine 
 and  filence  in  the  difciple, 
 obfcuricy  in  the  creed  and 
 obedience  in  the  fubfcriber 
 afTort  well  together.  ^Tis 
 dutnb  amaze — a?id  lijl  tiing 
 terror  all! 
 
 2.  Others  hate  difputes, 
 becaufe,  all  faintilh  as  they 
 are,  all  devoted  to  the  will 
 of  God,  all  devoured  with 
 zeal  for  his  glory,  and  the 
 good  of  precious  fouls,  they 
 hate 
 
(     246     ) 
 
 4.  Add  to  all  this,  that  the  Lord  fubjoined  the 
 higheft  interejis  to  enforce  it.  He  interefted  herein 
 his  majefty,  his  covenant,  and  his  infinite  power ; 
 for  (fays  he)  /  am  Jehovah  thy  Gcd.  He  goes 
 farther,  and  interefts  his  jealoufy,  that  is,  that  in- 
 exorable juilice,  which  avenges  affronts  offered  to 
 his  love.  Yea,  in  order  to  touch  us  ftill  more 
 fenfibly,  he  even  goes  fo  far  as  to  intereil  our 
 children,  threatening  us  with  that  terrible  wrath, 
 •which  does  not  end  with  the  parents,  but  pafles 
 down  to  their  pofterity.  What  could  the  Lord 
 fay  more  plainly  and  evidently  to  fhew  that  he 
 would  fuffer  no  image  in  his  religious  worfhip  ? 
 After  all  this,  is  it  not  the  moft  criminal  prefump- 
 tion  to  undertake  to  diftinguifh  in  order  to  elude 
 the  force  of  this  commandment  ? 
 
 You 
 
 hate  (fuch  is  their  infuffer- 
 able  arrogance  !)  they  hate  to 
 be  contradided.  To  doubt 
 their  infallibility,  to  difpute 
 their  oracular  declarations,  lo 
 think  diiterently,  and  to  dare 
 to  inform  others  of  your  rea- 
 sons for  doing  fo,  what  is 
 this  but  tlie  black  mark  of 
 xcprobation! 
 
 3.  Ochers,  again,  declaim 
 againft  difputing  their  doc- 
 trines to  fave  themfelves  the 
 difgrace  of  expcfing  their  ig- 
 norance, or  the  labour  of  ex- 
 amining, underftanding,  and 
 defending  their  own  thefes. 
 Lazinefs,  piide,  and  intole- 
 rance diihnguilh  thefe  three 
 forts  of  placid  divines. 
 
 4.  There  are  others,  who 
 diftinguith  between  contro- 
 ijerfy  and  the  temper,  in  which 
 it  is  ufuaiiy  conduced  ;  and. 
 
 as  they  obferve,  that  few 
 men  have  thofe  generous,  li- 
 beral, benign  difpofitions, 
 which  are  ellential  qualities 
 of  a  good  controverfial  chrif- 
 tian,  they  think  it  more  con- 
 ducive  to  the  general  good 
 to  decry  a  difputatious  J'pirit, 
 by  which  they  intend  not  to 
 fupprefs  inquiry,  debate,  dif- 
 pute, controverfy:  but  the 
 wicked  tempers,  which  gene- 
 rally animate  them. 
 
 There  are  in  fome  of  our 
 churches  profcffed  meetings 
 of  chriftians  for  the  purpofe 
 of  debating  a  point  of  theo- 
 logy, or  a  portion  of  fcrip- 
 ture,  or  a  cafe  of  confcience, 
 and  thefe,  properly  managed 
 with  coolnefj,  candour,  gen- 
 tle and  kind  difpofitions, 
 have  often  bten  productive  of 
 mutual  edification.     See  Dr. 
 
C    247     ) 
 
 You  may,  if  you  choofe,  over  and  above  all, 
 this,  add  Mofes's  explication  of  this  command  in- 
 the  fourth  of  Deuteronomy.  (9) 
 
 You  may  alfo  ufe  the  fame  charader  of  evidence 
 when  you  explain  feveral  paflages,  which  adver- 
 faries  abule — as  thefe  words,  this  is  wy  body  which 
 is  broken  for  you — and  thefe  in  the  fixth  of  John, 
 eai  ike  fleJJj  of  the  fon  of  man  and  drink  his  blood — 
 
 and 
 
 Onven^s  prnSl.  cafes  xifconfcunce 
 refol-jed  at  church-rneetings. 
 
 No  theological  fubje£l 
 requires  more  accurate  in- 
 veltigation  than  this  arti- 
 cle of  e'vidence.  Evidence  is 
 that  which  demonftrates. 
 Now  there  are  various  kinds 
 and  degrees  of  evidence,  and  it 
 would  very  much  contribute 
 to  clear  a  point  in  debate, 
 were  difputants  firft  of  all 
 to  agree  on  certain  data,  or 
 nvhat  fhould  be  allowed  evi- 
 dence in  the  cafe  in  queflion. 
 Iw  law  this  is  a  matter  of 
 great  confequence,  and,  when 
 divines  proceed  in  the  me- 
 thods ufed  in  our  courts  of 
 law,  they  gain  infinite  ad- 
 vantages over  their  oppo- 
 nents. They  do,  as  it  were, 
 fwcar  the  witnefTes  before 
 they  admit  them  as  evidence. 
 Dr.  Stennctt  has  given  the 
 death  wound  to  Mr.  Adding- 
 ton's  arguments  for  infant- 
 baptifm  by  this  method. 
 
 (9)  Explain  the  fecond  com- 
 iHandmmt.  Abbe  Pluche 
 fpeaking  of  idolatry  fays, 
 *'  this  hillory  of  the  extra- 
 vagancies of  our  forefathers 
 does  indeed  prefent  the  reader 
 
 with  a  deplorable  profpeft : 
 but  it  may  methinks  engage 
 our  curiofity,  not  only  by 
 the  novelty  of  the  infights  it 
 gives  us  into  the  origin  of 
 this  fenfelefs  worfhip,  but  -  - 
 it  is  of  greater  concern  to 
 piety,  by  fetting  in  a  good 
 light  the  infinite  fuperiority 
 of  the  inllrudlions  of  chrijli- 
 anity  above  thofe  of  phiiofo- 
 phy.  We  fliall  fee  the  latter 
 wandering  from  age  to  age, 
 heaping  new  errors  incef- 
 fantly  upon  the  firfl,  and 
 more  and  more  lofing  fight 
 of  truth  or  criminally  detain- 
 ing it  captive ;  then  authoriz- 
 ing men  to  adore  all  and 
 every  one  of  the  parts  of  the 
 univerfe,  and  at  laft  inclin- 
 ing them  to  adore  nothing  at 
 all.  Chriftianity  is  the  only 
 doftrine,  that  ever  attacked 
 idolatry  with  efficacy,  ren- 
 dered augurs  contemptible, 
 funk  the  credit  of  aflrology, 
 made  the  perplexing  fuperfti- 
 tions  that  tyrannized  over  the 
 univerfe  fall  to  the  ground, 
 and  even  rectified  the  reafon 
 of  thofe  who  did  not  believe 
 the  gofpel."_  Hift.  of  the 
 Hecvsnsy  v.  i.  c.  2. 
 
(     248     ) 
 
 and  thofe  paffages  alfo  in  S.  Jamci;,  which  fpeak 
 of  juftification  by  works — for  in  treating  thefe 
 paflages  in  oppofition  to  the  falfe  fenfes,  which 
 the  church  of  Rome  gives  of  them,  you  muft  af- 
 lemble  many  circumltances,  and  phce  each  in  its 
 proper  light,  fo  that  all  together  they  may  diffufe  a 
 great  brightnefs  upon  the  text,  and  clearly  fhew 
 its  true  fenfe.  ( i ) 
 
 XXIV. 
 
 (l)  Qharaaer  of  evidence. 
 Thus  Maffillon  on  John  viii. 
 46.  If  I  fay  the  truth  nuhy  do 
 ye  not  helie-ve  me?  -  -  -  the 
 world  oppofes  two  prete;*-ts 
 againft  the  evidence  of  the 
 moil  terrible  truths  of  God's 
 word.  I.  In  order  to  calm 
 themfelves,  amidft  a  thou- 
 fand  abufes  authorized  in  the 
 world,  they  tell  us,  they 
 think  their  ftate  very  fafe, 
 their  confcience  does  not  re- 
 proach them,  and  if  they 
 were  perfuaded  there  "was 
 any  danger,  they  would 
 change  their  condition  di- 
 reftly.  2.  They  fay,  the 
 fcripture  is  not  fo  clear  and 
 precife  upon  certain  points 
 as  we  •■retend,  and  what  ap- 
 pears fo  clear  to  us  does  not 
 appear  fo  to  every  body. 
 The  firll  pretext  is  the  good 
 faith  and  tranquillity  of  their 
 confcience — the  fecond  the 
 obicurity  and  uncertainty  of 
 fcripture  rules.  To  thefe  I 
 oppofe  a  double  charadler  of 
 evidence,  wh:ch  belongs  to 
 the  law,  which  will  confound 
 thefe  two  pretexts,  and  con- 
 demn all  the  vain  excufes 
 of  fmners  in  the  day  of  the 
 
 Lord's  vengeance.  For,  i. 
 It  is  evident  in  the  confcience 
 of  the  finner.  2.  It  is  evi- 
 dent in  the  fimplicity  of  its 
 rujes.  The  evidence  of  God's 
 law  in  your  confciences  will 
 judge  your  pretended  good 
 faith  and  fecurity  :  and  the 
 fimplicity  of  its  rules  will 
 judge  your  afiefted  doubts, 
 and  pretended  uncertainties. 
 Mojf.  for, Careme.\.  S, premiere. 
 To  this  alfo  muft  be  re- 
 ferred that  admirable  fermon 
 of  the  fame  preacher  on 
 I  Cor.  ii.  12.  No^iv  Kue  hwve 
 received,  not  the  fpirit  of  the 
 ifjorld,  but  the  fpirit  ijuhich  is 
 of  God.  A  fkeleton  of  his 
 exordium  will  give  a  faint 
 idea  of  his  ferm.on.  He  fays 
 from  Auftin,  "  that  the  fpirit 
 of  the  world  and  the  fpirit  of 
 God  form  here  in  this  world 
 two  cities,  Ba:bylon  and  Je- 
 rufalem,  which  have  each 
 their  laws,  maxims,  citizens, 
 &c. — that  thefe  two  fpirits 
 divide  the  whole  world,  in- 
 volving empires  and  families, 
 courts  and  cloifters— that  it 
 is  impoflible  to  be  a  member 
 of  both,  and  more  ftill  to 
 belong  to  neither — that  thefe 
 dif. 
 
'  (     249     ) 
 
 XXIV. 
 
 Remark  Degrees.   (2) 
 
 For  example.  Gal.  i.  If  we^  or  an  angel  from 
 heaven^  freach  any  other  gofpel  unto  you^  than  that, 
 which  ive  have  preached  unto  you,  let  him  be  accurfed. 
 After  you  have  remarked  the  extreme  force  and 
 fignificancy  of  the  words,  obferve  that  the  apoftle 
 denounced  an  anathema  twice,  even  denouncing  it 
 againfl  himfelf,  fhould  he  ever  be  guilty  of  what 
 he  condemns,  denouncing  it  even  againfl:  an  angel 
 from  heaven  in  the  fame  cafe. 
 
 You 
 
 difFerent  men  will  agree  in 
 the  fame  external  form  of 
 worfhip — that  it  is  eafy  to 
 deceive  ourfclves,  efpecially 
 if  we  pradtife  the  moft  facred 
 externals  of  religion — that  in 
 Ihort  the  only  way  is  to  ftrip 
 ourfclves  of  outward  diftinc- 
 tions,  inquire  what  fpirit 
 rules  in  our  hearts,  and  judge 
 of  this  by  the  word  of  God — 
 in  order  to  this  we  muft  re- 
 mark: the  difFerent  charaSiers 
 attributed  in  fcripture  to  each 
 of  thefe  fpirits  —as  firfl:  chrif- 
 tianity  is  charafterizcd  by  fe- 
 paration,  reHedlion,  prayer, 
 felf-denial,  repentance,  &:c. 
 — the  fpirit  of  the  world  is 
 oppofite  to  all  this,  a  finning, 
 felf-gratifying,  prayerlefs  fpi- 
 rit, &c.  Maff.  ferm.  Myfter. 
 Pettecoie. 
 
 (2)  Remark  dej^rces.  De- 
 gree is  the  comparative  con- 
 dition of  any  thing,  and  the 
 icudy  of  this  topick  is  wecef- 
 
 Vql.II. 
 
 fary  to  the  obtaining  of  accu- 
 racy in  theology.  An  accu- 
 rate fermon  is  a  difcourfe 
 made  up  of  an  exaft  quantity 
 of  each  component  part. 
 There  is  a  certain  degree,  or 
 quantum  of  truth — there  is 
 an  exacl  point  of  light,  or 
 degree  of  evidence,  in  which 
 this  truth  is  placed — there  i"? 
 a  nice  quantum  fufficit  of 
 imagery,  colouring  and  en- 
 livening the  evidence — there 
 are  nice  degrees  of  temper  ad- 
 jufted  to  all  parts ;  the  rea- 
 foning  is  vigorous,  the  nar- 
 ration cool,  the  fuafion  pa- 
 thetick,  foft  and  warm,  and 
 fo  on — there  is  a  fort  oi  Jiyh 
 adapted  to  the  fubjedl — and 
 there  is  a  degree  of  vehe- 
 mence or  indifference  in  th« 
 very  •ivords  or  letters,  that  ex- 
 prefs  the  whole,  fuitedtothe 
 importance  or  the  compara- 
 tivs  infignificance  of  each 
 part.  The  compofition  of 
 I  i  fuch 
 
(       2SO       ) 
 
 ITou  muft  obferve,  the  apoftle  does  not  always 
 ufe  the  fame  vehemence  when  he  fpeaks  againfk 
 error.  (3)  In  the  fourteenth  of  the  epiftle  to  the 
 Romans  he  contents  himfelf  with  caUing  thofe 
 weak  in  the  faith,  who  would  eat  only  herbs,  and 
 exhorts  the  other  believers  to  bear  with  them.  In 
 the  third  chapter  of  the  firft  to  the  Corinthians  he 
 protefts  to  thofe,  who  build  with  wood,  hay,  and 
 Itubble  upon   Chrift   the  foundation,  that  their 
 
 work 
 
 fuch  a  fermon  is  a  work  of 
 threat  labour,  and  yet  it  muft 
 not  appear  to  be  laboured  at 
 all.  The  art  of  compofing 
 fuch  a  diftourfe  is  merely 
 human,  and,  it  Ihould  feem, 
 is  banifhed  by  S.  Paul  from 
 the  chriftian  pulpit,  and  con- 
 iined  to  fchools  and  places  of 
 human  fcience.  1  Cor.  ii. 
 Natural  eloquence  cannot  be 
 denied  an  entrance  into  the 
 pulpit :  but  artificial  elo- 
 quence is  exprefsly  forbidden. 
 There  is  a  great  deal  of  rea- 
 fon  for  this  diftinftion  ;  for, 
 were  fcholaftick  eloquence, 
 or  the  purer  eloquence  of 
 iimple  accuracy  effential  to 
 a  good  fermon,  either  the 
 people  would  have  very  few 
 fermons,  or  the  preacher 
 would  have  fuch  intolerable 
 difficulties  in  compofing  his 
 difcourfes,  that  all  the  other 
 parts  of  his  office  would  lie 
 neglefted ;  and,  after  all, 
 very  little  benefit  would  be 
 derived  from  his  labours. 
 What  numbers  in  the  fpring 
 enjoy  the  fragrance  of  uni- 
 verfal  nature,  who  are  inca- 
 pable of  culling  the  fweets. 
 
 and  combining  the  fprigs, 
 that  form  the  delicate  nofe- 
 gay  of  a  fine  lady  ! 
 
 Some  attention  to  degrees, 
 however,  is  eflential  to  a  mi- 
 nifter  in  ftudying  fcripture — 
 in  inveftigating  and  realbn- 
 ing  on  fubjefts — in  determin- 
 ing the  diredion  of  promifes 
 and  threatnings — in  relieving 
 troubled  confciences — and  fo 
 on.  There  are  degrees  of 
 punifliment  pointed  againft 
 degrees  of  fin — degrees  of 
 glory  adapted  to  degrees  of 
 virtue — degrees  of  afTuranee 
 proportioned  to  degrees  of 
 faith,  &c.  Sec. 
 
 (3)  S.  Paul  does  not  /peak 
 againjl  all  errors  ivith  equal 
 vehemence.  Our  author  fup- 
 pofes  S.  Paul  an  example  to 
 chriftian  minifters,  and  con- 
 fiders  his  condudl  towards 
 erroneous  perfons  as  a  direc- 
 tory of  Handing  authority  : 
 but  this  general  notion  ought 
 to  be  particularly  explained, 
 left  it  fhould  feem  to  autho- 
 rize the  dangerous  maxim  of 
 fuppreffing  error  by  corporal 
 punilhments. 
 
 1. 1 
 
C    251    ) 
 
 wol'k  fhoiild  be  burnt,    but  that  they  fhould  he 
 faved^  though  it  Ihould  be  by  fire.     In  the  feven- 
 
 teenth 
 
 1.  It  is  allowed,  the  apof- 
 tles  inflifted  corporal  punifh- 
 ments,  as  in  the  cafes  of 
 Elymas,  Ananias  and  Sap- 
 phira :  but  thefe  were  extra- 
 ordinary cafes,  and  were 
 wrought  by  miraculous  power. 
 
 2.  There  were  ,w  exertions 
 of  this  power  in  cafes  of 
 error  of  judgment :  nor  any 
 in  cafes  of  thofe  wrong  prac- 
 tices, which  did  not  dellroy 
 the  efTence  of  chriftian  wcr- 
 Ihip :  but  on  the  contrary  a 
 kind  and  gentle  matual  tole- 
 ration prevailed.  See  Rom. 
 xiv. —  I  Cor.   xi. —  i  Cor.   x. 
 
 29  -  -  33; 
 
 3.  It  is  certain,  this  paf- 
 fagc.  Gal.  i.  9.  cannot  au- 
 thorize the  fupprefiing  of 
 error  by  corporal  punifh- 
 ments.  For,  i.  Neither  had 
 S.  Paul,  nor  the  Galatian 
 church  any  magiftratical  au- 
 thority. Nor,  2.  Could  the 
 fpppofed  cafe  of  anathema- 
 tizing an  angel  include  the 
 idea  of  corporal  punifhment. 
 If  -we,  or  aft  angel  from  heaijen 
 preach  ar^y  ether  gofpel  unto  you 
 than  that  ye  hwve  r:  ceinjed,  let 
 him  be  accurfed :  that  is  to 
 fay,  confider  us  as  perfons 
 excommunicated. 
 
 Ex'communication  in  the 
 primitive  church  was  the 
 power  of  excluding  perfons 
 from  their  community.  This 
 power  was  pofTefTed  by  each 
 shriftian  afTcmbly,    The  peo- 
 
 ple voted,  and  the  paftor  de- 
 clared the  exclufion.  None 
 were  excluded  but  enormous 
 offenders,  who  could  not  be 
 brought  to  repentance.  Even 
 they  were  re-admitted  on  a 
 future  reformation.  No  cor- 
 poral punifhment,  no  fine, 
 no  exile,  no  civil  incapacity 
 followed.  Thus  flood  the 
 matter  in  the  firft  three  cen- 
 turies, the  baft  and  purefl 
 ages  of  chriflianity.  See 
 Mojhsim.  Cent.  i.  part  ii.  c,  3. 
 
 From  the  time  of  Conftan- 
 tine  the  great,  excommuni- 
 cation became  truly  infernal ; 
 for  the  barbarous  nations, 
 which  were  converted  to 
 chriilianity,  confidered  chrif- 
 tian roinilters  as  a  kind  of 
 druids,  and  the  Roman  pontiff 
 as  the  ARCH  druid,  hence 
 they  confounded  the  excorri' 
 tnunication  in  ufe  among  chrif- 
 tians  with  that,  which  had 
 been  pr.i6lifeJ  in  the  times  of 
 paganifm  by  the  priefts  of 
 the  gods,  and  confidered  them 
 as  of  the  fame  nature  and 
 cfFecl.  Dr.  Maclaine,  from, 
 whom  I  quote  this,  gives 
 us  a  remarkable  pafTage  from 
 Csefar  (Dehel  Gall.  vi.  13.) 
 in  proof  of  druidical  tyranny, 
 and  rightly  obferves,  that 
 the  Roman  pontiffs  were  too 
 artful  not  to  countenance  the 
 error  of  introducing  it  into 
 chriflianity.  Mojheim.  Cent, 
 viii.  part  ii.  c.  2.  6.  /; 
 
 Ii  2 
 
(      252 
 
 teenth  of  A£bs  we  are  told,  his  fpirit  iz'as  ftirred, 
 when  he  faw  the  idolatry  and  luperftition  of  the 
 Athenians.  Elfewhere,  he  fays,  if  any  man  defile 
 the  temple  of  God,  him  fh all  God  deflroy.  In  all  thefe 
 there  is  a  force  :  but  nothing  like  what  appears  in 
 thefe  reiterated  words,  though  we^  or  an  angel  from 
 heaven.,  preach  any  ^other  gofpel  to  you.,  than  that^ 
 ivhich  ive  have  preached  unto  you^  let  him  be  accurfed, 
 jls  ive  faid  before^  fo  fay  I  now  again.  If  any  man 
 preach  any  other  gofpel  unto  you,  than  that  which  we 
 have  preached,  let  him  be  accurfed.  Why  fo  ?  be- 
 caufe  the  apoftle  fpeaks  here  of  an  effential  corrup- 
 tion of  the  gofpel,  (4)  which  the  falfe  apoftles 
 aimed  at  in  the  churches  of  Galatia;  they  were 
 
 anni- 
 
 (4)  S.  Paul  /peaks  of  an 
 e/fhituxl  corruption  of  the  gofpel. 
 The  gofpel  is  in  general  that 
 iyltem  of  religion,  which 
 Jefus  Chrift  taught.  This  re- 
 ligion adapts  itfelf  to  the  re- 
 lief of  the  three  principal 
 caufes  of  human  mifery, 
 errort  guilt  and  -via.  Agree- 
 ably to  this  view,  jefus  Chrill 
 executes  three  oflices,  he,  as 
 a  prophet  gives  ns  a  revealed 
 body  of  inftrutlion,  and  fo 
 removes  error ;  as  a  prielt 
 he  atones  for  our  fins,  and 
 intercedes  for  our  falvation, 
 and  fo  takes  away  guilt  and 
 future  punifhment ;  and  as  a 
 king  he  gives  us  ftatutes  of 
 divine  worflijp,  which  regu- 
 late conduft  towards  God, 
 and  moral  laws,  which  re- 
 gulate perfonal  and  focial 
 adlon,  he  will  reward  virtue, 
 punifti  vice,  and  thus  deftroy 
 jjn  and  efi^bUlh  holinefs.     A 
 
 Jhan,  who  denies  the  fuffici- 
 ency  of  the  holy  fcriptures, 
 does  eifentially  corrtipt  the 
 gofpel  :  he,  who  allows  it, 
 and  yet  miftakes  the  mean- 
 ing of  them,  does  not;  he 
 is  conilitutionally  right  :  but 
 accidentally  Vi/rong.  The 
 fame  may  be  faid  of  the 
 other  branches  of  the  gofpel. 
 The  circumftantlals  of  re- 
 ligion may  be  corrupted,  and 
 the  fundamentals  may  not. 
 The  fundamentals  may  be 
 corrupted  in  part,  or  in  the 
 whole.  The  condu(S  of 
 chriftians  muft  be  regulated 
 by  an  exaiSt  ftate  of  the  cafe, 
 which,  by  the  way,  is  fome- 
 times  extremely  difpcult  to 
 come  at.  What  a  leflbn  of 
 moderation  may  we  learn 
 here  !  An  example  frorn 
 Saurin  will  prefently  explain 
 our  mear^ing, 
 
(     253     ) 
 
 annihilating  tiie  grace  of  Chrifi:  by  alTociating 
 it  with  the  mofaick  ceconomy ;  they  aimed  at  the 
 entire  ruin  of  the  church  by  debafing  the  purity 
 of  the  gofpel.  (5)  In  this  cafe  the  confcience  of 
 this  good  man  could  contain  no  longer,  he  ftretched 
 jiis  zeal  and  vehemence  as  far  as  poflible,  he  be- 
 came inexorable  and  pronounced  anathemas  ;  no- 
 thing prevented  him,  neither  the  authority  of  the 
 greateit  men,  no  nor  yet  the  dignity  of  the  glo- 
 rious angels,  if  ive^  or  an  angel  from  heaven^  preach 
 any  other  gofpel,  let  him  be  aaurfed.  (6) 
 
 XXV. 
 
 (5)  Talfe  apofiles  dthafed  Cioxvg.  Chryfcjl,  cp.  torn.  iii. 
 the  go/pel.      Ko(,Ba7TF.p  yap    &/     in  Galat.  i.  7. 
 
 To;j    ^a,(TiUxoig    veiJiia-f^aa-iv    0  Athenienfes    (inqult  Dou- 
 
 uw^ov  Toy  %a/;axT>ifoj  zrspiKo-  "^jus    in   Not.   in  Chryfoft.) 
 
 ^ccg  o>.oy  to  vo^x^^rua  HiPJn>^ov  odzoChiorum  adultennis  fuis 
 
 „„  „  nummis    y.  figuram    iiilcul- 
 
 ^                  "  pentes,       in      deteltationem 
 
 Tnrso^i  ««,  TO  0pxxvTarov  am-  ^^^^^  objiciebant,  quod  per- 
 
 Tpt^a;  Toj    'TiavTi   Xui^amra^,  ^^i  ^-^^5^-^^^  ^^^^     Hinc/or- 
 
 fTTi  ra.  x^tpova  tt^oiccv  am  thj  ^^^^  q-heognis. 
 
 X^vcrou  xijS^JiXoio  KOii   apyv^u  ava-x^ro;  aTWj 
 Kvpvs,  KM  z^svpsiv  pocd'iov  avd'fi  aop^' 
 '£i  ^s  ip(>.ii  voog  av^pog  hi  TYi^Eaai  Ae^ijSs 
 
 Tiro  Sio;  Hi^or^XoTOiJcv  Troir^as  ^pOToiaiy 
 Kal  yvoovai  Tiavruv  t5t'    avivpoTatov. 
 
 Auri  adulterini  et  argenti  tolerabile  detrimentum, 
 Cyrne;  et  invenire  facile  elt  viro  fapienti  : 
 ,  Si  autem  amici  mens  viri  in  pcftoribus  latuerit 
 Tenuis  exiilens,  dolofunique  in  prsecordiis  cor  habeatj 
 Hoc  Deus  fucatiflimum  fecit  hominibus, 
 Et  cognitu  omnium  hoc  difHcillimum. 
 
 Ozoyv.  yvkiudn.  i  ig. 
 
 (6)  Other  foundation  tan  three  forts  of  preachers. 
 tio  man  lay,  &c.  Saurin  ob-  l.  Such  as  lay  another  fouu' 
 f£fveS|    **  So  Paul  fpealcs  of    dation  ;  with   thefe  we   have 
 
 no 
 
(    254    ) 
 
 XXV. 
 
 Observe  different  Interests.  (7) 
 
 Thus,  if  you  are  explaining  the  miracle,  which 
 Jefus  Chrift  wrought  in  the  Synagogue  on  a  Sab- 
 bath-day, when  he  healed  the  withered  hand  in 
 
 the 
 
 no  other  concern  than  that  to 
 which    charity    obliges   us ; 
 but    what   a    fad    condition 
 muft   that  man   be   in,    who 
 devotes  his  life  and  learning 
 to   lay    another   foundation; 
 who  fays.  You  have  heard  it 
 faid   of    old    time   by  Jefus 
 Chrift,   Search  the  fcriptures, 
 but  1  fay  unto  you,  the  fcrip- 
 tures are  dangerous,  &c.  &c.  ? 
 The  fecond  fort  are  thofe,who 
 iuild  upon  this  foundation  luood, 
 hay,   Jlubble,    &c.     and    the 
 third  fort   are  fuch   as  build 
 upon     this     foundation     gold, 
 4!ver,  precious  ftones,     Thefe 
 two  forts  are  in  cur  churche?, 
 and  I  place  them  in  different 
 clafTcs.  In  the  firft  clafs  I  op- 
 pofe  a  mlniftry  fpent  in  agi- 
 tating queilions  of  mere  cu- 
 riofity,    againft  that,    which 
 is  employed  in  demonftrating 
 the  gofpel.    In  a  fecond  clafs 
 i  oppofe  difcourfes  of  mere 
 Speculation ,  which  tend  only 
 to  exercife  the  mind,  agalnll 
 thcfe      pradlical    difcourfes, 
 which    fanftify    the     heart, 
 which  make  the  child  obedi- 
 ent to  his  father,  &c.     In  a 
 third   clafs   I  place   the  pro- 
 Uudions  of  a   trifler  afcifib- 
 
 ir>g  his  own  imaginations  to 
 the  holy  ghoft,  and  giving 
 religion  I  knov/  not  what 
 marvellous  glare,  more  fit 
 to  dazzle  children  than  to  fa- 
 tisfy  prudent  men,  againll 
 the  labours  of  thofe  minifters, 
 who  always  walk  with  the 
 light  of  the  gofpel  in  their 
 hands,  and  infallible  truth 
 for  their  guides,"  &c.  &c. 
 After  adding  two  clafles 
 more,  he  fays,  "  but  I'll 
 venture  no  farther,  and  1  fa- 
 crifice  to  charity  all  the  de- 
 tails, of  which  the  fubjeft  is 
 capable.  I  will  not  even 
 mention  here  what  fuch  are 
 threatened  with  as  prefer  hay 
 and  ftubble  before  gold,  ftl'ver, 
 and  precious  flones  ;  nor  what 
 belongs  to  thofe,  who  teach 
 fuch  dodlrines :  let  them 
 weigh  the  apoftle's  words, 
 fhall  befwued,  yet  fo  as  by  fire. 
 Let  preachers  think  what  ac- 
 count they  will  give  of  their 
 miniflry  ;  and  let  hearers  afk 
 how  they  will  account  for 
 their  time,  and  their  fuper- 
 flitious  docility."  Saur.fer. 
 torn,  x.fer.  quatrieme. 
 
 (7)   Different  interefis.  This 
 
 beautiful  topick  of  ilJuftra- 
 
 tier. 
 
(     255     ) 
 
 the  prefence  of  the  Herodians  and  Pharifees ',  yoM 
 may  remark  the  different  intej'efis  of  the  fpe(ftators 
 in  that  ad:  of  our  Lord  Jefus  ;  for  on  the  one  hand, 
 Mofes  and  his  rehgion  feemed  interefted  therein 
 two  ways.  i.  This  miracle  was  done  on  a  day^  in 
 which  Mofes  had  commanded  them  to  do  no  man- 
 ner of  work.  And  2.  This  was  done  in  2ijynagogue 
 confecrated  to  the  mofaick  worfhip,  fo  that  it  was 
 in  a  manner  infulting  Mofes   in  his  own  houfe. 
 
 Farther, 
 
 tion  may  ferve  for  a  clue  to 
 many  pafTages  of  fcripture, 
 to  almoll  all  hiflory  profane 
 and  facied,  and  to  number- 
 lefs  affairs,  which  are  daily 
 tranfafted  before  our  eyes. 
 It  fuppofes,  as  ail  thefe 
 modes  of  illuftration  do,  a 
 true  faft.  Different  men 
 have  divers  interefls,  and 
 divers  interefts  operate  diffe- 
 rent fentiments.  Suppofe  a 
 man  to  place  all  his  happi- 
 nefs  in  fenfual  gratifications, 
 the  gratifying  of  his  fenfes 
 will  become  his  main  inte- 
 reft,  and  this  difpofition  will 
 beguile  his  reafon,  and  form 
 his  opinions.  Suppofe  ano- 
 ther to  place  his  glory  in  po- 
 pular apphufe,  this  palfion 
 for  vulgar  praife  will  make 
 him  avoid  a  profefTion,  yea 
 an  examination  of  truth,  Icfl 
 it  fhould  tarnifh  his  beauty 
 in  the  publick  eye.  Suppofe 
 even  a  good  man  under  a 
 momentary  unworthy  influ- 
 ence, and  for  that  moment 
 he  will  purfue  a  tiack  con- 
 trary to  his  general  courfe  of 
 a6tion_.  and  do  for  .a  moment 
 
 what  he  has  hated  for  a 
 mon4;h. 
 
 On  this  ground  we  plead 
 for  two  things  as  elTential  to 
 the  illumination  of  the  mind, 
 and  the  fanftification  of  the 
 heart.  i.  External  objects 
 to  be  prefented  by  the  word 
 of  God.  And  2.  Interna! 
 influence  to  fvvay  the  mind 
 and  the  heart,  to  deprefs  bad 
 difpofitions,  and  to  impart, 
 and  ftrengthen  good  ones, 
 A  difinterefted  flate  of  mind 
 is,  afTuredly,  the  beft  of  al' 
 previous  qualifications  in  a 
 Undent  of  divinity  :  but 
 thofe  modes  of  education, 
 which  form  fecular  interefls, 
 before  they  propofe  religious 
 truths  to  examination,  effeft 
 a  total  fubverfion  of  reafoa 
 and  religion. 
 
 As  different  interefls  fbme- 
 times  divide  men,  fo  at  other 
 times  they  fall  into  one  com- 
 mon intereft,  and  unite  them. 
 The  Pharifees  hated  the  He- 
 rodians, and  Herod  detefted 
 Pilate  :  yet  all  agreed  in  op- 
 pofing  and  deflroying  Jefu? 
 Chrilt.  Lukexxiii.  12,  Mat. 
 xxii.  1^. 
 
(      2^6      ) 
 
 Farther,  the  Herodians.  who  were  particularly  at- 
 tached to  the  perlbn  of  Herod,  cither  for  political 
 reafons,  or  for  fome  others  unknown,  were  obliged 
 to  be  offended  -,  for  this  miracle  had  a  tendency  to 
 prove  Chrift's  MefTiahlhip,  and  thereby  (as  was 
 commonly  thought.)  his  right  to  the  kingdom  of 
 Ifrael,  and  conlequently  this  muft  blacken  the 
 memory  of  Herod,  who  endeavoured  to  kill  him 
 in  his  infancy.  (8)  The  Pharifees  were  no  lefs 
 interefted,  for  they  confidered  Chrift  as  their  re- 
 prover and  enemy,  and  could  not  help  being  very 
 much  troubled,  whenever  they  faw  Jefus  Chrill 
 work  a  miracle.  Obferve  the  intereil  of  our  Lord 
 Jefus  Chrijl^  his  concern  was  to  do  good,  wherever 
 he  had  an   opportunity,  and  to  glorify  God  his 
 
 father. 
 
 (8)  Herodians,  Divines 
 entertain  various  opinions 
 concerning  the  Herodians. 
 Some  think,  they  were  pa- 
 gans, to  whom  Herod  had 
 given  lands  in  Judea.  Others 
 fuppofe,  they  v/ere  officers 
 and  foldier't  who  guarded 
 Herod  :  This  is  the  opinion 
 of  Jerom  and  Chryfoftom. 
 Others  fay,  they  were  the 
 domejikks  of  Herod.  Epipha- 
 jiius,  and  many  after  him, 
 affirm,  they  were  Jews,  who 
 flattered  Herod  by  maintain- 
 ing that  he  was  the  Melfiah. 
 Origen  thought,  it  was  a 
 nickname  given  by  the  Pha- 
 rifees and  zealots  to  thofe, 
 who  held  that  it  was  lawful 
 to  pay  tribute  to  Herod,  It 
 is  certain,  they  were  a  court 
 party,  as  the  Pharifees  were 
 the  popular  party,  and  moft 
 likely  they  were  Sadducees. 
 
 Dean  Prideaux  derives  the 
 appellation  from  Herod,  and 
 fuppofes  the  Herodians  to 
 have  been  the  followers  of 
 Herod  in  the  tvjo  principal 
 tenets,  in  which  he  differed 
 from  the  Jews.  i.  The  law 
 forbad  the  Jews  to  fet  a 
 Jiranger  ever  them  for  a  king. 
 Deut.  xvlii.  15.  Herod  and 
 the  Herodians  underilood  the 
 command  only  of  a  volun- 
 tary eleftlon,  and  not  of  a 
 neccfiary  fubmifiion,  and  on 
 this  ground  they  afferted  the 
 lawfulncfs  of  paying  tribute 
 to  Ca;far.  2.  Herod  and  the 
 Herodians  thought  it  lawful 
 for  jew?  to  comply  with 
 pagans  in  matters  of  reli- 
 gion, and  to  become  occa- 
 fional  conformifts  to  them. 
 Thefe  two  principles  dilHii- 
 guilhed  the  fedl.  Q-onneil- 
 ^urt  ii.  /'.  V. 
 
(    257     ) 
 father,  by  confirming  the  word  of  his  gofpel  by 
 acts  of  infinite  power.     The  por  affiitled  man  had 
 a  double  intereft  in  it,  the  healing  of  his  body, 
 and  the  improvement  of  his  mind. 
 
 Thus  this  aclion  of  Jefus  Chrifl,  having  divers 
 relations,  becomes  as  it  were  a  point,  whence  many 
 lines  may  be  drawn,  one  on  this  fide,  another  on 
 that,  and  hence  arife  the  different  remarks,  which 
 may  be  made  upon  it.  (9) 
 
 (9)  Different  Interejls.  Maf- 
 fillon  in  a  fermon  on  Chrift- 
 mafs-day  compefes  by  this 
 topick.  "  God  and  man  are 
 interefled  in  Chrift's  birth. 
 I.  God^%  glory  was  con- 
 cerned. For  idolatry  had 
 transferred  that  worlhip  to 
 others,  which  was  only  due 
 to  him.  Formality  prevailed 
 among  the  Jews,  and  they 
 rendered  him  a  fervice  not 
 worthy  of  him.  Philofophy 
 had  conveyed  away  the  glory 
 of  his  providence  and  eternal 
 wifdom.  Three  daring  in- 
 fults,  which  mankind  of- 
 fered to  God,  and  which 
 Chrift  came  to  remove. 
 
 2.  The  peace  of  mankind 
 was  interefled  in  Chrift's 
 birth,  for  they  had  robbed 
 one  another  of  that — by  pride 
 — by  voluptuoufnefs — by  re- 
 venge. Chrift's  grace  heals 
 the  iirft — his  do^rine  the  fe- 
 
 cond — his  example  the  laft— '* 
 Vour  Noel.  Avent. 
 
 So  again,  "  Mat.  ii.  2. 
 We  ha-ve  feen  his  Jiar  and  are 
 come  to  '-worjhip  him.  The  ftar, 
 like  the  gofpel,  direfting  to 
 Chrift,  meets  with  worftiip- 
 pers  in  the  wife  men — ia 
 the  priefts,  diffemblers — in 
 Herod,  a  perfecutor — So  it 
 is  with  the  gofpel  now,  a 
 few  receive  it — many  difguife 
 it — more  ftill  defpife  and  per- 
 fecute  it.  Thus,  we  are  to 
 treat,  I.  Of  the  truth  ad- 
 mitted. 2.  The  truth  dif- 
 guifed.  3,  The  truth  per- 
 fecuted,  either  by  the  prac- 
 tice of  libertines  whofe  con- 
 duft  runs  it  down ;  or  by 
 people  of  pleafure  who  e;:- 
 aggerate  their  own  happi- 
 n.efs,  and  the  difficulties  of 
 chriftianity  ;  or  by  fools  who 
 mock  and  deride  it,"  Maff. 
 Anjcnt.  pour  le  jour  ds  I'Epi- 
 phanie. 
 
 Vol.  II, 
 
 K  k 
 
 XXVI. 
 
(    258     ) 
 
 XXVI. 
 
 Distinguish.    Define.     Divide. 
 
 To  fpeak  properly,  we  diftinguifh  when  we 
 confider  a  thing  in  different  views,  (i)  As,  for 
 example.  Faith  is  confiderable  either  obje^lively, 
 or  fubjedively.     In  the  view  of  its  ohjecl  faith 
 
 is 
 
 (i)  BijVinguiJh.  They  fay. 
 Qui  bene  diftinguit  bene  ar- 
 guit.  There  is  no  maxim 
 more  evid^i'nt.  Thus  for  ex- 
 ample. '*  Heb.  ii.  14,  15. 
 Some  perfons  through  fear  of 
 death  are  all  their  life  time 
 fubjecl  to  bondage.  Thefe  per- 
 fons muit  be  diitinguilhed. 
 I.  Some  fear  death  from  :i 
 pure  itiJlinSi  of  nature — 2. 
 Some  from  a  principle  of  re- 
 ligion— 3.  Others  from  a 
 fpirit  of  iufide'.ity — 4.  Some 
 from  an  attachment  to  the 
 world— 5.  Others  from  a 
 weaknefs  of  imagination,''^ 
 Serm.  par  Bert  beau.  torn.  ii. 
 ferm.  xii. 
 
 'to  diftinguijh  is  to  confider 
 things  in  different  vienvs.  Thus 
 we  anfwer  a  famous  queftion 
 in  theology.  Was  Jefus 
 Chrifl:  a  legijlator,  as  Grotius 
 affirms  ?  De  jure  bell.  ac.  pa:. 
 Or  was  he,  as  a  Saxon 
 lawyer  affirms,  only  an  in- 
 terpreter of  the  old  law  of 
 Mcfes  ?  Ziegleri  in  Grot,  PrO' 
 legomena. 
 
 The  'Socinians  embrace 
 the  firft,  and  the  moral  part 
 of  their  fyilem  refts  on  this 
 propofuion  j     Jefus      Cluiil 
 
 gave   a  new,  and    a  milder 
 law  than   Mofes.     Other  di- 
 vines take  the  laft   propofi- 
 tion,     and     deduce     confe- 
 quences,    we   think,    incon- 
 gruous  with  that  idea  of  a 
 new-tellament  church,  which 
 the  apoilles  give.     We  deny 
 both  the  above  propofitions, 
 and  we  affirin  both,  by  dif- 
 tittguifmng    the  different  ob- 
 jects  in   contemplation.     In 
 regard  to  the  moral  law,  that 
 is,    thofe    necelTary    obliga- 
 tions, which   arife  from  the 
 natural  relations,  that  intel- 
 ligent   beings    bear   to  each 
 other,    we   deny   that    Jefus 
 Chrift  was  a  legijlator,  and  we 
 fay  he  was  an  interpreter,  an 
 explainer   of  it,    giving  by 
 certain  fadls,  which  he  taught, 
 and  by  certain  works,    that 
 he  performed,  more  force  to 
 this  law  than  either  philofo- 
 phers  had  given  in  natural 
 religion,    or    Mofes    in    his 
 fanctions.     In  regard  to  pof- 
 ti-ve  injlitutes,  fuch  as  baptifm, 
 the  Lord's  fupper,  and,  fome 
 add,  the  fabbath,  and  rules 
 of   church-government,    we 
 affirm,  Jefus  Chrift  was  not 
 a  refiner  of  old  rites,  an  in- 
 terpreter 
 
(     2.59     ) 
 
 is  the  work  of  Jefus  Chrift,  his  word  and  crofs 
 produce  it  •,  for  take  away  the  death  of  Jefus  Chrift 
 and  there  is  no  more  faith.  His  refurredlion  alfo  is 
 the  caufe  of  it,  If  Jefus  Chrifi  is  not  rifen^  our 
 faith  is  z'din,  zve  are  yet  in  our  fins.  But  if  you 
 confider  faith  in  regard  to  its  fubje^,  or,  to  fpeak 
 more  properly,  in  regard  to  its  efficient  caufe  pro- 
 ducing it  in  the  fubjed;,  it  is  the  work  of  the  Holy 
 Ghoft.  So  again  (to  ufe  the  fame  example.)  faith 
 may  be  confiJered  with  a  view  to  juftitication,  or 
 with  a  view  to  fanctification.  In  the  firft  view  it 
 is  oppofed  to  works :  in  the  fecond  it  is  the  prin- 
 ciple and  caufe  of  good  works,  it  contains  them 
 in  fummary  and  abridgment.  (2) 
 
 Thus 
 
 terpreter  of  old  inftitutes  : 
 but  a  kgijl'^.tor.  It  is  indeed 
 generally  faid — that  baptilni 
 is  circumciiion  purified — the 
 Lord's  fupper  the  pafTover 
 refined — and  church  difci- 
 pline  pagan  and  Jewifh 
 maxims  of  polity  and  jurif- 
 prudence  purified :  but  no 
 proof  of  thefe  popular  no- 
 tions can  be  adduced.  The 
 baptifm  of  Jewifh  profelytes 
 was  probably  taken  from 
 John  the  baptift,  certainly  it 
 is  not  fo  ancient  as  many 
 pretend.  See  Dr.  GilPs  Dif- 
 Jertation  on  this  J'uhje^,  Body 
 of  Di-u.  vol.  iii. 
 
 Nothing  can  be  of  greater 
 confequence  in  theological 
 debates  than  juft  and  necef- 
 fary  dijlinciion,  Confufion  of 
 ideas  produces  confufion  of 
 fubjefts,  and  this  confufion 
 of  arguments.  It  would  be 
 eafy  to  produce  a  volume  of 
 
 examples,  in  which,  it  would 
 evidently  appear,  the  difpu- 
 tants  had  not  difentangled 
 the  point  in  debate,  and  had 
 therefore  affirmed  one  thing 
 and  proved  another,  and  fo 
 demonltrated  nothing  at  all 
 but  their  own  careleffnefs. 
 
 (2)  Faith  includes  good 
 nvorks.  Gregory  fpeaking  of 
 the  converted  thief  fays, 
 *'  His  hands  and  his  feet  are 
 bound,  his  whole  body  is 
 upon  the  rack,  he  has  no- 
 thing free  but  his  heart  and 
 tongue  ;  iKiith  his  heart  he  be  ■ 
 lie'ves  unto  right coufne/s,  aiid 
 tvith  his  mouth  he  makes  con- 
 fejflon  unto  falvation. 
 
 Thofe  divines,  who  deny 
 the  neceffity  of  good  works 
 in  order  to  falvation,  adduce 
 in  proof  the  cafe  of  the  thief 
 converted  on  the  crofs. 
 Others  have  replied,  the 
 thief  performed  all  the  good 
 K  k  3  works. 
 
(     26o     ) 
 
 Thus  man  may  be  confidered  with  a  view  to 
 civil  fociety,  fo'he  is  obHged  to  fuch  and  llich 
 
 duties. 
 
 works,  that  his  condition 
 Avou]d  admit  of;  coniequent- 
 ly,  his  converfion  proves 
 againfl  you. 
 
 The  accounts   given  us  by 
 ccclefiaftical  v/riters,  of  fuch 
 divines   as   have  denied    the 
 neceflity  of  good   works  in 
 order  to  falvation,    are  very 
 fallacious.      John  Agricola, 
 a  native  of  Iflebe,  or  Ayflebe 
 in  Saxony,  is  called  the  fa- 
 ther of  the  Antinomians.  Lu- 
 ther    fupprefled    Agricola's 
 doftrine  as  well  as  he  could, 
 and   his   notions   concerning 
 the  ufe  of  the  law  have  been 
 grofsly  mifreprefented  by  the 
 difciples   of    that    reformer. 
 They,   who  were  called  An- 
 tinomians in  the  time  of  the 
 proteftorate  in  England,  and 
 their  great  patron  Dr.  Crifp, 
 have  been  ferved  in  the  fame 
 manner.      Dr.  Crifp   was  a 
 man    of  eminent    piety,  on 
 whofe  charafter  malice  itfelf 
 dare  not  caft  a  {hade.     Agri- 
 cola  never  afted  an  Antino- 
 mian  part  but  once.     He  af- 
 filed Pflug   and  Helding  in 
 drawing    up,    by    order    of 
 Charles    V.      that      curious 
 fyftem  of  theology  called  the 
 INTERIM,  a  temporary  creed 
 to  be  believed  and  taught  for 
 truth,   till  it   fhould  fuit  the 
 emperor  to  publifh   another. 
 This  was  a  rank  antinomian 
 aftion,  and    I    could    never 
 forgive  this  heathen  for  pro- 
 Hituiing  the  confcience  of  a 
 
 whole  empire  to  pleafe  the 
 emperor,  were  I  not  obliged 
 to  involve  other  compilers  of 
 interims  in  the  fame  fentence 
 of  condemnation.  God  help 
 us,  what  a  world  is  this! 
 '1  he  maker  of  the  creed  was 
 an  Antinomian,  and  the  fub- 
 fcribers  to  it  were  all  pious 
 and  orthodox  divines,  whofe 
 names  preferve  the  odour  of 
 fandlity  to  this  day  ! 
 
 Dr.     Molheim     fays,     in 
 Cromwell's  time  there  fprang 
 up  "  a  certain  /e£i  of  prejby- 
 terians,  who  were  called  ««- 
 tinomiam  or  enemies  of  the 
 law,  and  they  ftill   fubfift." 
 This  is  one  of  the  many  in- 
 accuracies  of  this   excellent 
 hiftorian.     We  have  no  fuch 
 feB,      Antinomianifm    is    a 
 fort  of  furfeit,    which  in  all 
 churches  has  been  found  to 
 fucceed  a  plenty  of  evange- 
 lical  preaching.     When  the 
 merit  of  v/orks  is  exploded, 
 when     free    juftification     is 
 preached,  when  the  unwor- 
 thy are  encouraged  to  hope 
 for  a  free  pardon  of  all  their 
 iins,  and  fo  on ;  it  is  gene- 
 rally    feen,     fome     zealous 
 preachers  overftioot  the  mark, 
 and  generate  doftrinal  anti- 
 nomianifm.    One  plain  dif- 
 tindlion,     methinks,    would 
 prevent  error  on  this  article. 
 Good  works  are  not  efl'entlal 
 to  juftification.    Good  works 
 are  eflential  to  falvation. 
 
(       26l       ) 
 
 duties,  and  partakes  of  fuch  and  fuch  advantages, 
 or  he  may  be  confidered  with  regard  to  church- 
 fellowfiip-,  and  fo  he  is  fubjeft  to  other  laws  and 
 enjoys  other  privileges.  This  cuftom  of  diftin- 
 guifhing  into  different  views  is  very  common  in 
 preaching.  (3) 
 
 Defi- 
 
 ^  (3)     Dijiinguijh.         Thus 
 Saurin    on    Luke   xxiii.   34. 
 "  Father  foygi^ie  themfcr  they 
 knoixj  not  n.vhat  they  do.   Some 
 fay,   this    exprefllon    is    not 
 ftriAly  true,  but  it  is  an  over- 
 flow  of   aiFedion    in    Jefus 
 Chrift,    like    the    defire    of 
 Mofes  to   be  blotted  out  of  the 
 look  of  life  ;   and  the  '^KliJh  of 
 S.  Paul   to   he   accurfed      We 
 dare  not  adopt  this  fyllem  in 
 regard    to    the    Lord    Jefus. 
 We  aftually  believe,  the  ig- 
 norance   of  thefe    murderers 
 of   Chrift    dimlnifhed    their 
 crime;    for,   v/e   muft   dijiin- 
 guijh three  forts  of  ignorance. 
 There  is    i.  An  in<vi7icible  ig- 
 norance,   in  which    the  will 
 has  no  part.     It  is  an  infult 
 upon   divine  juftice  to   fup- 
 pofe,     it    will     punilh    men 
 becaufe   they   were   ignorant 
 of  things,  which    they  were 
 phyfically  incapable  of  know- 
 ing.     2.  There   is   a  nvilful 
 and      cbilinate     ignorance; 
 fuch  an  ignorance,  far  from 
 exculpating,     aggravates     a 
 man's     crimes.       There     is 
 3.  A  fort  of  ignorance  which 
 is  neither  entirely  wilful,  nor 
 entirely  invincible,  as  when  a 
 man  has  the  means  of  know- 
 ledge and  does  not  ufe  them. 
 
 The  ignorance  of  thefe  mur- 
 derers of  Chrift  was  of  the 
 laft  kind."  Saur.  torn,  i.priere 
 de  y.  C  pour  fes  bourreaux. 
 
 So  again  on  Judas's  de- 
 fpair.  "  Defpair  muft  be 
 dijlinguijhed.  I .  From  a  ma- 
 lad).  2.  From  a  rigorous 
 but  paternal  chajiifefne7it, 
 wherewith  the  Lord,  fome- 
 times,  by  fufpending  the 
 effefts  of  his  love  tries  the 
 greateft  faints.  3.  From  the 
 exercifes  oi penitence.  A  man 
 very  much  Ihocked  at  the 
 bafenefs  of  his  paft  linful 
 conduft,  and  trembling  for 
 the  confequences  does  not 
 defpair,  this  is  not  defpair, 
 this  is  a  virtue."  Stir  le  def- 
 efpoir  de  Judas,  torn.  i. 
 
 Here  follows  another  ex- 
 ample from  a  learned  pro- 
 feflbr  of  Divinity  in  the 
 French  reformed  univerfity 
 at  Saumur.  "  An  Ecclejia 
 pojjtt  errare  P'"  Whether  the 
 church  can  err?  We  will  ex- 
 plain, fays  he,  this  queftion, 
 by  d'lfiinguijhing  the  meaning 
 of  each  word.  The  word 
 church  either  ftands  for  thofe, 
 who  profefs  chriftianity,  or 
 for  thofe,  who  are  real/y  chrif- 
 tians.  Real  cbriftians  may 
 be  confidered  colk^i'vily,  in  a 
 body; 
 
(     262     ) 
 
 Definition, 
 
 This  is  fometimes  ufed  when  an  ad  of  God  is 
 fpoken  of,  as  the  pardon  of  our  fins — the  juftifi- 
 
 cation 
 
 body  ;  or  Jijfyibuti'velyy  in  fe- 
 parate  congregations ;  or  in- 
 dividually, in  particular  per- 
 fons."  The  objeA  in  con- 
 templation being  thus  dif- 
 tinguifhed,  the  queflion  is 
 eafily  anfwered.  If  we  take 
 the  word  church  in  the  firft 
 ienfe,  it  includes  the  Greek 
 church,  the  Human  church, 
 the  reformed  churches,  &c. 
 Who  will  pretend  to  fay, 
 thefc  cannot  err?  They  mu- 
 tually tax  each  other  with 
 error.  The  other  meanings 
 of  the  word,  make  the  quef- 
 tion  equally  plain. 
 
 Our  piofeflbr  goes  on. 
 '•  The  word  err  may  be 
 taken  i.  Subjeili-vdy,  as  it 
 rcfpefts  the  erroneous  perfon, 
 who  may  err  either  --wilfully, 
 and  obftinately,  or  fincaely, 
 ;^nd  confcieniiaify ;  and  fai»- 
 ther,  who  may  fall  into  error 
 for  a  time,  or  may  continue  in 
 it  for  ever.  2.  The  word  err 
 may  be  conlidered  ohjeBl-uely, 
 for  there  are  fundianental  er- 
 rors, and  circumjlantial  Er- 
 rors." 
 
 "  The  third  diilinftion  re- 
 gards the  word  fojft  ;  for  it 
 may  be  taken  abfolutely ;  for 
 that  is  poffible,  confidered  in 
 itfelf,  which  implies  no  con- 
 tradisflioa  :  or  it  may  be  con- 
 fidered   by  pathetically  I    for   a 
 
 thing  poffible  in  itfelf  may 
 be  impojfible  to  us,  becaufe 
 God  has  otherwife  deter- 
 mined it.  Multum  intcrel^ 
 igitur  fcire,  quo  fenfu  negan- 
 dum,  aut  ajfirmandum  fa  Ec- 
 clefiam  poffe  err  are."  Ca- 
 meron PrevleSi.  torn.  i.  de 
 Ecclcf. 
 
 I  wifli,  they  at  Rome,  who 
 profefs  infallibility,  and 
 others  at  home,  who  aft  on 
 the  prefumption  of  their  pof- 
 feffing  it,  would  condefcend 
 to  make  a  few  of  thefc;  ne- 
 ceflary  dilHnftions,  for  the 
 cafe  of  their  opprefTed  bre- 
 thren's confciences.  When 
 I  take  this  hierarchical  datum 
 into  examination,  the  church 
 hath  poller  to  decree  rites  and 
 ceremonies,  it  crumbles  all  to 
 pieces  in  my  hands.  I  afjc, 
 of  whom  fpeak  thefe  pro- 
 phets ?  of  themfelves,  or  of 
 foine  other  men  .?  Who  is  the 
 church?  The  common  people  of 
 England  }  Have  they  powci- 
 to  decree  rites  ?  Is  the  con- 
 'vocation  the  church  t  have 
 they  power  without  aft  of 
 parliament  ?  Is  the  houfe  of 
 parliament,  king,  lords,  and 
 commons,  the  church  ?  Does 
 this  honourable  body  anfvver 
 the  fcriptural  definition  of  a 
 church }  Or  do  they  anfwer 
 that  definition  of  a  church, 
 which 
 
(  263  ) 
 
 cation  of  our  perfons,  &c. — or  when  a  virtue  or  a 
 vice  is  in  queftion,  for  then  it  may  not  be  impro- 
 per to  define.  (4) 
 
 Divi- 
 
 which  the  eftablifhed  arti- 
 cles give  ?  A  thoufand  quef- 
 tion s  would  arife  on  the  other 
 words,  poi-ver,  decree,  hath, 
 rites,  ceremonies — are  they 
 pagan  rites,  je-xvijh  rites,  fo- 
 pijh  rites,  moranjian  rites,  &c. 
 &c.  &c.  So  many  dillindions, 
 fo  many  rays  of  light  thrown 
 on  abllrufe  queftions. 
 
 (4)  Definition.  Nothing 
 feems  eafier  at  iirft  fight  than 
 definition,  yet  nothing  re- 
 quires greater  Ikill ;  for  to 
 define  a  guinea  is  not  to  give 
 one  and  twenty  (hillings  for 
 it,  yet  (if  I  may  fpeak  fo) 
 we  have  often  been  ferved 
 thus  in  definitions.  Had  we 
 afked  a  philofopher  fome 
 years  ago  what  matter  was? 
 He  would  have  anfwered 
 from  Ariftotle,  that  it  <voas 
 iihat  ivas  neither  n.vhich,  nor 
 hoiv  great,  nor  njohat,  nor  any 
 thing  of  ivhat  being  ivat  de- 
 termined by.  Arijl.  Phyf.  lih.  \. 
 cap.  ult. 
 
 Should  you  inquire  of  a 
 botanilt  now  a  days  what 
 parjley'is}  He  would  tell  you, 
 it  is  an  umbelliferous  plant, 
 ivhofe  leaves  are  di'uided  into 
 fine  oblong  narroiv  fegments, 
 nx'hofe  feeds  are  fome^^vhat 
 crookedly  plano-ccniex,  ivith 
 yfllov)  ridges'  on  the  con<vex 
 fide,  &c.  All  this  may  he 
 pretty,  and  even  pompous  in 
 books  :  but  reduce  thefe  de- 
 
 finitions to  the  common  ufes 
 of  life,  and  who  I  wonder 
 would  underftand  a  word  you 
 faid  ?  Begging  pardon  of  thefe 
 gentlemen,  into  whofe  pro- 
 vinces we  have  wandered, 
 may  we  not  naturally  fup- 
 pofe,  that  divinity,  having 
 been  in  the  fame  hands,  has 
 met  with  the  fame  treatment  ? 
 Should  we  afk  Thomas  Aqui- 
 nas what/rt/VZ'  is  ?  he  would 
 tell  us — that  aclus  pritnus  ejl 
 forma  et  integritas  rei, — and 
 that  aSius  fecundus  efi  operatic^ 
 ■—and  that  thefe  are  either  f/i- 
 citi,orimperati,  $zc.  He  is  not 
 the  only  one,  who  has  obtain- 
 ed the  title  o{  Doctor  Angelicas 
 for  manufafturing  fuch  ob- 
 fcurities  as  thefe.  We  have 
 many  fuch  fcholaftick  angels 
 ftill.  Aiuin.  fum.  pars  i. 
 %^/.  48.  Art.^. 
 
 "  The  rules  of  a  good 
 definition  (fays  Dr.  Watts) 
 are  i.  It  mult  be  univerfal, 
 or  adequate.  2.  Proper  and 
 peculiar  to  the  thing  defined, 
 and  agree  to  that  alone.  3. 
 Clear  and  plain.  4.  Short, 
 and  have  no  fuperfluous 
 words,  or  tautology.  5. 
 Neither  the  thing  defined, 
 nor  a  mere  fynonimous 
 name  (hould  make  any  part 
 of  the  definition."  Logic,  i. 
 6,  5. 
 
 A  clafs  of  grave  pious  men 
 
 rife  up  in   the  church,    and 
 
 re- 
 
(     264    ) 
 
 Division. 
 
 This  either  regards  different  fpecies  of  the  genus, 
 or  different  parts  of  a  whole,  and  it  may  fometimes 
 be  ufed  profitably.  Thus,  in  fpeaking  of  God's 
 providence  in  general,  you  may  confider  the  extent 
 of  that  providence,  to  which  are  fubje6t  i.  Natu- 
 ral 
 
 recommend  a  fpecies  of  reli- 
 gion to  me,  which  they  call 
 myjiical  Divinity,  a  Jhort  nvay 
 to  the  deity,  to  the  top  of  the 
 mountain,  to  the  third  heaven, 
 to  the  darknefs  in  luhich  Je- 
 honjah  d-ivells.  I  afk  them  to 
 define  this  myftical  divinity  : 
 but  it  is  impoilible  to  get  an 
 anfwer  from  thefe  provoking 
 writers. 
 
 Myftica  theologia,  fays 
 one,  eft  fecretijjima  mentis 
 cum  Deo  loeutio.  Dionyf.  Car- 
 thuf.  /up.   Dion.    Myfi.  Theol. 
 
 A  fecond  fays,  Eft  animi 
 extenfio  in  Deum  per  amoris 
 defiderium.  Gerjon  de  MyJ}. 
 7:heoL  Spec.  Confid.  28. 
 
 Again,  Eft  motio  angogica 
 in  Deum  per  purum  et  fer- 
 vid um  amorem.  Idem  Gcr- 
 fon.  Hid. 
 
 A  third  affirms,  Eft  coe- 
 leftis  quaidam  Dei  7iotitia  per 
 unionem  voluntatis  Deo  ad- 
 haerentis  elicita,  vel  lumine 
 ccelitus  produdta.  Joan,  a 
 Jefu  Maria  Myft.  Theol.  cap.i. 
 
 A  fourth  calls  it  Sapientia 
 .  experiment alis.  Balth.  Corde- 
 rius  Ifag,  &C. 
 
 I  tranfcribe  thefe  from  one 
 of   thefe    matter    dreamers. 
 
 who,  had  he  been  a  rational 
 creature,  would  not  have 
 pretended  to  define  a  fubjeft 
 which  he  calls  indoclam  fa- 
 pientiam,  omni  fapientia  hu- 
 mana  fuperiorem,  by  which, 
 adds  he,  mens  deum  fuum 
 Jtne  difcurfibus  agnofcit,  et 
 quafi  contredat,  et  Jine  rati- 
 ocinationibus  guftat.  It  is, 
 continues  he.  Res  abftrufa  et 
 difficilis,  ac  prorfus  divina, 
 certis  fitiibus  circumfcribi  ne- 
 quit,  et  dialedicorum  regulis 
 concludi.  Yet  thefe  are  the 
 men,  who  pretend  to  con- 
 duit rational  creatures  ad 
 myfticorum  oraculorum  luci- 
 diflimum,  indemonfirabile,  et 
 fummum  faftigium  ;  ad  fim- 
 plicia  et  immutabilia  theo- 
 logiae  myfteria,  quae  in  cali- 
 gim  fplendidijjima  filentii  ape- 
 riuntur!  Bona  Cardinalis  op. 
 via  compend.  ad  Deu7n,  per 
 motus  anagogicos,  et  ignitas 
 afpirationes. 
 
 Moft  of  the  myftick  divines 
 diftinguilh  the  myftick  life 
 \wX.o^t  purgative,  which  re- 
 fpefts  the  fenfes  ;  the  illu- 
 minative, that  belongs  to  the 
 reafon;  and  the  unitive,  which 
 belongs  to  the  mind  or  fpirit, 
 the 
 
(    ^^5     ) 
 
 tal  caufes.     2.  Contingent.     3.  Independent.     4. 
 Good  and  bad.     5.  Great  and  fmall.  (5) 
 
 XXVII. 
 
 Compare  the  different  Parts  of  the  ^Text 
 together. 
 
 This  is  a  very  ufeful  topick,  and  it  will  often 
 furnidi  very  beautiful  confiderations,  if  we  knov/ 
 how  to  make  a  proper  ufe  of  it.  For  example", 
 In  this  text  of  S.  Paul  to  the  Romans,  there  is 
 therefore  nozv  no  condemnation  to  them  which  are  'in 
 Chrijl  Jefus,  who  zvalk  not  after  the  fltfi)^  hut  after 
 the  fpirit.  You  may  make  a  very  edifying  com- 
 panion between  this  laft  part,  who  walk  not  after 
 the  flefh^  hit  after  the  fpirit,  with  the  firfl:  pare, 
 there  is  no  condemnation ;  and  you  may  remark, 
 that  in  the  one,  the  apoftle  expreffes  what  God 
 does  in  favour  of  the  faithful,  and  in  the  other 
 what  the  faithful  do  for  the  glory  of  God.  God 
 abiblves  them  j  and  they   live  holily,  and  devote 
 
 them- 
 
 rhe  fuperior  pnrt  of  the  foul.  (5)   See  the  whole  chapter 
 
 The  famous  Mention's  maxims  of  Divilion,  vol.  i.  c.4.  p.4'5. 
 
 o/'  the  faints   ?.;e,  it   is   faid,  Sit    igitur    divifio,    rerum 
 
 wiade  up  of  thefe.    A  learned  plurium  in  fnigulas  partitio» 
 
 profeiTor    of    divinity    in    a  iingularum  in  partes   difcrc- 
 
 foreign        oniverfity        hath  tus    ordo,   et    re,Sta    quaedani 
 
 proved,  that    the    whole    is  collatio,   prioribus   fequentia 
 
 derived  from  the  philofophy  annetftens ;    difpofitio,   utilJs 
 
 <if  Plato.     "  Myllicam    the-  rerum    ac    partium    in   loco* 
 
 ologiam    Platonics    philcfo-  diliribulio.      Sed    meminerl- 
 
 phijc  criginem  debere,  coin-  mus  ipfam  difpofitjonein  pic, 
 
 munis  et  recepta   fere  liodie  rumque  utiiitate  mutari,  nee 
 
 eft  fentcntia."     BudJei  Ana-  eandcin  ft-mper  primam  quef- 
 
 iefl.      Exerc.    Vtijlcr,      Phitof,  tion:in  ex  utraqiie  parte  trac^ 
 
 Pytljag,  i'latanica.  tandam,      ^rmt.  Inji.  Ub.  vii, 
 
 cap.   I.   di  difpolumn,^ 
 
 Voi,.IJ.  LI 
 
C    266    ) 
 
 tliemfelves  to  good  works.  God  impofes  liolincfs 
 upon  us  in  jiiilification,  and  juftification  is  the 
 parent  of  holinefs,  take  away  jullifkation,  and 
 there  cannot  pofTibly  be  any  good  works,  take 
 away  good  works  and  there  is  no  more  juftifi- 
 cation. (6) 
 
 You 
 
 (6)  God  impofes  holinefs 
 upon  us  in  jufiificatioii,  Mr. 
 Claude's  words  are,  la  faia- 
 tete  eft  la  condition.  The 
 word  condition  with  us  con- 
 veys an  idea  of fozver  to  per- 
 form, and  fnerit  in  perform- 
 ing :  but,  it  is  certain,  Mr. 
 ^^  Claude  meant  no  fuch  thing, 
 
 "^        for  he  afcribes  all  our  falva- 
 tion   to    the   grace    of  God. 
 As   the   word   condition    is    of 
 very    vague    and    uncertain 
 meaning  in  the  French  tongue, 
 fomctimes  put  for  place,  em- 
 ployment, office,  nature,  cir- 
 cumftances,   &c.   un  /jo?nme  de 
 condition,  is  a  man  of  quality 
 — y^accepte  la  condition,  I  em- 
 brace your  offer,   &c.   &c. — 
 as  the  word  is  fo  equivocal, 
 I  have  given  it  v.hat  I  think 
 was    Mr.  Claude's  meanin:^. 
 Moft  parties  among  chriftians 
 have  (if  I  may  be  allowed  to 
 fpcak  fo.)  their   church-idiDn:^ 
 an  afibciation  of  terms  form- 
 ing a  peculiar    phrafeology 
 to  themfelves :   but  as  a  lite- 
 ral   tranflation   of  a  clafiical 
 author  would  make  bald  En- 
 gl ifh,  and  bad  fcnfe,   and  we 
 Jhould  quarrel  with  the  writer 
 for  aflerting  what   he  never 
 believed,  fo  in  religious  con- 
 trovcrfie?,   we  ought  to  take 
 
 people's  words  in  their  own 
 fenle,    not    ours,    otherwife 
 we  may  jangle  about  the  let- 
 ters of  the  alphabet  till  we 
 are  called  to  judgment.     In- 
 deed,  it  is  not  to  be  wonder- 
 ed at,  that   protcftants  have 
 fuch   a   hatred    to    the  word 
 vurit,  and  many  of  them  to 
 the    word    condition,     which, 
 they  think,  is  a  flip  of  the  fame 
 tree,  when  it  is  confidered  to 
 what  a  length  of  blafphemy 
 the  ignorance  of  fome  in  the 
 Romifh  community  have  car- 
 ried it.     Their  works  dtferve 
 heaven   for   themfelves,    and 
 for  their  neighbours.     If  we 
 will  believe   them,  the  very 
 devil    is  afraid   of  a    faint's 
 alhes  a  thoufand  years   after 
 his    death,    and    the    virgin 
 Mary  has  done  more  for  God 
 than  God  has  done  for  her, 
 and   for  all  mankind.     Plus 
 fecit   Maria  deo,  quam   ho- 
 mini    deus,     Deus  quodam- 
 modo   plus    obligetur    nobis 
 quam  nos  fibi.    Tu  O  virgo  ! 
 folum     ceciniiH,    quia    fecit 
 mihi  magna  qui  potens  ell; 
 ego  vcro  cano  et  dico,  quia 
 tu   feci  Hi   majora  ei  qui   po- 
 tens K.'^i.      (Bcrnardin.    femnf. 
 ferm.  6^  .et  Btrn.  de  biifl.  Mar, 
 •ipv.d  UJI.'er  de  in-vccat.  fanSl.) 
 and 
 
(     26;     ) 
 
 You  may  alio  compare  this  lad  part  with  the 
 condition  in  which  the  believer  is  here  cojifidered ; 
 he  is  in  Chriji  jefus^  and  remark  that  thefe  tv/o 
 things  perfeftly  agree  together,  becaufe  Jeius 
 Chrift  is  the  true  caufe  of  our  juftificarion,  and 
 fandtification  is  the  principal  effeft  of  our  com- 
 munion with  Jefus  Chrifi.  (7) 
 
 So 
 
 and  hence  we  are  advifed  by 
 A nfelm  rather  to  truft  Mary 
 than  Chriit.  Velocicreft  non- 
 runquam  falus  memorato  no- 
 mine Marian,  quam  invocato 
 nomine  domini  Jefu  unici 
 iilii  fui.  (de  excellfntia  beaiee 
 nj'irg.  cap.  6.)  This  is  horrid! 
 but,  after  all,  do  we  really 
 think,  all  the  members  of 
 that    church    affix    the  fame 
 
 meaning  to  the  word  msrii 
 that  we  do  I  when  they  fing, 
 O  felix  culpa,  quit*  talem  ac 
 tantum  meruit  habere  re- 
 demptorem  ;  do  they  indeed 
 think,  Adam's  fin  ^/i^tt;^^  to 
 be  rewarded  with  the  re- 
 demption of  himfelf  and  all 
 mankind  ?  do  they  not  rather 
 mean  what  Dr.  Young  meant 
 when  he  faid. 
 
 Bold  thought!   fhall  I  dare  fpeak  it  ?  or  reprefs  ? 
 Should  man  more  execrate,  or  hoajl,  the  guilt 
 Which  rous'd  fuch  vengeance  ?   which  fuch  love  infiam'd  ? 
 
 Nighi  'Thoughts,   N.4.  209. 
 
 See   more  to  this  purpofe  two  doftrines  are  confounded, 
 
 in  archbifhop  Ulher's  works,  the  reft  of  the  fyftem  cannot 
 
 chap,   xii.    of  merits,    where  be  clear.     The  iiril;  is  an  aft 
 
 the  good  bifnop  proves,  that  of  God  'without  us;   the  laft 
 
 neiiher  the    ancient  fathers,  is  an  operation  of  his  bleffed 
 
 nor  the  ancient  members  of  fpirit  ?«  us.    Thefe  two  mull 
 
 the  Romlfli  church  held  what  be    diuinguifhed  :    but    they 
 
 toe  call  the  doclrine  of  merit,  may  not  be  divided.     When 
 
 fhough    they  ufed  the  word,  they  are  undiftinguifhed,  law 
 
 Who    does    not    know,  that  and  gofpel,  works  and  grace, 
 
 words  in  this  age  mean  what  the  merit  of  Chrift  and   the 
 
 they  did  not  in  the  laiT  ?  efforts  of  chriftians  run  loge- 
 
 (7)  J  unification.   Many   of  ther  into  one  mafs  of  obfca- 
 
 our  divines  have  well  obferv-  rity    and    confunon.     Wlun 
 
 td,  that  on  a  clear  diftinftion  they   are   divided  they  pro- 
 
 bctweenjullification  and  fane-  ducemyfticifm  orlibertinifm, 
 
 tification  depends  an  accurate  or  both.     Many  very   good 
 
 "knowledge  of  the  whole  plan  m.en,    however,    ftumble    on 
 
 of  redempiion.     When  thefi?  thus  all  their  days  j  but  v/e 
 
 L  1  2  arc 
 
(     268     ) 
 
 So  again,  in  this  beautiful  pafTage  in  the  fecond 
 of  Ephefians.  Gcd  who  is  rich  in  mercy^  for  his 
 great  love  ivherewith  he  loved  tis^  even  when  we  were 
 dead  in  fins^  hath  quickened  us  together  with  Chriji^ 
 by  grace  are  ye  favcd.  You  may  oppofe  and  com- 
 pare thele  two  fubje6ls  in  the  text,  dead  infm^  and 
 rich  in  mercy^  as  being  two  extremes,  extreme  mi- 
 fery,  and  extreme  mercy,  one  in  us,  and  the  other 
 in  God.  (8)     The  greatnefs  of  our  crimes  manifefl 
 
 the 
 
 are  ready  to  admit  that  apo- 
 logy fcr  them,  which  Vof- 
 ilus  made  for  Peter  Hinkel- 
 man,  and  others  of  his  day. 
 *'  Quamqaam  autem  iilius 
 farina;  fc;riptores  fequius  de 
 nobis  rmereantur,  minime  ta- 
 men  par  pari  damus  hofti- 
 meiUum  :  fed  ingenue  fate- 
 niur  utut  o'«p(*/o^s.:,  imo  non 
 pauca  atA^st  plane  fint,  qux 
 ex  enrum  libris  Canifius,  ex 
 Caniflo  item  congfffit  Bel- 
 larminus:  nihilominus  nos 
 putareplerofqueomncs  eorum 
 redius  fentire  quam  lequi : 
 nee  tam  oppugn  atum  ire 
 operam  quam  iiduciam  in 
 bonis  opcribas  collocatuin  : 
 neque  tam  eorum  ncceifita- 
 rem  ?d  falutcm  quam  falutis 
 meritum  condenuK^re  :  neque 
 tam  impug^iare  individuum 
 *=orum  nexum  cum  iide  julti- 
 f.cante,  quam  coram  jultiti.^ 
 divina:  throno  ad  actum  juf- 
 f  ificationis  negare  coucurfum. 
 QucTS  ft  ita  luiit,  quamqnam 
 iu]uria  ecclefias  nolVas  in- 
 teiTant,  ac  in  fermone  peri- 
 ls dofa  admodum  vm^Coh^)  et 
 illaudabili  ■<'.a\d.-/jMU  utan- 
 tur :  tauten   vetus  et  acerba 
 
 iflaic  inter  partes  velitatio 
 magnam  partem  vera  fueric 
 y^^'iyouM-yja..'"  Ger.      jfoh, 
 
 Vojfii  The/.  Thcol.  dc  bon.  ope- 
 ribus.  See  Do^vnams  Bijhop 
 of  Deny  on  "JujVficaiion,  lib.  ii. 
 c.  6.    19,  20,   &c. 
 
 (ij)  You  may  compare  the 
 tiuo  parts  of  the  text.  This 
 method  of  elucidation  is  ap- 
 plicable to  arguments  in  a 
 difcourfe,  as  well  as  to 
 claufes  in  a  text.  Thus,  for 
 example,  S.  Paul  afnrnis, 
 Jrfus  Chrijl  hath  aholijhed- 
 deatb.  One  of  our  divines 
 obferves,  *'  the  Jew,  Aben 
 Amram,  and  the  Moham- 
 medan, Achmet  Een  Abdal- 
 lah,  objedl,  it  is  mofi:  im- 
 pertinent, abfurd  and  falfe 
 to  affirm  that  Jefus  hath  abo- 
 liftied  death  in  any  fenfe  at 
 all;  for  this  makes  the  juf- 
 tice  of  God  go  on  to  exaft  a 
 debt,  when  full  payment  is 
 pretended  to  have  been  made. 
 In  anfwer  to  this  reafoning, 
 J  fhall  fhew  two  things.  1. 
 That  the  principles,  on  which 
 it  Itands,  are  fuch  as  the 
 jew  cannot  abide  by  :  but 
 all  the  abfurd  opinions 
 charge 4 
 
(     269    ) 
 
 the  riches  of  God's  mercy,  and  the  riches  of  his 
 mercy  abforb  the  greatnefs  of  our  crimes.  Had 
 our  fms  been  lefs,  it  muft  indeed  have  been  mercy 
 to  pardon  our  fins,  but  not  riches  of  mercy.     If 
 
 God 
 
 charged  upon  cur  religiop, 
 in  this  matter,  bear  full  as 
 hard  upon,  and  are  equally- 
 acknowledged  in  his  oiun. 
 2.  That  the  continuance  of 
 labour,  and  forrow,  and  bo- 
 dily death,  notwithltanding 
 the  apoftle's  aifertion  here, 
 that  jfe/us  Chriji  hath  abolifoed 
 death,  is  moll  Itridly  rational 
 and  true."  Dr.  Stanhopis 
 Jixth/ertn.  at  BoyW s  leiture. 
 
 So  again,  in  regard  to  the 
 chriftian  interpretation  of 
 prophecies.  •'  If  %ve  bring 
 no  texts  concerning  the  Mef- 
 /lah,  which  the  ''Jenvs  did  not 
 allow  to  concern  him — nor 
 urge  them  in  2.x\y  fen/e  which 
 they  did  not  admit — then  I 
 am  fure  the  yevjs  cannot  pro- 
 fit themfelves  of,  nor  can  we 
 fairly  be  accountable  for  fuch 
 pretended  incoherencies.  it 
 lies  upon  the  fynagogue  to 
 vindicate  itfelf,  <S:c.''  The 
 jame,  fenn.  8, 
 
 Stridly  fpeaking,  this  me- 
 thod of  arguing  may  operate 
 the  filence  of  an  opponent : 
 but  it  will  not  produce  con- 
 viftion  in  him.  Pofitive  evi- 
 dence muft  do  that.  How- 
 ever, it  has  its  ufe.  See 
 yol.  i.  p.  300,  &c.  vol.  ii. 
 p.  174,  &c.   193,  &c. 
 
 Mr.  Claude  has  made  two 
 topicks  0^  comparifoT!,  or  con- 
 jraft.    The  one  (xvi.  p.  174.) 
 
 is  a  comparifon  of  one  text 
 with  another  text,  or  one  fub- 
 jeJl  with  anctber  fubjcd.  This- 
 other  (xxvii)  is  a  comparifon 
 of  one  part  of  the  fame  text 
 with  another,  or  one  part  of 
 a  hiftory  with  another  part 
 of  the  fame  hillory,  and  the 
 utility  of  this  method  wili 
 appear  by  the  following  ex- 
 amples. 
 
 John  xvi.  13.  When  the 
 fpirit  of  truth  is  come,  he  ivill 
 guide  you  into  all  truth. 
 What !  will  the  holy  fpirit  an- 
 fwer  all  the  quell  ions,  that  we 
 may  think  proper  to  afK .? 
 Will  he  inform  us  of  the  mode 
 of  the  divine  exillence,  fup- 
 pofe  >  Compare  the  forego- 
 ing words  with  the  follow- 
 ing. He  Jhall  not  fpeak  cci- 
 ccrning  himself.  He  Ih all 
 not  acquaint  you  with  the 
 mode  of  his  own  exillence, 
 and  fo  on.  Whatfcver  he 
 Jhall  HEAR  that  fiall  he  f/>ea.'c, 
 he  111  all  fix  ypur  attention  on 
 the  truths  of  revelation,  he 
 fiiall  atieifl  your  hearts  with 
 my  doftrines,   &c. 
 
 Thus  a. period  may  be  com- 
 pared. God  ivill  ka've  all 
 men  to  he  fa-vsd — Chriji  gaie 
 hiwfelf  a  ranfom  for  all — 
 ma^e  prayers  for  all  men. 
 This  paffage  ought  not  to  be 
 urged  in  the  arminian  con- 
 troverfy  ;  for  a  part  of  this 
 period 
 
(     270     ) 
 
 God  had  been  only  lightly  inclined  to  mercy  he 
 might  indeed  have  pardoned  Smaller  fins,  but  this 
 would  never  have  extended  to  perfons  dead  in 
 their  iins ;  this  belongs  only  to  extraordinary  and 
 abounding  mercy.  (9) 
 
 In 
 
 period  fixes  the  fenfe  torank:, 
 or  degrees  of  men.  Pray  for 
 KINGS,  and  for  all  that  r.re 
 IN       AUTHORITY.         The 
 
 meaning,  then^  is,  pray  for 
 air  ranks  d.vA  degrees  of  men, 
 for  God  wiU  fave  fome  of 
 all  5r<:/w.'— Chrift  gave  hira- 
 lelf  a  ranfom  for  perfons  of 
 all  degrees,     i  Tim.  ii.  i — 6. 
 
 Ads  xvi.  S.  Paul  baptized 
 I^ydia  and  her  houjhold,  i  5. — 
 is.  Paul  entered  into  the  houfe 
 of  Lydia,  and  when  they  had 
 feen  the  brethren,  they  com- 
 forted them,  and  departed, 
 40. — S.  Paul  baptized  the 
 jailor,  and  all  his,  33. — The 
 iailor  rejoiced,  beUe'-ving  in 
 <5od  with  all  his  houfe,  34. 
 Thefe  paffriges  ought  not  to 
 be  brought  in  proof  of  infant- 
 baptifm  ;  for  a  comparifon  of 
 one  part  of  the  hiitory  with 
 the  other  proves  that  infants 
 were  incapable  of  what  is 
 affirmed  of  the  houfliolds,  or 
 /am.ilies. 
 
 (9)  Here  cvur  author's  to- 
 picks  end  ;  and,  it  is  to  be 
 remembered,  they  arc  fubjcdl 
 lu  both  ufe  and  abufe.  Who- 
 ever choofes  may  confult 
 ^^iutiliani  inflitutiones  or  at. 
 ltb.\.  c.  10.  Cicero  He  oraltre, 
 lib.  ii.  et  in  topicis.  Jrijloielis 
 JJjctor.  lib.  ii.  c.  23,  24,  SiC. 
 \\%  prefent  we  will  only  add  a 
 
 note  or  two,  which  the  in- 
 telligent reader  will  apply 
 himfelf. 
 
 "  Inventio  argumentorum^ 
 inventio  propria  non  eft.    In- 
 venire  enim  eft  ignota  dete- 
 gere,    non  ante  cegnita  re- 
 ciperc,    aut   revocare.     Hu- 
 jufce  autem  inventionis  ufus 
 atque  ofticium  non  aliiid  vi- 
 detur,  quam    ex    maffj    fci- 
 entiae  quae  in.animo  congefia 
 et  recondita  eft,  ea  qu£  ad 
 rem,    aut   q^uscftionem    infti-. 
 tutam  faciunt,  dextre  dcpro- 
 mere.     Nam  cui  pnrum   aut 
 nihil  de   fubjcflo  quod   pro., 
 ponitur  innotiiit,  ei   loci  in- 
 ventionis non  profunt ;   con- 
 tra, cai    domi   paratum    eft, 
 quod    ad  rem  adduci  pofiit, 
 is  etiam  abfque  arte,  et  locis 
 inventionis    argumenta   tan- 
 dem (licet  non  ita  expedite, 
 et  commode)  reperiet  et  pio- 
 ducet.     Adeo  ut  hoc  genus 
 inventionis    inventio  proprie 
 non  fit,  fed  reduiftio  tantum 
 in  memor  am,  five  fuo-freftio 
 cum  applicatioiic.     Attamen 
 quoniam  vocabulum  invaluit, 
 et  receptum  eft,  vocetur  fane 
 inventio,       Siquidem    etiam 
 feras  alicujus  venatio,  et  in- 
 ventio, non  minus  cum  ilia 
 intra  vivariorum  fepta  inda- 
 getur,  quam  cum  in  faltibus 
 apertis,    dici  pofilt.      Miffis 
 vero 
 
In  order  to  render  this  chapter  more  complete,  it 
 may  not  be  improper  to  add  an  example  of  the 
 difcuffion  of  a  text  by  way  of  obfervations.  ( i ) 
 
 Let: 
 
 vero  verborum  fcrupulls, 
 illud    conftet,    scopum    et 
 
 FINEM  HUJUSCE  REI,  ESSE 
 PROMPTITUDINEM  QUAN- 
 DAM,  ET  EXPEDITUM  USUM 
 COGNITIONIS  KOSTR.E,  PO- 
 TIUS  qUAM  EJUSDEM  AM- 
 PLIFICATION E  M     AUT     IN'- 
 
 C  R  E  M  E  N  T  u  M .         Bacon      de 
 Augment,  fcient.   lib.v.   f.  3. 
 A<7TavT0i  fjLEV  ret  Tst  a(Tstxvay 
 
 vTrodcJEtg  Ha)  rccv  r^'avTiuiV  kx- 
 Siravrai.  Tofsrov  'tJOjj  nxi 
 v71?pQq>mi.)  hcc<.  rex,  TtM^'o-fliKO,' 
 
 Omnia  quidem  qn:e  funt 
 ado  incccora,  innai'cuntur 
 fcriptis  una  ex  caufa,  nempe 
 ex  JhudiQ  No'vitatis  in  fen fi bus 
 proferendis,  (qua  in  re  hodi- 
 erni  prcElcrtim  fcriptores  in- 
 faniunt)   &c.     Longin.  de fub^ 
 
 eiiTia-,',  5'ia  to  'rv^pi  rag  i/or,(T£t;  I  beg  leave  to  fubjoin  one 
 KaivovTrcuoov.  (-srfoj  oo>?  /y.aMr«  topick  more,  if  I  may  call  it 
 ncpvQavriuatv    01    vvv  )    a^    cov     fo — I  mean    a    holy   life. 
 
 yap  Mfjtiv  TayaSa,  ax^d'ov  avr 
 auruv  TssT&Jv  Koi  ra  xancx,  yiy- 
 via^at  (piXsi.  O30V  s'Tricpopov 
 sig  auvrayy^aruv  KctrcpQuciv  ra 
 Tf  «aA?i>i  Tv;;  sp/xvvsiagj  aai  rex, 
 t/vl-vi,  jiai  TTpog  raroi:  ai  rioovixi' 
 
 without  which  the  moft  dex- 
 terous application  of  all  the 
 above  rules  is  of  no  avaiJ, 
 Can  it  be  better  expreffed 
 than  in  a  charafler  of  a  great 
 divine,  drawn  by  a  poet  of 
 our  own  ? 
 
 ««<  aurx  raura,  ua^aTttp  rr.c, 
 
 His  preaching  much,  but  more  his  practice  wroug^ht, 
 
 (A  living  fermon  of  th?  truths  he  taught) 
 
 For  this  hy  rules  fc-vere  his  life  he  Jhuai-'d, 
 
 That  all  might  fee  the  dodlrines  which  they  heard: 
 
 For  priefts,   he  faid,   are  pafierns  for  the  reil. 
 
 The  gold  of  heav'n,  who  bear  the  God  imprefTd^ 
 
 But  when  the  precious  coin  is  kept  unclean. 
 
 The  fovcreign's  image  is  no  longer  {esn  : 
 
 If  they  be  foul,  on  whom  the  people  trufl. 
 
 Well  may  the  bafer  brafs  contract  a  rule.  Dryden. 
 
 (l)   Example  of  d'fiujicn  hy  rafter,    in     w^iich     they    all 
 
 'vjay  of  ohfcr-vation.     Our  au~  agree  j  they  all  aim  to  change 
 
 thor  derives  his  obfervations  the    heart    hy     infcrming    the 
 
 in  the  following   eflay  from  mind.     This  is  what  our  0I4 
 
 various   topicks   beforc-mon-  divines  call   the  befl  preach- 
 
 tiobed  ;  but  th^re  is  one  cha-  ifig,    favoury  tfjth,    v/holc- 
 
■(      272       ) 
 
 Let  us  take  this,  i  Thef.  iv.  7.  God  bath  not  called 
 us  to  uncteannefs ;  hut  unto  holinefs.  He  therefore 
 that  defpifeihy  defpifeth  not  man  but  God^  who  hath 
 alfo  given  unto  us  his  holy  fpirit.  Let  this  be  di- 
 vided into  two  parts ;  the  firft,  St.  Paul's  dodrine 
 touching  fanftification,  God  (faith  he)  hath  not 
 called  us  to  uncteannefs ^  hut  unto  hoTinefs :  and  the 
 fecond,  the  inviolable  divinity  of  this  doftrine ; 
 
 he 
 
 fbme  matter,  fpiritiial  doc- 
 trine, found,  powerful, 
 fearching  preaching ;  and 
 great  encomiums  they  juftly 
 beftow  on  minillers,  who 
 prefer  this  before  the  more 
 gaudy:  but  lefs  ufeful  mate- 
 rials of  glaring  fhowy  fer- 
 mons,  which  aim  only  to 
 tickle  the  ear.  One  may 
 fpeak  for  all. 
 
 "  A  powerful  fearching 
 miniftry,  that  bringeth  men 
 to  a  fight  and  fenfe  of  their 
 lins,  is  belt  to  fit  men  for 
 converfson  to  God.  There 
 is  a  playing  with  fcripture 
 in  oratorian  flourifhes,  and  a 
 ■found  inculcation  of  it  -  -  - 
 It  is  faid,  Pericles  left  a  fting 
 in  the  minds  of  his  hearers. 
 That  is  the  belt  preaching, 
 which  woundeth  the  heart; 
 it  is  ihoft  for  the  glory  of 
 God,  and  for  the  good  of 
 fouls.  Speaking  pleafing 
 things  to  tickle  the  ear  better 
 becometh  the  ftage  than  the 
 -pulpit.  It  is  faid  T'/.>e  ivord; 
 of  the  tvi/e  are  as  goads,  and 
 nails  faftened  by  the  jnajler  of 
 ajfemhlies,  Ecclef  xii.  ll. 
 Words  that  have  a  notable 
 acumen  in  them  j  foi>;e  fpiri- 
 
 tual  fharpnefs  to  afieft  the 
 heart,  and  quicken  our  dull 
 aireiSlions  -  -  -  He  is  not  a 
 wife  preacher,  who  doth  not 
 mind  his  end,  whofe  fpeech 
 is  fuller  of  flaflies  of  wit  than 
 of  favoury  wholefome  truths, 
 who  rather  thinketh  to  pleafe 
 the  ear  than  to  awaken  the 
 confcience  :  he  doth  not  adl 
 like  the  majier  of  affcmhlies. 
 They  are  the  beft  preachers, 
 and  moll  afFedlionate  to  you, 
 who  wound  your  fouls.  The 
 work  of  a  minifter  is  not  to 
 gain  applaufe  to  himfelf: 
 but  fouls  to  God.  He  is  the 
 beft  preacher,  who  maketh 
 you  go  away,  and  fay,  not, 
 how  well  he  hath  preached! 
 but  how  ill  have  I  lived !" 
 Dr.  Manton^s  I  Strm,  on  Adi 
 ii.  37,  38. 
 
 Dr.  Bates  in  his  funeral 
 fermon  for  this  Dr.  Manton 
 applies  a  pretty  hiftorical 
 anecdote  from  Suetonius  to 
 this  fubjeft.  "  Dr.  Manton 
 abhorred  a  vain  ofteatation 
 of  wit  in  handling  facred 
 things,  fo  venerable  and 
 grave,  and  of  eternal  confe- 
 quence.  Indeed  what  is  more 
 unbecoming  a  miniiler  of 
 Chria 
 
(       2/3       ) 
 
 he  therefore  that  defpifeth^  defpifelh  not  man  but  God, 
 who  hath  alfo  given  unto  us  his  holy  fpirit. 
 
 As  to  the  firft,  the  (enfe  of  the  apoftle's  words 
 is  clear ;  for  he  means  to  affirm,  when  God  calls 
 us  to  the  communion  of  Jefus  Chrift,  and  to  the 
 hope  of  his  falvation,  he  does  not  leave  us  at  li- 
 berty to  fin,  and  to  follow  our  own  lulls :  but  he 
 impofes  on  us  a  necefTity  and  obligation  to  good 
 works,  and  a  holy  life.  Obferve  i.  It  is  not  only 
 here,  that  S.  Paul  declares  himfelf  upon  this  fub- 
 jedl:  it  is  a  doctrine  diffufed  through  all  his  epiftles. 
 In  that,  vJiich  he  addrelTes  to  the  Romans,  he 
 employs  whole  chapters  to  eftablilh  holinefs  and 
 perfuade  to  the  practice  of  good  works;  either  by 
 conclufive  reafoning,  or  by  clear  explications,  or 
 by  exhortations  and  precepts.  He  dees  the  fame 
 every  where  elfe,  and  to  this  he  refers  all  the  be- 
 nefits of  religion,  and  all  our  advantages  of  know- 
 ing God  and  his  myfteries.  Herein  he  follows 
 that  general  fpirit,  which  animated  the  Evangelifts, 
 and  firft  founders  of  Chriftianity.  Whichever 
 way  you  turn  your  eyes,  you  will  find  in  thefe 
 divine  men  only  an  ardent  defire,  and  a  perpetual 
 defign  of  abolifning   the  empire    of  fin,  and  of 
 
 making 
 
 Chrift  than  to  wafte  the  fpii its  laden  with  fand   for  the  ufe 
 
 of  his  brain,  as  a  fpider  does  ofwreftlers.     In  fuch  extre- 
 
 his    bowols,    to   fpin  a    web  mity,  to  provide  only  for  de- 
 
 only   to   catch    flies,    to   get  light,    that  there   might  be 
 
 vain    applaufe    by    foolifhly  fpeftacles     on    the    theatre, 
 
 pleafing  the  ignorant  ?   And  when  the  city  of  Rome  was  a 
 
 what  cruelty  is  it  to  the  fouls  fpeftacle  of  fuch  mifery,  as 
 
 of  men  ?    It  is   recorded,  as  to  melt  the  heart  of  any  but 
 
 an  inftance  of  Nero's  favage  a  Nero,  was  moll  barbarous 
 
 temper,   that  in  a  general  fa-  cruelty  :   but  it  is  cruelty  of 
 
 mine,  when    many  were  pe-  a  heavier   imputation    for. a 
 
 rifhing  for  hunger,  he  order-  minifter  to  prepare   his   {er- 
 
 ed  a  {hip  fhould    come  from  mens    to   pleafe   the    foolifh 
 
 Egypt,  the  granary  of  Italy,  curiofity  of  fancy  with  flaihy 
 Vol.  II.  M  ra  Con* 
 
(     274    ) 
 
 making  piety  and  holinefs  reign  in  its  place.  Read 
 the  Evangelifts,  the  Ads  of  the  Apoftles,  the 
 Epiftles,  in  a  word  all  the  books  of  the  new-tefta- 
 ment,  and  you  will  find  this  the  fhining  charafter 
 of  them  all.  , 
 
 Thefe  glorious  authors  hav^e  in  this,  as  in  every 
 thing  elfe,  followed  the  fteps  of  Jefus  Chrift  their 
 Sovereign  Lord,  who  in  all  his  converfation  upon 
 earth  propofed  nothing  elfe  but  to  infpire  thofe, 
 whom  he  honoured  with  his  prefence,  with  a  ha- 
 tred of  fin,  and  a  love  of  holinefs.  This  appears 
 in  all  his  actions,  and  in  all  his  fermons,  particu- 
 larly in  that  admirable  one,  v/hich  he  preached  on 
 the  mount,  related  by  S.  Matthew  in  the  fifth, 
 fixth,  and  feventh  chapters  of  his  gofpelj  there 
 you  will  find  thele  admirable  words,  which  regard 
 all  the  faithful,  ye  are  the  fait  of  the  earthy  but  if 
 the  fait  have  loji  his  favour  wherewith  fhall  it  be 
 falted  F  It  is  thenceforth  good  for  nothings  but  to  be 
 €djl  out^  and  trodden  under  foot  of  men.  7'e  are  the 
 light  of  the  world.  A  city  that  is  fet  on  an  hill  can- 
 not be  hid.  Neither  do  men  light  a  candle  and  put  it 
 under  a  hiiftjel:  but  on  a  cajidleftick^  and  it  givetb 
 light  unto  all,  that  are  ■  in  the  houfe.  Let  your  light 
 fo  floine  before  men,  that  they  may  fee  your  good  works, 
 and  glorify  your  father  which  is  in  heaven.  There 
 you  will  meet  with  thofe  admirable  and  important 
 words,  fo  worthy  of  being  eternally  engraven  upon 
 your  hearts,  Except  your  righteoufnefs  fhall  exce&d 
 
 the 
 
 conceits,  nay,  fuch  light  va-  termlne  what  conftltuted  the 
 
 jiities  as  would  fcarce  be  en-  acumen — the     pungent — the 
 
 dured  in  a  fcene,  while  hun-  diqjidivg  afu7ider  of  foul  and 
 
 gry  fouls  languifh  for    want  fpirit—in  a  fermon,  it  would 
 
 pf  folid  Rourilhment."  be    found    to    lie    in     the 
 
 I  believe,  were   an    accu-  truth  of  what  was  faid, 
 |-ate  inquifition  made  to  de- 
 
(  ^n  ) 
 
 the  righteoufnefs  of  the  fcribes  and  pharifees,  yejhall 
 in  no  cafe  enter  into  the  kingdom  of  heaven.  (2) 
 
 It  is  evident,  that,  of  all  the  religions  which 
 have  hitherto  been  propagated  in  the  world,  no 
 one  was  ever  comparable  to  the  Chriftian  upon  the 
 fubje<St  of  piety  and  holinefs.  I  grant,  all  have 
 profefied  to  direft  men  to  this :  but  they  have  been 
 lb  far  from  excelling  in  it,  that  fome  have  con- 
 founded all  our  ideas  of  vice,  by  making  that  pafs 
 for  virtue,  or  at  leaft  for  an  indifferent  thing, 
 which  really  was  an  enormous  crime.  Others 
 have  been  defective  in  enumerating  human  virtues. 
 Some  were  content  to  regulate  external  aftions 
 without  troubling  themfelves  about  the  heart. 
 All  together  were   deficient  in  their  motives  to 
 
 good 
 
 (2)  Except  your  righteoufnefs 
 exceed  that  of  the  pharifees. 
 Mat.  V.  20.  Mr.  Claude's 
 application  of  this  pafTage  to 
 our  obedience,  not  to  Chrifs 
 in  our  ftead,  is  perfeftly 
 agreeable  to  the  whole  fcope 
 of  thefe  chapters,  in  which 
 DO  mention  is  made  of  im- 
 puted righteoufnefs,  nor  does 
 this  text  feem  to  belong  to 
 that  article  of  our  faith.    . 
 
 Thole  commentators,  who 
 include  the  righteoufnefs  of 
 Chriit,  by  which  we  are  juf- 
 tified,  do  not  exclude  inhe- 
 rent holinefs,  which  is  our 
 fanftification.  Thus  one, 
 *'  inherent  righteoufnefs,  or 
 the  fanftification  of  the  fpirit, 
 is  preferable  to  any  righte- 
 oufnefs of  a  natural  man  ;  it 
 exceeds  it  in  its  author — na- 
 ture— effedls  —  and  ufeful- 
 nefs."    Dr.  Gill  on  the  Place. 
 
 Another  fays,  "  We  mufl 
 do  more  than  the  pharifees, 
 and  better  than  they,  or  we 
 (liall  come  fhort  of  heaven. 
 They  were  partial  in  the  law, 
 and  laid  moft  Itrefs  on  the 
 ritual  part  of  it :  but  we  mud 
 be  uniijerfal,  and  not  think 
 it  enough  to  give  the  priell 
 his  tithe:  but  muft  give  God 
 our  hearts.  They  minded 
 only  the  eutfde  :  but  we  muft 
 make  confcience  of  infide  god- 
 linefs.  They  aimed  at  the 
 praife  of  men:  but  we  muft 
 aim  at  acceptance  with  Ged. 
 They  vftrc  proud  of  what  they 
 did  in  religion :  but  we, 
 when  we  have  done  all,  muft 
 deny  ourfcl'vcs,  and  fay,  ive 
 are  improjitable  fr-uants,  and 
 truft  only  to  the  righteoufnefs 
 of  Chrift  ;  and  thus  we  may 
 go  beyond  Scribes  and  Pha- 
 rifees."    Henry  en  the  Place. 
 
 M  m  2 
 
(   276   ) 
 
 good  works,  giving  only  cold  and  powerlefs  rules, 
 without  any  arguments  taken  from  our  true  mo- 
 tives to  hate  fin,  and  love  holinefs.  (3) 
 
 In 
 
 (3)   No  religion  is  compara- 
 ble to  Chrijlianity  on  thefubjefi 
 of  holinefs.     All   our    apolo- 
 gifts   plead   this  in  proof  of 
 the   divinity  of  chrilHanity. 
 !By  the  way,  the  word  apology, 
 ufed  by  the  greek  and  latin 
 fathers,  fignified  in   general 
 a  difcourfe,  a  plea,  a  decla- 
 mation,  and    they,  properly 
 enough,    called    their    argu- 
 ments apologies  for  chrilHa- 
 nity :  but   with    us   apology 
 iignifies  excufe  for  fomething 
 nvrofig,      not     njindication     of 
 what    is    right.      Apologies 
 for  chriftiamty,  therefore,  im- 
 ply  too  much.     To  return, 
 The  holinefs  of  the  gofpel  is 
 one  grand  argument  for  the 
 divinity  of  it;  and  what  one 
 of  the  fathers  affirmed  of  it 
 in   coraparifon    with    paga- 
 nifm   may  be  fairly  applied 
 to  the  iimplicity  of  the  wor- 
 ihip      of      fome      reformed 
 churches  in  comparifon  with 
 that  of  Rome,  and  other  cor- 
 rupt   communities    like    it. 
 *'  Quomodo  enim   deus  aut 
 amabit  colentem,  fi  ipfe  non 
 ametur  ab  eo,  aut  praeilabit 
 precanti    quicquid   oraverit, 
 cum  ad  precandum  neque  ex 
 animo  neque  obfervanter  ac- 
 cedat?  ifti  autem  cum  ad  fa- 
 crificandum    veniunt,    nihil 
 intimum,  nihil  proprium  diis 
 fuis   oiFerunt,    non    integri- 
 tatem  mentis,  non  reveren- 
 
 tiam,  non'timorem.    Peradlis 
 itaque    facrificiis     inanibus, 
 omnem  religionem  in  templo, 
 et  cum  templo,  ficut  invene- 
 rant    relinquunt :    nihil   que 
 fecum  ex  ea  neqUe  aiferunt, 
 neque    referunt.       Inde    eft, 
 quodejufmodi  religiones  nee 
 bonos    facere  poffunt,    neque 
 firmas,  ac   immutabiles    eiTe. 
 Traducuntur  ab  his  homines 
 facile  :   quia  nihil  ibi  ad  vi- 
 tam,     nihil     ad    fapientiam, 
 nihil  ad  fidem  difcitur.    Quje 
 eft   enim   fuperftitio  illorura 
 deorum  ?  qusvis?  quae  dif- 
 ciplina?    quas    origo?     quae 
 ratio?    quod  fundamentum  ? 
 qus  fubftantia  ?  quo  tendit  ? 
 aut  quid  pollicetur,  ut  ab  ho- 
 mine  poffit  fideliter  fervari, 
 fortiterque   defend!  ?  in    qua 
 nihil  aliud  video  quam  ritum 
 ad  folos  digitos  pertinentem. 
 Nollra  vero  religio  eo  firma 
 eft,  et  folida  et  immutabilis 
 quia  juftitia  docet,  quia  no- 
 bis cum  femper  eft,  quia  tola 
 in  animo  colentis  eft,  quia  men- 
 tem     ipfam      pro     facrificio 
 habet.     lllic  nihil  aliud  exi- 
 giturquam  fanguis  pecudum, 
 et  fumus,  et  inepta  libatio  ; 
 hie  bona   mens,  hie   purum 
 peftus,  innocens  vita."   Lac- 
 tant.  Din).  Inft.  lib.  v.  c .  20. 
 
 With  good  reafon  therefore 
 
 might  TertuUian  triumph  as 
 
 he  did  that  every  mechanick 
 
 among  Chriftians  knew  more 
 
 than 
 
In  all  thefe  refpefts  chrilVianity  is  admirable. 
 There  is  no  vice  whatever,  which  it  does  not  con- 
 demn, no  virtue,  which  it  docs  not  ordain.  It 
 not  only  regulates  the  exterior,  but  it  goes  even 
 lb  far  as  to  purify  ihe  heart,  the  fource  of  all  our 
 aftions.  It  gives  us  precepts  for  all  the  different 
 ftates  and  conditions,  in  which  men  can  be  placed. 
 It  maintains  the  force  of  its  precepts  by  the  mod 
 amiable  examples,  that  can  be  conceived.  It  af- 
 fords us  in  Jefus  Chrift  himfelf  a  perfe6t  model, 
 and  it  accompanies  all  this  with  an  infinite  num- 
 ber of  powerful  motives,  and  prevailing  reafons. 
 It  is,  then,  in  this  general  fpirit  of  chriftianity 
 that  S.  Paul  writes  thefe  excellent  words,  God  hath 
 not  called  us  to  iindeanmfs,  but  unto  holinefs.  (4) 
 
 2.  But, 
 
 than  the  greateft  of  the  hea- 
 then philofophers. 
 
 *'  Quid  enim  Thales  ille 
 princeps  phyficorum  fcifci- 
 tanti  CrzeTo  de  divinitate  cer- 
 tum  renunciavit,  commeatus 
 deliberandi  faepe  fruftratus  ? 
 deum  quilibet  opifex  chrifti- 
 anus  et  invenit,  et  oftendit, 
 et  exinde  totum  quod  a  deo 
 quseritur,  re  quoque  affignat: 
 licet  Plato  affirmet  faftitato- 
 rum  univerlitatis  neque  inve- 
 nire  facilem,  et  inventum 
 enarrari  in  omnes  difHcilem." 
 Tertul.  ApoL  c.  46. 
 
 (4)  Holinefs  is  ths  general 
 fpirit  of  chriflianity.  Since 
 this  is  undeniable,  unce  as 
 all  man's  mifcry  confifts  in 
 the  lofs  of  God's  favour,  and 
 image  ;  and  one  great  end  of 
 redemption  is  to  reftore  us 
 to  the  former,  and  re-imprefs 
 us  with  the  latter;  and  fines 
 
 this  is  the  end  of  all  ordi- 
 nances, for  n.vho  is  Paid?  or 
 luhat  is  Apollos  but  inflru- 
 ments  of  this  ?  how  ftrange 
 is  it  that  other  things  Ihould 
 be  made  the  fubftance  of  the 
 gofpel,  and  this,  this  for  the 
 fake  of  which  the  whole 
 ftands,  as  a  building  for  its 
 inhabitant,  this  grand  article 
 of  fanStification  fhould  be 
 coldly  treated,  or  intirely 
 neglefted  ?  It  is  coldly  treat- 
 ed, when  minifters  after  they 
 have  fpent  an  hour  in  clear- 
 ing and  proving  a  contro- 
 verted point,  juil  for  two 
 minutes  lightly  add,  it  is 
 needlefs  to'  dwell  upon  the 
 fruits  of  this  faith,  for  if  the 
 people  be  partakers  of  this 
 grace,  it  will  teach  them  ta 
 deny  utigodlinefs,  and  to  li-ve 
 foberly.  Did  Jefus  Chrifl  and 
 his  apoilles  do  fo  ?  Did  the 
 prinii- 
 
(     273     ) 
 
 2.  But,  befide  all  this,  I  cannot  help  remark- 
 ing, S.  Paul  does  not  content  himfelf  with  pro- 
 pofing,  in  general,  that  the  end  of  the  Chriftian 
 relio-ion  is  to  fanftify  men  j  but  he  makes  a  par- 
 ticular application  of  it  to  his  Theflalonians,  to 
 whom,  he  addreffes  his  epiftle,  God  (fays  he)  hath 
 not  called  us  to  uncleannefs  but  to  holinefs.  As 
 he  ardently  loved  that  people,  he  did  not  content 
 himfelf  with  general  inttrudions  concerning  maxims 
 
 of 
 
 primitive  Chriflians  do  fo  ? 
 Did  they  treat  holinefs  in 
 fuch  a  trite,  jejune  manner  ? 
 Certainly  not.  It  is  fome- 
 times  intirely  negledled,  by 
 placing  it  in  what  it  does 
 not  confift.  Holinefs  is  nei- 
 ther zeal  for  forms  nor  againft 
 them  ;  but  it  is  a  conformity 
 to  the  blefled  God.  How 
 much  preffed  in  primitive 
 days  let  any  one  judge. 
 
 Thus  Clemens  Romanus. 
 H/AEi5  ow  ArONI2IlME©A 
 tvpz^mai  £V  TOJ  api9i/.u  rwv 
 vTroiJ-svovlav  o(,vtov,  OTTug  (aetu- 
 
 ^oopoiiuv.  Uco;  Se  £r«i  tsto 
 ayccTrnroi ;  eav  ErYipr/fXBVV  v  v 
 ^tavoia  Yiixm  9rirf«j  'jrpog  tov 
 Seov  -  -  -  Escv  ETrneXnO'cojj.EV 
 va  avmovTa  rv]  oi^ccfA,a  ^ouMctei 
 auTis.  See.  Clem.  Rom.Ep.  i. 
 ad  Corinth, 
 
 To  the  fame  purpofe  Poly- 
 carp.  O  0£o;  »pjaj  £«  vEKfU'v 
 syspsi,  sav  nOIUMEN 
 ATTOT  TO  ©EAHMA, 
 }cai  -TTopEVUixE^oi,  £v  Tuig  EvroT^uti; 
 Oi/Toy,  >iai   ayaTTw/zEV  a  aya- 
 
 aoiKiag.  ~  -  0  yap  EXfiv  ayct- 
 
 Poly  carpi  Epijl.  ad  Philip. 
 And        thus         Ignatius. 
 
 QlJ^Eig      TTiriV        STTOCyfEXhO^EVai 
 
 o(p£i>.Ei  afActpravEiv.  -  -  -  ot 
 E7rayf£>.Xojjj£voi  %/3'r«  e^vcci  ovk 
 £|  wv  hsyovcri  ixovov-,  coo^oi.  eI  m 
 nPATTOTSEI  yvwpi^oi/Tai- 
 iv.  yap  Tou  KapTTS  to  dEvopov 
 yv^mKEtai  AMEINON  E2TI 
 SinnAN  KAI  EINAI,  H 
 AAAEIN  KAI  MH  EINAI* 
 OVK  £v  y^oya  vi  ^aaihEia  m  Qsou 
 aX\  'ev  ^vva^si.  Ka^oia 
 TTirEUETai)  royMTi  5"h  oixoXoyEi- 
 rai'  TW  /J.EV  £i;  Sixajotryvnv' 
 TuSg  Big  aurr^piav.  KAAON 
 TO  AIAA2KEIN  EAN 
 O  AEFIiN  nOIH.  o?7«p 
 av  TToiYio'-n  Hai  S"i5a|n,  ourog 
 p^syaj  EV  TM  QaaiT^Eia'  o  nvpiog 
 riJbCov  Kai  Seoj  Imoug  Xpirog  a 
 viog  Toy  Beou  tow  ^avTog  HPfl- 
 TON  EnOIHSE,  KAI 
 TOTE  EAIAAHEN.  Jif^ai. 
 Epiji.  ad  Ephejiof, 
 
 There  would  be  no  end  of 
 
 quotations  of  this   kind,  all 
 
 proving  that  (however  people 
 
 now- 
 
(     279     ) 
 
 of  Chriftianity,  he  would  have  them  make  a  holy 
 application  of  thefe  to  thcmfelves,  and  put  them 
 in  pra6lice ;  for  without  this  the  truths  of  religion 
 may  be  ufelefs,  or,  to  fpeak  more  properly,  they 
 are  rather  hurtful  than  profitable  -,  the  Lord  fays, 
 he  that  knows  his  mafter's  voill  and  does  it  not,  jhall 
 he  beaten  with  manyjlripes.  (5) 
 
 The 
 
 now-a-days  confider  the  doc- 
 trines of  grace)  this  grand 
 article  oi/anSIification  through 
 the  blood  of  the  cro's,  and 
 the  aids  of  the  holy  ghoft, 
 was  the  true,  genuine  fpirit 
 of  primitive  Chriftianity. 
 
 (5)  Without  ■praiiice  the 
 truths  of  religion  may  be  ufelefs 
 
 or  hurtful.    There  is  not 
 
 one  fingle  doctrine  in  all 
 the  chriftian  fyftem,  which 
 doth  not  reduce  itfelf  to 
 praftice ;  and  this  is  the 
 glory  of  the  fyftem.  The 
 doftrine  of  God  requires  the 
 practice  of  nuorjhipping  him. 
 The  unity  of  God  requires 
 the  praftice  of  fole  worfhip 
 of  him.  The  fpirituality  of 
 God  requires  mental  fpintual 
 worfhip.  His  jujiice  is  an 
 object  Q?  fear  ;  his  goodnefs  a 
 ground  of  hope;  and  fo  on. 
 
 The  fame  may  be  affirmed 
 of  the  doftrine  of  provi- 
 o  E  N  c  E .  The  fuperintetidence 
 of  God  requires  the  affduity 
 of  his  fervsnts.  The  obfcu- 
 rity  of  providence  requires 
 the  patience  of  good  men. 
 The  equity  of  the  governor 
 requires  the  confidence  of  the 
 governed  :  and  fo  on. 
 
 The  knowledge  of  thefe, 
 and  other  truths  of  religion, 
 we  often  fay  with  Mr.  Claude, 
 may  be  ufelefs  and  pernicious, 
 when  unaccompanied  with 
 pradlice  :  but,  ftriftly  fpeak- 
 ing,  libertines,  who  pretend 
 to  this  knowledge,  pretend 
 to  more  than  they,  poffefs ; 
 for  they  have  viewed  the 
 truths  of  religion  only  on 
 one  fide;  they  have  not  {^txi. 
 them  in  their  connexion, 
 order,  and  dependence  ;  their 
 knowledge,  therefore,  is  par- 
 tial and  incompetent,  and  to 
 them  may  be  applied  the 
 words  of  the  profihet,  //  is  a 
 people  of  no  iinderftanciittg,  there- 
 fore he  that  made  thein  nuill  not 
 hwve  mercy  on  them,  and  ht 
 that  formed  them  njuill  Jheiu 
 thim  no  fa'uour.  Ifai.  xxvii. 
 II. 
 
 It  is  curious  to  fee  the  va- 
 rious fhapes  into  which  di- 
 vines have  caft  the  doiftrine 
 of  fpeculation.  Pafchal  has 
 proved,  that  Leffius,  Filiu- 
 tius,  Efcobar,  and  other  Je- 
 fuits,  in  their  fyftems  of  mo- 
 ral divinity,  allow  murder, 
 and  many  other  crimes  to  be 
 lavj/ul  in  fpeculation,  and 
 only 
 
(     2Bo     ) 
 
 The  apoftle  then  would  ftir  up  the  Thefialo- 
 jilans  to  holinefs,  and  in  order  to  do  fo  more  effec- 
 tually he  joins  himfelf  with  them,  and  acknow- 
 ledges that  himfelf,  as  well  as  the  people  at  Thef- 
 falonica,  was  under  the  fame  obligation.  God 
 (faith  he)  hath  not  called  us  to  uncleannefs  but  to 
 holinefs.  There  is  not  one  perfon  in  the  church 
 exempt,  i-t  is  a  common  duty,  a  rule  without  ex- 
 ception, and  againft  which  no  privilege  can  be  al- 
 ledged,  it  is  not  faying,  I  am  an  apoftle,  or  I  am 
 not  •,  I  am  a  miniller,  or  I  am  not  -,  I  am  in  an 
 eminent  llation  in  the  church  or  in  the  world,  or  I 
 
 have 
 
 only  not  fafe  in  praftice,  on 
 account  of  political  confe- 
 quences.  In  plain  Englifh, 
 If  a  man  flap  your  face,  you 
 ought  to  punifh  the  affront 
 by  killing  him,  if  you  can 
 avoid  hanging  for  doing  fo. 
 Pro'viniial  Letters,  I.  xiii.  See 
 the  fabjeft  at  large  in  Hoj'pi- 
 nian.  Hljl.  Jejuitica. 
 
 The  calvinift  divines  con- 
 fider  a  contemplation  of  fin- 
 ning as  a  kind  of  mental  im- 
 morality, and  name  it  fpecu- 
 iati've  ^vickeclne/s.  Of  this 
 kind,  they  fay,  are  impure 
 <lreams;  and  all  contempla- 
 tive enjoying  pleafures,  and 
 aflinp-  over  fins  in  the  mind. 
 See  Dr.  Good--win,  •vol.  ill, 
 b.  vi.  f.  4. 
 
 Monks  and  myfticks  con- 
 fider  contemplation  as  the 
 higheft  degree  of  moral  ex- 
 cellence, and  with  them  a 
 iilent  fpeculator  is  a  divine 
 rnan,  while  practical  chrif- 
 tians,  who  are  the  pillars  of 
 ibciety,  are  reputed  hereticks 
 
 or  the  nvorU,    as  their  cant 
 phrafe  is. 
 
 Among  proteftants,  fpecu- 
 lation  runs  into  various  fan- 
 taftical  forms.  In  fome  com- 
 munities, the  belief  of  fpe- 
 culative  points,  not  reducible 
 to  practice,  is  a.  tell  of  or- 
 thodoxy.  In  others  it  is  the 
 e-vidence  of  intereft  in  Chrift. 
 In  others,  again,  an  effort  of 
 fancy  is  eflential  to  the  piety 
 of  a  religious  atflion.  What 
 was  that  cafuift  thinking  of, 
 who  wrote  the  pradice  of  piety  ^ 
 when  he  faid,  "  that  all  com- 
 municants, at  the  article  of 
 their  receiving,  fhould  ima- 
 gine the  pofture  of  Chrift 
 upon  the  crofs  r"  To  fpe- 
 culate  is  to  meditate — to  con- 
 template— to  take  a  view  of 
 any  thing  with  the  mind. 
 This  is  an  operation  of  in- 
 telligence, and  God  himfelf 
 exercifes  it.  There  is  nei- 
 ther virtue  nor  vice  in  mere 
 contemplation.  A  mental 
 approbation  of  an  improper 
 action 
 
(     ^Si     ) 
 
 have  no  diftinftion  in  either ;  nobody  will  mind 
 me,  or  take  me  for  an  example  ;  all  thefe  are  vain 
 fubterfuges  :  the  law  of  holinefs  is  the  law  of  all, 
 it  obliges  tlie  great  and  the  fmall,  the  young  and 
 
 the 
 
 aflion  may  be  involuntary, 
 then  it  is  an  infirmity  to  be 
 pitied;  and  it  may  be  vo- 
 luntary, and  laid  in  the 
 jnind  as  ground  of  future 
 aftion  in  the  life,  and  then, 
 undoubtedly,  it  is  to  be 
 abhorred ;  it  refembles  an 
 iniquitous  law  of  a  corrupt 
 legiflator. 
 
 Speculation  with  approba- 
 tion forms  an  important 
 branch  of  minifterial  fcience, 
 particularly  in /<u;5  cafes,  i. 
 Mental  approbation  of  a  vir- 
 tuous aftion,  or  a  virtuous 
 courfe  of  action,  although 
 the  fpeculator  have  not  power 
 to  reduce  his  plan  to  praftice, 
 is  virtue.  It  argues  a  good 
 ftate  of  mind  fandtified  by 
 divine  grace.  To  this  be- 
 long holy  refolutions,  the 
 grounds  of  holy  actions.  See 
 Pfal.  ci.  /  ivill  ival^.  in  my 
 houfe  •vjith  ape^-feil  heart,  &c. 
 I  Kings  viii.  iS.  //  'v:as  ht 
 thine  heart  to  build  an  houfe — • 
 Thou  Jhalt  7iot  build  ati  houfe 
 '—but  thou  didfi  njuelly  that  it 
 Rvas  in  thine  heart.  See  2 
 Cor.  viii.  12. — Rom.  vii.  18. 
 &c.  The  difcuffion  of  this 
 article  is  necefiary  to  the 
 confolation  of  many  pious 
 fouls,  whofe  plans  are  noble, 
 though  their  powers  are  fee- 
 ble.    Such  perfons  often  dif- 
 
 VoL.lJk 
 
 trefs  themfelves  on  account 
 of  their  weaknefs,  and  cri- 
 minate themfelves  alfo  for 
 the  evil  of  their  thoughts : 
 but  they  ought  to  diftinguifh 
 thofe  finful  thoughts,  which 
 they  approve,  from  others, 
 which  they  abhor,  and  fuck 
 weakneffes  as  are  voluntary, 
 from  others,  which  are  not 
 fo ;  for  the  religion  or  irre- 
 ligion  of  fpeculation  lies  in 
 that  approbation  of  virtue  or 
 vice,   that  accompanies  it. 
 
 2.  Mental  approbation  of 
 vice,  although  the  fpeculator 
 have  not  power  to  realize  his 
 plan,  is  vice,  and  argues  a 
 depraved  ftate  of  heart.  The 
 emperor  Caligula  was  a  mon- 
 fter  of  iniquity,  and  hiuO- 
 rians  jullly  impute  to  him 
 the  guilt  of  intentional 
 crimes,  which  he  never  per- 
 petrated. He  left  at  his 
 death  a  large  box  filled  with 
 various  poiions,  and  two  lifts 
 of  names  of  perfons  doomed 
 to  die,  the  one  entitled  Gla- 
 dius,  the  other  Pugio.  By 
 diving  into  the  human  heart, 
 and  by  developing  and  ex- 
 poling  iniquitous  plans  of 
 a£lion,  adlually  impractica- 
 ble, chriftian  preachers  detedl 
 hypocrites,  and  difcover  the 
 exceeding  turuitode  of  fallen 
 men.     i  John  iii.  15.     fJ'ho- 
 
 N  n  foever 
 
(      282       ) 
 
 the  old,  paftiors  and  flocks,  magiftrates  and  people," 
 both  fexes,  every  age,  every  condition  j  all  are 
 under  this  law  without  any  diftin6tion,  for  God 
 hath  not  called  us  to  unckannefs,  but  to  hoUnefs.  (6) 
 
 ,    3.  More- 
 
 jOenjer  hateth  his  brother 
 is  a  murderer.  Pfal.  xiv.  i. 
 The  fool  hath  faid  in  his  hearty 
 There  is  no  God.  John  xv.  24. 
 They  ha've  hated  me,  and  my 
 father.  Rom.  viii,  7.  The 
 carnal  mind  is  enmity  againjl 
 God.  One  of  our  divines 
 fays,  *'  Sin  is  called  by  fome 
 Deicide,  a  flaughtering  of 
 God  ;  becaufe  every  fin,  be- 
 ing enmity  againft  God,  doth 
 virtually  include  in  its  na- 
 ture the  deftru£tion  of  God." 
 Charnock^s  taxjo  Difcourjes— 
 en  enmity  againjl  God.  Sueton. 
 'vit.  Calig.  c.  49. 
 
 (6)  The  iaiv  of  holinefs  is 
 the  lanx!  of  all.  Thus  beau- 
 tifully amplified  by  Saurin, 
 *♦  La  loi  de  la  faiatete  que 
 je  preche  aujourd'hui  eft 
 pour  Vous  nos  maitres  et  nos 
 fouverains.  Arbitres  de  vos 
 propres  loix,  vous  ne  voyez 
 aucun  mortel  fur  la  terre, 
 auquel  vous  deviez  rendre 
 compte  de  voire  conduite: 
 mais,  il  y  a  un  Dieu  au 
 ciel,  doBt  vous  etes  vous- 
 memc  les  fujets  et  les  crea- 
 tures, et  qui  veut  que  vous 
 foyez  faints.  La  loi  de  la 
 faintete  eft  pour  vous,  fa- 
 crificateurs  et  Levites  de  la 
 nouvelle  alliance.  Bien  loin 
 que  le  facre  caraftere,  dont 
 vous  etes  revetus,  vous  dif- 
 penfe  d'etre   faints,  il  vous 
 
 y    engage     d'une     maniere 
 plus    etroite    et    plus    pref- 
 fante.     Cette  Loi    eft   pour 
 vous    tous   mcs    chers   audi- 
 teurs,  de   quelque  ordre,  de 
 quelque  prcfefiion,  dc  quel- 
 que rang,  que  vous  puiflies 
 etre*     Si   vous  etes  la  gene- 
 ration   eliUi     la  facrifcature 
 royale,  h  peuple  acquis,  vous 
 devez    etre    audi    la    ttation 
 fainte ;    asin   d'annoncer  les 
 louanges  de  celui  qui  vous  a 
 appelles   des   tenebres   a  fa 
 raerveilleufe  lumiere.    Quel- 
 que prerogative   que  Moyfe 
 ait  eu  par  deflus  nous,  nous 
 avons  le  meme  ordre  a  vous 
 prefcrire,  et  la  voix  du  ciel 
 nous  dit  aujourd'hui  comme 
 a  lui :  parle  a  toute  Vaffemblee 
 des  enfans  d'lfrael,  et  di  leur, 
 foyez  faints,  car  jefuis  faint." 
 Saurin  fer.  fur   la  faintete, 
 torn.  iv. 
 
 "  Honorare,  et  non  imi- 
 tari,  nihil  eft  aliud  quam 
 mcndaciter  adulari.  Chriftus 
 pro  nobis  pafTus  eft,  relin- 
 quens  nobis  exemplum  ut  fe- 
 quamur  vefligia  ejus.  Quis 
 eft,  quern  pudeat  dicere,  iai- 
 par  fum  deo?  plane  impar. 
 impar  fum  Chrifto?  etiam 
 mortali  Chrifto  impar.  Petrus 
 hoc  erat  quod  tu.  Paulus 
 hoc  crat  quod  tu.  apoftoli  et 
 Prophets;  hoc  erant,  quod  tu. 
 Si  p'gct  imirari  dominum, 
 imitarc 
 
(     2S3     ) 
 
 3-  Moreover,  thefc  words  muft  be  underflood 
 in  good  earnefi,  and  without  deceit.  Some  per- 
 haps may  lay,  "  true,  God  does  not  caH  m  io  un- 
 cUannefs^  that  is,  in  calling  us,  he  does  not  com- 
 mand us  tofm  :  but  it  does  not  follow,  that  he  has 
 abfolutely  forbidden  it;  for  there  are  many  things, 
 which  God  does  not  command :  but  which  alio  he 
 does  not  forbid  ;  he  leaves  us  at  liberty,  he  per- 
 mits many  oblique  practices,  and  will  not  con- 
 demn us  if  we  do  them.  I  underfland,  then,  fays 
 one,  that  God  indeed  has  not  commanded  us  to 
 be  unholy,  but  he  allows  us  to  be  fo,  and  will 
 not  be  offended  when  we  fin."  This  is  a  criminal 
 fubterfuge.  The  true  fenfe  of  the  apollle's  words, 
 God  has  not  called  us  to  uncleannefs^  is  not  barely 
 that  God  has  not  commanded  us  to  fin ;  for  who 
 imagines  he  has  '^.  or  who  can  entertain  an  opinion 
 fo  contrary  to  the  ideas,  which  all  men  have  of 
 God  ?  but  the  apoftle  means,  God  hath  forbidden 
 it,  and  his  adding  hut  unto  holinefs  makes  his  mean- 
 ing plain  and  indifputable.  (7) 
 
 Sin 
 
 Imitare  confervum.  Coro- 
 natur  rufticitas,  non  excu- 
 iatur  vanitas.''  Ang.  ferm. 
 325.  torn.  V.  p.  893. 
 
 (7)  God  allo-ius  nvhat  is  not 
 forbidden.  Mr,  Claude  juftly 
 reprchates  this  dangerous 
 axiom  ;  fo  I  call  it,  for  it  lies 
 at  the  bottom  of  feme  mighty 
 fabricks.  We  have  before 
 obferved,  that  pofitive  law 
 is  ejjfentially  neceJJ'ary  to  pofi- 
 tive obedience,  vol.  i.  216. 
 vol.  ii.  130.  Hireling  prieils 
 laugh  at  this  article,  and 
 forge  lies  to  keep  themfclvcs 
 in   countenance.      *'  A  cer- 
 
 tain  puritan,  fays  a  great 
 learned  dodor,  fcrupled  pay- 
 ing his  rent,  becaufe  his  land- 
 lord could  not  produce  a 
 iext  oi  fcripture  in  proof  of 
 his  right  to  demand  it;  and 
 this  is  the  cant  of  all  the  non- 
 conformifls,  they  will  do  no- 
 thing but  what  they  have 
 fcripture  for."  Why,  you 
 rogfue  of  Babvlon  !  you  sjreat 
 mafs  of  corruption,  pucrjfy- 
 ing  in  prunella!  have  you 
 not  fworn,  that  •'  Athana- 
 fius's  creed  may  be  proved 
 by  moll  certain  warrants  of 
 holy  fcripture;"  and  do  you 
 N  n  2  wonder, 
 
(     284     ) 
 
 Sin  and  holinefs  are  incompatible  with  God*s 
 calling,  becaufe  they  are  incompatible  with  com- 
 munion with  him,  and  it  is  in  their  nature  to  de- 
 prive us  of  the  manifeftations  of  his  love.  His 
 eyes'  are  too  pure  to  behold  iniquity,  and  it  is  for  this 
 reafon  that  he  fays,  Be  ye  holy,  for  I  am  holy.  We 
 are  called  to  be  conformed  to  the  image  of  his  fon, 
 and  his  fon  is  righteous,  holy,  harmlefs,  undefiled^ 
 feparate  from  Jinners.  We  are  called  to  be  temples 
 of  the  holy  ghoft,  where  corruption  and  fin  can  have 
 no  authority. 
 
 I  acknov/ledge,  fins  committed  after  the  faith- 
 ful are  called  do  neither  cut  them  off  from  the 
 mercy  of  God,  nor  from  a  right  to  falvation,  nor 
 entirely  from  a  hope  of  obtaining  it :  they  do 
 not  feparate  them  from  communion  with  Jefus 
 Chrift  their  redeemer,  nor  make  them  ceafe  to  be 
 temples  of  the  holy  ghoft :  if  this  were  the  cafe, 
 the  condition  of  believers  would  be  very  miferable. 
 Yet,  it  is  certain,  fin  in  general  extremely  beclouds 
 all  thefe  advantages,  and  very  much  diminiflies 
 both  their  former  value,  and  our  future  defires 
 after  fuch  enjoyments  j  and  the  greater  and  more 
 
 fre- 
 
 wonder,  after  this,  that  we  necelTary,  therefore,  to  find 
 call  for  chapter  and  verfe  for  a  moral  command  for  every 
 every  thing* ?  A  man,  who  branch  of  moral  redlitude. 
 can  prove  that  creed  by  fcrip-  But  the  cafe  is  widely  diife- 
 ture,  may  prove  any  thing  rent  in  regard  to  pofitive  In- 
 by  it.  But  ferioufly,  a  dif-  ftitutes.  The  chriilian  mode 
 tiiiftion  Ihould  be  made  be-  of  divine  worfhip  is  a  courfe 
 rween  moral  and  pofithus  in-  of  a.ftion  founded  on  pofitive 
 Jiitutes.  Moral  obedience  is  commands,  and  wholly  re- 
 founded  in  the  nature  of  gulated  by  them ;  and  on 
 things,  and  particular  duties  this  ground  wc  reje£l  every 
 are  enforced  by  general  com-  thing  in  divine  worfhip  not 
 mands.  Thou  Jhalt  not  Jleal  commanded.  For  example, 
 forbids  all  fraud,  and  enjoins  we  aflc  why  chriflians  cele- 
 all  forts  of  equity.     It  is  not  brate  Ealler,  and  keep  Lent, 
 
(     285     ) 
 
 frequent  our  backflidings  are,  the  more  will  our 
 communion  with  God  and  Jefus  Chrift  be  inter- 
 rupted and  difturbed.  Moreover,  it  is  certain,  the 
 love  and  tendernefs,  v/hich  God  has  for  the  believer, 
 when  in  a  fiate  of  juftification,  exprefTeth  itfelf  ir\ 
 a  paternal  difpleafure,  when  he  falls  into  fm,  and 
 hence  come  thofe  chaftifemencs  and  ftrokes  of  his 
 rod,  with  which  he  vifits  them;  and  hence  alfo 
 thofe  difquieting  horrors  of  confcience,  with  which 
 the  faithful  are  fometimes  agitated. 
 
 In  brief,  it  is  certain,  the  paternal  love,  and 
 royal  mercy  of  God  for  a  believer  fallen  into 
 fome  enormous  crime,  and  thoie  remains  of  com- 
 munion, which  the  backflider  yet  has  with  Jefus 
 Chrift,  only  fubfift  upon  afTurance  of  the  repen- 
 tance and  return  of  this  rebellious  child  •,  lb  that 
 it  will  always  remain  true,  nothing  is  more  op- 
 pofite  to  the  divine  vocation  than  fin,  as  there 
 is  nothing  more  oppofice  to  che  life,  and  natural 
 fundions  of  the  body  than  the  ravages  of  a  burn- 
 ing malignant  fever,  whichof  itfelf  tends  to  death, 
 
 and 
 
 and  fafts  and  feftivals  ?  The 
 incorporating  of  thefe  rites 
 into  the  religion  of  Jeius 
 originated  fomewhere.  They 
 are  no  parts  of  the  ?noral 
 law — they  are  no  where  po- 
 fiti'vely  inftituted  by  Jrfus 
 Chrill — they  are,  therefore, 
 human  troJitions  to  us,  and 
 they  were  human  injiitutes  to 
 our  anceilors,  who  appointed 
 them. 
 
 The  damage  done  to  reli- 
 gion by  the  fign  of  the  crofs 
 in  baptifm  does  not  {o  much 
 lie  in  two  ftrokes  of  a  priell's 
 finger,   as  in  previoully  ad* 
 
 mitting  the  deftruflive /rz/j- 
 cipi:  )n  which  it  is  grounded. 
 Beiorc  I  can  add  any  cere- 
 moii,  to  a  pofitive  inflitute, 
 I  mull  neceflarily  affirm  my 
 right  6f  religious-  legiflation. 
 Now  this  principle  once  ad- 
 mitted, popery  follows.  It 
 is  your  will,  that  your  infant 
 fhould  be  chrillcned  and 
 croiled.  It  is  7ny  will,  that 
 every  tenth  year  you  fhall 
 plough  and  fow  the  whole 
 parilh,  and  I  will  reap  it.  It 
 is  the  will  of  the  bijhop,  that 
 I  fliould  pay  him  a  part  of 
 the  plunder.  It  is  the  will 
 of 
 
(     286    ) 
 
 and  which  in  the  iffue  -will  certainly  procure  it, 
 imlefs  remedies  be  applied,  or  nature  itfelf  makes 
 fome  extraordinary  efforts.  (8) 
 
 4.  This  confideration  leads  us  to  a  fourth,  which 
 condemn^  the  foolifti  illufion  of  the  greateft  part 
 of  mankind,  who  imagine,  they  can  join  together 
 iincleannefs  and  holinefs.  On  the  one  hand,  they 
 fay,  they  can  indulge  their  paffions  and  fenfual 
 pleafures,  if  on  the  other  they  do  fome  good 
 ivorks.  lliey  even  pretend,  that  with  the  one 
 they  compenfate  for  the  other,  and  that  their  alms, 
 their  prayers,  their  fallings,  'and  fuch  exercifes  are 
 of  fo  much  value  before  God,  that  on  account  of 
 them  he  will  take  no  notice  of  their  fms. 
 
 The 
 
 cf  a  king,  that  the  bifliop 
 fhould  pay  him  a  dividend  ; 
 and  it  is  the  will  of  a  pope, 
 that  princes  fhould  grant  him 
 a  fhnre.  It  is  the  will  and 
 pleafure  of  ns  al{  to  call  this 
 
 THE     RELIGION      OF      JeSUS 
 
 Christ.  S.  Paul  had  a 
 quice  contrary  ide-a  of  reli- 
 gTOn,  when  he  reproved  av///- 
 <worJhrp.      Col,  ii.  1 8 — 23. 
 
 (8)  Nothing  is  more  oppojite 
 to  the  di'xine  calling  than  Jin. 
 There  is  no  extravagance, 
 into  which  fome  theologiils 
 have  not  run.  It  has  been 
 atiirmed,  fin  does  a  believer 
 no  harm.  It  lies  on  thofe, 
 who  fay  fo,  to  prove  their 
 ailerlion.  Sin  hurts  the  body 
 —  the  property — the  charac- 
 tei — the  comibrt — the  foul 
 of  a  good  man,  as  good  men 
 daily  find  by  woful  experi- 
 ence. One,  v.'ho  is  fuppofed 
 to  carry  his  notions  of  grace 
 
 farther  than  moft  modern 
 divines,  has  well  obferved— - 
 "  that  afTurance  of  hope  is 
 founded  on  e:<perience  of  the 
 Jove  of  God — that  no  man, 
 by  enjoying  the  holy  fpirit 
 as  a  comforter,  can  find  any 
 ground  for  being  lefs  afraid 
 cf  finning,  or  of  its  confe- 
 quences,  than  he  was  before 
 — that,  when  S.  Paul  was  in 
 diflrefs,  he  heard  nothing 
 from  Jefus  Chrift  to  relieve 
 him  but  thefe  words,  my 
 grace  is  fuflicient  for  thee, 
 &c.-T-that,  when  S.  John  was 
 terrified  in  the  ifle  of  Patmos, 
 Jefus  Chrill  encouraged  him, 
 by  reminding  him  of  the  fame 
 truth,  which  encourages  the 
 worft  of  mankind,  when  they 
 iirfl  underftand  it,  Fear  mt, 
 I  am  thefirji  and  the  laji.  Sec.** 
 This  writer,  therefore,  ought 
 not  to  be  taxed  with  intro- 
 ducing libcrtinifm.  Sande- 
 man  ^ 
 
(     28;     ) 
 
 The  apoftle  ftrikes  here  at  this  vain  and  perni- 
 cious opinion,  when,  on  the  one  hand,  he  fays^ 
 without  re(lri6lion  or  limitation,  God  hath  not  called 
 us  to  uncleanmfs^  and  on  the  othtrr  oppofes  fancli- 
 fication  againll  uncleannels,  as  two  things  which 
 deftroy  each  other,  and  which  can  never  be  affo- 
 ciated'together.  The  one  is  the  flate  from  which 
 effeftual  calling  takes  us,  the  other  is  that  to 
 which  it  conduds  us ;  the  one  is  the  kingdom  of 
 darknefs  whence  the  divine  voice  calls  us,  the  other 
 is  the  kingdom  of  marvellous  light  into  wlfich  it 
 introduces  us.  (9) 
 
 Nor 
 
 mart's  Let.  en  T her  on  and 
 AfpaJiOi  let.  vi.   'vol.  ii. 
 
 Our  author's  fyflem  lies 
 between  two  dangerous  ex- 
 tremes. They,  who  affirm, 
 fin  does  not  hurt  a  believer, 
 encourage  vice :  and  they, 
 who  afRrm,  fins  committed 
 after  regeneration  exclude 
 believers  from  the  benefit  of 
 redemption,  drive  the  iinner 
 to  defpair.  Mr.  Claude's 
 fyftem  oppofes  a  powerful 
 barrier  againll  fin  by  threat- 
 ning  a  backflider  with  the 
 lofs  of  God's  comforting  pre- 
 fence,  the  higheft  of  all  pof- 
 fible  enjoyments  ;  and  he  at 
 the  fame  time,  by  reprefent- 
 ing  God  as  a  merciful  father, 
 guards  againil  defpcration, 
 and  provides  for  the  fmner's 
 return  to  his  Jirfi  love.  See 
 Hoi",  ii.  7. 
 
 (9)  God  hath  called  you  out 
 of  durknels  into  his  tnar-vellcus 
 light.  I  Pet  ii.  9.  The  pag;m 
 religion   was  total  darknefs. 
 
 the  Jewilh  partial  light,  or 
 comparative  darknefs :  from 
 both  the  divine  calling 
 brought  men  into  the  perfetf 
 light  of  the  gofpel,  a  light 
 truly  marvellous  !  A  Roman 
 commentator  fuppofcsS. Peter 
 to  take  his  ideas  in  this  place 
 from  Ifai.  Ix.  2.  Darknefs 
 JJmll  co-ver  the  earth  :  but  the 
 Lord  Jhfill  rije  upon  thee. 
 xliii.  21.  This  people  have  I 
 formed  for  myfelf,  they  fhall 
 Jhc--vj  forth  my  praife.  Pfal. 
 xxii.  22. — cii.  1 8.  *'  Hoc  B. 
 Petrus  defumpfit  a  prophctis. 
 Hoc  olim  per  denfas  Egyp- 
 tiorum  tenebras  adumbracum 
 fuit:  quandoquidem  Uraelita; 
 clariffimo  lumine  gauderent, 
 infidelibus  in  plufquam  cim- 
 meriis  tenebris  degentibus." 
 An  aiTortment  of  nev;  teila- 
 ment  texts  with  old  teitament 
 padages  tends  very  much  to 
 elucidate  both.  Fciiardentius 
 in  he. 
 
(     288     ) 
 
 Nor  are  we  to  hope  for  any  compenfation  on 
 our  pare  towards  God.  A  thoufand  good  works 
 cannot  expiate  the  guilt  of  the  leaft  fin,  and  one  fin- 
 g]e  fin  would  be  more  likely  to  deftroy  a  thoufand 
 good  works,  than  a  thoufand  good  works  would  be 
 to  fufpend  the  punifhment  of  one  fingle  fin.  You 
 will  afk,  then.  How  are  the  fins,  which  we  commit 
 after  calling,  to  be  pardoned.^  I  anfwer.  If  we 
 could  fully  difcharge  our  duty,  we  fhould  commit 
 none  at  all,  becaufe  every  fin  is  contrary  to  our 
 vocation,  and  all  produce  bad  efi'efts  in  us  :  but 
 as  it  is  impoflible  for  us  in  this  life  to  attain  this 
 perfeft  fanclification,  t©  which  God  calls  us,  there 
 is  only  one  way  of  having  the  fins  pardoned,  into 
 which  we  fall,  and  this  way  is  not  by  pretending 
 to  compound  with  God,  by  placing  our  fins  on 
 this  fide,  and  our  duties  on  that  -,  but  only  by  an 
 application  by  a  lively  faith  to  the  blood  of  Jefus 
 Chrift,  and  to  the  mercy  of  God  the  father,  and 
 at  the  fame  time  leaving  off  the  courfe  of  our  fins, 
 and  by  mortifying  them  in  ourfelves  by  a  fincere 
 repentance.  Sin,  which  has  two  lives,  one  in  God, 
 and  the  other  in  us,  one  in  the  remembrance  and 
 wrath  of  God,  and  the  other  in  the  love,  which 
 we  have  for  it,  cannot  die  in  God,  (if  I  may  be 
 allowed  fo  to  exprefs  myfelf.)  that  is,  cannot 
 be  pardoned  by  his  juftice,  till  firft  it  dies  in  us-, 
 till  we  renounce  that  unjuft  approbation,  which 
 we  have  had  for  it,  and  feel  a  hatred  againft  it.  ( i ) 
 
 5.  More- 
 
 (1)   We  can  make   no  com-  fuhJiituUon.     Now  what  can 
 
 peu/aiion  to  God.     To   com-  we  fublHtute  of  equal  value 
 
 penfate,  ftridlly  fpeaking,  is  in  the  place  of  moral  redi- 
 
 to  make  amends  for  depriv-  tude  ?  External  privileges  of 
 
 ing  a  perfon  of  one  right  by  birth,     education,     fortune, 
 
 performing  fome  other.  The  &c.  a  zealous    profeflion   of 
 
 doftrine     of    compenfation,  religion  ;  a  ftrift  obfervance 
 
 therefore,  is  the  doiSrine  of  of  religious  rites  j  juft  fpe- 
 
 culative 
 
(    2S9    ) 
 
 5-  Moreover,  you  may  remark  here  upon  the 
 term  called,  which  fcripture  fo  often  ufes,  and 
 which  our  apoftle  employs  in  this  verfe,  that  a 
 Chriflian  fociety  is  not  a  fortuitous  or  tumultuous 
 affembly,  which  hazard  or  human  caprice  has 
 formed  ;  nor  is  it  a  mere  human  allembly,  which 
 the  fimple  light  of  reafon,  inftincft  of  nature,  or 
 the  authority  of  magiftrates  has  convened :  but  it 
 is  a  divine  afTembly,  gathered  by  the  order  and 
 authority  of  the  fupreme  monarch  of  all  mankind. 
 It  is  an  alTembly,  of  whiesh  he  himfelf  is  the 
 founder  and  author;  either  as  it  is  formed  accord- 
 ing to  his  eternal  counfels,  or  as  he  has  been 
 pleafed  to  appoint  its  laws,  offices,  and  rules,  or 
 in  fine  as  he  has  laid  the  inviolable  foundations 
 upon  which  it  is  eftablifhed.  It  is  formed  by  the 
 power  of  his  voice,  or  his  word,  and  by  the  in- 
 fufion  of  the  holy  fpirit ;  for  to  thefe  principles 
 only  can  the  forming  of  chriftian  aflembiies  be 
 referred. 
 
 S.  Paul  admirably  exprefles  this  in  his  epiftle 
 to  the  Romans,  ivbom  be  did  foreknew  (fays  he)  he 
 
 alfa 
 
 culative  opinions;  good  re-  the  kind,  have  their  value: 
 
 folutions  ;     extreme     fufFer-  but  they  cannot  weigh  againil 
 
 ings ;  all   thefe,  with   what-  perlbnal  holiners.  This  made 
 
 ever  eifc  can  be  imagined   of  Herbert  fay. 
 
 All  Solomon's  fea  of  brafs  and  world  of  (lone 
 
 Is  not  to  be  compared  with  one  good  groan.       Temple, 
 
 In  our  author's  fyftem,  man  cation.  In  the  fscond  he  is 
 js  confidered  in /1V0  points  of  a  fon,  and  nothing  can  be 
 light.  In  the  firll  he  is  a  fubftitutcd  in  the  place  of 
 criminal  before  his  judge,  love  and  obedience  to  his  fa- 
 pardoned,  and  accepted  for  ther.  In  this  latter  fenfe 
 the  fake  of  a  compcnfation,  Mr.  Clauds  reprobates  com- 
 which  Chi  ill  in  his  one  per-  penfatioo. 
 fon,  as  the  iinners  fubftituie,  Some  pretend  to  compcund 
 produceth.     This  is  julliii-  ivith  GgJ,    Compcfition  dif- 
 
 VoL.  II.  O  o                               fer» 
 
(     290    ) 
 
 &lfo  did  predefiinate  to  he  conformed  to  the  image  of 
 his  fon  i  and  whom  he  did  predejiinate,  them  he  alfo 
 called;  and  'xhom  he  called^  them  he  alfo  juftified-, 
 and  'who7ii  he  jufiifed^  them  he  alfo  glorified.  This 
 is  to  teach  ns  that  this  Ibciety,  in  its  commence- 
 ment, progrefs  and  end  is  all  of  God.  This  truth 
 is  not  only  a  very  juit  and  bL^autiful  notion:  but 
 it  is  more,  it  is  a  very  weighty,  important,  and 
 neceflary  doftrine.  (2) 
 
 I.  It 
 
 fers  from  compenfation.  The  the  three  following  to  be 
 latrer  puts  fomething  elfe  in  added.  I.  rPhis  is  a  point 
 the  place  of  moral  rettitude:  laboured  in  the  holy  fcrip- 
 biit  the  former  gives  only  a  t~lires.  God  is  every  where 
 iefs  degree  of  reditude  ;  it  made  the  origin  of  all  reli- 
 gives  a  penny  the  value  of  gion.  2.  This  idea  agrees 
 a  pound,  makes  one  good  with  all  the  reft  of  the  plan 
 work  go  for  .two,  and  ac-  cf  redemption  ;  the  oppofite 
 quires  by  the  imperfeft  obe-  notion  is  incongruous  with 
 dicnce  of  live  years  all  that  it.  3.  This  has  always  pro- 
 is  due  to  a  whole  life  of  un-  duced,  and  muft  always  con- 
 fpotted  pui-ity.  Thefe,  we  tinue  to  produce  the  nobleft 
 prefume,  are  two  of  the  moral  eH'efts.  This  ftate  of 
 ivays,  in  which,  S.  Paul  fays,  things  is  true  of  individuals, 
 are  deJiruBion  and  mifery.  as  well  as  of  the  church  in  a 
 Rom.  iii.  16.  Yet  thefe  are  coUedlive  body.  Each  may 
 tlh'  iKiays  of  pagan  darknsfs,  truly  fay,  By  grace  I  am 
 for  the  fake  of  walking  in  nvhat  I  a?n.  i  Cor.  xv.  10. 
 which  we  Icwje  the  paths  of  This  doflrine  is  taught  in 
 Tiprlghtiiefs.  ?io\\.  i.  13.  the  epitlle  of  James  i.  17.  in 
 (2)  The  con-vening  of  the  hexameter  'verfe.  The  firft 
 church  by  the  authority  of  line  is  perfeft ;  the  next  be- 
 God  is  an  important  doilrine.  comes  fb  by  a  fmali  tranfpo- 
 Our  author  alligns  his  rea-  fition. 
 fons,  and  there  are,  we  think, 
 
 "Ir  uTTo  Tcov  (poP.av  Tralpcg  }iaraQai,vov  avu^vj. 
 
 Enjny'  good  gift,  and  e'uery  the  primitive  church,  among 
 
 perfed  gift  is  from  abo'ue,  and  other    extraordinary      gifts, 
 
 comet h  doijun  from  the  father  that  of  pfalmody,    I  Cor.  xiv. 
 
 of  lights,  SiC.     There  was  in  36.  and  it  is  not  improbable, 
 
 that 
 
(      291       ) 
 
 1.  Tt  obliges  us  to  acknowledge  that  all  we  are,' 
 and  all  we  have,  is  of  God,  we  hold  all  of  him, 
 and  owe  him  an  entire  devotednefs. 
 
 2.  It  condemns  that  abfolute  and  fupreme  do- 
 minion, which  men  would  etercife  over  the  church. 
 Were  our  calling  into  this  afiembly  natural  and 
 human,  I  would  confent  with  all  my  heart  that 
 men  iliould  have  the  authority,  and  eftabliPn  an 
 empire  as  abfolute  as  they  could  :  but  as  the  church 
 is  a  divine  fociety,  which  God  only  has  convened, 
 none  but  himfelf  can  have  a  right  to  the  fupreme 
 government  of  it.  This  made  S.  Paul  hirnfelf,  as 
 great  an  apoflle  as  he  was,  proteft  he  had  no  domi-> 
 mon  over  the  faith  (3)  of  Chriilians.  He  could 
 not  bear  to  have  it  faid  by  one,  /  am  of  Paul ;  and 
 
 by 
 
 that  thefe  are  two  of  the 
 lines,  which  were  then  fang 
 in  the  church,  and  which, 
 being  quoted  by  S.  James, 
 are  preferved  to  this  day,  a 
 monument  of  what  truths  the 
 brethren  taught  one  another 
 in  pfalms,  and  hymtis,  and 
 fpiritual Jongs.  Col.iii.  i6. 
 
 (3)  S.  Paul  protefied,  he 
 had  no  dominion  o-ver  faith. 
 2  Cor.  i.  24.  OvK  itTTiVt 
 viKcov,  cLKKOL  TiH  nlSTEDS, 
 inquit  Chryfoftomus  in  locum. 
 
 Dominion  over  faith  is  the 
 molt  abfurd  and  impious 
 claim,  that  was  ever  fee  up 
 by  bad  men:  abfurd,  be- 
 caufe  it  can  never  be  ob- 
 tained ;  and  impious,  be- 
 caufe  it  fubverts  that  very 
 principle,  on  which  all  reli- 
 gion is  founded.  This  is  the 
 true  -reafon  of  our  difient 
 from  theepifcopal  church  in 
 
 this  kingdom.  Epifcopalians 
 always  pretend,  that  we  dif- 
 fent  for  trifles,  and  do  fo 
 through  petulance,  caprice, 
 faftion,  obiHnacy,  apd  what 
 not:  but,  when  the  chief 
 SHEPHERD  {hall  appear,  and 
 judge  het-iveen  cattle  and  cattle, 
 thefe  {hepherds  of  Ifrael  (hall 
 know,  that  we  difTented,  be- 
 caufe  nuith  force  aiid  ^^itb 
 cruelty  they  ruled  us, 
 Seemeth  it  a  fmall  thinn-  to 
 them  to  hwve  eaten  up  the  good 
 pajliire :  but  they  muji  tread 
 doixjn  the  rejjdue  'with  their 
 feet ;  and  to  ha-ve  drunk  of 
 the  deep  nvaiers:  but  they  mujt 
 foul  the  refdiie  ivith  their 
 feet  ?  God  hath  Jet  up  one 
 Jhepherd  over  us  ;  he  is  our 
 God,  and  Chrilt  the  prince 
 among  us.  Se«  Ezek  xxxiv. 
 17— 2— 4— 18— 23— 24. 
 
 O  O    2 
 
(    292     ) 
 
 by  another,  /  df  Cephas  %  and  by  a  third,  I  of 
 Apollos.  S.  Peter  in  like  manner  fpeaking  to 
 the  paftors  or  elders,  and  injoining  them  to  feed 
 the  flock  of  Jefus  Chrifl,  ablblutely  forbids  their 
 pretenfions   to   mafterfhip,  net  (fays  he)  as  being 
 
 ~    "    "  (4) 
 
 3.  This 
 
 lords  over  God's  heritage 
 
 (4.)  Chris,  i.e.  gregibus. 
 Olim  populus  Ifraelitkus  di- 
 cebatur  /Aiifef,  five  patrimo- 
 nium,  ethsereditas  dei ;  nunc 
 populus  chriftianus,  et  ccetus 
 iidelium  ex  Judaisj  ct  genti- 
 bus  conflatus. 
 
 cruvu^ta  xai  11  (rvf^tpavia  vo/uHy 
 re  xai  7r^o<pYnm',  m  KaTOc  r-nv 
 Ts  Hui^Jtou  TTa^ovaiav  TTxpa^i'^o- 
 jjiEvn  ha^)ViV'  Ckm,  jilex. 
 Strom.  lib.  6. 
 
 Not  lording  it  ever  God'' s 
 heritage,  God's  clergy.  Popifii 
 commentators,  and  their  fol- 
 lowers, who  plead  for  prieftly 
 dominion  over  confcience, 
 are  miferably  perplexed  with 
 this  pafTage^i  Here  the  peo- 
 fle  are  called  clergy,  and 
 their  minifters  are  forbidden 
 to  play  Jupiter  among  them. 
 In  the  papal  fyftem,  thupriejls 
 are  clergy,  and  they  are  com- 
 manded to  rule  the  people. 
 When  Jofhua  divided  the 
 lioly  land  by  kt  among  the 
 Ifraelites,  it  pleafed  God  to 
 provide  for  a  thirteenth  part 
 of  them,  called  Levites,  by 
 affigning  them  A  perfonal 
 eftate  equivalent  to  that  pro- 
 vifion  made  by  re^l  eftate, 
 which  was  allotted  to  each 
 of  the  other  twelve  parts.  Jn 
 
 conformity  to  the  ftyleof  the 
 tranlaftion,  the  Levites  were 
 called  God's  lot,  inheritance, 
 or  clergy.  This  ftyle,  how- 
 ever, IS  not  always  ufed  by 
 the  old  teftament  writers. 
 Sometimes  they  call  all  the 
 ration  God's  jot.  Jacob  is 
 the  lot  of  jfeho'uaFs  inheri- 
 tance. Deut.  xxxii.  9.  David 
 fed  Ifrael,  God's  inheritance. 
 Pfal.  Ixxviii.  71 — xxviii.  g. 
 &c.  The  new  teftament 
 writers  adopt  this  ftvle,  and 
 apply  it  to  the  nuhole  chrif- 
 tian  church.  S.  Peter  fays, 
 ye,  believers,  are  a  chofen  ge- 
 neration,  a  '  royal  pritfthood. 
 I.  ii.  9.  And  here  again  he 
 calls  the  whole  church  God's 
 heritage  It  is  the  church  as 
 diftinguilhed  from  the  nvorld, 
 and  not  one  part  of  the 
 church  as  diftinguifhed  from 
 another  part.  Bywhatftrange 
 art  then  do  priefts  call  them- 
 felves  clergy,  and  fome  of 
 them  the  clergy,  and  deno- 
 minate others  laity  (from 
 KoLo;  the  people)  or  by  what 
 artifice  do  they  afTurtie  do- 
 minion over  their  brethren, 
 call  themfelves  hrds,  and 
 pretend  to  conciliate  the 
 whole  with  a  pafiage  of  holy 
 writ,  which  exprefsly  forbids 
 bo 
 
(    293     ) 
 
 g.  This  confideration  is  alfo  a  motive  to  holi- 
 nefs;  for  as  it  is  God  himfelf  who  has  called  us, 
 as  he  has  honoured  us  by  making  us  a  part  of  the 
 myftical  body  of  his  fon,  as  we  live  under  his 
 divine  laws,  and  under  his  infpecftion,  what  purity 
 ought  to  prevail  in  all  our  conduft ! 
 
 4.  This 
 
 both  the  dominion,  and  the 
 diflintfiion  ?  Among  the  mul- 
 titude of  abfiirdities  exhibited 
 by  divines,  who  have  written 
 concerning  the  clergy,  by 
 which  they  always  mean  them- 
 felves,  there  are  three,  that 
 challenge  a  particular  atten- 
 tion. I. They  pretend  a  divine 
 right,  and  yet  God  knows, 
 and  the  whole  world  know, 
 hillorians  have  developed  the 
 whole, fubjedl,  and  have  put 
 it  in  the  power  of  a  child  to 
 prove  to  a  demonftration, 
 that  at  beft  they  are  only  of 
 human  appointment.  2.  The 
 powers,  that  create  them, 
 create  them  on  condition  of 
 their  renouncing  all  autho- 
 rity in  matters  of  faith  ;  and 
 oblige  them  aftually  to  ili- 
 pulate,  that  they  will  believe 
 all  the  creed  of  their  creators 
 great  grandfathers,  and  no 
 other ;  and  yet  thefe  very 
 men  pretend  to  authority. 
 Thus  Hooker,  "  We  hold  that 
 God's  clergy  are  a  ilate  which 
 hath  been,  and  will  be  as 
 long  as  there  is  a  church 
 upon  earth,  necelTary  by  the 
 plain  v.ord  of  God  himfelf; 
 a  ftate  whereunto  the  reft  of 
 God's  people  muft  he/ubjeii, 
 as  touching  things  that  ap- 
 
 pertain to  theirfoul's  health." 
 Js  it  not  pleafant  to  hear  thefe 
 fiaves  talk  of  ruling?  3. 
 Thefe  very  men,  who  hold 
 the  main  article  of  popery, 
 pretend  to  write  Confutations 
 of  popery.  Thus  did  Dr. 
 Bennet :  but  let  any  man 
 read  the  fame Doftor's  dreams 
 in  his  ejj'ay  on  the  39  articles, 
 and  judge  whether  papifts 
 have  any  thing  to  fear  from 
 fuch  divines  as  he.  The 
 church  of  Rome  is  the  only 
 confiftent  church  on  thefe  ar- 
 ticles. Clerical  .  authority- 
 there  pleads  for  itfelf  with  a 
 good  grace  :  but  we,  we  who 
 allow  ourfelves  valid  clergy- 
 men only  on  account  of  a 
 commiffion  derived  from  a 
 prince,  what  have  we  to 
 do  to  dethrone  the  pope,  to 
 boaft  of  ruling,  and  to  talk 
 of  di'-vine  appointment !  For- 
 merly, fome  divines  were 
 fo  rafli  as  to  fport  with  ma- 
 jefty,  and  to  enquire  whe- 
 ther the  king  or  queen  of 
 Great  Britain,  the  head  of 
 the  church  for  the  time, 
 were  clergyman  or  layman  ? 
 Modern  divines  omit  this 
 dangerous  queftion,  and  we 
 commend  their  prudence.  If 
 Q^Ann  were  a  layman,  pnd 
 eledcd 
 
C     294     )    • 
 
 ■4.  This  doflrine  of  our  divine  calling  furniilies 
 ITS  with  abundant  matter  of  confolation"  in  our  af- 
 fiiftions,  and  affurance  in  our  dangers.  I  fay  conlb- 
 lation  in  our  affliclions,  fmce  we  can  never  luffer  any 
 thing  diftrefiing  enough  to  make  us  forget  the  ho- 
 nour of  our  ciilling,  nor  can  any  of  our  afBiftions 
 compare  with  the  glory,  which  is  prepared  for  us. 
 I  fay  alfo  afilirance  in  all  our  dangers  ;  for,  fmce  it 
 is  God  himfelf,  who  has  called  us,  he  himfeh^  will 
 alfo  fupport  us.  When  he  made  the  viorld  of 
 nature  he  joined  the  title  of  preferver  to  that  of 
 creator,  and  he  does  the  fame  in  grace ;  for  this 
 reafon  the  apoflle  fays,  God  is  faithful,  who  hath 
 ealled  you  to  the  fellowfhi-p  of  his  f on  \  you  fee,  the 
 apoftk  infers  our  protection  from  our  calling; 
 and  in  that  beautiful  chain  of  our  falvation,  which 
 we  have  already  allcdged,  he  joins  calling  in  an 
 indiffoluble  bond  with  juftification,  and  glorifica- 
 tion, whom  he  called^  them  hejiijlifiedj  and  whom  he 
 jufiijiedy  them  he  alfo  glorified.  (5) 
 
 6.  Saint 
 
 eleded  bilhops  and  court-  crate  the  Lord's  fupper, 
 chaplains,  how  dare  Dr.  Wherein  alfo  the  pretended 
 Bennet  publifh  a  book  en-  di'vine  right  of  the  Laity 
 titled,  "  the  rights  of  the-  to  eleSi,  either  the  perfons  to 
 clergy fkcvoing  that  God  be  ordained,  or  their  oivn  par- 
 has  gi'ven,  and  appropriated  ticular  paflors,  is  examined 
 to  the  clergy,  authority  to  or-  and  disproved?"  If  her 
 dain,  baptize,  preach,  prefi.de  majelty  were  a  clergyman, 
 in  church  prayers,  and  cQ7jfe-  might  iliepreacb,  baptize,&c, 
 
 Sed  taceam,  optimum  ell,  plus  fcire  fatius  eft, 
 '^am  loqui  krvum  honimem,  ea  fapientia  eft. 
 
 Plant,  in  Epid. 
 
 (5)   Whom  he  jufifed  them  All  our  divines  allow,  that 
 
 he  plorifcd.       Magnificentif-  the  epiftle  to  the  Romans  is 
 
 iima  conclUiio  tot;us  fuperi-  a  regular  fyftem  of  chriftian 
 
 oris  de  juftificatione  gratuita  theology.  It  is  natural  thare- 
 
 difputationis.     Beza  in  Rem.  fore,  to  exped  fome  account 
 
 viii.  31.  of   predeftiHUtion.     S.  Paul 
 
 a£lu- 
 
(     295     ) 
 
 6.  Saint  Paul,  placing  before  our  eyes  the  na- 
 ture of  chriftian  calling,  tacitly  remarks  the  diffe- 
 rence between  the  works  of  God,  and  thofe  of  the 
 devil.  Almofl  in  every  thing  the  devil  prefumes 
 to  imitate  God :  but  he  imitates  him  in  a  contrary 
 fenfe.  Has  God  his  myftery,  a  my  fiery  of  godihup? 
 the  devil  has  his,  a  myfiery  of  iniquity.  Does  God 
 caft  his  feed  into  the  field  ?  the  devil  will  not  fail 
 to  fow  his :  but  God  fows  good  wheat,  Satan  tares. 
 God  fpoke  to  our  firft  parents  in  paradife,  and 
 Satan  alfo  would  fpeak  to  them  :  but  God  fpoke 
 to  make  them  happy,  Satan  to  render  them  mife- 
 rable.  To  come  nearer  to  our  fubjeft,  God  has 
 formed  his  fociety,  he  has  convoked  and  aflbciated 
 men  in  one  body  :  the  devil  alfo  has  collefted 
 one,  he  has  his  voice  and  caUing,  his  fpirit  and 
 power,  his  laws  and  empire  even  as  God  has  his : 
 but  with  this  difference,  God  calls  us  not  to  unclean^ 
 nefsy  but  to  holinefs ;  the  devil  calls  us  fiot  to  hoUnefs^ 
 hut  to  tincleannefs  \  the  one  condud:s  men  from  dark- 
 
 nefs 
 
 a<SualIy  introduces  the  word, 
 and  treats  of  the  fubjeft,  and 
 this  verfe  feems  to  be,  what 
 Beza  calls  it,  the  conclufion 
 of  his  do£trine  of  jultiiica- 
 tion,  and  the  introduftion  to 
 that  of  predeftination.  Ar- 
 ininian  divines  get  rid  of  this 
 article  by  curious  criticifms 
 on  fingle  terms,  and  by  pre- 
 tended elucidations,  which 
 feem  not  to  have  fallen  under 
 the  apoftle's  notice.  Some 
 have  faid,  '•  S.  Paul  puts 
 thefe  verbs  //;  aorijio,  and  an 
 aorift,  fay  they,  is  fometim.es 
 put  for  a  future,  and  thus  a 
 genuine  conftruftion  of  the 
 words  refiueis  the  predelHna- 
 
 rian  explication."  We  plead 
 t!ie  fcope  of  the  place  againft 
 fuch  conclufions  as  are  draw.i 
 from  grammaticifms.  No- 
 thing is  more  frequent 
 among  verbal  criticks  than 
 affirming — this  place  may 
 mean  fo  and  fo — this  word 
 may  be  taken  in  this  or  that 
 fenfe — this  phrafe  is  vague, 
 and  has  feveral  meaiiings— 
 and  fo  on  :  but  ia  argumen- 
 tation it  is  not  fumcient  to 
 affirm,  the  word  jnuy  be  un- 
 derftood  thus,  it  muft  be 
 proved,  that  it  nuijl  be  un- 
 derllood  thus,  and  canno' 
 confilicntly  with  the  fcope  < 
 the  "writer,  niean  otherwi* 
 
(  296  ) 
 
 nefs  to  light,  from  fin  to  holinefs,  from  filthinefs 
 to  purity  :  the  other  precipitates  them  from  light 
 to  darknefs,  and  from  innocence  to  corruption, 
 and  fm.  (6) 
 
 7.  Before 
 
 Thus   an    excellent    critick.  apoftles  ofChriJl. — I  fear,  left 
 
 •*  Nihil  frequentius -- quam  by   any   means,  as  the  ferfent 
 
 allatisargumentis  ita  refpon-  beguiled E^ve,  through  his  fub- 
 
 dere  :  fotcjl  hie   locus  ita  ac-  tilty,  fo  your  minds  fiiould  be 
 
 dpi ;  poteji  hac  'vox  aliter  in'  corrupted  from    the  fimplicity 
 
 telligi ;  at  hoc  pro  probatione  that  is   in  Chriji.   z  Cor.  xi. 
 
 tropi     nequaquam      fufRcit.  14,15,13,3. 
 Demonftrandum  enim  ex  ipfa         The  apollle  alfo  makes  the 
 
 textus  cvidentia,  non  folum  contraft,  God,  nvhocommandtd 
 
 foffe  aliter  in  telligi  :    fed   et  the  light  to  Jhine  out  of  dark- 
 
 non  debere  aliter  intelligi.  Sec,  vefs,  hath  Jhined  in  our  hearts ^ 
 
 GlaJJii  PhiloL  Sac.  L.  ii.  p.  l,  to  give  the  light  of  the  knoto- 
 
 TraEl.  2.   Se£l.  I.  Can,  iv.  ledge  of  the  glory  of  God,  in 
 
 (6)    Satan     imitates     God.  the  face  of  Jefus  Chrift — The 
 
 This   idea  is  common,    and  God  of  this  nvorld  hath  bli7ided 
 
 feems    to  be  well-grounded,  the  minds  of  them  ivhich  be' 
 
 S.    Paul's    words     are    well  lie-ve  not,  left  the  light  of  the 
 
 known.        Satan    himfelf    is  glorious  gofpel  of  Chrift  Jhould 
 
 transforjned  into  an  angel  of  Jhine   unto  them.      2  Cor.   1V« 
 
 liaht — His    minijlers  alfo  are  6,  4. 
 transformed   as    the    tninijlers 
 
 of  right eoufnefs — Falfe  apojiles  To  this  we  afcribe, 
 
 transform  themf elves  into  the         I.  Hypocrify. 
 
 Satan     -     -     -     -     was  the  firll 
 
 That  pradtis'd  falfliood  under  faintly  Ihow, 
 
 Deep  malice  to  concea),  couch'd  with  revenge. 
 
 Milton  Par.  Loft.  B.  iv.  12. 
 
 For  neither  man  nor  angel  can  difcern 
 
 Hypocrify t  the  only  ///  that  walks 
 
 In-vifble,  except  to  God  alone. 
 
 By  his  permifllve  will  through  heav'n  and  earth ; 
 
 i^nd  ofc  though  wifdom  wake,  fufpicion  fleeps 
 
 At  wifdom'i  gate,  and  to  fimplicity 
 
 "Refigns  her  charge,  v^iile  wifdom  thinks  no  ill, 
 
 Where  no  ill  feeras,  B.  iii.  /.  683. 
 
 2.  The 
 
(     297     ) 
 
 7"  Before  I  quit  this  part  I  cannot  deny  myfelf 
 the  liberty  of  giving  a  moft  certain  rule  for  didin- 
 guiihing  the  falfe  religion  frorti  the  true.  I  will 
 not  fay,  fiilfe  religions  are  thofe,  which  openly  fol- 
 licit  to  fin ;  for  what  religion  can  you  find  in  the 
 world,  which  does  not  profefs  to  forbid  vice,  and 
 command  virtue  ?  but  I  affirm,  fmce  all  falfe  re- 
 ligions are  the  productions  of  the  devil,  and  fince 
 his  great  and  ardent  defign  is  to  preferve  and  pro- 
 pagate fin  amongft  men,  it  is  impoffible,  there 
 Ihould  be  a  falfe  religion  in  the  world,  which  does 
 not  by  covert  and  indirect  ways  labour  to  ruin 
 true  holinefs,  and  to  continue  men  in  fin.  Were 
 it  otherwife,  it  would  be  certain,  the  devil  had 
 forgot  the  art,  which  he  has  pradifed  from  the 
 beginning  of  the  world. 
 
 Allow  me  to  Ihew  you  this  peaceably  without 
 offending  any  of  you.  Confider,  I  beleech  you, 
 that  religion,  which  under  the  fair  pretence  of 
 mortifications,  falls,  penitential  habits,  and  other 
 fuch  aufterities,  fills  the  minds  of  men  with  pride 
 and  prefumption  under  pretence  of  merit,  meta- 
 
 mor- 
 
 2.  The  various  religiojis  deacons  in  imitation  of  the 
 in  the  pagan  world.  There  feventy  difciples,  &c.  The 
 were  temples — oracles — fa-  whole  of  popery  is  a  devilifh 
 crifices — priefts — prophecies  imitation  of  a  godlike  oeco- 
 — miracles,  &c.  nomy  :   but  the  former  tends 
 
 3.  The  feveral  corruptions  all  to  mifchief  and  mifery, 
 of  revealed  religion.  The  while  the  latter  is  prodnftive 
 true  chrillian  church  has  of  nothing  but  holinefs  and 
 Chrift  for  its  head — fcripture  felicity.  Rome  calls  to  fla- 
 for  its  law — miniflers  for  of-  very;  God  to  liberty — Rome 
 
 ficers,     &c. The       papal  to  bigotry  ;  God  to  benevo- 
 
 church   has   a  pope    for  its  lence — Rome  to  fupenlition ; 
 
 head — traditions   for  laws —  God  to   rational   piety — the 
 
 priefts  "for    otficers — twelve  one  to  uncleojmeji ;  the  other 
 
 cardinal  priefts  in  imitation  to  holinefs. 
 
 of  twelve  apoities — cardinal 
 
 Vol.  11.  Pp                           (7)  Cc«- 
 
(     298     ) 
 morphofing  men  into  proud  Pharifees,  and  teach* 
 ing  each  to  Tay,  /  fnjl  twice  a  weeky  I  give  tithes 
 cf  all  I  pojfefs,  I  am  mi  as  othfr  men^  not  as  that 
 publican,  (7) 
 
 Confider  that  religion,  which  under  the  admi- 
 rable vail  of  good  works,  and  a6ts  of  devotion, 
 makes  the  greateft  part  of  piety  confifl:  in  aftions 
 altogether  fuperftitious,  vain,  and  ridiculous  :  com- 
 mitting the  two  evils,  with  which  God  formerly  re- 
 proached the  Jews,  for  faking  the  fountain  of  living 
 ■'dialers^  and  hewing  oul  to  themfehes  broken  cijiernsy 
 ■zvhich  can  hold  none.  Is  not  the  religion  we  fpeak 
 of  guilty  of  this  ?  almoft  all  its  devotion  ftands 
 in  the  choice  of  foods,  in  the  celebration  of  fcafts, 
 in  pilgrimages,  in  touching  and  venerating  relicks, 
 
 in 
 
 (7)  Confider   that   religion , 
 nxjhich    cherijhes    pride.     Mr. 
 Claude  means  popery,  a  reli- 
 gion (if  it  be  not  profane  to 
 call  fuch  a  farrago  religion) 
 calculated  to  gratify  the  moit 
 boundlefs    ambition.       The 
 power  and  pomp,  and  riches 
 of  the  priefthood  :  the  mag- 
 nificence of  temples,  ilatues, 
 piftures,    veftments,    procef- 
 fions,  and  inftallations  ;  the 
 veneration  paid  to  dreamers, 
 vifionarics,  and   enthufiafts  ; 
 the  do(51rines  of  fupremacy, 
 infallibility,  fupererogation, 
 and  merit ;  the  fplendid  ce- 
 remonies  and   duties  of  po- 
 pery, all    are    calculated   to 
 fatiate  human  ambition  ;  and 
 accordingly  this  church  hath 
 produced  the  proudeft  mor- 
 tals, that  ever  the   fun    be- 
 held.    Csfars  and  Alexan- 
 
 ders are  novices  to  Popes; 
 the  latter  have  chimed  more 
 fubjeft?,  a  larger  revenue, 
 and  a  greater  extent  of  jurif- 
 diaion  than  the  former  ever 
 thought  of.  Our  laborious 
 hiilorian,  John  Fox,  elofeth 
 the  hril  volume  of  his  afts 
 and  monuments  with  what 
 he  calls  the  image  of  antichriji 
 exalting  himself  z«  the  tem- 
 ple of  God,  that  is,  a  narra- 
 tion of  the  powers  claimed 
 by  the  pope  extrafted  out  of 
 pontifical  decrees,  extrava- 
 gants,  &c.  It  is  a  very  curi- 
 ous compofition  :  but  too 
 long  to  infert  here.  It  con- 
 cludes, "  the  whole  world  is 
 my  diocefe  -----  and  it 
 ftandeth  upon  necefTity  of 
 falvation  for  every  human 
 creature  to  be  fubje^  to  mb."^^ 
 
(    299    ) 
 
 in  telling  beads,  in  vi firing  tombs,  and  in  other 
 things  of  the  lame  kind.  (8) 
 
 Confider  that  religion,  which  under  pretence  of 
 humility  and  godly  fear  forbids  men  ever  to  be  af- 
 fured  of  their  falvation,  and  commands  them  to 
 remain  always  ignorant  or  uncertain  of  participa- 
 ting the  favour  of  God  when  they  die.  Is  not 
 this  entirely  to  reverfe  fanflification,  and  to  deftroy 
 its  true  principle  ?  for  the  principle  of  true  holi- 
 riefs,  or,  to  fpeak  more  properly,  the  elTcnce  and 
 foul  of  holinefs,  what  is  it  ?  is  it  not  that  filial  love, 
 which  we  have  for  God  ?  but  how  can  that  love 
 fubfift  with  a  perpetual  uncertainty  ?  how  Hand 
 with  perpetual  doubts  whether  God  be  a  friend  or 
 aji  enemy,  whether  he  refoive  to  fave  or  to  de- 
 Itroy  us  ?  and  with  thefe  cruel  perplexities,  which 
 accompany  this  uncertainty,  whatever  good  I  do, 
 whatever  righteoufnefs  I  am  enabled  to  do,  howr- 
 ever  abundant  the  meafures  of  grace,  which  God 
 communicates  to  me,  I  cannot  affure  myfelf  either 
 of  my  eledlion  or  perfeverance,  and  mull  believe, 
 perhaps  God  has  rejected  me,  and  will  eternally 
 deftroy  me.  I  mult  fuppofe  that,  notwithftand- 
 ing  all  the  grace,  which  he  has  hitherto  beflowed 
 upon  me,  notwithftanding  the  remiflion  of  my  fms 
 which  he  has  granted  me,  notwithftanding  his 
 bringing  me  into  communion  with  Jefus  Chrift, 
 notwithftanding  his  giving  me  his  holy  fpirit,  yet 
 
 all 
 
 (3)   Confider  that  religion^  that  we  know  not  what  the 
 
 Kvhich  places  piety  in  fuperfii-  church    places  it  in.      What 
 
 tion.    Jt  is  fomevvhat  remark-  a    body    of    divinity!     The 
 
 able,  that,    in   the  index  to  pope    (Pontifex)    indeed    is 
 
 the  beH:  edition  of  the  coun-  there,  and  above  forty  refc- 
 
 cil  of  Trent,  the  allowed  au-  rences  under  it.     So  very  in- 
 
 thentick   fyftem   of    modern  tent  is  papal    zeal   on    efta- 
 
 popery,  we  do  not  once  meet  blifhing  popery,  that  it  for- 
 
 with    tke    word    piety,   fo  gets  even  to  mention  piety! 
 
 Pp    3 
 
(     300     ) 
 
 all  this  does  not  hinder  that  he  may  hate  me  in 
 his  heart,  and  perhaps  may  have  hated  me  eter- 
 nally. Tell  me,  fray,  is  this  to  reprefent  God  as 
 '  an  amiable  being  ?  is  not  this  overturning  holinefs 
 inftead  of  eftablifliing  it  ?  (9) 
 
 Let  us  pais  now  to  the  fecond  part  of  our  text; 
 it  condfts  in  the  afilirance,  which  the  apoftle  gives 
 that  the  dodlrine  he  propofes  is  inviolable,  and 
 entirely  divine.  He  therefore  (adds  he)  that  de- 
 Jpifeth^  defpifeth  not  man^  but  God,  ivho  hath  alfo 
 given  unto  us  his  holy  fpirit. 
 
 You  muft  obfcrve,  firft,  that  we  mufb  not 
 think,  that  by  this  rejection  of  the  doflrihe,  the 
 apollle  means  fimply  fuch  an  open  and  declared 
 rejedlion  as  infidels  make,  fuch  an  one  as  Jews  and 
 Pagans  make,  who  openly  blafpheme  the  gofpel. 
 It  is  not  likely  S.  Paul  addreffed  himfelf  here  to 
 
 people. 
 
 (9)  Conjider  that  religion, 
 rwhich  forbids  affurayice,  un- 
 der pretence  of  humility.  We 
 have  mentioned  this  fubjecl 
 before.  See  vol.  i.  258,  259. 
 The  church  of  Rome,  by  in- 
 culcating the  doftrine  of  hu- 
 man merit,  dcftroys  affu- 
 rance,  as  many  of  our  old 
 divines  have  fully  fhevvn. 
 The  pretence  of  humility 
 defc-ves  to  be  exploded  ;  for 
 the  fined;  notion  we  can  form 
 of  one  chriftif.n  grace  is  to 
 confider  it  as  ^\\  perfeft  har- 
 mony with  all  other  chriftian 
 graces.  True  faith  is  always 
 humble;  and  genuine  humi- 
 Jity  is  in  perfeft  harmony 
 with  faith.  Half  the  religion 
 of  fo!"ne  good  people  among 
 proteftants  confifls  of  doubt- 
 ing   and    complaining,    and 
 
 under  pretence  of  humility 
 too :  but  their  folly  fliould 
 not  be  charged  on  the  con- 
 fiitution  of  things  among  us. 
 Papifts  have  uncertain 
 grounds  of  adling  and  be- 
 lieving, as  traditions,  eccle- 
 fiartical  archives,  papal  in- 
 fallibility, and  fo  on :  but 
 proteftants  lay  the  fure  word 
 of  God  as  ground  of  faith. 
 Papifts  are  required  to  yield 
 implicit  faith  in  the  unex- 
 amined opinions  of  others : 
 but  proteilants  are  required 
 to  fee  with  their  ov/n  eyes, 
 to  believe  on  their  own  evi- 
 dence. The  parallel  might 
 be  run  a  great  way :  but  thefe 
 hints  are  fufficient  to  fhew 
 which  community  conftituti- 
 onally  produces  faith,  and 
 which  generates  fear. 
 
(     30I     ) 
 
 people,  who  did  not  at  all  acknowledge  chrifti- 
 anity;  he  fpeaks  to  chriftians,  who  were  called 
 already  to  the  profeflion  of  ehriftianity  in  the 
 church,  and  who  externally  embraced  the  religion 
 of  Jefus  Chrift.  It  is  lefs  likely  ftill,  that,  among 
 the  profeflbrs  of  chriftianity,  there  fhould  be  any 
 found  in  the  apoftles  times,  who  boldly  and 
 openly  denied  the  necefTity  of  fandlification  and 
 good  works.  There  were  indeed  afterward  cer- 
 tain hereticks  called  Gnoftics  to  whom  they  im- 
 pute horrible  maxims  upon  this  fubjedt ;  but,  be- 
 lides  that  it  is  very  doubtful  whether  thefe  people 
 held  all  the  maxims  charged  upon  them,  befides 
 this,  I  fay,  I  do  not  think  the  feet  was  Iprung  up 
 when  S.  Paul  wrote  this  epiftle  to  the  Theflalo- 
 nians,  or  if  it  were  in  em.bryo,  it  was  not  yet 
 formed   completely,    nor   publickly   known,    (i) 
 
 I  am 
 
 (l)  Gnojiics.  Other  here- 
 fies  in  the  primitive  church 
 had  their  names  from  their 
 authors,  as  Marcionites, 
 Carpocratians,  Valentinians, 
 &c.  but  Gnojiic  feems  to  be 
 common  to  them  all,  and  if 
 we  may  judge  by  the  word, 
 a  Gnoftic  was  one  who  placed 
 his  religion  in  fpeculation 
 only ;  a  man  might  there- 
 fore be  a  Gnoftic  not  only  by 
 believing  errors,  but  even  by 
 miftaking  the  end  of  evan- 
 gelical truths,  v/hich  are  re- 
 vealed not  barely  to  gratify 
 fpeculation,  but  to  direft 
 praiSlice.  I  fuppofe  it  is  dif- 
 ficult to  fay  at  what  time 
 this  fpirit  firft  wrought  in  the 
 churches,  but  it  is  certain, 
 the  epiftlc  of  James  is  diredlcd 
 
 again  ft  it,  the  whole  defign. 
 of  that  apoftle  being  to  fhew 
 the  ufeleffnefs  of  believ- 
 ing even  truth  itfelf,  without 
 a  correfponding  conduft. 
 Hence  Laftantius  fays, 
 "  Omnis  fapientia  hominis 
 in  hoc  uno  eft  ut  Deum  co^~ 
 ncfcaty  ET  COLAT.  Hoc 
 noftrum  dogma  hsc  fenten- 
 tia  eit.  Quanta  itaque  voce 
 poffum  teftificor,  proclamo, 
 denuncio,  &c.'*  Laii.  div. 
 injl.  lib.  iii.  cap.  30. 
 
 It  is  doubtful,  iJobethcr  the 
 Gnojiics  nvere  knoiun  in  S. 
 Paul's  time.  Mr.  Claude 
 follows  Clement  of  Alexan- 
 dria, who  affirms,  that  the 
 Gnoftic  fed  iirll  rofe  under 
 the  emperor  Adrian.  It 
 fliould  feem  from  i  John  ii. 
 18. 
 
(      302      ) 
 
 I  am  therefore  perfuaded,  S.  Paul  fpeaks  here  of 
 another  kind  of  contempt,  he  that  defpifeth  is  he, 
 v/ho  pratiically  defpifeth,  who  profeffing  to  be  a 
 chriftian  yet  remains  immerfed  in  fin,  and  not  in 
 any  way  devoting  himfelf  to  holinefs.  The  apof- 
 tle  fpeaks  againit  fuch  defpifers  as  thefe,  and  of 
 thefe  he  fays,  they  defpife  not  man  but  God.  (2) 
 
 There 
 
 X§. —  I    Tim.  vi.    20. — Col. 
 
 xi.    8. that     the    Gnoftic 
 
 herefy  did  fpring  up  in  the 
 days  of  the  apoftles :  but,  it 
 is  certain,  it  was  not  very 
 confpicuous  till  Adrian's 
 time. 
 
 It  is  douhtful  luhether  the 
 Gnofiics  held  all  the  daiirines 
 vfuallj  imputed  to  them.  This 
 amiable  ipirit  of  equity  de- 
 serves to  be  imitated,  efpe- 
 cially  in  an  inveftigation  of 
 primitive  errors.  No  part  of 
 church  hiftory  needs  more 
 elucidation.  All,  who  dif- 
 puted  with  the  prevailing 
 party,  and  difTented  from 
 them,  were  reputed  here- 
 ticks ;  and  their  tale  \vas  told 
 by  their  opponents.  We 
 know  by  experience  how  do- 
 mineering parties  tell  the 
 tales  of  the  opprefTed.  Few 
 take  pains  to  underftand  pre- 
 tended hereticks,  and  fewer 
 ftili  have  the  courage  to  do 
 them  juftice.  It  is  aljnoft  im- 
 poliible  to  believe,  that  thefe 
 people  held  fuch  notions  of 
 the  hrfi:  caufe — the  holy  fcrip- 
 
 tures Jefus      Chrift and 
 
 iiaorality — as  are  inuputed  to 
 ihem. 
 
 Prifcillian,       bifiiop       of 
 
 Abila,  is  faid  to  have  re- 
 vived the  old  Gnoftic 
 doflrine  in  Spain  in  the 
 fourth  century.  Ithacius, 
 bifhop  of  SoiTuba,  procured 
 firll  from  the  emperor  Gra- 
 tian  his  banifhment,  and  af- 
 terward from  the  emperor 
 Maximus  his  death.  This 
 Jthacius  was  the  firft  perfon 
 who  introduced  ci^tl  perfe- 
 cution  into  the  church.  Sul- 
 picius  Severus  gives  the 
 bloody  wretch  this  charafter. 
 /*'  He  was  a  man  abandoned 
 to  the  moft  corrupt  indo- 
 lence, and  without  the  leaft- 
 tinflure  of  true  piety.  He 
 was  audacious,  talkative, 
 impudent,  luxurious,  and  a 
 flave  to  his  belly.  He  ac- 
 cufed  as  hereticks,  and  as 
 proteftors  of  Prifcillian,  all 
 thofcj,  whofe  lives  were  con- 
 fecrated  to  the  purfuit  of 
 piety  and  knowledge,  or  dif- 
 tinguifhed  by  a6ls  of  mortifi- 
 cation and  abftinence."  What 
 credit  is  due  to  what  fuch 
 men  fay  of  herefy  and  here-r 
 ticks  !  See  Mojheimy  cent.  iv. 
 /.  2.  note, 
 
 (2)  Defpifeth  God.     Sin  is 
 
 a  pradlical  contempt  of  God. 
 
 They    rebelled    againft     the 
 
 words 
 
(     303     ) 
 
 There  is  a  great  deal  of  reafon  to  think,  the 
 apoltle  fpeaics  of  fuch,  for,  it  is  certain,  thcfe  arc 
 the  mod  cruel  enemies  of  religion,  and  the  mod 
 odious  kind  of  men,  that  can  be  imagined  in  a 
 church.  They  are  odious,  for  to  all  the  other 
 vices,  with  which  they  are  infefted,  they  join  hy- 
 pocrify;  they  have  the  voice  of  Jacob  and  the 
 hands  of  Efau  •,  whited  fepukhres,  under  fair  out- 
 fides  conceaHng  rottennels  and  putrefaction.  They, 
 who  are  openly  profane,  are  not,  liowever,  fuch 
 deceivers  as  thefe,  they  do  not  deceive  us,  they 
 impofe  upon  nobody :  but  thefe  are  impoftors,  (3) 
 
 who 
 
 words  of  God,  and  conlemned 
 the  counfel  of  the  molt  high. 
 Pfa].  cvii.  II.  —  Wherefore 
 doth  ih^Hvicked contemn  God? 
 Pfal.  X.  13. — Hence  the  ex- 
 hortation of  S.  Paul,  De/pife 
 7iot  prophejyings.  I  ThefT.  v. 
 20.  Our  Lord  explains  and 
 reproves  this  difpofition. 
 Mat.  xxii.  5.  A  certain  king 
 fent  his  fervants  -  -  -  to  fay 
 -  -  -  come  unto  the  mar- 
 riage -  -  -  but  they  tnade 
 light  of  it,  and  'went  their 
 ivaysy  one  to  his  farm,  ano- 
 ther to  his  merchandize.  "  The 
 /eat.  of  /corners,  fays  Dr. 
 Manton,  is  the  higheil  de- 
 gree of  fin."     Pfal.  i.  I. 
 
 (3)  Impofiors.  Such  were, 
 in  the  primitive  church,  the 
 falfe  apolllcs,  whom  S.  Paul 
 treats  with  (o  much  jutl  ab- 
 horrence. 2  Cor.  ii.  17.  Jf'c 
 are  net  as  many  ^^ho  corrupt 
 the  'zvcrd  of  God,  Karnhevoi- 
 nu  manufacD-uriiig  the  word 
 of  God,  dealing  deceitfully 
 
 with   it,  lowering  Its   value 
 by  mixing  it  with  pagan  phi- 
 lofophy,  or  Jewifh  traditions. 
 — iv.  2.   fFe    ha've    renounced 
 the  hidden  things  of  difhone/iyy 
 not  ^walking  in  cra/tine/s,  nor 
 handling  the  nvord  of  God  de- 
 ceit/ully.     We  /peak  as  of  fn- 
 cerity,  as  of  God,  &c.    Since- 
 rity,   or    purity  is  twofold, 
 firil  in  the  doilrine  delivered, 
 called  the  fincere,  that  is   the 
 pure  milk  of  the  ^jjord,  un- 
 mixed  with    human  conjec- 
 tures and  traditions,      i  Pet. 
 ii,   2.      Secondly,     in      the 
 preacher,     whofe   intentions 
 are  pure  and  his  aflions  up- 
 right.      In    both    thefe    the 
 falfe  apoflles  of  old  were  de- 
 ftccive;    and    modern   hypo- 
 crites exactly  referable  them. 
 Salvian  contrails  thefe  pret- 
 tily, "  Non    poteft    dici    de 
 gentibus,    evangeiia   legunt, 
 et   impudici   funt — apoilolos 
 audiunt,     et     inebriaiicur — 
 Chriilum  fequuntur  et  raoi- 
 
(     304     ) 
 
 who  hide  the  horror  of  their  crimes  under  a  fair 
 exterior;  falfe  prophets,  who  fay  Lord^  Lord^  and 
 who  y^t  remain  workers  of  iniquity,  and  what  in 
 the  world  can  be  fo  odious  as  this  ?  Thefe  are  the 
 moft  cruel  enemies  of  the  church  and  of  religion, 
 thefe  do  us  a  hundred  times  more  harm  than  the 
 mod  open,  declared,  perfecuting  enemies  can  do, 
 however  proud  and  vindidlive  the  latter  may  be. 
 
 Declared  enemies  calumniate  religion  ;  but  they 
 are  not  believed,  and  religion  fufficiently  defends 
 
 itfelf 
 
 unt — vitam  improbam  agunt, 
 ct  probam  legem  fe  habere 
 dicunt."  &c.  &c.     Lib.  iv. 
 
 Whited  Sepulchres.  Mat. 
 xxiii.  27.  Our  Lord  alludes 
 to  the  popular  cuftom  of  co- 
 vering common  graves  with 
 lime  or  chalk,  or  with  a 
 whited  board,  rail,  or  ftone, 
 which  was  done  annually, 
 when  the  roads  were  repair, 
 ed,  on  the  firfc  of  Adar,  in 
 our  February.  The  general 
 intention  was  to  prevent  tra- 
 vellers contrafling  a  ceremo- 
 nial uncleannefs  by  touchin;^ 
 the  dead.  The  whitenei's 
 warned  them  to  avoid  the 
 ^place.  The  Pharifees,  af- 
 fefting  fuperior  piety,  huih 
 tombs  for  the  prophets,  and 
 garnijhed  the  fepulchres  of  the 
 righteous.  Verfes  29,  30. 
 Some  graves,  either  through 
 poverty,  negleft,  or  heavy 
 rains  wafhing  oiT  the  thin 
 whitening,  appeared  not,  and 
 men,  that  ^walked  O'ver  them, 
 nvere  not  anjuarc  cf  them.  Luke 
 xi.  44.  To  thefe  three  forts 
 of  graves  our  Lord  likens  the 
 pharifees,  that  is  to  fay,  he 
 
 con/idered  their  hypocrify  in 
 three  different  points  of  light. 
 Their  exterior  concealed  their 
 odious  inward  difpolitions — 
 It  made  a  great  p?e-vo  in  the 
 eyes  of  mankind— and  it  de^ 
 ceinjed  the  unwary  into  a 
 dangerous  admiration  and 
 imitation  of  them. 
 
 Hypocrify  is  well  charac- 
 terized by  its  afFefted  vene- 
 ration for  virtuous  prede- 
 ceffors.  Dion  fays,  the  em- 
 peror Caracalla,  one  of  the 
 worfi:  of  men,  hated  good 
 men  as  long  as  they  lived, 
 and  honoured  them  after  they 
 v/ere  dead.  Herod,  who 
 murdered  Ariftobulus  for  his. 
 virtues,  paid  him  the  highell 
 funeral  honours  after  his 
 death.  Thus  the  Jews  dealt 
 with  the  prophets,  and  thus 
 modern  hypocrites  ereft  fta- 
 tues  of  the  apoflles,  procure 
 fine  piftures  of  Jefus  Chrift, 
 and  his  renowned  difciples, 
 and  cherifh,  like  the  old  pha- 
 rifees, the  fame  bloody  dif- 
 pofitions,  that  brought  them 
 all  to  the  grave.  Ah  !  could 
 your  llatues  fpeak  I  -  -  - 
 
(     3^5     ) 
 
 itfelf  againft  their  accufations  -,  but  thefe  are  com- 
 monly believed,  when  they  dilhonour  chriftian 
 piety.  Why  (fay  people)  fhould  we  not  believe 
 them  ?  thefe  are  friends  and  not  enemies,  their 
 defigns  are  evident,  it  is  a  fpiritof  religion,  which 
 animates  them.  Perfecutors  only  trouble  the  out- 
 ward ftate  of  the  church,  and  frequently  while 
 they  diifurb  its  outward  repofe,  they  contribute- 
 (in  fpite  of  their  defigns.)  to  augment  its  faith  and 
 holinefs :  but  thefe  wicked  hypocrites,  of  whom 
 we  fpeak,  attack  the  very  vitals  of  religion,  and 
 by  their  contiigious  and  bad  examples  fu'prize 
 the  fimple,  and  defile  their  piety.  But  why  do  I 
 fpeak  of  the  fimple?  the  ftrongeil  chriftians,  even 
 thofe,  who  are  fartheft  advanced  in  the  practice  of 
 piety,  cannot  fecure  themfelves  againft  their  poifon ; 
 for  what  can  be  more  dangerous  than  a  bad  exam- 
 ple, which  infinuates  under  the  veil  of  brother- 
 hood and  friendfhip  ?  yf  liuie  leaven  (fays  the  apof- 
 tle.)  leaveneth  the  whole  lump.  A  vicious  conver- 
 fation  is  a  peftilent  difeafe  in  the  church,  or,  if 
 you  will,  it  is  a  fpark  of  fire  in  a  ftack  of  ftraw. 
 Alas !  we  are  all,  great  and  little,  ftrong  and  weak, 
 too  much  like  combuftible  matter,  we  have  all  of 
 us  too  much  inclination  to  fin,  when  we  are 
 tempted  on  any  fide,  and  how  much  more  liable 
 are  we  to  fall  into  it  when  aliauked  from  a  quar- 
 ter, of  which  we  were  not  aware,  and  confequently 
 for  which  we  were  not  prepared  I  (4) 
 
 2.  But 
 
 (4)  Hypocrites.       Our   dl-  mandatis    dedit,     ne    efllnt 
 
 vine  mafter  had  fuch  an  ab-  e-jrr?"  oi  uttoxui riCi   quali  vel 
 
 horrence   of  hypocrify,  that  tanquara     hypociitse  ;    aliud 
 
 he  not  on4y  commanded    liis  erat     hypocritas    eiie,    aliud 
 
 followers    not    to    Zv    hypo-  tanquam.    hypocritas,     i>oluit 
 
 crites,  but  not  to  be  like  ihem.  autem  ne  hypocritis   quidem  Ji- 
 
 CJiriilus     difcipulis     iuis     in  miles  Ji^rL      BajL-cus  in  cokci- 
 
 Vol.  II.  Q^q  o/is 
 
'(     3o6     ) 
 
 2.  But  you  will  afk  me,  Are  all  thofe  liypocrites, 
 wKo  fin  in  the  church  ?  Are  there  no  true  be- 
 Jievers,  who  fometimes  backflide  from  holinefs, 
 and  who  confequently  offend  fome  of  the  brethren, 
 and  give  bad  examples  to  all?  Alas!  too  many 
 true  believers  fall  into  fin ;  and,  I  doubt  not, 
 S.  Paul  had  thefe  in  view,  and  addrefiTed  thefe 
 words  to  them  as  well  as  to  hypccrites,  compre- 
 hending both  in  the  number  of  defpifers  of  this 
 doctrine.  I  grant,  when  a  believer  falls  into  fome 
 fin,  it  does  not  follow  from  thence  that  he  has 
 abfolutely  rejected  the  doctrine  of  fandification. 
 God  forbid  we  Ihouid  think  fo !  he  falls  through 
 infirmity,  for  our  regeneration  is  never  fo  entire 
 
 as 
 
 one  latina,  apud  Leigh,  in 
 Crit./ac. 
 
 Mat.  vl.  2.  When  thou 
 docj}  thine  alms,  do  not  -  - 
 as  the  hypocrites  do. — 5.  When 
 thou  PR.  AY  EST,  thou  Jhah 
 not  be  as  the  hypocrites  are. — 
 t6.  When  ye  I'ast,  he  not  as 
 the  hypoaiies. — S.  /?<?  not  ye 
 therefore  like  unto  them.  As 
 if  the  Lord  had  faid.  Do  not 
 afFe<S  to  perform  your  reli- 
 gious exercifes  as  thefe  men 
 perform  the  fame  exercifes. 
 Do  not,  under  aay  fpecious 
 pretences,  imitate  them.  This 
 is  advice  of  great  importance, 
 and  deferves  more  attention 
 than  hath  ufually  been  paid 
 to  it. 
 
 Five  minutes  attention  to 
 the  dodlrine  oi imitation  opens 
 a  wide  field  of  i'peculacion, 
 and  were  we  to  difcufs  the 
 fubjeft,  we  fliould  fill  a  vo- 
 lume.   Notes  are  only  hints. 
 
 and  a  hint  (hall  ferve  here, 
 Obferve  this  train. 
 
 The  pope  attempts  to  con- 
 vert the  Chinefe.  The  Chi- 
 nefe  refufe  to  accede  to  the 
 papal  terms,  unlefs  fome  con- 
 ceflions  be  made  in  favour  of 
 their  old  religion.  The  pon- 
 tiff fends  miffionaries  pro- 
 perly inltrudled,  and  autho- 
 rizes them  to  accommodate 
 chrilHanity  to  the  liking  of 
 the  emperor,  and  the  empire, 
 by  imitating  the  old  ceremo- 
 nies, yea  by  incorporating 
 them  into  the  religion  of 
 Jefus.  Clement  XI.  Cardi- 
 nal Tournon,  Mezzabarba» 
 and  the  Jefuits  feem  to  me 
 to  difi:er  very  little,  after  all 
 their  difputes.  All  make 
 Chrift  conform  to  Confucius. 
 This  is  the  conftant  couife 
 of  papal  propagation  of  the 
 gofpel. 
 
 The 
 
{    3^7     ) 
 as  to  exclude  all  remains  of  weaknefs  in  onr  un-^ 
 derftandings   and   affeftions :    and    if   thofe,    who 
 declaim  upon  this  fubje(5V,  were  better  acquainted 
 with  human  nature,  they  would  nor  fliy  fo  peremp- 
 torily as  they  do,  that  fin  could  not  dwell  in  the 
 fame  heart  with  faith  and  love,  and  the  other  prin- 
 ciples of  regeneration.     To  prove  this  I  only  ad- 
 duce the  example  of  S.  Peter.     Who  can  believe 
 that,    when    Jefus    Chrift    faid    to    him,    1  have 
 prayed  for  thee  that  thy  faith  fail  not  \  who,  I  fay, 
 can  believe  that  thefe  words  are  to  be  underltood 
 only  of  fome  bare  illuminations  of  his  underiland- 
 ing,  without  any  true  piety  or  love  in  his  heart  r 
 Who  can  believe,  that  S.  Peter  in  the  moment  of 
 his  fall,  when  he  was  carried  away  with  an  impe- 
 tuous fear,  fuddenly  felt  all  love  and  piety  expire 
 in  his  heart.?   Who  can  think,  that  all  his  attach- 
 ments to  his  divine  matter  were  fuddenly  diiTqlved 
 
 in 
 
 The  reformers  a6ted  on 
 the  fame  principle  in  regard 
 to  the  papills,  anti  retained 
 rites,  ceremonies,  habits, 
 geftures,  and  fo  on  ;  they 
 were  not  hypocrites  :  but 
 they  were  like  them.  The 
 epifcopal  church  retains  the 
 refemblance  ftill. 
 
 Some  modern  diiTcnting 
 minifters,  polfeired  with  L 
 know  not  what  rage  of  imi- 
 tation, and  dazzled  with  the 
 gaiety  and  popularity  of  fome 
 modern  pious  conformift  mi- 
 nifters, affeft  to  imitate  them. 
 Some  put  on  gowns;  others 
 fet  up  organs ;  fome  compofe 
 liturgies, others  fing  anthems, 
 learn  light  tunes  and  theatri- 
 cal airs,  while  others  intro- 
 
 duce gloria  patri,  repeat  the 
 Lord's  prayer,  affeiSt  to 
 preach  and  pray  like  them, 
 and,  in  a  word,  to  conform 
 as  far  as  they  can,  and  far- 
 ther than  they  ought.  So,  J 
 imitate  a  parifh  prieft — the 
 prieft  imitates  bifhop  Cr^n- 
 mer — Cranmer  the  pope-«— 
 the  pope  Aaron,  Confucius, 
 ZoroaTter,  or  any  body  thaj 
 comes  in  his  way.  See  Dr. 
 Oz^ien's  Sermon,  entitled  Righ- 
 teous zeal,  from  Jer.  xv.  19, 
 20.  Let  them  return  to  thee  : 
 hi-J  VLturn  not  thcu  unto  them,- 
 I  admire  this  faying  of  Rufh- 
 worth.  "  It  is  poffible  for  an 
 ingenuous  man  to  be  of  a 
 party  5  and  yet  not  part,i^|.'* 
 [>ref\  to  Cell. 
 
(.    308     ) 
 
 in  fo  complete  and  abfolutc  a  manner,  that  there 
 did  not  remain  in  the  bottom  ot  his  heart  the 
 leaft  confideration  for  him  ?  His  ready  return  to 
 Jelus  Chrift,  when  Jeius  Chrift  looked  at  him, 
 accompanied  with  bitter  repenting  tears,  fully 
 proves,  that  if  his  love  and  piety  had  fu fibred  an 
 echpfe,  they  were  not  however  annihilated.  In 
 effed,  we  muft  judge  of  the  fpiritual  as  of  the 
 natural  life,  both  may  undergo  very  great  and 
 enervating  changes  without  perilhing  entirely. 
 
 We  muft  then,  it  feems,  diflinguifh  an  abfo- 
 lute  from  a  partial  contempt  of  the  doctrine  of 
 holinefs.  (5)     Hypocrites,    who  under  the  mafk 
 
 of 
 
 (5)    Ti'ijltngwyy    an    ahfoluie 
 Jrcm-    a    partial     contempt    of 
 /anflijicatian.  There  are  three 
 principal  reafons  for  this  dif- 
 tinftion.      i.  Hence  arifes  an 
 argument      for       chriflianity 
 againil:  the  picas  of  falfe  re- 
 ligions.     You    objeft,     fays 
 TertulHan     to     the    pagans 
 fomewhere,  you  ohjes^  againfc 
 us,  that  we  have  many  un- 
 righteous perfons  in  our  com- 
 munity.     We  allow  it  :   but 
 fee  how  you   and  we  differ. 
 Our    unrighteous     members 
 3re  reproved,  and   if  incor- 
 rigible    are     expelled:     but 
 among  you    the  .wicked  are 
 cierifhed,      honouied       and 
 a.dored.     I  forget  where  this 
 paffage   is,   and,  as    I   quote 
 it  from    my  memory,  proba- 
 bly it  is  not  exadl.     The  {(i\\- 
 timent,  however,  is  juft,   and 
 applicable  to  modern  infide- 
 lity.      2.    This     diHiniftion 
 Ihould  be  made  for  the  fake 
 
 of   thofe  pi  oils  fouls   in   our 
 comm.unities,      whofe    igno- 
 rance would  drive   them   to 
 defpair,  after  through  infir- 
 mity they  had  fallen  unwarily 
 into   fin,   were    they  not  in- 
 formed of  the  difference  be- 
 tween  fins  of  infirmity  and 
 fins  of  enmity.     3.  Chriflian 
 miniflers      flinuld     inculcate 
 this  diflinftion  in  regard   to 
 church- difcipli7ie.        It     hap- 
 pens, fometimes,  that    there 
 are     in     chrillian     churches 
 pious  perfons  phyfically  de- 
 fedlive.     Such  are  they,  who 
 have  been  difordered  in  their 
 fenfes,    and  who   after  reco- 
 very retain  a  certain  wildnefs 
 and  irregularity    in   all   they 
 do,      Such  alfo  are  they,  who 
 are  conflantly  or  periodically 
 afflifted     with     lownefs     of 
 fpirits,  or,  what  is  ftill  worfe, 
 a   too  great  flow  of  animal 
 fpirits,    animating    them    to 
 take    bold   ftrides    in    their 
 
(     3^9     ) 
 
 of  external  proFefllon  conceal  a  profane  heart,  and 
 live  a  profane  life,  are  guilty  of  the  firfl  rejection; 
 and  the  faithful,  when  they  fall  into  fin,  are  guilty 
 of  the  fecond :  but,  be  it  which  it  may,  it  is  al- 
 ways true,  that  every  fin  which  we  commit, 
 however  fmall,  is  a  contempt  of  the  do6lrine  of 
 fandification  •,  for  did  we  obferve  it  as  we  ought, 
 we  fliould  never  fin,  as  the  gofpel  is  not  concent 
 to  demand  an  imperfeft  fanclification  of  us,  but 
 on  the  contrary  it  exafts  a  complete  and  perfe6t 
 holinefs,  as  well  in  degrees  as  in  parts,  fo  that  al- 
 ways, v/hen  v^e  commit  any  fin,  we  do  in  a  man- 
 ner renounce  the  honour  of  our  calling,  and  com- 
 mit an  outrage  on  the  doctrine  of  Jelus  Chrift. 
 
 3.  I  fay  on  the  dodlrine  of  Jefus  Chriit,  that  is,  on 
 the  fon  of  God,  even  on  God  himfelf;  for  this  law 
 of  holinefs  is  neither  of  ,S.  Paul,  nor  of  any  other 
 man^  but  of  God  and  his  beloved  fon ;  he  that 
 defpifelh  (fays  the  apoftle)  dcfpifeth  not  man  but  God., 
 He  means,  that  he  rejcfts  the  authority  of  God 
 himfeif,  who  is  the  author  and  publifher  of  this 
 law.  Every  fin  contains  two,  one  confiib  in  our 
 doing  a  thing  bad  in  its  nature,  and  contrary  to 
 that  publick  and  inviolable  order,  according  to 
 which  reafonable  creatures  ought  to  a6t :  the  other 
 confifts  in  our  offending  the  infinite  authority  and 
 
 majefty 
 
 deportment.        God    forbid,  us   not   heat  t}\e{e  feUc-iv-fcr- 
 
 we  (hould  deny  thefe  people  vcmts.     They   are  objeds   of 
 
 tl^.e  comforts  of  religion  !   In  •  pity,    and    ihould    b.-    borne 
 
 order,   however,   to  their  en-  with  in   the  church  as  far  as 
 
 joyment   of  them,  it   is   ne-  poflible;      for,     poor    fouls! 
 
 cefTary  not  to  exaft  that  uni-  what   ihould    they  do  in  the 
 
 formity   of  a£lion    in    them,  world?  Here  they   r.re  irre- 
 
 which    would    be   eflentially  gular  and   queer  :  but  there 
 
 requifjte,    were    they   phyfi-  they  would  be  driven  raving 
 
 cally    perfefl.      Alas !    iijho  mad, 
 (a)i  underjiand  his  errors  !  Let 
 
(     310    ) 
 
 majeR-y  of  our  legiflator,  and  in  revolting  from 
 the  obedience  we  owe  him.  S.  Paul,  having  regard 
 to  the  firft,  calls  fins  unckannefes  contrary  to  true 
 holinefs :  but  in  regard  to  the  lecond  he  calls 
 them  reJe£Iions  of  God.  that  is,  rebellions  againft 
 his  fupreme  authority  :  doubtlefs  a  great  and  enor- 
 mous crime,  and  worthy  of  the  moil  rigorous  pu- 
 nifliment.  (6)  / 
 
 For  this  reafon,  (by  the  way)  we  rejed  that 
 frivolous  diftindion,  which  the  fchoolmen  in  the 
 church  of  Rome  have  invented,  of  venial ^ns.  (7) 
 
 It 
 
 (6)  Sin  :s  had  in  its  nature, 
 and  it  is  alfo  an  offence  againjl 
 the  infinite  authority  of  God, 
 our  legifiator.  This  is  a  truly 
 chrifliatt  obfervation,  and 
 this  way  of  flating  fin,  in 
 order  to  difcnver  its  turpi- 
 tude, and  to  deiboy  its  em- 
 pire, is  one  noble  advantage, 
 which  a  chriflian  minifter 
 poffeffes  above  a  mere  moral 
 philofophtr.  The  philofo- 
 pher  confiders  fm  as  a  difor- 
 d^ring  of  the  eilablifhed 
 eauiic  of  things,  as  hetero- 
 <>eiieous  and  incongruous. 
 The  lervar.t  of  Chrift  adopts 
 th's  idea,  and  adds  another, 
 which  ruakes  the  incongruiry 
 anpear  hv^rrible.  He  intro- 
 duces a  legiJlator,  reads  his 
 }aw,  explains  its  purity,  ex- 
 hibits revealed  motives  of 
 obeying  it,  expofes  the  folly 
 o?  tefilling  God,  and  fo  pof- 
 felTes  the  "foul  of  the  finner 
 ivith  a  moft  wife  and  cordial 
 Averiion  to  fin,  along  with  a 
 jult  and  affcftlonate  obedi- 
 ence to  God-  The  ^uritten 
 l.iw   is    a  fet   of  true   i;jci-ds 
 
 gi<ven  from  one  Jbephefd,  and, 
 in  the  hand  of  a  wife  nmfier 
 of  publick  ajfemblies,  thefe 
 words  are  as  goads,  and  as 
 nails  fajiened.  Eccl.  xii.  lo, 
 II. 
 
 (7)  Venial  fins.  Our  au- 
 thor rightly  calls  this  a  fri- 
 volous diilinftion  of  the 
 fchools.  Thomas  Aquinas, 
 and  his  followers  lay  down 
 feven  idle  diftindlions  be- 
 tween venial  and  mortal  fins. 
 They  are  not  worth  repeat- 
 ing. Our  divines  unani- 
 moufly  rejeft  this  diftindlion. 
 Baxter  confutes  Aquinas  by 
 fourteen  arguments,  and  ex- 
 plains the  p^fiages  urged  by 
 the  papifis.  I  John  v.  16,  17. 
 — James  i.  13,  14.  The  fum 
 feems  to  be,  1.  All  fin  is 
 mortal,  or  deferves  eternal 
 death  in  its  own  nature. 
 2.  All  fin  is  ve^iial,  pardon- 
 able, remifiible,  on  repen- 
 tance. Baxt.  Meth.  ihech 
 Chrift.  par.\,  cap.  1 5.  ^11. 
 An  dcntitr  ^eccata  fua  natura 
 linalia  ? 
 
 The 
 
(    S'l     ) 
 
 tt  is  moll  certain,  that  the  fmalleft  fins,  whidh 
 can  be  committed,  contain  in  them  that  rebellion, 
 of  which  we  Ipeak,  fmce,  however  fmall  the  of- 
 fences may  feem  confidered  in  themfelves,  they 
 are  always  violations  of  the  law  of  the  ineffable 
 majefty  of  God,  who  forbids  them;  and  this  vi- 
 olation, in  what  manner  foever  you  confider  it, 
 muft  needs  deferve  death.  What  can  appear 
 fmaller  confidered  in  itfelf  than  the  fin  of  our  firft 
 parents  ?  Eating  a  fruit  agreeable  to  the  eyes  and 
 tafte,  and  feemingly  defigned  by  nature  only  for 
 the  nourifhment  of  animal  life,  was  that  fuch  a 
 mighty  thing  ?  But  whatever  the  adion  was,  con- 
 fidered in  itfelf,  it  was  forbidden,  nor  could  our 
 firft  parents  do  it  without  oppofing  the  mfinite 
 majefty  of  their  creator,  who  had  faid  to  them  yon 
 jhall  7iot  eat  it :  they  could  not  do  this  without  re- 
 fufing  that  obedience,  which  they  owed  to  God, 
 nor  confequently  without  falling  into  that  which 
 conftitutes  the  efl^ence  of  the  greateft  of  all 
 crimes.  (8) 
 
 How 
 
 The  following  refleiflions 
 of  a  Roniifh  divine  are  to  the 
 purpofe.  '•  I  v/ill  endeavour 
 to  avoid  venial  fin—becaufe, 
 how  venial  foever  I  imagine 
 it,  it  offends  God. — Becaufe 
 how  venial  foever  I  iuppofe 
 it,  there  is  no  imaginable 
 reafon  for  allowing  it — be- 
 caufe I  can  never  enter  heaven 
 with  it —my  venial  fms  are 
 extremely  'numerous — they 
 are  attended  with  dreadful 
 confequences. — The  remedy, 
 O  my  God!  is  an  attach- 
 ment not  only  to  thy  law : 
 but    to    <?//    the   perfehion   of 
 
 thy  law."  Bourdaloue  Ssrm, 
 torn.  XV.   retraite,  fecovdjoiir. 
 
 (8)  Adam  could  not  e/xt 
 ivithout  fallins:  into  n.vhat  con- 
 Jritutes  tue  ejjence  of  the  great ef} 
 crimes.  "  In  hac  lege  Adam-.' 
 data  omnia  prscepta  ccndita 
 recognofcimus,  quje  poilea 
 pullulaverunt  data  per  Moy- 
 fen,  i.  e,  diliges  dominum 
 tuum  de  toto  corde  tuo,  et 
 ex  tota  anima  tua  ;  et  diliges 
 proximum  tibi  tanqnam  te, 
 &  c , "      l^ertull.  ad  Judveos. 
 
 "   Quis     diibitabit    ipfum 
 
 illud  Adtc  deiidum    hsrefm 
 
 pronujatiarc,  quod  per  elec- 
 
 liontm 
 
(     312     ) 
 
 How  needful  is  it  to  have  this  truth  continue 
 ally  in  view,  that  we  may  not  deceive  ourfelves  as 
 we  too  often  do !  I  do  not  know  how  it  comes  to 
 pafs  :  but  when  we  judge  of  fms  we  almoft  always - 
 confider  them  only  as  they  are  in  themfelves  j 
 and  hence  in  general  they  appear  to  us  fmall  and 
 trifling,  not  worthy  of  our  attention,  and  lefs  ftill 
 of  our  repentance,  after  we  have  committed  them. 
 Is  not  this  a  moft  lamentable  felf-deception  ?  We 
 do  not  remember,  that,  however  inconfiderable 
 our  fins  may  be  in  themfelves,  they  are  always 
 extremely  confiderable  in  regard  to  our  fupreme 
 Jegiflator,  who  has  forbidden  them,  for  they  are 
 nothing  lefs  than  fo  many  rejeftions  of  the  blefled 
 God. 
 
 4.  Re- 
 
 tlonem  Ci\vc  potius  quam  di- 
 vinse  fententitc  admifit,  nJfi 
 tjuod  Adam  nunquam  figulo 
 iuo  dixit,  non  prudenter  de- 
 finxilH  me:  confeffus  eft  fe- 
 duclionem,  non  occultavit 
 feduftricem :  rudis  admodum 
 hccreticus  fwt :  non  obaudiit: 
 non  tamen  blafphemavit  cre- 
 atorem,  ncc  repiehendic  auc- 
 torem,  qnem  a  primordio  fui 
 bonum  et  opilnnim  invene- 
 rat."  'Tcitull.  adv.  Marcion, 
 lib.  ii.  cap.  z. 
 
 That  iin  has  entered  into 
 the  world  nobody  di fallows. 
 Alas !  who  does  not  feel  ir- 
 regularities in  his  own  bo- 
 fom?  That  it  entered  by  one 
 man,  and  from  him  defcends 
 to  all  his  pofterity,  as  the 
 fcripture  ter.ches,  we  have 
 all  the  reafon  in  the  world  to 
 believe  ;  but  how  to  recon- 
 cile tills  with  the  divine  per- 
 
 feftions  is  the  queflion.  Take 
 which  fide  of  the  queftion 
 you  will,  believe  with  fome 
 that  we  bring  our  propenfi^ 
 ties  to  fin  into  the  world  with 
 us ;  or  believe  with  others, 
 that  we  catch  the  contagion 
 here,  difficulties  there  are, 
 and  difficulties  there  will  be 
 on  either  fide.  The  faft  is 
 undeniable,  I  am  a  finner,  I 
 inquire  how  I  became  fo  ? 
 and  how  a  gracious  God 
 could  fufl'er  fuch  a  misfor- 
 tune to  befiil  me  ?  Are  my 
 difficulties  all  folved  by 
 proving  that  not  Adam,  but 
 a  carelefs  tutor,  a  loofe  com- 
 panion, or  a  bad  neighbour 
 corrupted  my  innocence?  Not 
 in  the  leaft,  I  have  as  much 
 to  fay  againft  God  in  one 
 view  as  in  the  other  ;  nay 
 he,  who  holds  original  Jin, 
 appears  to  me  the  moft  rea- 
 fonable 
 
{     2^3     ) 
 
 4.  Remark  here,  I  intreat  you,  the  condud  of 
 S.  Paul.  He  does  not  tell  the  Thefialonians  of 
 his  own  authority ;  nor  does  he  cloath  himfelf 
 with  fuperb  and  pompous  titles  in  order  to  con- 
 ciliate refpe6l  to  his  perfon,  and  veneration  for  his 
 doftrine-,  he  does  not  fpeak  to  them  concerning 
 his  rapture  to  the  third  heaven,  nor  of  his  vifions, 
 
 nor 
 
 fonable  man,  for  he  fays, 
 God  allowed  fin  to  enter  once 
 by  one  man  ;  but  he  who 
 denies  it  tells  me,  that  God 
 does  this  ten  thoufand  times 
 over  every  day,  and  that, 
 though  purity  is  his  own 
 image,  yet  he  fufFers  thou- 
 sands of  innocent  creatures 
 to  be  rifled  of  it  every  hour. 
 —I  fhall  be  forgiven  for  in- 
 terrnpting  Mr.  Claude  a  few 
 ftioments  longer,  while  his 
 countryman  Saurin  gives  us 
 a  ufeful  v/ord  of  advice. 
 
 "  It  is  a  maxim,  from 
 which  a  divine  ought  never 
 to  depart, ,  that,  though  we 
 know  in  general  what  the 
 attributes  of  God  are,  yet 
 we  are  profoundly  ignorant 
 in  determining  their  fphere 
 of  adion.  We  know  in  ge- 
 neral that  God  is  free,  that 
 he  is  juft,  and  tiiat  he  is  mer- 
 ciful :  but  we  are  very  igno- 
 rant in  determining  how  far 
 thefe  perfections  ought  to  go, 
 becaufe  their  infir.ity  abforbs 
 oui-  capacity.  ,  An  example 
 will  make  this  plainer.  Sup- 
 pofe  two  philofophcrs  fubfill- 
 ing  before  tiie  foundation  of 
 the  world,  and  difcourfing 
 together    upon    the    plan   of 
 
 Vol.  II. 
 
 the  world,  which  God  was 
 about  to  create.  Suppofe  the 
 firil  of  thefe  philofophers  had 
 maintained  this  thefis.  God 
 will  create  intelligent  beings, 
 he  could  if  he  pleafed  com- 
 municate fuch  knowledge  to 
 them  as  would  neceffarily 
 conduft  them  to  the  chief 
 good  :  but  he  will  give  them 
 reafon,  which  by  their  abufe 
 will  condufl  them  from  igno- 
 rance to  vice,  from  vice  to 
 mifery.  Moreover,  God  is 
 about  to  form  a  world,  where 
 virtue  will  almoft  always  be 
 in  fetters,  and  vice  upon  a 
 throne,  tyrants  crowned,  and 
 good  people  confounded. 
 Suppofe  the  li'.fl:  of  our  phi- 
 lofophers had  maintained  this 
 thefis,  would  not  the  fecond 
 have  remonftrated  ag-ainlt  this 
 plan?  would  he  not  in  all 
 appearance  have  had  reafon 
 to  maintain,  that,  God  be- 
 ing full  of  goodnefs,  it  was 
 impoffible  he  fliould  create 
 men,  whofe  exiftence  would 
 be  their  mifery  ;  that,  being 
 fupremely  holy,  it  was  not 
 poflibie  he  fhould  permit  fin 
 to  enter  into  the  world  ?  yet, 
 however  pi  iufible  the  real'ins 
 of  this  philoibpher  might 
 R  r  have 
 
(     3H     )  , 
 
 nor  ot  his  miracles,, nor  of  his  labours,  nor  even 
 of  the  perfecLuions,  which  he  had  fuffered  for"  re- 
 ligion, although  all  thefe  ought  to  have  rendered 
 him  very  refpeftable  among  good  people.  (9) 
 "When  it  was  needful  to  exalt  the  grace  of  God 
 to  him,  he  fpoke  of  his  raptures,  miracles,  and 
 vifions  i  and  when  it  was  needful  to  fhew  the 
 faithfulnefs  of  his  condud  in  difcharging  his  mi- 
 nillry,  againft  the  bold  accufations  of  his  enemies, 
 
 he 
 
 have  appeared,  the  event  has 
 juftified  the  former.  It  is 
 certain,  God  has  created  this 
 world  upon  his  plan,  and  it 
 is  alfo  certain  there  is  no- 
 thing in  this  world,  which 
 clafhes  with  his  attributes, 
 whatever  pains  we  are  at  to 
 anfwer  objedtions.  It  is  our 
 Jittlenefs,  they  are  the  nar- 
 row limits  of  our  minds,  and 
 the  immenfity  of  God  him- 
 felf,  which  prevent  our  fee- 
 ing how  far  the  attributes  of 
 God  can  go."  Saur.  j'er.fur 
 Ics  tourm,   ck  I'efif'er.  torn   ii. 
 
 (9)  S.  Paul  does  not  ejlablip 
 his  docirim  bf  praijing  himjelf. 
 How  different  is  this  from 
 the  conduft  of  thofe,  who  en- 
 deavour to  lull  the  prefent 
 age  afleep  by  finging  the 
 pi  aifes  of  the  laft  ;  who  argae 
 thus, — Cranmer  was  a  mar- 
 tyr, therefore  the  thirty  nine 
 articles  muft  be  fubfcribcd — 
 Ridley  was  a  right  reverend 
 fufferer  at  a  ilake,  therefore 
 you  muft  fing  te  D.:um — Bi- 
 Ihop  Hooper  was  very  hum- 
 ble and  very  happy  in  the 
 fire,  therefore  the  book  of 
 homilies    contains  a  whole- 
 
 fome  doflrine,  and  fo  forth. 
 Vain  pretences!  As  well  hum 
 the  Britifh  ditty.  Saint  Da- 
 vid was  a  holy  man  :  and  a 
 holy  man  was  he  -  -  -  And 
 what  then  ?  Why  -  -  - 
 Nothing. 
 
 S.  Jude  reproves  this  prac- 
 tice, ver.  16,  17.  1^ heir  mouth 
 J'peaketh  great  fivelVrng^  Ruords, 
 halving  men's  perjcns  in  admi- 
 ration becauje  of  ad-vantage  : 
 but,  belo-ved,  remember  ye  the 
 njuords,  luhich  ixjere  fpoken  be~ 
 fere  of  the  apojiles  of  our  Lord 
 fejus  Chriji. 
 
 What  think  we  of  thefe 
 arguments  ?  "  Some  here- 
 ticks  of  old,  and  Anabaptiits 
 of  late,  have  looked  upon 
 the  Canticles  only  as  an  ordi- 
 nary love  fong,  yet  the 
 Pious  in  all  ages  have  ef- 
 teemed  it  an  allegorical  dia- 
 logue between  God  and  his 
 church."  Dr.  NichoUs'  Corn- 
 ?nentarv  on  the  articles  of  the 
 church  of  Eng.  art.  vi. 
 
 King  Edward's  forty-two 
 articles  came  into  the  world 
 with  this  title,  "  Articles 
 agreed  upon  by  the  bifhops, 
 and  other  l.arned  and  good 
 men 
 
C    V5    ) 
 
 he  recounted  his  voyages,  labours,  and  perfecu- 
 tions :  but  when  he  had  a  law  to  impole  upon 
 men's  confciences,  or  a  doftrine  of  faith,  or  a  rule 
 of  condu(ft  to  ellabliili,  he  introduced  it  only  with 
 the  name  of  God.  Nothing  but  what  is  divine; 
 no  confideration  at  all  of  man  is  mentioned  here ; 
 for  faith  and  confcience  acknowledge  no  authority 
 
 but 
 
 men  in  the  laft  convocation 
 held  at  London  in  the  year 
 1552,  &c.  Dr.  Heylin  and 
 Dr.  Atterbury  affirm  that  the 
 articles  were  really  drawn  up 
 in  con^jocation,  as  the  title  i:n- 
 ports.  Dr.  Heylin  reafons 
 thus,  *'  Had  it  been  other- 
 wife.  King  Edward,  a  mojl 
 pious  and  religious  prince,  muil 
 needs  be  looked  on  as  a 
 wicked  and  lewd  impoftor, 
 in  putting  fuch  a  horrible 
 cheat  upon  all  his  fubjeCts, 
 by  fathering  thefe  articles  on 
 the  convocation,  which  be- 
 gat them  not,  nor  ever  gave 
 confent  to  them."  Edward 
 was  born  Oftober  i5;38,  the 
 articles  were  drawn  up  in 
 15 5 1.  Is  it  imaginable,  this 
 viojl  pious  and  religious  child 
 of  13  years  of  age  compiled 
 the  articles,  wrote  the  title, 
 or  had  any  thing  more  to  do 
 than  fet  his  hand  to  a  paper 
 offered  him  at  the  council 
 table?  Bifliop  Burnet  affirms, 
 the  title  is  a  forgery,  and 
 brings  authentick  proof  from 
 Cranmer's  own  confeffion, 
 that  the  articles  were  drawn 
 up  by  himfelf  and  Ridley, 
 and  not  in  convocation.  Yet 
 ^his  does  not  fatisfy,  the  old 
 
 argument  drawn  from  the 
 piety  of  the  king  muft  be  re- 
 peated, and  llrengthened  by 
 adding — "  to  charge  fuch  a 
 fhuffling  trick  upon  a  pious 
 prince  and  his  minijlry,  to 
 whom  we  owe  the  benefits  of 
 our  reformation,  and  upon 
 the  moji  eminent  of  the  pro- 
 tt^3.\-it  clergy,  many  of  which 
 laid  donxjn  their  Uhjcs  for  our 
 common  religion,  is  a  degree 
 of  incaution  one  would  not 
 expefh  from  his  lordfhip's 
 prudence.''''  But  why,  good 
 Dr.  NichoUs,  do  you  charge 
 Burnet  with  imprudence  and 
 incaution  for  performing  the 
 part  of  an  impartial  hlliorian, 
 by  detCifting  the  fraud  of  the 
 title  of  an  old  pamphlet  of 
 our  ancettors  .''  O,  replies  he, 
 "  to  expofe  their  imperfec- 
 tions llnkes  at  the  truth  of 
 our  religion,  and  gives  occa- 
 fion  to  our  common  adverfa- 
 ries  to  blafpheme."  -  -  Ay! 
 there's  the  rub!  Nichollt 
 ubi  fi'.pra, 
 
 S.  Paul  neither  fpoke  of  his 
 raptures  -  -  -  nor  of  his  la- 
 hours  -  -  nor  of  his  perfecu- 
 tions.  He  differed  then  from 
 fuch  preachers  as  repeat  in 
 every  fermon  their  own  great 
 
 R  r  2.  doings 
 
(     3i6    )         . 
 
 but  that  of  God,  nor  obey  any  voice  but  that  of 
 the  common  mailer  of  all  creatures.  IVe  preach  not 
 cur/elves,  but  Chriji  Jefus  the  Lord,  and  our/elves 
 your  fervants,  fays  the  apoftie  elfe where.  Herein 
 he  refembles  the  prophets,  who,  when  they  ad- 
 vanced any  thing,  always  ufed  this  preface,  Thus 
 
 faith 
 
 doings    and   fuiFerings.     All 
 may  be  true,  and  yet  nothing 
 to  the   purpofe.     Some  very 
 good  men   ofFend   grofsly  in 
 this  point,  under  pretence  of 
 preaching    their    own    expe- 
 rience.    We  love  an  experi- 
 mental preacher,  a  man  who 
 treats    of   heart-religion,     a 
 man   who   has    actually   felt 
 the  pains   and    pleafures,  of 
 which  he  fpeaks  to  others,  a 
 man  who,  while  he  preaches, 
 is    deeply  affedled    with    his 
 .  fubjeft,  and  feels  what  he  is 
 faying ;     we    arc     provoked 
 with  a  man,   who  difcovers 
 no  emotions   when  he  treats 
 of    thofe    parts    of  religion, 
 which    interell    human    paf- 
 iions  :    but    all  this   v/ill  not 
 fatisfy  fome  preachers  ;   they 
 muft  coldly  tell  us  in  winter 
 how    warm    they    were     lait 
 Midfummer;  they   mail   in- 
 form   us    when    and    where 
 they  were  converted,   and  on 
 >vhat    occafions     they    were 
 comfoited  with  fuch  and  fuch 
 fweet    pafTages  of  fcripture  ; 
 how  they  have  b.Tckflidden, 
 and  how  they  have  been  re- 
 Ilored  ;  where  they  found  the 
 text,     and     what    fuggefted 
 their  ideas   under  ir,   and  fo 
 on.     Whatever  motives  may 
 
 induce  thefe  good  men  to  ufe 
 this  method,  and  by  what- 
 ever mircoallrued  pafTages  of 
 fcripture  they  may  fcem  to 
 juiHfy  the  pradiice,  it  is  cer- 
 tainly attended  with  feveral 
 glaring  improprieties,  i.  It 
 is  a  deviation  from  the  com- 
 miiTion  ;  preach  the  go/pel  io 
 the  precept  :  but  this  is 
 preaching  felf — 2.  It  is  with- 
 out precedent,  ive  preach  not 
 ourfei'vfs  :  hut  Chriji  Jejus  the 
 Lord,  z  Cor.  iv.  5 — -'3,  The 
 miniller's  experie:ice  thus  de- 
 livered has  the  ?i\r  oi  a.  fiand- 
 ard  for  the  people,  and  {o  is 
 apt  to  excite  in  fome  con- 
 tempt,  and  in  others  unne- 
 coiTary  fears — 4.  It  betrays 
 great  i'mprudsnce,  not  to  fay 
 rndenefs.  Why  fhould  a  man 
 wantonly  lay  himfelf  under 
 the  difficult  necejiity  of  ipeak- 
 ing  of  himfelf  of  all  fubjefts 
 the  hardeft  in  the  world  for, a 
 model!  man  to  difcufs  ? — 
 5.  it  adds  no  weight  to  ar- 
 gument; for  a  Jodrine  is  not 
 therefore  true,  becaufeit  hath 
 given  the  preacher  pl-rafure 
 or  pain.-— Finally,  It  excites 
 unnecefTary  ridicule  in  dif- 
 affefted  hearers,  and  expofes, 
 not  unfrequently,  a  whole 
 party  to  contempt. 
 
{     3^7    )  . 
 
 faith  the  Lord.  "With  this  view  our  apoftle,  fpeak- 
 ing  of  himfelf  and  his  affociates,  fays,  we  have 
 this  treafure  in  earthen  vejfels^  that  the  excellency  of 
 the  power  may  he  of  God,  and  not  of  us.  ( i ) 
 
 5.  But,  you  will  fay,  the  ThelFalonians  had  re- 
 ceived the  doctrines  of  the  gofpel,  and  particularly 
 this  dodrine  of  the  neccfTity  of  holinels  from  the 
 mouth  of  man  only,  methinks,  they  could  there- 
 fore 
 
 ( I )  Qonfcience  acknoivledges 
 no  authority  hut  that  of  God. 
 Mr.  Claude  treats  of  this  iii- 
 terelting  fubjedl  at  lar^e  :n 
 his  defence  of  the  reform^^tion, 
 and  eftablillies  the  propu- 
 fition  above  with  his  ulual 
 ability  in  three  chapters. 
 Chap.  v!i.  is  thus  entitled, 
 "  The  authoiity  of  the  pre- 
 lates of  the  latin  church  ought 
 not  to  have  obliged  our  an- 
 certors  to  yield  a  blind  obe- 
 dience to  them,  nor  to  pre- 
 vent an  examination  of  their 
 doftrine  -  -  for  I.  The 
 word  of  God  exprefly  forbids 
 all  paftoral  domination,  Luke 
 xxii.  25,  26. —  1  Pet,  V.  3. — 
 2  Cor.  i.  24. — iMat.  xxiii.  8, 
 9,  10. — 2.  The  fcripture 
 commands  all  believers  to 
 examine  for  themfelves,  Mat. 
 xvii,  6,  12. — I  John  iv.  i. — 
 2  Cor.  iv.  2  — Gal.  i.  8,  &c. 
 —3 .  God  gave  the  holy  fcrip- 
 tures  to  all  the  people,  Deut. 
 V.  i,  &c.— riv.  10. — vi.  6,  7, 
 &c. — Pfalm.  i.  2. --Rom.  i. 
 7. — John  V.  39. — Afts  xvii. 
 
 II." The  eighth   chapter 
 
 proves  "  that  prclatical  au- 
 thority over  confcience  is  the 
 llioft  pernicious  maxim  in  the 
 
 world  -  -  for  on  this  ground 
 I.  The  Jews  w^uld  have  been 
 right  in  retaining  the  tradi- 
 tions of  the  -dders  — 2.  God 
 would  have  been  unjuil  in 
 puniHiinp;  the  whole  nation 
 wirh  captivity  in  Babylon.— 
 3.  The  Jews  vvould  have  done 
 right  in  rejecting  and  cruci- 
 fying Car;  it. — 4.JsfusChrift, 
 his  apoltie^,  and  difciples 
 would  have  aded  unjuftiy. — 
 J.  The  pagans,  would  have 
 done  right  to  rejeft  the  gos- 
 pel.— 6.  Sonutimes  Arians 
 would  have  been  right,  for 
 in  fome  councils  they  were 
 in  power  ;  and  at  other  times 
 oppofite  teachers  would  have 
 been  right  for  theiame  reafon. 
 —  God  himfelf  frequently 
 waives  his  authority  in  pro- 
 pofing  truths,  and  leaves 
 them  to  examination  ;  To 
 that  thcfe  two  conclufions 
 may  be  fv-parately  and  inde- 
 pendently dra.vn.  This  doc- 
 trine is  true — I'his  do>nrine 
 is  di'vine,  &c."  The  ninth 
 chapter  examines,  and  re- 
 futes all  the  pretended  rea- 
 fons  brought  by  prelates  for 
 the  fupport  of  their  ufurped 
 authority,  and  the  aut/.or, 
 having. 
 
(     3iS     ) 
 
 fore  only  confider  it  as  the  do6trIne  of  man,  and 
 confeqiiently  that,  by  defpifing  it,  they  ran  no 
 other  riique  than  that  of  defpifing  a  man.  S.  Paul 
 precludes  this  objeftion  in  the  laft  words  of  our 
 text.  God  (faith  he)  has  alfo  given  unto  us  his  holy 
 fpiriL  It  is  almoft  as  if  he  had  faid,  I  own,  I 
 brought  this  gofpel  to  you,  but  I  was  not  the 
 author  of  it;  I  am  only  a  fimple  inftrument,  a 
 fecond  caufe,  for  all,  that  I  have  preached  to  you, 
 comes  from  the  Holy  Ghoit.  It  was  he,  who  di- 
 rected my  fteps  toward  you,  he  opened  my  mouth, 
 and  he  formed  the  words,  which  I  have  fpoken 
 tp  you.  (2) 
 
 This 
 
 having  quoted  feveral  paf- 
 fages  of  icripture  in  defence 
 of  his  doftrine,  concludes 
 thus,  '<  Were  the  members 
 of  the  church  of  Rome  ac- 
 cuftomed  to  read  the  holy 
 fcriptures,  they  would  meet 
 with  a  thoufand  proofs  of 
 this  truth  :  but  moft  of  our 
 controveriies  originate  in  their 
 negligence  of  this  divine 
 book,  and  their  negligence 
 of  the  book  proceeds  froin 
 their  exceffive  confidence  in 
 their  guides." 
 
 (2)  The  boh  ghofi  formed 
 the  <vjcrds  ivhich  1  hwve /p':ke,i 
 to  ycK.  The  pfalmlll  gives 
 the  higheft  characlers  of  the 
 words  of  the  holy  ghofl:  in 
 thefe  propofitions. — rTIie  law 
 of  the  Lord  is  perfctl.  —The 
 teftimony  of  the  Lord  is  fur e. 
 — The  ftatutes  of  the  Lord 
 are  right. — The  command- 
 ment of  the  Lord  is  pure, — 
 &c.  xix.  7,  8,  &c.  What  he 
 elfewhere  fays  of  thunder 
 njay  bs  truly  applied  to  the 
 
 written  word.  The  voice  of 
 the  Lord  \.s  poiverful,  the  voice 
 of  the  Lord  is  full  of  ntajef)\ 
 xxix.  4.  How  mifmatched 
 are  the  trite  additions  of  raen, 
 when  joined  to  them  !  They 
 are  the  fqueakings  of  a  puppet 
 aifedling  to  imitat?  and  per- 
 petuate thunder.  If  there  be 
 any  cafe,  in  which  it  is  un- 
 lawful to  add,  or  take  a-xuay^ 
 (Rev.  xxii.  18,  19.)  it  mult 
 needs  be  in  the  adminiftra- 
 tion  of  the  two  Handing  or- 
 dinances, baptifm  and  the 
 Lord's  fupper.  Jefus  Chrift 
 ordained  the  firft  to  be  admi- 
 niflered/«  the  nam',  of  the  Fa- 
 ther, and  of  the  Son,  and  of 
 the  holy  Ghojf,  Mat.  xxviii. 
 ig.  What  authority  for  ad- 
 ding, *'  We  receive  this 
 child  into  the  congregation 
 of  Chriil's  flock,  and  do 
 fjgn  him  with  the  fign  of  the 
 crofs,  &c?" 
 
 A   certain  writer  objeAed 
 againll  the  epifcopal  church. 
 
(     3*9     ) 
 
 This  advances  the  truth  of  S.  Paul's  miniftry, 
 and  gives  a  Tupreme  authoriiy  to  his  words  •,  but 
 it  no  way  exalts  his  perfon,  any  more  than  as  an 
 interpreter,  whom  it  had  pleafed  God  to  chook; 
 now  this  teaches  us, 
 
 1.  That  the  apoftles  faid  nothing  of  themfelves; 
 but  that  they  were  infpircd  by  the  holy  fpirit,  who 
 fent  them. 
 
 2.  That  they  themfelves  knewtliey  were  infpired; 
 for  the  fame  fpiric,  who  fpoke  by  them,  gave  them  the 
 knowledge  of  it,  not  indeed  by  fenfible  characters  as 
 he  did  the  prophets,  but  by  the  confideration  of  the 
 majefty  and  fandlity  of  their  meffage,  and  by  com- 
 paring their  preaching  with  the  powers  of  nature, 
 which  was  never  capable  of  forming  a  do6lrine  fo  ef- 
 fedual.  To  this  may  be  added,  that  S.  Paul,  who 
 as  well  as  the  other  apoftles  having  received  his  mif- 
 iion  immediately  from  Jefus  Chrift,  muft  rationally 
 conclude,  that  he,who  had  conftituted  him  apoftle 
 of  the  gentiles,  and  had  appointed  him  to  fo  great  a 
 work  as  the  converfion  of  the  heathen,  had  not  re- 
 fufed  him  the  extraordinary  influence  of  his  grace. 
 
 In  fine,  his    own   experience  muft  eafily  con- 
 vince him  that  he  was  animated  with  the  fpirit  of 
 Jefus  Chrift  in  a  degree,  which  rendered  his  doc- 
 trine 
 
 '=  that  in  the  admlniHratlon  the  cup  to  each  communicant, 
 
 of  the  communion  the  piielh  and,  when  he  delivered  it  to 
 
 added  words  of  their  own  to  one,  to   fay—Dare  you  take 
 
 the  words  of  ChrilVs  inftifu  this  ? — to  another,  Take  this, 
 
 tion,   as  prefer^e  thy  brjy  and  and    love    Chrift's    minifters 
 
 foul  unto   e-uerUjiifig  life.     A  better — to  a  third,  Here,  take 
 
 prieft,    who    undertook     the  this,  and  leave  off  your  l)-ing 
 
 defence  of  his  praiUce,  in-  — to  a  foiirth,  Take  this,  and 
 
 formed    him — that  it  was   a  take  heed  the  devil  does  not 
 
 Icvdy     praftice — that     there  enter  into  you."      Vi'ouldnot 
 
 was  no  harm  in  it  — and  that,  one  think,  thefe  animals  were 
 
 had  not  the  church  provided  retained    to    burlefque    reli- 
 
 thefe  words,  fome  men  would  gion !      Barhons    Laufgy,    m 
 
 i4^  vjor/e.    One  u fed  to  carry  liivine  ftr^jne ,  oij.^S' 
 
C    320    ) 
 
 trine  infallible,  as  he  had  not  only  not  taught  any 
 thing  foreign  from  the  true  gofpel  of  Jefus  Chrift; 
 but  he  had  been  enabled  to  penetrate  all  its  myf- 
 teries  in  a  wonderful  manner,  as  we  may  fee  in 
 his  epiftles.  This  is  the  teftimony,  which  himfelf 
 bears  in  this  epiftle.  Our  exhortation  (fays  he)  was 
 not  of  deceit,  nor  of  undeannejs,  nor  in  guile^  but  as 
 we  were  allowed  of  God,  to  be  put  in  trujl  with  the 
 gofpel,  even  fo  we  fpeak,  not  as  -pleafing  men,  hut 
 God,  who  trieth  our  hearts.  And  this  was  what 
 obliged  the  faithful  to  receive  the  word  with  an 
 entire  obedience,  as  he  fays  in  another  place  in  this 
 epiftle,  we  thank  God  without  ceafmg,  hecaufe  when 
 ye  received  the  word  of  God,  which  ye  heard  of  us^ 
 ye  received  it  not  as  the  word  of  men,  but  as  it  is  in 
 truth  the  word  of  God,  which  effe5lually  worketh 
 alfo  in  you  that  believe. 
 
 6.  Finally,  you  may  remark,  that  the  faith  of 
 thefe  believers  was  produced  by  the  conjunflion 
 of  two  fpirits,  or  to  fpeak  more  properly,  by 
 one  and  the  fame  fpirit  working  in  two  places  -, 
 in  xh^  faculty  of  the  hearer,  this  we  call  the  interior 
 fpirit  communicated  to  each  believer-,  and  in  the 
 miniftration  of  the  word,  this  we  call  the  exterior 
 fpirit.  From  this  conjunftion  arifes  that  approba- 
 tion or  confent,  which  we  give  to  the  myfteries 
 of  grace,  and  that  perfuafion,  which  we  have  of 
 their  truth.  (3) 
 
 If 
 
 (3)  The  holy  fpirit  tvarh  which  places  religion  in  fub- 
 exteriorly  in  the  ixiord,  and  in-  miffion  to  authority.  This 
 ttriorly  in  the  belie^jer,  that  is  deprives  us  of  fcripture,  the 
 to  fay,  the  holy  fpirit  pro-  only  rule  of  faith,  and  gives 
 pofeth  truth  in  the  Icriptures,  us  inftead  of  it  a  human  creed  : 
 and  formeth  in  thofe,  who  and  it  renders  perfonal  con- 
 believe,  difpofitions  to  ad-  virion  unneceflary.  Obferve 
 mit  it.  i  his  doftrine  is  ut-  the  following  monftrous  pro- 
 terly  incompatible  with  all  pofitions. 
 that     ecclefiaflical     artifice,  *'A11 
 
(     321     ) 
 
 If  you  fuppofe,  that  the  fpirit  of  God  illuminates 
 and  animates  the  faculty  of  man,  and  that  an  ob- 
 je6l  purely  human,  or  one,  in  which  the  fpirit  of 
 God  is  not,  is  applied,  this  conjundlion  can  only 
 produce  refiftance  and  reje<?lion,  inftead  of  per- 
 fuafion ;  becaufe  the  fpirit  of  God,  which  is  in 
 the  faculty,  and  the  fpirit  of  fallhood,  which  is  in 
 the  miniftry,  can  never  unite.  For  this  reafon,  S. 
 John  in  his  lirft  epiftle  afTures  the  faithful,  that 
 they  fhould  not  be  left  to  the  feduftions  of  falfe 
 teachers, /(?r  (fays  he)  you  have  an  un5lion  from  the 
 holy  one,  that  is  from  the  fpirit  of  God. 
 
 If  on  the  other  hand  you  fuppofe  the  fpirit  of 
 God  in  the  preaching  of  the  word,  and  in  the  fa- 
 culty or  underftanding  of  the  hearer  the  fpirit  of 
 vanity,  and  the  fpirit  of  the  world,  nothing  can 
 be  produced  by  fuch  a  conjunftion  but  infidelity 
 
 and 
 
 **  All  are  obliged  to  fub- 
 mlt  to  all  unjinful  conditions 
 of  the  epifcopal  communion 
 where  they  live,  if  impofed 
 by  the  ecclefiaftical  govern- 
 ment thereof.  There  is  lefs 
 fecurity  of  falvation  to  be 
 had  even  on  performance  of 
 the  moral  conditions  of  fal- 
 vation out  of  this  epifcopal 
 communion  than  in  it. 
 
 "  This  vifible  chuich,  to 
 whofe  external  communion 
 the  ordinary  means  of  falva- 
 tion are  confined,  is  no  other 
 than  the  epifcopal  commu- 
 nion of  the  place  where  any 
 •one  lives,  whilft  he  lives 
 there. 
 
 "  No  other  miniftcrs  have 
 authority  of  adminillring  the 
 facraments  bur  onlv  they  who 
 
 Vol.  II. 
 
 receive  their   orders   in   the 
 epifcopal  communion." 
 
 In  defence  of  thefe  abfurd 
 propofitions,  and  others  like 
 them,  Dodwell  wrote  a  quarto 
 book  of  627  pages,  entitled 
 The  Jinfulnefs  arid  mi/chiif  of 
 fchifm.  We  celebrate  thefe 
 men  for  their  learning:  but, 
 in  the  name  of  al!  that  is  fa- 
 cred,  can  Latin  and  Greek 
 fupply  the  place  of  common 
 fenie  ?  What  avail  his  fixing 
 the  year,  in  which  Athena- 
 goras  wrote  his  apology  ;  the 
 time  when  Clement  of  Rome 
 died  ;  the  fenfe  of  the  word 
 Atavus,  and  io  on,  while  he 
 is  robbing  God  of  his  ho- 
 nour and  men  of  their  liberty? 
 
 All  writers  of  this  fort  do 
 but  difguife  the  faft,  and,  im 
 
 S  f  com-. 
 
(       322       ) 
 
 and  rebellion  againft  the  gofpelj  for  the  reafon 
 before-mentioned,  becaufe  the  one  fpirit  being 
 heavenly,  and  the  other  earthly,  they  can  never 
 unite  with  each  other ;  and  it  is  in  fuch  a  cafe  that 
 S.  Paul  fays  to  the  Corinthians,  ;/  our  gofpel  be 
 hid,  it  is  hid  to  them  that  are  loft,  in  whom  the  God 
 of  this  world  hath  blinded  the  minds  of  them,  which 
 believe  not. 
 
 This  may  ferve  for  an  example  of  difcufllng 
 texts  by  obfervations  j  (4)  but  to  thefe  two  general 
 
 ways 
 
 comparlfon  with  them,  Moun-  hopes  will  not  be  neglefted." 
 
 tague  is  an  ingenuous  oppo-  Chap,  xxxiv.    This  is  fpeak- 
 
 neut.     He   entitles   his  nof-  ing  out :  the  reft  is  all  gri- 
 
 trums  Jn  appeal  to  Cafar-^  mace.     Some  former  learned 
 
 drags  his  adverfaries  before  owner  of  this   learned  boolc 
 
 his    mojl    gracious   and  dread  has    learnedly    written    in    a 
 
 fovereign  king  Charles — gets  blank    leaf    **    Amantlffima 
 
 White,  Dean  of  Carllfle,  to 
 
 write      an      approbation • 
 
 "  concludes  with  the  viii. 
 CANON,  and  leaves  the  exe- 
 cution to  authority,  which  he 
 
 amici  Richardus  Montacuti 
 DocTissiMA  viri."  Alas! 
 we  dare  not  write  Latin 
 againft  you  :  but  we  remem- 
 ber a  Roman,  who  faid—  , 
 
 ■Laudare  paratus 
 
 Si  bene  ruiStavit,  fi  ret^um  minxit  amicus. 
 
 (^)  Example  of  difatjpoji. 
 It  is  needlcfs  to  recapitulate 
 our  author's  obfervations  ; 
 in  general,  we  may  venture 
 to  affirm,  they  are  all  perti- 
 nent and  edifying,  and  lead 
 up  to  that  one  general  ohjiSi, 
 which  the  text  aims  to  ex- 
 hibit. A  French  author  of 
 excellent  tafte  remarks  ano- 
 ther fort  of  obfervations, 
 which  he,  properly  enough, 
 arranges  under  the  article 
 CONCETTI.  He  gives  us 
 thefe  following  examples 
 from  fcrmons  of  his  country- 
 
 "Juv.  Sat,  III. 
 
 men.  "  John  xx.  4.  yohn 
 did  outrun  Peter,  and  came  to 
 the  fepidchre.  Obferve  how 
 young  perfons  haften  to  ths 
 grave,  John  came  to  the  fe- 
 pulchre  before  Peter. — Mat. 
 vi.  27.  Which  of  you  by  taking 
 thought  can  add  one  cubit  unta 
 his  ftiXture?  You,  women, 
 who  wear  pattens,  do  you 
 mean  to  affront  Jefus  Chrift 
 by  adding  to  your  ftature  !— 
 The  human  heart  is  triangu- 
 lar, the  world  is  globular, 
 how  can  the  world,  then, 
 fatisfy  the  de/ires  of  man- 
 kind? 
 
(     323     ) 
 
 ways  of  difeuflion,  explication,  and  obfervation, 
 there  may  be  added  two  more,  which  it  will  be 
 proper  fometimes  to  ufe :  thefe  I  proceed  to  men- 
 tion, and  I  fhall  devote  to  each  a  feparate  chapter. 
 
 kind?— In  Hebrew  the  fame 
 word  fignifies  both  life  and 
 death,  one  point  only  diftin- 
 guifhes  it ;  alas !  there  is  but 
 a  point  between  the  birth  and 
 death  of  men  ! — Mat.  xxvi. 
 23.  He  that  dippeth  his  hand 
 n.vith  me  in  the  dijf},  the  fame 
 Jhall  betray  me.  The  fall  of 
 Judas  was  a  puniihment  for 
 his  incivility  to  Jefus  Chrift. 
 This  unmannerly  fervant  pre- 
 fumed  to  dip  his  hand  in  the 
 difh  with  his  mafter  ! — Our 
 Lord  fweated  great  drops  of 
 blood  in  all  parts  of  his 
 body,  fie  was  God  ;  God 
 is  all  eye;  he  could,  there- 
 fore, weep  and  fweat  no 
 otherwife. — Jefus  was  filent 
 before  Herod,  becaufe  the 
 iamb  always  lofes  his  voice 
 at  the  fight  of  the  wolf.' — 
 He  was  naked  on  the  crofs 
 becaufe  he  had  fallen  into 
 the  hands  of  robbers — He 
 eclipfed  the  fun,  and  would 
 
 have  no  light  at  his  funeral, 
 in  order  to  difcourage  the 
 parade  of  flambeaus  at  a  bu- 
 rial— He  lay  in  a  fepulchre 
 of  flone  to  exprefs  his  abhor- 
 rence of  luxury — He  pub- 
 lifhed  his  refurreftion  firrt  to 
 a  woman,  becaufe,  intending 
 to  make  it  as  notorious  as 
 poflible,  he  knew  fhe  could 
 not  keep  a  fecret :  but,  like 
 all  her  fex,  would  publifh 
 all  fhe  knew  to  the  whole 
 world.'*  How  eafily  might 
 we  pattern  all  thefe  among 
 our  countrymen  :  but  we  will 
 not.  Let  France  take  the 
 glory  of  thefe  conceits !  La 
 Man.  de  bitn  penfer  dans  let 
 owvrages  d^e/prit.  Prcm.  Dial. 
 Obferve  thefe  words  of 
 TertuUian,  "  Diabolus  tra- 
 gosdos  cothurnis  extulit,  quia 
 nemo  potell  adjicere  cubitum 
 unum  ad  ftaturam  fuam,men- 
 dacem  facere  vult  Chrillum." 
 De  Sp:dac.  cap.  %\\i\. 
 
 Sf 
 
 CHAP. 
 
(     3^5    ) 
 
 CHAP.    VII. 
 
 Of  Texts  to   be   dlfcufTed  in   a  way  of 
 continued  Application. 
 
 WE  have  faid,  there  are  two  general  ways 
 of  difcuffing  a  text,  that  of  explication, 
 and  that  of  obfervation.  Thefe  two  ways  of 
 preaching  we  call  textuary,  becaufe,  in  efFed^  they 
 keep  to  the  text  without  digreflion,  they  regard  it 
 as  the  fubjeft- matter  of  the  whole  difcuffion,  or, 
 if  you  pleafe,  as  the  field,  which  they  have  to  cul- 
 tivate, or  to  reap:  but,  befide  thefe,  there  is  a 
 third  way,  which  is,  without  exj^laining  or  making 
 obfervations,  the  making  of  a  continual  application 
 of  it,  and  the  reducing  of  it  immediately  to  prac- 
 tice, (i) 
 
 In 
 
 ( I )  Make  a  continual  appli- 
 tation  of  the  text.  The  ca- 
 pital art  of  a  preacher  is  to 
 bring  his  fubjedl  home  to 
 the  bofoms  of  his  hearers. 
 Divines  take  different  me- 
 thods of  doing  this ;  fome 
 apply  as  they  go  on,  others 
 referve  the  application  to  the 
 laft,  and  clofe  the  fermon 
 with  it.  An  eminent  pro- 
 fcfTor  of  divinity  in  the  uni- 
 verfity   of  Leyden  makes   a 
 
 jufl;  diflinftion  to  determine 
 the  propriety  of  each  method. 
 "  Applicatio  a  nonnullis  fo- 
 let  fubjici  fingulis  partibus 
 explicatis :  ab  ali  s  toti  tcxtui' 
 applicato.  Sed  hie  non  elt 
 valde  laborandum,  quomoda 
 id  fiat,  modo  id  commode  fiat. 
 Turn  enim  prallat  dodlrinas 
 toto  textu  explicato  refervare, 
 quar.do  partes  fere  ad  eundem 
 fcopum  fpetlavt  ;  quia  alioqui 
 eadem  res  repeti  vidctur. 
 Sed 
 
(      32^      ) 
 
 In  this   manner  we  muft  principally  manage 
 texts  exhorting  to  holinefs,  and  repentance,  as  this 
 
 of 
 
 Sed  ft  partes  explicattp  Jint 
 di-'j.rji  generis y  turn  non  ell 
 inutile,  primae  parti  expli- 
 catae  nonnullas  doftrinas  fub- 
 jicer  ,  ut  tsedio  auditori  OG- 
 curratur,  et  major  rerum  va- 
 rietas  in  textu  appareat,  quae 
 femper  facit  auditores  atten- 
 tiorcs.  Interim  tamen  zlkis 
 dollrinas  co7i-octiit  adjinem  fer- 
 'vare,  in  qui  bus  maximum  ^a.^(.f 
 requiritur.  Atito?i.  Walai  opera. 
 Me^thodus  form  and.  Co77cion. 
 ration,  tradtns.  to7n.  ii.  p.  425. 
 
 When  all  the  parts  of  a 
 •fcrmon  tend  to  eilablirn  one 
 point,  then  the  application 
 thoqld  be  rcferved  till  the 
 clofe  :  but  when  each  part 
 eitablitbeth  a  different  article, 
 then  each  (hould  be  applied, 
 Si  the  preacher  goes  on. 
 
 To  give  notice,  that  we 
 are  going  to  apply,  is  laid  to 
 bean  improper  method  "  The 
 »fual  method  is-viciou's.  The 
 preacher,  when  he  diftributes 
 his  matter,  frequently  fays, 
 I  fhall  explain  the  fubjefi — 
 then  eftablifh  it — and  clofe 
 with  an  application,  or,  ha.\^- 
 ing  difcuired  his  fubjed,  he 
 fays,  now  I  come  to  the  ap- 
 plication. He  fiiould  do  it 
 without  faying  he  is  going  to 
 do  it  ;  and,  to  facilitate  this 
 pnrt  of  Ixis  work,  he  (hould 
 have  in  readinefs  various 
 forms  of  tranfition,  and  by 
 them  pafs  from  explaining 
 and  amplifying  to  applying. 
 
 In  a  moral  application  fom« 
 fuch  form  of  tranfition  as  this 
 fhould    be     ufed — Brethren, 
 God  not  only  fpoke  thus  to 
 his  people  formerly,  he  fpeaks 
 thus  to  us  alfo  now — See  how 
 he  chaftifed   David,  he  will 
 chaftife   you   alfo   in   a  like 
 cafe — Thou   art   this   Abra- 
 ham, this  David,  this  Jonah 
 —This    doftrine   is    eafy    to 
 hear :  but  how  hard  to  prac- 
 tife! — I  have  been  explain- 
 ing  my   text :     but,    believe 
 me,  the   bell   co^nment   is  a 
 holy  life — Think,  I  befeech 
 you,     auditors !     might    not 
 this  be  a  moft  ufefnl  fubjedl 
 to   us? — O    that   there   were 
 as  many  doers  of  this   com- 
 mand as  there  are  hearers  of 
 it! — Examine,    finner  !    doth 
 not  this  admonition    belong 
 to  thee  ? — Was   a  fubjefl  fo 
 important,    fo    comfortable, 
 fo  terrible,  given  us  merely 
 to    fpeculate,     think    ye  ? — 
 How  well  is  this  fubjefl  Etted 
 to   inform    the    ignorant,  to 
 comfort  the  diftreffed,  to  Sup- 
 port the  weak,  to  alarm  the 
 carelefs  ! — Heavenly   father; 
 enable  us  to  lay  thefe  things 
 to  our  hearts  !-:-Do  ye  believe 
 this   doftrine,  brethren !    re- 
 duce it   to    praftice    then — 
 Without  fuch  truths  as  thefe, 
 how  fhould  we  pafs  through 
 life  ?  or  what  fhould  we  dq 
 at  death  ? — Let  us  blefs  God, 
 who    by    his    prophet,     his 
 apoftle, 
 
(    3^7    ) 
 
 of  ^ephaniah,  examine  yourfelves  diligenliy^  O  nation 
 not  dejirahk  •,  for,  inftead  of  explaining  the  terms— 
 or  making  obfervations  on  the  necefnty  of  the  ex- 
 hortation— the  prophet  who  fpoke  it — the  Jews  to 
 
 v/hom 
 
 apoflle,  his  fan,  fent  us  fuch 
 information,  fuch  encourage- 
 ment, as  this,  &c,"  Tranfi- 
 tions  of  this  kind  aptly  con- 
 nect doclrine  and  ufe,  and 
 preferve  all  the  fpirit  of  an 
 application  without  the  form 
 of  it.  Many  of  thefe  were 
 ufed  by  Bucholtzer.  Vide 
 Keckerman,  Rhet.  lib.  i.  x. 
 
 Pagan  orators  ufed  con- 
 cealment as  an  artifice  :  but 
 chrillian  minifters  may  ob- 
 ferve,  that  in  this,  as  in  many 
 other  cafes,  artifice  originated 
 in  nature — that,  whatever 
 were  the  rules,  and  motives 
 of  heathen  rhetoricians,  it  is 
 ilridly  true,  previous  infor- 
 mation of  intention  to  aftedl 
 puts  auditors  oji  their  guard, 
 and  frequently  precludes  the 
 intended  effedl.  Yet,  after 
 all,  I  mull  confefs,  the  no- 
 tion of  furprizing  people  into 
 faith  and  obedience  doth  not 
 feem  to  me  to  con»port  well 
 with  a  fyftem  of  truth  and 
 argument.  The  introduftion 
 of  application  by  tranfition 
 is  beautiful  becaufe  it  is  na- 
 tural ;  and,  if  pagan  rheto- 
 ricians make  a  rule,  and  an 
 art,  and  a  merit  of  convinc- 
 ing and  perfuaJing  an  audi- 
 ence without  apprizing  them 
 that  they  intend  to  do  fo, 
 they  make  a  great  noife  about 
 -   -  -  Nothing. 
 
 Some  preachers  have  cer- 
 tainly abufcd  application, 
 both  in  an  illiterate  and  hete- 
 rodox manner.  "  WxW  ve 
 have  Jefus  Chrift  ?  What  fay 
 ye?  Speak  now,  or  for  ever 
 after  hold  your  peace !  Now 
 or  never  !  See  finners,  I  offer 
 you  the  Lord  Jefus  Chrift, 
 will  ye  accept  him  ?  Ah  poor 
 Chrift  !  Muft  he  go  a  beg- 
 ging!  Out  ye  hard-hearted? 
 What  will  Chrift  fay,  whea 
 he  comes  to  judge  you?  I'll 
 tell  you  what  he'll  do.  He 
 will  bind  you  in  bundles  and 
 burn  you.  He  will  fay,  Here 
 is  a  bundle  of  drunkards, 
 and  there  IS  al»undle  of  liars. 
 Take  them,  Devil!  Take 
 them.  Devil!"  Thefe  are 
 bad  phrafes  of  the  better  fori 
 of  much  worfe.  1  fpare  the 
 authors,  and  quote  nobody : 
 but  every  one  knows  where 
 to  find  them. 
 
 We  have  divines,  who., 
 juftly  ofl^ended  with  this  me- 
 thod, go  into  the  other  ex- 
 treme, and  make  no  applica- 
 tion at  all.  Mr.  HufTey's 
 book,  entitle-d  GoiVs  operaticns 
 of  grace  :  but  no  offeys  cfgract\ 
 is  written  exprefslv  againit 
 applications.  "  Where  doc- 
 trines of  Chrift  have  been 
 fpied  out,  they  have  been 
 prefently  niurder'd,  or 
 kuockt  Jovvn,  by  fhooting 
 from 
 
(     328     ) 
 
 whom  it  is  addrefled — the  defcription  of  the  nation 
 not  deftrable — the  mercy  of  God  in  calling  thefc 
 finners  to  repentance,  &c.  the  whole  may  very  ufe- 
 fiilly  be  turned  into  pradicc,  and  we  may  enter 
 upon  that  ferious  felf-examination,  which  the  pro- 
 phet commands.  (2) 
 
 The 
 
 from  the  ftalking  horfe  of  ufe 
 and  application.  Ah!  vile 
 doings  among  foul-murder- 
 ers !  and  text-murderers  !  who 
 go  and  let  out  the  life  of  a 
 text,  and  kill  it  upon  the 
 fpot.'*  Glory  of  ChriJI.  Intro- 
 duSt.  5.  3 1 .  page  1 1 . 
 
 Mr.  HufTey's  defign,  and 
 that  of  other  divines,  who 
 have  adopted  his  m-Jthod, 
 was  to  fecure  to  the  holy  fpi- 
 rit  the  folc  glory  of  convert- 
 ing and  fandifying  the  fouls 
 of  the  eledl:  but  other 
 preachers,  who  ufe  fober  ap- 
 plications, are  equally  zea- 
 lous to  preferve  the  glory  to 
 God;  and,  if  the  latter  may 
 not  ufe  applicdition  left  they 
 fhould  rob  God  of  the  glory 
 of  fanaifying  the  heart,  af- 
 furedly  the  former  may  not 
 yxk  explication,  left  they  {hould 
 deprive  God  of  the  honour 
 of  enlightening  or  informing 
 the  mind.  In  both,  the  means 
 are  ours,  the  bleffing  his. 
 After  all,  fome  have  obferved 
 thefe  dodrin;il  divines,  who 
 affefl  to  difcharge  their  office 
 fully  by  narrating  and  reafon- 
 ing,  and  •  rejeft  perfuafion, 
 ihould  not  forget,  that  rea- 
 foning  is  perfualion — and 
 that  they  themfeWes  Hide  al- 
 
 mofl  as  often  as  any  men 
 into  perfonal  application,  ef- 
 pecially  in  difcuffing  certain 
 favourite  points  of  divinity. 
 This  remark  is  abundantly 
 verified  in  Mr.  Huffey's  ma- 
 nufcript  fermons,  a  hundred 
 of  which,  I  fuppofe,  I  have 
 read  ;  and,  I  think,  I  could 
 exemplify  it  plentifully,  were 
 it  neceffary,  from  printed  fer- 
 mons of  others  of  his  judg- 
 ment on  the  article  of  appli- 
 cation. 
 
 ( 2 )  Examine  yourfel-ves, 
 Zeph.  ii.  I.  Our  tranflation 
 has  ic,  Gather  your/elves  toge- 
 ther, yea  gather  together,  O 
 nation  not  dejired.  The  French 
 is,  Epluchez  'vous,  iift,  or 
 examine,  confider  with  atten- 
 tion. 
 
 \^'\L^p,  recollcgit,  excuflit, 
 inquifivit  juxta  Kimchium 
 proprie  eft,  flipulas  colligere, 
 id  lit  accurata  fcrutatione, 
 hinc  dicitur  de  qualibet  dili- 
 gent! inquifitione — excutite 
 vos  ipfos  iterum  excutite. 
 Buxtorf. 
 
 Scrutamini  <vo$  ipfos,  et  fcru- 
 tamini.  Firft,  examine  and 
 reform  yourfelves,  then  exa- 
 mine and  reform  others. — 
 Examine,  again  and  again 
 examine. 
 
 O  na- 
 
(    3^9    ) 
 
 The  fame  may  be  faid  of  i  Cor.  xi.  28.  Let  ct 
 fnan  exa?nme  himfelf^  and  fo  let  him  eat  of  that  bread, 
 and  drink  of  that  cup ;  Hov^  laying  afide  all  theolo- 
 gical oblervations,  you  may  aftually  enter  upon 
 
 Xelf  examination.  (3) 
 
 Thii 
 
 O  nation  not  dcjtred.  Non 
 amabilis — non  amata — 'non 
 deiiderabilis.  ^/>ro«.  — Nul- 
 lius  pudoris,  Gro?.— Thou 
 unbluihmg,  unlovely  nation, 
 enriched  with  mercies,  but 
 infenfible  to  all. 
 
 O  naticn  not  dejlring,  Po- 
 pulus  non  volens  convert!  ad 
 legem.  Jonathan. — Non  ob- 
 ftantibus  mandatisj  monitio- 
 nibus,  promiffis,  et  minis, 
 vel  nullo,  vel  non  fatis  va- 
 lido  defiderio  moventur. 
 Marckius. — O  infenfible  na- 
 tion, not  even  defiring  to  be 
 reformed.     Vecceius. 
 
 (3)  Enter  upon  examination, 
 Df  this  kind  is  a  fermon  of 
 Saurin,  preached  at  Rotter- 
 dam on  new-year's  day  1727, 
 from  Pfalm  xc.  12.  So  teach 
 us  to  number  our  days  that  nve 
 may  apply  our  hearts  unto  luif- 
 dom.  He  begins  thus,  '*  By 
 what  privilege  does  this 
 church  nourilh  fo  many  mem- 
 bers in  its  bofoxn,  to  affifl;  in 
 the  folemnity  of  this  day, 
 and  to  compofe  an  affembly 
 lo  numerous  ?  By  what  pri- 
 vilege are  you  with  your  chil- 
 dren, friends,  fellow-citizens  ? 
 — not  all — for  the  mourning, 
 which  covers  fome  of  you, 
 tells   me,    death    has    taken 
 
 Vol.  ir. 
 
 awiay  ore  part  the  lart  Vear, 
 &c."  Having  finifhed  his 
 exordium,  by  briefly  obferv- 
 ing  the  relation  the  words  as 
 a  prayer  of  Mofes  had  to  the 
 Ifraelites,  and  by  addreffrng 
 a  fhort  prayer  to  God  to  fuc- 
 ceed  his  endeavours,  he  fays, 
 "  Let  us  apply  this  to  our 
 life,  which  is  iq  much  like 
 that,  which  the  Ifraelites 
 pafTed  in  the  defert,  let  us 
 firft  reckon  our  days.  And 
 adly,  Attend  to  the  concluii* 
 ons, which  wifdom  drawsfrom 
 the  account."  Firll,  He  rec- 
 kons thofe  days  wlhcrein  we 
 feel  neither  good  nor  evil,  joy 
 nor  forrow,  and  in  which  we 
 praftife  neither  vice,  nor 
 virtue,  and  which  he  calls 
 days  of 'vanity,  thefe  he  num- 
 bers and  compares  with  davs 
 of  reality.  Secondly,  He 
 numbers  our  days  o(  ad'ver- 
 Jity  with  thofe  of  pro/per ity» 
 Thirdly,  He  compares  our 
 days  of  luearinefs,  and  difgiijl, 
 with  our  days  oi joy  and  pUa~ 
 ftire.  Fourthly,  He  com- 
 pares thofe  devoted  to  the 
 'world,  with  thofe  dedicated 
 to  religion^  and  finally  reckons 
 to  what  the  whole  amounts. 
 *'  I  fuppofe,  fays  he,  the  de- 
 votion of  this  day  has  col- 
 T  t  leckcl 
 
(     330     )     . 
 
 This  manner,  well  and  wifely  difpored,  by  choof-» 
 ing  proper  occafions,  will  produce  (as  1  have  elfe- 
 
 where 
 
 lefted  eighteen  hundred  per- 
 fons  to  this  exercife^  I  reduce 
 
 thefe  eighteen  hundred  per- 
 fons  to  fix  clafiesi 
 
 The  firft  of  perfons  between   lo  and  20,         530* 
 The  fecond       —      between  20  and  30,-^—440. 
 
 The  third  —      between  30  and  40, 345. 
 
 The  fourth       —      between  40  and  50, 255. 
 
 The  fifth  —      between  50  and  60,     ■    160. 
 
 And  thelaft  of  thofe  of  60  years  and  upwards  about    70. 
 
 According  to  the  reckoning 
 of  fuch  as  purfue  thefe  inqui- 
 ries, each  of  thefe  claiTes 
 muft  furnifh  a  tribute  of  ten 
 perfons  this  year  to  death, 
 and  upon  this  principle  there 
 mull  die  this  year  fixty  of 
 my  hearers,  upon  the  fame 
 principle  in  ten  years  there 
 will  remain  only  1270  of 
 thefe  i8qo  perfons.  In  20 
 years  there  will  remain  but 
 830.  In  30  only  480.  In 
 40  but  230.  In  50  but  70." 
 He  then  pafles  to  the  conclu- 
 fjons,  which  wifdom  draws, 
 and  maintains  the  applicato- 
 ry  turn  to  the  end.  'torn.  xii. 
 fur  le  cowfte  des  jours. 
 
 Of  this  kind  alfo  is  a  fer- 
 mon  of  Fenelon  on  true  and 
 folid  piety.  The  text  is  Ifai. 
 xxxviii.  15.  /  Jhall  go  foftly 
 fill  my  years  in  the  bitternefs 
 0/  my  foul.  He  begins  by 
 obferving  how  neceflary  it  is 
 for  finners  to  make  an  exaft 
 fcrHtiny  of  their  iins,  that 
 they  may  humble  themfelves 
 before  God,  and  even  for 
 c^e  greateH  faints>  Icil  chclr 
 
 1800. 
 
 very  graces  become  hurtful,or 
 the  means  of  infpiring  them 
 with  pride,  prefumption,  and 
 felf-complacence.  •*  The  de« 
 ceitful  balances  of  the  world, 
 adds  he,  which  the  fcripture 
 calls  abominable,  are  very  dif- 
 ferent from  thofe,  which  the 
 juftice  of  God  ufes  to  weigh 
 our  aftions  ;  let  us  not  con- 
 tent ourfelves  with  a  condudl 
 outwardly  regular,  let  us  ex- 
 amine whether  the  eflence  of 
 piety  be  in  our  fentiments, 
 and  adtions.  Let  us  make 
 this  examination  in  regard 
 to  God,  ourfelves,  and  our 
 neighbours.  Firft,  Do  you 
 love  to  fufFer  for  GodP  Should 
 you  believe  all  his  myfteries, 
 your  facrifice  would  be  im- 
 perfedl,  if  your  will  remained 
 unmortified.  In  vain  you 
 follow  Jefus  Chrift,  unlefs 
 you  carry  the  crofs  with  him, 
 in  vain  you  hope  for  his 
 glory,  and  kingdom,  unlefs 
 you  partake  of  his  reproaches 
 and  fufFerings,  &c.  Second- 
 ly, Are  you  difpofed  to  die 
 to  be  united  for  ever  to 
 Ckill? 
 
(    331     ) 
 
 where  faid)'  an  excellent  effe<5t :  but  always  remem- 
 ber on  this  rule,  that  in  ufing  this  method  fome- 
 thing  fearching,  and  powerful  muft  be  faid,  or  it- 
 would  be  better  let  alone.  (4) 
 
 We 
 
 Chrift  ?  There  Is  I  know  not 
 what  fecret  infidelity  in  our 
 hearts,  which  ftifles  all  thefe 
 ienciments.  Who,  to  fee  the 
 pains  we  take  to  render  this 
 life  long,  and  agreeable,  who 
 would  believe,  we  expeft  ano- 
 ther perfedly  happy,  and 
 eternal  ?  The  hope  of  feeing 
 Jefus  Chrift,  that  amiable 
 and  confolating  objedl,  &:c. 
 Thirdly,  Are  we  glad  to  be 
 employed  in  the  fervice  of 
 God?  That  is  to  fay,  do  we 
 feel  a  fincere  joy,  when  we 
 pra}',  and  meditate  in  his 
 prefence  ?  Prayer  is  the  mea- 
 fure  of  our  love,  he,  that 
 loves  much,  prays  much,  he, 
 that  loves  little,  prays  little, 
 he,  whofe  heart  is  clofely 
 united  to  God,  has  no  greater 
 confolation  than  that  of  en- 
 joying the  prefence  of  the 
 objedl  he  loves,  &c.  4.  Are 
 we  determined  to  give  our- 
 felves  up  dilinterelledly  to 
 God?  Do  we  regard  the  care 
 of  his  providence  as  our  belt 
 refource  ?  Whence  is  it,  that 
 fo  many  people  undertake 
 good  works  without  fuccefs  ? 
 It  is  becaufe  they  undertake 
 them  without  faith,  it  is  be- 
 caufe they  do  not  renounce 
 themfelves,  &c. 
 
 Secondly,  Let  us  examine 
 mrfelves.  Firft,  Is  not  our 
 zeal  imprudence  \     2.  Is  not 
 
 our  prudence  carnal  policy  ? 
 Thirdly,  Is  not  our  devotion 
 the  eifed  of  our  humour? 
 Fourthly,  Is  not  our  charity 
 amufement,  our  friendlhips 
 vain  and  irregular? 
 
 Thirdly,  Let  us  examine 
 in  regard  to  our  neighbour, 
 Fiffl,  The  Foundation  of 
 peace  with  all  men  is  humi- 
 lity, do  we  humble  ourfelves 
 to  each  other?  Secondly, 
 Do  we  perform  any  good 
 works  for  one  another  ? 
 Finally,  Can  you  I'uffer  ?  If 
 you  have  a  lively  faith,  and 
 ftrong  love,  the  world  will 
 blame  and  tempt  you,  and  if 
 poflible  prevent  your  enjoy- 
 ing the  tranquillity  of  the 
 ftate ;  friends  and  enemies 
 will  appear  in  concert  to  aim 
 at  the  ruin  of  your  pious  de- 
 figns,  the  very  people,  with 
 whom  you  are  united  to  glo- 
 rify God,  will  in  a  manner 
 tempt  you,  diiFerent  humours 
 and  prejudices  \('ill  try  you, 
 their  defeats  and  yours  will 
 perpetually  jar,  unlefs,  &:c." 
 Oeuvres  pbilof.  torn.  ii.  /.  437» 
 edit.  Ainji.  173 1. 
 
 (4)  Application  produces  eX" 
 cellent  effeSls,  There  feem  to 
 me  three  eflentials  of  a  good 
 applicatory  fermon. — i.  A 
 feleSl  fubjeSl  wifely  and  judi<». 
 cioufly  adapted  to  the  ftate 
 of  the  hearers  addrcfled.—- 
 
 TC2  3.  A 
 
(     332     ) 
 
 Wc  "Will  exemplify  one   of  the   texts,   which 
 may  be  difcufled  by  way  of  perpetual  application. 
 Let  us  take  St.  Paul's  words  to  the  Philippians, 
 Pf^ork  out  your  own  falvation^  with  fear  and  tremblings 
 Begin  with  a  tender  exordium,  lamenting  the  con- 
 dition of  mankind,  that  fo  few  know  the  truth  ^ 
 for  there  is  almoft  an  infinite  number,  to  whom  it 
 is  not  preached,  who  are  left  in  the  thickeft  dark- 
 nels  ^   alrnofc  an  infinite  number,  to  whom  it  is 
 preached,  who  corrupt  it  ^ith  errors  and  fuper- 
 ilkions,  apd  who  almoft  never  hear  it  but  with  a 
 confufed  mixture  of  falfhoods  and  human  inven- 
 tions J  almoft  an  infinite  number  of  fuch  as  know 
 it  clearly  :  but  yet  negledl  it,  and  by  their  negli- 
 gence preclude  the  admirable  fruitSj  which  it  ought 
 
 to 
 
 ?-.  A  temper  in  the  preacher, 
 tvhilehedifculTes  it,  freefrom 
 anger,     and    fournefs,     and 
 every  other  bad  difpofition, 
 and  breaking  out  all   alopg 
 ^i'-h  the  difcuflion  fo  as  to 
 free  the  auditors  from  all  fuf- 
 picion  of  malice  or  collufion, 
 ifnd  to  overpower  them  with 
 9   full    perfuafion,    that   the 
 mlnilkr    fincerely    aims     to 
 promote  their  felicity.     To 
 xeprove  is  to   br^ak  a  bon?, 
 or  to  lay  on  a  bliilef,  and 
 tender  {kill  is  eflential  to  the 
 operation.     How  many  jull 
 reproofs   have   loft   all   their 
 force  by  the  imprudence  of 
 liim,    who   gave   them  ! — 3. 
 J  conforn^ity   of  exterior  cir- 
 <;umjiances.    A  certain  negli. 
 '•lence  of  drefs,  a  certain  in- 
 attention to  ftyle  and  method, 
 X\iii  abfence  of  Q\Qiy  thing 
 
 tending  to  divert  attention, 
 and  the  prefence  of  whatever, 
 tends  to  excite  it,  are  necef- 
 fary  on  thefe  occafions.     A 
 prodigious  fat  prieft  in  a  cer- 
 tain parifh,  on  a  faft  day  af- 
 cended  the  pulpit  with  agoo4 
 fermon  and  an  hopeil  heart, 
 I  dare  fay :   but  he  produced 
 only  rifibility  in  his  hearers 
 through    innocent     exterior 
 circumftance.  His  foul  feemed 
 buried  alive  in   fat  many  a 
 fathom     deep,     his     mouth 
 pointed  above   the  oppohte 
 gallery,  his   eyes   rolled  to 
 wards  the  cieling,  when  forth 
 from    collops   of    fat    came 
 thef^  words, — *'  Cplolfians — 
 the  third — chapter,  and— the 
 fifth   verfe — mortify  therefor^ 
 your  memhers — 'which — are—" 
 upon  the  earth'*  -  -  On  a/iz/? 
 day  the  worthy  man  A*o^i4 
 have 
 
(  333  ) 
 to  produce.  Having  exprefled  aftonifliment  that 
 {ofew  will  hefaved,  and  finally  having  fhewed  the- 
 true  caufes,  why  fo  few  apply  to  it  in  the  manner 
 they  ought,  the  exordium  muft  be  finifhed  by  an 
 exhortation  to  profit  by  this  time  of  our  calling, 
 and  not  when  we  go  out  of  the  world  to  have  to 
 gflc  ourfelves  Vv^hat  we  have  been  doing  in  it ;  and 
 to  reproach  ourfelves  with  having  abufed  the 
 patience  and  mercy  of  God.  Lei  us  now  work  our 
 fahation  %vith  fear,  and  trembling,  &c,     This  ex^ 
 
 ordiumi 
 
 have    read    prayers.      How 
 would  he  have  fhone  in  this 
 part  of  the  litany;  "That 
 jt  may  pleafe  thee  to  give  and 
 preferve  to  our  ufe  the  kindly 
 fruits  of  the  earth,  fo  as  in 
 due  time  we  may  enjoy  them." 
 Bp.  Burnet  fays,  "  Great 
 judgment   muft   be    ufed   to 
 make   applications    fall    the 
 heavieft,  and  lie  the  longeft 
 on   fuch  particulars  as  may 
 be  within  the  compafs  of  the 
 auditory:  direftions concern- 
 ing high  devotion  to  a  ftupid 
 ignorant  company,  or  of  ge- 
 nerofityl  and    bounty,    to    a 
 very    poor    people;    againft 
 pride  and  ambition  to  fuch 
 as  are  dull  and  low-minded, 
 are  ill-fuited  and  fo  muft  have 
 little  eftedl  on    them. — The 
 application  muft  be  clear  and 
 Ihort,  very  weighty  and  free 
 of  every  thing  that  looks  like 
 the  afFeftations  of  wit,  and 
 eloquence;  here  the  preacher 
 muft  be  all  heart  and  foul, 
 defigning  the   good  of   his 
 people. — If  he   is  matter  of 
 elocjuence  he  is  to  employ  it 
 
 all  in  giving  fometimes  fucli 
 tender  touches  as  may  foften, 
 and  deeper  gaflies  fuch  as 
 may  awaken  his  hearers— 
 fuch  an  eloquence  as  makes 
 the  hearers  look  grave,  and 
 as  itwere  out  of  countenance, 
 is  the  propereft.  Pa/7,  care^ 
 chap.  g. 
 
 Adapting  the  matter  to 
 the  audience  at  court  in  Harry 
 the  VIII.  days,  had  like  to 
 have  conveyed  honeft  Lati- 
 mer from  the  pulpit  to  the 
 tower,  but  his  fimple  apology 
 faved  him.  "  I  had  been  a 
 very  dolt  to  have  preached 
 fo,  at  the  borders  of  your 
 realme,  as  I  preache  before 
 your  grace.  I  never  thought 
 myfelf  worthy,  nor  I  never 
 fued  to  be  a  preacher  before 
 your  grace,  but  I  was  called 
 to  it,  and  would  be  willing 
 if  you  miliike  me  to  give 
 place  to  my  betters ;  but  if 
 your  grace  allovve  me  for  a 
 preacher,  I  woulde  defire 
 your  grace,  to  geve  me  leave 
 to  difcharge  ray  confcience." 
 Latimer^ s  fsrmons. 
 
(     334    ) 
 
 ordium  mnfl:  be  rendered  lively  and  agreeable,  and 
 executed  fo  that  it  may  awaken  the  hearer,  and 
 obtain  a  particular  attention.  (5) 
 
 This 
 
 (5)  In  appUcatory  fermotts, 
 JBU  Jhould  endean)our  to  obtain 
 a  partiailar  attention.    Here, 
 if  any  where,   the   preacher 
 fhould  addrefs  the  eyes,  and 
 ears  of  his  auditors,  as  well 
 as  their  reafon  ;  for  to  hear 
 truths,  which  diredly  addrefs 
 the  paflions,  delivered   in   a 
 cold,  lifelefs,  unaffefted  man- 
 ner, is  enough  to  make  a  man 
 road.      Abbe  Fureiiere  tells  us 
 a  tale  not  foreign  from  the 
 jvurpofe.     "  A  gentleman  at- 
 tended a  certain  prince  one 
 day  to  a  fermon.  The  prince 
 ajked  him  at  his  return  what 
 ie  thought  of  the  preacher. 
 J^oth  to  lay  any  thing  to  the 
 preacher's  difadvantage,  and 
 not  being  able  in  confcience 
 to  praife  him,    he  told  the 
 prince,  that  his  attention  was 
 diverted  from  the  pulpit  by 
 the  behaviour  of  a  young  cc- 
 clefiaftick,  who,  ftanding  by 
 a  pillar  near  his  feat,  behaved 
 like  a  raving  madman.     He 
 wrung  his  hands — he  rolled 
 his  eyes  to  heaven--heftamp- 
 td — he  exclaimed — O  /  Mon- 
 fieur  Racine  /  ■—  O  /  Monjieur 
 jKncine/Wlmt  could  he  mean  ? 
 iaid  the  prince.     I  alked  him 
 what  was  the  matter,  as  we 
 came  out,  continued  the  gen- 
 tleman, and  he  faid,  V/hat 
 iir!  did  you  never  hear  what 
 happened   to  Monfieur   Ra- 
 cine's tragedy  of  Alexarider, 
 
 which  is  a  finifhed  piece  ? 
 His  friends  had  all  aflured 
 him,  it  was  an  excellent  tra- 
 gedy, and  they  had  greac 
 jeafon  for  faying  fo.  Truft- 
 ing  to  their  judgment,  he 
 gave  it  Moliere's  company  to 
 aft.  What  followed  ?  It  was 
 damned  the  firft  night.  Ra- 
 cine was  extremely  chagrined 
 at  this  difappointment,  and 
 reproached  his  friends  with 
 either  want  of  judgment,  o» 
 fidelity.  O,  faid  they,  the 
 tragedy  is  excellent:  but 
 Moliere's  company  excel  only 
 in  comedy,  and  they  fpoiled 
 it  in  afting.  Give  it  to  the 
 Burgundy- hotel,  and,  you'll 
 fee,  it  will  meet  with  ap-. 
 plaufe.  He  followfd  their 
 advice,  and  the  piece  gained 
 him  great  reputation.  Now, 
 this  is  my  cafe,  I  compofed 
 the  fermon  which  you  juft 
 now  he^rd.  In  the  opinioa 
 of  connoifleurs  it  is  a  finifhed 
 piece.  Unhappily,  I  gave  it 
 to  this  vile  executioner  tQ 
 preach,  and  fee  what  efFefts 
 it  produced  in  his  ungovern- 
 ed  mouth !  where  he  fhould 
 have  elevated  his  voice,  yon 
 could  hardly  hear  him ;  and 
 in  the  foft  and  tender  parts, 
 where  he  fhould  have  melted 
 his  audience,  the  beaft  bel-i 
 lowed  like  a  mad  bull.  But 
 I'll  play  Monfieur  Racine 
 with  him,  I'll  take  my  (er- 
 jmoi\ 
 
(    335     ) 
 
 This  being  done,  you  muft  obferve,  that,  were 
 you  about  to  treat  of  thefe  words  in  the  ordinary 
 way,  you  could  not  fail  to  make  feveral  reflexions 
 on  the  dodrines.  i.  On  thefe  terms  y^ur  own  fai- 
 uation^  which  are  very  weighty,  and  of  great  im- 
 portance.—  2.  On  St.  Paul's  command,  that  wc 
 fhould  work  it  out,  on  which  you  would  have  many 
 things  to  fay,  and  finally  on  that  fear  and  trem-- 
 bling,  which  muft  accompany  our  labour,  for  many 
 important  reflections  would  alfo  arife  from  that — 
 but,  you  may  add,  that,  laying  apart  all  do6lrines, 
 which  very  often  ferve  only  for  amufement  through 
 our  levity,  your  defign  is  to  endeavour  to  enable 
 your  auditors  to  do  what  St.  Paul  commands ;  and 
 to  affift  them  adually  to  labour  during  this  hour 
 devoted  to  piety  to  work  out  their  own  fahativrt 
 with  that  fear  and  trembling,  which  fo  great  a 
 work  demands.  (6) 
 
 Here, 
 
 jnon  from  him,  and  I'll  give 
 it  to  fomebody,  who  knows 
 how  to  pronounce  it."  Fu- 
 retieriaaa,  p-  "]})> 
 
 One  of  our  writers  on  this 
 fubjet^  obferves,  "  There  are 
 tiuo  extremes  in  the  'voice. 
 The  one  is  a  dravAing  dul- 
 tie/s,  which  (hews  unconcera- 
 ednefs  and  want  cf  zeal.  The 
 other  is  a  boijierous  noife, 
 which  argues  rudenefs,  and 
 want  of  modefty  and  man- 
 ners. There  are  alfo  tn.tjo  ex- 
 tremes in  a8ion.  Some  are 
 mimical^  fantaftical,  and  vio- 
 lent ;  this  is  rude  and  irre- 
 verent. Others  ftand  like 
 images,  and  preach  without 
 any  motion  at  all ;  this  is 
 ilupid  *n,d  unnatural.     Mo- 
 
 tion Ihould  be  grave,  decent, 
 free,  natural,  moderate  and 
 fuitable,  without  diftortton, 
 conftraint,  or  affeftation. 
 Ail  rules  of  preaching  are 
 reducible  to  four  heads.  It 
 fhould  be  plain — praSiical^^ 
 methodical — affeSlionate . ' ' 
 
 Glan'viPs  EJfay  on  preach^ 
 ing,  fart  I. 
 (6)   Enable  your  auditors  tm 
 n'jork  out  their  OHJun  faluation. 
 This  way  of  preaching  has  of 
 late  been  almoft  totally  laid 
 afide    by  many  pious   men, 
 under  a  miflaken   notion  of 
 its  incongruity  with  the  doc- 
 trine of  decrees.     I  will  not 
 venture  to  fay,  it  is  confident 
 with     their    potions   of    the 
 decrees  ;   but  1  trull  I  may 
 be 
 
Here,  becaufe  the  fubjeft  is  pra^lical,  and  one 
 tvould  wifh  to  open  all  avenues  to  confcience,  and 
 effeflually  to  move  the  hearer,  it  would  not  be 
 improper  (after  making  a  kind  of  divifion  intb 
 three  parts,  the  firft  of  which  Ihould  be  fome  con- 
 fiderations  on  cur  ownjalvation.  Secondly,  the  adts 
 by  which  we  work  it  out.  And  laftly,  xhtfear  and 
 trembling,  with  which  thefe  afts  are  accompanied.) 
 to  put  up  a  Ihort  prayer  to  God  in  form  of  a  wifh^ 
 brief,  but  lively,  that  it  may  pleafe  him  to  blefs 
 this  fermon,  and  to  give  us  all  neceflary  power  to 
 enable  us  to  fet  about  the  work  of  our  falvation, 
 that  it  may  be  much  forwarded,  before  we  go  out 
 of  the  aflembly.  (7) 
 
 After 
 
 be  allowed  to  fay  without  of- 
 fence, it  is  perfeftly  agree- 
 able to  X.\iG  /cripture  doftrine 
 of  decrees,  for  this  plain 
 reafon :  the  fame  fcripture, 
 which  teaches  the  one,  ex- 
 emplifies the  other  ;  and  he, 
 who  from  all  eternity  fore- 
 faw,  and  fore-ordained  (which 
 when  we  fpeak  of  God  is  the 
 fame  thing,)  what  would  be 
 the  end  of  all  things,  for- 
 mally declares,  that,  ai  he 
 lives  t  he  dejireth  not  the  death 
 of  tL  (inner :  but  had  rather 
 that  he  Jhould  turn  and  li've. 
 For  this  purpofe  he  orders 
 his  minifters  to  bid  to  the 
 marriage  as  many  as  they  find., 
 and  even  compel  them  to  cotne 
 in,  that  bis  houfe  may  he  filled. 
 It  would  become  minifters 
 to  do  all  his  commands  w//^- 
 eut  murmuring  and  luithout 
 difputing,  to  leave  to  God 
 the  harmonizing  of  his  word, 
 
 as  well  as  of  his  works  of 
 nature,  and  moral  govern- 
 ment :  and,  if  any  objeftc^r 
 demand  confiftency,  to  fay, 
 I  Jtnoiv  theMeJJias  comet h,  tuho 
 is  called  Chrifit  and  ivhen  he 
 comes  he  ivill  tell  us  all  ihingi. 
 
 (7)  It  is  not  improper  to 
 put  up  a  Jhort  prayer  to  God. 
 Some  preachers  do  this  con- 
 ftantly,  others  only  on  par- 
 ticular occafions.  Foreigii 
 preachers  afford  many  beau- 
 tiful patterns.  Here  follow 
 a  few. 
 
 Dohiitlus  Detis  adfit  nobis 
 fplritu  fuo  1  Concio  1.  Di' 
 da£l.  Foccotiis. 
 
 Deus,  pater  omnis  confo- 
 lationis,  largiatiir  nobis  vi- 
 vificam  fpem  omnis  confold- 
 tionis,  faciat  que  ut  corda 
 noftra  valde  exfultent,  et 
 clangant,  ad  ejus  gloriam,  et 
 noftri  omnium  falutem ! 
 
 Concii)  I.  Confolatoridi 
 .Adfit 
 
{    337    ) 
 
 After  this  preparation,  the  firfl  thing  you  may, 
 fay,  which  I  belcech  you  to  meditate  on,  is,  that 
 God  has  had  {o  much  companion  for  us  as  to  pre- 
 pare a  fahaticn.  We  were  his  enemies,  and  he 
 has  mercifully  propofed  reconciliation.     We  were 
 
 dead, 
 
 Adfit  nobis  Jehova  fpiritu 
 fao  far,(fi:o,  et  hanc  gratiam 
 nobis  largiatur,  ut  hanc  par- 
 tem folide  explicemus,  et 
 doflrinam,  quae  ex  ea  emanat, 
 obfervemus  ad  commodum 
 nollrum.  Amen.  Con.  IL 
 Dehvrtatoria. 
 
 The    bifhop   of  Bellai    in 
 France  ufed   to  fay,    "  Two 
 things  furprized  him,  the  one, 
 that    the   Roman   Catholics, 
 who  fay  the   bible  is  a  very 
 okfcure  book,  fo  fcldom  ex- 
 plain   it    in    their   fermons  ; 
 and   the  other,  that  the  pro- 
 teftants,  who  atHrm  it  is  as 
 clear  as  the  day,  fliould   do 
 nothing    but    explain    it    in 
 their  churches."      This   re- 
 mark  is    not   altogether  im- 
 proper ;    in    forne    refbrnied 
 churckes,  as   well  as  in   the 
 popilh  church,    fermons  are 
 almoll  fiiut  out  to  make  room 
 for   long   liturgies,   and    the 
 defence  of  them  takes  up  the 
 remaining   fliort    tirce,    that 
 ought  to   be  applied  to  the 
 explication  of  the  oracles  of 
 God.     \i\   fome   other  com- 
 munities, long  and  perpetual 
 preaching    almoft     excludes 
 prayer.     This    is    notorious 
 in  the  laft  prayer,  which  is 
 generally    too     fliort :     but 
 which    might    be    rendered 
 Vol.  II. 
 
 very  edifying,  were  the 
 preacher  to  recapitulate  and 
 pray  over  the  chief  heads  o.^ 
 his  fermon.  See  Bihliot.anc. 
 et  mod,  tom.-x\v.  1720. 
 
 Our  preachers  fay  often  in 
 their  fermons — May  God 
 blefs  this  word  to  our  edifi- 
 cation ! — Lord  !  write  this 
 truth  on  our  hearts  1 — Blefied 
 fpirit  fandiify  our  attention  ! 
 • — O  thou,  who  knov.^eft  our 
 infufhciency,  affift  us  we  be- 
 feech  thee  !  &c.  &:c.  &c. 
 
 *'ijuperftition  (faysVoltaire) 
 is  to  religion   what  aftrology 
 is  to  allronomy,  a  very  fooliffi 
 daughter  of  a  very  wife  mo- 
 ther;   thefe    two    daughters, 
 adds   he,  have  a  long   time 
 enflaved  the  whole  world.'* 
 True  :  but  in  avoiding  fuper- 
 ilition   let   us    take   care   of 
 atheifm.  Our  anceilors  kzin- 
 ed  to  think  themfejves  in  an 
 enchanted  world,  and  one  of 
 our  graved  liiilorians  at  the 
 R,ef(?rmation    attributes    the 
 lofs  of  an  Englifh    fleet  in  a 
 itorm   to  the  necromancers  of 
 theFrenche  kynge;  and  hence 
 thofe  numerous  exorcifms  ia 
 religious  woj-fliip,  wherein  it 
 was  hard  to  fay  whether  God 
 or  the   devil  were  invoked. 
 The  reformation  awoke  men 
 as  out  of  a  dreaai,  who,  per- 
 U  u  ccivinp- 
 
(     33^     ) 
 
 dead,  and  he  has  prepared  a  refurre(5kion  far  us. 
 We  were  plunged  irtto  an  abyfs  of  mifery,  and  he 
 has  kindly  iVretched  out  his  hand  from  on  high  to 
 help  us.  Salvation  confifts  in  benefits  inexpreffi- 
 ble,  of  immenfe  value,  which  we  cannot  fuHiciently 
 efleem  5  for  they  mull  be  proportioned  to  the  worth 
 of  the  blood  of  Jefus  Chriit  who  merited  them. 
 
 This 
 
 ceiving  how  they  had  been 
 impofecl    on,    thought    they 
 <;ould  never  get  far  enough 
 from    ignorance   and   fuper- 
 ftitjon,     till,     not    knowing 
 where  to  itop,  we  are  fallen 
 i«to  downright  iniidelity  and 
 irreligion.       Compare     our 
 *>odfern    Englilh     hillorians 
 with   Rollin,  and  other  fo- 
 reign writers  on  this    head, 
 "and  it  will  foon  appear,  that 
 infidelity  is   our  fafliionabls 
 crime,  and  that  the  late  Mr. 
 tierfey  complained  but   too 
 jufily,  that  in  fiich  a  voyage 
 as  Lord  Anfon's  fo  nftany  fine 
 opportunities  were  loltof  aC' 
 kuowledging  the  mnghty  God 
 in  the  great  deep.     This  is  a 
 fingle   inftance :  but  it  is  a 
 ta-ue  fpeclgien  of  the  whole. 
 Whatever  hittorians,  or  phi- 
 lofophers  may  do,  leaft  of  all, 
 fureJy,  can  divines  avoidyii- 
 tiftg  the   Lord  al-xways  be/ore 
 us,  particularly  in   the  pul- 
 pit.    Is  it  not  an  article  of 
 our  faith,  that  ivithout  him 
 ive  can  do  nothing  ?  Our  au- 
 thor  would    inculcate    this, 
 and     well     knowing     that, 
 prayer   before  fc^rmon  beiiig 
 ended,  the  people  would  dil- 
 penfe  with  divin«  helpwhile 
 
 they  liflened  to  the  preacher, 
 at  leaft  they  would  not  retain 
 a  fenie  cf  its  necejftty  on  their 
 minds,  direds  to  a  (hort  pe- 
 tition here,  and  he  has  the 
 fantflion  of  able  preachers  to 
 confirm  the  rule.  Here  fol- 
 low examples.  "  The  defcent 
 of  the  fpirit  is  the  myllery  of 
 which  1  am  tu  fpeak  to  day: 
 but  as  we  cannot  fee  light 
 without  light,  fo  neither  caa 
 we  fpeak  of  the  fpirit  of  God 
 without  the  fuccours  of  the 
 fame  fpirit.  Without  him 
 every  heart  is  intractable, 
 every  word  unfruitful,  wich- 
 OKt  him  every  preacher 
 preaches  in  vatn  ;  without 
 him  every  hearer  is  infenfi- 
 ble  to  the  truth,  even  though 
 he  hear  it,  let  us  then  ad- 
 drefs  our  prayers  together  to 
 him,  &c."  Flechierfer.  torn, 
 ii.  pcnt-ecote. 
 
 "  In  vain  we  form  the  wife 
 defign  of  redasming  future 
 time,  if  we  have  not  time  to 
 execute  it.  O  God !  our 
 times  are  in  thy  hand,  thou 
 needelt  only  fay  to  thefe 
 mortals.  Return  ye  fans  of 
 men,  and  all  thefe  bodies 
 now  alive  and  in  motion 
 will  become  carcafes  without 
 motion. 
 
(    339     ) 
 
 This  blood,  which  has  acquired  them  for  us,  is 
 of  all  things  in  the  world  the  moft  ficred  and  va- 
 luable, and  yet  the  moft  mournful  and  affeding. 
 Enter  then,  I  intreat  you,  with  me  into  this  me- 
 ditation. Whence  is  it,  we  take  fo  little  pains 
 about  that,  which  is  fo  very  important  to  us  ?  Sal- 
 vation prcfents  itfelf  every  day  to  us  as  a  rich  trea- 
 fure,  coming  from  t!ie  boibm  of  eternal  mercy,  as 
 the  divine  and  incomparable  production  ot  the 
 bloody  death  of  the  Son  of  God.  It  is  a  vefiel, 
 v/hich  prelents  itfelf  to  us  in  this  ad  fhipwreck, 
 that  we  have  made.  Yet  we  do  not  think  about 
 it,  and  when  we  refled  on  the  little  attention,  that 
 
 v/e 
 
 motion,  and  without  life,  and 
 ^11  our  defigns  will  be  pn- 
 fuccefsful.  Leave  us  only  to 
 our  own  vanity,  and  the  va- 
 pour of  our  life  will  diflipatc, 
 and  lofe  itfelf  in  the  air.  Suf- 
 pend  thine  order  great  God 
 in  favour  of  this  aifeinbly  of 
 penitents !  preferve  this  va- 
 pour a  little  linger  I  gi-ant 
 each  of  us  a  little  more  time, 
 that  we  may  recover  what 
 we  have  loll  !  O  grant  we 
 may  think  on  our  ixiays  and  re- 
 turn to  thy  tcjilmcnies.  Amen." 
 Saur.  J'erm.  on  redemption  of 
 time,  torn.  viii. 
 
 *'  My  brethren,  let  usfeek 
 the  prefence  of  God  with  all 
 the  applica'ion,  let  us  de- 
 mand it  with  all  the  aidour, 
 of  which  we  are  capable. 
 Let  us  fay  to  our  Jefus  as 
 once  his  difciples  did.  Lord 
 abide  =vjith  zts,  for  it  is  to- 
 ivards  e'vening,  and  the  day 
 is  far  fpent  !  God  grant  this 
 prayer  may  be  heard.  Amen!" 
 
 Saur.  ferin.  on  the  prefence  of 
 God,   torn,  vii. 
 
 "  Thou  great  God!  God 
 of  love!  blefs  extraordinarily 
 this  holy  work !  root  out  of 
 our  hearts  this  love  of  the 
 ivorld,  which  is  enmity  againjt 
 thee!  grant  us  grace  i^feek 
 fi'^jl  the  kingdom  of  God,  ani 
 his  righteottfnefs,  and  deign 
 at  length,  according  to  thy 
 proniife,  to  add  all  ether 
 things  unto  us.  Amen  !"  Su- 
 pervilh,  torn.  i.  ler.  6. 
 
 Thus  Maffillon  in  his  fer- 
 mon  on  the  ambition  of  the 
 clergy,  after  the  exordiupif 
 "  IVlay  it  pleafe  Jefus  Chrill, 
 4ny  brethren,  that  truths  {o 
 important,  may  fill  upon 
 teachable  and  prepared 
 hearts !" — Again,  on  the  ufe 
 of  church  reijenues,  alter  the 
 diuifon,  "It  remains,  O  my 
 God,  only  with  thee  to  blefs 
 thefe  inllruftions,  and  to  give 
 ears  to  thofe  that  hear  me.'* 
 Tom.  i.  c:}fer. 
 
 U  u  2  Indeed, 
 
(     340     ) 
 
 we  have  hitherto  paid  to  the  voice  of  God,  who 
 liath  lb  often  fpoken  to  us,  we  are  aftonifhed  to  find 
 ourfelves  iifider  fuch  extreme  llupidity.  (8) 
 
 That 
 
 Indeed,  there  is  hardly  a 
 Prench  fermon  to  be  found 
 without  this  necefTary  parr. 
 A  part  fo  rcafonable  that,  it 
 is  faid,  Pericles  never  fpoke 
 in  public  at  Athens  till  he 
 had  prayed  the  gods  to  direft 
 him. 
 
 (8)  Onr  author  diicovers 
 great  ability  in  diicufling  this 
 fubjed  in  the  applicatory 
 method.  It  is  extremely  de- 
 licate and  difficult. —  i.  He 
 makes  a  judicious  choice  of 
 tppicks,  all  true,  indifputable 
 and  of  allowed  importance.— 
 2.  He  felefts  that  part  of 
 each  topick,  which  is  bell 
 adapted  to  his  purpofe,  not 
 aimino;  to  fay  all  that  could 
 be  laid  :  but  only  what  fuited 
 his  prefent  particular  view. 
 —  3.  He  makes  each  article 
 projeft  into  a  ilriking  point 
 of  view  by  contrajl. — 4.  He 
 fupples  and  foftens  the  audi- 
 tor by  a  wJer  mode  of  cxpref- 
 Jion. — In  all  he  appears  a 
 riafiCr  of  aJfetihUes  fafteiihicr 
 7iails  in  a  Jure  place,  1  allude 
 to  Eccl.  xii.  1 1. 
 
 Firll,  The  topick  hce  is 
 falvaticn^  the  imp'rtant  wilh 
 of  every  human  foul. 
 
 Secondly,  Salvation  is  con- 
 fidered  as  fpringing  from 
 »zfrr;!— flowing  through  me- 
 diatorial hlood — and  bringing 
 along  with  it  an  ocean  of  rich 
 kenefiis)  parts  only  of  the  to- 
 
 pick :  but  parts  highly  adapt- 
 ed to  touch  the  lieart. 
 
 Thirdly,  The  mercy  of 
 God  is  contrafled  with  our 
 ?;;//£>;>'— til e  agonies  of  Chrift 
 fet    again  It    our    infefiftbility 
 
 the       hcnef.ts       propofed 
 
 again  ft  damage.,  danger^  and 
 dealh.  All  this  is  heighten- 
 ed with  the  beautiful  image 
 of  a  ihipwrecked  mariner  in- 
 attentive to  a  friendly  vefTel 
 coming  on  purpofe  to  fave 
 him,  a  vefTel  freighted  with 
 treafures  for  him  infinitely 
 exceeding  all  he  had  loft. 
 
 Fourthly,  All  is  foftened 
 with  melting  phrafe — Medi- 
 tate, I  bejccch  you — God  mer- 
 cifidly  propoies  falvation— * 
 he  kindly  firctcheih  cut  his 
 hand — Salvation  comes  from 
 the  lojhn  of  mercy,  &c.  c^c. 
 Thcfe  are  "  apes  in  tcnero 
 Claudii  ore  dulces  favos  po- 
 nentes."  I  alJude  10  the 
 fable  of  Plato's  bees. 
 
 The  human  pafiions  are 
 fources  of  el(X]uence,  and  no 
 minifler  can  poiTibly  e:':cel  in 
 this  part  of  pulpit  eloqiienccj 
 unlefs  his  own  affeflions  be 
 thoroughly  moved.  I'he 
 chriftian  pador,  of  all  men 
 in  the  world,  ftiould  have  an 
 aiFeftionate  heart.  When 
 he  preaches  thus,  it  is  the 
 fhepherd  in  fearch  of  his 
 ftrayed  flieep,  the  father  in 
 purfuit  of  his  loft  child.  Is 
 it 
 
(     341     ) 
 
 That  we  may  the  better  perceive  the  Importance 
 of  this  falvation,  and  the  neceflity  of  attaching 
 oiirfelves  to  it,  methinks,  we  need  only  turn  our 
 eyes  a  little  to  the  miferable  ilate  of  thofe,  who 
 negled:  it  during  the  whole  courfe  of  their  lives, 
 and  at  length  go  out  of  the  world  without  having 
 at  ail  employed  thcmfelves  about  it.  Behold  !  I 
 befeech  you,  what  a  great  number  of  unbelieving 
 and  profane  fmners  there  are  in  the  world !  Would 
 you  choofe  to  be  of  their  number  ?  One  is  a 
 giddy  young  creature,  whpfe  head  is  full  of  no- 
 thing but  pranks,  and  miilakcs.  Anoth.cr  is  an 
 old  mifer,  who  has  filled  bis  houfe  with  extortions 
 and  iniquities.  A  third  is  a  proud  and  cruel  wretch, 
 who  delights  and  glories  in  violence  and  blood  like 
 a  wild  beaft.  A  fourth  is  a  fly  hypocrite,  who 
 never  appears  in  the  world  unmaflved,  who  never 
 goes  out  but  to  let  fnares,  nor  ever  (tirs  but  to  de- 
 ceive the  fimple,  a  notorious  impoflor,  who  thinks 
 only  how  he  may  impofe  on  the  whole  world.  Ano- 
 ther is  a  filthy  epicure,  always  drowned  in  wine,  or 
 immerfed  in  fenfual  plcafures,  a  fwine  whofe  foul 
 is  buried  in  flefh,  and  who  thinks  of  nothing  but 
 liow  to  invent  new  pleailires.  (9) 
 
 How 
 
 it  poffible  for  flatues  to  diT- 
 charge  this  part  of  neceflary 
 duty  !  As  well  might  a  irpr- 
 ble  parent  fupply  the  place 
 of  a  real  one. 
 
 (9)  A  proud  and  cruel  man 
 '  -  is  a  ivild  beaft — an  epi- 
 cure -  -  is  a  ftvine.  Our 
 author's  aim  is  to  excite  ha- 
 tred of  fin,  pride,  intempe- 
 rance, and  fo  on.  To  do 
 this,  laying  afide  a  faife  fi- 
 nical delicacy,  he  expoTes 
 vice  to  view  undei:  difagree- 
 
 able  images.  Scripture  and 
 profane  writers  exemplify  the 
 method,  \w  general,  we  may 
 previoufly  obferve,  on  the 
 oae  hand,  that  purity  and 
 fimplicity  of  manners  are  ge- 
 nerally accompanied  with  a 
 blunt,  rough,  rank  fpeech  ; 
 and,  on  the  other^  that  de- 
 pravity of  manners  generally 
 hides  itfelf  under  an  affeifted 
 refinement  and  delicacy  of 
 fiyle,  'i  he  old  prophets 
 fpoke  bluntly :  but  lUey  were 
 very 
 
C    342    ) 
 
 How  many  abylies  has  vice  opened  to  ingul  h 
 mankind  !  Into  how  many  ihapes  does  it  trancfbrm 
 itfelf  to  furprize  and  dsfiroy  them  I  Sometimes,  it 
 appears  under  the  beautilui  vail  of  riciies  and  gran- 
 
 dei'.rs. 
 
 very  holy.  Modern  courtiers 
 fpeak  relinedly  :  hot  they 
 are  behind  the  curtain  ex- 
 tremely vicio!.'S.  Here  and 
 there  indeed  a  bold  libertii-e 
 is  an  exception  to  this  rule, 
 
 0.  ju<Je  calls  the  wicked 
 iruig  keajis,  verfe  10.  2  i^et. 
 ii.  12. — S.  Pekr  refenibles  a 
 backlllJer  to  a  dog  turning 
 again  to  bis  chjjii  moijilt ;  a 
 JihTv  that  luas  msaJheJ  Hxjalloiv- 
 ing  in  the  jr.ire.  2  Pet.  ii.  22. 
 — The  Lord  likens  the  I'.^kc- 
 warin  to  an  emetic,  and  fays, 
 J  nvill  Jpi:e  thee  out  of  viy 
 mouth.  Rev.  iii.  16. — The 
 prophet  likens  the  jews  to  3 
 brazen,  fcolding,  proilituie, 
 
 Profcripti  regis  Rnpili 
 
 For,  ^t  this  rate,  unjul'i  ac- 
 tions, and  odious  perfons 
 could  never  be  expofed  by 
 imagerv,  agreeable  images 
 cannot  c  lour  difagreeable 
 ©bjefts,  and  to  be  denied 
 the  ule  of  the  latter  would 
 deprive  an  orator  of  one 
 mean  of  perfuafion.  How- 
 ever, we  alloy/  the  rule  in 
 general,  and  think  great  cau- 
 tion netellary  in  the  agree- 
 able ufe  of  difagreeable 
 images. 
 
 If  it  be  necelTary  afterfcrip- 
 ture  to  add  human  authority, 
 the  following  may  be  fub- 
 joincd.     *'  Sin  vile  Ht  aigu' 
 
 a  meer  billino-fl'-ate,  Tlozi 
 ciojl  the  ivcrk  cf  an  imperi- 
 ous ^vhorijb  n:uowan.  Ezek. 
 xvi.  30. — He  compares  nati- 
 onal labndies  to  the  g^fts  of 
 2  rake  to  his  miftreis,  verfe 
 33. — All  nalty  images  ex- 
 preiTive  of  a  filthy  people, 
 whrfe  vices  rendered  them 
 oLjcds  of  general  abhor- 
 rence. 
 
 In  this  view,  we  do  not 
 wholly  approve  of  Ariflotle's 
 ri:ie.  Hefajs,  Tropes  fhould 
 be  taken  from  ttgrecable 
 things.  {Rhet.  iii.  2.  4.)  Nor 
 can  ue  with  the  archbifhop 
 of  Cambray  wholly  rejeft  the 
 propriety  of  Horace's  line, 
 
 pus  atque  venenum. 
 
 7,ientum  et  fervile,  jnciaphortz 
 quoque   tales    erunt,     veluti 
 
 Jierquiliniiim  puhlicum  pro  for- 
 clido  lenonc — -Laberius  vetu- 
 1am  impudicam  et  morofam 
 vocavit  grunnientem  Jcrofajn 
 — Lucius  Pomponius  Ilultum 
 quendam  comicum  irridens 
 vocat  comicum  connniSlilem,- 
 hoc  efi;  dignum,  in  quern 
 canes  meiant."     Eman.  Tbe- 
 
 faur.  oral,  de  vietaph.  cap, 
 viii. 
 
 "  Qui  in   ftatuas  mortuo- 
 
 rum  faeviunt  fimiles  fiint  ca- 
 
 nihus,    qui   faxum    mordcn^t, 
 
 non  ilium,  qui  projecit." 
 
 Flato,  B.ep.  V. 
 
 ♦'  Pkbs 
 
(     343     ) 
 
 deurs,  fometimes  under  the  agreeable  charms  of 
 ienfual  pkafures,  fcmetimes  linder  the  juftice  of 
 fupporting  one's  ov/n  intercfcs  and  fatiating  a  juit 
 revenge,  ro:;ietiLr.es  under  the  reafons  we  have  to 
 envy  anciher's  prGr.cricy,  fametimes  under  the 
 idea  of  th-;  joy  of  luccseding  in  a  lawful  enterprize, 
 or  under  an  idea  of  the  fliame  of  not  fucceeding 
 in  what  we  have  unJ.ertd-;en.  In  fhort,  fin  is  a 
 iPraceus  changing  [dVii  into  a  thouiand  fliapes,  or, 
 if  yi  ]  wiy,  a  ferpent  t'.viiting  itfelf  a  thouiand 
 ways  to  ilide  into  men'c  hearts,  in  order  to  prevent 
 their  thinking  r.bcut  :heir  falvation.  (i) 
 
 Moreover,  if  you  celt  your  eyes  on  this  part  of 
 the  v/orid,  which  :.ppears  the  mofl  civilized  and 
 refined,  you  v/ill  fee  people  fo  immerfed  in  an  al- 
 mofl:  infinite  number  of  occupations  perpetually 
 employing  them,  that  there  does  not  remain  a 
 moment  to  think  of  the  mofl:  important  matters. 
 Some  are  wrapt  up  in  the  iludy  of  human  fai- 
 ences, and  others  in  worldly  employments.  Each 
 gives  himfelf  up  entirely,  and  none  remembers 
 that  piety  and  the  fear   of  God  ought  to   be   a 
 
 pro- 
 
 "  Plebs  efl  fimiiis  naufean- 
 mbus,  qui  alimenta  lua  eji- 
 ciunt."     Demojihenes. 
 
 "  Poefis  eft  i\\\\\\'\.'iformieJH- 
 'veniliy  nam  fi  hxc  dejloruit^ 
 et  ifta  numerum  amiiit,  utra- 
 que  caret  gratia."  Damf- 
 thenes. 
 
 •'  Oratores  nutricibus  funt 
 fimiles,  qus:  ciboa  ipfa;  de- 
 voranc,  Jali'va  autem  puercs 
 iuunguht y  Democrates  apud 
 Arijt.  Rhst.  iii.  4. 
 
 bse  how  CicerD  defcribes 
 Aothony  the  jounger,  who 
 had  got  fo  drunk  at  the  wed- 
 diii^  of  Hippies  as  t«  vomit 
 
 next  day  in  opeo  court.   Cic. 
 Phil.  2. 
 
 ( I )  Sin  difguifes  and  'diaries 
 itfelf.  Man  cannot,  it  is  al- 
 lov/ed,  purfue  evil  under  the 
 idea  of  evil :  be  purfnes  it 
 under  the  notion  of  gjod. 
 Hence  deception  is  effential 
 to  the  empire  of  fin.  This 
 is  carried  on  various  ways — 
 as  by  giving  vices  the  names 
 of  virtues — hy  propoling  hn- 
 fal  purfuits  partially,  i>.-c,<i:c. 
 It  is  glorious  to  religion  to 
 require  nothing  but  expouirc  Z' 
 to  reooajmcnd  jt.  "  ; 
 
(     344     ) 
 
 profeillon  common  to  them  all.  Piety  docs  i>ot 
 hinder  lawful  employments  :  but  it  reftrains  them 
 within  proper  bounds,  that  itlelf  may  not  be  hin- 
 dered by  them.  (2) 
 
 To  thele  confiderations  you  may  add  another, 
 which  more  immediately  regards  good  people,  that 
 is,  the  fmall  pumber  gf  believers,  who  in  a  manner 
 are  feparated  from  the  world  to  ferve  God.  It  is 
 certain,  that,  at  what  diftance  foever  we  are  re- 
 moved from  the  world,  and  it's  vanities,  we  have 
 yet  too  much  communication  with  worldly  things, 
 on  which  account  we  fhould  look  upon  our  falva- 
 tion  as  in  perpetual  danger  of  being  torn  from  us. 
 AVc  are,  I  grant,  feparated  from  the  worldly  by 
 
 the 
 
 (2)  Piety  dees  71  ot  hinder 
 hi'Vjfiil  e?nplojmi'}]ts.  This  ar- 
 ticle fliould  be  thoroughly 
 inculcated  among  young 
 people  under  firfl:  religious 
 impreffions.  When  the  light 
 of  religion  firft  breaks  in 
 upon  a  benighted  foul,  it 
 difcovers  fo  many  great  and 
 glorious  objefts,  that  a  little 
 human  mind  is  apt  to  be 
 abforbed  in  them.  It  is  the 
 fame  unctgr  great  diftrefs,  and 
 in  high  enjoyments. — My 
 heart  is  /mitten  fo,  that  I 
 forget  to  eat  n:y  bread,  Plal. 
 cii.  4. — T^he  difciples  had  for- 
 gotten to  take  bread.  Mat. 
 xvi.  5.  The 'woman  Ift  kir 
 ^water-pot,  and  ivent  h:r  ^vay. 
 John  iv.  28. — He,  that  iwas 
 healed^  ivijl  not  'who  it  ivas. 
 John  V.  13. — Jofeph  fi.nd  his 
 mother  kneiv  not  of  it.  Luke 
 ii.  43 . — /,  Daniel,  <vjas  mourn- 
 ing three  full  mseeks,  1  ate 
 no  plea/ant  breads  &C.  Dan, 
 X.  23., 
 
 Young  people  fhould  be 
 exhorted  to  excel  in  their  fe- 
 veral  profellions,  religion  is 
 honoured  by  it,  and  an  old 
 calumny  is  wiped  oft".  Pha- 
 raoh/aid, Te  are  idle,  ye  are 
 idle,  therefore  ye  fay.  Let  us  go 
 and  do  facrifice  tt)  the  Lord. 
 Exod.  V.  17. — The  kijig  j'aidy 
 Ye,  Mofes  and  Aaron,  hinder 
 the  people  from  their  ivorks. 
 V.4.  S.  Paul  exhorts  to  what 
 we  recommend,  Titus  iii.  8. 
 14.  Sec  page  II,  of  this  vo- 
 lume. For  this  reafon  fome 
 of  us  preach  leftures  in  vil- 
 lages on  week-days  at  five  in 
 the  morning,  before  poor 
 people  go  ^  work,  and  at 
 feven  in  the  evening,  after 
 they  have  done,  and  induf- 
 trious  people  find  leifure  to 
 attend  them:  but  unlefs  they 
 excel  in  bufinefs  all  day, 
 we  cannot  bid  flanderers  de- 
 fiance. 
 
(     345     ) 
 
 the  profefTion  of  the  gofpel :  but  do  we  not  yet 
 live  in  a  comnnerce  with  them  in  civil  life  ?  and 
 are  we  not  confequently  always  expofed  to  the 
 influence  of  their  bad  examples,  and  to  the  falfe 
 ihame  of  feeing  ourfelves  oppofite  in  fencimcnts, 
 maxims,  and  cuftoms  to  the  reft  of  mankind?  are 
 we  not  expofed  to  the  flattering  baits  of  their  pro- 
 mifes,  the  violence  of  their  t+ireatnings,  the  de- 
 lufion  of  their  fophifms  and  artifices,  and  in  one 
 word  to  an  infinite  number  of  temptations  arifing 
 from  them  ?  (3) 
 
 Were  we,  through  thefe  temptations,  prevailed 
 on  to  lay  afide  the  work  of  our  falvation  for  a  time, 
 or  to  labour  but  negligently  at  it,  our  lofs  would 
 be  inevitable.  You  cannot  but  fee  how  neceflary 
 it  is  never  to  diicontinue  the  work  we  have  un- 
 dertaken, never  to  relax,  but  rather  to  hold  faji 
 ivhat  we  have  received  till  the  Lord  comes.  Salva- 
 tion can  never  be  obtained  unlefs  we  flirive  againfl; 
 
 the 
 
 (3)  We  are  in  danger  fro?n 
 'ujorldly  conneStions.  Caluifts 
 will  difliinguilh  thofe  con- 
 iieftlons  with  bad  men,  which 
 are  neceff'ary,  from  others, 
 which  are  arbitrary,  depend- 
 ing folely  on  the  will  of  the 
 chriftian.  Of  the  iirll  fort 
 are,  i.  All /?3/«r«/ connecti- 
 ons with  parents,  brethren, 
 fillers,  children,  and  fo  on. 
 2.  AU  ci'vil  connexions  for 
 government,  trade,  literature, 
 and  fo  on.  Thefe  connec- 
 tions are  not  fmful :  but  they 
 may  be  produftive  of  much 
 fin  through  our  imprudence. 
 Arbitrary  connexions  are  fin- 
 ful  in  themfelves,  they  lie 
 out  of  the  path  of  duty,  and 
 
 Vot.  n. 
 
 thev  generally  produce  great 
 mifery  and  fcandal.  S,  Paul 
 preferred  the  company  of  a 
 bad  man,  who  did  not  pro- 
 fefs  to  be  religious,  before 
 that  of  a  loofe  living  profelTor 
 of  chriftianity.  I  'v.'rcte  unto 
 you  7Wt  to  coinpany  n-vith  for- 
 nicators. Tet  net  altogether 
 nvith  the  fornicators  of  this 
 "Morld,  or  ^with  the  conjefoiis,  or 
 extortionerst  or  n,vith  idolaters  ; 
 for  then  muji  ye  needs  go  cut 
 of  the  nxjorld.  But  nov:  1  have 
 i.vritten  unto  you  vot  to  kefp  c67n- 
 pant,  if  any  man,  that  is  call- 
 ed a  brother,  be  a  fornicator^ 
 l£c.  1  Ccr.  V.  q,  lo,  II.  See 
 a  critique  on  this  ^^^{q^  voLi. 
 p.  145. 
 
(     346     ) 
 
 the  dream  of  the  world.  We  muft  not  only  make 
 ibme efforts  •,  but  we  muft  make  them  perpetually; 
 for,  if  we  fulpend  or  diminifh  our  efforts  ever  lb 
 little,  it  will  be  impoffible  for  us  not  to  be  carried 
 away.  Sin  will  gain  ground  by  the  ieaft  negli- 
 gence, and  confiderably  remove  us  from  the  end 
 we  propole.  It  is  not  in  this  fpiritual  work  as  it 
 is  in  temporal  concerns  ;  we  may  lay  afide  the  lat- 
 ter for  a  time  without  fuffering  any  damage :  but 
 as  to  our  lalvation,  it  is  certain,  the  Ieaft  inter- 
 ruption is  capable  of  retarding  it,  and  two  days  of 
 fufpenfion  will  ruin  more  than  a  thoufand  well- 
 fpent  days  can  advance.  (4) 
 
 Aftar 
 
 (4)  Sahoation  requires  con- 
 tinual efforts.  Our  Lord's 
 language  is  very  remarkable, 
 Luke  xili.  24.  Strive  to  en- 
 ter in  at  the  Jh-ait  gate.  \yv- 
 i';^5c&?.    Erafmus    renders    it 
 
 haborate Vatablus    has     it 
 
 Certate — Lucas  Brugenfis  pa- 
 raph rafes  it,  Enitimini  omni- 
 bus 'viribus.  '  The  word  is 
 certainly  very  expreflive, 
 equal  to  our  Englifh  phrafe 
 jirain  every  nerve,  or,  without 
 a  figure,  earHeJily  employ  all 
 your  poivcrs  to  obtain  eternal 
 kappinefs. 
 
 Our  divines  generally 
 make  ti<:o  pra6Hcal  remiirks 
 on  thefe  words.  i.  The 
 words  are  an  anfvj  r  to  a 
 queftion.  One  /aid.  Lord, 
 are  there  jeiv,  that  be  Ja'vcd? 
 To  this  curious  ulelefs 
 queftion  the  Lord  replies. 
 Strive  to  enter,  and  fo  on  ;  as 
 if  he  had  faid,  Do  not  inquire 
 Mi^ccrning  abflrufc  and  ufe- 
 
 lefs  fubjcfts :  but  employ 
 your  time  and  attention  to 
 lecure  your  own  falvation. 
 2.  The  words  prove,  that, 
 be  the  fecret  purpoie  of  God 
 what  it  may,  there  is  nothing 
 in  it  to  excufe  indolence,  or 
 to  difcourage  diligence.  Po 
 you  afk,  ylre  there  fen. ^  that  be 
 fa-vcd?  I  have  faid.  Strait  is 
 the  gate,  and  varr^nu  is  the 
 <ivay,  nxihich  leadeth  unto  life, 
 andfe^v  there  be  that  find  it. 
 Mat.  vii.  14.  but  there  is  no- 
 thing in  this  doftiine  incon- 
 fiilent  with  lltiving:  on  ths 
 the  contrary,  it  enforces  the 
 utmoil  diligence. 
 
 The  fcripture  ufeth  a  great 
 number  of  ftrong,  fignificant 
 terms,  fully  expreflive  of  the 
 greateil  attention.  S/ri-ve — 
 labour — run — nvrefik  — fight— ^ 
 give  diligence  to  make  your 
 calling  and  eledtion  fare,  a 
 Pet.  i.  10. 
 
■'(    347     ) 
 
 After  all,  fay  you,  what  intereft  have  we  In  this 
 falvatioii .''  and  v^hy  mud  we  quit  all  things  to  ap- 
 ply ourlelves  to  this  with  lb  much  diligence,  and' 
 earneilnds  ?  My  brethren,  to  judge  rightly  of  the 
 interelt  you  have  in  it,  1  intrcat  you  to  confider 
 fome  few  truths,  which  are  not  unknown  to  you, 
 alihoufih  perhaps  they  have  never  made  all  the 
 impreflion  on  you,  which  they  ought  to  have  made. 
 Remember,  then,  you  mud  uie,  this  necefiity  is  im- 
 poled  on  us  all,  in  lo  inviolable  a  manner,  that  no 
 man  can  pofiibly  exempt  hlmielf.  Remiember,  God 
 has  hid  from  you,  under  an  impenetrable  vail  the 
 hour  of  your  death,  and  all  that  you  can  know 
 is,  that  your  life  will  be  lliort,  and  that  there  does 
 not  pais  one  fingle  moment,  in  which  your  death 
 may  not  happen.  You  are  always  in  danger,  and 
 always  liable  to  fome  dreadful  accident.  Remem- 
 ber, immediaiely  after  your  death,  you  muft  be 
 obliged  to  appear  and  anfwer  for  the  deeds  done  in 
 the  body  before  the  tribunal  of  God  -,  for,  as  God 
 is  the  governor  of  the  univerfe,  and  you  are  not 
 only  one  of  his  creatures,  but  one  of  his  reafon- 
 able  creatures,  for  whom  he  has  made  laws,  and 
 preicribed  the  bounds  and  raeafures  of  their  duty, 
 he  mult  neceflarily  be  your  judge.  (5) 
 
 As, 
 
 (5)  Remember, you  mujl  die.  this  fubjeft    may  be   famili- 
 
 Saarin    fomewhere    fays,    he  arized    till   it    has   no   force, 
 
 chofe  to  introduce  death  into  Sicknefs    and   death    do    not 
 
 e-uery  fermon,  as  that  fubjedft,  appear  to  phyfiL-ians  and  fol- 
 
 which    was    bell    adapted    to  diers  as  they  do  to  other  men, 
 
 afi-ijft    the    hearers,     and     to  whofe  profeffions  never  throw 
 
 render  them  tenacious  of  re-  them  in  the  way  of  the  dying 
 
 ligious  impreffions.      Moll  of  or  the  dead.     On  this,  then, 
 
 our  mailers  in  Ifrael   do  fo,  as  well  as  on  athoufandother 
 
 efpecially    in    their  applica-  articles,  prudence  mull  guide 
 
 tions,  and   good   effects    are  the  preacher ;  ivi/dom  is  pro" 
 
 generally     produced.      It    is  jitable  to  dincl.    £ccl.  x.  lo. 
 
 HQt  impeflible,  however,  that  Our  author's  tranlition  from 
 
(     34S     ) 
 
 As,  then,  death  is  inevitable,  fo  is  judgment 
 but  alas!  what  judgment !  a  judgment  lb  terrible 
 that  St.  Peter  reaibns  in  this  manner,  If  the  righ- 
 teous fcarcely  be  faved  zvhere  Jloall  the  wicked  and  un- 
 godly appear?  (6)     A  judgment  lb  dreadful,  that 
 iinners  will  cry  to  the  mountams^  Fall  on  iis^  and  to 
 the  hills ^  Cover   us,    hide  us  from   the  face  of  the 
 lamb^  for  the  day  of  his  I'jrath  is  come.     A  judg- 
 ment fo  exad  that  all  our  thoughts  and  all  our 
 ■words,  all  the  principles  and  emotions  of  our  con- 
 iciences,  all  the  fecrets  of  our  hearts,  our  connec- 
 tions, ways,  ends,  artifices,  crimes,  in  general  all 
 that   belong   to  us  lliall  be  difcovered  before  the 
 eyes,  and  under  the  hands  of  our  judge,  nor  can 
 any  thing  efcape  the  light  of  his  eyes,  or  the  trial 
 
 of 
 
 death  to  judgirent  Is  natural 
 
 and  beautiful,  and  his  choice 
 
 of  thefe  plain,  eafy  articles 
 
 in    an     applicatory    dircourfe 
 
 is  agreeabre  to  the  nature  cf 
 
 it ;     for    here    the    preacher 
 
 ftould   feleft  clear,  allowed 
 
 truths,   which  require   little 
 
 dr  no  exercife  of  judgment 
 
 jn   the   auditor.      The  heart 
 
 is  to   be  iniprcfTed,  and  the 
 
 jiiifld  mufl:   be  relieved  from 
 
 fufpenfe,    and    engaged    by 
 
 evidence  to  aiFed  the  heart, 
 
 *'■  In   applicatione    necellaria 
 
 tlT;  ingenii   vis  et    celeritas, 
 
 quse  duas  res,  qua?  videntur 
 
 remotcc  et  diiilntanepc,    con- 
 
 ciliat ;    et    porro    requiritur 
 
 fiijgularis  in  vocibus  et  coni- 
 
 parationibus  perfpicuitas,   ut 
 
 auditor  Jim  labore  veritatem 
 
 et  rerum  cqnvenientiam  ag- 
 
 nofcat."      Eman.  Thcfaur.  de 
 
 0ri.  orat.  Metaph,  Dcce^iionis, 
 
 (6)  If  the  righteous  Jc arc ely 
 he  JaveJ.  I  Pet.  iv.  i8.  Our. 
 author  very  properly  applies 
 this  paflage  to  a  future  liate, 
 at  the  liappinefs  of  which  the 
 righteous  a,rrive  with  diffi^ 
 culty,  through  the  various 
 afflidlions,  perfecutions,  and 
 temptations,  that  lie  in  the 
 way :  but  the  words  feem 
 literally  to  belong  to  the  thei^ 
 prefent  date  of  the  church, 
 when  S.  Peter  wrote.  We 
 fubmit  the  four  following 
 reafons  to  confideration.  i. 
 The  epiftle  was  written  be- 
 fore the  deftruftion  of  Jeru- 
 falem,  and  the  writer  adverts 
 much  to  that  expeded  event. 
 2.  The  preceding  vcrfe  fays, 
 the  time  is  come  that  judgment 
 77iuji  begin  at  the  boufe  of 
 God,  that  is  to  fay,  national 
 calamities  mull  overwhelm 
 us  along  with  our  country- 
 
(  349  ) 
 of  his  wifdom  and  equity.  Above  all,  remember^ 
 this  judgment  muft  needs  be  followed  with  eter- 
 nal life,  or  eternal  death,  with  perfefl  falvation  or 
 damnation.  There  is  no  medium  between  thelc 
 things,  heaven  and  hell  will  then  divide  the  world, 
 and  they,  who  have  not  the  happinefs  of  hearino- 
 this  comfortable  voice,  Come  ye  blejfed  of  my  Father, 
 inherii  the  kingdom  prepared  for  yoii^  wi)l  receive 
 this  dreadful  fentencc,  Depait  ye  curfed  into  everlajl- 
 ing  fire  prepared  for  the  devil  and  his  angels.  Tliis 
 judgment  is  fo  certain,  that  the  Lord,  not  content 
 only  to  declare  it  in  his  word,  gives  us  fome  fore- 
 bodings of  it  in  our  coniciences.  What  believer 
 does  not  feel  every  day  a  tribunal  of  God  prepared 
 in  his  heart  ?  who  does  not  hear  this  fccret  voice 
 demanding  an  account  of  his  acftions,  making  in- 
 quiry into  the  ufe  he  has  made  of  benefits  receiv- 
 ed, of  the  obedience  he  has  rendered  to  the  law^ 
 the  fruit  he  has  yielded  to  the  gofpel,  the  improve- 
 ment of  opportunities,  and,  in  one  word,  of  the 
 virtues  he  has  pradtiled,  or  the  fins  he  has  com- 
 mitted ?  who  is  that  fmner,  however  infenfible, 
 who  does  not  frequently  feel  in  his  heart  fome  pre- 
 fentiments  of  this  judgment  t  Do  not  all  the  fears 
 and  terrors,  the  inquietudes,  and  remorfes,  which 
 ufually  agitate  wicked  men,  come  from  hence  ? 
 We  have  every  one  of  us  thefe  prelibadons  through- 
 out 
 
 men,  the  Jews.     3,  The  text  lowing     vevk     recommendi; 
 
 is  a  quotation   from  the  fep-  patience  under  prejait  fuffer- 
 
 tiiagint  verfion  of  Prov.  xi.  ings.     Our  author's  applica- 
 
 31.  Behold,  the  righteous  Jhall  tion  of  the  pailage  to   final 
 
 be    reco7iipu7jcd  in    the  earth,  judgment  is  rational  ;   for,  if 
 
 tnuch  more  the  "jjicked  and  the  prcfent    afflidions      try    the 
 
 finners.      S.    Peter's    fcarcely  righteous    and     terrify    the 
 
 Jai'ed  is  fynonimous   to  the  wicked,  what  muft  the  final 
 
 wife    man's     rccompen/ed    in  judgment  do? 
 
 jnz    EARTH.       4.    Tiie    fol- 
 
C    250    ) 
 
 ©ut  life :  but  they  become  incomparably  frrongcr 
 at  the  approach  of  deach.  Then  man  feels  the 
 hand,  the  mighty  hand  of  the  omnipotent  God 
 drawing  him  to  himfelf.  Then  is  he  leized  and 
 forced  m  fpite  of  himfelf  before  the  throne  of 
 the  fovereign  judge  of  the  world.  In  thefe  laft 
 moments  of  life,  as  the  eyes  of  the  body  are  dark- 
 ened, thole  of  the  mind  are  enlightened,  and,  pe- 
 netrating into  the  fecrets  of  the  world  to  come,  dif- 
 cover  the  good  or  evil  conlequences,  which  wc 
 miift  cxpe6t.  What  dreadful  bhndnefs  is  it  then, 
 that,  with  fo  much  certainty,  lb  many  marks,  fo 
 many  outward  and  inward  teftimonies  of  this  di- 
 vine judgment,  Vvfe  (hould  yet  negled  to  prepare 
 for  it,  and  leave  an  article  fo  capital,  on  which 
 eternity  depends,  to  hazard.  (7) 
 
 One  of  the  moft  ufeful  and  admirable  powers, 
 "which  nature  has  beftowed  upon  man,  and  which 
 follows  reafon,  and  diftinguilhes  man  from  other 
 animals,  is  prudence,  a  fagacity  refpeding  future 
 tilings.  Bealls,  which  have  not  received  this  advan- 
 
 tage 
 
 (7)  Confidcr  judgment.  Tlie 
 F,>rce  and  the  beauty  of  this 
 branch  of  our  author's  ap- 
 iplication  lie  ja  the  frc^pcviits 
 of  ike  fubjctt.  A  judgment 
 ib  terrible  —  a  judgment  {o 
 eocacl — ajudgmeut  fo  certain 
 —  a  iudgment  inevitable — a 
 judgiiient  that  iffuts  in  eLernal 
 bappinefs  or  mifery,  this  is 
 the  fubjeft,  and  thefe  the 
 properties  of  it,  which  the 
 wifdorw  of  God  ufes  to  alarm 
 and  affefl  a  fniner.  How 
 highly  fitted  to  anfwer  the 
 «ndl 
 
 That  incomparable  fermon 
 of  M<iflillon,  entitled //;f^^e?^ 
 
 ef  the  righteous  mid  the  -ivicked^ 
 is  all  m'a^e  up  of  thefe  plain, 
 affefting  articles.  I  could 
 never  read  his  defcription  of 
 the  wicked  man's  lajl  mo 
 ment's  without  a  mixture  of 
 pity  and  fear.  The  paflage 
 begins  with  "  Alors  le  pe- 
 chcur  mourant,"  and  ends 
 thus.  "  At  length,  amidlt 
 thefe  diftrefsful  efforts,  his 
 eyes  fix — his  features  alter — - 
 his  countenance  is  disfigured 
 — his  livid  mouth  falls  open 
 of  itfelf — his  whole  frame 
 trem'iles — and,  by  a  final 
 Ibuggle,  his  unhappy^  foul 
 iiarcs  with  reludance  from 
 ics; 
 
( 
 
 :>D' 
 
 ) 
 
 tage  from  the  hand  of  nature,  only  ad  artd  dif- 
 play  their  feeble  fenfes  about  prefent  things-,  they 
 walk  the  way,  that  offers  to  their  eyes,  they  eat 
 the  herb,  which  they  lee,  and  only  move  as  they 
 are  inticed  by  the  objecls,  at  which  they  look: 
 but,  as  they  have  no  knowledge  of  futurity,  they 
 are  at  perfed  reft.  It  is  quite  ctherwife  v;ith  man, 
 his  reafon  anticipates  years,  and  ages,  he  fees 
 things  long  before  they  arrive,  he  knows  them  by 
 a  concatenation  of  their  caufes  and  effeds,  and  at 
 the  fame  time  provides  to  forward  or  to  fruftrate 
 them.  (8)     By  this  prudential  forefight  kingdoms 
 
 and 
 
 its  habitation  of  clay,  falls     die     wicked,    as    you    have 
 into  the  hands  of  God,  and     lived;  your    death    will    re- 
 
 finds  itfelf  naked  at  the  bar 
 of  hii  formidable  tribunal. 
 
 Thus,  my  brethen,  do  they 
 die,  uho  forget  God  through 
 life !  Thus  will  vou  die,    if 
 
 femble  your  life 
 O  preclude  this  mifery  by 
 living  the  life  of  the  righte- 
 ous."    Serm.  Advent. 
 
 (8)   Beajis   have  no  knoix>~ 
 
 your  fins  accompany  you  to  ledge  of  futurity.  This  ar- 
 your  death.  Every  objeft  gurncnt  for  the  immortaliiy 
 around  you  will  change,  you  of  the  human  foul  is  pret- 
 alone  will  remain  the  fame —  tily  urged  in  the  following 
 vou  will  die:  and  you  will     lines; 
 
 Deep  in  rich  pailure,  will  thy  docks  complain  ? 
 Not  fo;  but  to  their  mailer  is  deny'd 
 To  (hare  their  (v^cet/erene.     Man,  ill  at  eafe. 
 In  this,  not  his  oi.vn  place,  this  foreign  field. 
 Where  nature  fodders  him  with  other  food. 
 Than  was  ordain'd  his  cravings  to  fuffice. 
 Poor  in  abundance,  familli'd  at  a  feart. 
 Sighs  on   for  fomething  more,  whca  moji  enjoy'd. 
 Is  heav'n  then  kinder  to  thy  flocks,  than  thee.' 
 Not  fo  ;  thy  pailure  richer,  but  remote; 
 In  part,  remote;  for  that  remoter  pr.rc 
 Man  bleats  from  infiinii,   tho'  perhaps,  debauch'd 
 '^y  fenfc,  his  rea/cn  fleeps,  nor  dreams  the  caufe. 
 The  caufe  how  obvious,  when  his  reafon  wakes  I 
 His  grief  is  but  his  grandeur  in  difgiiife;; 
 And  difccntent  is  inmortality.        Jsig.t  thought:.,  K.^' 
 
 «*  Tecs 
 
(    352    ) 
 
 arid  empires  fupport  the  mi  elves,  by  this  cities  and 
 families  are  prelerved,  and  by  this  all  men  endea- 
 vour, each  as  far  as  it  is  in  his  power,  to  procure 
 a  comfortable  condition  in  this  life.  (9)  How  then 
 comes  it  to  pais,  that,  while  we  employ  our  pru- 
 dence fo  ufefully  about  temporal  things,  we  are 
 all  on  a  fudden  deprived  of  it,  when  we  fhould  be 
 concerned  about  the  moil  important  of  all  future 
 
 things. 
 
 *'  Tous  les  autres  etres,  con- 
 tens  de  leur  deftinee,paroiflent 
 heureux,  a  leur  maniere  dans 
 la  fituation  oil  I'auteur  de  la 
 nature  les  a  places :  les  aitres 
 tranquilles  dans  le  firmament 
 ne  quittent  pas  leur  fejour 
 pour  aller  eclairer  una  autre 
 terre :  la  terre  reglee  dans 
 fes  fnouvemens  ne  s'elance 
 pas  en  haut  pour  aller  pren- 
 dre leur  place  :  les  auimaux 
 rampcHt  dans  les  campagnes, 
 fans  envjer  la  deilinee  de 
 I'homme  qui  habite  les  villes, 
 et  les  palais  foraptueux  ;  les 
 oifeaux  fe  rcjouiffent  dans 
 les  airs,  fans  penfer  s'il  y  a 
 des  creatures  plus  heureufes 
 qu'eux  fur  la  terre:  tout  eit 
 heureux — rhomme  feiil  ne 
 rencontre  rien  ici-bas  ou  fon 
 coiur  puifTe  le  fixer,  &c.  Majf. 
 Jur  Vwvenir,  tc7n.  i.  car. 
 
 (9)  ^y  prudent  fore/ight 
 cities  and  empires  are  pre- 
 Jer-ued.  There  are  two  ge- 
 neral caufes  of  the  preferva- 
 tion  of  flates,  the  firll  are 
 itttcrnah  and  fubfift  in  the 
 ftates  themfelves  j  thefe  may- 
 be forefeen :  but  the  laft, 
 external  caufes,  cannot  be 
 forefeen.  becaufe  they  depeu.d 
 
 on  an  infinite  variety  of  cir-p 
 cumftances.  The  three  forts 
 of  government,  monarchy, 
 ariltocracy,  and  democracy 
 have  others,  which  refemble 
 them,  and  into  which  they 
 often  degenerate,  and  fo  dif- 
 fjlve  themfelves.  Monarchy 
 may  run  into  defpotifm,  ari- 
 ltocracy into  oligarchy,  and 
 democracy  into  anarchy. 
 Thofe  governments,  which 
 have  the  ftrongell  confti- 
 tutional  checks  againft  de- 
 generacy, are  bell  calcu- 
 lated to  perpetuate  them- 
 felves, and  the  operation  of 
 thefe  checks  may  be  forefeen, 
 and  foretold.  On  thefe  prin- 
 ciples Polybius,  and  others, 
 foretold  the  fate  of  Rome, 
 and  other  ftates. 
 
 On  principles  fomewhat 
 fimllar  wife  men  forefee  and 
 foretell  the  fate  of  indivi- 
 duals. Thus  Heftor  foretold 
 the  death  of  Achilles,  and 
 Patroclus  that  of  Heftor. 
 (hlom.Il.xvi.  852.xxii.  358.) 
 Thefe,  and  other  fuch  in- 
 ftances  of  human  fagacity, 
 muft  not  be  confounded  with 
 a  fpiiit  of  prophecy. 
 
(  353  ) 
 things,  falvation  or  damnation  ?  is  it  not  for  this 
 reafbn,  that  St.  Paul,  fpeaking  of  worldly  men, 
 calls  thern  animals  ?  ( i )  T'h  p.nimal  man.  fays  he,  re- 
 ceiveth  not  the  things  of  the  fpirit  of  God.  As  if 
 he  had  faid.  This  man,  who  for  the  world  teftifies 
 than  he  is  truly  man,  who  has  fo  much  induftty, 
 vivacity,  and  penetration  for  futurity,  and  fo 
 much  iolidity  of  judgment  in  the  choice  of  ways 
 and  means,  is  yet  a  brute  beaft,  a  fimple  animal 
 without  reafon  and  without  intelligence,  when  the 
 affair  of  his  falvation  is  in  queftion.  Let  us  not 
 be  of  this  number,  my  bret:u;en,  let  us  not  ileep 
 like  the  fooliili  virgins,  while  we  wait  for  the  bride- 
 groom. Jefus  Chri'l  is  made  unto  us  wifdom,  and 
 this  wifJom  confifts  in  alvv'ays  having  the  eyes 
 open,  and  the  mind  concerned  and  adive  about 
 what  muH:  follow  this  life,  and  the  means,  by 
 which  we  may  attain  eternal  felicity.  (2) 
 
 I  can- 
 
 (l)  The  natural  men,  iyc 
 I  Cor.  ii.  14.  Uhcmme  ani- 
 mal ne  comprend  point  les 
 choies  qui  Ant  de  Dieu.  Our 
 text  has  it,  the  natural  man, 
 {^^uyivo',  c//i'Jpi)'mo  )  on  which 
 archbifliop  Leighton  makes 
 this  remark.  "  The  apoftle 
 1  Cor.  ii.  Kv,  names  the  man 
 by  his  belt  part,  his  foul, 
 intimating  that  the  {ou\  even 
 in  the  highell  faculty  of  it, 
 the  underitanding,  and  that 
 in  the  higheil  pitch  of  excel- 
 lency, to  which  nature  can 
 raife  it,  is  blind  to  fpiritual 
 objedls."     SeleB  nvorks,  p,  G, 
 
 Mr.  Claude  does  not  un- 
 derlland  the  apofl:!e'sH''u/'/K.3f 
 in  fo  exalted  a  fenfe  :  hut 
 feems  to  ufe  it  with  natura- 
 lills  for  what  is  comiiion   to 
 
 Vol,  n. 
 
 irrational;  *'  the  fcripture 
 does  not  term  men  peculiarly 
 •captivated  to  brutifh  affec- 
 tions "itu/jKot  cLv^^ioTTzi,  na- 
 tural men,  but  AKcyx  C^n).: 
 (tiVJiAtt,  2  Pet.  ii.  12.  natural 
 brute  heajis.  Auftin  there- 
 fore expounds  it  thus  (TraSI. 
 98.  Johan.)  animalis  horno, 
 i.  e.  qui  fecundiim  horninesn 
 fapit,  animiilis  diflus  ab  ani- 
 ma,  carnalis  a  came,  quia 
 ex  anima  et  carne  coniiat 
 omnis  homo,  non  percipit  ea 
 qua;  funt  fpiritus  del,  i.  e. 
 Quid  gratia  credentibus  con- 
 feratcrux  Chrifti,  &-c,"  O-f.en 
 on  the  fp:rit,  p.  217. 
 
 (2)  J  ejus  Chriji  is  made 
 unto  us  njctfdom.  I  Cor.  i.  30. 
 The  fcope  of  this  place  de- 
 termines the  meanin'>-  of  S. 
 
 Y  y  Paul 
 
(     354    ) 
 
 I  cannot  help  obferving  here  two  illufions,  to 
 which   the   greateft  part  of  mankind  are  fubjeft. 
 Firft,  we  almoft  always  imagine,   our  falvation  is 
 a  very  ealy  thing,  which  requires  but  very  little 
 time.     One  moment,  fay  we,  is  fufficient  for  con- 
 verfion,  and  a  true  converfion  though  wrought  in  a 
 moment  is  fufficient  to  fave  us.     Befide  the  time 
 of  calling  is  long,  it  endures  till  death.     This  is 
 as  much  as  to  fay,  that,  when  we  have  employed 
 the  befl  part  of  our  days  in  our  pleafures  and  fmful 
 interefts,  we  fhall  have  time  enough  to  repent  and 
 be  faved.     Never   was   any   thing    more  falfe  or 
 deceitful  than  this  idea  of  falvation.    I  grant,  there 
 needs  only  a  good  and  fincere  converfion  in  order 
 to  falvation.     Provided  it  be  good  and  fmcere  it 
 cannot  fail  of  being  effeftual.     I  own  farther,  that 
 a  true  and  fincere  converfion  at  the  laft  hour  of 
 life  is  not  altogether  unexampled.     God  (hews  us 
 now  and  then  one,  to  make  us  admire  the  marvels 
 of  his   grace,  and  the  depths  of  his  elefting  love : 
 but,  granting  all  this,  I  beg  you  alio  to  remark 
 the  following  truths.    Firfl,  True  and  fincere  con- 
 verfions  in   the  laft  moments  of  life  are  fo  rare^ 
 that  God  has  left  us  but  one  example  in  all  fcrip- 
 ture ;  and  even  that  example  is  fingular  in  its  cir- 
 
 cum- 
 
 Paul  1  n  tViefe  words.    In  this  Greeks,  it  feemed  the  power 
 
 chapter  the  apollle  contcm-  and  the  wiTdom  of  God.  The 
 
 platts      three      objedts — the  apoftle  tries  the  caufe  in  dil- 
 
 Jewilli  religion  —  that  of  mo-  pute,  pronounces   in    favour 
 
 ral  philofophy  of  the  pngans  of  the   gofpel,    and   adduces 
 
 . — and    the    gofpel,    or    that  efiefts  for  proofs.     The  gof- 
 
 body  of  fc.ience,   which  was  pel  of  Chriit  is  become  to  us 
 
 taught  by  Jefus  Chrift.      He  both  a  fyftem  of  knowledge 
 
 allows    the    gofpel   appeared  and     a    fource    of    holincis. 
 
 fcandalous  to  ibme  Jews,  and  Chriji  is  made  unto  us  nuifdntny 
 
 ridiculous    to    fonie  Greeks,  right eoujnefs^  holinejs^  an4  rs- 
 
 yet  to  others,  both  Je'n.s  and  demption. 
 
(     355    ) 
 
 cumftances,  it  is  that  of  the  converted  thief.  But, 
 befides  that  nothing  kfs  than  a  crofs,  that  is,  a 
 moft  infamous  and  cruel  death,  was  neccflliry  to 
 afFefl  him,  there  was  needed  alio,  to  work  this 
 great  miracle,  the  dying  prefence  of  the  eternal 
 fon  of  God.  It  was  in  that  grand  aftion,  in 
 which  our  redeemer  offered  his  eternal  facrifice  for 
 the  whole  world ;  in  that  aftion  in  which  he  caufed 
 the  fmoke  of  his  oblation  to  afcend  as  it  were  from 
 earth  to  heaven,  in  a  fweet-fmelling  favour  to  God 
 the  father ;  in  that  a6tion,  in  which  the  fun  was 
 eclipfed,  the  earth  trembled,  the  graves  opened, 
 the  vail  of  the  temple  was  rent  in  twain  •,  it  was, 
 I  fay,  very  juft  that  the  Saviour's  blood  fliould 
 work  fuch  a  miracle,  and  that  the  fpirit  of 
 grace,  to  honour  the  death  of  the  eternal  fon  of 
 God,  fliould  difplay  his  power  in  an  extraordinary 
 manner:  but  let  no  one  imagine  from  this  ex- 
 ample, that  it  iliall  be  fo  with  him.  Jefus  Chrill 
 does  not  die  every  day,  his  blood  was  llied  but 
 once,  and  who  told  you  that  what  he  did  in  the 
 a6t  of  his  facrifice,  he  will  repeat  again  every 
 day.?  (3) 
 
 2.  Con- 
 
 (3)  T^e  example  of  the  fkief 
 on  the  crofs-  The  converfion 
 of  the  thief  on  the  crofs  is  a 
 credible  hiltorical  fa£l  :  but, 
 before  we  can  apply  this  to 
 the  condiiion  of  any  other 
 perfon,  we  mull  afcertain 
 the  true  nature  of  the  fad>, 
 and  from  correfponding  cir- 
 cumftances  prove  it  a  cafe  in 
 point.  Now  this  is  extreme- 
 ly difficult  to  do.  Monfieur 
 Tillemont  has  collefted  many 
 various  opinions  concerning 
 the  penitent  tliief:    bat  ail 
 
 conjedures  not  fupported  by 
 holy  fcripture  are  uncertain. 
 Saurin  ftates  thcfe  hillorical 
 conjeftures,  endeavours  to 
 prove  that  the  two  thieves 
 were  notorious  criminals, 
 who  dcferved  to  die,  allows 
 and  demnnllrates  the  truth 
 of  the  converfion  of  one,  and 
 takes  particular  care  to 
 evince  that  nothing  can  be_ 
 deducted  from  this  man's 
 converfion  in  favour  of  pro- 
 craftinating. 
 
 "  If  any    ihintj   (fays  he) 
 y  y  2  feem 
 
C     35(^     ) 
 
 2.  Converfion  in  the  laft  hour  is  the  mod  dif- 
 ficult  thing  in  the  world,  tiie  foul  is  as  it  were  ex- 
 haufted,  without  power,  without  light,  without 
 vigour;  the  heart  is  bound  by  a  thouland  old  ha- 
 bits, long  ago  contracted,  and  which  like  fo  many 
 chains  prevent  a  freedom  of  aftion.  The  con- 
 fcience  has  long  been  in  a  profound  lethargy,  all 
 the  doors  of  the  foul  are  Ihut  againft  ideas  of  piety, 
 and  thefe  ideas  like  ftrangers  know  none  of  the 
 avenues  to  the  heart.  In  fhort  the  whole  man  is 
 fo  funk  in  ftupidity,  and  fo  incorporated  with  the 
 world  (if  I  may  venture  to  fay  fo.)  that  the  world 
 is  at  it  were  converted  into  his  own  fubftance, 
 and  become  elTential  to  him.  By  what  means  then 
 fhall  a  man  be  brought  out  of  fuch  a  mjiferable 
 ftate  ?  By  what  means  then  can  he  be  detached 
 from  all  the  relations  and  connexions,  which  he 
 has  formed  with  the  world  and  its  vanities  ?  I 
 knov/,  God  can  do  it,  for  nothing  is  impoflible 
 to  him  :  but  for  this  purpofe  there  muft  be  an 
 extraordinary  fund  of  grace,  a  fingular  effort  of 
 the  omnipotence  of  God.  If  the  Lord  faid,  it 
 v/as  ecjier  for  a  camel  to  go  through  a  needle's  eye 
 
 than 
 
 feem   to  invalidate  what  we  who  take  advantage  of  every 
 
 have  fo  often  preached  againft  thing    to    fortify    themfelves 
 
 the  delay  of  your  converfion,  in   corruption,    it  would    be 
 
 it  is  the  example  of  the  pe-  riecdlefs    to   attempt   to   pre- 
 
 nicent  thief.     This  is  the  in-  vent  the  devil'?  ufingthe  ex- 
 
 trer.chment,  from  which  the  ample  of  the  ^cvickea  thief  to 
 
 moft  ob(tina:e  fmners  defy  us  hinder  your  labouring   after 
 
 to    force    them.      I  will    tell  converfion,   becaufe  you  have 
 
 you,  my  brethren,  what  there  deferred  it  fo  long,  we  muft 
 
 is  comfortable  in  this  exam-  endeavour    now    to    prevent 
 
 pie     on     your     death-beds,  his    ufing    that    of  the  good 
 
 fliould   providence  caufe  me  thief  to  engage  you  to  defer 
 
 to  furvive  and  attend   any  of  the  work  ilili  longer."     Ser. 
 
 you  :     but,    while    you    are  fur  les  deux  Brigands,  torn.  i. 
 
 well,  iu  this  pulpit,  to  men,  fcr,  xi. 
 
(     357     ) 
 
 than  for  a  rich  man  to  enter  the  kingdom  ofheffven: 
 how  much  more  m.ay  we  fay  fo  of  an  old  rich  man, 
 of  an  old  fiuncr,  who  has  added  to  the  obibicle  of 
 his  riches  thoufands  of  vices,  and  crimes.  (4) 
 
 3.  I  am 
 
 (4)  Con--v€rJjon  is  difficult  in 
 a  dy'iiig  iUneJs.   Saurin  adopts 
 Mr.  Claude's  juft  and  necei- 
 fary  dillinftion  on    this  iub- 
 jed  and  expatiates  beautilully 
 on  it.     He  affirms,  there  is 
 an  ordinary,  and  tiiere  is  an 
 extraordinary  way  of  convert- 
 ing a  foul.    The  fsrll  is  a  rule 
 to  us :  the  lalt  is  always  open 
 to  God,  and  his  wifdom  de- 
 termines when   to  make  ufe 
 of  it.     "  God  has  eftablifhed 
 laws  in  nature  with  the   ut- 
 molt  wifdom,  he  has  aiTigned 
 a  pwvilion  for  the  Jun,  fixed 
 the  earth  upon  pillars,  a?id  Jet 
 bounds  to  the  Jea  :   yet   fome- 
 times  he  has  been  pleafed  to 
 pafs  thefe  laws,  to  Jhake  the 
 earth,  to  fiop  the  fun,  to  di- 
 •vide  the  fea,  and   has  difco- 
 vered  as  much  wifdom  in  vi- 
 olating the  laws  of  nature  as 
 in  eilablilhing  them.    In  like 
 manner,  religion  has  its  laws, 
 which  wifely  eftablilli  God's 
 ufual   way  of  working  :   yet 
 fonietimes  he  has  been  pleafed 
 to  difpcnfe   with  theie  laws 
 and  extend  their  limits.     In- 
 llead  therefore  of  judging  of 
 the  general   laws  of  religion 
 by  particular  examples,  you 
 ought  to  govern   your  ideas 
 of    particular    examples    by 
 thefe    general    laws.       Com- 
 plaifant  diredors!  Remifsca- 
 fiiilts!    i'ublick  pelts!     who 
 
 am  life    your    penitents    with 
 deceitful  hopes;  when  a  phy- 
 fician  has   exhaulled  all   the 
 fecrets  of  his  art   to    rellore 
 the  health  of  his  patient,  a«d 
 fees    they    are     unfuccefsful, 
 when  every  fymptom  of  over- 
 loaded  nature   publifhes  the 
 approach  of  death,  he  fays, 
 the  cafe  of  his  patient  is  def- 
 pcrate,  he  does  not  pretend, 
 God   cannot    heal    him,    he 
 does  not  even  pretend  to  fay, 
 he  has  never  leen  a  recovery 
 in  fuch  a  cafe,   he  fpeaks  ac- 
 cording    to     the      ordinary 
 courfc  of  nature,  according 
 to  the  maxims  of  his  art,    he 
 fpeaks  as  a  phyfician,  net  as 
 a     ivonder-jjcrker.       In     like 
 manner,  v/hen  we  fee  a  raan, 
 who  has  perfiiled  thirty, forty, 
 fifty  years  in  criminal  habits, 
 when    we    ki   fuch    a    man 
 taken  ill  and   defpairing   of 
 life,  weep,'figh,    pray,   and 
 pretend    to    converfion.    we 
 fay,     his     Hate     is     fufpici- 
 ou?,    and    infinitely   fufpici- 
 ous:   but    we    fpe:ik  accord- 
 ing to  the  ordinary   laws    of 
 religion,  and  do  not  mean  to 
 exclude  miracles,  we  know, 
 God  is  almighty,   &;c."     Sur 
 le  renvoi  de  con^-verjion,  torn,  ii« 
 This  dilliiiCtion   is   necef^ 
 fary  to  the  underftanding   of 
 many  paflagcs  of  i'cripture— 
 to  the  difculfion  of  many  hif- 
 torical 
 
C   zs^   ) 
 
 3.  I  am  not  afraid  to  fay,  that  the  fin  of  thofe 
 who  defer  their  repentance,  is  of  fo  aggravated  a 
 nature,  that  it  renders  them  altogether  unworthy 
 of  God's  extraordinary  aid  to  convert  them.  Such 
 people  are  crafty  deceivers,  who  aft  fraudulently 
 with  God,  and  pretend  to  dupe  him  with  their 
 artifices  •,  for  they  do  as  much  as  fay,  God  calls 
 us,  and,  we  acknowledge,  repentance  is  juft  and 
 neceffary,  if  we  mean  to  be  faved ;  but  in  order  to 
 this  we  muft  quit  our  pleafures.  What  then  fhall 
 we  do  to  enjoy  our  delightful  fins  and  yet  avoid 
 damnation  ?  This  is  the  way,  we  will  be  wifer 
 than  God  •,  we  will  employ  all  our  beft  days  in 
 debaucheries  and  fms,  and  fo  content  ourfelves 
 with  them  ;  and  when  we  are  no  longer  good  for 
 any  thing,  we  will  be  converted,  and  fo  prevent 
 our  damnation.  Do  you  think,  a  reafoning  fo  hor- 
 rible, a  procedure  fo  deteftable  can  be  agreeable 
 to  God  ?  Do  you  think  it  will  extremely  invite 
 him  to  beftow  extraordinary  converting  grace  on 
 fuch  affronting  wretches  ^  No  furely !  What !  be- 
 caufe  God  is  free  in  the  difpenfation  of  his  grace,  is 
 there  any  likelihood  that  he  will  bellow  it  to  efta- 
 bliHi  and  reward  deceit  ^  (5) 
 
 Con- 
 
 torical  fafts — and  to  the  elii-  (5)   Will  God  hefioiM  extra- 
 
 cidation    of    many    cafes    of  ordinary  grace  to  renvard  de- 
 
 confcience — all    which    may  ceit !       Thus    amplified     by 
 
 become   fources   of  innume-  Saurin.     •'  Strange    reafon- 
 
 rable  errors   and   vices,  un-  ing  I  deteftable  fophlfm,   my 
 
 lefs  diftindtions  be  made  be-  brethren  !  this  is  the  higheit 
 
 tween  ordinary  and  extraor-  pitch  of  corruption  !  this  is 
 
 dinary — judicial   and   extra-  ingratitude  of  a  fupreme  de- 
 
 judicial — intrinfick   and  ex-  grce !   how  ungrateful  foever 
 
 traneous.     It  is   needlefs    to  fome  people   are,    the  worll 
 
 give  inrtances  of  each  :  they  fhewalittle  fenfibility  in  the 
 
 will  occur  to  the  leait  atten-  rnftant  of  receiving  favours ; 
 
 ijpn.  vvhen    they    have   forgotten 
 
 them. 
 
(     359    ) 
 
 Confider,  I  intreat  you,  there  cannot  be  a  more 
 foolifh  and  rafh  defign  than  that  of  putting  off 
 repentance  to  old  age,  fince  it  takes  for  granted 
 the  moft  doubtful  and  uncertain  tl/ing  in  the  world, 
 which  is  that  we  fhall  live  to  a  hoary  old  age.  Is 
 not  this  the  o-rofleft  of  all  illufions  ?  I  omit  uro-ino- 
 what  all  the  world  knows,  that  no  one  can  allure 
 hinifeif  of  the  morrow.  I  fay  to  you  fomething 
 more  ftrikins;.  Make  the  different  orders  of  men 
 pafs  before  your  eyes,  count  them  one  by  one, 
 and,  it  is  certain,  the  number  of  thofc,  who  die 
 before  they  are  thirty  years  of  age,  is  incomparably 
 greater  than  of  thofe,  who  come  to  that  age.  How*^ 
 many  die  between  thirty  and  forty  !  how  few  arrive 
 at  fifty!  fewer  ftill  live  to  fixty,  and  how  very 
 fmall  in  all  ages  and  countries  is  the  number  of 
 old  men. ^  In  a  city,  which  contains  a  million-  of 
 fouls,  you  will  find  two,  or  perhaps  three  thou- 
 fand  old  people,  that  is,  in  the  proportion  of  two  or 
 three  hundred  to  every  hundred  thoufand  fouls.  (6) 
 
 Now, 
 
 them,  indeed,  they  may  be- 
 come ungrateful :  but  be- 
 hold !  in  this  iinner's  reafon- 
 ing  a  new  kind  of  outrage, 
 a  wicked  arc  of  inclofing 
 within  the  circumference  of 
 his  ingratitude  the  prefent 
 and  the  future,  favours  re- 
 ceived, and  favours  expell- 
 ed! In  the  perpetration  of 
 every  crime  I  fliall  remind 
 myfelf  of  mercy  one  day  to 
 be  bellowed,  and  fliall  find 
 in  this  idea  a  motive  for  firm- 
 nefs  in  rebellion,  and  bold- 
 liefs  in  fin.  Is  not  this  an 
 excefs  of  corruption  ?  This 
 is  the  moft  deteftable  ingra- 
 titude !  &c."  Saur.  renvoi, 
 iom.  ii. 
 
 "  Quid  ergo,  fratres  ? 
 Cum  nos  multis  peccatis  et 
 criminibus  fentiamus  obnox- 
 lO!-,  numquid  defperandum 
 ell  ?  Abfic  hoc  a  populo 
 Chrirtiano.  Non  quidem 
 defperandum  eft;  fed  nee  ir> 
 ipfis'  peccatis  inimica  fecuri- 
 tace  perfeverandum.  Qui 
 enim  dixit,  cum  converius 
 ingemueris,  falvus  en's  :  ipft: 
 dixit,  nolite  tardare  converti 
 ad  Dominum,  nee  diff"eratis 
 de  die  in  diem."  CaJ'arii. 
 ferm.  102,  /;/  appe?id.  Aug, 
 op.  torn.  V.  p.  374. 
 
 (6)  The  'Vitality  of  old  peo- 
 ple is  in  the  proportion  of  ti.uo 
 or  three  hundred  to  e-very  hun- 
 dred 
 
(     3^o     ) 
 
 Now,  allowing  this,  what  foolifh  fecurity  is  it  to 
 imagine  you  lliall  be  in  the  happy  number  of 
 thefe  two  or  three  hundred,  in  a  multitude  of  a 
 hundred  thoufand  !  Were  a  man  to  hazard  his  for- 
 tune on  fuch  an  uncertainty  he  would  pafs  in  the 
 world  for  a  madman,  and  all  his  relations  and 
 friends,  his  wife  and  children  would  pity  and  con- 
 line  him  :  but  thou !  milerable  wretch !  doft  thou 
 hazard  thy  falvation,  thy  foul,  the  friendfliip  of 
 ihy  God,  thine  eternal  happinels  on  this  frivolous 
 hope!  and  to  complete  thy  m.ifery,  does  thy  wife, 
 do  thy  children,  thy  friends,  thy  relations,  do  all 
 the  world  let  thee  go  on  to  do  fo  !  or,  if  they  advife 
 thee,  doft  thou  pay  no  regard  to  their  advice! 
 
 The  iccond  illuiion,  wliich  beguiles  multitudes, 
 is  an  imagination,  that  they  discharge  their  duty, 
 
 when. 
 
 ind  thcufand.  This  obfer- 
 vation  is  not  ftridtly  theohgi- 
 i-al :  but  it  is  pertinently  in- 
 troduced here,  and  mayicrve 
 for  an  example  of  what  our 
 I>r.  Gill  recommended  in  an 
 ordination  fermon  from  2 
 Tim.  ii.  7.  Con/icier  ivhat  I 
 Jay  ;  and  the  Lord  gi-ve  thee 
 utiderjHanding  in  ail  things. 
 Confidcr  principally  re-ueakd 
 truths  :  hot,  as  all  fciences 
 3nay  fubferve  religion,  do 
 not  neglefl  the  acquiiition  of 
 human   knowledge. 
 
 This  article  belongs  to 
 fo-Vitical  ariihmetick,  and  wri- 
 ters en  the  doftrine  of  life- 
 annuties  treat  of  it  with  great 
 perfpicuity,  and,  in  general, 
 on  folid  principles.     Mr.  De 
 
 Moivrc Dr.   Halle}- Sir 
 
 William  Petty — Arbuthnot — 
 J)avenant-^-King Kerffe- 
 
 boom — and  others  have  be- 
 llowed much  laudable  labour 
 on  this  fubjeft.  The  fub- 
 ilance  may  be  found  in  Pof- 
 tlethwaite's  Diftionary,  un- 
 der the  word  ANNUITY- 
 
 There  is  a  wonderful  ten- 
 dency in  remarks  of  this  kind 
 to  aroufeand  aficcl  the  bulk 
 of  ordinary  hearers:  but  they 
 ought  to  be  made  very  fel- 
 dom,  and  very  foberly.  It 
 is  not  neceffary  for  a  preacher 
 to  inveftigate  thefe  articles 
 with  the  accuracy  of  an  an- 
 nuitant; it  is.  fufficient  for 
 him  to  have  the  authority  of 
 allowed  judges  for  what  he 
 affirms,  and  it  is  enough  for 
 him  to  fpeak  in  genera! 
 terms,  as  Mr.  Claude  does  : 
 "  The  proportion  is  of  two 
 or  three  hundred." 
 
(    s6i    ) 
 
 v/hen,  without  concerning  themfelves  about  their 
 own  falvation,  as  the  apoftle  commands,  they 
 employ  themfelves  about  that  of  ofber  people. 
 There  are  in  general  two  ways  of  doing  this.  i. 
 By  faying  the  fineft  things  in  the  world  about 
 religion.  Obferve  what  pafles  in  the  world.  You 
 will  hiirdly  find  one  among  many  employed  about 
 his  own  converfion  :  yet  every  body  will  tell  you, 
 we  ought  to  be  good  people — the  corruption  of 
 the  age  we  live  in  is  prodigious — there  is  hardly 
 any  virtue  or  good  faith — there  is  very  little  pro- 
 felTion  of  praftical  religion,  and  almoft  no  real 
 godlinefs.  Thefe  common-place-fayings  are  in  the 
 mouths  of  all :  but,  with  all  thefe  fine  fpeeches, 
 you  will  rarely  find  one  retiring  from  general 
 views,  ferioufly  reflecting  on  himfelf,  and  faying 
 What  am  I  ?  Am  I  not  like  others  ?  Since  I  allow, 
 every  one  ought  to  correct  himfelf,  is  it  not  jufb 
 that  I  fhould  begin  with  myfelf,  put  the  firil 
 hand  to  the  work,  and  let  an  example  to  my  bre- 
 thren !  (7) 
 
 The  fccond  way  of  pretended  concern  about 
 the  falvation  of  others,  without  attending  to  your 
 own,  is  ftill  more  fcandalous  than  the   firft.     It 
 
 con  fid  3 
 
 (7)  Many  bad  tnen  fay  fne  Some  think  a  fulnefs  of  talk 
 things  about  religion.  The  ajull  ground  lor  fufpedting 
 excellent  Mr.  Edwards,  than  the  talicer  to  be  a  Pharifec,  aa 
 whom  no  man  hath  written  oftentatious  hypocrite.  Others 
 better  on  religious  afFeftions,  rafhly  pronounce  him,  on 
 fays,  "  Fluent  fervent  abun-  the  fame  account,  an  emi- 
 dant  talking  of  religious  fub-  nently  pious  man.  The  pro- 
 jefts  is  no  certain  fign  of  truly  bability  lies  again/}  the  great 
 gracious  afFeftions;  iovhmay  talker  in  the  opinions  of  Ed- 
 proceed  from  holy  afFedions,  wards — Shepard--Flavel— &-c. 
 and  it  may  not.  There  are  SccEdi.oar(is  onrelig,  affg^ions. 
 two   extremes   in    this   cafe,  part  z.  /.  3. 
 
 Vol.  II.  Z  z 
 
(      3^2       ) 
 
 confjfts  In  being  always  on  the  watch  to  cenfure 
 and  (lander    the  aftions  of  others.     If  they   be 
 really  blame-worthy,  you  v/ill  hear  them  exclaim 
 againil  the  crime,  they  will  appear  to  be  extremely 
 oiiended,  they  will  let  them  off  with  the  blackeil 
 circumftances,  and  exaggerate  them  in  every  de- 
 gree :   but   if  the  aftions  of  others  be  apparently 
 good  and  virtuous,  not  being  able  to  condemn 
 them  in  themfelves,  they  will  condemn  them  in 
 their  principles.     It  is  only,  fay  they,  theeffedl  of 
 ambition  or  hypocrify,    they  only  want  to  make  a 
 parade,  to  be  talked  of,  and  raiie  their  credit  and 
 reputation  with  good  people.     Certainly  all  thefe 
 are  very  diftant  from  St.  Paul's  meaning,  when  he 
 fays,  work  cut  your  own  jalvation,     I  will  not  fay, 
 we  fliould  entirely  negledl:   the   falvation  of  our 
 neighbours,  God  commands,  and  charity  obliges 
 lis  to  attend  to  it,  and  it  would  be  a  very  unworthy 
 and  wicked  faying,  fhould  any,  like  Cain,  cry  out 
 Am  I  my  hrothefs  keeper.     However,  I  do  affirm, 
 it  is  not  this  only,  which  ought  to  employ  us,  it 
 is    not  our  firft,  and   principal   occupation  ;  we 
 muft  begin  by  working  out  our  own  falvation,  to 
 this    we   muft   particularly  apply   ourfelves,  left 
 while  we  corred  others  we  become  incorrigible  our- 
 felves.    /  keep  under  my  body,  fays  the  apoftle,  and 
 bring   it   into  fubje£iion  -,    left   that,  by  any   means^ 
 when  I  have  preached  to  others^  I  myfelf  Jloould  be  caft 
 away,  (8) 
 
 But 
 
 (8)  Deluded  people    cenfure  pies.     Firft,    tliey    are   col- 
 
 andjlatider ethers.  Mr.  Claude  leftors,     carriers,    vvholefale 
 
 c.or.fiders  flanderers,  thatexc-  and  retail  venders  of  all  the 
 
 crable  clafs  of  bad  men,  as  improper    aSiions^    that    are 
 
 trafficking  in  two  forts  of  com-  performed  within  their  circle, 
 
 inodities,  aclious  aad  princi^  i''ar  from  the  chrillian  difpo- 
 
 fition 
 
(  363  ) 
 
 But  it  is  time  to  pafs  to  the  fecond  part  of  this 
 fermon,  in  which  1  require  lefs  the  attention  of 
 your  minds  than  the  emotions  of  your  hearts.  I 
 intreat  you  both  fimply  to  hear  and  judge  of  the 
 truth  and  importance  of  what  I  fay  to  you,  and 
 to  aft  yourfelves.  May  your  confciences  do  what 
 my  tongue  di6lates,  work  cut  your  own  fahation  ! 
 let  us  work  at  it  now,  without  putting  it  off  to 
 another  time,  and  let  a  juil  comment  of  thefe 
 divine  v/ords  be  found  to  day  in  the  exad  obedi- 
 ence, which  we  render  to  them. 
 
 The  firft  a6t,  by  which  we  mull  begin,  is  a 
 holy  reconciliation  to  God.  For  this  purpoi'e  hav- 
 ing caft  our  eyes  on  thegreatnefs  of  the  fins,  which 
 we  have  committed,  and  which  we  are  perpetually 
 committing  againll  him,  and  having  confidered 
 what  favours  we  have  received,  and  how  fhame- 
 fully  we  haveabuftd  them,  having  conceived  a  jufl 
 grief  for  our  innumerable  fms,  let  us  humbly  have 
 
 recourfe 
 
 fltion  of  pity,  they  take  an  in- 
 fernal pleafure  in  propagating 
 evil,  and  in  aggravating  it 
 with  a  hundred  falfe  circum- 
 ftances.  Moll:  congregations 
 have  one  of  thefe  ;  (happy  if 
 they  have  but  one !)  he  is 
 generally  a  great  wfayj-z^icw^fr, 
 though  he  declares  nobody 
 hears  fo  little  news  as  he ;  a 
 great  dealer  in  fecrets,  though , 
 good  foul!  nobody  hates  whif- 
 pering  fo  much  as  he  does  ; 
 he  is  exceffively  bitfy,  though 
 he  never  goes  out  of  his  v/ay  ; 
 he  would  be  millaken  for  one 
 What  king  {0  ilrong. 
 Can  tie  the  gall  up  in 
 
 of  Samfon's  foxes,were  we  not 
 to  obferve  his  total  want  of 
 fcnfe  ;  he  is,  in  a  word,  the 
 Jack  Ketch  of  the  fociety, 
 who  executes  all  the  criminals 
 that  fall  into  his  hands.  All 
 this  is  wicked  :  but  what  fliall 
 we  fay  of  a  wretch,  who  pro- 
 ceeds tocenfure  t\\Q  pri?2ciplci 
 of  good  aftions  1  No  words 
 can  exprefs  the  guilt  of  fuch. 
 a  man.  To  him  may  truly 
 be  applied  the  words  of  a 
 prophet.  In  thee  is  found  the 
 bleed  of  the  fouls  of  poor  inno~ 
 cents.     Jer.  ii.  34. 
 
 the  flanderous  tongue 
 
 Z,  z  z 
 
 Shakefpear* 
 
'  {     364    ) 
 
 rccouiTe  to  his  mercy.  (9)  Let  each  of  us  in  parti- 
 cular recall  his  wanderings  from  God,  his  tranf- 
 
 (9)  Hwving  conceived  a  jujl 
 griif  for  our  .  .  .  fins,  let  us 
 .  .  -  ha've  recourje  to  jnercy. 
 This  feems  to  have  been  the 
 true  original  method  of 
 preaching.  It  is  a  ftate  of 
 fadls ;  it  is  founded  in  the 
 nature  and  fitnefs  of  things ; 
 and  it  has  been  that  method, 
 which  the  holy  fpirit  has 
 thought  fit  to  feal  and  fucceed 
 in  the  hands  of  his  minifters. 
 Mere  defcriptionsof  fin  affeft, 
 exhibiting  its  confequences 
 affright,  vehement  cenfures 
 of  it  alarm,  reafoning  con- 
 cerning it  opens  the  gloomy 
 road  to  defpair  :  but  all  this 
 does  not  convert.  On  the 
 ether  hand,  preaching  pro- 
 fufions  of  divine  goodnefs 
 without  urging  the  guilt  and 
 mifery  of  fin,  does  not  an- 
 fwer  the  great  end  of  preach- 
 ing, the  ccnverllon  of  the 
 foul.  It  is  the  union  of  both 
 fubjefis,  that  pofieffes  thefin- 
 ner  with  a  loathing  of  him- 
 felf,  and  a  love  to  God.  I 
 call  this  the  original  mtlhod. 
 Thus  S.  Peter  preached  to  the 
 Jews^  Ada  ii.  Thus  S.  Paul 
 preached  to  the  Gentiles,  Afts 
 xiii.  xiv.  &c.  I  call  this  a 
 Jlating  of  fads,  for  it  is  ftridly 
 true  —  that  errors  and  vice 
 are  in  the  world — that  they 
 are  fources  of  mifery  to  men, 
 and  reafons  of  punilhment 
 with  God  the  judge  of  man- 
 
 grefiions 
 
 kind — that  God  is  a  merciful 
 parent  as  well  as  an  equitable 
 judge — that  his  goodnefs  fent 
 his  ion  to  bellow  forgivenefs, 
 wifdom,  and  virtue  as  a  be- 
 nevolence— that  thefe  are  fet 
 before  unworthy  men  in  the 
 gofpel — and  that  if  they  have 
 any  fenfe  of  duty,  or  any 
 defire  after  felicity,  they  mull 
 fall  in  with  this  eligible  plan 
 of  recovery.  Thefe  are  facts, 
 and  a  good  applicatory  fer- 
 mon  only  Hates  them.  I  faid, 
 this  method  of  addrefs  is 
 founded  in  the  nature  and  fit- 
 nefs of  things.  Prefumption 
 and  defpair  are  the  two  dan- 
 gerous extremes,  to  which 
 mankind  are  prone  in  reli- 
 gious concerns.  Charging 
 iiome  fin  precludes  the  firlt, 
 proclaiming  redemption  pre- 
 vents the  lali.  I  affirmed,  the 
 holy  fpirit  had  fucceeded  this 
 method  to  the  converfion  of 
 fouls.        WicklifF,       Luther, 
 
 L'Knox,      Latimer,       Gilpin,  \^ 
 Bunyan,Livingflonc,  Franck, 
 
 w'Blair,  Elliot,  Edwards,  Whit-  »^ 
 field,  Tenent,  and  all,  who 
 have  been  eminently  bleiicd 
 to  the  revival  of  practical  god- 
 linefs,  have  conltantly  availed 
 themfelves  of  this  method; 
 and,  prejudice  apart,  it  is 
 impofTible  to  deny,  that  great 
 and  excellent  moral  effe£ls 
 have  followed.  See  Gillies' 
 Succefs  of  the  Gofpel. 
 
(  3^^5  ) 
 grclTions  of  his  laws,  how  often,  and  how  varioufly 
 each  has  diflionoured  his  calling,  with  what  negli- 
 gence each  has  violated  his  natural  and  religious 
 obligations,  and  particularly  thofe,  to  which  his 
 Chriftian  profeffion  engaged  him.  Lcr  the  paiTion- 
 ate  remember  the  injullice  of  their  angry  tranfports. 
 Let  the  covetous  remember  the  many  oblique 
 ways  they  have  taken  to  amafs  riches.  Let  the 
 outrageous,  the  proud,  the  ilanderous,  the  re- 
 vengeful, remember  the  injuries  they  have  done 
 their  neighbours.  Let  the  worldly  and  voluptu- 
 ous think  of  the  many  vain  and  raj'h  defires  they 
 have  had  for  earthly  things.  In  one  word,  let 
 each  of  us  review  his  paft  condufl,  let  each  weigh 
 his  actions  in  the  balances  of  the  fandluary  •,  and, 
 acknowledging  himfelf  a  tranlgreffor,  a  difobedi- 
 cnt  and  rebellious  child,  unworthy  of  the  love  of 
 God,  fall  at  the  footftool  of  his  mercy  with  pro- 
 found humility.  This  is  the  a6t  of  repentance  fo 
 pathetically  expreffed  in  the  fifty-firft  pfalm.  Have 
 mercy  upon  me  O  God,  ccccrding  to  thy  loving-kindnsfs; 
 according  to  the  muUitudes  of  thy  tender  mercies,  blot 
 out  my  tranfgrejfions.  Wajh  me  thoroughly  from  mins 
 iniquity^  and  cleanfe  me  from  my  fin.  For  1  acknow- 
 ledge ?ny  tranfgrejfions,  and  my  fin  is  ever  before  me. 
 Againjl  thee,  thee  only  have  I  finned,  and  done  this 
 evil  in  thy  fight.   ( i  J     This  is  the  repentance,  which 
 
 the 
 
 {\)  Jgainfl thee,  thee otihY,  falfe,  and  neither  can  be  in- 
 
 ha-ue  IJtnned.     Jt  is  a  ridicu-  tended  in  the  text.     liinichi, 
 
 loiis    ienie    of  this    paflage,  and  after  him  feveral  chrillian 
 
 which fomehavegiven. Kings,  expofitors  take  the  words  to 
 
 fay  they,  when   they  fin,  iin  fignify,  Tiioii,  O  God,  only 
 
 only     againit  God,    and   are  knaivej}   my   guilt    in    thefe 
 
 (icccuntable     only    to      him,  tranfadions  j     no    mortal    is 
 
 Botli  thefe   propofitions   are  able  to  prove  it. — Calovius, 
 
 and 
 
(  3^^  ) 
 the  church,  afraid  of  the  anger  of  God,  exprelTes 
 in  the  fixty-fourth  of  Ifaiah.  IVe  are  all  as  an  un- 
 clean thinv^  and  all  our  right eoufnejjes  are  as  filthy  rags, 
 and  we  all  do  fade  as  a  leaf,  and  our  mquities  like  the 
 wind  have  taken  us  away  \  and  there  is  none  that  call- 
 eth  upon  thy  name,  that  fiirreih  up  him f elf  to  take  hold 
 of  thee ',  for  thou  haft  hid  thy  face  from  us,  and  haft 
 confumcd  us  becaufe  of  our  iniquities.  (2)  This  is  the 
 repentance,  which  Jefus  Chrill  propofes  to  us  in 
 
 the 
 
 and  others  fay,  Againll  thee 
 chiefly  have  I  finned.  I  have 
 injured  Uriah,  and  am  guilty 
 on  that  account :  but,  great 
 as  that  crime  may  be,  it  is 
 not  equal  in  enormity  to  the 
 crime,  that  I  have  committed 
 againll  thee.  "  From  this 
 topick,  fays  Mr.  Kenry,  Jo- 
 feph  fetched  the  great  argu- 
 ment againft  fin.  Gen.  xxxix. 
 9.  and  David  here  the  great 
 i!ggran;atio7i  of  it." 
 
 Henry  en  the  place. 
 (2)  The  church  exprejfeth 
 repentance  in  the  fixiy-fonrth  of 
 Ijaiuh.  This  chapter  feems 
 to  be  a  prophetical  defcrip- 
 tion  of  the  Hate  of  the  jevv's 
 after  the  dcftruftion  of  Jeru- 
 falem.  The  prophet  fpeaks 
 cf  a  *ime,  when  the  metro- 
 polis, the  other  cities,  the 
 temple,  and  all  their  pleafant 
 things  ivere  laid  ivaj}e.  v.  lO. 
 I  J. — It  was  after  God  had 
 revealed  by  his  fpirit  what 
 men  had  not  perceived  fince 
 the  beginning  of  the  world. 
 ver.  4.  I  Cor.  ii.  9. — The 
 prophet  perfonates  the  bulk 
 of  his  countrymen  at  the  time 
 
 forefcen.  None  calleth  upon 
 thy  name,  none  ftirreih  up  hirn-: 
 J'elf  to  take  hold  of  thee.  ver.  7. 
 and  therefore  n.ve  are  all,  the 
 whole  nation,  a  few  individu- 
 als excepted,  are  in  the  con- 
 dition of  a  leper,  and  all  our 
 pharifees  and  fcribes,  and 
 pretended  good  men,  are  in 
 the  ftate  of  menftruous  wo- 
 men, we  are  in  the  ftate  of  a 
 tree  in  autumn,  and  the  pu- 
 nifliment  of  our  iniquities 
 hath  taken  us  away ;  we  are 
 excluded  our  religious  privi- 
 leges, and  expofed  to  endlefs 
 maladies.  Immundus,  ut  le- 
 profus,  feperatus  a  confortio 
 hominum  et  Vi^i.  —  'JuJlitia 
 nojh-(P,  Ego  de  perfonis  po- 
 tius  quam  de  adihus  locum 
 intelligo.  Micah  vi.  9.  Wif- 
 dom,  that  is,  the  77ian  of  wif- 
 dom,  &c.  Prov.  xiv.  i. 
 Fooliilmefs,  that  is,  the  fool- 
 ilh  nvoman.  Pfal.  cxx.  7.  I 
 peace,  that  is,  I  am  a  man  of 
 peace,  &c.  This  form  of 
 fpeaking  is  equal  to  a  fuper- 
 lative,  extretnely  foolifh,  excef- 
 Ji'velj  wicked,  &c. 
 
 Foil  Sjno^J. 
 
(  2,^^1  ) 
 the  example  of  the  prodigal  Ton,  in  thefe  tender 
 words  of  confcflion,  Father]    I  have  finmd  againfi 
 heaven  and  befvre  thee^  and  am  no  'more  worthy  to  be 
 called  thy  [on.     If  our  repentance  brings  us  to  the 
 foot  of  God's   tribunal,  let  it  bring  us  there  pro- 
 foundly humbled-,  for  God  refi^leth  the  proud,  hut 
 giveth  grace   to  the  humble.  (3)    X-et  it  bring  us 
 there  deeply  affeded,  for  a  carelefs  repentance  is 
 a  treacherous  repentance,  betraying  confcience  by 
 its  fears,  which  are  not  only  ineffeftual,  but  even 
 pernicious  :  juft  as  the  uncertain  crifes  of  difeafes 
 weaken   inftead  of  relieving  nature.     As  our  re- 
 pentance, however  fincere,  avails  nothing  without 
 a  propitiatory  facrifice  for  fin,  let  us  add  a  holy 
 and  fervent  recourie  to  the  blood  of  Jefus  Chrift, 
 and  to  the  fatisfadtion,  which  he  prefented  to  God 
 the  father  on  the  crofs.     This  is  the  faith,  which 
 is  fo  often  recommended  to  us  in  fcripture,  and  to 
 which  the  gofpei  is  not  afraid  of  joining  the  pro- 
 mifes  of  eternal  life.     If  any  manfin  (lays  St.  John) 
 we  have  an  advocate  with  the  Father,  Jefus  Chrijl  the 
 righteous,  and  he  is  the  propitiation  for  our  fins.     We 
 
 are 
 
 (3)  Gcd  rejtjleth  the  proud. 
 James  iv.  6.  This  is  part  of 
 a  difficult  period  of  Icripture, 
 concerning  which  iVir.  Claude 
 gave  his  judgment  in  a  letter 
 to  a  lady,  who  had  required 
 it.  *'  There  are,  fays  he, 
 two  difficulties  in  this  pafiage. 
 The  firil  is,  it  is  a  feemiiig 
 quotation  in  the  fifth  verfc. 
 But  there  is  no  particular 
 quotation  at  all;  S.  James 
 only  fpcaks  x\iQ  general  fenfe 
 of  fcripture  ;  and  the  words 
 would  be  clearer  read  thus, 
 vcrfe  4.  Ye  adulterers,  and 
 adultereffea,  know  ye  not  that 
 
 the  friendfliip  of  the  world  is 
 enmity  againlt  God?  Who- 
 foever  therefore  will  be  a 
 friend  of  the  world  becomes 
 an  enemy  of  God.  Do  ye 
 think,  the  fcripture  fpeaketh 
 in  vain? — verle  5.  The  fpi- 
 rit,  that  dwellethin  us,  ilriv- 
 eth  againll  envy. — verfe  6. 
 But  he  giveth  more  grace,  &c. 
 — The  other  diSiculty  is  the 
 connedion  of  the  fifch  verfe 
 with  the  preceding  verfes  : 
 but  this  is  diihcult  only  to 
 inattentive  readei-s,"  &-c. 
 Oeu'vres pcjlhum.  Let.  g.  F.v. 
 
(  3^8  ) 
 
 nre  juftljied  freely  ffays  St.  Paul)  hy  God's  graa 
 through  the  redemption  that  is  in  Chili  Jefus^  whom 
 God  hath  fet  forth  to  be  a  propitiation  through  faith 
 in  his  blood.  Through  this  redeemer  God  will  be 
 reconciled  to  us,  and  we  fliall  find  grace  in  his 
 fioht,  when  v/e  prefcnt  ourfelves  before  him  in 
 tommunion  with  this  great  Saviour  ;  for  there  is  no 
 ether  name  given  among  men  whereby  we  can  befaved^ 
 his  blood  alone  deanfeth  from  all  fin.  What  joy, 
 my  brethren  !  to  walli  in  this  myftical  Jordan  ! 
 how  happy  fliall  we  be,  if  we  can  lay  our  hands 
 on  the  head  of  this  holy  vicflim,  that  in  charging 
 him  we  may  difcharge  ourfelves  of  all  our  crimes. 
 Ccme  unto  me  ( fays  he)  all  ye  that  labour^  and  are 
 heavy  laden.,  and  twill  give  you  reji. 
 
 As  this  peace  with  God  is  not  made  in  a  mo- 
 ment, there  muft  be  great  efforts  to  bring  our 
 hearts  into  a  ftate  proper  for  fuch  a  reconciliation. 
 Having,  then,  as  well  as  we  are  able,  collected 
 our  own  fins  before  our  eyes,  let  us  makefome  re- 
 fieclions  on  the  horrors  of  them.  And  frjl,  let  us 
 well  examine  what  we  are  by  nature  compared  with 
 the  great  God.  A  little  handful  of  dull  and  afl:ies, 
 a  little  earth  kneaded  together  with  blood,  m.ifera- 
 ble  little  worms,  a  leaf  carried  away  with  the  wind, 
 a  vapour  which  the  fun  exhales  and  diffipates.  Are 
 we  not  in  comparifon  of  God  infinitely  lefs  than  a 
 drop  of  water  to  the  ocean,  or  a  grain  of  land  to 
 the  whole  univerfe.  We  have  a  ilature  of  five  or  fix 
 fcLct,  a  fubfiftence  in  the  world  of  a  few  years, 
 a  life  full  of  infirmities,  a  death  perhaps  fud- 
 den,  but,  however  fo  certain  that  neither  reafon 
 nor  obfervation  can  have  the  lead  doubt  about  it : 
 and  yet  altogether  miferable  as  we  are,  mifery  and 
 nothingnefs  itfelf,  we  have  dared,  or  rather  we 
 iiavc  inceflantly  prefumed  to  of£bid  and  infult  the 
 
 infinitg 
 
(  3%  ) 
 
 infinite  maje[Vy  of  our  Creator  and  Lord !  this  vain 
 iliadow  vaunts  itfelf  againft  the  Tun  !  this  drop  of 
 water  contends  with  the  ocean  !  and  this  ridiculous 
 grain  of  fand  proudly  elevates  itfelf  againlt  the 
 creator  of  the  univerfe  !  Tell  me,  I  intreat  you, 
 is  there  the  lead  fpark  of  reafon  in  all  this  ?  Are 
 we  not  always  fools  when  we  offend  God  ?  Is  ic 
 pofllble  to  conceive  a  blindnefs  equal  to  ours,  when 
 luch  mean  vile  creatures  as  we  dare  to  violate  the 
 laws  of  the  Lord  of  all  ?  (4) 
 
 2.  Does  not  our  blindnefs  appear  yet  more 
 ftrange  if  to  this  we  add  the  power  of  the  God, 
 whom  we  offend  ?  I  affirm,  it  would  be  foliy  and 
 ftupidity  to  rebel  againft  him  in  confideration  only 
 of  his  infinite  majefty,  compared  with  our  nothing- 
 nefs  :  yet  if  our  offences  could  pafs  off  with  im- 
 punity, if  our  meannefs  could  fecure  us  from  the 
 fiTokes  of  his  vengeance,  our  folly,  however  great, 
 would  only  be  confiderable  in  itfelf,  and  not  m  its^ 
 confequences  -,  we  fhould  fm  againft  the  general 
 diflates  of  right  reafon  :  but  we  fhould  do  nothing 
 contrary  to  the  particular  voice  of  prudence.  Buc 
 it  is  far  otherwife  -,  for  the  God  we  offend  is  arbiter 
 of  the  death  and  life  of  all  mankind,  the  fole  dif- 
 penfer  of  adverfity  and  profperity,  all  creatures 
 are  under  the  laws  of  his  providence,  as  a  great 
 army,  which  marches  by  his  orders,  and  obeys  all 
 his  commands ;  he  has  eternal  prifons  for  the 
 puniftiment  of  his  adverfaries  j    he  has  dreadful 
 
 Vol.  IL  3  A  execu- 
 
 (4)   This  grain  of /and  ele-  with   the  majejJy  of  the  of- 
 
 njates  itfelf  againft  the  creator  fended.      An  excellent  point 
 
 ofthemiiverje.     Mr.  Claude's  ofvievv, purely  fcriptuial,  and 
 
 (defign  is  to  aggravate  fin,  or  highly  adapted  to  Ihake  th^ 
 
 rather  to  expoje  its    aggrava-  confcience,    and    awake   the 
 
 tion.     He  therefore  contrails  criminal.     See   Job  xxxviii, 
 
 tlie  meannefs  of  the  offender  xxxix.  xl.  4. 
 
t  '  3/0     ) 
 
 executioners  of  his  juftice,  to  whom  he  iffues  his 
 orders,  and  into  whole  hands  he  delivers  his  cri- 
 minals, to  fuffer  fuch  vengeance  as  he  commands. 
 All  creatures  follow  his  love  and  hatred,  all  live 
 and  fmile  on  the  objeds  of  his  favour,  all  frown 
 at  and  dellroy  thofe,  who  incur  his  difpleafure. 
 He  plants,  he  plucks  up;  he  builds,  he  deftroys; 
 he  kills,  he  makes  alive  •,  he  raifes,  he  abafes  •,  he 
 comforts,  he  affli6ts:  and  all  the  deftinies  of  all 
 creatures,  their  goods  and  their  evils,  from  the 
 greateft  to  the  fmalieft  things,  from  the  throne  to 
 the  dunghill,  from  the  lofs  of  life  to  the  fall  of  one 
 of  our  hairs,  all  depend  on  his  will.  What  wild- 
 nefs  then  fo  frequently  and  cruelly  to  offend  an 
 almighty  God,  a  righteous  avenging  God,  who  will 
 not  jufiijy  the  wicked^  who  will  not  hold  the  finner 
 guihlefs^  and  who  has  proteilcd,  the  wicked  JJjall  not 
 Jtand  in  the  judgment!  (5) 
 
 3.  To  this  rcfledlion  another  may  be  added, 
 •which  will  much  contribute  to  diicover  the  enor- 
 mity of  our  fins.  Confider  how  much  we  are 
 indebted  to  God  not  only  for  his  patience  hitherto, 
 but  for  that  almoil  infinite  number  of  mercies, 
 which  he  has  afforded  us,  and  particularly  for 
 calling  us  to  the  profcffion  of  the  gofpel.     I  own, 
 
 our 
 
 (5)   To   the  mcjej}y  add  the  7.     Next,  God  will  not  hold 
 
 fonucrofGod.     1  his  is  ano-  him  guiltlcfs,   Exod.    xx.    7, 
 
 therjuil  method  of  expofing  Lail,   God  has  proteiled   he 
 
 the  turpitude  of  fin.      Omni-  fhall  not  Jland  in  the  judg- 
 
 poteiice  employed   to    make  ment,   Plal.   i,  5.     See  Na- 
 
 a   finner  miferable,    v. hat    a  hum  i.  where    the    prophet 
 
 thought!     What  a   dicadful  makes  a  noble  ufe  of  the  ar- 
 
 thought !     Mr.  Claude  places  gument    taken    from   divine 
 
 three  p  ;i3  ges  in  the  clofe  cf  power.      'Jeho'vah  is  great  in 
 
 thispeiiodia   bear.tiful  gia-  ponicer,  end  nvill  not  at  all  ac- 
 
 datioa.     Fiift,  God  will  not  ^uit  the  "wicked,     Yer.  3. 
 ^a/?//)' ;he  wicked,  Exod.xxiii. 
 
(  3V  ) 
 our  aflions  would  be  very  punifiiable  by  the  law 
 of  God,  for  God  has  given  it  to  us,  he  has  natu- 
 rally engraven  it  on  our  hearts,  and  it  is  our  duty 
 to  follow  and  obey  it :  but  mull  it  not  be  acknow- 
 ledged, that  we  are  infinitely  more  worthy  of  pu- 
 niihment,  v/hen  to  the  voice  of  his  law  he  has  added 
 that  of  his  divine  patience  waiting  long  for  our 
 repentance?  ;  6)  What  has  prevented  tiie  Lord's 
 executing  his  great  vengeance  on  us  ?  Why  v/ere  we 
 not  deftroyed  the  firlc  moment  v/e  offended  him  ? 
 What  then  ihall  we  lay,  when  this  patience  fhall 
 reckon  the  days,  months  and  year's  of  its  exercife 
 towards  us  ?  What  faall  we  have  to  anKver  when 
 it  fhall  accufe  us,  that  inftead  of  employing  thefe 
 days,  months,  and  years  to  our  converfion  and 
 fanftification,  we  have  made  no  other  ufe  of  them 
 than  to  increafe  the  number  of  our  fins  ?  But 
 what  will  become  of  us  when,  after  the  voice  of  the 
 law,  and  the  complaints  of  patience,  we  fhall  find 
 the  favours  and  mercies  of  God  rife  up  againfl:  us 
 one  after  another,  and  all  together  join  in  a  thou- 
 fand  reproaches  of  our  ingratitude  ?  It  would  be 
 3  A  2  enough 
 
 (6)  Divine  patience  ^vaiteth  written  on  principles  of  me- 
 for  our  repentance.  Sorne  mi-  taphyflcal  accuracy  :  but  they 
 nillers  have  been  flow  to  ufe  ipeak  after  the  manner  of 
 this  topick,  left  they  ihould  men,  according  to  general  ap- 
 injure  the  dodlrine  of  irrefift-  pearance  and  popular  no- 
 ible  grace.  We  would  beg  at-  tions.  Thirdly,  We  hazard 
 tention  to  the  following  fads,  nothing  when  we  follow  in- 
 Firft,  it  is  certain,  the  infpircd  fpired  guides  :  we  rifque  eve- 
 writers,  whofe  orthodoxy  can-  ry  thing  when  we  make  un- 
 not  be  doubted,  ufed  this  ilyle.  known  purpofes  rules  of  ac- 
 Thelong-JufferingofGcd^ait'  tion.  This  argument,  taken 
 ed  in  the  days  of  hoah.  I  Pet.  from  divine  patience,  is  a  mofl 
 iii.  20.  The  Lord  •■will  ivait  affefting  one,  and  has  been 
 that  he  may  be  gracious.  Ifa.  applied  to  the  nobl?ft  uf^s  by 
 XXX.  1 8.  Secondly,  It  is  cer-  minilkrs, 
 tain,  the  fcriptures  are  nwc 
 
(  572  ) 
 enough  for  each  crime  to  appear  in  its  own  turpi- 
 tude, it  would  be  enough  for  all  our  fins  together 
 to  appear  in  that  horror,  which  their  number  gives 
 them:  but  what  muft  we  fay  when  there  are  a 
 thoufand  fins  in  one ;  I  mean  when  each  fm  is  in- 
 finite in  its  nature  ?  Befides  our  rebellions  againft 
 the  fupreme  authority  of  God,  befides  our  extreme 
 obftinacy  and  hardnefs  againft  his  patience,  each 
 fin  is  a  particular  outrage  againft  all  the  favours 
 ■we  have  received  of  God  :  and  as  his  favours  have 
 been  infinite,  fo  each  of  our  fins  has  contained  an 
 infinite  number  of  outrages  againft  the  Lord,  (y) 
 
 Thefe  three  refleftions  may  be  followed  by  a 
 fourth,  on  the  indifpenfible  neceffity  of  a  lively 
 and  profound  repentance  to  reconcile  us  to  God, 
 Let  us  not  flatter  our felves,  the  God  we  adore  can 
 never  renounce  his  holinefs.  The  love  of  good, 
 and  hatred  of  evil,  are  as  natural  and  eflential  as 
 his  omnipotence  and  infinity.  Yet  muft  God  re- 
 nounce his  holinefs  if  he  receive  us  into  his  favour 
 without  our  renouncing  fin.  He  would  have  com- 
 munion 
 
 (7)  Sin  is  infinite  in  its  na^  years  of  age  to  have  received 
 iure.  To  the  iniinite  guilt  of  a  hundred  thoufand  millions 
 fin  great  objeftions  have  been  of  favours  fronn  God,  one 
 made  by  many  divines :  but  fin  againft  God  includes  a 
 no  objedlion,  furely,  can  lie  hundred  thoufand  millions  of 
 againft  the  expreffion  taken  in  a£ls  of  ingratitude 't  and,  if  he 
 the  fober  fenfeof  our  author,  havereceived  innumerable  fa- 
 Three  v/ords  fhall  fuffice.  I.  vours,  each  fm  contains  in- 
 By  the  word  infinite  Mr.  numerable  a£ts  of  ingratitude. 
 Claude  means  innumerable.  If  to  this  we  add,  that  each 
 2.  He  affirms,  every  offence  excellence  in  God  is  a  reafon 
 committed  againft  God,  is  of  obedience,  that  his  excel-^- 
 committed  againft  innumera-  lencies  are  innumerable,  and 
 ble/fli/oarjbeftowed on  God's  that  fin  is  againft  all  his  ex- 
 parc,  each  of  which  is  a  rea-  cellencies,  who  can  deny  the 
 fon  of  obedience.  3.  Hear-  infinity  of  fmi 
 gues,  Suppofe  a  man  at  forty 
 
(    Zll    ) 
 
 munion  with  fin  if  he  had  communion  with  impe- 
 nitent fmners.  It  is  then  as  impoflible  to  unite 
 ourfelves  to  God  without  repentance,  as  it  is  to 
 unite  life  and  death,  light  and  darknefs  •,  as  impof- 
 fible  as  for  God  to  deny  himfelf,  or  to  ceafe  to  be; 
 Neither  let  us  flatter  ourfeives  about  the  quality 
 of  this  repentance,  for  it  is  not  a  cold  and  carelefs 
 repentance,  it  is  not  that,  whicli  confifts  in  words 
 only,  it  is  not  that,  which  pafTes  lightly  through  the 
 mind,  and  which  hardly  touches  the  heart.  God 
 requires  a  penitence,  which  pervades  all  the  powers 
 of  the  foul,  which  penetrates  to  the  bottom  of 
 them  all,  which  produces  fighs,  tears,  and  re- 
 grets, which  is  accompanied  with  a  lively  grief,  a 
 bitter  fadnefs,  not  only  for  having  expofed  our- 
 felves to  punifliment,  but  alfo  for  having  offended 
 the  Lord,  and  fo  drawn  down  upon  ourfelves  his 
 juft  indignation.  In  one  word,  an  habitual  and 
 powerful  repentance,  which  breaks  the  mind  and 
 rends  the  heart,  keeps  us  a  long  time  in  that  Hate, 
 and  empowers  us  fmcerely  to  return  to  righteouf- 
 nefs  and  holinefs.  (8)  ^ 
 
 (8)  Repentance  mujl  he  ha-  tens  confeffionem  fuam    fuo 
 
 hitual.      How    rational    and  confefTario  humillime  referat; 
 
 fcriptural    is    this    kind    of  et  conquinifcens  dicat    fup- 
 
 repentance,  and    how  much  pliciter  in  hunc  modum. 
 to   advantage    the    reformed         "  Confiteor  Deo  omnipo- 
 
 churches   appear,    when    the  tenti  et  confeflario  meo  Ipi- 
 
 repentanceprefcribed  in  them  rituali  medico  omnia  peccata, 
 
 js  contralled  with  the  confef-  qu^   malcrum  fpirituum   in- 
 
 iions,  and  pennances,  that  are  quinamento   unquam  perpe- 
 
 prefcribed  in   the  church  of  iravi ;  five   in  fafto,   five  in 
 
 Rome !     The  following  is  a  cogitatione  ;   five  cum   maf- 
 
 form  ufed  by  our  anceftors  in  culis,  five  cum  fa:miiiis;  dli- 
 
 the  reign  of  King   Edgar,  a-  ave  creatura,  five  fecundum 
 
 bout  the  year  967,  the  Saxon  naturam,   five    contra  natu- 
 
 manufcript   of   which   is    in  ram. 
 Bene't  college,  Cambridge.  "  Confiteor  cngluviem  ci- 
 
 "  Lugenti    animo  paeni-  borum  e:  mane  et  vefperi. 
 
(     374     ) 
 
 To  incline  you  more  eife6tually  to   this  repent- 
 ance, let  us  (1  beleech  youj  lift  up  our  eyes  to  the 
 
 mercy 
 
 Confiteor  otnnimodam  ^avarl- 
 tiam,  et  invidiam,  et  detrac- 
 tationem,  et  bilingue  vitium, 
 mendacitatcm,  et  inanem  jac- 
 tantiam,  et  vaniloquium,  pro- 
 dlgalitatem  impiam,  et  cujiis- 
 qiie  generis  fal\um,  qui  eftVx- 
 nato  huic  corpori  meo  ali- 
 qnaliteracciderit.  Confiteor 
 me  frequenlius  fuifle  peccati 
 authorem,  peccati  fautorem, 
 peccati  confcium,  et  peccati 
 doftorem. 
 
 "  Confiteor  animb  meo 
 perpetratum  honncidium,per- 
 juria,  feditionem,  fuperbiam, 
 et  negledum  preceptorum 
 Dei.  Confiteor  omnia,  qaia:o- 
 culis  unqiiam  viderim  vei  con- 
 cupifcendo,  vel  vituperando 
 indebite;  etiam  omnia,  q'uas 
 vel  auribus  audiverim  vana  et 
 fuperflua,  vel  ore  meo  locutus 
 
 J'ueriin. 
 
 "  Confiteor  etiam  corpo!  is 
 
 mei  peccata  omnia,  cutis^  car- 
 nis,  olTium,  et  nervorum,  re- 
 num,  et  canilaginum,  lin- 
 gas,  et  labiorum,  faucium, 
 dentium,  et  cceiariei,  medul- 
 la:, et  rei  cujufque  alterius, 
 qus  vel  mollis  etl,  vel  dura, 
 humida,  vel  ficca. 
 
 <'  Confiteor  baptifmum 
 meum  me  pejus  oblervafie 
 quam  Domino  meo  Turn  pol- 
 licitus,  profeffionem-que,  qua 
 tenebar  in  Dei  et  fandorum 
 fuorum  iaudem  cullodire,  et 
 in  mei  iplius  ialutem  etei'iiani. 
 
 Confiteor  me  horas  meas  ca- 
 nonicas  fiepius  neglexiffe,  Ib- 
 piuique  pejerans  Dornini  vi- 
 tam,  et  nomen  ejus  in  vanuin 
 accepifie. 
 
 "  RogoetobteftorDominum 
 meum  pro  his  omnibus  re- 
 niifiionem,  ut  in  me  nunquam 
 ex  infidiis  pra;va!eat  Diabo- 
 lus,  ne  forte  ,moriar  abique 
 confeffione,  et-  peccatorum 
 meorum  emen'datione,  ficut 
 hodie  confeffus  ■  Turn  omnia 
 mea  peccata  coram  Domino 
 noflro  Salvatore  Chrillo,  qui 
 coeluni  et  terram  mcderatur 
 et  coram  facro  ifto  altari,  et 
 reliquiis  iftis,  et  coram  con- 
 fefiario  meo,  et  dcmini  miffali 
 facerdote;  et  ficut  puram  e- 
 difti  et  veracemconfeflionem, 
 et  prompt!  fum  aiiimi  corri- 
 gere  omnia  peccata  mea,  et 
 qua  polTim  fedulttate  ea  Tem- 
 per poftea  declinare. 
 
 "■  Et  tu  jefu  Chrifte  Sal- 
 vatormi,  mifereanima:  mea;, 
 et  remitte  precor,  deletoque 
 peccata  mea,  et  tranlgrelii- 
 ones  meas,  qua:,  vel  olim,  vei 
 recentius  unquam  perpetravi^ 
 et  ducas  me  in  fublime  reg- 
 num  tuum,  ut  illic  veiler 
 cum  ele£lis  et  i'anftis  tuis  abf- 
 que  fine,  et  in  seternum. 
 Nunc  et  tehumiliter  obfecro, 
 Sacerdos  Domini,  ut  tu  mihi 
 tellis  fis  in  diejudicii,  ut  nul- 
 1am  in  me  poteftatem  habeat 
 Diabolus,  et  ut  tu  apud  Do- 
 minum 
 
(     375     ) 
 
 mercy  of  God,  and  to  the  blood  of  the  covenant, 
 which  Jefus  Chrill  hath  filed  for  us.  Let  us  not 
 imagine,  while  we  feel  remorfc  for  fin,  that  there 
 is  no  halm  in  Gikad.,  no  con  Tola  tion  in  God  :   (9) 
 
 doubtlefs 
 
 milium  mihi  fis  caufidtcus,  ut 
 peccaia  mea,  et  tranfgrelTio- 
 nes  commiflas  corrigam,  et  ab 
 ejufmodi   aliis    committendis 
 defiitam.     Ad   hoc    prajftan- 
 dum    adjuvet    me   Dominus 
 ille,  qui  vivit  et  regnat  abfque 
 termino     in    teternum.       A- 
 men."      Spelman.  Ccncil.  Se- 
 cret, l£c,  Ecclef.  Brit.  Canones 
 dctt.fub  Edgaro  Rege.   p  4^9. 
 Habitual    repentance.      Mr. 
 Claude  does  not  mean  to  limit 
 the  Holy    One  of  Ijrael,   Pfal. 
 Ixxviii,  41.    and   to  make  a 
 given  length  of  time  eii'ential 
 to  trueTepentance:  but  he  in- 
 tends to  inculcate  the  neceffity 
 of  continued    asfts  of   piety. 
 To  hear  fomt  fpeak  of  con- 
 verfion,  one  would  fuppofe,  it 
 began   in   convidion    cf  fin, 
 which  lafled  a  few  days,  or 
 weeks,  and  was  fucceeded  by 
 an  ajfurance  of  falvation,  in 
 which  the   convert  is   bound 
 to    continue,    happen    what 
 will,  the  remaining   part  of 
 his  Hfe.     Faith,    in  this  cafe, 
 confilb  in  believing  you  Ihall 
 be  faved,  and  to  queliion  this 
 is  unbelief,  the  great,  yea  the 
 only    fin.    On    the  contrary, 
 faith  is   the  belief  of  a  truth y 
 2  Theff,  ii.  13.    and   repent- 
 ance is  forrovv  for  fin.     Belief 
 grows   with    increafing   evi- 
 
 dence, and  repentance  is  re- 
 peated with  the  repetition  cf 
 fin.  Repeated  adts  conltitute 
 a  habit,  and  thus  repentance 
 becomes  habitual. 
 
 (9)   Balm  in    Gilead.     Jer. 
 vii.  22.    Gum--rolin--balfani 
 --turpentine,  &c.     This  text 
 is  one  of  thofe,  which  afford 
 a  rich  variety  of  matter,  con- 
 vertible to  various  purpofes, 
 according  to  the  genius    and 
 prudence     of    the    preacher. 
 Were  a  miniller  preaching  on 
 a  Lord's-day  during  a   fair, 
 or  to  a  trading  company,    or 
 a  faiftory,  where  would  be  the 
 impropriety  of  his  taking  the 
 literal    meaning  ?     His    dif- 
 courfe  would  turn  on  the  na- 
 tural advantages  of  judea — • 
 on    their  artificial  improve- 
 ments—  on    the   advantages 
 which  they  derived  from  com- 
 merce, and    on  thole   which, 
 they  connnunicated  to  other  na.- 
 tions  —  on    the   influence  of 
 their  religion  on  trade,  as  con- 
 taining   the    whole   clafs    of 
 trade  virtues  in    their  fylieni 
 of  morality  —  from  all  thefe 
 he  would  derive  arguments  ia 
 proof  of  thet.-uth  of  revclatica 
 ao-air.ft  inhdcls,   and  exhorta- 
 tions  to  believers  to  imitate 
 and   excel  the  Jews,  &c. 
 
 The  lame  text  on  a  faH-dr.y 
 might 
 
(    3?6    ) 
 
 doubtlefs  there  is,  and  were  we  fuch  as  we  ought, 
 we  might  come  with  holdnefs  to  the  throne  of  grace-, 
 and  be  aflured  of  obtaining  mercy  and  of  finding 
 grace  to  help  in  time  of  need.  Come  now,  fays  God 
 by  the  prophet,  let  its  reafcn  together,  though  your 
 fins  he  as  f carle t  they  fhall  be  as  white  as  fnow,  though 
 they  he  red  like  crimfon  they  jhall  he  as  wool.  And 
 again,  Have  I  any  pleafure  at  all  that  the  wicked 
 fijould  die^  faith  the  Lord  God,  and  not  that  he  fhould 
 return  from  his  ways  and  live  ?  This  is  the  perpe- 
 tual language  of  the  gofpel,  this  is  the  voice  of 
 the  blood  of  Chrift,  thefe  promifes  declare  the  re- 
 miffion  of  our  fins,  and  the  blood  of  Jefus  Chrift 
 purifies  our  confidences  from  dead  works.  Let  us 
 then  go  with  faith  and  hope  to  the  propitiatory^ 
 which  Qod  in  all  ages  ordained,  (i)    Let  us  go 
 
 with 
 
 jnight  be  confidered  in  con- 
 nedion  with  the  context.  Is 
 there  no  hope  of  national 
 profperity  in  fuch  and  fuch  a 
 cafe  :  No.  Should  your  vices 
 bring  on  fuch  a  time  as  that 
 defcribed  in  this  chapter,  your 
 cafe  would  be  irremediable. 
 Now  then  prevent  it,  &c. 
 Here  this  fermon  would  turn 
 on  national  vices,  and  divine 
 temporal  punilhments. 
 
 The  fame  paiTage  has  been 
 often  difcuffed  in  the  fenfe  of 
 Mr.  Claude.  Is  there  no  re- 
 lief for  a  guilty  confcience  ? 
 There  is  none  in  the  world. 
 Is  there  any  in  the  church  ? 
 Yes.  The  death  of  Chrift  is 
 the  balm,  the  Spirit  is  the 
 phyfician,  the  bible  is  the  pre- 
 Igription.  Thefe  familiar  im- 
 
 ages facilitate  the  underftand- 
 ing  of  the  fubjeft,  and  for 
 this  reafon  many  minifters  de- 
 light to  preach  Chrift  by  texts 
 of  this  kind. 
 
 ( I )  Let  us  go  to  the  propitia- 
 tory. Rom.  iii.  25.  So  many 
 expofitors  read  the  word. 
 The  fenfe  feems  to  be  con- 
 tained in  one  or  other  of  thefe 
 propolitions.  God  hath _/orr- 
 ordained  Chrift  a  propitiator- 
 — Qodi\i?i\.\v foretold  the prO' 
 pitiafion  of  Chrift — God  hath 
 forejhenjoed  Chrift  in  the  Mo- 
 faical  propitiatory y  or  mercy- 
 feat. 
 
 *'  WhomGod hath  appointed 
 to  be  a  propitiatioti  .  .  for 
 a  dernonjiration  of  his  righ- 
 leoifinejs.'"  So  Worficys  Ne-vt 
 Tejiament  vzVidii  it, 
 
 "  ♦*  Whom 
 
( zn  ) 
 
 with  humility  to  the  grace,  which  calls  us.  Let 
 us  be  reconciled  to  a  God,  who  only  feelcs  to  do  us 
 good.  We  have  lived  long  enough  under  difgrace, 
 let  us  try  to  recover  his  peace,  and  with  his  peace 
 the  tranquillity  and  joy,  which  we  have  loft.  Is  ic 
 any  pleafure  to  thofe,  who  defire  to  work  out  their* 
 falvation,  to  live  a  little  longer  at  war  with  God  ? 
 Are  not  the  days  of  his  anger  days  of  defolation 
 and  mourning  for  us  ?  Let  us  then  feek  his  face 
 and  his  favour,  let  us  aOs:  his  blefllng.  My  heart 
 faid  of  thee,  S^sk  my  face,  I  will  feek  thy  face,  O 
 Lord.  (2) 
 
 O! 
 
 "  Whom  God  hath  fet 
 forth  to  be  an  atonement,  as 
 a  facrifice  for  iin,  and  the 
 price  of  our  redemption,  to 
 declare  hisjufticein  overlook- 
 ing for  fo  many  ages  the  fins 
 of  mankind."  So  Adam  ex- 
 pounds it. — Paraph,  on  xi. 
 chapters  of  Romans. 
 
 (2)  Seek  my  face.  Pf.  xxvii. 
 8.  Our  tranflation  interpo- 
 lates. When  thou  saidst. 
 Seek  ye  tny  face ',  my  heart  faid 
 unto  thee.  Thy  face  Lord  luill  I 
 feek.  The  French  more  lite- 
 ral. Man  coeur  me  dit  de  par 
 ioi,  Cherche  ma  face,  Jecher- 
 therai  taface  O  Eternel.  The 
 Latin  and  Greek  bibles  tranf- 
 late  in  mnch  the  fame  man- 
 ner. The  former,  Tibi  dixit 
 cor  meum,  quisritefaciemmeam; 
 faciem  tuam  domine  quarum. 
 The  latter,  o-ot  tiitiM  -n  xap^iot 
 fj-ou,  &c.  The  literal  mean- 
 ing of  the  Hebrew  feems  to 
 hc,Myh:artfaidto,  or  concern' 
 
 Vol,  II. 
 
 ing  thee.  Seek  my  face  ;  Thy 
 face,  O  Jehonjah,  I  'will  feek. 
 However,  Calvin's  comment 
 juftifies  the  interpolation  ia 
 our  text. — "  In  didlione  n^ 
 ambiguus  poteft  efl'e  fenfus. 
 Tantundem  Hebr?eis  valet  ac 
 Latinis,  tibi.  Sed  quia  litera 
 fervilis  b  non  raro  pro  de  fu- 
 mltur,  non  male  vertetur,  de 
 te  dixit  cor  meum  :  in  quam 
 partem  major  pars  interpre- 
 tum  inclinat.  Mihitamen  (ut 
 ingenue  loquar)  magis  pro- 
 batur,  notari  mutuum  pro- 
 phet:£  cum  Deo  collocvui- 
 UM.  Dixi  nuper  fieri  noa 
 pofTe  utquifquamfide  aflurgac 
 ad  deum  quarendum,  donee 
 ejus  invitatione  patcfaflu? 
 fuerit  aditus :  quemadmo- 
 dum  etiam  alibi  oftendi  pro- 
 phetje  celtimonio,  dicam  Hits 
 i!0s  populus  mens  et  illi  njicijjim 
 mihi,  tu  deus  nojier.  Zech .  xiii. 
 9.  Jam  ergo  David  fe  hac 
 clave  januftAm  fibi  ad  deum 
 3  B  qu?e-> 
 
(     37S     ) 
 
 O  '  how  happy  fliould  we  be,  my  brethren, 
 could  v/e  fee  this  gracious  face  of  God,  in  which 
 there  is  a.fulnefs  of  joy,  as  the  prophet  fpeaks!  (3) 
 
 Should 
 
 quserendum  fuifle  apertam 
 dicit,  quia  vcluti  Deo  fucci- 
 nens,  promiffionem  hanc  in 
 iTiedium  attulerit,  et  certe 
 nifi  hac  prseunte  fymphonia, 
 nemo  invocationis  chorum 
 ducet.  Simul  ergo  ac  deuin 
 Je  liberaliter  nobis  off'ere  audi- 
 mus,  prompto  animo  refpon- 
 deamus.  Amen :  Ejufquepro- 
 mifiiones  non  fecus  repute- 
 mus  nobifcum,  ac  fi  familia- 
 ns  cum  eo  nobis  fermo  eflet. 
 Jta  nihil  opus  eft  anxium  arti- 
 ficium,  et  longas  ambages 
 qujerere,  quibus  fe  fideles  in 
 Dei  gratiam  infinuent,  quan- 
 do  haec  prasfatio  facilem  illis 
 viam  fternit,  Quantumvis 
 indigni  fimus  quos  excipias 
 Domine,  mandatum  tamen 
 tuum  quo  accedere  nos  jubes, 
 latis  animi  nobis  facie.  Vox 
 ergo  Dei  in  animis  noftris, 
 H-oa  fecus  atque  echo  in  con- 
 cavis  locis,  refonare  debet,  ut 
 exmutuo  confentu  emergat 
 invocationis  fiducia,  &c.''— - 
 Calv.  in  loc. 
 
 Our  Pool,  having  given 
 many  opinions  of  others,  adds, 
 *'  The  paliage  is  imperfedl, 
 and  ftiould  be  fupplied  thus. 
 Thou  faidft.  Seek  my  face. 
 My  heart  hath  revolved  this 
 command   of  thine,  and  re- 
 
 feated  it  under  all  my  trials, 
 have  made  i:  the  rule  of  v^'f 
 
 pafi;  aftions,  and  it  is  the 
 ground  of  the  following  pray- 
 er." See  a  fimilar  defedl, 
 I  Kings XX.  33,  34. 
 
 (3)  'There  is  afulnefs  of  joy  ^ 
 as  the  prophet  /peaks.  Chri- 
 flian  preachers  differ  very 
 much  in  their  methods  of 
 quoting  fcripture  in  public. 
 Some  always  name  chapter 
 and  verfe  ;  others  never.  It 
 is  a  popular  notion,  that  the 
 quoting  of  chapter  and  verfe 
 fully  proves  a  minifter's  inti- 
 mate knowledge  of  fcripture. 
 I  do  not  think  fo ;  I  believe, 
 on  the  contrary,  if  it  prove 
 any  thing,  it  proves  on  the 
 other  fide.  AJiudent  of  fcrip- 
 ture does  not  fuffer  himfelf  to 
 attend  to  the  figures,  they 
 would  miHead  him,  divide  his 
 attention,  and  break  the 
 meaning.  He  reads  on,  as. 
 the  authors  wrote,  and  pur- 
 fues,  as  we  fay,  the  thread  of 
 the  argument. 
 
 Many  learned  men  have 
 juftly  lamented  the  prefent 
 difpoiition  of  the  Bible  into 
 chapters  and  verfes.  *' There 
 feem  to  me,  fays  one,  no  con- 
 veniences in  the  divifion  of 
 the  facred  books  into  chapters 
 and  verfes,  that  can  balance 
 the  inconvenience  and  preju- 
 dice they  bring,  .  .  1  he 
 fei^licna  and  paufes  are  im- 
 proper. 
 
(    379     ) 
 Should  we  behold  It,  let  us  not  imagine  we  are  to 
 (lop  there  J  the  work  then  would  be  but  half  done-, 
 
 we 
 
 proper.  .  .  The  argument 
 is  mangled  and  broke  off.  .  . 
 There  is  not  one  chapter  in 
 the  New  Teftament,  that  is 
 not  faultily  divided.  .  . 
 The  whole  frame  is  cramped 
 and  disfigured  by  its  odd  dif- 
 pofition  into  chapters  and 
 verfes."  &c.  In  proof  of 
 this,  he  obferves.  That  A£ls 
 xxi.  concludes  with  a  comma 
 —that  the  ift  verfe  of  the  vii, 
 chapter  of  the  2d  of  Corin- 
 thians ought  not  to  have  been 
 divided  from  the  lall  verfes  of 
 the  vi  chapter — that  the  lall 
 verfe  of  vii  of  S.  John  ihould 
 be  the  i  ft  of  the  viii. — &c.  &c. 
 —  Black'waWs  Clajficks,  'vel. 
 ii.  part  2.  chap.  I. 
 
 Robert  Stephens  formerly, 
 Worfley  and  others  lately, 
 have  endeavoured  to  remedy 
 this  inconvenience  by  print- 
 ing the  New  Teftament  as  it 
 ■was  written.  The  utility  of 
 this  method  is  manifeft. 
 
 To  return  to  the  quota- 
 tion of  chapter  and  verfe.  It 
 fhould  feem,  in  argumenta- 
 iiue  preaching  it  is  proper  to 
 quote  texts  for  authority,  and 
 to  name  chapter  and  verfe  for 
 the  auditors  to  look,  turn 
 down,  and  examine  leifurely; 
 but  in  applicatory  fermons, 
 as  in  this  of  Mr.  Claude,  it 
 feems  moft  eligible  to  urge 
 plain  well  known  paffages 
 without  naming  the  places ; 
 
 at  leaft,  we  have  obfervedthe 
 ableft  preachers  prefer  this 
 method.  When  the  fame  dif- 
 coiirfes  are  printed,  it  may 
 anfwer  a  good  end  to  throw 
 chapter  and  verfe  into  the 
 margin.  Figures  in  the  text 
 disfigure  the  print,  and  en- 
 cumber the  reader,  efpecially 
 if,  in  reading  to  others,  he 
 read  them. 
 
 The  New  Teftament  wri- 
 ters ufe  various  methods.— 
 Sometimes  in  particular.  Ft 
 is  written  in  they^co^^Pfalm, 
 Afts  xiii.  33. — Sometimes  in 
 general,  Mofes  faith,  I  will 
 provoke  you.  Efaias  faith. 
 Lord,  who  hath  believed  ? 
 Rom.  X.  19.  16.  God  faith 
 in  Hofea.  Rom.  ix. — Some- 
 times more  general.  It  is 
 •written,  I  have  made  thee  a 
 father.  .  .  Y^hztfaith  th^ 
 Scripture?  Rom.  iv.  17.  3. 
 It  is  written  in  the  Prophets, 
 Mark  i.  2.  The  Apojiles  of 
 the  Lord  tM  you  there  Ihould 
 be  mockers,  Jude  17,  &c.  I 
 have  heard  a  learned  able  mi- 
 nifter  preach  an  excellent  fer- 
 mon,  which  with  great  com- 
 pofure  he  began  thus  :  *'  My 
 text,  brethren,  is  in  the  book 
 of  Pfalms.  I  have  forgot  botli 
 the  verfe  and  the  pfaim.  If 
 I  recoiled  them  before  I  finiftx 
 my  difcourfe,  1  will  inform 
 you.  I  takepleafure  in  know- 
 ing that  you  can  tell  where  to 
 2  B  2  ^iiii 
 
(    380    ) 
 
 we  muft  ufe  all  poffible  means  to  preferve  an  ad- 
 vantage fo  ineftimable.  In  order  to  work  cut  our 
 own  falvation  we  muft  indeed  be  reconciled  to 
 God,  and  we  muft  alfo  ufe  means  to  maintain 
 peace  -,  for  the  one  without  the  other  would  be 
 nothing.  To  preferve  this  advantage  then  three 
 things  are  necelTary.  ift.  Our  faith  muft  be  kept 
 and  increafed.  2d:  We  muft  live  a  holy  chriftian 
 life.  3d.  Repentance  muft  be  familiarized  ;  for, 
 (fuch  is  our  mifery)  whatever  application  we  make 
 to  holinefs,  we  fhall  always  be  committing  many 
 fins.  I  grant,  thefe  three  things  are  not  barely 
 the  pracflice  of  one  day  •,  and  th^y  demiand  much 
 more  application  than  we  can  make  during  the  few 
 remaining  moments  of  this  exercife.  Let  us, 
 however,  nnderftand  what  we  may  do  now,  with- 
 out deferring  it  any  longer.  We  may  v/ithout 
 delay  form  good,  and  holy  refolutions.  (3) 
 
 1.  In  regard  to  the  prefervation  and  increafe  of 
 ouv  faith,  as  both  depend  on  the  frequent  reading 
 of  holy  fcripture,  and  books  of  piety,  on  medi- 
 tating 
 
 find  them  better  than  I  can  at  it   is  a  fin    to  break   them, 
 
 prefent.     The  words  are,  T'Z'f  Peter  v/as  not  to   blame  for 
 
 i,o;v/  Go^  is  a  fun  and  Jhield  :  refolving  to  live  and  die  with 
 
 the  Lord  nvill  give  grace  and  his   mailer :  his   fault   lay  in 
 
 glory:  no  good  thing  nx-ill  he  Ilarting  from  his  engagement- 
 
 ivithhold/rom  them  that  n.valk  It  was  a  virtue  in   David   to 
 
 uprightly.  draw  up  a  plan    of  holy  ]iv- 
 
 (3)   We  m(iy  form  good  refo-  ing   before   he    came  to    the 
 
 lutions.     Some  minillers  ex-  kingdom,  and  to  refolve   to 
 
 claim  bitterly  againft  refolu-  realize  it.  Pfal.  ci.     Indeed, 
 
 tions,  and  all  the  religion  of  though   the    bell  may  break 
 
 fome    hearers    is  to  fit   and  their  refolutions,  and  fall  very 
 
 form  them.   Extremes  are  met  ihort  of  their   defigns  :     yet 
 
 with  every  where.     The  doc-  they,  who  never  fo   much  as 
 
 trine  of  refolutions  is  a  very  refolve  to  do  well,  will  alTur- 
 
 plain  and  eafy  fubjeft.     It  is  edly  never  do  fo, 
 a,  virtue  to  make  them,   and 
 
(     SSi     ) 
 
 tating  on  the  divine  myfteries,  on  afiiciuity  in  reli- 
 gious exerciles,  on  attachment  to  prayer,  and  in 
 line  on  a  holy  remotenefs  from  worldly  things,  as 
 much  as  the  duties  of  civil  life  will  permit ;  let  us 
 form  now  this  moment  the  defign  of  carefully  per- 
 forming all  thefe  articles  :  I  mean,  of  reading  the 
 book  of  God,  of  ferioufly  meditating  on  its  con- 
 tents, of  being  afTiduous  and  attentive  in  publick 
 allemblies  of  worlhip,  of  praying  to  God  as  often 
 as  poffible,  and  of  fliaking  off  as  much  as  ever 
 we  can  the  thoughts  and  occupations  of  this  pre- 
 fent  life.     (4)  To  what  can  we  better  apply  our- 
 
 felves 
 
 (4)  Lei  us  read  the  hook  of 
 Cod.  St.  Paul  gave  this  ad- 
 vice to  Timothy,  Gi-vs  aiten- 
 dance  to  reading,  i  Tim .  iv.  i  3 . 
 There  are  two  extremes.  Some 
 read  a  great  deal  :  but  never 
 jneditate.  ArilHppus  confi- 
 dcred  thefe,  very  properly,  as 
 great  eaters,  who  digeft  no- 
 thing. Mr.  Claude  advifed 
 ■  one  of  this  fort  to  read  no- 
 thing for  three  or  four  years, 
 as  if  he  had  faid,  (adds  Bayle) 
 you  hwve  eaten  enough ;  noi.v  di- 
 gejl.  On  the  other  hand, 
 •fome  never  read.  This  is  ab- 
 furd,  if  they  profpfs  a  ivritten 
 religion. 
 
 There  are  four  principal 
 methods  of  reading  the  holy 
 fcriptures.  i.  It  is  adopted 
 by  fome  as  a  proper  part  of 
 pri'vaie  devotion.  Were  a 
 young  perfon  to  get  by  heart 
 only  one  verfe,  a  part  of  this 
 private  reading,  every  night 
 Of  morning,  ic  would  in  fevcp 
 
 years  richly  furnifh  his  mind 
 with  fcripture.  In  private  the 
 fcripture  fliould  be  ftudied. 
 2. /'fl-v/y/y  reading  requires  fkill. 
 Some  read  a  peiicd  only  of 
 eight  or  ten  verfes.  Others 
 fuch  a  period  with  an  expofi- 
 tion,  as  Henry's,  Guyfe's, 
 &c.  Others  read  a  chapter. 
 Others  again  oblige  each  child, 
 or  fervant,  to  read  one.  Cir- 
 cumllances  determine  the  pro- 
 priety of  each  mode  of  read- 
 ing. 3.  5(rr<W  reading  is  pro- 
 fitable. There  are,  in  many 
 reading  focieties,  and  in  ail 
 private  meetings  for  prayer 
 there  ought  to  be,  a  eood  read- 
 er  of  fcripture.  It  furniihes 
 ideas  and  expreffionii  to  plain 
 chrilHans.  4.  Some  of  our 
 churches  read  the  fcriptures 
 in  public  worlhip  conilantly, 
 others  on  church-meeting 
 days,  fall- days,  and  other  ex- 
 traordinary times.  The  for- 
 mer feems  to  me  not  only  a 
 primitive ; 
 
(     3SO 
 
 felves  than  to  read  the  fcripture,    that  heavenly' 
 book,  which  contains  in  it  treafures  of  wifdom  and 
 knowledge  ?  and  to  which  we  may  fay,  as  the  dif- 
 ciples  to  the  Lord,  thou  haft:  the  wcrds  of  eternal 
 life.     How  can  we  employ  curfelves  better,  when 
 alone  and  free,  than  in  converfing  with  the  doc- 
 trines and  precepts  of  religion,  and  endeavouring 
 to  know  and  comprehend  them  ?  We  may  truly 
 fay,  when  we  apply  to  thefe  things,  we  arefatisfied 
 with  the  marrcw  of  God's  hcufe,  and  drink  of  the  river 
 cf  his  delights.  -  Where  can  we  be  happier  than  in 
 the  houfe  of  God,  when  we  have  opportunity  ?  In 
 hearing  his  word,  in  fniging  his  praifes,  in  a  par- 
 ticipation of  the  facraments,  and  in  the  reft  of  the 
 fervices  of  his  houfe  we  find  a  harveft  of  confola- 
 tion,  edification,  and  joy.     What  can  we  do  better 
 when   in  our  houfes,  than  to  watch  againft  a  too 
 ftrong  attachment  to   worldly    things,    fince   the 
 world  is  an  abyfs,outof  which,  when  we  are  once 
 plunged,    we  cannot  eafily    get.      You  are    not 
 ignorant  how  difficult  it  is  to  take  care  and  ma- 
 nage your   worldly  affairs  with  innocence :   but  if 
 that  were  pofTible,  what  is  the  world  but  trouble 
 and  torment  ?  (5) 
 
 To 
 
 primitive  :  but  an  apoftojical 
 pia6lice.  Ctiufe  this  epijlle  to 
 he  read  in  the  church  of  the 
 Laodiceans.  Col.  iv.  i6.  / 
 charge  you  that  this  epijile  he 
 read  unto  all  the  holy  brethren. 
 1  Thef.  V.  27.  When  cur  au- 
 thoj  's  rule  is  thus  obferved,  a 
 people  may  be  truly  faid  to 
 be  ncurijhed  up  in  the  ^o.crds  cf 
 faith,  and  of  good  doiirine,  i 
 Tim,  iv.  6. 
 
 ( 5  )  Where  can  i^ele  happier 
 than  in  the  houfe  cf  God  ?  The 
 general  negledl  of  public  wor- 
 ihip  is  an  ulual  topick  of  com- 
 plaint, Minillers  lay  the  blame 
 on  the  people,  the  people  on 
 the  minillers.  Probably^  the 
 blame  ought  to  be  divided 
 between  both.  The  true  fe- 
 cret  of  filling  a  place  of  wor- 
 fhip  is  the  art  of  making  the 
 place  a  feat  of  pleafure  and 
 happinefs 
 
(    3S3    ) 
 
 To  thefe  holy  refolutions,    let  us  add  others, 
 which  concern  holinefs  of  life.     Let  us  now  this 
 
 inftant 
 
 happinefs  to  the  people.  Some 
 attention  fhould  be  paid  to  the 
 houre,  that  hearers  may  hazard 
 nothing  in  their  health.  Great 
 heats    and     exxelhve     colds, 
 damps  and  dangerous  draughts 
 of  air    lliould   be  prevented. 
 The  aflembly  (hould  be  (o  dif- 
 pofed  as  be  freed  from  the  in- 
 commodioufnefs  of  crowding, 
 and  from  the  folitary  pain  of 
 being  placed  where  they  be- 
 come   gazing    flocks.       The 
 clatter  of  pattens,  pew-open- 
 ing,   the  clapping  of  doors, 
 and    all    other    rude     noifes 
 fhould  be  banifhed.  The  wor- 
 fhipitfelf  fhould  be  foconduft- 
 ed  as  to  interell  all ;  zeal  and 
 prudence  mull  diredl  it.    The 
 vile  tubs,  that  we  call  pulpits, 
 which  bury  a  man  alive,  and 
 betray   him  into    a   thoufand 
 unnatural  geftures,  often  pro- 
 voking the  contempt   of  the 
 people,  fliould  be  exchanged 
 for  light,    low    and     decent 
 xoilrums.     Above  all,  the  mi- 
 niiler,  who  ofRciates,  fhould 
 excel    in    all    ofHce-qualifica- 
 tions,  in  modelty,  zeal,   hu- 
 manity,  energy,    and  fo  on. 
 The  horrid  habit  of  fleeping 
 in  fome  is  a  fource  of  infiniLe 
 pain   to  others,    and  damps, 
 more  than  any  thing  elfe,  the 
 vivacity  of  a  preacher.     Con^ 
 ftant  fleepers  are  public  nui- 
 -far.ces,  and  deferve  to  be  whip- 
 
 ped out  of  a  religious  afTembly, 
 to  which  they  are  a  conftant 
 difgrace.      There    are    fome, 
 who  have  regularly   attended 
 a  place  of  worHiip  for  feven 
 years   twice    a  d.iy,    and   yet 
 have  not  heard  one  whole  fer- 
 mon  in  all  the  time.      Thefe 
 dreamers  are  aconftant  diftrefs 
 to  their  preachers,  and,  could 
 fober    reafoning    operate    on 
 them,  they  would  foon  be  re- 
 claimed.    In  regard  to  their 
 health  ;  would  any  but  a  llu- 
 pid  man  choofe   fuch  a  place 
 to  fleep  in  ?  In  refpeft  to  their 
 charaSler,  what  can  be  faid  for 
 him,  who  in  his  fleep  makes 
 mouths    and    wry    faces,  and 
 exhibits  ftrange  poflures,  and 
 fometimes  fnorts,    flarts  and 
 talks  in  his  fleep,    rendering 
 himfelf  ridiculous  to  the  very 
 children  in  the  place  r  Where 
 is  his  prudence,  when  he  gives 
 fuch  occahon  to  malicious  per- 
 fons  to  fufpeft  him   of  glut- 
 tony, drunkennefs,    lazinefs, 
 and  other  ufual  caufes  of  fleep- 
 ing in   the  day-time  ?  Where 
 is  his  breeding?  He  ought  to 
 refpcdl  the  company  prefent  ; 
 what  an  ofi'enfive  rudcnefs  to 
 fit    down    and    fleep    before 
 them  1    Above   all,    where   is 
 his  piety  and    fear  of  God  > 
 There    will   come  a   time  in 
 the  exillence  of  this  wretched 
 drone,  jn  which  he  will  awake 
 and 
 
(  3S4  ) 
 inftantform  the  defign  of  never  doing  any  thing  till 
 we  have  firft  confulted  confcience,  to  know  what 
 it  permits,  what  it  forbids,  and  v/hat  it  ordains. 
 I  fee  many  people,  who  appear  to  have  the  bed  in- 
 tentions in  the  world,  who  would,  as  they  fay,  live 
 holijy,  and  who  for  that  purpofe  defire  particular 
 rules,  precepts,  and  diredlions.  1  approve  of 
 thefe  defires  :  but  this  we  fay  on  this  earneft  re- 
 quell  of  theirs  for  rules  and  precepts.  Confult  on 
 every  aflion  the  light  and  precepts  of  a  good  con- 
 fcience, follow  them  in  good  faith,  without  viola- 
 ting, without  warping,  without  entangling  them 
 with  foreign  views,  and  be  affured,  you  will  find 
 therein  the  belt  and  mofl:  certain  of  all  dire6lions. 
 Let  us  refolve,  my  brethren,  to  acquit  ourfelves  the 
 befl  that  we  can  of  all  our  duties  towards  God,  by 
 a  conftant  pradice  of  piety  •,  of  all  duties  of  juftice 
 and  love  towards  our  neighbour ;  and  of  all  the 
 duties  of  fobriety  and  temperance,  that  we  may  do 
 nothing  dillionourable  to  our  nature  or  calling, 
 nothing  which  does  not  comport  without  heavenly 
 
 original, 
 
 and  find  the  Philiflines  pu- 
 nifhing  the  idler,  who  was 
 .fhorn  in  his  fleep  ! 
 
 Minifters  have  tried  a  num- 
 ber of  methods  to  rid  our  af- 
 femblies  of  this  odious  prac- 
 tice. Some  have  reafoned, 
 fome  have  fpoke  louder,  fome 
 h;Lve  whifpered,  fome  have 
 threatened  to  name  the  deep- 
 er, and  have  adlually  named 
 him,  fome  have  cried  fire, 
 fome  have  left  off  preach- 
 ing. Dr.  Young  fat  down  and 
 v/cpt,  Bifhop  Abbot  took  out 
 his  tcftament  and  read  Greek. 
 
 Each  of  thefe  awaked  the  au- 
 ditors for  the  time  :  but  the 
 deilruftion  of  the  habit  be- 
 longs to  the  fleeper  himfelf; 
 and  if  neither  reafon  nor  reli- 
 gion can  excite  him,  why,  he 
 muft  fleep  on,  I  think,  till 
 death  and  judgment  awake 
 him  ! 
 
 I  have  thrown  together  here 
 feveral  feeming  heterogeneous 
 articles:  but  all  with  a  view 
 of  fliewing  how  Mr.  Claude's 
 good  defign  of  making  a 
 .  meeting-houfe  a  paradiie  is 
 defeated. 
 
(    3^5    ) 
 
 original,  and  tend  to  the  happinefs,  for  which  we 
 are  referved. 
 
 Finally,  as,  while  we  are  in  this  earthly  ftate,' 
 weare  conftantly  fubjeft  to  falls,  let  us  remember 
 to  have  our  eyes  open  alfo  on  this  article.  Let  us 
 not  pafs  one  day  without  examining  what  of  this 
 kind  has  happened  to  us,  and  having  acknow- 
 ledged our  faults,  let  us  not  defer  repenting  of 
 them  till  to-morrow.  I  own,  repentance  is  not  an 
 agreeable  thing,  it  is  a  grace,  which  is  an  enemy 
 to  depraved  nature ;  Ihe  never  vifits  us  but  to 
 trouble  our  repofe.  Her  approach  makes  us  tremble, 
 and  her  looks  are  fierce  and  threatening  •,  but  (be- 
 fides  that  it  is  a  neceflary  virtue  as  we  have  already 
 faid)  (6)  her  firft  approaches  only  are  hard  and 
 difagreeable,  her  firft  interviews  only  are  forrowful, 
 for  when  fhe  leaves  us,  or,  to  fpeak  more  properly, 
 when  fhe  abides  with  us,  fhe  diffufes  in  our  fouls  a 
 thoufand  delights,  a  thoufand  confolations.  Wc 
 may  apply  to  her  what  David  fays  of  God.  Clouds 
 end  darknefs  are  round  about  her,  righteoufnefs  an^ 
 
 judgment 
 
 (6)  JVe  hanje  already  /aid ;  from  the  mere  ajjprehenfion 
 i  .  .  repentance  at  frfi  is  of  being  loft,  it  is  what  our 
 dtfagneable.  See  Vol.  I.  p.  divines  call /^^^j/ repentance  t 
 no.  III,  112.  The  dodrine  If  from  a  belief  of  the  excel- 
 of  repentance  is  highly  proper  lence  of  God,  and  from  a 
 to  be  urged  in  proof  of  that  tender  concern  for  his  glory, 
 of  religious  feelings.  A  man  if  this  concern  be  accompa- 
 in  a  Hate  of  fin  is  in  a  ftate  of  nied  with  faith  in  the  media- 
 danger.  Religion  expofes  this  tor,  it  is  denominated  e'van- 
 danger.  Now  it  would  be  gelical  repentance.  Moft  con- 
 unnatural,  were  it  poffible,  verts  begin  with  the  firft  and 
 todifcover  one's  felf  in  a  dan-  proceed  to  the  Lift  j  and  in 
 gerous  ftate,  and  not  to  feel  Ibme  the  firft  mixes  With  the 
 fain  on  account  of  it.  This  laft  all  their  days, 
 pain  is  repentance.    If  it  arife 
 
 Vol,  II,  3  C 
 
(     3S6    ) 
 
 judgment  an  the  halitation  of  her  throne.  The  fuc- 
 ceffive  afts  of  her  government  are  like  the  pro- 
 phet's vifion,  when  a  burning  fire  and  an  impetu- 
 ous wind  were  fucceeded  by  a  foft  and  tranquil 
 found,  in  which  was  heard  the  voice  of  God.  f-; ) 
 
 Let 
 
 (7)  Darkne/s  is  round  ahout 
 repentance  .  .  right eoujnefs  is 
 the  habitation  of  HER  throne. 
 Our  author  here  illullrates  his 
 iubjeft  bv  a  figure  of  fpeech, 
 and  fpeaks  of  repentance  al- 
 legcrically  as  an  emprefs  mild- 
 ly reigning  over  the  foul  of 
 the  penitent.  In  like  manner 
 he  before  confidered  ai'arice 
 as  a  defpotical  governors,  p. 
 81.  Some  have  pretended, 
 great  mylleries  were  included 
 in  the  fexes  of  graces,  mufes, 
 virtues,  and  fo  on.  The 
 truth  is,  the  words  expreffive 
 of  repentance,  faith,  avarice, 
 and  others  in  common  ufe,  • 
 are  of  the  feminine  gender  in 
 Latin,  and  therefore  v/e  fay, 
 in  imitation  of  Roman  elo- 
 quence, of  repentance,  fie 
 Tf  igns — of  a  (liip,  P:?e  fails  faft 
 — of  a  church, _/2'i'  fays  fo  and 
 fo.  Love  is  a  gentleman,  and 
 liope  is  a  lady,  the  moon  is  a 
 'iady,  and  the  fun  is  a  lord. 
 We  have  often  objeQed  againll 
 this  rtyle,  when  it  is  ufed  in- 
 Head  of  argument  in  a  dif- 
 courfe,  v/here  fevere,  ration- 
 al, logical  accuracy  is  requi- 
 fite  :  but  when  it  is  employed 
 to  illujirate  a  fubjeft,  as  here 
 by  our  author,   it  is  proper. 
 
 and  tends  to  affeft.  Eccle- 
 fiaftical  writers  fhould  remem- 
 ber, that  giving  fex  or  gender 
 to  thefe  fubjefts  is  effcntial  to 
 grammatical  purity  in  Greek 
 and  Latin  :  but  the  fame  writ- 
 ings rendered  into  Englifh,  fo 
 ?s  to  exprefs  gender  or  fex, 
 ceafe  to  be  grammatical  puri- 
 ty, and  aftually  become  either 
 fine  illuftrations,  or  {tnie^t^i 
 abfurdities.  See  'vol.  i.  page 
 397.  note  7. 
 
 Repentance  refemhles  the  pro- 
 phet^s  <viJion.  i  Kings  xix. 
 II,  12.  The  Lord pajfed  byy 
 and  a  great  and  Jirong  luind 
 rent  the  mountains  .  .  and 
 after  the  ivi/jd  an  earthquake 
 and  after  the  earthquake 
 afire  .  .  and  nfter  the  fire 
 afiillfmall  'voice.  There  are 
 three  principal  expofitions  of 
 this  vifion.  Grotius,  and 
 many  others  think,  the  Lord 
 intended  to  teach  Elijah  a 
 fpirit  of  moderation,  and 
 to  abate  his  vehem.ent  zeal. 
 Others  think,  the  wind  repre- 
 fented  Hazael,  the  earth- 
 quake Jehu,  and  the  fire 
 Elifha.  They  ground  this  on 
 verfes  15,  16,  17.  Monf. 
 Roques  takes  the  vifion  to  be 
 an  anfwer  to  the  plaintive 
 prayer 
 
C    3^7    ) 
 
 Let  us  now  pafs  to  the  third  part.  As  this 
 peace,  which  repentance  works  in  us,  is  not  a  car- 
 nal fecurity,  a  finful  lethargy,  it  is  not  contrary 
 to  every  kind  of  fear,  or,  more  properly,  it  is  not 
 only  compatible  with  fear,  but  it  is  prelerved  on- 
 ly by  means  of  fear.  St.  Paul,  therefore,  was  not 
 content  with  commanding  us  to  'work  out  our  own 
 falvation ;  but  he  adds,  with  fear  and  trembling  -, 
 prefcribing  in  thefe  words,  the  manner  of  our  con- 
 ducing ourfelves  in  the  work  of  our  falvation. 
 On  this,  we  have  a  few  reflexions  to  make  before 
 we  finifh  this  fermon. 
 
 Firfl,  then,  you  mufl:  refute  a  falfe  fenfe  of  the 
 apoftle's  words,  that,  by  fear  and  trembling,  he 
 meant  we  Ihould  indulge  the  fear  of  ^tflave  or  an 
 enemy,  which  would  make  us  confider  God  as  a 
 judge  always  fevere,  and  always  angry,  or  as  a  hard 
 mafter,  who,  let  us  do  what  we  would,  would  al- 
 ways be  diflatisfied  with  our  fervices,  who  would 
 only  meditate  evil,  and  feek  every  occafion  of  a- 
 venging  himfelf  on  us,  and  who  even  fets  fnares 
 to  entangle  us  in  perdition.  Far  from  this  being  a 
 chriftian  virtue,  it  is  certain,  on  the  contrary,  no- 
 thing is  more  pernicious  to  the  creature,  nothing 
 more  injurious  to  God,  nothing  more  oppofite  to 
 true  piety.  This  fear,  which  is  only  proper  to 
 devils  and  damned  fpirits,  is  a  perpetual  fource  of 
 inquietudes  and  agitations,  and  it  can  only  in  the 
 
 *  end 
 
 prayer  of  the  prophet,    as  if  earthquakes,  fires,  and  plagues 
 
 God  had  faid,  "  True,  the  in   referve    for   them,    and    I 
 
 children  of  Ifrael  have  thrown  have  alfo  foft  conf  lations  for 
 
 down  my  altars,  and  flain  my  my   prophets,  and   people  a- 
 
 prophets,  as  you  fay  .  but  do  mong  them."     Saur.  Dijfert* 
 
 not  imagine  their  crimes  fhall  Torn.  iii.  Dijc,  Xt 
 £0  unpunilhed,  I  have  winds, 
 
 ^  C  z 
 
(    s^^    ) 
 
 end  drive  to  madnefs  and  defpair.  What  poflibi- 
 lity  is  there  of  faving  ourfelvcs  from  the  hands  of 
 the  devil,  if  God  is  refolved  on  our  deftrudion. 
 Or  what  hope  can  we  have  of  efcaping  punifhment, 
 if  his  natural  properties  incline  him  to  hate  and  de- 
 Itroy  us  ?  Above  all,  what  can  be  more  iajurious 
 to  God  than  fuch  a  thought  ?  Js  I  live,  faith  the 
 Lord  himfelf,.  /  have  no  pleafure  in  the  death  of  the 
 wicked,  lut  that  the  wicked  turn  from  his  way  and 
 live.  No,  my  brethren,  God  is  not  naturally  an 
 enemy  to  his  own  work.  1  grant  he  is  juft  :  and 
 becaufe  he  is  juft,  I  conceive,  he  will  not  al- 
 ways chaftize  us  for  our  fins.  Moveover,  he 
 has  fo  much  goodnefs  and  tendernefs  for  us, 
 that  he  freely  opens  a  way  for  our  return  to  his 
 favour  after  all  our  offences,  having,  for  this  pur- 
 pofe,  offered  up  his  fon  a  facrifice  for  fin,  and 
 is  now  calling  us  to  repentance.  Befides  all  this,  he 
 has  promifed  to  treat  us  with  the  tendernefs  of  a 
 father,  and  to  carry  his  love  fo  far  as  to  bear  with 
 our  defeds  and  weakneffes,  the  deficiencies  of  our 
 repentance  and  faith  in  Jefus  Chrift.  He  has  com- 
 manded us  to  put  our  confidence  in  his  mercy, 
 and  to  be  perfuaded,  that  as  a  father  pitieth  his  chiU 
 dren,  fo  will  the  Lord  pity  them  that  fear  him.  Far 
 from  us  be  this  fervile  fear,  which  is  fo  incompa- 
 tible with  piety  !  Piety  is  nothing  but  a  profound 
 efteem,  an  infinite  love  for  God :  but  how  could 
 we  efteem  and  love  him,  if  we  imagined  he  was 
 jealous  of  our  happinefs,  and  an  enemy  to  our 
 perfons  ?    ^8J 
 
 In 
 
 (8)  Far  from  us  le  fer'vile  toplcks.  I.  From  the  w^/ar? 
 fear!  Mr.  Claude  reafons  a-  of  God  ;  from  his  juftice, 
 gainll  flavilh  fear  from  feven    goodnefs,  &c.-- 2.  From  the 
 
 tejlimonj/ 
 
( ?,h  ) 
 
 In  the  fecond  place,  the  fear  in  quedion  is  what 
 IS  caIled//;>,/,  which  not  only  agrees  very  well  with 
 confidence  and  love:  but  which  is  their  perpetual 
 afibciate.  This  fear  infpires  us  with  different  emo- 
 tions according  to  the  different  objecls  we  meet 
 with.  f.  It  impreffes  us  with  a  profound  refpect 
 and  veneration  always  when  we  appear  before 
 God,  a  refpe6t  which  arifes  from  a  confideration  of 
 his  infinite  majefly,  the  rays  of  which  dazzle  us; 
 of  the  ineffable  vvildom  and  glorious  power,  which 
 fhine  in  all  his  works-,  of  his  juilice  and  hoiinefs, 
 and  in  one  word,  of  all  his  perfe6lions  •,  fo  that  we 
 cannot  confider  them  without  diminifhing  in  his 
 prefence,  and  acknovv/ledging,  that  in  comparifon 
 with  him  we  are  but  dull  and  aflies. 
 
 2.  When  v^'e  remember  the  great  privilege  which 
 God  has  granted  us  by  declaring  himfelf  our  father 
 in  Chriil  Jefus,  it  is  not  poffible  for  us  not  to  be 
 under  perpetual  apprehenfions  of  offending  him, 
 and  of  drawing  upon  ourielves,  by  our  mifcon- 
 dud,  the  juil  effeds  of  his  indignation.  The  fight 
 only  of  fm  alarms  us,  and  were  we  fure  we  never 
 ihould  commit  it,  the  idea  itfelf  would  be  horrible 
 enough  to  make  us  tremble;  almoft  like  a  man 
 who  from  the  top  of  a  high  tower  looks  down  a 
 precipice,  or  like  feeing  on  fhore  the  abyfics  of  the 
 
 fca, 
 
 tejl'itnony    of   God  ;    he    hath  he  h.^th  perfuaded  us,   &c.  In 
 
 /aid,  he  defireth  not  the  death  fine,  from  the  incompatibility 
 
 of    a    finner. — 3.  From     the  of  ferviie  fear,  with  piety  and 
 
 iu(?r-lj  of  God  ;  he  hath  given  human    felicity,    which  reli- 
 
 his  fon  to  die. — 4.  From  his  gion  evidently  tends    to  pro- 
 
 promijes;  he  hath  promifed  to  mote.     Thefe  are  fubftantial 
 
 accept  us,  &c. — 5.  From  his  helpi  againll  defpair,    excel- 
 
 eomviand ;.  he  hath  command-  lent  in   themfelves,  and  well 
 
 ed  us  to  confide  in  his  mercy,  authenticated  to  us, 
 •—6.   From  his  expojlulalions  \ 
 
(    390    ) 
 
 ^a,  the  horrors  of  a  tempeft :  for  however  fafe  we 
 are,  thefe  objedls  will  not  fail  to  affright  us;   (9) 
 
 3.  When  we  refle6l  on  ourfelve.s,  and  confider 
 our  natural  iriclinations  prone  to  evil,  and  com- 
 pare them  with  thofe  good  and  holy  difpofitions, 
 which  grace  has  formed  in  us,  it  is  impoflible  not 
 to  acknowledge,  that  all  we  have  of  good  comes 
 from  God,  that  of  ourlelves  we  are  incapable  of 
 the  lead  good  thing,  and  that  //  is  God  whoworketh 
 in  us  both  to  will  and  to  do  of  his  good  pleafure. 
 Now  this  produces  that  humility,  which  the  Scrip- 
 ture calls  fometimes/^'^r,  as  in  that  famous  paflage 
 to  the  Romans,  Be  not  high  minded:  but  fear-,  and 
 in  thefe  admirable  words  of  the  fecond  pfalm,  Serve 
 the  Lord 'with  fear y  rejoice  before  him  with  trembling. 
 In  both  thefe  places /,?^r  fignifies  humility,  (i  ) 
 
 4.  When 
 
 (9)  Filial  fear  agrees  nvitb 
 lo've.  One  of  the  fineft  no- 
 tions, that  can  be  formed  of 
 any  one  chriftian  grace,  is 
 that  of  its  harmony  with  all 
 other  chriftian  graces.  No 
 general  rule  of  defcribing  a 
 virtue  will  tend  more  towards 
 preferving  us  from  error  than 
 this.  Hope  lightens  fear,  and 
 fear  is  ballaft  to  hope.  Faith 
 keeps  repentance  from  run- 
 ning into  defpair,  and  repen- 
 tance keeps  faith  from  rifmg 
 to  prefumption.  The  nezu 
 man,  or  that  fet  of  graces, 
 which  conftitutes  a  chrillian, 
 is,  like  the  natural  body,  a 
 beautiful  compofition  of  feem- 
 ingly  oppofice  materials  lorm- 
 ed  into  one  uniform  iy^em^ 
 each   part    eflential    to    the 
 
 whole,  and  the    whole    the 
 glory  of  each  part. 
 
 (1)  Fear  fignijies  humility. 
 That  is  to  fay,  fear  is  fome- 
 times  fpoken  oi  inetonytnically. 
 The  fear  of  Ifaac,  Gen.  xxxi. 
 42.  is  the  God  whom  Jfaac 
 feared. — I  will  mock  when 
 yoMr  fear  cometh,  Prov.  i.  26. 
 that  is,  whqn  thofe  calamities 
 come,  of  which  ye  are  afraid. 
 — The.  fear  of  the  Lord  is 
 clean,  Ffal.  xix.  9.  that  is, 
 the  law  of  the  Lord. — I  will 
 teach  you  they^^r  of  the  Lord, 
 Pfal.  xxxiv.  II.  that  is,  I  will 
 inftruft  you  in  the  nx:orJhip  of 
 God. — By  the  fear  of  the 
 Lord  are  riches  and  honour, 
 Prov.  xxii.  4.  that  is  by  ^ 
 couf  fe  of  moral  ebedicfi^e. 
 
(     39'     ) 
 
 4-  When  we  confider  not  only  that  flate  of 
 natural  corruption  whence  we  were  taken,  but  alfo 
 the  infirmities  and  weaknefles,  which  remain  fince 
 our  regeneration,  and  when  we  compare  thefe  with 
 the  numerous  Inares,  which  are  fet  for  us,  with 
 that  formidable  multitude  of  enemies,  which  at- 
 tack our  falvation,  with  the  force  and  addrefs, 
 which  they  difplay  to  furprize  and  enfnare  us: 
 however  intrepid  we  may  be,  it  is  not  poffible,  if 
 we  fincerely  intend  to  be  faved,  but  we  muft  fear 
 making  Ibme  falfe  ftep,  and  confequently  this  will 
 awaken  all  our  dilig-ence  and  caution  to  endeavour 
 to  guard  againft  it  -,  for,  after  all,  there  is  no  art, 
 which  our  adverfaries  will  not  try  to  make  us 
 ftumble,  nor  is  there  any  fin,  which  we  are  not 
 capable  of  committing.  Which  of  us,  however 
 advanced  he  may  be  in  piety,  can  anfwer  for  his 
 own  heart  ?  This  made  Jefus  ChriH  fay  to  his 
 difciples.  Watch  and  pray ^  left  you  enter  into  temp- 
 tation ;  for  the  fpirit  is  willing  :  hut  the  flejh  is 
 weak.  (2) 
 
 5.  Though 
 
 (2)  T/jere  isno  fin^  ivhich  ftem)  we  miglit  proceed  to  the 
 
 IV e  are  not  capable  of  commit-  commiffion  of  every  fin,  and 
 
 ting.     Our  author  does  not  confequently    of   the  unpar- 
 
 intend  to  contradidl  what  he  donable    fin.      The     Calvi- 
 
 had  elfewhere  affirmed,  con-  niftick  fyftem  is  preferable  to 
 
 cexning  the  impoffibility  of  a  every  other  on  this  article,  as 
 
 good  man's   committing  the  it  lays  a  folid  ground  of  hope 
 
 fin  againft  the   Holy  Ghoft.  for  every  true   believer,   that 
 
 He  only  means,  that,  were  we  he  fhall  not  fo  fin  as  to  perifh 
 
 wholly  left  to  the  natural  de-  everlallingly.     All   other  (y- 
 
 pravity   of  our    hearts,    and  ftems  leave  the  unpardonable 
 
 were  we  denied  the  aids  of  fin  open  to  every  chriftian  : 
 
 the  bleffed  Spirit  (neither  of  but  this  Ihuts   the   gulf,  and 
 
 which  can   come   to  pafs  ac-  fo  provides  Jirong  conjolation 
 
 cording  to  Mr.  Claude's  {y-  far  the  heirs  ofpromife,     Heb, 
 
 vi. 
 
(  392  ) 
 5.  Though  the  grace  of  God,  which  fupports 
 lis  in  temptations,  be  capable  of  preferving  us, 
 yet,  fhould  God  fufpend  the  influence  of  his  grace, 
 what  advantages  would  not  the  fiefh  obtain  over 
 the  fpirit,  as  the  falls  of  David  and  Peter  too  fuf- 
 liciently  teach  us  ?  This  confideration  fhould 
 perpetually  make  us  fear  and  tremble,  for  who  can 
 affure  us,  that  there  will  be  no  moments  in  our 
 lives,  in  which  God  will  leave  us  a  prey  to  the 
 temptalions  of  the  world,  and  the  occafions  of  fin? 
 And  fliould  this  happen,  it  would  be  the  mofb  de-- 
 plorable  and  miferabie  ftate,  into  wliich  a  believer 
 could  fall.  This  is  then  a  jull  fubjed  of  fear, 
 which  ought  always  to  make  us  lift  up  our  eyes 
 and  prayers  to  God,  to  beg  him  not  to  lead  us  into 
 templaticn,  but  to  deliver  us  from  the  wiles  of  the 
 enemy,  and  the  evil  tempers  of  our  own  hearts.(3 ) 
 
 In 
 
 VI.  17,  18.  See  the  fubjeft 
 at  large  in  Monf.  Claude's 
 Oewvres  pDf,hu?/ies,  Tojn.  iv. 
 ^raiie  du  pcche  centre  Le  S. 
 Efprit. 
 
 (3)  This  is  a  jujl  fuhjeSl  of 
 fear.  Wc  conclude  this  chap- 
 ter by  curforily  obierving  the 
 peculiar  turn  of  our  author's 
 applicatory  fermons.  To  <?/- 
 //^•,  in  his'fenle,  is  to  bring 
 home  to  the  confcience.  In 
 order  to  this  his  aim  is  to 
 convince  the  judgment,  that 
 fo  the  paffions,  which  are 
 excited,  may  be  excited 
 rationally  and  voluntarily. 
 Now  there  are  only  two  ways 
 of  doing  this;  either  un- 
 known troths  muft  be  ftated 
 and  proved,  or  known  aliovvi- 
 
 ed  truths  muft  be  urged.  Mr. 
 Claude  wilely  prefers  the  lat-» 
 ter  method,  and  compofes 
 applicatory  fermons  of  the 
 plalneft  fimpleft  truths  in  the 
 v.'orld,  and  like  a  true  mafter 
 in  Ifrael  exclaims.  This  is  a 
 jjijl  ground  of  hope — that  is  a 
 juJl  fubjcft  of  fear,  &c. 
 
 The  following  remark  of 
 the  Archbifiiop  of  Cambray, 
 may  not  improperly  be  ap- 
 plied to  this  method  of 
 preaching. 
 
 •'  Some  sealous  preachers, 
 under  pretence  of  apoftoHcal 
 fimplicity,  do  not  efFeftually 
 lludy  either  the  dodlrine  of 
 Scripture,  or  the  powerful 
 manner  of  perfuafion  that  v/e 
 arc  taught  there.  They  ima- 
 gins 
 
C     393     ) 
 
 In  a  word,  there  are  Jive  kinds  of  fear,  in  which 
 we  ought  continually   to  be.     A  fear  of  refpe^, 
 
 re- 
 
 gine  that  they  need  only  bawl, 
 and  fpeak  often  of  hell  and  the 
 devil.  Now  without  doubt  a 
 preacher  ought  to  afFeft  peo- 
 ple by  llrong,  and  fometimes 
 even  by  terrible  images :  but 
 it  is  from  the  Scripture  that 
 he  fhould  learn  to  make  pow- 
 erful impreflions.  There  he 
 may  clearly  difcover  the  way 
 to  make  fermons  plain  and 
 popular,  without  lofing  the 
 force  and  dignity  they  ought 
 always  to  have.  For  want  of 
 this  knowledge  a  preacher 
 oftentimes  doth  but  Itun  and 
 frighten  people  :  fo  that  they 
 remember  but  few  clear  no- 
 tions :  and  even  the  impref- 
 fions  of  terror  they  received, 
 are  not  lading.  This  mif- 
 taken  fimplicity  that  fome 
 aiteft,  is  too  often  a  cloak  for 
 ignorance :  and  at  bell  it  is 
 fuch  an  unedifying  manner  of 
 addrefs,  as  cannot  be  accepta- 
 ble either  to  God,  or  men. 
 Nothing  can  excufe  fuch 
 homely  preachers,  but  the 
 fincerity  of  their  intentions^ 
 They  ought  to  have  ftudied 
 and  meditated  much  upon  the 
 word  of  God,  before  they  un- 
 dertook to  preach.  A  priell 
 who  underltands  the  Scrip- 
 ture fully,  and  has  the  gift  of 
 fpeaking,  fupported  by  the 
 authority  of  his  fundion,  and 
 of  a  good  life,  might  make 
 Vol.  II. 
 
 excellent  difcourfes  without 
 great  preparation.  For  one 
 ipeaks  eafily  of  fuch  truths  as 
 make  a  clear  and  llrong  im- 
 prelfion  on  his  mind.  Now 
 above  all  things,  fuch  a  fub- 
 jeft  as  religion  mull  furnifh 
 exalted  thoughts  :  and  excite 
 the  nobleft  fentiments  :  and 
 this  is  the  defign  of  eloquence. 
 But  a  preacher  ought  to  fpeak 
 to  his  audience,  as  a  father 
 would  talk  to  his  children, 
 with  an  afFedlionate  tender- 
 nefs  :  and  not  like  a  de- 
 claimer,  pronouncing  an  ha- 
 rangue, with  lliffnefs,  and  aa 
 affefted  delicacy," — Dialogues 
 on  Eloquence,  dial.  3 . 
 
 The  following  rules  for  ob- 
 taining facility  of  fpeaking 
 feem  to  me  very  jull.  "  You 
 are  well  verfed,  lays  the  wri- 
 ter, in  literature,  and  you 
 have  a  due  Jenfe  and  relijh  of 
 religion  on  your  own  foul ;  to 
 thefe  add  the  following  rules. 
 
 "  I.  Do  not  content  your- 
 felf  s^'\.x\i.  general  knowledge  : 
 butcndeavour  to  fettle  in  your 
 mind  the  genuine  notion  of 
 all  the  doftrines  and  duties 
 of  religion.  If  you  be  thus 
 tnafier  of  the  fubjett,  you  will 
 be  able  to  fpeak  readiiy  and. 
 diltindlly  on  all  occafions. 
 Want  of  clearnefs  of  fpeak- 
 ing generally  arifeth  from  a 
 defeft  of  clear  thinking. 
 
 3D  *'  2.  Bs 
 
(  394  ) 
 remembering  what  we  are  in  the  eyes  of  that  infi- 
 nite Majefty,  who  fees  us,  and  in  the  hands  of  the 
 perpetual  Providence,which  governs  us — A  fear  of 
 horror  in  regard  to  fin,  remembering  that  the  great- 
 eft  of  evils  is  that  of  offending  a  good  and  mer- 
 ciful God,  of  whom  we  have  received  fo  many 
 favours — A  fear  of  humility^  remembering  that  all 
 we  are,  and  all  we  have  by  grace,  we  hold  not  of 
 ourfelves,  but  God — A  fear  oi precaution,  remem- 
 bering that  the  juji  falleth /even  times  a  day,  and  that 
 if  ivs  fay.  We  have  no  fin,  we  deceive  ourfelves^  and  the 
 truth  is  net  in  us — A  fear  ai  attachment  to  God,  fay- 
 ing to  him  with  the  prophet,  Forfake  me  net,  O  Lord, 
 O  my  Gcd,  he  not  far  from  jne.  In  this  manner  let 
 us  Vv'ork  out  our  own  falvation,  and  God,  behold- 
 ing his  talents  multiply  in  our  hands,  will  increafe 
 their  number  by  adding  blefilng  upon  bleffing, 
 till  at  length  he  will  change  grace  into  glory,  and 
 give  us  the  entire  and  perfect  enjoyment  ot  his 
 evcrlafting  inheritance. 
 
 "  2.  Be  much  in  the  Jiudy 
 ef  the  Scriptures;  this,  will 
 furnifti  you  with  matter,  and 
 it  will  give  yowr  Jiyle  a  tinc- 
 ture, that  will  render  it  more 
 acceptable  to  the  pious. 
 
 "  2,  Con'verfe  n;jiih  the 
 nuri tings  cf  thofe  praftical, 
 preffing,  a-ivakeni7zg  di'uines, 
 who  fpeak  —^'•^  laturally   to 
 
 the  fouls  of  men.  Kere  you 
 will  acquire  the  belt  fcrt  of 
 pulpit-eloquence. 
 
 *'  4.  Preach  confiantly.  Fre- 
 quency will  render  the  work 
 eafy  to  be  performed  by  your- 
 felf,  and  what  is  fo  will  be 
 more  eafy  to  be  underftood 
 by  the  hearers." — Glanuil's 
 EJliy  OK  Preaching,  part  i , 
 
 CHAP. 
 
(     395    ) 
 
 mmb.KL*wmn 
 
 CHAP.     VIII. 
 Of  Texts  to  be  difcufled  in  Propofitions. 
 
 rr^O  thefe  three,  a  fourth  may  be  added,  which 
 X  confifts  in  reducing  the  texts  to  a  number  of 
 proportions,  two  at  leall,  and  three  or  four  at 
 moil,  having  mutual  dependence,  and  connexion. 
 Thus  for  example,  Rom.  viii.  13.  If  ye  live  after 
 the  flefh^  ye  fkall  die  :  hut  if  ye  through  the  fpirit  do 
 mortify  the  deeds  of  the  body^  ye  fJoall  live.  You 
 may,  without  pretending  to  explain  the  terms, 
 flefh— fpirit — death — life^  or  the  phrafes,  live  after 
 the  fieffo — mortify  the  deeds  of  the  body — (which  is 
 the  ufual  method. )  you  may  reduce  the  whole  to 
 two  propofitions  \  the  one,  that  the  damnation  of 
 finners  is  inevitable — and  the  other,  that  a  good 
 and  holy  life  is  both  a  principal  end  of  the  gof- 
 pel,  and  an  infeparable  chara(5ter  of  chriflianity. 
 When  this  method  is  taken,  there  is  much  more 
 liberty  than  in  the  former,  and  a  more  extenfive 
 field  opens.  In  the  former  methods  you  are  re- 
 ftrained  to  your  text^  and  you  can  only  explain,  and 
 apply  that  •,  you  can  make  no  other  obfervations, 
 than  fuch  as  precifely  belong  to  it :  but  here  your 
 fubjeft  is  the  matter  contained  inyonr  propofitions^ 
 and  you  may  treat  of  them  thoroughly,  and  extend 
 3  D  3  them 
 
(  396  ) 
 
 them  as  far  as  you  pleafe,  provided  you  do  not 
 violate  the  general  rules  of  a  fermon.  Here  you 
 muft  propofe  not  to  treat  of  the  text,  but  of  thofe 
 JuhjeUs^  which  you  have  chofen  from  feveral  con- 
 tained in  the  text.  The  way  of  explication  is  moil 
 proper  to  give  the  meaning  of  Scripture ;  and  this 
 of  fyftematical  divinity,  (i)  The  way  of  appli- 
 cation rather  regards  praftice  than  theory :  but 
 this,  which  we  call  the  way  of  propofitions,  or 
 points,  is  more  proper  to  produce  an  acquaintance 
 
 with 
 
 ( I )     ^yjiematical    di'vlmty. 
 Some  writers  have  exclaimed 
 bitterly  againft  fyltems  of  di- 
 vinity, others  have  exaggerat- 
 ed the  utility  of  them.     Per- 
 haps the  truth  may  be,  neither 
 fide  has  taken  fufficient  pains 
 to  underftand  the  other.   The- 
 ology reduced  to  a  fyftem  is 
 nothing  more  than  a  regular 
 arrangement  of  what  we  hold 
 for  religion,  and  there  can  be 
 no  damage  done  by  fuch  or- 
 derly difpofitions  of  truths : 
 on  the  contrary,  much  benefit 
 arifes  to  a  ftudent  of  divinity 
 by  them,   for  a  fyftem  is   as 
 advantageous  to  a  miniPi.er,  as 
 a  regular  fet  of  books  to  a 
 merchant.    A  minifter'sfancy 
 is  a  kind  of  wafte  book,  his 
 fyftem   is  a  fort    of  ledger. 
 There  are  many  ways  of  abuf- 
 ing  fyftems,  and  thefe  abufes 
 have  given  jurt  ground  of  com- 
 plaint.    If  human  fyftems  be 
 made  ftandards  of  orthodoxy, 
 if  they  be  impoied  on  mini- 
 llers,  if  they  be  given  not  to 
 
 be  examined,  but  only  to  be 
 defended,  if  they  take  a  place, 
 which  belongs  to  the  facred 
 Scriptures,  if  affent  to  them 
 be  aground  cfpoffeffing  civil 
 and  ecclefiaftical  benefits, 
 then  indeed  they  deferve  all 
 that  has  been  faid  againil 
 them. 
 
 Syftem  is  defined  a  fcheme, 
 which  unites  many  things  in 
 order,  and  reduces  them  to 
 regular  dependence  ;  and  the 
 following  remarks  feem  juft. 
 "  A  regular  order  is  required 
 in  the  general  arrangement 
 of  a  fyftem  of  divinity,  and  a 
 connedlion  is  to  be  preferved 
 in  the  feveral  matters  that 
 form  it — the  definitions  fhould 
 be  juft — the  divilions  exadl— . 
 
 the    arguments   folid the 
 
 proofs  clear -the  citations 
 
 conclufive  ■  the  examples 
 llriking — the  terms  of  each 
 thefis  are  to  be  explained  at 
 the  beginning — ^-from  each 
 definition  certain  axioms  are 
 to  be  drawn — from  thence 
 pro- 
 
(     Z^l    > 
 
 with  fyftematlcal  divinity,  and  it  will  equally  ferve 
 theory  and  pra6lice.  (2) 
 
 For 
 
 propofnlons  are  to  be  formed 
 
 -which  are  to  be  illuflrated 
 
 by  fcholia,  and  proper  rca- 
 fbning." — Elements  of  Uni- 
 rjerfal  Erudition,  hy  Baron 
 Bielfeld,  'vol.  i.  book  \,chap. 
 
 (2)  Propofitions .^\\\ix\x\t\% 
 beautifully  exemplified  by 
 Saurin  in  his  fermon  on 
 Chrift's  divinity.  "  The 
 dodrine  of  the  divinity  of 
 Jefus  Chriil  (fays  he)  we 
 ground  on  three  fropojitions. 
 ift,  Jefus  Chrili  is  fupremely 
 adorable,  and  fupremely  a- 
 dored  by  beings  the  moll  wor- 
 thy of  our  imitation,  zdly. 
 It  implies  a  contradiftion  to 
 fay,  that  God  communicates 
 the  honours  of  fupreme  ado- 
 ration to  a  fimple  creature. 
 3dly,  Our  ideas  of  this  fub- 
 jedl  are  perfedlly  conformable 
 to  thofe  of  the  ages,  in  which 
 orthodoxy  is  belt  eftabliflied, 
 and  leaft  fufpefted."  The 
 text  is  Rev.  v.  1 1,  12,  13,  14. 
 and  the  fermon  a  full  anfwer 
 to  all  that  can  be  objeded  a- 
 gainll  the  dodlrine.  Saur. 
 Jer.  torn,  n./er,  4, 
 
 Maffillon  abounds  in  this 
 method ;  but  feldom  mentions 
 them  in  form  :  a  fingle  pro- 
 position is  the  ground  of  the 
 fermon,  and  its  proof,  the 
 parts.  Thus,  in  a  fermon 
 on   indifference  in   religion. 
 
 '*  Lukewarmnefs  is  a  certain 
 prelude  of  a  fall,  ift,  Be- 
 caufe  fpecial  aids  are  necefiary 
 to  perfeverance  in  grace  ;  but 
 they  are  not  afforded  in  this 
 ftate.  idly,  Becaufe  the  paf- 
 fions,  which  draw  us  av/ay, 
 ftrengthen  in  this  Hate.  3dly, 
 Becaufe  all  external  helps  to 
 piety  become  ufelefs  in  inch 
 a  Hate."  Ser.  Car.  torn.  iv. 
 pour  le  jeudi  dela  '^fent.  Some- 
 times three  propositions  are 
 the  three  parts  of  his  fermon. 
 Thus,  on  "  Mat.  viii.  10. 
 I  ft.  Religion  is  reafonable. 
 zdly.  Religion  is  glorious, 
 3dly,  Religion  is  neceffary. 
 Ser.  Car.  torn.  i.  pour  le  jeudi 
 apres  les  cendres. 
 
 So  again,  "  i  Cor.  ii.  7,  8. 
 I  ft,  A  fuffering  God  renders 
 humiliations  honourable.  2d, 
 A  God  carrying  our  griefs 
 renders  fufFerings  amiable. 
 3d.  A  God  united  to  man 
 confounds  reafon,  and  renders 
 even  faith  reafonable."  My- 
 Jler.  pour  V incarnation. 
 
 Mr.  Superville,  from  Mat. 
 xxii.  41.  46,  extracts  three 
 propofitions,  which  he  calls 
 \.\\\&& leffons .  ift,  "Two truths 
 may  be  certain,  and  worthy 
 of  ail  acceptation,  though  we 
 know  not  how  to  make  them 
 agree  together.  Chrift  was 
 David's  fon,  and  David's 
 Lord.  2d,  There  always  were 
 obfcurities 
 
(     398     ) 
 For  example,    let  us   take  the   text  juft  now 
 quoted.      Jf  ye  live  after  the  jleflj^  ye  jhall  die ; 
 
 hut 
 
 obfcurities  in  revelation,  nor 
 is  it  poffible,  or  fit  that  it 
 fhould  be  othervvife.  jdly. 
 Pride,  and  indocility,  are 
 vices  fo  odious  to  the  Lord, 
 that  they  provoke  him  to  leave 
 in  ignorance  thofe,  who, 
 bein^  altogether  blind,  boall 
 arrogantly  of  their  know- 
 ledge." Ser./ur  les  oh/cur , 
 de  la  re-vel.  tofn.  i. 
 
 Mr  Saurin,  in  a  fermon  on 
 Ecclef.  vii.  29.  lays  down 
 feven  propofitions,  which  he 
 calls  maxims.  "  i .  A  milcrable 
 being  ought  to  endeavour  to 
 diminifh  his  miferies,  inftead 
 of  labouring  to  increafe  them. 
 2.  Not  to  attend  to  evils, 
 which  cannot  be  healed  but 
 by  attention,  is  to  perpetuate, 
 and  aggravate  them.  3.  Every 
 fyfiern  of  happinefs,  which 
 h:^s  no  relation,  or  only  a 
 dirtant  one,  to  the  perfection 
 of  the  faculties,  and  the  con- 
 dition of  the  being,  that  it 
 would  renaer  happy,  is  a 
 falfe  fyilem,  at  leali;  it  is  an 
 incomplete  fyfiem  of  happi- 
 nefs. 4.  A  good,  of  which 
 the  world  has  high  notions  : 
 but  which  v.'e  know  by  rea- 
 fon,  by  feeling,  by  experi- 
 ence, by  all  the  kinds  of 
 proofs,  that  the  fubjeft  will 
 admit  of,  is  incapable  of  ma- 
 king us  happy,  is  not  a  good 
 ill  regard  to  us.     5.  To  float 
 
 in  uncertainty  on  the  moft  in- 
 terefting  queitions,  and  not  to 
 colleft  all  one's  attention,  not 
 to  fufpendall  one's  occupations 
 in  endeavouring  to  clear  thefe 
 queftions,     to  banifli    doubt, 
 and   acquire  certainty,    is  to 
 aft  contrary  to  our  true  in- 
 terefts.     6.  The  greatnefs  of 
 an  objeft  makes  up  for  its  un- 
 certainty; or,  to  exprels  my- 
 fclf  more    clearly,     a   great 
 good,  if  it  be  pcffible,    and 
 pi'obable,   though  uncertain, 
 merits  the  facrifice  of  a  fmall 
 good,    though   prefent,    and 
 certain  :     and   a  great   evil, 
 though   diflant,    and   uncer- 
 tain, merits,  in  order  to  avoid 
 it,    an   expofurc   to   a  fmall 
 evil     prefent,      and   certain. 
 Finally,  a  condiift,  which  we 
 are  fure  of  repenting,  is  an 
 unreafonable  conduct.  Thefe 
 maxims  (adds  he)  are  fo  ge- 
 nerally received  in  the  world, 
 that  according  to  our  viola- 
 tion, or  praftice  of  them,  we 
 are  reputed  as  more  or  lefs 
 diHant  from  wifdom,  or  folly  ; 
 and  v.'hen  we  have  violated 
 them,  to  a  certain  degree,  v/e 
 are    generally     regarded    as 
 madmen.      We  are  going  to 
 prove,    that    finners    in     the 
 plans  of  happinefs,  which  they 
 form  to  themfelves,  violate  all 
 thefe  maxims."  Saur.fer.  torn, 
 iv.y.  lO.furlcira'versyl^c. 
 
 Fropcftions 
 
(     399     ) 
 
 hii  if  yc  throu^b  the  fpiri:  do  mortify  the  deeds  of  th^ 
 hody^  ye  fhall  live.  After  riying  in  a  few  words, 
 that  by  thofe,  who  live  after  thefiefh,  the  apoftle 
 means  the  worldly,  and  wicked,  iLich  as  are  govern- 
 ed by  worldly  interefts,  and  carnal  palTions ;  and 
 that  by  the  death,  with  which  he  threatens  them, 
 he  means  eternal  damnation  ;  and  that,  on  the 
 contrary,  by  life ^  he  intends  that  eternal  falvation, 
 and  heavenly  glory,  which  the  gofpel  promifes  ; 
 and  thar,  by  the  mortification  of  the  deeds  of  the 
 hody^  of  which  he  fpeaks,  and  of  which  he  fays 
 the  \\o\y  fpWit  is  the  author,  he  intends  an  holy 
 life,  fpent  in  the  exercife  of  virtues,  and  praflice 
 of  good  works  ;  after  briefly  faving  this,  reduce 
 the  whole  difcourfe  to  two  propofitions,  firft.  The 
 damnation  of  the  v/icked  is  inevitable. — Secondly, 
 The  practice  of  good  works,  and  an  holy  and  re- 
 ligious life  is  the  principal  end  propoled  in  the  gof- 
 pel, and  a  principal  character  of  a  true  chrif- 
 tian.  (3; 
 
 You 
 
 Propojitions  or  faints.  Our 
 author  ufes  thefe  terms  fyno- 
 nimoufly;  cur  Englifh  di- 
 vines take  the  latter  in  a  far 
 more  vague  and  equivocal 
 meaning. — **  The  death  of 
 Chrift  is  the  foundation  of  the 
 fpirit  cf  life ;  to  unfold  this 
 point  therefore,  becaule  it  is 
 iifpecial  point." — "  For  the 
 underitanding  of  this  com- 
 fortable point''  —  Sibhs. 
 
 "  The  point  to  be  confidered 
 is  the  expediency  of  a  divir.e 
 revelation.  Common  reaioa 
 will  lead  us  to  acknowledge 
 the  being  of  a  God—'wiVi  gi*'e 
 
 us  fome  notions  of  his  pB^zver, 
 
 nKiijdoni,  jvjiice,  and  gosdnejs, 
 — v^ill  iuggelt  CO  us  the  belief 
 of  a  pro'Vuience — will  teach 
 us  the  relation  in  whicli  .ve 
 iland  to  God  as  crsaiurrs— 
 — our  obligations  tomjorfitip 
 and  obey  him  in  :h2  gei-erj'i— 
 the  duti.s  oi  jufiice,  charity, 
 and  tc?nperu7ice  in  i.^Q  iaurc 
 obvious  inftances,  and  I^liy, 
 that  we  de/erve  to  fu£\.T,  a^ 
 often  as  v/e  deviate  iioai  the 
 known  rules  of  duty,  -hefs 
 points  cannot  be  difpaied," 
 c£C.    Conyheare. 
 
 (3)   V y^  ''■'^^  "f^-^  thejl.'jh 
 ye 
 
(     40O     ) 
 
 You  may  enter  on  the  firfl:  propofition,  by  ob- 
 ferving,  that  it  is  deplorable  to  confiderthe  blind- 
 
 nefs 
 
 ye  Jhall  die.  How  difFerent  is 
 the  fketch  lliuck  out  by  our 
 difinterefted  author  from  that, 
 which  formed  the  plan  of  a 
 fermon  on  a  fimilar  pafiage 
 by  one  of  the  intolerant  bi- 
 Ihops  of  Charles  II !  I  am 
 forry  to  fay,  it  was  the  lafl 
 fermon,  that  Laney,  Bp.  of 
 Ely,  preached  before  his  ma- 
 jefty  ;  for,  however  men  live, 
 one  would  willi  to  fee  them 
 die'vix  a  chriftian  temper.  This 
 fermon  is  entitled  Of  compre- 
 henJio7i,  that  is  to  fay,  gentle 
 reader,  the  opinion  of  Bp. 
 Laney  and  his  faftion  on  the 
 generous,  liberal  fcheme  of 
 fome  great  and  good  patriots 
 for  fo  modelling  the  eftalifh-^ 
 ed  church  as  to  comprehend 
 the  n  on -con  form  ills.  The 
 ftyle  of  this  fermon  is  low  and 
 vulgar,  the  fpirit  of  it  is  fiery 
 and  intolerant,  and  the  whole 
 defign  of  it  is  to  eftablifh  the 
 hierarchy  on  the  ruins  of  non- 
 conformity- The  text  is  Gal. 
 vi.  7,  8.  Be  not  deceived, 
 Qod  is  not  mocked;  for  nvbatfo- 
 e'ver  ^  man  foiueth,  that  Jhall 
 he  alfo  reap.  For  he,  that 
 fonxieth  to  theflejh,  Jhall  of  the 
 fejh  reap  corruption  :  hut  he^ 
 that  Jo^eth  to  the  fpirit ,  fball 
 of  the  fpirit  reap  life  everlaf- 
 ing.  A  fpice  oi  this  man's 
 perverfion  of  the  facred  oracles 
 of  God  will  be  fuificient  to 
 
 excite  in  us  a  juft  diflike  of 
 the  whole  art.  "  St.  Paul 
 exhorts  him,  that  is  taught  in 
 the  ix-ord,  to  comrnunicate  to 
 him,  that  teacheth,  in  all  good 
 things.  If  there  be  any  co- 
 herence in  the  difcouife,  any 
 reafon  in  the  rational  particle 
 for,  the  communicating  cur 
 goods  for  the  gofpel  is  true 
 foijuing  to  the  fpirit.  Our 
 worldly  goods  by  nature  and 
 kind  are  carnal,  yet  being 
 foiun  to  the  fpirit  [that  is  to 
 fay,  lands  being  fettled  on  the 
 church  of  England]  become 
 fpiritual,  they  are  infranchifed 
 and  incorporate  into  the  fa- 
 mily and  retinue  of  the  fpirit, 
 they  alter  their  property  by 
 giving  the  refpedl  that  perfons 
 of  low  birth  have,  when  they 
 are  adopted  or  affianced  into 
 a  more  noble  ftock.  When 
 the  flelh  ferves  the  fpirit,  it 
 is  advanced  above  her  condi- 
 tion, the  volatile  nature  of 
 the  flefli  is  fixed  by  the  fpirit, 
 and  helps  to  make  up  the  title 
 to  life  e'verlafing. 
 
 "It  is  reported,  {rora  zhoufe 
 o/"C/6/cf,  that  .  .  a  church 
 ihall  be  contrived,  that  will 
 give  room  and  liberty  to  them 
 all.  .  .  It  is  to  be  call- 
 ed a  comprehenfive  church 
 .  .  though  I  think  it  might 
 better  be  called  a  drag-net.  , 
 .  .  It  is  a  Trojan  horfe, 
 with 
 
(    401     ) 
 
 Hcfs,  in  which  the  greateft  part  of  the  people  in 
 the  world  live,  who  feldom  think  of  the  punifh- 
 ments  of  hell,  or  the  confequences  of  death. 
 You  may  remark,  that  from  this  blindnefs  comes 
 their  infenfibility  to  religion,  and  their  extreme 
 attachment  to  the  vanities  of  this  prefent  world ; 
 for  it  would  be  impoflible  for  them  not  to  endea- 
 vour to  avoid  the  eternal  torments,  which  await 
 finners  after  this  life,  were  they  well  perfuaded  of 
 the  truth  of  them,  as  nature  itfelf  would  lead 
 them  to  this,  and  felf-love  would  reduce  know- 
 ledge to  pradice.  Yet  you  may  add,  that,  how- 
 ever great  this  blindnefs  is,  it  is,  in  a  meafure,  af- 
 fefled,  and  voluntary,  proceeding  more  from  the 
 malice  of  the  heart,  than  the  darknefs  of  the  un- 
 derftanding  ;  for  the  paflions  avoid  thofe  obje6ls, 
 which  are  difagreeable  to  them,  and  perpetually 
 fubftitute  others  to  employ  the  mind.  Whence  it 
 may  be  concluded,  that  it  is  of  the  laft  importance 
 to  meditate  on  this  matter,  on  which  depends  the 
 juftice,  or  injuftice  of  our  life,  the  good,  or  bad 
 ftateof  our  death,  and  our  eternal  intereft  in  a  fu- 
 ture world. 
 
 Having  this  prepared  the  people's  minds,  enter 
 into  the  matter  more  particularly,  and,  above  all 
 things,  take  care  to  ellabliili  the  truth,  and  evi- 
 dence 
 
 with  a  comprehenji've  belly.     .  glift,  it   was  fuppofed  by  a 
 
 It  is  defired  for  what  governs  junto,  at   the  houfe  of  one  of 
 
 all  the  world,  gaift  and  prq/jt  .  the   king's    Chloes,  that    the 
 
 .     .     but  it  is  the  greatell  removal    of  penal    laws  for 
 
 difliouour  that  can  be  to  the  confcience  fake  would   open 
 
 fpirit  to    make   it    ferve    for  church-preferments     to     the 
 
 fOOT/5/?  only  to  lay  in  the  field  non-cons.      Glorioufly   laid, 
 
 of  the  flefh."      In  plain  En-  and  like  a  Stuartine  bilhop ! 
 
 Vol.  II.  3  K 
 
(     402     ) 
 
 dence  of  your  propofition  (4)  by  obfcrving,  firft 
 that  Man  is  a  creature  ftibje5l  to  a  law^  that  even  the 
 light  of  his  conicience  diicovers  an  eflfential  diffe- 
 rence between  vice,  and  virtue,  good  adlions,  and 
 bad,  that  thence  come  the  emotions  of  confcience, 
 and  the  judgments  we  make  of  one  another's  ac- 
 tions, approving  or  condemning  them  •,  for  this 
 neccffarily  proves,  that  there  is  a  common  rule  by 
 ■which,  we  acknowledge,  all  men  ought  to  live  •, 
 and  this  is  a  truth  fo  natural  to  all  men,  that  the 
 wickedeft  of  all,  who  endeavour  to  elude  its  ap- 
 plication to  themfelves,  do  however  acknowledge 
 it,  when  propofed  in  general,  and  applied  to  other 
 fubjeds.  (5)     If  there  be  a  law  common  to  all 
 
 men. 
 
 (4)  Aho've  all  things  take 
 care  to  render  the  truth  of  your 
 fropcjition  t--vident.  We  have 
 before  obfervedj  that  the  pun- 
 gency of  a  fermon  lies  in  the 
 truth  of  the  doftrines,  that 
 conipofe  it.  Vol.  ii.  pitge2j\. 
 To  which  we  beg  leave  to 
 add,  the  truth  of  a  dodrine 
 muft  be  made  apparent,  or  it 
 cannot  produce  its  effeft. 
 Some  truths  in  learned  fci- 
 ences  admit  of  only  learned 
 liemonftrations  ;  they  are  the 
 lame  to  the  lowei-  clafs  of 
 mankind  therefore  as  errors, 
 for  they  cannot  comprehend 
 the  arguments  that  eilabliili 
 them  :  but  theology  is  not  a 
 fcience  of  this  kind,  it  admits 
 of  popular  proof,  and  this  is 
 its  glory.  A  good  judge  has 
 well  faid,  "  The  whole  art 
 of  evangelical  popular  per- 
 
 fuafion  lies  in  an  ability  of 
 blending  the  hard  with  the 
 eafy,  the  obfcure  with  the  ob- 
 vious, fo  that  the  learned  may 
 not  be  naufeated  vvithvulgar- 
 ifms,  nor  the  populace  per- 
 plexed with    fophifms."- • 
 
 Eman.  ThsJ,  de  argut,  cap. 
 xviii. 
 
 (  5 )  There  is  a  rule,  by  ivbich 
 all  men  ought  to  li've.  .  .  The 
 7noJi  <wicked  alloiv  it.  That 
 is,  the  moil:  wicked  are  oblig- 
 ed to  allow  it,  if  they  rea- 
 fon  confequentially.  Mr. 
 Hohbes  fuppofed,  "  That  the 
 decifions  of  the  civil  magi- 
 ftrate  were  to  be  the  rHle  of 
 morality,  and  that  the  very 
 obligations  of  duty  could  be 
 founded  only  in  his  will.'* 
 To  which  a  divine  well  re- 
 plied, "  What  if  the  magi- 
 Urate  himfelf  fnould  be  under 
 
(  403  ) 
 men,  there  muft  be  a  Supreme  Judge,  before  whole 
 tribunal  they  muft  appear  to  give  an  account  of 
 their  adions;  and  if  there  be  a  fupreme  tribunal  to 
 judge  them,  it  necefiarily  follows,  that  there  are 
 punifliments  ordained  for  the  tranfgreffors  of  this 
 comnion  law.  Law,  Judge,  Punifliment,  are 
 three  things,  which  reafon  and  nature  have  joined 
 together  in  indiflbluble  bonds.  A  law  is  no  law 
 if  it  does  not  fuppofe  a  judgment,  and  judgment 
 is  no  judgment  if  it  does  not  fuppofe  punifhment : 
 butifthefe  three  things  be  infeparable  from  each 
 other,  they  are  alfo  from  a  fourth,  the  nature  of 
 man,  and  dignity  of  his  condition  as  he  is  a  rea- 
 fonable  creature,  reafon  being  only  a  principle  of 
 good  or  evil,  or,  if  you  pleafe,  a  pov^er  which  ren- 
 ders 
 
 a  mijlake  ? — Should  either  re- 
 fufe  to  eitablifli  any  fcheme  of 
 ^virtue  at  all  ? — Or  choofe  an 
 itnperfed  one  ? — Or,  having 
 once  made  a  right  choice, 
 through  levity  of  temper 
 change  it  r — Thofe,  who  are 
 incapable  of  being  influenced 
 to  a  virtuous  life  in  any  other 
 way  than  this,  muxt  be  left  in 
 very  uncertain  condition." — 
 Dr.  Conybeare's  Sermon  on  the 
 Expediency  of  a  Di'vine  Re<ve- 
 l at  I  on.    1729. 
 
 "  There  are,  fays  Bayle, 
 laws  of  reafoning  indepen- 
 dent on  the  will  of  man. 
 Rules  of  reafoning  are  not 
 therefore  juft  and  true,  be- 
 caufe  men  have  thought  pro- 
 per to  throw  them  into  fyllo- 
 gillical  form  ;  they  are  jull  in 
 therafclves.      Sophifxns  may 
 
 v^iolate  thefe  rules  :  but  they 
 cannot  free  themfelves  from 
 thefe  criteria.  As  there  are 
 immutable  laws  for  the  ope- 
 rations of  the  judgment,  fo 
 there  are  fimilar  laws  for  afl:s 
 of  volition.  Thefe  are  not 
 arbitrary,  they  are  natural 
 and  neceffary,  and  lay  us  un- 
 der indifpenfible  obligations  ; 
 and  as  it  is  inaccurate  to  rea- 
 fon contrary  to  the  fixed  laws 
 of  fyllogifm,  fo  it  is  unjuft  to 
 will  any  thing  not  conforma- 
 ble to  fixed  laws  of  volition. 
 There  is  in  virtue  a  natural 
 and  interior  fitncfs,  and  in 
 vice  a  fimilar  unfitnefs  and 
 injuftice,  fo  that  virtue  and 
 vice  are  two  kinds  of  quali- 
 ties naturally  and  morally 
 diiierent." — Balk  Pin/ea, 
 
 3  E2 
 
(40+  ) 
 ders  us  capable  of  good  and  evil,  In  oppofition  to 
 brute  beafts,  not  naturally  made  capable  of  either 
 vice  or  virtue.  It  muft  therefore  be  owned,  that 
 we  are  fubjeft  to  a  law,  a  law  relates  to  a  judge,  a 
 judge  to  a  difpenfation  of  punifhments,  fo  that 
 thefe  four  things,  reafon,  law,  judgment  and  pu- 
 niihment,  are  truths  of  inconteftible  evidence,  nor 
 can  any  one  be  denied  without  deftroying  them 
 all.  (6) 
 
 Now  from  all  this  it  appears  how  pernicious 
 this  wilful  blindnefs  is,  which  makes  the  wicked 
 deny  the  pains  of  hell ;  for  thereby  they  turn 
 themfelves  into  brute  beafts,  and,  openly  profefling 
 to  deny  their  own  reafon,  they  degrade  themfelves 
 bslow  that  admirable  dignity  of  their  nature,  which, 
 places  them  above  all  other  animals. 
 
 Having  thus  eftablifhed  your  propofition  by 
 reafon,  you  may  eftablifh  it  by  the  confent  of  all 
 mankind;  for  in  the  thickeft  darknefs  of  paganifm, 
 when,  as  the  Scripture  fays,  God  fuffered  all  nations 
 io  walk  in  their  own  ways^  even  then,  it  was  always 
 acknowledged,  that  as  there  was  a  reward  propofed 
 
 to 
 
 (6)  Reafon,  la-iu,  judgment 
 end  pimijhment  .  .  ,  are 
 connecled  together.  Our  ex- 
 cellent Dr.  Sam.  Clarke  has 
 placed  thefe  articles  in  the 
 clearell  light,  and  proved  their 
 connexion  in  the  moft  ma- 
 Herly  and  conclufive  manner. 
 *'  Though  eternal  moral  o- 
 bligations  are  incumbent  in- 
 deed on  all  rational  creatures, 
 antecedent  to  any  refpeft  of 
 particular  reward  or  pu niih- 
 ment, yet  they  muft  certainly 
 ?.nd  neceffarily  be  attended 
 
 with  re^voards  znd  punijhme>itsi 
 becaufe  the  fame  reafons, 
 which  prove  God  himfelf  to 
 be  neceffarily  jult  and  good 
 prove  alfo  that  hecan- 
 not  but  be  plea/ed  'with  and 
 approve  fuch  creatures  as  imi- 
 tate and  obey  him  .  .  and 
 difpleafed  with  fuch  as  aft  con- 
 trary .  .  and,  confequently, 
 that  he  cannot  but  fome  way 
 or  other  make  ^  Juitable  dif- 
 ference in  his  dealings  with 
 them."  &:c.—-Demo7iJlrat.  of 
 Being  and  Attributes  of  God, 
 
(    405    ) 
 
 to  the  juft,  and  virtuous,  lb  there  were  alfo  punllh- 
 ments  determined  for  the  unjuft  and  impious. 
 I  ov/n,  when  the  pagans  philofophized  on  thefe 
 punifhments,  they  ah-noft  all  laid  chimerical,  and 
 unreafonable  things,  yet,  allowing  this,  they  were 
 not  far  from  this  general  idea,  that  there  mull  ne- 
 cellariiy  be  apunilhment  annexed  to  vice.  (7) 
 
 This 
 
 (7)  Prcve  your  dojirine  by 
 affirming  the  confent  of  all  man- 
 kind. Univerfal  confent  has 
 been  dlfputed  as  ■s.fad,  and 
 denied  as  an  argument  '■  yet 
 we  have  great  authority  for 
 the  truth  of  the  facl,  and 
 Itrong  reafons  to  retain  the 
 argument.  We  will  colled 
 both  in  this  note  from  divines, 
 hiftorians,  philofopliers  and 
 travellers  of  great  judgment 
 and  approved  fidelity. 
 
 "  It  is  objedled  (fays  Mr. 
 Saurin)  that  v.hat  is  confider- 
 ed  as  a  crime  by  one  nation  is 
 regarded  as  a  virtue  by  ano- 
 ther, notions  therefore  of  vir- 
 tue and  vice  are  arbitrary. 
 But  if  one  nation  refpedts  as  a 
 virtue  what  another  deteits  as 
 a  vice,  I  conclude,  that  it  is 
 becaufe  they  both  agree  in 
 this  general  propcfition,  that 
 virtue  is  preferable  to  vice, 
 and  julHce  to  injullice.  One 
 ration  maintains  chata  child's 
 love  to  his  father  mult  incline 
 him  to  fuccour  his  father  to 
 the  lalt  extremities  of  his  life, 
 and  carefully  to  guard,  and 
 if  pofTible  lengthen  the  life  of 
 a  pcrfon  fo  dear  to  him,    An- 
 
 other nation  maintains  that  a 
 child's  love  to  his  father 
 fhould  engage  him  to  eat  his 
 father,  when  arrived  at  a  cer- 
 tain age,  that  he  may  deliver 
 him  from  the  infirmities  of 
 old  age,  and  the  anguifla  of  a 
 flow  death,  and  that  he  may 
 give  in  his  own  bowels  a  re- 
 fuge to  him,  who  carried 
 him  in  his.  But  both  theie 
 nations  agree,  that  children 
 fiiould  love  their  parents. 
 Love  to  parents,  then,  is  una- 
 nimoufly  confidered  as  a  vir- 
 tue, //"then  univerfal  agree- 
 ment be  a  conclufive  argu- 
 ment, it  concludes  for  our 
 fyflera." — Saur.  Ser.  fur  h 
 tra-vers  de  V  ejpril  humain. 
 torn.  iv. 
 
 li  uni'ver/al  confent    be    a 
 conclusive     argument,     fays 
 
 Mr.    Saurin.- 1    conceive 
 
 what  Mr.  Locke  fays  of  the 
 uni'vcrjhl  ccnjent  of  mankind 
 concerning  the  being  of  God, 
 may  be  applied  toiuture  pu- 
 tt ilh  men  ts.  His  words  are 
 theie  :  "  I  think  that  the  uni~ 
 •verjal  confent  of  mankind,  as 
 to  the  being  of  a  God,  a- 
 mounts  10  thus  much  :  That 
 the 
 
f  406  ) 
 
 This  may  be  further  proved  by  the  principle  of 
 nil  relinoiu.     There  never  was,  nor  can  there  ever 
 
 be 
 
 the  vp.ftly  greater  majority  of 
 mankind  have,  in  all  ages  of 
 the  world,  aftually  believed 
 a  God  ;  that  the  majority  of 
 the  remaining  part  have  not 
 adually  difbelieved  it  ;  and 
 conf^quently  thofe,who  have 
 aftually  oppofed  the  belief  of 
 a  God,  have  truly  been  very 
 few;  fo  that  comparing  thofe, 
 that  have  adlually  difbeliev- 
 ed, with  thofe,  who  have  ac- 
 tually believed  a  God,  their 
 number  is  fo  inconiiderable, 
 that  in  refpe£l  of  this  incom- 
 parably greater  majority  of 
 thofe  who  have  owned  the  be- 
 lief of  a  God,  it  may  be  faid 
 to  be  the  uni'ver/al  confent  of 
 mankind." — Ejjay,  h.  i.  c.  4. 
 /.  8.  note. 
 
 An  approved  hiftorian  af- 
 firms, "  In  every  people  we 
 difcover  a  reverence,  and  awe 
 of  the  Divine  Being  ;  an  ho- 
 mage paid  to  him,  and  an  open 
 profeflion  of  an  entire  depen- 
 dance  upon  him  in  all  their 
 undertakings  and  neceflities, 
 in  all  their  adverfities  and 
 dangers.  Incapable  of  them- 
 selves to  penetrate  futurity, 
 and  to  afcertain  events  in 
 their  own  favour,  v/e  find 
 them  intent  upon  confulting 
 the  divinity  by  oracles,  and 
 by  other  methods  cf  a  like 
 nature,  and  to  merit  his  pro- 
 teftion  by  prayers,  vows,  and 
 
 offerings." Rollings    Arte. 
 
 Hifi.  b.  X.  <:.  3. 
 
 A  modern  traveller  fays, 
 "  The  favages  of  Canada 
 think  that  the  country  of  fouls 
 is  very  far  wellward,that  they 
 have  great  difficulties  to  fur- 
 mount,  and  great  dangers  to 
 run  through  before  they  arrive 
 there.  They  fpeakofa  river 
 they  have  to  pafs,  where  ma- 
 ny have  been  wrecked  ;  of  a 
 dog,  from  which  they  find  it 
 hard  to  defend  themfelves ;  of 
 a  place  of  torment,  where  they 
 expiate  their  faults  ;  of  ano- 
 ther where  the  fouls  are  tor- 
 mented of  the  prifoners  of  war 
 
 that  have  been  burnt." • 
 
 Charlenjoix's    Voyage    to     Ca- 
 nada, letter  23. 
 
 I  cannot  help  obfervlng, 
 that  all  ancient  and  modern 
 accounts  concerning  pagan 
 ignorance  of  God,  future  re- 
 wards and  punilhments,&:c. do 
 not  in  the  leaft  difprove  Mr. 
 Locke's  affertion,  "  That  we 
 have  tio  innate  ideas y''  as  a  late 
 reverend  author,  methinks, 
 rather  too  haftily  concluded. 
 Perhaps  they  prove  thus 
 much.  That  the  evidence  of 
 thefe  truths  is  fo  clear,  that  a 
 moderate  ufe  of  our  facuKies 
 will  perceive  it.  See  an  in- 
 ftanceof  this  in  Cranfx/s  Hiji„ 
 of  Greenland,  vol.  i,  p.   197. 
 
 OtUV  OVV  to  //.£*  ftfWf  iV  TO^eitV 
 fc'S 
 
C  407  ) 
 be  any,  which  is  not  founded  on  this  principle,  that 
 God  is  our  lovereign  judge,  who  holds  in  his  hands 
 our  life  and  death;  this  made  a  profane  writer  fay. 
 Fear  made  Gods  ;  meaning  that  from  this  fource 
 all  religions  generally  proceeded. 
 
 Finally,  you  may  proceed  to  revelation^  and  ob- 
 ferve,  that  revealed  religion  has  carefully  placed 
 this  truth  in  full  evidence.  You  may  eftablifn 
 this  by  reciting  fome  principal  texts  of  Scripture, 
 which  exprefsly  fpeak  of  the  damnation  of  finners. 
 Such  texts  are  not  difficult  to  find.  (8)  The  truth 
 of  tlie  punifliment  being  thus  proved,  go  on  to  th»: 
 degree  of  it,  which  is  very  important,  and  will 
 make  a  deep  imprelTion.  You  may  fay,  ift.  That 
 this  punifhment  muft  not  be  in  this  life  only,  but 
 after  death-,  the  reafon  is  plain,  it  is  a  puniiliment 
 which  muik  follow  the  judgment,  for  the  judgment 
 cannot  be  till  life  is  ended,  as  the  courle  of  life  we 
 purfue  mull  be  finiflied,  before  the  decree  can  be 
 pronounced  to  acquit,  or  condemn  us.    "Jt  muft 
 
 not 
 
 -*;;  tTTi  To  T?,:iro»  x-oct  ur,   SsXiiiri 
 
 »f^»<;  rail  o?\i.'^  •Tra.-xyaof/.i^z;;, 
 Quum  igitur  deum  cile  unum, 
 plerique  onines  ut  pluriinum 
 vel  inviti  confentiaiit,  uli  ad 
 univerl'orum  piinclpia  appli- 
 cax-erint.  —  Athenag.  Apol. 
 
 (8)  Texts,  that /peak  of  the 
 diimnatiofi  cf  Jinners,  are  ?iot 
 difficult  to  find.  The  notion 
 acvanced  by  fome,  that  the 
 0/-r/Teilaijient  ipeaks  of  oiilv 
 temporal  rewards  and  punifh- 
 mints,  would  make  a  confi. 
 derable  difference  in  our  bo- 
 dies  oi  divinity,   if  it  were 
 
 well  founded.  Our  divines, 
 ancient  and  modern,  teach 
 the  doftrine  of  future  punifa- 
 meats,  and  cctifirm  it  by  a 
 multitude  of  paffages  in  both 
 Teftaments,  for  which,  we 
 think,  they  have  the  bell  au- 
 thority. However,  when  this 
 doflrine  is  to  be  ertabliihedin 
 2.fermo7i,  it  fhould  feem  moll 
 eligible  to  quote  undifputed 
 New-Tellament  texts  ;  for  as 
 there  can  be  no  neceflily  for 
 quoting  many,  it  would  be 
 .imprudent  to  omit  thofe, 
 which  prove  nioll  and  quick- 
 ell. 
 
C   408    ) 
 
 not  then  be  imagined,  that  the  punifliment,  of 
 which  we  fpeak,  confiils  in  the  afflidlions  of  this 
 life  only.  2d.  It  mull  be  a  puniiliment,  which 
 involves  both  foul  and  body,  for,  as  both  have 
 joined  in  the  practice  of  vice,  both  mull  alfo  par- 
 take of  the  punifhment  \  whence  it  follows,  that 
 the  punifliment  can  neither  be  temporal  death, 
 which  does  not  afFeft  the  foul,  nor  the  inquietudes, 
 and  agitations  of  confoience,  which  do  not  affcdt 
 the  body.  3d.  Itmuft  be  a  real  punifliment,  that 
 is,  fomething  which  has  truly  theeflence  of  pain, 
 and  actually  relates  to  thejuftice  of  God,  whence 
 it  follows  that  it  cannot  confift  (as  fome  pretend) 
 in  the  annihilation  of  body  and  foul ;  for  divine 
 juftice  demands  an  eternal  pain,  which  glorifies  it, 
 and  confequently  which  does  not  deftroy  its  lub- 
 jecl,  but  continues  its  fubliftence  for  a  perpetual 
 monument  of  God's  hatred  to  fm.  4th.  It  muil 
 be  a  punifhment  proportional  in  greatnefs,  as  well 
 as  in  duration — to  the  greatnefs  of  the  judge  who 
 ordains  it,  the  tribunal  which  decrees  it,  and  the 
 almighty  hand  which  executes  it.  Here  a  ilrong 
 and  pathetical  defcription  may  be  made  of  the 
 greatnefs  of  the  punifliments  of  the  damned.  (9) 
 
 Having 
 
 (9)  De/crihe  pathetically  the  mcnts,   is    only   intended  to 
 
 funifljmenis  of  the   damned. —  terrify  finners  ;   they  think  it 
 
 Some  preachers,  (fays  Saurin)  allowable  to  fuppole,  that  in 
 
 under  pretence   that  the  doc-  the  end  God  will  relax   the 
 
 trine  of  eternal   piinifhments  rigour   of  them  :  but   if  the 
 
 has  thrown  fome  weak  people  defign  of  God  in  denouncing 
 
 into  doubts  about  the  divine  the  punifhments   of  hell  was 
 
 perfeflions,  have  thought  it  only   to  terrify   the  inipeni- 
 
 their   duty    to    remove    that  tent,  would  it  become  us  to 
 
 flumbling-block,  by  prefam-  oppofe  his  wife  defigns,  and 
 
 ingthat  the  idea,  which  Scrip-  with  our  profane   hands  pull 
 
 ture  gives  of  eternal  punilli-  down  the   dams,  with  \^ hich 
 
 ■  he 
 
(    409    ) 
 
 Having  thus  cftablifhed  the  truth  of  our  propo- 
 fition,  and  treated  of  the  degrees  of  punifliments, 
 we  may  pafs  on  to  the  wzmfuhterfuges,  which  finners 
 ufe  on  the  fubjed.  ift,  It  is  a  diftreffing  fubjed, 
 therefore  they  do  not  like  to  think  about  it.  You 
 may  obferve  the  folly  of  this  conduft,  for  their 
 condemnation  is  not  the  lefs  certain  for  their  for- 
 getting it.  They  refemble  prifoners,  already  in 
 irons,  and  doomed  to  punifhment,  who  ftifle  the 
 fenfe  of  tlieir  mifery  by  plunging  into  debauchery. 
 They  refemble  the  old  world,  who  were  eating, 
 drinking^  marrying^  and  giving  in  marriage^  as  the 
 fcripcure  fays,  and  fuddenly,  when  they  leaft  of 
 all  thought  of  it,  the  flood  came  and  took  them  all  a- 
 way.  They  cry  "peace^  peace,  while  deftru6lion  ad- 
 vances a  great  pace  towards  them  ;  and  irrecover- 
 ably lofe  the  precious  moments,  which  yet  re- 
 main for  their  efcape.  2dly,  When  worldly  men 
 cannot  entirely  avoid  the  thought  of  damnation, 
 
 which 
 
 he  meant  to  flop  the  current 
 of  our  crimes  ?  Would  we 
 penetrate  into  his  coiinfels, 
 and,  afcer  having  (as  it  were) 
 extorted  his  confidence,  in- 
 difcreetlypublifhhis  fecrets?-- 
 Let  us  not  be  luife  abo^e  njohat 
 is  luriiten,  let  us  preach  the 
 gofpel  as  it  has  pleafed  God 
 to  commit  it  to  us.  He  has 
 not  judged  that  the  doftrine 
 of  eternal  punifiiments  would 
 wound  the  holinefs  of  his  at- 
 tributes, don't  let  us  think  fo 
 then."  Ser.  de  Venfer.  torn. 
 ii. 
 
 *'  Where  Is  the  miniftcr  of 
 the   gofpel  who    has  not  a 
 
 Vol.  \l. 
 
 thoufand,  and  a  thoufand 
 times,  difplayed  the  charms 
 of  religion,  and  difplayed 
 them  in  vain  ?  Some  fouls 
 muil  be  terrified,  fome  fin- 
 ners mu  ft  he  fanjed  nuith  fear^ 
 and  pulled  out  of  the  fire.  Some 
 hearts  are  feniible  only  to  one 
 religious  objeft,  that  is  hell, 
 and,  if  there  be  any  one  way 
 of  preventing  their  being 
 really  precipitated  into  that 
 frightful  abyfs  by  and  by,  it 
 is  by  precipitating  them  there 
 in  imagination  now.  Knoiv- 
 ing  therefore  the  terror  of  the 
 Lord,  nve perfuade  men,'*  Sur 
 tes  Compaf 
 
{    4»o    ) 
 
 which  is    frequently    the    cafe,    for   God    often 
 thunders  in  their  confciences,  as  well  as  in  the  air, 
 and  thefe  thunder  claps  frequently  awake  the  molt 
 lleepy  j  when  this  is  the  cafe,  I  fay,  they  venture 
 to  take  refuge  in  falfe  notions,     i.  They  flee  to  the 
 mercy  of  God.  "God,  fay  they,  is  indeed  ourjudge: 
 but  he  is  a  gracious  judge,   he  has  the  companions 
 of  a  father,"  and  fo  on.  When  a  fmner  would  flatter 
 himfelf,  he  will  not  fail  to  magnify  reigning  grace, 
 and  to  colleft  all  the  moft  tender,  and  foft  paffa- 
 ges  of  fcripture  on  the  fubjeft.      What  a  marvel- 
 lous abufe  is  this  of  mercy  !  To  make  it  an  argu- 
 ment againfl:  the  jufl:  punifhments  their  crimes  have 
 deferved.  True,  God  is  merciful :  but  he  is  lb  only 
 to  repenting  fmners,  and  not  to  thofe,  who  perfe- 
 vere  in  their  crimes.      Mercy,  on   the  contrary, 
 arms  itfelf  to  purfue  the  impenitent,  for  mercy  is 
 cruelly  abufed,  nor  will  mercy  allow  the  impunity 
 of  that   fmner,  who   perfifls   in   fin,   and   would 
 make  compafllon  itfelf  an  accomplice  in  his  crimes. 
 2.  The  wicked  feldom  fail  to  abufe  the  evangeli- 
 cal do(5trine  of  the  death  of  Chrifl:.     "  ^he  blood  of 
 jfefus  Chriji  (fay  they)  deanfeth  from  allftn."*     But 
 this   is  to  make  Jefus  Chrifl:  the  minifl:er  of  fin, 
 and  to  entertain  the  mofl:  horrible  of  all  notions, 
 that  he  came  into  the  world  to  leave  men  in  an 
 abyfs  of  corruption,  and  to  make  himlelf  a  church,  a 
 myftiical  body  compofed  of  infidels,   and  libertines. 
 Harfh  as  this  may  appear,  it  mufl:  be  fo,  if  there 
 were  any  room  for  the  iilufion  of  thefe  miferable 
 people,  who,  to  evade  the  neceflity  of  repentance, 
 oppofe  the  unapplied  blood  of  Chrifl;  againit  the 
 fear  of  damnation,     (i) 
 
 3-  The 
 
 (i)    Impenitent  Jitiners  take    our  minifters  allow,  tinat  the 
 i-tfugc  utfal/e  mtisris.     As  all     dodlrines  of  grace  mav  be  mif- 
 
 underftood 
 
(     411     ) 
 
 g.  The  greatefl:  part  of  thefe  people,  when  they 
 lee  the  fword  of  divinejuftice,  accuftom  themfelves 
 to  hide  in  a  multitude  like  themfelves,  and  to  oppofe 
 their  numbers  againft  the  natural  fear  of  punifh- 
 ment.  "  If  God  (fay  they)  were  as  rigorous  as 
 you  reprefent  him,  Paradife  v/ould  be  a  defert, 
 and  all  men  would  be  damned,  for  how  few  keep 
 his  commandments  !  how  few  forfake  fin  by  fuch 
 a  repentance  as  you  require  of  us!"  But  Jefus 
 Chrift  has  already  anfwered  this  vain  objeftion, 
 many  are  called,  faid  he,  but  few  chofen.  Ifaiah 
 and  St.  Paul  have  anfwered  it,  though  the  number  of 
 the  children  of  Ifrael  be  as  the  f and  of  the  fea^  a  rem- 
 nant o:\\y  fiall  be  faved.  How  great  foever  the  num- 
 ber of  thofe,  who  perifh,  may  be,  their  perdition 
 will  be  never  the  lefs.  The  death  of  them,  who 
 were  ingulphed  in  the  deluge,  was  not  the  lefs 
 painful  for  being  general ;  nor  was  the  deftrudioa 
 of  the  five  cties  by  fire  from  heaven  the  lefs  ter- 
 rible to  the  unhappy  fufferers,  becaufe  Lot  and  his 
 family  only  were  laved,     (2) 
 
 4.  One 
 
 underflood  and  abufed  by  li-  "  A  malls  mors   abducit, 
 
 bertines,  what  becomes  of  that  non  a  bonis,  verum  fi  qua^ri- 
 
 argument  againft  chrifllanity,  mus.     Et  quidem  hoc  a  Cy- 
 
 which    is    derived   from    the  renaico    Hegefia   fie    copiofe 
 
 loofe  lives  of  Tome  of  its  pro-  difputatur,  ut  is  a  rege  Ptole- 
 
 feflbrs  ?    Every   dodtrine  has  mso   prohibitus  efl'e  dicatur 
 
 been   abufed,    becaufe   every  ilia  in  fcholiis  dlcere;  quod 
 
 doftrine  has  been  mifunder-  multi  his  auditis  mortem  fibi 
 
 ftood  by   fomebody.      Chrif-  ipfi  confcillerent.   Callimachi 
 
 tianity  in  this  point  is  analo-  quidem  epigramma  in  Cleom- 
 
 gous  to  Judaifm,  natural  re-  brotum  eft,  quern  ait,  cum  ei 
 
 ligion,  the  bleflings  of  provi-  nihil  accidiftet  adverfi,  e  mu- 
 
 dence,  and  the  whole  created  ro   fe  in   mare  abjecifte  lefto 
 
 univerfe.     Obferve  how  fome  V\3.X.onh\\hxo."  Ciceron.Tu/c. 
 
 heathens  abufed  the  doclrine  Di/p. 
 
 of  the  immoitalityof  thefoul.  (2)    Deluded  people  try  to 
 
 3  F  2  hide 
 
(     412     ) 
 
 4.;  One  of  the  mofl  common  evafions,  which  the 
 wicked  ufe  to  elude  their  converfion,  is  to  confider 
 damnation  as  a  vtry  diftant  tiling,  and  to  oppofe 
 to  the  idea  the  advantages,  and  fweetnefles,  which 
 they  find  in  finful  prefent  objefts.  "  Let  us  enjoy 
 (fay  they)  the  tinie  prefent,  and  not  ^rouble  our- 
 felves  about  futurity."  I  grant,  when  Ged  is  for 
 us,  this  maxim  of  not  troubling  ourfelves  about 
 futurity  is  good,  and  neceff.iry  to  preferve  a  tran- 
 quillity in  the  mind  :  but  it  is  only  good  becaufe 
 }t  is  wife,  and  it  is  only  wife  becaufe  we  therein 
 commit  the  care  of  futurity  to  the  providence  of 
 an  all-merciful,  and  almighty  Father,  who  watches 
 over  believers,  and  will  fuffer  no  evil  to  befai 
 them.  But  there  is  no  greater  folly  than  to  be 
 carelefs  about  futurity  v/hen  God  is  agajtiji  us. 
 "With  the  help  of  this  negligence,  our  puniihments 
 increafe  in  proportion  to  our  fins.  After  thy  hard- 
 fiefs,  and  impenitent  heart,  ^fays  the  apoftl^r  ihoit 
 ireafurefi  up  unto  thyfelf  wrath  againfl  the  liay  of 
 wrath,  and  revelation  of  the  righteous  judgment  of 
 Go^.  (3)  Sinners,  you  would  have  been  athoufand 
 
 times 
 
 lide  them/elves  In  the  multitude.  (3)  Day  of  the  re<velatio7iDf 
 
 I  know    of  no    writer,     who  the  righteous  judgment  of  God. 
 
 ooes   deeper  into  this  illufion  The  following  plan   for  dif- 
 
 than  the  celebrated  Voltaire,  cuffing   this   doflrine  in    the 
 
 Againft   all    pcfitive    proofs  propojitional  way,  appears  to 
 
 brought  by  divines  for  Chrif-  me  beautifully  juft  and  clear, 
 
 tianity,  he  conftantly  oppofes  "  Eccl.xi.  9.  Rejoice,  O young 
 
 the  multitudes,  that  live  with-  man  !  in  thy  youth,  and  let  thy 
 
 out   it,    the  number  and  an-  heart  cheer  thee  in  the  days  of 
 
 ^iquity    of  the    Chinefe,   the  thy  youth,    and   njoalk  in    the 
 
 Japanefe,  the  Mexicans,  and  nvays  of  thy  heart,  and  in  the 
 
 lo    on.     This   is    the /or^  of  fght  of  thine  eyes:  but  knonu 
 
 >vriters  of  this  fort,  and  a  beg-  thou,  that  for  all  thefe  things 
 
 garly  one  it  is  !  Cod  luill  bring  thee  into  judg- 
 ments, 
 
(  4^3  ) 
 times  lefs  miferable,  if  God  had  fhortened  your 
 days,  if  he  had  done  you  the  favour  (if  I  may 
 fpeak  fo;  of  putting  you  to  death  in  your  cradle; 
 had  he  fubjeded  you  to  the  pain  of  natural 
 death,  he  would  at  leafl  have  faved  you  from  the 
 accumulated  torments,  which  the  commifiion  of 
 fo  many  actual  fins  have  deferved  ;  and  the  longer 
 you  live  the  more  terrible  will  the  judgfnents  of 
 divine  juftice  bej   for  as  your  days  increafe,  the 
 
 number 
 
 ment.  Propcfition  i.  There 
 is  a  judgnie7it  to  come.  Prop. 
 2.  Thou  Ihalc  be  brought  to 
 judgment.  Prop,  3.  God' will 
 bring  thee  tojudgment.  Prop. 
 
 4.  God  will  bring  thee  to 
 judgmenty«?r  thefe  things,  the 
 ways  of  thy  heart,  &:c.   Prop. 
 
 5,  God  will  bring  thee  to 
 judgment  for  all  thefe  things. 
 Prop.  6.  All  this  is  certain 
 and  evident ;  for  it  is  not 
 think  or  believe:  but  knouj 
 thou." 
 
 This  fermon  was  preached 
 at  the  Abby  Church  in  Welt- 
 minller,  before  the  houfe  of 
 Peers,  0£l.  loth,  1666,  on 
 a  day  of  fafting  and  humili- 
 ation, on  account  of  the  late 
 iire  of  London,  by  SethWard, 
 Lord  bifhop  of  Exeter;  and, 
 although  1  praife  t\\tform  of 
 difcuflion,  as  an  example  of 
 of  the  clear,  yet  far  be  it  from 
 me  to  applaud  ihe/pirit,  in 
 which  the  application  runs. 
 It  goes  exactly  more  cpifcopali, 
 or,  fhall  J  rather  fay,  mora 
 I'leronio  ?  What  a  cruel  heart 
 
 mufl  a  man  have,  who  could 
 coolly  apply  fuch  a  calami- 
 tous event  as  the  fire  of  Lon- 
 don, and  fuch  an  awful  fub- 
 jeft  as  fiery  future  judgment, 
 to  purpofes  of  perfecution ! 
 Alas!  Alas!  Had  not  fome 
 non-conformifts,  who  were 
 burn:  out,  fuflered  enough  by 
 fire  without  the  addition  of 
 imprifonment  for  confcience- 
 fake  !  Was  the  fire  of  Lon- 
 don, indeed,  intended  to 
 ellablifh  the  hierarchy  !  And 
 was  perfecuting  men  for  con- 
 fcience-fake  the  beji  ufe,  that 
 a  Britiih  houfe  of  Peers  could 
 make  of  thit  national  cala- 
 mity, the  burning  of  half 
 their  metropolis  !  Let  us  hear 
 this  inhuman  difciple  of  the 
 moll  companionate  of  mailers.- 
 *'  God  hath  upheld  our  re- 
 ligion and  government  .  • 
 and  hath  given  us  l\{\i  feajon- 
 able  opportunity  .  .  to 
 attend  the  publique  fervice. 
 It  is  difficult  to  reitore  our 
 city,  and  defend  our  countrv, 
 to  reitore  the  houfes  of  God, 
 and 
 
(    414     ) 
 
 number  of  5'our  fins  increafe  too.     (4.)  Befides  all 
 this,  who  told  you  that  your  damnation  was  at  the 
 
 diflance 
 
 and  publiqne  buildings,  to 
 re-edify  ten  thoufand  private 
 habitations,  to  fuftein  the 
 poor  and  needy,  to  preferve 
 the  rights  and  properties  of 
 men,  to  find  fuch  a  temper 
 of  juftice  and  equity,  that 
 there  be  no  decay,  no  jull 
 complaining  in  our  jlreets, 
 to  uphold  the  traflic  of  the 
 nation,  and  to  keep  it  in  or- 
 der and  fecurity,  free  from 
 private  robberies  and  publick 
 infurredioos,  and  theiefore, 
 in  order  to  all  thofe  ends.^^ 
 .  .  .  Now,  reader,  what 
 do  you  think  his  Lordflup 
 ought  to  fay  next  ?  He  has 
 laid  down,  you  allow,  a  great 
 number  of  defirable  ends : 
 what  means  ought  he  to  pro- 
 pofe  to  his  noble  auditors  for 
 the  obtaining  of  them  ?  I 
 protell,  no  good  chrillian 
 would  gucfs  what  follows. 
 Hear  his  Lordfhip's  own 
 words.  •'  /«  order  to  all  thofe 
 ends,  to  uphold  our  religion  in 
 the  zealous  and  cffe£tual  exer- 
 cife,  in  the  Jincerity  and  u- 
 ujFORMiTY  thereof,  to  pre- 
 ferve it  from  encroachments, 
 and  undermining  tolera- 
 tions, ruinous  to  religion, 
 dertrudive  to  the  government 
 of  the  nation."  Thanks  be  to 
 God  1  time  has  proved  this 
 a  lying  prophet.  Epifcopal 
 ani/ormitj  has  been  difpenfed 
 
 withytolerafion  has  been  grant- 
 ed, and  yet  neither  is  religion 
 ruined,  nor  government  de- 
 ftroyed. 
 
 If,  young  ftudent,  you 
 have  a  mind  to  amufe  your- 
 felf,  by  examining  the  paw 
 of  this  dead  lion,  you  may 
 caft  his  dodrine  into  propo- 
 fitional  form — as — the  act  of 
 parliament,  that  forbids  a 
 non-conformill:  miniller  to 
 come  within  five  miles  of  a 
 corporation  town,  will  uphold 
 national  traffic — will  preferve 
 the  rights  and  properties  of 
 men — will  reftore  publick 
 buildings — will  re-build  ten 
 thoufand  private  houfes — will 
 prevent  all  juft  complaining 
 in  OUR  STREETS.  Nothing, 
 you  fee,  can  be  clearer.  They 
 can  never  complain  in  the 
 ftreets,  who  muft  not  come 
 within  five  miles  of  the  town  ! 
 
 (4)  Had  ye  died  in  your 
 cradle,  ye  'would  ha've  been 
 Javed  from  accumulated  tor' 
 ments.  Various  opinions  con- 
 cerning the  future  Hate  of 
 infants  have  been  adopted. 
 Some  think,  all  dying  in  in- 
 fancy are  annihilated ;  for,  fay 
 they,  infants,  being  incapable 
 of  moral  good  and  evil,  are 
 not  proper  objeds  of  reward 
 or  punifbment.  Others  fay, 
 infants  are  mod  of  them 
 damned  for  Adam's  fm.  Some 
 think. 
 
(    4^5    ) 
 
 diflance  you  imagine  ?  The  Lord  once  faid  to 
 Cain,  If  thou  dofi  evil,  Jin  lieth  at  the  door.  This 
 every  Tinner  ought  to  apply  to  himfelf,  his  crimes 
 are  at  tlie  door.  Death  follows  fin,  ftep  by  ftep, 
 wherever  it  goes^  and  who  can  alTure  you  of  twen- 
 ty-four hours  life?  "  Converfion  (you  fayj  is  pro- 
 per for  old  men;  but  it  is  not  proper  for  young 
 people  :  let  us  pafs  our  juvenile  years  without  per- 
 plexing ourfelves  about  thefe  fcrupulous  refledions, 
 they  will  com.e  in  their  feafon."  No,  they  will 
 never  come  •,  for  the  infult  you  offer  to  the  mercy 
 of  God,  who  calls  you,  by  proudly  putting  him 
 
 ofF 
 
 tliink,  they  fhare  a  fate  fimi- 
 lar  to  that  of  adults,  a  part 
 are  fav^ed,  and  a  part  perifh. 
 Others  affirm  all   are  fa^ed, 
 becaufeall  are  immortal,  and 
 all  are  innocent.  Others, per- 
 plexed with  thefe  divers  fen- 
 timents,  think  beft   to   leave 
 the  fubjefl  untouched.    Cold 
 comfort  to  parents,  who  bury 
 their    families    in    infancy  ! 
 The  moft   probable   opinion 
 feems  to  be,  that  they  are  all 
 faved    through  the   merit  of 
 the  mediator,  with  an  ever- 
 lalling  falvation.      This   has 
 nothing  in  it  contrary  to  the 
 perfeftioiis  of  God,  or  to  any 
 declarations  of  the  holy  fcrip- 
 tures  ;  and  it  is  highly  agree- 
 able   to   all    thofe   paflagcs, 
 which  afiirm,  ivhere  Jin  hath 
 abounded,     grace    hath    ?nuch 
 more  abounded.  On  thefe  prin- 
 ciples,   the  death   of   Chriil 
 faves   more  than  the  fall  of 
 Adam  loH. 
 
 Great  obje£lions  have  been 
 made  againft  revelation  on 
 account  of  its  commancing 
 the  Jfraelites,  at  certain  times, 
 to  fiay  the  infants  and  Juck- 
 lifTgs  of  devoted  cities  :  but 
 thefe  objeftions  are  founded 
 on  an  unfair  parallel  between 
 the  government  of  God  and 
 juft  civil  governments  among 
 men.  There  are  three  dif- 
 ferences between  them,  and  an 
 attention  to  thefe  folves  the 
 difficulty.  1.  Magiilrates  are 
 guardians  of  life  :  but  not 
 authors  of  it,  as  God  is.  2. 
 Magillrates  cannot  indemnify 
 an  infant  for  the  lofs  of  its 
 natural  life:  God  can.  3. 
 Magiftrates  cannot  forefee 
 whether  the  infant  would  be 
 a  blefiing  or  a  curfe  to 
 fcciety  :  God  can.  We 
 cannot  ufe  too  much  cau- 
 tion in  comparifons  of  this 
 kind. 
 
(     4i6     ) 
 
 ofFtlU  a  more  convenient  feafon,  will  provoke  him  to 
 withdraw  when  that  feafon  comes.  You  would 
 fix  God  your  time,  you  would  ad  like  fovereigns 
 to  him,  you  would  have  him  go,  when  you  fay  go, 
 and  come,  when  you  fay  come :  but  you  are  not 
 mafters.  Do  you  think  to  deceive,  and  ad  frau- 
 dulently with  him  ?  Why,  were  it  only  for  your 
 hypocrify,  you  would  render  yourfelf  eternally  un- 
 worthy of  converfion. 
 
 5.  The  wicked  have  moreover  ufed  themfelves 
 to  another  illufion,  that  is,  to  extenuate  their  fins, 
 and  to  hide  the  enormity  and  number  of  them. 
 •'  We  are  not  (fay  theyjfo  criminal  as  is  imagined; 
 it  is  the  cuftom  of  preachers  to  exaggerate  every 
 thing,  and  to  over-ad  all.  We  love  pleafure,  it  is 
 true,  we  labour  to  acquire  riches,  we  have  pride  and 
 ambition,  we  would  cut  a  good  figure  in  the  world, 
 and  what  can  be  more  natural  than  all  this  ?  And 
 where  are  the  faints,  who  are  not  affeded  with  the 
 fame  pafiions  ?"  Foolifh  fouls  I  I  fincerely  pity 
 you  !  I  own,  were  ye  to  give  an  account  of  your 
 adions  to  me,  or,  if  you  pleafe,  to  the  moft  fevere, 
 and  difcerning  of  all  men,  yea,  were  ye  to  give  an 
 account  of  your  lives  to  an  angel,  or  to  all  the  an- 
 gels of  heaven  together,  perhaps  you  might  pal- 
 liate your  crimes,  no  doubt  you  would  have  art, 
 and  addrefs  enough  to  conceal,  at  leaft  one  half  of 
 your  fins,  and  to  diminifh  confiderably  the  enor- 
 mity of  the  other  half:  but  neither  men,  nor  an- 
 gels are  to  enquire  into  your  lives  j  you  muft  ap- 
 pear before  the  tribunal  of  an  all-feeing  God,  before 
 whom  there  is  no  vail  fo  thick,  which  he  does  not 
 penetrate,  and  in  comparifon  of  whom  the  heavens 
 are  unclean^  and  the  angels  unwife.  Whither  will 
 ye  go  from  his  Jprit^  or  whither  will  ye  Jlee  from  his 
 
 ^refence  ?, 
 
(     417     ) 
 
 prefence  ?  If  you  afcend  up  into  heaven  he  is  there^  if 
 you  make  your  bed  in  hell  he  is  there  ^  if  you  take  the 
 wings  of  the  mornings  and  d-well  in  the  uttermojl  parts 
 of  the  fca^  even  there  fJjall  his  hand  lead  you^  and  his 
 right  hand  hold  you.  If  you  fay^  Surely  the  darknefs 
 fjjall  cover  me^  be  afTured,  the  night  flo all  he  light  a- 
 bout  you^  know  that  the  darhiefs  hideth  not  from  hiniy 
 hit  the  night  floineth  as  the  day^  the  darknefs  and  the 
 light  are  both  alike  to  him.  It  is  any  eafy  thing  to 
 flatter  one's  felf,  and  to  declare  one's  felt  righteous, 
 by  comparing  one's  felf  with  thieves,  and  high-way 
 robbers :  but  when  a  man  compares  himfelf 
 with  the  unfpotted  purity  of  God,  when  God's 
 immortal  hand  applies  the  rule  of  his  law  to  the 
 heart,  the  holiell  mull:  become  nothing,  and  fay 
 to  him,  Unto  thee^  O  Lord^  helongeth  righteoiifnefs^ 
 but  unto  me  fhame.^  and  ccnfufton  of  face.  If  thoUy 
 Lord^  fjjouldft  mark  iniquity^  O  Lord  who  can  ft  and  ? 
 My  righteoufnefs  before  thee  is  as  filthy  rags. 
 Now  if  this  be  the  language  of  a  holy  man, — // 
 the  righteous  fcarcely  are  faved^  where  fhall  the  ungodly^ 
 and /inner  appear?    (5) 
 
 But 
 
 (5)  The  luicked  extenuate  one  fide  rejefting  what  an- 
 their  Jins.  There  is  a  fine  other  applauded.  It  Ihould 
 paffage  to  this  purpofe  in  the  feem,  there  is  an  artof  grind- 
 thirty-fixth  pfalm.  The  tran/-  ing  and  pulverizing  the  letters 
 grejjion  of  the  'wicked  faith  of  the  Hebrew  alphabet,  prac- 
 ijoithinmy  heart,  that  there  is  tifed  with  infinite  labour,  and 
 no  fear  of  God  before  his  eyes  ,  tending  to  nobody's  edifica- 
 for  he  flattereth  himjelf  iti  his  tion.  This  verfe  has  given 
 oiun  eyes  until  his  iniquity  be  ample  fcope  to  expofitors  of 
 found  to  be  hateful.  Aliun-  this  fort;  and,  after  all,  it  gives 
 dance  of  literal  criticlfm  has  no  tolerable  fenfe  without  ad- 
 been  made  on  this  verfe,  a  mitting  that  rule  of  fxpofi- 
 great  many  diihculties  llarted,  tion,  which  goes  on  the  idiom 
 and  all  learnedly  run  down,  of  a  language,  and  gives  ra- 
 
 Vol.  IL  3  G                            ther 
 
(  4i»  ) 
 But,  to  fpeak  plainly,  all  thefe  are  only  vain 
 pretences,  the  falfhood  of  which  even  the  wicked 
 acknowledge  •,  the  only  reafon  why  they  avoid 
 converfion  is  that  ardent  love,  that  obftinate  at- 
 tachment, which  they  have  to  vice.  This  is  the 
 true  caufe,  and  all  the  reft  are  only,  if  they  would 
 fpeak  honeftly,  all  the  reft  are  only  vain  pretences. 
 The  avaritious  is  not  ignorant  that  an  intenfe,  fu- 
 rious love  to  the  world  is  odious  to  God,  and 
 men.  The  ambitious  knows  the  gofpel  of  Jefus 
 Chrift  calls  us  to  far  more  noble  dignities  than 
 any  the  world  can  offer,  he  knows  that  his  ambi- 
 tion is  incompatible  with  that  chriftian  moderation, 
 which  religion  ordains.  The  voluptuous  is  not 
 ignorant  that  his  debaucheries  and  exceffes  are  di- 
 re(5lly  contrary  to  the  profeflion  of  the  gofpel.  In 
 general,  all  finners  know  very  well  that  they  do 
 wrong,  and  they  know  alfo  that  by  fuch  means 
 they  draw  down  upon  themfelves  the  wrath,  and 
 curfe  of  God.  Yet,  however  clear  their  knowledge 
 of  thefe  awful  truths  may  be,  Vv'hen  the  idea  of 
 riches  prefents  itfelf  to  the  covetous,  when  that  of 
 honours  tempts  the  ambitious,  when  that  of  plea- 
 fure  ftares  at  the  debauchee,  fo  powerfully  are  their 
 pafiions  touched  by  thefe  objedts,  that  they  are  infen- 
 
 fible 
 
 ther  the  fenfe  of  the  whole  fellow  creatures.  He  even 
 than  of  each  component  pare,  affefts  to  be  a  good  man,  and 
 **  1  have  made  my  own  ob-  wears  the  mafk  till  it  cements 
 lervations  on  that  wicked  with  his  face,  accounting  him- 
 man,  Saul,  and  I  have  ima-  felf  as  good  as  any  other  man, 
 gined,  he  is  an  atheill.  I  till  fomebody  detefts  his  vices, 
 obferve,  although  he  commits  and  expofes  him  to  fhame  ; 
 many  crimes,  for  which,  did  and  this  is  the  common  con- 
 he  fear  God,  he  would  al-  dition  of  almollallbad  men.'* 
 ways  blufh,  yet  he  never  This  feems  not  an  improbable 
 blulhes  till  his  iniquities  ap-  fenfe  of  the  pafi'age, 
 pear  hateful  in  the  eyes  of  his 
 
(     419    ) 
 
 fible  to  every  thing  elfe,  all  their  reafon  evaporates, 
 and  vanilhes  before  thefe  dear  objedls,  the  mind 
 is  for  one  thing,  the  heart  for  another,  and  in  this 
 combat  between  judgment  and  affedion,  the  heart 
 always  obtains  the  conqueft.  Now,  1  alk,  is  not 
 this  love  to  fm  the  greateft  folly  in  the  world  ? 
 when  on  the  one  hand  it  renders  us  incapable  of 
 enjoying  ourfelves,  and  difhonours  us  in  our  own 
 eyes,  depriving  us  of  one  of  the  moil  fweet,  and 
 valuable  of  all  our  blefiings,  which  is  ajuft  efteeni 
 of  ourfelves,  the  joy  of  being  able  to  approve  our 
 own  conduct :  and  on  the  other  hand  deftroys  us, 
 for  it  draws  upon  us  the  condemnation  of  God, 
 and  condufts  us  a  great  pace  towards  thofe  eter- 
 nal torments,  which  he  has  prepared  for  the  wick- 
 
 ^^'     ^^)  Faffing 
 
 (6)  Sin  d'ljhonours  us  in  our 
 c-wn  eyes.  Perhaps  one  caufe 
 of  much  unprofitable  preach- 
 ing is  an  indiftinft  notion  of 
 the  dignity  of  human  nature. 
 Confidcr  man  -phyJlcaUy,  and 
 too  great  things  cannot  be 
 faid  of  his  dignity,  he  is  fear- 
 fully and  'vjonderfully  made. 
 But  view  him  morally,  and  he 
 is  fearfully  and  nxionderfuUy 
 'vile.  It  is  eafy  to  fee  how 
 dangerous  a  millake  is  here  ; 
 for  the  remedies  we  apply  will 
 always  be  fuited  to  the  ideas 
 we  form  of  the  maladies  we 
 would  remove.  Hence  on  the 
 one  hand  light  and  gentle  re- 
 proofs of  the  m.oft  enormous 
 crimes,  and  hence  on  the 
 other,  thofe  weighty  and 
 powerful  difcourfes,  which  are 
 Jb  much  admired,   becaufe  fo 
 
 much  felt.  Mr.  Claude's 
 fe-ven  obfervations  might  be 
 all  exemplified  from  the 
 greateil  preachers  amongll 
 his  own  countrymen  :  but 
 1  will  mention  only  a  few. 
 
 Our  author's  lall  obfer- 
 vation,  that  depravity  of 
 heart,  and  not  defedl  of 
 underftandlng,  emboldens 
 numbers  in  fin,  is  the 
 ground  of  the  following  fer- 
 mon. 
 
 Bp.  Maflillon  on  John  vlf. 
 27.  compofes  his  exordium 
 of  this  thought,  that  the  great* 
 eft  part  of  thofe,  who  fay  they 
 are  infidels,  are  not  fo.  He 
 obferves,  "  that,  if  the /oo/ 
 fays  there  is  no  God,  it  is  in 
 his  heart  he  fays  io;  that  is, 
 it  is  the  language  oi'  dejire,  he 
 wiihes  there  was  none."  He 
 3  G  2  adds. 
 
(        420      ) 
 
 Pafilng  on  to  the  fecond  propofition,  (that  the 
 pradice  of  good  works,  and  an  holy  and  religious 
 
 life 
 
 adds,  "  to  be  a  debauchee 
 and  admit  a  hell  is  to  be  a  no- 
 vice in  debauchery,  the  liber- 
 tine muft  therefore,  to  keep 
 himfelf  in  countenance,  afFedl 
 to  deny  it."  He  concludes 
 with  this  fine  remark,  "  Re- 
 ligion would  have  no  enemies, 
 if  itfelf  were  not  an  enemy 
 to  vice."  Pcur  le  mardi  de  la 
 iw./em.  Car,  iv. 
 
 Mr.  Claude's  zd  obf,  that 
 finners  on  certain  occafions 
 magnify  mercy,  is  the  maxim  on 
 which,  I  prefume,  Maffillon 
 compofed  the  fermon  entitled 
 Fain  coTiJidence.  The  text  is 
 Luke  xxiv.  21.  He  obferves 
 *'  that  expefling  to  be  crown- 
 ed without  warring  a  good 
 warfare  is  an  error  the  moft 
 univerfal,  and  the  mofl  ef- 
 tablifhed  among  profeiTing 
 chriftians,  though  it  has  no 
 authoiity  fiom  Jefus  Chrift  ;" 
 and,  alluding  to  his  text, 
 adds,  "  when  the  Lord  ap- 
 pears .  a  fecond  time  upon 
 earth,  he  will  find  many  in- 
 fidel-difciples,  who  will  fay 
 to  him,  nxe  triifted.^^  Lundi 
 de  pafqucs.   C«r.  iii. 
 
 Mr.  C's  5th  remark,  on 
 confidering  punilhment  as  a 
 dijlant  thing,  is  the  ground 
 of  Saurin's  fermon  on  Eccl. 
 viii.  II,  12.  ♦*  I  am  ftruck 
 with  hoiror  (fays  he)  when 
 I  confider  this  difpcfiUon  in 
 
 its  true  point  of  light ;  it  feems 
 to  me  as  if  jt  were  impoffible, 
 except  to  monllers,  who  have 
 eradicated  not  only  every  feed 
 of  piety  and  religion  from 
 their  hearts,  but  even  ever;' 
 degree  of  rcafon,  and  huma- 
 nity.— ■ — But  let  us  rend  the 
 vails,  with  which  we  ufually 
 conceal  ourfelves  from  our- 
 felves,  let  us  dive  into  thefe 
 hearts  dfceitful  above  all  things, 
 and  dejperately  njoicked,  and  we 
 fhall  find  that  this  difpofition, 
 which,  at  firil  fight,  makes 
 us  fhudder  with  horror,  is  one 
 pf  thofe  with  which  we  are 
 moll  familiar.  Were  we  con- 
 vinced that  God  had  the  for- 
 midable defign  of  plunging 
 us  into  the  depths  of  hell  on 
 the  firft  adt  of  rebellion,  who 
 is  he,  who  is  he,  who  would, 
 have  the  madnefs  to  be  a  re- 
 bel ?  Why  then  are  we  rebels  ? 
 The  wife  man  tells  us,  becaufe 
 fentence  againj}  an  e'vilnvork  is 
 not  executed  Jpeedily^  Sur  le 
 delai  que  Dieu  accorde  aux 
 pecheurs.  torn.  vii. 
 
 That  moil:  admired  piece 
 of  modern  eloquence,  Mafiil- 
 lon's  fermon  on  the  death  of 
 the  finner,  and  the  death  of  the 
 righteous,  faid  by  fome  good 
 judges  to  be  the  fineft  piece 
 of  eloquence  that  the  latter 
 ages  have  produced,  is  an  af- 
 femblage  of  all  the  above- 
 mentioned 
 
(       421        ) 
 
 life  is  the  principal  end,  which  the  gofpel  propofes, 
 and  the  principal  charadler  of  a  true  chriilian) 
 you  muft  fiiil  eftablifh  it  by  Iblid  fcripture  proofs; 
 As — The  grace  of  God  that  bringeth  fahation  hath  ap- 
 peared to  all  men^  teaching  us  that  denynig  ungodlinefs 
 and  worldly  liifis^  we  Jhould  live  foberly^  rightecv.jly^ 
 and  godly  in  this  prejmt  world.  Tit,  ii.  ij,  12. — 
 This  is  a  faithful  faying^  and  tkefe  things  1  zvill  that 
 
 tbou. 
 
 mentioned  obfervations,  re- 
 prefented  under  the  molt  afFedr 
 ing  images.  The  following 
 paffage  has  been  exceedingly 
 admired.  "  Alors  le  pccheur 
 mourant,  ne  trouvant  plus 
 dans  le  fouvenir  du  pafle  que 
 des  regrets,  qui  I'accabicnt  ; 
 dans  tout  ce  qui  fe  pafie  a  fes 
 yeux,  qire  des  images^  qui 
 Faffligent  ;  dans  la  penlee  de 
 I'avenir,  que  des  horreurs  qui 
 lepouvantent  :  ne  fachant 
 plus  a  qui  avoir  recours :  ni 
 aux  creatures,  qui  lui  echap- 
 pent :  ni  au  monde,  qui 
 f'evanouit;  ni  aux  homines, 
 que  ne  fauroicnt  le  deiivrer 
 Je  la  mort ;  ni  au  Dieu  jufte, 
 qu'il  regardecomme  un  ennc- 
 mi  declare,  dontil  ne  doit  plus 
 attendre  d'indulgence  :  il  fe 
 roule  dans  fes  propres  hor- 
 reurs ;  il  fe  tourmcnte,  il 
 f 'agitc  pour  fuir  la  mort  qui 
 le  fiiifit,  ou  du  moins  pour  fe 
 fuir  lui-meme  :  y  fort  de  fes 
 yeux  mourans,  je  ne  fai  quoi 
 de  fombre,  et  de  farouche, 
 qui  exprime  les  furcurs  de  fon 
 ame  :  il  pouflV  du  fond  de  fa 
 triftefie  des  paroles  entrccou- 
 
 pees  de  fanglots,  qu'on  n'en- 
 lend  qu'a  demi ;  et  qu'on  ne 
 fait  fi  c'eli:  le  defefpoir  ou  le 
 repeniir  qui  Jes  a  formees  ;  il 
 jette  fur  un  Dieu  cruciiie  des 
 regards  aiFreux,  et  qui  laif- 
 fentdouter  ii  c'eft  la  crainte 
 ou  I'efperance,  la  haine  ou 
 I'nmour  q'u'ils  exprimcn:  :  ii 
 entre  dans  des  faifulemens  oa 
 Ton  ignore  fi  c'eft  le  corps 
 qui  fe  diilbut,  ou  I'ame  qui 
 lent  I'approche  de  fonjuge, 
 il  foupire  profondement;  et 
 Ton  ne  fait  ii  c'eft  le  fouvenix 
 de  fes  crimes  qui  lui  arrache 
 ces  foupirs,  ou  le  deitfpoir 
 de  quitter  la  vie.  Enfiu  au 
 milieu  de  ces  triftes  efforts, 
 fes  yeux  fe  fixent,  fes  traits 
 changent,  fon  village  fe  de- 
 figure,  fa  bouche  hvide  f 'en- 
 irouvre  d'elle-meme  ;  tout 
 fon  corps  fremit ;  et  par  ce 
 dernier  effort,  fon  ame  infor- 
 tunee  f 'arrache  comme  a.  re- 
 gret de  ce  corps  ue  boue, 
 tombe  entre  le.s  mains  deDieu, 
 et  fe  trouve  lt.uie  aux  pieds 
 du  tribunal redoutable  A-vent 
 p.  61.  62.  a  Pans,  ijijz. 
 iieep.  350  of  this  vol. 
 
(      422       ) 
 
 thou  affirm  co'njiantly^  T'hat  thp)\  which  have  believed irt 
 God^  might  he  careful  to  maintain  good  works.  Tit.  iii. 
 — The  fame  apoftle  elfewhere,  diftinguiihing  true 
 from  falfe  prolelTors,  fays,  For  many  walk  of  whom 
 J  have  told  you  often,  and  now  tell  you  even  weepings 
 Uhat  they  are  the  enemies  of  the  crofs  of  Chri/i,  whofe 
 end  is  deflru^ion,  whofe  God  is  their  belly,  and  who 
 glory  in  their  fhame,  who  mind  earthly  things  :  but  our 
 converfation  is  in  heaven,  from  whence  alfo  we  look  for 
 the  Saviour,  the  Lord  Jcfus.  Phil.  iii. — IP^e  are  his 
 workmanfhip,  fays  the  fame  apoftle,  created  in  Chriji 
 J  ejus  unto  good  works,  which  Gcd  hath  before  or- 
 dained  that  wefhould  walk  in  them.  The  whole  fixth 
 of  Romans  is  written  to  fliew  that  the  true  end  of 
 the  dodrine  of  grace  is  to  fandify  men.  IVhat 
 fhall  we  fay  then  ?  Shall  we  contifme  in  fin,  that  grace 
 may  abound?  God  forhidl  How  fijall  we,  that  are 
 dead  to  fin,  live  any  longer  therein.  Know  ye  not,  that 
 fo  many  of  us  as  were  baptised  into  Jefus  Chrift  were 
 baptized  into  his  death  ?  'Therefore  we  are  buried  with 
 him  by  baptifm  into  death,  that  like  as  Chrifl  was  raifed 
 tip  from  the  dead  by  the  glory  of  the  Father,  even  fo  we 
 alfo  (hould  walk  in  newnefs  of  life.  &c,  (7)     Again, 
 
 in 
 
 (7)  We  are  huried-nvith  him  and  to  rife    into  newnefs  of 
 
 ly    baptifm    into    death.      Al-  life.      "'    Chriftum    iepultum 
 
 incft  all  commentators  allow,  per    baptifmum    reprasfenta- 
 
 that  this  palTage  is  defcriptive  mus.       Oftendit    non    verba 
 
 of  the  mode  and  end  of  pri-  tantum  baptifmi,  fed  et  ipfam 
 
 initive   baptifm.     The  mode  ejus  fDrma7n,    hoc    innuere. 
 
 was  that  of  immerfion,  and  Nam  immerfio  totius  corporis 
 
 the  end  or  defign    of  immerf-  injiumen,  ita  ut  non  confpice- 
 
 ing  the  difciple  of  Chrill  was  recur  amplius,  imaginem  ge- 
 
 to  reprefent  his  faith  in  a  re-  rebat    fepulturae    quae    datur 
 
 deemer,  who  died,  v/as   bu-  mortuis.    Confer.  Cor. xi.  12. 
 
 ried,  and  rofe  again,   and  his  Alludit  ad  ilium  ritum  immer- 
 
 own  profeffing  to  die  to  fin,  gendi,  ubi  corpus  quafi  fepeli- 
 
 ebatur. 
 
(  423  ) 
 in  his  epiftle  to  the  Gahitians,  having  flrongly  de- 
 fended that  gofpel  liberty,  which  Jefus  Chrift  has 
 acquired  by  his  blood  for  us,  he  prevents  an  abule, 
 which  might  be  made  of  it,  by  adding,  Brethren^  ye 
 have  been  called  to  liberty^  only  ufe  not  liberty  for  an 
 cccafwn  to  thejlejh — JValk  in  the  fpirit,  and  ye  JJjall 
 not  fulfil  the  luft  of  the  flefh—for  the  flefh  liifleth 
 (igainfi  the  fpirit^  and  the  fpirit  againjl  the  flefJj^  and 
 thefe  are  contrary  the  one  to  the  other — Now  the  works 
 of  the  ficflj  are  thefe ^  adult ery^  fornication^  uncleannefs, 
 lafcivioufnefs,  idolatry,  witchcraft,  hatred,  variance^ 
 emulations,  wrath,  firife,  feditions,  hereftes,  envyings^ 
 murders,  drunkennefs,  revellings  andfuch  like,  of  the 
 "johich  1  tell  you  before,  as  I  have  alfo  told  you  in  time 
 ■paft,  that  they,  which  do  fuch  things,  floall  not  inherit 
 the  kingdom  of  God.  But  the  fruit  of  the  fpirit  is 
 love,  joy,  peace,  long-fuffering,  gentlenefs,   goodnefs, 
 
 faith^ 
 
 ebatur,  et  mox  rurfus  extra- 
 hebatur  tanquam  e  fepul- 
 chro." — Poll  Synopf.  in  loc. 
 
 Now,  to  a  man,  who  allows 
 that  baptifm  was  originally 
 adniiniflered  to  adults  by  im- 
 7fierJion,  the  modern  baptiUs 
 only  propofe  one  modeil  que- 
 Ition.  If  the  founders  of  the 
 chriftian  church  adminiftered 
 baptifm  fo,  and  if  no  authen- 
 ticated religious  legiflators 
 have  arifen  fince,  by  what  au- 
 thority is  it  now  admiuiftered 
 to  infants  by  J'prinhling,  fee- 
 ing fuch  an  adminiltration 
 changes  both  fubjeft  and 
 mode  I  The  baptifm  of  John, 
 nvhence  ivas  it  P  From  heaven 
 or  of  7}ien?  Matt.  xxi.  25. 
 All,  who  pretend   to  defend 
 
 that  innovation,  infant- 
 fprinkling,  do  but  trifle,  ex- 
 cept they  go  to  the  true  ground 
 of  the  debate,  and  either 
 prove — that  infant  fprinkling 
 is  fomewhere  appointed  by 
 Chrift  our  legiflator — or  that 
 the  authority  of  Chrift  is  not 
 neceffary  to  the  eftablifhmenc 
 of  a  pofuive  inftitute — or  that 
 fome  perfonhas  fmce  appeared 
 •vejied  v/ith  {"uch  authority  as 
 Chrift  himfelfexcrcifed.  Cir- 
 cumlion,  Abraham's  cove- 
 nant, Greek  particles,  and  a 
 thoufand  more  fuch  topicks, 
 no  more  regard  the  lubjedl 
 than  the  firft  verfe  of  the  lirll 
 book  of  Chronicle?,  Adam) 
 Ueth,  En-^fi. 
 
C    424    ) 
 
 fixlth,  mechtefsy  tempsrance^  againfl  fuch  there  is  no 
 law.  And  they  that  are  Chrilfs  have  crucified  the 
 JleJJj^  with  the  affe^ions  and  lujls.  (8)     We  mud 
 
 here 
 
 (S)  Cbrzfllans  ha^ve  cruci- 
 fied the  Jlsjh.  S.  Paul  lays 
 down  in  this  period  a  beauti- 
 ful model  of  the  manner  of 
 difcuffing  difficult  and  ab- 
 ftrufe  quellions  in  theology. 
 Every  quellion  is  fubjeft  to 
 two  fciences,  philofophy  and 
 theology.  Philofophy  ex- 
 plains it;  theology  improves 
 it.  Ifphilofophy  cannot  com- 
 prehend the  mode,  and  yet 
 allows  the  faft,  theology  does 
 not  alter  the  ftate  of  the  cafe  : 
 but,  taking  the  fad  allowed, 
 and  leaving  conjectures  and 
 debates  concerning  the  rea^- 
 fons  of  it,  applies  itfelf  to  an 
 improvement  of  the  whole 
 cafe  to  moral  purpofes.  This 
 is  building  on  fure  ground. 
 
 The  cafe  before  us  is  of 
 this  kind.  The  fen fes  of  my 
 body  rebel  againft  the  delibe- 
 rate reafonings  of  my  mind, 
 or,  as  the  apoille  words  it,  the 
 pfi  liijleth  againft  the  fpirit. 
 How  is  it  confiftent  with  the 
 %vifdom  and  goodnefs  of  my 
 creator,  to  put  my  reafon  to 
 fuch  a  fevere  and  conftint 
 trial  ?  This  is  a  difficult  que- 
 flion.  Let  us  fee  how  the 
 apoftle  handles  it. 
 
 1.  Obferve,  thequeftlon  is 
 not  the  invention  of  modern 
 philofophers.  They  often 
 boaft  more  than  they  ought 
 
 of  fupenor  fagacity.  Their 
 predecelTors,  pagan  philofo- 
 phers knew  this  objeftion  ;  it 
 was  agitated  in  the  apoftle's 
 days.     He  himfelf  knew  it. 
 
 2.  S.  Paul  allows  the  faft. 
 The  flep  lufttth  againft  the 
 fpirit,  fo  that  ye  cannot  do  the 
 
 things  that  ye  ^vould. 
 
 3.  He  expofes  the  difm.al 
 confequences  of  yit;lding  to 
 the  current.  Iji  this  world 
 ignorance  produces  idolatry, 
 avarice  nvitchcraft,  pride  'va- 
 riance ;  and  in  a  future  ftate 
 perfons  under  the  pov/er  of 
 their  paffions  will  be  excluded 
 from  the  kingdom  of  God. 
 
 4.  He  oppofcs  againft  this 
 fad  condition  religion,  that 
 fpiritual  religion  chriftianity, 
 including  lo^ue^joy,  peace,  and 
 fo  on  ;  a  religion  that  gives 
 energy  to  the  diftates  of  right 
 reafon,  and  teaches  it  how  to 
 obtain  an  empire  over  the 
 fen  fes. 
 
 5.  He  obferves,  that,  dif- 
 ficult as  it  might  appear  to 
 realize  this  fyftem,  fads  prov- 
 ed, fome  had  realized  it,  they 
 that  are  Chrift's  haue  crucifed 
 thcfefb. 
 
 6.  He  propofes  them  as  an 
 example  to  others  ;  This  I  fay 
 then.  Walk  in  the  fpirit ,  and  ye 
 ftjall  not  fulfl  the  hft  of  th? 
 Pfo. 
 
 This 
 
(    425    ) 
 here  repeat  almofh  all  the  whole  New  Teftamcnt, 
 if  we  would  particularly  mention  all  the  paffages, 
 which  oblige  us  ro  good  works,  for  the  whole  book 
 enforces  obedience.      It  is   fufficient   to  fpeak  of 
 our  Lord's  divine  and   admirable  words,  Let  your 
 light  fo  Jhine  before  msn^  that,  feeing  year  good  works ^ 
 they  may  glorify  your  Father,  which  is  in  heaven.    In- 
 deed, by  a  general  vievT  of  the  end,  for  which  Jefus 
 Chriil  came  into  the  world,  you  will  fee  he  came 
 to  defiroy  the  works  of  the  devil.     The  works  of  the 
 devil  are  principally   two,  fin,    and  punifhment. 
 Let  us  not  imagine,   that  Jefus  Chrift  came   into 
 the  world  to  take  away  puniiliment  only,  and  to 
 leave  fin  triumphant;  he  came  to  deftroy  both.    I 
 will  even    venture  to  fiy,   he  came  to  deftroy  fin 
 rather  than  forrow.     Suffering  concerns  only  the 
 creature:  but  fin  concerns  the  creator  as  well  as 
 the  creature;  it  diflionours  the  one,  and  diftreffes 
 the  other.     Punifhment  indeed  makes  man  mifera- 
 ble:   but  at  the  fame  time  it  glorifies  divine  juftice: 
 but  fin  is  equally  contrary  to  the  glory  of  God  and 
 the  dignity  of  man.     The  principal  end  of  Chrift's 
 coming  upon  earth  was  to  deftroy  fin.     Is  it  likely, 
 think  ye,  that  Jefus  Chrift  would  have  quitted  his 
 manfion  of  glory,  and  defcended  to  this  earth  to 
 acquire  an  impunity   for  criminals,  leaving  them 
 immerfed  in  fenfuality  and  fin  ?     Is  it  likely,  that 
 he  can  hold  communion  with  people  in  rebellion, 
 
 and 
 
 This  is  a  beautiful    model  he   left    to   philcfophers :    it 
 
 of  the  apolllc's   method,   and  only  became  him    to  improve 
 
 nothing  can    be  objected  a-  an  allowed  faft  to  a  pious  pur- 
 
 gainft  it.     It  did  not  lie   on  pofe.     This  mode  ot  pieach- 
 
 him,  as  an  apoftle  of  Chiift,  ing  would  Ihut  many  a  bran- 
 
 to  explain  the  difficulty,  that  gle  out  of  the  church. 
 
 Vol.  II.  3  H 
 
and  pi'ofanenefs?     Is  it  polTiblc  for  him,  the  holy 
 Jefus,  to  join  his  fpirit  to  our  flefh,  his  purity  to 
 our  profanity,  his  holinefs  to  our  iniquities  ?     This 
 would  be  faying  he  came  to  unite  things,  which 
 cannot  unite,  and  which  are  naturally  and  necelTa- 
 rily  incompatible.     One  of  the  moft  imbictered 
 enemies  of  our  religion  reproached  the  primitive 
 chriftians,  that  their  Jefus  came  into  the  world  to 
 make  the  moft  horrible  and  dreadful  focieties,  for 
 (faid  he)  he  calls  fmners,  and  not  the  righteous,  fo 
 that  the  body   he  came  to  affemble  is  a  body  of 
 profligates,  feparated  from  good  people,  amongft 
 whom  they  were  heretofore  mixed  ;  he  has  rejefted 
 all  the  good,  and  colledled  all  the  bad  in  the  world. 
 Falfe  and  cruel  accufation  1     Origen,  in  the  name 
 of  the  whole  church,  folidly  refuted  it.     "  True, 
 i'ays  he,   our  Jefus  came  to  call  fmners  :  but  it  was 
 io  repentance;  he  affembles  the  wicked  :  but  it  is  to 
 convert  them   into  new   men,  or  rather  to  change 
 them  into  angels.     We  come  to  him  covetous,  he 
 makes  us  liberal;  unjuft  and  extortioners,   and  he 
 makes  us  equitable  -,  lafcivious,   and  he  makes  us 
 chafte  •,  violent  and  paflionate,  and  he  makes  us 
 meek  ;  impious  and  profane,  and  he  makes  us  re- 
 lio-ious."     This  is  the   true  effed:  of  communion 
 with  Jefus  Chrift,  it  transforms  us  into  his  image, 
 and  this  transformation  is  fo  effential,  that  if    it 
 does  noL   appear    in  a    man,  we  are  obliged   to 
 conclude,  he  is  not  in  communion  with  this  great 
 Saviour.     But    befides   that    holinefs,    love,   and 
 equity  are  infeparable  from  communion  with  Jefui 
 Chriil  confidered  in  himfelf,  I  add,  they   are  alfo 
 from  communion  with   our  heavenly  Father,  to 
 ■which  communion  with  Jefus  Chrift  leads  us.     As 
 he  came  into  the  world  in  the  quality  of  a  media- 
 tor. 
 
(    427    ) 
 tor,  he  called  men  to  himfelfonly  to  unite  them  to 
 God;  for  which  rcafon  he  faid,  I  am  theiiDa)\  the 
 truths  and  the  life  \  no  man  cometh  to  the  Father  hut  hy 
 me:  and  elfewhere,  Neither  pray  I  for  the fe  alone ^ 
 hut  for  them  alfo,  which  fJoall  bdie^ue  on  me  throngh 
 their  word^  that  they  all  may  he  onr,  as  thou  Father  art 
 in  me^  ajtd  I  in  thee^  that  they  alfo  may  be  one  in  us. 
 But  hov;  is  it  poffible  that  God  fhould  hold  com- 
 munion with  people,  who  live  in  fin?     Thou  art  not 
 <i  God .  fays  the  prophet)  that  haft  pleafure  in  wicked- 
 nefs,  neither  /ball  evil  dwell  ivith  thee.     The  foolifh 
 JJjall  not  fland  in  thy  fight ^  thou  hateft  all  workers  of 
 iniquity.     It  is   evident  then   that  the  religion  of 
 Jelus  Chrift,  which  brings  us  into  communion  with 
 God,  brings   us  alfo    at  the  fame   time  inro  true 
 holinefs,  without  which  communion  with  God  is 
 not  attainable.    It  is  inconceivable,  that,  while  we 
 remain  immeried  in  fenfuality,  and  fin,  we  can  be 
 the  temples  of  the  Holy  Ghoft,  as  the  fcripture  fays 
 true  believers  are.     Can  the  Holy  Ghoft  dwell  in 
 a  man  without  producing  effecls  of  his  power  and 
 grace?     Can  he  dwell  idly   in  a   man?     Can  he 
 pofifefs  his  heart  and  affedions,  and  yet  leave  his 
 affections  enflaved  to  fin?      It    is    with  the  holy 
 Spirit  as  with   fire,  which   cannot  be   any  where 
 without  heat;  or,  if  you  pleafe,  as  the  fun,  which 
 cannot  be  above  the  horizon  without  giving  light ; 
 That  which  is  born  of  the  flejh  is  flefJo^  fays  our  Sa- 
 viour, and  that  which  is  born  cf  the  fpirit  is  fpirit. 
 With  the  fame  view  the  apoftle  tells  the  Romans, 
 They^  that  are  after  the  flefJj^  do  mijid  the  things  of  the 
 fiefh^  but  they^  that  are  after  the  fpirit,   the  things  of 
 the  fpirit.     It  is  then  impofiible  to  be  a  true  chrif- 
 tian,  or  to  have  communion  with  Jefus  Chrift, 
 unlefs  we  partake  of  his  fpirit;  If  any  man  have 
 
 3  H  2.  not 
 
(    428    ) 
 
 f!Ot  thefpirit  of  Chrijl,  fays  S.  Paul,  he  is  none  of  his, 
 Becaufe  ye  are  fons^  he  fays  elfewhere,  Goi  hath  fent 
 forth  the  fpirii  of  his  fen  into  your  hearts,  crying  Abba^ 
 Father.  From  all  which  it  clearly  follows,  that 
 an  unfaniliiied  man  hds  not  the  fpirit  of  Chrift,  is 
 not  in  comimunion  with  him,  does  not  belong  to 
 his  myftical  body,  is  not  a  true  believer,  in  a  word, 
 is  not  a  real  chriftian.  Holinefs  is  an  infeparable 
 companion,  and  a  neceffary  efFe6l  of  the  gofpel, 
 and  it  is  alfo  an  infallible  character  or  mark  of  a 
 found  convert.  (9) 
 
 But, 
 
 (9)  Holinefs  is  the  mark  of 
 a  found  convert.  A  mark  is  a 
 token  by  which  any  thing  is 
 known;  a  mark  of  converfion 
 is.fuch  a  charadter  as  diflin- 
 guilhes  a  true  convert  from  a 
 hypocrite.  Pious  perfons  are 
 naturally  defirous  of  afcer- 
 taining  the  truth  and  genu- 
 jnenefs  of  their  piety,  and 
 divines  lay  down  many  figns, 
 tokens,  or  marks,  by  which 
 they  may  be  alfifted  in  their 
 enquiry.  The  unhappinefs 
 is,  each  of  thefe  marks  may 
 be  counterfeited,  fo  that  there 
 is  ufually  as  much  difficulty 
 in  afcertaining  the  goodnefs 
 of  the  mark  as  in  making  out 
 the  truth  of  that  faith,  which 
 is  to  be  proved  by  it.  We 
 will  take  the  liberty  to  make 
 a  few  obfervations  on  this 
 fubjeft. 
 
 I .  Some  lay  down  fpurious 
 marks.  Thus  one.  *'  The 
 teil  men  cannot  be  fure  of 
 themfelves    a.ntil   they    have 
 
 been  proved.  .  .  But  to  fee  a 
 good  man,  with  Job,  holding 
 a  dreadful  difeafe  no  evil  in 
 comparifon  of  letting  go  his 
 integrity,  is  a  noble  trial  and 
 inflance  of  j unifying  faith." 
 This  fermon  is  "  JgainJ}  the 
 dangerous  and  Jinful  pradice  of 
 inoculation.''''  The  text  is  Job 
 xi.  7.  and  according  to  our 
 preacher's  reafoning,  to  be 
 inoculated  is  to  let  go  inte^ 
 grityt  and  conffquently  to 
 die  of  the  fmall-pox  in  a  na- 
 tural way,  through  a  dread  of 
 offending  God  by  being  ino- 
 culated, is  a  mark  ofjuflify- 
 ing  faith. — Mafey^s fer.  at  S. 
 ylndrezv's,  Hotbourne,  Ji^lyy 
 1722. 
 
 2.  Some  lay  down  arbi- 
 trary marks  of  their  own  de- 
 vifingi  aafcriptural  if  not  an- 
 //fcriptural.  The  Athana- 
 fian  creed  afHrms,  Except 
 e'very  one  do  keep  the  catholir 
 faith  nxihole  and  undefled, 
 ^without  doubt  be  fhall  perijk 
 ever- 
 
(  429  ) 
 But,  if  holinefs  be  a  neceflary  confcquence  of 
 the  gofptrl,  it  is  no  Ids  true  that  the  gofpel  is  an  ^ 
 inexhauilible  fource  of  motives  to  holinefs.  1  pafs 
 over  its  precepts,  and  rules  of  conduft,  which 
 give  us  an  idea  of  holinefs  in  a  manner  fo  livelv, 
 lb  beautiful,  and  fo  full  of  charms,  that  it  alone 
 is  a  powerful  motive  to  obedience.  Nor  will  I 
 Hop  to  obferve,  that  the  nature  of  vice  is  repre- 
 fcnted  in  the  gofpel  fo  fully,  and  the  horror  of  it  fo 
 well  defcribed,  that  we  muft  nee^s  hold  it  in  ab- 
 horrence. It  fhall  be  fufficient  now  to  remark  to 
 you,  and  (if  may  venture  to  fay  foj  to  make  you 
 feel  by  your  own  experience,  that  nothing  can  be 
 conceived  m.ore  powerful  than  the  realons,  by 
 which  the  chriilian  religion  enforces  the  nccelfary 
 pradlice  of  good  works.     All  its  myfteries  poinc 
 
 at 
 
 e'verlajlingly.     Where  has  Je- 
 fus  Chrift  faid  fo  ? 
 
 3.  Some  lay  ^q\vv\.  general 
 marks,  as- — that  chriftiaas  be- 
 lieve the  truth — lo\e  the  peo- 
 ple of  God — deiire  to  do  good, 
 and  fo  on.  The  queftion  in 
 all  thefe  returns,  who  are  the 
 people  of  God?  What  is  the 
 truth?  &c, 
 
 4.  Some  lay  down  precari- 
 ous marks,  as — that  good  men 
 \o\Q prayer — rejoice  in  religi- 
 ous ordinances — pity  and  re- 
 lieve the /oor — and  fo  on.  All 
 thefe  may  be  found  in  a  be- 
 liever at  one  time,  and  thro' 
 the  infirmity  of  his  nature 
 may  be  abi'ent  at  another. 
 Should  he  always  judge  of  his 
 ilate  therefore  by  a  prefent 
 frame,  he  might,  as  a  good 
 
 divine  ufed  to  fay,  look  for 
 the  time  on  a  fun  dial  when 
 the  fun  did  not  fhine. 
 
 Mr.  Claude,  along  with  all 
 our  bell  divines,  takes  the 
 good  man  altogether,  if  I 
 may  fpeak  fo,  and  forms  a 
 judgment  of  his  ftate  \:)y  the  ge^ 
 neral  habitual  coiirfe  of  his  life. 
 In  like  manner  we  fay  of  one 
 man,  he  enjoys  a  good  Hate 
 of  health,  of  another,  he  is 
 very  rich,  of  a  third,  he  is  a 
 very  chearful  compaiiion  ;  yet 
 the  iirfl  has  been  now  and  thea 
 fick,  the  fecond  has  ibmccimes 
 wanted  money,  and  the  third 
 has  had  days  of  gloom  and 
 fhade.  Hoimefs  then  is  the 
 general  charader  of  a  good 
 man. 
 
C  430  ) 
 
 at  this.  All  the  moft  grand,  and  moft  marvellous 
 things  it  teacheth,  regard  this.  All  its  dodrincs 
 are  lb  many  bonds,  bonds  the  flrongeft,  to  bind 
 our  hearts  to  the  obedience  of  faith,  or,  to  ule  the 
 language  of  S.  Paul,  they  are  fo  many  weapons  of 
 war,  mighty  through  God,  to  cafi  down  imaginations 
 and  every  high  thing,  and  to  bring  into  captivity  every 
 thought  to  the  obedience  of  Chriji.     (1) 
 
 The 
 
 ( I  )  The  doBrines  of  the  gof- 
 pel  cafi  doivji  imaginations, 
 or  reafonings.  This  I'ubjedl  is 
 difciiiTed  in  a  moft  mallerly 
 manner  by  the  great  Saurin  in 
 three  fermons  on  Ecclef.  vii. 
 29. 
 
 The  firft  fcrmon  confiders 
 man  in  relation  to  the  difFe- 
 rent  fyftems  of  religion,  which 
 he  adopts,  and  fhcws  the  abufe 
 he  makes  of  his  reafon  by  ad- 
 hering to  certain  doilrines. 
 The  third  confiders  man  in 
 relation  to  the  different  {^^i- 
 tems  of  felicity,  which  he 
 purfues,  and  fhews  the  abufe 
 he  makes  of  his  reafon  in  his 
 purfiiits  of  happinefs.  The 
 t?!nxims  quoted  at  the  begining 
 of  this  chapter  are  the  parts 
 of  this  difcourfe  :  but  the  fe- 
 cond  fermon  more  immediate- 
 ly relates  to  the  fubjeft,  of 
 which  Mr.  Claude  is  here 
 fpeaking.  In  it  he  confiders 
 man  as  fubje<fl  to  a  fupreme 
 legiflator,  and  fhews  the  a- 
 bufe  he  makes  of  his  reafon  in 
 regard  to  7noral  •virtues.  He 
 reduces  the  irregularities  of 
 the  mind  in  morahty  to  fix 
 
 claffes.  The  firft  he  calls  the 
 irregularities  of  fcepticifm. 
 2d.  The  biafs  we  have  for  the 
 marvellous.  3d.  The  irre- 
 gularities of  orthodoxy.  4. 
 Of  exaggeration.  5.  Of  li- 
 bertinifm.  6.  Of  accommo- 
 dation, and  compofition.  In 
 that  on  orthodoxy,  he  oppofes 
 fuch  "  as  imagine  that  the 
 effence  of  a  chriltian's  calling 
 is  to  have  found  ideas  of  the 
 myfteries  of  religion,  and  to 
 embrace  itsprcmifes,  but  that 
 it  is  even  dangerous  to  dwell 
 much  on  its  precepts.  This 
 pretence  has  againft  it  (adds 
 he)  a  world  of  demonftrations; 
 but  you  will  perceive  the  in- 
 juftice  of  it  fafficiently  if  the 
 fpirit  of  God  is  pleafed  to  de- 
 clare himfelf  decifively  on  two 
 proportions.  ift.  The  moft 
 found  and  pure  orthodoxy  is 
 ufelefs,  it  is  even  dangerous, 
 if  it  does  not  regulate  the 
 heart,  and  fandify  the  life. 
 Moreover,  the  more  perfeft  a 
 man's  knowledge,  and  the 
 more  pure  his  orthodoxy,  the 
 more  rigorous  will  his  punifli- 
 ment  be,  if  his  virtues  are  not 
 fuitablc 
 
(  431  ) 
 The  gofpel  confecrates  to  holy  ufes,  even  what 
 the  light  of  nature  teacheth  us — as,  that  God  is 
 our  creator^  who  at  the  beginning  called  us  into 
 exiftence  by  his  power,  and  made  us  what  we  are 
 — that  he  is  our  preferver^  who  by  a  perpetual  in- 
 fluence fupports  us,  and  prevents  our  falling  back 
 into  non-entity — that  it  is  his  providence,  which 
 governs  ^//the  whole  univerfe,  particularly  watches 
 over  us,  and  furnifhes  whatever  his  goodnefs  and 
 wifdom  judge  needful  for  us.  What  can  more 
 forcibly  incline  us  to  a  pradice  of  obedience  thari 
 thefe  important  truths  if  well  confidered?  For 
 what  obligations  have  we  to  God  fmce  he  is  our 
 
 fuitable  to  his  light."  This 
 he  requires  at  the  oracles  of 
 God,  and  receives  from  Luke 
 ill.  47.  Mat.  xi.  21.2  Pet.  ii. 
 21.  1  Cor.  xiii.  i.  kc.  James 
 ii.  19.  a  clear  anfvver  in  the 
 affirmative.  His  fecond  pro- 
 position is,  "  The  dotlrines, 
 which  men  have  thought  moil 
 proper  to  favour  their  indo- 
 lence, are  moll  proper  to  ex- 
 cite vigilance.  Moreover,  one 
 chief  end  of  the  holy  Spirit  in 
 revealing  thefe  dodrines,  was 
 10  awaken  our  attention  to 
 pradical  piety."  Thefe  he 
 takes  one  by  one  to  fcripture, 
 and  receives  a  clear  anfvver, 
 that  they  all  enjoin  the  llrift- 
 -  eft  diligence.  Man^s  original 
 depra'vity  and iveaknefs.  Mat. 
 xxvi.  41.  Phil.  ii.  12.  13. — 
 Decrees,  2  Pet.  i.  10.  2Tim.ii. 
 19.  Deut.  XKx.  II,  I  2,  to  the 
 end.     Free  jufiifcation  by  the 
 
 hlood  of  Chriji  ivithout  ivorks^ 
 Rom.  vi.  I,  2,  &c.  Jam.  i.  21. 
 26.  Perfe^uerance,  Ezek.  xxxiii. 
 12,  13.  He  clofes  by  faying 
 *'  it  would  be  eafy,  my  bre- 
 thren, to  heap  up  a  far  great- 
 er number  of  paflages  to  prove 
 thefe  propoiitions  :  but,  I 
 fometimes  alk  myfelf,  have  we 
 net  declaimed  too  much,  or 
 written  too  much  againft 
 thofe,  who  maintain  that 
 fome  doflrines  in  our  gofpel 
 weaken  the  neceility  of  good 
 works  ?  There  are  fome  errors 
 perpetuated  only  by  our  con- 
 tinuing to  refute  them.— — 
 Men,  who  profefs  to  believe 
 the  bible  a  divine  revelation, 
 affirming  that  it  is  dangerous 
 to  prefs  the  neceffity  of  its 
 precepts,  do  they  deferve  to 
 be  ferioufiy  refuted  ?  I  pro- 
 nounce nothing  on  this  prob- 
 lem. But  heap  who  will  dif- 
 tinctiou 
 
(    432     ) 
 
 creator  who  gave  us  life,  and  being  ?  Ought  net 
 we  to  devote  all  to  him,  from  whom  we  received 
 all  ?  And  if  we  ov/e  him  all,  fliould  not  we  be 
 monfters  rather  than  men  to  dillionour  his  crea- 
 tion, to  infult  his  bounty,  to  rebel  againft  his 
 laws,  and  to  have  his  glory  always  before  our  eyes  ? 
 But,  perhaps,  creation  may  appear  to  you  a  diftant 
 benefit,  which  muft  needs  have  loft  much  of  its 
 value  by  the  great  number  of  ages,  which  have 
 expired  from  the  beginning  of  the  world  till  now  ; 
 or  perhaps  by  the  many  years,  which  have  palTcd 
 iince  your  birth.  Surely,  were  this  the  caie,  a 
 favour,  which  bellowed  on  us  all  we  are,  and  all 
 we  have,  however  long  fmce  it  was  conferred, 
 ought  not  to  be  forgotten  on  that  account.  But 
 this  is  not  true,  for  he,  who  created  man  at  the 
 beginning,  he,  who  brought  us  into  being,  he  it  is, 
 who  ftill  preferves  us  ;  and  whofe  influence  is  ftill 
 neccffary  to  our  exiftence :  fliould  he  fufpend  it 
 but  one  moment  we  fliould  be  no  more.  Every 
 day,  every  moment  then  docs  God  renew  the  fa- 
 vour, or,  to  fpeak  more  properly,  every  day, 
 every  moment  he  increafes  the  number  of  his  fa- 
 vours. David,  fpeaking  ot  the  Mefllah,  fays, 
 thou  hafi  the  dew  of  thy  youths  from  the  womb  of  the 
 imrning.  (2)  And  in  another  place,  on  a  difl^erent 
 
 fubjed^, 
 
 tinftion  upon  diftlndlion  ;  lofe  fatherJefs  and^widonvs  in  their 
 
 himfelf  whowill  in  Icholaftical  aJfliSlton,    and  to  keep  him/elf 
 
 labyrinths  jy^f/^o*/,  who  will,  unfpotted  fro?n    the    'world.'* 
 
 many  inventions  :  ior  our  parts,  Saur.    torn.    iv.   p.   376.   a  la 
 
 we  will  always  admit  the  cle-  Haye.  1755. 
 finition,  which  an  apoftle  has  (2)   "  In  hoUne/s  ^erj  heau- 
 
 given  of  religion.  Par^r^/z^/^JM  ti/ul,   more  than  the  aurora y 
 
 and    undefihd  before  God  and  ox  nxiomb  of  the  morning,  when 
 
 the  Father  is  this,  to  'vifit  the  flie  is  ready  to  bring  forth  the 
 
 fun. 
 
(    433     ) 
 
 fubjeft,  day  unto  day  utter elh  fpeech^  night  unto  night 
 jloeiveth  knowledge.  (3)  But  we  may  fay  of  God's 
 wonderful  prefervation  of  us,  that  our  life,  our 
 motion,  our  being,  come  every  morning,  not  from 
 the  womh  of  the  mornings  but  from  the  immortal 
 fources  of  the  goodnefs,  and  power  of  God. (4)  One 
 of  his  favours  uttereth  fpeech  to  another,  fince  the 
 moments  are  not  more  clofely  joined  together  than 
 his  favours  are.     Yet,  more  than  all  this,  he  adds 
 
 his 
 
 fun,  and  then  it  is  a  noble 
 figure  to  exprefs  the  glorious 
 beauty  of  God's  ways."  Rey- 
 nolds on  the  place. 
 
 "  Si  quis  diftindius  habere 
 velit  fenfum  verborum,  ita  re- 
 folvat,  ex  utero  prodituram 
 eile  innumeram  fobolem,  fi- 
 cuti  ros  ab  aurora  diilillat." 
 Cal'v.  in  loc. 
 
 (3)  Day  unto  day,  '''Dies 
 quidem  unus,  li  fatis  at- 
 tenti  effemus  ut  decebat, 
 nobis  idoneus  effet  glorije 
 Dei  teftis :  nox  etiam  una 
 idem  officium  pr^eJlarec.  Sed 
 cjuum  videmus  folern  etlunam 
 quotidie  fuo  ambitu  mundum 
 complcfti,  interdiu  folem  fu- 
 per  capita  noftra  extare,  lu- 
 nam  fuccedere  vicibus,  gra- 
 datim  folem  afcendere^  et  ii- 
 mul  propius  ad  nos  accedere, 
 poftea  iter  fuum  refledlere,  ut 
 a  nobis  paulatim  recedatj  hinc 
 dierum  vel  no^lium  longitu- 
 dinem  conlici,  et  banc  verita- 
 tem  atquabili  lege' ita  effe  dif- 
 pofitam  ut  quotannis  rccurrat, 
 hsc  longe  clarior  telUficatio 
 eiL.  '  Culv.  in  P/al.  xix. 
 Vol.  U 
 
 Hie  eft  enim  (i.  e.  Chriftus) 
 qui  ficut  fponfus  egreditur  de 
 thalamo  fuo,  exultavit  ut  Gi- 
 gas  ad  currendam  viam,  a 
 fummo  coelo  egreffio  ejus,  ec 
 ufque  ad  fummum  regreflio 
 ejus.  No'vat.  de  trin.  cap.  xiii. 
 
 (4)  Pf.  ex.  3.  Thy  people JJpall 
 he  'willing  in  the  day  of  thy 
 pon.ver,  in  the  beauties  of  holi^ 
 nefsfrom  theixjomb  of  the  morn- 
 ing :  thou  haji  the  de-iv  of  thy 
 youth.'  We  have  ellevvhere 
 ventured  a  conjefture  on  this 
 obfcure  paffage.  See  Saurins 
 fermons,  vol.  ii.  p.  84.  Thy 
 people  pall  be  tvilling  in  the 
 day,  Hxihen  thou  Jhalt  ajfetnble 
 thy  hojt  in  holy  pomp.  We 
 have  fuppofed  the  pailage  a 
 prophetical  allufion  to  the  old 
 Jewilh  cuftom  of  conquerors 
 returning  from  vlftorious  bat- 
 tles, when  they,  and  their  ar- 
 mies prefented  to  God  a  part  of 
 the  fpoils  taken  in  war.  Theie 
 free  niuill  offerings  were  carried 
 in  folem n  proceffion  by  the  ar- 
 my to  the  temple.  Thus  the 
 Meffiah  Ihall  dole  the  fcene  of 
 his  glorious  atchievements. 
 3  I  His 
 
(     434     ) 
 
 his  providential  care,  he  watches  over  us  while  we 
 flcep,  he  thinks  about  us  when  we  forget  him,  he 
 defends,  and  protects  us  when  we  do  not  fee  him, 
 he  nourifhes,  and  cloaths  our  bodies,  he  furnilhss 
 matter  for  our  thoughts,  and  a6lions,  he  numbers 
 the  very  hairs  of  our  heads,  and  not  one  of  them 
 falls  without  him.     O  powerful  motives  to  love, 
 and  obedience  1  Shall  it  be  faid,  that  God  pre- 
 ferves  ungrateful  and  rebellious  creatures,  who  do 
 nothing  but  affront  him  ?  Shall  it  be  faid,  his  fun 
 cheats  us  in  the  fame  manner  as  it  does  ferpents, 
 and  vipers,  and  that  it  influences  us  as  it  does  en- 
 venomed dragons  ?  Shall  we  keep  none  of  his  com- 
 mandments, while  he  keeps  each,  the  leaft  hair  of 
 our  heads  ?    Alas  !    Ihall  we    be  fuch   miferable 
 wretches  as  to  abufe  his  own  benefits  to  his  dif- 
 honour  ? 
 
 But  all  thefe  motives,  however  great  and  power- 
 ful, are  nothing  in  comparifon  of  thofe,  which  the 
 gofpel  does  not  borrow  from  the  light  of  reafon, 
 but  takes  from  its  own  fource,  I  mean  fuch  as 
 come  from  fupernatural  revelation.  Thefe  mo- 
 tives are  almofl  all  comprehended  in  Jefus  Chrift, 
 and  in  the  myfteries  of  his  oeconomy,  and  they 
 are  fuch  as  muft  affecSt  every  foul,  which  is  not, 
 I  do  not  fay  hard  and  infenfible,  but  entirely  dead 
 in  fin,  or  polfefled  by  the  devil;  for,  in  one  word, 
 that  God  after  all  our  rebellions,  and  all  our 
 crimes,  Ihould  yet  be  reconciled  to  us,  that  he 
 ihould  give  his  fon,  that  he  fhould  give  him  to  be 
 flefh  and  blood  like  us,  that  he  lliould  give  him 
 
 to 
 
 His  followers  and  their  ofFer-     ing  brings  forth  in  the  youth,  or 
 ings  Ihall  be  numerous  as   the     fpring  of  the  year, 
 drops  oi  d^vj,  which  the^cra- 
 
(    435     ) 
 
 to  be  our  head,  our  brother,  and  our  example, 
 that  he  fhould  give  him  to  die  for  us,  to  die  the 
 mod  bloody,  the  moft  ignominious,  and  the  mod 
 cruel  death,  that  could  be  conceived,  is  not  this 
 love  and  mercy  worthy  of  eternal  praife  ?  And 
 what  horrible  ingratitude  muft  it  be,  if  after  all 
 this  we  fhould  be  yet  capable  of  wilfully  finning 
 ap-ainft  a  God  fo  o;ood,  and  of  counting;  the  blood 
 cjfuch  a  covenant  an  unholy  thing?     (5) 
 
 After 
 
 (5)  Moti'ues  tahen  from  re- 
 njelation.  Thus  Saurin.  "  A- 
 bove  all  enter  into  his  fanc- 
 tuary,  fix  your  meditation  on 
 the  incarnate  word,  compre- 
 hend, if  your  mind  be  capa- 
 ble of  comprehending,  what 
 it  is  for  a  God  to  become  of 
 no  reputation,  and  to  take  upon 
 him  the  form  of  a  fern; ant . 
 Confider  the  majefty  of  God, 
 approach  his  throne,  behold 
 his  fiery  flaming  eyes,  fee  the 
 power,  and  majefty,  which 
 fill  his  fanduary,  view  the  ar- 
 mies of  heaven  miniftering  to 
 his  will,  and  thus,  if  poffible, 
 form  fome  idea  of  the  fuprcme 
 being.  Think  that  this  God 
 united  himfelf  to  mortal  flcfh, 
 in  order  to  fuffer  for  us  what- 
 ever the  fury  of  men,  and  the 
 rage  of  devils  could  invent.  I 
 know  not,  my  brethren,  what 
 imprefiions  thefeobjedls  make 
 on  you,  for  my  part,  I  own, 
 if  any  thing  could  render 
 chriitianity  doubtful  or  pro- 
 blematical to  me,  it  would  be 
 what  it  tells  us  on  this  myf- 
 
 tery.  I  own,  I  need  at  leafl 
 all  my  faith,  and  all  the  au- 
 thority of  him,  who  fpeaks 
 in  our  fcriptures,  to  perfuade 
 me  that  God  would  abafe  him- 
 felf in  this  manner.  But 
 if  amidft  the  darknefs  with 
 which  this  myftery  is  covered, 
 I  fpy  a  fmall  glimmering  light 
 to  reduce  it  in  fome  fort  to 
 my  fize,  this  glimmering  ray 
 difcovers  to  me  the  punifli- 
 m.ents,  which  God  will  inflidl 
 on  thofe,  who  defpife  fo  great 
 a  facrifice.  After  this,  the 
 dodlrine  of  eternal  punifli- 
 ments  feems  to  have  nothing 
 contrary  to  divine  julHce.  No, 
 this  burning  lake  with  its 
 fmoke,  this  eternity  with  its 
 abyfs,  thefe  devils  with  their 
 rage,  this  hell  with  its  hor- 
 rors, have  nothing,  mcthinks, 
 too  rigorous  for  men  who  have 
 trodden  under  foot  the  Son  of 
 God,  counted  the  blood  of  the 
 covenant  an  unholy  thing,  and 
 crucified  afrejh  the  Lord  of 
 glory."  Saur.  fer,  fur  les  tour- 
 mtns  de  Venfer,  torn,  ii, 
 
 3  I  2  Ifow 
 
(  436  ) 
 After  this,  fomc  moral  confequences  may  be 
 drawn  from  the  truth  you  have  proved.  As  firft, 
 that  chriftianity  is  difhonoured  when  the  outward 
 profeflion  of  it  is  attended  with  a  bad  life,  for  it 
 proves  how  little  efficacy  religion  has  had  upon 
 us,  and  it  gives  occafion  to  the  profane  to  infult 
 the  chriftian  religion,  and  to  impute  to  it  the  vices 
 of  its  profeflbrs.  Our  converfatiotts^  fays  Tertullian, 
 Mujh  when  compared  with  our  fentiments.  St.  Paul 
 fpeaks  ftronger  ftill,  the  name  ofGod^  fays  he,  is  blaf- 
 phemed  among  the  Gentiles  through  you.  2,  You 
 may  alfo  Ihew  how  they  deceive  themfelves,  who, 
 ■without  fandlification  and  good  works,  imagine 
 themfelves  chriftians.  They  are  by  no  means 
 chriftians  ;  they  fcandaloufly  bear  a  name,  which 
 they  have  rafhly  ufurped,  but  which  indeed  does 
 not  belong  to  them  ;  they  are  baflards  and  not  fonSy 
 or  rather  they  are  lorn  offlejh  and  blood,  but  not  of 
 God  :  but  true  chriftians,  according  to  St.  John, 
 are  born  of  God,  and  not  of  the  will  of  the  fiefJo,  nor  of 
 
 the 
 
 How   awfully  true   is   the  tribute  to  thee  the  power  of 
 
 following   complaint   of   the  giving  them  pleafure,  though 
 
 good    Fenelon    to   his    God.  indeed       inanimate      things, 
 
 *'  O  God  !  Men  fleep  in  thy  which  have  no  pleafing  fenfa- 
 
 tender,  and  paternal  bofom,  tions,  can  communicate  none, 
 
 and  full  of  deceitful  dreams  Of  pleafure  thou  art  the  only 
 
 are  infenfible  of  the   mighty  fource.      Wert  thou   only    a 
 
 hand  that  holds  them.     Wert  grofs,  brittle,  and  inanimate 
 
 thou    a   barren,    weak,     and  being,  a   mafs  without   life, 
 
 inanimate   body,    fuch   as    a  the    fhadow   of  a  being,  thy 
 
 fading  flower,  a  paffing  river,  vain  nature  would  bufy  their 
 
 a   decaying   houfe,  a  plfture  vanity,  thou   wouldeft  be  an 
 
 which  is  only  an  affemblage  objedl   proportioned  to  their 
 
 of  colours  to  ftrike  the  fancy,  bafe,     and     brutal    minds.'* 
 
 or  an  ufelefs  metal  to  dazzle  Oewvres  philof.  torn.   i.    1 76, 
 
 the  eye,  they  would  perceive  torn,  iit  155. 
 thee,  and  would  foolilhly  at- 
 
(     437     ) 
 
 the  ivill  of  man.  3.  The  vaincfl;  of  all  hopes  is  to 
 imagine  that  we  may  be  faved  by  the  bare  profef- 
 fion  of  chriftianity,  without  any  regard  to  good 
 works.  I  own  the  chriilian  religion  o-ivcs  life; 
 but  it  is  only  to  thofe,  who  are  fandified.  Tou. 
 [ball  live^  fays  the  apoftle,  but  on  what  condition? 
 if  ye  mortify  the  deeds  of  the  body.  (6)  The  bare  out- 
 ward profefTion,  far  from  fiving  men,  will  only 
 aggravate  their  condemnation,  accordino-  to  this 
 inviolable  maxim  of  Jefus  Chrift,  That  ferva^it, 
 which  knew  his  Lord's  will,  and  prepared  not  him j elf., 
 neither  did  according  to  his  will,  fjjall  be  beaten  with 
 many  firipes.  In  another  place,  defcribing  the  form 
 of  the  laft  judgment,  he  fays,  many  will  come  to 
 him  in  that  day,  faying,  Lord,  Lord,  have  we  not 
 prophefied  in  thy  name,  and  in  thy  name  have  cafi  out 
 devils,  and  in  thy  name  have  done  many  wonderful 
 works?  But  he  willprofefs  unto  them,  I  never  knew 
 you,  depart  from  me,  ye  that  work  iniquity.  Depart 
 into  everlafiing  fire,  prepared  for  the  devil  and  his 
 angels.  Finally  you  may  add  reproofs,  and  ex- 
 hortations. 
 
 It  muft  not  be  thought,  that  thefe/(?/^r  waysof 
 difcufTing  texts  are  fo  heterogeneous,  that  they  can 
 never  be  mixed  together ;  on  the  contrary,  there 
 
 are 
 
 (6)   Conditions  of fal-vailon.  ^6.  xH.  4.  Rom.  X.    lo.     So 
 
 Our  author  does  not  mean  to  that  he    is    to  be   underftood 
 
 ellabllft  the  popilh  notion  of  here    in    perfeft    confilkncy 
 
 merit,  when  he  calls  holinefs  with  what  he  fays   elfewhere 
 
 a    conilition,   he   only    means  on  Phil.  ii.    13.   Vol.    i.    p. 
 
 that  it  is  (as  they  call  it)  <-«/£/"«  197,    Sec.     They    are,    fays 
 
 Jine   qua   non  ;    that    is,  that  one,  the  way  to  the   throne, 
 
 good  works  are    neccflary  to  net  the  price  of  the  crown. 
 
 Jal-xiation,    not  to  jtijVJication.  Via  regni,  non  cau/a  regnandi. 
 
 In  this  he  agrees   with  fcrip-  '—Bernard, 
 ture.   Matt.  x.    22.  Heb.  x. 
 
(  43S  ) 
 are  a  great  many  texts,  in  which  it  will  be  necefTary 
 to  make  ufe  of  two,  or  three,  and  Ibmetimes  even 
 of  all  the  four  ways.  When  a  text  is  explained^  it 
 will  be  very  often  needful  to  make  fome  obferva- 
 tions  alio,  and  tlie  matter  will  require  as  long  an 
 application.  Sometimes  to  explain  a  text  well,  the 
 matter  muft  be  reduced  into  many  propojiiions.,  as 
 we  have  obferved  on  thefe  words,  //  is  God  that 
 worketh  in  you  to  ivill  and  to  do  of  his  good  pleafure. 
 In  like  manner,  when  the  method  of  obfervation  is 
 ■ufed,  it  very  often  happens  that  fome  part  of  the 
 text  needs  explaining,  and  fo  of  the  reft.  (7)  Thefe 
 four  ways  muft  be  diftinguiftied  for  two  reafons. 
 ifl.  Becaufe  they  are  very  different  from  one  ano- 
 ther :  to  explain,  to  make  obiervations,  to  apply, 
 
 and 
 
 (7)  Methods  of  difciijfion 
 may  he  mixed.  Mr.  Saurin, 
 on  Heb.  X.  5,  he.  Sacrifice 
 end  cff'ering  thou  nvouldji  not, 
 hut  a  body  hafi  thou  prepared 
 me  :  in  burnt  offerings  and  fa- 
 cnii.cQS  for  fin  thou  hafi  had  no 
 pleafure.  ThenfiaidI,  Lo,Icome 
 (in  the  'volume  of  the  book  it  is 
 ^written  ofjne)  to  do  thy  lu///,  O 
 Gody  firll  confiders  the  words 
 as  proceeding  from  Chrift's 
 mouth,  and  fecondly  as  the 
 language  of  his  people.  In 
 the  firll  part  he  fays,  there 
 are  three  things  necefTary.  ill. 
 Our  text  is  a  citation,  it  muft 
 \>z  'verified.  2.  It  is  difficult, 
 \x.  •a\\x'k\it  explained.  3.  It  is 
 one  of  the  moll  eirential  truths 
 of  religion,  it  muft  be  folidjy 
 proved. 
 
 Mr.  Dumont  ufes  very  a- 
 
 grtezhhj propofiition  and  appli- 
 cation on  I  Cor.  xiii.  9.  He 
 difcuffes  the  fubjeft  in  two 
 fermons.  Inthe  firll  he  fays, 
 "  I  will  explain  this  hum- 
 bling truth  in  two  propofiitions 
 exprefTedin  thetext  J  the  one, 
 that  God  has  not  judged  it 
 necefTary  to  reveal  himfelf  ful- 
 ly to  us,  nve  k?ionv  but  in  part. 
 The  other,  that  our  know- 
 ledge of  what  God  has  been 
 pleafed  to  reveal  is  very  im- 
 perfeft,  ive  prophefiy  but  in 
 part."  In  the  fecond  fermon 
 he  applies  the  fubjeft  to  ufe, 
 and  teaches  a  leflbn  of  faith, 
 humility,  meeknefs,  refigna- 
 tion,  diligence,  deadnefs  to 
 the  world,  &c. — Serm.  par 
 Dumont,  fiur  /'  impcrf-  de  ncf 
 Contioijfances, 
 
(  439  ) 
 and  to  reduce  to  propofitions,  are  four  very  dif- 
 ferent ways  of  treating  a  text.  A  compofer,  then, 
 muft  not  confound  them  together:  but  he  mult 
 obfervc  the  difference  well,  that  he  may  ufe  them 
 properly.  2d.  Becaufe  it  is  cuftomary  to  give  the 
 difcuffion  of  a  text  the  name  of  the  prevailing  man- 
 ner of  handling  it.  We  call  that  the  way  of  ex- 
 plication, in  which  there  is  more  explication  than 
 obfervation.  We  not  only  call  that  the  way  of 
 obfervation,  which  has  only  obfervations,  but  ihat 
 in  which  there  is  more  obiervation  than  explica- 
 tion, or  application  i  and  '[o  of  the  reft. 
 
 CHAP. 
 
CHAP.     IX. 
 
 Of  the    Exordium, 
 
 THE  Exordium   is  that  part,  in   which  the 
 minds  of  the  hearers  are  prepared^  and  a  na- 
 tural and  ealy  way  opened  to  the  difculTion.  ( i ) 
 
 But   firft,  a  queltion  prefents  itfelf  (on  which 
 opinions  are  much  divided)  whether  Exordiums  be 
 
 ne- 
 
 ( I )  The  Exordium  prepares 
 the  hearers  for  the  dijcujfiott. 
 Mr.  Claude's  rules  for  Exor- 
 diums are  perfeftly  agreeable 
 to  thofe  of  ancient  orators, 
 and  moiL  likely  taken  from 
 them,  to  whofe  diredlions  no- 
 thing can  be  added.  It  lliall 
 fuffice  to  obferve  his  agree- 
 ment with  fome. 
 
 *'  Quod  principium  Latine 
 vel  Exordium  dicitur,  mijore 
 quadam  ratione  Gnxci  viden- 
 tur  9rpooi;U,ioi'  nominafle  :  quia 
 a  nollris  initium  modo  fio-nifi. 
 catur,  illi  fatis  clare  partem 
 hanc  eiTe  ante  ingrefium  rei 
 de  qua  dicendum  fit,  often- 
 dunt.      Nam   five  propterea 
 
 Vol,  II. 
 
 quod  oi^j.'r,  cantus  eft,  et  cltha- 
 roedi  pauca  ilia  quje  antequam 
 legitimum  cartamen  incho- 
 ent,  emerendi  favoris  gratia 
 canunt,  procemium  vocave- 
 runt :  oratores  quoque  ea 
 qucE  priufquam  caufam  exor- 
 diantur,  ad  conciliandos  iibi 
 judicum  animos  prsloquun- 
 tur,  cadem  appellatione  flg- 
 narunt :  five  quod  o^i^ov  iidem 
 Grasci  viam  appellant,  id 
 quod  ante  ingre/Tum  rei  poni- 
 tur,  fic  vocare  ell  inlHtutum  : 
 certe  prooemium  eft  quod  apud 
 judicem  dici  priufquam  cau- 
 fam cognoverit,  profit*  -^int* 
 inji.  lib.  iv.  cap.  i. 
 
C   452    ) 
 
 neceflary  ?  or  even  whether  they  be  not  in  all  cafes 
 quite  ufelefs,  and  in  feme  hurtful?  "Whether  it 
 would  not  be  better  entirely  to  omit  them,  to 
 begin  immediately  with  the  connexion  of  the 
 text  with  preceding  verfes,  pafs  to  the  divifion,  and 
 fo  enter  on  the  difculTion  ?  There  are  many  of  this 
 opinion,  and  their  reafons  are,  ift.  That  there 
 appears  too  much  artifice  in  an  Exordium,  which  is 
 more  likely  to  diffipate  than  to  conciliate  the  at- 
 tention of  your  hearers.  *'  It  is  evident  (fay  they) 
 to  the  auditors,  that  you  defign  to  come  infenfibly, 
 and  by  a  kind  of  artful  manoeuvre  to  your  matter, 
 and  to  lead  your  hearers  almoft  imperceptibly  to 
 it :  but  this  feems  a  finelTe  altogether  unworthy  of 
 the  gofpel,  and  contrary  to  that  fmcerity,  ingenu- 
 oufnefs,  gravity,  and  fimplicity,  which  Ihould  reign 
 in  the  pulpit.  Indeed,  when  a  wife  hearer  perceives 
 you  defign  to  deceive  him,  he  conceives  a  ftrong 
 prejudice  againft  you,  and  that  prejudice  will  cer- 
 tainly be  hurtful  in  the  following  part  of  the  dii- 
 courie." 
 
 They  add  in  the  fecond  place,  that "  Exordiums 
 sre  extremely  difficult  to  compofe^  and  juftly  ftiled  the 
 croffies  of  preachers.  Should  fome  fmall  advantage 
 be  gained  by  Exordiums,  it  would  not  be  of  con- 
 fequence  enough  to  induce  us  to  compofe  them. 
 In  fo  doing  we  ihould  wafte  a  part  of  our  time  and 
 ftrength,  which  might  be  much  more  ufefully  em- 
 ployed." 
 
 They  fay  thirdly,  that  "  the  principal  end  pro- 
 pofed  in  an  Exordium  is  either  to  conciliate  the 
 hearer's  affedlion,  or  to  excite  his  attention,  or  to 
 prepare  the  way  to  the  matters  to  be  treated  of: 
 but  all  thefe  are  to  htfuppofed.  As  to  their  affec- 
 tion, padors,  who  preach    to    their  own   flocks, 
 
 OUgQC 
 
(  453  ) 
 ought  not  to  doubt  that.  We  fpeak  to  chriftians, 
 to  perfons  who  confider  us  as  the  minifters  of  Jefus 
 Chrift,  whom  confequently  they  refpe^t  and  love. 
 As  to  attention,  it  ought  alfo  to  be  fuppofed  ;  not 
 pnly  becaufe  pulpit-fubje6ls  are  divine  and  falutary 
 to  men,  but  alio  becaufe  luch  only  come  to  publick 
 worlhip  as  defire  to  hear  the  word  of  God  atten- 
 tively :  and  indeed,  if  the  auditors  have  not  that 
 difpofition  of  themfelves,  an  Exordium  cannot 
 give  it  them.  Such  a  difpofition  is  an  effed  of  a 
 man's  faith,  and  piety,  and  it  is  not  to  be  thought, 
 that  an  Exordium  of  eight  or  ten  periods  can  con- 
 vert the  worldly  and  profane,  or  give  faith  and 
 piety  to  thofe,  v/ho  have  them  not.  As  to  what 
 regards  the  introducing  of  the  matter  to  be  treated 
 of,  the  bare  reading  of  the  text  luiHciently  does 
 that  -,  for,  according  to  the  common  way  of  preach- 
 ing, the  text  contains  the  fubjed  to  be  dif- 
 cufled." 
 
 Finally,  they  add,  "  delivering  an  Exordium 
 is  only  mifpending  time,  ufelefsly  difiipating  a  part 
 of  the  hearers  attention,  fo  that  afterward  they 
 frequently  deep  very  quietly  when  you  enter  on 
 the  difcufTion.  Would  it  not  be  better  then  im- 
 mediately to  engage  them  in  the  matter,  fo  that 
 their  attachment  may  afterward  ferve  to  maintain 
 their  attention,  according  to  the  natural  inclination 
 which  all  men  have  to  finifh  what  they  have  once 
 begun  ?" 
 
 But  none  of  thefe  reafons  are  weighty  enough 
 to  perfuade  us  to  rejeft  Exordiums,  or  to  be  care- 
 lefs  about  them.  As  to  the  firft.  The  arc,  which 
 appears  in  an  Exordium,  fo  far  from  being  odious 
 in  itfelf,  and  feeming  unnatural  to  the  hearers,  is 
 3  K  2  oa 
 
C  454  ) 
 on  tlie  contrary  altogether  natural.  (2)  It  is  difa- 
 greeabie  to  enter  abruptly  into  theological  n^atters 
 without  any  preparation.  It  would  not  be  ne- 
 cefTary,  were  our  minds  all  exercifed  about  divine 
 things  :  but  as,  alas !  we  are  in  general  too  little 
 verfed  in  luch  exercifes  ;  it  is  good  to  be  conduc- 
 ed to  them  without  violence,  and  to  have  emotions 
 excited  in  us  in  a  foft,  and  infenfible  manner.  It 
 is  not  fineffe,  and  deceit,  fmce  in  doing  it  we  only 
 accommodate  ourfelves  to  the  weaknefs  of  man*s 
 mind,  and  indeed  it  is  what  he  himielf  defires. 
 Moreover,  it  is  to  be  obferved,  that  hearers  are  now 
 {q  habituated  to  an  Exordium,  that  if  they  heard 
 a  preacher  enter  abruptly  into  his  matter,  they 
 
 would 
 
 (2)  T'/^e  art  of  ititrodudion 
 is  altogether  natural.  That  is, 
 it  is  natural  to  man  to  enter 
 coolly  and  deliberately  on  a 
 new,  and  foreign  fubjeft  ;  and 
 to  lead  men  by  an  Exordium 
 from  earth  (as  it  were)  to 
 heaven  is  an  art  perfeftly  a- 
 o-reeable  to  fuch  natural  in- 
 clinations-  It  may  not  be 
 improper  to  fubjoin  what 
 QuintiHan  fays  of  compofi- 
 tion,  as  the  remark  is  juft  and 
 very  beautiful. 
 
 *'  Neque  ignore  quofdam 
 effe,  qui  curam  omnem  com- 
 pofitionis  excludant,  atque 
 ilium  horridum  fermor.em  ut 
 forte  effluxerit,  modo  magis 
 naturalem,  modo  etiam  magis 
 virilem  effe  contendant.  Qui 
 ii  id  demum  naturale  efl'e  di- 
 ^unt,  quod  a  natura  primum 
 ortum  eft,  et  quale  ante  cul- 
 tum  fuit,  tota  haec  ars  oran^i 
 
 fubvertetur.  Neque  enimlo- 
 cuti  funt  ad  hanc  regulam  ec 
 diligentiam  primi  homines, 
 nee  procemiis  prsparare,  do- 
 cere  expofitione,  argumentis 
 probare,  afFeftibus  commovere 
 fcierunt.  Ergo  his  omnibus, 
 non  fola  compofitione  carue- 
 runt  :  quorum  fi  fieri  nihil 
 melius  licebat,  ne  domibus 
 quidem  cafas,  aut  vellibus 
 pellium  tegmina,  aut  urbib.us 
 montec  ac  fylvas  mutari  opor- 
 tuit.  Qiise  porro  ars  ftatim 
 fuit .''  quid  non  culta  nitefcit  } 
 cur  vites  coercemus  manu  ? 
 cur  eas  fodimus  ?  rubos  arvis 
 excidimus?  terra  et  hiec  ge- 
 neral. Manfuefacimus  ani- 
 malia  ?  indomita  nafcuntur. 
 Varum,  id  eft  maxime  natu- 
 r  le,  quod  fieri  natura  op:irne 
 patitur,'*  Injl.  lib.  ix.  cap, 
 iv. 
 
(  455  ) 
 would  be  extremely  difgufted,  and  would  imagine, 
 the  man  was  aiming  to  do  v^/ith  them  what  the  an- 
 gel did  with  Habbakkuk,  when  he  took  him  by 
 the  hair  of  his  head,  and  tranlported  him  in  an  in- 
 ftant  from  Judea  to  Babylon.  (3)  Some  time, 
 then,  ought  to  be  employed  gently  to  lead  the 
 mind  of  the  hearer  to  the  fubjeds,  of  which  you  are 
 going  to  treat.  You  are  not  to  fuppofe  that  he 
 already  underftands  them,  nor  that  he  is  thinking 
 on  what  you  have  been  medicating,  nor  that  lie  caa 
 apply  it  inilantly  without  preparation. 
 
 The  fecond  reafon  may  have  fome  v;eight  with 
 weak  and  lazy  preachers,  but  it  has  none  with  wife 
 and  diligent  ftudents:  and,  after  all,  exordiums 
 are  not  fo  difficult,  as  to  be  impra6licable;  a  little 
 pains  taking  is  fufficient,  as  we  every  day  expe- 
 rience. 
 
 The  third  is  not  more  confiderable.  I  g'ant, 
 preachers  ought  to  fuppofe  the  love  and  affecftioa 
 of  their  hearers  :  yet  it  does  not  follow,  that  they 
 ought  not  to  excite  it,  when  they  preach  to  them. 
 Perhaps  their  aifecftion  is  not  always  in  exercife,  it 
 may  be  fometinies  fufpended,  and  even  oppofed  by 
 contrary  fentiments  -,  by  coolnefs  and  indifference, 
 by  hatred  or  envy,  arifmg  from  the  defeds  of  the 
 
 pallor 
 
 (3)  Hahhakkuk-Tvas  hijlantly  than  a  prophet.  Tc  is  faid  of 
 tranfported from  Judca  to  Ba-  the  Lord,  He  put  forth  the 
 bylo7i.  He  aliudcs  to  the  hif-  form  of  an  hand,  and  took  Eze- 
 tory  of  Bell  and  the  Dragon,  kiel  by  a  lock  of  his  head,  and 
 verfe  36,  where  this  quaint  brought  him  to  J erufahm :  but 
 ftory  is  related.  The  fudden  tins  was  done  z«  the  ojifions 
 tranfport  of  the  prophet  has,  of  God,  that  is,  the  prophet 
 however,  this  excellency,  that  dreamed  that  he  was  thus  car- 
 it  is  of  a  piece  with  the  reft  cf    ried  to  Jerafalem. Ezek. 
 
 the    hiilory,  which  defcribes  viii.  3. 
 Paniel  rather  as  a  conjuror 
 
t  456  ) 
 
 paftor  (for  however  able,  he  is  not  perfeft)  or  from 
 the  depravity  of  the  hearers.  The  fame  may  be 
 faid  of  attention,  although  they  ought  to  have  it 
 entirely  for  the  divine  truths,  which  the  preacher 
 fpeaks :  yet,  it  is  certain,  they  have  it  not ;  and 
 all  that  a  preacher  can  defire  is,  that  his  hearers 
 have  a  general  difpofition  to  hear  the  gofpel. 
 The  preacher  muft  endeavour  to  give  them  a 
 peculiar  attention  to  fuch  matters  as  he  has  to 
 difcufs.  As  to  the  reit,  it  mull  not  be  thought, 
 that  the  bare  reading  of  the  text,  or  the  connec- 
 tion, or  the  divifion  only  can  produce  that  effeft : 
 a  o-reater  compafs  muft  be  taken  to  move  the  hu- 
 man mind  and  apply  the  fubjeft.  And  this  alio 
 may  be  faid  of  preparation,  for  which  an  exordium 
 is  principally  defigned.  The  reading  of  the  text 
 may  do  fomething,  connexion  and  divifion  may 
 contribute  morej  but  all  this  without  an  exordium 
 will  be  ufelefs. 
 
 Nor  is  it  difficult  to  anfwer  the  fourth  reafon,  for, 
 befide  the  advantages  of  an  exordium,  which  are 
 great  enough  to  prevent  our  calling  it  loft  time, 
 its  parts  are  ordinarily  fo  ftiort,  that  they  can- 
 not juftly  be  accufed  of  diflipating  or  fatiguing 
 the  hearers*  minds.  To  which  I  add,  that  the 
 exordium  itfelf,  if  well  chofen,  will  always  contain 
 agreeable  and  inftru6live  matters,  fo  that  confi- 
 dered  in  itfelf  forriething  good  is  always  to  be 
 learned  from  it. 
 
 We  cannot  approve  then  of  the  cuftom  of  the 
 Englifb  preachers^  who  enter  immediately  into  the 
 literal  explication  of  the  text,  and  make  it  ferve  for 
 an  exordium,  after  which  they  divide  their  dil- 
 courfcs  into  feveral  parts,  which  they  difcufs  as 
 
 they 
 
(    457    ) 
 
 they  go  on.  (4)     Surely  the  hearer  is  not  fuddenly 
 able  to  comprehend  their  explications,  having  yet 
 
 neither 
 
 (4)   We   cannot  appro've  of 
 the     Englip      cujiom.        Mr. 
 Claude  died  on  the  13th   of 
 January,    1687,  leaving  this 
 piece   in  manufcript,  which, 
 we   have    fuppofed,    vol.    i. 
 preface,  p.    24,  was  written 
 before    1676,  that   is  to  fay, 
 about  the  middle  of  the  reign 
 of  Charles  II.     The  Englifh 
 preachers,  therefore,  to  whom 
 he  refers,  mull  be  they,  who 
 flourished    about   that  time. 
 It  is  always   difficult  to  give 
 general  charafters,  it  is  parti- 
 cularly  fo  in  regard  to  the 
 time,  of   which   our    author 
 fpeaks;    for   there  fiourifhed 
 at   that  period  fome    of  the 
 beft,  and  fome  of  the  worfl: 
 preachers,  that  England  ever 
 had.     Nothing  can  equal  the 
 abfurdity  of    fome,   nothing 
 can  excel  the  piety,  the  judg- 
 ment and  the  taile  of  others. 
 However,  the    general    run- 
 ning method,  as  Mr.  Claude 
 fays,  was  a  bad  one.     Many 
 great  truths  were  thrown  to- 
 gether, and  delivered    to  the 
 people  in  a  confufed,  clumfy 
 manner.     The   parts  of  fer- 
 mons  were  called   by   barba- 
 rous names,  taken  from  obfo- 
 lete  treatifes  of  logick.     The 
 falhionable  book,  itudied  then 
 a>  a  guide,  was  Wilkin" s  Ec- 
 clefiajlei,  which  was  firft  pub- 
 lilhed  in    1646,   and  had  run 
 
 through    fix   editions   before 
 this  eflay  of  Mr-   Claude  was 
 written.     The  book  contains 
 rude  outlines  of  compofition, 
 capable  of  great  improvement. 
 The  ufual  method,!  think, 
 was  this.     The  firft  part  ex- 
 plained the  terms  and  fubjeft- 
 matter,  removing  the  difficul- 
 ties, and  rendering   the  doc- 
 trine clear.     The  fecond  part 
 was  confirmation,  this  confiltcd 
 of  fcripture   and    reafoning. 
 The    third    was    application, 
 preffing  home    the    neceffity, 
 &c.     Then  followed  their  co- 
 rollarys  as  they  termed  them, 
 fometimes  twelve,  fometimes 
 twenty,  and   fometimes  fifty, 
 Thefe  were  called  u/es,   i.  Of 
 information — 2.  Of  inftruciion 
 — 3.   Of  examination — 4.    Of 
 reproof — 5.   Of  encouragement 
 — 6.  Of  comfort — 7.  Of  ex' 
 hortation — and  fo  on. 
 
 Bp.  Burnet,  who  firft  pub- 
 lillied  his  Pajloral  Care  in 
 1692,  four  years  after  the  pub- 
 lication of  this  piece  of  Mr. 
 Claude,  though  he  difcharges 
 preaching  from  an  enormous 
 load  of  lumber,  yet  fays, 
 "  Sermons  are  reduced  to 
 the  plain  opening  of  the 
 meaning  of  the  text  in  a  few 
 fhort  illuftrations  of  its  cohe- 
 rence with  v.'hat  goes  before 
 and  after,  and  of  the  parts  of 
 whJch  it  is  cornpofed.  To 
 that 
 
c 
 
 45'S 
 
 ) 
 
 neither  emotions  nor  preparation.  Methinks,  it 
 Vv'ould  be  much  better  gently  to  itir  them  up,  and 
 move  them  by  fomething,  which  gives  no  pain, 
 than  to  load  them  all  on  a  llidden  with  an  explica- 
 tion, which  they  can  neither  clearly  comprehend, 
 nor  perhaps  diilinftly  hear.  (5) 
 
 Leaft 
 
 that  IS  joined  the  clear  flatlng 
 of  Inch  propofitions  as  arife 
 out  of  it  in  their  nature, 
 truth,  and  reafonablenefs,  by 
 which  the  hearers  may  form 
 clear  notions  of  the  feveral 
 parts  of  religion,  fuch  as  are 
 beft  fuited  to  their  capacities 
 and  apprehenfions.  To  all 
 which  applications  are  added, 
 tending  to  the  reproving,  di- 
 refting,  encouraging,  and 
 comforting  the  hearers." 
 This  is  vague,  and  indeed  it 
 is  only  the  old  method  new 
 worded,  and  freed  from  the 
 incumbrances  of  fathers,  ori- 
 ginals, councils,  &c. 
 
 (5)  Auditors  cannot  clearly 
 comprehend  an  explication  on  a 
 Judden.  Mr.  Claude  fup- 
 pofes,  that  the  mind  is  not 
 prepared  for  divine  fubjeds  in 
 the^  generality  of  hearers  be- 
 fore they  come,  and  that  it 
 is  not  likely  they  ihould  be 
 prepared  by  hearing  the  text, 
 Knd  the  connedion.  This  is 
 in  o-eneral  true  of  fl// religious 
 fubjeds,  and  it  is  a  reafon 
 for  the  ufe  of  introdudions : 
 but  there  are  fome  difficult 
 fubjeds,  to  the  underftanding 
 of  which,  I  had  ahnoll  faid. 
 
 exordiums  are  effential.  Dr. 
 Calamy's  fermons  on  the  Tri- 
 nity are  nine  in  number,  and 
 from  eight  diiferent  texts : 
 yet  fcven  of  thefe  have  no 
 exordium  at  all.  The  third 
 begins  thus :  **  Halving,  at 
 nvas  propo/ed,  gin^en  fcriptural 
 proof  of  the  Son^s  deity,  and 
 made  a  fetv  remarks  upon  the 
 deity  that  is  afcrihed  to  him  in 
 cur  facred  ^vritings  ;  /  no^uj 
 proceed  thirdly  to  offer  fome- 
 thing,^' Sec.  Can  it  be  fup- 
 pofed,  the  hearers  were  fo 
 foon  brought  into  a  Hate  of 
 mind  fit  to  enter  on  this  pro- 
 found fubjed? 
 
 Dr.  Owen  on  Hab.  iii.  i, 
 &c.  begins  thus.  "  Of  this 
 chapter  there  are  four  parts. 
 Firil,  The  title  and  preface, 
 ver.  I.  Secondly,  The  pro- 
 phet's main  requeft  in  it,  ver. 
 2.  Thirdly,  Arguments  to 
 fuftain  his  faith  in  that  re- 
 queit,  from  verfe  3  to  17. 
 Fourthly,  A  refignation  of 
 himfelf  and  the  whole  iffue  of 
 his  defires  unto  God,  from 
 ver.  17  to  the  end.  We  Ihall 
 treat  of  them  in  order."  Thefe 
 four  heads  multiply  into  al- 
 mcJc  one  hundred  and  fifty 
 obfer- 
 
(    459     ) 
 
 Leaft  of  all  do  we  approve  of  the  cullom  of 
 Tome  of  our  own  preachers,  who,  intending  to  ex- 
 plain the  text,  or  to  make  fome  reflexions  through- 
 out the  whole  fermon,  enter  immediately  into  the 
 matter  without  any  Exordiums  at  all.  I  am  per- 
 fuaded,  they  are  induced  to  do  thus  onlyfor  the  fake 
 
 of 
 
 obfervations,  ufes,  reafons, 
 &c.  Ought  not  fo  abftrufe  an 
 affair  to  have  been  introduced 
 by  an  Exordium  on  patience 
 
 and    pcrfeverance  ?" Dr, 
 
 O'lven's  fermonSi  and  traiis, 
 fol.  238. 
 
 The  people-  cannot  diJiinSily 
 hear  the  explication  at  firji. 
 Mod  congregations  are  for  a 
 few  minutes  after  prayer  in  a 
 little  fort  of  buftle,  and  the 
 beft  way  for  the  preacher  to 
 obtain  audience  is  either  to 
 faufe  two  or  three  minutes  be- 
 fore he  reads  his  text,  till  the 
 people  have  feated  themfelves, 
 and  are  Hill,  or  io Jing  one  or 
 tv.'o  verfes  between  prayer  and 
 fermon.  Preachers,  who  know 
 how  to  govern  their  voices, 
 are  always  very  cautious  in 
 uttering  their  firft  words,  for 
 if  they  pitch  too  high,  they 
 foon  find  themfelves  obliged 
 to  bawl  out  in  difagreeable 
 luinatural  tones  of  fpeaking. 
 Moll  begin  low,  and  this  is 
 the  only  way  to  obtain  audi- 
 ence, for  it  warns  the  people 
 to  liften,  if  they  intend  to 
 hear  :  on  the  contrary,  if  a 
 fpeaker  fets  off  loud,  they 
 will  not  be  afraid  of  makiag 
 
 Vol.  IL 
 
 a  noife,  for  they  will  think, 
 they  are  fure  to  hear,  make 
 what  noife  they  will.  People, 
 who  come  late,  after  the 
 worfliip  is  begun,  are  great 
 diilurbers,  and  they  ought 
 either  to  leave  off  the  lazy 
 habit,  or  to  fit  down  as  foon 
 as  they  get  in  at  the  door. 
 Coughing,  again,  is  another 
 common  diflurbance.  Jull  as 
 the  preacher  is  going  to  utter 
 that  one  word,  on  which  the 
 fenfe  of  a  whole  period  de- 
 pends, outiflues  a  cough  from 
 fome  wide  mouth,  that  fhakes 
 all  the  air,  prevents  the  hear- 
 ing of  five  hundred  attentive 
 people,  and  gives  half  the 
 houfe  the  head-ach.  They, 
 who  have  very  bad  coughs, 
 fhould  keep  at  home,  they, 
 who  cough  by  rote,  fhould  be 
 reproved,  and  they,  who  have 
 colds,  and  yet  tliink  proper 
 to  attend  a  fermon,  fhould 
 cough  into  a  handkerchief, 
 and  fo  leiTen  the  noife.  Every 
 cough  is  a  kind  of  attack  on 
 the  preacher's  voice,  and  it  is 
 miferablc  for  him  to  ftand  up 
 merely  to  be  pelted.  The 
 moft  and  beft  a  publick  fpeaker 
 can  do  in  fuch  a  cafe,  is  to 
 3  h  utter 
 
(    46°    ) 
 
 of  avoiding  the  difficulty  of  compofing  an  Exor- 
 dium, that  is,  in  one  word,  only  for  the  fake  of 
 indulging  their  idlenefs  and  negligence.     (6) 
 
 utter  his  fermon  by  periods, 
 and,  by  making  proper  pauTes 
 between  each,  to  give  the 
 people  time  to  cafe  their 
 lungs. 
 
 (6)  Some  enter  on  the  matter 
 ^Mtthout  any  Exordium.  I  fup- 
 pofe,  Mr.  Claude  means,  that 
 Exordiums  in  general  ought  to 
 be  ufed  :  but  not  that  they 
 may  never  be  omitted.  Cer- 
 tainly it  is  as  proper  ibmetimes 
 to  omit  an  introduftion  as  at 
 other  times  to  ufe  one. 
 
 Quintilian,  after  giving 
 rules  for  Exordiums,  adds, 
 **  Hsc  de  proosmio  quoties  erit 
 ejus  ufus  :  nonjemper  autem  eft. 
 Nam  et  fupervacuum  aliquan- 
 do  eft,  ut  fi  lit  prasparatus  fatis 
 etiam  fine  hoc  judex  :  aut  li 
 res  pmeparatione  non  egeat. 
 Ariftoteles  quidem  in  totura 
 id  neceifarium  apud  bonos  ju- 
 dices  negat.  ^ifit.  lib,  iv. 
 c.  i. 
 
 AtOTTlp  CtV  ^TiKov  15     (i.e.     T£?iO? 
 
 TH  ,\oy«)  xj  (xiKfO!/  TO  wfayfj-cc,  a 
 '  ypyi<riov  •zuaooi^^ia.—.AnJi.  Rhet, 
 I.  iii.  c.  14. 
 
 See  Cicero's  fecond  and 
 third  orations  concerning  Ca- 
 tiline, the  beginnings  of 
 which  are  not  fo  properly 
 Exordiums  as  propofitions. 
 Hating  the  purport  of  the 
 whole  orations. 
 .  Quintilian  fpeaks  fo  beau- 
 
 Taking 
 
 tifully,  and  {o  very  aptly  to 
 the  purpofe,  that  I  fhall  be 
 forgiven  for  tranfcribing  a 
 few  lines, 
 
 *'  Nemo  autem  a  m.e  exigat 
 id  praiceptorum  genus,  quod 
 eft  a  plerifque  fcriptoribus 
 artium  traditum,  ut  quali 
 quafdam  leges  immutabili  ne- 
 cejjitate  confcriptas  ftudiofis 
 dicendi  feram  :  utique  pro- 
 cemium,  et  id  quale:  proxi- 
 ma  huic  narratio ;  qu^  lex, 
 deinde  narrandi  :  propofitio 
 poft  hanc,  vel,  ut  quibufdam 
 placuit,  excurfio  :  tum  certus 
 ordo  quseftionum  ;  cssteraque: 
 qu2e  velut  fi  aliter  facere  fas 
 non  fit,  quidem  tanquam 
 jufli  fequuntur.  Erat  enim 
 rhetorice  res'prorfus  facilis  ac 
 parva,  ii  uno  et  brevi  prs- 
 fcripto  contineretur.  Sed  mu- 
 tantur  pleraque  caufis,  tem- 
 poribuSjOccafione,  neceflltate. 
 Atque  ideo  res  in  oratoreprae- 
 cipuaconfilium  eft,  quiavarie, 
 et  ad  rerum  momenta  conver- 
 titur. 
 
 "  Quid  enim  fi  pra;cipias 
 imperatori,  quoties  aciem  in- 
 ftruet,  ut  dirigat  frontem, 
 cornua  utrinque  prom.oveat, 
 equites  pro  cornibus  locet  ? 
 Erit  h^ec  quidem  redliffima  for- 
 tafie  ratio,  quoties  licebit  : 
 fed  mutabitur  natura  loci,  fi 
 mons  occurret,  fi  flumen  ob- 
 ftabit. 
 
(    4^1     ) 
 
 Taking  it  for  granted  then  that  an  Exordium 
 muft  beufed,  it  may  be  afked,  vv^hat  are  the  principal 
 benefits  we  expert  to  receive  from  them  ?  And 
 with  what  general  views  ought  they  to  be  com- 
 pofed  ?  In  anfvver,  we  fay,  the  principal  defign  of, 
 an  Exordium  is  to  attrad;  or  excite  the  affe£iions  of 
 the  audience — to  ftir  up  their  attention — and  to 
 prepare  them  for  the  particular  matters,  of  which 
 we  are  about  to  treat.     (7) 
 
 The  two  firft  of  thefe  muft  only  be  propofed 
 indire^Iy.  A  preacher  would  render  himlelf  ridi- 
 culous, if  in  ordinary  difcourfcs,  and  without  cafes 
 of  extreme  necefTity,  he  fhould  labour  by  this 
 mean  to  acquire  the  efteem  and  affeftion  of  his 
 congregation.  This  method  would  be  more  like-. 
 ly  to  make  them  rather  defpife  than  efteem  him. 
 
 You  muft  not  then  compliment  the  people,  nor 
 praife  yourfelf,  nor  indeed  fpeak  of  yourfelf  in  any 
 
 manner 
 
 ftabit,  fi  collibus,  fylvis,  af- 
 peritateve  aliqua  prohibebi- 
 tur."  In  fhort,  he  reduces 
 all  to  ^id  deceat,  and  ^id 
 expediat,  and  of  thefe  evejy 
 man  can  bell  judge  for  him- 
 fclf.  ^int.  inji.  lib.  ii.  cap. 
 xiv. 
 
 (7)  IntrcdiiSlions  are  ifttended 
 to  excite  afft^ion  and  attention, 
 and  to  prepare  the  auditor  for 
 the  fubje^.  "  Caufa  princi- 
 pii  nulla  alia  eft,  quam  ut 
 audirorum  quo  iit  nobis  in 
 cseteris  partibus  accommoda- 
 tior,  praeparemus.  Id  fieri 
 tribus  maxime  rebus,  inter 
 aftores  plurimos  conftat,  ii 
 i/ene-vohan,    attentum,    docilem 
 
 fecerimus  :  non  quia  ifta  per 
 totam  aftionem  non  fmtcuito- 
 dienda,  fed  quia  in  initiis 
 maxime  necefTaria,  per  quaj 
 in  animum  judicis,  ut  proce- 
 dere  ultra  pcffimus  admitti- 
 mur."  ^int.  inJl.  lib.  iv, 
 cap.  i. 
 
 ''  Ubique  curandum  ut  res 
 afferantur  novas  et  varias,  in- 
 que  pra;fentibus  futurcrum 
 femina  adfpergantur  :  quo  ita 
 auditoris  animus  detineatur 
 quafi  fufpenfiis,  ct  ad  fequen- 
 tia  magis  feftinet.  VoJJius 
 inJi.  poet.  I.  iii.  c.  v. 
 
 To  |[/C£v  wi  a.-io.yv.a.it.'va.'rQ)!  i^yov 
 
 Tt  sr*  TO  teAoj  Ta  hiy.c.  o  hoyoq,—- 
 3   L    2  Jrijl'ot. 
 
(     462    ) 
 
 manner  of  way.  (8)  Thefe  are  affectations,  which 
 never  fucceed,  and  yet  fome  able  preachers  flip 
 into  this  weaknefs,  efpecially  when  they  preach  to. 
 ftrange  congregations,  and  above  all  when  they  ad- 
 drefs  affemblies  of  the  rich,  the  learned,  or  the 
 noble. 
 
 Then  they  never  fail  to  interlard  their  Exor- 
 diums with  fome  common  place  faws — either  the 
 pleafure  it  gives  them  tobecalled  to  that  pulpit — or 
 an  affedation  of  felf-contempt — a  confeffion  of 
 their  great  weaknefs — or  fomething  of  this  kind. 
 To  fpeak  my  opinion  freely,  I  think  thefe  are  pe- 
 
 dantick 
 
 Arijiot.  Rhet.  lib.  iii.  c.  xlv.  de 
 proceniiis, 
 
 (8)  Do  not  compliment  or 
 fatter  the  people.  Whence  is 
 flattery  to  be  banilhed,  if 
 fuffered  to  ftalk  in  the  pulpit  ? 
 a  place  where  every  fpecies 
 of  infincerity  ought  to  be  re- 
 proved, if  for  no  other  reafon, 
 yet  left  the  hearers  ihould  in- 
 fer what  the  Corinthians  did 
 from  Paul's  non-fulfilment  of 
 his  promife  to  vifit  them. 
 That  is,  that  the  gofpel  is  yea^ 
 yea,  and  nay,  nay.  Comp.  I 
 Cor.  xvi.  5.  2  Cor.  i.  15,  16, 
 17,  18. 
 
 No  men  fo  fubjeft  to  this 
 falfe  and  fulfome  flattery  as 
 the  French  popifh  preachers, 
 efpecially  in  t\\QiT  funeral  ora- 
 tions. The  Bifnop  of  Meaux, 
 in  his  funeral  oration  for  the 
 Duchefs  of  Orleans,  clofes  his 
 Exordium  with  thefe  words, 
 addreffed  to  the  Duke  : 
 *'  Thefe  are  truthsj  which  I 
 
 have  thought  worthy  of  being 
 propofed  to  io  great  a  prince, 
 and  to  the  mof  illuflrious  af- 
 fembly  in  the  urJ--ve-rfe."  Could 
 BoiTuet  be  ignorant  tliat  this 
 princefs  was  poifoned  by  or- 
 der of  the  Duke  for  being  too 
 intimate  with  his  brother 
 Lewis  14th  ?  Did  not  he 
 know  what  pains  her  confeffor 
 took  to  keep  it  from  the  En- 
 glifh  ambaffador  Montague  ? 
 Was  he  only  a  ftranger  to  the 
 intrigues  of  Lewis  to  prevent 
 a  rupture  with  Charles  the  fe- 
 cond  on  the  account  of  it  ? 
 How  dare  he  call  fuch  an  af- 
 fembly  the  mof  ilhfrious  in 
 the  uninjerfe  ?  How  could  he 
 call  fuch  a  criminalyc  great  a 
 prince,  in  the  houfe  of  that 
 God,  in  'whofe  eyes  a  vile  per* 
 fan  is  abhorred  ? 
 
 In  his  oration  for  the  Queen 
 of  Charles  the  firft  of  England, 
 he  fays,    *'  It  would  be  need- 
 iQ^i  to  fay  much  on  the  glori- 
 ous 
 
(     4^3     ) 
 
 dantick  airs,  which  have  a  very  bad  effe6l.  Senfi'olc 
 auditors  do  no:  like  to  hear  fuch  fantaftical  pre- 
 tences. 
 
 An  able  critick  fays,  "  On 
 the  contrary,  this  funeral  ora- 
 tion upon  the  Duchefs  of  Or- 
 leans is  a  perfeft  hedge  podge 
 of  chearful  and  melancholy 
 reprefentations."  &c.  Elem, 
 crit.  "vol.  i.  ch.  viii. 
 
 Even  the  charming  Bifliop 
 of  Clermont  falls  into  this 
 dangerous  fnare  in  almoir  all 
 his  funeral  orations,  In  that 
 for  Lewis  XIV".  he  fa)s  : 
 '•'  This  king  was  the  terror  of 
 his  neighbours,  the  ai^onifti- 
 mcnt  ot  the  univerfe,  the  fa- 
 ther of  kings,  greater  than  all 
 his  anceltors,  more  ma^rni- 
 fuent  than  Solomon  in  all  his 
 g-toiy. The    world   was 
 
 ous  birth  of  this  princefs.  We 
 fee  nothing  under  the  fun 
 which  equalsits  grandeur.  St. 
 Gregory  gave  in  the  firlt  ages 
 this  fingular  encomium  of  the 
 crown  of  France.  //  is  as  far 
 abcije  all  other  cro'ujns  in  the 
 nvorld,  as  the  royal  dignity /ur- 
 pajfes  a  private  patrimony.  If 
 this  was  faid  in  the  time  of 
 King  Childebert,  if  the  Me- 
 rovean  race  was  exalted  to 
 this  height,  judge  Vv-hat  his 
 holinefs  would  have  faid  of 
 the  blood  of  St.  Lewis,  and 
 Charles  the  great.  llfued 
 from  this  race,  daughter  of 
 Henry  the  great,  and  of  fo 
 many  kings,  her  magnani- 
 mity was  fupericr  to  her 
 birth."  &c. 
 
 Judge  ijohat  his  holinefs 
 'would  hwve  faid  of  the  blood 
 cf  S.  Le^is  I  ,  .  No.  .  Judge 
 what  a  fordid  court  chaplain 
 would  fay  for  a  bilhoprick ! 
 Boffuet.  oraif.  funeb , 
 
 Rollin  fays,  "  Boffuet's 
 orations,  of  Henrietta  of 
 France,  Queen  of  England, 
 and  that  of  the  Duchefs  of 
 Orleans,  are  full  of  thoughts, 
 which  Hermogcnes  calls  ma- 
 jelHck,  which  carry  their  con- 
 vidlion  with  them,  foicibly 
 fcize  the  judgment,  move  cur 
 pafTions,  and  hre  our  fouls." 
 He  quotes  a  part  of  this  very 
 paffage  to  prove  it,  BelUs 
 Uiires.  ii,  x.  z. 
 
 dazzled  with  the  glory,  that 
 furrounded  him,  enemies  en- 
 vied his  power,  ilrangers  came 
 from  the  moll  diltant  illands 
 to  vail  their  faces  before  the 
 glory  of  his  majeity,  his  fub- 
 jeds  were  ready  to  ered  altars 
 to  him,  and  thcillufions,  that 
 were     around   him,    fcduccd 
 
 all  except  himfelf  " How 
 
 truly  is  it  faid,  nemo  omnibus 
 horis,  fapit  I  Majjil.  oraif 
 funeb. 
 
 I  mention  thefe  occauons, 
 rather  than  any  other,  became 
 this  fault  prevails  moll  with 
 us  \Vi  funeral ferfiiuns ,  in  v/hich 
 lies  are  laviilied,  with  the  ut- 
 moll  profiifion,  common  abi- 
 lities exalced  to  apoftolical, 
 common  duties  to  unexampled 
 piety. 
 
(     4^4     ) 
 
 tences,  which  are  both  contrary  to  the  gravity  of 
 the  pulpit,  and  to  the  decency  of  a  modeft  man, 
 
 (9) 
 
 How  then,  you  will  afk,  muft  the  affeEiions  of 
 the  hearers  be  attracted  ?  I  anfwer,  indireBly^  by 
 an  Exordium  well  chofen,  and  well  fpoken,  and 
 this  is  the  furefl  way  of  fucceeding. 
 
 In  regard  to  attention^  it  is  certain,  it  ought  to 
 be  awakened,  and  fixed  in  the  fame  manner,  that 
 is,  by  fomething  agreeable,  and  worthy  of  being 
 heard,  a  compofition  of  piety  and  good  izxiit.  I 
 do  not  dilapprove  of  aiking  fometimes  for  atten- 
 tion, 
 
 piety,  and  common  affliftions  is  difagreeable. — Nothing  is 
 to  the  pains  of  martyrdom,  more  intimately  related  to  a 
 vices  are  extenuated,  virtues  man,  than  his  fentiments, 
 exaggerated,  the  whole  world  words  and  aftions ;  and  there- 
 the  worfe  for  the  lofs  of—  fore  we  require  here  the  flrift- 
 They  remind  us  of  a  French  eft  conformity.  When  we 
 writer,  who,  cenfuring  a  very  find  what  we  thus  require,  we 
 different  practice,  but  which  have  a  lively  fenfe  of  proprie- 
 affedls  all  nature  too,  fays,  ty :  when  we  find  the  con- 
 ^' The  priejis  dance,  thefoldiers  trary,  our  fenfe  of  improprie- 
 dance,  the  gods  dance »  the  de-  ty  is  not  lefs  lively.  Hence 
 <vih  dance,"  &c.  the   univerfal    diftafte  of  af- 
 
 (9)  Pedantick  airs  are  con-  feliation,  which  confills  in 
 trary  to  modejly.  "  It  is  a  making  a  fhew  of  greater  de.- 
 matter  of  experience,  that  licacy  and  refinement,  thaa 
 congruity  or  propriety,  where-  is  fuited  either  to  the  charac- 
 cver  perceived,  is  agreeable;  ter  or  circumftances  of  the 
 and  that  incongruity  or  im-  perfon."  Elem.  crit.  "vol.  i, 
 propriety,  whcreverperceived,     c.  x. 
 
 Hence  Shakefpear  properly  enough  to  ourpurpofe. 
 "  But  good  my  brother. 
 Do  net,  as  fome  ungracious  paftors  do. 
 Shew  me  the  fteep  and  thorny  way  to  heav'n, 
 Whilft  like  a  pufc  and  carelefs  libertine, 
 Himfelfthe  primrofe  paths  of  dalliance  treads 
 And  recks  not  his  own  reed." — That  is,  regards 
 not  his  own  do&ine,  Hamlet. 
 
(  4^5  ) 
 tion,  either  on  account  of  the  importance  of  the 
 matter,  the  folemnity  of  the  day,  the  ftate  of  the 
 church,  or,  in  fhort,  of  anv  other  particular  occa- 
 fion  :  but  it  muft  not  be  done  often,  for  then  it 
 would  never  be  minded,  and  when  it  is  done  the 
 fewer  words  the  better,  (i) 
 
 The 
 
 "  Frequentiflime  vero  pro-  mium    exerere    noii    debeat. 
 
 CEmium  decehit  et  fententia-  Odk  enim  judex  fere  litigan- 
 
 riiin,  et  compofitionis,  et  vo-  tis  fecuritacem  ;  cumque   jus 
 
 cis,  et  v\x]t\x5  jnodejlia :  adeo  fuum  intelligat,  tacitus  reve- 
 
 ut  in  genere  caufre  etiam  in-  rentiam      poftulat." — ^tints 
 
 dubitabili,  fiducia  fe  ipfa  ni-  lib.  iv.  c.  i. 
 
 Verborum  que  orator  uc  efles,  after  que  reruni. 
 
 Horn.  Iliad,  ix.   /,  443. 
 
 (1)   7^cu  may  fometimes  ajk  of  Chryfoftom,  made   ufe  of 
 
 for    attention.        A     prudent  what  feme  have  called /r^^^-- 
 
 preacher    will    fcon    obferve  ori//^,  and,  they  thought,  they 
 
 when  this  is  proper.     He,  that  derived  the  cuflom   from  the 
 
 hath  ears  to  hear,  let  him  hear,  apoftlcs.      Paul   begins  his  e- 
 
 Mat.  xi.    15. — Hear,  and  un-  pifdes   with   Grace   and  peace 
 
 derjiand.   Mat.  xv.  10. — Hear  be  ivith  you  from  God  the  Fa~ 
 
 the  ^Mord  of  the  Lord,  ye  fcorn-  ther,  aiid  our  Lordfefus  Chrijl. 
 
 ful  men.  Ifaiah  xxviii.    14. —  In  imitation  of  this,  when   a 
 
 Hearken,  O  Ifrael,   to  the  Jia-  father  afcended  the  pulpit,  he 
 
 tutes  T  teachyou.  Deut.  iv.  I.  ufed  to  paufe  a  moment,   and 
 
 —Hearken,  O  people,  every  one  then  fay.    Peace   he  ivith  you 
 
 of  you.     I  Kings  xxii.    28. —  all! — ox  The  grace  of  our  Lord 
 
 Men,    brethren,    and  fathers,  Jefus   Chriji  be  n.vith you  all! 
 
 hearken.     Afts  vii.    2.     The  or  fomething   of  this    kind. 
 
 moll:  ufual,  eafy,  and  natural  In    return    the   people     an- 
 
 method  feems   a  brief  allocu-  fvvered,     Jnd  nvith  thy   fpi- 
 
 tion.     Thus     the    Athenians  rit !  And  then   he  entered  on 
 
 Av^p?  ASii^aioi,  nfed   alfo  by  his  fermcn.     "  Non   incipic 
 
 S.   Paul   in   the    Areopagus,  aliquid  epifcopus  ad  populuni 
 
 •Adls  xvii.   22. — So  the   Ro-  dicere,  niii  prius  in    nomine 
 
 mans,    Shiirites — and  fo    the  Dei  popuhim  falutaveric." — . 
 
 Jews,   Ye  ?nen  of  Judea — We  Obtat.    MiU'V.    Append,     lib. 
 
 have  fpoken  of  thefe  before,  vii, — Niceph.  Hijl.xiv.  23.— 
 
 Page  172,  173.  Chrjfcjl.  ad  ColoJJ'.  Horn.  ni. 
 
 'i  he  fathe;  s,  about  the  time 
 
(    4^6    ) 
 
 The  prhidpal  ufe  of  an  Exordium  is  to  prepare  the 
 hearer's  mind  for  the  particular  matters  you  have 
 to  treat  of,  and  infcnfibly  to  conduft  him  to  it.  If 
 tliis  end  be  not  obtained,  the  Exordium  cannot  but 
 be  impertinent-,  and,  on  the  contrary,  if  this  end 
 be  anfwered,  the  Exordium  cannot  be  improper. 
 
 When  I  fay,  the  hearer's  mind  mufi:  be  prepared 
 for,  and  conduced  to  the  matter,  I  mean  to  fay, 
 thefe  are  two  different  things.  You  prepare  the 
 hearer  for  the  matter,  when  you  ftir  up  in  him  fuch 
 difpofuions  as  he  ought  to  have  to  hear  well,  and  to 
 profit  much.  You  infenfibly  condvM  your  hearer  to 
 the  matter,  when  by  the  natural  connedion  of  the 
 fubjeds  of  which  you  fpeak,  you  lead  him  from  one 
 thing  to  another,  and  enable  him  to  enter  into  the 
 do6lrine  of  your  fermon. 
 
 Let  us  advert  a  moment  to  each.  The  prepa^ 
 ratten  muft  be  determined  by  the  fubjeft,  of  which 
 you  are  going  to  fpeak  \  for  if  it  be  a  lad  and  af- 
 fliding  fubjecl,  in  which  you  aim  to  excite  the 
 companion,  the  grief,  and  the  tears  of  your  au- 
 dience, you  muft  begin  the  Exordium  by  impart- 
 ing:; fuch  a  difpofition.   (2) 
 
 If 
 
 (2)  Impart  the  difpofitic-n  fetation  will  be  difcovered, 
 fixh'ub  you  nuould  excite,  and  it  will  excite  the  con- 
 Would  you  affeft  your  au-  tempt  of  the  hearers,  they 
 dicors?  be  affefted  yourfelf.  will  think  the  preacher  a  hy- 
 Would  you  excite  their  grief  ?  pocrice,  who  aims  to  impofe 
 weep  yourfelf.  Nothing  can  on  them, 
 be  more  natural  than  this  The  beft  method  feems  to 
 inethcd,  yet  nothing  requirc-s  be  that,  which  the  moil:  popu- 
 trreater  delicacy.  Thele  e-  lar  and  pious  preachers  ufe. 
 nvotions  muft  not  be  adted,  They  lludy  till  they  tho- 
 they  muft  be  free  and  natural,  roughly  underftand  the  fub-. 
 1  hey  cannot  be  aded,  they  ject.  They  habitually  feel 
 may  be  aifeded  :  but  the  af-  it.     They  retiie  ten  minutes 
 
 before 
 
(    4^7    ) 
 
 If  you  have  to  treat  of  a  profound  and  difficult 
 myftery,  aim  to  difFufe  elevation   and  admiration 
 among  the    hearers.     If  fome  terrible  example  of 
 God's  jullice  be  the  fubje(5t,  endeavour  to  flir  up 
 fear.     If  fome  enormous  crime,  prepare  the  mind 
 for  horror  by  a  meditation  on  the  enormity  of  hu- 
 man corruption.    If  you  have  to  treat  of  repentance, 
 and  in   an  extraordinary  manner  to  intereft  your 
 hearers  in  it,  you  muft  begin  todifpofe  them  to  it  by 
 general  ideas  of  God's  wrath,  which  we  have  deferved. 
 — of  the  little  fruit  we  have  borne  to  his  glory — or 
 fomething  of  a  like  nature.     If,  on  the  contrary, 
 the  matter  you  have  to  treat  of  be  common   and 
 tranquil,  aim  in  your  Exordium  to  place  the  mind 
 in  its  natural  ftate,  and  only  endeavour  to  excite 
 honeft  and  chriftian  tempers,  which  we  all  ought 
 always  to  have.     In  a  word,  the  Exordium  muft  al- 
 ways participate  thefpirit  of  the  fubjedl,  that  you 
 mean  to  difcufs,  in  order  to  difpofe  your  hearers  for 
 it.     Not  to  ufe  in  this  manner,  is  to  lofe  all  the 
 benefit  of  an  Exordium  :  and   to  ufe  it  to  an  op- 
 pofite   purpofe  would    be    to   renounce  common 
 lenfe,  and  to  ad  like  an  idiot.  (3)  rp, 
 
 before  preaching,  and  in  fer-  divine    worfhip    were    kept, 
 
 vent  prayer   to    God,  pofTefs  The  njejiry  was  that,  in  which 
 
 their  Ibuls  with  a  full  idea  of  the  minilters   veltmencs  were 
 
 the  importance  of  the  matter,  kept.     Where   there   is  only 
 
 of  which  they  are  going  treat,  one  veflry,  and  the  preacher 
 
 They  go  from  prayer    to  the  has  no  other  con\'enient  room 
 
 pulpit,  as  Mofes  v/ent  down  at  hand,   this  ihould   be  left 
 
 from  the  mount  from  God  to  free  for  his  ufe  before  worlliip 
 
 fpeak   to  the  people.     This  begins. 
 
 was  the  primitive  ufe  of  one  (3)  An  Exordium  is  intended 
 
 ofthofe    little  rooms,   which  to  prepare  the  hearers.     Ic  may 
 
 were  always   added  to  places  happen,  the  hearers   may  be 
 
 of  worfhip.     They^a-//!^  was  pre'vioujly  prepared,  by  fome 
 
 that,  in  which  ihc  utenfils  of  awful,    or  pleafing   circum- 
 
 VoL.II.  3  M                      Itances, 
 
(    4^8    ) 
 
 The  fecond  ufe  of  an  intrcdu6l:ion  is  to  condiiU 
 the  hearer  gradually  to  the  fubjedl,  of  which  you 
 are  about  to  treat.  This  (as  I  have  faid) 
 depends  on  the  conneftion  between  the  fubje6ls 
 of  the  Exordium  with  themfelves,  and  with  the 
 matter  of  the  difcuflion.  I  fay  firfb  with  thtm- 
 fehes^  for  they  muft,  as  it  were,  hold  each  other  by 
 the  hand,  and  have  a  mutual  dependence  and  fub- 
 ordination,  otherwife  the  auditor  will  be  furprized 
 to  find  himfelf  fuddenly  tranfported  from  one  to- 
 pick  to  another.  I  fay  alfo  with  the  difcuffion^  for 
 the  Exordium  is  principally  intended  to  introduce 
 that. 
 
 The  firft  quality  of  an  Exordium  is  hrevity^ 
 This,  however,  has  a  proper  meafure,  for  as  it 
 ought  not  to  be  exceflively  long,  fo  neither 
 fhould  it  be  too  Ihort,  the  middle  way  is 
 befl.  The  longefl  exordium  may  have  ten  or 
 twelve  periods,  and  the  fhorteft  fix  or  feven, 
 provided  the  periods  be  not  too  long.  The 
 reafon,  is,  that  on  the  one  hand,  proper  time  may- 
 be given  the  hearer  to  prepare  himfelf  to  hear  you 
 with  attention,  and  to  follow  you  in  the  difcuflion 
 of  the  matter ;  and,  on  the  other,  that  in  giving 
 time  fufficient  for  that,  you  may  prevent  his 
 wandering  out  of  the  fubje6l,  wearying  himfelf, 
 and  becoming  impatient.  If  the  Exordium  were 
 too  fhort,  it  would  oblige  the  hearer  to  enter  too 
 foon  into  the  matter  without  preparation  enough  j 
 and  excefTive  length  would  weary  him,  for  it  is  with 
 an  auditor,  as  with  a  man  who  vifits  a  palace,  he 
 
 does 
 
 ftancesjfomepublick  event, or     no   need  of  an  exordium  to 
 feme    particular  cafe  known     prepare, 
 to  the  auditors ;  then  there  is 
 
(    469    ) 
 
 does  not  like  to  flay  too  long  in  the  court,  or  firft 
 avenues,  he  would  only  view  them  tranfiently  with- 
 out flopping,  and  proceed  as  loon  as  poflible  to 
 gratify  his  principal  curiofity.  (4) 
 
 2.  An  Exordium  mufl  be  clear,  and  confequently 
 difengaged  from  all  forts  of  abftrufe  and  metaphy- 
 fical  thoughts.  It  fhould  be  exprefTed  in  na- 
 tural and  popular  terms,  and  not  overcharged  with 
 matter.  Indeed,  as  the  auditors  are  neither  enli- 
 vened nor  moved  yet,  you  muft  not  expeft  of  them 
 at  firfl  a  great  degree  of  penetration  and  elevation, 
 nor  even  a  great  attempt  towards  thefe,  though 
 they  may  be  capable  of  them,  when  they  are  ani- 
 mated. You  mufl,  therefore,  in  an  Exordium,  a- 
 void  all  that  can  give  pain  to  the  mind,  fuch  as 
 phyfical  queftions,  long  trains  of  reafoning,  and 
 fuch  like.  However,  do  not  imagine  that,  under 
 pretence  of  great  clearnefs,  an  Exordium  mull  have 
 only  theological  matter,  or  confifl  rather  of  words 
 than  things.  This  would  be  falling  into  the  other 
 extreme.  An  Exordium,  then,  muft  contain  matter 
 capable  of  nourifhing  and  fatisfying  the  mind,  to 
 
 do 
 
 (4)  Exor(/iums    muji  he  of  fore  a  difcourfe,  efpecially  of 
 
 moderate  length.      **  Ridendi  the  familiar  kind,  oughc  ne- 
 
 vero,    qui    velut    leges  pro-  ver  to  be  iniroduced   with  a 
 
 cemiis  omnibus  dederunt,   ut  long  period. — An  example  of 
 
 intra  quatuor  fenfus  termina-  this  fault  is  in  the  commence- 
 
 rentur.     Nee  minus  evitanda  ment  of  Cicero's  oration, /ro 
 
 eft  immodica  ejus  longitudo,  Archia  poeta,''^ — El.  of  Crit. 
 
 ne  in  caput  excrevifle   videa-  c.  xviii. 
 tur,  et  quo  pra^parare  debet.         It  is  impoflible  to  infert  ex- 
 
 fatiget." — ^int.  I.  IV.  c.  i,  amples   at  length  here:   but 
 
 "  In  particular,   long  pe-  there  are  abundance  of  very 
 
 riods  ought  to  be  avoided  till  beautiful  ones  in  many  mo- 
 
 the  reader's  attention  be  thq-  dern  Englilh  fermons.  in  eve- 
 
 roughly  engaged,  and   there-  ry  body's  hands. 
 
 3  M^ 
 
(    470    ) 
 
 do  which  they  mufl.  be  clear,  eafy  to  comprehend, 
 and  exprelTed  in  a  very  natural  manner,  (5) 
 
 3.  An  Exordium  muft  be  cool  and  grave,  Con- 
 fequently  no  grand  figures  may  be  admitted,  as 
 apoftrophes,  violent  exclamations,  reiterated  inter- 
 rogations, nor,  in  a  word,  any  thing  that  tends  to 
 give  vehement  emotions  to  the  hearers;  for,  as  the 
 difcourle  muft  be  accommodated  to  the  ftate  of  the 
 hearer,  he  in  the  beginning  being  cool,  and  free 
 from  agitations,  the  fpeaker  ought  to  be  fo  too.  (6) 
 
 No 
 
 (5)  Exordiums  muji  be  clear. 
 •'  In  casteris  artibus  id  maxi- 
 me  excellit,  quod  longiffime 
 fit  ab  imperitorum  intelligen- 
 tia  fenfuque  disjunftum  ;  in 
 dicendo  autem  vitium  vel 
 maximum  eft,  a  vulgari  ge- 
 nere  orationis  atque  a  confue- 
 tudine  communis  fenfus  ab- 
 horrere." — Cic.  de  Or  at.  I.  i. 
 
 Quintilian  from  Livy  fpeaks 
 of  a  mafter,  who  ufed  to  diredl 
 his  pupils  to  render  their 
 compofitions  difficult,  and 
 when  they  complained,  they 
 were  obfcure  and  unintelligi- 
 ble, So  much  the  better^  fays 
 he,  /  don't  utiderjland  them 
 my/elf. 
 
 (6)  jin  Exordium  7nujt  be 
 cool.  Mr.  Claude's  rule  is 
 undoubtedly  good  in  general, 
 and  his  realon  weighty.  An 
 author,  often  quoted  in  thefe 
 notes,  agrees  with  him.  •*  Vi- 
 da,  following  Horace,  recom- 
 mends a  modeft  commence- 
 ment of  aa  epic  poem  ;  giv- 
 ing  for  a  reafon,  that  the  wri- 
 
 ter ought  to  hufbnnd  his  fire. 
 This  reafon  has  weight,  but 
 there  is  a  reafon  ftill  more 
 weighty :  bold  thoughts  and 
 figures  are  never  relifhed  till 
 the  mind  be  heated  and  tho- 
 roughly engaged,  which  is  not 
 the  reader's  cafe  at  the  com- 
 mencement. Homer  intro- 
 duces not  a  fingle  fimile  in 
 the  firft  book  of  the  Iliad,  nor 
 in  the  firft  book  of  the  Odyf- 
 fey." — Elem.  Crit.  ^oL  ii.  c, 
 21. 
 
 This,  however,  is  a  rule 
 fometimes  difpenfed  with. 
 Cicero  begins  one  oration 
 thus.  "  Jamne  vides,  bellua, 
 jamne  fentis,  qus  fit  homi- 
 num  querela  frontis  tuae  ?" 
 Another  thus.  **  Quonam 
 meo  fato,  P.  C.  fieri  dicam, 
 ut  nemo  his  annis  viginti  rei- 
 publicae  hoftis  fuerit,  qui  non 
 bellum  eadem  tempore  mihi 
 quoque  indixerit?"  Ano- 
 ther thus.  "  Quoufque  tan- 
 dem abutere,  Catalina  patien- 
 tia  noitra  ?  Quamdiu  etiam 
 furor 
 
(    471    ) 
 No  wife  man  will  approve  Exordiums  full  of  en- 
 thufiafms,  and  poetical  raptures,  full  of  impetuous 
 or  angry  emotions,   or  of   bold  interrogations,  or 
 furprizing  paradoxes  to  excite    admiration.    (7) 
 
 You 
 
 furor   ifle  tuus   ros   illudet?  heart   before  thefe  altars— It 
 
 Quern  ad  finem  fefn  effrenata  is  then  in  a  tranfport  of  joy 
 
 jadabit   aadacia?"  &c.     He  that  I  fpeak." — Oewvrcs  j^hil, 
 
 therefore    wifely    varied    his  ton:,  n./er.  i. 
 
 method  as  he  fawreafon.  Thus 
 himfelf  exprelfes  it.  ♦'  Etfi, 
 Quirites,  non  eft  mes  confu- 
 etudinis,  initio  dicendi  ratio- 
 nem  reddere  qua  de  caufa 
 quemque  defendam — tamen 
 in  hacdefenfione,"  Sec. — Ci- 
 ceron.  Qrat.  in  Pi/o — in  Ant. 
 Phil.  2. — in  Cat.  I. — pro  Ra- 
 hirio, 
 
 Flechier  begins  a  funeral 
 oration  thus.  *'  With  what 
 defign.  Sirs,  are  you  afiembled 
 here,  and  what  idea  have  you 
 
 Saurin  thus.  '*  Can  you 
 have  patience  with  us  once 
 more,  if  we  proceed  in  draw- 
 ing the  fad  pidure  of  your 
 miferies  :"—Saur.  Ser,  torn. 
 iv./er.  9. 
 
 None  of  thefe  are  cool  ex- 
 ordiums, yet  none  of  them 
 appear      improper.  Mr. 
 
 Claude's  rule  is  good  in  ge- 
 neral, on  particular  occafions, 
 it  feems,  it  may  be  laid  afide. 
 
 (7)       Enthufiafms.  Mr. 
 
 Claude     means    all     violent 
 
 of  my  miniftry  ?     Am  I  come  tranfports  of  paffion,   fuch  as 
 
 to  dazzle  you  with  the  glory  thofe,  with  which   the   poets 
 
 of  terreftrial  honours  and  dig-  and  Delphian  prieiteffes  were 
 
 nities?     Do  you  come  to  in-  inflamed,  which  violently  a- 
 
 terrupt  your  attention  r"  &c.  gitated  the  bodies  of  ihe  lat- 
 
 — Flechier  OraiJ.  Fiineb.  deM, 
 Le  Tellier. 
 
 Fenelon  thus.  "  BlelTed  be 
 God,  my  brethren,  who  has 
 this  day  put  his  word  into  my 
 mouth  to  blefs  and  praife  the 
 work  which  he  acconiplilhes 
 in  this  houfe.  I  own  1  have 
 long  wilhed  to  pour  out  my 
 Virgil  of  the  laft, 
 
 Ventum  erat  ad  Ilmen,  cum  virgo:  pofcere  fata 
 Tempus  ait  :  Deus,  eccc,  Deus.     Cui  talia  fanti 
 Ante  fores,  fubito  non  vultus,  non  color  unus. 
 
 ter  in  delivering  their  oracles; 
 and  which  {o  powerfully  ani- 
 mate the  defcriptions  of  the 
 former.      Plato  fpeaks  of  the 
 
 firll.        Ot'TW  ^i    KCii  53  y.ova-a,  ev- 
 
 •&£GVf  fXEV    'Sj(j[,H    a,'JTYl,     ^iCC.  ^g    ric'9 
 
 iv^icti!/  Tot'Tt'V  a.XXiiv  iy^ovcri(x.~ 
 Qfivruv,  o^yM!^o<;  slapralat.  Plat,, 
 in  lone. 
 
 Nott 
 
(    472    ) 
 
 You  mnft  in  the  beginning  fpeak  gently,  remem- 
 bering that  your  auditors  are  neither  yet  in  heaven, 
 nor  in  the  air,  nor  at  all  elevated  in  their  way 
 thither,  but  upon  earth,  and  in  a  place  of  wor- 
 Ihip.  (8) 
 
 4.  An 
 
 Non  comptas  man  fere  comas  :  (ed  peftus  anhelumy 
 Et  rabie  fera  cor  da  tument  ;  major  que  videri, 
 TSTec  mortale  fonans  :  afflata  eil  numine  quando 
 
 Jam  propiore  Dei. 
 
 Very  likely,  the  heathens, 
 ufed  long  to  confider  diftor- 
 tions  as  evidences  of  infpira- 
 tion,  and  obferving  that  con- 
 vulfions  were  common  at  the 
 
 Virg.  u^neid.  v.  45. 
 clergyman  of  that  city,  who 
 printed  againft  them,  is  in- 
 titled,  *'  IJhmael  and  his  mo- 
 ther cajl  out  into  the  'voildernefs, 
 among  the  ivild   beafts  of  the 
 
 approach  of  death,  conceived    fame  nature.     Or  a  reply  to  a 
 the  notion  of  men's  prophefy-     book  put  forth  by  one  of  Ifh 
 
 ing  juft  before  their  departure. 
 However  that  be,  this  we 
 may  depend  upon,  twang, 
 and  tautology,  diflortions, 
 and  convulfions,  are  no  cer- 
 tain indications  of  divine  af- 
 fiflance.  Scripture-enthufiafm 
 is  conformity  to  the  bleffed 
 God.  I  John  iv.  12,  13.  It 
 is  efpouiing  God's  intereft 
 (if  I  may  fo  fpeak)  in  God's 
 own  v/ay.  Had  truth  always 
 been  propagated  by  love,  the 
 word  enthufiafm  would  have 
 have  retained  its  primitive 
 idea,  that  is,  it  would  always 
 have  been  taken  in  a  good 
 fenfe :  but  now,  its  friends 
 have  millaken  the  thing,  and 
 its  enemies  the  name. 
 
 For  example,  A  pamph- 
 let publiflied  in  1655  by 
 feme,  who  were  imprifoned 
 at  Norwich  for  matters  of 
 cojifcience,    in    anfwer  to   a 
 
 mael's  children,  who  calls 
 himfelf  a  minifter  of  the  gof- 
 pel,  but  is  clearly  made  ma- 
 nifeft  by  the  light  of  God  in 
 his  fer-vaiits  to  be  a  fcofFer, 
 and  enemy  of  the  gofpel, 
 which  the  faints  of  God  fuffer 
 for. —  Gi'ven  forth  from  the  fpi- 
 rit  of  the  Lord  in  us — whofe 
 names  in  the  Hefh  are."  &c. — ■ 
 This  child  of  Ifhmael  is  ad- 
 drcfTed  by  thefe  infpired  faints 
 thus.  Shame  cover-  thy  face 
 thou  full  of  rottennefs  and  filthy 
 dreams,  •what  hafi  thou  to  do, 
 thou  dreamer,  to  profefs  thy 
 felf  a  minifler  of  the  gofpel, 
 ivho  art  but  yet  in  thy  mediate 
 natural  ccncei-'vings,"'—^— God 
 forbid,  we  fliould  juftify  the 
 imprifonment  of  men  for  con- 
 fcience-fake  :  •  but,  in  good 
 earneft,  do  fuch  men  think 
 themfelves  infpired  ? 
 
 (8)  Ifjou  are  in  the  clouds , 
 your 
 
(  473  ) 
 4"  An  Exordium,  however,  ought  not  to  be  fo 
 cool  and  grave,  as  not  to  be  at  the  fame  time  en- 
 ■paging  and  agreeable.  (9)  There  are  three  princi- 
 pal ends,  which  a  preacher  fliould  propofe,  to  in- 
 ftru6l,  to  pleafe,  and  to  afFeft :  but,  of  thefe  three, 
 that  which  Ihould  reign  in  an  Exordium  is  to 
 pleafe.  I  own,  you  Ihould  alfo  aim  to  inftrudl  and 
 affed :  but  lefs  to  inftrud  than  to  pleafe,  and  lefs 
 
 ftill 
 
 your  auditors  are   upon  earth.  (9)    Exordiums   muji  he  a- 
 
 Our  author  rallies  the  cnthu-     greeable. What   Quintili- 
 
 fiaft.     Sallufl's  remark  is  very  an    fays   of  narration  agrees 
 
 jull  on  this  occafion  as  well  exaftly    with    Mr.    Claude, 
 
 as  on   writing    hiftory  ;    the  **  Quantum  opus  eft  autem, 
 
 hearers,  obferving  the  preach-  non   ita   folum    accipi  volo, 
 
 ■  er's  vehemence,  and  defpair-  quantum  ad  indicandum  fuf- 
 
 ing  of  attaining  the  like,  will  ficlt,  quia  no7i  inornata  debet 
 
 condemn    him,   and    perhaps  e^e  bre-vitas,    alioqui   fit    in- 
 
 diftrefs    themfelves.      *'    Ac  dofta  :  nam  et  fallit  voluptas, 
 
 mihi  quidem,  tametfi   haud-  et  minus  longa  quje  deledlanc 
 
 quaquam  par  gloria  fequatur  videntur :      ut    ama^num    et 
 
 fcriptorem,  etaftorem  rerum  :  molle  iter,  etiamft  ell  fpatii 
 
 tamen  in  prinlis  arduum  vide-  amplioris,       minus       fatigat 
 
 tur,  res  geflas  fcribere  :    pri-  quam       durum      arduumque 
 
 mum  quod  fa£la  di<flis  exs-  compendium.    Nee  enim  mi- 
 
 quanda  funt;  dein  quia  pleri-  hi  unquam  tanta  fuerit  cura 
 
 que,    qua:   delifta  reprehen-  brevitatis,  ut  non  ea  quse  cre- 
 
 deris,  malevolentia  et  invidia,  dibilem  faciunt  expofitionem, 
 
 difta  putant,    ubi  de   magna  inferi  velim.     Simplex  enim, 
 
 virtute,  atque  gloria  bonorum  et  undique  prjecifa,  non  tam. 
 
 TAZV!\oxts;qua'/ibi qui/que faci'  narratio  poteft  vocari,  quam. 
 
 liafatluputet,  eequoanimo  acci-  confufio."      ^<int.  inji,    lib. 
 
 fit  •■,  fupra,<velutificla pro  faljis  iv.  cap.  2. 
 ditcit.''^  Sal.  Bel.  Catal.  exord. 
 
 *'  Ahum  aliis  afiurgat  opus  ;  tu  node  dieque 
 Exiguum  meditator  ;   ubi  fint  omnia  culta, 
 Et  vifenda  novis  iterumque  iterumque  figuris. 
 Quod  fi  longarumcordi  magis  ampla  viarum 
 Sunt  fpatia,  angulHs  cum  res  tibi  finibus  arcta. 
 In  longum  trahito  arte  ;  vi^e  tibi  mille  trahendi, 
 Mille  modi :"  .Sec.  Vida  de  art.  poet.  I.  ii.  c.  339. 
 
(  474  ) 
 flill  to  affe6t  than  to  inftrud.  Indeed,  if  you  can 
 judicioufly  and  properly  introduce  any  thing  ten- 
 der into  an  Exordium  (efpecially  on  extraordinary 
 occafions)  you  may  to  good  purpofe:  but,  be  that 
 as  it  may,  the  agreeable  fhould  reign  in  this  part. 
 You  eafily  fee  by  this  that  you  muil  banifh  trom 
 the  Exordium  all  ill-natured  cenfures,  terrible 
 threatenings,  bitter  reproaches,  and  in  general  all 
 that  favours  of  anger,  contempt,  hatred,  or  in- 
 difference, and  in  fliort  every  thing  that  has  the  air 
 of  quarrelling  with  the  hearers.  (_i)  Their  atten- 
 tion 
 
 ( I )  Aiwid  every  thing  that 
 has  the  air  of  quarrelling  n,vith 
 the  hearers.  It  muil  be  allow- 
 ed, fome  weak  paffionate  men 
 have  grievoufly  oitended  their 
 auditors  in  this  way,  and  a 
 great  imprudence  it  is.  Jt  is 
 unmanly  to  accufe  where 
 decency  forbids  the  accufed 
 to  anfwer.  It  never  produces 
 any  good  efFedls,  either  in  the 
 accul'ed,  or  in  other  hearers ; 
 and  it  always  finks  the  preach- 
 er's reputation  with  both. 
 The  former  are  provoked,  the 
 latter  are  filled  with  pity  or 
 contempt.  It  betrays  a  total 
 want  of  felf- government,  and 
 exhibits  nothing  but  palTion 
 and  revenge,  and  thefe  in  a 
 place,  from  whence,  of  all 
 others  in  the  world,  they 
 ought  to  be  for  ever  excluded. 
 However,  where  thefe  fad 
 cafes  have  happened,  the 
 good  people  fhould  overlook 
 them,  and  remember  their 
 miniiter  is  but  a  man. 
 
 There  is  a  fort  of  loofe 
 living  hearers,  whofe  ill- 
 turned  minds  give  an  ugly 
 caft  to  all  the  diicourfes  of  the 
 moll  undefigning  preacher. 
 Thefe  people  kiiov/  they  de- 
 ferve  reproof,  and  they  ima- 
 gine every  reproof  given  in 
 the  courfe  of  a  man's  labours 
 is  pointed  at  them.  What  is 
 the  good  miniiter  to  do  ? 
 There  is  a  method  to  avoid 
 giving  oflence  to  this  fort  of 
 people,  but  a  faithful  preach- 
 er dare  not  ufe  it.  What 
 fhould  we  think  of  a  pallor, 
 who  fhould  give  publick  no- 
 tice, that,  as  he  defired  to 
 give  offence  to  none,  and  as 
 he  hadreaion  to  believe  many 
 of  his  congregation  lived  in 
 fome  pradices,  which  they 
 would  not  choofe  to  hear  re- 
 proved, he  would  oblige  them 
 by  omitting  to  cenlure  all 
 fuch  pradices  ;  and  that,  in 
 order  to  afcertain  thefe,  he 
 would  always  fit  in  the  vellry 
 half 
 
(    475     ) 
 
 tion  mnft  not  only  be  excited,  you  may  fufficlent- 
 ly  do  fo  by  cenfures  and  reproaches  :  but  you  muft 
 foftly  infinuate  yourfelf  into  their  efteem,  fo  that 
 they  may  not  only  not  oppofe  what  you  fay,  but 
 be  well  fatisfied  you  are  an  honeft  and  well-mean- 
 ing man.  (2) 
 
 5.  ^he  whole  of  the  exordium  mujl  he  naturally 
 conne^ed  with  ail  the  matter  of  the  text.  1  fay  firft 
 the  whole  of  the  exordium^  for  great  care  muft  be 
 taken  to  put  nothing  there  foreign  to  your  fubje6t: 
 therefore  the  beft  exordiums  are  thofe,  which  are 
 compofed  of  two  propofitions,  the  firfl  of  which 
 is  naturally  and  immediately  connedled  with  the 
 fecond,  and  the  fecond  naturally  and  immediately 
 with  the  text.  Each  of  thefe  propofitions  may  be 
 either  proved,  or  amplified :  but  the  lad  mull  al- 
 ways conduft  you  with  eafe  to  the  fubjed  in  quellion, 
 
 nor 
 
 half  an  hour  before  preaching 
 to  receive  fuch  lifts  of  errors 
 and  vices  as  they  would  pleafe 
 to  have  fpared  I  Could  honeft 
 Micalah  have  done  fo,  even 
 Ahab  would  not  have  ex- 
 claimed, /  hate  him,  for  he 
 iie'ver  prophejieih  good  unto  me. 
 2  Chron.  xviii.  7. 
 
 (2)  Satisfy  your  hearers ,  that 
 you  are  a  ^well-meaning  man. 
 Hence  Quintilian  fo  much 
 infills  on  his  orator's  being  a 
 good  man.  The  whole  firft 
 chapter  of  his  twelfth  book  is 
 ipent  in  proving  the  neceffity 
 of  this  ;  and,  if  this  be  fo 
 needful  at  the  bar,  how  much 
 more  fo  is  it  in  the  pulpit ! 
 His  conclufion  is  enough  to 
 
 Vol.  11. 
 
 make  a  chriftian  minifter 
 blufh.  *'  Men  had  letter  btt 
 born  dumb,  and  eiien  dejlitute. 
 of  reafon,  than  pernjert  thofe 
 gifts  ofpro'vidence  to  pernicious 
 purpcfes.  Mutos  enim  nafci, 
 et  egere  omni  ratione  fatius 
 fuift'et,  quam  providentise 
 munera  in  mutuampernicieiu 
 convertere."  ^int.  I.  xiu 
 c.  1. 
 
 **  Ad  docilitatem  autera 
 reducere  hac  omnia  poterit  fl 
 quis  velit  atque  illud  etiam  ut 
 quis  vir  prohus  appareat.  If- 
 tiufmodi  enim  viris  libentius 
 attendere  confueverunt."  A- 
 rijl.  Rhet.  lib,  ill.  cap.  xi\% 
 de  proccmio, 
 
 •x  N 
 
(  47^  ) 
 nor  mnft  the  firft  be  very  diftant.  According  to 
 this  maxim,  all  exordiums  muft  be  condemned, 
 which,  inftead  of  leading  you  into  the  text,  make 
 you  as  it  were  tumble  from  a  precipice  into  it, 
 which  is  intolerable.  Thofe  alfo  are  to  be  con- 
 demned, which  conduft  to  the  text  by  many  long 
 circuits,  that  is,  by  many  propofitions  chained 
 together,  which  is  certainly  vicious,  and  can  only 
 fatigue  the  hearer.  I  add  in  the  fccond  place,  the 
 exordium  muft  be  connedled  with  the  whole  mat- 
 ter of  the  text.  It  ought  not  merely  to  relate  to 
 one  of  its  parts,  (or  to  one  view  only,  if  you  intend 
 to  confider  it  in  different  views)  but  to  all.  One 
 of  the  principal  ufes  of  an  exordium  is  to  prepare 
 the  mind  of  the  hearer  for  the  matter  to  be  dif- 
 cufTed.  If,  therefore,  the  exordium  refer  only 
 to  one  of  its  parts,  or  to  one  view  only,  it  will 
 prepare  the  mind  of  the  hearer  for  that  one  parr, 
 tor  that  one  view  only,  and  not  for  the  reft.  (3) 
 
 6.  An 
 
 (3)  Tcur  ivhole  exordium 
 viuji  be  conneded  nvith  the 
 ivhole  text.  *'  We  are  framed 
 by  nature  to  relifli  order  and 
 connexion.  When  an  objedt 
 is  introduced  by  a  proper  con- 
 neftion,  we  are  confcious  of 
 a  certain  pleafuiearifing  from 
 
 that   circumftance.-* Every 
 
 work  of  art  thatis  conformable 
 to  the  natural  courfe  of  our 
 ideas,  is  fo  f?:r  agreeable  ; 
 and  every  work  of  art  that  re- 
 verfes  that  courfe  is  fo  far  difa- 
 greeable.  Hence  itis  requir- 
 ed in  every  fuch  work,  that, 
 like  an  organic  fyftem,  its 
 parts   fhould   be   orderly   ar- 
 
 ranged and  mutually  con- 
 nefted,  bearing  each  of  them 
 a  relation  to  the  whole,  fome 
 more  intimate,  fome  lefs,  ac- 
 cording to  their  delHnation  : 
 When  due  regard  is  had  to 
 thefe  particulars,  we  have  a 
 fenfe  of  juft  compofition,  and 
 fo  far  are  plealed  with  the 
 performance. —  The  two  pre- 
 faces of  Salluft,  look  as  if 
 they  had  been  prefixed  by 
 fome  blunder  to  his  two  his- 
 tories :  they  will  fuit  any 
 other  hiftory  as  well,  or  any 
 fubjedl  as  well  as  hiftory. 
 Even  the  members  of  thefe 
 prefaces  are  but  loofely  con- 
 neded  : 
 
(     477     ) 
 
 6.  An  Exordium  mujl  befimple.  "We  would  not 
 entirely  banifh  figures  :  on  the  contrary,  we  would 
 always  employ  fuch  as  may  render  the  difcourfc 
 pleafant  and  agreeable :  but  pompous  and  magni- 
 ficent exprefiions  muft  be  avoided,  as  far  as  the 
 things  fpoken  will  permit.  Do  not  ufe  a  ftyle  too 
 elevated,  bordering  on  bombafl: — nor  periods  too 
 harmonious — nor  overftraincd  allegories — nor  even 
 metaphors  too  common  or  too  bold,  for  indeed 
 the  hearer's  mind,  yet  cool  and  in  its  natural  ftate, 
 can  bear  nothing  of  this  kind.  (^) 
 
 7.  An  exordium  muft  not  be  common.  As  this 
 is  a  rule  much  abufed,  it  will  be  needful  to  explain 
 it.     By  a  common  exordium,  I  do  not  mean  aa 
 
 exordium, 
 
 Defied  :  they  look  more  like  a 
 number  of  maxims  or  obfer- 
 vations  than  a  connecled  dif- 
 courfe."  Elem.  of  crit.  vol.  i. 
 c.  i. 
 
 (4)  This  direftion  of  Mr. 
 Claude's  is  fo  nearly  allied  to 
 what  he  fays  on  the  t/jird pro- 
 perty  of  an  exordium,  that 
 is,  that  it  fhould  ha  cool  a?iJ 
 grave,  that  I  fhall  refer  the 
 reader  to  that,  only  begging 
 leave  to  fay  a  word  on  bar- 
 monious  periods,  about  which 
 he  adviles  not  to  be  too  nice. 
 
 The  harmony  of  a  period 
 flows  from  the  proper  ar- 
 rangement of  the  words  and 
 fentences,  of  which  the  period 
 is  compofed.  This  art  was 
 invented  by  the  Greeks,  car- 
 ried to  a  great  degree  of  per- 
 fedlion  by  the  Romans,  a- 
 bufed  awhile,  and  at  length 
 
 quite  loft:  till,  afwr  there- 
 formation,  with  other  bran- 
 ches of  ancient  polite  learning 
 it  revived :  but  it  has  not 
 been  carried  to  any  great  per- 
 fedlion  with  12S.  Our  fafhion 
 is  the  clear,  and  not  the  mu- 
 fical. 
 
 Wonderful  are  the  prejudices 
 of  fome  againft  it,  it  is 
 thought  too  trifling  for  a 
 grave  mind,  and  it  is  faid,  a 
 good  ear  is  worth  a  thoufand 
 rules. 
 
 Indeed,  it  fhould  feem,  it  is 
 an  art  too  trifling  for  thtpulfit: 
 but  in  all  other  produdions, 
 and  even  in  fome  printed  fer- 
 mons,  it  has  inconceivable 
 charms.  In  poetry,  it  is  intole- 
 rable not  to  attend  to  it.  Pro- 
 nounce the  two  following,  and 
 try  the  contrail ; 
 
 N 
 
 "  I'll 
 
(      478    ) 
 
 (exordium^  which  will  fuit  many  texts ;  for,  if  the 
 texts  are  parallel,  and  the  fubjedt  be  managed  with 
 the  fame  views,  and  in  the  fame  circumftances, 
 what  occafion  is  there  to  compofe  different  exor- 
 diums ?  By  a  common  exordium,  I  mean,  in  the 
 fird  place,  one  taken  from  trivial  things,  and 
 which  have  been  faid  over  and  over  again  ;  thefe 
 the  people  already  know,  and  your  labour  will 
 be  infallibly  thrown  away.  Such  are  exordiums 
 taken  from  comparifons  of  the  fun — of  kings — 
 of  conquerors — of  the  ancient  Romans,  &c. — or 
 from  fome  hiftories  of  the  Old  Teftarnent,  which 
 
 have 
 
 *'  I'll  call  him  down  as  deep 
 As  Tartarus  (the  brood  of  night)  where  Barathrum  doth  fteep 
 Torment  in  his  profoundeft  finks  ;  where  is  the  floor  of  brafs 
 And  gates  of  iron  :    the  place  for  depth  as  far  doth  hell  furpafs. 
 As  heaven  for  height  exceeds  the  earth." 
 
 This  is  infuiFerably  harfh.     The  following  is  as  foft : 
 **  Teach  me  to  feel  another's  woe. 
 
 To  hide  the  fault  I  fee ; 
 That  mercy  1  to  others  fhow 
 
 That  niercy  Ihow  to  me. 
 If  I  am  right,  O  teach   my  heart 
 
 Still   in   the  right  to   flay  ; 
 If  I  am  wrong,  thy  grace  impart 
 To  find  that   better  way." 
 Can  any  man  be  infenfible         Every  ear  mufl  feel  a  difFe- 
 to  the  majeflick  and  melodious     rence,  and  though  true  wif- 
 gravity  of  the  firft  verfes  of    dom  may  be  conveyed  under 
 St.  John  ?  (Mr.  Mafon,  in  his     very  difagreeable  founds,  yet 
 S/fay  on  the  Po^er  and  Har-     how   defirable   is   it  to  have 
 7nony  of  Pro/aic  numbers,  has     found  and  fenfe  agree! 
 thus  meafured   them.     chap.       With  us,  this  kind  of  know- 
 viii.)  ledge  is  moil  ufeful  in  read- 
 
 In  the  belginning  was  ]  the  ing  the  fcriptures  in  publick, 
 word,  I  and  the  word  (  was  or  in  giving  out  the  pfalm  or 
 Avith  God,  I  and  the  word  j  hymn.  There  are  fome  lines 
 was  God.  j  The  same  |  was  In  in  our  pfalms  and  hymns,  in 
 the  [  begln[ning  with  G5d,  which  the  reader  mufl  either 
 '    '    .  facrifice 
 
(  479  ) 
 have  been  often  repeated — or  of  fome  well-known 
 types,  as  the  Ifraelites  pafiage  throLi<^h  the  Red 
 Sea — and  many  more  of  the  fame  kind.  In  the 
 fecond  place,  I  mean,  by  a  common  or  general 
 exordium,  one,  which  may  be  alike  applied  to 
 two  texts  of  different  matter,  or  to  two  contrary 
 
 interpretations 
 
 {3.cv\^cc/our.<:i  ov/en/e,  for  he  churches:  but  they,  wlio 
 will  find  he  cannot  preferve  cannot  read,  old  people, 
 both.  A  good  reader  of  a  whofe  eyes  are  dim,  and  the 
 hymn  in  publick  worihip  will  poor,  who  have  no  books,  can- 
 edify  the  people  by  giving  not  fing.  If,  then,  the 
 out  line  by  line,  for  he  will  hymn  be  read  line  by  line, 
 found  fo  as  to  explain  and  great  care  ihould  be  taken  to 
 enforce  the  fen fe  :  but  unlefs  choofe  exprefiive  ones,  and 
 the  hymn  can  be  well  found-  great  decency  and  propriety 
 ed  by  him,  who  gives  it  out,  iliould  be  regarded  in  giving 
 it  would  be  better  only  to  them  out.  They  fay,  had 
 name  the  pfalm  to  be  fung,  David  heard  fome  men  read 
 read  only  the  firft  line,  and  fome  of  his  pfalms,  he  would 
 let  the  people  iing  on.  This  have  gone  mad, 
 is  the  method  ufcd  in  foreign 
 
 *'  Expreflion  is  the  drefs  of  thought,  and  ftill 
 Appears  more  decent  as  more  fuitable  : 
 A  low  conceit  in  pompous  -vjords  exprefs'd. 
 Is  like  a  clown  in  regal  purple  drefs'd. 
 For  differenty2)«/?^5j  with  diiferent  fubjedls  fort. 
 As  fev'ral  garbs  with  country,  town,  and  court." 
 
 Pope  on  Critic. 
 
 This  fubjeftis  handled  with  ''  If  this  fcience  (fays  he) 
 
 great  accuracy  by  Mr,  Mafon  be    fubject    to    abufe,     (and 
 
 in  the  above    quoted    piece,  what  is  not  ?)   does  it  ihere- 
 
 and  many  eafy  and  excellent  fore     deferve    contempt  ?    If 
 
 rulesgiven  to  publick  Ipeakers  fools  and  fops  iometimes  ap- 
 
 \\\\iu  EJJ'ay  on  Elocut'!on,\si\\\<:\\,  pear  in  rich  and  gay  attire, 
 
 however     infignihcant     they  ihat  is  no  reafon  that  a  man 
 
 jnay   appear   to    fome    called  of  fenfc  Ihould  be  a  floven." 
 
 preachers,   are  •  not     beneath  On  the povscr  of  profaic  numb, 
 
 the     notice     of     any     man,  chap.  x. 
 learned,  or   unlearned,     who 
 would  be  heard  with  pleafure. 
 
(     48o     ) 
 interpretations  of  the  fame  text.     It  is  in  this  fenfe 
 tliat  common  exordiums  are  vicious   and  diftaile- 
 ful. 
 
 8.  Even  in  metaphorical  or  figurative  texts,  it 
 is  quite  puerile  to  make  an  exordium  join  the 
 text  by  a  metaphor  ;  for,  whatever  ingenuity  there 
 may  feem  to  be  in  it,  it  is  certain,  there  is  no 
 talte,  no  judgment  difcovered  in  the  pra-flice,  and, 
 however  it  may  pafs  in  college-declamations,  it 
 would  appear  too  trifling  in  a  gofpel-pulpit.  Tlie 
 exordium,  then,  mull:  be  conncded  with  the 
 text  by  the  matter  itfelf,  that  is,  by  the  fiiHcSi 
 intended  to  be  conveyed  by  the  figure,  and  not 
 by  the  figure.  I  would  not,  however,  forbid  the 
 joining  of  the  exordium  to  the  text  fometimes  by 
 the  figure,  provided  it  be  done  in  a  chafte  and 
 prudent  manner. 
 
 Let  us  give  one  example.  He  that  eateth  my 
 flefi),  and  drinketh  my  bloody  hath  eternal  life.  John 
 vi.  54.  An  exordium  to  a  fermon  from  this  text 
 may  be  taken  from  the  idea,  which  holy  fcripture 
 teaches  us  to  form  of  our  converfion,  as  if  it  were 
 a  NEW  birth,  which  begins  a  new  life — that  for 
 this  purpofe,  it  fpeaks  of  a  new  man,  a  new  hea- 
 ven,  wliich  illuminates,  and  a  new  earth,  which 
 fupports  him — that,  attributing  to  this  new  man 
 the  i^im^  fenfes,  which  nature  has  formed  in  us,  as 
 fight,  hearing,  feeling,  fmeiling,  tailing  •,  it  attri- 
 butes alfo  to  him  objects  proportioned  to  each  of 
 thefe  myltical  fenfes,  and  afcribes  to  them  effe5ls 
 like  thofe,  which  our  fenfes  produce  by  their  na- 
 tural operations. — It  tells  us — that  our  eyes  con- 
 template the  cseleftial  light,  which  illuminates  and 
 guides  us  in  the  ways  of  righteoufnefs — that  our 
 cars  hear  the  ijoice  of  God,  who  calls  us,  and  who 
 
 by 
 
(     48i      ) 
 
 by  thefe  means  makes  us  obey  our  vocation. — It 
 tells  us  that  the  gofpel  is  a  favour  of  life,  which 
 communicates  falvation  to  us. — And  finally,  it 
 attributes  to  us  a  mouth  to  eat  t\\(t  fleflj,  and  drink 
 the  blood  of  the  Son  of  God,  in  order  to  nourifh 
 us  to  life  eternal.  It  is  this  laft  expreffion,  which 
 Jefiis  Chrift  has  made  ufe  of  in  the  fixth  of  John, 
 and  which  fays  in  my  text,  he^  that  eaieth  my  pjh 
 tind  drinketh  my  Mcod,  hath  eternal  Ufe, 
 
 This  exordium  joins  itfelf  to  the  text  by  the 
 figure  made  ufe  of  in  the  text,  but  in  fuch  a  man- 
 ner as  not  to  be  chargeable  with  affeftation,  or 
 witticifm  •,  for  it  is  by  a  ferious  refledion  on  the 
 Jcripture  ufe  of  the  figure,  acknowledging  it  to  be 
 a  figure,  and  preparing  the  hearer  to  attend  to  the 
 explication. 
 
 To  thefe  rules,  I  fubjoin  a  v/ord  or  two  on  the 
 vices  of  exordiums,  i.  There  are  fome  preachers, 
 who  imagine  it  a  fine  thing  to  take  exordiums 
 from  the  perfons  of  their  hearers,  or  the  circum- 
 ftances  of  times,  places,  general  affairs,  or  news 
 of  the  world  :  but  I  believe  this  is  altogether  a 
 vicious  method,  and  fiiould  never  be  ufed  but  on 
 extraordinary  occafions.  Firfl,  there  is  too  much 
 affe^lation  in  it.  Is  it  not  a  vain  parade  to  begin  a 
 difcourfe  with  things,  which  have  no  relation  to 
 tlie  matter  ?  It  is  certainly  contrary  to  the  chafticy 
 and  modefty  of  a  chriltian-pulpit;  Secondly, 
 exordiums  of  this  fort  are  ufually  pulled  in  by 
 Iiead  and  iliouldcrs.  How  fhould  it  be  otherwife, 
 when  the  articles,  of  which  they  are  compofed, 
 have,  if  any,  only  a  very  diftant  relation  to  the 
 text  ?  By  luch  means  you  defeat  the  principal  de- 
 fign  of  an  exordium,  which  is  to  prepare  the 
 hearers  minds,  and  to  condu6t  them  mfcnfibly  to 
 
 tlie 
 
(     482     ) 
 
 the  fubjeft.  And  finally,  it  is  very  difficult  in 
 llich  exordiums  to  avoid  faying  impertinencies  •, 
 for  what  in  a  publick  difcourle  can  be  more  indeli- 
 cate than  to  fpeak  of  yourfelf,  or  hearers,  or 
 times,  or  news  ?  In  my  opinion,  fuch  exordiums 
 ought  to  be  entirely  rejecled.  (5) 
 
 2.  You  muft  alfo,  for  the  moft  part,  rejeft 
 exordiums  taken  from  profane  hiftory,  or  what 
 they  call  the  apothegms  of  illuftrious  men.  (6) 
 This  method  favours  too  much  of  the  college,  and 
 is  by  no  means  in  the  tafte  of  pious  well  bred 
 men,  Alexander,  Csefar,  Pompey,  all  the  great 
 names  of  antiquity  have  no  bufmefs  to  afcend  a 
 gofpel-pulpit,  and,  if  they  are  not  fuffered  now- 
 a-days,  either  in  orations  in  the  fenate,  or  in  pleas 
 
 at 
 
 (5)  £j  'vicious  exordiums 
 the  principal  dejign  of  an  exor- 
 dium is  defeated.  "  Nee  mi- 
 nus diligenter,  ne  fufpefti 
 fimusin  ulla  parte,  vitandum; 
 propter  quod  minime  oftentari 
 debet  in  principiis  cura,  quia 
 videtur  ars  oninis  dicentis 
 contra judicem  adhiberi>  Sed 
 ipfum  ell  evitare,  fumma" 
 artis."  ^int.  lib,  iv.  de 
 Exord. 
 
 (6)  The  apothegms  of  il- 
 lujirious  tnen  JJjould  Jeldom  ap- 
 pear in  a  fermon.  We  may 
 venture  to  add,  they  ihould 
 never  appear  without  peculiar 
 difcernment  in  the  choice, 
 and  peculiar  propriety  in  the 
 application.  A  famous  Jeiuit 
 expofuor  relates  a  remarkable 
 faying  of  Anguftus,  applies 
 it  to  i).  Peter,  and  thus  fpouts 
 
 away.  ''Urbem  Komam  ita 
 excoluit  Auguilus,  ut  jure 
 fit  gloriatus,  marmoream  fe 
 rellnque7-e,  quam  lateritiam  ac- 
 cepiJJ'et.  Meliori  jure  gloriari 
 poteft  multo  Auguftior  Au- 
 gufto  Petrus,  coeleftem  fe 
 feciffe  Rom. ;m,  quam  Tartaro 
 addiftam  invenit.  Petri  enim 
 in  terris  Dei  vices  gerentis, 
 ccelelH  cathedra,  coelellibuf- 
 que  clavibus,  ita  eft  adornata, 
 ut  coeleRis,  potiusurbs,  quam 
 terreftris  merito  debeatappel- 
 Jari.  Dabac  dim  orbi  jura 
 terrena,  nunc  jura  dat  coelef- 
 tia;  in  corpora  dominatum 
 olim  cbtinebat,  nunc  ob- 
 tinet  in  ipfos  etiani  animos  ; 
 ligabat  oiim,  ac  folvebat  fer- 
 rcis  ccmpedibus  carnem,nunc 
 jlgcit  Tolvitque  fpiritalibus 
 vinculis  jpiritus.  Lateiitiam 
 Rom  am 
 
-(  483  ) 
 at  the  bar ;  much  lefs  ought  they  to  be  allowed 
 in  chriltian  fermons.  It  may  not  be  amifs,  if  they 
 appear  now  and  then  in  the  difcuflion,  or  in  the 
 application :  but  even  there  we  ought  to  fee  them 
 but  feldom,  not  oftener  than  once  a  year  at  moft : 
 but  to  introduce  them  at  the  beginning  of  a  fer- 
 
 mon 
 
 Romam  accepit,  marmoream, 
 immo  auream  reddidit.  Petri 
 cathedra."  Ah  Father  !  were 
 an  acute  proteftant  to  call  you 
 ad  examen  on  thefe  articles,  at 
 the  tribunal  of  hillory, — fcrip- 
 ture — reafon,  or  confcience, 
 he  would  excite  in  your  foul 
 fuch  an  idea  of  turpitude, 
 that  your  reverence  would 
 blulh  for  thus  declaiming  ! 
 Yes  !    you  have  obtained  the 
 
 city—- the  fee and 
 
 the  keys :  but  you  have  de- 
 throned princes traduced 
 
 the  apoltle— butchered  his 
 defenders— and  betrayed  his 
 mafter  to  obtain  them  !  Se- 
 bajl.  Barradii  comment,  torn, 
 xi.  lib.  i.  cap.  I. 
 
 Almoll  every  vice  has  been 
 at  one  time  or  other  in  falhion, 
 and  this  vicious  way  of  preach- 
 ing had  once  a  great  run.  It 
 was  accounted  learned,  pious, 
 and  ingenious  :  but  it  was 
 unnatural  and  unedifying,and 
 foon  fell  firft  into  difufe,  and 
 then  into  difgrace. 
 
 V/e  will  fubjoin  an  example 
 or  two.  **  Brutus,  confult- 
 ing  the  oracle,  who  fhould 
 be  conful,  received  this  an- 
 fwer,  that  he  ftiould  be  con- 
 
 Vol.  II. 
 
 ful,  who  firft  kifTed  his  mofher% 
 he  by  and  by  fell  on  his  face, 
 kifTed  the  earth,  returned 
 home,  and  was  created  con- 
 ful. Thus  men  of  the  world 
 do,"  &c.  "  Cyrus  and  Dio- 
 genes lived  both*  but  for  a 
 time,  and  both  in  a  time, 
 though  not  both  in  a  tub ; 
 and,  Plutarch  fays,  they  both 
 died  in  one  day.  Death,  you 
 fee,  makes  no  difference." 
 &c.  &c.  Geo.  HaWs  fermons, 
 1641,  on  Gen,  iii. 
 
 "  As  Pompey  faid,  when 
 going  on  a  publick,  but  dan- 
 gerous expedition,  NeceJ/i  eft 
 ut  earn,  non  ut  •vivam,  fo  mult 
 we,"  &c.  .  .  "As  Ju- 
 venal faid  oi  chWdrtnyMaxivta 
 debetur  fueris  re^erentia,  fo  I 
 may  fay,  in  another  fenfe 
 of  the  holy  fcriptures."  Drm 
 Reynold^ sfer.  bef.  the  affemblj 
 cfdi'vines,  1652,  Self-denial,   \ 
 
 "  C^far  was  wont  to  com- 
 mand his  (oldiers faciernferire, 
 to  flrike  at  the  face  :  the  laws 
 of  our  fpiritual  warfare  give  us 
 another  rule."  "  Pythagoras 
 faid.  Above  all  things,  be  fure 
 to  makeyourfelf  mafler  of  your 
 belly."  &c.  Hale's  golden  re-, 
 mains,  Ser,  i.  1  Cor,  vi,  13. 
 
 3  O 
 
(     484     ) 
 
 mon  is  intolerable.  I  fay  much  the  fame  of  ci- 
 tations from  profane  authors,  they  muft:  be  for- 
 borne, unlefs  it  be  fomething  fo  particular,  fo  a- 
 greeable,  and  fo  apt  to  the  text,  as  to  carry  its 
 own  recommendation  along  with  it.  Of  this 
 kind,  I  think,  was  the  exordium  of  a  fermon  on 
 this  text.  .So  teach  us  to  mmber  our  days,  that  we 
 jnay  apply  cur  hearts  unto  wifdom.  It  was  taken 
 from  Plutarch,  who  relates,  that  Alcibiades  call- 
 ed one  day  to  fee  Pericles,  and  was  told  by  his 
 domefticks,  that  their  mafler  was  bufy  in  preparing 
 his  accounts  to  lay  before  the  republick:  to  which 
 he  immediately  replied,  Inftead  of  labouring  to 
 make  up  his  accounts,  it  would  be  incomparably 
 better  to  render  himfelf  not  accountable  to  them 
 at  all.  It  was  added — that  this  is  the  notion  of 
 almofb  all  wicked  men,  who,  being  ignorant  of 
 God  their  governor,  and  feeling  their  confciences 
 charged  with  a  thoufand  crimes,  think  only  of 
 eluding  the  judgment  of  God,  and  of  avoiding 
 that  account,  which  they  will  one  day  be  obliged 
 to  give  to  the  mailer  of  all  creatures — that  if  only 
 one  man,  or  two  men  were  in  queftion,  the  attempt 
 of  Alcibiades  might  fucceed :  but  as  it  was  God, 
 with  whom  they  had  to  do,  it  muft  be  worfe  than 
 foolifh  to  imagine,  his  tribunal  could  be  avoid- 
 ed— that  there  was  no  other  way  to  take  than  to 
 prepare  to  give  an  account  to  God,  nor  any  ad- 
 vice more  reafonable  than  to  labour  continually  to 
 do  it  well— and  that,  for  this  purpofe,  even  felf- 
 intereft  fliould  oblige  us  to  have  recourfe  to  God 
 to  affift  us  by  his  grace — this  is  what  the  church 
 aims  to  teach  us  in  the  words  of  the  prophet.  So 
 
 teach 
 
(    4S5    ) 
 
 teach  us  to  'number  cur  days,  that  we  mny  apply  our 
 hearts  unto  wifdom,  (7) 
 
 In  general,  the  beft  exordiums  are  taken  from 
 theology  ;  for,  as  on  the  one  hand,  they  have  al- 
 ways more  relation  to  the  matter  of  the  text,  fo,  on 
 the  other,  they  much  better  prepare  the  hearers' 
 minds,  being  more  grave,  and  free  from  the  puerile 
 pedantries  of  the  college. 
 
 In  order  to  compofe  an  exordium,  after  you 
 have  well  confidered  the  fenfes  of  the  text,  and  ob- 
 ferved  what  are  the  principal  matters,  which  ought 
 to  enter  into  the  difcuffion,  and  after  you  have 
 made  the  divifion,  endeavour  to  reduce  the  whole 
 to  one  common  idea,  and  then  choofe  feme  other 
 idea  naturally  connefted  with  that  common  idea, 
 either  immediately,  or  by  means  of  another.  If 
 it  be  immediately  conne6ted  with  the  fubjefl,  en- 
 deavour to  reduce  it  to  one  propofition,  which  may- 
 be cleared  and  proved  as  you  go  on,  or  if  it  have 
 parts,  which  require  feparate  explications  and 
 proofs,  it  muft  be  managed  lb  as  to  include  them, 
 and  finally,  by  the  natural  connection  of  that  propo- 
 fition with  the  difcuffion,  enter  into  the  text.  If  the 
 propofition  be  conneded  with  the  text  only  remote- 
 ly, then  efbablifli  the  firft,  pafs  on  to  the  lecond, 
 and  fo  proceed  from  the  lecond  to  the  text.  (8) 
 
 Exordiums 
 
 (7)  Citations  from  profane  render    every   thing   proper, 
 
 authors  may  be  ujed,  nx-hen  they  and  every  thing  improper.   A 
 
 are  pertitieut,  and  carry  their  fitting  of  compofition  to  thefe 
 
 c-Lvn  recommendation --with  them,  circumftances   is   the   true  art 
 
 Mr.Claudeis  tobe  underftood  ofcompofing, 
 
 here,  as   almclt  every   where  (8)  Co7ttied  the  farts  cf  the 
 
 elfe,   as  reprobating  only  im-  exordiutn  'v:ith  the  fuhjeSl    of 
 
 proprieties.  _   He  wifely  ob-  /i>f  ^///roa?/^- "  Quoties  autem 
 
 ferves,  that  circumftances  may  prooemio  fuerimus  ufi,    turn 
 
 30^  five 
 
(      486    ) 
 
 Exordiums  may  be  taken  from  almoft  all  the 
 fame  topicks  as  obfervations,  that  is  from  genus, 
 fpecies^  contraries,  &c.  For  there  are  but  few  good 
 exordiums,  which  might  not  go  into  the  dif- 
 cufllon,  under  the  title  of  general  obfervations. 
 Of  fuch  obfervations  that  muft  be  chofen  for  an 
 exordium,  which  is  leaft  efiential,  or  leaft  ne- 
 ceffary  to  the  difcuffion,  and  which  befides  is  clear, 
 agreeable,  and  entertaining.  (9)  A  comparifon  m^y 
 fometimes  be  employed  in  an  exordium  :  but  not 
 often,  nor  muft  trivial  comparifons  be  ufed,  which 
 all  the  world  know,  or  which  are  taken  from  any 
 thing  mean,  nor  muft  they  be  embarraffing,  taken 
 from  things  unknown  to  the  people,  as  thofe  are, 
 which  are  borrowed  from  mechanicks,  aftronomy, 
 &c.  of  which  the  people  know  nothing  at  all. 
 
 Bible-hiftory  may  be  ufed :  but  fparingly  -,  and 
 the  application  muft  be  always  juft,  agreeable,  and 
 in  fome  fort  new  and  remarkable. 
 
 I'ypes  may  alfo  be  employed  :  but  with  the  fame 
 precautions,  always  confulting  good  fenfe,  and 
 tafte. 
 
 The 
 
 Jive  ad  expofitionem  tranfibi-  ordiumreidemonjiranda  petamy 
 
 mus,  five  protinus  ad  proba-  quod  qw^fo,  judices,  7ie  molejle 
 
 tionem,  id  dcbebit  in  princi-  patiamini,        Principiis     enim 
 
 piopoflremumeflejcuicommo-  cognitis,  multo  facilius  extrema 
 
 diffime  jungi  initium  fequen-  intelligetis."——Pro    Cluent. 
 
 tium  poterit.  Ut  non  abrupte  ^tnt.  infi.  lib.  iv.  de  exordia. 
 
 cadere    in    narrationem,    ita  {^')  Exordiums  muji  be  agree- 
 
 non  obfcure  tranfcendere  eft  able  and  entertaining,  "■^trxixa. 
 
 optimum.       Si  vero   longior  quoniam  non  eft  fatis  demon- 
 
 fequetur,  ac  perplexa  magis  ftrare  difcentibus,  quajfintin 
 
 expofitio,  ad  earn  ipfam  prs;-  ratione  procemii,    fed  dicen- 
 
 parandus  judex  erit :   ut  Ci-  dum  etiam  quomodo  perfici 
 
 <fro  fsepius,  fed  hoc  praecipue  facillime  poflit :  hoc  adjicio, 
 
 loco  fecit :  Paulo  lovgius  ex-  ut  di<^urus  intueatur,  quid. 
 
 apud 
 
(  4«7  ) 
 The  befl  method  is  to  compofe  feveral  exordiums 
 for  the  fame  text ^  by  turning  your  imagination  di- 
 vers ways,  by  taking  it  in  all  its  different  rela- 
 tions, for  by  fuch  means  you  may  choofe  the  mofl: 
 proper.  But  after  all  thefe  general  precepts,  which 
 indeed  ought  to  be  known,  and  by  v^rhich  exor- 
 diums muft  be  regulated,  it  is  certain,  the  in- 
 vention and  compofition  of  an  Exordium  can  only  be- 
 come eafy  by  patlice.    ( i )  A  young  preacher  ought 
 
 not 
 
 apud  quern,  pro  quo,  contra 
 quern,  quo  tempore,  quo  lo- 
 co, quo  rerum  ftatu,  qua 
 vulgi  fama  dicendum  fit,  quid 
 judicem  fen  tire  credibile  fit 
 antequam  incipiamus :  turn 
 quid  aut  defideremus,  aut  de- 
 precemur,  ipfa  ilium  natura 
 CO  ducet,  uc  fciat  quid  pri- 
 mum  dicendum  Jit."  !^int. 
 ztt  fupra, 
 
 ( I  ^Pra£lice  viakescompojition 
 eafy.  The  very  ingenious 
 author  oi  Elements  of  criticifm 
 fays,  "  'Tafie7nuft  be  impro-ued 
 by  education,  reflexion,  and 
 experience i'''  and  adds  the  fol- 
 lowing note,  "  That  thefe 
 particulars  are  ufeful,  it  may 
 be  faid  necefTary,  for  acquir- 
 ing a  difcerning  talle  in  the 
 fine  arts,  will  appear  from  the 
 following  fads,  which  fhew 
 the  influence  of  experience  fn' 
 gly.  Thofe  who  live  in  the 
 world  and  in  good  company, 
 are  quick  fighted  with  refpeft 
 to  every  defedl  or  irregularity 
 in  behaviour  :  the  very  flight- 
 eil  fnigularity  in  motion,  in 
 fpecch,  or  in  drefs,  which  to 
 a  peafant  would  be  invifiblc. 
 
 efcapes  not  their  obfervation. 
 The  moft  minute  differences 
 in    the    human  countenance, 
 fo  minute  as  to  be  far  beyond 
 the  reach  of  words,  are  dif- 
 tinftly  perceived  by  the  plain- 
 eft  perion  :  while,  at  the  fame 
 time,     the     generality    have 
 very  little  difcernment  in  the 
 faces    of    other    animals    to 
 which  they  are  lefs  accuftom- 
 ed.     Sheep,  for  example,  ap- 
 pear  to    have   all    the    fame 
 face,  except  to  the  ihepherd, 
 who  knows  every   individual 
 in   his   flock,  as   well  as  he 
 does  his  relations  and  neigh- 
 bours.     The   very  populace 
 in  Athens  were  critics  in  lan- 
 guage, in  pronunciation,  and 
 even  in  eloquence,  harangues 
 being   their  daily  entertain- 
 ment.      In  Rome  at  prefent 
 the  moft  illiterate  ftiopkeeper 
 is  a  better  judge  of  Uatues, 
 and  of  piftures,  than  perlons 
 of  the    higheft   education    in 
 London.      Theie  fafts  aliord 
 convincing  evidence,   tha:   a 
 difcerning  tafte  depends  ftill 
 more  on  experience  than  on 
 nature."  Chap,  xxx.  cntafe. 
 
(    4S8    )     . 
 
 not  to  complain  of  trouble,  nor  to  be  any  way- 
 negligent  in  the  matter,  for  he  may  be  fure  of  fuc- 
 ceeding  by  attention  and  application. 
 
 CHAP. 
 
C  H  A  P.      X. 
 
 Of  the    Conclusion,   (i) 
 
 THE  Conclufion  ought  to  be  lively  and  ani- 
 mating, full  of  great  and  beautiful  figures, 
 aiming  to  move  chriftian  affedlions — as  the  love 
 of  God — hope — zeal — repentance— -felf-  condem- 
 nation— a  defire  of  felf-corredion — coniblation — 
 
 admi- 
 
 (l)  Concltijion.  This  in  a 
 fermon  anfwers  to  what  in  an 
 oration  is  called  the  perora- 
 tion, "  It  recapitulates,  or 
 fums  up  the  ftrongeft  and 
 chief  arguments,  and  by  mov- 
 ing the  paflions,  endeavours 
 to  perfuade  the  hearers  to 
 yield  to  the  force  of  them," 
 — Arifr.  Rhet. 
 
 The  fire  of  the  preacher 
 ihould  blaze  here,  he  fhould 
 colIe£l  the  ideas  of  his  whole 
 fermon  into  this  part,  as  rays 
 are  colledted  in  the  focus  of  a 
 burning  glafs,  and  inflame 
 the  hearts  of  his  auditors. 
 The  three  following  general 
 rules  feem  very  proper.  **  i. 
 Let  the  peroration,  or  con- 
 clufion, be  fiiort.— 2.  Let  it 
 
 be  bold  and  lively, — 3.  Let 
 fome  one  or  more  llriking 
 idea,  not  mentioned  before 
 in  the  difcuflion,  be  referved 
 for  this  part,  and  let  it  be  ap- 
 plied with  vigour.  Bucholt- 
 zer  ufedto  (^y,  J  good  preacher 
 ivas  kno^wn  by  his  conclufion. 
 He  often  clofed  his  fermons 
 defignedly  in  a  curt,  terfe, 
 abrupt  manner. —  Here,  my 
 brethren  !  I  flop,  and  I  leave 
 the  holy  fpjrit  to  preach  to 
 you.— — Novv',  chnltians !  I 
 have  done  my  part.  May  the 
 Lord  condefcend  to  do  his  in 
 your  hearts  ! — i  have  planted, 
 and  watered.  May  God  give 
 the  increafe  I — 1  have  beerj, 
 preaching  to  you,  and  fetting 
 before  you  the  ^o^^z\  of  fal- 
 vatioa. 
 
(49^    ) 
 
 admiration  of  eternal  benefits — hope  of  felicity- 
 courage  and  conftancy  in  afflictions — fteadinefs  in 
 temptations — gratitude  to  God — recourle  to  him 
 by  prayer — and  other  fuch  dilpofitions.  (2) 
 
 There 
 
 vatlon.     May  the  Lord  God 
 
 apply  it  to  your  hearts,  for  his 
 glory,  and  for  your  eternal 
 felicity  ! — May  the  Lord  fet 
 home  to  your  hearts  what  I 
 have  been  preachiug !  For 
 my  part,  I  am  only  his  mef- 
 fenger  to  you.  He  is  the 
 fiiepherd  and  bifhop  of  your 
 fouls  ! — With  fome  one  fuch 
 fentence  he  frequently  con- 
 cluded his  difcourfe."  ^he 
 luords  of  the  ivtfe  are  as  goads, 
 and  as  nails  fajiened  by  the 
 majiers  of  ajfemblies.  Eccl. 
 xii.  II. — Kecker?namii  Rhet. 
 Eccl,  lib.  i.  cap.  x. 
 
 (  2  )  ^  co?!cluJionJhould  excite 
 chrijiian  diffojitions,  Bifhop 
 Burnet  fays,  "  A  fermon, 
 the  conclufion  whereof  makes 
 the  auditory  look  pleafcd,  and 
 fets  them  all  a  talking  with 
 cne  another,  was  certainly 
 either  not  rightly  fpoken,  cr 
 not  rightly  heard  ;  it  has  been 
 line,  and  has  probably  de- 
 lighted the  congregation  ra- 
 ther than  edified  it :  but  that 
 fermon  that  mal^fs  every  one 
 go  away  filent,  and  grave, 
 and  haftening  to  be  alone  to 
 meditate,  and  pray  the  matter 
 over  in  fecret,  has  had  a  true 
 «ffea."--P^/.  Care,  ch.  ix. 
 
 ThepublifheroflVIaffillon's 
 fermons  defcribes  in  the  pre- 
 
 face, the  bifhop's  method  of 
 preaching,  by  faying  that 
 "  What  formed  the  diflinft 
 charafter  of  Father  Maffillon's 
 eloquence  was,  that  all  his 
 flrokes  aimed  diredly  at  the 
 heart,  fo  that  what  was  limply 
 reafon,  and  proof  in  others, 
 wa:  feeling  in  his  mouth. 
 He  not  only  convinced,  he 
 afFedted,  moved,  and  melted 
 his  hearers.  He  did  not  con- 
 fine himfelf  to  difcover  only 
 the  injulHce,  and  unreafona- 
 blenefs  of  vice,  he  Ihew  it  ia 
 fuch  a  hideous,  and  hateful 
 light,  that  you  could  no  lon- 
 ger fufFer  yourfelf  to  be  under 
 the  empire  of  fuch  a  cruel 
 tyrant;  you  could  no  longer 
 confider  it  in  any  other  light 
 than  that  of  a  fworn  enemy 
 of  your  felicity.  Entering 
 into  an  holy  indignation  a- 
 gainfl  yourfblf,  you  would 
 appear  to  yourfelf  fo  blind, 
 founjufl,  fo  miferable,  that, 
 you  would  fee  no  other  re- 
 medy than  that  of  falling  into, 
 the  arms  of  virtue."  After 
 this  defcription  he  fiibjoins, 
 *'  Sermons  compofed  in  this 
 tafte  cannot  fail  of  beipg 
 heard  with  extreme  attention, 
 every  one  fees  himfelf  in  the 
 lively,  and  natural  pii^ures 
 in  which  the  preacher  paints 
 th? 
 
C  491  ) 
 
 There  are  three  forts  of  difpofitlons,  or  emotions, 
 the  violent — the  tender — and  the  elevated.  The 
 violent  are,  for  example,  indignation,  fear,  zeaj, 
 courage,  firmnefs  againft  temptations,  repentance, 
 felf- loathing,  &c.  (3) 
 
 The 
 
 the  human  hearf,  and  difco- 
 vers  its  moft  fecret  fprings  of 
 adion.     Every  one  imagines, 
 the  difcourfe  is  addrefled  to 
 him,   and  thinks   the  orator 
 meant  him  only.     Hence  the 
 remarkable  efFefts  of  his  in- 
 flrudlions:  nobody  after  hear- 
 ing him  flopped  to  praife,  or 
 criticife    his   fermon.     Each 
 auditor   retired  in  a  penfive 
 filence,  with  a  thoughtful  air, 
 down  call  eyas,  and  compofed 
 countenance,  carrying  away 
 the  arrow,  which  this  chriftian 
 orator   had    faftened    in   his 
 heart.     Thefe  filent  fuffrages 
 exceed  the  loudeft  applaufes. 
 When  Father   Maffillon  had 
 preached  his   firft  advent  at 
 Verfailles,  Lewis   the  XlVth 
 faid  thcfe  remarkable  words 
 to  him.  Father,  I  have  heard 
 many  fine  orators  in  my  chapel y 
 and  hwve   been    much  plea/ed 
 nvith  them  :    but  as  for  you, 
 aliuays  'when  I  have  heard  you, 
 J  have  been  very   much  dif- 
 fleajediuith  myjelf.     Afini/h- 
 «d  encomium,  which  does  e- 
 qual  honour  to  the  tafte  and 
 piety  of  the   monarch,    and 
 the  talents  of  the  preacher." 
 — Scrm.  dt  MaJJilkn,  ptt.  (art 
 fref. 
 Vet.  II. 
 
 (3)  Some  emotions  are  vio- 
 lent, andmufi  be  excited  by  vi- 
 olent conclujkns.     Example  of 
 the  violent  from  Saurin's  fer- 
 mon on  the  feverity  of  God. 
 The  text  is  Heb.  xii.  29.  For 
 our    God  is  a  confuming  JirCm 
 Having  fpoken  of  fudden  un- 
 prepared deaths,  and  the  un- 
 certainty of  fick-bed  repen- 
 tances,   he    adds,     *'    God's 
 thoughts  are  not  as  our  thoughts. 
 True,  we  have  feen  fome  few 
 examples  of  people,  who  have 
 proved   after   their  recovery^ 
 that  they  were   converted  in 
 their  ficknefs ;  and  who  make 
 us  prefume  that  fome  dying 
 people  may  alfo  be  converted 
 in  the  fame  manner  :   but  yet» 
 Our  God  is  a  confuming  fire„ 
 How  rare  are  thefe  examples  \ 
 Need  we  prove  it  ?     Need  we 
 demonftrate  it  ?     You  are  our 
 proofs,  you   are  our  demon- 
 llrations.     Which  of  us  has 
 not  been  fick,  and  (I  fpeak  of 
 perfons  of  a  certain  age)  which 
 of  us   has  not   feen   himfelf 
 fometimes   at   the    brink   of 
 death?     Who  has  not  made 
 refolutions   in    that    terrible 
 moment,  who  has   not  pro- 
 mifed    to    reform    himfelf? 
 The  laws  of  thefe  exercifes 
 3  P  fwbid 
 
(   492    ) 
 The    tender    emotions    are    joy,    confolatlon,' 
 gratitude-,  tender  fubjedts  are  pardon,  pity,  prayer. 
 
 forbid  me  certain  details.  It  is 
 not  allowable  to  name  fuch 
 of  you  as  hear  me:  but  I  ap- 
 peal to  your  confciences,  and 
 if  your  confciences  be  afleep, 
 I  appeal  to  the  immortal  God. 
 How  many  perfons  are  there 
 amongft  you,  who  have  made 
 us  the  depofitaries  of  your  re- 
 folutions,   who  engaged  fo- 
 lemnly  to  renounce  the  world 
 and  its  maxims  ?     How  many 
 of  you   by  thefe  appearances 
 of  converfion  have  impofed 
 on  us,  and  impofed  on  your- 
 felves    too  ?       How     many, 
 whom  we  fhould  have  alledged 
 as  new  examples  of  people 
 converted  on  a  death- bed,  if 
 God  had  not  reftored  you  to 
 life  ?     Are  you  converted  in- 
 deed ?     Have  you  renounced 
 the  world,   and  its  maxims  ? 
 Ah!  when    we  would  judge 
 by  the  conduct  of  thofe,  who 
 are  raifed   from   ficknefs,  of 
 the  fate  of  thofe,    who    are 
 iaredead  .  .  .  My  brethren, 
 I  dare  not  examine  this  mat- 
 ter to  the  bottom,  and  I  leave 
 it  to  your  meditation. 
 
 "  God's  thoughts  are  not  as 
 cur  thoughts.  It  is  true,  there 
 is- nothing  in  our  fcriptures, 
 which  authorizes  us  to  fhut 
 the  gates  of  heaven  againft  a 
 dying  man,  who  difcovers 
 tokens  of  repentance :  Nor  is 
 there  any  thiiag,  which  autho- 
 rizes us  to  tell  him.  There  is 
 
 no  hope  for  you,  you  are  loft 
 withoutremedy  :  but  yet.  Our 
 God  is  a  confuming  fire,  and 
 there  are  hundreds  of  paflages 
 in  fcripture,  which  authorize. 
 What  do  I  fay?  There  are 
 hundreds  of  pafTages  which 
 forbid  us,  under  pain  of  being 
 punifhed  with  all  the  judg- 
 ments referved  for  the  crimes, 
 to  conceal  any  thing  from  the 
 criminal;  there  are  hundreds 
 of  pafTages,  which  command 
 us  to  tell  you,  you  who  are 
 fifty  years  of  age,  you  who 
 are  fixty,  you  who  are  four- 
 fcore,  you  who  after  this  put 
 off  your  converfion,  that  it  is 
 a  m'adnefs,  an  excefs  of  hard- 
 nefs,  and  indolence,  which  all 
 the  flames  of  hell  can  never 
 expiate. 
 
 **  After  all,  this  is  an  arti- 
 cle, of  which  your  pallors 
 hope  to  render  to  God  a  faith- 
 ful account,  how  undeferving 
 foever  we  acknowledge  our- 
 felves  of  his  patience.  How 
 often  have  we  reprefented  to 
 you  the  dreadful  confequen- 
 ces  of  your  delays  ?  We  would 
 take  you  to  witnefs,  walls  of 
 this  church  !  if  you  were  ca- 
 pable of  giving  evidence.  But 
 you  fhall  be  our  witnefles,  ye 
 difcourfes  preached  in  thefe 
 afl'emblies !  a  remembrance 
 of  which  fhall  be  awakened 
 in  that  great  day,  when  our 
 hearers  Ihall  give  an  account 
 .  of 
 
(    A93     ) 
 
 Stc.  (4^     The  elevated  are  admiration  of  the  ma- 
 jefly  of  God,   the  ways  of  providence,  the  glory 
 
 of 
 
 of  the  ufe  they  have  made  of 
 them.  Confciences  !  you 
 fhall  be  our  witnefles,  you 
 have  heard  our  direftions. 
 You  yourfelves  fhall  be  our 
 witnefles,  gainfayers  !  you, 
 who  have  fo  often  pretended, 
 by  reverfing  the  ideas,  which 
 the  gofpel  gives  us  of  the  mer- 
 cy of  God,  to  obfcure  others, 
 which  it  gives  us  of  hisjuftice 
 and  vengeance — We  are  inno- 
 cent of  your  blood,  nx)e  ha've  not 
 Jhunned  to  declare  to  you  the 
 n^vhole  coun/el  of  God — — and 
 though,  when  called  before 
 his  tribunal,  we  muft  fay  to 
 him  under  afenfeof  theweak- 
 nelles,  with  which  our  mini- 
 Itry  was  accompanied.  Enter 
 not  into  judgment  'with  thy  fer- 
 iianis,  O  Lord  ;  yet  will  we 
 even  then  venture  to  fay,  when 
 we  recolledl  the  overtures  we 
 have  made,  and  the  intreaties 
 we  have  ufed  to  Ilir  you  up  to 
 improve  the  prefent  moment, 
 /  have  ^reached  righteoufnefs  in 
 the  great  congregation.  Lo,  I 
 ha've  not  refrained  ?ny  lips,  O 
 Lord,  thou  knonvejl,  and  though 
 I  hwje  laboured  in  'vain,  and 
 fpent  my  frength  for  nought, 
 yet  fity  judgment  is  'vjith  the 
 Lord,  and  7ny  njjork  nfjith  my 
 God, 
 
 *'  Ah  !  May  God  animate 
 ws  with  nobler  motives !  God 
 ^rant,  not  that  the  torments 
 
 inflifted  on  our  hearers  in  the 
 ceconomy  of  eternity  may  be 
 the  apology  of  our  miniflry, 
 but  rather  may  God  make 
 you  our  cro-wn  and  joy  in  the 
 day  of  the  Lord!  Amen."— 
 Saur.  Ser.  torn.  vi.  fer.  quU" 
 trieme. 
 
 (4)  Tender  conclujion.  Ex- 
 ample of  a  tender  conclufion, 
 from  a  fermon  of  Bp.  Maflil- 
 lon  to  his  clergy.  **  And 
 indeed,  my  brethren,  can  a 
 pallor  live  either  without 
 prayer,  or  can  he  pray  but 
 feldom,  or  can  he  pray  with- 
 out fervour,  and  zeal,  or  can 
 he  confine  all  his  prayers  to  a 
 cold,  inattentive,  and  hafty 
 rehearfal  of  his  breviary,  while 
 he  pafies  his  life  amongft  his 
 parilhioners,  and  fees  the 
 greateft  part  of  them  living  in 
 fin,  and  perifhing  every  day 
 before  his  eyes  ?  When  the 
 high-prieft  Aaron  faw  a  part 
 of  his  people  fmitten  by  the 
 hand  of  God,  and  expiring 
 before  him,  he  ran  between 
 the  dead,  and  the  living — he 
 lifted  his  hands  to  heaven — 
 he  wept  for  the  mifery  of  fuch 
 as  fell  before  his  eyes — he 
 cried — he  wreftled — and  his 
 prayer  was  heard,  the  plague 
 was  flopped,  and  the  fvvord  of 
 God's  anger  retired.  A  good 
 paftor  never  prays  for  his  peo- 
 ple in  vain.     And  Aaron  food 
 
 3  P  2  betiveett 
 
or   Paradife, 
 (50 
 
 the 
 
 (    494    ) 
 
 cxpeftation 
 
 of  benefits,  Sccl 
 There 
 
 htnveen   the   dead,    and   the 
 livifig,    and  the   -plague  luas 
 
 **  This,  my  brethrer.  Is  the 
 image  of  a  good  paftor.  A- 
 jnongft  his  people,  (as  I  may 
 iay)  he  walks  between  the 
 dead,  and  the  living  ;  he  fees 
 "by  his  fide  feme  of  his  flock 
 dead,  and  others  ready  to 
 expire,  having  only  fome 
 flattering  iigns  of  life.  He 
 ices  the  invifible  fword  of 
 God^  wrath  hang  over  thefe 
 people,  he  fees  reigning 
 crimes,  and  haftening  death. 
 AW  this  he  beholds,  and  it  is 
 a  fpedtacle,  which  he  has  e- 
 ytxy  day  before  his  eyes.  If 
 he  is  not  affefted  with  this  : 
 he  is  not  a  paftor,  he  is  a 
 mercenary  wretch,  who  fees 
 in  cold  blood  the  deftrudlion 
 cf  his  flock.  He  is  either  a 
 minifter  fallen  from  the  grace 
 of  the  priefchood,  or  one  who 
 has  never  received  it.  But  if 
 this  aiFefts  him,  ah !  what 
 muft  the  iirfl  motion  of  his 
 grief  and  zcui  be  ?  He  will 
 addrefs  himfelf  to  God,  who 
 wounds  and  heals — he  will 
 offer  to  him  fecret  tears  of 
 grief  and  love  for  his  people — 
 he  will  remi  :d  an  angry  God 
 of  his  ancient  mercies — he 
 will  move  his  paternal  heart 
 by  his  fighs-—  and  offer  him- 
 idi  to    be  accurfed  for  his 
 
 brethren.*— —-//flre«  fioed  he* 
 t'ween  the  dead,  and  the  living, 
 and  the  plague  loasjiayed. 
 
 "No, my  brethren, a prieft, 
 a  paftor  who  does  not  pray, 
 who  does  not  love  prayer, 
 does  not  belong  to  that 
 church,  which  prays  luithout 
 ceajing.  He  is  not  united  to 
 the  fpirit  of  prayer,  and  love. 
 He  is  a  dry  and  barren  tree, 
 which  cumbers  the  Lord's 
 ground.  He  is  the  enemy, 
 and  not  the  father  of  his  peo- 
 ple. He  is  a  ftranger,  who 
 has  ufurped  the  paftor's  place, 
 and  to  whom  the  falvation  of 
 the  flock  is  indifferent. 
 Wherefore,  my  brethren,  be 
 faithful  to  prayer,  and  your 
 funftions  will  be  more  ufeful, 
 your  people  more  holy,  your 
 labours  will  feem  much  fweet- 
 er,  and  the  church's  evils 
 will  diminifli."  Majfil.  di/e, 
 /ynodaux,  torn.  ii.  dif.  x. 
 
 (5)  Elevated conclu^on.  Ex- 
 ample of  an  elevated  conclu- 
 fion  from  Saurin.  **  I  am 
 God's  (^thus  fpeaks  the  be- 
 liever) I  am  God's,  not  only, 
 becaufe  he  has  a  fovereign 
 empire  over  me  as  a  creator ; 
 not  only  becaufe  as  a  redeem- 
 er he  has  the  right  of  a  maftcr 
 over  a  flavc,  whom  he  has 
 purchafed  j  but  I  am  God's, 
 becaufe  I  love  him,  and  be- 
 caufe I  know  God  is  worth v^ 
 
 it 
 
C    495    ) 
 There  are  fome  chriftian  pafTions  which  may  be 
 excited  either  by  a  tender,  or  violent  method.  Re- 
 pentance 
 
 of  my  love.  The  lively  im- 
 preffions,  which  his  adorable 
 perfedlions  have  made  on  me, 
 make  me  impatient  with 
 every  thing,  that  intercepts 
 my  view  of  him.  I  could 
 not  be  content  to  be  any 
 longer  upon  earth,  except 
 his  law,  which  is  the  rule 
 of  my  conduct,  ordained 
 it :  yet  the  law,  which  or- 
 dains me  to  live,  does  not 
 forbid  my  defiring  to  die. 
 Death  I  confider  as  the  (um- 
 mit  of  my  defires,  and  as  the 
 confummation  of  my  happi- 
 nefs.  While  I  am  in  the  body, 
 J  am  abfent  from  the  Lord. 
 But  it  is  incomparably  better 
 for  me  to  be  abfent  from  the 
 iody,  and  prefent  luith  the 
 Lord,  and  what  fhould  flay 
 me  upon  earth,  when  GoA 
 fhall  pleafe  to  call  me  to  him- 
 felf! 
 
 "  It  Ihall  not  be  you,  criminal 
 objefts.  You  I  never  loved, 
 and,  if  I  have  fometimes 
 fufFered  myfelf  to  be  feduced 
 by  your  deceitful  delights,  I 
 have  been  fo  punifhed  by  the 
 griefs  you  have  caufed  me, 
 by  the  confufion  the  remem- 
 brance has  made  in  my  con- 
 fcience,  that  I  have  no  fear 
 of  your  entering  into  the  plan 
 pi  my  felicity. 
 
 .   *'  It  ihall  not  be  you,  lawful 
 objeils,  how  tender  foeycr  the 
 
 bonds,  which  unite  me  to 
 you  are  ;  you  are  only  rills  of 
 happinefs  to  me,  and  f  go  to 
 the  fpring  of  felicitf ;  yoa 
 are  only  emanations  of  good- 
 nefs,  and  I  go  to  the  hlejfed 
 God. 
 
 "  Nor  (hall  It  be  you,  objeds 
 of  religion.  You  are  only 
 means,  and  death  will  con- 
 du£l  me  to  theend.  You  are 
 only  the  way,  and  death  will 
 bring  me  home.  True,  I 
 fhall  read  no  more  excellent 
 books,  in  which  fuperior  ge- 
 niufTes  have  drawn  the  truth 
 from  an  abyfs  of  prejudices, 
 and  darknefles,  where  it  was 
 buried.  I  fhall  no  more  hear 
 difcourfes  in  which  the  preach- 
 er, animated  by  the  Ipirit  of 
 God,  endeavours  to  raife  me 
 above  the  prefent  world  ;  but 
 I  fhall  contemplate,  I  fhall 
 hear  the  eternal  wifdom,  and 
 therein  dilcover  the  views, 
 defigns,  and  plans  of  my 
 creator  ;  and  I  ihall  learn 
 more  in  one  moment  of  that 
 union,  than  all  books  and  all 
 religious  difcourfes  could  pof- 
 fibly  teach  me. 
 
 "  True,I  fliall  no  more  give 
 myfelf  up  to  you,  Clcfct-ex- 
 ercifes,  holy  meditatioi.s,  ef- 
 forts of  a  foul,  that  ieeks  its 
 God,  and  which  cries  to  him. 
 Lord,  fveiv  me  thy  glory,  Lord 
 difTipate  thefq  clouds,  and 
 darkne/Tes, 
 
(  49<5  ) 
 pentance  is  of  this  kind,  for  which  extremely  ten- 
 der motives  may  be  employed,  as  the  love,  and 
 bounty  of  God,  which  we  have  fo  unworthily 
 treated.  Violent  motives  may  alfo  be  ufed,  as 
 cenfure,  an  enumeration  and  defcription  of  the 
 enormity  of  the  fins  reigning  amongft  us,  the  hor- 
 ror of  our  ingratitude,  the  fear  of  God's  judg- 
 ments, the  juftlce  of  his  fcourges,  and  chailil'e- 
 ments,  &c.  (6) 
 
 la 
 
 darknefi'es,    which  hide  thee 
 from  my  fight ;  let  that  light 
 approach   me,  which  has  hi- 
 therto been  inacceflible  :  but 
 this  light  will  be  approached, 
 thefe    clouds  and  darknefies 
 will  be  diffipated,  I  ftiall  be 
 r,o  more  in  the  clofet  :   but  I 
 {hall  be  like  the  feraphims  at 
 the  foot  of  the  throne  of  God, 
 and  the  lamb. 
 "  True,  I  fhall  no  more  know 
 you  holy    facraments,  auguft 
 ceremonies  which  have  fo  of- 
 ten filled  my  foul  with  confo- 
 lation,  which  have  fo    much 
 contributed  to  unite  my  heart 
 to  God,  and  which  have   fo 
 often  been  to    me   a  heaven 
 upon   earth  :  but  I  fhall  re- 
 ceive you  immediately,  effu- 
 fions   of  divine    loVe  !  Plea- 
 fures    at    God's  right  hand! 
 Fulnefs  of  joy  !  1  fhall     .     . 
 Alas !  Per- 
 haps your  hearts  efcape  me, 
 my  brethren,    perhaps  thefe 
 difpofitions,  fuperior  to  your 
 piety,   are  no  longer  the  fub- 
 jet^ls  of  your  attention.  I  have 
 
 however  no  other  diredlion  to 
 give  you,  and  the  abridgment 
 of  all  this  difcourfe,  of  all 
 my  preaching,  and  of  all  my 
 whole  minillry  is.  Love  God, 
 be  to  God  by  inclination 
 what  you  are  by  condition 
 and  engagement,  then  the 
 miferies  of  this  life  will  be 
 fupportable,  and  then  the 
 approaches  of  death  will  be 
 delightful.  God  grant  you 
 this  grace,  to  him  be  honour, 
 and  glory  for  ever,  amen.'* 
 Saur.  fer.  torn.  viii.  fer.  ii, 
 Jur  I' empire  de  'Jejiis  Chriji. 
 
 (6)  Conclujion  may  be  mifced. 
 Example  of  a  mixed  conclu- 
 fion  from  Mafhllon.  "  The 
 annihilation  of  the  foul  is  the 
 laft  refource  of  impiety.  But 
 what  punifhment  would  it  be 
 for  a  wicked  man  to  be  no 
 more?  He  wifhes  for  annihila- 
 tion, and  propofes  it  as  his 
 highell  hope.  He  lives  tran- 
 quil in  the  midft  of  his  plea- 
 fures  in  this  agreeable  expec- 
 tation. What!  Will  the jufl 
 God  punifh  a  fmner  by  giving 
 him 
 
(    497    ) 
 
 In  like  manner,  firmnefs  apainfl  temptations 
 may  be  difcuffed  •,  for  tender  motives  may  be  ufed, 
 as  the  vanity   of  the  promifes  and  hopes  of  this 
 
 world. 
 
 him  what  he  defires  ?  Ah  !  It 
 is  not  thus  that  God  punilhes. 
 For  what  can  the  wicked  find 
 fo  very  bad  in  annihilation  ? 
 Would  it  be  the  privation  of 
 God  ?  But  a  wicked  man  does 
 not  love  him,  he  does  not 
 knov/  him,  he  will  not  know 
 him,  for  his  god  is  himfelf. 
 Would  it  be  annihilation  ? 
 But  what  more  pleafing  to 
 fuch  a  monlter,  v.'ho  knows 
 that  if  he  lives  after  death  it 
 is  only  to  fuffer,  and  expiate 
 the  horrors  of  an  abominable 
 life.  Would  it  be  the  lofs  of 
 worldly  pleafures,  and  of  all 
 the  objeds  of  his  paffions  ? 
 But  when  he  ceafes  to  be,  he 
 mull  ceafe  to  love.  Imagine 
 if  you  can  a  more  defirable  lot 
 for  the  wicked,  and  Ihall  this 
 after  all  be  the  fv/ect  end  of 
 his  debaucheries,  horrcrs,  and 
 blafphemies  ! 
 
 "  No,  my  brethren,  the  hope 
 of  the  ^wicked  ft?all  perijh : 
 but  his  crimes  fhall  not  peri-Qi 
 with  him.  His  torraenrs  will 
 be  as  endlefs  as  his  pleafures 
 would  have  been,  if  he  had 
 been  mafter  of  his  fate.  He 
 would  fain  perpetuate  upon 
 earth  his  fenfual  pleafures. 
 IJeath  limits  his  crimes :  but 
 does  not  limit  his  criminal 
 defires.  The  jufl judge  v/ho 
 fearches  the  heart  will  pro- 
 
 portion then  the  fufFering  to 
 the  ofience,  immortal  flames 
 for  intentionally  immortal 
 pleafures,  and  eternity  itfelf 
 will  be  only  a  jull  compenfa- 
 tion,  and  an  equality  of  pu- 
 nifliment.  Theje  fball go  w-May 
 into  e^jerlajiing  piinijJjincnt , 
 "  What  is  the  conclufion  of 
 
 this    dif^ourfe  ? That    a 
 
 wicked  man   is  to   be   pitied 
 for  placing  his  higheft  hope 
 in  a  frightful   uncertainty  a- 
 bout  revealed  truths.  —  He  is 
 to  be  pitied,  in  that  he  is  not 
 able  to  live  peaceably,  unlefs 
 he  lives  without  faith,  with- 
 out vv^orfliip,    without    God, 
 without  hope — that  he  is  to 
 be  pitied  if  the  gofpel  muit 
 be  a  fable,    the  faith  of  all 
 ages    credulity,     the  confent 
 of  all   men  a  popular  error, 
 the  firft  principles   of  nature 
 andreafon  childilh  prejudices, 
 the  blood  of  fo  many  martyrs, 
 whom  the  hope  of  a  futurity 
 fupported  in  torments,  a  con- 
 certed game  to  deceive  man- 
 kind ;  the  converfion  of  the 
 univerfe  a  human  enterprizc, 
 the  accompliihment   of  pro- 
 phecies a  lucky   hit,  in  one 
 word,  if  ail   that  is  beil:  ef- 
 tablifhed  in  the  univerfe  mull 
 be  found  falfe,    fo   that   hp 
 may  not  be  eternally  mifer- 
 able.     What  madnels  to  be 
 able 
 
(    498    ) 
 
 world,  which  are  only  falfe,  and  delufive  appear- 
 ances— the  confideration  of  the  miferable  ftate  of 
 backflidcrs   and   apoftates — the  dignity   to  which 
 God  calls  his  children — the  eternal  rewards  which 
 attend  perfeverance — the  joy  of  a  good  man  when 
 he  has  gained  a  fignal  vidlory  over  temptations- 
 Violent  methods  may  alfo  be  employed,  as — infpir- 
 ing  an  holy  ambition  to  defeat  the  defigns  of  the 
 world — a  contempt  of  the  plots,  and  powers  a- 
 gainft  us — the  hope,  or  rather  the  inviolable  af- 
 furance  we  have  that  all  the  powers  of  earth  joined 
 together  cannot  Ihake  us.     St.  Paul  ufes  mixed 
 motives  at  the  end  of  the  eighth  of  Romans.     Who 
 jhall  feparate  us  from  the  love  of  Chrijl  ?  Shall  tri- 
 bulation^    or  dijfrefs,    or  perfecution^   or  famine^  or 
 nakednefs^    or   pertly  or  fword  ?  Na)\    in  all  thefe 
 things,  we  are  more  than  conquerors  through  him  that 
 loved  us.     For  I  am  perfuaded,  that  neither  deaths 
 nor  life,  nor  angels,  nor  principalities,  nor  powers^ 
 nor  things  prefent,  nor  things  to  come,  nor  height,  nor 
 depth,  nor  any  other  creature  Jhall  be  able  to  feparate 
 
 us 
 
 able   to  contrive   a  kind  of  and  not  by  doubting  whether 
 
 tranquility    made    up  of   fo  he  fees  you.      The  peace  of 
 
 many  fooliih  fuppofitions  !  the  wicked  is  only  a  frightful 
 
 "  O  man  !  I'willjhe-iuyoua  defpairj  feek  your  happinefs, 
 
 more  excellent  nuay.     Fear  this  not  in  fhaking  off  the  yoke 
 
 futurity,    which    you    force  of  faith,  but  in  tailing  how 
 
 yourfelf  to  doubt.    Alk  us  no  fweet    it    is.       Pradlife   the 
 
 more  what  paffes  in  that  other  maxims    it    prefcribes,     and 
 
 life,  of  which  we  fpeak  :  but  your  reafon  will  no  longer  re- 
 
 aflc  yourfelf  frequently  what  fufe  to  fubmit  to  the  mylleries 
 
 you  are  doing  in  this.     Calm  it   propofes.      Futurity    will 
 
 your  confciencc  by  the  inno-  ceafe  to  be  incredible  to  you, 
 
 cence  of  your  manners,  and  when  you  ceafe  to  live  like 
 
 not  by  the  impiety  of  your  thofe  that  confine  all   their 
 
 fentiments.      Set  your  heart  felicity    within    the     narrow 
 
 at  reft  by  calling  upon  God,  bounds  of  life.     Then   far 
 
 from- 
 
(    499     ) 
 
 us  from  the  love  of  God,  which  is  in  Jefus  Chrift  ou^ 
 Lord.  (7) 
 
 A  conclufion  fhould  be  diverjified.  I  mean,  we 
 fhould  not  be  content  to  move  one  fingle  chriftian 
 pafTion,  many  muft  be  touched,  and  a  proper 
 length  of  difcourfe  affigned  to  each,  in  order  to 
 ftir  up  the  paflion.  Too  long  time,  however, 
 muft  not  be  fpent :  but,  when  the  effed  is  evi- 
 dently produced,  pafs  to  another  paflion.  As  the 
 conclufion  ought  to  be  compofed  at  leaft  of  four,  or 
 fiverefledions  (naturally  arifing  from  the  text,  either 
 general,  from  the  whole  text,  or  particular,  from 
 fome  of  the  parts,  into  which  it  is  divided)  fo  if 
 pofllble  thefe  refledions  muft  be  placed  in  prudent 
 order,  fo  that  the  weakeft  and  leaft  powerful  may 
 be  the  firft,  and  the  ftrongeft  laft,  and  fo  that  the 
 difcourfe  may  become  more  rapid  as  it  runs, 
 
 I  think,  however,  it  would  be  vicious  to  finifh 
 with  motives  too  violent,  as  fubjedls  tending  to 
 horror— indignation — or  heavy  cenfure.  It  would 
 be  much  better  in  general  to  clofe  with  a  tender, 
 or  even  with  an  elevating  motive.  Different  mo- 
 tives may  be  (and  indeed  they  ought  to  be)  mixed 
 in  the  fame  conclufion,  that  is,  violent,  tender, 
 and  elevated,  in  order  to  ftir  up  many  paflions  of 
 different  kinds. 
 
 Conclufion  fometimes  delights  in  examples,  fi- 
 militudes,  Ihort  and  weighty  fentences,  the  inven- 
 tions 
 
 from    fearing    this   futurity,  his  kingdom  all  fuch  as  have 
 
 you  will  haften  to  it,in  defire,  lived  in  expeftation  of  a  blef^ 
 
 you  will  figh  after  the  happy  fed    immortality."       Ma0. 
 
 day,  when  the  fon  of  man,  /er.  Car.  torn,  i.  pour  le  luniH 
 
 the  father  of    the   world   to  </^  la  \.fem, 
 
 come,  will  appear  to  punith  (7)  St.  Paul  concludes 'with 
 
 infidels,  and  to  recgive  inip  mixed  motives^      We  cannot 
 
 Vol.  II.  3  Q^ 
 
•(     500    ) 
 
 clonsof  a.^ne  imagination,  and,  in  one  word,  it 
 need  not  be  either  fo  chafte  or  fo  regular  as  the  body 
 p£  the  fernipn,  where  more  accuracy  muft  jdq  ob- 
 foved,:  ,  There  is  no  danger  when ^  preacher, in  a 
 ci?ndufi9n;^iyes   himfelf  .Ujpjto  th^^^  (8)  ^rfe  of 
 
 €r/-iAj.o   ni   ,rb£jc-   L'^"' "iir  ■•:.•■:.[)   lo  r:    h^ 
 
 ^•♦*>VCtV/Oi'     .'JCi.li    pCiQi     w^•.>  .:  ■.  _     '  'S"^    <;  ■     "^-' 
 
 jM»It  ihU  oppprtanit'y  of ' ob-     ,be'  attended  to'  in   a  fimilar 
 ferving  tiie  beauty  of  that  fine   ,  manner  by, the  people, 
 method,  of" concluding   pub-  (8)     A  preacher    may  gi^ve 
 
 lick  worihip',  ■  n-fed  after  apof-  hi'mfelf  vp  to  the  fire  of  his  ge- 
 tolical  example  in  chriftian  nius.  The  Archbilhop  of 
 churches.- :The  preacher  IhutS;  Canil^ray,  that  fine^cool  rea- 
 up   all  by  lifting  holy   hands     fon,er  in  his  other  wprk^,  i^ 
 
 Jn  prayer  to  God,  by  fpread- 
 iftgthem  over  the  people,  and 
 by  faying.  The  grace  of  .our 
 Lord  Jefui  Chrifiy  the  lonje  of 
 God,  and  the  fello^vfiip  of  the 
 Holy  Ghtiji  bi  nviih  you  all. 
 iiffien.  Some  iadd  other  words 
 ttf  their  own-r-xhefai/tng  grace. 
 ©J;  our  Lord  Jefus— the  fo/^-- 
 Jaji^ng  love  of  God  the  fa- \ 
 fhei'~-'Ca.tfyjeet.,  and  comfor' 
 table  commnnioh  of  the  Holy 
 
 other 
 remarkable  for  this  lire,  in  his 
 fermons,  particularly  in  the 
 conckfions-  of  them./  The 
 following  fpecimen  is  from  a 
 fcrmon  of  his  on  tl^e  feall  of 
 St.  Bernard.  ■       ,  ^   > 
 
 "  Who  are  yoo,  yoti  pro- 
 fanfe  men,  hvho  laugh  when 
 ypu-iee  a  renewed  finner  foU 
 lowing  Jefu^Chrift,  and  coun-i 
 tcrafting  the  torrent  of  all  his 
 paffions?    What/ then,    you 
 
 Ghoft  be,    afid  reniaim  with,  cannot  endure  that  we  fhould 
 you,,  and  fo  on.     When  fliall     <^ecif^re  ourfelves  openly  for 
 
 we  ceafe  to  be  wife  above 
 whafis  Writiei>  !  When  Ih'all 
 we  be  content  with  the  iim- 
 pHcity  ^f  revelation!  This, 
 though  lliori,  is.  a  fine  fignifi- 
 cant  part"  of  ifacred  worlhfp, 
 iinrf"'the  people  fhould  be 
 taught  to  avoid  that  hateful 
 caltom  of  hurrj'ing  out  before 
 it  is  completed,  ^it  fliouJd  be 
 uttered  grively,  deliberately, 
 
 the,  God,  who  created 
 According  to'  you,  it  is  a 
 weaknefs  to  fear  his  et^Vhaf 
 and  allrtighty  juftice,  and  hoc 
 to  be.. ungrateful  tp  his  good-: 
 nefs.  According  to  you,  it  is 
 a  folly  to  live  by  faith,  in 
 hope  of  eternal  life.  .  Who 
 then  are  you,  you  that  make 
 game  of  religion,  as  -well  as 
 of  the  religious  ?  Are  you  of 
 »lfeftionaTe^,-and  kindly  by.  another  religion  ?  DonOtyou 
 ihe  preaclier,  and  it  Ihould  believe  any  ?  Go  theo  out  of 
 •" ;  -^  o'''.-V,-.  our 
 
 ;vrrar.5  zli  •    ■ 
 
K   501   ) 
 
 Kis  gfcnlus,    provided   he  fay  nothing'   extrava^ 
 
 • '  '  '^'''ganr. 
 
 our  churches,  be  gone  from 
 bur  iTiyfteries,  go  live  with-' 
 out  hope,  without  Chrift, 
 ■without  God  in  the  world. 
 Go  where  your  impious,  and 
 brutal  defpair  would  hurry 
 you.  But  alas  !  who  would 
 believe  it  ?  You  are  chriftians, 
 and  you  have  promifed  to  re- 
 nounce the  world,  and  its 
 pomps,  to  carry  the  crofs  af- 
 ter Jefus  Chrift,  to  defpife 
 all  you  fee,  and  to  afpire  after 
 inviCble  realities.  You  have 
 promifed,  you  dare  not  deny 
 your  promife,  you  dare  not  re- 
 nounce your  falvation,  you 
 tremble  when  approaching 
 death  (hews  you  the  abyfs 
 that  opens  under  your  feet. 
 Miferable  wretches  !  foolifti 
 people  !  You  would  have  us 
 think  you  wife,  and  you  treat 
 thofe  as  fools,  who,  hoping 
 for  benefits  which  you  pretend 
 not  to  have  renounced,  labour 
 to  obtain  them.  O deftruftion 
 of  common-fenfe  !  O  mon- 
 ftrous  folly  !  O  devils,  you 
 poflefs  them,  it  is  "not  they 
 that  fpeak,  it  is  you  who 
 blafpheme  in  them.  We 
 want,  my  brethren,  another 
 Bernard,  though  I  know  not 
 whether  the  impiety,  un- 
 known in  his  age,  but  fafhion- 
 able  in  ours,  would  not  refill 
 all  his  dodlrine,  and  all  his 
 miracles.     Docs  he  not  fpeak 
 
 3 
 
 to  you  every  day  by  his  writ- 
 ings, and  by  hillbrics  of  his 
 times  which  atteft  what  he  did? 
 Let  us  hear  him,  my  brethren; 
 at  leal!:,  at  leaft  in  this  day 
 harden  not  your  hearts.  O 
 mychildren,  (Thushefpesksj 
 and  thus  he  has  a  right  to 
 fpeak  to  you)  O  my  children! 
 Muil  I  then  rife  up  in  judg- 
 ment againft  you  ?  The  light 
 which  your  fathers  faw,  and 
 which  from  generation  to 
 generation  hns  been  refleft- 
 ed  even  on  you,  does  it  only 
 ferve  to  difcover  your  iniqui- 
 ties ?  What  have  I  not  fuffer- 
 ed  that  I  might  prefent  you 
 all  together  as  a  virgin  with- 
 out fpot  to  the  holy  bride- 
 groom ?  But  what  do  I  fee  a- 
 mongft  you  !  O  my  children  ! 
 I  have  offered  you  a  bleffing, 
 and  you  have  rejeded  it.  The 
 curfe  will  come,  it  will  come, 
 and  you  will  be  overwhelmed 
 with  it.  It  will  diftill  on  your 
 heads  drop  by  drop  to  the 
 end.  No,  1  will  no  longer 
 be  your  father.  I  will  harden 
 my  heart,  and  my  foul  fhall 
 rejeft  you  for  ever.  1  will 
 forget  >ou,  I  will  be  afhamed 
 of  you  at  the  coming  of  Jefus 
 Chrift,  and  I  will  demand  of 
 him  vengeance  for  my  words, 
 or  rather  for  his  which  you 
 have  fo  often  defpifed."  Fe>i, 
 Oeuvres  philof.  tom.ix.p.  270. 
 0^2  I  con- 
 
(    50^    ) 
 gant,  or  capricious,  nothing  that  favours  of  en 
 thufiafm,  or  declamation. 
 
 I  conclude  thefe  notes  with 
 one  word  of  Bp.   Burnet's, 
 and  one    of   Bp.   Wilkin's. 
 The  former  fays,  f  *  Artificial 
 eloquence   without    a    flame 
 within,  is  like  artificial  poetry, 
 all  its  produftions  are  forced, 
 and  unnatural,  and  in  a  great 
 meafure      ridiculous.         Art 
 helps,     and   guides    nature : 
 but  if  one  was  not  born  with 
 this  flame,  art  will  only  fpoil, 
 and    make  him    redundant. 
 A  man  muft  have  in  himfelf 
 a  deep  fenfe  of  the  truth  and 
 power  of  religion.     He  muft 
 have  a  life  and  flame  in  his 
 thoughts  with  relation  to  thefe 
 fubjefts.       He  muft  have  felt 
 in  himfelf  thofe  things,  which 
 he  intends    to  explain,    and 
 recommend  to  others.   There 
 is  an  authority  in  the  fimpleft 
 things  that  can  be  faid  when 
 they  carry  vifible  charadters 
 
 of  genuinenefs  In  them."  Fajli, 
 care,  chap,  ix. 
 
 Bp.  Wilkin  fays,  "  As  the 
 milder  affeftions  t«  ijS*!,  do 
 beft  fuit  with  the  introduc- 
 tion, which  infinuatcs  into  the 
 love,  and  attention  of  the 
 hearers ;  fo  ra  iccc^-n,  the 
 more  eager,  and  vehement 
 affeftions  will  beft  become  the 
 conclufions."  "  But  (adds 
 he  from  Luther)  bene  orafl'e, 
 eft  bene  ftuduiflTe."  And  this 
 indeed  is  the  foul  of  all. 
 Wilk.  Ecclejiajies. 
 
 Gi've  attendance  to  reading, 
 exhortation,  and  doSirine.  Neg- 
 le£i  not  the  gift  that  is  in  thee, 
 meditate  upon  thefe  things,  gi've 
 thyfelf'wholly  to  them.Take  heed 
 to  thyfelf,  and  to  thy  do&rine^ 
 continue  in  them  ;  for  in  doing 
 this,  thou  Jhalt  both  fame  thy 
 felf,  and  them  that  hear  the&» 
 Paul  to  Tim* 
 
 THE        B     N     n. 
 
 INDEX 
 
INDEX 
 
 TO   THE 
 
 SECOND       VOLUME, 
 
 A 
 
 ABRAHAM,  his  charafter,  57. 
 His  covenant  nothin<i;  to  do  with  baptlfm,  423. 
 Abbot,  Bp.  read  Greek  to  awake  fleepers,  384, 
 Abfolution,  its  influence  in  monkery,  46. 
 Abfurdities,  what  gives  them  currency,  36. 
 
 Some  monllrous  ones  laid  down  by  feme  epifcopalian  di* 
 vines,  69. 
 Abufe,  oftopicks,  examples  of,  103,  104. 
 
 Every  fyftem  of  religion  fubjeft  to,  41 1. 
 Accents  belong  to  grammarians:  not  to  expofitors,  205,  &C; 
 Accuracy  of  compofition,  what,  249. 
 Aftion,  proper  pulpit,  335. 
 
 Violent,  nofign  of  eminent  zeal,  472. 
 Aftivity,  a  property  of  divine  love,  55, 
 Aftors,  religious,  who,  236. 
 
 Adam,  an  aukward  hereiick  in  Tertullian's  eye,  312. 
 Adam,  Melchicr,  his  high  encomium  on  Bucholtzer,  134. 
 Adams,  Dr.  example  from  him,  23. 
 Adam,  how  he  paraphrafes  Rom.  iii.  25.   377. 
 Addifon,  hjs  remark  on  the  partiality  of  thofe,  who  judge  of 
 ftyle,  83. 
 
 Reproves  raillery  in  religion,  112. 
 Additions,  human,  to  divine  ordinances,  dangerous,  318. 
 Admiffion  of  members  of  churches,  various  jnethods  of,  130, 
 AfFeftation,  univerfally  difliked,  464. 
 
 Hurts  a  preacher,^466. 
 AfFedion,  elTential  to  a  good  preacher,  340. 
 Affeftions,  religious,  whatlhould  be  done  to  excite,  148,  149, 
 
 Wifely  treated  of  by  Edwards,  361. 
 Age,  a  topick,  or  a  principle  of  perfuafion,  103. 
 Agency,  free,  how  fome  reconcile  it  with  necefllty,  242. 
 AgonilHcal  games,  frequently  alluded  to  in  fcripture,  123, 
 Aywvi^o/jta*,  what,  346. 
 
 Agricola,  the  reputed  parent  of  Antinomianifm,  260. 
 Alexandria,  who  founded  the  church  there,  160. 
 
 Succeeded  Jo  the  trade  of  Tyre,  49. 
 
 Allcgorifts, 
 
504       :        I  :  ^N•    IT   E    5c;        J 
 
 Allegorifts,  the  fathers  were  great,  174. 
 
 Modern  do  great  injury  to  religion,  S7. 
 Allegories  fliould  be  governed  by_  fcriptural  explication,  142, 
 
 -    145.     ^  ,  ,•  ■     .,'      -      -       rs^      •.      .;. 
 
 How  thdfe  lA  tKd^  Old  Teftament  are  quoted  %  the  New, 
 164. 
 Alliance  between  church  and  ftate,  what  it  refembles,  202; 
 Allocutions,  various,  172. 
 Alois,  Abbot,  his  extravagant  myflicifm,  52. 
 AlvareiZjhismyfticifm,  52. 
 Amalarius  took  the  Pelagian  fxde  in  the  controverfy  concern- 
 
 _    ing  grace,  153'    , 
 Ambition,  clerical,  how  it  operates  in  fome  communities,  27". 
 Ames,  Dr.  how  he  pleaded  the  puritan  caufe,  166. 
 Amplification,  where  necefTary,  175. 
 Amllerdam  fucceeded  to  the  virtues  and  the  trade  of  Antwerp, 
 
 49-  .  .  . 
 
 Ananias  and  Sapphira,  their  punifhment  no  precedent,  251. 
 
 Anarchy,  whence,  352. 
 
 Anaximenes,  how  he  ftooped  to  obtain  attention,  129. 
 
 Andrews,  fee  Ely,  vol.  i. 
 
 Ann,  Queen,  how  her  clergy  fettled  her  eccleliaftical  ac- 
 counts, 72. 
 Her  bounty  to  refugees,  209. 
 
 Anonymous  orations  bound  up  with  the  fathers,  what  proba- 
 bly,  170,. 
 
 •Anfelm,  his  blafphemy  concerning  the  Virgin  Mary,  267. 
 
 Anfon,  Lord,  what  fault  fome  divines  find  with  the  hillory  of 
 his  voyage,  338. 
 
 Antanaclafis, an  elegant  one  in  S.John,  27. 
 
 Anthems,  in  publicknvorpipf  afymbolizing  withpapifts,  307, 
 t^  'Antinomians,  who,  260. 
 
 How  Saurin  reproves  them',  358. 
 
 Antithefis,  beautiful  one  in  Afts,  238. 
 
 Antwerp  fucceeded  Venice  in  trade,  and  trade  virtues,  49, 
 
 'Apes,  Bunyan's,  had  long  tails,  106. 
 
 Apollinarians,who,   198. 
 
 Apology,  what,  276.    . 
 
 Appftles,  the  xii.  had  mean  thoughts  of  a  MefTiah  at  firfl, 
 
 -37-  ,   ,   . 
 
 How  they  underftood  their  commiffion,  186. 
 
 "Whether  they  would  be  admired  now,  222,  &c. 
 
 Why  they  did  hot  make  creeds  and  canons,  1  32. 
 
 Why  they  did  not  certfure  infant  fprinkling,  132. 
 
 Apoftks, 
 
I    N    D    EX.  505 
 
 Apofi:les,  the  xiL- how  far  their  conduflis  to  be  imitated, -25,0 
 Apollles,  faire,debared  chrilHanicy,  253. 
 
 Howche  tv/elve  treated  them,  303. 
 Apothegms,  fhould  not  be  iifed  often  in  preaching,  482. 
 Appello  Ca/arim;  the  fpirit  of  that  vile  book,  332. 
 /Vpplic.ado.n,  perfonal,  fome  hearers  make  it  and  unjuftlylajr 
 
 it  on  the  preacher,  474. 
 Appliation,  the  ufual  clcfing  part  of  a  fermon,  30. 
 
 Abufed  by  fome,  and  rejeded  by  others,  327,  &c. 
 
 One  common  fault  of,  8-  ^ 
 
 Sometimes  compofed  of  concomitants,  30. 
 Application,  continual,  what,  325. 
 
 Perfeftly  confillent  with  the  dodrine  of  decrees,  335. 
 ,    Properties  of,  333,  364. 
 
 The  bell,  392. 
 Approbatio.n,  elTential  to  mental  fin,  280,  &c. 
 ^qyinaj,  his  definition  of  faith,  263. 
 
 Defcription  of  fear,  40. 
 
 Of  avarice, '70. 
 Of  venial  fin,  310. 
 ,    Taught  Popilh.  preachers   the   Ciceronian  method  ofad- 
 
 drelhng  the  Virgin  Mary,  172, 
 Archbifhops,  when  their  titles  were  fettled,  37. 
 Archives,  papal,  precarious  groundspf  a£lion,  300. 
 A.riliippus,  to  what  he  likened  great  readers,  381. 
 Arillo,  Titus,  his  charafter  a  model,  92. 
 Ariftobulus  murdered  by  Herod,  and  then  lamented,  304. 
 Ariilocracy^  .to  what  it  tends,  35a. 
 Arillophanes,  his  buffoonery  fatal  to  Socrates,  1 12^  i6c. 
 Afiilotle^  how  he  defines  matter,  263.  \ 
 
 Diilinguilhes  letter  from  fpirit  of  law,  143. 
 
 Thought  appearance  of  integrity  effential  to  perfuafion^ 
 
 ,  One  of  his  laws  of  imagery  cenfured,  342. 
 Referred  to,  270,  460,  461. 
 Arithmetick,  political,  converted  to  a  religious  topick,  ^Gdi 
 Arminians,  how  they  expound  S.  Paul's   epiftle    to  the  Ro* 
 
 mans,  295. 
 Arminius,  hia  account  of  the  ufe  of  the  moral  law,  199.      ' 
 
 Cenfured  after  his  death  by  James  L   199. 
 Arnobius,  a  reprover  of  pomp  in  religion,  237. 
 Articles  of  faith,  human,  contain  the  ideas  of  the  compilers 
 of  them,  not  neceflarily  thofe  of  in  fpired  writers,  J38. 
 Subfcripcion  to'any,  a  f^tire  pa  icripture,  78. 
 .v-livil  ■  \  Articles 
 
5o6  I    N    D     E     X. 
 
 Articles  of  the  eftabli(hed  church,  fome   unintelligible,  243. 
 
 How  defended  by  fome,  314. 
 
 The  title  of  them  fpurious,  3 14,  &c. 
 Aflcewe,  Ann,  burnt  by  Cranmer,  210. 
 Affembly  of  divines,  mifreprefented  and  abufed,  99. 
 Aflemblies,  publick  chriftian,  fhould  be  accommodated,  384« 
 AfTociations,  fixnciful  ones  make  mirth,  78. 
 
 Of  irrelative  ideas  produce  ridicule,  85. 
 Affumptions  in  reafoning,  what,   149. 
 
 Examples  of  dangerous  ones,  147. 
 Afl'urance,  falfe  notion  of,  375. 
 
 Scripture  dodlrineof,  fadly  abufed,  169. 
 Afteifmus,  what,   113. 
 Afterius,  or  Afturius,  Bp  of  Amafia,  his  juft  notion  of  merit* 
 
 Aftrology,  judicial,  deftroyed  by  chriftianity,  247. 
 Athanafian  creed,  antifcriptural,   unintelligible  and  cruel, 
 283,428. 
 ^.^  Atheifm,  modern  times  faid  to  be  inclined  to,  337. 
 Atheifts,  who,  in  the  account  of  fome  divines,  42. 
 Athenagoras,    ufes  the  argument  taken  from  univerfal  con- 
 
 fent,  407. 
 Athens,  the  fcandalous  idolatry  and  vice  of,  1 1 1 ; 
 Atonement,  proved  by  Chrift's  agony,  195. 
 Attention,  lliould  not  be  acquired  by  fanciful  methods,  129. 
 
 How  beft  acquired,  464,  &c. 
 Atterbury,  not  preferred  for  his  piety,  131. 
 
 How  he  proves  the  genuinenefs  of  the  title  tothe  epifcopal 
 articles,  315. 
 Attributes  of  God,  Saurin's  wife  caution  to  thofe,  who  dif- 
 cufs  them,  313. 
 Fine  topicks  of  application,  370. 
 Audience,  preachers  fhould  try  to  obtain  at  firft,  459, 
 Auditors,  how  they  difcover  a  good  fermon  at  their  departure, 
 
 490,491. 
 Audland,  his  reply  to  a  flanderous  perfecutor,  216. 
 Auguftine,  St.  advifes  preachers  to  begin  early,  I76«. 
 Recommends  an  imitation  of  the  apollles,  282. 
 One  of  the  firft  difputants  about  grace,   153. 
 Noc  a  perfecutor  till  foured  by  controverfy,  108. 
 What  makes  his  glofiesgo  for  arguments,  203. 
 His  fenfeof  I  Cor.ii.  14.  353. 
 Augnftus,  a  faying  of  his  applied  to  Peter,  482. 
 Auiterities  in  religion,  whence,  45, 
 
 Authority, 
 
INDEX.  507 
 
 Authority,  fy^arf/^,  cannot  produce  faith,   135. 
 
 Submiffion  to  it  is  no  part  of  religion,   320. 
 
 The  ultima  ratio  of  church-tyrants,  322. 
 Authority,  on  what  topicks  divines  may  allow  it,  360. 
 Avarice,  what,  67. 
 
 Injurious  to  fociety,   70. 
 
 Incompatible  with  chrilHanity,  71. 
 
 Its  fatal  influence  on  religion,  68. 
 Ayerft,  example  from  him,  23. 
 
 B 
 Bacchus,    the  infamous  celebration   of    his    feflival   at    A- 
 
 thens,   m. 
 Backfliders,  to  what  refembled  by  fcripture,   342. 
 
 Contrail,  a  proper  topick  of  addrefs  to,   193. 
 Bacon,  Lprd,  on  topicks,  270. 
 Baius,  Dr.  or  Michael  De  Bay,  revived  the  controverfy  about 
 
 grace,    153. 
 Baker,  the  nonjuror,   fome  account  of  him,  20S. 
 B  ptifm,  primitive,  422. 
 
 Cannot  be  explained  by  circumcifion,    163. 
 
 Original  form   of  words,  effential  to  the  right  adminiftra- 
 tion  of,  318. 
 
 How  Tertuilian  wrote  about  it,   loz. 
 
 How  to  be  rellored,  if  loll,    i  84. 
 
 Pradifed  by  immerfion  in  the  year  ccclxxxviii,  92. 
 
 Of  infants,   why  not  cenfured  by  the  apoftles,    132. 
 Baptifis,  the  grcund  of  all  their  arguing  for  the  immerfion 
 of  adults,  423. 
 
 Perfecuted  by  Cranmer,   21  r. 
 
 Abufed  by  Featly,  98. 
 
 Mifreprefented  by  Neal,  8r. 
 Barbon,  his  ranting  defence  of  liturgies,  319. 
 Barclay,    his  apology  contains   unanfwerable  arguments  for 
 
 religious  liberty,  55. 
 Barker,  the  part  he  took  in  Salter's-hall  fermons,  231. 
 Barradius,  how  he  mifapplies  a  faying  of  Augullus,  482. 
 Barrow,  Bp.  direded   prayer  to  be  faid  for  his  loul  after 
 
 death,  225. 
 Bafil,  what  he  thought  of  merit,  218. 
 Ballwick,  his  prayer,  42. 
 Bates,  Dr.  ufed  anecdotes  fometimes  in  fermons,  272,  &c. 
 
 Far  fuperior  as  a  divine  to  fuch   a  man  as  Bp.   Coiinf, 
 
 i3»- 
 Jaxtcr,  Rev.  Richard,  a  better  divine  than  Bp.  Laud,  131. 
 
 Vol.  II.  3  R  Baxter, 
 
5o8  INDEX. 
 
 Baxter.,  how  he  defines  venial  fin,   310. 
 
 \^\i  Jalnt^ s  reft ,  an  excellent  book,  6()' 
 
 Referred  to,    134. 
 Bayle,  his  excellent  remarks  on  reafon,  and  volition,  403, 
 
 His  apology  for  Shafcefbury,    113. 
 
 What  he  faid  of  Claude's  defence  of  the  reformation,    1 78. 
 Beads,  in  religion,  offspring  of  hypocriry,  52. 
 Bears,  how  thofe  in  the  hidory  of  El  ifha  may  be  examined,  12Q. 
 Beaufobre,   how  he  pleads  for  toleration,    108. 
 
 His  account  of  Saul's  converfion,   109,  &c. 
 
 Exonerates  miniiters  from  the  charge  of  avarice,   82. 
 
 Example  of  mixed  obfervations  from>him,    127. 
 Bebelius,  complains  of  abufe  of  the  Latin  tongue,   80. 
 Becon,   applies  medical  and  mufical  images  to  theology,  190. 
 Bede,  his  account  of  Eafter-homilies,   135. 
 Bel  and  the  dragon,  a  filly  fable,  455. 
 
 Bellai,  Bifhop  of,  what  puzzled  him  in  the  ftate  of  preach- 
 ing. 337: 
 Bellarmine,  his  marks  of  the  true  church,  75. 
 Belfhazzar,  fcripture  does  not  fay  he  was  damned,   71. 
 Benediftion,  a  fine  part  of  publick  divine  worfhip,  500. 
 Benefices,  how  father  Paul  wrote  concerning,   224. 
 Bennet,  Dr.  ill  fitted  to  confute  popery,   293. 
 Bentley,  Dr.  what  he  faid  of  free-thinking,    15. 
 Bernard,   St.  thought  pomp  injurious  to  religion,   237. 
 
 What  he  thought  of  good  works,  437. 
 Eernardine,  of  Sienna,  his  blafphemous  addrcfTes   to  the  vir- 
 gin Mary,   266. 
 Bertheau,  example  from  him,   258. 
 Beveridge,  Bp.  his  wild  reafoning  for  the  liturgy,  18. 
 
 Example  of  difcufling  a  fermon  from  him,  24. 
 Eeyerlinck,  his  defcription  of  hope,  64. 
 Of  fear,   40. 
 Beza  difliked  kneeling  at  the  facrament,  'j-j. 
 
 On  Rom.  viii.  31. 
 Bible,  prefent  Englifh,  ill  divided,  378. 
 
 Court  influence  ufed  in  tranflating  it,   loi. 
 BielfeM,  Baron,  what  he  fays  are   the  properties  of  a  good 
 
 fyftem  of  religion,   396. 
 Bigots,  mercenary,  contemptible  animals,  72. 
 Bigotry,  the  national  fin  of  the  Jews,   187. 
 Birkenhead,  Sir  John,  a  hiftorical  fharper,  <)<). 
 Bilhops,  Englifh,  the  incongruity  of  the  form  of  their  ordi- 
 nation, with  tiieir  practice^   141, 
 
 Bifhops, 
 
INDEX.  509 
 
 Bifliops,    the  pliablenefs  of  Q^  Ann's,   210. 
 BJfle,   how  he  pleads  for  epifcopacy,    17. 
 Blackwall,   his  encomiums  on  the  Ityle  of  the  apoftles  com- 
 miffion,    186. 
 Cenfurcs  the  prefent  divifion  cf  the  bible,   379. 
 Blair,  Rev.  Robert,  his  method  of  preaching,   364. 
 Blandford,  Bp.   prayed  for  the  dead,   225. 
 Bpa^Ev?,  in  the  Grecian  games,  who,   39. 
 Bradbury,  had  an  excellent  talent  for  irony,    1 13. 
 Bradford,   Bp.  example  from  him,   29. 
 Bribes,  prevalent  arguments  with  bad  men,   81. 
 
 Benefices  are  often  church,  224. 
 Britain,  proteftant  fucceflion   to  the  crown  of,  favourable  to 
 
 primitive  religion  in  Whiilon's  account,  66. 
 Brochmand,  his  account  of  Chrift's  kingly  office,  4. 
 Brown,  how  he  anfwered  Shaftefbury,    112. 
 Bona,   Cardinal,  a  profound  myllick,  44.  52.  264. 
 
 Makes  divine  love  the  principle  of  all  fciences,   58. 
 Bonner,  Bp.  what  he  faid  of  the  reformers  retaining  popifh 
 
 ceremonies,   125. 
 Borromeo,  Cardinal,  his  excellent  rules  of  preaching,  i6S. 
 A  line  contraft  of  his,    197. 
 Example  of  figurative  difcuffion  from  him,   189. 
 BofTuet,  Bp.  his  extravagant  flattery,  462,  Sec. 
 
 Referred  to,   126. 
 Bofton,  how  he  confiders  the  moral  Hate  of  man,   114. 
 Bougy,  Marquis  de,   did  not  think  fo  highly  of  the  Englifli 
 
 epifcopal  church  as  fome  did,   212. 
 Bourdaloue,  his  refleftions  on  venial  fin,   311. 
 Boxhornius,  his  arguments  for  indefeifible  right,  97. 
 Bozius  makes  out  100  marks  of  the  true  church,  75 . 
 Buddeus,  whence  he  thought  myiticifm  came,  265. 
 Bucholtzer  hated  difputes  in  religion,    134. 
 His  method  of  introducing  application,   326. 
 Thought  a  good  preacher  might  be  known   by  his  con- 
 clufion,   489. 
 ^"g§>   f'ot  carefled  for  his  abilities  or  piety,    131. 
 Bunyan,  his  ufual  method  of  preaching,   364. 
 
 Not  flighted  for  his  want  of  abilities  or  piety,   131. 
 His  indidment,   228. 
 Eurgh,   Efq.  his  juft  cenfure  of  hiftorical  afTumption,   148. 
 Burnet,  Bp.  fets  very  light  by  artifical  eloquence  in  the  pul- 
 pit, 502. 
 
 3  R  2  Burr.et, 
 
5IO  INDEX. 
 
 Burnet,  Bp.  his  direftions  for  applying  dodlrine,  333. 
 For  conclufions  of  fermons,   490. 
 When  his  pajioral  care  was  firft  pubiifhed,  457. 
 His  account  of  H.irry  VIII.  injunction  to  his  bifliops  con- 
 cerning preaching,    lOI. 
 Proves  the  title  of  the  articles  a  forgery,   315. 
 Says  the  cafe  of  loft  ordinances  was  debated  by  the  re- 
 formers,  184. 
 His  contempt  of  James  T.   200. 
 Example  of  difcuffion  from  him,  26. 
 Eufinefs  and  piety  rot  at  variance,    344. 
 Bufy-bodies,  pelts  of  chriftian  focieties,   363. 
 Butler,  Bp.   his  charafter  by  Dryden,  271. 
 
 An  incomparable  writer  on  the  nature  of  evidence,  147. 
 Butler,   Sam.  proved  nothing  by  Hudibrafs,   113. 
 Buxtorf  on  Pfal.  xviii.  2.   31. 
 Zeph.  ii.  I.   328. 
 
 c 
 
 Caefar,  referred  to,  251. 
 
 Cjefarius,  guards  from  prefumption  and  defpair,   359; 
 
 Calamy,  Dr.  wrote  well  on  the  trinity,    13. 
 
 Ufed  no  exordiums  in  fome  of  his  fermons,  458. 
 
 Too  complaifant,   180. 
 Calendar,  Shepherd's,   cenfures  dominion  over  confcience, 
 
 .  38-       .   .         >. 
 Caligula,  his  intentional  vvickednefs,  281. 
 
 Calovius,  on  Pfal.  li.  4,     366. 
 
 Calvin  abufed,  when  fet  up  for  a  mafter,   106. 
 Quoted,  47,  48.  237.   377.  4.33. 
 
 Calvinifm,  preferable  to  other  ly Items  in  regard  to  the  un- 
 pardonable fin,   391. 
 
 Calvinift    divines,    how   they   confider   fpcculative  wicked- 
 nefs,  280. 
 
 Cameron,  example  from  him,  261,  &c. 
 
 Canada,  fav?..ges  of,  believed  a  future  ftate,  406. 
 
 Candidates  for  orders  in  the  epifcopal  church,    obliged  to 
 profefs  themfelves  moved  by  the  Holy  Ghoft,    141. 
 
 Canons,  church,  a  fatire  on  a  perfed  code  of  religious  law, 
 
 Canonifts,  explain  away  their  own  definitions,  202. 
 Cant  words,  90. 
 
 Canterbury,  lome  account  of  the  French  church  there,  212. 
 
 Caracalla, 
 
INDEX.  511 
 
 Caracalla,    like  the  old  Pharifees  in   venerating  the  dead, 
 
 3^4* 
 Carolina,    French    refugees    had    fome    defign    of    fleeing 
 
 thither,   212. 
 Carthage,  a  Tyrian  colony,  49. 
 Cartwright,  a  greater  divine  than  Whitglft,    131. 
 
 How  he  was  forced  to  plead  the  caufe  of  religious  liberty, 
 203. 
 Cafaubon,  Meric,  his  injudicious  way  of  accrediting  fcrip- 
 
 ture,    140. 
 Cafe,  various  ways  of  Hating  a,    121. 
 Caflander,  propofed  a  re  union  of  papifts  and  proteftants  on 
 
 wrong  grounds,   225. 
 Caffian,    the  father  of  Semipelagians,    153. 
 Cafuills,  what  Saurin  thought  of  complaifant,   357. 
 Cafuiltry,  what  necellary  to  it,    126.    143. 
 Catechifm,  epifcopal,  abftrufe  on  the  facrament,  7. 
 Catechumen,  Hate,  the  revival  of  it  defirable,   139. 
 Cenfures  alone  only  alarm,  they  do  not  convert,   364. 
 Ceremonies,  human,  in  religion,  whence,  52. 
 
 No  church  has  power  to  decree,  262. 
 
 It  is  impolitick  to  retain  papal,    125. 
 Chaldeans,  their  national  charadter,  57, 
 Chandler,  Dr.  his  fevere  cenfure  of  popery,   185. 
 
 His  part  in  Salter's-hall  fermons,   231. 
 Chapels,  royal,  and  collegiate,  what  fort  of  preaching  pro- 
 per in,   175. 
 
 Private,  what  allocutions  proper  in,   172. 
 Chaplets,   the  fruits  of  hypocrify,   52. 
 Chapter  and  verfe,  when  to  quote,   379. 
 Charadliers,  topicks  of  illuitration,  29.  57.  232. 
 
 How  beft  deicribed,   82. 
 
 A  great  aflbriment  in  fcripture,   177. 
 
 Diiference  between  real  and  fiftitious,   235,  236, 
 Charnock,  why  he  calls  fin  deicide,  282. 
 Chaiientifmus,  what,    113, 
 
 Charles  V.  Emperor,  ordered  the  interim  to  contain   the  reli- 
 ligion  of  his  empire  as  long  as   it  fuiced   him  to  have  it 
 fo,   260. 
 Charles  I.  court-divinity  in  the  time  of,  42. 
 
 A  patron  of  church-tyrants,  522. 
 
 His  illogical  declarations,  84. 
 
 Mifiepreients  the  puritants,  78. 
 Charlevoix,  Father,  his  account  of  the  Canadians,  406. 
 
 Charondas, 
 
512  INDEX.' 
 
 Charcndas,  why  he  attributed  his  laws  to  a  deity. 
 Challifem«nt  quickens  religious  love,  47. 
 Chinefe,  their  ignorance  ot  chriftianity,   no  argument  againd 
 pofitive  proof  of  the  truth  of  it,  4.12. 
 liow  the  catholicks  accommodated  chriltianity  to  the  old 
 religion  of  the,   306. 
 Christ,  a  real,   and  inimitable  charafter,   235. 
 Chriftianity,  how  formed  by  Jefus  Chrift,   230. 
 Incomparable  in  point  of  holinefs,   276.  279. 
 Its  fuperiority  over  philofophy,   247. 
 Reprobates  paffive  obedience  and  non-refiilance  in  matters 
 
 of  religion,    136. 
 The  apolUes  commiflion  elucidates,   186. 
 When  ejj'entially  corrupted,   252. 
 What  Whifion  thought  revivals  of,  66. 
 Chriftians,  primitive,  neceffarily  non-conformills,    178. 
 Taken  for  a  feft  of  Jews,    187. 
 Why  they  built  no  temples,   237. 
 Many  judged  for  themfelves  in  ccclxxxiii,     92. 
 Chrilliancraft,  what,   236. 
 Chronology,  a  necelTary  branch  of  pulpit  knowledge,    but 
 
 not  popular,   13. 
 Chryfoilom,  angry  with  one,  who  did  not  own  facerdotal  au- 
 thority, 37. 
 Whom  he  thought  the  Herodians,  256. 
 Defcribes  the  debafing  of  the  gofpel,  253. 
 On  John  v.  14.      203. 
 On  Afts  i.     145. 
 On  Romans  viii.      169." 
 On  2  Cor.  1.  24.     291, 
 Referred  to,  465. 
 Church,    primitive   chriftian,    how    it    admitted   members, 
 
 '39- 
 Greek,  when  it  adopted  tranfubftantiation,  6. 
 
 Roman,  ordains  ceremonies  on  a  falfe  principle,    163. 
 
 True,  not  known  by  profperity,    178. 
 
 Epifcopal,  afts  on  papal  principles,   307. 
 
 On  what  Stillingfleet  placed  its  rites,   130. 
 
 How  Trapp  pleaded  for  it,   229. 
 
 Gained  by  the  revolution,  72. 
 
 Whether  it  be  a  tolerant  conftitution,  202.    21 1.  2iz. 
 
 Has  chang;ed  its  dodrine  and  temper :  but  not  its  creeds, 
 canons,  and  tells,   131. 
 
 Whether  it  be  a  wealthy  corporation,  62. 
 
 Church, 
 
INDEX.  513 
 
 Church,   epifcopal,  what  it  requires  of  candidates,   141. 
 Its  jealoufy  to  preferve  its  name,    101. 
 On  what  difTent  from  it  is  grounded,   291. 
 Church-government,   how  defended  by  fome,    160. 
 Hillory,  mufc  be  cautioufly  examined,  210. 
 Power,  an  unmeaning  phraie,   262. 
 Cicero  condemns  obfcurity,  470. 
 
 Afcrlbes  pagan   idolatry  to   popular  enthufiafm  for  liber- 
 
 ^7'   5'- 
 His  account  of  the  abufe  of  philofophy,  411. 
 
 Diftinguilhes  letter  of  law  from  fpirit,    143. 
 
 How  he  underftood  Hfycv,   11. 
 
 Defcribes  Anthony's  vomiting  in  court,   343. 
 
 Examples  from  him,   24.   28.    117.    120.  460.  470,  4S6. 
 
 His  oration  for  Archias  cenfured,  469. 
 
 Referred  to,   270. 
 Circumcifion,  impertinently  urged  in  difputing  about  bap- 
 
 tifm,  423. 
 Circumltances,  determine  the  nature  of  aftions,  114    485, 
 
 Often  afford  evidence,    130,   243. 
 
 Vary  cafes  of  confcience,   126. 
 
 Innocent,  may  be  hurtful,    152.  332. 
 Clarendon,  Lord,  his  hiltory  neceffarily  partial,  41. 
 
 Mifreprefents  the  puritans,  78. 
 
 What  thought  the  fin  againft  the  Holy  Ghofl:,  41. 
 Clarke,  Dr.  bamuel,    his  excellent  defcription  of  moral  ob- 
 ligation, 404. 
 Clarke,  Rev.  Mr.  Samuel,  his  li'ves  contain  many  improba- 
 bilities, 118. 
 Claude,  his  advice  to  a  great  reader,   381. 
 
 His  difpute  with  Dr.  Nicolle  on  tranfubllantiation,  6, 
 
 His  reafons  for  liberty  of  confcience,   317. 
 
 His  defence  of  the  reformation,  a  golden  book,    178, 
 
 His  wife  method  of  application,   340. 
 
 Exceedingly  averfe  to  Englifn  intolerance,   212. 
 Clearnefs  of  ideas,  how  obtained,    15. 
 Clement  of  Rome,  his  2;eal  for  holinefs,   278. 
 
 Referred  to,   89. 
 Clement  of  Alexandria,  when  he  fays  Gnofticks  arofe,  301. 
 
 His  advice  to  allegorizers,   89. 
 Clement    XI.    Pope,    accommodated    Chrifl    to   Confucius, 
 
 306. 
 Cleombrotus,  how  he  abufed  the  pagan  dodlrine  of  immor- 
 tality, 411, 
 
 Clerc, 
 
5r4  INDEX. 
 
 Clerc,  Le.     See  Le  Clerc. 
 
 Clergy,  no  countenance  as  a  diftindl  order  from    fcripture, 
 292. 
 Not  fairly  taxed  with  avarice  as  a  body,  82. 
 When,   and  why  they  aiTumed  titles,   37. 
 RoKiiJh,  not  all  bad,  82.   54.   53. 
 Their  fervile  Hate,  63. 
 Slaves  to  intereft,   224. 
 i^r/???;:/^,  what  they  do,  when  hard  driven,  221, 
 Englijh  epi/copal,   not  by  divine  right,   293. 
 How  they  flattered  James  I.  200. 
 How  they  preached  in  the  time  of  Charles  I.  42. 
 How  variable  from  the  reltoration  to  the  death  of  Queen 
 
 Ann,   81. 
 What  Bunyan  thought  of  them,   ic6. 
 Some  garnifli  them  [elves  with  ilate  feathers,  211. 
 And  yet  complain  of  contempt,   17. 
 Cocceius,  hisfenfeofZeph.  ii.  1.     329. 
 Coercion,  none  in  religion  amon^  the  diffenters,  62. 
 Colle£l,  the  lall  prayer  Ihould  be  a  recapitulatory,  337. 
 Command,  divine,  eiiential  to  a  pofitive  inllitute,   131, 
 Commiffion,  chriftian  minifter's,    186. 
 Common  places,  what,   24. 
 
 Muft  not  be  u(ed  promifcuoufly,   1 17. 
 Common  place  preaching,  mere,    ridiculous,    14. 
 Company,  trading,  proper  fubjeds  for  fermons  to  a,   375. 
 Comparifon,  a  beautiful  topick,    174.  265. 
 Caution  in  the  ufe  of,  neceffary,    177. 
 Compenfation,  what,    288. 
 Complaining,  too  much  cherifhed  by  fome  preaching,  300. 
 Complaint,  "a  curious  one  prefented   by  the  French  prelates 
 
 to  their  patron,   221. 
 Complaifance,  when  a  crime,  37.   55. 
 
 A  publick  nuifance  in  matters  of  confcience,    357. 
 Compliments,  produce  ill  effeds  in  religion,    179. 
 Ortenfive  in  a  place  of  worihip,    122. 
 Deteftable  in  preaching,   173.  462. 
 Compofition,  in  theology,  what,   290. 
 Of  a  fermon  requires  tafte,   21. 
 
 The  chief  art  lies  in  a  conformity  to  circumftances,  485. 
 Compofers  of  fermons,  fome  would  go  mad  to  hear  them  de- 
 livered,  334- 
 Compound  words,   90. 
 Compreheiilion,  in  Engliih  church  hiltory,  what,  400. 
 
 Concealment, 
 
INDEX.  515 
 
 Concealment,  rhetorical  artifice,  327. 
 
 Conceits,  a  favourite  topick  with  fome  preachers,   322,  Sec, 
 
 Conclufion,  what,  489. 
 
 Loves  contrail,    197. 
 
 Violent,  tender,  elevated,  &c.   491,  &c.  &c. 
 Concomitants,  what,  and  of  various  ufes  of,  30,  &c. 
 Condition,  a  vague  word,  266. 
 
 Offalvation,  an  innocent  phrafe  with  fome,  437. 
 Coney beare,  his  propofitional  points,  399. 
 
 His  proper  reply  to  Hobbes's  noftrums,  403. 
 Conference-meetings,  may  be  very  ufeful,   346. 
 Confucius,  Chrift  made  to  conform  to  him,   306. 
 Confutations,  how  properly  introduced,   155. 
 Connexion,  natural  to  us,   and  pleafing  in  all  addrefles  to 
 
 us,  476. 
 Connexions,  worldly,  neceflary  muft  be  diftinguifhed  from 
 
 arbitrary,   345. 
 Confcience,  publick,  an  abfurdity,  63. 
 
 Doubtful,  cant,  as  applied  to  diffenters,  6g, 
 
 Of  a  good  man  unpliable,  55. 
 
 Complaifance  plays  the  cheat  with,  37. 
 
 Dominion  over,  a  violation  of  the  gofpel,  38. 
 
 Subjed:  to  no  authority  but  that  of  God,  317. 
 
 Liberty  of,  England  always  allowed  it  to  refugees,  even 
 while  it  was  denied  to  natives,  209. 
 
 Addrefling,  a  fingular  talent  in  fome  preachers,   126. 
 Confent,  univerfal,  what,  405. 
 Confequences,  a  topick,   146. 
 
 Conftantine,  his  reign  fatal  to  true  religion,  37.  82.  237,' 
 Confubftantiation,  7. 
 Contemplation,  highefl  degree  of  moral  excellence  with  fome, 
 
 280. 
 Contradidlions,  feeming,  of  fcripture,  how  reconciled,  129^, 
 
 162.  182. 
 Contrail,  a  fine  topick,  193.    196.  369. 
 Controverfy,  what,  and  how  bell  managed,  215.  244. 
 
 Church,  how  fadly  interefl  afFefts  it,  68. 
 
 How  it  might  be  rendered  a  privilege,  152. 
 
 Popifh,  what  necefTary  to  be  ftudiedin  it,  125. 
 Converfion,  ordinary  Ihould  be  diftinguifhed  from  extraordi- 
 nary, 357.^ 
 
 Treated  very  injudicioufly  by  fome,  375. 
 Converts,  new,  to  what  prone,  344. 
 Corinth,  why  the  Romans  facked  it,  126. 
 
 Vol.  II.        '  3  S  Cornellusj 
 
51^  I    N    D     EX. 
 
 Cornelius,  Bp  cfRome,  a  plain  brother,  36. 
 Corruption  of  chriftianity,  when  fundamental,  252. 
 
 Various,  whence,  297. 
 Coteierius,  the  proper  ufe  he  makes  of  an  apothegm,  146, 
 Coughing,  a  great  difturbance  in  publick  worfhip,  459. 
 Country,  a  topick,  103. 
 Qonrt-dI'vinity,  what  in  James  I.  time,  159. 
 
 What  in  the  reign  of  Charles  I.  41. 
 
 Sermons,  church-gazettes,  159. 
 
 Chaplains,  Saurin  thought  the  French  publick  pefls,  115  J 
 Coverdale,  far  fuperior  to  Cox,  131. 
 Cranmer,  tolerant  to  foreigners,  209. 
 
 Bloody  at  home,  210. 
 
 Flattered  by  foreign  penfioners,  211. 
 
 His  piety  no  argument  for  the  truth  of  his  doftrine,  314. 
 Crantz,  his  hiftory  of  Greenland  referred  to,  406. 
 Crafhaw,  ridicules  papal  holinefs,  75. 
 Creduloufnefs  a  great  blemifh  in  a  minifler,  1 19, 
 Creeds,  do  not  preferve  doftrines,  131. 
 
 Wrong  rules  of  interpretation,   138. 
 
 Chriftians  need  none,  132. 
 Crellius,  reafons  a  great  point  from  a  Greek  article,  172. 
 Cretians,  their  national  charafler,  57. 
 Crifp,  Dr.  not  a  practical  Antinomian,  260. 
 Crilicks,  verbal,  poor  expoficors,  295. 
 Crofby,'  complains  of  Neal's  partiality,  81. 
 
 Relates  what  the  old  baptifts  thought  of  reviving  a  loft  or- 
 dinance, 184. 
 Crofs,  where  the  fathers  found  it,  173. 
 
 Sign  of,  inchriftening,  where  the  ihiefevil  lies,  285. 
 Crowley,  uled  trade-images  in  religion,  190. 
 Curioficy,  dangerous  on  fome  fubjcfts,  156. 
 Cyprian,  his  fraternal  epiftolary  ftyle,   36. 
 
 How  he  expounds  Deut.  xxxiii.  1 7.    173, 
 D 
 Damafus,  Pope,  extravagantly  complimented  byjerom,  37. 
 Daniel,  Prophet,  adifTenter  in  Babylon,  178. 
 
 Weeks  of,  not  a  popular  fubjedt,  1 3. 
 Data,  {"hould  be  fettled  previoufiy  by  difputants,  247. 
 Phiiofophical,  proper  grounds  of  reafoning,  92,  &c. 
 And  of  fermons,  12. 
 Deacons,  primitive,  their  character,  57. 
 Death,  a  iine  appiicatory  topick,  348. 
 
 A  favourite  one  with  fome  preachers,  347, 
 
 Deception, 
 
INDEX.  S'^^ 
 
 Deception,  e/Tential  to  the  dominion  of  vice,  343. 
 I>feclaimers,  mere,  poor  tools  in  the  pulpit,  20. 
 Declamation,  ftyle  of,  no  fafe  ground  of  faft,  170, 
 Decrees,  two  ways  of  Itudying,  156. 
 How  Saurin  preached,  133. 
 Calviniilical  dodtrine  of,  rational,   155. 
 And  confillent  with  moral  fuafion,  335. 
 Dedication  of  the  temple  at  Tyre,  Eufebius's  fermon  at  the, 
 
 237. 
 Dedication  of  books,  the  falhion  of,  in  Q^  Eli2abeth's  days, 
 211. 
 A  fingular  one  by  James  I.  2C0, 
 Of  the  Englifli  bible,  a  courtly  effay,  lOl. 
 Defeftive  phrafes,  examples  of,   378. 
 Defence  of  chriltianity,  the  beft,  23:. 
 Definition,  a  topick,  260,  &c. 
 
 Of  terms  e/Tential  to  aminifter,  151. 
 Degree,  a  topick,  249. 
 
 Degrees,  academical,  why  cenfured  by  the  reformers,  37,  38. 
 Deicide,  what,  282. 
 Deills,  enthufiafts,  118. 
 Delaune,  his  fine  plea,  unanfwer^ble,  63. 
 Delicacy,  finical,  to  be  avoided  in  the  pulpit,  341. 
 Delivery,  of  a  fermon,  fhould  be  adapted  to  the  fubjeS,  334. 
 Dell,  why  he  cenfured  titles  and  degrees,  38. 
 Del,  Rio,  his  ingenious  turn  on  Eccl.  vi.  3.  81. 
 Demetrius,  intereft  made  him  a  bully  for  Diana,  75. 
 Democracy,  to  what  it  tends,  352. 
 Democrates  fometimes  ufed  coarfe  imagery,  343. 
 Demonax,  what  he  faid  to  a  young  declaimer,  176. 
 Demoflhenes,   an  expreffion  of  S.  Paul's  contral^ed  with  an 
 admired  one  of  his,  83. 
 Sometimes  ufed  coarfe  colouring,  343, 
 Depravity,  human,  very  great,  419. 
 Defcriptions,  good  ones  aiFeft,  364. 
 Defign,  of  a  writer,  muft  be  ftudied,  132,  &c. 
 Defign  of  Chrifiianity,  fome  account  of  that  book,  104, 
 Defpair,  how  precluded,  364.  389, 
 Defpauterius  on  epithets,  100. 
 Defpotifm,  the  corruption  of  monarchy,  352, 
 Detradters,  how  they  ought  to  be  treated,  151. 
 Diana,  Chrill's  church  is  not  fupported  as  her  cor]  oration 
 
 was,  75. 
 Diafyrmus,  what,  113. 
 Didionaries,  precarious  helps,  149, 
 ,^  3  S  2  Differences, 
 
5i8  INDEX. 
 
 DiiFerences,  of  fubjeds,  muft  be  remarked,  175. 
 
 Of  opinion,  may  be  innocent,  and  fhould  be  tolerated,  1 85. 
 Dignity,  human,  phyfical,  419. 
 Diogenes,  what  he  did  to  obtain  audience,  128, 
 Diotrephes,  a  church-tyrant,  197. 
 
 Modern,  execrable,  160,  &c. 
 Dionyfius,  Monk,  how  he  defines  myfticifm,  264. 
 Difcipline,  church,  occafion  regulates  it,  183. 
 
 Should  be  very  cautious  and  tender,  308. 
 Difcontent,  an  argument  for  immortality,  351, 
 Difcretional  power,  how  far  allowable,  183. 
 Difintereftednefs,  effential  to  religion,  73. 
 
 The  beft  qualification  in  aftudent  of  divinity,  255, 
 Difpofition  of  fubjeft,  various  methods  of,  5. 
 Difpute,  what,  245. 
 
 Why  fome  hate  it,  245,  &c. 
 Difputants,  why  fome  never  fucceed,  259. 
 
 Often  do  damage,  227. 
 Diffent,  from  ellablifhments,  when  neceffary,  136. 
 DifTenters,  ancient,  178. 
 
 Englifh  proteftant,  two  forts,  230. 
 
 Their  prefent  ftatein  regard  to  religious  liberty,  62. 
 
 Need  not  have  a  lord  brother,  unlefs  they  will,  161. 
 Dijfenters  Sayings,  of  what  fuch  books  are  compofed,  84, 
 Diilindion,  a  topick,  258. 
 Divine  right,  an  obfolete  plea,  42.   101.  293. 
 Divinity,  hurt  by  pretendedly  learned  definitions,  263. 
 Divines,  Greek  and  Roman  not  all  reprobates,  218. 
 
 Foreign,  fome  are  penfioned  by  England,  and  not    un- 
 grateful to  their  benefadlors,  209.  211. 
 
 Epifcopal,  what  forry  arguments  fome  of  them  ufe  to  fup- 
 port  their  hierarchy,  314. 
 
 Old,  many  of  their  words  andphrafes  now  obfolete,  32, 
 
 Ofwhat  fome  complain,  154, 
 
 What  fort  of  preaching  they  loved,  271,  &c. 
 
 Not  very  clear  in  the  dodlrine  of  law,  162. 
 
 Some  do  too  much  honour  to  pagan  writers,  140. 
 
 Mercenary,  what  monftrous  pofitions  they  lay  down,  ^%. 
 
 Fraudulent,  how  they  ftate  objedions,  229. 
 
 Why  various  forts  atfeft  candour  and  execrate  controverfy, 
 244. 
 
 Why  fome  moderate  ones  ftateobfcure  points,  227> 
 
 Some  run  mad  with  a  fpirit  of  panegyrizing,  210. 
 
 Why  they  ufe  imagery,  190. 
 
 Mere  doftrinal,  not  very  confiilent,  328. 
 
 Doflrineji 
 
INDEX.  519 
 
 Doftrines,  what  taught  in  the  Jeivijh  church,  162. 
 
 OiChriJ},  fublime  becaufeall  fads,  all  true,  all  praftical, 
 
 and  all  admit  of  popular  proof,  233.  279.  228. 
 O^ grace  may  be  mifunderllood,  410. 
 Of  popery,  encourage  pride,  and  other  vices,  29S; 
 Doddridge,  Dr.  how  a  zealot  mifunderllood  him,  150. 
 Dodwell,  a  learned  man:   but  a  wretched  divine,  321. 
 DomelHck  principles  neceffary  to  a  minifter,  141. 
 Dominicans,  took  S.    AugulUne's  fide   in   the  controverfy 
 
 concerning  grace,  153. 
 Dornavius,  the  proper  ufc  of  his  Sapientiajoco  feria,99,  100. 
 
 Z07. 
 Dort,  fynod  of,  did  no  good  in  their  attempts  to  fettle  contro- 
 
 verfies,  153. 
 Doubts,  fhould  not  be  cherifhed  by  preachers,  300. 
 Concerning  the  hierarchy,  difTenters  have  none,  69. 
 Very  dangerous  to  it  in  the  account  of  Harry  VIII.  loi. 
 Downame,  Bp.  referred  to,  268. 
 Draco,  why  he  attributed  his  laws  to  a  deity,  63, 
 Drawling,  intolerable  in  a  preacher,  335. 
 Dreams,  time  important  to,  118. 
 Drefs,  of  a  preacher,  ihould  incline   to  negligence,  efpecially 
 
 in  feme  periods,  334. 
 Drunkennefs,  applauded,  99. 
 At  Athens  univerfal,  iii. 
 Druids,  imperious  tyrants,  and  the  model  of  modern  prieHs, 
 
 251. 
 Dryden,  his  ufe  of  the  word  mercy,  151. 
 His  line  charadler  of  Bp  Butler,  271. 
 
 E 
 
 Eafe,  in  the  pulpit,  what,  16. 
 
 How  acquired,  175. 
 Eafter,  a  human  invention,  284,  ». 
 
 No  fuch  word  in  S.  Luke,  10. 
 Eber,  Paul,  improved  fynergifm,  154. 
 Ecclefialles,  not  compofed  by  modern  rules,  137. 
 Ecclefiaftical  words,  K.  James's  care  of  them,  loi, 
 Edgar,  King,  a  curious  form  of  confellion  in  his  time,  373. 
 Edification,  pleaded  with  an  ill  grace  for  the  liturgy,  18. 
 Edward  VI.  England  tolerated  refugees  in  his  time,  209. 
 
 His  name  and  authority  proftituted  by  priefts,  3  1 4. 
 Edwards,  Rev.  Jonath.  his  ufual  method  of  preaching,  364. 
 
 What  he  thought  of  great  talkers  of  religion,  361. 
 
 Edwards, 
 
520  I    N    IJ    E    X. 
 
 Edwards,  wrote  well  on  religious  afFcdions,  361, 
 
 Example  of  juft  inference  from  him,  149. 
 Egan,  his  renunciation  of  popery,  46. 
 E^Eyxoj,  what,  220. 
 
 Elements  of  Cr///V///K,  judicious  remarks  of  the  author  of,  on 
 various  fubjeds,    19.   35.  463.   464.  469.  470.  476. 
 
 487- 
 Eleufis,  the  abominable  myftenes  of,  n  i. 
 Elimelech,  neceiTarily  adiffenterin  Moab,  178. 
 Elifha,  the  cafe  of  his  killing  forty-two  children  ftated,  120. 
 Elizabeth,  Q^  Whitgifc  argued  from  her  godlinefs   to  her 
 fubjecls  fervility,  203. 
 
 1'olerated  refugees,  209. 
 
 And  was  flattered  by  them,  and  by  her  epifcopalian  na- 
 tives, 21 1. 
 Elliot,  his  ufual  method  of  preaching  to  the  Indians,  364. 
 Elocution,  a  few  hints  concerning,  479. 
 Eloquence,  ?tatural,  belongs  to  the  pulpit,  250. 
 
 Affedion  effential  to  it,  340. 
 
 Various  in  various  places,  175. 
 
 What  does  full  as  well  in  fome  places. 
 
 Artificial,  excluded  the  chriftian  pulpit,  250. 
 Elymas,  charadlerized,  57. 
 
 His  punilhment  no  precedent  for  perfecution,  108.  251. 
 Emotions,  what,  30. 
 
 How  excited,  33.  340.  491,  &c. 
 
 Cannot  beaded,  ^66. 
 Emphafis,  Le  Cierc's  necefiary  caution  concerning,  43, 
 
 Fondefs  for,  greatly,  mifleads,  173,  174. 
 Emulation,  fometimes  mifleads,  2. 
 End,  a  topick,  158. 
 
 England,  wifely  joins  trade  and  toleration,  2io» 
 Enthufiafm,  what,  472. 
 Enthufialls  in  all  parties,  118. 
 
 Cannot  excel  in  exordiums,  471, 
 Epiphanius   referred  to,  198. 
 Epifcopacy,  the  divine  right  of,  an  old  fable,  101. 
 
 Some  hirelings  fay,   it  is  more  necefiary  than  moraiisy. 
 
 With  how  ill  a  grace  it  ridicules  puritanical  gloominefs., 
 
 77- 
 Should  not  be  flattered  by  non-conformifts,  179,  &c. 
 Epiltles  of  Paul,  what  expofitors  ofihemfhould  attend  to, 
 J 24.  165,  294. 
 
 Epithets, 
 
INDEX.  521 
 
 Epithets,  ufe  and  abufe  of,   loo. 
 
 Wnat  nece.Tary  to  the  difcuffion  of,  170. 
 Erafmus,  his  jocular  preference  of  folly,  207. 
 
 His  account  of  topicks,  102,  &c. 
 
 His  direftions  concerning  place,  122. 
 
 How  heexpoundsyJ^^^-^/w^/o  the  heart,  iz6. 
 His  fenfe  of  Luke  xiii.  24.      346. 
 How  fcurriloufly  he  treated  Lee,  166. 
 Efyo?,  what,  II. 
 
 Erotefis,  a  beautiful  example  of  In  Matthew,  83. 
 Errors,  old,  Ihould  not  be  refuted  in  preaching,  118.  155. 
 
 Cannot  be  fuppreffed  by  penalties,  251. 
 Efcobar,  his  ioofe  morality,  279, 
 EfTenes,  who,  93. 
 
 Eunomians  baptized  by  fuigle  immerfion,  92. 
 Esifebius,  how  he  ranted  at  the  dedication  of  a  chrlftian  teiiv» 
 
 pie,  237. 
 Eutychius,  his  old  noftrumsno  arguments,  160. 
 Evidence,  a  topick,  243. 
 
 Various  degrees  of,  247. 
 
 Probable  and  demonftrative,  147. 
 Examination,  a  powerful  topick  of  application,  329. 
 Excommunication,  abrief  hiftory  of  it,  251. 
 
 Why  the  Pope  inflicled  it  on  Q^  Elizabeth,  209. 
 Exercife,  frequent,  necefiary  to  a  young  preacher,  176. 
 Exordium,  what,  452,  ^c. 
 Experience,  improves  tafte,  487. 
 
 Religious,  eflbntial  to  a  preacher,    125. 
 
 Minillcr  fhould  ufe  caution  in  preaching  his  a\f^n,  'n6c 
 
 The  fame  in  all  ages,  163. 
 
 Whence  the  cuftom  of  fpeaking  one  at  admiffion  to  church- 
 fellowfhip,   139. 
 Explication,  abfolutely  necelTary  to  fome  obfervations,  3,  8cc. 
 
 And  obfervation  mixed,  4,  &:c. 
 Expofitors,  fome  are  great  triliers,    171,  &c.    165,  &c„ 
 Extacy,  religion  does  not  confift  in,  44. 
 
 None  in  a  good  exordium,   ^to.  Exordium 
 Ezekiel,  happy  at  defcription,  48.  342. 
 
 F. 
 Facility  of  fpeech,  how  to  obt=tin,  393, 
 Eaftory,  proper  fubjedls  for  fermons  to  a,  375. 
 Jbads,  the  only  fafe  grounds  of  inference,    148. 
 The  fureft  grounds  of  preaching;,  424,  &c.. 
 
 Fads 
 
522  INDEX. 
 
 Fads,  the  flating  of,  a  fine  mode  of  preaching,   364. 
 
 Mull   not   be  Jiated  rhetorically,    may    be   illuftrated  io, 
 2Z8,   &c. 
 
 Should  be  differently  difcufled,   199. 
 Fairs,  proper  fermons  at,  375. 
 Faith,  cannot  be  produced  by  power,    135. 
 
 Dominion  over  it  inadmiffible,  29K 
 
 Falfe,  what,  375. 
 Familiarity,  what,    16. 
 
 Familiarized,  fubjetts  may  be,  till  they  have  no  force,  347, 
 Family,  a  topick,   103. 
 Family -reading,  how  beft  conduced,  381. 
 Far-fetched  articles,  abfurd,    17.   97. 
 
 Falls,  regular  church,  wrongly  deduced  from  Judaifm,   163. 
 Fafl-day-fermons,  view  a  proper  rule  of  compoiing,    158. 
 Fathers,  the  firll,  bent  all  their  attention  to  propagate  holi- 
 nefs,  278. 
 Did  notperfecute,   108. 
 Confidered  martyrdom  as  a  reward,   124, 
 
 Some  were  great  allegorizers,   87. 
 All  loved  the  marvellous,  173. 
 
 Ufed  falutation  in  the  pulpit,  465. 
 
 How  fome  fpurious  caies  came  to  be  afcribed  to  them,  170. 
 Fear,  what,  40. 
 
 A  concomitant  of  love,  39. 
 
 Servile  generates  fuperflition,  49. 
 How  guarded  againll,  388. 
 
 A  vague  term,  390. 
 Featly,  Dr.  a  persecuting  calumniator,  98, 
 Feelings,  religious,  what,  385. 
 Felicity,  eternal,  a  grand  objeft,  65. 
 Fenelon,  in  what  he  places  the  eilence  of  religion,  54, 
 
 His  fine  foliloquy  on  the  brutality  of  impiety,  436. 
 
 Y{^\%  maxims  of  faints,   265. 
 
 Cenfures  vague  noify  preachers,  392. 
 
 Reproves  too  haflily  an  image  of  Horace,  342. 
 
 Not  always  cool  in  his  exordiums,  471. 
 His  fine  irregularity  of  conclufion,  500, 
 
 Example  from  him,  330. 
 Fellivalj,  church,  why  they  cannot  be  reafoned  from  Judaifm, 
 163. 
 
 Papal,  whence,  52. 
 
 AH,  human  inventions,  285. 
 Feuardentius  on  i  Pet.  ii.  9.     287. 
 
 Figures, 
 
INDEX.  523 
 
 Figures  rhetorical,  compofitlon  by,    189,    124. 
 Filiiitius,  his  loofe  morality,  279. 
 
 Filher,  Bp.    the   tide   of  his   funeral  fermon  for  Lady  Mar- 
 garet, 208. 
 Flattery  odious  in  a  pulpit,  462. 
 Flavel,  what  he  thought  of  great  talkers,   361. 
 Flechier,  on  the  religion  of  the  heart,  54. 
 
 Begins  fome'.imes  warm,  471. 
 
 Examples  from  him,  98.    181.   338. 
 Fleming,  his  natural  images,    190. 
 
 Florus  took  S.  Auguftine's  fide  in  the  difpute  of  grace,    153. 
 Foote,  his  Minor,  a  fenfelefs  piece  of  buffoonery,  154. 
 Forbes,  Bp.  held  purgatory,  225. 
 Forcing  texts,  what,    16,  &c. 
 Foreign   protellants,  what    value   we   ought   to  fet  on  their 
 
 praife,   209.   212,  &c. 
 Forefight  mull    not  be  confounded  with  a  fpirit  of  prophecy, 
 
 352- 
 Foulks,  her  intolerant  zeal  for  toleration,   159. 
 Fowler,  his  ill  treatment  of  Bunyan,   104,  &c. 
 Fox',  John,  his  merit  greater  than  that  of  Cranmer,   iji. 
 How  he  expofcd  the  pride  of  popery,   298. 
 Relates  fome  miraculous  events,   118. 
 Francifcans,  a  llupid  blafphemous  church  faction,   45. 
 Franck,  Profeffor,  his  ufual  method  of  preaching,   364, 
 Fraternities,  papal,  examples  of  avarice,  82. 
 Free-thinking,  neceflary  to  a  preacher,   15. 
 
 And  to  his  hearers,    188. 
 Freedom  of  fpeech  neceflary  to  a  preacher,  16. 
 Friars,  raife  iyflems  on  iubtilties  and  fophifms,  45. 
 Funeral  fermons,  how  properly  compofed  fometimes,   158.- 
 
 Very  apt  to  degenerate,  463. 
 Funigcri,  why  the  Francifcans  call  themfelves,  45. 
 Furetiere,  his  tale  of  a  bad  preache-r,   334. 
 
 G. 
 Galatians,  the  defign  cf  the  epiflle  to  the,   164. 
 Gale,  Dr.  John,    on  what  grounds  he  argues  for  baptlfm, 
 
 and  church  fellowfhip,   186.  ' 
 
 Gauden,  Dr.  his  Steliteucick,  95, 
 Gauzza,  his  jocular  praife  of  flattery,  207. 
 Gender,  is  grammar  in  Greek,    and  rhetorick  In   Engliih, 
 
 386. 
 Generoflty,  the  genuine  fpirit  of  chriftianity,  71,  &c. 
 Genus,  a  topitk"/  22. 
 Vol.  II.  3  T  Gerfon, 
 
524  INDEX. 
 
 Gerfon,  how  he  defines  mylHcifm,  264. 
 
 Makes  fifty  properties  of  love,  58. 
 Gefture,  pulpit,   16. 
 
 What  leads  co  unnatural,   383. 
 Gibbon,  what  fome  think  of  his  decline  of  the  Roman  empire ^ 
 
 148. 
 Gibbons,  Dr.  examples  from  him,   149. 
 Gifts,  extraordinary  occafional  benefits,  183.   118. 
 Gilbert,  Abbot,  how  he  illuftrates  Rev.  iii.  15.      194. 
 Gill,  Dr.  his  wife  advice  concerning  univerfal  knowledge, 
 360. 
 
 His  fenfe  of  Mat.  v.  20.     275. 
 
 Referred  to,  259. 
 
 Abufed  by  a  zealot,   150. 
 Gillies,  his  exceWGYit/ucce/s  of  the  go/pel,  referred  to,   364. 
 Gilpin,  his  ufual  method  of  preaching,  364. 
 Glanvil,  his  rules  of  preaching,   335.   393,    &c. 
 Glaffius,    Solomon,    cenfures    thofe,    who   warp   fcripture, 
 
 296, 
 Gloria  patri,  &c.  not  very  confidently   ufed   by  dilTenters, 
 
 3.07  • 
 Gnofticks,  who,  301.   198. 
 Godefchalcus,  what  fide  he  took  in  the  difpute  concerning 
 
 grace,   153. 
 Gomar,  his  violence  againft  Arminius,   153. 
 Good,  and  bad,  a  topick,  205. 
 
 The  produdlionof  the  greateft  fecial,  a  noble  rule  of  ac- 
 tion,  188. 
 Goodnefs,  divine,  fhould  not  be  preached  alone,  364. 
 Goodwin,   Dr.  diftinguifhes  mercy  from  love,   150. 
 How  he  confiders  mental  immorality,  280. 
 Innocently  occafions  a  falfe  inference,   152. 
 Complains  of  mifreprefentation,    154. 
 Goflavius  pleaded  a  doftrine  on  a  Greek  article,   172, 
 Gofpel,  not  made  for  a  regal  tool,  42. 
 Forbids  dominion  over  confcience,  38. 
 Degraded  by  perfecutors,  108. 
 To  be  preached  to  unconverted  finners,  186; 
 Go%'ernment,  civil,  the  beft,  352. 
 
 Takes  cognizance  of  only  overt  afts,   139. 
 What  high  church-men  fay  of  its  origin,  42. 
 Church,  drawn  from  wrong  principles,   160. 
 
 Cannot  be  argued  from  the  Old  Teftament,  164. 
 Oaght  to  be  analogous  to  civil  government,  138,  &c. 
 
 Gowns, 
 
INDEX.  525 
 
 Gowns,  clerical,  the  wearing  of  them  by  diflenters  is  a  need- 
 
 lefs  fymbolizing  with  impofing  conformilts,   307. 
 Grace,  the  bell  notion  of  any  one  chrillian,   300.  390. 
 Do(5trine  of,    a   brief   fketch   of  the   difpute   concerning, 
 
 152,  &c. 
 Should  not  be  mixed  with  that  of  works,  267. 
 Not  inconfillent  with  moral  fuafion,   327,  Sec.  335,  &c. 
 Graces,  whence  the  fexes  of  the,  386. 
 Graduates,  have  no   right   to  monopolize   divinity  and  the 
 
 pulpit,  38. 
 TpcciAfxcc,  what,   14.3. 
 
 Grammarians  fometimes  force  fcripture,   138. 
 Gratian,   by  whom  perfuaded  to  perfecute,   302. 
 Greenlanders  believed  a  future  ttate,  406. 
 Gregory  of  Nazianzum,  how  he   argued  againft  the  domi- 
 neering party,    178. 
 On  the  converted  thief,   259. 
 Gregory,    Pope,    his    extravagant  flattery    of   the    French 
 
 kings,  ^463. 
 Grey,  Dr.  Zachary,  a  bitter  enemy  to  the  Puritans,   225. 
 Grindall,  Archbiiliop,  hard  driven  to  defend  ceremonies,  77," 
 Grotius,  William,  his  fine  character  of  Arifto,  93. 
 Grotius,  Hugh,  a  promoter  of  re-union  between  papifts  and 
 protellants,  225. 
 His  opinion  of  Elijah's  vifion,   386. 
 Thought  the  gofpel  a  new  law,   258. 
 How  he  underilood  2  Theff.  iii.  5.     30. 
 Mat,  xvi   22.     213. 
 Zeph.  ii.  I.      329. 
 Ecclef.  iv.  8.     67. 
 Mark  i.  24.     ^^, 
 Ground,  a  topick,   198. 
 Grove,  Dr.  his  plagiarifm,  79. 
 Gualter,  a  penfioned  panegyriit,  209.  21  r. 
 
 H. 
 Habbakuk,  carried  by  the  hair  of  his  head  into  Babylon, 
 
 >55-    .  ,  .  . 
 
 Habit  of  thinking,  Chrift  meant  to  form  in  his  followers  a, 
 
 142. 
 Habits,  church,  vainly  argued  from  Jewifh  polity,   163. 
 
 Erafmus  ridicules  that  of  S.  Francis,  46. 
 Hagemeier,  his  injudicious  arrangement  of  truths,  225. 
 Hakfpan,   his  lenatoiial  Hyle,    171. 
 His  rule  of  reafoning,   1 72. 
 
 3  '^  2  Hakfpan, 
 
526  INDEX. 
 
 Hakfpan,  an  enthufiaft  to  points,  and  grammaticifms,  205. 
 Hale,  his  ufe  of  apothegms,  483. 
 Hall,  Geo.  example  of  apothegm  from  him,  483. 
 Hammond,  Dr.  on  Rom.  viii.  19.     61. 
 Pial.  cxxiii.  3.     24. 
 Hampton-court  conference   fpread  into  foreign  countries  by 
 
 the  prelates,  166,  &c. 
 Hand  of  God,  what,  25. 
 Harmony  of  ftyle,  477,  478. 
 
 Harris,  Dr.  his  part  in  Salter's-hall  fermons,  231. 
 I    Example  from  him,   232. 
 
 His  juil  notion  of  John  vi.     7. 
 Harry  VIII.  by  what  rule  he  made  his  bifhops  preach,   loi. 
 And  they  made  his  godlitjefs  an  argument  for  his  tyranny, 
 203. 
 Health,  to  drink  the  king's  no  crime,  85. 
 Heart,  to /peak  to  the ,  what,    126. 
 
 An  admirable  pulpit  talent,  490. 
 Hebrew,  grievoufly  tortured  by  fome  expofitors,  417. 
 Hebrews,  defign  of  the  epiftle  to  the,    164. 
 Hedor,  on  what  principles  he  foretold  the  death  of  Achilles, 
 
 352. 
 Hedericus  quoted,  8. 
 
 Hegendorph,  his  jocular  execration  of  drunkennefs,  99. 
 Hegehas,    what  iad  effeds  followed  his  good  inllructions, 
 
 411. 
 Helding,  had  a  hand  in  drawing  up  the  Interim,   260. 
 Hell,  the  doftrine  of,  how  to  be  preached,  407,  &c. 
 Hemmingius,    what    principles    he   thought    neceffary  to  a 
 preacher,    141. 
 Thought  di/jntereftednefs  the  teft  of  a  good  paftor,  ']i. 
 Henry,  Matthew,  his  liberal  fentiments,   185. 
 An  ingenious  expofitor,   3. 
 On  Pfal.  li.  4.      366. 
 Mat.  V.  20.     275. 
 Herbert,  Lord,  an  enthufiafl-,   118. 
 
 Herbert,  Rev.  George,  prefers  one  figh  above  all  ceremo- 
 nies,  289. 
 Herefy,  grammatical,  what,  90. 
 Htreticks,  what  made  one  with  Chryfollom,  37. 
 
 Hew  we  came  by  fo  man)',    302. 
 Herod,  the  great,  a  great  hypocrite,   304. 
 Herodians,  who,  256. 
 
 Harvey, 
 
I     N    D     E    X.  527 
 
 Hervev,   Rev.  James,  what  he  cenfured  in  Anfon'i  vovage. 
 
 Heterodoxy,  what  in  the  reign  of  Charles  T.  41. 
 Heylin,  his  curious  method  of  arguing,  3  14. 
 Hickeringill,  his  ahfurd  reafoniag  for  prelacy,  68, 
 Higgins,  could  not  find  one  word  of  toleration  in  the   tolera- 
 tion aft,  159, 
 High-church  faction  in  Q^  Ann's  reign,  a  vile  fct  of  men,  72. 
 Hilary,  advifes  attention  to  fcope  and  defign,  142. 
 Hilderlham,  Arthur,  an  excellent  preacher,  226, 
 Hincmar  took  the  Pelagian  fide  on  the  article  of  grace,  153. 
 Hiilorians,  ihould  not  take  fafts  from  declamation,  171. 
 
 Falhionable  with  them  to  afieft  infidelity,  337. 
 Hillory,  texts  of,  how  todifcufs,  2. 
 
 Church,  fliould  be  lludied  impartially,  209. 
 
 Fatally  debafed  by  intered,  81. 
 Hoadley,  Bp.  contended  for  the  fpirituality  of  Chrill's  king- 
 dom, 229. 
 Hobbes,  his  wild  notion  of  moral  obligation,  402. 
 Holcroft,  his  opinion  of  the  Lngiifh  hierarchy,  130. 
 Holinefs,  the  fpirit  of  chriilianity,  277. 
 
 Indifpenfible,  428,  &c. 
 
 Habitual,  characterizes  a  good  man,  428,  <S;c. 
 
 Popifh, ridiculed,  75. 
 Holland  wifely  unites  Trade  with  toleration,  210. 
 Holy  Ghoii,  what  Lord  Clarendon  thought  tlie  unpardonable 
 
 fin  agalnll  the,  41. 
 Homer,  abounds  with  compound  words,  90. 
 
 His  firil  books  of  his  poems  cool  and  unadorned,  470. 
 
 His  advice  of  Phoenix  to  Achilles  applied  to  minillers,  4'65. 
 
 A  mode  of  fcripture  fpeech  compared  with  his,  43. 
 Plomilies,  Englilh  epikopal,  how  proved  to  contain  a  whole- 
 
 iome  dodrine,  314. 
 Honour  of  epifcopacy,  no  ted  of  truth,  91, 
 Hooke,  a  remark  of  his  on  Roman  policy  explained,  64. 
 Hooker,  whence  he  fays  errors  on  the  dodrine  of  Chnlt's  na- 
 ture proceed,    198. 
 
 Claims  dominion  for  priefts,  293. 
 Hooper,  his  martyrdom  a  tell:  of  truth  with  fome,  314. 
 Hope,  the  lowed:  chriilian  grace,  fuperior  to  the  higaeu  pagan 
 
 virtues,  64,  65,  &;c. 
 Horace,  a  rough  image  of  hisjufiified,  342. 
 Hofpinian  cenfures  Jefuiticai  morality,  2 do. 
 Holt,  a  biafphemous  prayer  at  the  elevation  of  the,  135. 
 
 Houiholds, 
 
528  INDEX. 
 
 Houfholds,  afford  no  argument  for  infant-fprinkling,  270. 
 Howe,  Rev.   Mr.   a  fine    preacher;   but   more  complaifant 
 
 than  his  eneraks  deferved,  180. 
 Hudibrafs,  proves  nothing,  113. 
 
 Hughes,  Dr.  his  fevere  fatire  on  popifli  invocation,  232. 
 Hume,  his  motive  in  writing  the  hiitory  of  England,   14.7, 
 Humfrey,  fanciful  example  from  him,   20. 
 Humility,  concomitant  to  love,  39. 
 Hunnis,  ufes  natural  images,  190. 
 Hufs,  why  he  cenfured  degrees,  37. 
 Hufley,  defign  of  his  book  oi  operations,  327. 
 Hymns  of  private   compofition   fung  in  publick   worfhip  in 
 ccclxiv.  92. 
 
 The  convenience  and  inconvenience  of  reading   line   by 
 line,  479. 
 Hyprocrify  generates  fuperflition,  51. 
 
 Celebrates  the  praifes  of  the  dead,  304. 
 
 Cenfured,  296. 
 Hypocrites,  chriHians  forbidden  to  referable,  305. 
 
 I 
 
 I;^Su?,  what  in  the  ftyle  of  the  fathers,  102. 
 Ideas,  confufion  of,  produces  controverfies,   154. 
 
 Arbitrary  aflbciations  of,  produce  endlefs  abfurdities,    83, 
 &c. 
 Idioms,  who  ought  to  let  them  alone,  170. 
 
 Are  rules  of  explaining,  417. 
 
 Muft  not  go  for  arguments,  386. 
 
 Cliurch,  what,  266. 
 Idolatry  an  inclination  of  depraved  nature,  50, 
 Ignatius  zealous  for  holinefs,  278. 
 i.  H.  S.  a  myfterious  amulet,  206. 
 
 Illation,  a  fair  mode  of  reafoning  ;  but  requirescaution,  146, 
 Iiuagery,  rhetorical,  may  be  fometimes  coarfe,  341, 
 
 Various  kinds  of,  ufed  by  divines,  190. 
 Image-worftiip,  whence,  52. 
 Imagination  mull  not  fport  with  preaching,  19. 
 Imitation,  306. 
 Immortality,  known  to  the  pagans,  and  abufed,  411, 
 
 Dr.  Young's  fort  of  arguments  for,  351. 
 Impeninencies  in  theology,  ill  placed,  102. 
 Implication,  what,  89. 
 Irppofition  makes  trifles  important,  185. 
 
 Unfavourable  to  free  enq^uiry,  and  true  religion,  66. 
 
 Impoiition, 
 
INDEX.  529 
 
 Impofition,  none  among  diflenters,  62. 
 Impoftors,  who  in  the  primitive  church,   303. 
 
 Modern,  235,  236. 
 Impofture  early  infefted  chriftianity,  119. 
 Indelicacies,  32. 
 
 Indiiferenc,  nothing  impofed  can  be,  185. 
 Indudlion.     See  Illation. 
 Indulgence,  papal,  whence,  51. 
 Infallibility,  an  improbability,  lor. 
 Infant-fprinkling,  an  unwarrantable  innovation,  423, 
 Why  not  cenfured  by  the  Apoftles,    132. 
 What  lays  the  ax  to  the  root  of,  247.  423. 
 How  beft  attacked.     See  Injiitute  pofitive. 
 Infants,  various  opinions  of  the  ftate  of,  414, 
 Inferences,  a  rule  of  valuation  of,  146. 
 Infinite,  what,  34. 
 Love,  33. 
 How  fin  is,  372. 
 Infirm  people,  how  they  fliould  be  treated  In  our  churches, 
 
 308,  k.z. 
 Infirmity,  fins  of,  Ihould  be  dilllnguifhed  from  thofe  of  en- 
 mity, 308,  &c. 
 A  topick  of  illuftra'tion,  236. 
 Inflexibility,  a  virtue  in  matters  of  confclence,  55. 
 Inhumanity,  a  mark  of  reprobation  In  a  minifler,  235. 
 Innocent  III.  Pope,  eftabliilied  tranfabftantiation,  6. 
 Inoculation  for  the  fmall-pox,  averfion  to  it  accounted  a  fi^n 
 
 of  juftifying  faith,  428. 
 Infpiration,  pretenders  to  it  forget  time,  1 18. 
 Inllitutes,  politive,  a  knowledge  of,  necefTary  to  the  under* 
 ftanding  of  fcripture,  124. 
 On  what  founded,  258. 
 What  effential  to  them,  423. 
 Intention  elucidates,  142. 
 intentional  virtue  and  vice,  281, 
 Interell,  a  topick,  254. 
 
 Partial  felf,  v/arps  mankind,  224. 
 Fatal  to  religion,  68. 
 Of  one  party  no  teft  of  truth,  91. 
 Interim,  what,  260. 
 
 Intolerance,  the  endlefs  mifchiefs  it  produces,  185. 
 Introduftion,  natural,  454, 
 
 Properties  of  a  good.     See  the  whole  chap,  on  Exordiumsi 
 iaveftigator  of  truth,  his  qualifications,  (^i. 
 
 Invitation, 
 
530  INDEX. 
 
 Invitation,  not  inconfiftent  with  the  do£lrine  of  decrees.  See 
 
 Grace,  335,  &c. 
 Irony,  Tcvcrai  forts  of,   113. 
 Irrelatives  fliould  not  be  aflbciated,  84. 
 Irrefponfibility  of  kings,  how  argued  for  by  fome,  365. 
 Ifidore  enumerates  nine  vices  that  How  from  avarice,  70. 
 Ifhmael,  how  fome  infpired  men   ferved  one  of  his  children, 
 
 .   472- 
 Jfraelites  were  difl enters  in  Egypt,  178. 
 
 Ithaciusj  faid  to  be  the  firft  man,  who  introduced  civil  perfe- 
 cution  into  the  chrillian  church,  302. 
 
 ,J 
 
 Jacombe,  Dr.  example  from  him,  30. 
 
 James,  Apoille,  his  fine  defcription  of  divine  wifdom,  55. 
 
 James  I.  the  difmal  ftate  of  the  pulpit  in  his  time,  42.  159. 
 
 What  orders  he  gave  the  tranflators  of  che  bible,  101. 
 
 His  curious  book  againft  Vorftius,  199. 
 
 Would  have  played  the  hypocrite  if  he  had  been  endued 
 with  fenfe  enough,  236. 
 
 Dedicated  a  book  to  God  Almighty,  200. 
 Janfenifls,  embrace  S.  Auguftine's  doftrine  of  grace,  153. 
 Japanefe,  improper  evidences  againft  revelation,  412. 
 Jealoufy  of  divine  love,  what,  42. 
 Jerom,  St.  whom  he  thought  theHerodians,  256. 
 
 Thought  pomp  hurtful  to  religion,  237. 
 
 His  fenfe  of  Zeph.  ii.  I.   329. 
 
 What  make  hisglofles  go  for  proofs  203. 
 Jefuits,  take  the  Pelagian  fide  in  the  controverfy  of  grace, 
 
 153- 
 Wretched  moralifts,  279. 
 Jenkins,  or  Jenkyn,  Rev.  William,  complains    of  the  pla- 
 giarifm  of  his  perfecutors,  79. 
 Ridicules  the  cant  of  fcrupulous  confciences,  69. 
 Died  in  Newgate,  80.  \ 
 
 Jews,  their  theology,  1 24. 
 
 Their  national  charadler,  57. 
 Job,  his  charader,  57. 
 
 John,  Apoftle,  the  vi.  chapter  of  his  gofpel  has  nothing  to  do 
 with  the  Lord's  fupper,  7. 
 The  harmony  of  the  Englifh  of  the  firft  verfes  of  his  gofpel, 
 478. 
 John,  a  Monk,  how  he  defines  myftical  theology,  264. 
 
 John, 
 
INDEX;  531 
 
 John,  of  Segovia,  his  definition  of  chrlftian  liberty,  202, 
 
 Advifes  preachers  to  ufe  fober  addrefTes,  i  72. 
 Johnfon,  Dr.  his  definition  of  mercy,  150. 
 Jonas,  Julius,  penfioned  by  England,  209. 
 Jonathan,  on  Zeph.  ii.  1.  329. 
 Jofephus  referred  to,  236. 
 jubilees,  papal,  whence,  51. 
 Judaifin,  in  what  the  fame  as  chrlftlanity,  162. 
 Judas  fingularly  defcribed  in  fcripture,  71. 
 Jude,  example  of  rough  images  from  him,  342. 
 Judgment,  the  laft,  a  powerful  topick  of  application,  34?; 
 Juftification,  what,  267.  289.  437. 
 Juftin  Martyr,  a  lover  of  the  marvellous,  173. 
 Jullinian  canons,  good  hiftory,  92. 
 Juvenal  repjoves  fordid  flatterers,  322^ 
 
 K. 
 
 Karaites,  who,  93. 
 
 K.eckerman,    Profeflbr,  his  caution   concerning   allegory, 
 
 H3- 
 Rules,  for  acquiring  eafe,  176. 
 
 Of  tranfition  and  application,  ^260 
 Of  conclufion,  489,  &C. 
 Of  confutation,  155. 
 His  account  of  a  preacher,  who  made  a  fad  miftake  in  read- 
 ing an  old  homily,  118. 
 Kennett,  Bp.  his  injudicious  afperfionof  the  non-conformifts» 
 
 89,  90. 
 Kefler  treats  the  doftrine  of  quotation  accurately,  164. 
 Kimchi,  Rabbi,  on  Pfalm  li.4.  365. 
 Zeph.ii.    1.  328. 
 ^Ing-craft,  what  James  I.  called,  236. 
 Kings,  Ihould  not  write  on  religion,   unlefs  their  fubjefls 
 
 rifk  nothing  by  contradifting  their  opinions,  200. 
 XA»ipo?,  what,  292. 
 Kneeling  at  the  Lord's  table  goes  along  with  tranfubftantia* 
 
 tion,  77. 
 Knox,  John,  his  ufual  method  of  preaching,  364, 
 KJisTK,  what,  60,  6i. 
 
 L 
 
 Xaberius,  calls  an  old  fcold  a  grunting  old  few,  342^ 
 Ladantius,  ccnfures  mere  fpeculation,  301. 
 Perfecution,  108. 
 Vol.  II.  3U  Laaantius* 
 
532  INDEX. 
 
 La6lantius,  cOntrafts  paganifm   and  chriftlanity  In  point  of 
 holinefs,  276. 
 Juftifies  chriftians  for  npt  building  temples,  237. 
 Laity,  a  name  of  inferiority  given  by  priefts  to  all   except 
 themfelves,  292. 
 Their  miferable  Hate  in  the  popifh  church,  63. 
 Governed  with  the  clergy  in  dccxlii.  9 1 . 
 Laney,  Bp.  his  curious  fermon  on  comprehenfion,  400. 
 Langford,  Dr.  a  blafphemous  preacher,   17. 
 Language,  neceffarily  obfcure  in  fome  cafes,  234. 
 
 Obfolete,  fhould  not  be  ufed  in  preaching. 
 Lanfdowne,  Lord,  what  he  faidof  the  tefl  aft,  180, 
 Lardner,  Dr.  his  account  of  love-feafts,  11. 
 Lafco,  John  a,  his  prudent  plea  for  toleration,  210. 
 Latimer,Ep.  his  ufual  method  of  preaching,  364. 
 Preached  toleration  for  refugees,  209. 
 What  application  had  like  to  have  coil  him,  333. 
 Law,  moral,  its  ufe,  132. 
 
 HowS.  Paul  ufed  the  word,  162. 
 Of  the  church  of  Rome  is  the  Pope's  will,  y^. 
 Lawyers,  in  the  Jewilli  churrh,  who,  93. 
 Lawyers,  a  maxim  of  theirs  applied  to  expofitors,  142. 
 Lawgivers,  pagan,  knew  mankind,  63. 
 
 Lawrence,  St.  the  coals  thatroafted  him  kept  in  England,  50. 
 Layman,  the  head  of  the  epifcopal  church  being  one  makes  a 
 
 puzzling  queftion  for  the  clergy. 
 Learning,  human,  not  eflential  to  the  knowledge  of  chrif- 
 tianity,  38. 
 Revival  of,  friendly  to  religion,  66. 
 Why  fome  are  difgufted  with  it,  191. 
 That  of  the  reformers  no  teft  of  their  orthodoxy,  314,  &c. 
 The  Englifli  reformation  was  carried  on  with  very  little, 
 
 191. 
 Contemptible  when  proftituted,   321. 
 Le  Clerc,  John,   his  excellent  canons  of  interpreting-  fcrip- 
 .  •     ^    ture,  43.   174. 
 
 His  diftinftion  of  letter  and  fpirit,  143. 
 Reproves  allegorizers,  89. 
 Leftures,  morning  and  evening,  how  they  may  be  made  ufe- 
 
 ful  to  the  poor,  344. 
 Lee.  Archbifhop,  how  he  anfwered  Erafmus,  166. 
 L'Ellrange,  a  colleftor  of  nonfenfe,   that  proved  nothing,  42, 
 Leighton,  Archbifhop,  what  he  thought  of  high  life,  125. 
 
 His  fenfe  of  1  Cor.  ii.  14,  353. 
 ,     •  Legends, 
 
I    N    D     E    X.  S33 
 
 Legends,  unmeaning  declamations,  170. 
 Leger,  example  from  him,  220. 
 Legiflation,  church,  belongs  toChiift  alone,  186. 
 Legiflator,  in  what  fenfe  Chrift  was  one,   258. 
 Lent,  an  unprofitable  human  inftitute,  285. 
 Lefibns,  what  Superville  calls  fo  in  afermon,  397. 
 Letter  of  fcripture,  neceffarily  fubjed;  to  difficulties,  228. 
 Letters,  fingle,  fanciful  expofitions  of,  205. 
 Lewis  Xlir.  what  he  faid  of  our  Solomon,  200. 
 Lewis  XI  v.  a  great  diflembler,  236. 
 Exceffively  flattered  by  his  clergy,  463. 
 His  encomium  on  Maffillon's  fermons,  491. 
 Lexicographers  may  innocently  miflead,  31. 
 Lexicons,  precarious  helps,  150. 
 
 Libertines,  in  achriftian  church,  are  vain  pretenders  to  know-  . 
 ledge,  279. 
 If  cenfured  no  argument  againll:  the  church,  410. 
 Liberty,  d'vil,  left  by  Jefus  Chrift  to  the  care  of  reafon,  as  he 
 found  it,  185. 
 Has  a  fine  influence  on  learning  and  trade,  50. 
 Favourable  to  religion,  66. 
 Empowers  men  todiffent,  230, 
 C/;riyh'an,what,  62,  6^. 
 
 Allowed  by  Jefus  Chriif,  185. 
 
 Endangered  by  ccmpiaifance,  37. 
 
 Unknown  in  the  church  of  Rome,  63. 
 
 In  what  degree  the  epifcopal  church  in  England  has  It, 
 
 62.  I85.  202, 
 On  what  terms,  and  in  what  degree  the  Englifh  diflenters 
 enjoy  it,  62. 
 Life,  a  holy,  the  chriftian  preacher's  bell  topick,  271. 
 Lincoln,  Bp.  of,  his  weak  reafoning  for  vifitations,  28. 
 Lindfey,  Rev.  Mr.  what  fome  think  of  his  reafoning,  148. 
 Linguill,  good,  not  neceffarily  a  good  divine,  38. 
 Literal  fenfe,  what,  142. 
 
 Littleton,  his  good  didionary  may  eafily  mlHead,  149. 
 Liturgies,   curtail,  fpoil,    and  Ihut  out  fufficient  preaching, 
 
 337- 
 Diflenters,  flieps  toward  conformity,  307. 
 Liturgy,  the  Englifli,  eflabliflied  by  violence,  77. 
 Supported  by  weak  reafoning,  18. 
 Martyrdcm  of  the  compilers  no  proof  of  its  propriety, 
 
 3H-. 
 Lives,  caution  mufl  be  ufed  in  reading,  j  70. 
 
 3  U  2  Livingftonc* 
 
534  INDEX. 
 
 Livingftone,  his  general  method  of  preaching,  364. 
 Livy  ridicules  a  tutor,  who  was  fond  of  obfcurity,  470' 
 Lloyd,  Dean,  Walker's  fulfome  praife  of  him,  79, 
 Locke,  his  account  of  infinite,  34. 
 
 Of  univerfal  confent,  405. 
 Logicians  fometimes  force  fcripture,  138. 
 Long,  his  fenfelefs  cenfure  of  feperatifts,  68, 
 Longinus,  what  he  calls  fublimity,  233. 
 
 Cenfures  an  affedation  of  novelty,  271. 
 A070?,  what,  1 1. 
 Lord-brother  among  diflenters,  how  to  make  and  unmake  a^ 
 
 161. 
 Lord's-prayer,  frequent  repetitions  of  the,  fymbolizing  with 
 
 Hturgifts,  307. 
 Lord's- fupper,  a  pofitive  inftitute,  258. 
 
 Original  form  of  words  fhould  be  retained,  318. 
 
 Why  it  cannot  be  parallelled  with  the  pafTover,  163. 
 
 Proftituted  when  made  a  qualification  for  office,  180, 
 Lot,  a  difTenter  in  Sodom,  178. 
 Love  to  God,  the  foul  of  religion,  30,  &c.  &c. 
 Love-feafts  in  the  primitive  church,  what,  11. 
 Lowman  taxe^  popery  with  fchifm,  10. 
 Lucas  of  Bruges,  his  fenfe  ofLuke  xiii.  24.  346. 
 Lucretius  quoted,  3. 
 Luther,  what  he  cenfured  the  Francifcans  for,  45. 
 
 What  he  meant  by  cenfuring  academical  degrees,  37, 
 
 On  what  he  fuppofed  the  reformation  founded,  162. 
 
 His  ufual  method  of  preaching,  364. 
 
 Recommends  prayer  more  than  ftudy  to  a  preacher,  502*; 
 
 An  enemy  to  Agricola,  260. 
 Lycaonians,  their  propenfity  to  idolatry,  50. 
 Lyra,  Nic.  De,  thought  Chrift  was  a  minorite  friar,  45  , 
 
 Recommends  attention  to  fcope,  142. 
 
 M. 
 
 Maclaine,  Dr.  remarks  the  policy  of  popes  in  availing  them- 
 
 felves  of  the  Druidical  poWer,  251. 
 Magi ftrate,  civil,  the  danger  of  leaving  religion  to  the,  403. 
 Magiftratical  authority  over  confcience,  pleaded  by  vile  fo- 
 
 phifms,   6g. 
 Magnificence,  of  chriflian  temples,  whence,  52. 
 
 Of  popifh  temples  cherifhes  pride,  298. 
 Majelly,  a  topick  of  illuftration,  232. 
 Major  iffiproved  Synergifm,   154. 
 
 Manner^ 
 
INDEX.  515 
 
 Manner,  a  topick,  166. 
 
 Manton,  Dr.  his  juft  notions  of  the  beft  fermons,  272. 
 
 What  he  calls  the  highelt  degree  of  fin,  303. 
 Manufadures  improved  by  toleration,  210. 
 Marckius,  his  fenfc  of  Zeph.  ii,  i.     329. 
 Marks  of  a  chriftian,  428. 
 
 The  whole  church  colleftively,  75. 
 Martial,  ridicules  avarice,  76. 
 
 Martin,  accounted  the  bell  vindicator  of  i   John  v.  7.     13. 
 Martyrdom,  how  the  fathers  conlidered  it,  124. 
 
 No  argument  for  implicit  obedience,   106. 
 Marvellous,  love  of  the,  a  fource  of  innumerable  errors,  173. 
 Mary,  Virgin,  how  confidered  in  the  church  of  Rome,  266^ 
 Saluted  by  Cicero's  rule  of  addrefs,   172. 
 Some  of  her  milk  in  England  in  mdxxxv.     50. 
 How  fome  protellants  defcribe  her,   1 16. 
 Mafon,  his  defcription  of  harmonious  llyle,  47B. 
 Mafs,  Romiih,  whence,  51. 
 Mafley,  his  cenfure  of  inoculation,  428. 
 Maffillon,  Bp.  his  notion  of  the  religion  of  the  heart,  53, 
 His  argument  for  immortality  from  difcontent,  352- 
 JExample  of  difgu fling  by  genus,  -23. 
 By  particular  idea,  26, 
 By  fpecies,  27, 
 By  place,   123. 
 By  principles,    144, 
 By  contraft,   195. 
 By  inveftigating  caufes,  201, 
 By  reafons,  204. 
 By  fuppofuion,  219. 
 By  evidence,  248. 
 By  interells,  257. 
 By  propofition,  397. 
 By  mixed  topicks,   350.  420. 
 Of  tender  conclufion,  493. 
 Of  mixed  conclufion,  497. 
 Exemplifies  prayer  in  preaching,  339. 
 The  general  charafter  of  his  preaching,  490. 
 His  funeral  orations  are  fulfome,  463. 
 Mailer,  his  learned  fermon  at  Oxford,   116. 
 Mathematician  not  neceffarily  a  divine,   38. 
 Mathurin,  St.  his  bufinefs  in  the  church  of  Rome,  232* 
 Matincour,  Father,  celebrated  for  his  nallinefs,  45. 
 MattairCj  compofed  the  title  of  a  book  of  fuppofuion,  94. 
 
 Mauafell 
 
5s6  INDEX. 
 
 Maunfell  referred  to,    191. 
 
 Maxims,  what  Saurin  calls  fo,   39S. 
 
 Mead,  Mat.  his  fermon  on  two  fticks,  240. 
 
 Meaning,  double,  whether  in  fcripture,   142, 
 
 Meannefs,  a  topick,  236. 
 
 Medical  images  in  divinity,   190. 
 
 Meeting-houfe,  fhould  be  rendered  commodious,  383. 
 
 Melanfthon  flruck  out  Synergifm,   1(^4. 
 
 Men,  divines  fhould  lludy  them,  if  they  would  underftand 
 
 books,  224. 
 Mendicant  friars,  45. 
 Mercy,  a  vague  word,   149. 
 
 Doftrine  of,  fhould  not  be  taught  alone,  364. 
 Merit,  religious,  various  opinions  of,  218. 
 
 Whether  the  fathers  held  the  dodrine  of,  267. 
 MefTiah,  his  part  attempted  to  be  aded,  236. 
 
 Attachment  to  a  temporal,  a  perpetual  error,  237, 
 Method  fhould  be  neglefted  fometimes,  332. 
 Mexicans  improper  evidences  in  the  caufeof  deifm,  412. 
 Mezzabarba,  aded  on  the  fame  ground  as  the  Jefuits  in  regard 
 
 to  the  Chinefe  rites,   306. 
 Middleton,  Dr.  what  is  proved  in  his  difpute  concerning  mi- 
 racles, 119. 
 Milton,  cenfures  hypocrify,  296. 
 
 And  the  forcing  of  fcripture  into  modern  rules,   137. 
 
 Thought  mutual  affedlion  the  matrimonial  bond,   139. 
 
 Some  lines  of  his'applied  to  Chrift,  235. 
 Mimefis,  what,    113. 
 Mimickry,  hateful  in  a  pulpit,  335. 
 Mind,   month's,  what,  208. 
 Minil^ers  of  religion,  their  principal  bufinefs,  188. 
 
 Different  defcribed  by  Saurin,  254. 
 
 Degrade  themfelves  by  fervility  to  a  diftator,   161. 
 Minorites,  who,   45. 
 
 Minos,  why  he  afcnbed  his  laws  to  a  deity,  6^. 
 Minutius  Felix  juftifies  chriflians  for  not  erefting  temples^ 
 
 237- 
 Miracles.     See  Gifts,  Middletein. 
 
 Mifers,  fome  extraordinary,  68. 
 
 Models,  pagan  writers  not  ftandards  to  biblical  ones,  140. 
 
 Modeily  recommended,   166.  470, 
 
 Monarchy,  the  corruption  of  it,  352, 
 
 Money,  the  fupport  of  popery,  63. 
 
 Money, 
 
INDEX.  537 
 
 Money,  only  the  immoderate  love  of,  cenfurable,  70. 
 
 Will  always  purchafc  praife,   211. 
 Monks,  an  expenfive,  ufelefs,  mifchievous  fet  of  men,  45. 
 
 50.  280. 
 Monopolizers  of  divinity,  who,  72. 
 Moore,  Dr-  how  he  taught  paffive  obedience,    18, 
 Morality,  independent  on  opinion,  404. 
 
 Immutable,   162,  163. 
 
 Jndifpeniible,  290. 
 
 That  of  the  Jefuits  extremely  loofe,  279. 
 Mortification,  what,  in  the  papal  community,  4^, 
 Moilieim,  miflook  Englilh  antinomianifm,  260. 
 
 Quoted,  6.  251.  302. 
 Mofs,  Dean,  example  from  him,  5. 
 Motion,  naturally  governed  by  mental  emotions,  23, 
 
 Proper  pulpit,   16.    175.  335. 
 Moyilin,  Du,  Lewis,  cenfures  ceremonies,  and  the  ground 
 of  ordaining  them,   131. 
 
 Ridicules  the  pretence  of  retaining  popifh  rites,    12c 
 
 Mountague,  Bp.  how  that  firebrand  reafoned,  322. 
 
 Mufculus,  a  great  divine  :  but  no  mafter,   106. 
 
 Mufes,  fexes  of  the,  386, 
 
 Mufical  images  in  religion,    190. 
 
 Mufick,  inftrumental,  cannot  be  reafoned  from  Judalfm,  16-. 
 
 Myfterifmus,  what,   113.  "" 
 
 MylHcifm  came  from  Plato's  fchool,   265. 
 
 Myl^icks,  extravagant  divines,  52.   264.  280, 
 
 Mythology,  pagan,  may  elucidate  fcripture,   124. 
 
 Was  not  derived  from  fcripture,   140. 
 N. 
 Nailour,  Rev.  William,  example  from  him,   127. 
 Nalfon  abufes  the  puritans,  78. 
 
 Nantz,  the  revocation  of  the  edift  of,  a  cruel  unjuft  aaion 
 167.  * 
 
 Narration,  Quintilian's  rule  of,  473. 
 Nathan,  his  parable,  a  fine  pidlure  of  avidity,  73. 
 Natural,  religion,  imperfeft,   127. 
 
 Images,  may  be  fancifully  applied,   100, 
 Moft  may  be  ufed  in  certain  cafes,  341,  &c. 
 Naturalization-ad,  connefts  toleration  and  publick  wealth 
 210.  * 
 
 Nature, 
 
53S  INDEX. 
 
 Nature,  human,  confiderable  by  divines  in  two  points  of 
 
 light,  419. 
 Neal,   Rev.  Daniel,  his  part  in  Salter's-hall  fermons,  231. 
 
 An  impartial  hiilorian  except  to  the  baptifts,   8i. 
 Neceffity,  popular,  is  that  of  fcripture,  240. 
 Melaphyfical,  writers  on,   241. 
 Rhetorical,  a  topick,   240. 
 Negligence  of  drefs,  air,  and  appearance,  when  neceflary  to 
 
 a  preacher,   332. 
 Nero,  his  infenfibility,  273. 
 Newcome,  Dr.  example  from  him,    17; 
 Ne^v  man,  what,    390. 
 
 News- mongers,  pefts  in  religious  focieties,  263* 
 Newton,  Bp.  quoted,  50. 
 Nicephorus  referred  to,  465. 
 NichoUs,  Dr.  his  notion  of  the  government,  42. 
 
 His  ftrange  way  of  reafoning,  314. 
 Noife,  in  the /«/;6;>,  rude  and  unmannerly,    16.     335, 
 Ixi  publick  vjorjhip ,  rude  and  offenfive,   383. 
 Preachers  fliould  llrive  to  diminifh  it,  459. 
 Non-conformifls,  the  difciples  of  revealed  religion  are  ne- 
 ceflarily,  178. 
 The  Englifh,  difguifed,  and  plentifully  abufed  by  mer* 
 
 cenary  writers,  89. 
 What  they  require  exprefs  fcripture  for,  283. 
 Uniformly  attached  to  revolution  principles  of  govern* 
 
 ment,  73. 
 Do  not  dillurb  fociety,  229. 
 
 Unjuftly  taxed  with  bigotry,  for  complaifance  has  been 
 their  bane,   179. 
 Non-refiftance,  a  political  queftion,  136. 
 
 Converted  into  a  theological  one  by  priefts,   42. 
 Norden,    an  example  of  the  artifice  of  authors    and  title 
 
 pages  from  him,  211. 
 Nonet,  father,  to  what  he  compares  the  fathers,  174,' 
 Novation,  expounds  Pfal.  xix.  of  Chrift,  433. 
 
 How  he  argues  for  the  neceffity  of  the  holy  fpirit,  241, 
 Novelty,  no  tell  of  error,  91. 
 Nudipedes,  who,  45. 
 Numa  knew  mankind,  63. 
 
 Nurfing- fathers.  Princes  called  fo  on  religious  accounts  ac- 
 cording to  fome  priefts,  211, 
 James  I.  was  a  very  aukward  one,  200. 
 
INDEX.  539 
 
 o. 
 
 obedience,  moral  and  po/iflve  diiiinguiihcd,  284. 
 
 Uni'verfat,  effential  to  proof  of  piety,  44.  428. 
 
 PaJJl-ue,  no  part  of  religion,    18,  &c. 
 Objections,  a  topick,  222. 
 
 Obfcure,  language,  why  Jefus  Chrift  fometimes  ufed,  142. 
 Obfervations,  the  way  of  preaching  by,  I,  &c.  &c. 
 ObfoUers,  a  nick-name  given  by  Butler  to  puritan  preachers, 
 
 225. 
 Half  of  it  the  property  of  their  predecelTors,  225. 
 
 Occafion,  a  topick,   182. 
 
 Occafional  conformity,  indefenfible  on  proteftant  principles, 
 
 178,  cVc. 
 Oeconomy,  the  grand  article  in  which  the  Jewilh    diiFers 
 
 from  the  Chriftian,  162,  &c. 
 Offence,  a  method  of  avoiding  to  give,  474. 
 Official  principles  neceflary  to  a  minilkr,   I4i._ 
 Office,  Chrill's  kingly,  how  Brochmand  explains,  4. 
 Oligarchy,  whence,   352. 
 Oi^rj^v^KObhoM,  what,  8. 
 dpera-glafles,  rude  and   abominable  in  a  place  cf  vvorfhip, 
 
 122,  &c. 
 Q-X'unot,  what,   219. 
 Optatns,  his  account  of  pulpit  falutations,  4^5* 
 
 Optimill,  Voltaire's,  proves  nothing,     113. 
 
 Orator,   Homer's  perfeft,  465. 
 
 Oratory  very  apt  to  niiilead,   170,  &c. 
 
 Order,  the  furprizing  increafe  of  that  of  S.  Francis,  46. 
 
 Ordinance,  the  cafe  of  a  loll,   184. 
 
 Ordination  fermons,  defign  a  proper  topick  of,   158. 
 
 Organs  in  publick  worihip,  inconliftent  with  difTenting  prin- 
 ciples, 307. 
 
 Origen,  whom  he  thought  the  Herodians,  256. 
 
 Original  fin,  a  fad  fadt,   312. 
 
 Orleans,  Duke  of,  infulted,  that  is  flattered,  by  Bo/Iuet  m 
 a  fermon,  462. 
 
 Ornaments  of  ftyle,  muftbevaried,   175. 
 
 Orthodoxy,  a  convertible  word,  41. 
 
 Ollentation  odious  in  a  preacher,   272. 
 
 Owen,   Dr.  John,  ufed  no  exordiums  in  fome  of  his  fermons, 
 
 458. 
 Cenfured  fymbolizing  non-conformifts,  307. 
 His  fenfcof  1  Cor.  ii.  14.     353. 
 Owen,  Biihop,  Dr.  Walker's  fulfome  praife  of,  79. 
 
 Vol.11.  3  X  P, 
 
540  INDEX. 
 
 P. 
 
 Pagan  writers,  not  ftandards  of  writing  to  infpired  men,  140. 
 Palatines,   Queen  Ann's  bounty  to  them,  210. 
 Panegyricks,  hiftorians  fhould  not  be  guided  by,   170. 
 PanigaroUe,  or  Pancirola,  or  Panigerola,  his  account  of  ec- 
 clefiaftical  titles,   37. 
 Example  of  puerile  contrail  from  him,   196. 
 Pappa  at  Alexandria,  who,   160. 
 
 Parallels,  feme  afford  a  fair  and  eafy  ftate  of  fa£ls,  63. 
 Parker,  Bifhop,  Sam.  his  ground  of  church-polity,  6S. 
 Parkhurrt,  on  Pfal.  xviii.  2.     31. 
 Parliament,  long,  mifreprefented  by  Clarendon,  41. 
 Uocpfvianz,   what,    16. 
 Pardmony,  exceffive,  68. 
 Parfley,  a  learned  definition  of,  263. 
 Parfon,  a  mere,  what  makes  this  cold  creature  in  laiv  does 
 
 not  make  a  miniiler  of  the  gofpel,  235. 
 Particles,  Greek,  improperly  argued  in   the  difpute  of  bap- 
 
 tifm,  423. 
 Partifans,  do  infinite  damage  to  fociety  by  adhering  obfli- 
 
 aately  to  afadtion,  72. 
 Pafchal,  what  he  charged  the  Jefuits  with,  297. 
 Paflions,  chriiiianity  does  not  deftroy  ;  but  it  regulates  them, 
 40. 
 Mull  be  dillinguilhed  from  arguments,  228. 
 Sources  of  eloquence,   340. 
 Not  eafy  to  affedl  properly,   195. 
 How  to  addrefs  them,  334. 
 Paflive  obedience,  what  fort  of  a  fubjeft,  and  how  far  theo- 
 logical,  136. 
 Whence  fome  derive  it,   134. 
 Scripture  does  not  require  it,   18. 
 Pathos  neceffary  in  conclufions,  502. 
 patriarchs,  who,   160. 
 
 Their  titles  comparative,  37, 
 Palriotifm,  charafterized  in  Nehemiah,  57. 
 Patroclus,  on  what  principles  he  foretold  the  death  of  Hec- 
 tor, 352. 
 Pattens,  no  enemies  to  Chrill :  but  inveterate  foes  to  publick 
 
 popular  devotion,  383. 
 Paul,  Apoftle,  his  converlion,   109; 
 "Well  acquainted  with  the  world,  62. 
 How  he  confidered  Judaifm  and  Chrillianity,  164, 
 His  method  of  preaching,  3/54. 
 
 Paul, 
 
INDEX.  541 
 
 Paul,  necefiarily  a  difienter  at  Athens  and  Rome,   178. 
 Whether  his  condud  to  Elymas  jultify  perfecution,   108. 
 How  he  charaflerizes  love,   58. 
 What  he  calls  change  of  voice,    129. 
 Ufes  various  topicks,    114,  kc.  Sec. 
 How  ill  his  language  becomes  fome  profefTors,   170. 
 Paul  III.  Pope,  ifTued  a  commiffion  to  reform  before  the  re- 
 formation, 75. 
 Paul  Sarpi,  Father,  wrote  a  good  book,  that  nobody  minds, 
 
 224. 
 Paufanias  on  Athenian  idolatry,   iii. 
 Paufe  between  prayer  and  preaching  recommended,   459. 
 Pedants,  fond  of  raillery  at  religion,    in,  112. 
 
 How  Saurin  defcribed  theological,    192. 
 Pennance,  Saxon  form  of,  373. 
 Penfioners  praife  is  no  charafter,   211. 
 Perfedlion,  the  human  mind  is  in  fearch  of,  35. 
 Perkins,   defedlive  in  his  knowledge  of  the  two  ceconomies, 
 
 162. 
 Perfecution,  enmity  to  mankind,   188. 
 
 Who  firll:  introduced  it  into  the  chriftian  church,  302. 
 Generally  on  the  fide  of  error,    108. 
 How  carried  on  againft  the  French  protellants,   221. 
 Perfecutors,  whether  religion  require   faith  in   their  princi- 
 ples, 42, 
 Englifli  reproached   the  Puritans   for  gloom  with   an   ill 
 grace,  jj. 
 Perfon,  a  topick,   102.  ic6.  124. 
 
 Perfonal  principles  of  a  minifler,  to  whom  cognizable,   141. 
 Perfualion  implies  ignorance  or  inattention,   175. 
 Peter,  Apollle,  his  method  of  preaching,   364. 
 
 Curious  explication  of  Chrill's  prophecy  to  him,    2. 
 To  what  he  likens  backlliders,   342, 
 Pew-opening,  difturbs  publick  worlliip,    383. 
 Pflup-,  had  a  hand  in  the  Interim,  260. 
 Pharifees,  what  they  held,  99. 
 
 Their  righteoufnefs  inadequate  to  their  pretences,   275. 
 To  what  Chrift  likened  them,  304. 
 philippians,  defign  of  the  epiftle  to  the,    164. 
 philology,  to  whom  neceffary,   170. 
 philofophy,   pagan,  may  elucidate  fcripture,    124. 
 
 The  bounds  of,  in  religion,  424. 
 Phrafes,  indelicate,  fnould  be  avoided,  32. 
 Rhetorical  Ihouid  be  fifted,   1 70. 
 
 3X3  Picus, 
 
542  INDEX. 
 
 Picus,  John,  Earl  of  Mirandula,  fatirizes  modern  oratory, 
 
 207. 
 Pierce,  cenfares  the  teft  aft,   181. 
 
 Referred  to,   167. 
 Piet/,  elTential  to  a  minifter  of  Chrift,   125. 
 
 Mo  af-j^umcnc  for  the  truth  of  all  his  doftrine,  314. 
 
 Very  little  attention  paid  to  it  in  popery,  299. 
 
 Too  little  regarded  by  high  churchmen,  226. 
 
 Placed  by  fome  in  finery,    by  others  in  abfurd.ty,  289. 
 
 52,  &c. 
 Not  incompatible  with  diligence  in  bufir.efs,   344. 
 Practice  of,  an  odd  bock,   280. 
 Pilgrimages,  whence,   52. 
 Place,  a  topick,   120. 
 Plagiarifts,  who  are  the  nieaneft  of  all,  79, 
 Plato,  a  great  admirer  of  Socrates,  223. 
 Complains  of  Athenian  drunkennefs,   1 1 1- 
 His  account  of  poetical  enthufiafm,  471. 
 His  dodrine  mifunderftood  and  abufed,   411. 
 Ufcd  coarfe  colouring  fometimes,  342. 
 Afcribed  his  laws  to  Apollo  for  a  good  reafon,  63. 
 Plautus  quoted,   24,  294. 
 Ploav/HMi's  cof/!j)la!Kt  oi  graduates,  what,   38. 
 Pluche,  Abbe,  on  idolatry,  247. 
 Plutarch,  his  jocular  praife  of  an  enemy,  206. 
 Uvivixoc,  what,   143, 
 
 Pocjck,  Dr.  why  he  publifhed  Eutychius,   160. 
 Poetry,  harmony  efiential  to,  477. 
 Points,  theological,  what,  399. 
 
 Hebrew,  have  been  ufed  very  ill,   20;;. 
 Poole,   Matthew,  quoted,   29.  47.  234.  422.  378.  366. 
 Politenefs,   what  fome  fay  is  true,   173. 
 
 Pulpit,  what.     See  Ea/e. 
 Polity,  Jenjoijhy  not  pradicable  now,    163. 
 Popi/b  church,  of  what  it  confifts,    185. 
 EpiJ copal,  who  praife  it,   211. 
 Ci'vil,  principles  of  neceflary  to  a  paftor,   141. 
 Polybius,  on  what  principles  he  foretold  the  fate  of  Rome,  352. 
 Polycarp  eagerl}  propagated  holinefs,  278. 
 Pomp  in  religion  hurtful,   237. 
 Pope,  Alexander,  cenfures  unapt  ftyle,  479. 
 Pope  of  Rome,  his  title  in  the  fuperlative  degree,  37. 
 
 His  inhnite  pride,  298. 
 Pupelings,  who,   160. 
 
 Popery, 
 
I     N    D    EX.  545 
 
 Popery,  whence  it  rofe,  238. 
 On  what  founded,  300. 
 A  great  fchifm  on  principles  of  fch.fni,  10. 
 Eilablifhes  falfe  humility,  300. 
 CherilTies  apibition  and  lawlefs  pa!fions,  2g2. 
 A  devilifh  mimickry  of  a  godlike  osconomy,  297 
 What  conciliates  men  to  it,   63. 
 The  proper  method  of  fubverting  it,  6$. 
 Popular  perfuafion,  what  neccfiary  to  it,  402.^ 
 Popularity,  a  dangerous  rule  of  f^iith  and  prafticc,  128. 
 Porphyry,  what  advantages  allegorifts  gave  him,  87. 
 Pofitive  inllitutes.      See  Infiitutes. 
 Poftlethwaite  referred  to,   360. 
 Poixiers-that  ^^,  fubmiiTion  to  the,  makes   religion  uncertain, 
 
 229. 
 Prsexordium,  what,  465, 
 Prayer,  how  Socrates  fpeaks  of  it,  61,  &c. 
 Meetings  for  focial,  reading  improves,  381. 
 In  fermon  time,  proper,  336. 
 Laft,  generally  too  fliort.     See  CoUeSl,  337- 
 Makers,  thofe  of  Charles  I.  capital  hands,   84. 
 Preachers,  fhould  not  preach  fhemfelves,  315. 
 
 Of  other  men's  fermons  fometimes  make  lad  millakes,  118. 
 Why  fome  love  figurative  texts,  376. 
 Plow  fome  abufe  application,  327. 
 Who  begin  late  fliould  preach  often,  176. 
 Toiing,  what  they  fhould  attend  to,  176. 
 Affeft  the  ftriking,  195. 
 A  tale  of  one,  who  made  his  auditor  fick,  32. 
 Topijh,  addrefs  Mary  in  every  fermon,  172. 
 SpaniJJj,  their  fafliionable  mode  of  compofuion,  180. 
 Cowr/^,  what  Saurin  thought  of,  115. 
 C^/^f</r«/,plagiariits  formerly,  78. 
 Ejiahlijhed  \n  the  reigns  of  the  Stuarts,  42.  159.  457. 
 Parliament,  grofly  mifreprefented  and  abufed,  43.  -j6. 
 Whom  Hilderlliam  thought  the  bell,  226. 
 Whom  Dr.  Manton  accounted  beft,  272. 
 T\\^  iwo^ popular ,  what  methods  they  ulbd,  466. 
 Preaching,  original  method  of,  364. 
 Beft  aim  in,  271. 
 Principles  effential  to,  140. 
 What  mode  of,  would  exclude  difputes,  425. 
 Manner  of,  very  important,  167. 
 PfcdelUnation,  a  rational  doftrinc,  155. 
 
 Preferment, 
 
544  I     K    D     E     X. 
 
 Preferment,  church,  a  lure  to  bad  men,  63. 
 
 Some  afpire  at  nothing  elfe,  128. 
 
 Sometimes  comes  at  an  unlucky  moment,  130. 
 Prelates,  how  the  reformers  treated  them,  191. 
 Preparation  for  death,  a  beautiful  idea  of  achril^rn  life, 
 
 66. 
 Preparation,  young  preachers  fhould  ufe  great,  176. 
 
 A  mafler  of  his  fubjedl  wants  but  little,  393. 
 
 The  bell  is  by  privacy  and  prayer,  466. 
 Prepofitions,  395.  397. 
 
 Prefcience,  the  lame  in  the  deity  as  preordination,  155, 
 Prcfumption  generates  fuperftition,  51. 
 
 How  prevented,  364, 
 Prefumptive  evidence,  the  value  of,   147. 
 Prideaux,  whom  he  thought  the  Herodians,  256. 
 Prieftcraft,  what,  236. 
 Principles,  a  topick,  137. 
 
 Religious,  notobjefts  of  civil  government,  139. 
 
 Wha't  necefiary  toa  pallor,  141. 
 Printing,  the  inventing  of,  favourable  to  religion,  66. 
 Prior,  Mat.  his  generofity  to  FJaker,  208. 
 Prifciilian  mifreprefented  by  Ithacius,  302. 
 Probability,  what,    147. 
 Proceffions,  whence,  52. 
 Proclus,  Patriarch  of  Conftantinople,  beautiful  image  of  hls^ 
 
 164. 
 Prcfafenefs,  a  lefs  evil  than  avarice,  6j. 
 Prophecy,  fpirit  of,  mull  not  be  confounded  with  human  fore- 
 fight,  352. 
 Prophet-craft,  what,  236. 
 
 Propagation  of  the  gofpel,  how  carried  on  by  papifts,  30$. 
 Propriety,  what,  464. 
 
 Of  preaching  determined  by  circumllances,  lig* 
 Profe]ytes,  jewilh,  baptifm  of,  whence,  259. 
 Profperity  no  fign  of  piety,   128. 
 Protedants,  foreign,  offended  at  Englifh  ceremonies,  yy. 
 
 Why  tolerated  here,  209. 
 Proverbs,  whatefTential  to  the  invelligation  of,   143. 
 Provideiice,  a  practical  dodlrine,  279. 
 Prudentius,  an  Augultinian,  153. 
 
 Denied  magiftratical  authority  over  con fcience,  69. 
 Pruffia,  why  lolerant,  210. 
 
 Prynne,  William,  a  violent  enemy  to  drinking  healths,  85. 
 
 And  to  the  Quakers,  216. 
 
 Ffalm. 
 
INDEX.  545 
 
 Pfalm,  prudence  fhould  be  ufed  in  felefting  and  reading  it, 
 
 479. 
 Pfalmody,  a  gift  in  the  primitive  church,  290. 
 Ptolemy,  why  he  forbad  Hegefias  to  teach,  41 1. 
 Publick  worfliip,  the  pleafureof  it  is  derived  from  ra.iny  in- 
 confiderable  things,  3S2. 
 
 Reading  the  fcriptures  in,  recommended,  381. 
 Pulpits,  modern,  inconvenient,  383. 
 
 Should  always  fpeak  plainly,  175. 
 
 And  uprightly,  and  impartially,  228. 
 Pungency  of  a  fermon,  whence,  274.  402. 
 Punilhment  neceilarily  connefted  with  moral  obligation,  404, 
 Puritans,  whether  gloomy  and  morofe,  76. 
 
 Grievouily  and  unjuilly  perfecuted,  68.  210. 
 
 Their  fermons  abufed  and  preached  by  the  fame  men,  78, 
 79. 
 
 What  ihey  called  Lords  of  confcience,  160. 
 
 •yy0^  <Quakers,  people  called,  abufed  in  fcripture  ftyle,  215. 
 Quality  and  (quantity  of  a  cafe,  what,    121. 
 <^eens,  Engiifh,  whether  they  be  clergymen,  293. 
 ^eJlioK,  tnodern,  the  controverfy  fo  called,  on  what  founded, 
 
 Quindlian,  his  univerfal  rule,  461. 
 
 What  he  thought  effential  to  gaining  acaufe,  8, 
 On  exordiums,  452.  460. 
 
 Conneftion  of,  486. 
 
 Length  of  469. 
 On  time,  1 17. 
 
 Place,  i20. 
 
 Divifion,  265. 
 
 Objedtions,  230. 
 
 Genus  and  fpecies,  28. 
 
 Modefty,  465. 
 
 Art,  482. 
 
 AgreeabJenefs,  486,  487. 
 
 Urbanity,  15. 
 
 Compoiitioii  and  common  places  in  general,   24.  454, 
 Tlioi'ghL  an  crater  muft  be,  ^nd  appear  to  be  a  JOcd  man, 
 475- 
 Quotations,  from  the  Old  Teftament,  164, 
 Whai.  proper  in  a  /ermon,  407. 
 Of  chapter  and  verfe,  when  proper,  378. 
 
546  INDEX. 
 
 R. 
 
 Rabanus,  a  Pelngian,  153. 
 
 Rabbies,  fuperllitious  expofitors  of  letters  and  points,  205. 
 
 Racine,  what  happened  to  his  tragedy  of  /Alexander,   334. 
 
 Railer,  the  prefumption  is  againll  him,  166. 
 
 Raillery,  what,  iii. 
 
 Ratramn,  an  /luguilinian,  153. 
 
 Readers,  advice  to  great,  381. 
 
 Reading  focieties,  381. 
 
 Reafoning  independent  on  fyllogifm,  364. 
 
 Mere,  goes  by  diftrefs  to  defpair,  364. 
 Reformation,  much  fuperftltion  at  the  time  of  the,  337. 
 The  epifcopal  rule  of  preaching  at  the,  101. 
 Wrought  by  weak  literary  inilruments,  190,  191. 
 ■Whifron  thought  it  preparatory  to  purer  days,  66. 
 Q\<i.wd.Q\  Defence  of  the,  '^\']. 
 Reformers,  all  execrated  papal  dominion  over  confcience,  3?, 
 Yet  fome  founded  a  hierarchy  on  papal  principles,  307. 
 Were  perplexed  about  the  Lord's  fupper,  6. 
 Theirperfcns  no  tefts  of  truth,  314. 
 Refugees,  all  wife  ftates  tolerated  foreign,  209,  &c, 
 
 Periecuted  one  another,  202.  212. 
 Regeneration  ridiculed  on  the  ftage,  154. 
 Relation,  a  topick,  83. 
 R clicks,  popiih,  whence,  218. 
 Indelicacy  of,   50,51. 
 Whence  adoration  of,  52. 
 Religion,  originates  in  God,  290. 
 
 What   men  difcover  of  it  in  iiattire  weak  and  imperfe£l^ 
 
 111.  127. 
 Pagan,  total  darknefs  and  hypocrify,  287.  297. 
 Juv^ifo,  partial  light,  287. 
 
 Chrifian,  wherein  it  agrees    with,   and   differs  from  the 
 Jewilh,  162. 
 Needs  nothing  but  expofur?,  343. 
 Beit  propagated  by  example. 
 Its  higheft  excellence,  276. 
 
 What   follows  a   fubjefting  of  It   to  human  authority, 
 167.   320. 
 Remi,  an  Auguilinian,  153. 
 Repentance,  legal  and  evangelical,  385. 
 Reprobaiion,  the  doftrine  of,  no  plea  for  a  fmner,   157. 
 Reproof,  requires  great  wifdom  and  prudence  to  give  pro- 
 perly, 333-    ■ 
 
 Refolution?, 
 
INDEX.  547 
 
 Refolutions,  281.  380.  .  ,        . 
 
 Re-union  of  papifts  and  proteftants,  an  injudicious  impratti- 
 
 cable  fcheme,  225. 
 Revolution,  who  gained  by  it,  72. 
 
 What  done  for  religious  liberty  then,  62. 
 Revolutionifts,  how  they  fervcd  the  Stuarts,  97. 
 Reward,  neceflarily  conneaed  with  moral  obligation,  404. 
 Rewards,  cannot  produce  faith,  135. 
 Reynolds,  Dr.  example  from  him,  30. 
 On  Pfalmcx.    433. 
 His  ufe  of  apothegms,  483. 
 Rhetorick,  fometimes  difguifes  fafts,  228. 
 Mull  not  go  for  argument,  386. 
 Forces  fcripture  fometimes,  138. 
 Ridicule,  no  tell  of  truth,  1 1 2. 
 May  fometimes  illullrate,  113. 
 What  excites  it  in  fermons,  316. 
 Ridley,  Billiop,  his  martyrdom  no  teft  of  truth,  314. 
 Rifibility  Ihould  not  be  excited    even  by  innocent  circum- 
 
 ilances,  332. 
 Rituals  do  great  damage  to  principles,  188, 
 Rivet,  his  notion  of  ulury,  71. 
 Roger,  Friar,  his  heavenly  rhapfody,  44. 
 RoUin,  how  he  defines  tafte,  2 1 . 
 On  univerfal  confent,  406. 
 On  policy  in  religion,  64. 
 On  fcripture  morality,  127. 
 
 His  aftonilhing  partiality  for  his  countryman  BofTuet,  463* 
 "Romans,  pagan,  their  national  charadler,  57. 
 
 Their  vindiftive  treatment  of  the  Corinthians,  126. 
 Chrijlian,  defign  of  the  epiftle  to  the,  133.  164. 
 Rome,  church  of,  an  apoftate  community,   176. 
 Full  of  blafphemy,  266. 
 
 Superftition,  52,  &c. 
 Enthufiafm,  118, 
 Its  polity,  what,  185. 
 And  pretended  uniformity,  9. 
 Romulus,  raifed  none  to  office  without  afFe£ling  to  confult 
 
 the  gods,  64. 
 Rondeau,  Rev.  James,  who  tolerated  him,  212. 
 Roots,  Hebrew,  how  eafily  they  may  miflead,  31. 
 Roques  on  Elijah's  vifxon,  386. 
 Rofary,  whence,  52. 
 Rubrick,  a  fatire  on  an  infpired  pray?r-book,  78, 
 
 VoL.IU  3Y  Rubrick, 
 
548  INDEX. 
 
 Ruhnck,'  Efiglijh,  rallied  by  Beza,  77. 
 Rudenefs,  fhould  be  baniilied  from  the  pulpk,  16.  335. 
 And  from  publick  worfhip,  383.  459. 
 Preaching  felf,  one  branch  of,  316. 
 Rules,  all  are  fubjed  to  ufe  and  abufe.     See  Common-places, 
 
 Topicks,  &c. 
 Rulhvvorth,  his  juft  diftinftion  between  an  honeft  man  and  a 
 partizan,  307, 
 
 S. 
 Sacrificing,  a  noble  aft  of  worfhip,  22. 
 Sacrifty,  what,  467. 
 
 Sadducees,  what  fcripture  they  held,  93. 
 Salluft  quoted,  74.  473. 
 
 Salmafius,  his  account  of  the  myfteries  of  Eleufis,  in; 
 Salter's-hall  fermons  confound  popery,  231. 
 Salutation,  primitive  pulpit,  465. 
 Salvian,  a  fevere  writer,  303. 
 Sandlification,  what  necelfary  to,  255. 
 
 Should  be  carefully  diftinguifhed  from  jufliflcaticn,  267, 
 Should  not  be  treated  of  negligently,  277. 
 .  Sandeman,  his  dodlrine  not  libertine,  285. 
 Sanderfon,Dr.  example  from  him,  175. 
 Sapientia  jocoferia,  on  what  topick  it  runs,  206. 
 Sarcafm,what,  113. 
 Satan  the  father  of  hypocrites,  296.  • 
 Satire,  fome  examples  of,  76. 
 
 Saurin,   Rev.   James,   a  great,  becaufe  a  peaceable  divine, 
 227. 
 His  modefi:  way  of  treating  a  fubjeft,  158. 
 His  rule  of  expounding  the  epiUles  of  Paul,  165. 
 On  what  occafions  he  decries  human  learning,  191,  &c. 
 Wrote  well  on  the  divinity  of  Chrift,  220. 
 How  he  advifes  divines  to  treat  the  divine  attributes,  313. 
 And  to  preach  thedodrine  of  hell,  408. 
 How  he  treats  the  fubjeft  of  the  converted  thief,  355. 
 The  doftrine  of  univerfal  confent,  405^ 
 Of  converfion,  357. 
 Example  of  prayer  in  fermon-time  from  him,  339. 
 Of  animated  exordium,  329.  471. 
 Of  elevated,  and  violent  conclufions,  491,  494; 
 Ofmixedtopicks,  5.  13. 
 Of  compofuion  by  philofophical  data,  13; 
 By  place,  120.  123, 
 
 Saurin^' 
 
I    N    D    E    X.  549 
 
 Saurin,  Rev.  James,  example  of  compofition  by  propofition 
 from  him,  397,  398. 
 Example  of  compofition  by  confequences,  155. 
 By  dilHndion,  261. 
 By  qualities,  213. 
 By  perfons,  132. 
 By  fuppofition,  222.  420. 
 By  ufe,  103. 
 
 By  revealed  motives,  435. 
 By  condition,  115. 
 By  charafters,  57. 
 His   defcriptlon  of  preachers,  254. 
 Of  avarice,  71.  82. 
 Of  holinefs,  282. 
 Of  the  uniformity  of  God,  183. 
 Of  fuperflition,  51. 
 Of  libertinifm,  35 S. 
 Of  the  abufe  of  afl'urance,  169. 
 His  fenfe  of  Eccl.  vii.  29.  430. 
 His  method  of  application,  329. 
 An  apology  for  fo  many  quotations  from  him,  225. 
 Schifm,  an  old  bugbear,  179. 
 
 How  Dodwell  wrote  againft  it,  321. 
 Popery  faid  to  be  a  great,  10. 
 All  impofers  raife  this  fbeflre,  134. 
 Bp.  Stillingfleet  in  it  by  his  own  reckoning,  130. 
 School-divinity,  the  negle£l  of  it  favourable  to  religion,  65; 
 Schoolmafters,  the  odd  fate  of  preibyterian,  in  the  reign  of  Q. 
 
 Ann,  210. 
 Schoolmen,  how  they  define  fear,  40. 
 Schools  of  literature,  their  rules  of  compofing  orations  not 
 
 applicable  to  fcripture,  137. 
 Sclater,  Dr.  hisjulT:  cenfure  of  perfecutors,  188. 
 Scolding  in  the  pulpit,  unmanly,  and  unjull,  474. 
 Scope,  neceflary  to  be  attended  to,   158. 
 Scotus,  a  Pelagian,  153. 
 
 Scribes,  of  Chrift's  time,  who,  according  to  Triglandius,  93. 
 Scriptures,  the  holy,  a  plain  popular  book,  371. 
 Not  compofed  by  modern  rules,  r37. 
 
 The  letter  of,  neceffarily  fubjeft  to  many  difficulties,  228. 
 Whether  more  than  one  meaning,  142. 
 Unconneded  fentences  of,  generate  difputes,  155. 
 Preferve  a  llritt  relation  of  ideas,  86. 
 Abound  with  contrail,   193. 
 
 3  Y  2  Scriptures, 
 
550  INDEX. 
 
 Scriptures,  ufe  blunt  homely  images,   341. 
 Sad  confequences  of  ignorance  of,  318. 
 Should  be  read  in  private,  in  families,  and  in  publick,  381- 
 Scripturifts  in  thejewilh  church,  who,  93. 
 Secrets,  dealers  in,  publick  pefts,  363. 
 ly  Sefts,  what  among  the  Jews,  93. 
 
 Selden,  his  ftrange  reafoning  from  ancient  fables  to  modern 
 
 errors,  160. 
 Selefl  fubjefts  eflential  to  application,  332. 
 Self-applaufe  rude  and  ofFenfive,  314, 
 Semipelagians,  who,  153. 
 
 Senfibility,  no  good  preaching  without,  235,  &c» 
 Sepulchres,  ^^hited»  what,  304. 
 Sergius  Paulns,  his  character,   57. 
 Sermons,  afcurate,  jewels  out  of  popular  reach,  250. 
 Plain  and  popular  do  moll  good,  4. 
 Opportune,  highly  commendable,  184. 
 "What  makes  them  pungent,  274. 
 Much  depends  on  the  delivery,  334. 
 Puritan,  odd  fate  of,  78. 
 Salter's-hall,  defcriptive  of  popery,  and  deflruftive  of  it, 
 
 231. 
 See  Clergy,  Pulpit,  Preachers,  &c.  &c. 
 Serranus  offers  violence  to  a  dialogue  by  analyfing  it,  137. 
 Sex,  a  topick,  103. 
 Shakefpeare  quoted,  1S5.  363.  464. 
 Shaftelbury,  Earl  of,  how  he  attacked  revelation,  i  la. 
 Sheldon,  Archbifhop,  a  poor  divine,  225. 
 Shepard,  what  he  thought  of  great  talkers,  361. 
 Sherlock,  Bp.  example  from  him,  216. 
 Shutte,  his  trade-imagqs,  190. 
 Sibbs,  Dr.  quoted,  399. 
 Sicknefs,  a  line  applicatory  topick,  347. 
 Silence,  highly  charafteriflical  in  fome  cafes,  232. 
 •  Silvanus,  Abbot,  how  he  taught  a  Monk  the  dcdlrine  of  con- 
 fequences, 146. 
 Simon,  Dr.  perfecuted  for  Socinianifm,   212. 
 Sin,  thcdoftrine  of,  alone  drives  to  defpair,  364. 
 How  infinite,  286. 
 
 Chriflian  minilters  have  great  advantages  in  Hating  it,  310. 
 Againfl:  the  Holy  Ghoft,  391, 
 Singing,  fhould  be  conduded  prudently,  459, 
 'Slanderers,  an  infernal  (et  of  men,  362. 
 
 Sleepers 
 
INDEX.  551 
 
 Sleepers  in  religions  afTemblies,  publick  nuifances,  383. 
 Sleidan,  John,  the  hiftorian,  peulioned  by  England,  209. 
 Snieaton,  a  furious  zealot,  28. 
 Smith,  Henry,  his  mufical  images,    190. 
 Smyth,  his  part  in  Salter's-ha!l  ferraons,   231. 
 Snape,  Dr.  example  from  him,   26. 
 
 Social  reading,   praying,  and  conference,  very  edifying,  381, 
 Socinians,  French,  perfecuted  at  Canterbury,   212. 
 Socinus  relied  too  much  on  the  article  O,   172. 
 Socrates  the  philofopher,   fuppofed  by   fome  to  foretell  the 
 advent  of  Chrill,  61. 
 
 How  Plato  admired  him,  223. 
 
 Fell  a  facrifice  to  raillery,   112. 
 Socrates  the  hiilorian,  referred  to,    198. 
 Sohnius,  his  advice  to  compofers  of  lermons,   117. 
 Solon,  a  ihrewd  politician,  6^. 
 2o(fia,  what,    II. 
 Sophifms  perplex  a  fermon,  402. 
 Sophocles,  how  he  ufes  i^yov,   ii. 
 South,  Dr.  the  low  wit  in  his  fermons,  odious,   113, 
 Souverain,  Rev.  Mr.  perfecuted,  212. 
 SoTx)  to  thefpirit,  Bp.  Laney's  profitable  fenfe  of,  400, 
 S.  P.  Q^  R.  how  expounded,   206. 
 Species,  a  topick,   22. 
 Speculation,  a  curious  fubjecl,   153.  279. 
 Spelman  quoted,   373,  &c. 
 Spilfbury,  Rev.   Mr.   what  he  thought  of  a  loH  ordinance 
 
 184. 
 Spirit,  holy,  what  method  of  preaching  he  ufually  bleffes 
 
 moil,   364. 
 Split-devil,  Biihop,  98. 
 
 Spantaneicy,  a  bright  character  of  divine  love,  56. 
 Stafford,  Richard,  his  incautious  fuppolition,  94. 
 Stanhope,  Dean,  examples  from  him,  268,  &c. 
 Staring  about,  rude  and  olfcnfive  in  a  place  of  worfhip,  i2;s. 
 S^ate,  the  cZ-z/// it  is  that  tolerates,  212. 
 State,  a  rhetorical  topick,   110. 
 Stating  a  cafe,  what,   121. 
 
 Stennet,  Dr.  his  proper  method  of  treating  baptifm,  247. 
 Stephen,  Proto-martyr,  his  character,  57. 
 Stephens,  Robert,  how  he  publilhcd  the  New  Teilament 
 
 379-    ■      .  .       . 
 
 Stilliaigfleet,  his  medical  imao;e,   190, 
 His  felf-contradlction,   130. 
 
 Stones, 
 
552  INDEX. 
 
 Stones,  precious,  of  fcripture,  not  medicinal,  173; 
 
 Strigelius  improved  Synergifm,   154. 
 
 Striking,  what  neceiTary  to  it,   195. 
 
 Strype  referred  to,  208.  210. 
 
 Stuarts.     See  James,  Charles,   Renjolutionifis,  &c. 
 
 Style,  may  fometimes  be  inaccurate,  332. 
 
 Muft  never  be  indelicate,   32. 
 
 Sententious,  what  leads  to  it,    194. 
 
 Rhetorical,  when  execrable,   386. 
 
 Elunt,  does  not  always  argue  depraved  manners,   341. 
 
 Has  peculiar  charafters,   233. 
 Suarez,  his  myfticifm,  52. 
 
 Suafion,  moral  not  inconfiftent  with  decrees,   335,  &c. 
 Subfcribers  to  human  creeds  are  all  orthodox  men,  260. 
 Subfcription  and  filence  well  met,  245. 
 
 How  argued  for  by  fome,   314.  41. 
 
 Does  not  preferve  a  fyftem  of  dodlrine,   131. 
 
 Is  the  delbuftion  of  religious  liberty,   185. 
 Sublimity  of  a  doftrine,  what,  233. 
 Subllitution,  what  in  theology,  288,  &c. 
 Succefs  no  rule  of  judging  in  many  cafes,   128. 
 
 On  what  it  much  depends,   159. 
 
 What  method  of  preaching  has  ufuaily  been  attended  with 
 good  moral,   364. 
 Succeflion,  uninterrupted,  an  old  quirk  of  church-lawyers, 
 
 184. 
 Suetonius  quoted,  61.  272.  282. 
 Superlatives,  how  expreffed  in  Hebrew,   366. 
 Superftition,  its  principle,  49,  &c.  &c.  299. 
 
 See  Superjiition,  Vol.  I. 
 Sroerville,  examples  from,   339.  397. 
 
 Supper,  Lord's,  very  little  underftoodat  the  reformation,  ji 
 Suppofition,  a  topick,  88.  98.  215. 
 Supralapfarian  divine,  his  curious  fermon  on  1  Chron.  iv.  22. 
 
 Swift,  how  he  fludled  human  nature,    125. 
 
 Proved  nothing  by  his  Tale  of  a  Tub,  113. 
 Swine,  Smalbroke's  account  of  their  pofTeffion  according  to 
 
 Wolfton,  98. 
 Syftems,  v/hat,    396. 
 Synergifts,  who,   154. 
 
 T. 
 Tacitus  cenfures  chrillianity  as  a  feft  of  Judaifm,   1 87. 
 Quoted,  61.  ^    Talk, 
 
INDEX.  553 
 
 Talk,  religious,  n  precarious  fign  of  grace,   361. 
 Tafte,  21.  487, 
 Tautology,  472. 
 
 Temper,   foft,  efiential  to  a  good  applicatory  lermon,     332. 
 Temples,  whence  Chriftians  took  their  models  of,   238. 
 Why   primitive   Chrillians   built   none.      See    Laaantius, 
 Jrnobius,  &c.   Pomp,   &c. 
 Tendernefs  a  real  charafter  of  Chrlft,   235. 
 Tenent,  Rev.  Gilbert,  his  ufual  method  of  preaching,    364. 
 Tennifon,  Archbiftiop,  his  mild  management  of  mifchievous 
 
 polity,   131. 
 Terence  quoted,   24. 
 
 Terms,   original,  Ihould  feldom  be  difcuffed  in  publick,  10. 
 Single,  fadly  abufed,  206. 
 Miiconftruaion  of,  generates  difputes,   154. 
 Terror  Ihould  be  preached  :   but  prudently,   393.  408,  &C. 
 TertulHan,  his  quaint  fetch  on  a  faying  of  Chrilt,  323. 
 On  Adam,  312. 
 On  baptifm,   102. 
 A  violent  difputant,   158. 
 Yet  an  enemy  to  perfecution,    loSt 
 Qiioted,   17.  124.  276.  308. 
 "iTeil-ad,  none  in  fome  pagan  countries,    178. 
 
 Englifti.      See  Pierce,    Lan/donjun,  Sec. 
 Teltament,0/^,fpeaksoffuture  rewards  andpunlfliments,  407. 
 
 New,  how  it  quotes  the  old,    164. 
 Teftimony,  the  only  evidence  in  fome  cafes,    156. 
 Text,  how  a  preacher  did,  who  had  forgot  his,   379. 
 Thankfgiving-fermons,  a  good  rule  of  compofmg,  158.  _ 
 Theatre,  the  airs  of  the,  Ihould  not  be  praftifed  in  religious 
 
 femblies,  122. 
 Theodoret  quoted,   170. 
 Theology,  its  peculiar,  424. 
 
 Admits  of  popular  proof,  402. 
 Theophilus,  patriarch,  a  confufed  genius,  and  aflbciated  ir- 
 relative ideas,  88,  &c. 
 Thefaurus,  Eman.     juftifies  the  uf^  of  coarfe  colouring,  342. 
 In  what  he  places  the  art  of  popular  golpel  preaching,  402. 
 His  rule  of  applying,   348. 
 Theflalonians,  the  iirlt  epiftle  to  the,  v/hen  written,    no. 
 Thief,  the  converted,  caution  mufl  be  ufed  in  urging   his 
 
 cafe,   355. 
 Thorndyke,  his  loofe  maxim  of  church-government,  69. 
 Did  not  underllund  the  ground  of  the  reformation,  225. 
 
 ThOjr, 
 
554  INDEX. 
 
 Thoy,  Steplien  du.     See  Rondeau. 
 
 Tillemont  quoted,   355. 
 
 Tillotfon,   Archbifhop,  a  gentle  driver,    131. 
 
 His  high  encomium  of  the  church  that  beneficed  him,  130; 
 Tilly,  example  of  far- fetched  pleas  from  him,   19. 
 Time,  a  topick,   117. 
 
 Who  ought  never  to  forget  It,   118. 
 Timme,  his  medical  images,    190. 
 Title  to    epifcopal    articles,     the    fubfcribers   cannot    agree 
 
 whether  it  Be  genuine  or  a  forgery,   315. 
 Title-pages,   the  fafhionable,  in  Q.  Elizabeth's  time,   211. 
 Titles  of  books,  divines  have  ufed  very  queer,  190. 
 Of  laymen,  whence,   36. 
 O^  clergymen,  whence,   36. 
 Include  dominion,   37. 
 
 Some  are  fatires  on  the  men,  who  wear  t^em,  80. 
 Academical,  why  cenfiired  by  many  reformers,  37. 
 Toleration,  how  Paul  treats  of  it,    184. 
 How  Saurin  confidered  it,   134. 
 What  the  reformers  thought  of  it  when  it  ftilted  the  intereft 
 
 of  their  governors,   209, 
 And  what  fome  of  their   fucceiibrs  have  thought  of   it 
 fince,  400.  414. 
 Tombes.     See  Ordinance. 
 Tones.    See  Silence. 
 Topick,  a  principle  of  perfuafion  :  but  fubjedl  to  ufe  and 
 
 abufe,  21.  103.  270. 
 Tournon,  Cardinal.     See  Mezzabarba. 
 Trade,  what  the  Jews  had  at  Tyre,  48.  375. 
 General,  its  feat  in  various  ages,  49. 
 
 Goes  along  with  liberty  and  virtue,  210. 
 Religion  fhould  not  be  a,  73. 
 Traditions  precarious  grounds  of  adlion,  300. 
 Trajan  a  perfecutor,   11. 
 TranfitioB,   326. 
 
 Tranflatlon,  Ihould  be  accurate  in  difpated  points,  91. 
 Engliih,  of  the  bible,  a  good  one,   10. 
 
 Yet  partakes  of  the  ftyle  of  the  age  in  which  it  was 
 
 made,  32. 
 James  1.  gave  laws  of,   10 1. 
 Sometimes  mi/leads,  239. 
 Tranfubftantiation,  what,  and  when  invented,  6. 
 An  ocean  of  errors,   101.  232. 
 
 Tfapp, 
 
INDEX.  sss 
 
 Trapp,  Dr.  oppofed  Hoadley's  notion  of  a  church,  229^ 
 Trent,  council,  not  very  eager  about  piety,  299. 
 Trigland,  his  account  of  Jewifh  feds,  93. 
 Tropological  fenfe  of  fcripture,   142. 
 Truth,  the  life  and  energy  of  preaching,  274. 
 
 The  fublimity  of  every  fubjeft,  233. 
 Tunes,  theatrical,  are  hurtful  in  religion  to  thofe,  who  had 
 been  before  ufed  to  them,  and  the  ideas  afTociated  with 
 them  clfewhere,   307. 
 Turner,  Dr.  William,  his  images,   190. 
 Tyrant,  what  makes  one  in  fome  diffenting  churches,  161. 
 Tyre,  48,  49,  50. 
 
 U. 
 Uniformity,  9.  10.414. 
 Urbanity,  a  moll  excellent  pulpit  ftyle,   14. 
 Urfinus,  advifes  preachers  to  regard  time  in  compofing,  117, 
 
 His  rules  of  confutation,   155. 
 Ufefulnefs,  fuppofed,  an  ignis  fatuus,   128. 
 Ufes,  why  fome  great  preachers  have  omitted  them,  328. 
 Uiher,  Archbifhop,  a  pretended  prophecy  of  his,   118. 
 
 Quoted,  266. 
 Ufury,  what,  70. 
 Utica,  a  colony  from  Tyre,  49. 
 Utility,  a  topick  of  illuftration,  242. 
 
 V. 
 Vatablus  on  Luke  xiii.  24.     346. 
 Variety  of  addrefs  neceffary  to  a  preacher,   175, 
 Venial  fins,  what,   310. 
 Venice.     See  Trade. 
 Verbs,  Greek,  the  copioufnefs  of,  234^ 
 Verfe,  hexameter,  in  S.James,  290. 
 Veftry,  the  beft  ufeofa,  467. 
 Vicar  of  Bray,  immortal,  81. 
 Vices,  whether  private  be  publick  benefits,  70. 
 View,  a  topick,   158. 
 Vida  quoted,  470.  473. 
 Virgil,  his  account  of  oracular  enthufiafm,  47r. 
 
 His  fourth  eclogue  is   true  hillory  of  pagan  expeftation, 
 61. 
 Virtue  independent  on  volition,  403. 
 
 Its  influence  on  trade,  50. 
 Virtues,  pagan,  the  higheft  inferior  to  the  lovveft  chriftian, 
 65. 
 How  they  came  by  i<i\z%y  386. 
 Vol.  II.  3  Z  Vifwn, 
 
J56  INDEX. 
 
 Vilion,  Paul's  converfion  in  a,   109. 
 
 Vifitations,  epifcopal,  &c.  how  argued,  28. 
 
 Voice,  in  preaching.     See  Glanvil,  Racine ^  Sec.  459. 
 
 Volition.     See  firtue. 
 
 Voltaire,  a  fuperficial  reafoner  on  religion,  113.  171.  412.. 
 
 Vorftius,  K.   James  would  have  nurj'ed  him,  that  is   burnt 
 
 him,  200. 
 Voffius,  apologzies  for  Hinkelman,   and   others  like  him, 
 268. 
 
 On  exordiums,  461. 
 Vows  of  the  Francifcans,  what,  46. 
 Vulgarifms,  ihould  be  none  in  a  fermon,  15.  402. 
 
 W. 
 Wake,  Archbifhop,  made  groundlefs  fuppofitions,  91. 
 Waleus,  his  rules  of  application,   325,  &:c. 
 Walker,  Rev.  Mr.  example  from  him,   196. 
 Walker,  Dr.  a  folio  colleftor  of  fallhood  and  filth,  42.  78; 
 
 79.  160. 
 Ward,  Bilhop,  examples  from  him,  14.  413. 
 Waterland,  Dr.  example  from  him,  6. 
 
 Reafons  weakly  for  the  church,  229,  &c. 
 Watts,  Dr.  his  opinion  of  topicks,  21. 
 
 Of  conceiving  clear  notions,   15. 
 
 His  rules  of  definition,   263. 
 
 His  example  of  indudlive  reafoning,   147. 
 
 Mifunderllood  and  abufed,    150. 
 Wendelinus,  his  notion  of  ufury,  71. 
 Whifpering,  rude  in  time  of  publick  worfhip,  122. 
 Whiflon,  what  events  he  thought  preparatory  to  revival^ 
 
 White,  Dean,  a  perfecutor,  322. 
 
 Whitefield,  the  Rev.  George,  his  ufual  method  of  preach" 
 
 ing,  364. 
 Whitgift,  Archbifhop,   his  enfnanng  plea  for  ^epifcopacy, 
 203. 
 Not  preferred  for  his  merit,  131. 
 WicklifFe,  why  he  complained  of  degrees,  37. 
 ^.   His  ufual  method  of  preaching,  364. 
 Wilkins,  Bp.  when  his  ecclefiafles  was  publifhed,  457. 
 
 Recommends  pathos  in  concluding,  502. 
 Will,  human,  the  fource  of  error,  and  the  foul  of  popery, 
 
 ly  285. 
 Wit,  m  fermons.     See  Bradhurj,  Railleryt  &c, 
 Puritanical,  "/"j. 
 
 Women, 
 
INDEX.  SSI 
 
 Women,  well-bred,   patterns  of  politenefs,    eafe  and  ad- 
 
 drefs,   15. 
 Wolf  ridicules  the  habit  of  St.  Francis,  46. 
 Wood,  too  bad,  and Jlruck  out.  See  Vol.  I.  Adverti/ement ,  p.  3. 
 Woolllon,  abufed  allegory,  87. 
 
 And  perhaps  flandered  Smalbroke.     See  Split-deviL 
 Words,  moft,  are  vague  and  equivocal,  150. 
 
 Fine,  are  fourcea  of  error,   170. 
 
 Single,  generate  difputes,  155. 
 
 Obfolete,  indelicate,   32. 
 
 Fancy  makes  fine  work  with,  3 1 8. 
 ,  Works,    good,    confiftently  taught  in  reformed  ^hurchesj 
 
 219. 
 Worfley  quoted,  376,    379. 
 Wright,  Dr.  his  part  in  Salter's-hall  fermons,  231. 
 
 Y. 
 
 Young,  Dr.  execrates  mifers,  74. 
 
 Argues  for  immortality  from  human  paffions,  351. 
 
 How  he  was  touched  at  feeing  his  auditors  lleep,  384. 
 V     Quoted,  56.  267. 
 Youth,  religious,  fhould  ftrive  to  excel  in  bufinefs,  344.  ■. . 
 
 Z 
 
 Zanchy,  a  learned  divine  :  but  not  mafter  of  even  a  Bwnyan, 
 
 106. 
 Zepper,  his  rules  of  confutation,   155. 
 
 Ziegler,  his  notion  of  ^the  intention  of  Chrift  in  fpeaking 
 obfcurely,   142.  * 
 
 Thought  Chrift  an  interpreter  only,  258, 
 Zuinglius,  why  he  cenfured  degrees,  ^-j. 
 
 A    TABLE 
 
A        B 
 
 OF        THE 
 
 X 
 
 s. 
 
 .More  or  lefs  illujirated  in  this  Volume. 
 
 Genefis. 
 
 Exodus. 
 
 Ch. 
 
 V. 
 
 Page. 
 
 xxii 
 
 25 
 
 71 
 
 ii 
 
 J7 
 
 311 
 
 xxiii 
 
 7 
 
 370 
 
 iif 
 
 J5 
 
 216 
 
 xxxii 
 
 32 
 
 261 
 
 — 
 
 17 
 
 203 
 
 76 
 
 415 
 
 xxxiii 
 
 18 
 
 495 
 
 iv 
 
 22 
 
 7 
 
 Leviticus. 
 
 — _ 
 
 9 
 
 362 
 
 iii 
 
 3' 4 
 
 32 
 
 svi 
 
 12 
 
 95 
 
 xiii 
 
 — 
 
 194 
 
 xxii 
 
 1,2 
 
 114 
 
 XV  iii 
 
 18 
 
 119 
 
 xxviii 
 
 17 
 
 212 
 
 XIX 
 
 2 
 
 284 
 
 xxxi 
 
 42 
 
 390 
 
 XX 
 
 7 
 
 282 
 
 xxxix 
 
 9 
 
 366 
 
 XXV 
 
 35*36 
 
 71 
 
 xliii 
 
 xlv 
 
 23 
 3 
 
 208 
 197 
 
 ^ 
 
 Numbers. 
 
 xlvii 
 
 8 
 
 II 
 
 yiii 
 
 48 
 
 494 
 
 xlix 
 
 10 
 J7 
 
 188 
 161 
 
 xxi 
 
 9 
 
 129 
 
 De 
 
 uteronoi 
 
 riir 
 
 ^11 
 
 ny. 
 
 Exodus. 
 
 iii 
 
 2.  3*  4 
 
 114 
 
 iii 
 
 21,  22 
 
 114 
 
 iv 
 
 I 
 
 465 
 
 iv 
 
 »•  30. 
 
 107 
 
 — 
 
 7>8 
 
 103 
 
 ^  V 
 
 I 
 
 107 
 
 r- ■ 
 
 10 
 
 317 
 
 — 
 
 4.  17 
 
 344 
 
 v 
 
 1,  &c. 
 
 3^7 
 
 XX 
 
 2 
 
 246 
 
 vi   6, 
 
 7,&c. 
 
 317 
 
 — 
 
 3.4*5 
 
 245 
 
 vii 
 
 1,  2 
 
 114 
 
 — 
 
 7 
 
 370 
 
 xviii 
 
 — 
 
 142 
 
 "r— 
 
 15 
 
 284 
 
 — 
 
 15 
 
 256 
 
 ■^ 
 
 JIO 
 
 40 
 
 xxiil 
 
 19,20 
 
 71 
 Deuteronomy, 
 
A    TABLE    OF    TEXTS. 
 
 559 
 
 T)euteronomy. 
 jfxv  4       142 
 
 xxviii  34,  35,48  77 
 
 XXX       11,12  431 
 
 xxxii  9  292 
 
 —  10  122 
 
 xxxiii         17  173 
 
 xxxviiii,i2,i3  197 
 
 Jofliua. 
 
 1                           2 
 
 30 
 
 V      9,  10,  11 
 
 212 
 
 i>f              33 
 
 184 
 
 XIU                  22 
 
 20 
 
 XIV                  3 
 
 184 
 
 XIX            30 
 
 •31 
 
 1  Klnofs. 
 
 B^th. 
 
 17S.  207 
 
 I 
 
 Sanfi 
 
 uel. 
 
 11 
 
 27 
 
 — 
 
 30 
 
 VII 
 
 15 
 
 xu 
 
 6, 
 
 •5 
 
 XIV 
 
 15 
 
 XV 
 
 17 
 
 XXVll 
 
 9 
 
 XXVIU 
 
 H 
 
 2 
 
 Samuel. 
 
 111 
 
 3« 
 
 xa 
 
 I 
 
 XVI 
 
 10 
 
 xvu 
 
 7 
 
 XIX 
 
 32- 
 
 39 
 
 XXIU 
 
 17 
 
 1 
 
 Kings. 
 
 Vlll 
 
 12 
 
 -^ 
 
 18 
 
 XI 
 
 3 
 
 XV  111 
 
 27 
 
 XIX 
 
 10 
 
 '93 
 129 
 
 28 
 
 183 
 215 
 
 193 
 114 
 21 1 
 
 127 
 73 
 59 
 119 
 123 
 208 
 
 I  Chronicles. 
 iv   5.14.18.21    244 
 —      22,23.32   244 
 iv  22        243 
 
 X  610 
 
 xi  i  9       208 
 
 2  Chronicles. 
 
 VI 
 
 xvii     7, 
 
 xviii 
 
 xix 
 
 XXX 
 
 XXX  vi 
 
 I 
 
 7 
 8 
 
 18 
 23 
 
 264 
 28 
 
 475 
 244 
 
 1S3 
 171 
 
 Ezra, 
 vii       12.  14        171 
 X    9,  10,  n       184 
 
 Nehemiah. 
 ii  3 
 
 VI 
 
 1 1 
 
 S7 
 10/ 
 
 264 
 
 281 
 
 107 
 
 76 
 
 43 
 
 -—II,  12j   &C.    386 
 
 Ellher. 
 i  20.  22 
 
 —  22 
 
 Job. 
 
 172 
 203 
 
 S7 
 
 Job 
 
560 
 
 Job. 
 ix 
 xi 
 xii 
 
 XV 
 
 Kvi 
 xxii 
 XX  vi 
 
 xxxii 
 xxxiv 
 
 xxxvii 
 
 A    TABLE    OP    TEXTS, 
 
 6 
 
 7 
 
 2 
 6 
 
 2 
 
 5 
 10 
 
 13 
 8 
 
 J5 
 16 
 
 Pfalms. 
 
 11 
 
 X 
 
 xiv 
 
 XV 
 
 xvi 
 
 xviii 
 xix 
 
 4'  5 
 
 13 
 
 I 
 
 5 
 
 8 
 
 II 
 
 2 
 
 —  7*  8,  &:c. 
 
 —  9 
 
 —  12 
 22 
 
 8 
 
 9 
 
 4 
 
 15 
 
 11 
 
 2 
 
 —  5. 
 
 —  8 
 xxxvii  25 
 xxxviii  2 1 
 xl  Q 
 
 xxn 
 
 xxvii 
 
 xxviii 
 
 xxix 
 
 xxxi 
 
 xxxiv 
 
 xxxvi 
 
 357 
 428 
 
 76 
 128 
 126 
 225 
 
 35 
 357 
 
 85 
 107 
 
 9 
 
 233 
 
 107 
 
 Pfalms. 
 1  I 
 
 —  z 
 
 —  5 
 II,  12 
 
 !I 
 
 303 
 
 317 
 
 370 
 
 40 
 
 390 
 427 
 
 303 
 282 
 
 71 
 
 338 
 
 37« 
 3» 
 
 433 
 
 357 
 318 
 390 
 
 3°9 
 173.287 
 
 377 
 
 292 
 
 318.234 
 
 338 
 
 390 
 
 417 
 
 151 
 
 382 
 
 143 
 394 
 121.  493 
 
 Xlll 
 
 I 
 
 59 
 
 xliii 
 
 5 
 
 64 
 
 1 
 
 14 
 
 22 
 
 li     1,2,3,4 
 
 36s 
 
 liii 
 
 I 
 
 419 
 
 Iv 
 
 23 
 
 143 
 
 Jxiii 
 
 5 
 
 382 
 
 Ixv 
 
 5 
 
 12 
 
 Ixxvii 
 
 7>8 
 
 48 
 
 Ixxviii 
 
 41 
 
 375 
 
 — 
 
 71 
 
 292 
 
 Ixxxi 
 
 3.4 
 
 129 
 
 — 
 
 13 
 
 157 
 
 Ixxxiv 
 
 II 
 
 380 
 
 Ixxxvi 
 
 II 
 
 47 
 
 xc 
 
 3 
 
 338 
 
 — 
 
 12 
 
 329.  484 
 
 xcvii 
 
 2 
 
 385 
 
 c 
 
 6*  22 
 
 23 
 
 ci 
 
 — 
 
 281 
 
 cii 
 
 4 
 
 344 
 
 — 
 
 18 
 
 ^^7      ,, 
 
 ciii 
 
 12 
 
 31.38S 
 
 CV         2 
 
 6,  27 
 
 121 
 
 cvii 
 
 II 
 
 303 
 
 ex 
 
 3 
 
 432 
 
 cxv 
 
 — 
 
 190 
 
 cxix 
 
 36 
 
 71 
 
 — 
 
 59 
 
 338 
 
 cxx 
 
 7 
 
 366 
 
 cxxiii 
 
 3 
 
 24 
 
 cxxviii 
 
 3 
 
 143 
 
 cxxx 
 
 3 
 
 4>7 
 
 csxxiii 
 
 2 
 
 84 
 
 cxxxvii 
 
 3 
 
 77 
 
 cxxxix 
 
 — 
 
 35 
 
 —        ?: 
 
 &c. 
 
 416 
 
 __ 
 
 »4 
 
 419 
 
 cxliii 
 
 2 
 
 493 
 
 cxliv 
 
 15 
 
 26 
 
 cxlvii 
 
 5 
 
 34 
 
 Proverbs. 
 
 i 
 
 >3 
 
 290 
 
 Proverbs 
 
A    TABLE 
 
 i 
 
 vi 
 
 xi 
 
 Proverbs. 
 26 
 
 9 
 7 
 
 3» 
 
 I 
 
 21 
 
 22 
 
 7 
 
 OP    TEXTS. 
 
 Ifaiah. 
 
 :6i 
 
 XIV 
 XV 
 
 xvii 
 
 xviii 
 xix 
 xxi 
 xxii 
 
 21 
 
 »9 
 
 4 
 —  6 
 
 xxlv  16 
 
 xxviii  8 
 
 xxxi  25,  26 
 
 Ecclefiaftes. 
 
 9,  10 
 1 1 
 
 17 
 
 1  —  8 
 
 8 
 
 3 
 
 3 
 
 10 
 
 29 
 
 1 1,  12 
 
 10 
 
 9 
 10 
 
 10,  1 1 
 
 1 1 
 
 iz 
 
 Ifaiah. 
 I  I 
 
 — '      13-15 
 
 111 
 
 iv 
 
 V 
 
 vi 
 vii 
 
 viii 
 
 X 
 
 xi 
 xii 
 
 390 
 20 
 
 497 
 349 
 366 
 
 »5» 
 
 5 
 
 107 
 81 
 
 »43 
 174 
 
 107 
 
 390 
 144 
 
 394 
 7» 
 15 
 
 •37 
 177 
 
 192 
 
 vai 
 
 19 
 
 106 
 191, 
 192 
 114 
 67 
 
 233 
 
 81 
 
 177 
 
 430.  398 
 420 
 
 347 
 190.  412 
 
 32 
 3  ^°     , 
 272.  340. 
 
 191 
 
 119 
 
 129 
 
 376 
 121 
 
 490 
 
 IX 
 
 '3 
 
 24 
 
 X 
 
 22 
 
 4n 
 
 xiii 
 
 18 
 
 371 
 
 xxlii 
 
 9 
 
 49 
 
 xxiv 
 
 H 
 
 465 
 
 — 
 
 4 
 
 170 
 
 xxvii 
 
 1 1 
 
 279 
 
 xxviii 
 
 H 
 
 465 
 
 — ■ 
 
 15 
 
 113 
 
 xxxviii 
 
 15 
 
 330 
 
 xl 
 
 2 
 
 126.  287 
 
 — 
 
 21 
 
 287 
 
 xlli 
 
 6 
 
 187 
 
 xliv 
 
 28 
 
 171 
 
 xW 
 
 19 
 
 121 
 
 xlix 
 
 4 
 
 493 
 
 liii 
 
 3 
 
 120 
 
 — 
 
 7 
 
 17 
 
 "v 
 
 t,  2 
 
 243 
 
 _ 
 
 6 
 
 119 
 
 — 
 
 8 
 
 492 
 
 Ixiv  4.7 
 
 .10, 
 
 1 1  366 
 
 Jeremiah. 
 
 H 
 
 2.  5.  20 
 
 10,  1 1 
 
 13 
 
 34 
 6 
 
 1.  22 
 
 16 
 
 22 
 
 19,  20 
 
 II,  12 
 
 9 
 
 7.8 
 
 IV 
 
 vi 
 vii 
 
 XV 
 
 xvi 
 xvii 
 xviii 
 
 216 
 
 193 
 
 298 
 
 363 
 
 216 
 
 216 
 
 18 
 
 375 
 307 
 
 177 
 420 
 129 
 
 140 
 244 
 
 —  28,  29 
 j:xv     3 1 
 v::vi  17,18,19  176 
 xxviii  7,8,9  177 
 
 —  16  119 
 x:;xviii  —  3 
 
 Jeremiah. 
 
562 
 
 Jeremiah, 
 xliii  1  o 
 
 A     TABLE 
 
 171 
 
 Lamentations. 
 ii  89 
 
 Exekiel. 
 
 via 
 
 3 
 
 455 
 
 IX 
 
 4 
 
 173 
 
 XVI 
 
 — 
 
 '93 
 
 — • 
 
 4 
 
 32 
 
 — 
 
 6 
 
 32 
 
 ~ 
 
 23 
 
 124 
 
 — 
 
 25 
 
 32 
 
 ~.    SO 
 
 342 
 
 xvm 
 
 i? 
 
 71 
 
 : — 
 
 23 
 
 37^- 
 
 — 
 
 32 
 
 •57 
 
 XIX        3. 
 
 H.9 
 
 97 
 
 XXVI 1 
 
 17 
 
 4« 
 
 XXXIU   I  2 
 
 'I3 
 
 431 
 
 XXXIV  2.4. 17,15.23.24 
 sxxvi         32         24 
 xtxvii       16       240 
 
 Daniel. 
 
 jv  37  171 
 
 ix  7  158.  4 17 
 
 —  24         13 
 
 X  23  344 
 
 HoiVa. 
 
 7 
 
 H 
 
 1 
 
 4 
 
 X 
 xtii 
 
 Joel. 
 
 IX  2 
 
 Ames, 
 viii      12,  13 
 
 126 
 
 244 
 213 
 348 
 '55 
 
 124 
 
 I2i 
 
 OF     TEXTS. 
 Jonah. 
 
 Micah. 
 iii  1 1 
 
 v_  4 
 
 VI  2 
 
 —  3' 4.  5 
 
 —  9 
 
 113 
 
 233 
 244 
 109 
 
 366 
 
 Nahum. 
 
 3 
 3 
 
 9 
 
 8 
 
 9 
 
 H 
 
 37» 
 124 
 
 35 
 34 
 34 
 
 Habbakuk. 
 i  6,  7 
 
 iii  i,&:c. 
 
 57 
 284 
 
 458 
 
 Zephaniah. 
 ii        1,2,3       i54-327»328 
 
 liaggai. 
 ii  3 
 
 —  7 
 
 —  9 
 
 Zechariali. 
 xiii  9 
 
 Alatthew. 
 ii  I 
 
 —  2 
 
 7 
 I 
 
 63 
 
 60 
 
 237 
 
 111 
 
 iv 
 
 V 
 
 I 
 
 9 
 16 
 
 16 
 
 77 
 
 121 
 
 257 
 40 
 26 
 274 
 121 
 227 
 425 
 
 5 
 
 Matthew. 
 
A 
 
 TABLE 
 
 OF       T 
 
 E  X  T  S. 
 
 Matthew. 
 
 Matthew. 
 
 V 
 
 20 
 
 275     ^ 
 
 xxii 
 
 5 
 
 303 
 
 — 
 
 44 
 
 41.96 
 
 — 
 
 9 
 
 336 
 
 — • 
 
 45 
 
 42 
 
 — "... 
 
 41 
 
 397 
 
 vi 
 
 — 
 
 274      ^ 
 
 xxiii 
 
 2 
 
 94 
 
 -2.5 
 
 8.16 
 
 305, 306 
 
 — 
 
 S,9»io 
 
 3^7 
 
 — 
 
 24 
 
 33 
 
 —  27 
 
 29,30 
 
 303.304 
 
 — 
 
 27 
 
 322 
 
 — 
 
 34 
 
 94 
 
 — - 
 
 33 
 
 339 
 
 xxiv 
 
 38 
 
 409 
 
 vii 
 
 — 
 
 274 
 
 — 
 
 48 
 
 65 
 
 — 
 
 12 
 
 123 
 
 XXV 
 
 34-41 
 
 349 
 
 — 
 
 H 
 
 346 
 
 — 
 
 41 
 
 437 
 
 — 
 
 22 
 
 437 
 
 — 
 
 43 
 
 181 
 
 viii 
 
 9 
 
 82 
 
 — 
 
 46 
 
 497 
 
 ^ 
 
 29 
 
 59 
 
 xxvi 
 
 23 
 
 323 
 
 ix 
 
 20 
 
 32 
 
 — 
 
 24 
 
 71 
 
 X 
 
 12 
 
 37 
 
 — 
 
 26 
 
 247 
 
 — 
 
 16 
 
 96 
 
 — 
 
 4» 
 
 43 » 
 
 — • 
 
 22 
 
 437 
 
 — 
 
 50 
 
 »»3 
 
 — 
 
 27 
 
 184 
 
 xxvii 
 
 24 
 
 493 
 
 — 
 
 28 
 
 40 
 
 — 
 
 29 
 
 113 
 
 xi      7j 
 
 »,  9 
 
 83 
 
 xxviii 
 
 18,19,20  185 
 
 — 
 
 »5 
 
 465 
 
 — 
 
 »9 
 
 61.318 
 
 >>. 
 
 21 
 
 431 
 
 — 
 
 20 
 
 4 
 
 28 
 4 
 
 368 
 184 
 
 xii 
 
 Mark. 
 
 — _ 
 
 20 
 
 239 
 
 i 
 
 2 
 
 379 
 
 xiii 
 
 I 
 
 121 
 
 — 
 
 24 
 
 59 
 
 — 
 
 29 
 
 161 
 
 iii 
 
 I,  &c. 
 
 254 
 
 — 
 
 52 
 
 94 
 
 xii 
 
 30 
 
 35 
 
 XV 
 
 2 
 
 202 
 
 xiv 
 
 38 
 
 391 
 
 — 
 
 10 
 
 465 
 
 xvi 
 
 15 
 
 61 
 
 — 
 
 27 
 
 187 
 
 — 
 
 16 
 
 199 
 
 xvi 
 
 5 
 
 344 
 
 — ■ 
 
 17,18 
 
 186 
 
 ^1^^ 
 
 22 
 23 
 
 206 
 208 
 
 Lu 
 
 _ 
 
 ke. 
 
 — 
 
 24 
 
 108 
 
 i 
 
 26 
 
 116 
 
 —24,2 
 
 5,26,2 
 
 7  207 
 
 — 
 
 28 
 
 172 
 
 xvii 
 
 6.12 
 
 317 
 
 — 
 
 78 
 
 31 
 
 xviii 
 
 20 
 
 136 
 
 ii 
 
 29 
 
 190 
 
 xix 
 
 24 
 
 356 
 
 — 
 
 32 
 
 187 
 
 — 
 
 28 
 
 142 
 
 — 
 
 43 
 
 344 
 
 XX 
 
 16 
 
 411 
 
 iii 
 
 47 
 
 43 » 
 
 xxi 
 
 ,.9 
 
 59 
 
 iv 
 
 .       15 
 
 121 
 
 563 
 
 Vot.  II. 
 
 4A 
 
 Luke. 
 
5^4 
 
 A 
 
 TABLE 
 
 OF 
 
 TEXTS. 
 
 Luke 
 
 . 
 
 John, 
 
 viii 
 
 I 
 
 28 
 
 ii 
 
 »9 
 
 142 
 
 — 
 
 18 
 
 190 
 
 — ■ 
 
 24 
 
 27 
 
 IX 
 
 5°) 
 
 &c. 
 
 207 
 
 iii 
 
 3 
 
 65 
 
 X 
 
 4 
 
 37 
 
 — 
 
 6 
 
 427 
 
 ~^ 
 
 20 
 
 207 
 
 — 
 
 9 
 
 32 
 
 •~~" 
 
 3 
 
 ',32 
 
 82 
 
 — 
 
 16 
 
 34 
 
 — 
 
 42 
 
 146 
 
 — 
 
 »7 
 
 31 
 
 xi 
 
 44 
 
 304 
 
 — 
 
 23 
 
 122 
 
 •"" 
 
 45 
 
 94 
 
 iv 
 
 •— 
 
 226 
 
 — 
 
 47 
 
 ,48 
 
 177 
 
 — 
 
 6 
 
 122 
 
 xii 
 
 18 
 
 97 
 
 — 
 
 13.  H 
 
 27 
 
 ^— 
 
 21 
 
 5 
 
 — 
 
 j6 
 
 141 
 
 — 
 
 45 
 
 309 
 
 — 
 
 25 
 
 336 
 
 * — 
 
 47 
 
 279. 
 
 437 
 
 — ■ 
 
 28 
 
 344 
 
 xiii 
 
 24 
 
 346 
 
 V 
 
 7 
 
 15 
 
 — 
 
 27 
 
 304 
 
 — 
 
 13 
 
 344 
 
 xiv 
 
 23 
 
 336 
 
 — 
 
 H 
 
 »37 
 
 XV 
 
 21 
 
 367 
 
 — • 
 
 18 
 
 32 
 
 xvi 
 
 3 
 
 218 
 
 — 
 
 39 
 
 317 
 
 *~". 
 
 H 
 
 113 
 
 vi 
 
 5.6 
 
 199 
 
 xviii 
 
 la 
 
 217 
 
 — 
 
 27 
 
 146.  346 
 
 — 
 
 i.z 
 
 298 
 
 — 
 
 5f 
 
 480 
 
 ~ 
 
 «3 
 
 151. 
 
 217.219 
 
 — - 
 
 54.56 
 
 247 
 
 xix 
 
 42 
 
 157 
 
 — 
 
 68 
 
 382 
 
 XX 
 
 22, 
 
 &c. 
 
 207 
 
 vii 
 
 — 
 
 379 
 
 xxi 
 
 19 
 
 61 
 
 — 
 
 25.  27 
 
 23 
 
 •— ' 
 
 34 
 
 100 
 
 — 
 
 27 
 
 419 
 
 xxli 
 
 25 
 
 ,26 
 
 317 
 
 — _ 
 
 46 
 
 193 
 
 — 
 
 32 
 
 307 
 
 viii 
 
 — 
 
 379 
 
 — 
 
 42. 
 
 44 
 
 »95 
 
 •— 
 
 2 
 
 121 
 
 xxiii 
 
 30 
 
 348 
 
 — 
 
 12 
 
 170 
 
 — '^ 
 
 34 
 
 103.261          j 
 
 —  ] 
 
 4.42.46 
 
 148 
 
 xxiv 
 
 29 
 
 339 
 
 —  37,39.40.42.44     103 
 
 — r 
 
 49 
 
 186 
 
 — 
 
 46 
 
 248 
 
 — 
 
 50 
 
 145 
 
 — 
 
 .58 
 
 170 
 
 xxvi 
 
 29 
 
 49 
 
 ix 
 
 >6.33 
 
 148 
 
 ' 
 
 — •-• 
 
 X 
 
 4 
 
 233 
 
 John. 
 
 — 
 
 3« 
 
 204 
 
 i 
 
 I 
 
 478 
 
 xi 
 
 II 
 
 142 
 
 — 
 
 10 
 
 27 
 
 xii 
 
 I 
 
 2 
 
 — 
 
 13 
 
 436 
 
 xiii 
 
 I 
 
 140 
 
 — 
 
 14 
 
 198 
 
 — 
 
 I3,&c. 
 
 207 
 
 *— 
 
 18 
 
 233 
 
 —  6 
 
 ,7.27,28 
 
 199 
 
 ■ — 
 
 5^ 
 
 '45 
 
 xiv 
 
 I 
 
 171.232 
 
 ii 
 
 2 
 
 122 
 
 ""■^ 
 
 6 
 
 427 
 
 John 
 
A 
 
 TABLE 
 
 or 
 
 TEXTS. 
 
 John 
 
 . 
 
 Afts. 
 
 xlv 
 
 6.9 
 
 234 
 
 xii 
 
 22 
 
 50 
 
 "— 
 
 13 
 
 172 
 
 xiii 
 
 7 
 
 57 
 
 — 
 
 16 
 
 241 
 
 — 
 
 oio 
 
 57 
 
 — 
 
 18 
 
 235 
 
 — 
 
 II 
 
 108 
 
 XV 
 
 5 
 
 338 
 
 — 
 
 16 
 
 173 
 
 — 
 
 ^6 
 
 234 
 
 — 
 
 27 
 
 233 
 
 — 
 
 19 
 
 96 
 
 — 
 
 33 
 
 379 
 
 — 
 
 24 
 
 282 
 
 xiv 
 
 II 
 
 50 
 
 xvi 
 
 J3 
 
 269 
 
 — 
 
 16 
 
 404 
 
 xvii 
 
 10 
 
 171 
 
 — 
 
 22 
 
 95 
 
 — 
 
 20 
 
 427 
 
 XV 
 
 7 
 
 245 
 
 xviii 
 
 20 
 
 121 
 
 — • 
 
 35 
 
 28 
 
 jrx 
 
 4 
 
 322 
 
 xvi  1 
 
 5.33,34.40    270 
 
 ' — 
 
 31 
 
 1^8 
 
 — • 
 
 27,  28 
 
 207 
 
 xxi 
 
 18 
 
 2 
 
 — 
 
 33 
 
 184 
 
 — 
 
 23 
 
 207 
 
 xvii 
 
 II 
 
 16 
 
 16.18 
 
 317 
 252 
 1 10 
 
 A  as. 
 
 — ^ 
 
 i 
 
 I 
 
 171. 
 
 •74 
 
 — 
 
 17 
 
 245 
 
 — 
 
 6 
 
 237 
 
 — 
 
 22 
 
 465 
 
 — 
 
 10 
 
 4- 
 
 145 
 
 — 
 
 22 
 
 173 
 
 — 
 
 12 
 
 145 
 
 — 
 
 26.  30 
 
 86 
 
 — 
 
 25 
 
 71 
 
 xix 
 
 8 
 
 245 
 
 ii 
 
 I 
 
 8 
 
 ^ 
 
 21 
 
 122 
 
 — 
 
 H 
 
 •73 
 
 — 
 
 24,25 
 
 ^^ 
 
 — 
 
 23 
 
 223 
 
 XX   I 
 
 8.37>3« 
 
 236 
 
 — 
 
 36 
 
 104 
 
 • 
 
 — 
 
 27 
 
 493 
 
 — 
 
 37 
 
 221 
 
 — 
 
 28 
 
 189 
 
 — 
 
 46 
 
 122 
 
 xxi 
 
 — 
 
 379 
 
 iv 
 
 8 
 
 173 
 
 —  20,21.40 
 
 126 
 
 -~24,2 
 
 5,26.2 
 
 9>3o 
 
 86 
 
 xxiii 
 
 9 
 
 94 
 
 
 
 32 
 
 29 
 
 xxiv 
 
 25 
 
 115,116 
 
 V 
 
 20 
 
 122 
 
 xxvi 
 
 19 
 
 109 
 
 vi 
 
 3 
 
 57 
 
 — 
 
 25 
 
 171 
 
 — 
 
 5.8 
 
 57 
 
 — 
 
 26 
 
 122 
 
 vii 
 
 2 
 
 173 
 
 xxviii      5, 6 
 
 23 
 
 2 
 
 465 
 
 ~~~ 
 
 — 
 
 22 
 
 30- 
 
 174 
 
 Romans. 
 
 —      5 
 
 r,52 
 
 177 
 
 i 
 
 7 
 
 3»7 
 
 ix 
 
 — 
 
 127 
 
 — 
 
 29 
 
 57 
 
 — 
 
 4 
 
 107, 
 
 109 
 
 ii 
 
 4>5 
 
 ^57 
 
 X 
 
 ^3 
 
 238 
 
 — 
 
 5 
 
 412 
 
 — 
 
 »5 
 
 193 
 
 — 
 
 9.12. 16 
 
 114 
 
 xil 
 
 4 
 
 12 
 
 4 
 
 17 
 Az 
 
 57 
 
 555 
 
566 
 
 A 
 
 TABLE 
 
 OF 
 
 TEXTS. 
 
 Romans. 
 
 Romans. 
 
 ii 
 
 24 
 
 436 
 
 xi 
 
 22 
 
 10 
 
 iii 
 
 ' — 
 
 163 
 
 — 
 
 33 
 
 »32,i33 
 
 — 
 
 16 
 
 290 
 
 xii 
 
 •7 
 
 93.10z.124 
 
 — 
 
 .  ^4 
 
 217 
 
 — 
 
 — 
 
 129 
 
 — 
 
 24,25 
 
 368 
 
 — 
 
 20 
 
 96 
 
 — 
 
 25 
 
 376 
 
 xiii 
 
 2 
 
 42 
 
 — 
 
 27 
 
 162 
 
 xiv 
 
 — 
 
 184 
 
 r" 
 
 28 
 
 129. 165 
 
 — 
 
 I 
 
 250 
 
 iv 
 
 — 
 
 163 
 
 — 
 
 3 
 
 182 
 
 — 
 
 3 
 
 5 
 
 3-  17 
 
 165 
 217 
 379 
 
 — 
 
 8 
 
 189 
 
 ». 
 
 I 
 
 Corinthians. 
 
 V 
 
 — 
 
 163 
 
 i 
 
 9 
 
 141.294 
 
 — 
 
 3 
 
 168 
 
 — 
 
 12 
 
 291 
 
 — 
 
 20 
 
 4^5 
 
 — 
 
 12,13,14 
 
 83 
 
 vi 
 
 I,&C. 
 
 422 
 
 — 
 
 30 
 
 353 
 
 —  I 
 
 ,  2,  &c." 
 
 431 
 
 ii 
 
 1.4 
 
 11 
 
 — 
 
 6 
 
 219 
 
 — 
 
 i~8 
 
 250 
 
 — 
 
 12,  &c. 
 
 431 
 
 — 
 
 7>8 
 
 397 
 
 — 
 
 M 
 
 162 
 
 — 
 
 9 
 
 366 
 
 —    - 
 
 23 
 
 218,219 
 
 — 
 
 12 
 
 248 
 
 ~  - 
 
 18 
 
 281 
 
 — 
 
 H 
 
 353 
 
 viii 
 
 I 
 
 265 
 
 iii 
 
 S 
 
 277 
 
 — 
 
 5 
 
 427 
 
 — 
 
 1 1 
 
 253 
 
 •*- 
 
 7 
 
 282 
 
 — 
 
 13-  15 
 
 251 
 
 -— 
 
 9 
 
 428 
 
 — 
 
 »5 
 
 130 
 
 m^ 
 
 »3 
 
 395-437 
 
 —— 
 
 »7 
 
 252 
 
 — 
 
 J5 
 
 428 
 
 iv 
 
 1.9 
 
 199 
 
 — 
 
 19 
 
 60 
 
 — 
 
 6 
 
 409 
 
 — 
 
 29 
 
 289 
 
 — 
 
 8,  10 
 
 "3 
 
 — 
 
 31 
 
 294.  412 
 
 — 
 
 19,20 
 
 227 
 
 
 
 37 
 
 166 
 
 V 
 
 6 
 
 305 
 
 
 
 38 
 
 498 
 
 — 
 
 9,10,11 
 
 345 
 
 — 
 
 38,39 
 
 169 
 
 vi 
 
 9 
 
 i'5 
 
 ix 
 
 3 
 
 261 
 
 viii 
 
 I 
 
 "3 
 
 — . 
 
 6 
 
 177 
 
 ix 
 
 2 
 
 226 
 
 -r- 
 
 20 
 
 230 
 
 — 
 
 9,10 
 
 142 
 
 — 
 
 25 
 
 379 
 
 -?• 
 
 21 
 
 162 
 
 — 
 
 27 
 
 411 
 
 — 
 
 24 
 
 123.346- 
 
 X 
 
 3 
 
 162 
 
 ix 
 
 27 
 
 45.362 
 
 — 
 
 10 
 
 259*437 
 
 X 
 
 1 1 
 
 164 
 
 — 
 
 16.  19 
 
 379 
 
 — • 
 
 18 
 
 177 
 
 :ci 
 
 6 
 
 217 
 390 
 
 — 
 
 33 
 
 J  44 
 
 ^— 
 
 20 
 
 xi 
 
 — 
 
 177  ^      _ 
 
 1  Corinthians. 
 
A 
 
 TABLE 
 
 OF 
 
 TEX 
 
 T  S.            <«7 
 
 I 
 
 Co 
 
 rinthians. 
 
 2 
 
 Corinthi 
 
 ms. 
 
 xi 
 
 23 
 
 no 
 
 xi 
 
 22 
 
 177 
 
 — ■ 
 
 28 
 
 329 
 
 — 
 
 24,25 
 
 107 
 
 — 
 
 29 
 
 10 
 
 xii 
 
 9 
 
 286 
 
 xii 
 
 .83 
 
 — 
 
 0,1 1. 1 5 
 
 107  ■ 
 
 — 
 
 J3 
 
 12 
 
 — 
 
 14 
 
 500 
 
 Xlll 
 
 3» 
 
 58. 
 
 •70 
 
 498 
 
 xiii 
 
 10 
 
 167 
 
 I 
 
 ^9'  ->i 
 53-431 
 
 Gaiatians. 
 
 — 
 
 4 
 
 58 
 
 i 
 
 8 
 
 317 
 
 — 
 
 9 
 
 43  « 
 
 — 
 
 8,9 
 
 249 
 
 xiv 
 
 22 
 
 58 
 
 — 
 
 10 
 
 144 
 
 — 
 
 26 
 
 18. 
 
 290 
 
 ii 
 
 2 
 
 126.  1S4 
 
 XV 
 
 3»4 
 
 »3 
 
 — 
 
 16 
 
 ,6s 
 
 — 
 
 10 
 
 290 
 
 — 
 
 17>'8 
 
 ^^S 
 
 — 
 
 14 
 
 259 
 
 — 
 
 19 
 
 162,163 
 
 — 
 
 32 
 
 J13 
 
 iii 
 
 I 
 
 167 
 
 — 
 
 57 
 
 H 
 
 — 
 
 1.4 
 
 193 
 
 xvi 
 
 5 
 
 462 
 
 — 
 
 10 
 
 165 
 
 16,^ 
 103 
 
 2 
 
 Corinthian 
 
 s. 
 
 ~—, 
 
 24 
 27,28 
 
 i 
 
 ^5- 
 
 -18 
 
 462 
 
 iv 
 
 4 
 
 ^3    ' 
 
 — 
 
 24 
 
 291. 
 
 3'7 
 
 — • 
 
 13.  20 
 
 126 
 
 ii 
 
 17 
 
 193- 
 
 203 
 
 — 
 
 18 
 
 28 
 
 iv 
 
 2 
 
 98. 
 
 303. 317 
 
 — 
 
 19 
 
 ^11 
 
 — 
 
 3 
 
 322 
 
 — ■ 
 
 20 
 
 129 
 
 — 
 
 4.6 
 
 296 
 
 V 
 
 I 
 
 182,183 
 
 -— 
 
 5 
 
 316 
 
 — 
 
 13 
 
 184.423 
 
 — 
 
 7 
 
 3'7 
 
 — 
 
 15,  &c. 
 
 423 
 
 — 
 
 12 
 
 16 
 
 — 
 
 j6 
 
 +23 
 
 V 
 
 8 
 
 495 
 
 vi 
 
 2 
 
 26 
 
 — 
 
 II 
 
 409 
 
 — 
 
 6 
 
 400 
 
 — 
 
 12 
 
 184 
 
 — 
 
 7,8 
 
 400 
 
 vi 
 
 16 
 
 >93- 
 379 
 
 284 
 
 vii 
 
 "  I 
 
 Ephefians. 
 
 viii 
 
 1,2 
 
 ,&c. 
 
 i'5 
 
 ii 
 
 I 
 
 150 
 
 — 
 
 12 
 
 281 
 
 — 
 
 4,5 
 
 150.268 
 
 X 
 
 5 
 
 430 
 
 — 
 
 5 
 
 217 
 
 — 
 
 10 
 
 233 
 
 — 
 
 10 
 
 422 
 
 — 
 
 18 
 
 226 
 
 — 
 
 12 
 
 119 
 
 xi 
 
 — 
 
 J93 
 
 iv 
 
 28 
 
 II 
 
 — 
 
 2 
 
 43 
 
 V 
 
 3.5 
 
 74 
 
 —  3 
 
 i3> 
 
 i4>i5 
 
 296 
 
 — 
 
 18 
 
 10 
 
 — 
 
 12 
 
 184 
 
 vi 
 
 12 
 
 34^ 
 
 — 16.19 
 
 .22,23 
 
 76 
 
 Phiiippians, 
 
:69 
 
 A     TABLE 
 
 Pbilippians. 
 
 I 
 
 6 
 
 29 
 
 I 
 
 7 
 10 
 
 12 
 
 >3 
 
 14 
 
 IS 
 
 16 
 
 111 
 
 3 
 
 —  13 
 
 —  18,19,20 
 iv      I 
 
 —  5 
 
 —  16 
 
 —  17 
 
 196 
 
 141 
 169 
 
 31 
 
 435 
 104 
 
 45*332 
 431 
 437 
 336 
 103 
 187 
 199 
 120 
 422 
 
 173-493 
 .58 
 
 119 
 
 1 1 
 
 Coioffians. 
 
 i  15  104 
 
 ii  18.23  286 
 
 —  20.22  163 
 iii  I  5 
 
 —  2  196 
 
 —  5  332 
 
 —  10  480 
 ~  II  103 
 
 —  J  2  31 
 
 —  12.14,15  39 
 
 —  16  291 
 iv  16  382 
 xi  8  -?02 
 
 1  ThelTalonians. 
 
 ii  3  320 
 
 —-7,8.10,11  167 
 
 —  13  320 
 
 —  15,  16  187 
 iv  7  272 
 V                 3  409 
 
 —  15  132 
 
 OP  TEXTS. 
 I  ThelTalonians. 
 V  16       110 
 
 —  20       303 
 
 —  27       382 
 
 m 
 
 2  ThefTalonians. 
 
 1.8         13 
 
 4 
 
 7 
 
 13 
 
 5 
 
 298 
 
 295 
 
 375 
 29 
 
 I  Timothy. 
 
 i  z  465 
 
 rr  I »  495 
 
 ii  I  131.270 
 
 —  I, 2  118 
 
 —  1.  4. 6  269 
 iii  16  295 
 iv  6  382 
 
 —  12  103 
 
 —  13  381 
 
 —  13 — 16  502 
 v  8         57 
 
 —  14  184 
 vi  3.  5  J 36 
 ~  JO         57 
 
 —  12  346 
 
 —  16  Z33 
 
 —  20  302 
 
 —  21  465 
 
 2  Timothy. 
 
 i                10  268 
 
 ii                 7  360 
 
 —             19  43r 
 
 iii        16,  17  J59 
 
 Titus. 
 i  12 
 
 ii  2,  3.  5,6 
 
 —  11,12 
 
 —  12 
 
 —  i3>  H 
 
 57 
 103 
 
 4Z1 
 65 
 
 277 
 Titus. 
 
A 
 
 TA 
 
 Titus. 
 
 111                8 
 
 —  8.14 
 
 —  14 
 
 17 
 422 
 
 344 
 1 1 
 
 B  L  E 
 
 Philemon. 
 —  16.  19 
 
 115 
 
 H 
 
 e  brews. 
 
 ii 
 
 2,3 
 
 148 
 
 — 
 
 H>  15 
 
 258 
 
 iv 
 
 1 1 
 
 346 
 
 — 
 
 12 
 
 126 
 
 — 
 
 — 
 
 274 
 
 — 
 
 16 
 
 376 
 
 V 
 
 4 
 
 16 
 
 vi 
 
 7 
 
 69 
 
 — 
 
 i7»  18 
 
 391 
 
 — 
 
 19 
 
 64 
 
 vii 
 
 12 
 
 240 
 
 — ;^ 
 
 26 
 
 284 
 
 viii 
 
 ,3 
 
 240 
 
 ix 
 
 14 
 
 37^ 
 
 .— 
 
 16 
 
 240 
 
 X 
 
 5,&c. 
 
 438 
 
 •— 
 
 28,  29 
 
 »i5 
 
 — 
 
 29 
 
 435 
 
 — 
 
 36 
 
 18, 
 
 — 
 
 37 
 
 63 
 
 xi 
 
 I 
 
 220 
 
 — 
 
 3 
 
 163 
 
 xii 
 
 r 
 
 34^ 
 
 — 
 
 4 
 
 437 
 
 — 
 
 8 
 
 436 
 
 — 
 
 18.  22 
 
 193 
 
 — _ 
 
 29 
 
 491 
 
 xiii 
 
 5 
 
 67 
 
 *— 
 
 21 
 
 47 
 
 James. 
 
 i 
 
 '3'  '4 
 
 310 
 
 — 
 
 «7 
 
 200 
 
 — 
 
 21.    26 
 
 431 
 
 — 
 
 27 
 
 432 
 
 437 
 
 )F    T  E  X  T  S.            569 
 
 James. 
 
 ii               19 
 
 431 
 
 —            23 
 
 57 
 
 rr         =^+ 
 
 129 
 
 iii              15 
 
 57 
 
 —              17 
 
 29.55.57 
 
 IV                     4 
 
 33-339 
 
 —      4.5.6 
 
 367 
 
 1  Peter. 
 
 i                !8 
 
 63 
 
 ii                 2 
 
 303 
 
 7:               9 
 
 282.287.29z 
 
 lii              20 
 
 37» 
 
 iv              18 
 
 348.417 
 
 V                    3 
 
 292.317 
 
 —              5 
 
 103 
 
 "           14 
 
 465 
 
 2  Peter. 
 
 i                10 
 
 346.431 
 
 ii                 3 
 
 115 
 
 —       12.22 
 
 342 
 
 —             13 
 
 1 1 
 
 —     18—22 
 
 115 
 
 — .             21 
 
 43* 
 
 iii               5 
 
 64 
 
 —              9 
 
 ^57 
 
 —             1 1 
 
 ^93 
 
 —             13 
 
 480 
 
 I  John. 
 
 i                  7 
 
 410 
 
 —               8 
 
 394 
 
 ii                 I 
 
 367 
 
 —             18 
 
 3cr 
 
 —             20 
 
 321 
 
 iii                8 
 
 4^5 
 
 7-            »? 
 
 281 
 
 IV                        I 
 
 3'7 
 
 —    I.  7.  1 1 
 
 ^73 
 
 V          16, 17 
 
 310 
 
 3  Joha. 
 
 197 
 
 3  John, 
 
570 
 
 3  John. 
 
 —  9,  10 
 
 Jude. 
 
 --      3 
 
 —  7-9 
 <—     10 
 
 —  12 
 
 —  17 
 
 —  ^3 
 
 Revelation. 
 
 i  9 
 
 —  -.         17 
 
 ii  18 
 
 ii  25 
 
 A    TABLE 
 
 161 
 
 159 
 
 79 
 
 342 
 
 II 
 
 379 
 409 
 
 30 
 
 286 
 205 
 
 3+5 
 
 OF       i 
 Hi 
 
 vi 
 vii 
 
 xi 
 —    3 
 
 X  T  S. 
 
 15 
 
 16 
 
 16 
 
 17 
 
 194 
 342 
 348 
 
 59 
 118 
 
 13 
 
 63 
 
 7".  XI 
 
 xiu  14 
 
 —  11.16,17,18  178 
 ~     16,17       63 
 
 —  18      13 
 
 xiv  13  195,196 
 xvii  10,!  1,12  13 
 xviii  2.4.6,7.20  76 
 xxi  19,  20  173 
 xxii  18,19  318 
 20         59 
 
 The  end  of  the  SECOND  VOLUME. 
 
Date  Due 
 
 MAR. 
 
 1989 
 
 ^D-^e- 
 
 SjLR. 
 
 PRINTED     IN  U.  S.  A.