E libris
Carol Ri: Binghan.
lon: Det: Anno M MDCCCXCVI
1
William habeat Hay.MA.
without the
taimed
and we
i
A
TABA
M
ORAL
AND
RELIGIOUS
APHORISMS.
Collected from the
MANUSCRIPT PAPERS
OF
The Reverend and Learned Doctor
WHICH CO TE
enja
a N ,
E
5
Α Ν D
Publiſhed in MDCC III,
By Dr. J E F F E R Y.
Now re-publiſhed, with very large Additions,
from the Tranſcripts of the latter,
By SAMUEL SALTER, D. D.
Prebendary of Norwich, and 'Curate of Great
Yarmouth in Norfolk.
To which are added,
Eight Letters: which paſſed between Dr.
WHICHOTE, Provoſt of King's College ; and Dr.
TUCKNEY, Maſter of Emmanuel College, in Cam-
bridge: on ſeveral very intereſting Subjects.
Now firſt publiſhed.
L O N D ON:
Printed for T. PAYNE, at Pope's-HEAD, in
PATER-NOSTER-Rov.
MDCCLIII.
TO
THE MOST REVEREND, HIS GRACE,
T
Η ο
M
A s,
LORD ARCHBISHOP OF
CANTERBURY;
PRIMATE OF ALL ENGLAND,
AND METROPOLITAN, &c.
IN GRATEFUL ACKNOWLEDGEMENT OF MANY FAVORS,
BESTOWED IN THE MOST GENEROUS AND ENGAGING
MANNER; THESE REMAINS OF THE LEARNED
JUDICIOUS AND BENEVOLENT
Dr. WHICH COTE,
ARE MOST HUMBLY AND WITH THE GREATEST
PROPRIETY INSCRIBED,
HIS GRACE's
MOST OBEDIENT AND
OBLIGED SERVANT ;
S A MU EL SALT ER.
?
M ORAL
Α Ν D
RELIGIOUS
APHORISMS.
Wherein are Contained,
Many Doctrines of TRUTH, and
Rules of PRACTICE;
:
Which are of Univerſal Concernment, and
of the greateſt Importance in the
LIFE of Man.
MDCCLIII.
.
SI33
WS7
1153
PRE FACE
TO THE
FIRST EDITION
OF THE
A PHORISMS
IN
MDCC III.
By Dr. JEFFER Y.
I
ز
A M ſo far from being an Enemy
to Syſtems ; that I confeſs, I have
an inveterate prejudice in Favour
of them: Notwithſtanding which, I
muſt acknowledge; that the Doctrine
of Morality and Religion may be deli-
vered, with ſpecial advantage, in the
form of Aphoriſms. For Proof of this,
A 22
I ap-
iv PREFACE to the
I appeal to the Excerpta of Marcus
Antoninus, and the Proverbs of Solomon ;
wherein the moſt important Truths of
theſe kinds are repreſented, without
any of that Artificial Dependence, and
Method; which ſome Men find hard to
comprehend.
But if the Synopſis were as eaſily and
as perfectly laid, in the mind of him
that is to Learn ; as it is, in the mind
and tables of him that is to Teach; yet
no man can Live, : however he may
Talk, Syſtematically.
They are commonly fome Few
Truths, that are entertained in a man's
Judgment, and are become his Temper
and Principles ; which Direct and Go-
vern him : and the Knowledge of ſuch
Truths may be attained with more
eaſe, and with as great ſucceſs ; in this
way of tendering them to his Under-
ſtanding.
Of this Every Reader is equally ca-
pable : He, that has not the command
of
FIRST EDITION.
V
of much Time at once ; and He, that
has not Spirits for very long Attention ;
as well as He, that hath no other Bu-
ſineſs than Study; and can ſpend whole
Weeks and Months in that Exerciſe.
Any one may, at a ſpare Hour, make
a Pleaſing and an Uſeful Entertainment
of his Thoughts ; by conſidering theſe
Aphoriſms: and for this reaſon they are
made public; that Others may have
the ſame Inſtrument of Edification,
which the Collecter had framed for
Himſelf.
1
God and Religion muſt be endeared
to the Reaſon of that Man, who is to
be effectually Religious ; and if Theſe
be truly repreſented, the greateſt Ho-
nour is done unto them; and they will
appear to be, what a man would defire;
moſt Venerable in themſelves, and moſt
Beneficial and neceſſary to him.
But if Religion be obtruded, as an
Impoſition of Power ; and if God be
deſcribed, as an Enemy to Men ; this
is
ز
1
vi PREFACE to the
is a blaſphemous Miſrepreſentation of
both, and alſo an Alienation of the
Mind of Man from his Chiefef Good;
which it ought perfectly to be reconci-
led to, ſatisfied with, and happy by.
God truly is unto Us, what he is in
Himſelf ; tbe Perfection of Goodneſs,
direčted by the Perfe&tion of Wiſdom,
and exerciſed by the Perfeétion of Power:
fo that no Man can poſſibly Suffer
more, no man can reaſonably Expeet
leſs, from God; than what is the Na-
tural Iſſue of the greateſt Goodneſs, and
Love.
a
Religion is given us of God, for our
good : and there is nothing in Religion;
which any Man, who is willing to do
himſelf the greateſt good that can be,
would be wanting in; if he were not
deluded by Error, or hindred by
Luft.
And although men be Sinners; and
ſo as contrary to their Religion, as Re-
ligion is contrary to their Degeneracy ;
yet
FIRST EDITION. vii
yet Religion is on that Account recom-
mended to them; becauſe it is for their
Reſtoration : and therefore muſt begin
in Repentance; without which, the
Reſtoration of a Sinner, to God and
to himſelf, is impoſſible.
Such a Repreſentation of things, the
Reader will find in the following Apha-
riſms; which I therefore recommend
unto him, becauſe they are a recom-
mendation of Morality and Religion.
PRE-
(ix)
PRE FACE
TO THIS
NE W
EDITION
T
HE Reader will expect ſome
account of what is now offer-
ed to him, under the name of
Dr. Whichcote; ſeventy years after
the death of that excellent perſon : and
he has a right to be gratified in that
expectation,
The collecter and publiſher of Dr. Jef-
Fery's ſcattered pieces, reprinted late-
ly in two octavo volumes ; had inſerted
in his projected collection an anonymous
book, printed at Norwich MDCCIIT,
with this title; “ Moral and Religious
Aphoriſms: wherein are contained,
“ Many Doctrines of Truth, and Rules
« of Practice; which are of univerſal
" Concernment, and of the greateſt
Importance in the Life of Man.” But
he
(6
а.

х
PRE FACE
he was foon informed, by the relations
of that learned and judicious Divine ;
that theſe Aphoriſms were not compoſed
by Him, but only excerpted and tran-
fcribed from Dr. WHICHCOTE's papers;
that they ought not therefore to appear
in his Collection of Dr. JEFFERY's pieces:
though being well worthy of a re-pub-
lication, and much inquired after, it
ſeems; they might very properly follow
it, after a careful reviſal ; and might
receive great improvements from Dr.
Jeffery's tranſcripts, ſtill in being.
They are now re-publiſhed ; and I am
going to particularize the improvements
made in this new cdition.
Dr. WHICHCOTE doth not ſeem to
have written his fermons, at full length;
but ordinarily preached from ſhort Notes
or Heads, which he filled-up and en-
larged-on in ſpeaking. While he lived,
his very great and deſerved reputation
engaged divers perſons to attend his
Church; and to tranſcribe from his
mouth thoſe diſcourſes, which cou'd no
otherwiſe be cbteined; and which were
then,
to this E DI TIO N.
X1
then, and are ſtill, univerſally admired;
for the great learning and judgement,
candor and good temper, that diſtin-
guiſhed the preacher and all his com-
poſitions. He had not been long dead;
before ſeveral pieces were ſent into the
world, as His; by perſons, of very dif-
ferent characters; acted, as it ſhou'd
ſeem, by very different motives.
MDCCXXXV,
ز
In
two years after
his death, a ſmall octavo of eight ſheets
appeared ; with this ſtrange title, thus
more ſtrangely printed; « Θεοφορεμένα
Aéypata. Or, fome ſelect Notions of
that learned and reverend Divine of the
Church of England, BENJ. WHITCHCOT
D. D. lately deceaſed. Faithfully col-
lected from Him by a Pupil and parti-
lar Friend of His ; and Publiſhed Pro
bono Publico per lo pro Philanthropo.
Non magna Loquimur, ſed Vivimus.
Seneca.
Vir bonus, & PRUDENS extinétus
amabitur. Idem.
a 2
In
A
)
xii P R E F A C E
:
>>
In the firſt year of the Reign of our
Soveraign Lord King James the Second
&c.” The book conſiſts of Notes on
ſive texts of Scripture; which take up
100 pages : and of 28
and of 28 pages more of
what this editor calls Apoftolical Apo-
thegms. Theſe laſt words, thus ſpell’d,
ſerve for a running title to the whole
book : and as there are ſome particu-
lars, in that part of the work, which
is given to-the. Tutor; from whence I
conclude, they were His earlier thoughts:
ſo there are a great many, in the very
ſmall ſhare, which is taken by the Pu-
pil; from whence any one may ſee, He
had left College a conſiderable time .
In MDCXCVII, as I am informed;
there was printed, with Dr.WHICHCOTE's
name to it, “a Treatiſe of Devotion
with Morning and Evening Prayer, for.
all the Days in the Week.” This I have
never ſeen; but I take it to be alluded-
to in the Preface to " Select Serinons of
Dr. WHICHCOTE, in Two parts. Printed
for Churchill, MDCXCVIII.
the large preface to theſe Diſcourſes, it
>>
For, in
is
to this EDITIO N. xiii
is obſerved; that “Some Others hadbeen
very far from the Caution of that Edi-
tor: fince of late ſome things had been
ſet-out, in our Author's name; which
his beſt Friends diſowned to be His: and
which any one, who ſtudies him in his
genuine works, will eaſily know to be
unworthy of him.” This was pretty ex-
traordinary, in an anonymous publiſher;
who gives no account of Himſelf, of the
manner how He became pofſeffed of
theſe diſcourſes, or of the right he had
to print them: but faith only--- " The
Sermons, which are here printed ; have
been ſelected out of Numbers of others
leſs perfect: there being not any of our
author's extant, but ſuch as were written
after him at Church; He having uſed
no other than very ſhort Notes, not
very legible : though theſe have been
of great uſe to the publiſher; in whoſe
hands they have been.” He goes-on---
« The unpoliſhed Style and Phraſe of
our author, who drew more from a
College than a Court; and who was
more uſed to School-Learning and the
Language of an Univerſity, than to the
Con-
ز
xiv P R E F A C E
Converſation of the Faſhionable World;
may poſſibly but ill recommend his Senſe
to the Generality of Readers. And ſince
none of theſe Diſcourſes were ever de-
figned for the world, in any other man-
ner; than as He once for all pronoun-
ced them from the Pulpit : they muſt
of neceſſity appear to have a Rough-
neſs in them; which is not found in
other Sermons, more accurately pen’d
by their authors. For, though the
Publiſher has ſometimes ſupplied him
out of himſelf; by transferring to a de-
fective place, that which he found in
ſome other diſcourſe; where the fame
ſubject was treated : yet ſo great a re-
gard was had, to the very Text and
Letter of his Author ; that he wou'd
not offer to alter the leaſt word; and
whereſoever he has added any thing, to
correct the moſt apparent omiſſion or
fault of the pen-man; he has taken
care to havé it marked in different
characters: that nothing might appear,
as cur author's own; which was not
perfectly His. Though ſome Others in
the
to this E DI TI O N.
XV
the world have been very far from this
Caution : &c” as above quoted.
This Preface is generally ſuppoſed to
have been written by the celebrated Earl
of SHAFTESBURY, author of the Charac-
teriſtics; and the Book to have been ſet-
out by Him: though in a copy now be-
fore
me,
which was Dr. Jeffery’s, that
Dr. has written in the Title-page; that
Mr. WM. STEPHENS, rector of Sutton
in Surry, was the Publiſher. The
two accounts are eaſily reconciled; this
Gentleman did moſt probably reviſe the
diſcourſes ; at the requeſt and under the
direction of that learned Nobleman.
!
.
This volume of Sermons being out
of print and very ſcarce, as all Dr.
WHICHOTE's works have long been; was
seprinted at Edinburgh in MDCCXLII,
with a Dedication to young Miniſters
and Students in Divinity; by Dr. WM.
Wishart, Principal of the College
there. This new editor tells us, that
« Lord Shaftesbury very providentially
met-with the MS; and was ſo much
taken
Xvi PRE FACE
taken with it, that he reviſed it, put
it to the preſs, and wrote the preface.”
All which particulars, I ſuppoſe; and
not the laſt of them only, as his words
ſeem to imply; he was aſſured-of from
very good hands: for the writer of that
preface fays no ſuch thing; but on the
contrary confeſſes, that he ſearched offi-
ciouſly after this author's Sermons.
It is not unlikely; but I cannot take
upon Me to affirm it for truth: that a
knowledge of the many copies, taken
in ſhort-hand, of Dr. WHICHCOTE's
Sermons; and a reaſonable app.ehenfi-
on of the injury which his honor'd me-
mory might receive from injudicious
publications under his name; engaged
the Execu!os of this great and good
man, or rather Mr. BENJAMIN WHICH-
core merchant in Biſhop/gate ítreet;
(who by particular bequeſt was intruſt-
ed with his Uncle's papers;) to put them
all into the hands of Dr. Jeffery:
who had the higheſt vene ation for the
deceaſed author; and eve y talent be-
ſide, that cou'd qualify him to be a di-
ligent
to this E DI TIO N. xvii
ligent faithful and judicious edito“; and
who was utterly incapable of making an
improper uſe of any thing, with which
he was intruſted. This Dr. doth not
ſeem at this time to have known of Lord
SHAFTESBURY’s volume; or he wou'd
hardly have reprinted, in their imper-
fect and inchoate ſtate, though from the
original notes of the preacher, thoſe dif-
courſes; which compoſe the former part
of that volume. However that were,
He publiſhed three octavo volumes; in
the three firſt years of this century; con-
teining reſpectively 16, 20 and 30 ſer-
mons: advertiſing with the ſecond of
them a requeſt, that " whoever had
any MS notes of Dr. WHICHOTE's,
written with his own hand, wou'd deliver
them to the Executor above-mention-
ed; &c.
i
>>
There is no doubt to be made; but
that in this collection were many papers,
full of excellent matter, in Dr. WHICH-
cote's own hand ; befides what were
found ready digefted into ſome form and
order: Dr. Jeffery had alſo a great
b
number
xviii P R E F A C E
66 He
לל
number of ſermons; ſaid to have been
tranſcribed from the Doctor's mouth,
while preaching: particularly, by one
SMITH; who was wont to ſay,
lived upon Dr. WHICHCOTE: which
may be underſtood, and might be true;
in more ſenſes than one. But although
our Arch-deacon might be well aſſured
of their being genuine, and in the main
accurate tranſcripts; yet he did not
think himſelf authorized to print any
of them, as Dr. WHICHCOTE's: and was
rather diſpleaſed, I know; when Dr.
SAMUEL CLARKE printed a fourth volume
from them, in MDCCVII. In which, I
humbly conceive, he was too ſcrupulous;
for Dr. CLARKE and He were by no
means in the ſame ſituation, or under
the ſame reſtraints ; with regard to the
Family, or to the Public. I have two
collections of this fort; one, conteining
24 fermons, on a paſſage in the epiſtle
to the Philippians ; the other, 36, on a
text in Jeremiah: from an other copy
of the former of which, Dr. CLARKE
ſelected the firſt 13 in his volume;
from a copy of the latter, his 3 follow-
ing
to this E DI TI O N. xix
ing; and his remaining 10 from fome
third fett, which I have no copy of;
on a verſe or two of the fifth Pfalm.
I have mentioned theſe circumſtances
thus minutely; partly to ſhew Dr.
Jeffery's exceeding caution, in execu-
ting his truſt; and to point-out the dif-
ference between His three volumes, and
what-ever we have elſe under the name
of Dr. WHICHCOTE; and partly to fug-
geſt a probable conjecture, for what
reaſon the firſt edition of the Aphoriſms
which follow, came abroad without any
name; either of Author or Editor. For,
From all theſe papers, whether in the
author's own hand, or an other's; whe-
ther already publiſhed, or deſtined to
publication, or not; whether digeſted,
or looſe and imperfect; this his great
admirer collected into ſeveral volumes
near five thouſand moral and religious
Aphoriſms: of which he printed one
thouſand at Norwich, in MDCCIII; while
his head and heart were ſtrongly impreſ-
ſed with the juſt and noble ſentiments
b 2
of
IX
P R E F A C E
of his honored Friend, or Maſter rather.
To theſe he prefixed a ſhort and ſenſi-
ble Preface; and ſubjoined a Prayer,
evidently formed on the religious prin-
ciples of the preceding book. This lit-
tle book has been reviſed with care, by
myſelf and other better judges; who not
thinking it adviſable very greatly to in-
creaſe the number; recominended the
changing a few, preferably to the ad-
ding very many. In this new edition
therefore, the reader will find all the
beſt of the former preſerved; and ſcarce
any expunged, ſuch was our juſt defer-
ence to His judgement, who went be-
fore us! but when an other was found
to ſupply it's place, ſimilar in ſenſe; and
fomewhat more emphatically elegantly
cr fully expreſſed. In this
In this way how-
ever, and by the addition of two intire
centuries; we have actually inſerted 500
new Aphoriſms : while yet the whole
number now printed is no more than
Our great labor was to ſelect,
what we ſhou'd not take; out of many
very greatly and almoſt equally recom-
mended to us, by their ſtrength and
energy:
I 200.
to this E D I TI O N. xxi
energy, importance and uſe: which
were all along principally conſidered,
much above mere novelty ; or a certain
ſtrikingneſs, owing mainly to that cir-
cumſtance.
The ſhort notes and illuſtrations, ad-
ded at the bottom of the page here and
there; were taken, all but one, from
the firſt leaves of a copy; which Dr.
Jeffery had given to one of his own
family: in which the poſſeſſor had
written ſuch explanations of ſome paſ-
ſages, not immediately obvious to a com-
mon reader; as were dictated by the Dr.
himſelf. Much the greater part of theſe
it ſeemed unneceſſary to print; if the ſame
is thought of what are reteined, I can
only ſay; they are very few, and very
ſhort. The one, excepted above is Nº.
4778 MS; which, as it ferved to clear-
up a queint expreſſion in Nº. 160, I
tranſcribed; and have ſet Dr. WHICH-
COT’Es name to it:
as a note, by the
author himſelf, on the printed Aphoriſm
in the text.
The
xxii
PR E F A C E
The editor hath it in his power to
follow this volume with two or three
others; of equal bulk, and not inferior
beauty: but as he doth not much ex-
pect, the public will call upon him to
print any more; fo he thinks himſelf,
he has now done enough in this way;
to ſatisfy the moſt zelous admirer of
Aphoriſms, and of this Author : and
he felicitates himſelf moſt unaffectedly,
that he lives in an age ; (a happineſs,
which his reverend Grand-father Jeffery
cou'd not boaſt !) in which ſuch a gene-
rous freedom of thinking, chaſtened and
tempered by the genuine ſpirit of true
Piety and a moſt exalted Devotion; and
by the moſt ſound and exact Judgement,
in Religion and all Learning; “ cleared
from Froth and Grounds," as the ever-
memorable Mr. John Hales of Eton
expreſſeth it; meets-with the eſteem and
applauſe, it ſo well deſerves. Such men
as WHICHCOTE do indeed recommend
Religion ; by their Lives, and by their
Writings; proving it's influence on
themſelves, and their well-grounded
per-
to this EDITIO N. xxiii
perſwaſion of it's Truth, by the whole
tenor of their conduct; and making
ſuch, and only fuch, repreſentations of it
in their works; as demonſtrate it's in-
tire agreableneſs to the beſt-improved
Reaſon of Man; as ſhew it to be worthy
of God to inſtitute, and of Man to be-
leive and to obey; placing it in it's
faireſt and trueſt light, as the higheſt
perfection of the human nature; and
greateſt improvement of the human
powers: while the narrow ſyſtematical
pretenders to Religion, before and ſince
His time; do all they can to expoſe
and diſgrace, what they cannot extin-
guiſh and deſtroy ; do magno. conatul
magnas nugas agere; and, which is worſe,
hae nugae ſeria ducunt. In mala deluſum
ſemel exceptúmque finiſtre. Theſe men
(to anticipate the maſculine fenſe and
words of the book we are prefacing)
fancy, they " advance Religion; while
they-but draw it down to bodily acts,
it
up
into I know not what of
myſtical, fymbolical, emblematical, &c:
whereas the Chriſtian Religion is not
myſtical, fymbolical, ænigmatical; but
or carry
un-
1
xxiv
P R E F A C E
uncloathed, unbodied, intellectual, ra-
tional, ſpiritual.” Mean time they poor-
ly ſeek to confine all worth and excel-
lence to their own narrow party: and,
like what is charged on a very ancient
Faction; damn, without ſcruple or re-
morſe, without cerimony or concern,
all, who do not ſtand with them, in parte:
Donati. But neither this excellent
author, nor his way of thinking and
writing, can need any ſort of apology;
they wou'd even be diſhonored by any
ſuch, as I cou'd make for them: be-
fides which, Dr. Jeffery's ſhort modeft
and ſenſible preface ſtands where it did;
and ſays, much better than I can, all
that is neceſſary on the ſubject.
It remaineth only, in my own juſter
defenſe; that I beſpeak the reader's
pardon beforehand, for ſuch miſtakes;
as may have eſcaped Me. Dr. Which-
cote had many favorite notions; which
were ſo, becauſe he was firmly perſwa-
ded of their truth and of their impor-
tance: He was fond of inculcating theſe,
on every occaſion; and placing them
in
to this E DI TI O N.
XXV
in every poſſible point of view. Dr.
Jeffery tranſcribed theſe Aphoriſms,
from different papers of his original,
into different parts of his own collec-
tion; and did not always examine very
ſollicitoully, as he wrote for himſelf
only at firſt; whether he had
put
them
down before or not: nay, when he
printed 1000 of them, he was not ſo
ſcrupulouſly attentive to this circum-
ſtance; but that ſome 20 or 30 may be
found there repeted : ſometimes, in the
very fame words; often, in ſuch as are
very
little different. I pretend not to
have imbibed my author with the eager
thirſt Dr. JEFFERY had done; and
therefore am more likely to have fallen
into this inaccuracy: but I truſt, it will
not be found to have happened fo often;
as to deſerve very ſevere cenſure from
any one, who will give himſelf the
trouble and time to reflect; how hard
it muſt be, to keep in mind ſome
thouſands of detach'd unconnected and
independent ſentences; with ſuch ex-
actneſs and preciſion: as never to hazard
the repetition of any, in a collection of
fome
с
xxvi P R E F A C E
1
ſome hundreds. I hope, no two will
be found, in this new edition; between
which there is not ſome obſervable dif-
ference in the turn of the thought, of
the expreſſion, or of both: ſome, which
may at firſt appear mere repetitions ;
will on a review be acknowledged to
be uſeful and proper illuſtrations of
what might before found harſh and
feem crude and ill-founded : and will
thereby tend to confirm, what might
be thought without them to want con-
firmation. But enough of this.
What is now become of Dr. WHICH-
cote's original papers ;
or of many
other excerpts, which Dr. Jeffery did
unqueſtionably make from them; is
now impoſſible, I mean, out of My
power, to ſay: the former has been
dead lxx years; the latter, almoſt half
that time. The ſons of Mr. B. WHICH-
who inherited his Uncle's MS
treaſure, have been applied-to; as alſo
others of the Family: from all whom
the Editor has received very great civi-
lities; as he has the honour of being
well-
COTE,
to this EDITIO N. xxvii
ry.
well-known to ſome of thein : but none
cou'd give him any light in this inqui-
Dr. Jeffery's executor died five
years ago, and left Me by Will his
Uncle's papers, non auro contra care:
among which I find only tranſcripts. But,
inſtead of rainly and childiſhly regret-
ting this ; I think myſelf happy, and
congratulate my contemporaries and
myſelf; that it is at all in my power to
communicate to an age, it's ſelf truely
reſpectable for the reſpect and honor it
pays to ſuch truely eminent men; what
the excellent Dr. WHICHOTE thought
and preached, and the no leſs excellent
Dr. Jeffery tranſcribed and preſerved.
Of the latter of theſe Worthies I have
ſpoken largely, with the aſſiſtence of
ſome older relations, in the memoirs
prefixed to the late édition of his in-
comparable diſcourſes: of his Maſter,
the former of his judgement, his Oracle
almoſt in Religion ; I can ſay little
more, than is already ſaid excellently
well; in the ſermon preached at his
funeral by the immortal Tillotson, and
in the very honorable teſtimonies which
I have
C 2
xxviii P R E F A C E
I have directed to be ſubjoined to this
preface : That little will come-in more
properly, before the ſecond part of this
book; and muſt not be added here, to
fwell what I fear is already but too
long.
I pray God, theſe religious and moral
advices admonitions and exhortations
may be read and digeſted with a ſpirit
of ſeriouſneſs and ſobriety, of candor
and ingenuity, of modeſty and humili-
ty; like that, by which they were un-
deniably dictated : and then I am ſure,
they cannot fail of having a due and
happy influence ; of fending-away the
conſiderate reader much improved in
Knowledge, in Virtue, and in real Reli-
gion; that Religion; which according-to
the amiable deſcription of it given in the
956th Aphoriſm, “doth poſſeſs and affect
the whole Man: in the Underſtanding, it
is Knowledge; in the Life, it is Obedi-
ence; in the Affections, it is Delight
in God; in our Carriage and Behaviour,
it is Modeſty, Calmneſs, Gentleneſs,
Quietneſs, Candor, Ingenuity; in our,
Dealings,
to this E D I TI O N. xxix
Dealings, it is Uprightneſs, Integri-
ty, Correſpondence with the Rule of
Righteouſneſs : Religion makes men
Virtuous, in all Inſtances.”
YARMOUTH in
Norfolk ; 1753
SAMUEL SALTER.
TESTI-
}
TESTIMONIES.
D
R. TILLOTSON, in his funeral Sermon
upon our Author at St. Laurence,
Jewry, May 24. MDCLXXXIII;, after
mentioning ſeveral particulars of his Life and
Death, procedes in the following manner---
To be able to deſcribe Dr. WHICHCOTE aright,
it were neceſſary one ſhould be like him ; for
which reaſon I muſt content my ſelf with a
very imperfect draught of him.
I ſhall not infift-upon his exemplary piety
and devotion towards God; of which his
whole life was one continued teſtimony : Nor
will I praiſe his profound learning; for which
he was juſtly had in fo great reputation. The
moral improvements of his mind, a God-like
temper and diſpoſition (as he was wont to call
it he chiefly valued and aſpired after ; that
univerſal charity and goodneſs, which he did
continually preach and practiſe.
His Converſation was exceeding kind and
affable, grave and winning, prudent and
profitable. He was flow to declare his judg-
inent; and modeſt in delivering it. Never
paſſionate, never peremptory: ſo far from im-
poſing upon others, that he was rather apt to
yield: And though he had a moſt profound
and well-poiſed judgment; yet was he, of all
men I ever knew, the moſt patient to hear
others differ from him ; and the moſt eaſy
to
T E S T I M O N I E S. Xxxi
)
to be convinced, when good reaſon was offered;
and, which is ſeldom feen, more apt to be
favourable to another man's reaſon, than to his
own.
Studious and inquiſitive men commonly at
ſuch an age (at forty, or fifty at the utmoſt ;)
have fixed and ſettled their judgments in moſt
points; and, as it were, made their laſt under-
ſtanding; fuppofing they have thought, or
read, or heard, what can be ſaid on all ſides
of things; and after that, they grow poſitive
and impatient of contradiction; thinking it a
diſparagement to them, to alter their judgment:
but our deceaſed friend was ſo wiſe, as to be
willing to learn to the laſt; knowing, that no
man can grow wiſer ; without ſome change
of his mind : without gaining ſome knowledge,
which he had not ; or correcting ſome error,
which he had before.
He had attained ſo perfect a maſtery of his
pafſions; that; for the latter and greateſt part
of his life, he was hardly ever ſeen to be tranſ-
ported with anger : and as he was extremely
careful, not to provoke any man ; fo not to be
provoked by any : uſing to ſay ;
“ if I provoke
a man, he is the worſe for my Company;
as and if I ſuffer myſelf to be provoked by him,
" I ſhall be the worſe for his.'
He feldom reproved any perſon, in
company; otherwiſe than by ſilence, or ſome
ſign of uneaſineſs, or ſome very ſoft and gentle
Word; which yet, from the reſpect men ge-
nerally bore to him, did often prove effectual :
for he underſtood humane nature very well;
and
ز
very feldom
Xxxii TESTIMONI E S.
and how to apply himſelf to it in the moſt eaſy
and effectual ways.
He was a great encourager and kind director
of young divines: and one of the moſt candid
hearer of fermons, I think, that ever was: ſo
that though all men did mightily reverence his
judgment, yet no man had reaſon to fear his
cenſure. He never fpake well of himſelf, nor
ill of others : making good that ſaying of Panſa.
in Tully, Neminem alterius, qui fuæ confideret
virtuti, invidere ; “ that no man is apt to envy
“ the worth and virtues of another, that hath
any of his own to truſt to.”
In a word, he had all thoſe virtues, and in
a high degree; which an excellent temper,
great confideration, long care and watchfulneſs
over himſelf, together with the affiſtence of
God's grace (which he continually implored,
and mightily relied upon) are apt to produce.
Particularly he excelled in the virtues of con-
verſation, humanity, and gentleneſs, and hu-
mility, a prudent and peaceable and reconciling
temper.
Lord SHAFTESBURY, in his character of the
Author and his Writings, ſays ;
« This excellent Divine, and truly chriſtian
Philoſopher ; for his appearing ſo nobly in de-
fence of NATURAL GOODNESS, may be juſtly
called The PREACHER OF GOOD-NATURE,
This is what he infifts-on, every-where; and
to make this evident, is, in a manner, the
ſcope of all his diſcourſes.
« How great an example he was, of that
happy temper and God-like diſpoſition, which
he
TESTIMONI E S. xxxiii
1
he laboured to inſpire; how much he was,
for the excellency of his life and admirable
temper, eſteemed and beloved of all; and
how many conſtant hearers he had of the beſt
rank, and greateſt note, even of the inoſt e-
minent divines themſelves, is ſufficiently known:
and the teſtimony, which the late Archbiſhop
TILLOTSON has given of him in his funeral
ſerinon, is in nothing ſuperior to his deſert."
Dr. JEFFERY, in his Dedication of his Three
Volumes addreſſed to Sir PAUL WHICHCOTE,
Bart. ſays,
“ I am well aſſured, that no greater ſervice
can be done to RELIGION; than to make
public, true, wiſe, and honoráble
repre-
ſentations of it ; ſuch as are contained in the
following SERMONS : for the reverend and
learned AUTHOR, through the advantage of a
juft freedom, a ſtrong judgment, and an un-
feigned piety, has eſtabliſhed ſuch a notion of
CHRISTIANITY from the Holy Scriptures, ac-
cording to the moral perfections of GOD, as
cannot poſſibly be falſe ; and has laid his foun-
dation of RELIGION fo deep, in the nature,
reaſon, and neceſſity of things, that it cannot
poſſibly be fubverted?
Biſhop BURNET, in the Hiſtory of his
own times, Vol. I p. 186, after giving an ac-
count of the corrupt ſtate of the Church,
ſays;
" In all which ſad repreſentation, ſome few
exceptions are to be made ; but ſo few, that, if
a new ſet of men had not appeared of ano-
ther ſtamp, the Church had quite loſt her ef-
teem over the nation. Theſe were generally
d
of
XXXIV T E S TIMONIES.
of Cambridge ; formed under fome Divines,
the chief of whom were Drs. Whichcote, Cud-
worth, Wilkins, More, and Worthington.
" WHICHCOTE was a man of a rare tem-
per ; very mild and obliging. He had great
credit with fome, that had been eminent in
the late times; but made all the uſe he could
of it, to protect good men of all perſuaſions.
He was much for liberty of conſcience : and
being diſguſted with the dry ſyſtematical way
of thoſe times, he ſtudied to raiſe thoſe who
converſed with him to a nobler fet of thoughts;
and to conſider RELIGION as a ſeed of a DEI-
FORM NATURE, (to uſe one of his own phra-
ſes.) In order to this, he ſet
young
ſtudents
much on reading the ancient philoſophers ;
chiefly Plato, Tully, and Plotin ; and on con-
ſidering the CHRISTIAN RELIGION as a doctrine
ſent from GOD, both to elevate and ſweeten
human nature; in which he was a great ex-
ample, as well as a wiſe and kind inſtructor”.
Mr. John LOCKE, in a letter to the Rev. Mr.
RICHARD KING, ſays; “ If you deſire a lar-
ger view of the parts of Morality; I know
not where you will find them ſo well and
diſtinctly explained, and ſo ſtrongly inforced ;
as in the practical Divines of the Church of
England. The Sermons of Dr. BARROW,
Arch-biſhop TILLOTSON, and Dr. WHICH-
COTE,
are maſter-pieces in this kind : not
to name abundance of others who excel on
that ſubject.
ERRA-
.
1
· ERRATA in the APHORISMS.
Preface, p. xi. 1. 1o. f. MDCCXXXV, read MDCLXXV.
13. f. googgawével r. Ococopa.eva.
xxiii. 18. f. ducunt. In r. ducunt In
xxiv. 21. f. Me. Dr. r. My ſelf. Dr.
V
APH. No. 13. for Libarum r. Liberum.
115. put a full ſtop after cauſe.
126. put between crotchets (the Human Nature]
174. f. Love for r. Love it for.
272.
r. Virtue are.
449. Put a full ſtop after Wiſdom.
518. f. for fakes r. forfake.
607. Dele the comma after though.
696. f. Kexey r. Kun
712. f. but it is r. but is.
8o7. f. herefore r. therefore.
812. dele (the marks of Parentheſis.
1008. f. xéons r. géouis.
Ιο58. f. Θεός , ένοικος r, Θεός ένοικος
1059. f. itco mes r. it comes.
1138. f. òd ortop. r. odorta.
1155. f. Taču. r. Tetw.
1163. f, μεμνήμενοι Σ. μεμυώμενοι.
ERRATA
ERRATA in the LETTERS.
Pref. p. xiii. note, 1. 6. after conſtat, read ex ea querimonia.
Page 5. Note * dele from the word together.
6.1. 12. f. dealings r. dealing.
penult. transfer to next page.
9. l. ult. f. Praefect r. Praelect.
16. running Title, r. Dr. WHICHCOTE's.
19. penult. for cramte, r, crambe.
21-10. f. implicity, r. implicitely
30m-pen. 3 f. colluries r. colluvies.
56-22
3 . .
33-23. f. αποθέλσεμα r. αποέλεσμα
37-19, 20. f. When times r. When the times.
41--antep. f. nullum r, nullam.
43-5. f. cedit r. cadit.
53-14. put a crotchet after life +.]
54-4. f. ree'd r. read:
59-26. f. TW & olup: 2v r. Tuo & oulnpier
61-19. dele the ſtroke after Chriſt
62-12. f. Goliah's r. Goliath's.
77–31. f. Theſe r. There; and add to the end of
the note, Gnoſtici vulgo dicebantur, qui
prius ab ipfo Joänne Nicolaïta, (Apoc. ii.
6, 15,) ut et poftea ab aliis Borboritae vo-
cabantur. A. T. p. 158.
79--26. f. Antefiodorenfis r. Antifiod.
38. f. Eekius r. Eckius.
85–pen. f. 7STAN. Oopku.gvár r. -uérør.
87-antep. f. Jude iii. r. Jude 3:
91-21. f. ad legyáltate r. copyák al.
antep. f. this is, r. this, is.
101-Il. put rei within crotchets.
102-8. for fee r. fe.
112-26 f. quote + Job r. quote Job.
113-17. f. auther r. authour,
.
125-pen. & ult. dele the
127-I. f. ed r. ced.
113~16. at viz. refer to this note * See p. 66. c
and p. 75. 1. 2.
6C
MORAL
I.
MORAL and RELIGIOUS
APHORISMS
CENTURY I.
1.
"S
OME are Atheiſts by Neglect; others
are ſo by Affectation : they, that think
there is no God, at ſome times; do not
think fo, at all times.
2. Atheiſts deny God; that all things may
be alike in themſelves :- becauſe, if there be
a God, then there is a ſupreme Law
; accora
ding to the Nature of God, according to the
Reaſon of Things; according to the Rule of
Right. Wickedneſs produceth Atheiſın ; and
Atheiſm ſettles nen in Wickedneſs.
3. Right is the Rule of Law; and Law is
declaratory of Right.
4. If there be no Křowledgë, there is no
Beginning of Religion ; if there be no Good-
neſs, there is no Sincerity of Religion ; but a
Contradiction to it; by holding the Truth in
Unrighteouſneſs.”
5. Knowledge alone doth: not amount to
Virtue; but certainly there is no Virtue, with-
out Knowledge. Knowledge is the firſt Step
to Virtue and Goodneſs : but Goodneſs is not
without Delight and Choice,
B
Moral and RELIGIOUS Cent. I
6. It is a great deal eafir, to commit a
ſecond fin ; than it was, to commit the firſt:
and a great deal harder, to repent of a ſecond;
than it was, to repent-of the firſt.
7. The ſame that is Virtue in the Subject,
is Grace in the Original : [in the Author.]*
8. God made man Intelligent and Voluntary:
and the Law of his Nature, and the Reaſon of
his Mind, God intended for the great Rule of
his Life ; to take place in all particulars,
where God did not think good, farther to ex-
preſs his Will, and declare his Pleaſure.
9. What is Perfected hereafter, muſt be
Begun herc.
10. Religion is not one thing in its Prin-
ciples ; and another thing in the Subje&t*.
11. It is baſe, and unworthy, to Live be-
low the Dignity of our Nature.
12. It is our grand Defection and Apoſtaſy,
to live in contradiction to the end of our Be-
ing: which no Creature below man doth
.;
and none do, but wicked Men, and Devils.
13. Libarum arbitrium, which men ſo
brag-of; as it includes Poſje male agere, is an
Imperfection: for ſuch liberty or power is
not in God. To do amiſs, is not Power; but
Deficiency and Deformity : and infinite Power
includes not in it a Poflibility of Evil.
14.
7. i.e. That action, which is Obedience to the Mo-
ral Law, Some call Grace, and Others call Virtue; but it is
the famë :" as it proceeds from God, working in Us, it may
he called Grace; as it proceeds from Us, concurring with
God, it may be called Virtue. Dr. Jeffery...
10. i. 8. Not one thing in Do&trine ; and another thing
in Practice. Dr. J.
Cent. I. A PHORISM S.
14, If we conſider, what is becoming reaſo-
nable Nature; we ſhall have a Rule to guide
us, as to Good and Evil.
15. What is Morall; Good, is ſo ſuitable
to the Nature of Man ; that Motion in Religion
cannot but be with Pleaſantneſs
.
16. It is coena eget, Godleſs Virtue, tho
the thing be well done for the matter ; where
there is not Intention of God: ſuch Virtue has
ſomething of Nature, but nothing of Religion
in it.
17. Man is made for better purpoſes; than
for the drudgery of the World : much more,
than for the ſlavery of Sin.
18. There is no particular of a Religious
Life ; in which we cannot give an Account of
the Motives, and Grounds, upon which it
doth depend; either from the Good of the
particular Perſon, or of the Society, in which
we live : in purſuance of Reaſon; or Obedio
ence to God.
19. That which is not Original to itſelf,
cannot be Final to itſelf. But to whom it be
longs to be the Firſt Cauſe, to the ſame it beo
longs to be the Laſt End; fo God ſhould be to
Us, by our own Act : He that is Original to
Us by Himſelf, ſhould be Final to us, by cur
Choice.
20. Where there is all Perfection in Con-
junction, there is no place for any Uncertainty,
or Unconſtancy: Reſolution and Performance,
in Agents of any perfection, go always with the
Reaſon of the thing.
B 2
21.

MORAL and RELIGIOUS
Cent. I.
21. An Intelligent Voluntary Agent in right
Conſtitution, doth, in due and Convenient cir-
cumſtances, as certainly produce noble and
generous effects, in uſe of his Liberty; as any
Natural Agent, which is determined to one
thing, doth it's proper effects, in matter pre-
pared, and diſpoſed : elle the way of Volun-
tary Motion, would be inferior to Natural
Motion, and more imperfect than it.
22. By theſe two Things Religion is recom-
mended to us; above all other things what-
ſoever : 1. By the Satisfaction, we thereby en-
joy in Life; and 2. By the Expectation, we
have thereby at Death.
23. There is That in God, which is Original
to all poffible Perfection; and there is That
in God, which is exemplary to all good
Actions.
24. There is a natural Propenſion in every
thing, to return to its true ſtate ; if by vi-
olence it has been diſturbed : ſhould it not be
ſo in Grace, in the divine life? Virtue is the
health, true ſtate, natural complexion of the
Soul: he, that is Vicious in his practice, is
diſealed in his mind.
25. It is the work and buſineſs of Religion,
and of our Lives, to Reconcile the Temper of
our Spirits to the Rule of Righteouſneſs; and
to incorporate the Principles of our Religion,
into the Complexion of our Minds.
This is to be done, 1. By ſearching into the
Nature of Things, and the Reaſon of our Duty;
that our Judgment may be fuch, as to approve
the Laws of our Religion: 2. By practiſing ac-
cording

Cent. I. APHORISM S.
cording to our right Apprehenfions of things ;
till it becomes eaſy and delightful to us : 3.
By perſiſting in this Courſe all our days ; ever
deſigning and meaning Righteoufneſs; and ever
retracting and correcting what is Unrighteous,
26. The whole world is governed by the
Perfection of Truth, Righteouſneſs, and Good-
neſs; in conjunction with the Perfections of
Wiſdom, and Power : and nothing is done
by God, but what theſe Perfections do.
27. Did Chriſtians live according-to their
Religion ; They would do nothing, but what
Truth, Righteouſneſs, and Goodneſs do; accor-
ding to their Underſtanding, and Ability: and
then one man would be a God unto another.
28. When the Principles of our Religion
become the Temper of our Spirits, then we
are truly religious ; and the only way to make
them become ſo, is, to reaſon ourſelves into an
Approbation of them: for nothing, which is
the Reaſon of Things, can be refuſed by the
Reaſon of Man ; when underſtood.
29. The Natural Knowledge of Religion is
as Spiritual
, as any Knowledge that belongs to
The Moral part of Religion is the know-
ledge of God's Nature: the Poſitive part of Re-
ligion is the knowledge of his Will; concern-
ing Expiation, and Pardon.
30. Nothing is more credible; than that
mens' States ſhall differ, as much as their Spi-
rits and Tempers do differ.
31. The Neglect or the Abuſe of ourſelves, is
the true Original of all Sin:and to preventor rec-
tify ſuch Defects and Pravities of mind in
morals,
us.
B3

MORAL and RELIGIOUS Cent I.
morals, as ariſe from ſuch Neglect or Abuſe ; is
to be Religious.
32. He that threatens, may be better than
his word; and very well ſave his word; for
no man is worſe than his word, becauſe he
is Better than his word.
33. The Rule of Right is, the Reaſon of
Things; the Judgment of Right is, the Reaſon
of our Minds, perceiving the Reaſon of things,
34. Right and Truth are greater than any
Power, and all Power is limited by Right.
35. Every one, that is Honeſtly diſpoſed,
may find Direction for what he is to do; from
Right Reaſon, and Plain Scripture : the only
ways, by which Men are taught of God; nor
is any other teaching neceffary.
36. Men have an itch; rather to make Re-
ligion, than to uſe it: but we are to uſe our
Religion ; not to make it,
7:37. We cannot put a greater Abuſe
upon
God; than to ſay, He is obſcure ; that He ex-
preffes himſelf darkly in that, which concerns
every man's Drity towards Him, or Happineſs
by Him : ſo that the man is at a great Loſs,
whether he underſtands God's Meaning, by
his written Word; or not.
38. To uſe Power, to controul the Prin-
ciples of Human Nature; (the Uſe of Reaſon, the
Exercile of Liberty) is as ſtrange a Phenomenon,
as to croſs or pervert the common Courſe of
Natural Agents; to bring the Sun back again,
or to make it fill the world with darkneſs.
God does not this: if he did, he would con-
teft with himſelf; his Power would riſe-up
againſt
Cent. I. A P H O RI S M S.
1
againſt his Wiſdom ; and he would diſparage
and fruſtrate his own workmanſhip. Why
ſhould We think to do that, which God will
not do--to over-bear Reaſon with Violence !
39. Believe Things, rather than Men.
40. A Man has as much Right to uſe his
own Underſtanding, in judging of Truth; as
he has a Right to uſe his own Eyes, to ſee his
way : therefore it is no offence to another,
that any man uſes his own Right.
4.1. All ſin is either contrary to the very
Nature of God; or elſe contrary to the State
of a Creature.
42. Man, as. Man, is Averſe to what is Evil
and Wicked; for Evil is unnatural, and Good is
connatural, to Man.
43. Only Mad men and Fools are pleaſed
with Themſelves : no Wife man is Good enough
for his own Satisfaction.
44. The Soul does contemplate and worſhip
God; when it is not diſturbed by the Body, or
diſaffected through Vice.
45..
In the ſearch after God, and contem-
plation of Him, our Wiſdom doth confift; in
our worſhip of God, and our obedience to
him, our Religion doth conſiſt; in Both of
them, our Happineſs doth conſiſt.
46. The 'reritten Word of God, is not the
Firſt
, or only Diſcovery of the Duty of Man ;
(Rom. ii. 15. 29.) It dotli gather together, and
repeat, and reinforce, and charge upon us,
the ſcattered and neglected Principles of God's
Creation; that have ſuffered Prejudice and Di-
minution, by the Défection and Apoſtaſy of
Man;
B 4
6
MORAL and RELIGIOUS Cent. I,
ز
ز
Man ; who has abuſed his Nature, and is pal-
ſed into the contrary Spirit.
47. The Superoddition to the Principles of
God's Creation is, the Declaration of God by
Cbrift ; directing us, how to come to Recon
ciliatiori, through the Mediation of him ; and
upon Terms of Repentance.
48. There is no folid Satisfaction; but in a
mental Reconciliation with the Nature of God,
and the Law of righteouſneſs.
49. It is the beſt Uſe of ourſelves, to be Em-
ployed about God.
50. We muſt be in our meaſure, degree,
and proportion, in reſpect of Moral Perfec-
tions ; of Holineſs, Righteouſneſs, Goodneſs
and Truth; what God is, in his Highth, Ex-
cellency, and Fulneſs : for in all Moral Per-
fections, God is imitable by us; We may re-
femble God: God is communicable to us;
We may partake of Him.
51, That which is the beſt Employment
Here, will be the only Employment in Eternity;
and with great improvement and Advan-
tage: There we ſhall have none but good
Company, and They will be better than they
now are: We ſhall have neither Guilt with-
in us, nor Enemies about us, nor Death beo
före us.
52. There is no better way to learn, than to
teach.
53. He that never changed any of his
opinions, never corrected any of his Miſtakes:
and He, who was never wiſe enough, to find
out any miſtakes in Himſelf; will not be cha-
ritable
Cent. I. APHORISM S.
ritable enough, to excuſe what he reckons
miſtakes in Others.
54. A man muſt cultivate his Mind, by
enquiries after the Meaſures and Reaſons of
his duty; by Reconciliation of his Temper
to thoſe Meaſures, upon thoſe Reaſons : and
he muſt cultivate his Life, by acting according
to the Improvement of his Mind.
55. We are only fo Free; that Others may
be free, as well as We.
56. Examine all Principles of Education :
for ſince we are all Fallible; we ſhould
ſuppoſe, we may be Miſtaken. Quotidie de-
pono aliquem errorem. Γηράσκω, αιεί πολλα
διδασκόμενG.
57. None of us was Born knowing or wife :
but men Become wiſe, by Confideration, Ob-
ſervation, Experience.
58. Thoſe that differ upon Reaſon, may
come together by Reaſon.
59. The only way to make a man's No-
tion his own, is to communicate and diſcourſe
about it, and ſubmit it to Examination : fo
that thoſe, that are moſt Profitable, are moſt
Profited ; and by communicating themſelves,
they are moſt Improved.
60. He that gives Reaſon for what he faith,
has done what is fit to be done; and the moſt
that can be done: He, that gives not Reaſon,
ſpeaks nothing, though he faith never ſo
much.
61. It is a great faying, Whoſoever is plea-
ſed with God, pleaſeth God; and God is plea-
sed with him. It is repugnant, that God
Lhould
MORAL and RELIGIOUS Cent. I.
ſhould take pleaſure in Us; till we do har-
monize with Him : which is by our
Regeneration, being made like Him and
conformable to Him. If we are not God-
like, neither is God pleaſed with Us ; nor are
We pleaſed with God.
62. The Government of our Spirits, is the
greateſt Freedom.
63. By càndid Conſtruction, you may fruſ-
trate an Enemy; but by finiſter Conftruction,
you may loſe a Friend.
64. If a man be once out of the Uſe of
Reaſon, there are no Bounds to Unreaſonable-
neſs,
65. Conſcience, without Judgment, is Su-
perſtition ; Judgment without Conſcience, is
Self-condemnation.
66. Innocency and Credit are the Safeguard
of Virtue: he that is Guilty, defends it, either
by a Lye, or by Impudence.
67. No man is wiſe enough, for his own
Direction'; Powerful enough, for his own De-
fence; or Good enough, for his own Satiſ-
faction.
68. It had been better for the Chriſtian
Church; if that, which calls itſelf Catholic,
had been leſs employed in creating pretended
Faith, and more employed in maintaining uni-
verſal Charity.
69. Let not any one uſe that Severity, in
the caſe of Another; which his otun caſe will
ipot bear : For a man may condemn Himſelf
in the Perſon of another,
70.
Cent. I. APHORISM S.
.
70.
To believe there is a God; is to bea.
lieve the exiſtence of all poſſible Good and
Perfection, in the Univerſe : And it is to be
reſolved upon this ; that things either are, or
finally ſhall be, as they ſhould be.
71. There is nothing proper and peculiar:
to Man; but the Uſe of Reaſon and the Exer-
ciſe of Virtue.
72. If any man object the Decay of Nature,
againſt the Performance of his Duty, He, in
particular, has abuſed his Nature: he hath li-
ved in the world to no Purpoſe; who hath
not ſo far ſtudied the Principles of Reaſon, and
the Temper of Man ; as to reconcile himſelf
to whatſoever is Agreeable to Human Nature,
and to whatſoever is within the Compaſs of
Human Reaſon.
73. We may maintain the Unity of Verity,
in point of Faith; and Unity of Charity, in
point of Communion; notwithſtanding all Dif-
ferences in point of Apprehenſion.
74. Every man is Born with the Faculty of
Reaſon, and the Faculty of Speech: but why
ſhould he be able to Speak, before he has
any thing to fiy?
75. It is not to be expected, that another
man ſhould Think as I would, to pleaſe me ;
ſince I cannot think as I would, to pleaſe
niyſelf : it is neither in His nor My power, to
think as we will; but as we fee reaſon, and
find cauſe.
76. To go againſt Reaſon, is to go againſt
God: it is the ſelf ſame thing, to do that
which the Reaſon of the Caſe doth require;
and
MORAL and RELIGIOUS Cent. I
and that which God Himſelf doth appoint :
Reaſon is the Divine Governor of Man's Life;
it is the very Voice of God. ,
77. Mens' Apprehenſions are often nearer
than their Expreſions : they may mean the
ſame thing, when they ſeem not to ſay the
fame thing
78. Let no man condemn another, for ſuch
things as he deſires. God would pardon in
himſelf.
79. Creatures below Us uſe themſelves, as
they find themſelves ; you never find them
worſe than themſelves : it is ſtrange, that
Man (of all the creatures in this lower world)
ſhould alledge againſt God; that he cannot
uſe his Faculties ; that he cannot apply them
to their proper Objects : that he cannot ob-
ſerve Manner and Meaſure.
80. Every Mil-government of ourſelves, is
a Puniſhment of ourſelves.
81. Sins of the Mind have leſs Infamy, than
thoſe of the Body ; but not leſs Malignity.
82. The Moſt that any of us know, is the
leaſt of that which is to be known.
83. Do what is Wiſdom and Reaſon; and
refer yourſelves to God as Judge.
84. The Right of the caſe is the Law of
heaven ; and should be the law of the World:
85. God impoſeth no Law of Righteouſneſs
upon Us; which He doth not obſerve Him-
felf
86. When a Man conſents to any thing,
that:is: contrary to the Reaſon of his own
Mind; he begins a Diſpoſition, contrary to
i
}
Virtus
Cent, 1. APHORIS Ms.
Virtue and Religion; a Second act increafeth it';
and by-and-by an Habit of Virtue is not only
weakened, but wrought out; and a contrary
Habit is introduced. Now, to practiſe the
neceſſary Duty, contrary to the vicious Incli
nation ; till the Habit of Vice be wrought out,
and the Habit of Virtue be introduced ; is
the neceſſary Repentance of a Sinner.
87. Religion makes us live like Men : To
do nothing, that will either ſink us into
Beaſts; or transform us into Devils: As Intem-
perance and Senſuality make us Beaſts ; fo
Pride and Malice make us Devils.
88. Hypocriſy is as eaſily known, to a man
himſelf; as he knows, whether he is awake
or aſleep; in health or fick : for, What doth
a inan know, if he knows not what he
means !
89. Religion conſiſts in Things, that are
Good in themſelves; or that are for the Recom
very in us of what are Good in themſelves.
90. Every Sin is voluntary; and either hath
the Conſent of the Mind, or follows upon the
Neglect of the Mind: that, which
prevents
the reaſon of the mind, is not Sin.
91. A Natural Deficiency is pitiable: a
Moral Depravation is abominable.
92. Nothing in Religion is a Burthen; but a
Remedy, or a Pleaſure.
93. He, that would entirely do Right to
Religion, muſt acknowledge; that Religion
does all Right to Men.
94. When the Doctrine of the Goſpel becomes
the Reaſon of our Mind, it will be the Prin-
ciple of our Life.
95.
MORAL and RELIGIOUS
Cent. I
95. He that doth provoke, or will be pro-
voked ; opens a door to let-in Evil : and knows
not, how far he may be tranſported.
96. Where Evil is returned for Evil, the
first Offender thinks himſelf excuſed ; becauſe
the Other is as faulty as He: on the other ſide,
He,that by Courteſy and Forgiveneſs makes an
Enemy become a Friend, makes a laſting
Friend.
97. Religion is Unity and Love : therefore
it is not Religion, that makes Separation and
Diſaffection.
98. If Reaſon may not command, it will
condemn.
99. Reaſon diſcovers, what is Natural;
and Reaſon receives, what is Supernatural.
100. Both Heaven and Hell have their Foun-
dation within Is. Heaven primarily lies in
a refined Temper; in an internal Reconciliation
to the Nature of God, and to the Rule of
Righteouſneſs. The Guilt of Conſcience, and
Enmity to Righteouſneſs, is the inward ſtate of
Hell, The Guilt of Conſcience is the Fewel of
Hell.
1
CENTURY
Cent. II.
A PHORISM S.
CENTURY II.
IOI
E
;
as
Nmity with Righteouſneſs, is Enmity
with God
102 What has not Reaſon in it, or for it ;
if held out for Religion, is man's Superſtition :
it is not religion of God's making.
103: Thoſe, who are united by Religion
Nould be united by Charity.
104. Rational Nature is as ſufficient and
proportionable to its effects; as any vital Prin-
ciple beſides in the world.
105. An Argument to Intelle£tual Nature
hath, or ought to have, the fame Force
any Natural Quality or Power hath on an In-
ferior Nature.
106. No man ought to have a Right of
Puniſhing ; but he who has the Right of
Obedience : no man ſhould have, or uſe, the
Right of Puniſhment; but he, who has
fome Right denied him, viz. Obedience ; and
for Recovering that Right of Obedience.
107. God is the Creditor, in reſpect of Pu-
niſhment; Man is the Creditor, in reſpect of
Reward.
108. To live in Love is ſo great, ſo certain
a Duty ; that it is not to veil to Truth of para
ticular Apprehenſions: he that lives out of
Love, is ever contriving Offence, or Defence.
109. God hath ſet up Two Lights ; to en-
lighten us in our Way : the Light of Reafon,
which is the Light of his Creation ; and the
Light
MORAL and ReLIGIOUS Cent. II.
Light of Scripture, which is After-Revelation
from him. Let us make uſe of theſe two
Lights; and ſuffer neither to be put out.
110. Where Religion does take place and
is effectual; it makes this World, in meaſure
and degree, Repreſentative of Heaven.
III. Nothing is worfe done; than what is
ill done, for Religion. That muſt not be
done, in the Defence of Religionſ which is
contrary to Religion.
112. I will not make a Religion for God:.
nor ſuffer any to make a Religion for me.
1.13. That which is a Counterfeit of any
thing, or a Corruption of any thing, is leaft
that, which it makes a ſhow of.
114. Nothing ſpoils human Nature more;
than falſe Zeal. The Good nature of an Hea-
then is more God-like, than the furious Zeala.
of a Chriſtian.
115. Our Apprçhenfons of Religion are not
ſubject to our Wills ; nor in our Power : but
as we fee reaſon and cauſe, The Devils would
not. Believe, if they could help it ; it is their
Torment: they Believe and Tremble.
116. Good and Evil are not by poſitive In-
ftitution; are not things arbitrary; or during
any Pleaſure whatſoever : bụt Juſt Right and
Hóly, Wicked Impious and Profane, are ſo by
their own nature and quality. If we under-
ſtand this, as we ought; we abide in the
Truth; if not, we are Self-flatterers; and live in
a Lye. - Things are, as they are ; whether we
think ſo or not: and we fhall be judged by
things
Cent. II. A PHO R I S M S.
ز
Things, as they be ; not by our own preſump-
cuous Imaginations.
117. Nothing can give Peace to him, who
is at Enmity with his own Reaſon.
118. Certainly They, who do worſt by Re-
ligion ; Thall Fare worſt by Irreligion.
I 19.
All Creatures were raiſed out of 120-
thing í and every Creature is next to nothing.
120. It is the greateſt Power; to Tranſact
all, within the Meaſure and compaſs of Rea-
ſon and Right.
121. In the Uſe of Reaſon, and the exer-
ciſe of Virtue, we enjoy God.
122. We are made one for another ; and
each is to be a Supply to his Neighbour.
123. Betraying human Converſe, through
want of good Behaviour ;
Behaviour ; is contrary to
Righteouſneſs: Neglecting the mind, and
want of ſelf-Improvement, and ſelf-Govern-
ment; is contrary to Sobriety : but Few
charge their Conſciences, on the Account of
either.
124. The Diſſembler does not think within
himſelf, what he ſays; The Flatterer does nốt
Think of you, what he ſays : The Dilſembler
intends not the Truth, the Flatterer means
not the Good, he ſpeaks: The One ſpeaks
contrary to Veracity; the other, contrary to
Charity.
125. Whoſoever doth fail, in general good
Carriage and good Behaviour ; in general
Love and good-Will ; will fail, in what is
more Coſtly ; in paying Debts exactly, in
C
ز
a
MORAL and RELIGIOUS Cent. 11.
doing all good Offices, as he has Oppor-
tunity.
126. Whoſoever fcornfully uſes any other
Man, diſparages himſelf the Human Nature.
127 Our Notions are more our own, than
any thing without us ; and I count nothing
Mine, that I cannot defend againſt all the
world.
128. Foreign oppoſition and Force. can-
not do the Miſchief, which Internal Feuds
and Treachery may do.
is challenged now; and will be condemned, at
the great day of Judgment. It is the Reaſon
of Things, and of our Minds, not the Power
of God only, which condemns. Fear thy-
Self; for thou art in more danger of being
Condemned by the Reaſon of thy Mind,
than of any Power whatſoever, of God or
Man.
130. Our Fallibility and the Shortneſs of
our Knowledge ſhould make us peaceable and
gentle; becauſe I may be Miſtaken, I muſt
not be dogmatical and confident, peremptory
and' imperious. I will not break the certain
Laws of Charity, for a doubtful Doctrine or
of uncertain Truth.
-1:31. Mind and underſtanding hath Satif-
fačtion in no other thing, than in Attendente
upon God.
132. The things: of God are not made ours,
by a mere Notion and Speculation; but when
they become in us a vital Principle, when
they eſtabliſh in us a State and Temper,
when
Cent. II. A PHO R I S M S.
when the things of God are Grounds and
Principles of ſuitable Opérations.
133. Wickedneſs doth as naturally make us
miſerable ; as it makes us unlike to the moſt
Happy Being. As God is Holy, and Happy;
ſo We muſt be like him in Holineſs, that we
inay be Happy. God's infinite Goodneſs
makes him completely Happy: the degree of
our Happineſs holds proportion to the meaſure
of our Goodneſs.
134. What we attribute to God, as bis
Excellency and Perfection ; That we ſhould
propoſe to our Selves, as matter of Practice
and Imitation.
135. Right in ſtrictneſs, is not Right; if
there be Equity on the other ſide.
136. It is reaſonably expected, that there
Thould be Accord among thoſe on Earth, who
are Citizens of Heaveri.
137. They who live not by Law, would
be juſtified by Cuſtom : but, as Common Prac-
tice is the worſt Teacher, that ever was ; ſo
the Truth and Goodneſs of things is not to be
Eſtimated by the Entertainment and Accept-
ance they find in the World.
138. Certainly our Saviour accepts of :0
other Separation of His Church, from the
other part of the world ; than what is made
by Truth, Virtue, Innocency, and Holinefs of
Life:
139. It is a Buſineſs cf Difficulty and Lei-
ſure ; to diſcharge the mind of evil Principles, ,
and to change Nature.
145
C 2
MORAL and RELIGIOUS Cent. II.
i
140. No account can be given of Wick-
edneſs, in a way of Reaſon; for Reaſon is
againſt it.
141. Whoſoever is bound to Obey, in the
firſt Inſtance ; if he fails, is bound to Repent,
in the ſecond.
:,: 142. If we would be Real and Sincere, in
our Devotions towards God; let us have for
Religion, that which will do us Good, fanc-
tify our Natures, and Reconcile us to God.
143. Religion itſelf is always the fame:
but Things about Religion are not always the
fame. Theſe have not in them the power
or virtue of Religion, they are not of a fanc-
tifying nature; they do not purify our Minds,
As the things of a Moral nature do; ſo that
Religion may ſtand without them.
144. Right fenfe and Judgement of God
is a leading principle in Religion : therefore
the Heathens profaned themſelves, through
their ill notions of God.
145. We are Happy, in the ſame way God
is Happy; or we are Miſerable; in the ſame way
the Devil is Miſerable. As Evil makes Mi-
ferable ; ſo Goodneſs makes Happy.
146. Man, by Reaſon, has Apprehenfions
of Moral. Good and Evil ; as Animals, by
Senſe, diſtinguiſh Natural Good and Evil.
147 The Laſt Form determines the Spe-
cies; and ſettles the Kind: When the Rea-
Jonable Soul is ſuper-induced upon the Senf-
tive, the Animal becomes a Man; and to;
live by this Reaſon, is Natural and Religious.
Sec 855.52
148.
Cent. II. APHORISM S.
148. To make a man a wicked inan; in the
ſenſe of Scripture; there muſt be either 1.
groſs Careleſſneſs and Negleet, or 2. a volun-
tary Conſent to known Iniquity, or: 3. known
Hypocriſy, or 4. great Apoſtaſy from better to
worſe in Practice, for ill Ends.
149. Some Chriſtians are denominated from
Chrift; as the Jeſuits from Jeſus.
150. Though the Reaſon of the Subject be
prejudiced and corrupted, by Apoſtaſy and
ill uſe; yet the Reafon of the Thing continues
ſacred and unchanged.
151. It is not Religion ; for a man to act,
all the days of his life, upon the principles
of his Education.
152. It is not neceffury to make-out things
farther, than God hath made them out; or
to determine them more particularly, than
God hath determined themi,
153. God is the greateſt Good; (fummum
bonum): Iniquity is the greateſt evil; (fummum
malum): and theſe are Inconſiſtent. We could
not conceive God to be Good"; if we did not
look on Him, as a Derefter of everything
that is Unjuſt and Impious.
154. A. Sinner is a Perſon of Violent Prac-
tice ; and one who do:h, Unnatural Acts::
And conſequently, the:more, a Sinner knows
himſelf, the leſs he is ſatisfied with himſelf.
155. Had not Infinite.. Goodneſs : been the
Law of Heaven; there had never been any
other Being, but God.
.::.
156. The wordt of evil befalling Sinners,is not
an Infliction from without ; but ariſes out of
the Guilt of Conſcience within,
157
i.
MORAL and RELIGIOUS Cent II.
+
157. There is nothing in Perfe&tion, no-
thing natural ; but where the Reaſon of
Things directs the Reaſon of our Minds'; and
that guides and determines the Will : We are
Intelligent, by the Firſt; and Voluntary, by
the Second.
158. God is certain; becauſe in him there
is the Fulneſs of Liberty, and the Fulneſs of
Perfection.
159. Of that Power, which none can poſ-
ſibly Refift, none can juſtly Complain.
160. To be Intemperate, deſtroys the In-
dividual ; To be Unrigbteous, diffolves the
Community ; To be Impious, denies God; cuts
off from the Original, clips off the Sun beams.
Would we neither be ourſelves į nor have
ought elſe to be* ?
161. Habits of Virtue are Acquired, by a
right Uſe of our felves; and they are ſpoiled,
by Unnatural practice.
162. We are Good; by Initation Partici-
pation and Reſemblance of God ; and in the
fame way, we are Happy.
163. Perſons of naughty minds have no
true thoughts, either of God or of Men; they
think all abroad, without themſelves, as they
find at home, within themſelves.
164. An ill Principle in the Mind, is worfe
than the matter of a Diſeaſe in the Body.
165.
i
i
* « To deny God, is to pretend to cut-off ourſelves
from our Original ; and yet to preſerve our-ſelves : as
if a Sun-beam could be clip'd off from the Sun, and could
þe preſerved ſeparate,” Dr. W. No. 4778,
Cent. II. A PHORISM S.
1
165. As Sin is the worſt Evil that is Done ;
ſo it is meet, it ſhould Fare the worſt.
166. God hath not the Leaſt Care of that
part of his Creation, which doth moſt reſem-
ble Himſelf.
167. It is Weakneſs and Folly, to do thoſe
things; which muſt be undone again, with
Shame and Sorrow.
168. If there be any thing monſtrous or
prodigious in Nature; it is a Proud Creature,
and an inſolent Sinner.
169. Religion begins in Knowledge; Pro-
cedes in Practice ; and Ends in Happineſs.
170. Ignorance of that will not Dellroy
Another, the Knowledge of which will not
Save Me.
171. Two things we may eaſily perceive;
1. Whether we be Hypocrites ; and 2. Whe-
ther we be Heretics : not the former, if we
mean Religion ;, not the latter, if we deſire
Information, and make no Faction.
172. To Know the Difference of Right and
Wrong, ſpeaks our Wiſdom ; to Obſerve that
Difference, ſpeaks our Goodneſs.
173. Keep Indifferency. of Judgement, till
the Verity of the thing does appear ; ſo long
as there is any Uncertainty. Have no Bias, but
what is received from Truth.
174. Deal ingenuouſly with Truth; and
Love for itſelf.
175. So far as it is beyond the 1 ext, it is
Man-made Divinity: about which we ſhall
always differ ; becauſe there is no Authority
to Determine us.
176.
.
ز
C4
MORAL and RELIGIOUS Cent. Ir.
176. God's Superintendency does not Diſz
charge Our Subferviency ; but ſhould be an-
fwered by it : the Activity of Man ſhould an-
ſwer the Influence of God.
177. A Rule in Practice, is a Notion in-
carnate; made like to us.
178. Govern thyſelf from within.
179. It is far from beinz True, That Man
hath nothing to do ; upon Suppoſition that
God doth all.
180. We loſe our-ſelves, and are much
leſs than we might be; if we never put our-
ſelves upon Thinking:
181. We ſhould,if we were Wife, and Care-
ful of our Soul's Health and Safety, Graſp and
Comprehend in Thought, ſo far as we can,
the ſeveral Dimenſions of Time paſt, preſent,
and to come; and Raiſe a Judgment, upon
the View.and Reſolution of the whole, what
is our Intereſt; what the Eſtabliſhment,
whereon Immortal Spirits' may Fix and Settle
and thereto, by invincible Courage; Subdile all
Things into Obedience, and true Subſerviency.
182. We may Overcome the Devil, by
Reſiſtance; and our Selves, by Self-denial.
183. A great deal of Time is contracted
in Opportunity; which is the Flower, the
Cream of Time. [Oraiges T8 Xz6v8 dydoc.]
3. 184. Man in this State is not as he ſhould be;
becauſe of Non-uſe, and Mif-uſe, and Abuſe of
Himſelf: of ſome one of which Every one is
more or leſs Guilty.
1:85: Argumentum in Caufa is in Conjun-
ction with Truth, and Goodneſs.; and pre-
väils little : Argumentum ad Hominem is in
conjunction
ز
Cent. II. A PHORISM S.
conjunction with Humour, Manner, Fancy,
Pleaſure, &c; and prevails much*.
186. Man is ſure of Nothing; he is not fure
of Himſelf. Man is a Wonder to himſelf; he
can neither govern, nor know himſelf.
187. The Application of Our-felves to God,
according to God's Manifeſtation of Himſelf
to Us; is the only thing, neceſſary to Salvation.
188. The State Here, and the State Here-
after, are Homogeneal: Every Man may Eſti-
mate his Future State, by his Prefent ;: viz.
the Like, or more of the Same. Death makes
not that Change ; which is made only by
Moral Principles of Knowledge, and Good-
neſs.
189. All worldly Things are ſo much with-
out us ; and ſo ſubject to the Power of Vanity
and Uncertainty; that they do not Make us,
when they come ; nor Mend us, while they
Ray; nor Undo us, when they are taken-away.
190. As to the Truth of Things, we'do
not what we Pretend, but what we Intend. .
191. The Chriſtian Religion, made a cloak
or cover of Licentiouſneſs; is the Beſt Thing
in the Worſt Ule.
192. We muſt keep our-ſelves from thoſe
Sins ; which we are inclined-to, by Conſti-
tution and Temper; which we are in danger
of, by 'ſpecial Occaſion ; and which we are
lead to, by Uſe and Cuftom.
1936
t
}
}
185. Argumentum in cauſa, an Argument. taken
from the nature of the thing in queſtion: Arg.ad Hominem,
one taken from the condition circumſtances or conceptione
of the Party argued with. DriJ
MORAL and RELIGIOUS
Cert: II.
193. The Beginnings of Sin are Modeſt ;
the ſtues of it are nowdent.
194. By Uſe, Cuftoms and Practice, Men
come to be Any things gough never ſo Irra-
tional and Unnatural.
195. We know, where we Begin to Mif-
carry; but we know not, where we ſhall
Stay.
196. Uſing and Enjoying is the true Having:
197. Man in refpe&t of God, is not his Own;
he Owes to God more than to Himſelf.
198. There are two Things of great Im-
portance to us ; viz. 1. To Live well; and 2.
To Die well : To Live, as we ſhould; and to
Die, as we would : To Live, according to
God's directions and to Die, according to our
own Hearts? Defire.
199. Againſt the Guilt of Conſcience, there
is the State of Juſtification : againſt the Ma-
lignity of Spirit, there is the Habit of Santti-
fication.
200. There is nothing Deſperate, in the
Ştate of Good men; where there is a right
Principle within them, and God's Superin-
tendency over them.
CENTURY
Cent. III.
APHORISM S.
CENTURY III.
201.
A
LL is not done, when' we have
ſpoken to God by Prayer : our
Petitions are to be purſued with real Endea-
vours ; and our Prayers are to be Means and
Inſtruments of Piety and Virtue, muſt be ſub-
ſervient to a Holy Life. If they are not the
former, they are worth nothing; if they are
not the latter, we but deceive our-ſelves.
202. Virtue and Vice differ, as Heaven and
Hell; for Theſe make Heaven, and Hell; as
they are a State : Self- Juſtification, with Con-
ſcience of Truth; Self-Condemnation, with
Conſcience of Iniquity:
203. We never better Enjoy our felves,
than when we mojt Enjoy God.
204. Goodneſs, in caſe of Miſapprehenſion
in Judgment, is a Principle of Direction; in
caſe of Miſcarriage in Practice, is a Principle
of Reſtoration.
205. Obligation to divine Truth, is Reli-
gious Liberty; Obligation to the contrary er-
ror, is Superſtitious Vaſjalage.
206. Nothing ſhould alienate us from one
another ; but that which alienates us from
God.
207. There cannot be Receiving Truth in
Love'; where there is not receiving it in
Judgment,
:
208.
MORAL and RELIGIOUS Gent. III.
208. It is our very Tenure, as we are Crea-
tures, to obſerve God; according-to our
Power.
209. The Senſe of Repentance, is better Af-
Jurance of Pardon ; than the Teſtimony of an
Angel
2:10. Repentance is ſatisfactory to the Red-
ſon of our Minds ; and neceſary to the Quiet
of our Conſciences.
211. It is as Natural for a Man, in reſpect
to the Principles of God's Creation in Him;
to do that towards God, his Neighbour, and
Himſelf, which Right Reaſon doth demand ;
as it is for a Beaft, to be guided by his Senfes
and Inſtinct; or as it is for the Sun, to give
Light: : :
212. Vice is contrary to the Nature of
Man; as: Man ; for it is contrary to the order
of Reaſon, the peculiar and higheſt Principle
in Man: nor is any thing in itſelf more.un-
natural or of greater Deformity, in the whole
world, than that an Intelligent Agent ſhould
have the Truth of Things in his Mind; and
that it ſhould not give Law and Rule to his
Temper, Life and Actions.
213: Regeneration is the Salvation of the
prefent State ; . Glorification is the Salvation of
the future State.
.214. in: Intellectual Nature, a Principle of
Knowledge is Vital to the Underſtanding; and
an habitual Diſpoſition is Vital to the Will.
2150. Sinners muſt Repent; for they cannot
be Happy: by. God, in á Way of Oppohtion
againſt
:
Cent. III. A PHO R I S M S.
4
againſt Him: it muſt be by Submiſſion, and
Reconciliation to Him.
216. It is impoſſible for a Man to be made
Happy, by putting him into a Happy Place;
unleſs he be firſt in a Happy State.
217. God is Negle&ted by ſome Sins ; and
God is Diſclaimed by others : by Sins of Non-
performance and of voluntary Deficiency.
Non-improvement is Alienation of our Facul-
ties from God, their proper Object; and from
Seeking Him, which is their
proper
Uſe.
218. To receive Inſtruction and Know-
ledge, is as Natural; as to receive the Light
of the Sun, if a Man opens his Eyes.
219. The firſt act of Religion, is to Knors
what is True of God; the ſecond act is to Ex-
prefs it in our Lives.
220. Religion is intelligible, rational, and
accountable, It is not our Burthen, but our
Privilege ; it is not for our Harm, but given
us for our Good: There is no one thing, in all
that Religion, which is of God's Making ;
(whether that of Creation, or Chriſtian ;) of
which any ſober Man, in the true Uſe of
his Reaſon, would ſay; Pardon me in this : (a's
11 Kings v. 18.) or from which He would be
releaſed, though He might have his Pardon or
Releaſe under the Seal of Heaven,
225. The Moral part of Religion never
alters. Moral Laws are Laws of themſelves,
without Sanction by Will; and the Necefſity
of them ariſes from the Things themſelves.
All other things in Religion are in order to
Theſe. The Moral Part of Religion does
Janétifs
ri
MORAL and RELIGIOUS Cent. IIT,
ز
fančtify the Soul; and is Final both to what
is Inſtrumental and Inſtituted.
222. Inſtitutes were never intended to be in
Compenſation for Failure in Morals; but are
all for the better Security of Morals; and
give place to them ; and are in Subſervience
to them.
223. A man is not exceſſively Wicked, on a
ſudden; but no Man knows, when he is
go-
ing, how far he ſhall
go.
224. No man is True to Himſelf, that is
Falſe to his God: no man, that is Ill-Imployed,
is certain he ſhall be True to Himſelf:
225. Hypocrites, and men of carnal Spi-
sits, deſire Abatement in Morals ; though they
Akow for it in Rituals.
226. If I am Guilty, I have a Wound
within; and have nothing within me. Tiue
to myſelf. Guilt is the Sting of Puniſh-
ment.
227. It is an ill caſe with man; when his
Heart will not ſerve him, to look the Fountain
of his Being in the Face.
228. A Monſtro non diſputatur contra Na-
turam ; is a Rule in Moral Philoſophy. A
Vicious Man is a Moral Monſtre. We are to
declare the Nature of Man; not from what
it is, by Defection and Apoſtaſy; but from
what God made it: what it was, and what it
Mould be.
229. The Mind is to be Informed with
Knowledge and Refined by Virtue. By the ſe-
: veral Virtuės the Mind is purified, and made
fit
Cent. III. A PHORISM S.
fit. to converſe with God, and to receive from
Him.
230. Whatever is contrary to Peace and
Right and good Order, under God's Govern-
ment of the World ; is to the Diſhonour
of God.
231. There is a Reaſon in man; to which
the Difference of good and evil may be made
to appear : and thus, we may Work upon the
mind of any man.
232. The Unrighteous are condemned by
themſelves ; before they are condemned of
God.
233. Complain not of Nature : for Nan
ture (to them that uſe it well, poſſeſs
. it with
it's right temper) is Sovereign to Man, Incli-
nable to Virtue, and Conſervative thereof.
234. Nature, before it has ſuffered Violence,
abhors that which is baſe, and unworthy;
(evil, unnatural practices ;) which, after men
have long abuſed themſelves, they freely com-
mit. All men are born, with a natural Mo-
deſty and Ingenuity: no man comes into the
world with the Hardneſs and Impiety, which
he afterwards brings himſelf to, by unnatural
and baſe uſe.
235. If a man will either enjoy God or
Himſelf; let a Man fimplify, himſelf; think
and do Uniformly; let him have but One
governor within himſelf, and always obſerve
it's commands : (that is the government of
Reaſon and Underſtanding; not Paſſion, In-
tereſt, Humour, Faſhion or Cuſtom of the
World :) elle a man can have no Peace.
236,
MORAL and RELIGIOUS Cent. III
236. Truth is connatural to a man's Soul;
and in Conjunction with it, becomes the mind's
Temper, and Complexion, and Conſtitution.
237. God is not wanting in any thing wor-
thy of, or that becomes, infinité Goodneſs :
God is not wanting in any thing, that anſwers
the Relation he ſtands-in to his Creatures :
God doth every thing for Our good, that will
confift-with the Plot and Deſign of his
Creation.
238. He Wrongs himſelf ; that, upon ac-
count of Religion, comes under the Obligation
of
any thing, in point of Corſcience ; which
he is not obliged-to by Reaſon and Scripture.
239. Man parts with his Freedom, and en-
ſlaves himſelf; when he ſubje&ts himſelf to
That, which is not Sovereign in him; as
Reaſon is.
240. Submiſſion to the Power, Thankſgi-
ving for the Goodneſs, Admiration of the Wif-
dom, Imitation of the Holineſs; Confidence in
the Faithfulneſs, of God; is the Service we
owe to our Creator.
241. Virtue has Reward, and Vice has Pu-
niſhment, ariſing out of itſelf.
242. He, that has no Government of him-
ſelf, has no Enjoyment of himſelf.
243. Whoſoever is of a Malignant Dif-
poſition of mind, he hath brought himſelf
into it ;-by groſs ſelf-Neglect, or by voluntary
felf-Abuſe.
244. The Uſe of the Body is, to be the In-
Atrument of the Soul, in the practice of Vir-
tue ;
Cent. III. AP HO R I S M S.
:
proper Uſe.
rue ; and when it is not made ſuch, it is Alie-
nated from its
245. He that Commands Others, is not ſo
much as Free; if he doth not Govern him-
ſelf. The greateſt Performance in the Life
of Man, is the Government of his Spirit.
2:46. If, through the Help of God, we do
not Alienate our ſelves from the Things of
the world ; the Things of the world will
certainly Alienate us from God.
247. A man hath his Religion to little
pur-
poſe; if he doth not Mend his Nature,
and Refine his Spirit, by it.
248. We Worjhip God beſt; when we Re-
ſemble Him inoft.
249. To Believe, and not to Do ; is to Hold
the Truth in Unrighteouſneſs
.
250. To live after Temper, is below Reaſon,
and ſhort of Virtue. A wiſe Man is more
than Temper; a good Man inuch more.
251. The Mind's Senſe (inward Sentiments,
Pecvhpate] may have Malignity in it; as
well as Words and Actions*. What any one
means, is rather his Action ; than what he
does : for in what he means, he hath abſolute
power ; it is wholely his own : in what a Man
doth, he may be liable to Engagements and
Force. Therefore we ſay, the Mind of a
good man is the Beſt part of him ; and the
Mind of a bad man is the worſt part of hin :
becauſe the one hath more good in his heart,
than he can perform ; the other more evil in
his heart, than he can execute.
górnyede zas odgxds Romviii. 7, is Enmity againſt God.
ز
D
252.
MORAL and RELIGIOUS Cent. III
1
252. No one Reverenceth a wicked nian;
no, not a wicked nian himſelf.
253. Whoſoever doth commit Sin, de-
parteth from the natural Uſe of Himſelf, his
Powers, and Faculties; He finks below his
own Nature : for there is no natural Action fo
mean ; as every ſinful Action is. Sin is be-
low any man ; Sin is every man’s Diſhonour.
254. The things we part-with, are more
God's than Ours. . The Power to part-with
them, at God's Call, is a greater Privilege ;
than the Right to polleſs them, by his
Grant.
255. He that hath no Reverence for bin-
Jilf, and hisown Nature, (ſo as to Abuſe it, and
Diſorder it;) hath no Reverence for God.
256. A Man cannot do himſelf Right; if
he Lives from without, and not from within :
He, that confines himſelf to This world, lives
to make himſelf Lefs.
257. Right and Juſt is determined, not by
the Arbitrary pleaſure of him that has Power
over uş; but by the Nature and Reaſon of
Things.
258. The greater Rights of the World that
Govern above and below, are determined, by
the Relation things have to each other, and
theſe Rights can never yield, or be controuled :
For Theſe are a Law with God, and according
to his Nature ; and are as unchangeable and
unalterable, as God himſelf.
259. Equity is abatement of legal Right ;
upon reaſonable Confiderations : Mercifulnefs
is Abatement of ſtrict Right, beyond the other;
A
out
Cent. III. A PHORISM S.
ز
Out of good Nature, and a Senſe of the Gondo
neſs of God and Frailty of Man. God always
deals thus mercifully with Men ; Men too
jeldam deal thus, or even according to Equity,
with one another.
· 260, The Suitableneſs and Fitneſs, that
there is in one thing to Accommodate another,
in the Inferior world; is a Reſemblance of what
the Superior and Intelle&tualworld does hy Ju-
ſtice and Equity: ſo the whole Creation of
God is mutually Beneficial.
261. Wiſdom and Power are Perfections,
only as they are in conjunction with Juſtice
and Goodneſs.
262. Holineſs, in Angels and Men, is their
Dei-formity; Likeneſs to God in Goodneſs,
Righteouſneſs, and Truth. Such real Holi-
neſs fanctifies the Subject by its Preſence :
and where That is, the perſon is made Pure;
Good, and Righteous.
263. Relative Holineſs, depending upon an
Arbitrary act, is of a Mutable nature; and,
where it is, alters not the Nature and Quality
of the thing; but only the Relation and Ule
of it.
264. Things Relatively Holy, have never
been Equalized with Real Holineſs, but have
always been Subfervient to it.
205. The Reaſonable part of. Man hath a
peculiar Reſervation for God; and its Happi-
neſs is, in its Employment about God.
266. Man's Fame is his Second Security for
Goodneſs; as Conſcience is his firſt:
267: Foy is the Life of man's Life. For
and
1
D 2
MORAL and RELIGIOUS Cent. III.
and Grief are things of great Hazard and
Danger, in the life of man: The one breaks
the Heart; the other intoxicates the Head.
An Eye to God, in both, doth poiſe and ba-
lance
268: Puniſhment has in it the Notion of a
Remedy; and has the Place of a Mean, not of
an End: Now as no more of a Mean is to be
deſigned, than what is neceſſary to the End;
and a Mean is conſiderable, only as it has a
relation to the End; therefore, if the Sinner
repents, there can be no neceſſity of Puniſh-
ment; for the End is obtained without it: andi
there is nothing in Puniſhment, ſave as a:
Mean;; in which Goodneſs can take Content.
269, The Execution of Puniſhment is for
the Defence of Righteouſneſs.
270. It is altogether as worthy of God,
and as much becoming Him ; to Pardon and
fhew Mercy, in caſe of Repentance and Sub-
iniflion and Reformation: as to Puniſh, in
caſe of Impenitency and Obſtinacy.
271. This is the Sécurity of us Creatures,
who live under an irreſiſtible and uncontroul-
able Power ; that All the ways and
and procedings
of that Power are in Loving-kindneſs, Righ-
teouſneſs, and Judgment.
272. Reaſon and Virtuear e Things that
have Bounds and Limits: but Vice and Paſſion
have none.
273. Some things muſt be good in them-
ſelves : elſe there could be no Meaſure, where-
by to lay-out Good and Evil.
274. God, to whom all Power and Liberty
belongs;
cent. III. A PHORISM S.
belongs; diſclaims all Power and Liberty to do
contrary to Right.
275. Nothing is better ſaid or thought of
God; than that, which gives place to Repen-
tance. Repentance duth certainly alter the
caſe of the Sinner, and God is not inexorable,
implacable.
276. Let Sinners, by Repentance, make
their caſe compaſionable'; ſince they are ſure
that God will extend his compaſſion; to the
utmoſt bounds of caſes, that are compaſſionable.
It is Perfection in God's Prerogative; to be
Able fully to commiſerate every compaſſionable
caſe.
277.
Give me the man, of whom I may fay;
This is the perſon, who, in the true uſe of
Reaſon, (the Perfection of Humane Nature)
who, in the Practice and Exerciſe of Virtue
(its Accompliſhment) hath brought himſelf
into ſuch a Temper; as is Connatural to thoſe
Principles, and Warranted by them:
278. He that gives way to Self-will, hin-
ders Self-Enjoyment.
279. The Sufferings from Malignity abroad,
are not ſo great; as the Sufferings from Ma-
lignity within.
280, Serenity of Mind, and Calmneſs of
Thought, are a better Enjoyment; than any
thing without us.
281. Contradiétion of Sinners. Hebr. xii. -3]
Sinners are made-up of Contradictions: con-
tradictions to Truth and Reaſon, to God, to
themſelves, and to one another. Virtue is
uniform, regular, conſtant and certain,
282
D 3
MORAL and RELIGIOUS Cent. III.
1
282. They, that are Reconciled unto God,
in the Frame and Temper of their Minds;
that Live according to the Law of Heaven
(the everlaſting and immutable Rule of Good-
neſs, Righteouſneſs and Truth ;) may truly
be ſaid to have begun Heaven, while they are
upon the earth : But They, who confound
the Difference of good and evil; and who
Care not to Approve themſelves to God; but
act without Difference or Diſtinction ; Thefe
are Partakers of the DeviliſNature, and are
in the Helliſh State.
283: No Man is Religious; that voluntarily
Conſerts to Known Iniquity.
284. The leaſt, that can be expected from
Religion, and Conſcience, is ; That men be
kept from Voluntary conſent to known Ini-
quity
285. Men of Holy Hearts and Lives beſt
underſtard Holy Doctrines and things. Thoſe
who have not the Temper of Religion, are
not competent Judges of the Things of Re-
ligion.
286. True Religion will make thoſe Good-
natured, 'whom it finds Bad natured.
287: Miſapprehenſion and Miſtake is the
moſt compaſionable Caſe in the world. The
Traveller means to go directly ; but hath loft
his way, and is bewildered: is any ſo cruel,
as not to fhew him the right way?
288. Religion begets in us a Rational Con-
fidence, and a tranſcendent Pleaſure. »
289. Will, without Reaſon, is a Blind man's
motion ; Will, againſt Reaſon, is a Mad man's
anotion,
2904
Cent. III. APHORI S M S.
.
ز
290. We muſt now Naturalize ourſelves to
the Employment of Eternity.
291. Religion doth not deſtroy. Nature ; but
is built upon it.
292. He, that is Light of Belief, will be
as Light of Unbelief, if he has a mind to it ;
by the ſame reaſon: he will as eaſily Believe
an Error, as a Truth; and as eaſily Diſbelieve
a Truth, as an Error.
293. There is no Pleaſure, Living or Dy-
ing; but in a Practice according to right Red-
ſon and Conſcience.
294. Good men, under the Power of Reaſon
and Religion, are Free ; in the worſt Condi-
tion: Bad men, under the Power of Luſt and
Vice, are Slaves ; in the beſt Condition.
295. He, that uſeth his Reafon, doth ac-
knowledge God.
296. The Perfe&tion of the. Happineſs of
Humane Nature, conſiſts in the right Uſe of
our Rational Faculties; in the vigorous and
intenſe Exerciſe of them, about their proper
and proportionable Object; which is God.
: 297. Heavenly Things are the greateſt
Truths and Realities in the World, and our
Life is them.
298. In Morality, we are ſure as in: Mathe-
matics.
299. Religion Teaches leſs, than we defire
to Know; and Requires more, than we are
willing to Practice.
300. Truth in practice, proves Goodneſsa
.
D4
CEN.
is
MORAL and RELIGIOUS Cent. IV,
CENTURY IV.
WE
301
E are Born under a Law: it is
our Wiſdom, to find it out; and
our Safety; to Comply with it.
302. Unleſs a man takes himſelf ſometimes
out“ of the world, by Retirement and Self-
reflection; he will be in danger of Loſing
himſelf in the world.
303
We cannot Terminate ourſelves in
our felves, but we Loſe our felves : we cannot
be Ultimate and Final to our felves; who are
not Original to ourſelves.
304. Remiffion of fins 'is Prevention of Pu.
niſhment.
305. The Injury done to God by Sin, is
Defamation and Rebellion: the Satisfaction
for the Injury muſt be Vindication and Sub-
miſſion.
306. In the Incarnation of Chriſt, we un-
derſtand, God in conjunction with humane
Nature : and this ſtrengthens our Faith, that
humane Nature may be conjoined to God
.
eternally,
307. It is not to 10 purpoſe ; to ſpeak things,
that are not preſently underſtood. Seed, though
it lies in the Ground a-wbile unſeen, is not
Loft or Thrown-away, but will bring-forth
Fruit: If you confine your Teacher, you hin-
der your Learning: if you limit His diſcourſes
to your preſent apprehenſions ; how ſhall He
raiſe
Cent. IV. "'A PHORISM S.
raiſe your Underſtanding? if He accommo-
dates all things to your preſent weakneſs; you
will never be Wifer, than you now are : you
will be always in Swadling-cloths.
308, Sincerity of Heart is a great advan-
tage towards Orthodoxy of Judgment.
309. The End of Puniſhment, with Re-
ſpect to God; is the Vindication of his Up-
rightneſs, and Righteouſneſs: with Reſpect
to the Sinuier; it is the Reformation and
Amendment of his Life: with Reſpect to the
Innocent.; it is Warning to Fear, and do no
ſuch fin.
310. Even the Worſt of God, his Puniſh-
ments, will Recommend God to us.
311. Puniſhment is not an Arbitrary Act,
according to Will; but a Reafonable Act, di-
rected by Wiſdom, and Limited by Goodneſs,
312. Duty and Happineſs are Vital Acts ;
and muſt be put forth from Vital Principles.
313. Nothing can Spiritually Awaken a
man, but what Awakens his Vitals ; Şatifies
his Underſtanding and Reaſon; and ſo Prevails
with his Will and Affections.
314. God is no more to be charged with
the Unhappineſs of mens' State, than with
the Wickedneſs of their Hearts and Lives.
315. It is not worth the name of Religion ;
to charge our Conſciences with that, which
we have not reconciled to the Reaſon and
Judgement of our Minds, to the Frame and
Temper of our Souls.
316. Sin is a Defiance to the Authority of
God; a Contradictiori to the Law of Righte-
ouſneſs;
MORAL and RELIGIOUS
Cent. IV.
ouſneſs; a Diſturbance to the Society of Men;
and a Diſtraction to the Soul of the finner.
317. Puniſhments and Judgments are, 1. to
Remind thoſe who are within the Compaſs of
Religion ; that they may not Loſe themſelves :
2. to Awaken thoſe, who are Devoid of Re-
ligion; that they may come to Themſelves :
3. to Diſcover thoſe, who are Hypocrites in
Religion; that they may not Prejudice their
Neighbour.: 4. to bear Teſtimony to thoſe, who
Renounce Religion ; that they may not Miſ-
repreſent God; as not Maintaining Righteouſ-
neſs.
318. An Ast of Duty is Law in Practice.
319. The Judge is nothing but the Law
Speaking
320. God is as neceſſarily the Best, as He
is the Greateſt.
321. God does all for his own Glory, by
communicating good out of himſelf; not by
looking for any thing from his Creatures:
our duty is not for His fake: our duty is Our
Perfection and Happineſs.
322. God doth all to his own Honour : He
doth take care to Spread his own Nature, and
Communicate his own Qualities and Perfec-
tions: and, in his Government of the World,
Aims at this; that his Goodneſs, Righteouſ-
neſs, and Truth, may prevail every where ;
and have an Univerſal Empire and Sovereignty,
in the Lives of Angels and Men.
323. There are ſome Things; which have
ſuch an intrinſic Malignity, they can never be
San&tified: but they do 'Unhallow and
pro-
phane whatſoever Act they adhere-to.
324.
Cent. IV. A PHORISM S.
324. So far as we are Renewed in our minds,
and Reconciled unto God; ſo far we do Har-
monize with the Rule of Right; have Com-
placency in things that are Good and Holy,
and do them with Delight.
325. Wicked men Shake off the Govern-
ment of Reaſon ; as if it were Tyranny and
Uſurpation.
326. We are as fure of Neceſſary Nature;
as can be: we fould be as ſure of Rational
Nature; as to Virtue, Reaſon, and Right.*
327. We ſhould not have been Voluntary,
in the ſecond place ; if we had not been In-
telligent, in the firſt place. The right order
is; when things, in reſpect of operation, do
imitate the conſtitution of Nature: and Na-
ture's order is ; that men ſhould firſt under-
ftand, and be informed, and find out the
Reaſon of things : and after that determine
and reſolve accordingly, in the uſe of their
Liberty.
328. We ſuffer Difficulty in the Exerciſe
of Virtue ; becauſe our Underſtandings are
ſhort and Fallible, our Appetites are diverſe
and contrary: But we muſt ſtay for Informa-
and muſt controul our felves.
329 We have Security from God Himſelf,
concerning God; wherefore we may Depend
330. The more Righteous any man is; the
more Religious he is.
331. There is no Perfection wanting in God;
which
tion;
upon Him.
* Becauſe the former can not do otherwiſe, than it ſhou'd:
and the latter will not do otherwiſe. Dr. J. See 397.
MORAL and RELIGIOUS Cent. IVIV
.
which our own hearts could deſire ſhould be
in Him.
332. An Intellectual Agent, that hath all
Knowledge, and all Power, uſeth neither
Fraud, nor Violence.
333. Will cannot be the firſt rule: becauſe
Will is changeable; and, if you change Will,
Good and Evil wou'd change. If there were
no Difference in things, there cou'd be no In-
conſiſtencies. There is a Difference in things
themſelves; antecedent to all uſe of Power
and Will. This is Fundamental to Religion
and Conſcience.
334. There is nothing in Religion, which
is in conjun&tion with Immorality.
335. He Glorifies God moſt, who Serves
Him moſt in the great Delign He has in the
world; viz. To maintain Righteouſneſs,
Goodneſs, and Truth among his Creatures.
336. Where the Reaſon of the Thing doth
not require or determine; where the Neceſ-
ſity of the End doth not claim and enforce
where there is no poſitive Prohibition, or In-
junction to the contrary, from God; there,
under God, we have Liberty.
337. The Spirit in us, is the Reaſon of our
Minds Illuminated by the Written Word, The
Spirit now Teaches, by theſe Writings.
338. Religion in the Subject, is not a No-
tion ; but the Frame and Temper of our Minds,
and the Rule of our Lives: a man is not well
ſettled in his Religion ; until it is become the
lelf-fame with the Reaſon of his Mind.
.
339
Cent. IV. APHORISM S.
339.
If
you would be Religious, be Ra-
tional in your Religion.
340. Whoſoever deſpiſeth Shame, deſpiſeth
Sin.
341. In Morals it is moſt true ; that every
Man hath himſelf, as He uſeth Himſelf: for
we work out of ourſelves; and no man is
born with Wiſdom and Virtue.
342. In Scripture none are called Sinners;
but thoſe, that fin againſt Knowledge and Con-
fcience,
343. Religion does not Operate, like a
Charm or Spell; but ingenuouſly, by way
of
Mind and Underſtanding.
344.
If a Man will be righteous and equal;
let him ſee, with his Neighbour's eyes, in his
own cafe ; and with his own eyes, in his Neigh-
bour's caſe.
345. Natural Deſires are within bounds ;
but unnatural Luft is infinite.
346. He that makes no Conſcience of keep-
ing his Word, opens his Conſcience to all Un-
righteouſnefs. He, that begins with the breach
of his Word, may end in the breach of his
Oath.
347. It is better to Prevent, than to Re
cover It is hard to Undo, what muſt be un-
done with Shame. ?
348. He that would have the Perfection of
Pleaſure ; muſt be Moderate in the Uſe of its
349. Enthuſiaſm is the Confounder, both of
Reaſon and Religion: therefore nothing is
more neceſſary to the Intereſt of Religion,
than the prevention of Enthuſiaſm .
35 Carbon
;
MORAL and RELIGIOUS Cent: IV.
350. Men are unrighteous to themſelves ;
when they Leave natural Uſe.
351. None Loves himſelf too little.
352. There is no Natural Deſire of what
is unnatural.
: 353. Men are not to be Taught with Clubs;
but with Feſcues, pointing to the Letters. Let-
ters are not to be knocked into the Head; but
to be offered to the eye. .
354. The Names of Authors are truely con-
fiderable ; but the Strength of Reaſon is more
fo.
355. Chriſt is not ſo Little, as a Name and
Notion : He is a Narure, and Spirit, and Life
in us.
ز
356. We Owe Happineſs to our Selves; Let
us beſtow our ſelves upon it.
357. The Church of Chriſt hath not two
more Choice things ; than the Simplicity of
her Faith, and the Sincerity of her Love.
358. Let thoſe things alone, without a par-
ticular Determination ; about which Men may
be ignorant, without Sin; and which Men
cannot determine, without Danger.
359. Religion is not ſerved by exafperating,
but by compoſing the minds of men.
360. Defamation
We
ſhou'd be extremely careful, in this particular :
becauſe an Injury of this ſort is without after-
Recompence. We cannot follow a Lie at the
heels, to recover Credit taken away; as we can
follow a Thief, to recover Goods taken-away.
361. Ignorance is no Principle of any AC-
tion. No Ignorance can excuſe Immorality,
Evil Report
112
Cent. IV.: A PHORI SMS:
ز
in any Inſtance whatſoever : but invincible
Ignorance doth excuſe Infidelity, in the chiefeſt
Point,
362. Ignorance of mere Inſtitutes may be
invincible : becauſe Inſtitutes muſt be declared,
by ſome Inſtrument of God; [by Revelation]
whereof the party may have no notice : but,
in Morals, we are made to know and judge and
determine ; and the light of God's Creation is
ſufficient thereto: So that bere there is no in-
vincible and conſequently inculpable Ignorance.
363. Religion hath its Inwards, as well as
its Outwards; which hold proportion to Spirit
and Fleſh.
364. Our Own Righteouſneſs is Obedience :
the Righteouſneſs of Faith, is Perdon.
365, Power is not a Terror, when in Re-
conciliation ; or acting in a way of Righte-
ouſneſs.
366. The Mind as a Glaſs; receives all
Images ; and the Soul becomes That, with
which it is in conjunction.
367. Good men Study to Spiritualize theit:
Bodies ; Bad men do Incarnate their Souls.
368. Entrance into Heaven, is not at the
hour of death; but at the moment of Con
verſion: Luke xix. 9. This Dciy is Salvation
come into this Houife.
369. Let all the ſtrife of men be, who
fhall Do Beſt ; who ſhall Be Leaft.
370. No Man is greatly Jealous"; who is
not in ſome meaſure Guilty.
371. Man had need be univerſally ſkilled ;
to have Right done him in the world: for
ges
nerally, things are done for the Vender's Gain;
and
ز
is
.
i
MORAL and Religious Cent. IV.
1
and not for the Buyer's Service : whereas every
Profeſſion does imply a Truft; for the Service
of the Public. The Artiſt's Skill ought to be
the Buyer's Security.
372. Nothing is more abſurd, than an old
child.
373. Moſt commonly, the Weakeſt are
moſt Willful; and they, that have the leaſt
Reafon, have the moſt Self-conceit.
374. Every man is undoubtedly as much to
himſelf, as we are to our-felves.
375. Let not a man's Self be to him all in
all.
376. Righteouſneſs and Equity are according
to our Principles: we are made to theſe.
377. He that is conceited of his Wiſdom, is
readier to Impoſe Error, than to Receive
Truth.
378. I may not be an Enemy; I would not
bave one. To be an Enemy is a Sini to have
one is a Temptation.
379. None are known to be Good, till they
have opportunity to be Bad.
380. The Judgment of God is That, con-
cerning which, his infallible Underſtanding
has paſſed an Act of Judgment and Appro-
bation; and then his unerring Will hath Ras
tified, Confirmed, and Eſtabliſhed it: ſuch
Sanctions are the ways of God, and the ways
of Religion.
1:381. Religion is the higheſt Accompliſh-
ment of humane Nature, and humane Na-
ture is Deformed, and Depraved, without
Religion.
:
382.
Cent. IV. APHORI S M S.
:382. The more we look into Religion, the
more we ſhall perceive it to be ſuitable to our
Nature, and conducive to our Happineſs.
383. True Liberty, as well as Power, is al-
ways. in Conjunction with Right and Good.
It is Licentiouſneſs and Weakneſs, that are
feparated from it. It is not Power ; to be ar-
bitary, in the Uſe of Power : nor Liberty;
to be irregular, (without Rule and Law) in
the Uſe of Liberty.
384. The Improvement of a little Time,
may be Gain to all Eternity : and the Loſs of
a little Time, may be the greateſt Loſs that
can be.
385. Let us ſtudy to be That, which we
call Religion; to be it, and to Live it.
386. Conſcience will put a man into a kind
of Hell ; if That be not governed by a right
Judgment, and He be not Governed by That.
387. Hypocriſy is not being Short in Re-
ligion ; but is Practiſing upon it.: It is Hy.
pocriſy, for man to make any other. Uſe of his
Religion, or the credit of it, than to ſanctify
and ſave his Soul,
388. Thoſe, who are Crafty, think ; the
Wiſdom of God warrants Him to Deceive::
Thoſe, who are Revengeful, think; the Gooda
neſs of God permits Him to be Cruel: Thoſe,
who are Arbitrary, think ; the Sovereignty of
God is the Account of his Actions. Every one.
attributes to God, what he finds in Himſelf :, but
that cannot be a Perfection in God, which is:
a Dilhonelty in Man.
E
389
ز
1
MORAL and RELIGIOUS Cout. IV.
ز
389. Profaneneſs Excludes Religion ; and
Superſtition Adulterates it.
390. It is finful to have Enmity againſt
aught but Sin.
391. Innocency is the beſt Security: it is a
perpetual Diſquiet, to have done that which
we cannot own. No man can be ſatisfied in
himſelf; who cannot approve his own ac-
tions.
392. A man is divided againſt himſelf; by
having an Informed Judgement,and Ungoverned
Affections.
. 393. I have always found; that ſuch Preach-
ing of Others hath moſt commanded iny
Heart,' which hath moſt illuminated my
Head..
394. There is no ſuch Condemnation, as
Self-Condemnation.
395. There are Promiſes to help our Weak-
neſs: but none, to overcome our Wilfulneſs
.
396. Chriſt is God cloathed with human
Nature:
397: What is Morally Filthy, ſhould be
Equivalent to what is Naturally Impoſſible :
we ſhould not, is morally we can not.
398. It is a more difficult work, to Reconcile
men to God; than to Reconcile God to men.
399. If there be no Diſcountenancing of Sin
in the Subjeét; there is Diſcountenaricing of
the Rule of Right:
400. We kwow not the Uſe of Chriflianily;
unleſs we improve, to Grace in Life; and to
Comfort in Death.
CEN-
Cent. V
4 PHORISM S.
-
CENTURY V.
i
.
T
401.
HE Law of Righteouſneſs, is the
Law of God's Nature, and the Law
of His Actions.
402. The Fear of the Superſtitious is in-
finite; the Fear of the Prophane is confuſed.
403. Each Truth is convictive of ſome Er-
ror: and each Truth helps on the Diſcovery
of another.
404. The Mind of Man is not. Reformed,
by Infuſing any thing into it: but by offering
Reaſon, Argument, and Truth, that produces
Goodneſs.
405. Our Wills are more to be blamed, than
our Natures. Perverſe Wills do more harm
in the world, than Weak Heads.
406. When a Man has a Principle in his
Mind, that will work him to Repentance ;
then he is Purified : ſuch an Argument is the
Death of Chriſt.
407. Chriſt, who was Innocent, was dealt
withal, as if he were Fauly; that we, who
are Faulty, might be dealt withal, as if we
were Innocent.
408. Chriſtian Religion is but imaginary ;
if it doth not attain-to the Reconciliation oť
our Spirits to the rule of Righteouſneſs and
the nature of God.
409. Chriſt's Deſign was, to rid the Wold
of Idolatry; to diſcharge the Burthen of Ce-
remo ies;
E 2
MORAL and RELIGIOUS
Cent. V
remonies ; and to advance the Divine Lif
in Men.
410. Nothing can Recommend men to God;
but the Mediation of his Son, and the
Obfervance of his Laws:-
411. There is a Superintendency of the
Good Spirit of God over the Spirits of Good
men.
412: Paſon before, or without Reaſon, is
as Bad for a Guide, as an Ignis faturs.
413. God only can ſay, He will, becauſ
ke will : (He will have mercy, oir whom he will
brive mercy :] becauſe bis Will is always in
conjunction with Right.
414. Unchangeableneſs in God's Counſils
is, becauſe the reſolutions of His Choice are
always made by the infallibility of His Under-
ſtanding; and that Underſtanding is in certain
conjunction with the Reaſon of Things.
415. No Man is as God made him, or as
God will take pleaſure in him ; who is not
Renewed and Reſtored by the Moral part of
Religion : "and the Moral part of Religion is
Final to the other,
416. It is the chiefeſt of Good Things, for
a Man to be Himſelf.
417 God does not, becauſe of his Omni-
potency, deal Arbitrarily with us; but ac-
cording to Right, and Reaſon : and whatever
he does, is therefore Accountable; becauſe
Reaſonable.
418. Underſtanding ſhould go firſt, and
find-out the way; then Paſion ſhould be as
Wings, to carry us on in it.
419.
Cent. V. APHORISM S.
419.
What God is in Himſelf, He is to
Good men : therefore it is our Perfection, to
be in Conjunction with God.
420. The ſin of Adam, and the ſin againſt
the Holy Ghoft, are ſpecific fins*
421 He does me the Firſt good Office
;
who makes me right in my Notion, where I
was Miſtaken : he does me the next good.Of-
fice; who Awakens and Reminds me, where I
had Forgotten.
422. Scripture, as a Rule of Faith, and
Life, is not One Text; but All: the Senſe
and Meaning of Scripture, is Scripture ; that
is not ſaid, which is not mean'd.
423. The firſt operation of Truth, in
any
Subject, is upon the Subject itſelf.
424. In private Perſons, Zeal for God's
Truth lies in This; that They do not Hold the
Truth in Unrighteouſneſs.
425. The truely Zealous ſerve Religion in a
Religious Temper: in Zeal there is nothing
tending to Provocation or
or Exaſperation.
Zeal for God and Truth appears to others in
fair Perſwafion, and ſtrength of Argument.
426 Private Chriſtians can do nothing with
others, but by rational perſwafion and good
life : they can do nothing better or farther.
427.
We
agree in nothing more, than in
Matters of Religion: för we agree in All
E
3
things,
E 3
* i.e. ſuch as were once committed, but cannot agair,
or by Others, No Man now can eat of the Tree of Kilow-
ledge, forbidden to Adam ; No man now can fee Chriſt do
his Miracles, and blafpheme them maliciouſly. Dr.7,
MORAL and ReligIOUS Cent. V
j
things, that tend to eſtabliſh a good Frame of
Mind, and put us upon leading good Lives.
428. If Mis-behaviour be an unmanly thing,
it is much more unchriſtian.
429. He, that doth not Govern himſelf
can neither do Right to Men, nor Honour to
Göd.
430. The Creation of God, and the Reo
ftoration by Chriſt, Reaſon and Goſpel
, agree
in Sobriety, Righteouſneſs, and Godlineſs.
431. Truth is Uniform ; and he, that Lives
in the Truth, by the Rule of what is Right
and Fit, needs no Memory; to prevent con-
tiadidling, or varying from himſelf.
432. In eating and drinking, let a man do
nothing contrary to the Health of the Body;
nothing to indiſpoſe it, as a Manſion and In-
ſtrument of the Soul; nothing to the Dif-
honour of himſelf, as a Rational Being ; the
Image of God
433:
None can do a man ſo much Harm;
as he doth Kimſelf.
434. Modeſty and Humility are the So-
briety of the Mird: Temperance and Chaſtity
are the Sobriety of the Body.
435. In caſe of Offence, the Juft man over-
looks what is Involuntary, without taking
notice of it: and firgets what is Voluntary;
upon the Satisfaction of Repentance.
436. A Benefactor is a Repreſentative of
God!
437: In Cenfure never ſay the worſt'; por
cyer punili to the uttermoft ; Aþate" fome-
thing
Cent. V. APHORISM S.
hing of. Extremity; for thy own Sake. All
offend.
438. He that is Puniſhed in Meaſure, con-
demns himſelf, and Abſolves his Judge; he
that is Puniſhed in Extremity, is exaſperated
by his Judge, and Meditates Revenge.
439. God will deſtroy none, but what muſt
of neceſſity be deſtroyed: He will Juve every
one, that can be ſaved.
440. Religion is a good Mind, and a good
Life.
441. Immorality makes a Man as bad as
the Devil.
442. A man is made as truely Holy, by
Morals; as he is made found, by Health;
and ſtrong, by Strength.
443:
If you only ſay, you have a Revelation
from God; I muſt have a Revelation from
God too, before I can believe you : as St. Pe-
ter and Cornelius.
444. The Truths of God are Connatural
to the Soul of Man ; and the Soul of man
makes no more Reſiſtence to them, than the
Air does to Light.
445. By the Divine Spirit, we are better
than our ſelve; ; by the Evil Spirit, we are
worſe than our felves.
446. It is not Fit, God ſhould 1.Neglect the
Rule of Right ; 2. Overlook his own Due;
3. Slight the Diſobedience cf his Creatures.
447. An Example ſhews a Rule to be pof-
fible, and coaths it in Circumſtances.
443. No man's Perlon can be reconciled to
God; unleſ; his Nature de reconciled to God.
4.49.
ز
E A
MORAL and RELIGIOUS Cent. V
449. Thie Precepts of Religion are Prin-
ciples of Wiſdom;
450. Fear arifęth from Apprehenſion of
Danger ; and we cannot be delivered from it,
but in a way of Reaſon, and Underſtanding.
451. Neither God, nor Man, doth alter any
one's Mind; otherwiſe than by Reaſon, Per-
ſwafion, and Satisfaction: for Intellettual Na-
ture is commanded by nothing, but by Rea-
fon, and Confideration.
452. It is our unlikeneſs to God, that hin-
ders our Delight and Satiſfaction in him.
453. Wicked men are oppoſite to God, and
are offended with God; as much as God is
oppoſite to them, and offended with them.
454
We are none of us at all better than
We milan.
455
There is a Reaſon for what we do,
from the Things themſelves: Truth and
Fallhood, Good and Evil, are firſt in Things;
and then in Perfons.
:456. There is a Difference in Things ; and
we muſt comply in all matters with the Reaſon
of Things, and the Rule of Right; which is the
Law of God's Creation.
457. There is nothing ſo intrinſically Ra-
tional, as Religion is ; nothing, that can fo Juf-
tify it felf, nothing, that hath fo pure Reaſon
to recommend itſelf; as Religion hath.
:458. Let the worſt Offenders have the Be-
726fit of Repentance; for the ſafety of them-
felves: but not too much of the Credit of it;
for the ſecurity of Others.
4:59
Cent. V. APHORISM S.
459. The Reaſon of our Mind is the beſt
Inſtrument we have to Work withal.
460. Reaſon is not a ſhallow thing: it is
the firſt Participation from God : therefore he,
that obferves Reaſon, obſerves God.
401. There is no true Majeſty, without
Goodneſs. Seneca.
462. The Religion of the Creation requires
the true and full uſe of Reafon ; as firſt, to
the diſcerning the differences of things in their
own Nature, Good or Evil; then, to the ob-
ſerving ſuch difference in Life and Action.,
It is Wiſdom, to find-out; it is Righteouſneſs,
to will and do this.
463. God is as Good, as the perfection of
Goodneſs ; God is far Better, than we can
conceive Him to be.
464. Heaven is firſt a Temper, and then
a Place.
465. God might have pardoned Sin, by
his own Right: but He did not think that
the beſt way; and what God does not think
beſt, We are not to think-of at all.
466. If God had pardoned Sin, without
any Amends ; [Satisfaction] God would have
been thought to countenance Sin: and Man
would have thought Sin no great matter.
467. That which is truely and ftri&ly man's
Weal, or Woe, depends upon what paffeth-be-
tween God and a man's Soul; the Terms that
are between God, and a man's ſelf. :'?
468. Thank God, that he doth 'uphold the
Foundations of Nature, and continue us in
the uſe of true and ſolid Reaſon.
.
1
469.
MORAL and RELIGIOUS Cent. V
:
:
469. A man is twice his own, in thoſe
Things he poſſeſſes ; if He has the Power to
Uſe and Enjoy them.
470. No Man can be Himſelf, longer than
God is with Him; or at leaſt, will ſuffer
Him : no Thing is any thing, longer than God
will have it.
471. Where there is Malignity, and Guilt
upon the Conſcience, unremoved by Re-
pentance; there needs no more, than for God
to hold ſuch a man to converſe with himſelf.
472. All the-world cannot ſecure that man;
who is not in Reconciliation with the Reaſon
of his own Mind.
473. To take
-up
with the world, and to
leave God out; is to make Him, that is All in
all to us, and Better than all; to be nothing
at all to us, and lower than all.
474. In Spiritual Worſhip, there is. Commu-
nion with God: for the Mind, when it un-
derſtands, does, in a ſenſe, become the thing
that it doth underſtand : and in Worſhip, the
mind receives the form of the object it
worſhippeth.
475. The Characteriſtical Form of the de-
generate ſtate, is; that Men do voluntarily con-
jent to known Iniquity,
476. They, that have not the Effeet of Re-
ligion, have not the Comfort of it.
477. There is Incapacity of God in men,
thro' Guilt; and Indiſpoſition to God, thro
Malignity.
478. No man's eſtate hath any Settlement ;
unleſs he be in Reconciliation with the Rule
of Righteouſneſs.
4:79.
Cent. V. APHORISMS.
are
479. The Government of Man should be
the Monarchy of Reaſon ; it is too often a
Democracy of Paſſions, or Anarchy of
Humours.
480. Better have no Confidence, than Self-
Confidence.
481. God is not wanting in Neceſaries; ei-
ther as to the Beginning, or Progreſs, or Con-
fummation of Goodneſs : to ſave his Creatures
from Harm, and to bring them unto Good.
482. Things themſelves ſpeak to us, and of-
fer notions to our Minds; and this is the voice
of God
483. Things but half-done, will quickly be
undone.
484. None more Deceive themſelves, than
they ; who think, their Religion is true and
genuine ; though it Refines not their Spirits,
and Reforms not their Lives.
485. He is not fit to ſpeak in Company;
that has not conſidered by himſelf: and he
that has done nothing but ſtudied alone is
not fit to come into Company. A man is No-
body, where he hath not thought and confi-
dered: yet often, what was hid from men,
while they thought apart by themſelves"; is
others.
486. Thoſe things which we call finful,
have an intrinſic Malignity in them ; and
therefore are forbidden by God, becauſe of their
Malignity.
487. I know nothing forbidden by the
Goſpel ; which one of true Reaſon would de-
fire to have Liberty to do.
ز
;
ز
498.
MORAL and RELIGIOUS Cent. V.
is 1
Right: and he doth ſubſtantially fail, upon
488. By Sin, we part-with the Modeſty,
and Ingenuity of our Natures ; Spoil our Tem-
pers; and Acquire unnatural Principles and
Diſpoſitions.
5.89. Great Regard is to be had to the In-
nocency and Tenderneſs of our own Mind :
therefore treat the Reaſon of tliy Mind
handſomely.
490. There is a Juſt, which of Right may
be done ; and there is a Juſt, which of Right
mujê bedone. The rule or law of Righteouſ-
neſs or Juſtice requires that to be done, which
juſtly ought to be done ; but it doth not re-
quire every thing to be done, which juſtly may
be done. In the former Senſe, it is Juſt to pu-
niſh Sin committed : [Neh. ix. 33.) in the lat-
ter ſenſe, God is not obliged in Juſtice to pu-
niſh Sin repented-of.
491. Wickedneſs diſrobes any man of his
excellency, and makes him Vile and Con-
temptible.
cording to the Difference of good and evil':
Religion iſſues in Holineſs, Uprightneſs, In-
tegrity, and Separation from all Iniquity.
493. Religion is highly concerned in the
Judgment of Truth, and the Conſcience of
account of Religion ; that is wanting in either
of theſe..
494. He is a Wife man, who is not his
own Fool: not befooled by his own fancy and
imagination.
495
Cent. V. A PH O R I S M S.
495. There are no Effects, in the Courſe
of Nature ; but God hath fécured them by
vigorous and effectúal Cauſés : and he hath
not takèn leſs care, to ſecure the Intellectual
World. When God made á Spirit finite and
fallible, He did intend to direct and Go-
vern it, by a Spirit Infinite and Infallible.
496. When a Man hath eſtablithed a Throne
of Judgment in his own Soul ; and is able to
put a difference between Good and Evil,
Right and Wrong: then he muſt Reform
himſelf, according to
ſuch Knowledge ;
and always hold himſelf to That, which his
Judgment tells him is Good and Right.
497 The Mofaical inſtitutions were in-
timations of a fuller Revelation; a rude
draught of Our great Revelation : and were
fences and ſecurities for Moral duties. They
were inchoative; they made a fair Beginning.
Theſe were Impoſitions of Pleaſure ; there
was no Neceſity of the matter thereof: :
the obligation to them is taken off there-
fore by the Goſpel; and things are returned to
their firſt Indifferency.
498. It is hard to obey ; where we ſee no
Reaſon for the Thing in itſelf: where there is a
Reaſon for it, in the thing itſelf; if I main-
tain a right Temper and Complexion of
Soul, I ſhall have a complacency and Har,
mony with the things that are good: but
where we ſee no Reaſon, only are obliged
by a Poſitive Command; we are bent up-
on Liberty. When we ſee no Goodneſs in
the thing itſelf, there is only Security of Obe-
dience
MORAL and ReLIGIOUS Cent. Vi
dience from the Strength of the Memory ;
not from the Rectitude of the Temper.
499. The more Falſe any one is in his Re-
ligion, the more Fierce and furious in Main-
taining it ; the more Miſtaken, the more Im-
poſing: The more any man's religion is
his own, the more he is concerned for it;
but cool and indifferent enough for that which
is God's.
500. The longeſt Sword, the ſtrongeſt
Lungs, the moſt Voices, are falſe meaſures
of Truth,
CENTURY
Cent. VI.
A PHORISM S.
CENTURY VI.
501.
Ta
502. There
are
HE Reſults of the divine Will
are not known; unleſs Revealed by
the divine Spirit. 1. Cor. ii. 14.
:
three great Deſigns
in Popery; 1. To keep the Civil Magiſtrate
in awe : 2. To maintain the Clergy in State,
and Honour : 3. To keep the People in Ig-
norance; and fo to enſlave them.
503. Zeal for God and Truth has the firſt
operation upon Him, in whom this Zeal is:
making him
walk exactly &c. taking for his
Rule, the Right of the Cafe ; and for his
Principle, the Love of Truth ; fulfilling all
righteouſneſs. It makes him in his Life and
Practice ſuch as his Judgement tells him, he
ought to be.
504. No man is to make Religion for Him-
but to receive it, from God: and the
Teachers of the Church are not to make Re-
ligion for their Hearers; but to Neze it only,
as received from God.
505. Curious Determinations beyond Scrip-
ture, are thought to be the Improvement of
Faith ; and inconſiderate Dullneſs, to be the
denial of our Reaſon ; Fierceneſs in a Sect, to
be Zeal for Religion ; and ſpeaking without
Jenſe, to be the Simplicity of the Spirit.
ſelf ;
ز
506.
MORAL and RELIGIOUS Cent. VI.
506. Great Evil is introduced, by a little
departure from our right Judgement. It is
harder to return to Judgement; than to have
ſtood-out with it: and every Vicious act weak-
ens a right Judgement.
507
In many Caſes, it is very hard to fix
the Bounds of Good and Evil ; becauſe Theſe
párt, as Day and Night; which are ſeparated
by Twilight.
508. Neceſſity may put us upon Inconve-
nience ; but Neceſſity muſt never put us upon
Iniquity.
509.
If Evil be looked into, it will be
Alhamed of itſelf,
510. We ſhould all be Wiſe enough one
for another ; if we were but equally Honeſt.
511. Only our Higher Faculties of Reaſon
can be Governed by Moral conſiderations: as
for our lower Faculties, we muſt offer Vio-
lence to Them, if they be exorbitant.
512. It is a very great Evil ; to make God
a Mean, and the World an End; to name God,
and to intend the World.
513. To Alienate our felves from God, is
the greateſt, and trueſt-Sacrilege.
514. Moral Evil is the greateſt of all Evils :
for it has the worſt Malignity, and the worſt
Conſequences.
5.15. He who has once done amiſs, does
habitually and occaſionally Repeat it ; if he
does not Repent. He that does not Repent,
Sins again; he lives in that Sin he does not
repent-of; and thereby juſtifies it.
1
516.
Cent. VI. A PHORI S M S.
516. When God commands the Sinner to
Repent; this fuppoſes; either that he is Able;
or that God will make him fo.
517. It does not follow; that, becauſe
God doth not Enforce, therefore he doth not
Enable : That God ſhould Force, agrees nei-
ther with the Nature of God, nor with the
Nature of man: but that God ſhould Enable;
agrees with both; as He is Creator, and We
Creatures.
518. The ſame Goodneſs; which pardons
the Penitent, who forſakes Sin ; puniſhes the
Impenitent, who are oblinate in Sin.
519. The Body is worn-out by tTſe and
Exerciſe : but the Mind is accompliſhed and
improved by them.
520. Motion in our particular Calling hin,
ders not Religion : for Begin with God, Ac-
knowledge God, Refer to God; and thy
whole Converſation becomes Religious: That
which is worldly, in reſpect of the Matter ;. is
made ſpiritual and religious, through the
Principles and Intention of the Agent.
521. God hath a mind we mould do, what
He calls upon us to do : God knows, That
He is the Firſt Cauſe ; and That the Second
can do nothing without the firſt; and That
the Firſt muſt Begin.
522. In every Nature, there is a principle
of Self- preſervation; and a motion of Reftitia
tion and Recovery : and there is no Perfec-
tion in the Lower Nature, (Senſitive and In-
animate,) which is not in the Higher, (Rational
and Intellectual.)
F
5232
Moral and RELIGIOUS Cent. VI.
$23. Nothing is more Unnatural to men,
than Wickedneſs; for wickedneſs is contrary
to the Reaſon of the Mind, and to the Reaſon
of Things : contrary to the Reaſon of the
Mind, which is our Governor ; and contrary
to the Reaſon of Things, which is our
Law.
524. Shall Nature Recover; and not Grace,
added to Nature ?
525. The ground of man's Miſery is not
the firſt Fall, but the ſecond Fault; a Lapſe
upon a Lapſe: for a ſecond Sin, is not only
Another of the ſame kind; but a Conſummation
of the firſt.
526. Take heed of the Firſt Stumble; for
it is Ominous : and at beſt, there is a good
!
in
Step loft,
527. God fully anſwers the relation, He
ſtands in to His Creatures ; effe&tually purſues
the ends of His Creation ; and will certainly
do, what is perfe&tly agreable to infinite,
Goodneſs.
528. To ſay that of God, which doth dif-
countenance the application of his Creatures to
Him, in any caſe of Miſery and Neceſſity;
is “not to glorify God as God.” To glorify
God as God, is to own Him as the general and
univerſal (Cauſe; as the Firſt and Chiefeſt
Good.
529., God, Fias Fitted every thing for its
Ule; and ſecures its Effects, which are neceſ-
-Jary and proper.
530. We are no inore than Second Cauſes;
and our Sufficiency is only in God, who is the
Firſt,
202
27
Cent. VI. APHORIS M S
.
Firſt. A Second Cauſe is no Cauſe, divided
from the Firſt.
531. The State of the Creation imports, the
Creature's Reference to God the Creator, and
the Creator's influence upon Man the Creature;
The Communication of God to Men, and
the Participation Men have of God.
532.. If Sin were Neceſſary, it could not be
Avoided ; if Duty were Impoſſible, it could not
be done: This would be an Anſwer to God
Himſelf; an Anſwer to the Indictment, that
might be brought againſt us at the Laſt
day.
533. All Creatures, that are Original to
others, take care of them; till they can make
their own Defence and Supply. This is true,
throughout the whole Creation of God: and
I will rather Think, that God did not make
the world, than that he will fail to be very
good unto the Creatures that He hath made.
534. That Goodneſs cannot be Wanting in
God; the want of which God condemns in his
Creatures : That cannot be a Perfection above;
which is an Imperfection below.
535. Reconciliation looks rather Forward,
than Backwards at what may be, in time
to come; than what
than what has been, in tine
paſs’d.
536. God is the Creditor of that. Puniſh-
ment, which is due upon Sin: and He has
the Right of Abating, as well as the Right
of Exutting
537
Minis;
F 2
MORAL and RELIGIOUS. Cent. VI..
1
537. Who will think, a Man does Believe ;
that does things contrary to what he ſays he
Believeth
538. No Sinner can be otherwiſe than ex-
tremely Miſerable; who is not cured of the
Rancor and Venom, with which the Practice
of Sin hạth Poiſoned his Spirit : for man is
Miſerable from his own inward Malignity,
and naughty Diſpoſition.
539. That which God requires of us for
Religion, is only internal good Diſpoſitions ;
and 4ts connatural to them, and following
from them of their own accord.
540. All Duties of Chriſtian Religion have
an Intrinſic Goodneſs in them; are in their
own Nature Sanatory, and deſirable; good in
themſelves, good for us ; good for our Na-
ture, or for our Recovery: They are Opéra-
tive to what is good, Conſervative of men in
a good' State, and Prokibitive of the contrary,
They are either for our Security in a good
State, or for our Recovery out of a bad one;
They are ſuch things, as are Good in them-
felves.; and do Sanctifv, and Purify our Minds,
make us Right and Sound, fiuch as we ſhould
be.
54.1. Nothing is the true Improvement of
our Rational Faculties ; but the Exerciſe of the
ſeveral Virtues of Sobriety, Modefty, Gen-
tleneſs, Humility, Obedience to God, and
Charity to Men.
542. God's Super-additions to the Law of
His Creation are, the Mediation of Chriſt; the
Reſurrection of the Dead; and the Sacraments
of Baptiſm and the Lord's Supper.
543
Cent. VI. A PHORISM S.
ز
543. Where a Man fuffers Dificulty; and
Overcomes it by conſideration, reaſon, and
argument; and performs his Duty; God looks
upon it as more eminently Virtuous.
544. God will not Deſtroy any thing, that
partakes of his own Nature ; but will foſter
and cheriſh every thing, that is God-like.
545. As it is not Virtue to do well, without
Intention; ſo it is not reckoned our Sin, if we
fail through miſtake.
546. There is great Congruity between our
own Beings, and the Nature of thoſe things
which are enjoyned by Religion.
547. Let all Uncertainties lie by themſelves,
in the catalogue of Diſputables; matters of
farther inquiry: Let the Certains of Religion
ſettle into Conſtitution ; and iſſue in Life and
Practice.
548. God, who did Begin, will Go-on;
and we find in Scripture, God often makes
Himſelf an Argument to Himſelf; (Ezek.
xxxvii. 35.) God, who did Begin, when he
found us in a fate of fin; will not give-over,
and Leave us; when he finds us in the motion
of Repentance. God, that Begins with leſs,
will
go-on with more.
549. It is God-like, to take pleaſure in the
Good of Others.
550. Sin is the Failure of a Fallible Crea-
ture; and Reverſible by Repentance.
551. By Sin, we do our felves Harm ; for
Evil is againſt the Nature of man ; is a thing
tłřat marrs his Nature, and ſpoils his Prin-
ciple.
552
1
F 3
MORAL and RELIGIOUS
Ous Cent. VI.
>
of the Goodneſs of the Thing itſelf; and we
552. Heaven doth require a good Temper
of mind, to Qualify us for the Enjoyment of
it; And there muſt be the Salvation of Grace,
antecedent to the Salvation of Glory, To look
for the latter, without the former; is to think
of coming at the End, without uſe of the
Means.
553. Lazineſs is more painful, thằn In-
dulcry; and to be Employed is eaſier, than to
be Idle.
554. The ſeveral Virtues of Religion are
connatural to the Frame of man ; they are ac-
cording to his Nature, and agreable to
his Reafon, which is the Superior and Go-
verning Principle.
555: That is done, out of Reſpect to God;
which is done, becauſe it is Juſt, Fit, and
Right"; becauſe it is Good, and ought to be
done. We inuſt do our duty, out of a ſenſe
muſt forſake our fin, out of a ſenſe and judge-
ment ôf the Vileneſs and Badneſs of it.
556. Man, as a Moral Agent, is only con-
fiderableáš to his End, and Principle.
557;
- As a man differs, that was in a deadly
Diſeaſe, and is reſtored to Health; fo doth a
man differ from Himſelf, after he Leaves Sin,
and returns 'unto his Duty,
5558: "If every body did confine himſelf to
that which is Right, Juſt, and Fit; we ſhould
all be the Better one for another.
559,
* iie. As a man is one, who does nothing ; but with
no foine deſign, and for ſome reaſon; ſo it is mainly cons
ſiderable in him, what end he deſigns; and what reaſons
he is principled with. Dr. 7.
1. ICH
Cent. VI. A P Ho R S M S.
1
559. As God doth That, in all caſes; which
is Juſt, Fit, Right and Good; ſo doth He
require of Us nothing, but what is Juſt, Fit,
Right, and Good.
560. We have not Finiſhed our work; till
we are well Informed in our Judgements, well
Refined in our Spirits, and well Reformed in
our Manners.
561. The Law of Nature is that, which
is Řeaſon; which is Right, and Fit. Will
ſtands for nothing, in disjunction from Reaſon,
and Right: and our Apprehenſions of Right
are Regulated by the Nature of Things.. To
give Will or Power for Reaſon, is contrary
to Reaſon. Will is no Rule, no Juſtification
of any thing.
562. Truth is firſt in Things, and then the
Truth is in our Underſtanding. Things give
Law to Notion, and Apprehenſion.
563. He is Weak ; that cannot Judge what
is the Right of the Caſe: and he is Wicked;
that, for ends and purpoſes, will vary from
it.
564. He, that is in a good ſtate, has ſtill
work to do; to free his Underſtanding from
Ignorance and Error, and to advance his
Knowledge of Truth to a juft Height; to
work-out perfectly the habits of Sin, and to
work-in perfectly the habits of Goodneſs.
565. It is Reaſon and Right only:. which,
in One man, is any thing to. Another.
566. God hath given Reaſon for the Rule
of Action, and for the Law of Right.
.
F
567.
MORAL and RELIGIOUS Cent. VI,
ز
567. God hath given us double Security
for our Lives; firſt Innocency, and ſecondly
Repentance: the one was the ſtate of God's
Creation, the other of Reſtoration.
:568. He is not a modeſt man ; who thinks
himſelf wiſe enough to find-out Truth by
Himſelf: without ſubmitting his Thoughts to
Examination and Trial among others.
569. It is better for us, that there ſhou'd be
Difference of Judgement; if we keep Cha-
Crity : but it is moſt unmanly to Quarrel, be-
cauſe we Differ.
570. Let Him, that is aſſured, he Errs in
nothing ; take upon him to condemn every
man, that Errs in any thing.
571. Sin hardens the Hearts of men';
ſpoils the modeſty of Intellectual Nature ; and
Diſpoſes men for evil.
572. God applies to our Faculties; and
deals with us. by Reaſon and Argument. Let
us learn of God, to deal with one another
in Meekneſs, Calmneſs, and Reaſon; and ſo
Repreſent God.
573. If we demand not good Security for
Truth, we give advantage to Impoſtors and
Cheats.
574
There are none in ſo great danger of
Deſpairing, at the time of death; as they,
who have been moſt Preſumptuous, in the
Courſe of their Lives.
575. A Sinner miſerably Wrongs himſelf by
Sin.
-576. To Enjoy a man's ſelf, is the greateſt
Good
Cënt. VI. A P H O R I S M S.
Good in the world; the Serenity and Com-
poſure of his mind is Happineſs within.
577. Things are not to conform to our Ap-
prehenſions; but our Thoughts are to Anſwer
Things.
578. În Doctrines of ſuper-natural Reve-
lation, we ſhall do well to direct our Appre-
henfions, and to regulate our Expreſſions, by
words of Scripture.
579.
Chriſt has done for Us, what God
accepted as Satisfactory: and if one, whom
we have offended, will accept-of a Mediation;
we think him reconcileable.
580. It is not neceſſary, to the Satisfaction
of him who is offended; that a perfect Recom-
penſe ſhou'd be made by the Offender : but
the Offended is maſter of his own Right ;-and
may accept-of ingenuous Acknowledgement
only from the Offender, as Satisfaction; if He
pleaſes: and Expiation is then made, when
that which is diſpleafing is taken-away, -by
ſomething which is pleaſing.
581. Where there is only a Show of Re-
ligion, there is only an Imagination of Hap-
pineſs.
582. Apply things contrary and unnatural;
and you diſpofſefs a: man of himſelf, and of
all Enjoyment.
583. The Life of. Sin, is the death of
Hell; eternal death.
584. If we fall-off from God, our Facul-
ties are without their proper Obje£t ; and, if
without their proper Object, they are without
their proper Employment ; and, if without
their
MORAL and RELIGIOUS Cent. VI.
their proper Employment, they are without
their proper Enjoyment. · We loſe God; by
Contradiction to Him, or by Neglect of
Him.
585. Many Uſe themſelves, ſo as to Leffen
themſelves.
586. There are but Two things in Reli-
gion; Morals and Inſtitutions : Morals may
be known, by the Reaſon of the Thing; Mo-
rals are owned, as ſoon as ſpoken'; and they
are nineteen parts in twenty, of all. Religion.
Inſtitutions. depend upon Scripture ; and no
one Inſtitution depends upon one Text of
Scripture only: That Inſtitution, which has
but one Text for it, has never a one.
1587. Morals are inforced by Scripture; hut
were before Scripture: they were according-to
the nature of God.
588. All the Differences in Chriſtendom
äre about Inſtitutions; not about Morals : He,
that produceth the beſt Reaſon in Morals; and
He, that produceth the beſt Scripture in In-
ſtitutions; is to be cloſed-with.
589. Proteſtants follow the Law of God's
Creation; according-to the Law of God's In-
Aitution. Their's is reaſonable Service; and
that, which is fo, is worthy of Man; and
acceptable to God.
590. Morality is, the congruity and pro-
portion, that is between the Actions of Ra-
tional Beings, and the Objects of thoſe Ac-
tions,
ز
5912
Cent. VI. A PHORISM S.
591. Religion is, Tis Opośwois ©€8, xata' T8
δυνατόν ανθρώπg the being as much like God
as Mañ can be like him.
592. Such an Explication of Grace, as
ſets men at liberty in Morals ; “ makes void the
Law through Faith."
593. Whoſoever finds not within himſelf
a Principle, ſuitable to the moral Law; whence
of choice he doth comply with it: he is de-
parted from himſelf, and has loſt the natural
perfèctions of his Being.
594. We are made-up of two parts, Soul
and Body; and are under a twofold Obligation
to ourſelves: 1. to improve, refine, and ſettle
our Minds, by moral Principles ; 2. to pre-
ferve and ſubordinate our Bodies, as the habi-
tation and inſtrument of the Mind, through
Moderation and Temperance.
595. If a Creature were Sufficient for him-
ſelf, he could not be obliged to Deny him .
felf.
596. Thoſe, that are Unhappy, know who
are their true Friends.
597: The Soul informs the Body; and
Knowledge informs the Mind.
598. We ought to be, ſuch as we intend
to appear.
599. Tho' the Speaker be a Fool, the
Hearer ſhould be a Wiſe Man,
-600. A Covetous man equally enjoys, having
pothing, and having all things.
1
{
Cen.
MORAL and RELIGIOUS · Cent. VII.
1
CENTURY VII.
T
601. HAT Sorrow, which uſhers-in
Repentance, affords Eaſe of heart:
becauſe by Repentance the Sinner has done
God all the Right he can. But none can be
fatisfied with himſelf; that cannot approve his
actions to himſelf.
602. A Guilty mind can be eaſed by.no-
thing but Repentance; by:which what was ill
done, is revoked, and morally voided and un-
done.
603. There was a Teſtimony given againſt
Sin, and an Acknowledgment of Right made,
by the Death of Chriſt; to the. Condemnation
of Sin, to, the Vindication of Right, to the
Juſtification and Honour of God.
604. Natural Principles are voided, by un-
natural Practices.
605. One miſtake, in Principles of Ation,
is of worſe conſequence; than ſeveral falſe
Opinions, that end in Speculation.
606. If a Man could Believe what he would,
a Sinner would never be ſelf-condemned.
607. Lord Verulan. Every one almoſt
worſhips Idolum Fori, the Idol of general
Imagination : Fools and conceived Perſons
worſhip idolum Specủs, the Idol of particular
Fancy. It is. Les to worſhip Idolum Fori,
than Idolum Spects; though, Beſt to worſhip
Neither..
ز
:
608.
Cent. VII. A P H O R I S M S.
608. Have Religion only to Honour God,
to do Good to Men, to Sanctify and ſave thy
own Soul; make it not fubfervient to Baſe
ends.
609. No true Chriſtian can be an Immoral
man.
610. I may have more Aſſurance, for any
thing I charge upon my Conſcience for Re-
ligion ; than I have for any thing elſe, either
for Life or Eſtate : otherwiſe I am ſhallow and
perfunctory, and ſhall be drawn-away by every
Appearance.
61. Follow not blind-fold: but as having
one eye upon the Rule, and the other upon
the Example.
612. The effect of Chriſt's Death in us, is
Our Death to Sin.
613. We are Perfeet in nothing, but in
honelt meaning ſincerity and true intention :
in our other attainments we go-on by de-
grees.
614. It is neither Perfection nor Liberty,
to be Releaſed from any Duty of Religion.
615. Malignity in Morals, is as Répug-
nancy in Naturals.
616. The State of Grace, and the Life of
Sin, are Incompofſibilities. *
617. It is hard to get rid of an Error
therefore take heed of Admitting it.
618. He is not likely to Learn, who is not
Willing to be Taught'; for the Learner ha's
ſomething to do, as well as the Teacher.
619.
* Incompoffibilities] things that cannot poflibly ſtand
together. Dr. 7.
i
MORAL and RELIGIOUS Cent. VII.
619. It is otherwiſe than God would have
it ; where the leaſt of our time is ſpent in
Contemplation, for the better Informing the
Mind; and for the farther Refining the
Spirit
..
620. There is no ſuch Antidote, and Re-
medy; againſt any malignity in the world; as
the Reaſon of the Thing, and the Confideration
of the Mind following in Conjunction: there
is an unknown Virtue, and Force in this.
? 6212 When a man knows, what he ſhould
be; and this Truth is become the Reaſon of
his Mind, and the Temper. of his. Spirit;
then his Religion is, as it were, incarnate in
him; is that which he Lives by, and
governis
himſelf by. Knowledge : is entertained, em-
braced, conſented-to, wrought-in by confide-
ration ; a man's felf-is charged with it ; Know-
ledge becomes Goodneſs in the Subject; and
-10 Do certainly follows.
622. Nothing can be ſaid to be the reſult
of Reafon ;-till all Reaſon be admitted. .;
623. "They miſ-underſtand Religion; who
do not take all the principles. of Religion to-
gether,
624. The Laws of Chriſtianity are Reſto--
- sative to our Nature ; : Satisfactory to our. Rene
fon ; Pacificatory to our Conſcience ; which
make-up our great: Concernment.
62...The Spirit of God in us; is: a Living
Law, Informing the Soul; not Conſtrained
by a Law, without, that enlivens not, but we
aét in the Power of an inward Principle of
Life, which enables, inclines, facilitates, de-
termines,
1
Cent. VII. A PHO'R IS M: 5.
termines. Our Nature is reconciled to the
Law of Heaven, the Rule of Everlaſting
Righteouſneſs, Goodneſs, and Truth.
626. The prophane Swearer fins, for no-
thing ; upon no Temptation ; for no Credit';
unleſs it be a Credit, not to be Believed.
627. Crucified to the world, conſiſts in Juſt
Judgement, Temperate Uſe.
628. Very Intent, will not hold out long:
too great Intention of the Faculties is always
hazardous to them, and hath ſometimes ruined
7
them.
629. Man, in reſpect to God, is not his
own; he Owes to God, more than to him-
ſelf.
630. Some have thought; that, if an
Atbeift were kept three or four days in a dark
dungeon, he would not come out one. [Spea
cus Platonis] Our fouls, left to undiſturbed
Reflection on themſelves, muſt determine in
the Belief of a God.
631. There are Things, the Knowledge of
which is of little Importance ; and the Igno-
rance of thoſe things is of little Danger...
632. When men reſolve, that the prio-
ciples of Religion are too ftrait to live by in
the world, and therefore enlarge their Judge-
'ments, that they may enlarge their Practice
and not be ſelf-condemned: this is an Apo-
Italy from the Truth.:: For a man to Alter or
unduely practiſe upon his Judgement, that he
may be more Free in his Life and not diſqui.
eted in the gratification of his Lulls, this is to
offer
C,
Moral and RELIGIOUS Cent. VII.
offer violence to his Reaſon and Underſtand-
ing.
633. Reaſon is the firſt Participation from
God; and Virtue is the ſecond.
634. A new Nature is Reconciliation with
the things of God, Harmony with the Law of
Righteouſneſs.
635. An ingenuous Mind, and a true Pe-
nitent, doth with more difficulty Forgive him-
ſelf, than God doth forgive him.
636. It is eaſier to Convince One of the beſt
Morals and beſt Intellectuals; than one of the
worſt Morals and worſt Intellectuals.
637. The nobleft Spirits are moſt ſenſible of
the poſſibility of Error: and the weakeſt do
moſt hardly lay-down: an Error.
638. The Principle in Intelligent Agents
is, Apprehenſion of the Reaſon of Things ;
which is-eternal, ſubject to no Power, cannot
be practiſed-upon. It is our.Wiſdom to Diſcern
this; and it is our Goodneſs to comply with
it.
tim
-639: The Doctrine of the Goſpel muſt be-
come the Reaſon of our Minds, and the Prin-
ciple of our Lives:
640. Men are not ſo weak, ſave only in Re-
ligion.;-to think, any one is in Earneſt; if he
do no more than Tólk.
64FThe nearer we approach to the God
of Truth, the farther we are from the danger
of Error:
642. By Senſuality, a man ſinks into a na-
ture. below his own ; and by wickedneſs he
paffes into 8. Nature.contrary to his own.
>
643.

Ctnt. VII.
APHORISM S.
643. There is, by the Doctrine of Chrifta
ianity, a Reſtoration of true Religion ; 'and,
by the Practice of Chriſtianity, a Reſtoration
of humane Nature,
644. True Reaſon is ſo far from being an
Enemy to any matter of Faith; that a man is
diſpoſed and qualified by Reaſon, for the ent-
tertaining thoſe matters of Faith that are pre-
poſed by God.
645. Things Moral are better underſtood,
than things Natural. The moral perfefiors
of God, Truth, Righteouſneſs and Goodneſs ;
are better underſtood, than His natural per-
fections, Eternity, Infinity, &c. The Reaſon
and underſtanding of Man holds a proportion
to one; but not to the other.
646. The ways and dealings of God with
his Creatures, are all Accountable in a way of
Reaſon; but Sinnrs vary from the Reaſon of
things; and take upon them to Over-rule what
is ſettled and eſtabliſhed from Eternity.
647. If the Paſſions be not under the go-
verninent of Reaſon, the Man is under the
government of his Paſſions; and lives as if he
had no Reaſon. Pallion ungoverned by Reaſon is
Madnefs.
648. There is n20 SHEKINAH, but by di-
vine Affignation.
649. It is a wiſe man's Motto; “ I live, to
« be
For it is not in the power of Men to make any thing
the Habitation of God, from whence God ſhall manifeſt
His Will, or communicate his Gifts : but God alone can
chooſe that thing, and make it His Habitation. The con-
trary is Idolatry. Dr. H.
MORAL and RELIGIOUS Cent. VII.
i
1
***
«.be wiſer every-day.?. I am not too wife, to
be taught of any.
650::Thoſe, who think themſelves Wiſe,
áre lealt:Wife.
:::
::,651: A repining Life is a lingering Death,
652. What great Content have they ¿ who
Live in Reconciliation with God, and his
whole Creation !
653. Self-Will is the greateſt Idol in the
world: it is. an Anti-Chriſt; it is an Anti-
God.
654: Virtue, the due Complexion of the
Mind, is alſo Salutary to the Body.
655. Principles of Reaſon and Religion are
recommended; as things fit to Govern in the
Life of man, as Sovereign to Nature, and the
Rule of our Actions,
· 656. Let a man conjoin with his Natural
Powers, a due Acknowledgment of God; in
reſpect of whatever Ability, and Suffici-
ency.
657. What are Things out of their Uſe, or
beyond their Uſe, but Burthen; or Fancy, at
moſt?
658. He that knows better, has no Greedi-
nefs after that which is worſe.
: 659: The beſt Diſcharge of Government, is
Government of our ſelves; and there we muſt
Begina ?
660. We never do any thing ſo ſecretly,
but that it is in the prefence of t180 Witneſſes;
God, and our own Confcience.
: 661. The true Remedy of Evil is from
Within
j
Cent. VII. A P: H OR I SMS:
....
within ; admit Principles of Reaſon; fow feeds
of Virtue.
:: 6628- It is degenerate for. Man, who is en-
dued with Reaſon, to Live at hap-hazard.; and
not out of Fore-fight of the Nature of things.
663. Riches are but a. Means, or Inftru-
ment; and the Virtue of an Inſtrument lies in
it's Uſe.
..
im
j.
664. It is a Reproche to us; if the Faith
of the Goſpel ſhould not attain ſuch effects, as
the Principles of Nature have attained.
665. If Self be predominant, the man is
Unſociable.
666. Nothing more diſcompoſes the Mind;
than it's own taking Offence.
667. The ſenſe of our Minds muſt comply
with the State of Things; we are to be in
Reconciliation with things that are Good, and
to have a Difplicency againſt things that are
Evil.
668. Where men have not conſidered, they
ſhould rather be patient to Hear, than forward
to Speak. He ſpends too faſt, who talks tog
much.
669. No man hath Credit enough, to 6012 -
troul the Rule of Right; but every one,:whọ
values his Credit, muſt avoid all Immorality.
670. If a man fins, and tranſgrefies the
Rule of Right; nothing is more Vile to him-
ſelf, than himſelf.
67:1. We are of-ſeveral Conſtitutious, C mo
plexions; wherein ſeveral Qualities are pre:
dominant: and, till em nent. Viatuz bac-
quired, we are moſtly Bodily-wife; the Mo.-
..
1
G 2
MORAL and RELIGIOUS Cent. VII.
ܟ * : •
tions of our Minds will follow the Humors
of our Bodies: but, as true Wiſdom is more
than Temper ; ſo the Exerciſe of Virtue will
over-rule Temper.
672: " Matters of private Apprehenſion
ought not to make a public Difference.
673. Rudeneſs, or Lightneſs, levels perſons
of the greateſt Diſtinction and Difference.
*** 674. The affectation of Singularity is no
Pre-eminence : and the more of Faction, the
leſs of Piety.
675. He that is full of him-felf, goes out
of company as wiſe as he came in.
676. No man can be an Incendiary, by be-
ing a Chriſtian; but the more Perfect any one
is, the leſs Boiſterous.
677: God may aſſume any Thing, or Per-
fon, into a ſpecial Relation to Himſelf; may
make it his Inſtrument; and then it is Holy:
· God may Deſert it ; and then it becomes Coni-
mon: God may Releafe, or Diſpenſe, for a
time.
678: Man, as a fociable Creature, is made
for Converſe with thoſe that are his Equals ;
to Receive from them, and to Communicate to
them, to Be the Better for them, and to Make
ther the Better for him.
****. 675. Univerſal Charity is a thing Final in
Religion.
680. Carefully, avoid the Odium of Com-
parisons, either of Perſons, that 'you do not
* -Offend ; or of Things, that you be not De-
ceived. He, that hạth the Advantage in a
Compariſon, thinks he hath but his Right;
he
Cent. VII. A PHORISM S.
he, that has the Diſadyantage, thinks he hath
not his Right.
681. Virtue is in our Power, though Praiſe
be not: we may Deſerve Honour, though we
cannot Command it.
682. Sin is an Attempt to controul the im-
mutable and unalterable Laws of everlaſting
Righteouſneſs, Goodneſs, and Truth; upon
which the Univerſe depends.
683. None can tell, what that man will do ;
who durſt vary from Right; for, by the ſame
Authority, that he varies from it in one In-
ftance, he may in all,
684. Credulity, or an eaſineſs to believe,
without Reaſon or Scripture ; is a ſtranger to
Wiſdom, and the very Nurſe of Superſtition.
685. Notwithſtanding the Fulneſs of Li-
berty, and Fulneſs of Power in God; we are
furer of Him, in all Caſes of Righteouſneſs,
and Equity ; than of the Effects of any Na-
tural Cauſe.
686. Liberty is not a Deformity, but a Per-
fection ; and a Higher Agent ſhould be as true
to his Principles, as a Natural Agent is..
687. Humane Nature, if it be Righț, and
be not Abuſed, is, beyond all other Natures
below it, moſt Tender and compaſſionate ; and
cannot, by true Religion be made Fierce and
Cruel.
688. What ever Perfection is found in any
Creature, it is primarily and Originally, it is
perfectly, and in the higheſt degree, in God.
689. Chriſt died, that he might condemn
Sin by his Death ; therefore none can be Re-
lieved
G 3.
1
1
MORAL and RELIGIOUS Cent. VII.
1
.
1
;
lieved by the Death of Chriſt, who Juftify
Sin by their Lives.
690. Judgment ought to Rule in practice;
and Judgment ought to be conformed to the
Reaſon of things, and the Revelation of God.
091.-"The Good mían maintains his Inte-
gritý, according to his Judgment; whatever
befails him;'
2.692. It is monſtrous and horrid; for a man
to be better in the Reaſon of his Mind, than
the is in the Choice of his Actions.
: 693: A Good man does not love an Error;
therefore is not likely to dye in it.
694. Wiſdom and Virtue belong to human
Nature; as the Beauty, and Perfection thereof:
there is Privation and Deformity, where they
are not...
695. When :men - unduely practiſe upon
Truth, they are forced into (Opinionum Por-
teñta) the Abfurdities of Error. So it befalls
Fastions in Religion.
196. Fear is Prophetical of evil
. [Me'rtis
Karw.F10)1,5;!
697 The Benefits of the Goſpel are, the
Renovation of our Natures, and the Recon-
ciliation of couri Perſons.
* *.698. "The Romániſts - Adulterate what is
True in Religion, and Superadd what is Falſe.
1699. The Happineſs of men conſiſts in the
enjoyment of God ;-by uſing his excellencies,
and Attributes.
goó. Hé'that is Diſhoneſt, Truſts no body.
1
CEN.
Cent. VIII. APHORISM S.
1
CENTURY VIII.
1
201.
TE
F God puniſh: Sin committed, it is no
more than Juft: Juſtice in God doth
not require, that Sin repented-of be puniſhed;
Goodneſs doth require, that Contumacy in Sin
[Impenitency] be controuled. Sin committed
may be puniſhed, Sin repented-of may be par-
doned; may be not-puniſhed; without In-
juſtice. It cannot be found any-where in
Scripture ; that there is any ſuch Attribute. in
God, as neceſſitates Him to puniſh Sin re-
pented-of and forſaken; in reſpect of any Per-
fection inherent in Him.
702. In all Supremacy of Power, there is
inherent a Prerogative to Pardon. *
703. We have a great Government, that of
our ſelves; we muſt Jubordinate all the Mo-
tions of Senſe, to the Dictates of Reaſon:
704. Reaſon and Argument are-Transfor-
ming Principles, in Intellectual Natures.
705. Whatſoever there is good Reafon for
the Doing of; is Warranted of God
706. It is a great Privilege ; not to be Ob-
liged, without Neceſſity :: not to be under
Reſtraint; from the neceſſity of the Precept;
where there is no neceflity in the Matters not
to be Engaged; ſave where the nature of the
thing doth engage
.
29:00h :
707. It is hard torbe Subject to, Will; it is
natural co be Subject to Reaſon.
708.
tu
i
G4
?
MORAL and RELIGIOUS Cënt. VIII.
708. Religion, which is in Subſtance our
Imitation of God, in his Moral Perfections of
Goodneſs, Righteouſneſs, and Truth; is that,
wherein our Happineſs.doth conſiſt.
709. When we make neaſer Approaches
to God, we have more Uſe of our felves.
710. Nothing is more Reaſonable; than
that We ſhould be that to one another, which
God is to us All,
711. Zoal for Truth, and Conſcience of
Dutys are high Titles ; things of great Name:
but the greateſt Miſchief follows, where Paf-
Jion and Intereſt are ſo cloathed.
712. Religion, which is a Bond of Union,
ought not to be a Ground of Diviſion : but it
is in an unnatural uſe, when it doth diſunite.
Men cannot differ, by true Religion: becauſe
It is true Religion to agree. The Spirit of Re-
ligion is a Reconciling Spirit.
... 271.3. Sublime Knowledge cannot dwell in
an unquiet Spirit.
714. Whoſoever Suſpects, thinks himſelf
,
Suſpected.
15. We do not think them Our Friends,
to whom We are not Friends,
716. We think not better of Others, than
ve do.of.;gur ſelyeș.....
*** 717, Letany man chooſe to Abate of his
Rigliti rather i han Lofę his Charity.
2:29. Fair conſtructien, and courteous Be-
haviour, are the greateſt Charity.
xoi7
7.! Men, that are often Angry; and for
every Trifle ; in a liitle time will be little Re-
garded; and they, that reprove with Paſion;
will
Cent. VIII. APHORIS M'S.
,,
will be leſs regarded, when they reprove with
Reafon.
720. Religion makes us Live as thoſe, who
Repreſent God in the world.
721. It is not Religion, but Superſtition ;
that makes us Dread God: Religion makes
us reverence love and delight-in God.
722. Intemperance doth weaken Reaſon, and
contradict Religion : and in a little time doth
either ſtupify or enragė our Spirits.
723. They, that take no Delight in the
Exerciſe of Virtue; could take no delight in
Heaven: either in the Employment, or in the
Inhabitants thereof.
724. Religion confines us, as our Nature
does; and, if this be contrary to Liberty,
where is God's Liberty ?
725. It is not Liberty, to do what is not Fit
to be done ; for this cannot be ſaid of God,
who has all true Liberty. He is leaſt: of all
Free; nay, he is the verieſt Slave in the
world; who hath either Will or Power to
vary from the Law of Right.
726. There is a Malignity in Sin, that Poi-
ſons the Nature of Man ; ånd, through fin,
One man is Formidable to another.
727. Theſe two things go toĝether; to
know God; and to know the Difference of
Good and Evil.
728. Voluntary Submiſſion is better Satis-
faction, than impoſed Sufferings. os,"...
7291 The Caſe of Righteoufneſs is not over-
come, where it is overborn.
roa.
1
ز
}
730.
MORAL and RELIGIOUS Cent. VIII.
1730. Men work themſelves into an Athe-
iſtical Judgement, by Atheiſtical Practices.
73.1. If it were not for Sin, we ſhould con-
verfe together as Angels do.
732. Mind and Underſtanding were made
for God and for Eternity. Senſe holds a pro-
portion to Worldly things and Time:
2.733. Virtue cannot be forced upon a man's
Practice, nor Happineſs be forced into a man's
Enjoyment.
5.734. Man, -that is a Moral Agent, muſt be
i morally dealt withal.
73.5: It is eaſier to bear the Scorn of the
Irreligious, than the Inſolence of the Hypo-
crité.
7:36. Shall I juſtifie that Sin, by my Life;
which Chriſt condemned, by his Death?
737. Natural Truths are Truths of God's
Creation ; Supernatural Truths are Truths of
God's Revelation. Nothing is more knowable,
than: natural Truth ; nothing is more credible,
than reveled Truth.
738. Moderation is Abating of our own
Right; to comply with other mens? Neceſja-
ties.
---739. God has im Himall Right: a pri-
miary: Right, to demand the Obedience of His
.Creatures a Secondary Right, to puniſh the
Diſobedient, in order to the reclaiming of
Him: and the Right of Pardon.
740, x The Pleaſures of Senſe; 2. the Pre-
valency of Bodily
. Temper.; 3. the Allurements of
Pleafure, Gain, and Honour from without
Hi the Preſence of the things of this “Life; and
j
this
Cent. VIII. A P HORISMS
this World; the Abſence of the things of the
other Life, and the other world; 5. the great
Improvement neceſſary to a higher Life ; the
no Improvement neceſſary to this ; 6: the Depra-
vation of our Principles, by ill 'ufe : theſe
things make it hard to Live religioufly. * *
741. The great reveled Truth is the Sole
Mediation of Jeſus Chriſt, and the grand
Apoſtaſy is, either the deſerting this 'Truth, or
the adding thereto.
242. We partake of the Death of Chriſt;
by paſſing into the Spirit of Chriſt. The
great work of Chriſt in Us lies; in implanting
his own Life [Lively Nature) in the lapſed de-
generate Souls of Men. Chriſt is not to be as
in Notion or Hiſtory; but as a Principle, a
Vital. Influence.
743. Morality is not a Means to any thing,
but to Happineſs: 'every thing elſe is a Means
to Morality.
744. Comply not with any falſe Medium;
for recommending our Perſons, or our Service,
'to God.
745. Every degree of Separation is a degree
of Alienation.
746. It is often found; that men of the
dulleſt Parts are moſt liable to finiſter 'appre-
henſions :: are moſt moroſe, cenforious, four.
247. Nothing more becomes us; tháni to
know, what we are: Ignorance of one's ſelf is
the cauſe of Pride': and the ſtrength of Con-
fidence is the Weakneſs of Judgment.
748. They are the only Fools; who are
felf-
a
-MORAL and RELIGIOUS Cent. VIII.
ſelf-conceited, confident. Ignorance and Folly
are the only things, that puff men up:
-749. The verieſt No-bodies in the world
are the greateſt Buiſy-bodies.
750. Sin is; in it felf, an ill- nratured thing;
a Sinner is an Incendiary, and ſets the world
con fire:
751. There is no Confuſion in the world
;
but where Rational Creatures are, and act ex-
orbitantly; as on Earth, and in Hell.
752: The pure Air foon receives Light ;
but-groſs-bodies muſt be fired, before they can
be enlighten'd. Separate Souls Souls in
Bodies.
753. Expect no greater Happineſs in Eter-
nity; than to Rejoice in God.
:-754. We find it eaſier to go-on, than to
go-back.
755. If I have not a Friend, God ſend me
an Enemy: that I may hear of my Faults.
To be admoniſhed of an Enemy, is next to
having a Friend.
756. There is nothing more Unnatural to
Religion; than Contentions about it.
757: To infift upon Antiquated and unne-
ceffary things; or to be Contentious about pri-
vate and particular Apprehenſions ; Hinders
the Advancement of Truth, the Increaſe of
Knowledge; and the Exerciſe of Charity,
*788. God faid no foundation of Wicked-
inefs, in the principles of His creation; it is an
unnatural Super-ſtructure of our own, without
à foundation.
1
i
--7590
Cent. VIII. APHORIS M: S.
759. It is an act of Goodneſs, by Chaſtiſe-
ment to reduce the Lawleſs and Diſobedient;
and by Vengeance to controul Impenitency
and Contumacy. It is good for the world; it
Thou'd be fo; becauſe harm iş done the world,
for want of it.
760. Had God borne-zeith the Iniquity of
his Creatures, He had.condemned his own Law.
The import of Puniſhment is, that the Law is
right; and that God will maintain it: that
Sin is wrong ; and that Men muſt forbear it.
261. The Puniſhments of God do not common
cede the Meaſure of their Cauſe, or the Pro-
portion of their End.
762. Worſhip God in Spirit: 1.8. in the
Motion of the Mind and Underſtanding; in
the free, full, noble, ingenuous Uſe of a Man's
bigbeft Powers and Faculties. To serve God
with the Determination of the Underſtanding,
and the Freeneſs of Choice; firſt: to judge,
and then to chooſe ; This is the immutable
Religion of God's Creation; the Service of
Angels and Men, ſelf-eſtabliſhed; not de-
pending upon Inſtitution, indiſpenſable ; the
Religion of the State of Innocency: and there
is nothing beyond this, in the State of Glory: ;
but as perfected there.
763. In Religious Worſhip, the preſence of
the Mind may Compenſate for the Abſence of
the Body ; but the Preſence of the Body can-
not Compenſate for the Abſence of the Mind.
76.4. He, that doth not Govern himſelf by
Sobriety; can neither do Right to Men, nor
Honcur to God.
b
:
765.
MORAL and Religious Cent: VIII.
771. We are not to ſubmit our Underſtand-
765 Truth is ſingles and thoſe, who meet
in Truth, are United.
766. In the lower degree of Sin; God is
Neglected : in the Higher degree of Sin, God
is Affronted.
767. Arbitrarineſs, and Self-will, are great
exorbitancies in the Rational world.
1768. When the Sinner hath uſed his Liber-
ty, to Repent; and God hath uſed his Prero-
gative, to Pardon ; then Sin, which hath been,
is as if it had not been.
769. All the Inttances of Morality are Con-
ſervative of Humane Nature, in its ſeveral
Perfections.
770. No men ſtand more in Fear of God;
than Thoſe, who moſt Deny Him, and leaſt
Love Him.
i
.,,
ings to the belief of thoſe things, that are con-
trary to our Underflanding. We muſt have
a Reaſon, for that which we believe above our
Reaſon:
772. The right Uſe of our Power and Pri-
vilege, is the Effence of our Duty; and the
Foundation of our Happineſs.
773. Where Knowledge doth not attain the
effect of Goodneſs, the Truth is held in Un-
righteoufneſs.
774. The Rule i with::which a Chriſtian
complies, is the Right of the Caſe: the Prin-
ciple of his Mind, from whence he acts, is
Love of Truth
77.6. It is worſe to have an Ill-affecied
Mind; than an Ill-difpoſed Body.....
:.
1
7
:.
777
Cent. VIII. A PHO R I S M S
777. When a man obftru&ts the Reaſon of
his Mind, by the Gratifications of the Body;
or when he ſubordinates the Reaſon of his
Mind to the Deſires of the Body; tlten. he
fins againſt Sobriety.
778. The Reaſon of things is the only Rulez
.
in matters of Natural Knowledges and the
Revelation in Scripture is the only Rule, in all
matters of Faith.
779... Man contradicts his own Principles,
and departs from himſelf ; when he falls-off
from God.
780. If a man has. wrong Suppoſitions
in his mind, concerning God; he will be
Wrong; through all the parts of his Re-
ligion.
781. For men to confine the Divine Nature
to any Material thing, or expect divine In-
fluence from any Material thing, is Idolatry.
782. According to the Nature of Man ;
according to the Attributes of God; according
to the Principles of Righteouſneſs; according
to the Reaſon of things: Theſe are Lares,
which are not to be controuled.
783. Knowledge in the Underſtanding,
is. Truth; in Practice, is.. Goodneſs.
784. Darkneſs ſpoils Modeſty: no man
bluſhes in the Dark.
785.- By Vice, men differ frommen; as
the Devils differ from God.
786; If I can thew a man: Argument and
Reaſon ; I will convince his Judgment, againſt :
his Will.
787. Goodneſs is the prop.r Notion of God.;
and
.
MORAL and RELIGIOUS Cent. VIII.
)
3
and Thankfulneſs is the ſuitable Duty of Crea-
tures.
788. No man is true to himſelf; if he be
ill.employed.
789. What can a man look-for, when he
is not True to himſelf ; when he has every
thing within himſelf riſing-up againſt him-
ſelf?
790. By Knowledge, one way; and by Af-
fection, another way; is diſtraction and con-
fuſion.
791. Nothing is more - Specific to Man;
than Capacity of Religion, and ſenſe of God.*
792. None have more Feared God and
Death, than thoſe; who have wrought up
themſelves to Aſſert, there is 120 God; and that
after death themſelves are nothing: which
thews, that theſe men fin againſt the innate
ſenſe of God, that is within themſelves.
793. There is an affected Atheiſin; by alie-
nating our minds and underſtandings from the
obſervance of God.
794. The Primitive Rules of Moral good
and evil, carry Reaſon with them, ſo immu-
table; that no time can aboliſh.
795. We muſt not put Truth into the
place of a Means ; but into the place of an
End.
796. Morality is acknowledged and owned,
is farther ſettled and ellabliſhed, by the Gof-
pel : is ſettled, as much as poſſible; viz. by
the
ز
* More proper and peculiar to man, as man.
Dr. I.
Cene. VIII. APHORISMS.
the Creation of Man ; by the Grace of the
Goſpel.
797. Things are greater than we, and will
not comply with us; we, who are leſs than
Things, muſt Comply with them. .
798. Reverence God in thyſelf: for God is
more in the Mind of Man, than in any part of
this world beſides ; for we (and we only here)
are made after the Image of God.
799. He, that doth Wrong to Himſelf, to
Whom will he do Right?
800. Thoſe, who are Evil themſelves, are
hard to Believe the Good that is ſpoken of
Others : becauſe they are Challenged by Others'
Good, which is wanting in Themſelves.
H H
CENA
MORAL and RELIGIOUS Cent. IX.
CENTURY IX.
A
801.
Proud man hath no God : for he
hath put God down, and ſet Him-
ſelf up. An Unpeaceable man hath no Neigh-
bour : for he hath driven them all away. A
Diſtruſtful man hath no Friend; for he hath
đifobliged all : Who will be friendly to Him,
who hath no good opinion of another? A Dif-
contented man hath not Himfelf.: he hath loft
himſelf, becauſe things are not, as he wou'd.
802. A man forceth himſelf at firſt; before
he can Reconcile himſelf to Intemperance,
Unrighteouſneſs, and Ungodlineſs: and a man
kindly uſeth himſelf, when he is Virtuous. He
cannot Satisfy himſelf at laſt to Sin.
803: Fudgment of Right, is the Firft and
Eeading Principle in Religion.
804. It is not Wiſdom, but Preſumption ;
fot men to do any. thing in Religion, without
tiue. Reaſon; or divine Direction.
805. What is not from God, by Reaſon or
by Scripture, - cannot Recommend Us to God.
806. "As there is no other Obje&t of Wor-
Thip, but God'; 'that made Heaven and Earth:
ſo there is no other "Mean of Worſhip, but the
Lord Jeſus Chriſt.
807. Where Scripture doth not Direct,
God refers us to the Direction of Nature ;
therefore
.
i.
Cent. IX. APHORISM S.
herefore, where you have not a Text of
Scripture for what you do, be Rational in
what you do.
808. Givë me a Religion, that is grounded
upon Right Reafon, and Divine Authority;
ſuch as, when it does attain it's effect, the
World is the better for it.
809. Future Miſery is not a Foreign Im-
poſition by Power; but an Acquired Conſtitu-
tion of Mind: it is Guilt of Conſcience, and
Malignity of Spirit.
810. It is Blaſphemy to ſay, 1. That God
is a true Cauſe of the Creature's Sin ; or 2. the
only cauſe of the Sinner's Miſery; ſo that, if
it were not for God's Power, a Sinner, as fuch,
might be ſafe ; and, ſaving the Prohibition,
good and evil are both alike.
811. Do not think, God has done, any
thing concerning Thee; before thou cameſt
into Being: whereby thou art determined,
either to Sin or Miſery. This is a Falſehood :
and They, that entertain ſuch thoughts, live
in a Lie:
812. If the Obligation of Truth were taken-
off; univerſal Reaſon, (which is the Rule of
action, the Life of the world, the true Prin-
ciple, that God hath ſet-up, as Governor of
the World; by which all men ſhall be
judged, with which all men ſhou'd comply:)
this will thereby be dethroned and diſcharged.
And what ſtarts-up, in the rooin? mens' Luſts;
which are infinite and irregular: mens' Paſ-
fions; which are tempeſtuous and boiſterous :
menis' Hümors; which are out of the way of
Reaſon:
H 2
MORAL and RELIGIOUS Gent. IX.
ciples in their proper Uſe.
Reaſon: mens' Wills; which are lawleſs and
exorbitant: Theſe wou'd fill all places ; ſo
that all men wou'd be at a loſs: no man wou'd
know what to do, or whither to have reſource
if they once departed from the principles of
true and univerſal Reaſon.
813. There is the fulleſt Satisfaction, from
inward: ſenſe of Reconciliation ; with God,
with the Reaſon of things, and with the Rulé
of Righteouſneſs, Goodneſs, and Truth.
814. It is contrary to the order of things;
for Will and Affections to go before Under-
ſtanding and Judgment. It is natural, that
Will ſhould follow; and that Underſtanding
ſhould go before.
815. Șincere Intention is Evangelical Per-
fection.
816. If we follow God in his Ways, when
we have found Him out in his Works; we
abide in the Truth : and if we do not, we
Live in a Lie; and have not our higheſt Prin-
groſs Folly and Superſtition will follow after.
818. Converſation with God, Innocency,
and Righteouſneſs, is Heaven begun here:
Wickedneſs and Guilt is Hell begun here.
He, that takes himſelf out of God's
hands; into his own, by-and-by will not know
what to do with himſelf.
8203 The Effect of our Religion, is our
Agreement with God; in Mind and Temper :
and it is the uſe of our Religion, by it, as a
Means, to introduce that Agreement: The
AG-
.
8.5
Cent. IX.
A PHORISM S.
1
Accompliſhment of our Religion is, by the Ex-
erciſe of it, to Enjoy God; who is our Ul-
timate End, and Happineſs.
821. To do good, and to Serve God, are ma-
terially the ſame ; and the Service of God is
the Imitation of Him.
822. There muſt be greater Perfections,
than We are inveſted with ; and Man is an
Argument to himſelf, that there is a God.
823. Human Spirits are always in ſome con-
junction with bigher Spirits. The lower things
in the creation acknowledge ſome dependence
on the higher : the higher are informative,
directive, conſervative, motive, of the lower.
824. Malignity of Mind, if not cured,
muſt End in Hell.
825. Can a Creature be Happy, without
God; who cannot be at all, without Him?
826. Peace and Reſt depend upon a ſenſe
of Reconciliation with God: which is Felt
and Aſured, by Agreement with the Rule of
Righteouſneſs; the Holy Law, and Wilſ, and
Nature of God.
827. In Acknowledgement of what Chriſt
hath done for Us; we ſhou'd be gracious and
merciful, beyond what abſolute Reaſon and
ſtrict Right does require. In Refentment of
the great benefits we have by the Goſpel > we
ought to act above the law of ſtrict Right and
common Reaſon.
828. In Acknowledgement of whät Chriſt
hath done and ſuffered, take-up this Reſoiu,
tion; that it ſhall be better for every one, with
H
3
whom
ވެ
H 3
MORAL and RELIGIOUS Cent. IX.
whom thou haſt to do; becauſe Chriſt hath
died for Thee and Him.
829. Let God be Recommended to us, and
and let us be engaged to God, by his Good-
nefs.
830. That Faith, which is not a Principle
of Life, is a Nullity in Religion.
831. One that is a Believer, and one that is
Obedient; one that is an Unbeliever, and one
that is Diſobedient, is the ſame.
:832. If we be in a State of Religion, we
find an internal Reconciliation with the Nature
of God, and with the Rule of Righteouſneſs;
ſo that we Harmonize with God, in all that
is Good.
.833• i. Some, out of Superſtition, dare not
examine the doctrine of Religion ; but blindly,
refer themſelves to other Men: 2. Some, out
of Deſign, will not examine what they pro-
fefs ; becauſe they practiſe upon Religion, and
it is not Truth, but Intereſt, that is intended
by them :'3. Some, out of Idleneſs and Self-
neglect, do not examine their Religion ; all
Their care being to be Denominated from it.
834.' It is a grófs miſtake, to Oppoſe the
Faith of our Lord Jeſus Chriſt, to the Moral
part of Religion : whereas the Faith of our
Lord Jeſus Chriſt is on purpoſe to Reſtore and
Reinforce the Principles of God's Creation
and to Re-eſtabliſh the Moral part of Reli-
gion.
835. The State of Religion lies in a good
Mind, and a good Life ; all elſe is about Re-
ligion and Men muſt not put the Inſtru-
mental
;
Cent. IX.
A PHORI S M. S.
mental part of Religion, for the State of Re-
ligion.
836. Some things are Good in themſelves;
and they make men Good.
837. When we do any good to Others; we
do as much, or more, good to our ſelves.
838. Before a man is Provoked, he hath
himſelf intire; but, after he is provoked, he
knows not, how much or how little of him-
ſelf will remain.
839. It is no lefs a Divine work, to Reſtore
the lapſed Creation of God; than it was to
Raiſe that Creation out of nothing.
840. An impenitent Sinner, during his Im-
penitency, cannot be pardoned ; becauſe God
cannot contradict Himſelf. The Rule of
Righteouſnefs is the Law of his Action; and the
Law of his Nature.
841. The more you are offended at your
Evil Thoughts; the leſs they are youts : the
more they are your Burthen, the leſs they are
your Guilt. The knowledge or thought of
evil
, is not evil : it is not what you know,
but what you conſent-to.
842. It is the way of operation with intel-
lectual natures; to ſpeak with themſelves, be-
fore they ſpeak with others; and it doth noť
become us, to make too much hafte with the
latter ; before the former be well over.
843. If God ſhou'd negle&t. [not puniſh] a
Sinner, as a Sinner neglects God; (finning).
they wou'd never meet to Eternity.“
844. It is to be feared; that ſo much Cu-
rioſity as a Man beſtoweth on any piece of
H
RE-
H 4
MORAL and RelIGIOUS Cerit. 1x,
ligion or Devotion, that is of his own For-
mation : ſo much will He abate in his con-
ſcientious. Obſervance of that; which is of
God's Inſtitution.
845. Created Intellectual Nature has this,
as its proper Perfection ; to have ſenſe and
ap-
prehenſion of God, in whom is all Fullneſs
and Ferfection.
8:46. The true Uſe of the peculiar Per-
fections of Intellectual Nature, Reaſon, and
Liberty.;. is to Act upon God, and to Anſwer
our Relation to Him.
847. There is a Capacity in Man's Soul,
larger than can be Anſwered by any thing of
his Own, or of any Fellow-Creature.
848. It is certain, that God intended Him-
felf to be the peculiar object of Mind and Un-
derſtanding in Man; becauſe Mind and Un-
derſtanding in Man are beyond the Satisfaction
tha; is to be had in any, thing, but God Him-
felf: It is too big for the world; and too good
1
for it.
849. That action is ill, .wherein we loſe
oạr ſelves : and there is no Recompenſe for the
: loſs,
859; The Obedience of the Penitent, is
the Evangelical Righteouſneſs of men : and
the Forgiveneſs of Sins, is the Imputed Righ-
teouſneſs of Chriſt.
:::851. The Laws of God are not Impoſitions
of Will or Power and Pleaſure ; but the Re-
Solutions of: Truth Reaſon and Juſtice.
85206 Whereinſoever Men are concerned
with God, they are ſure of ſuch an account
of
Cent. IX. A PHORIS M: S..
of His dealings with them; that they are Juſt
and Righteous: and more we do not expect
from a Brother, or a Parent, [from the beſt
Friend ;] than that we ſhall have no other
uſage from him, but what is juſtifiable by
Reafon.
853. The State of Religion conſiſts in a
divine Frame and Temper of mind : and ſhews
it ſelf in a Life and Actions, conformable to
the divine Will.
854. Nature is a Law to Inanimates ; Senſe
is a Law to Senſitives; [Animals :] Reaſon is
a Law to Rationals; [Men.]
855. The Generation of a Man, is by ſuper-
inducing the Rational Soul upon the Senſitive ;
which makes him more than an Animal : the
Regeneration of a Chriſtian, is by ſuper-
inducing the Divine Spirit upon the Rational;
which makes him more than a Man.
856. God is to us, according to our Ca-
pacity. Objects affect, as Subječts are capable.
857. Our Happineſs depends upon Temper
within, and Object withoút.
858. Except in' Reconciliation with God,
and the Favor of Him; there is no Security:
except in Our applications to God, and His
communications to Us; there is nő Hap-
pineſs.
859. It was probable by Reaſon, it is certain
by Revelation; that God will Pardon-thoſe
who Repent.
860. God Created Man with a Vaſt Ca-
pacity of Receiving, and (anſwerably here-
unto)
.
:
MORAL and RELIGIOUS Cent. IX.
unto). with a Refleſs Deſire of, greater Good;
than the Creature can afford.
861. Were it not for the Light; we ſhould
not know, we had ſuch a ſenſe as Sight: Werė.
it not for God; we ſhould not know the
Powers of our Souls, which have an Appro-
priation to God.
862. That is good, as a Means; which
doth promote the End. There is the Religion
of the Means; and there is the Religion of
the End. There is in Religion, what is In-
ſtrumental, and what is Final.
863. It is Natural for Man to Harmonize
with the Nature of things.
864. Habits are loft; by forbearing thoſe
Acts, which are Connatural to them, and
Conſervative of them.
865. It is the deſign of the Goſpel; to re-
duce men to the Obedience of thoſe Eternal
Laws of Righteouſneſs, under which we were
Made.
866. There is a Stupidity of Mind, through
groſs ſelf-Neglect; and a Reprobacy of Mind,
through unnatural felf-Abuſe.
86.7. Man hath, through the poſſibilities of
his Nature; man bath not, through non-Uſe
thereof. Matth. xxv. 29.
868. A Mind, blinded by Ignorance, and
Depraved by: Vice; is Deformed; and in an
unnatural, which is an uneaſy, State.
869. There is nothing in Religion Neceſi
fary, which is Uncertain.
870. Where men are Renewed, Knowledge
doth effect Goodneſs.
ز
871.
Cent. IX. APHORISM'S.
871. No man can Command his Judgment;
therefore every Man muſt Obey it.
872. We hold all of God, and are accoun-
table to Him; He is Proprietor, We the
Stewards.
87.3. The Law of Right, and Rule of Rea-
ſon, are the things endowed with Power of
Warrant, or Reſtraint.
87:4. Be hard to take Offenſe ; Now to take
Exceptions : What was ſuddenly or pleaſantly
ſpoken, has no Teeth ; no ill Meaning.
875. Preſs no Argument, beyond a ratio-
nal Propoſal: let every man be hear'd: it is
elſe much the ſame, as to turn him out of
company; for he is made no-body in it.
876. Contrary to the Nature of Man, as
man, is the great Rule and Notion of Defor-
mity.
877. Where Reaſon ſpeaks, it is the voice
of our Guide ; a natural voice, we cannot but
hear ; it is according-to the very make of our
nature. It is alſo true in Religion, [Idem ejt,
Sequi Deum & rectam Rationem ;] to follow,
God and to follow right Reaſon, is: all one:
a man never gives God an offenfe ; if he doth
that, which Reaſon requires.
878. They are therefore greatly miſtaken
who in Religion oppoſe points of Reaſon and
matters of Faith: as-if Nature went one way,
and the Author of Nature went another. Non
aliud Natura, aliud Sapientia fuadet.
879. Man was made a Law to Himſelf.
880. Nothing without Reafon is to be pro-
: poſed;
;
MORAL and RELIGIOUS Cent, IX.
poſed ; nothing againſt Reaſon is to be believed:
Scripture is to be taken in a rational ſenſe.
881. There is more folid Satisfaction, in
good Self-Government; than in all the forced
Jollities and Pleaſures of the world.
882. They that Force Things, often break
themſelves'; but Things return to their courſe
again.
883. It is a groſs Miſcarriage; for men not
to conſider the End, not to conſult the Rule,
not to be Governed by the Principle, of Life.
884. What is Heaven, by way of Obječt,
but God Himſelf? what is Heaven, in the
Subject, but our inward Health, and Strength;
our Rectitude, and Sanctity; our Conformity
to God; our proportionableneſs to Hiin, (pro
modulo Creaturæ,) after the meaſure of created
Beings?
.885. It is dangerous to merit of bad Na-
tures:
886. Reaſon is a Principle, uniform and Sa-
tisfactory; Paſſion is a Principle, contradicti-
ous and incendiary.
887. It is the peculiar. Excellency of Moral
Virtųe ; that it does much Good, and can do
no Harm.
888. They do not advance Religion, who
[embody it ] draw it down to bodily acts ; or
who carry it up higheſt, into what is My-
ítical, Symbolical, Emblematical, &c.
889. Chriſtian Religion is not Myſtical,
Symbolical, Ænigmatical, Emblematical ; but
uncloathed, unbodied, intellectual, rational,
ſpiritual.
:
890
Cent. IX. APHORI S M S.
$
!
keep a ;
890. He that Acts without Judgment of
Reaſon, will ſoon Act contrary to it.
891. Malignity is Sin and Torment.
892. It is not for our good, to be at Li-
berty to do our felves Hurt. This Religion
us from
which is not a matter of Revelation.
894: Heaven is a place, where God only
Rules; where God is all in all.
895. It is but little Chriſt hath of 'Us; if
he hath All
896. Make not an Injury, where there is
none ; and there is none, where none is in- .
tended : In ſuch a caſe it is a mere chance:
897. You do God Right, when you are
Religious.
898. Fallibility is a Reaſon for Modeſty.
899. Either be a True Friend, or a mere
Stranger: a true Friend will delight to do
good; a mere Stranger will do no barm..
900. No man is Convinced of Truth'; by
another's falling into Paſſion : but rather fula
pects Error and Deſign.
Cena
Moral and Religioùs cént. X.
CENTURY
X
1
IF
great Works.
gos.
F we do not Revoke the Evil, which
we have at any time commited; the
Guilt will lye upon our Conſciences, without
any Removal; and the Malignity will affect
our Minds, without any Remedy.
902. There is no Happineſs, or Peace; but
in the Compliance of the Temper of our
Minds with the Reaſon of things: which is
a Conformity with the Everlaſting Law of
Righteouſneſs.
903. God takes a large Compaſs, to bring
about his
904. As. God, in the Natural world, hath
fitted one thing to another ; whereby Inepti-
tude to the End is excluded: fo be will alſo;
in the Intelle&tual world of Souls and Spirits,
finally proportion Capacities and States.
905. The other world will be admirable for
Congruities:
906. No man can be without the neceſſary
Perfections of Humane Nature, Underſtand-
ing and Liberty
907. Conſidering the Supernatural Proviſion
of God for Man, and the Natural Accom-
pliſhments of Man ; he is more Sufficient for
the purpoſes of his Creation, than any inferior
Creature whatſoever.
908. It is no leſs an Act of the Will; tho
a man be, at the firſt attempt, unwilling: yea,
though
+
. . .
Cent. X. APHORISM S.
1
1
though he ſuffer great difficulty, in bringing
himſelf to will.
909. God deſires no man's Salvation, with-
out his Return; and God deſires no man's Re-
turn, without his Conſent.
910. He that knows moſt, thinks: he has
moſt ſtill to Learn.
911. Where there is moſt of God, there
is leaſt of Self.
912. Pray, with Humility; and Do, with
Diligence.
913. That Power is in vain, which is never
in Uſe.
914.
A
great
Faction is many Perſons, yet:
but one Party; and that is but one Opinion ci
ſuch a Faction is but one man, in point of
Fudgement : one free-ſpirited man is, in this
particular, equal to a whole Faction.
915. We Live by Grace; therefore it is
comely for us to Acknowledge Grace.
1916. The Spirit of a Man is the Cdndle of
the Lord; Lighted by God, and Lighting us
to God. Res illuminata, illuminans.
917. Men are not ſo far to preſs the Prin
ciples of God's Creation ; as to Neglect the
Grace of God: nor fo far to depend upon the
Grace of God; as to Negle&t the Principles of
God's Creation.*
918. The Evil of Sin depends not only on
the Will of God, forbidding it; there is an ?
Intrinfcn
:
ز
1
* Not fa far to infift-on the Religion of Nature,, as to
neglect the Religion of Jeſus Chrift: nor ſo far to inſiſt.
on the Religion of Jeſus Chriſt, as to deny the Religion
of Nature, Dr.
MORAL and RELIGIOUS Cent, X
Intrinſic Malignity in it, and it is deſtructive of
the Subject.
I
919. In the loweſt degree of Sin, there is
a Variation from the Law of Righteouſneſs :
in the higher degrees of Sin, there is a Con-
tradiction to it, and an Inſurrection againſt it.
920. The direction of the Spirit makes not
a Rule, diſtinct from Reaſon and Scripture : is
not a third Rule. The Spirit adds only Af-
ſiſtence; to find out the Reaſon of things, and
ſenſe of Scripture. For theſe two, Reaſon
and Scripture, are the whole Revelation of the
Spirit; in reſpect of the Matter.
921. The Senſe of the Church is not a Rule ;
but a thing Ruled. The Church is bound
unto Reaſon and Scripture, and governed by
them, as much as any particular Perſon.
922. The Notion of Faith in God, com-
prehends in it Fidelity to God,
923. Where there is a Principle of Nature,
there will be Progreſs to Perfection ; unleſs
there be the Impediment of Violence.
924. An Holy Frame is a thing connatural
to divine Truth.
925. He knows moſt, who Does beſt.
926. We cannot be Undone, but by our
Selves.
927. God expects, Man ſhould Do; as He
makes him capable.
928. Every man, that has to do with him
that is truely Religious, is the Better for him.
929. True Religion hath done only good in
the world: but Superſtition which is the Coun-
terfeit
Cont. X: APHORISM S.
3
terfeit of Religion, háth done the worſt and
the greateſt Miſchiefs.
930. Religion doth recover the Soundneſs,
and ſupply the Defects, of Nature: it doth
beautify and adorn the Soul of man, with all
thoſe Virtues; which accompliſh him for a
Regular Life, and for an Happy End.
931. Truth is not only a man's Ornament,
but his Inſtrument; It is the great Man's
Glory; and the poor man's Stock: a man's
Truth is his Livelihood, his Recommendation,
his Letters of Credit.. ·
932. Moral Endowments are the Materials
of true Religion. There is no greater Piety,
than true Virtue; but Virtue hath not the full
Nature of Virtue, if there be not in it a re-
ſpect to God. To have reſpect to God, 'is 'ej
ſential to true Religion; and predominant in
it.
?: Serie
933: The Highth of his Original, and the
excellency of his End, repreſent Man'as a con-
fiderable Creature ; that he was created by
God, and appropriated to Him.
934. God's Image is upon Us'; and we bei
long to Him.
935. Charity is a great deal better than Li-
berty.
936. To have worthy Thoughts of God,
and to be well-affected towards Him'; is the
Sum of our Devotion.
932. God would never have made Manto
that Highth and Excellency of Nature; if he
had deſigned him only to worldly Drudgery:
and Employment here below.
.nl
1
I
938.
MORAL and RELIGIOUS Cent. X.
938. God is the Object, which does fully
exhauſt and draw-out, which does perfe&tly
exerciſe, and employ, the Faculties of Mind
and Underſtanding.
939. Let us all fo Live ; as we fhall wil
we had Lived, when we come to Dye; for
that only.is, well, that ends well.
940. Many now think, Nothing is Enough
for them : they may think kereafter, they had
too Mucho
941. The being Righteous in our dealings
with men, grounds an expectation of being
Righteouſly dealt-with, by them.
942. The Reafon of a man's Mind muſt be
fatisfied; no man can think againft it.
943; A man's Reafon is no where ſo much
fatisfied, as in matters of Faith.
944: Repentance doth alter a man's caſe,
with God; and therefore Repentance ſhou'd
alter the caſe, between one Man and another.
945. God is more forward to Over-look,
than Men are to Acknowledge, their Imper-
fếctions.
946. It is to be ſuppoſed, that the matters.
of Faith are perfectly agreable to the Nature
and Relation of things.; which God originally
made, and thoroughly underſtands, and which
He neither Contradičts, nor Varies from ; be-
cauſe that would be to Contradiet and Varyke
from Himſelf.
947. The Religious repreſent.God to them-
felyes, as Amiable; the Superftitious repreſent
God to themſelves, 'as Formidable.
948.
Cont. X. APHORISM
6
948: Religion is a true Friend to humane
Nature in the firſt inſtance, it dóth Uphold
and conſerve ; in the next, it doth Repair and
Recover and Reſtore the Principles of God's
Creation, loft in Man by ill ưſe, or neglect of
Himſelf.
949. Religion doth lay the Foundation of
mental: Peace, Satisfaction, and Content:
950. That which doth not, by it’s Self, or
by it's Operation, Sanctify a man's mind, and
make him better ; is not Religion.
951. Thoſe, who are fincére and boneft in
their Religion, Are and Do always, what their
Religion requires: they are fo, in their Temper;
;
and they do ſo, in their Practice.
952 Hypocrites, Deſigners, and Practifèrs
upon Religion, are noć under the Power of
Religion ; but Religion is under the Power of
their Deſigns.
953. As great a mind as God hath to Cone
vert Sinners, He never did Force thein ; but
doth Perſuade, and deal with them according
to the Principles of their Make.
954: To "Impoſe whát is Unreaſonable, is
to Uſurp upon the Creation of God:
955. A man is concerned to admit nöthing
as Religion, but what is really fạch ; and what
he does admit as Religion; he muſt be Anſwers
able to, in Temper and Statë, in Life and
Practice.
956. Religion doth poffefs and affect the
whole mati : -in-the Undertanding; it is Know-
ledge ; in the Life, it is Obedience, in the
Affections, it is Delight in God; in our Car-
riage
3
.
,
:
<
و
12
MORAL and RELIGIOUS Cent. X.
riage and Behaviour, it is Modeſty, Calmneſs,
Gentleneſs, Quietneſs, Candor, Ingenuity ; in
our Dealings, it is Uprightneſs, Integrity; Cor-
reſpondence with the Rule of Righteouſneſs :
Religion makes men Virtuous, in all Inſtances.
-957: Religion has different Denominations
and Names, from different Actions, and Cir-
cumſtances; but it is One thing, viz. Uni-
verſal Righteouſneſs : accordingly it had place,
at all times; before the Law of Mofes, under
it, and ſince.
958. Not-having mine own Righteouſneſs ;
[ Phil. iii
. 9;
One of the durvánla 2. Pet.
iii. 16.] is, in effect, not being recommended
to God, by mine own Worthineſs ; not left to
ſtand or fall, by mine own Deſervings.
959. Rom. i. 25. Worſhipped the Creature,
mega + Ktíouvla. not more than the Creator,
or above the Creator : but in conjunction with
the Creator.
960. The Way, the Truth, and the Life
[Fobn' xiv. 6.] that is, the true Way to eternal
Life.
961. The golden Calf [Exod. xxxii. 1. ]
was made, in ſtead of Mofes, the Mediator
not in ſtead of God, Jehovah. The Idolatry
of the world has been, not about the Object;
but about tlie Mean, of Worſhip (Mediator.
Keep your-felves from Idols [ 1 John v. 21.1
in oppoſition to Owning Jeſus Chriſt [ver. 20.
So Rev. xiv. 9,11. contrary to 4, 2. and xiii. 5.
and 2 Thef. 1. 3. Pbil. ii. 1o. Col. ii. 18.
962. None of thofe, who bad the Holy
Spirit, in it's extraordinary Gifts, were ſaved
by
ز
Gent. X. APHORISM S.
by it : and Many, that had not the Holy Spirit
in it's extraordinary Gifts, were faved without
it; both before and ſince.
963. Sinners had rather be in
any
Com-
pany, than alone with themſelves : had rather
be in any Employment, than in Reflection upon
themſelves.
964. The Creator of the world can be un-
der no Confinement to any place in it..
: 965. Our moral actions are the foundation
of our future condition.
966. Never was Religion any man's hin-
drance : it is, at leaſt, Harmleſs and Innocent :
and it doth not deſerve that Sacred Name, if
it does us no Good.
967. If thou goeſt about any thing in a
Paſion; thou takeſt upon thee to do a manly
act, when thou art not a man.
968. He that behaves himſelf gravely, may
command the Conſciences of other men;
though he cannot ſtop their Mouths. No man
is deſpiſed; but Himſelf is the main Cauſe of
it.
: 969. Nothing is more Spiritual, than that
which is Moral.
970. A man may uſe, what he finds does
better diſpoſe himſelf for any religious Duty ;
as Faſting and Solitude may : but the Danger
is, to fancy; ſuch a thing will recommend us to
God.
971. A well-meaning perſon is more in
danger of Superſtition, than of Hereſy: Re-
ligious Ingenuity makes men abhor Profane-
neſs and Hereſy.
972.
13
MORAL and ROLIGIOUS Cent X.
3
9727 The more we Ufe Wifdom and Virtue,
the more they are our Own; and the more
we have of them.
973.-ın.God, it is always infallibly as it
Mould be; but in Creatures, is, and, ought to
be, are often divided.
974. There is no Fate ; but on our part
Reaſon and Prudence; on God's part Fro-
vidence : and this Providence, and all neceſary
Help; are as ſure and certain ; as the Exiſtence
and Perfections of God.
97 3: No man doth think, Others will be
better to Him; than He is to Them.
976. They, who miftake the Means för
the End, may be reproved; without prejudice
to the Means: for the Uſe of Means is nothing,
if there be not thereby an Attainment of the
End.-
: 977. He that believes what God faith; with-
out Evidence that God fays it ; doth not believe
God, while he believes the Thing, which
comes ftom God.
978. To talk much of one's Self, is to dif-
patagé Others; to ufurp.over them, and give
them Law.
979. Then you have hear'd a thing often
enough ; when what you have hear'd is paſs’d
into a Principle; and makes a Conſtitution of
Mind, and is ſeen in Practice:
980. Our Zeal muſt be kindled with pure
fire. from God's Altar; that it may rather
Warm; thani Bum; Enliven, rather than En-
flame.
981. Determinations, beyond Scripture, havé
indeed
Cent. X.
RI
APHORI S M S.
1
indeed enlarged Faith; but leſſened Charity,
and multiplied Diviſions.
982. When the Love of Truth rules in the
Heart, the Light of Truth will guide the
Practice.
983. The Practice of Religion is the true
Úſé of thoſe Faculties, with which God hath
inveſted Humane Nature.
984. Some are the worſe for their Religion ;
but ſuch Religion is certainly bad: If this No-
tion be not underſtood and admitted.j.;" that
* Difference of Opinion, in fome matters
" about Religion, ſhou'd ņot make Difference
" in Affection ;" We ſhall All be the worſe
for our Religion.
985. The malignity of Sin does, in time,
Vitiate the Principles of Nature; and the
Sinner comes to Live intirely by Senſe and
Paſſion ; who has been wont to put a Violence
upon Judgment, Reaſon, and Conſcience.
986. He only can effectively Abfolve men
from their Sins; who can looſe the Bonds of
Death.
987. None fo Empty, as thoſe is. who are
Full of themſelves.
.
988. It is moft Chriſtian, and moſt Politic,
and moſt Prudent; as the beſt rule for an eaſy:
paſſage through the world, which at-belt is
troubleſom enough ; neither to Provoke, dior
be Provoked.
989. No man's Inferiority makes him con-
temptible: Ēvery man, taken at his beft, -will
be found good för Something.
I 4
: 1990:
,
MORAL and RELIGIOUS Cent. X.
990. Religion begets in us Rational con-
fidence, and a tranſcendent Pleaſure.
991. The work of this State is, to bring our
Bodies into Subjection to our Minds; and to
bring our Minds to Harmonize with God..
992.. There ought to be a Sovereignty of
mind and underſtanding, above Senſe and Af-
fection. We ought to uſe the Means ; and
enjoy the End. Man is more than bodily
Teinper, Complexion, and Conſtitution. A
man exiſting in Time, ought to conſider him-
ſelf as laſting to Eternity. There ought to
be a Subordination of the tranſactions of Time
to the Subſiſtencies of Eternity. Theſe
and ſuch like Principles of Reaſon are to the
Soul; what Forms and Qualities are to Na-
ture.
993. We may
We may obſerve Scripture, in matters
of Diſputation, not to ſpeak curiouſly; but ra-
ther looſely, with indiflinction :. and ſome
times to appear to favor both. Parts.
994. To be Challenged by the Reaſon of a
man's cwn Mind, goes nearer to his heart;
than to be cenſured by all the world beſides.
995. All the ways of God are ways of
Goodneſs, Righteouſneſs, and Truth: why
ſhou'd not Our's be fo too?
996. He that yields Obedience to Truth,
does Right to himſelf; and, as a man knows
things to Be, ſo ſhould he Da.
997. They have a Reaſon for it, which the
Apoſtle had not; who reje&t the ITſe of Reaſon,
in matters of Religion : but we muſt be Men,
before we can be Chriſtianse
998.
Cent. X. APHORISM S.
1
998. We cannot Remove too much Im-
perfection from God; cannot Aſcribe too much
Perfection to Him: therefore God is more
Knowable, than any thing elſe.
999. Judgment and Practice will comply
one with another.
1000. We ought not to Name God; with-
out a Senſe of Him upon our Minds.
CEN
MORAL and RELIGIOAS
Cent, XI.
)
CENTURY XI.
>
I001..
Rom. i. 17. Juſtified by Faith.
Habak. ii. 4.
Gal. ii. 11. --faved
Heb. x. 38. Live by Faith.
Quotations in the New teſtament, out of the
Old. Either there is 1. the like notion ;
or 2. a parity of reaſon, though the caſe
be different; or 3. they are founded in the
proportion of Times one to another; or 4.
they are bare Alluſion, or Accommodation;
or 5. the reſpect of Type and Anti-type; or
elſe 6. the Scripture delights in Scripture-
phraſe ; or elſe 7. for the increafe of Senſe.
1002. God abates-of his own Right; that
the Condition of Man might not be forlorn.
Wherever there is a Right, there is a Power
to moderate and abate-of that Right; yea, to
part with it, if we pleaſe: Any man may take
leſs than his Right; may pardon upon any Sa-
tisfaction; upon no Satisfaction. We all fay,
We have this Right: and will we deny it to
God?
1003. There are Sufferings, which are no
Puniſhments; as ļ, the effects of God's ab-
ſolute Sovereignty: [Jacob and Eſau] 2. thoſe,
which come for Probation and Trial: [Job]
3: which come for exerciſe and increaſe of
Virtue. 4. which we are involved-in, thro'
the neighbourhood of. Şinners: (Joſiah over-
borne by Manaſſes Sin.].5. which prevent Sin
and
Cent. XI. A PHO RISM $.
and Miſery : [as, knowing the power of In-
fection, taking the Righteous away by Death
from the Evil to come.] Thoſe Sufferings in
this world only aré Punifhments; where Sin
is the natural or moral Cauſe of Suffering.
1004. We are not Men, fo much by bo-
dily Shapé ; aś by Principles of Reaſon and
Underſtanding : wherefore thoſe, who dif-
charge Reaſon from having any thing to do in
mátters of Religion, do' no true Service to Re-
liğion : do-råther purſue the Apoſtafy of the
firſt Adam, and raże the foundations of God,
For all the greater Rights, majora jura; a carica
Sótald are founded in Reafon ; are preſup-
poſed in Chriſtianity, are acknowledged and
feinforced,
1005. The Materials of Religion are prin
ciples of Happineſs, Ingrédients into it: our
Obedieńce to the unchangeable Laws of Righ-
teouſnefs is our Religion ; our being renewed
in the Spirit of our minds, is the State of Re-
Higiön ; our being reſtored to the Image of
God, whereby we are prepářed' for future
Glory, is the Effect of Religion ; our agree-
ment with God, in Mind and Temper," is con-
fequent upon Religion ; our worfhipping God,
and doing Him Service, is the Uſe of Religion;
our Háppinefs in the enjoyment of God, is
the End, Refult, and final Accomplijhment of
Religion. In thefe, we 'exèrċifè'our Religion;
and enjoy our "Happinėſs : Out of theſe, we
are neither Religious, nor Happy."
TÖÓÓ: If; under pretence of the Spirit,
any one produces what is inferior to: Senſe,
Reaſon,
MORAL and RELIGIOUS Cent. XT
ز
Reaſon, or the improved perfections of man
in a natural way; he is certainly deſerted of
God, ſunk below his Species; who will give
ſuch a one Credit. Prov. xiv. Fools believe
every word. It is great Weakneſs in us to take
leſs at Man's hand for Aſſurance; than God,
when He would have us believe, doth of His
own accord give.
1007. Religion is not a Hear-ſay, a Pre-
ſumption, a Suppoſition ; is not a cuſtomary
Pretenſion and Profeſſion; is not an Affecta-
tion of any Mode; is not a Piety of particular
Fancy; conſiſting in ſome pathetic Devotions,
vehement Expreſſions, bodily Severities, af-
fected Anomalies and Averfions from the in-
nocent Uſages of others : but confifteth in a
profound Humility, and an univerſal Charity.
1008. Several Forms of words in Scripture
expreſs the ſame State, and ſo vary only the
notion ; (and ZoElSO ) differ not materially ;
but in Subſtance are the ſame. To ſtand
upon
nice and accurate Diſtinctions of them, is need-
leſs; uſeleſs ; ſince Scripture uſes them indif-
ferently. (Regeneration &c.] This is fit to be
known; to avoid troubleſome multiplicity in
Religion, and the poſſeſſing the minds of men
with thoughts, that Religion is more intricate
and voluminous; than indeed it is: whereas
Truth lies in a little compaſs, and narrozer
room. Vitals in Religion are Few.
1099. I can give no Offenſe to any; when
İ.worſhip Him that made me, in the trueſt
Uſe and higheſt Improvement of my
choiceft
Fa-
Cent. XI. A PHOR:ISM S.
ز
Faculties: for this Worſhip is internal, in-
viſible,' mental, ſpiritual.
1010.- 2 Cor. xiii
. 11. Be perfect] The fanie
word in the original, as Matt. iv. 2.1. Mend-
ing their nets.
IOI I. It is not advifeable to make our-
ſelves a Religion ; in materia libera : We ſhall
be in danger of being tempted, to value our-
ſelves by it ; to hold others to it; to abate as
much for it, in things of weight.
1012. Col. ii. 23. 'Açaidia to, the Ne-
glecting of the Body; hath no more of Re-
ligion in it, fimply; than II Ano
poor oægrós, the
Satisfying of the Fleſh; mention'd with it:
nor does there ſeem to be any reaſon; why
Will-worſhip, in this fame paſſage, ſhou'd be
taken in a worſe fenfe ; than it's companion in
the place, Humility.
1013: In Worſhip, there is 1. Apprehenſion
of the Object ; and Acknowledgement of it's
Perfection : 2. Union with the Object; and
Affection to it: 3. Senſe of Infirmity; and
Dependence on the Object. Theſe are things
in Worſhip; of which nothing can be done,
but by the Spirit.
1014: The more Myſterious, the more
Imperfect: That, which is myſtically ſpoken,
is but half ſpoken: As Darkneſs is, in compare
with Light; ſo is Myſtery, in compariſon
with Kriowledge.
1015. A found Mind can not be, without
Modeſty and Humility; a ſound Body can not
be, without Temperance and Chaſtity:
I017
MORAL and RELIGIOUS Cent. XI.
2016. If I am, by the faculty of Reaſon,
capable of God; then I am, by the uſe of
Reafon, to take cognizance of God: if I am,
by the faculty of Will, capable of chooſing
Good; then I am in the uſe of Will, to chooſe
that which is Belt: even God, the chiefeſt
Good: if I have in me Superior and Inferior
Powers; then I am to govern thoſe which are
Inferior by thoſe which are Superior: if I am
Accountable to One, who will examine me
by Reaſon; then I am bound ſo to act, that I
may be able to give Account of my ſelf to
Reafon.
1017. It is no Diſparagement to the Divine
Spirit ; that whạt is Pretended to come from
it is examined, by. Reaſon and Scripture ; and
alſo the ground of any man's Pretenſions to
that Spirit.
1918. It is not Morally good ; to forbeas
the Uſe, or abandon the Poffeſſion, of what
is-Naturally good: Mortification is not deny-
ing our Bodies; but denying our Lufts; Con..
tempt of the World is not Piety; but Con-
tempt of thoſe that have the World, is Pride.
And indeed, Pride and Humility are not diſting
guiſhed by Wealth and Poverty.
1019.,We muſt Learn of the Divine Wife
dom, Imitate the Divine Goodneſs, Depend.
on the Dwine Power.
1020: We cannot Live among one another ;
without being in fome Danger from one an-
other: byt, this is the caſe of the Great and
Rich; as well as of the Mean and Pear. The
former have not leſs than the latter of Diſfatis-
faction,
Cent. XI. A P H O R I S M 9.
faction, Anxiety, Fear, Danger : nay, the
Rich Man hath as many Dependencies; as the
Poor: though not the fame.
102T. Reaſon is the Foundation of Nature :
Learning is the Super-ſtructure of Art.
1022. In the Goſpel we are taught the
Expiation and the Extirpation of Sin : Satis,
faction was Neceffary; to make Expiation ;
that the Law might not be counted Võid, that
Sin might not be counted Slight, that Repen-
tance might not be counted Sufficient; and
what hope is left to the Incorrigible of 'Im-
punity ; which is not even allowed the Pea
nitent, without Satisfaction ! ] that Puniſh-
ment might not be counted Arbitrary, that
Pardon might not be counted Indifferent; [buť
a thing meet fit and neceffary for diſcounte-
nancing Sin ; ) that Grace might not be
counted Exorbitant; that Prerogative might
not be counted Diſhonourable. By this Satis-
faction, God provided for the Diſcountenan-
cing of Sin, on the one hand; and for the
Saving of the Sinner, on the other.
1023. As Sin is a Vitiating the Reaſon of
Man ; the Reſtauration muſt be by the Reaſon
of God; by Chriſt, 8 nó.
1024. God hath not provided better, for
any effect ; upon which the Being and Wet--
fare of the Creation depends : than He hath?
for that-Faith and Ohedience, upon which
the Salvation of a Sinner depends. - * 10.
1025, Goodneſs and Wickedneſs cân not
be Réconciled: God is unchangeable in the onez.
and the. Impenitent is unchang'eable in the
other,
2.1
?
MORAL and RELIGIOUS
Cent. XI.
other. God can not be reconciled to Unrigh-
teouſneſs; and the Impenitent will not be re-
conciled to Righteouſneſs.
1026. Man is enjoined nothing, by the Re-
conciler ; but what is Good, and Beſt in it's
ſelf; Neceſſary, and Beſt for Him: viz. to
lay-aſide the Deviliſh Nature he was in, by
Pride and Malice; and the Brutiſh nature he
was in, by Senſuality and Intemperance.
1027. Let there be a proportionable care,
againſt mif-apprehenſions in Judgement, miſ-
expreſſion in Words, and miſ-carriage in Prac-
tice.
1028. The beſt way to find out, what is
Religion in us; is to inquire, what is True con-
cerning God: for Religion in Us is our Re-
ſemblance of God; who is ever beſt pleaſed
with thoſe things in his Creatures, which are
moſt eminent in Himſelf.
1029. Sinners are neither ſuddenly pu-
niſhed, nor certainly pardoned, nor ever coun-
tenanced, nor at all neglected, but graciouſly
forborne. Our Time here is the Meaſure of
God's Patience, and the Fruit of His Good-
neſs.
1030. How much: Eaſier is it ; quietly to
enjoy, than eagerly to conteſt! How vaſtly
wiſer !
1031. Allow for difference of Temper, be-
fore you conſider the Religion of the party.
The activity of Choler ſhou'd not have the
eſteem-of-Divine Zeal; the mild Sanguine
complexion fhou'd not have the honor of
Chriſtian Meekneſs; the black Melancholy
ſhou'd
..
Cent. XI. A PHORISM S.
{
i
The reaſon may
ſhou'd not be condemned, for the heart of
Unbelief; the dullneſs of Phlegm ſhou'd not
fall under the cenfure of Dead-heartedneſs to-
wards God.
1032.
" Prince and Saviour,” is God's con-
junction: We affect Punitive Power; and
glory in it. Let any have the Executive part
of Juſtice, a wiſe and good man will ſay; r4-
ther than my ſelf.
1033. The fame Scripture [Asts v. 31.]
makes Repentance ſtand for All in Us; and
Forgiveneſs of Sins for All with God towards
Us.
1034. It is uſual in Scripture to fumm-up
all Religion, ſometimes in a ſingle Phraſe
otherwhile in one Word.
perhaps be; becauſe never any of theſe is
alone.
1035. It is true Courage ; to ſuffer-for what
is Good, and to bluſh-at what is Evil.
1036. To multiply Queſtions, is not the
way to improve Religion: the Zeal of man
fhou'd be turned, froin Curioſity of Specula-
tion, to Honeſty of Practice.
1037. The great things of God are ſubject
to His own reſolution: We are concerned, but
not conſulted, in them.--[Melliah.]
1038. Evil bears-down the Law againſt it,
by Violence; and ſets-up a Law for it, by
Cuſtom.
1039. It was always Faith and Obedience;
under every Diſpenſation,
1040. To a wiſe act of judgement, many
things concur Reſpicere praeteriia, In pi.
?
:
К.
E0
MORAL
Moral and RELIGIOUS Cent, XT.
.
.
cere præfentia, Circumfpicere contingentia, Pro-
Spicere futura. Such fober meaſures are too
cool and flow for Imagination ; which is active
and unruly. Judgement is calm and fevere';
Invention is lively and pleafant.
:: 1041 It is a great Performance, Hoc
agere;
to mind and attend to what we are about:
He who hath not a certain mark in his Eye,
will ſhoot at Rovers. Anima, quae ubique eſt,
nullibiseft :: He, that thinks of every' thing,
thinks of no thing. The moſt Buiſy men
make the leaſt Riddance of Work. It is not
within our meaſure and proportion; to he good
at every thing.
:. 1042. All Objects affect; and all Faculties
incline: God and Nature have appointed a di-
τι είing Principle ; [το ηγεμονικόν - that there
might be in Multiplicity, a reduction to
Unity', Harmony and Uniformity, in Vari-
ety."
1043: Let the intermediate Ends be war-
rantable; and the ultimate End worthy:
1044. They can make no Return, who
lrave no Reception; they can give no Anſwer,
who do not underſtand the Queſtion.
10450 The Devil often finds work for Them,
who find one for themſelves: our Faculties
can pot lie dłe z bat if not employed, will
turn upon themſelves.? :
"1046 In fending :Chrift, God did a New
thing, ein reſpect of the Means ; an Old thing,
in reſpects of the End: It was, in the ſtate of
Créationit ought to be, in the ſtate of Re-
generations
STUS
Fent. XI. A PHORISMS!
11.6
generation, it will be in the ſtate of Con-
fummation.
1047. The Spirit of Pride is the great Mo-
nopolizer of the world: but they only are in
danger of Self-Conceit, who want Self-Know-
ledye. The Proud man' lives in the Paradiſe
of Fools; and neither in what he thinks, or
does, or looks-for,: or:: promiſes : himſelf, is
there any thing fincere. or true.
1048. Scripture mentions ſeveral påşticulars
often ; (as Eph. iv. 31, 32.) not fo much for
the ſake of making the Diſtinction accurate,
as the Excluſion univerſal.
1049. Let not any man ſpeak; when he is
himſelf in a Pallion; nor to any one, that is
fo:
-1050. Speak no Evil: out of Conformity
to God, out of Contradiction to the Deving
out of Obedience to Religion; out of Care for
our Selves, out of Congderation of Others,
out of. Allowance for Imperfectioni [the dm
perfection of our State.
- 1051: The Materiality of Vice is in the
Complexion of the Body ; the Formality of
Vice is in the Conſent of the Minder
1052. The ſelf-ſame thing in man: is the
Matter of Virtue, and of Vice when the
Conſent of the Mind is the Form of Yice, the
Difient of the Mind is the Form, cofridWirtei;
and vice verfa. There was: in-Man's Nature,
at the Creation, the Matter of Vice, as well:
as of Virtue; the one cou'd not have been;
without the other; for the fame thing is the.
Matter of either. And as this was in Man, fo
Sini
K 2
it
MORAL and RELIGIOUS Cent. XI.
it was in the World: and the Matter of Evil
is not Evil.
1053. He, that wrongs any Creature, fins
againſt God, the Creator : becauſe God is the
Owner of the Creature, the Mainteiner of
Right, the Avenger of Iniquity, the Rule of
Obedience, in His Nature, or by His Will.
1054. It is Neceſſary to know, what God
has reveled; concerning the way of Pardon
by Chriſt: it is impoffible to know more than
He has reveled, If men wou'd forbear to
explicate farther; there would be more Chrift-
ianity, and leſs Controverſy:
1055. Expiation of Sin is made: when,
upon ſomething done or ſuffered, (either or
both), according-to God's pleaſure appoint-
ment and acceptance ; God is pacified, the
Fault is pardoned, the Guilt extinguiſhed, the
Puniſhment prevented, and the Sinner re-
Jeaſed. [Archútgwois. Eph. i: 7. Col. i. 14.
Hib. ix. 12. Kartagiouisi Tit. ii
. 14. Heb.
1: 3: 1. Fobni. 7: Aglasuós Heb. ix. 13. 'A8-
τησις αμαρτίας Ηeb. ix. 26, Ιλαςήριον· Rom.
iii.-25. Inagués i John iv. 10. Katanazija
Rom. v. 10, .
1056. A Good word coſts as little, as a Bad
one's
and is worth more : is more to the
pura
pofe:
1957: ** Thy good things” -- Inſtruments
of Virtue, 'ånd Arguments to Thankfulneſs.
- 1058. Conſcience is God's Vice-gerent ; Ozis.
Evciäez the God; "dwelling within us.
1059. " That it might be fullfilled” that
is it so comes to“ be fulfilled; this comes to
be
يم
*
sii
Cent. XI. APHORISM S.
be the caſe repreſented by the faid Prophet:
[ive êxßałox'v, not ålti21xbv conſequential, not
caufal.
1960. To lefſen the number of things. law-
full in themſelves; brings the Conſciences of
men into Slavery, multiplies Sin in the world,
makes the way Narrower than God has made
it, occaſions Differences among men, diſcou-
rages Comers to Religion, rebuilds the Par-
tition-Wall, is an Uſurpation upon the Family
of God, challenges ſucceſſive Ages backward
and forward, afligns New Boundaries in the
world, takes away the opportunity of Free-
Will Offerings.
106). Theſe four things are in conjunction:
the Freeneſs of Grace, the Fullneſs of Satis-
faction, the Virtue of Pardon, the Efficacy of
Repentance. All is done for Us, that was
proper ; or is poſſible.
1062. "
Holding the Truth in Unrighte-
" ouſneſs ; Leaving the Natural Uſe; Not
Diſcerning the Lord's Body; Not Hold-
ing the Head; Turning the Grace of
" God into Laſciviouſneſs."
are charac-
teriſtical forms of ſpeech for Specifical mil-
carriages, in their ſeveral inſtances,
1063. It pleaſed God to provide ſuch à
Juſtification of Righteouſneſs ; that it ſhoud
be practiſed by Chriſt; in the Human nature
of Sinners: and ſuch a Condemnation of Sin ;
that the Human nature of Sinners, in which
Chriſt practiſed Righteouſneſs, ſhou'd notwith-
ftanding Die.
1004. In a Sinner, there is an Inſurrection
!
K 3
ot
MORAL and RÉLIGIÕÈS CéntX.
.
of the Higher Faculties againft God; and of
the. Inferior Faculties againſt the Superior.
1065. Some things are according-to the
Nature of God - Holineſs, Righteouſ-
neſs: fome, according-to the Relation we
ſtand-in to God, as Creatures; Reverence,
Submiffion: ſome, according-to our Capacity,
as Intelligent and Voluntary ; Conſent of
the Mind : fome, according-to our Compoſition
and Make; (Soul and Body] - Reaſon above
Senfe, Body ſubfervient to Mind, Sobriety fo-
vereign to the Mind, Temperance conſer-
vative of the Body: ſome, according-to the
mutual Relation between Us and our fellow
Creatures; - Juſtice, Righteouſneſs
. Theſe are
matters of general Obligation, and univerſal
Acknowledgment.
1066. God accepts that, as the Condition
of a Covenant; which was the Duty of Man's
Creation.
: 1067 He, that firſt Reproves is 'unwilling
to. Puniſh.
1068. The Times behind us are junior ; the
times before us, ſenior: the Seniority of the
World is to come; the Juniority of the World
is - paſs.d. [ Antiquitas Saeculi eft Juventus
Mungi Why do we attribute perfection to
the World, backward; and to a Man, for-
.
ward
1069. The Jewiſh Church was not ſo under
the Lawas not to be under Grace; "and the
Chriſtian Church is not ſo under Grace, as not
to be under the Läw.
3-1070.
Cent. XI. A PHORI S M S.
ز
1070. It is a thing of the greateſt Impor-
tance.; upon what Authority we Believe.
1971. The hiſtory of the Creation ment-
tions only the poſitive Law: the ſtate of the
Creation held-forth the moral Law. " [Eau TOIS
vóuã need no other declaration.]
1072. "Evx219G. Bonez for all variety of
States; for all diverſity of Seaſons ; for all dif-
ference of Caſes; for all ſorts of Supply
Seaſonable : when callid to act; when in
danger to fall; when ready to be afáulted ;
when brought to account.
1073. Too much Foreſight wou'd make too
little Self-enjoyment.
1074:
The Right to Pray is a Truſt; from
thoſe, who are to pray with us : therefore no-
thing doubtful and uncertain, or peculiar and
fingular, ſhou'd be put into our Prayer; or be
matter of it.
1075. Ill-nature doth not credit the effects
of Good-nature. We ſhall hardlý think
truely of God; if we be not like God: and
They muſt needs miſrepreſent God; who
think Him ſuch as Themſelves; before they
have made Themſelves ſuch as Him.
1076. No man will attribute the Good
done by another, to a better Difpofition ; thán
is in Himſelf: therefore an ill-nátúrd man ei-
ther will not believe, whàt is done by a gocd-
natur'd man; or will aſcribe it to Deſign: or
perhaps, to Folly.
1077. God accounts of Mëni, rather 1. ae-
cording-to their fettled Conſtitution, than ad-
çording to their particular Diſturbance; 2. ac-
K4
cording
i
ci
MORAL and RELIGIOUS Cont. XI.
ز
Cording to their general Courſe of Life, than
any Occaſional act; 3. by what they do with
Choice, than by what they do with Reluctance;
4.- in the full uſe of their Reaſon, than in the
Hurry of Confuſion; 5.--- with their Intention,
than contrary to it or without it ; 6. by.what
they do through Reſolution, though after much
Struggle: and God makes Allowance for
Weakneſs and Frailty, in the Manner.
1078. The Execution of Malefactors is not
more for the Credit of Governors; than the
Death of Patients is for the Credit of
Phyſicians.
1079. What is good, only becauſe God
(our Creator) commandeth it ; we do out of
Gratitude to God, (our Creator) who com-
mandeth it: for it were Ingratitude to uſe our
Faculties againſt Him, who made and gave
them.
1080, The Virtue of every Inſtrument lies
in it's Uſe; and if the End be not attained, the
Inſtrument is vain : So it is, as to Inſtruments
of Religion ; Prayer, Faſting, Sacraments;
when we are brought to a Religious frame of
mind, and put upon a Religious courſe of life :
then the Uſe of the Religious Inſtrument is
right: not elſe.
1085. Among Politicians, the Eſteem of
Religion is profitable: the Principles of it are
troubleſom.
1082. Embodied “acts, ſuch as the Sacram.
mental are; are beneath acts purely mental and
ſpirituals ſuch as Prayer is. " It is not for the
credit.
ز
Cent, XI. APHORISMS
credit of Religion, to lay all the ſtreſs upon
one motion in Religion; and to be remiſs in
others: nor to advance a temporary act, ac-
comodate to the ſtate of Imperfection ; above
acts purely ſpiritual, which are to continue to
Eternity.
1083. 1 Cor. xi. The Failing is, een desexgi-
Www• doing without Difference: the Indiſpo-
fition is, χίσματα, αιρέσεις. V.
Intemperance : the Danger is, xgillanot rate
agbluza
1084. The moral part of Religion conſiſts
of things good in themſelves, neceffary; and in-
diſpenſable: the inſtituted part-of Religion con-
fiſts of things made neceffary only by the de-
terminations of the Divine Will. He, that
denies the former, is Atheiſtical; he, that de-
nies the latter, is Infidel.
1085. It is a pregnant argument, that Wif-
dóm hath not governed the world: that many
have more readily received pretending Entbu-
fraſm and Preſcience, with ſácred regard; than
wifeſt Laws and beſt Reaſons. Socrates over-
threw Enthuſiaſm and Superſtition ; when he
taught men to receive no Doctrine, againſt or
without Reaſon.
1086. The world will never be releaſed
from the Superſtitions of the Roman Church
till men confine themſelves, in matters of Re-
ligion, to free Reaſon and plain Scripture.
1087. God aſſured his rejection of the
Jewiſh Church, and His acknowledgement of
the Gentile Church; by His taking Prophely
wholely from the one, and at the ſame time
giving it to the other.
1088.
.
1
:
MORAL and RELIGIOUS Cent: XI
i
i 1988. God, who made us what we Are,
wou'd have’us employ and improve what we
Have: Faculties, without any acquired Ha-
bitsy witnefs for God; and condemn Us.
L 1089. Weigh every matter of Religion ;
till the mind receives Satisfaction about it:
God gives this Allowance ; and will ſtay for
Obſervance; in that particular ; till it be done.
L' 1ogor. If you See not well, Hear the better;
if you fee pot far, hear the more : „the Con-
fequence of Truth is great ; therefore the
Judgement about it muſt not be negligent.
109r. The ſtate of Religion in it's Subject,
conſiſts of three parts; 1. the due Compoſure
of the mind; it's calm and quiet Temper, it's
ſettlement in Peace through the eſtabliſhed
Government of fober principles of Reaſon and
Underſtanding over Senſe and brutiſh Affection.
2. an univerſal Reconciliation with the whole
Creation of God; particularly, a living in
Concordo and good Will with thoſe made
in otra.Image and Likeneſs; a hearty and
trúe. Endeavor to promote and advance the
general good of Mankind. 3. the Mind being
united to God, by Faith and good Affection.
1092. Why ſhould one deal roughly with
his Boſom-Friend, the Senſe of his Mind
which;-if in Peace, is his Solace in all Soli-
táries to." gratify an Acquaintance, which
goes and comes !
--21093'Let our Souls have their Due; and
our Bodies not too much.
1094. 'Adunia, 'Atagasic. Happineſs,
Heari's-Eaſe in the world-Not trouble our-
felves
Cent, XI.
A P H O'R ISM S.
cs
felves backward, for thoſe things that aregone;
nor forward; for that which is not yet.
1095. The perfection of Wiſdom muſt
abound in Care; the perfection of Goodneſs,
in Beneficence; the perfection of Power, in
Activity.
10g6. The moſt advantageous - Inſtitution
of Religion is in Health and Strength : the
moſt neceffary Uſe of Religion is in Anguiſh
and Death. We are not then fit to Learn' ;
when we are called to Uſe.
1097: Fear, is the denomination of the
Old Teſtament ; Believe, is the denomination
of the New
1098. Fallibile falli, is no more; than
Fragile frangi, and Mortale mori. Every
Creature is fallible; may fall in reſpect, of his
Being; may fail, in his Operations; he may
be up-held ab extra ; but is ab intra defectible
both ways. What is Created, muſt be Finite;
and what is Finite, muſt be Fallible : when
therefore God made a Creature, [finite and
fallible). He reſolved to Forgive ; upon Re-
pentance and Amendment.
..1099. If Placability be an Excellency here
below, it is by Derivation from above; is
. ori-
ginally there, and fo- more abundantly.: for
what is by Imitation and Participation, muft
be Leſs where it is ſecondarily, than where it
is primarily.
1,100. He, that repents, for what is done in
time paſs'd; reſolves to:obey, in what he does
for time to-come,
7
ܙܨ
1
!
CEN
MORAL and RELIGIOUS
Gent. XII.
CENTURY
XII.
IIOI.
A
S Sin is a Reflection upon God,
the Sovereign; ſo He is concern'd
to vindicate his Honor: as Sin is Malignity in
the World; ſo God, the chiefeſt Good, is
concern'd to oppoſe it; and deliver the Crea-
ture from it.
1102. The worſt of men do not ſo much
need Our forgiveneſs; as the beſt of men need
the forgiveneſs of God. We have cauſe to be
Diſpleaſed with our-felves; but not to Throw-
ز
away our-felves.
· 103. There is no hindrance of God's Par-
don, from the Unchangeableneſs of His Na-
ture, from the Strictneſs of His Laws, or
from the Neceſſity of His Juſtice.
1104. The great Excellence of Chriſt's Sa-
crifice did confiſt in the Moral conſiderations
belonging to it.
1105. It is Venerable, to have Will to do
Good; when one has Power to do Hurt.
1106. He is wanting to his own Life, who
cuts-off his Acceſs to God: accordingly, no
Creature is ſo unprovided and deſolate, as the
Atheiſtical and Profane; the one has denied
God in principle, the other in practice. But
Religion provides-for the worſt condition; be-
cauſe it admitts us to the full uſe of God.
1107. There is but One Church fone Re-
Jigion) in all ages. It is thought, the World
does
Cent. XII. A PHORISM S.
does not grow Old; it is certain, the Church
does not.
1108. All acts of Vindicative. Juſtice and
Mercifull Forgiveneſs, are ſubject to Wiſdom.
Actual Puniſhment is not neceſſary to the up-
holding of Government: but only the Power
of Puniſhing, or Pardoning; as ſeems good
to Wiſdom
1109. Many make and uſe their Religion
but as an outer Garment, made in faſhion; to
put-on abroad, put-off at home.
ITI0. The favorable Declarations of God
are called His Covenant — [ The Rain-Bow.]
111. In worldly and material things, what
is Uſed is ſpent: in intellectuals and ſpiritual
things, what is not Uſed is not Had.
1112. Men are in Thought and Appre-
henſion ſuch, as they are in Temper and Af-
fection.
1113. A good man's Life is alf of a piece.
1114. The Scripture denominates none a
Sinner ; from common Infirmities, involuntary
Acts, invincible Errors, ſtrong Temptations,
or firſt Irregularities.
1115. Our beſt Entertainment is with our
own mind; and by communication from other
good minds.
1116. It is a wonder, any ſhou'd think
That might be done by Sacrifice : which cou'd
not be done by mental Devotion. · Nothing in
Sacrifice cou'd be acceptable to God; but the
meaning of the Sacrificer.
1117. Quære, Were - Sacrifices Expreſſions
of Homage, Signs of Gratitude, Impoſition
of
3
!!
MORAL and Religious Cent. XII.
}
pure and
ވެ
of Mulets, or Gratification of Prieſts, the
Servants of God?
3 11.18. We are abſent from God; not by
being other-wbere, than He is; who is every-
where a but by being other-wiſe, than He is;
who is all Good : by a ſenſual Life, a worldly
Mind; a wicked State. 8 Tóma, á Mix' tfónw.
1119. Jewiſh Sacrifice was 'Avcépernois é jezga
Thôr. Heb.-x: 3. Chriſt's Sacrifice was "Apecis
ei jaatimet Matt. xxvi. 28.
17120; : The. Being, which is moſt
undefiledis not to be ſerved, yugais ucocédecin
with difeaſed minds. [Nothing with Blemiſh
was to be Sacrificed. ] We muſt come to God
withi intention to forſake Sin, when we pray
it may be forgiven ; with diſpoſition to maké
uſe of the Grace we beg; with refolution to
fet-about what we pray we may do: For our
Prayers are to be Inſtruments of Piety and
Virtuer. ,S!...
11292 God hath rejected His own Inſtitu-
tions; when they have been made Final, put
in competition with Morals, or made compen-
ſations' fór Morals Ifa. i. 11-17. Ixvi. 3:
Mico-vi. 7, 8: Jer. vii. 4, 5, Amos v. 21.
Hao Ixiv. 6. Rom. xii. i. Eph. v. 27. Rev.
xix. 8 rifoba- jii. 7,-8, 9. Rom. viii. 2. In-
ſtitutes have their foundation, in the Will of
God and the matter of them is alterable:
Mörals have their foundation, in the Nature
ofi.Godz and the matter of them is neceffary
and unalterable.
T12Make allowance for Ignorance and
Incogitaney, før Neceſſity; for harder: Cira
cumſtances,
Cent. XII. A PHORISM $.
2
tances, for Miſapprehenſions and Miſtakes,
for Frailty and Infirmity: be wanting in-ng-
thing, that the Reaſon of the thing and the
Equity of the caſe call-for.
1123. Take-away the Self-conceited; and
there will be Elbow-room in the world. The
Leffon given by Wifdom is Γνώθι σεαμά. and
none have learned it, but the Wiſe. :*
1 I 24. It is ſoon enough to Determine, at
laſt; it is too ſoon to Determine, at firſt,
1125. Creatures univerſally beneficial have
been look'd upon, as lively Repreſentatives of
God: [Sun, Moon] therefore it is Nature's
Senſe, that God is Good and Communicative.
If God be not endeared and recommended to:
as by His Goodneſs; we ſhall never be engaged
to His Service, by our Senſe of it: for our
Returns are the Fruits of our Refentment...
1126. Sometimes, more than Men; other-
while, leſs than Children: one-while, Melan-
choly and wholly at a loſs; as if we could do
nothing: another-while, Intoxicated with
Pride and fond Opinion ; as if we cou'd do
all things: Of the multitude of thoughts,
which come into our minds; how Few, come
to any thing! That is nothing to use by-and-
by which a little before was.: obe of the
greateſt things in the world.
1127. Religion is not a Syſtem of Doce
trines, an Obſervance of Modes; a Heat of Af-
fections, a Form of Words, a Spirit of Qenio
foriouſneſs.
js-Linie
: 1128. Look we upon our-felves,i as {ubor-
dinate and fubfervient: take no more than
the
ز
*.
MORAL and RELIGIOUS Cent. XII.
1
the place and proportion of ſecond Cauſes. God
will do the work of the firſt Cauſe ; but ex-
pects, We ſhou'd do the work of the ſecond
Cauſe. There is a Conjunction of the firſt
and ſecond Cauſe to the fame Effect, in their
ſeveral Orders.
1129. Perfection is always to be meaſured,
by it's Nearneſs to the Pattern of Perfection.
1130. Power may do Harm; Wit
may
di-
rect thereto ; but Goodneſs fanctifies both.
1131. Platoniſts' principle of Creation, 'Epws
nd Llevize the Activity of divine Love; the
Non-entity of all Creatures. The groſſeſt
Errors are but Abuſes of fome noble Truths.
1132. Chriſt died, for the eſtabliſhment of
the New Covenant, his Teſtament: and roſe-
again, to be his own Executor of it.
1133. Mankind have the work of the Lamy
written in their Hearts ; (Rom. i.) in reſpect
of the principles of the Creation : and they
have the work of the Goſpel written in their
hearts ; in reſpect of the principle of Reſto-
ration : that the Goodneſs of God will Pardon.
1134. We are not Free from Good, but to
it: we are ſo made Free, as (under God) to
be Subject to the Rule, engaged to the End,
obliged to Others, true to our Selves.
1135. All Expectation hath ſomething of
Torment.
1136. Some run abroad, to fetch nothing
home: ſome are ſo ever a-doing, that nothing
is done: fome can not Do, for want of Think-
ing; and can not Think, for Thinking.
1137. Fulfill all righteouſneſs, Matt. iii. 15.
that
Cent. XII. À PH OR ISM S.
that is, accompliſh all Declarations concern
ing the Meſſiah. Pfali cxliii. Dan. ix, 16.
1138. Some ſpeak, only becauſë they will
not hold their Tongue: 'making Speech an
End, not á Means. If we cannot Govern our
tongues, we may Impriſon them."EqrGolovtwo,
1139. Every thing is dangerous, to him
that is afraid of it:
1140. When Anger goes before, matter of
Repentance commonly follows after.
114.1. Rule of Right is the Weak inan's
Strength, and the Strong man's Curb: il
makes Minė niy-own, and arraigns the In-
truder's violence.
1142. He, that repents; is Angry with him-
ſelf: I need not be angry with him.
1143: It is not a Warranty of our action ;
that the thing comes in our Minds: our own
Reaſon, and the Reaſon of things is more to
us than Suggeftion. [Enthuſiaſm:]
1144. It is the Madneſs of Superſtition; .
to think, to charin God by Cerimonies: indeed,
to expect That from any thing; which God
hath not promifed, and which Reaſon cannot
account-for.
1145. Cautelous Suſpenſe, for want of Ar
Curance ; is Better than confident Preſumption,
upon Pregnancy of Imagination. It is Saier
to ſuppoſe; than to determine.
1146. Let our Love to one another reſena
ble God's Love to us all: Love of Benevolence,
to make us Lovely; and Love of Compla-
cency, when we are ſuch.
1
L
1147
MORAL and RELIGIOUS Cent, XII.
1147. We may juſtly wonder, how any one
can ſo far deceive himſelf; as to think, he is
Religious: who nouriſhes in himſelf ſuch diſ-
poſitions of mind; as, when we deſcribe the
Deviliſh Nature, we aſcribe to the Enemy of
God and Man. He, that is bad, is then worſt
.
of all; when he feigns himſelf to be good.
1148. We muſt not take Religion upon us,
as a Task; nor bear it, as a Burtben.
1149. He, that neither knows himſelf, nor
thinks he can learn of others; is not Fit for
Company.
1150. In the Death of Chriſt there are
1. many Excellencies, Worthineſſes; as Relig-
nation to God, Compaſſion to Man: 2. ſin-
gular Virtues exerciſed ; as Faith in God, Pa-
tience, Meekneſs, Gentleneſs: 3. due Ac-
knowledgements made; as Man's debt of Obe.
dience, God's demand of Right, the Law's
authoiity, the Sinners' cauſe not defenſible,
Creatures' inſolency corrected, eminent in-
ſtance of Impartiality: 4. fitting Submiſions
to God; to raze out the memory of man's
mil-behaviour by affectation, Uſurpation, In-
folence, Bold practice; to reſtore a Creature-
ſtate ; 15. ſingular Intimations ; of the Cauſe-
leſsneſs, Filthineſs, and Demerit of Sin ; 6.
neceſſary
. Ends ſerved; Impediment to'divine
Goodneſs removed, Man put in a new way of
life.
11gi. Where Evil is removed, and Wé.
diſburtheñed; we enjoy our Eaſę, rather than
eſtimate our Engagement.
:
::
1152.
Ceat. XÍT. A PHP ở R S M S
:
3
SM
1152. To the Willing mind, every thing
is an Argúment; to Faction and Deſign, 10%
thing is Evidence enough
1153: It is not ſo bail, to Forget God; as
it is to Miſrepreſent Him; a Neglect is not ſo
bad as an Abuſe.
1154. Contradiction (Repugnancy) in terms,
is a Limitation upon Omnipotency in Naturals
Turpitude in the fact, is a Limitation upon
Omnipotency in Morals: becauſe the pers,
fections of Wiſdom and Holineſs are effential
to the divine nature:
1155. A wiſe man will not communicate.
his differing thoughts to unprepåred minds, of
in a diſorderly manner Tamaraw. Phr.
1156. 1. Sin is Pardonable; 2. God hath a.
Right to pardon ; 3. it is very credible, God
will pardon thoſe who repent; 4. it is not at
all credible, God will pardon obftinate and con-
tumacious finners: 5. in what war, in uſe of
what means, upon what terms God will pardon
fin ; lies in God wholly to reſolve, détermine,
and declare: 6. it is declared in Scripture,
that God doth pardon ; in and through Chriſt.
1157. Chriſt did, 1. what the divine Will
and Pleaſure thought fit; 2. what Reaſon and
Equity called-for; 3: what was worthy and
valuable too, in it's ſelf; 4. what was uſeful
and tending to noble purpofės ; 5. what was
available and effectual, in reſpe of iſſue;. Om
what was pleaſing and acceptable to God:
1158. It is not in our power, to bring our
Condition to our Minds ; but it is our daty, to
bring our Minds to our Condition.
L 2
1159
MORAL and RELIGIOUS Cent, XII.
;
1159. Irreſolution lofes Buis’neſs; Rafhnefs
Jpóils it.
1160: If we do not fee cauſe to reverence
God, on the account of His excellency and
perfectionſ to ſubmit-to and obey Him, on the
account of Our relation and ſate; to refer
our-felves to Him, have
faith truſt and affiance
in Him, on the account of His care of Us ; ,
to love and delight-in Him, to acquieſce in
Him, and make Him Final to us, as our Cen-
tre'; to be thankfull and gratefull, on the ac-
count of His goodneſs and kindneſs; if we
are ftrangers to theſe inſtances of Piety, or un..
ſatisfied as to them; we can give no good ac-
count of the uſe of our Reaſon: for we are
recitirally obliged, in all theſe particulars
which are the materials of Godlineſs. And
if 'it had not been for that excellent Object,
we call GOD; and for the noble Act, we call
Gødlineſs', there had been no need of the fa-
culty of Reaſon among men: but a high ele-
Vation of Senſe and Imagination had been ſuf-
ficrent. Leolia Fons
Leftor. Nothing is of Faith, that is not in
Sériptüre's nothing is neceffary, as otherwiſe.,
exprefled; nothing is certain, as farther made-
out? We may" Live in Chriſtian Love and
Union without Confent and Agreement in
non-fçriptural exprefſions or forms of words.
19962: God, as the author of Nature and of
Grace,"des' ágree perfectly with Himſelf.
1163. In the heavenly and divine ſtate, to
be able to do Good, to be Willing, and to
Doich are repreſented as Convertible
1164
ܐ ܙ ܙ ܝ ܐ
1
3.1? mision
. . زرد
Cent., XII. APHORISM S.
1764. Charity of univerſal extent, is better;
than Truth of particular apprehenſion. If
we maintained only ſuch Truth, as.is unque.
ſtionable ; our Religion wou'd be cool enough,
Defend God's Truth, in God's Way. nies
1165 A Stranger is admitted, upon Rer
commendation; an Offender is pardoned, upon :
Interceſſion, an Enemy is reconciled, by Mer,
;
diation
INT
i
>
1.166. The appearances of God in human
Shape, under the Old Teſtament; were Premy
pårations to the appearance of God in human
Nature, under the New.
1167: We can make nothing a Mean of
Worſhip; but it will be inferior to our-ſelves.
1168. It is neither neceſary, nor indeed
poſible, to underſtand any matter of Faith ;
Farther than it is Reveled, that is not, Reveled,
which is not made Intelligible: that which can
he put into Words, may be taken into a man's
Underſtanding — Myſtery is not what is Un-
intelligible, and cannot be underſtood, inoy
it is Reveled; but that which is peeifical and
critical in the Profeſſion : which they only
underſtanı', who are pépvá pièyos; initiatedenen
1 169. Saving Faith is no Jingle Act, The,
preciſe notion of Faith is not a Scripture no-
tión.
jo-01
1170. We are all of us at times in a Fool's
Paradiſe, more or leſs.; as if All were our
own, all as we would have it 6 00
1171. Repine ! Is not the world Moral,
worſe than the world Natural our bad Man
ners are our bad Times: We con i mn the
L 3
Effect,
MORAL and RELIGIOUS Cent. XII.
Effect, which is Suffering; and abſolve the
Cauſe, which is the Sinner.
1172. If God ſhou'd ſo negle&t. Us, in any
one moment of our Lives; as "We neglect
God, the whole time of our Lives : what would
our Beings be worth to Us!
1173. We are to acknowledge God, as the
Original of our Being and Father of our Spi-
rits; to be thankful to Him, as preſerving and
maintaining us; to he governed by Him, He be-
ing Supreme and Sovereign; to ſerve Him,
as our Lord and Owner; to reverence admire
and adore Him, as the inoſt Perfect Being;
to believe in Him, as moſt Certain and Infal-
lible ; to trift in Him, and commit our
Selves and our Concerns to Him, as being
moſt Faithful; to love and delight-in Him, aš
the firſt and chiefeſt Goodneſs; to reft in Him,
as the Centre of immortal Spirits ; in all
things to refer our-ſelves to Him, as being
Ultima'e and Final.
1174:
There are A Mictions, for our Good;
Temptations for our Trial; Difficulties, for
our Exerciſe; and Employments, for our
Powers and Graces.
1175. The God of Truth and Holineſs will
not give fuch Atteſtation to Impofture, For-
gery, and Iniquitý ; as wou'd be an invin-
cible Temptation : which excuſes Mis- belief,
as well as invincible Ignorance excuſes' a Mif-
carriage; the one in point of Faith; the
other, in point of Practice.
1176. ** God heareth not Sinners” - i.e.
doth not Miracles for them, or by them; doth
nothing
ز
1..
way.
derſtand, concerning things I ſhould underſtindi
Cent. XII. A PHORISM S.
nothing to give them Credit, in their evil
1177. No Signz can warrant our Belief;
unleſs it be in conjunction with a Doctrine
worthy of God.
3178. It was the Blaſphemy of the Holy
Ghoft; to traduce the Evidence of Miracles,
with Indignity to Chriſt; who did them, and
was atteſted by them
I 179: Miſery ſpeaks for it’s Self, when no-
thing is ſaid ; and Goodneſs ever pities it
but. Obſtinocy is another Provocation.
1180. An Impenitent cannot be a Believer;
for all neceffaries to an act of Faith are want,
ing. God can lay-aſide His Anger : but We
cannot lay-afide Our Fears.
I 181. To be miſchievous to men, becauſe
of their Religion, will lie heavy upon men's
Conſciences ; when they conſider, How little
Religion they had themſelves; when they
were ſo miſchievous : And, if any die Mara
tyrs; thofa, who put them to death, are Mura
therers of the worſt kind.
1182. Enthuſiaſtic Doctrines me good things
ítrained out of their Wits. Among Chriſtians,
thoſe, that pretend to be Inſpired, ſeem to be
Mad : among the Turks, thoſe, that are Mäd,
are thought to be Inſpired.
1183. If any ſpeak, in a language
a language I do una
as having ſtudied and conſidered them and
what is ſaid is not at all Intelligible to Me';
though he pretends to the Spirit, I do not
violate Charity to think, the Speaker under-
stands
ز
I 4
MORAL and RELIGIOUS Gent, XII.
1
* Stands not Himſelf well, but that he ſpeak-
- eth Words without Senſe. For the Parts of
men are not ſo vaftly dif-proportionate; and
what is moſt Spiritual-is molt Rational
11871A Wiſe: man is ever ready to ac-
knowledge; that he owes the better half of
that Title to good Converſation.
118.59 It is inconſiſtent with any kind of
Honeſty and Virtue; to neglect and deſpiſe
all kind of Religion.
1186. It is not good to Live, in Feft; ſince
we muſt Die, in Earneft.
1187: Where God owed Nothing ; He is
not unrighteous, if He gives Leſs.
* 1188Where the Doctrine is neceſſary and
important; the Scripture is clear and full :
but, where the Scripture is not clear and full
;
the Doctrine is not neceſſary or important.
o 1189. Goodneſs is contrary to Pravity and
Wickedneſs, and alſo contrary to Severity and
Anger : the former is eſſential to the Nature
of God; the latter is ſubject to the Will of
God se
1190.God can be wanting to None, in
puwhat is:neçeſſary to bring them to. Good : buţ
God may and does abound unto Some, in what
is conducing to their Advantage.
1191. The Reaſon of the Thing is as cer-
tạin, as Ņature and Infallibility: the Reaſon
of the Mind is as certain, as the Fallibility of
the Man can admitt.
| 192, I Cor. xy. 47. By our Creation at
firſt, we were Earthly; through our Regene-
ration 1 y Virtue, we are Heavenly:
1
. ܢ
1193

Cent. XII. APHORISM S.
1194
1193. The Law fuppoſes, that the Judge
is an Advocate for the Priſoner ; and will ſug-
geſt ſuch Defences, as are lawfull.
.. As we do for our Selves, we ſhou'd do
for Others ; Excufe, where we cannot Juſtify.
10 7495 Doubts and Miſtakes are excufable;
in a Creature, who is finite and fallible : but
Neglets and Abuſes are inexcufable ; in a
Creatures that is Intelligent and Voluntary.
1196. Yeſterday we were not ; To-day we
are bát litte; Tomorrow we may be nothing.
1197 To confine Mind and Reaſon to God,
is no more than to confine the Eyes to what
is Viſible, and the Ears to what is Audible :
the Faculty is in full Liberty ; though con-
fined to it's proper Object.
14168. Some make their laſt Underſtanding,
the firlt thing they donen sorte sono di
ne 1109 In the Reconciliation by Chriſt, the
Rights of God, and the Neceſſities of Men, are
equally conſidered. i 190110 srl; : 1997
po tibbo A re&tified Underſtanding, that hath
a ſettled Judgement of Truth ; a Jančtified Na-
gures reconciled to Goodneſs; a pacified Con-
ſcience, diſcharged of Guilt: Theſe things
are contained in a State of Religion. se bo
SambA tort or gubnog at
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EDIE

A PRAYER for
M
100 28 99 LED Mooit valita
A Prayer for Morning or Evening.
Oft Bleſſed God, the Creator and Go-
vernor of the World; the only true
God, and Father of our Lord Jeſus Chriſt.
We thy Creatures were Made to ſeek and find,
to know and reverence, to ſerve and obey, to
honour and glorify, to imitate and enjoy Thee;
who art the Original of our Beings, and the
Centre of our Reſt Our Reaſonable Nature
hath a peculiar Reſervation for Thee ; and our
Happineſs conſiſts in our Affimilation to, and
Employment about Thee. The nearer we
approach unto Thee, the more free we are
from Error, Sin, and Miſery; and the farther
off we are from Thee, the farther off we are
from Truth, Holineſs, and Felicity. Without
Thee, we are ſure of nothing ; we are not ſure
of our felves : but through Thee, there is
Self-Enjoyment in the mind; when there is
nothing but Confuſion, and no Enjoyment of
the World.
We could not conceive Thee to be per-
fectly Good, ; if we did not look upon Thee,
as the Deteſter of every thing that is unjuft,
wicked and impious : we ſhould Miſrepreſent
Thee unto the world, if we ſhould ſay, that
Will and Power alone, Govern in the Diſpo-
fare of the affairs and ſtates of Thy Creatures ;
for Thou, O God, doft all things with the
greateſt Reaſon, in exacteſt Righteouſneſs, in
the fulleſt Equity that is pollibie.
19999019
We acknowledge ; that the Law of our Na-
ture, and of our Religion, as Vien; reſults ne-
ceffarily
i
D
MORNING and EVENING,
çeffarily from our Relation to Thee, as our
Creator and God ; and that it cannot be, that
we ſhould be Diſ-obliged from our Obedience;
which is the moral Neceflity, and high Pri-
vilege of our Being. Bring back therefore
our Minds, by jụſt and wife Reflections, to
centre themſelves in Thee; that through Re-
pentance and Pardon, our Sins may be, as if
they had never been ; and our Souls may be
in perfect Reconciliation with thy Nature, and
Will, and Law; and with the Meaſures of
everlaſting Righteouſneſs, Goodneſs, and
Truth: that our Minds may be in Love and
Good-will, in Concord and Agreement with
the whole Creation of God; with whatſoever
derives from God, Holds of God, and Aca
knowledges Him. We know, thou canſt not
vary from the Perfections of thy Nature ; and
therefore we cannot Promiſe our ſelves, that
thou wilt Pardon without Repentance; or
Fear, that Thou wilt Condemn thoſe who do
Repent. But when we ſin againſt Thee, we
Wrong our own Souls; and Wickedneſs makes
us Enemies to our Happineſs, and to our
Beings.
· Let us always Live in the Fear, and Appre-
henſion of God, without whom we cannot
Live at all. . Let the Light of Truth, and the
Help of Grace, be vital Principles of Action
in us; that we may, in the Time of Life, at-
tain the Ends for which we live; and that our
Religion, which Begins in Knowledge, may
proceed in Action, Settle in Temper, and End
in Happineſs: that we may make it the work
and
A PRAY E R för
and buſineſs of our Lives, to Reconcile the
Temper of our Spirits to the Rule of Right-
eouſneſs; and to Incorporate the Principles of
our Religion into the Complexion of our
Minds; that what we Attribute to God, as
his moral Excellencies and Perfections ; we
may propoſe to our felves, as matter of Prac-
tice and Imitation; and that what is our beſt
Employment in this world, and will be our
only Employment in the next ; may be our
free Choice, and our tranſcendant Pleaſure.
Let us not put-off that Repentance and Re-
formation to our laſt hours, which is a Buſineſs
of Difficulty and Leiſure ; as the working-out
all Vicious Habits, eſtabliſhed by frequent Acts,
and long Cuſtom ; and the working-in of Re-
ligious Diſpoſitions, by contrary Practice, and
Now Degrees, muſt needs be. Free us timely,
by Conformity unto the Goſpel of Chriſt, froin
that Rancour and Malignity; with which our
former Practice of Sin hath poiſoned and de-
praved our Nature.
Help us to fhun the Beginnings of Sin,
which are Modeſt; and to dread the iſſues of
Sin, which are Impudent; becauſe, where-
ever: we Begin to Miſcarry, we know not
where we ſhall End : and to keep our ſelves
within the Meaſures of Reaſon, and Nature ;
and never to Subordinate Religion, Conſcience,
Juſtice, or any thing that is Holy, to ſenſual
Pleaſure, worldly Gain, or popular Reputation.
Eſtabliſh in us à God-like Temper, and
make us ſenſible of it in our felves; that we
may the more caſily pait with this world, to
go
MORNING "and EVENING:
t
5
go to God by Death, whenever thou calleſt us
thereunto; and may not be without Founda-
tion of Hope, and future Expectation ; and ſo
run from Death, or be in Bondage to it, as a
prevailing enemy: that we may have in our
Conſciences none of the Fuel of Hell ; and
ſo not fear the kindling of thoſe Fires upon us:
that we may not, at laſt, be abandoned from
God, upon any unpardonable Provocation ; in-
wardly ſelf-condemned, by a guilty and awa-
kened Conſcience ; which would render' us
extremely and eternally miſerable. But grant,
that our religious Knowledge being digeſted
into True Goodneſs, before we die ; we may
Depart hence to an Eſtate agreeable and happy,
natural and proper to that holy and heavenly
Temper, in which we have ſettled ourſelves
here, by Religious Uſe, Practice, and Cuſtom:
and that this Divine Conſtitution, which was
recommended to our Souls by the Excellency
of its Nature, may be Perpetuated and Con-
ſummated in us, when we are gone from
hence; and we be for ever with Thee, in
whoſe preſence is fulneſs of Joy, and at whoſe
right hand are pleaſures for evermore. All
this we humbly beg of Thee, O Lord, as we
are capable; for our Selves, and for all Chrif-
tian People, and for all Mankind; through
Jeſus Chriſt our Mediator and Redeemer': In
whoſe Name and Words we ſum-up our Pe-
titions ; ſaying, Our Father, be...tor
F IN 1 Si
EIGHT LETTERS
OF
Dr. ANTONY TUCKNEY,
A N D
Dr. BENJAMIN WHICHCOTE :
CONCERNING
1
The Uſe of Reaſon in Religion.
The Differences of Opinion among Chriſtians.
The Reconciliation of Sinners unto God.
The Studies and Learning of a Miniſter of the
Goſpel.
Written in SEPTEMBER and OCTOBER, MDCLI.
36 It is better for us, that there ſhou'd be Difference of
Judgement ; if we keep Charity: but it is moit un-
manly to Quarrel, becauſe we Differ.”
Dr. WHICHCOTE's Aphoriſms, No. 569.
si By the way, I will obſerve; how little there is in many
s6 Controverſies: if Wife and Temperate men had the
management of them. But when once there is Sula
$6 picion and Jealouſy, theſe make and increaſe
6 Differences.'
Dr. WHICHCOTE's Diſcourſes, Vol. II. Diſc. vii. p. 152-
Tærpe putant parere Minoribus ; es que
Imbarbi didiceré, Senes perdenda fateri.
Hor
MDCCLIL
TH E
PREF AC E.
TI
HE deſign of this ſecond Pre-
face is to give ſome little ac-
count of the reverend Per-
fons, whoſe letters it introduces; and
of two or three others, who are oc-
caſionally mentioned in the letters :
which account will render all farther
diſcourſe unneceſſary and ſuperfluous,
on the part of the Editor.
ANTONY TUCKNEY was born in
the laſt year of the fixteenth century,
towards the end of the year ; at Kir-
ton near Boſton, in Lincolnſhire;
where his Father was Miniſter. He
was, at fourteen years of age, matri-
culated of the Univerſity of Cam-
bridge ; being admitted of Emmanuel
College there : which ſhews, that he
had been educated hicherto in a dir-
like to the church eſtabliſhment; for
that college, though it abounded for
miny
а.
11
P R E F Ä .
;
1
many years in moſt excellent ſcholars;
and might therefore very juſtly be
eſteemed and flouriſh, on their ac-
count; yet was much reſorted to,
for an other reaſon, about this time
viz. its being generally look d-on,
froin' it's firſt foundation, (which
Tuckney himſelf acknowledges ;) as
a Seminary of Puritans.
Our young Scholar took his firſt
degree, before he was ſeventeen years
old ; and was choſen Fellow of his
college, three years after : in MDcxx
he proceded M. A. and was fome
time in the Earl of Lincoln's family,
before he reſided on his fellowſhip.
When he came back to live in col-
lege, he would not remain idle and un-
profitable there ; but ſoon became an
eminent Tutor, and had many per-
fons of rank and quality admitted un-
der him : in this uſeful and hono-
rable employment he continued, ha-
ving taken his third degree of B. D.
in MDCXXVII, about ten years; after
which, tir'd probably of a college life,
and wiſhing to ſettle in a family-way,
he
P R E F A CE. iii
he accepted the invitation of his
countrymen; and went to Boſton, as
an Affiftent to the famous Vicar of
that town; Mr. John Cotton: to
whom he was probably very agreable
on all accounts ;
and for whom,
though a very zelous Non-conformiſt,
his Dioceſan Biſhop WILLIAMS, when
Lord Keeper, procured a Toleration
under the Great Seal, for the free Ex-
erciſe of his miniſtery, notwithſtand-
ing his diffenting in Cerimonies; to
long as done without diſturbance to
the Church : But this was probably
not very long; for Mr. Cotton quit-
ted his native Country, before the ci-
vil wars; and withdrew, as many
other reſolute Non-Conformiſts did at
that time, to New-England. On his
departure, the Corporation of Boſtanz
choſe Mr. Tuckney, who was now
married," into his place: and he kept
this Vicarage, at their requeſt, till the
Reſtoration; or rather, his title to it;
for he took no part of the Profit,
when he no longer reſided on it. Dr.
How
a 2
iv P R E É A CE.
How was his Succeffor, after the
King's Return in MacLX.
When the Parliament thought fit to
convene an Aſſembly of Divines, Mr.
TUCKNEY was one of the two nomi-
nated for the County of Lincoln ; this
ſummons he cheerfully attended, for
divers reaſons; and took his family
up with him to town: nor did he any
more return to Boſton. He is ſaid to
have been much conſidered, in the
Affembly ; and obteined, as all the
Favourites did, a pariſh in London :
and when Lord MANCHESTER turn’d-
out Dr. HOLDSWORTH, Maſter of Emma-
nuel College, and the Lady MAR-
GARET's Profeſſor of Divinity at Cam-
bridge, from both thoſe Preferments ;
Mr. TUCKNEY was put-in Maſter
and Love, the Maſter of Bennet, Pro-
feffor ; in MDCXLV.
He did not go
down to reſide on this new Employ-
ment wholely ; till he was choſen
Vice-chancellor, three years after :
when he removed all his Family to
Cambridge, ſerved that Office with
credit, and commenced D. D. the year
after
3
P R E F A C E.
V
aſter; together with his friend ARROW-
SMITH, then maſter of St. Jobri’s col-
lege ; and his pupil WHICHOTE,
then
provoſt of King's. In MDCLIII Dr.
Hill Maſter of Trinity college, dying,
Dr. TUCKNEY preached his Funeral-
ſermon, which he printed ; and with
it. an account of the deceaſed : this
making a very important vacancy, Dr.
ARROWSMITH was removed to Trinity-
college; and Dr. Tuckney choſen by
the Fellows, to be Maſter of St.
Fohn's: and when the new maſter of
Trinity reſigned the Chair of Regius
Profeſſor of Divinity two years after,
on account of his health ; which he
had fill'd with honor for ten years,
from Dr. Collins' ejection ; the new
maſter of St. John's was, invitó et
peené coäetats, as he faith himſelf, cho-
ſen, by the unanimous vote of the re-
gular electors, to fuccede him there
alſo.
But although thus legally poſſeſſed
of theſe two conſiderable preferments;
although his behaviour in both was ir-
reproachable and even highly coni-
a 3
mendable;
1
::
vi P R E F A C E.
mendable; though he ever conſulted
the intereſt both of the Univerſity
and his College, and the honor of
the Chair; yet he was civilly turn'd-
out of both, at the Reſtoration : for
Dr. GUNNING, a man of learning and
character, and a great ſufferer for his
unſhaken loyalty, was to have them
both. Accordingly, duplicates of the
following letter were ſent to the Vice-
chancellor, and to our Doctor ; and
that to the latter was accompanied by
one from the ſame Lord MANCHESTER;
who had brought him back to Cam-
bridge, fixteen years before; and through
whole hands, as now again Chancellor
of the Univerſity, the Royal Orders
regularly pafs'd.
C. R.
1
WHEREAS
THEREAS we are credibly in-
formed; that Dr. Anthony
Tuckney, Mafler of St. John's col-
lege, and one of the Profeſſors of Di-
pinity, in our Univerſity of Cam-
bridge, is well ſtricken in Years: and
by
P R E F A CE. vii
by reaſon of his Age, and ſome Infir-
mities of Body, may not bereafter be
so well able to undergo the burthen of
thoſe two Places; We, out of our
princely care both of that our Uni-
verſity, and the ſaid Dr. Tuckney, do
judge it meet ; that be, the ſaid Dr.
Tuckney, before the end of this In-
Atant June, do recede from the afore-
Said Maſterſhip, and Profeſor’s place;
with the Rectory of Somerſham, an-
nexed thereunto by the grace and fa-
vour of our royal Grandfather. Which
fignification of our faid pleaſure if
the faid Dr. Tuckney Mall ſubmit un-
to, We ſhall be so well pleaſed with
that his ſubmiſſion; that We ſhall gra-
ciouſly accept thereof : and will be rea-
dy to remember it, for his Good; up-
012 any juft occaſion. And farther ta-
king into our princely confiderätion the
great pains and diligence of the ſaid
Dostar, in the diſcharge of ibe ſaid
Profeſor's place ; Teithout that bene-
fit, which ſhould have been received by
bim from the ſaid rectory of Soruer-
fhäm
à :4.
viii PR E É A CE.
1
fham ; which, during the late unhap-
py and rapacious times, was unjuftly.
detained from him : upon that his
fübmiſion, Our will and pleaſure is,
and We do hereby order; that what-
foever perfons during the natural life
of the ſaid Dr. Tuckney fall after
his ceſſion be elęEted or promoted to the
faid Profeſſor's place, ſhall before their
admiſſion thereunto give ſufficient aſſu-
rance in Law to the ſaid Dr. Tuck-
ney, for the yearly payment of one
hundred pounds out of the rectory of
Somerſham to the ſaid Dr. Tuckney,
for the reward of his former pains,
by even and equal Poriions, at the four
u Jual feaſts of the year ; that is to
Jay, at the Nativity of our Lord and
Saviour, at the Annunciation of the
bleſſed Virgin, the Birth of St. John
Baptiſt
, and the feaſt of Michael the
Archangel; during the continuance of
the ſaid Profeffors, and the natural
life of the Jaid Dr. Tuckney: any
Grant or Statute to the contrary not-
withſtanding. Given at our Court
:
at
1
P. R E F A CÉ.
iš
at Whitehall, June 1, MDCLXI. B)
his Majeſty's Command,
EDWARD NICOLAS.
The Earl of Manchėjtèr's Letter.
S. I Rg
OU will find, by this incloſed; what
the King's pleaſure is; and how
acceptoble it will be to Him, that you
make a ſpeady quitting of your maſter-
fhip of St. John's college and the place
of Regius profeſſor. It is not out of
any Diſlike of your Perfon, or Diſtruſ
of your Ability ; but for thoſe reafons,
which are expreſſed in His own Let-
ters. One of them I ſend you ; that
jou may keep it for your ſecurity :
the other is deliver'd to the Vice-chan-
cellor ; to be kept in the Regiſtry of
the Univerſity : And I doubt not, but
his Majeſty will take care ; that the
conditions be performed. The Profits
of both places You are to enjoy, till
Midſummer next; and
there with ſome convenient rooms, is
allowed yout, till Sturbridge Fair; a
your Stay
con-
X
PREF A CE.
conveniency being allotted for Dr.
Gunning's uſe : and I hope, you will
find all civilities from Him. I ſhall
upon all occaſions improve my intereſt
for your advantage ; with the reality
of
Your aſſured Friend to ſerve you,
E. MANCHESTER,
Whitehall, June 3
MDCLXI.
The poor infirm and aged man of
LXII only, knew himſelf too weak
however to contend with the Court;
ſo he took his ſhort warning, receded
from Cambridge, and lived private and
retir'd in London; till the Plague,
the Fire, and the Five-mile Act drove
him out of the great City ; and obli-
ged him to remove often from place to
place. While he ſtay’d, he was no-
minated a Commiſſioner, on the Non-
conformiſt fide, at the Savoy confe-
rence ; but never attended ; alleg-
ing (as Mr. BAXTER with ſome indig-
nation obſerves) his backwardneſs to
fpeak;
P R E FACE.
xi
fpeak'; though he had been the Doc-
tor-in the Chair at Cambridge. But
every one will fee, whence this back-
wardneſs to ſpeak aroſe ; and will ex-
cuſe his pleading it, though it were
an αργυραγχη which occafioned it:
for we may remember, he had only
1001. per ann. allowed; in compen-
fation for all he was required to part-
with The Fire conſumed all his
Library. At length, after many re-
movals and ſome troubles, he return'd
to die in London ; and was buried in
the Church of St. Andrew Under ſhaft,
in February MDCLXIX.
Dr. TUCKNEY printed ſome Sermons
in his life time; and ſeven years after
his death, Mr. JONATHAN TUCKNEY
his Son, ſometime Fellow of St John's
and a young man of great hopes ; till
a deep melancholy
, deprived Him of
himſelf, and the world of any benefit
from his abilities ; publiſh'd in a
quarto volume, forty of his Fa-
ther's Sermons · which he followed in
MDCLXXIX by a collection of all his La-
tin pieces; conſiſting of Sermons ad
Clerum,
:
xii P R E F A C E.
.
for
Clerum, Poſitions, Determinations in
the Chair and for his own degree, Lec-
tures c. To each book Mr TUCK-
NzY prefixed a ſhort preface, in the
reſpective language of each : and to
the latter is annexed a ſhort account of
the Doctor by W. D. who was very
probably Dr. WILLIAM DILLINGHAM,
TUCKNEY's ſucceſſor in the headihip
of Emmanuel college.
From theſe his writings our Profeſ-
appears to have been a man of
great reading, and much knowledge ';
à ready and elegant Latinift ; but nár-
row, ſtiff and dogmatical : no enemy
to the royal or epiſcopal power, as it
ſhou'd ſeem ; but above meaſure ze-
lous for church power and eccleſiaſ-
tical diſcipline : which ſuch men as
TUCKNEY, ARROWSMITH, °C. very
ſincerely wiſhed and hoped to have ef-
tabliſhed, by authority of the Parli-
ament, following the repeted advice
of the Afiembly; and they ſadly re-
gretted their diſappcintment: their
new maſters conſtantly turning a deaf
ear to all ſuch admonitions. This the
latter
P R E FACE.
xiii
latter frankly owns, in his Taftica fa-
cra, II. ii. 10; where he reckons the
loſs of church diſcipline amongſt the
cauſes of the heterodoxy ſo rife then in
England : tells; how often and
earneſtly the Aſſembly had labour'd to
reſtore it; but adds pathetically and
elegantly out of Virgil;
Ter conatus ibi collo dare brachia
circuin;
Ter fruſtra comprenſa manus . effugit
imago :
Par levibus ventis, volucrique ſimilli-
ma fomno
and concludes thus, in a marginal
- Dicam aperte ; quæ jam-
dudum eviluit, (under the Biſhops, I
ſuppoſe ;) nuper evanuit (under the In-
dependents diſciplina*. In purſu-
note;
ance
* Ex illo Pauli elogio, 1 Cor. xi. 2. proclive eſt colligere;
quantum viguerit apud primaevos Chriſtianas ecclefiaftica Dif-
ciplina--lub Papatu miſere foedata eſt; it verfa in rem pecuni-
ariam. ---Reformatio Germanica quantum abfuerit a Difci-
plinae puritate, teftantur &c. --- quantum Anglicana fub
Epiſcopatu, conflat * ea queremonia ; quam ab illius ordinis
viro primario, D. Lanceloto Andrews, extorſit rei ipſius ve-
ritas et evidentia. - Poſt exaufloratam Epiſcoporum præla-
turam,
xiv P R E F À CE.
ance of theſe principles, we find Dr.
TUCKNEY always fierce; when he
mentions the freedom, which the new
Government openly encouraged : in
one of his determinations, on the ſub-
ject of Divorce ; he rails furiouſly at
Milton, whom he calls infamis et
non uno laqueo dignus; in moſt of
them, the Papiſts Socinians and Armi-
nians are fallen-upon, in the ſame
breath ; in one, upon the queſtion of
the unaccountableneſs of Princes, if I
may ſo ſpeak; he deplores, in very
ſtrong terms, the treatment and death
of King Charles. He is faid by CA-
LAMY to have mainteined the dignity
of his Poſts, both of Vice-chancellor
and Maſter; and to have been moſt
reſolutely diſregardful of the arbitrary
and irregular commands of thoſe in
au-
1
turam, eccleſiam hanc noftram Diſciplina, ut Aeneam olim
uxor Crëuſa,
Lacrymantem, et multa volenteni
Dicere, deſeruit ; tenuelque receffit in auras.
Sæpius quidem Coetus ille presbyterorum, qui Weſtmonafterii
paucis abhinc annis convenerat; ex mandato Ordinum, utri-
ufque fcilicet domus Parliamentariæ ; conatus eft eam reducere :
verum, ut de Aenea et Crëuſa ſequitur apud Poetam, Ter
conatus. Tact. Sacr. II. ï. 10.
PRE FAC É.
Xv
authority ; beyond any of his brethren:
and he ſays. of himſelf in theſe letters,
when Dr. WHICHCOTE had given a
hint of impoſing ; that “ in the Af-
ſembly, he voted againſt ſubſcribing
or ſwearing-to the Confeflion, &c. ſet-
out by authority :” which was the
more meritorious in Him; as he is af-
firmed to have had a great hand him-
ſelf, in framing the Confeſſion and
Catechiſms; and particularly, to
have drawn the expoſition of the Com-
mandments in the larger Catechiſm.
In his elections at St. John's ; when
the Preſident, according to the Cant
of the times, wou'd call upon him to
have regard to the Godly ; the Maſter
anſwer'd, No one ſhou'd have a
greater regard to the truely Godly,
than himſelf; but he was determined
to chooſe none but Scholars : adding,
very wiſely ; They may deceive me, in
their Godlineſs' ; they can not, in their
Scholarſhip. This Story of Him, ſo
much to his honor, is ſtill upon re-
cord in the College ; and was told
me by the preſent worthy Maſter.
Upon
1
1
xví P R E F A G E.
Upon the whole; he ſeems to have
been a very honeſt and good man, a
very induſtrious and learned ſcholar;
his imperfections and weakneſſes flow'd
from his principles, rather than from his
difpofition; and he was worthy to
have lived in better times, and a leſs
prejudiced or bigotted age,
BENJAMIN WHICHCOTE was defcen-
ded of an ancient and honorable fa-
mily; which had been ſeated in the
County of Salop, for many genera-
tions: he was the fixth ſon of CHRIS-
TOPHER WHICHCOTE, Eq, by Eliza-
beth his Wife, daughter of EDWARD
Fox, Eſq; of Greet in the ſame coun-
ty; and was born at Whichcote-Hall,
in the pariſh of Stoke ; March 11,
He was admitted in Emma-
nuel college, Cambridge, under Mr.
ANTONY TUCKNEY, MDCXXVI ; upon
whoſe leaving the college, Mr. Tho-
MAS HILL. became his Tutor : here he
took his degrees regularly ; going out
Bachelor of Arts. MDCXXIX, Maſter of
Arts, MDCXXXIII, Bachelor of Divi-
nity MDCXL,
In the ſame year, that
he
MDCIX.
-
P R É F A G E. *vii
he took his ſecond degree, he was e-
lected Fellow of the college ; and his
tutor Hill-leaving the Univerſity the
year after, Mr WHICHCOT É then took
Pupils himſelf, and became very con-
fiderable for his Learning and Worth,
hiš Prudence and Temper, his Wif-
dom and Moderation, in thoſe times of
trial : not was leſs famous, for the
number rank and character of his Pu-
pils; and the cáre he took of them :
many of thein becoming afterwards
men of great figure themſelves;
as
WALLIS, SMITH, WORTHINGTON,
CRADOCK, $€.
On the 5th of March MVcXXXVI,
he was ordained both Deacon and
Prieſt at Buckden, by WILLIAMS Bi-
ſhop of Lincoln; which irregularity I
know not how to account for in a
Prelate ſo obnoxious to the ruling
Powers both in Church and State ; as
WILLIAMS is known to have been.
And I imagine, our young Divine im-
mediately ſet-up the afternoon lecture
on Sundays in Trinity church at Cam-
bridge ; which, Arch-biſhop-TIELOT-
b
SON
xviii
P R E F A G E.
son ſays, he ſerv'd near twenty years.
He was alſo appointed one of the Uni-
verſity. Preachers : and in MDCXLIII
was preſented, by the Maſter and Fel-
lows of his college, to the Living of
North-Cadbury in Somerſetſhire. This
vacated his Fellowſhip; and upon this,
I preſume, he married ; and actually
went down to his new Living : but was
ſcon call’d back to Cambridge, be-
ing pitch’d-upon to fuccede the eject-
ed Provoſt of King's college, Dr. SA-
MUEL COLLINS; who had been in that
poſt thirty years, and was alſo Regius
Profeſſor of Divinity. This choice was
perfectly agreable to Dr. COLLINS
himſelf, though not quite ſo to Mr.
WHICHCOTE; who had ſcruples about
accepting what was thus irregularly
offer'd him; and there is ſtill extant,
in the hands of Sir- FRANCIS Which-
COT E Bart, the Doctor's great Nephew;
which that Gentleman has done me
the honour to fhew me; a ſhort Sche-
dule, containing very imperfect heads
of reaſons pro and con, which occurr'd
to Him in the courſe of this delibera-
tion
P R E F A C E. xix
>
tion and debate with Himſelf. Hap-
pily for the College, for the Univer-
fity, and for the Church of England;
he determined at laſt to accept the
place ; for ſomebody elſe wou'd cer-
tainly have been appointed, had He
declined it; and ſo good a one, upon
every account, cou'd very hardly at
that time have been found. I mean,
one; whoſe Capacity ſhou'd have been
ſo indiſputable, his Reputation for Pi-
ety Learning Prudence and Temper fo
eſtabliſhed, his Intereſt and Credit
with thoſe in Authority' ſo very con-
fiderable, and his Fortune fo indepen-
dent: by all which in conjunction our
Author was enabled to do ſo much
more Service than any other man ;
without ſtooping to any thing, un-
worthy of his character. So the
was admitted Provoſt, Murch 19,
MDCXLIV. By the fame authority, Mr.
TUCKNEY was made Maſter of Em-
manuel; Mr. ARROWSMITH, of St.
John's; and Mr. Hill, of Trinity:
and thus four very intimate Friends,
after a feparation of ſome years; ſave
b 2
that
XX
P R E F A G E.
that the three laſt met in the Aflem-
bly of Divines, at Weſtminſter ; ſaw
each other again, in the ſeveral moft
honorable ſtations of the Univerſity :
to which their Learning and Piety had
deſervedly recommended them.
This reunion of four men, fo.very dear
to each other, muſt have been very ſatiſ,
factory and delightful to each ; if it
had nct ſoon appeared, that WHICH:
COTE the youngeſt, but by far the moft
conſiderate of the four, was now be-
come a very different man from what
the reſt had left him, a dozen years
before ; He had by this tine diſen-
gaged himſelf, from the narrow and
Alaviſh principles of his Education ;
and not content to have emancipated
himfelf, he employed all his Credit,
Weight and Influence, which were
juſtly great ; in ſpreading and propa-
gating a nobler freer and more gene-
sous ſett of opinions : theſe the young
Maſters of Arts eſpecially ſcon cordi-
ally embraced, to the no ſmall diffa-
tisfaction of the other three : who in
vajn oppoſed their authority, in the
fupport
.
.
P R E F A CE.
xxi
-ſupport of what would not ſtand the
teſt of Reaſon; nor cou'd, without
violence and ſtraining, be deduced from
Scripture. After much ſmothering of
their diſcontent in ſilence, or utter-
ing it only to inward friends. ; it broke-
out at length in the frank and honeft
expoſtulation from TuckNEY, which
opens the following Correſpondence.
Before this, TUCKNEY, ARROWSMITH,
and WHICHCOTE went-out Doctors in
Divinity ; and were created together
in July MDCXLIX ;
TUCKNEY had
ſerv'd the office of Vice-chancellor,
and WHICHOTE was now in it; when
his old tutor broke the Ice, in MDCLI;
and fairly confefs’d the diſpleaſure,
his friends and He had conceived,
To return to Dr. WHICHCOTE: he
reſigned his Somerſetſhire Living, and
the College preſented to it his friend
the learned Mr. Ralph Cudworth, in
MDCĪ; though this latter had left the
college, in which he was brought-up;
and was now maſter of Clare-ball :
the next year, King's college comple-
mented their new Provoſt with the
rectory
xxii P R E F A C E
rectory fine cura of Milton in Cam-
bridgeſhire ; void by the death of
Dr. COLLINS. This agreable piece
of preferment he kept, as long as he
lived ; though after the Reſtoration,
he was obliged, or adviſed, to take-
out a Grant of it under the Great
Seal, ad corroborandum ; and he
thought proper to reſign it, the year
after ; in order to reſume it immedi-
ately, by a freſh preſentation from the
college.
Dr. WHICHCOTE was ſo zelous to
preſerve a ſpirit of fober Piety and ra-
tional Religion, in the Univerſity and
town of Cambridge; in oppoſition to
the fanatic Enthuſiaſm, and ſenſeleſs
Canting, then in vogue ; that He ſet
after-noon lecture for Sun-
days, at Trinity church ; which (as
has been obſerved before) he ſerved
for near 20 years : an other was ſet-
up on Wedneſdays, at the ſame
Church; as Mr. BEARDMORE tells us,
(in his account of his tutor TILLOT-
SON, lately printed by my learned
friend Dr. BIRCH, with His life of
that
up an
P. R E F A CE. xxiii
that excellent Prelate ;) which was
ſerved by a ſett of the very beſt
preachers, fellows of divers colleges ;
friends it is probable and followers of
WHICHCOTE. Dr. Hill ſet-up two
other ſuch ſunday lectures; at St.
Michael's church, for the morning ;
and at All-ſaints, for the afternoon :
at the former he conſtantly preached
himſelf; of the latter he took a fourth
part to himſelf: and this was ſo much
the faſhion of the time and place;
that Mr. BEARDMORE obſerves his Tu-
tor TILLOTSON, uſually heard four
ſermons every Lord's-day; and Dr.
TUCKNEY remarks, in his account of
Dr. Hill; that the Goſpel was no-
where ſo freely preached, and fo ab-
ſolutely without charge to any ; as
then at Cambridge.
The happy effect of Dr. WHICH-
cote's pains in this way appeared in
the great talents and excellent per-
formances of ſo many eminent Divines,
after the Reſtoration : of whom moſt,
of thoſe who had received their edu-
cation at Cambridge ; were formed
at
xxiv. PR E FACE
at leaſt, if not actually brought-up, by
Him. His truely Chriſtian temper,
and the worthy uſe He made of his
great credit and intereſt with thoſe in
authority; at a time, when ARROW-
SM Í TH; LIGHTFOOT, and others, were
apprehenſive of a total deſtruction
hanging-over and threatning theſe
Seats of Learning į may be ſeen juſtly
celebrated in the Sermon preached at
his Funeral by TILLOTSON; and in
the ſhort character given of him by
Burnet, in his Hiſtory of his own
times* : His géneroſity to his Prede-
ceſſor Collins, and other ejected
members of the Society ; fully con-
futes the injurious inference, which
the Oxford Hiſtorian draws malig-
nantly, from a falſe Fact: See the
paſſage in Athenae Oxon. Vol. II.
where Tuckney is mentioned p. 576.
Our Provoſt had too great and noble
a ſpirit, to follow a party fervilely ;
and was never ſo attach'd to any, as
not to ſee and own and wiſh to ſerve
real merit; where-ever it was to be
found:- of which we have one remark
able
* See the Teſtimonies fubjoined to the Preface to the Aphoriſms.
PRE I A CÉ.
XXV
able proof, in Mr. ABRAHAM Hile's
account of Dr. BARROW ; prefixed to
the works of that excellent Philo-
ſopher and Divine.
BARROW was
thrown-out; at his firſt application for
the Greek Profefforſhip ; merely on
account of his being a Royaliſt : yet
he ever acknowledged with gratitude
Dr. WHICHCOTE's good offices and rea-
dineſs to ferve him in it.
And not-
withſtanding the differences between
Dr. WHİCHCOTÉ and his old Tutor,
which make the ſubject of theſe letters;
and which, the reader will ſee, were
irréconcileable; He joined with the
other fix electors, a very few years
after, in raiſing Dr. TUCKNEY to the
Divinity Chair.
His Predeceffor COLLINS had now
been long dead; and Dr. WHICH-
COTE's conduct was too moderate and
obliging, to diſguſt any : yet at the
Reſtoration he was removed from the
Provoſtlhip, by eſpecial order from
the King; and Dr:JAMES FLEETWOOD
was put into it. But though remo-
ved; he was not diſgraced er frowneda
С
on;
xxvi P R E F A C E.
on; ſo far from it, that he was on
the contrary only called-up, from the
comparative obſcurity of a Univerſity
life, to a higher and more conſpicu-
ous ſtation ; from a place, where he
had already done much real ſervice;
to one, where there was ſtill much to
be done; by men like him. Accor-
dingly, he was elected and licenſed
to the Cure of St. Anne's Blacka friars,
in November MDCLXII;
and that
Church being burned down in the
dreadful Fire of MDCLXVI, he retired to
Milton, for a while : but was again
called-up, and preſented by the Crown
to the Vicarage of St. Laurence Jew-
ry; vacant by the Promotion of Dr.
Wilkins to the See of Cheſter.
This was his laſt ſtage ; and here
he continued in high and general ef-
teein, preaching twice every Week ;
to his Death in MDCLXXXIII : the cir-
cuinſtances of which may be ſeen in
the Sermon at his Funeral. He was
buried in the Chancel of his own
Church; when Dr.Tillotson preach'a,
who was the week-day Lecturer there.
He
P R E F A C E. xxvii
He is reckoned by Füller, who
printed his Hiſtory of Cambridge in
MDCLV; among the Writers of Emma-
nuel college : but I cannot find, that
he publiſhed any thing before the Re-
ſtoration; or in any part of his life.
He was married, but I cannot learn,
to whom; when he was about thirty-
four years of age
of age : probably he never
had any children; certainly he left
none : but made three of his Ne-
phews his Executors : one of whom,
his name-fake, a merchant in Biſhop-
gate ſtreet, to whom he bequeathed
all his MSS, put them into the hands
of Arch-deacon Jeffery, and to Him
we owe three volumes of diſcourſes :
which for the excellent ſpirit, found
judgement, and ſweet temper, moſt con-
ſpicuous through-out, will ever be ad-
mired by all men of ſenſe : though to-
tally void (as were alſo his Latin per-
formances, of which one or two are
preſerved, and in my hands ;) of all
the graces and ornaments of ſtyle and
compofition. To many indeed, a
greater proof can not well be given of
the
C 2
xxviii P R E F A G E.
thor.
the intrinſic merit of theſe Sermons;
than the Lord SHAFT ESBURY's having
printed one volume of them in
MDCXCVIII, with a large preface, high-
1: in praiſe of the incomparable au-
τ8 και κλέβ όπο' ολέται.
THOMAS Hill, born at Knighton
in Worceſterſhire, admitted of Em-
manuel college in O&ober MDCXVIII,
took his firſt Degree there in MDCXXII;
after which he went to the famous
Mr. John COTTON of Boſton, as ma-
ny other young men ſeem to have
done ; and “ ſpent ſome good time
with Him, (fays Dr. Tuckney) for
his farther perfecting; and the more
happy ſeaſoning of his fpirit.” Upon
his return to college, he was choſen Fel-
low and proc-ded M. A. in Mocxxvi:
not long after which he became an
eminent Tutor; and fo continued,
till MDCXXXIV : when, being now B. D.
he was preſented to the Living of
Tickmerſo in Northamptonſhire. Here
he fo greatly diſtinguiſhed himſelf;
that he was nominated a member of
the Aſſembly for that County,
}
in:
P R E F A C E.
xxix
not
in MDCXLIIS; attended, and preach'd
often before the Houſe of Commons,
on ſolemn occaſions, as public Faſt-
days &°C; and was choſen one of
their morning week-day preachers at
the Abbey, as on the Lord's-day he
officiated at St. Martin's in the Fields.
He was at firſt appointed, by the
ſame authority of Parliament, Maſter
of his own College; but this
ſeeming a ſphere large or confidera-
ble enough for ſo active a man, that
deſtination of him was changed; and
he was put into Dr. COMBER's place,
who was turn'd-out from the headſhip
of Trinity college.
He was a celebrated
a celebrated and diligent
Preacher; and did not ſlack his pains,
on being thus promoted; but on the
contrary ſet-up two lectures in the
town of Cambridge, as above-men-
tioned ; one of which he ſupplied him-
ſelf altogether, and was much reſorted
to; the other, in conjunction with
three aſſiſtents. He printed only a
few Sermons; which are now little
known or inquired after : though
Dr:
XXX
P R E F A C E.
Dr. Tuckne», who preached his Fu-
neral Sermon at St. Marie's on the
22d of December, MDCLIIT, and print-
ed with it a large account of Him,
ſays ;
“ he had made a fair progreſs,
in a learned confutation of the great
daring Champion of the Arminian
Errors ; whom the abuſive Wits of
the Univerſity with an impudent bold-
nefs wou'd ſay, none there durft ad--
venture upon.
By this adverſary I
take John GOODWIN to be alluded-to;
who two years before had dedicated
his folio volume, called Redemption re-
deemed, to Dr. WHICHCOTE Vice-
chancellor, and the reſt of the heads
of houſes at Cambridge : and in that
bold, but not (as Dr. TuCKNEY calls
it) immodeſt or ſcurrilous, addreſs, had
challenged and required them to con-
fute him ; if he was in an error.
For the reſt ; Mr. Hill proceded
D.D. in MDCXLVI; and died in MDCLIIT:
the Univerſity Orator, Mr. WID-
DRINGTON, at St. Marie's; and Mr.
TEMPLAR, one of the fenior fellows of
his college, in their Hall; making
each
P R E F A C E. xxxi
each a ſpeech on the occaſion: as did
alſo Mr. John Ray, then of the Col-
lege ; afterwards of the Royal Society :
and well known by his learned and
uſeful Writings.
JOHN ARROWSMITH was born at or
near Newcaſtle upon Tine, in the
county of Northumberland; the ſame
year day and hour, that his collegue in
the Aſſembly and Univerſity Dr. JOHN
LIGHT FOOT was born at or near New-
caſtle under Line, in the county of
Stafford; viz. March 29. MDCII.
He
was admitted of St. John's college in
Cambridge in mocxvi; and took his
firſt two degrees from thence, in the
years MDCXIX and MDCXXIII: in this
laſt
year
he was choſen Fellow of Ka-
therine hall; where, as I ſuppoſe, he
reſided ſome years ; and probably en-
gaged in the Tuition of Youth ; but
in Mocxxxi he married, and removed
to Lynn in Norfolk. He continued in
this town, very much eſteemed, ſome
ten or twelve years ; being firſt Ar-
fiftent or Curate to another, after-
wards Miniſter in his own right, of
St.
+
Xxxii P R E F A Ć E.
St. Nicolas Chapel there. He was
call’d-up to aſſiſt in the Affembly of
Divines ; for the county, in which he
now lived; had a Pariſh in London,
and is named with TUCKNEY HILL
and others in the liſt of Triers, as they
were call’d ; i. é. perſons appointed to
examine and report the integrity and
abilities of Candidates for the Elder-
fhip in London, and Miniſtery at large.
When Dr. BEALE, Maſter of St.
John's college, was turn’d-out by the
Earl of Mancheſter; Mr. 'Arrow-
SMITH, who had taken the degree of
B.D. from Katharine Hall eleven
ycars before, was put into his place;
ás alſo into the royal Divinity Chair, ,
from which the old Profeffor COLLINS
was removed : and after about nine
years poffeffion of theſe honors, to
which he added that of a Doctor's de-
gree in Divinity, in MDCXLIX; he was
farther promoted, on Dr. Hill's death,
to the maſterſhip of Trinity college:
with which he kept his profeffor's
place only two years ; his health being
cons
P R E F A C'E. xxxiii
conſiderably impaired. He died in
MDCLIX: and was ſucceded at Trinity
college by Dr. WILKINS.
Dr. TUCKNEY, his ſucceſſor in the
Chair, ſpeaks of his behaviour in it as
very great and worthy ; and of his
own exceding unwillingneſs to come
after him: but adds, he accepted it
at laſt; to ſave the Univerſity the
reproche and diſgrace of having a Pro-
feffor to ſeek aliundè ; as none among
themſelves were diſpoſed to undertake
the province.
Dr. ARROWSMITH
friends TUCKNEY and Hill; a very
learned and able, but a ſtiff and nar-
row Divine; was, like them, offended
with the popularity and credit of Dr.
WHICHOTE : for though they all re-
ſpected and loved his perſon, they
cou'd none of them bear-with his free-
dom. But . ARROWSMITH's natural
Temper was incomparably better than
his Principles; and he is repreſented
by both ſides, as a man of a moſt ſweet
and engaging diſpoſition. This even
appears, through all the fourneſs and
d
fe-
was, like his
1
xxxiv P R E F AC E.
ſeverity of his opinions, in his Tactica
ſacra; a book written in a clean ſtyle,
and with a lively fancy
. ; in which
is diſplay'd at once much weakneſs and
ſtiffneſs, but withall great reading ;
and a very amiable candor towards the
perſons and characters of thoſe, from
whom he found himſelf obliged to dif-
fer : even towards. JOHN GOODWIN
above-mention'd; whom Dr. TUCK-
NEY (a very good man too, but ira-
cundior paullo;) ſpeaks-of with ex-
ceding ſharpneſs: whereas with our
gentler author, he is do&tus vir et di-
ligens; (abfit enim ut ei quam meretur
laudem invideam, ut ut aliter ſenti-
enti :) p. 217. doetus et difertus, fed
judicii ſequioris. p. 147.
This book the Maſter dedicated to
the Fellows and Students of his Cole
lege, and printed it in MDCLVII:; to
ſupply, as he cou'd, the failure of
Sermons; which his ill health
wou'd not permit him to preach in
the Chapel*. He had alſo printed
tliree
* The curious reader will not be diſpleaſed to ſee a far-
ther ſpecimen of this work, now ſo little known or inqui-
red

P R E F A C E.
XXXy
three fermons, ten years before ; and
in MDCLIX, the year of his deceaſe, his
friends HORTON and DILLINGHAM,
maſters of Queens and Emmanuel col-
lege,
red after ; I will therefore here ſubjoin an other paſſage out
of it, from the concluſion of that chapter; which imme-
diately precedes a profeſs'd inquiry into the origin and pe-
culiar caliſes of the Heterodoxy then ſo rife in England.
Atqui, ut dolori debito fibula tandem aperiatur ; eft quod An-
gliae matri chariffimae compatiamur univerſi: eo quod annis
hiſce noviſſimis, qui diu apud nos floruerat Veritatis balteus,
cum illo cingulo quod Jeremias Dei juſſu lumbis ſuis detrac-
tum in foramine petrae abfcondiſlet, computruiſſe videatur. Ea
fiquidem tempora redierunt, de quibus Hilarius ad Conſtan-
tium
de quibus Optatus ad Donatiſtas - Circumſpice
leEtor, et diei, fi potes; Ecquis apex eft Fidei, quem Controver-
fiae non foedârunt ? ecquod membrum, in toto corpore religionis
Chriſtianae ; quod alicujus Haereſeos lepra non pervaſit? Uti-
nam vero non niſi foris, in regionibus tranſmarinis, lues ifta
graſaretur ! ſed, ut olim Africa, ita nunc (proh dolor!) An-
glia, quotannis aliquid monſtri parit. Unus, appellat Evan-
selium ; ut expellat Veritatem : Alter, Furem praedeftina-
tuin adunco, quod aiunt, naſo ſuſpendens; Paulinae interim
praedeftinationis furtum et rapinam meditatur : Tertius, dum
Synodum Weſtmonafterii nuper habitam toto Coelo errare
contendit ; errat ipſe, toto Tartaro : Quartus, Redemtionem
redimere conatus eſt; ſed quo pretio ? ipſius nimirum Elec-
tionis Reprobatione; et ipfius Gratiae reditu in Ingratiam :
Quintusy -- ſed reprima me : nam de Biddelli noſiratis erro-
ribus horrendiſque blaſphemiis tacere praeſtat, quam pauca di-
Sin autem hujus faeculi Borboritas et Gnofticos, fi
Quaerentes, Trementes, al ósque Fanaticos oratione proſequi
vëllem ; non ad Clepſydram modo, fed et od Amphoram queri-
monia noſtra protrahere'ur. Tact. Sacr. II. i. 7,
The Authors of the firſt ſecond and fourth of theſe books,
the titles of which are play'd-upon; were, Dr. John
Playfere ; Mr. William Sancıoft, afterwards Arch biſhop of
Canterbury; and Mr. John Goodwin. Biddell made him elf
very famous, in theſe days; and the Seekers, Quakers, and
other fanatic fects began to be firſt talk'd of.
cere.
xxxvi PRE-F A C E.
lege, printed a collection of his The-
clogical Aphoriſms in quarto ; with
the title of Armilla Catechetica.
Theſe two lait mention'd Doctors,
Hill and ARROWSMITH, being ſpo-
ken-of with ſo much reſpect and af-
fection by Dr. WHICHOTE, in his
firſt letter; and being with him in
the places of higheſt rank in the Uni-
verſity ; and appearing to be ſo cloſe-
ly connected with TUCKNEY, as in
(ther things ; fo alſo in the diſplea-
fure conceived againſt the Provoſt's
new doctrines : I thought, the reader
wou'd be pleaſed, to have ſome ac-
count of them all in this place: which
has been collected with ſome care,
from the beſt authorities I was able to
procure.
A word or two has been ſaid, by
way of Note, concerning ſome others :
where it was imagined of uſe to illuſ-
trate or explain the paſſages, in which
their names occur. One” only being
.forgotten, I will juſt add here concern-
ing Him ; that Paul BAYNES was
Fellow of Chriſt's college, ſucceded
Mr.
P R E F A C E.
1
G E. xxxvii
Mr. Perkins in the rectory of St. An-
drew's at Cambridge, and printed
fome notes on the Epiſtle to the E-
pheſians.
It remains only, that I acquaint
the learned and curious, the candid
and patient reader ; (as I have by this
time good reaſon to call and think
him :) with the hiſtory of the Letters,
now preſented to Him. The origi
nal tranſcripts of them, in Dr. WHICH-
cote's own hand ; were, as I ſuppoſe,
part of the treaſure entruſted with Dr.
Jeffery: but I cannot learn, that they
are now in being. For I have been very
inquiſitive after them ; hoping, by
means of them, however haſtily or ill
written, to ſatisfy my-ſelf in the true
reading of divers paſſages ; which I
cannot now be poſitive of. That Dr.
WHICHCOT E wrote a bad hand, is pret-
ty plainly hinted in the letters ; more
than once : that they were written
: at firſt, and tranſcribed by him after,
in great haſte; is alſo very certain :
Dr. WHICHCOTE ſeems beſides to have
had in his temper a warmth eagerneſs
and
xxxviii P R E F A CE.
and enthuſiaſm, but always under the
command of his Reaſon ; which made
him, when handling a favorite argu-
ment, or inforcing a truth which he
was under the power of, utterly ne-
glect his ſtyle ; and muſt have ren-
der'd him in a ſtill greater degree im-
patient, under
the cold reſtraint of
writing accurately. From all theſe
conſiderations I have reaſon to ſuſpect,
that Dr. WHICHCOTÉ. might not al-
ways write exactly; nor Mr. Jef-
Fery always read exactly : for the
copy
in
my hands was not taken by
the Arch-deacon himſelf, but by his Bro-
ther; though it is corrected through-
out by the former.
For my felf: I have taken the leaſt
poſſible liberty ; have followed, almoſt
to a degree of affectation, the old mode
of ſpelling ; have copied my copy,
with the utmoſt fidelity ; and never
varied from it, without abſolute necef-
ſity. The paſſages, which the firſt
writers wrote in the margins, are now
taken into the text; but ſince they
are quoted and referr'd-to, as being in
the
PRE FAC E. XXXIX
the margin ; I have taken care to
keep them ſtill ſeparate, by inclofing
them within crotchets. And the re-
ferences all through are made moft
preciſe and diſtinct; and free from all
poſſible ambiguity.
If
any ſhall be of opinion; that the
letters are not of fuch confequence, as
to deſerve being made public ; I am
not diſpoſed to diſpute that point:
yet, let me be permitted to ſay; the
fubjects, debated in them, are of un-
queſtionably great concernment and
the men, who debated them, were ex-
cedingly capable of handling them
acutely and judiciouſly : even confi-
der'd in the loweſt poſſible light, they
are curious remains of the laſt century;
and let us ſomewhat into the hiſtory
and ſtate of one of our Univerſities
before the Reſtoration. And, to ſay
no more ; one advantage they may be
of, to the very beſt and wiſeſt of us
all ; to teach Us, by the example of
theſe learned and good men, who,
though they cou'd not either bring-
over the other to his own way of think-
ing;
P R E F Ä C. E.
ing; yet preſerved a reſpect and ef-
teem for each other; and lived on in
friendſhip and charity. ; if not in great
intimacy and familiarity : teach Us, I
ſay, by their example, how to “ Dif-
fer without Quarrelling; to deal with
each other in meekneſs calmneſs and
reaſon; and ſo to repreſent the moſt
high-God and Father of us all, who
applies Himſelf conſtantly to Our fa-
culties; and deals with Us in no other
way, than by Reaſon and Argument.
SAMUEL SALTER.
March 8, MDCCLIII.
Yarmouth in Norfolk.
(1)
Τρ Τ Η Ε
RIGHT WORSHIP FULL
Dr. WHICHCOT,
Provost of King's COLLEGE ;
Α Ν D
VICE-CHANCELOUR of the University
of CAMBRIDGE. Theſe preſent,
SIR,
ECAUSE I underſtand, that Mr.
Cradock * was pleaſed, not long ſince,
to ſay ; (He knows, to whom ;) that
ſome of Us deal diſingenuouſly with
you: in ſpeaking againſt ſome of your Tenents;
without dealing with you in private: though I
B
* Samuel Cradock, heretofore a pupil of Dr. Whichcote's
at Emmanuel college, and at this time fellow there; became
Univerſity Preacher, in this year 1651; and was afterwards
preſented by the college to the living of North-Cadbury in
Somerſetſhire, where Whichcote and Cudworth were his two
next and immediate predeceſſors, and whence he was ejected
for non-conformity in 1662. He wrote and publiſhed many
books ; and died in 1706, aged 85. His younger brother
was Zachary; afterwards Chaplain in ordinary to King
Charles II, and Provoſt of Eton college.
B
doe
Dr. TUCKNEY'S
doe not fancy, as, ſome others, this affected
I
were not idolized; to the prejudice of Saving
Grace : yet, if I muſt uſe the word ; truely,
Sir, I deſire to be ſo ingenuous with you ; as,
out of that ancient and ſtill continued love and
reſpect I Lear you, to crave leave to teil you;
that
my
heart hath bin inuch exercited about
you: and that, eſpecially fince your being Vice-
chancelour, I have ſeldom heard you preach;
but that ſomething hath bin delivered by you,
and that ſo authoritatively, and with the big
words, ſoinetimes of " divineft reaſon," and
ſometimes of " more than mathematical de-
« monſtration;” that hath very much grieved
me; and, I beleive, others with me: and yeſ-
terday, as much as any time. I paſs-by many
things in your ſermon; and crave leave to note
three or foure.
I. Your ſecond Poſition, -“ that all thoſe
things, wherein good men differ, may not
“ be determined from Scripture ; and that itt
« in fomne places ſeems to be for the one part,
and in ſome other places for the other.”
I take to be unſafe and unſound,
II. Your firſt advice, that we wou'd be
o confined to Scripture words and expreſſions ;
« in which all parties agree; and not preſs
« other forms of words, which are from fala
“ lible men: and this wou'd be for the peace
of Chriſtendom.”
I look-at, as more dan-
gerous: and verily beleive ; that Chrilt by his
blond never intended to purchaſe ſuch a peace;
in which the moſt Orthodox, (for that word I
>
KC
6
inuit
FIRST LETTER
>
And yet,
muſt uſe; though it be. now-a-days ſtomached:)
with Papiſts, Arians, Socinians, and all the
worſt of Hæretiques, muſt be all put into a
bag together; and, let them hold and maintain
their own, though never ſo damnable hærefies;
yet, as long as they agree with Us in Scripture
expreſſions, they muſt be accorded -with.
III. Your ſecond Advice gives your ingenu-
ous man liberty to propound his own different
conceptions; and, it may be, to brand the con-
trary opinion with the black mark of cDivi:
" nity taught in Hell:" which will take-away
as much peace; as the former Advice promiſed
to give us. This libertas prophetandi, in moſt
that ever hitherto preſſed it, did ſemper aliquid
monſiri alere : and when I diſcerne, whoſe foot-
ſteps appear in theſe two Advices ; I am very:
ſorry to ſee Dr. WHICHCOT, whom I ſo much
love and honour, to tread in them. Of both
theſe advices, what ground there was from the :
Text * ; I leave indifferent men to judge. Sir,
your heart, I beleive, was full of them; and.
that was the reaſon of that ſo importune' pro-
pounding of them. And although you told
us, You cou'd not paſs them by ; 'yet My dul-
neſs is ſuch, as to think; many a good mini-
ſter wou'd have made as profitable a fermon,
from that text; and, having inſiſted on Chriſt's .
giving Repentance, which You omitted; wou'd
never have thought of thoſe notions : and, it
may be, wou'd have as much ſmiled-at Him;
* Probably, Like xxiv. 47.
B2
that
4
Dr. TUCKNEY's
3
* * *
that ſhou'd have told him that the text cou'd
not be well handled, without them : as at Him,
that ſhou'd have ſaid ; that a Commencement
oration cou'd not have been made, without a
large diſcourſe of Re&ta Ratio .
IV. Your diſcourſe about Reconciliation ;
that it doth not operate on God; but on Us;
ç trat e nobis naſcitur, &c;” is Divinity, which
my heart riſeth againſt: and though, if you
meant, that for God fö to diſſemble and over-
look fin, as to be reconciled to them that con-
ținue in it; is an impoſſibility to the nature of
God, and Divinity (as your deepe word had
it,) taught in Hell ;
yet to ſay, that
the ground of God's reconciliation is from
'any thing in Us; and not from His fțee grace,
freely juſtifying the ungodly; is to deny one
of the fundamental truths of the Goſpel, that
derives from Heaven; which, I bleſs God,
lyeth neer to my heart: it is dearer to me,
than my life : and therfore you will pardon
me, in this my bolder mappnoia and freeneſs :
in which if I have exceded, you will eaſily
impute all overſights to the ſtraytes of an hour
which I had, to write this letter ; and a cop-
py of it. And, Sir, altho' your Speech and
Anſwers the laſt Commencement were, in the
judgement of abler men than my ſelf, againſt
My Commencement Poſition the former year S;
and
+ Dr, Whichcote had been very large on this ſubject; in
his ſpecch at the Commencement of this year.
Which his ſon Jonathan Tuckney, who printed it with
the reſt of his Latin pieces in 1679; calls vindicatio Fidei ci
fuperbo Rationis magiſterio, The Sermon I have not ſeen ;
t
but
FIRST LETTER:
5 5
ز
and your firſt yeſterday Advice directly againſt
My Commencement Sermon; and what You
delivered yeſterday about Reconciliation, if I
miſtake not, fatly againſt what I have preach-
ed for you in Trinity pulpit*: yet in holy reve-
rence I call. God to wittneſs, that all this I
have laid aſide ; nor hath it putt any quick-
neſs into my pen. But Zeal for God's Glory
and Truth; Defire, that young ones may not
be tainted; and that your name and repute
may not be blemiſhed; and that My ſelf with
other your friends may not be grieved, but
comforted and edified by your miniſtry, and
ſo may have more incouragement to attend
upon it; have been the weights upon my
Spirit, that thus ſett the wheel a-going which,
if upon the wheels, in Solomon's phraſe, t will
have better acceſs to you; and acceptance with
you ; which with my humble ſervice I deſire
to preſent; and ſubſcribe myſelf, Sir,
Your unfeigned Friend and Servants
September 8, 1651.
A. TUCKNEY.
but I find one of his, on 2 Tim. j. 13. on the uſefulneſs of
compendiarie ſyſtemes, commended and referr'd to, in the
epiſtle to the reader before the ſecond edition in 1958, of the
Affemblie's Confeffion and Catechiſms : which is moſt proba-
bly that here hinted at.
* Dr. Whichcote preached a lecture at Trinity church in
Cambridge, (as Arch-biſhop Tillotſon faith) for near 20 years
together; which was continued, after he left off, by a combi-
nation of learned fellows of colleges : as Mr. Beardimore ſeems
to ſay, in his paper on the Archbilhop's death ; juſt pub-
lifh?d by the reverend Mr. Birch.
+ See the marginal reading, Prov. xxv. 11. and the Coin-
mentators on that text.
Dr.
B 3
Dů WHICHCO TE's
i
Dr. W HIGH COTE's
FIRST LETTER;
In Á N SWE R.
SIR,
I
:
;
:
:
is
Received your letter, laſt night; and my
ſleep ſince hath been moſtlý meditation
thereon: and in the iſſue, iny thoughts ſuggeſt;
If I be faulty,“ let the Righteous reprove me;
it Thall not break my head * :” and bleſſed
be the man, that rids me of an Error!
Sir, I afſure you, I have taken many things
of late years, ſince your return to the Uni-
verſity, very kindly' from 'you ; and have
layd them up by me, as certain expreſſions of
your faithfullneſs to me; but your pläjä deal-
ings with me in this your letter, I preferr be-
fore all the reſt : and I do give you the advan-
tage thereiñ òf á Meſſenger ſent to me from
Heaven. Onely I muſt examine the things that
you fay, for, faith the Apoſtle, « ſhou'd án
« angel from heaven bring, &c.it”..:
Sir, I do fpeak my heart to you, I'do not
diſſemble; I have had you all along in very
high eſteem ; and have borne you -reverence,
' beyond what you do or can imagine; laving in
me ai living and quick : ſenſe of my firft relation
i
* Pf. cxlj: 5.
+ Gal. j. 8. See in the preface ſome account of Dr.
-Hill and Dr. Arrowſmith...
ta
FIRST LETTER.
7
to you : and, of all men alive, I have leaſt af
fected to differ from You; or to call in quæf-
tion either what You have done or faid or
thought: but your judgement I have regarded
with reverence and reſpect. I do not, I can
not, forgett iny four firſt yeares' education in the
Univerſity under you ; and I think, I have
principles by me, I then received from You.
In the next place I acknowledge DR. HILL
riſing-up in the ſame place, as to Me; and
continuing the relation of Tutor to me, for the
next three years; and my inward hearty Friend,
before and ſince. And give me leave to ſuper-
adde Dr. ARROWSMITH, though not in that
relation to me; a later acquaintance indeed, but
my friend of choice ; a companion of my ſpe-
cial delight : whom in my former years. I have
acquainted with all my heart, I have told him
all
my thoughts; and I have ſcarcely either
· ſpoken or thought better of a man; in reſpect
· of the ſweetneſs of his ſpirit, and amiableneſs
of his converſation:
Sir, to my great grief and trouble, I have
been of late very ſenſible of an abatement of
former familiarity and openneſs ;; and we have
not converſed with that ſingleneſs and ſim-
plicity of heart, as heretofore : our Hearts
have not ſeemed to be together, when our Per-
fons have bin; but we have looked upon one
another, rather with ſhieneſs and fear; than with
: former love and good-will. I have ſometimes
attempted to make a diſcovery of the matter; but
I have mett with reſervedneſs, and an endeavour
to; decliñe all diſcourſe of that nature: where-
upon
В 4
8
Dr WHICHCOTE's
upon I reſolved, that time wou'd work-out all
diſplicency and offence; and lead into a good
underſtanding. Sir, your letter hath now giver
me the happieſt advantage poſſible; by diſcover-
ing to me the cordolium : I am freely willing,
heartily ready, to be accountable, to give fatis-
faction. If I have done prejudice to ſaving grace,
by idolizing natural ingenuity ; the Lord re-
prove itt in me, and diſcover to me this fin, by
any hand whatſoëver. If I have given true
cauſe of offenſe and grief, to the hearts of good
men ; I deſire, I may know itt: I ſhall be
ready to deprecate itt. If I have any way
tainted the minds of young ones with errour
and falfhood; bleſſed be the man, whoſoëver
he be, that confutes that errour. I heartily
pray, that no man may receive an Opinion
from me; but onely abide in the Truth: I
never hear with better acceptance, and greater
delight; than when the ſpeaker profeſſeth to
correct a miſtake : I wou'd be, I am ſure, a
lover and purſuer of Truth.
Now, Sir, to deal clearly with you; the matter
of your letter meets with no guilt in my con-
fcience : I am not felf-convinced; not ſelf-
condemned: either you have miſtaken me; or,
in my underſtanding, it is God's truth
you
do
reprove. To make this appear to you, I will
give you an account in particulars. 4.*
For the matter of my Commencement
Speech; I muſt ſtand to it, as a manifeſt
truth of God; of great importance: it was well
conſidered by me; God was fought, for direc-
tion and aſſiſtence; and hath bin finice acknow-
ledged
FIRST LETTER:
9
ledged, by me. I ſhou'd fin againſt God, ftante
hoc judicio, to decline it, to diſown it. And
I affure you, Sir, preaching ſeven years ſince
at Trinity lecture, on the firſt chapter to the
Romans; and taking notice withall of fome-
what in the ſecond ; theſe phraſes of the
Apoſtle, concerning men not under a goſpel
diſpenſation To gyaçov. Tý Jig, I. v. 19.
leaving the natural uſe, v. 27. without natural
-affection, v. 31. holding truth, in unrighteouſ-
nefs, V. 18. τα αόρατα αυτά τους ποιήμασι νούμενα,
ν. 20. γνόντες τον θεόν, ν. 21. εις ασύνετον
καρδίαν, εις πάθη ατιμίας, εις αδόκιμον νύν, ν. 28.
έθνη τα τε νόμο ποιη φύσει, ΙΙ. V. 14. and εαυτοις
vójcos-have forced upon me all thoſe notions I do
entertain, or have publiquely delivered ; con-
cerning natural light, or the uſe of reaſon. I
: now forbear many other parallel ſcriptures, to
eſtabliſh the truth; and inſtance onely in theſe:
my fermon-notes upon which lying yet by me
of ſeven year's date, being a good evidence for
me; that the notion itſelf, was by me pub-
liquely declared, long before your Commence-
ment Quæftion*. And indeed I took not offenſe
at your quæſtion; but was well enough ſatisfied in
your explication and defenſe of it: thinking, ifwe
differed in ſome expreſſion, yet we agreed in
ſenſe and meaning. And, I aſſure you, that
the primary intention of my Commencement
fpeech was, de certitudine et dignitate Chriſtia-
nae religionis ; thinking that a ſubject worthy
i.
* Articuli Fidei non funt ad normam humanæ rationis exi-
gendi. Vid. A. T. Præfectionn. &c. part 2. fage I.
ſuch
1
410 Dr. WHICHCOTE's
ſuch a meeting, and to edification : wherto
whatſoëver I ſaid, of its fatisfactorineſs to true
Reaſon, the mind and underſtanding of man,
came in as acceſſory; and primarily neither fore-
ſeen nor intended. What befell us in diſputa-
tion, was fudden, occaſional, unthought-of; it
may be, before the anſwer, as little known to
me, as the argument; wherof however I
have no record by me: and therfore I referr
that part to Conference; wherby the me-
mory of the argument may call-back the me-
mory of the anſwer.
Concerning your Commencement Sermon;
truly I doe not think, it hath bin in my me-
mory, of many months; till your letter yeſter-
night cauſed me to recall it : ſure I am, I had
no confideration of it; in my late preparing or
preaching of my ſermon : neyther do I now
know, whether there be any inconſiſtency; be-
tween what you then ſaid, and I ſince. Con-
cerning fermons you have preached for me at
Trinity ; .(which truly is a great obligation-up-
on me: and I hope, you will not imputé ſuch
baſeneſs to me; as indignly to reflect upon fo
great' a reſpect and kindneſs to me :) as I
was not preſent to hear, ſo to this hour. I
know no more, ’bate what is in your letter,
concerning them ; than onely that my wife ſtill
told me, how much ſhe was revived by your
excellent paines, as, I think, upon“. We, as
ambaſladours, beſeech you to be reconciled. +."
But to call in quæſtion or contradict you, in
i
i Cor. V. 26.
...
aught
)
• FIRST LETTER.
II
.
aught you had taught, was neyther in the ſenſe
of my mind; nor indeed, within the compaffe
of my poſſibility: the things being wholely
unknown to me.
In the laſt place, concerning my late fermon;
I have betaken my ſelf to my notes; my řule
in ſpeaking, and I ſhall give you the Poſitions:
as I find them written, and remember them
fpoken.
* I. I perſwade myſelf; that all truly good
*** men among us, do ſubſtantially agree; in
« all things ſaving
« II. That ſome things, wherein we differ,
are not certainly determined in Scripture ;
-" but that which both parties ſay, ſeems to
: have countenance fomewhere or other. Yea,
" I think, God máy have reſerved ſomewhat
** from us, as not hujus temporis; or His ſecret,
se and that He wou'd not have us know. Nolite
* altum fapere, in this caſe.
« III. The propoſal for peace---That all be
looked-upon as fallible, which is ultra et citra
“ fcripturam.”---And, Sir, is there on earth
power to adde, alter or change? is not the foun-
dation of Proteſtancy, Sacra fcriptüra eſt adae-
quata regula fidei ? are not ſcripture förmes of
words ſufficient, yea apteſt, to conveyand carryall
ſaving truth to the mindės and underſtandings
of men ? Farther I argued thus for
peace among
good Chriſtians.--Good men, differing in
is their own expreſſions, yet agree in fcripture
es formes of words: acknowledging, the mean-
( ing of the holy Ghoſt in them is true; and they
« endeavour to underſtand and finde it out, as
.
is well
12
Dr. WHICHCOTE's
"well as they can: therfore they ſhou'd con*
“tinue.friends; and think, they agree; l'ather
" than think, they do not agree ;::(becauſe
they do agree, in what is God's and infal-
iri
lible; though they differ, in what is their
own and fallible :) and upon this conſidera-
« tion forbear one another; and not impoſe
« their own, either ſenſe; or phraſe.” And I
think, all. Proteſtants hold; that Cuilibet. Chrif
tiano, conccditur judicium diſcretionis: againſt
the Pope's uſurpation of Judex infallibilis vilia
bilis in rebus fidei.
And truly, Sir, I think; I ſhou'd give a
great deal too little to the wiſdom of God in
Scripture : if I ſhou'd not think it, without
any humane ſupplement, ſufficient; to con-
vince Popery, to aſſert the divinity of Chriſt,
and to declare the notion of His death, and
to ſecure the mindes of men from whatſoëver
ſuppoſed hærefy or blaſphemy. And I per-
fwade. my-ſelf; that good men have light
enough, and direction plain and full enough,
from Scripture ; to enable them to diſcover
and decline ſuch wicked. company, as your
letter ſuppoſeth, And, Sir, wheras, you ſay;
you diſcerne, in whoſe footſteppes I tread : if
you meane any late author, I can aſſure you ;
I can ſhew you all theſe matters in a Poſition
- in EMANUEL college..chappel, at Problemes *
made by me, fourteene yeares agoe,
teſtate et regimine ecclefiae : which I wonder
that thoſe times ſhou'd beare, and not theſe.
* Difputations in the college-chapels of Cambridge are called
$o
de po-
Pioblenis;
FIRST L ET 'T E R.
13
f
So that it is true, that you ſaye'; my heart
was full : for indeed, my head hath bin pof- ,
ſeffed with this truth, theſe manie yeares; and
I have long ſince freely reaſoned and diſputed
it, with ſome of the ancienteſt, and in chiefe
place in the univerſity : ſo that I am not late
or newe in that perſuaſion; concerning ſcrip-
ture ſufficiency and non-impoſing.
“ IV. The propoſal for progreſs and growth
es in knowledge-That an ingenuous-ſpirited
5. Chriſtian, after application to God, and dili-
gent uſe of ineanes to finde-out truth";
might fairely propoſe, without offenſe taken,
"s what upon ſearch he findes cauſe to beleeve;
"s and whereon he will venture his own foule.
This (I ſaid) might be converſe to mutual edifi-
cation ; and without diſturbance to the world :
and ſo I have long thought; and do continue
to think ſo ſtill : and, if herein I be in an er-
rour, I ſhou'd be glad to be ſhewn it.
For the point of Reconciliation - I ſhall
write you out a coppy, of my notes, in that
point: wherby you will eaſily underfand, how
you wrong both my wordes and meaning.
“ Chriſt doth not ſave us; by onely doing
« for us, without us : yea, we come at that,
sc which Chriſt hath done for us, with God;
«ç by what he doth for us, within us. For, in
" order of execution, it is, as the wordes are
s placed in the text; Repentance, before For-
«s giveneſs of fins : Chriſt is to be acknowledg-
ed, as a principle of grace in us; as well as
an advocate for us. For the ſcripture holdes-
w forth Chriſt to us, under a double notion ;
"1. to
-
Dr. WHICHCO TE's
"1. to be felt in us, as the new man; in con
tradiction to the old man: as a divine nature;-
"? in contra-diſtinction to the degenerate and a--
" poſtate nature: and as a principle of heavenly
"life ;. contrary to the life of ſin, and ſpirit of
" the world :: 2. to be beleeved-on by us, as
« a ſacrifice for the expiation and atonement of
«« fin; as an advocate and meanes of reconcilia-
(ation between God and Man. And Chrift
“ doth not dividedly performe theſe offices; one;
" and not the other. For reconciliation be
tween God and Us, is not wrought, as ſom-
" times it is ſaid and pretended to be in the:
world, between parties mutually incenſed :
ic and exaſperated one againſt another: when:
*: the urgency of a caſe makes them to forbear
hoſtility, and acting one againſt the other ;;
" their inward. antipathie and enmitje in the
“ mean while rather increaſed, inflamed: bes.
“ cauſe they take not up the difference fạirely,
" nor come to agree in the cauſe; but cauſa
« continens odii ſtill continues : ſo that, though,
an amneſtie be conſented-to, yet are they not
« friendes; but in heart enemies. · Wherfore
's our ſaviour, to diſtinguiſh, faith; If ye from
your heartęs forgive not;. &c. g But with
" God there can not be reconciliation ; with- :-
ss out Our becoining God-like: for God's
ss acts are not falſe, overły, imperfectas God
cannot make a vaine ſhew; God, being
perfectly under the power of goodneſſe; can
i
1
Mait, xviij. 350.
.
67
1.0t
FIRST LETTER.
15
CC
or not denie himſelf: becauſe, if he thou’d, he
" wou'd depart from goodneſſe ; which is im-
poſſible to God. Therfore We muſt yeelde,
« be ſubdued to the rules of goodneſſe, receeve
ſtamps and impreſſions from God; and God
“ can not be farther pleaſed, than goodneſſe
“ takes place. They therfore deceeve and flat-
« ter themſelves extreamly; who thinke ofre-
"! conciliation with God, by meanes of a Saviour,
acting upon God in their behalfe; and not
“s alſo working in or upon them, to make them
* God-like. Nothing is more impoſſible than
to this ; as being againſt the nature of God:
which is in perfect agreement with good-
- neſſe, and hath an abſolute antipathie againſt
iniquity, unrighteouſneſſe and fin. And we
“ cannot.imagine, that God by his Will and
* Pleaſure can go againſt his Nature and Being.'
[The phraſe, "Divinity minted or taught in Hell;'
I finde not in my notes : but it was ſuddainly
ſpoken ; upon this abuſe.of God and cheat of
our-felves.) “ To put this upon a Saviour to'
doe; and impotently to flatter vur-ſelves in
" the conceit of ſuch a thing, which a purte
“ Dei ponit repugnantiam ; were, inſtead of re-
“conciling Heaven and Earth, to divide God
againſt Himſelfe. And this is a demonſtra-
“ tion in Divinity ; beyond which no demon-
« ftration in Aſtronomie is nxore certain. · If
“ we wou'd be true to our-ſelves, let our faith
- have no contradiction from within us; let:
so not our ſenſe give our conceits the lye; let
us taſte and fee, &C.
"
66
D)
Now,
16
Dr. TUCKNE Y's
Now, whether there be anie thing in all
this, contrary to “ free grace, freely juſtifying
“ the ungodly;" as you ſeeme to inferr: I
leave to your ſelf upon ſecond thoughts to judge.
Or whether this whole diſcourſe be not, as was:
by me intended, wholely pointed againſt thoſe,
that “turn the grace of God into wantonneſſe;"
and pretend to be reconciled to God, through
Juſtification ; wheras they continue enemies to
God, through want of Sanctification ; and the
renewing of the ſpirit by Chriſt.
Sir, You wrong me very much ; ir mil-
quoting, oritur e nobis; and attributing it to the
ground of our acceptance with God. I finde
in my notes theſe wordes, Salvatio naſcitur e
nobis, fufcipitur “ a nobis ;” in the gloſs I had
upon the wordes, viz. " the true notion of ſal-
sovation : a ſaviour to give repentance and for-
s giveneſs. Some look at ſalvation, as at a
« thing at diſtance from them; the benefit of
« ſome convenient place to be in ; exemtion
« from puniſhment; freedom from enemies a-
« broad: but it is the mending of our natures,
« and the ſafety of our perſons, our health and
«s ſtrength within our ſelves,” [Nothing in this
is intended to leave-out the authour of our
ſalvation; or 92 quo ſalvatio oritur :] “ and our
good ſtate and condition with God; the
“ work of grace and favour towards us and
upon us; our being reſtored to righteouſ-
“ neſſe, goodneſſe and truth ; and our being
" reconciled to God, ſo as we may truly finde
" the kingdom of God within us.---
***
Dr. TUCK
( 17)
Dr. T U Č K N Er's
i
SECOND LETTER.
SIR,
HA
AVING now at laſt this morning, ſince
tenn o'clock, gotten a little free liberty
from company, to conſider of your large letter;
in which your love putt you to ſo much paines
in writing it: I have borrowed two or three
houres from my preparation for to-morrowe's
ſermon; to give you a fhorte and ſuddaine ac-
count of my thoughts about itt.
And firſt, Sir, I cannot but very thankfully
acknowledge your favour and love; in that your
ſo earneſt care and endeavour for my ſatisfaction:
and your pious ingenuity; in being ſo deſirous,
in caſe you ſhou'd be out of the way, of bet-
ter information and direction. For thoſe larger
expreſſions of your greater reſpects, to the two
others you mention, and my felfe ; whatever
They may be, I, who do or ſhou'd know my
own meanneſs; do freely and really, without
glozing, profeſſe my ſelfe unworthy of them: and
therfore inuſt impute them, to your goodneſſe,
wholely; and not at all, to anie deſerts in my
ſelf. What expreſſions of ſtrangeneſſe you have
of late obſerved in Thein, I muſt leave to You
с
and

18
Dr. TUCKNEY's
and Them : for my felfe, this I can very truly
ſay; that as, from my firſt knowledge of you,
I have ever loved you; fo, fince my returne
hither, your great worth in your ſelf, and much
kindneſſe to me, have obliged me more affec-
tionately to honour you. This indeed, I muſt
confeſſe, is my- I cannot well ſay whether,
Temper or Weakneſſe; it may be both: that
I have no ſkill in court-complements and dif-
ſemblings; to hide diſtaftes in the diſguiſe of a
counterfeit ſmile. I have learnt it from Sir
FRANCIS BACON; that an unreſerved openeſſe
and freeneffe have bin ever eminent in thoſe,
that have bin moſt manly and generous: I am
none of them; butt in this foe farr like them,
that I deſire to deale plainely with all: eſpe-
cially with thoſe, whom I moſt reſpect. And
truly, Sir, if there have bin any abatement of
intimacy and freedom, either in Them or My-
felfe; I think, in your letter you have layd
your finger on that fore. I think for Them,
I am ſure for My-ſelf, that the onely cordolium
is and hath bin ; that we fear, the truth of
Chriſt, much dearer than deareſt friendes, hath
bin and may be prejudiced; and ſo young ones
in the univerſitie tainted, and others greeved,
by a veine of doctrine ; which runnes up and
down in manie of Your diſcourſes, and (in thoſe]
of ſome others of verie great worth; whom
We verie much honour, and whom You head,
as fome think; though, for this laſt particular,
I verily think otherwiſe. A brief ſynopſis, or
ſome fewe particulars of it, I ſhall preſent You
with by-and-bye.
Sir,

SECOND LETTER.
19
Sir, you take too much paines, in clearing
your-felf from reflecting upon me, in your
Commencement ſpeech and anſwers and laſt
Lord’s-day's ſermon. In my letter I from my
heart told you, I heeded it not: I beleeve, it
was not ex intentione operantis; whatſoever it
were, operis. If the truth of God be not oppo-
fed; I hope, He will quiet my heart; though
I be.
For what you ſay, about your commence-
ment ſpeech and anſwers ; “ that the matter of
to it is a manifeſt truth, and of great impor-
tance; your declared judgement feven yeares
" before, out of Romans the firſt and ſecond;
"s in which manie paſſages, which you cite,
« feeme to make for it; that you were not
" offended with my quæftion, but fatisfied
“ with my explication ; and that your inten-
«« tion in that ſpeech was de certitudine et dig-
“ nitate Chriflianae religionis; and what was
ſpoken about Reaſon was acceffary, and not
primarily intended :"--Give me leave free-
ly and playnely to expreffe my-felfe - That a
diſcourſe de certitudine, &c. was indeed an ar-
gument fitt for ſuch a meeting : but that cer-
tainely I beleeve, moſt of your auditours wou'd
have judged, might have bin more ſatisfactori-
ly and theologically made-out, from the cer-
tainty of divine teftimonie, and faith in it;
than of reaſon: and wou'd gladly then, and at
other times, have Failh to have bin advanced ;
rather than Reaſon cried-up: which is yet fo
frequently [done], that it is now cramte, not bis
but centies cocta ; and fo proves nauſeous : and
your
C2

20
Dr. TUCKNEY'S
your then ſo large diſcourſe about it, but the
fourth edition of what manie of them had be-
fore, in your poſition, determination, ſermons,
at Trinity and otherwhere. And for ſtrangers,
miniſters and others, who had before but fini-
ſter thoughts of your judgement in that par-
ticular ; their prejudice was more confirmed :
and ſo increaſed, that it hath bin a greefe to
divers of your friendes to hear and read what
they doe of you in that kinde ; and that from
all quarters : So that I beleeve, it had bin your
wiſdom to have forborne: but they apprehended
it to be then carried-on with a high hand, both
by your ſelfe and others; fo as rendered moſt
of your auditours more diſaffected than fatis-
fied : who conceeve, that that ſaying of “ the
- candle of the Lord, &c. *” ſo over-frequent-
lie quoted, makes nothing to that purpoſe; and
thoſe inſtances out of Rom. I and II as little:
the firſt of the places relating to the ſearching
of our owne, or, as PISCATOR conceeveth, of
another's heart and actions; not of divine
truths: and the latter to what is Theologiæ
Naturalis, in which natural reaſon is of more
uſe ; not to what is purely ſuper-natural and
evangelical : in which what uſe yet there is
and may be of reaſon, and the exerciſe of itt;
in my poſition I endeavoured to expreſſe. But
that our faith ſhou'd be ultimately reſolved in
rationem rei, ex parte objecti; and that ex parte
fubje&li, ratio kumana fhou'd be fummus judex ;
which was expreſfely afferted by you, in your
* Prov. xx. 27.
anſwer
SECOND LETTER.
21
anſwer to my argument: as I then ſaid, it was
new, ſo now I thinke it very ſtrange divinity.
And for that you then ſaid, and now in one
part
of
your letter write; that all proteſtants
hold, that Cuilibet Chriſtiano conceditur judicium
diſcretionis; it is very true, as you well adde in
your letter, againſt the Pope's uſurpation of
Judex infallibilis vifibilis in rebus fidei : a true
beleever thou'd not be a brutc, but have ſom
thing above a Collier's faith t; implicity to be-
leeve, whatever the Pope and his church ſaith :
nay, he is to be amongſt thoſe evyevéçigo I, and
it is a part of the ingenouſneſſe of his ſpirit,
as he is a man, eſpeciallie as a Chriſtian, araxgíveiv,
to ſearch, and with the judgement of diſcre-
tion to judge, whatever the beſt men ſuggeit.
But
you will pleaſe to obſerve, what is there
faid ; " they ſearched the ſcriptures, whether
" thoſe things were fo”; by which it ap-
pears, that the ſcriptures were the rule, by
which they judged of the doctrine delivered
to them: ſo that what the ſcripture or divine
teſtimonie of God held-out, they withoute
diſpute beleeved: and judged, not itt; but man's
doctrine, by itt. And although man's under-
ſtanding be ſubjectum naturaliter receptivum
illuminationis fupernaturalis ; and, eo nomine,
when Faith acts, Reaſon acts alſo: yet this is verie
farr from reſolving Faith into Reaſon. Au’STINE
from the word hath taught me ; quod ſcimus,
debemus rationi ; quae credimus, authoriteti.
+ Fidcs carbonaria, a proverbial phraſe, us'd afterwards
by Dr. IVhichcote, lett. 3. and by Dr. Arrowſmith in his
Tactica facra, printed 1657. I Acts xrii. 11.
C3
But
22
Dr. TUCKNE Y's
upon what
But I have forgotten my-felfe ; in ſo farr launch-
irg into a diſpute, which I intended not, about
the Commencement buiſneſſe.--I more briefly
touch
you write, about your laſt fer-
mon: in which you ſay, you have betaken
“ your-ſelfe to your notes. ; which are your rule
" of ſpeaking”: but, I ſuppoſe, ſuch a rule,
as you doe not ſtrictely tie your-ſelfe unto; as
appeares by your firſt marginal * annotation in
your letter. And truly, Sir,' were I not ſo
conſcious to my owne dulneſs and unfaythful-
neſs of memorie, I ſhou'd be very prone to
think; that your delivery in the pulpitt and
theſe notes differ : and the rather, becauſe I
perceeve others, of better judgements and me-
mories than my-felfe, agree with me in think-
ing; that you ſpake to the ſenſe, that in my
former letter I expreſſed. But I am confident,
you write ; as you apprehend, you fpake: and
we muſt beleeve Your notes, rather than Our
memories : and therfore I ſhall followe them
and, as I goe along, compare them with my
letter : in which, it may be, I might in fome
thinges be miſtaken.
When you perſuade yourſelf, that “ all truly
good men among us do fubftantially agree;
“ in all thinges faving”: that word ſiibſtantially
is a good ſalvo; but-thoſe things Javing --iit
may be, we do not agree what is meant by
them. What and how manie they are, manie
good men differ in; and, it may bc, you and I
;
* P. 15. N. B. What the M S. has in the margin, is here
every where inſerted in the text; but, for diſtinction fake,
put within [hooks,]
doe :

SECOND LETTER.
23
doe : I beleeve, thoſe fundamentall ſaving
thinges are, in fome mens' judgements, butt
very few ; and they leave out of them very
many ſubftantial truths; in which if good men
Thou'd differ, itt wou'd be very uncomfortable:
and, as I wrote, itt wou'd be verie unſafe and
unfound to ſay, that they are not certainely de-
termined in the ſcriptures; butt that they
Thou'd feeme, in ſome places or other, to coun-
tenance the two contrary parties. Some thinges
of leſſe conſequence, I grant, may not parti-
ticularly be determined by ſcripture ; but by
conſequences: and though ſome other thinges,
of greater conſequence and higher nature, may
be “ God's ſecrets”; yet I beleeve, whatever
Göd reveles or delivers in ſcripture, they are
ſo farr hujus temporis, I meane hujus vite et
mundi ; that, although they be not curiouſly
to be inquired into and judged and meaſured
by our reaſon and underſtanding; yet they are,
ſo farr as delivered by God, hublie to be be-
leeved and ſubmitted-to : and ſo are by God
determined in the ſcriptures, though we may
not eaſily determine of them. And this per-
fection I give to the ſcripture; which, in your
next paragraph, you inſiſt upon : for whereas,
in your firſt propoſal, I conceeved itt dangerous;
that, " in caſe both parties hold to ſcriptore ex-
" preſſions," though they may differ, and that
dangerouſlie, in their contrary interpretations
of them ; they ſhou'd agree":-as a manifeſt
fyncretiſm with the worſte of hæretiques; who
will not denie the wordes of ſcripture : and
therfore in councils and fynods thej have con-
fentely
C4
24 Dr.TUCKNEY's
ز
'. ;
tures
ftantely framed ſome wordes, to expresie the
true meaning of ſcripture; againſt heterodoxie :
which as You in publique, ſo divers : times in
private I have heard others. expreffe
, a diflike
of inſiſting-upon, as fallible.
You aſk me, "whether on earth there be any
power
to adde alter or changes and whether
« it be not the foundation of:. proteſtancy,
Scriptura facra eft:adacquata:regula fidei ; and
are not ſcripture-formes ſufficient, yea ap-
teſt, to convey all ſaving truths to the mindes
!! and underſtandings of men?'”: And after-
ward, You “ think, you ſhould give a great
“ deele too little to the wiſdoin of God in fcrip-
if you ſhou'd not think it ſufficient,
without any human ſupplement, to convince
popery; and to affert the divinitie of Chriſt,
5 &c; from whatſoever ſuppoſed hærefie or
” blaſphemie: and you are perſuaded; that
?? good men have light enough from ſcripture,
to inable them to diſcover and decline ſuch
15 wicked company; &c: and that you argued
Safor peace among good Chriſtians; who, tho'
differing in their own expreſſions, yet agree
*. im ſcripture formes. of wordes"; &c: and
Fatherfore thou'd continue friends.; and think,
ose they rather agree; than not becauſe they
...do: agree, in what is God's and infallible,
I though they differ, in what is their own and
«fallible. I anſwer-That I beleeve, there
is no power on earth. to adde alter or change
the ſcriptures :; : which are the adæquate rule
of firith: lui Iverilie beleeve too ;: that true
explications and interpretations of the wordes
8
;
SECOND LETTER.
25
1
of ſcripture, though in different wordes from itt,
are no ſuch additions or alterations. Nor dare I
condemn ancient and modern councilsand fynods,
in their oμoύσιος, αχωρίσως, άτρέπως, ασυγχύτως,
perſona, &c; nor other orthodox commenta-
tors, and paraphrafts; as guilty of ſuch a pro-
phane violation : nor, I beleeve, will you your-
ſelf; who, it may be, too much affect ſchoole-
expreſſions : which often rather darken the dif-
courſes, than illuſtrate the truth. Theſe are
no human ſupplements; as though the ſcrip-
ture without them were imperfect: but they
onely argue an imperfection in our underſtand
ings; which need ſuch helps and gloſſes, to
reade what is written ; though in its ſolfe it be
ſufficientlie legible. I beleeve alſoe; that ſcrip-
ture formes of wordes are ſufficients and, in a
true ſenſe, apteit; to convey to us' all ſaving
truth : for in ſuch truths, neceflarie to ſalva-
tion, we truly hold ; that the ſcripture, xarà tò
ontò, is playne and evident : but thoſe thinges,
which are ſo ſaving, You before ſuppoſed all
good men agreed-in; they were thoſe other
thinges, in which you conceeved they differ,
which heere you ſpeak-of: and, even in thoſe
thinges moſt ſaving, though to a cleare and un-
diſtorted eye they are cleare enough; yet, if the
minde and judgement be weake; it may be, the
fame truth of fçripture, fullie cleare in its felfe,
may be ſpoken in other wordes more playnely
to ſuch a weak capacitie : The .childe, it may
be, will better underſtande the mother's liſping,
than when the ſpeakes more plainelie. All
childrens' catechifmes are not made-up of the
expreſs
2
26 Dr. T UCKNE Y's
(6
expreſs wordes of ſcripture : other wordes;
expreſſing the true ſenſe of them, may more
diſtinctely and particularly diſcover anie corrup-
tion : which was the occaſion of orthodox di-
vines in all ages framing of newe wordes and
expreſſions; more punctuallie to holde-out old
truths; againſte hæretiques’ innovations : that
as They, in their owne wordes, give a falſe ſenſe
of ſcripture; ſo We, in ours, may give a
true. Nor is this, by anie orthodox divines that
I knowe of, accounted anie diminution of the
wiſdom of God in fcripture; though ſome
others have accounted it foe: (of whom bye-
and-bye ;) who are guilty not onely of “ſup-
poſed hærefies and blafphemies," as your
worde is; but of real ones. And although
goode men, as you ſay, have-light enough from
fcripture, to diſcover and decline ſuch wicked
companie ;, yet truly I muſt not oppoſé ortho-
dox explications of ſcripture to ſcripture: but
thankfullie acknowledge it a great mercie of
God; that, by ſuch helps, I may the better
underſtand ſcripture ; and ſo better diſcover
their depravations of itt: which, whilſt I am
weake and unwarie, I may be the ſooner. de-
luded by; if I muſt be ſo charitable as to agree
with them, if they adhære to the infallible ex-
preſſions of ſcripture; onely differ froin man's
expreſſions, which are but fallible. But you
“ argued thus, for peace among good Chrif-
istianis; who, agreeing in ſcripture formes of
“ wordes, Thou'd rather think, they do agree;
« than not: and becauſe they differ onely in
** their owne expreffions, which are fallible.
How I ſhoulde think that they agree, when
they
SECOND LETTER. 27
they hold contradictory aſſertions ; I cannot
think : and for who are good Chriſtians, when
every one, that is indeed fo, is prone to think
another fo; and when hæretiques of old, and
divers of later times, have bin ſober and tem-
perate; nec fine larva ſummae pietatis :-I think,
that we ſhou'd look rather to their doctrines,
than their perſons.
I ſaid, I was forrie to ſee you treade, in theſe
propoſals, in ſome bodies footſteppes: to which
you anſwer ; “ that, if I meane anie late au-
.thour, you aſſure me; that theſe matters
you had in a Probleme, fourteene yeares
" ſince; and therfore wonder, that thoſe times
" ſhou'd beare them; and not theſe : ſo that
“ you acknowledge, your heart is full, and head
se hath bin pofſeffed, of theſe truths, thefe
" manie yeares; and have long ſince freely
ss reaſoned and diſputed them with the ancient-
Feſt, and ſuch as were in chiefe place, in the
“ univerſitie ; &c.” — Sir, thoſe, whoſe foot-
ſteppes I obſerved, were the Socinians and Ar-
minians ; the latter wherof, I conceeve, you
have bin everie where reading, in their workes;
and moſt largely, in their Apologie : and thoſe
very things, which You hint, They dilate.
And truly I wou'd not have my good friend
come near thoſe mens' tentes: though J. Good-
WIN*, like a colonel, can march up in the face of
* See the dedication and preface of JOHN GOODWIN'S
Redemption redeemed; which was printed this very year
1651 in Folio, and delicated to the reverend Dr. BenJAMIN
WHICHCOTE Vice-Chancellor, and the other heads of
colleges, &c. in the Univerſity of CAMBRIDGE. This work
is often cenſured by our author's friend, ARROWSMITH, in
his Tactica facra.
all
28
Dr. TUCKNEY's
all ſuch imputations. Sir, God knows my
heart, that from itt I doe free you in my
thoughtes from ſuch aſperſions; as having heard
you declaring your ſelfe againſte their characte-
riſtical tenents: and accordinglie have con-
ſtantly cleared you, both by letter and worde
of mouth; when both wayes I have too fre-
quentlie found you in that kind afperſed.
I doe not well underſtand the latter end
of this paragraph of your letter; which I ſup-
poſe, in your hafte, you left imperfect : but
if it be, as I thinke it is; that you are not
Jate nor newe in that perſuaſion of fcripture
ſufficiency, &c; I hope that, more than four-
teene years ſince, you were ſettled in that
per-
ſuafion : in which TIMOTHY was, when much
younger *: but if in your poſition then you
did ſoe aſſert ſcripture ſufficiency, as to take-
away or diminiſh the due uſe of confeffions
of faith and catechiſmes, &c; which in other
wordes do explaine ſcripture expreſſions, and
meete-with emergent errours and hæreſies ; in
ſo doing you trode in the Arminians' ſtepps: who
do therfore decrie them; becauſe they finde
their heterodoxies mett-with by them. And
if it were fourteene years ſince, you were then
but a yonge divine; and might be more ſub-
ject to miſtake : in which, by thoſe reaſonings
and diſputes which you mention, it may ſeeme;
that thoſe ancienteſt and chief ones of the uni-
yerſitie you diſputed with, were not altogether
of
your
minde: and therfore, although, what
2 Tim, iij. 15, 16, 17,
we
SECOND LETTER 29
ز
we ſuck-in betime, we hardly diſcharge our-
ſelves of, afterward; yet, be your head and heart
never fo fullie poſſeſſed with ſuch notions; it will
be
your greater advantage to be the ſooner dif-
poſſeſſed of them
Your next is about « an ingenuous-ſpirited
Chriſtian's liberty, after application to God,
" and diligent uſe of meanes to finde-out truth;
fairely to propoſe, without offenſe taken,
“ what upon ſearch he findes cauſe to beleeves
" and whereon he will venture his foule : and
or this conduceth”, you
, you think, “to mutual edifi .
“cation ; and that, withoute diſturbance to the
<< world. And thus, as you have thought, ſo you
“ continue to think ; &c:" --- I acknowledge
the caſe, as you have written itt, warily pro-
poſed: the man muſt be ingenuous'; pro-
vided he bee ſo really : 'make application to
“God'; if in ſinceritie, a directe way to be
guided by Him : 'with a diligent uſe of ineanes
to finde-out truth'; if with a ſingle heart and
eye, not likelie to miſle itt :' he fairely and
i without offenſe propoſeth'; it is not expreſs-
ed, whether onely in private ; or alfoe in pub-
lique: and the truth may be ſo fundamentall,
and ſo eſtabliſhed; both by God, in his worde;
and by Chriſtian magiſtrates, in their conſtitu-
tions and lawes; that the contrarie will: vėrie
hardly be ſo fairelie propoſed, as“ not to fall
foule and with offenſe both on the weake, to
their ſtaggering; and the ſtrong, to their
greefe: but it is that, which upon ſearch
- he findes cauſe to beleeve ; and wheron
he will venture his foule': this laft clauſe, of
venturing
30
Dr.TUCKNEY's,
venturing his ſoule, I do not much heede; ſuch
efficacie of errour may ſo ſeize on a man, that
he may with great confidence beleeve a lie
but, as you put the caſe, he doth not only
beleeve ; but findes cauſe to do ſo : if fo, that
juſtifies both God || ; and man : and therfore
God forbidde, that I ſhoulde condemne him! This
conduceth to mutual edification; and is withoute
diſturbance : and if anie be troubled, it is as ſome
are with Chriſt himſelfe **, and his goſpell II;
it is their faulte, not his : though ſome truthes
are not of fo great import in themſelves, or fo
neceſſarie to be knowen; that they ſhou'd force
us upon the diſturbance of others contrarily
minded, by our unſeaſonable inforcing them.
But, in caſe the man onely think, he findes cauſe
to beleeve ; and itt be indeed a non-caufa pro
cauſa : though he ſhoulde be trulie ingenuous;
manie in this kind upon deſigne perſonating
ſuch a temper: and though he ſhoulde ſeek to
God for guidance; He often anſwering ſome
according to their Idol ſet-up in their heartes $ :
truths may be ſuch, and ſo fundamentall
, and
ſo eſtabliſhed ; that he ſhoulde rather ſtifle his
owne firſt ſcrupling thoughtes, and check him
ſelfe rather, than ſpeak them out; to the en-
dangering of others *. And trulie, ſuch for
the moſte part are thoſe truths; which now-a-
daies 'They call in quæſtion, who plead mofte for
this liberty : ſuch are Socinians, Arminians, and
the colluries of all ſortes of Sectaries amongſt
us; who under the protection of this Liberty,
2 Theſſ. ij. II.
John xvj. 2.
Acts xxvj. 9.
Ezek. xiv. 23.
1 Sam. xvij. 29.
** Matt. ij. 3.
* Prov. XXX. 32.
11 Matt. x. 34, 35. Ezek. xiv. 4.
which
SECOND LETTER.
31
*, ar
; as, att all
you ſay,
which they ſo crie-up, run-out into all the
wildeſt and fouleſt extravagances. And therfore
whatever an EPISCOPIUS, a a: J--*, or a
Junius Brutus, might pleade ; yett for a lover
and affertour of Truth, either to be a full uniſon
with them, or were it but even ---
times, woulde bee but unſuitable; ſo, at ſuch a
time, in which ſuch a principle hath let Hell
break looſë; in my poor thoughts, is very un-
ſafe: att leafte, very unſeaſonable.
For the point of Reconciliation, you give me
(I thank you) a coppy of your notes: “ wherby,"
" I will eaſily underſtand; how I have
as wronged both your
wordes and meaning: your
“ diſcourſe being both intended and pointed a-
gainſte them; who pretend to reconciliation
“ with God, in juſtification ; and continue ene-
“ mies to God, for want of ſanctification : in
" which," you ſay,
you ſay, “ Chriſt doth not ſave
us, by onlie doing for us, without us : yea,
“ we come-at that, which Chriſt hath done for
us, with God; by what he doth for us, within
us; for in order of execution, it is as the wordes
are placed in the text; Repentance before
Forgiveneſs &c: For the Scripture holdes-
« forth Chriſt to us, under a double notion ;
1. to be felt in us, as the new-man ; &c. 2. to
“ be beleeved-on by us, as a ſacrifice and advo-
• cate for attonement and reconciliation ; &c.
" God cannot make a vaine ſhew; God, being
perfectlie under the power of goodneſs, can
* Theſe three blanks are in the MS; whether Dr. Tuck-
ney wrote fo at firſt, or Dr. Whichcote left then fo in his
copy, or Dr. Jeffery in the tranſcript he made from Dr.
Whichcote, I cannot fay.
ز
.60
ز
1
86 not
32
Dr. T U C K N Y’s
ز
not denie himſelf', &c. nor can be farther
“ pleaſed, than goodneſs takes place: they
“ therfore deceeve themſelves ; who think of
“ reconciliation, by meanes of a ſaviour acting
" upon God, in their behalfe; and not alſo
“ working in and upon them, to make them
-56 God-like.”
Sir, I acknowledge, your notes have helpt my
memórie: I did think, you had ſimply denied
Chriſt's working upon God, in our reconci-
liation: and had you putt-in the word onlie,
before the word acting ; I had not bin ſo
ſubject to have miſtaken : and yett I was not
alone in the miſtake; and fo, I hope, you will
rather ſay, I was in the wronge ; than that I
wronged your
wordes or meaning: being doubt-
full, what
you
ſaid ; and therfore inſerted two
parentheſes in that paragraph of my letter, ( if
I miſtake itt not, and if you meant.) And itt
ſeemeth, you did meane, as I there wrote: and
therfore, as to that particular, as I have receeved
your ſatisfaction ; ſo I crave your pardon.
Some other things in this there are, in which
I crave your ſecond thoughts; as you referre me
to mine :: eſpecially about the order of thoſe two
notions, under which Chriſt is held-out to us in
the goſpell; that he is firſt felt in us, as the new
man; before he is beleeved-on by us, as a ſacrifice
and advocate: in this I neede a little more light
and proofe. If by beleefe you mean, aſſurance
that Chriſt is our expiation and advocate; I
ſhall not eaſilie diffent from you: for in ordi-
narie courſe, as God workes, ſo he gives us to
feele ſomthing wrought, in us; before he bring
us to that aſſurance of our peace and pardon :
that
SECOND LETTER.
33
that worke of the ſpirit; with the witneſſe of
the ſpirit, being the matter of our evidence :
though I dare not ſay fo univerſallie; I dare
not abſolutelie ſay, that a ſinner, converted
immediatelie before death, may not have, from
the wittneſs of the ſpirit, aſſurance of his peace;
though by reaſon of ſhorteneſs of time, weake-
neſs of bodie and head, and confuſion of ſpi-
rit in regard of his former finnfull life, he
hath little eyther time or abilitie or litt to
reflect-upon what God hath now in the inſtant
wrought in him. But if by beleefe you mean,
faith’s relying or caſting himſelfe upon God
in Chrift for mercie ; I beleeve, the experience
of manie a humble finner will be a wittneſs;
that hee hath in this ſenſe beleeved in Chrift;
as a ſacrifice and advocate for him ; when as
yett he could not fay, he hath felt anie thing
of the newe man in him: I mean, as to his feel
ing: for, as for the reallitie of the worke
whomſoëver and whenfoëver God juſtifieth, hee
alſo fanctifieth : and, for the order of nature;
ſeeing that faith is before the amoTéacéut of
juſtification, and faith can not bee withoute a
renewall; I was never much againſt FERINUS
his opinion; that fanctification, that is, firſt
ſanctification or regeneration or vocation, is in
nature before juſtification : in which ſenſe I ad-
mitte what you ſay, “that wee come-at that
which Chriſt hath done for us with God, by
( what hee doth for us within us. And for
that which you adde; that in order of exe-
'cution, repentance is before forgiveneſs”;~-
I grante itt; in the full accompliſhment of itt:
D
but
34
Dr. TUCKNEY'S
but yett ſo, as that God, not onlie in his eter-
ñall election had before purpoſed, and by the
death of his Son after purchafed;: our reconci-
liation : but, even in the execution of that pur-
poſe, and application of that purchaſe, Hee is
before us; and is ſetting-out firſt that happie
meeting of our fulle reconciliation*. Nor in
this doth God make a'vaine ſhew; nor is itt
contrarie' to his goodneſs, freely to juſtifie the
ungodlý, ſuch as are fo immediate antecedenter
ad juſtificationem, though not conſequenter; fo
as to continue ſuch: for fo indeed God cannot
"he farther pleaſed, than goodneſs takes place:
and, that hee may bee pleaſed, hee ever takes
order; that ſanctification ſhall ever be joyned
with juſtification.
Šir, in the laſt paſſage of your letter you ſay;
“ I wrong you very much ; in miſquoting, ori-
“ tur e nobis ; and attributing itt to the ground
" of our acceptance with God: you onlie ſaid
“ itt of ſalvation, to expreſs the true notion
" of it; that, whereas ſome think, it is a thing
at diſtance from them; freedom from ene-
« mies abroad: Itt is the mending of our na-
“ tures, and the ſafetie of our perſons; the
o workè of grace within us, and his favour
ď towards'us; our being reſtored to righteouſe
“ neſs" ' and goodneſs, and reconciled to
• God.”
Sir, I am ſorry, that I ſhoulde give you occa-
fion the ſecond time to ſay, I have wrong'd' you
again ; and this ſecond time very much it was
not my ſingle apprehenſion, that your wordes, as
ز
II Cor. V. 19. with 20.
you
SECOND LETTER
35
you delivered them, did ſeem to look at the ground
of our reconciliation. And this naſcitur e nobis, ,
in the true and conſtant acception of that worde,
looks fufpiciouſlie that way,
That
you
ſaid itt
of ſalvation, helpes, þut little : for that is a large
worde: and both in it's ſenſe and I beleeve
your's, conteins reconciliation in itt. And trulie,
Sir ; to ſay, that eyther ſalvation or reconcilia-
tion naſcitur e nobis; is, in my poore judgement,
a very dangerous expreſſion: ſure I am, a
ſtranger to ſcripture manner of ſpeaking:which,
as all ſhoulde much heed; ſo I expect that
You will, eſpeciallie: who before, in contra-
diſtinction of the fallible expreſſions and formes
of wordes of man's making, judged, and that
trulie, fcripture expreſſions to be apteſt to con-
veye a!l ſaving truths to our underſtandings.
And I thou'd be glad to knowe, what author
you quoted that ſentence out of; unleſs it
were your owne: as I have bin apte to think,
that both in your ſermons and privatt diſcourſe
you do often, as it were, quote your-ſelfe; in
uttering latine ſentences and axiomes, both in
Logick Philoſophie Law and Divinitie, which
are of your owne making. Butt, whoſe-fo-
ëver itt was, and what-ever orthodox expoſi-
tion you give of itt; in which yett you ſtill fete
the worke of God within us, before his worke
about us ; yett, that of eyther reconciliation or
ſalvation it thou'd be faid, that naſcitur e nobis ;
I muſt ever humbly conceeve, that it is not
ccording to that υποτύπωσις υγιαινόντων λόγων*,
11 Tim. j. 13.
D 2
which
36
Dr. TUCKNEY's
which wee ſhou'd hold faſt, and not pare
from.
às
ز
Sir, by this time I have quite tired-out myſelfe;
and fear, I ſhall much inore tire you, with theſe
weake lines; that were written as faſt as my
hande could runne, and that by fittes and ſtartes,
as my company and other occaſions ſtill calling
mee away wou'd give leave : elſe
you
had
seceeved them on ſaturday ; but neceſſarie oc-
caſions prevented mee. It may bee, they will
come to you too ſoone, now; being ſuddaine
raw thoughts, unworthie of your more mature
judgement : but, although they will expreſs
my weakneſſe; yett itt will be enough, if
you can read in them my love to you and
God's truth : from which double ground itt is,
although I have wearied you too much alrea-
die, that I crave leave yett farther to burden
your patience; in making good what I pro-
miſed, in the beginnyng of my letter, about
what hath bin a trouble to fome, as concern-
ing ſome others; and to ſpeake out my whole
· heart and thoughts, about your-ſelf.
Sir, for yourſelf; from your firſt coming to
CAMBRIDGE, I trulie ſaid, I loved you: as
finding you then ſtudious and pious, and very
loving and obſervant of me. I remember, I
then thought you fomwhat cloudie and obſcure
in your expreſſions : but I then left you. · Since
I have heard ; that, when you came to be I.ec-
turer in the colledge, you' in a great meaſure
for the yeare laid-aſide other ſtudies; and be-
took yourſelf to Philoſophie and Metaphyſicks :
which, ſome think, you were then ſo immerſed
in;
SECOND LETTER.
37
in ; that ever ſince you have bin caſt into that
mould, both in your privatt diſcourſe, and
preaching ; both for wordes and notions : both
which, I fear, have rendered your miniſtry
leſs edifying: as partlie not being well under-
ſtood, by very manie of your auditours; and
leſs affecting the heart, when ſo buiſying the
head to underſtand both wordes and things.
And how richly uſefull a ſpirituall plaine pow-
erfull miniſtry wou'd bee in the univerſitie.;
I need not tell you : but that, in former times,
when the quæſtion was, why CAMBRIDGE
men were accounted more profitable preachers
than OXFORD men; Mr. BAYNES faid, the
reaſon was, that God had, from the firſt refor-
mation, bleſſed CAMBRIDGE with exemplary
plaine and ſpirituall preachers, and ſo goodlie
pictures hung before the women conceeving,
helpt to make the birth more beautifull. When
times were very evil
, God in mercie kept your
fpirit uprighte; which, with your other worth,
brought you as into repute with others, ſo into
the place of the univerſitie preacher; wherein
God hath hitherto preſerved you: and may Hee
keepe you ſtill, and make you much more fruite-
full and ſerviceable! And I beſeeche
when God returns you to that taſke, that you
woulde think much of 1 Cor. xiv. 19, affect not
to ſpeak in ſchoole-language ; nor to runne-out
in ſchoole-notions : it is farre different from the
ſeripture, both ſtyle and matter : it was begot
in the depth of anti-chriſtian darkeneſs; and,
yery both good and learned men judge, will va-
niſh in darkeneſs; at the light of brighter day:
which
you, Sir,
D 3
38
Dr. TUCKNE Y's
which wee hope is approching. Some are readie
to think; that your gréat authors, yoù ſteere
your courſe by, are Dr. FIELD, Dr. JACKSON,
Dr. HAMMOND; all three very learned men:
the middle ſufficiently obſcure; and both hee
and the laſt, I muſt needs think, too corrupt.
Whileft you were fellow here, you were caſt
into the companie of very learned and ingenious
men; who, I fear, at leaſt ſome of thein, ſtu.
dyed other authors, more than the ſcriptures ;
and PLATo and his ſchollars, above others : in
whom, I muſt needs acknowledge, from the
little inſight I have into them; ì finde manie
excellent and divine expreſſions: and as we are
wont more to liſten to and wonder at à Parrot,
ſpeaking a few wordes; than a Man, that ſpeakş
manie more, and more plainlie; and all intelli-
gibly: ſo whileft wee firide ſuch gemmes in
ſuch dunghills
, where wee leſs expected them ;
and hear ſome ſuch divine things from them
wee have bin too much drawen-away with ad-
miration of them. And hence in part hath
rurine a veine of doctrine; whích divers very
able and worthy men, whom from my heart I
much honour, are, I fear, too much knowen by.
-The power of Nature, in Morals, too much
advanced --Reaſon hath too much given to itt,
in the myſteries of Faith.-A re&ta ratio much
talkt-of; which I cannot tell, where to finde.
Mind and Underſtanding is all'; Heart and
Will little ſpoken of.-The decrees of God quæ-
ftion’d and quarred; becauſe, according to our
reaſon, wee cannot comprehend; how they may
ftande with His goodneſs: which, according to
your
SECOND LETTER.
39
your phraſe, Hee is under the power of.-Thoſe
our Philoſophers, and other "Heathens, made
fairer candidates for Heaven; than the ſcriptures
ſeeme to allowe of: and They, in their virtues,
preferred before Chriſtians, overtaken with
weakenefles.--Akinde of a Moral Divinitie min-
ted; onlie with a little tincture of Chriſt added.:
nay, a Platonique faith unites to God. Inhe-
rent.righteouſneſle ſo preached, as if not with
the prejudice of imputed righteouſneſs, which
hath ſometimes very unſeemnlie language given
it; yett much ſaid of the one, and very little or
nothing of the other. This was not Paul's
manner of preaching.--This inherent righteouſ-
nefs
may bee perfect in this life.-An Eſtate of
Love, in this life; above a life of Faith.--And
ſome broad expreſſions, as though in this life
wee may be above Ordinances :-with divers o-
ther principles of religion, by ſome very doubt-
#fullie ſpoken of.-And, in caſe anie cannot fo
well digeſt theſe, I muſt needs ſay, I coulde not
but wonder to heare ſome ingenucus men.com-
playning, in the pulpitt and elſewhere, of their
rixae et lites; and that, about notions and ſpecu-
lations, ſects and ſuperſtitions; aș all opinions
are accounted, which a man may hold, and yett
bee never the better man for them:.and ſo, that
there is a God and a Chriſt, will thus come to
bee. but a notion and ſpeculation. Sir, theſe are
ſome and the moſte (if my wearie head coulde
remember, more, , my hand," though wearie,
fhoulde write them; , becauſe I woulde now,
once for all, unboſom my-ſeife to you.:) of the
cordolia; which I, and other of your friends,
D
have
40
Dr. TUCKNEY's
not take it ill, if wee love what wee coniceeve
have bin affected with: And although, God
knowes,.wee love you and Them ; yet you will
the truth of God more: and therefore can not
deſert itt; though wee bee little able to main-
tain itt. And I hope, that the thoughts of your
being reputed a Wiſe man, and both
you
and
They Learned men; will not ſtoppe your eares
to the weaker ſuggeſts of your true friend: and
the rather; becauſe, whatever otherwiſe
your
worth and abilitie is ; yett I knowé you are not
ignorant, what verie ſiniſter thoughts are con:
ceived, and reportes ſcattered, both of your ſelfe
and ſome others: which from my ſoule I deſire
may, by your fulle and plaine appearing for the
truth of God; be reallie confuted: and that we
may joyne head and heart and hand, and with
one ſhoulder, in the worke of the Lord; grow-
- ing up in the truth in love ; which was one of
the greateſt encouragements I had, in myreturne
to CAMBRIDGE; as hoping to have much helpe
in this kinde, by the companie and aſſiſtance of
ſuch friendes; whom I ſo much honoured, and
fo intirely loved: as the contrarie hath bin the
trouble of my ſpirit, in ſuch an unhappie diſap-
pointment.--Sir, will you pardon this unrea-
ſonable tediouſneſs; and this
. open-hearted and
plaine-ſpoken freeneſs? itt hath bin from the
integrity of the heart of
cur worthy Friends
Camiride ; et ANTH: TUCKNEY,
15, 1651
1
Dr.
(41)
Dr. WHICHCOTES
.
SECOND LETTER.
1
SIR,
Y.
OU conceive. I ſaid ; that Faith is ulti-
| mately to be reſolved in rationem rei, e
parte obječti ; and ratio humana to be fummus
juidex, ex parte ſubjecti :-
I ſhall give you an account, what I have
faid ; and what I do mean. There are veri-
tates, quae fundantur in rationibus rerum ; atque
barum eft theologia naturalis : as, that Deus eft
optimus, as well as maximus; that creatura te-
netur Deo obſequi, ſecundum poſſe. There are
veritates, quae nituntur revelatione Dei ; atque
barum eft fides divina : a as doctrina de Chriſto ex- a
piatore, redemptore, liberatore; revelatio de cre- b
atione in circumftantiis. And ratio fubje&ti doth
judicare de ratione objecti; et de materia revela-
tionis : but by judicare, I mean not an autho-
ritative act; but a perceptive and apprehenſive
act: as when. viſus judicat de coloribus, auditus
de fonis. For a judging diſcerning faculty is
wholy d regulated in its apprehenſions a ratione d
objecti, five a qualitate materiae : nam intellectus
nyllum habet libertatem circa ſuum objectum; non
facit rem aliter fe habere, fed percipit rem ut eſt ;
et concipit fecundum imaginem receptam: hoc eſt,
judicat.
с
1
42 Dr. WHICH COT E's
judicat. Atque veritas, a parte intellectus, cons
fiftit in-conformitate cum veritate rei. I have
full aſſurance 3. that matters of faith are. fo, as
they are rey.eled, becauſe they are reveled by
God: who alone hath power over them, to make
them as they are; and is infallibly true, and
neceſſarily good. [ I am fatisfied, that they are
Teveled by God; 1. ab argumentis infitis, five
e artificialibus ; e b. e. in artificio rei. fitis : et
2. a duetu divini ſpiritus : for, as. St. AUGUST, ,
faith, fi fpiritus fanétus. mihi non perſuaſerit,
bafce-litteras eſe a Deo datas ; nondum mihi pero
fuafit Chriſtiano efe.] For thoſe things, which,
quantum ad me, are matters of faith; as, they
are reveled by God : apud Deum ſunt materią
libertatis et beneplaciti; et ergo, antecedenter ad
determinationem Dei, poſſent aliter effe : and God
might otherwiſe have determined them. But
- materia theologiae naturalis intrinſecam habet: 12€-
ceffitatem, aut infallibilem * connexionem termino-
rum: In materia theologiae naturalis I do fcire;
becauſe I can demonſtrate, ex principiis certis
peceffariis et infallibilibus : in materia fidei I do
credere; becauſe I take things to bee ſo, as tem
veled by God: which, if God woulde, might
have bin otherwiſe; becauſe abſolutely and of
themſelves they were in an indifferency. Hence
f it appears; that materia fidei cannot bee .contra
rationem rei; becauſe materia fidei eſt-inaterią
voluntatis et libertatis ;- et ratio reiieft materia
neceſſitatis et naturae : as, it cannot bee de fide,
Deum non eſſe
. optimum; vel, creaturam non de-
*. f Inſolubilemi
bere
SECOND LÉTTER.
43
Y
foil.
176mature
Bere Deo fübėje. When therfore wee declare
anie thing to be ſecundum rationem rei, and
therforè neceſſarilie fo; weë do noe prejudice
to faith: becaufe fides verfatur in alia materia;
tatem Dei, etiam in occultiſimis; eſſe rationabi-
lifimam. BÓN AVENT. Certain it is, that religion
is the trueſt and higheſt reaſon; as, on the
contrarie, irreligion is fottiſhneſs.]
I do withoute fcruple beleeve what God
hath reveled, and as He hath reveled; becauſe
God is infinite in knowledge, infallible in truth,
and'neceffärily good: whënce He cannot deficere,
or declare contra veritatem facti, rationem rei ;
oř, in matters of his own voluntary determina-
tion, Otherwiſe than as He hath refolved them :
And in omni materid libertatis Deus babet fupre-
mam poteftatem ſtatuendi. I do proxime 6 et imme-
diate reſolve my faith into divine revelation in
ſcripture ; and therein reſt, with aſſurance and
confidence: as foreknowing, luminè natürce,
that what God reveles is certainly true; and iii-
fallible: whom I knowe to be infinite in under-
ſtanding and knowledge; and in full agreement
and neceffarie conjunction with goodneſs and
truth. [Neither am I lighte of faith in be-
leeving *: but I knowe, that matters of my
faith are matters of divine revelation, as I ſaid
before in the margent; a qualitate materiae, quae
eft Jeongetjs, de qua intellectus judicat; ét per dułtum
divini ſpiritus, a quo intelleétus illuminattır et in-
1
bo
* Prov. xiv. 15
fiituitur.]
44
Dr. WHICHCOTE's
fpiritual fen-
ftituitair.] And when I have before mee a max-
ter of faith, or peece of divine revelation ; I do
judicare de fenfu : not by making what ſenſe I
will; but by finding oật God's meaning. For
the power I have of judging, is not a matter of
fation and apprehenſion : and is as much regu.
lated and determined per qualitatem materiae, as
guſtus per guftabile. And, if I þee fond or par-
tiål, or gratifie anie corruption, I am obnoxious
to God, and doe it att my peril: God making an
accounte, that hee hath ſpoken plaine enough to
be underſtood; if I am ſerious.
To give you what I mean together-1. there
is, which is neceſſarie; and cannot be otherwiſe :
as, bonum eſt amare Deum. . 2.. there is, which
is in itſelf contingent; and determinable at the
pleaſure of Him, who hath power : as, whether
mán fhou'd bee or no. 3. there is, which is
h declared by Him, who is infallible ; as expiatio
peccatorum in ſanguine Chriſti. The firſt is fub-
je&tum naturalis fcientiae ; and is in ratione rei:
the fecond is, materia libertatis et beneplaciti Dei :
the third is, materia fidei. So proximum motivu4172
fcicntine eſt ratio objectiva ſive ratio rei: at ratio
motiva fidei eft revelatio Dei. [So you ſee, I a-
gree with you in your quotation out of S. Aug:
quod ſcimus, debemus rationi ; quae credimus; au-
thoritati.] Religio autem complectitur et natura-
i lem fcientiam, i et fidem divinam : ſo that there is
in religion both demonftrabile et credibile; credi-
bile, propter auihoritatem dicentis ; demonſtrabile,
per neceffitatem reż. And no oppoſition between
them ; quia vcrfantur in alia et alia materia :
fcil.
SECOND LETTER:
45
ſcil. fides, in contingenti fimpliciter et in ſe ; fcientia
autem, in neceſſaria. Yett, if anie think fitt to
call them of the firſt kinde matters of faith; as
they are declared in ſcripture : fince ſcripture
awakens our incogitancy, becaufe of our apo
ſtafie and degeneracy: I liſte not in this reſpect
to contende with him. Onlie lett him then re-
member; that they are allfoe of themſelves
knowable :: and ſtand not on the foundation of
revelation onlié. But lett him not think, there
is anie thing de fide ; which is contrarie to nåtu-
ral knowledge. [Mr. PERKINS, CALVINE, and
others, acknowledge; that the doctrine of faith
will well conſiſt with the principles of reaſon:
and doth not deſtroy that knowledge of God,
which is lumine naturae.] Contra rationein rei,
in naturalibus, eſt impoſſibile : contra rationem rei,
in moralibus, eſt maliim et deforme. When God
demands and challenges, k " Are not my wayes k
equal ?” doth not hee appeale to man's princi-
ples and rules, wherby, hee is able to diſcerne
and judge; whereby God ſhall be juſtified, and
Man convinced ? Certainely, natural light and
conſcience condemnes iniquitie ; and gives teſti-
monie to wayes of righteouſneſle. If this bee
not ſo, unde Dèus judicabit munduin infidelium ne-
gativè ; and where ignorantia ſcripturarum eft:om-
nino invincibilis ?
But I fullie perſuade my-felfe: that you and
I do not diſagree herein, in reſpect of our in-
ward fenſe and meaning: and if wee differ on-
lie in expreſſion, I preſs itt not; but think an
other's expreſſions may be apter and fitter than
mine: I am not ſuch an du. Ikdir.
The
46
Dr. WHICH COT ES
The ſumme of what I ſaid, in my ſpeech, in
fermons, and otherwiſe; amountes - to this
that materia theologiae naturalis is demonſtra-
ble, by reaſon ; and that materia fidei ſacris lit-
teris.contenta. eft fumme credibilis; and ſatisfactó-
I rie to reaſon: 1 and unbiaſſed reaſon, not in a
compromiſe with ſenſe, not ingaged in a worlds
lie deſigne, .. findes no matter of exception au
gainſte it. In the meane while acknowledging;
and
my reaſon eaſily telles mee ſo; that, if God
deign to ſpeak to mee of himſelf and his owne
affaires, actes of his infinite wiſdom and
power;
I ſhall hear illuſtriora et longe majora finito intel-
Lectu : and which tranſcend my underſtanding
far beyond the tranſcendency of the ſunne, not
wrapt-up in cloudes, to my ſight. But this
tranſcendency lies in amplitudine et plenitudine
obje&ti; non in contradictione rationis : {Nos Ju-
-mus Deo et felicitati noftrae omnino impares : ] and
in this caſe I may be moſt illuminated, in reſpect
of my ſelfe ; when I leaſt comprehend the ob.
jeet. Quicquid recipitur, ad modum recipientis re-
cipitur : * the bucket, moſt filled in the ſea,
yett leaſt conteines the ocean.
* This ſeems to have been a favourite Thought of Dr.
WHICHCOTE's. We have it again in his third Letter thus
expreſsid ; “ Though the diſproportion will be to our ad
Vantage, the veſſel more certain to be filled, becauſe of the
"fea's dimenſions:" and otherwhere, Thus; « The ocean
" can but fill the veſſel; which a much leſs quantity of wa-
ter can do." The like occurs in a Sermon of Dr. TUCK-
NEY's before the Houfe of Commons, 1643. “ It is our
" Happineſſe; not that our Vefſel is ſo little, but that the
“ Fountain is ſo full ; &c.” Balme of Gilead, p. 12.
66
go
You
SECOND LETTERE
47
You ſay, “it is now Crambe, non bis ſed centies
56 cofta ; &c": m ---I have, at ſeveral times, ex- m
amined ſeveral pointes by the ſame principle;
fciper rationem rei: as indeed tota materia theo
logiae naturalis is ſo examinable ; and certainlie,
this is not ad nauſeam recoquere cramben; no
more than it is upon all occafions, in matters
of faith, to prove by fcripture: for it is a new
examination, in an other matter; and ratio hua
jus et illius rei are two things : though univer-
fallie, ſecundum rationem rei in materia neceſſaria
judicare, be the ſame principle; as alſo it is,
in omni materia fidei judicare fecundum revelatio-
nem a Deo factam in fcripturis.
You ſay, “auditours wou'd have bin better
* fatisfied; if I had theologically diſcourſed de
« certitudine et dignitate Chriſtianae religionis,
(. from divine teſtimonie and faith in itt; rather
« than by reaſon, &c;" Sir, it was to
$956pevov, whether religio Chriſtiana did niti
authoritate Dei ; were indeed from God; and ſo
were materia fidei : ſo that I was to ſhewe, that
itt was Jeongeniis, and to prove that, a quali-
fate materiae : and that itt is, beyond all con-
viction or controule of humane reaſon. And
I endeavoured to make it appeare'; that the
truth declared by God, concerning our relief
by Chriſt, was amiable, gratefull, acceptable
to minde, and underſtanding, and ſuch as fpake
ittſelfe from God; as our Saviour fpake him-
felfe to be Chriſt, to the inward ſenſe of the
Samaritans *. And to this purpoſe reaſon was
n
John iv. 42.
made
What
Dr. WHICH COT È's
made uſe of, as a receiver, as a diſcerner; as a
principle to be inſtructed and taught ; not as
God ſpeakes : Divine truth allwaies carrying it's
own light and evidence ; ſo as that the mind
receiving itt is illuminated, edified, ſatisfied.
Sacra ſcriptura eſt autóniços eft Deo digna, eſt
Fide digna : it ſpeaks for itt felfe, it recom-
niendes itt felfe to its ſubject, itt fatisfies the
reaſon of the minde; procurés it's owne en-
terteinment; by it's owne excellencie. I adde
allfde ș that the perſuaſion of the holie fpirit
contributes to the minde's aſſurance and fatisfac-
tion. I receive the truth of Chriſtian religion,
in a way of illumination affection and choice :
felfe am taken with itt, as underſtanding
and knowing itt; I reteine itt, as a wellcome
gueſt ; itt is not forced into mee, but I lett it
in ; yett foe as taught of God: and I ſee cauſe
for my continuance to embrace itt. Do I diſ-
honour my faith, or do anie wrong to itt; to
tell the worlde, that my minde and underſtand-
ing are ſatisfied in itt? I have noe reaſon againſt
itt; yea, the higheſt and pureſt reaſon is for
itt! (What doth God ſpeak to, but my reaſon?
and thoulde not that, which is ſpoken-to, heare?
should itt not judge, diſcerne, conceeve, what
is God's meaning ]
In what is next in your letter, You ſay and
acknowledge, what I contend-for; that wee
thould bävergíveiv* &c; that natural reaſon is
of uſe, in evangelical matters; but more, in
" matters theologiae naturalis.”. In the laſt
place of this fection, you fall-off from the
quæſtion;
I my
ز
S É COND. LETTER.
49
quæſtion ; when you ſay-
They beleeved.
« without diſpute, what the ſcripture held-out ;
"and judged not itt, but inan's doctrine by itt.”
My buſineſſe was to prove the divine authoritie
of ſcripture; or the truth of Chriſtian reu
ligion: after this is done, then we will examine
mens doctrine by itt : but, to prove AUTOTIÇA
fcripturae, I muſt conſider ſcripture, fecundum
materiam ; not produce itt, as a wittneſs.
When you ſây ; that " To YuwÇov Tð Jeg con-
cernes not truths, but the ſearching of hearts ;
" our owne, and others:" I cannot herein
gueſſe at your meaning. Somewhat following,
you ſay, belongs to matters theologiae naturalis
wherein wee agree : To that purpoſe. I pro-
duced thoſe texts, in my letter to you; and
I underſtand só guwçov ſo too; ſcil. de cognoſci-
bili per lumen naturae. [I ſince gueſſe, that
this might referre to that other place; p* P
" Candle of the Lord”: a place, I now ſent
you not; but, you ſay, over-quoted by mee:
I do perſuade my ſelf; that is in the wordes,
which I have alledged them for. You inſtance
in the uſe of the principle; and I inſiſted on
the qualitie fittneſs and
ſufficiencie of the principle;
as from God, and in the hands of God: for a
Candle is res illuminata illuminans.
When you ſay, “ that cuilibet Chriſtiano con-
“: ceditur judicium diſcretionis, is true; as againſt
" the Pope &c:” I conceeve itt univerſallie
true : as in omni materia, fo contra omnes perfo
And I muſt either fee cauſe, why I be-
leeve the ſcripture; in whole and in part: or
* Prov. XX. 27.
E
21as.
.
my
50
Dr. WHICHCOTE's
q my
faith muſt bee fides implicita9 ; foe, farre as
I doe not ſee cauſe.
Theſe five proteſtant principles have ledde
mee into all the concluſions I lay-out, about
the rule of faith. 1. Sacra ſcriptura eſt
αυτόπιςος. . 2. Sacra ſcriptura eſt adaequate
regula fidei. 3. Omnia ad falutem neceſaria
perſpicue traduntur in ſcripturis. 4. Cuilibet
Chriftiatio conceditur judicium diſcretionis
. 5;
Quilibet abindet in fuo fenfu: and Fides non eſt
cogenda t. I underſtand them all, in a real and
full fenſe; according to the import of the
wordes, and what neceſſárilie followes from
them: and fo, I verilie perſuade my-ſelfe, they
will patronize my four next following conclu-
fions.
You ſay r; it may bee, You and I may differ ;
in the number of things ſaving : I hope, wee
doe not differ, in the enterteining of anie thing
ſaving; becauſe of Omnia perſpicue traduntur,
one of the five principles : and it is not equal-
lie neceſſarie to determine the number, as to
enterteine the ſaving principles. I do enter-
teine the whole ſcripture ; and in the ſenſe my
underſtanding telles me, the holie Ghoſt meant:
uſing all meanes and helpes I hear-of in the
worlde, ſo fárre as I have opportunitie ; viz. .
Fathers, Councils, Expoſitors, Comments, Con-
feffions, Syſtemes; and what manie convened
have agreed, I have conſidered, wherein they
have agreed, with greater reverence: becauſe
T
ز
+ See Dr. WHICHCOTË's third letter, q.
:
ratic
SE CON D | ETTER. 51
fatio plurium hominum is the beſt in the world;
eſpeciallie, if they have bin free from the ſuf-
picion of faction and partialitie : which, you
knowe, verie manie councils were not. [You
miſtake me (therfore]; if you think, I mean
to lay-aſide the endeavours of Fathers, Coun-
cils, or any good men, to cleare-up fcripture-
truth againſt errour : but I abate of the degree
of certaintie, in what is ſo done, of what I
finde in ſeripture.
Is there not alſo an imperfection in the un-
derſtandings of thoſe, who make interpretations?
ſo that, though wee thank them for their good
will, and make uſe of their paines.; yett everie
one for himſelfe is to diſcerne, on glofféma core
rumpat vel illuſtret textum. A laudable endeam
vour of them I acknowledge; and I am beholden
to them for their help; and I will dulie conſider
what they ſay: but I am not ſure, becauſe They
ſo reſolve; I muſt ſee with my owne eyes ; my
own underſtanding muit be ſatisfied : otherwiſe
I equalize them to the pen-men of ſcripture.]
And I perſuade myſelfe, becauſe of omnia per:
Spicue &c; that Hee, who with an honeſt inten-
tion of finding-out the will of God, in order to
conformity therewith and obedience thereto;
ſeeking to God to teach him ; ſearcheth care-
fullie holie ſcripture: will miſfe of nothing fa-
ving. Notwithſtanding the greateſt difference,
that ever I hear’d-of; yett I beleeve, no good
man leaves-out anie fundamental : yea, I am
apte to think; that manie, who have bin exaf-
perated one againſt another; are farre nearer to
one another in ſenſe, than in wordes. In reſpect
E 2
of
5?
Dr.WHICHCOT É's
out the preſſions, :
of God; who ſearcheth hearts, they agree; inord
than in the view of the worlde, which onlie ſees
difference, in matters of conſequence, betwen
perfons conſiderable ; there are twentie miſtakes
of meanings: and coulde they ſee one another's
heartes, they woulde thinke better one of an-
other: [But) oppoſites too often ſtudy to repre-
fent each other in the worſt ſenſe : I perceeven
itt, in men alive ; therfore ſuſpect itt of the
dead. - "If once diſaffected to each other, they
never after deele fairely with one another. ]
In what you next ſay, for a good while toge-
ther; either wee do not differ; or itt is not a
pointe, wherein I did engage ; and I will not
multiplie quæſtions, or meddle with other mat-
ters; ſince I onlie intend to give you an account
of what I delivered : or, if we do differ, I doé
not perceeve my-felfe confuted.
[I agree with
you, that things reveled in fcrip-
gure are to be matters of our enquirie ; and that
wee are not curiouſlie to pry into God's ſecrets:
μη υπερφegνειν παρ' ο δει φρονείν, αλλά φρονείν εις
O gapecvel• * but ſtill, I ſay, fundamentals
are ſo cleare; that there is little danger of good
men differing about them.]
For the quæſtion about an ingenuous nian's
libertię, you reſolve my caſe with mee, and as
I doe; and then diſpute the quæſtion about'à
pretender and deceiver: I follow you not in any
newe quæftion; I leave his oppoſer to take care
to.diſtinguiſh: my caſe was in a&tu fignato, and
:
* Rom. xii. 3.
fo
SECOND LETTER
53
fo determinable ; your's is in actu exercito, et cuin
omnibus circumftantiis individuantibus. "Singula-
rium non eft fcientia. For my owne part, I plead
not for libertie of propoſing; though I wou'd
be verie glad not to bee impoſed-upon : 's for 1 s
underſtand our Saviour, « Calt not your pearles
&c. left they rent you *; &c." as granting a
penſation for reſervation and ſecreſy ; in cafe
perſons will bee miſchievous. [You feemet
to argue againſte an ingenuous libertie ; bé-
cauſe Hæretiques have bin unexceptionable;
and of unblameable life : but, on the other
ſide, I finde; ſcripture-hæretiques are infamous
in their life. +
What is added of Socinians, Arminians,
&c ; ' in reſpect of mee, is groundleſs: I have v
given no cauſe nor occaſion ; I rather approve
him, who ſaid ; Non - Jum Chriſtianus alicujus
mominis : I may as well be called a Papiſt, or
Mahometan ; Pagan, or Atheïſt. And trulie,
Sir, you are wholely miſtaken, in the whole
courſe of my ſtudies: W you ſay, you finde w
mee largelie in their Apologia ; to my know-
Ledge I never ſawe, or heard of the booke
before : much leile have I read a tittle of itt.
I ſhou'd lay-open my weakeneſs, if I ſhou'd
tell you, how little I have read, of the bookes
and authours you mention : of tenn yeares paſt,
nothing at all. I know not, who ſhou'd bee
: your informer : but trulie, in a thouſand gueſſes,
you cou'd not have" bin farther off from the
ز
* Matth. vij. 6.
8. Jude 40
t II Pet. ij. 1, 3.
II Tim. iij.
E 3
truth
SA
Dr.-WHICHCOTE's
truth of the thing. And for ſchoole-men i
#doe not think, I have ſpent four and twentie
houres in them divifim, theſe fourteene yeares,
Dr Field on the Church I ree'd over, eight:
tècne yeares agoe.; but have not looked into
Hiiri, I beleeve, theſe tern yeares ; JACKSON
and HAMMOND. I have a littlc lookt into, here
and there; a good while ſince; but have not
read the hundredth parte of either of them ;
frulie I Mame myſelfe to tell you; how little
I have bin: acquainted with bookes; bụt for
your fatisfaction I doe: while fellow of EM-
MANUEL colledge, employment with pupills
tooke my time from mee. I have not read
mánie bookes; but I have ſtudyed a fewe;
meditation and invention hath bin rather my
life, than reading: and trulie I have more read
CALVIŅE, and PERKINS, and Beza; than all
the bookes, authors, or names you mention,
I have allwaies expected reafon, for what men
fayè; lefs valuing perſons or authoritie, in the
ſtāting and reſolving of truth: and therfore
have read Them most, where I have foundę
itt. have not lookt-at anie thing, as more
than an opinion; which hath not bin under,
propt by convincing reaſon, or plaine and fatif
factorie fcripture. Had I given leſſe to Scrip-
füre;-than I have doniI beleeve, I had bet
ter avoyded; thắn have: don, thoſe offences
agaimnie nireéis whereof: youadvertiſe mee, that
x maniè have taken them. * If I knów my owne
heart; nothing of worldlie: deſigner:or reſpect
to caught lefs than the honouri of God, and the
Påfètierofimy foulę, rules in meę; to the baş
lancing
SECOND LETTER
283
lancing of my judgement, in the diſcerning of
truth : I keepe my felfe free, to followe rea-
ſon and ſcripture; and I am never engaged
againſte them, whoſoëver Thewes them mee.
I rather affect to ſpeake with them, who dif-
fer from mee; than thoſe, who I thinke, agree
with mee ; (I ſpeake of matter of opinions ;
for about fundamentalls I am ſatisfied:) that I
may be ridde of my imiſapprehenſions: wherein
I daylie ſuſpect my ſelfe; and ſee cauſe to
thinke, that I may bee in ſome errours; as
well as I have bin : whereof I have had ex-
ferience.---But this is vanitie, to uſe ſuch a
περιαυτολογία . I am aſhamed
aſhamed to thinke,
what I have don; and cou'd blot itt oute
agen: but to ſatisfie you; wherein you have
inee in ſuſpicion; though itt bee folly in mee
to do itt, I lett itt go. You ſeeme in your
letter to anatomize my life; but the deſcription
doth not characterize mee : you cou'd hardlie
have ſhot farther from the marke. That I
mighté not cauſeleſslie ſuffer in your thoughtes,
I have written you ſomthing that is true:
wherein yett. I applaude not: my-ſelf; but itt
is my neceſſitie: bene novi, quam fit mihi curta
fripellex: -
[You ſay, becauſe Hæretiques, X in their
y
wordes, - ſay what is falfe; therefore Wee, in
Our wordes, what is true"; and this, in thinges
ultra hitráque fcripturam : but the quæftion
wilt hee, Who Thall bee the judge ? ſhall a
forreigne power command iny inwarde ſenſe
To ſpeake-indeed I will alke leave; but I muſt
thinke, as I fee cauſe. ? Unleffe you ſay, fomez
have
E 4
56
Dr. WHICHCO TE's
how you
14
have a priviledge of infallible interpretation of
that I may ſafelie repoſe on that interpretation,
which fome give; I do not conceeve; how
can make good ſomthing that you ſay, withila
lines of the bottom of the ſecond page.]
Whereas you ſuggeſte, that “ Fundamen-
GE
talls maye be ſhaken, and endangered'; by
ſuch a free propoſal;. &c."— Truely, I
thinke; this cannot worthily be conceeved of
luch truths : magna, eli veritas, et praecclebit :
veritas: non2 quaerit angulos : the foundations of
truths neceſſarie to ſalvation are ſo immove-
ablie layd by God; that no power, eyther of
the Devil or of the degenerate world, can over-
turne them: and the lighte of them is ſo fulle,
fo cleare, ſo ſatisfactorie; that no ingenuous
ünengaged teachable minde, as everie good
man's mind ſhou'd bee, can beę miſtaken about
them. Omnia perſpicue traduntur, &c.
In the nexte place you brand thoſe, who have
pleaded for ſuch a libertię ; " Socinians, Armi-
a nians, colluries of ſectaries, &c.” [Do wee
ňot agree with Papiſtes, in what they hold that
is true ? the world underſtandes not the point,
you and I reaſon about; when Socinians and
Arminians are fpoken-of .) May. wee temper
and qualifie Divinitie with prudential confidera-
țions.? May, wee do God's work for him; tak
ing. itt oute, of his bandes or is itt not better
to leave the caſe, to Deus providebit.? Cuilibet
6 Chriftiano em judicium diſcretionis
, S. is the foun-
dation of Proteítancy: therfore eyerie Chriſtian
muſt think and beleeve, as thee findes cauſe.
And" thậll hee ſpeak in religion, otherwiſe
than
a
SECOND LETTER,
$7
ز
.
than he thinkes; or, if hee bee asked, ſhall
hee anſwer falſe ? [The greate engagement
upon men, to hold them to truth; is : that
att a man's perill itt is, to runne'away with #
lie.] Truth is Truth; whoſoever hath ſpoken
itt, or howſoëver itt hath bin abuſed : s butt 8
if this libertie may not bee allowed to the
univerſitie, wherfore do wee ſtudy? wee have
nothing to do, but to gett good memories; and
to learne by heart. Methinkes, in what you
ſay here, you do not ſufficientlie conſider; who
principallie ſtandes charged, and is the grand
ſuper-intendent over truth in the r worlde.
7
In the point of Juſtification, what I ſaid and
meant was this; that the beginnings of Grace
are wrought in us, before God actuallie juſti-
fies finners. ' Dantur praeparatoria ad juſtified
: Çationem, hath bin frequentlie determined in
the ſchooles by Dr. WARD. A finner non om-
nino in motu converſionis eft fubječtum incapax,
i. e. non. Fuſceptibile, juſtificationis : and this
you
do not onlie acknowledge, but att large ex-
plaine and give a farther accounte of, for
which I heartilie thanke you.
By firſt and ſecond, in the double notion of
Chriſt; I conſidered diſtinction, rather than
order:
Whereas you continue to take offence at
that ſpeech of mine,
' de interna noſtra ſalute. ;
neſciiur :e nobis, fufcipitur a nobis
. --- give mec
leave to make uſe of a proverb of SOLOMON ;
* The wringing of the noſe bringeth forth
ff bloud”*: Where the ſenſe is not to he
.
E
E
* Prov. XXX. 33
reproved,
:
58
Dr. WHICHCOTE's
1
reproved, wee ſhoulde not make a man offer
der for a worde. 3. 1. I meant itt diſtincta
lie; or in a contra-diſtinction to thoſe thinges,
quae extra nos ſunt vel circa nos ; et fic' minus
poftrá: nam quae maxime noftra funt, nobiſcum
portamus : but not independentlie, in reſpect of
God; qui intimior nobis eſt intimo noſtro.
That precept of wiſdom, · Acknowledge
" Him in all thy wayés ; " I am fure, over?
Fules mee; head, heart, hand : itt is the in-
ward ſenſe of my foule, digeſted into a tem,
per, complexion, conſtitution. I never leave
God oute; I ever give Him the principal place;
Omnia a Deo, Omnia fub Deo, Omnia cum bono
Deo. In the ſenſe of my minde, I was verie
farre from taking from God; to give to my-
felfe : God is reallie all in all to mee; I hold
of Him, derive from Him, live by Him, en-
joy my ſelf under Him, hope in Him, expect
from Him: there is nothing more written in my
heart, than the ſenſe of my dependencie up-
on Him: there is nothing, that I am more
free to acknowledge ; than His influence, ope-
ration and preſence: fo farre was itt from
mee to underſtand what you fetch out of the
wordes; that nothing ſeemes to mee more
horrid, 'monſtrous, violent, contra-natural:
iny: heart rifeth with indignation againſt ſuch
a thing; I have a perfecte antipathie in my
foule againſte-itt: I ſhoulde ſinne againſte all
the experience I have of God in my life ; if I
a flioulde ſay or thinke ſuch a thing."
2. In conjunction with a paſſive exegetical;
in which cafe the latter is explicative and re-
tIfaj. xxix, 21. Prov. iij. 6.
ſtrictive;
3 SECOND LETTE-R.
59
s
:12:
ftri&tive; yea, as it were corrective of the for-
mer:: and the latter wholelie .over-rules; and
fubdues the former ; and becomes mafter of
the ſenſe.
9
.:. 3., Itt was purſued with a comment, which
you diſlike not : whereto I now referre myfelfe.
4. Itt was but as a gloffe, upon the wordes
of the text; “ Repentance, and Forgiveneſs ”;
and I ſpake itt of Repentance, reſpectively as
in Us; whereas I had before conſidered Re-
pentance, reſpectively to Chriſt; as his gift.
5. The explication of Chriſt's giving us Re-
pentance, is to give to Us to repent: and re-
pentance is truely our acte, ſub Deo. Deus open.
ratur per modum purae efficientiae : Voluntas ere-
ata producit vitalitatem et formalitatem actus.
God is not properlie ſaid to repente in us, but
to work repentance in us: Wee are truely and
properlie faid to repente, ſub aſſiſtentia, motu,
dučtu, divini ſpiritus ; or as in compoſition with
God's grace.--Cauſa creata co-operatur ad, on-
nem ačtum-all ſaye. O
8
Whereas you addę, that I doe not keepe to
υποτύπωσις υγιαινόντων λόγων:
cérnes mee remarkablie; who fo plead for
fcripture-expreſſions :-- 1. TWVEAUTĀV GWTNSIŁY
xategyáceo.fe*, I. conceeve to be a deeper
phraſe; as alſo others I coulde alledge!. 2. I
accordinglie ſubmitte that phraſe, as alſo I
doe all others that are mine, to the cenſure
and examination of everie hearer; and am
farre from impoſing of itt : remembring S..
AUG: fi quid proponitur contra rationem, aut fa-
cras litteras; meliore autboritate rejicitur, quam
oferitur.
In
* Phil. ij. 12.
which con.
bo
Dr. WHICHCOTÈ's
*
ز
In the nexte' place you adviſe mee « not to
« affect ſchoole-phraſes and learning, in preach-
ing; nor the uſe of Philofophie and Meta-
phyſicks." * Truelie, Sir, underſtanding that
I oughte not to co do the worke of the Lord
negligentlie”*; buť to ſerve Him in the ut-
moſte uſe and improvement of myſelf, and
what God hath given me : T have, to my beſt,
endeavoured to confirme truth, and convince
the underſtandings of men therein: and to that
púrpoſe, as I have bin able, have made uſe of
all thoſe principles; that derive from God, and
fpeak: him in the world : thinking, that the
efficacie of the application depended upon the
folid confirmation of the doctrine. And I am
fürė, I have all along bin well underſtood;
by perfons of honeſt heartes, but of meane
place and education : and I have had the bler-
fing of the foules of ſuch, at their departure
out of the world. I thanke God, my conſcience
telles me; that I have not herein affected
worldlie Thewe: but the reall ſervice of truth.
And I have alwaies found in anyſelf, that ſuch
preaching of Others hath moſt commanded my
heart ;' which hath moſt illuminated my head.
My way hath bin ; firſt to make-out, then to
confirme, laſtlie to apply: 'making more uſe of
the principles of God's creation in man, in
matters of reaſon and natural light; than I have
don, in matters of faith, ^ .--The time I have
ſpent in Philoſophers, I have no cauſe to re-
pent-of; and the uſe I have made of them, I
Jer, xlvjij...IO.
dare
SECOND LETTER.
61
tare not diſowne: I heartily thank God, for
what I have found in thein; neyther have I,
upon this occaſion, one jot leſs loved the ſcrip-
tures. I find the Philoſophers that I have read,
good'; ſo farrę as they go: and it makes me
fecrettlie bluſh before God, when I find ey-
ther
my head heart or life challenged by them:
which, I muſt confeffe, I have often found. - Į
have fountimes publiquelie declared, what
points of religion I have found excellentlie held-,
forthe by them; and I never found then ene
mies to the faith of the goſpel. I think, St.
Aug. faith of St. Paul; non deftruit verini,
quod invenit in latere Paganorum : and our Sa-
vour reproves the Jewes, by TYRE and ȘIDON;
I have thought itt profitable to provoke to jea*
louſie lazie or looſe Chriſtians, by Philofophers
as Paul did the Jewes, by the Gentiles, enter-
teining the faith of Chriſt.
je
By what rule you judge; that Hee, whe
uſėth a Latine or Greek phraſe or ſentence in
an Engliſh diſcourſe, muſt needs quote.; I do
not underſtand : much leſs, upon that account;
be thought to quote himſelfe.."
Some things I ſhou'd have ſaid before; which,
though out of place, (for I have but broken
pieces of time ; and I putt things down, as chey
come into my head :) I crave leave. here to
adde - That ſome impute itt to mee, as Socinia
aniſm; that I affert the uſe of reaſon, în ſacris.-
If a Socinian thinks, he can by reaſon convince
of falſehood any thing of Chriſtian, religion ;
and I joyne iſſue with him, on this point; and
Mew him, that there is nothing of true reaſon
againſte
y
62 Dri WHICH COTÉ
das
againſte anie thing of Chriſtian faith ; do áno
ſwer all his objections"; which fomtimes ]
have don : and more-over ſhewe him, that the
fubftantials of Chriſtian faith ; eſpeciallie, capita
de Chriſto expiatore, redemptore, liberatore, as
reveled in fcripture; are the moſt credible mat-
ters in the world : anſwerable to the deſire of a
inan at a lofle in himſelfe, ſatisfactorie to his
earneſt, longing, awakened expectation from
God: I conceeve, in this caſe, I deſerve as
little to be called a Socinian as David, for ex-
torting GOLIAH's ſword cut of his hand, and
cutting the maſter's head off with itt, did de-
ſerve to be eſteemed a Philiſtine. 5
For the points you impute to mee and others,
or to mee or others, whom I ſuppoſe you think
I value---ſome of them I knowe nothing of ;
others I muſt denie wholely; and ſome, I con-
ceeve, are miſtaken.
“ The power of nature, in morals, too much
advanced : too much given to reaſon, in mat-
ters of faith.”_Of theſe I have, in the fore-
going part of this diſcourſe, given account; and
thereto I referre my felfe: and I think, I have
not given too much." [God is acknowledged
principal ; Underſtanding, a diſcerning power ;
Principles, received from God, to be employ-
ed under Him.]
". A re&ta ratio talkt-of; which I cannot
< tell, where to find” Surelie, a recta ratio
may there be found; where vera fides is to be
found.
7
« Mind
SECOND LETTER.
63
୧
• Mind and Underſtanding is all : Heart
to and Will little ſpoken-of." - I beleeve this
findes no authour. [In vulgar uſe,
Mind a
comprehends Underſtanding and Will.]
« The decrees of God quæſtion'd and quar-
" rell’d, &c."--- I do not remember, that I
have heard anie one call them in quæſtion : and
I knowe none, that ſubmits not to them; as
they are declared in ſcripture: finding there no
inconſiſtencie in them with goodneſſe, or the
rationes rerum.
3
Philoſophers made fairer candidates, & C.'
For their eternal ſtate, I have left them to God:
I dare not affirm; that God neyther did, nor
coulde, revele aught of Chriſt to them; or
accept them, in and through Chriſt.o
Philoſophers in their virtues, preferred be-
« fore Chriſtians, over-taken with weakeneſſes”
- A great miſtake! itt was allowing themſelves
in Sin ; envie, ſpight, malice, fury, &c; things,
which ſpeak Hell, as it were, broken loofe
and come-up upon the world: turners of the
grace of God into laſciviouſneſs, whom the
Apoſtle doth more decrie. Privatio maligni-
tatem ponit, negatiò abfentiam forme. s
" A kinde of moral Divinitie minted, &c."
This I underſtand not. [Our Saviour inſiſts
much on moral Divinitie * St. Paul neglects
itt not t. St. James is whole in itt ; ſo as to
feeme lefs to mind Faith. St. Peter and St.
John abundant in that you call minted mo-
ralitie. - Do not, Sir, differve one truth; to
SET
:
* Matth. chap. V. vi. vij.
+ Phil. iv. 8.
ferve
64
Dr. WHICHCOTÉ 's
T
ſerve another.--Sunt omnes divinæ veritates ami-
I ca'veritates.]
“ Inhærent righteouſneſs ſo preached, &c."
I am a ſtranger to anie thing; eyther truely, in
reſpect of itſelfe; or intentionallie, in reſpect
of the perſon ; ſpoken to the prejudice of the
righteouſneſs by faith.
Inhærent righteouſneſs, perfect in this
life.”-I knowe nothing beyonde a ſincere en-
deavour after itt ; and a dif-allowing of all ini-
quitie, fo farre as known or ſuſpected, and
1 diligent ſearch without partialitie. 7
" An eſtate of Love, above a life of Faith."
I wiſh, I had it ! O that my heart were ena-
moured, inflamed with love to God! O that I
u were united to Himn; as by faith, ſo by love!,v*
« Above Ordinances”-In my apprehenſion,
the perſon was miſtaken by ſuch as ſo inter-
e preted him; hee onlie meant Fornialities. 4
“ Divers other principles of religion by ſome
" verie doubtfullie ſpoken-of.”-_Wherein I am
*concerned, I hope to give an account; when
they are particularized in. For I am under the
power of the Apoſtle's rule; of " Be readie to
a render a reaſon”; and I will give to anie an
account of my religion : and I will learn truth
of anie.
Complaints in pulpitts, and elſewhere, of
is rixae and lites; about notions and ſpecula-
“ tions, ſects and ſuperſtitions, &c."--I can-
not gueſſe, whom this ſhou'd referre to ; ney-
other knowe I the matter. q But whereas you
fubjoyne
:...
1 Cor. xiij. 13.
+ 1 Pet. iij. 15.
.
;
:
SECOND LETTER. :
65
ſubjøyne ---
-' " that there is a God, may come
to bee accounted a notion and ſpeculation :"---
I thinke, there is noe danger of that: becauſe
Deuin-elle; eft ſcibile et demonſtrabile ; Ž and X
Chriſtüm eſſe, eſt materia fidei : and I ſay with
St. Aug: as before in the margent; ſi ſpiritus
hoc non perfuaferit, nondum mihi perſuaſit Chrif-
tiano élje.--I do not conceeve, that they who
have endeavoured by their propoſalls to prevent
differences among good men, or to allay heat ;
if in all apprehenſions they do not meete; and
upon this account have given reaſons for mo .
deration, in matters of opinion or curioſitie of
ſpeculation ; 4 I ſay, I do not think; that they
have comprehended anie ſuch pointes, as you
inſtance in, under the name of opinion, or mát-
ter of ſpeculation. Neyther is hee to bee
thought to undervalue one pointe of religion ;
who ſpeakes little of itt, when his argument is
another : but is rather to bee thought to keepe
cloſe to his text: w * * * *
.
1
..
Dr.. TUCKNEY'S
THIRD LETTER
SIR,
IT
TT being Truth, not Victorie, that wee
contend-for ; reciprocare ſerram wou'd give
but a harſh found to ingenuous cares : and
both your time and mine wou'd bee unthriftilie
F
miſpent

66
Dr. TUCKNEY's
miſpent, in ſuch needlefs conteſts. I ſhall
therfore contract things, as much as I can. ---
For your large and learned diſcourſe, in the
three firſt pages of your letter ; wherein you
give an account of what you have ſaid, and
what you do meane :---for the ſubſtance of itt,
I accord with you: and though I do not affect
RETT Toloveiv, et minutias captare; yett give mee
leave, by way of annotation onlie, and in tran-
fitu, to touch upon a verie fewe things; and
then verie fuccinctlie to ſpeak-to what hath
bin the matter of the eyther ſeeming or real
difference.
a True: but fo, as that there is fides diving
of the former forte of truthes; quatenus reve-
lantur : which, in the ſecond page, you are not
unwilling to allow.
-I b I beleeve, in ſomthing more than bare
circumſtances.
c. I admitt of the diſtinction of « authori-
"tative and perceptive”; which others expreſſe
by judicium decifionis et diſcretionis. Faith, I
acknowledge, is the act of an intelligent or ra-
tional creature: ſo that Underſtanding and Rea-
fon are neceffarie; both ad recipiendum divinam
revelationem, et ad eliciendum aétum fidei : but
that ſo, as that in manie things I muſt credere
auch more, than I can ratione percipere. If
in feripture I perceeve, that a Trinity in Unity
is reveled, as a divine truth; and ſo, in the
matter of God's decrees: though I cannot ful-
die perceeve or comprehend them, I will ney-
ther doubt nor quarrell them; but humbly be-
ofve them: and ſo Reaſon's judging of them
falls
с
THIRD LETTER:
67
ز
falls ſhort of the eye's judging of Cclours. If,
in true proprietie of ſpeech, viſus may be ſaid
to judge of them; and it doth not rather be-
long to an inward and higher facultie.
d True; the underſtanding cannot rightlie
judge otherwiſe, than the thing is: veritas rei
being regula veritatis intellectus.* But our pre-
ſent diſpute is, about the power of Reaſon to
judge of matters of Faith : And as the Apoſtle
of ſpeakes of " a ſpirit of wiſdom and revela-
" tion”; ſo wee conceeve, that to our right un-
derſtanding ſuch myſteries, ex parte Jubječti,
hee muſt bee a ſpirit of wiſdom; and fo ratio
muſt bee divinitus illuminata : and, ex parte
objecti, a ſpirit of revelation ; and ſo obje&tuni
muſt bee revelatum. And this revelation muſt
bee of the formalitie of the object, which is
underſtood and beleeved ; and ſo, by this il-
lumination of the underſtanding and revelation
of the object, the diſcerning faculties is fully
regulated in its apprehenſions of theſe myſte-
ries : and therfore I cannot tell, whether you,
may fay; “ it is wholely regulated, a ratione
objecti, &c.
e From theſe argumenta artificialia infita,
and this materia Deo digna ; I beleeve, a man
may affirmativè argue to his fatisfaction, in mat,
ters of faith ; as from ſuch arguments Divines
rightly argue the Scriptures to bee the worde of
God: but I beleeve too, that in arguing nega-
give, that ſuch and ſuch particulars are not mat-
ters of faith; wee had need bee very warie,
:
f. Intellectui.
+ Eph. j. 17
how
68
Dr. T UCKN E Y's
.
af-
how wee conclude : for although that, which
reallie and indeed is materia Deo indigna, can-
not bee matter of faith ; yett that, which ſeemes
ſo to us, may bee. And I beleeve, both Armi-
nians and others have bin too bold; to reject
that which in Scripture is playne enough re-
veled : as concerning ſome of God's decrees :
becauſe they eyther can not or will n9t appre-
hend, how themſelves inay bee Deo digna.
f Wee fullie yeeld, that materia fidei is not
contrarie to reaſon : butt then wee beleeve, itt
is in manie things much above itt: as you
terwards ſay, that this tranſcendencie lieth not
in contradiétione rationis, but in amplitudine et
plenitudine obječti : and that may bee too bigge
for our underſtanding to comprehend; though
not for our faith to beleeve. And as that,
which you cite out of BONAVENTURE, is true;
Credendum eſt, voluntatem Dei, etiam in occul-
tiſſimis, eſe rationabiliffimam : ſo is this allſo,
which I adde, out of the ſame authour; Facit
enim ad rationem virtutis, ut fides credat fine ra-
tione. -
g As proximè et immediatè, ſo I hope you
mean ultimò too : ſo I underſtand the following
wordes, "and therein reſt”: my faith, both
firſt and laſt, I reſolve into God's revelation.
But I pray, Sir, look over the notes of one of
your late ſermons in St. MARIE'S-; (I do not
remember the text:) and towards the latter end
of itt, if I do not much forgett, you did, with
ſome confidence, affert the laſt reſolution in rau
tionen rei: as the like was aſſerted, in the dif-
pute at the Commencement.
The
THIRD LETTER. 69
:
itt to, reaſon
h. The ſecond and third parts of this diſtri-
bution, as to the thing in hand, do coïncidere:
they are both materia fidei; as the firſt is ſcien-
tide and fidei 100; quatenus a Deo revelatur.
i You meane, I ſuppoſe; that religion,
quoäd objektum, reacheth to ſuch things which
may naturallie bee knowen; as well as to what
are beleeved from divine revelation: otherwiſe
divine faith, the firſt part of divinitie, doch in
cognoſcerdis vel potius credendis take-up the wilole
of religion, as religion ; eſpeciallie, as Christian.
k The juſtice and righteouſneſs of God is
theologiae naturalis: and therfore that which I
wou'd ſay here, is; that in theologia naturali,
Deus ad nos noftraeque rationis judicium provocat* ;
in rebus fidei ſupernaturalis, rationem contemnit:
noftraéque intelligentiae, cum caecutiens immo cae-
ca ſit, nullam rationen habet ufo.
1 I am not herewith unſatisfied; if reaſon
will be ſatisfied and content, that divine reve-
lation ſhall bee above itt; and that faith may
beleeve, what reaſon cannot comprehend; as
you afterwards grant : and if in the ſpeech you
had ſpoken as much of faith, as you did of rea-
and had as much aſſerted the tranſcenden.
cie of faith above reaſon, as you did the agréa
bleneſs of itt with, or the non-contradiction of
your faith right and honour; as by what you did
( as you ſay in the bottom of this page ) you did
it no wrong or diſhonour. However, I muſt
fon;
Irai. j. 5.
* Ezek, xviij. 25.
i Cor. j. 20.
1: Cor, xj: 13
F 3
ſtill
90
Dr. Í UCK NË Y's
Still think, you had don your-félf more right ;
if you had then treated on another argument.
m If that Crambe be nauſeous, I crave pár-
don for
my
incivilitie in that expreſſion. To
what you adde in this paragraph, I onlie fay;
1. I wiſh, that you wou'd pleaſe more ordina-
riely to chooſe rather ſuch texts and arguinents
to treat-of, which are fidei divinae; they wou'd
bee moſt apt to begett divine faith in the hea-
rers : and not ſo much and ſo oſten ſuch; as,
you ſay, are examinable by ratio rei: and fo by
the nature of your matter in hand you
ſhou'd
not bee, as you think, neceſſitated fo to handle
itt. 2. Though the ſcriptures, which are ſo
full of ſuch truths, may out of themſelves a-
bundantly furniſh us to cleare you; without
being over-much beholden to ſuch kind of ra-
tional diſcourſes.
3. I pray, Sir, conſider the
Prophets' 2nd Apoſtles' ſermons: whether they
bee generally upon ſuch arguments; and what
is their manner of handling them: whether
knottie and obſcure, to buiſy and amuſe the
brain ; and not rather plaine and facile, and in
the demonſtration of the Spirit; rather than of
this kind of reaſon; the more to affect the
heart.
n When, in the former papers, you ſaid ;
that the intention of your ſpeech was de ccrti-
tudine et dignitate Ckrilliande religionis : I then
- did; and now do think; that the dignitas et cer-
titudo may more theologicallie bee demon-
ſtrated, from the certaintie of divine teſtimo-
nie; and of faith in itt, by that divine teſti-
ponie: I in part meant fcripture ; which I
S.
think
THIRD LETTER
71
think, ſhou'd bee ſo farre diſtinguiſhed from
that, which is moſt properly called Chriſtian
religion, as that which conteines itt; and ſo
may bee a full proof of itt: and though it may
be not to a Heathen, yett to a Chriſtian audi-
torie, ſuch as yours was: and, even to the
Heathens themſelves; though, I. freely ac-
knowledge, theſe arguments, taken from the
matter and other particulars that are inſita in
the ſcripture, are verie ſtrong and good; and
more proper for ſuch an adverſarie : yett 1.
they of themſelves are not ſufficient to per-
ſuade; for which I referre you to your quota-
tion out of AU’Stine, in the margent of the
page*. 2. beſides, the certainty of divine teſti-
monie; which bears full wittneſs from heaven
to the Chriſtian religion, contained in ſcrip-
ture : as namelie, the foretelling and fulfilling
of propheſies concerning Chriſt, and his Apo-
ſtles' and others' miracles to confirme itt, are
arguments; which not only to a Chriſtian's
but a Pagan's underſtanding and conſcience
ſpeake God as much, if not more fully and
directely, and to as much conviction.; as anie
of thoſe arguments, which are taken a ratione
rei. And therfore, as you knowe; a learned
mant, who hath latelie written a tract of the
reaſonableneſs of Chriſtian religion; 'ſpeciallie
uſeth that argument, as moſt convincing.
There is verie good matter, in manie of the
Heathens' writings ; and fuch, as is Georgian
but they want ſuch miracles, and other divine
teſtiinonies; to ratifie them; which the truth
+ Dr. Hammond. :
* Page 42.
?
F 4
ol
72 Dr. TUCKNEY'S7.
of ſcripture and Chriſtian religion is honoured
and confirmed by:
• And therfore I did not, I think, fo falle-
off from the quæſtion : as conceeving, 1. I may
prove the truth of Chriſtian religion, which
was To SAT Levov, by the divine authoritie of
the ſcripture. 2. If that be quæſtioned, the
proofe of it is not, as your rule is, “I muſt
conſider ſcripture ſecundum materiam”: there
is no ſuch abſolute neceſſitie of itt, that it cannot
be proved otherwiſe-itt may, by the certaintie
of the teſtimonie, both of God in propheſies and
miracles; and of the beleevers faith : in which
there are manie things, which give more than
a humane teſtimonie to itt.
p For what you ſay, to that of Prov. xx. 27;
that; " I inſtance in the uſe of the principle;
« and You inſiſte-on the qualitie fittneſs and
is ſufficiencie of itt, as froin God and in His
& hand as res illuminata illuminans : and ſo
you perſuade yourſelf; that is in the wordes,
şi which you have alledged them for:”-ſan-
fwer; 1. that I indeed inſtance in the uſe of
the principle; and that uſe to which by inter-
preters, and by both the ſenſe and context of
the wordes, they are there applied : and itt is
rimari res hominum, non Deị * ; and no more
çan from the place bee inforced. And when
hee faith, it is the candle of the Lord", for
this uſe; we can no more inferre thence that
itt is ſo for: farther uſe; in the things of God
and inyſteries of faith: than hee, that faith
* Zeph. j. 12
ſuch
THIRD LETTER.
73
1
ſuch a man is the King's ſearcher in the Cur-
tom-houſe, to finde-out merchants" conceled
goods; can thence inferre, that hee is ſo to
ſearch-out the King's Council : or, becauſe a
candle, can helpe to ſearch-out a dark corner
in the houſe; that therfore itt can in a dark
night help mee to ſee the heavens. 2. Though
ſome interpreters adde; not onlie man's ſecrets,
but God's councils; yett they explaine them-
ſelves to meane that Grace, which out of his
love hee reveleth by his worde; and infuſetli
by his fpirit: and ſo “ the ſpirit of a man” is,
as itt were, naturaliter capax divinae illumina-
tionis ; ſo being
ſo being by the ſpirit illuminated, wee
denie not but it can perceeve the things of God;
which otherwiſe it cannot *: In theſe things
eſpeciallie, however there is a ſpirit in a man;
yett the inſpiration of the Almightie giveth un-
derſtanding.
9 I meant not, onlie Papiſtes; though this
judicium diſcretionis is by our divines aſſerted
againſt them: but, as you ſay, contra omnes
perſonas : the quæſtion is; whether, as you
adde, in omni materia? nor will I in that gain-
ſay you ; if wee agree in the right meaning of
judicium diſcretionis
. I take itt, as DAVENANT. +
and our other divines do; who, though they
* I Cor. ij. 4
+ John D'AVENANT, D.D. Maſter of Queen's College,
and Lady Margaret's Profeſſor of Divinity at Cambridge -
He was ſent by King James to the ſynod of Dort;, and at
his Return from thence made Biſhop of Salifoury. Some of
his Lectures and Determinations are in print ; and He had
great Reputation, as a Divine,
do
:74
Dr.TUCKNEY's
do truely affert ſuch a judicium; yett you
knowe, in what ſenſe : they denie itt to bee
judex, ſo I am ſure they will not allowe itt to
bee fummus judex, in rebus fidei ; which in the
Commencement-houſe was afferted: but of that
perceptive judgement; which you ſpeak-of
before, I have alſo before ſaid fomthing; and
therfore no more now. And as for thoſe pro-
teſtant principles, which you mention; the
Quilibet abundet in fio fenfu, is but the
Vulgar's bad: tranſlation of the Apoſtle's
#mecoogcío.gw t, and may be of dangerous
conſequence: and therfore rejected by our
divines. Neque hacc fententia Chriſtiana elle
poteft, is BezA's judgement of itt. The Apoſtle's
Ang>pogía requires our own certioratio; but
not from our own conceptions, but from the
revelation of the ſpirit and word of God. For
the other, Fides non eſt cogenda ; in a true ſenſe
I admitt it: but how farre the reall and full
ſenſe of itt and the former principle will in-
trude, and the neceſſarie conſequents of them ;
I cannot tell: and therfore, till I knowe that,
I muſt émrégeiro And, before I goe farther,
to cloſe-up all about the power of ratio, in
retus fidci ; I have in publique * given as
much to it, in theologia, both naturali and
Supernaturali ; as I think you in reaſon can
require : but in theſe ſupernatural myſteries
ފް
+ Rom. xiv. 5.
* Viz. when he kept Exerciſe for his Luctors degree at
the public Commencement 1650, on this Theſis ; Articuli
Fidci ad normein humanae Pationis non funt exigendi : men-
tioned before,
or
THIRD LETTER
75
bee offended att my faithfull playnnefs with
of faith, I beleeve, as you well expreſs it, itt
is not to be accounted either authour, inven-
ter, or controller. 1. itt was never able to finde
them out at firſte. 2. when reveled, not able
fullie to comprehend them; muſt not bee ſuch
a judge of them, as to arraigne them att it's
barre : fo as, if they be eyther reallie above itt,
yea or ſeeme to beé contrarie. to itt, to reject
them; as, in the matter of God's decrees, is
too frequent with Arminians and others : or
To as laſtlie to reſolve them eyther in rationen
rei, ex parte obječti; or in rationem nofiram,
tanquam fummum judicem, ex parte fubjeéti.
If thoſe, and ſome other ſuch particulars,
which I expreſſed in my poſition, be granted ;
there will reallie be little controverſie: and if
they were clearlie and plainlie in publique de-
clared; itt wou'd take-away manie men's ſuf-
picions and miſprifions. And if withall
you
and others wou'd pleaſe ſo farre to denie your
ſelves; as to forbeare the inſiſting-on theſe
arguments, of the power of nature and reaſon,
in your diſcourſes
diſcourſes ; which in ſcripture are ra-
ther abaſed, than exalted : it wou'd prevente
heats and oppoſitions, which att all times are
uncomfortable; and eſpeciallie, in theſe craſie
times, may prove of verie ill conſequence to the
Univerſitie. And I beſeeche you, Sir;, not to
you: your and others' ſo much going in another
ſtrayne, hath not onlie much offended and o-
pened the mouths of verié manie conſiderable
men of another judgement; but allſo made
ſome others applaude themſelves in their cor-
rypte
76.
Dr. TUCKNE Y'S
T
rupte judgement: as conceeving and conclud:
ing, though I beleeve falſelie, that they have
their abetters amongſte Us.
Sir, what followes of the fourth page;
fo farre as I can well read and underſtand
itt, I do not diffent from itt. As for the
hopefulneſs of good men's lefs differing in
things ſaving; and that through fiding and
paſſion, differences betwen them appear, and
ſeem to bee, more than they are ; I denied
neyther of theſe : but I then ſaid, and yett
thinke ; that they may not onlie differ, in the
number of Fundamentals; but alſo in their
reſolved judgements, about verie material
truths; and that, without miſtaking one ano-
ther's mindes, or making one another's judge-
ments other and worſe than they are; and
yett on both handes agree in ſcripture-ex-
preſfions: in which caſe, as better to forme
their judgements, and to diſcover worſe men's
errours, great uſe was of other than fcripture
wordes and expreſſions ; and this, without
anie alteration of, or addition to, or derogation
from, the holie ſcriptures: which was the
thing I ſpake-to in my
former
paper.
$ For: matter of impofing - upon, ; I am not
guiltie. In the Affemblie, I gave my vote with
others; that the Confeſſion of Faith, putt-out
by Authoritie, ſhoulde not bee required to beę.
eyther ſworne or ſubſcribed-too; wee having
bin burnt in the hand in that kind before: but
fo as' not to be publickly preached or written
againſt; which indeede is contrarię to that .
" libertie of propheſying ”; which fome ſo
call-for ; but, you ſay, you plead not for
though
:
THIRD LETTER
77
.
though your ſecond advice in your ſermon
ſeemed, in mine and other men's eyes, to look
fullie that way : but I beleeve, what you now
write ; and onlie adde, that as you plead not
for that libertie ; ſo what hath tini faid by
others; hath not bin to impoſe on you; but
onlie ás freelie to affert, what they think is
truth ; as what you did aſſert was fo, in your
judgement : and therfore were not culpable
of maintaining rixas et lites; as hath bin "
charged. Though I heartilie' and humblie
deſire of God; that wee inay either ſo inward-
lie agree, or outwardlie not expreſs diſagree-
ment; that we may not give occaſion of ad
vantage, to more fortes of inen than one; that
watch for our halting.
t That which I ſpake of Hæretiques' be-
ing ſober and temperate &c'; was not to your
ſecond propoſal, about liberty of propoſing,
&c; but to your firſt, of agreeing with them
that agree in ſcripture expreſſions: And where-
as it was pleaded, that ſuch agreement was
defired amongſt good men; I replied, that it
was not ſo eaſie to know, who they were:
ſeeing Hæretiques were not fine larva pietatis,
and were ſomtimes ſober and temperate ; not
- unexceptionable and of unblameable life";
as your wordes are.
Whereas you find Scrip-
ture Hæretiques infamous in their life; I eafi-
lie grant itt of thoſe Gnoſtique Borboritae*, and
* Theſe were Haeretics, called Borboritae ; and theſe -
joined with the Gnoftics, as here, are often mentioned in
our Author's Latin pieces; and in his friend ARROW-
SMITH'S Tafica facra. Conf. núnaqlace Bogtops Ii Pet.
1. 22.
}
و
verie
78 Dr. TUCKNE Y'a
verie manie others, which authours ſpeak-of.
And yett in fcripture I finde falſe prophets, in
Theep's cloathing; and thoſe in TIMOTHY,
having a forme of godlineſle of; Phariſees,
whited fepulchres *; which is enough to ex-
preſs that larve pietatis Iſpake-of. Arius
and NOVATUS and others, at leaſt for a time,
ſpeciouſlie devout and pious; and all that I
read of St. FRANCIS in BONAVENTURE, and
of LOYOLA in RIBADENEIRA, and of BEL-
LARMINE in FULLIGATTI, I do not look-at
as Legend; what Bertius and others ſay of
ARMINIUS, you know; often thoſe, that have
bin moſt peſtilent, have bin, in outward de
meanour, at leaſt for a time, ſober, and ſome
ſevere : but ſobrii ad evertendum rempublicam ;
enough to juſtifie what I ſaid ; that wee are
rather to look to their doctrines, than their
perſons.
v For that of Socinians and Arminians
ſeeing I ingenuouſlie cleared you, from thoſe
imputations; both in my own thoughts, and
againſt others miſpriſions; I hope, you will
cleare mee, from being in that kind injurious
to you: nor will you take in ill part my cordiall
good wiſhes which I expreſſed, that ſo good a
friend might not bee in confinio of ſuch men's
tentes : and although hee, that hath the name
of Chriſt called upon him, may and ought, in
the ſenſe you meane, to ſay,--- Non fum Chrif-
tianus ullius nominis : yett, when diverſities of
judgements have unhappilie begotten diverſi-
+ II Tim. iij. 5.
| Matt.
† Matt. vij. 15.
Kuiji. 27.
ties
THIRD LETTER.
79
ties of denominations; I had rather, by reaſon
of my adhæring to the truth, that CALVINE
maintained ; men ſhoulde call mee a Calviniſt:
than by reaſon of eyther an indifferencie, or
by a propending to ſomthing that Socinians of
Arminians hold; men, though unjuſtlie and
finfullie, ſhoulde befmeare mee with their
ap-
pellation.
w As to what followes in this page, concern-
ing your ſtudies; I muſt intreate your pardon,
as of my too greate boldneſs, in that it may bee
unſeaſonable freeneſs ; fo of my miſtakes, occa-
fioned by my miſ-apprehenſion, or rather miſ-
information : and I crave leave onlie to adde
I. as to that about the Schoole-men; when I
fpake of them, I underſtood, not onlie that
narrower compaſs of them; which fome make,
from ALBENSIS * to BIEL; but ſo as to take-in
ز
3
t For Albenſis, a learned friend conjectures, ſhou'd be
rea'd Alenfis, or Al. Alenſis, i.e. Alexander Hales. And I
find him ſo called by our author's great friend Dr. ARROW-
SMITH, in his ſecond oration, at the end of Tactica facre :
P. 14: as alſo by Dr. TUCKNEY himſelf in his Latin
works ; where he often quotes him. We might alſo read
Albertus : and the ſame Dr. ARROWSMITH obſerves, that
after Alenſis and Antefodorenfis had conducted Ariſtotle to
the door of the Church ; Albertus and Thomas carried him
into the inmoſt receſſes of it. Hottinger divides the ſchool-
men into three ages; which he calls Vetus Aetas, Media,
and Nova : the firſt beginning with Lanfranc of Pavia, a-
bout A. D." 1020; the ſecond with Albertus, about 200
years later, the laſt with Durandus de Sto Porciano, a-
bout 1330; and extending to the Reformation. The firſt
age, he ſays, was pudentior; and towards the end of it
lived ALEX. HALES; the ſecond was impudens & temeraria;
in it flouriſh'd Albertus, T. Aquinas, Durandus, Duns Sca-
tus, Bonaventure, Occam, &c: the laſt was longè impuden-
tiffima; in it liv?d and wrote Biel, Eekius, &c.
Vasquez,
80
Dr. T UCKNEY'S
Vas@uez; SUAREZ, and other later; authoułg
of that. -kind: your peruſing of whom ſo little
in fo manie yeares, but that you ſay itt and I
beleeve you; I cannot but wonder : and muſt
conclude ; - that: eyther thoſe fewe houres of
your converſe: with them made a verie deepe
inpreſſion in you; moulding you much that
wáy ; or, as nafcitur, non fit Poëta, that the na-
tural främe of your head was much in that
channel: which muſt keepe us from wonder-
ing, or finding faulte ; if in your diſcourſes the
ſtreames do ſo much anſwer the fountain. - 2.
They, that told mee of FIELD, JACKSON,
HAMMOND, added alſo CHILLINGWORty,
and Hooker's Eccleſiaſtical Politie : in the firſt
booke whereof, though it bee manie yeares
fince I redde itt, and I have itt not nowe. by
mee'; if I forgett not, there bee divers things ;
which divers diſcourſes now-a-dayes much
fymbolize with.
3.
I verilie thought, you
had rea'd the Apologia Remonſtrantium; a
booke, which, when it came out, we ſo gree-
dilie bought and rea’d: as juſtifying their Con-
feffion of Faith before putt-out, againſte the
examen of the Contra-Remonſtrants : in which
they ſpeake out more fullie, than they had
don before; and in both which of their bookes
they are large in the argument wee ſpeak-of.
4. What you fay of your little reading and
more meditating ; I impute to your great mo-
deſtie, in leſening your own due :: or if, as I
have cauſe; I muft beleeve you; as I cannot
but much approve your courſe of Meditation ;
to give mee leave to intreat you, to give dili-
gence
THIRD LETTIR.
81
gence to Reading. I have thought, that Ber-
NARD was in the right; when hee faid, le&tio,
fine meditatione, arida eſt; meditatio, fine lectione,
erronea. In our meditations, wee may una-
wares flip into an errour; which, becauſe our
own, of our own ſelves, we are hardlie re-
ſtrained from * ; from which another's hand
may eaſilie helpe inee up. And if, for that
and other ends, I would gladlie conferre with
the living ; the ſame motive may perſuade mee
to converſe with others, that are dead ; in
their writings: and the rather, becauſe they
uſe to bee more digeſted ; than others' extem-
porarie diſcourſes: eſpeciallie, if, as you do,
wę make choice of thoſe, that are moſt pious
and learned. I look-at it, as a kind of Com-
munion of Saints ; in which I may expect a
greater bleffing: but ſo, as not reſting on their
authoritie. And ſhoulde not their writings
bee better than my thoughts, yett with mee I
find itt thus; that by reading I have more hints,
and better riſe, for more and better notions ;
than otherwiſe of myſelf I ſhou'd have reached
unto: hereby I ſhall bee better acquainted with
the true hiſtorie, ſtating, and phraſing, of any
point of controverſie; which otherwiſe I ſhall
too often ſtumble-att.
But; Sir, may
you not juſtlie diſdeigne this my follie; in ſug-
geſting that to Him, who needes no fpurrs to
itt; and better knowes itt, than hee who pre-
ſumes tò ſuggeſt itt! SCULTETƯs' character,
which in his Speculationes Evangelicae hee gives
* Ecclef. iv. 9, 10.
G
of
E2
Dr. TUCK NE Y's
of AND: OSIANDER, of which from my heart
I cleare you; makes mee' afraid to bee autod
daxlos. (See Scultet: Lib. II. cap. v. p. 16.)
* In the half of this page, Sir, you expreſs
ſo much ingenuity and integrity; and withall
ſo much condeſcenſion, for my ſatisfaction; that,
although you ſay, you are aſhamed in the wri-
ţing of itt; yett I may more bluſh in receiving
itt. I from my ſoule free you from deſigne; I
þeleeve, you love and ſeeke the truth; and
yett think, you may in ſome things miſtake.
You ſay, that I ſeeme to “ anatoinize your
*. life”: God heļp mee more to ſearch
into my own heart; that I may not bee ſo
iuchi miſtaken, in the one; as it ſeemeth I
am, in the other! God knowes, I am not
wont to look yerie much into others; who
have ſo much to look-after, in my-felf. What
I did herein, I intreate you to thinke, and Į
wou'd not deceeve you, was not from an ill-
minded or buify curioſitie; but out of love and
faithfullneſs, having ſuch an occaſion, to hint
ſomthing what others ſaid and I ſomwhat fear-
ed: and if you will pleaſe to do as much for
mee, ſuch' " balm ſhall not break my head."
y For this in the margent; I freelie grant
imperfection, in the beſt interpreters; nor did
I ever allow them the priviledge of infallible
interpretation: and, if my pen wrote itt; my
heart never thought itt. And trulie I have, as
carefullie as I cou'd in theſe ſtraits of time,
rea'd over the place you mention in iny ſecond
page; and can neyther there, nor anie where
elſe in my whole paper, finde anie ſuch
wordes: pr. anię other; from which I can
think,
THIRD LETTER.
83.
think,,, how anie ſuch inference can bee made.
The like I muſt ſay of what followes; where
you ſay, that I ſuggeſt; Fundamentalls may bee
ſhaken and endangered, by ſuch a free propo-
fall: Nothing, all the paper over, that I cair
find; which either faith or ſuggeſteth anie ſuch
matter: I ſpake of the ſtaggering of weake
men; no titile of the ſhaking of fundamen-
tall truths: and therfore ſome of your fol-
lowing lines might have bin ſpared. Yett
this let mee now ſay; that if ſuch an ex-
preſſion, of the ſhaking fundamentall truths,
had fallen from my penne ; itt might ve-
rie well have been juſtified: and that, from
Scripture. Not as though the truth in itt ſelf
coulde bee ſo fhaken, as to weaken itt : but
ſuch ſpeeches reſpect partlie intentionem operan-
tis, vel operis; and partlie the effect, which
thereupon followes ; in the minds of weak and
unſtable perſons. And ſo not onlie the Ark
may bee ſhaken; but even the foundations
may bee deſtroyed * : (and if you conſult in-
terpreters upon this place, you will finde;
that I do not wreſt itt; in applying itt to this
purpoſe :) as the Apoſtle preſúmes, they may;
in his μη πάλιν θεμέλιον καταβαλλόμενοι: 4
? What I ſaid, I think, is verie juſtifiable;
that, when both Hæretiques and the Ortho-
doxe hold to Scripture expreſſions; and They,
in their wordes, give a falſe ſenſe of them;
the other in theirs may give a true : not to
command anie man's inwarde ſenſe
wou'd ſeemě to inferre : but, as in three or
foure lines before I had ſaid ; by expreſſing the
i
as you
* Pl. xj. 3.
† Hebr. vj 1.
G 2
true
84
Dr. TUCK N E Y's
3
true fenſe more particularlie and diſtinctlle, to
diſcover their corrupt one : which, I added, ,
was the occaſion of orthodoxe Divines' fråming
of newe wordes and expreſſions'; more pune-
tụallie to hold-out old truths, againſt Hære-
tiques' innovations. And what is amiffe in all
this; I can not féę į nor have you fhéwen
mee.
2. Sir, here 'batę mee a little : I ſaid not
that All, that ſo pleaded, were ſuch: but my
wordes were, ſuch for the moſt part : and that,
if neede bee, I ſhall bee able to juſtifie: name-
lie; of thoſe that have written of that argu-
ment:: whom onlie Í related to. But I im,
pute this to your hafte, and broken pieces
of
time, which after you ſpeak of; as I do moſt
of what followeth in this page : 'as that ;
Fr. May wee temper and qualifie divinitie with
" prudential conſiderations”? I ſee not, how
this relates to what immediatelie went before
of Socinians and Arminians; who are in this
kind as faultie.as anie. If you ſaid itt, in refe-
rence to interpreters' or fynods' framing of
wordes for clearing of ſcripture, againſt others
falſe,glofſes : I think itt a verię harth cenſure,
and wholelie unjuſtifiable; if both this and
what followes, to the forcing and impoſing
uponi others. judgements ;, you make "to your-
felfán adverfarię, where you found höne.
if I do not remember, itt is ſo ſtiled by our
Divines and, thou'd itt Þy fomë, both they
and you will give mee leave to think that
alrere are other foundations of "Proteſtáncie,
lower and of more importance.
& Truth
THIRD LETTER
85
B ** Truth is Truth, whoſoëver ſpeakes itt :
or and I will readily agree with Papiſt, Socini-
an, or anie; fo farre as hee afferts itt: be-
«c cauſe itt is not His, but God's. "---- But
this libertas propbetandi I take to bee no ſuch
Truth: and I do not the more like itt, but
rather the more fufpect itt; becauſe Socinians
and Arminians do fo inuch pleade for itt:
and that, as itt is apparent, out of deſign ;
thát they might not be hindred in diffuſing
their poiſon, in their other corrupt tenents ;
which they are more commonlie knowen by:
though the worlde is not now ſo ignorant of
Socinianiſm and Arminianiſm, as to confine
the one to the denial of Chriſt's divinitie and
ſatisfaction &c; or the other to the five.cona
troverted articles. This of libertaś prophetandi,
you cannot but knowe, that they are generallie
noted for; and this, in the Countrie, as well
as in the Univerſitie ; it may be; in the Univer-
ſitie moff: and therfore the propoſall of this
libertie there, may be moſt taken notice of in
the propoſer; as itt may bee of more ill influence
unto the yonge auditours: and a ſtudent in Di-
vinitie "neede not to be confined, as you ſpeak,
the getting of a good memorie and learn-
lis
ing Hy heart
his invention and judgement
will have buis'nefs: more than enough, in
aright underſtanding and more full:clearing of
ięceeved truths; árid finding-out:"othersthat
itt inay bee, yettilie hid ; without fuch a libera
tie of oppoſing, or- döübtfullie diſputing, tegi
Tôv. Trepangoposguevavi much more without à
Carteſian Enoxa or ſuppoſing them for er:
rours,
toos
to
;
G 3
1
}
86
Dr. TUCKNE Y's
*
i
rours, or not eſtabliſhed truths ; till I coming
de novo, withoute anie prepoſſeſſion of them,
Thall ſtudy and reaſon my ſelfe into a beleife of
them. And ſomthing founding this way,
I
thought I heard, within this twelvemonth, out
of the pulpitte.
2. By. this your laſt expreſſion, I think, I
now better underſtand your meaning before ;
about which I doubted : and, itt may bee, miſ-
took : that, whereas in my former
paper
I
fpake of this libertie, as dangerous to the
weake; and becauſe ſymbolizing with Armi-
nians and Socinians, the aſſerting .of it by a'lo-
ver of truth was at all times unſuitable; and
eſpeciallie, in theſe ſo erroneous times, unſafe ;
at leaſt, very unſeaſonable.
This, you
conceeve, was a ſuggeſtion ; that Funda-
* mentalls may bee ſhaken and endangered :
- which cou'd not worthilie be conceeved ---
" that this was to temper and qualifie Divi-
“ nitie with prudential conſiderations --- the
" taking of God's work out of his handes,
" &c; and not ſufficientlie to conſider, who
principallie ſtandes charged, and is the
grand Superintendent of truth in the world.”
If this, Sir, bee your meaning ; I inuſt
profeffe to you, that I am not convinced ;
eyther of anie unworthie conception, or incon-
ſiderate expreſſion. Not in ſaying, if I had
ſaid itt, that fundamentall truths mighte be
fhaken; of which before: And the reſtraining
of ſuch a libertie is no tempering or qualifying
Divinitie with prudential conſiderations: unleffe
it can bee proved, that ſuch a Tolération be
is
io
.;.
true
THIRD LET'T E R.
87
+
true Divinitie ; or everie thing that by ſuch å
ſufferance may bee vented.
bee vented. A prudential pre-
vention of the corruption, of what is true
Divinitie; will, I hope; bee no fault in him;
who is a faithfull and wiſe ſervant *. And his
keeping of the depoſitum, which he is betruſted-
with by his maſter. t, doth not take his
inafter's worke out of his hand; but acknow-
ledgeth Him principallie charged with his own
truth; and to bee the grand Superintendent of
itt in the world: whilſt, as a Steward under
his Lord, hee, according to his dutie, is
faithfull to his truſt; in being carefull, that
not onlie his fellow-ſervant may not be in-
fected; whom hee hath the charge of : but
that the truth ittſelf, though it cannot be in
ittſelf weakened or over-maſtered, may not bee
corrupted or blemiſhed; which hee is bound
earneſtlie to contend for $.
a. Thoſe « beginnings of grace,” which
you mention, are, I ſuppoſe, much-what the
ſame with, or itt may bee leſs than, that firſt
ſanctification, or regeneration, which I ſpake-
of. And that actuallie juſtifying,” which
you adde, the ſame with what I called
éroténcoude of juſtification: ſo that herein, I
hope, wee ſhall not differ. . For thoſe «s
pre-
parations to juſtification,' which Dr.
WARD I fo frequentlie determined in the
ſchooles
i
+
G4
*
: 11 Matt.
* Matt. xxiv. 45.
+ 1 Tim. vj. 20.
xxiv: 45. I Cor. iv. 2. Jude iii.
I SAMUEL WARD DD. Scholar of Chriſt's College,
Fellow of Emmanuel, and at laſt Maſter of Sidney; was very
eminent
88
Dr: TUCKNEY'S
1
:
-ſchooles ; and which Papiſtes do fomuch diſ-
pute-for : I profeſſe, I coulde never yett fo rin
pen my thoughts about them; as peremptori-
lie to determine them, one way or other.
: Sure I ain ; that manie good. Divines determine
againfte: then : and I think, in ſome caſes,
:when God doth ſuddainlie come upon ſome
finners, flagrante. facinore ; and then preſentlie
.convert them: itt will bee.verie hard to diſcern
them. That expreſſion of yours, of “a ſin-
“ ner non.onnino in motu converſionis &c”; I do
not well underſtand: unleſs your meaning bee ;
that a finner, qua talis, without anie movings
toward converſion &c-iffo; though, as I ſaid,
before your &acténeoua of juſtification, in puneto
rationis, a renovation goeth firſt; which doth
elicere ačtum fidei, by which we are actuallie
juſtified: yett in hoc motu God moves firſt; and,
ſo farre as Juſtification conſiſts in pardon of
ſinne, itt is verie confiderable; whether imme-
diate antecedenter itt hath for it's object å fin-
- ner, as a ſinner, under the guilt and in the
i ſtate of finne; though it do not ſo leave him :
and ſo God properlie juſtifie the ungodlie:
ز
eminent as a Difputant and Determiner of Theological Quer-
tions, in Lady Margaret's Chair: which hc filled after Dave-
rant; and being turn'd-out and very ſeverely handled in 1643,
(which he ſurvived a very little while) was then ſucceed-
ed by Dr. Holdſworth, Maſter of Emmanuel; who was never
admitted: being himſelf haraſs’d and perfecuted, and at laſt
turn'd-out of all his Preferments. Our Dr. Tuckney had his
Maſterſhip of Emmanuel College, Dr. Love; Maſter of Bennet,
his Profefiorship &c. Dr. Ward was ſent with Biſhop Carlton,
Dean Hall, and Dr. Davenant, to the fynod of Dort; and
died of the ill viage he met with, by Impriſonment and
otherwiſe, in 1643,
In.
THIRD LËTTER.
op
89
e In your paper, xatà To øvlèv, order is con-
ſidered and expreſſed; and not onlie diſtinc-
tion.
5 I think, You pinch too hard; in calling
that, *--* a wringing of the noſe”; which was
but a wiping-away of that which dropt from
itt: and in applying that *, which is ſpoken of
ſcorners, and ſuch as watch for iniquitie, in
catching-at and perverting the right wordes of
the Prophets ; to mee, who in a friendlie way
did expreſſe to you my diſſatisfaction with an
unjuſtifiable exprefſion.
" I cordiallie embrace, what you herein fo
orthodoxlie piouſlie and patheticallie expreſs ; of
your ſo depending on God: and of his being
all in all.. And I verilie beleeve, you meane
much more by itt; than Papiſtes and Armini-
ans &c do, in their large expreſſions of the
: influence of the firſt cauſe into the ſecond; in
itt's operations both of nature and grace; who,
notwithſtanding that, give too too much to man
and his free will
. A great aſſerter whereof in
our time, in his verſes upon his quæſtion in
the commencement houſe, had theſe two for
the cloſe
SCIRE tuum nihil eft, oculis ni GRATIA praefit;
Ni praeſt votis, Velle tuum nibil eft.
is
By that “conjunction with a paffive exe-
getical, I ſuppoſe you meane the addition of
recipituin- nobis : and fo that recipitur ſo
* Ifai. xxix. 216
:
«
qualifies
590
Dr.:TUCKNE Y's
;
qualifies and corrects” your nafcitur ; that it
prevents. anie ſuch ſenſe, as was feared and ob-
jected. I woulde not ríay &EETÁČELV
" elſe; I
coulde think; if, according to Popiſh :or Ar-
mirian doctrine; gratia oblata per liberum ar-
bitrium recipitur ; this woulde bee a moral
naſcitur.
I acknowledge, voluntas.creata, or creatu-
ra, is the:ſubjectum or principium quod, (in ſu-
: bordination to God, the principium a quo )
that doth formaliter producere a&tum credendi
. et poenitendi : but I woulde not willinglie ex-
prefs it, by producere vitalitatem actus ; though
that word.may be tolerable, in a ſchool-ſenſe
: but dubious, in ſenſu theologiae puriori.
. I conceeve ; that xategyá Seo.Je is not of ſo
deepe a ſenſe, as: naſcitur : for although ſom-
times in Scripture it expreſſeth. a. meritorious
efficiencie * ; [Somtimes idem quod udtogoo, ita
proſpere ago, ut..potiar :, and ſomtimes vinco,
ſupero; when I obteine by labour and overcome
... difficulties:) yett verie often, both in other au-
{ thours and Scripture, it ſignifieth anie efficien-
cie in general ; even of a cauſe, fine qua non,
and a caufe per accidens op: and therfore much
more, a medium adminiſtrans; or a cauſe, ſo
called propter. Solam praefentiae neceffitatem : as
our Divines commonlie and trulie anſwer the Pa-
piſtes; who, in their diſputes about good workes
in reference to Salvation, bring 11 Cor. iv, 17,
and this of Phil. ii. 12. and urge the word xateg-
-gyásao. Je againſt us. A, naſci therfore, in the
:
+ Rom. v. 3.
* Rom. j. 27. vij. 8. 1. Cor. v. 3.
iv. 15. Jam. j. 3.
true
THIRD LETTER.
9.1
not
true importe of itt, doth fignifie more than ſuch
a xategy Leo Je and itt is a farre different
thing to ſay, a 'beleever now by faith, and the
improvement of grace receeved, doth by. -work-
ing, as a means, come to ſalvation ; and to ſay,
that grace or falvation ab eo naſcitur.
x Itt was a fupplicatorie advice, that you
would not affecte to ſpeake in ſchoole-lan-
guage; nor to runne-out in ſchoole-notions :
-“ the uſe of Philoſophie and Metaphy-
fiques”.
à Your care not to do the worke of the
" Lord 'negligently”; but to improve your ut-
moſt in His ſervice, and ſolidlie to confirm His
truth; I both beleeve and approve-of: ney-
ther did I, nor do I think; in what you have
done, you have affected worldlie glorie : and
what bleſſings you have had from the foules,
eyther of living or dying men, I rejoyce. in ;
and deſire; they may be multiplied a thouſand
fold: and ſhou'd hope, it wou'd bee fo; if
you wou'd pleaſe to liſten to my advice or
deſire before mentioned : in being more playne
and facile in your diſcourſes. For although; as
you ſay, you have bin all along well underſtood;
by perfons of honeſt heartes, but of meane
place and education : and, as I may adde, you
have herein bin more than approved ; by diverſe
fchollars, upon diverſe grounds : yett itt will
not bee amiſſe for you to hear alſo, what very
many others fay.-Vox populi, in this is, vox Dei.
And this lett mee ſay ; I know divers, of ho-
neft heartes, of ſeveral conditions and educa-
tions ;
ز
+
i
92
Dr; TUCKNEY's
$
tions; that have bin verie färre, with all their
beſt attention; from being able all along to
underſtand you. Some of meane place and
education may have ſtronger : parts; which
meeting with honeſt heartes, will better be
able to go along with you: :but JACOB will
drive-on, arizmas
!
* k Your both reading and making uſe of
Philoſophers'; eſpeciallie, in (haming looſe and
fcandalous Chriftians with their better principles
or practiſes ; I do not remember, that eyther
in my paper or otherwiſe, I ever did blame in
you: provided it bee onlie to the ſhaming of
profane and looſe Goſpellers; without giving
occafion of caſting ſhame upon the Goſpel itt-
ſelf.: What I have bin in tħis kind ſo affected
with, in the reading of SALVIAN and ſome
others; I cannot bee diſaffected, in hearing the
like from you. Though this you will give me
leave to adde; that the Scripture ſcarce anie-
where ſpeaks particularlie of the Philoſophers
and wiſe men of the Heathens, with approba-
tioni and honour ; but generallie with diſlike
and contempt. And tho' in ſome fewe places,
itt upbraids the children of the church, in their
abominations, with the more : commendable
practiſes of the heathen : yet. farre oftener itt
Ipeakes of them, as abominable ; and of their
principles and practiſes, as of rockes to bee
ayoyded; thân as of fayre patternes to bee imi-
tated. "And therfore we thou'd followe Scrip-
ز
*** Ad pedem puer.orim. Gen. xxxiij. 14. 1. e. ſoftly, as the
Children are able to bcar.
Y
į
ture's
1.45 THIRD LETTER.
93
« that you
૮૮
ture's pattern; if wee ſhou'd more.inſiſt-on their
Warkneſs; ignorance, their falling ſhort of and
coming croſs to Chriſt; than on the admiring
and advancing of their knowledge and virtues:
which att beſt were but dim and dead, whilſt
not enlighten'd and enliven'd by Chriſt. I
think itt verie ſtrange; that you ſhou'd ſayy
that “thoſe you have redde, you have found
good ; ſo farre as they have gon : ” in thoſe
fewe that I have redde, I have found them
ſcattering a great deale of what is bad, with
what is good in them; all along in the
way--- as alſo, that you adde;
never found them enemies to the truth of
" the Goſpell.” Primitive Chriſtians found
them ſuch; even amongſt the chiefeſt and
fubtleſt enemies they hadde to deale with :
and TERTULLIAN eyther was of an other
mind from you, or rea'd other Philoſophers
than you do ; when he called them. Haereſium
Patriarchas.
v It was not ſo ſaid abſolutely; but qualifi-
ed with a parentheticall---as itt were. And
though hereinn I would not præſcribe, yett I
muſt needs ſay, that the ordinarie uſe of inoſt
is, when in Engliſh ſermons and diſcourſes
they make uſe of Latine or Greek ſentences ;
they intende, that their auditours Thou'd take
them for quotations, from, or expreſſions of,
other men: and 119t their own. Which
courſe trulie I approve-of; and ſo do manie
better than I: and although I: admitted of
GROTIUS his excuſe, in his præface: to his
annotations on the Evangeliſts; that hee for-
bare
94.
Dr.. TUCKNEY'S:
.
bare mentioning of names, in his quotations-
quod ea videam factiofo. hoc faeculo
. magis ad ob-
limandum quam ad defaecandum judicium vale-
re; ( who yett for the moſte parte writes his
quotations in a.. diſtinct character; that wee
may know them not to bee his owne:) yett
I beginne to bee half of the mind, that itt is
the faireſt and moſt ſatisfactorie. way, in, ſuch
quotations; to expreſs the authour, as well as
the fentence: that the reader or auditour may
have, better meanes, to know, whether itt be
wholelie His; and not wholelie or in parte ours.
& The generall purporte of this paragraph I
freelie yeeld. to. For the Socinian's fallacie is,
his Reaſon; againſte. which I may oppoſe,
mine:-and I fullie. accord with AQUINAS, in
this very poynte thus expreſfing himſelfe---
Cum fides
: infallibili veritate innitatur, impoſſibile
fit de verbo demonfirari-contrarium; manifef-
tum eſt
, probationes quae contra fidem inducuntur,
non eſe demonſtrationes ; fed folubilia argumenta.
o. For this I referre myſelfe allſo to what is
faid before,
? I meant a re&ta ratio in corrupte nature:
and there I cannot finde righte, but more or
leſſe diſtorted and depraved. Where Faith is,
there is a renewall.of God's image; in know-
ledge, as well as holineſs and righteouſneſs:
and there a liberum arbitrium ad bonum ſpiritu-
ale is: in parte renewed; as well as a re&ta ratio ;
and a beleefe of that, to which reaſon cannot
reach.
w I believe, itt doth; as manie can witt-
neſs: and although ſomtimes mind in qur En
gliſh
TH'IRD L E T'T E R.
9:52
;
glifh uſe of the worde include the will ; as,
when we fay; wee have no mind to ſuch 'a.
thing; yett in moſt: ordinarie acception, mind;
and underſtanding are ſynonymous.
$. As they are declared. Rom. ix; and ex....
playned by thoſe Divines, which wee muſt ac- :
count orthodoxe; they have bin.conceeved in-
conſiſtent with that goodneſs, and thoſe ratia-
nes rerum; which ſome frame for their ideas.
o I beleeve ; that, as you cannot affirme,
that God did not; ſo neyther, that hee did
revele Chriſt to them; the Scripture ſeeming
to ſpeak otherwiſe of them: and therfore itt
had bin beſt, to have left them in ſilence to
their judge.
s I ſuppoſe, you heere give me the wordes :
of your notes : which if
you confined
your
ſpeech to, I muſt acknowledge a miſtake.
1 Our faviour did not come to deſtroye the
inoral law; and therfore hee could not bee
againſte moral duties : and, Gnoſtique. Libertines
in the Apoſtles' time ariſing, no wonder that
the Apoſtle that wrote laſt, (pake to Dutie;, as
Paul, in laying the foundation, ſpake much
for Faith. God forbidde, Sir, that I ſhoulde,
as you phraſe it, “ difſerve one truth; to ferve
«« an other”! And I think, in my preaching,
I uſe to preſs inward grace and outward obe-
dience; as muck as ſome others. And woulde
you, and ſome others, as fullie and as frequent-
lie inſiſt on “free juſtification, by the imputa-
ps tion of Chriſt's righteouſneſſe;" as you and
they
ز
:
96
Dr. TUCKNEY'S
to
they do on inhærent holineſs and righteouſneſs:
that no diſſervice may be done to that, by preſ-
fing of this ; matter of complaynte wou'd bee
prevented : but, when this is infifted upon; with
the flighting terms of notions and ſpeculations
given to the other, when contended-for;
mee itt is juſte matter of offence.
..7 Some have expreſſed a perfection above
this.
u Hee, that hath “ Faith, which worketh
" by Love;
cannot but joyne Love with his
Faith: but trulie, Sir, I hope, you do not
defire in this life ( in which the Apoſtle faith,
wee walke by faith”*; and is itt is our
* life” + ;) to come to ſuch an eſtate of Love
above Faith; that, with ſome of our high-
flowen menne, you might heere bee above
Faith: which onlie in an other worlde is
ſwallowed-up into Vifion; and foccaſeth,
in ſome reſpects; though, in ſome other, itt
even there abides to eternitie.
4 In the ſermon on Matth. v. 20. Ordi-
nances ſpoken-of were more than Formalities,
Itt hath bin too often ſaid in publique
by fome: and wee had more than a touch
of itt, in this daye's ſermon.
X But yett, if that bee but a notion and
Speculation ; which a man may holde, and not
bee the better man for itt : trulie, by this rule,
Deum eſſe and Chriſtum effe may come to beę no
better than notions and ſpeculations.
*
II Cor. V. 7.
+ Gal. ij. 10
They
THIRD LETTER.
9.7
ز
Y They were all ſuch things, as a man
may lolde and bee never the better man; and
they inay, bee the inoft ſubſtantiall fundamen-
talls: and diſputes about God and Chriſt were
particularlje named.
I will not take upon mee, to chooſe other
men's texts for thein: but:yett, I ſhou'd bee
glad, that Goſpell-preachers wou'd pleaſe to
think of ſuch as wou'd leade them to inſiſt:
upon Juſtification by Faith", and " im-
* puted Righteouſneſs”: and not onlie, oral-
moſt onlie, on ſuch; as give them occa-
fion to ſpeak of. “ inhærent righteouſneſs”:
of the advancing of Faith above Reaſon, and
of the Impotencie and Weakneſs of Nature;
rather than the Power of itt: that Faith is the
condition of the covenant of Grace &c. But
I, that have bin too bold, in this long letter,
with your Time, in this particular.; may bee
conceeved almoſt impudente in being ſo over-
bold with Your and Others Libertie But I
crave pardon for all: and nowe that I have
freelie opened my minde to you ; I have don.
what, in faithfullneſs to God and you, I thought
I might bee. bound to. I commend You and :
the ſucceſfe of all to God, and reſt. Your verie:
playne, : bụt verie true Friende;
O&. 8; 1651.
A.
T
When you have looked over theſe papers, if
they bee worthe your labour to do ſo; I deſire
you wou'd pleaſe to returne them: as not having
anie
COPPY
of them.
H
Dr.
1
( 98 )
i
Dr. WHICH COT E 's
THIRD
LE T T E R.
S IR,
I
Have obſerved ; that replies upon replies
prove more troubleſom, than profitable :
and the farther they go-on, ſtill the leſs of mat-
ter; but exceptions, on one ſide and other,
againſt wordes and phraſes: alfo omnis ingenii
acies poſt primum impetum hebefcit. Yett, lince
I preferre to give You ſatisfaction, before anie
other buiſneſs; fomthing I ſhall farther adde :
leaving manie things to diſcourſe.
a. b. Creatio eft cognofcibilis, Izımine naturae;
et. Scriptura infuper atteſtatur : quo reſpectu dici
poteft efe de fide. Modus autem et circumftantiae
creationis unice innoteſcunt per revelationem a
Deo; ideóque non niſi materia fidei.
€ “You ſay, in manie things wee muſt
“ credere much more than wee can ratione per-
*.cipere”. in your f you quoted mee, that the
tranfcendencie "lies. in amplitudine 'et plenitudine
obječti ; non in contradictione rationis : and were
therwith ſatisfied.
Credere includit Cognofcere ; aliter fides eft im-
plicita : and I do not ſo much reach the thing,
as beleeve in general, what God means is
..
true.
I call
THIRD LET TE R.
99
ز
I call in quæſtion none of God's counſils or
decrees ; anie where reveled in fcripture :
'[Mr. PERKINS and CALVINE and beſt inter-
preters give for a rule, in finding-out the
ſenſe of ſcripture; never a ſenſe contrarie to
the common principles of reaſon and natural
light.] my reaſon hath nothing againſte them ;
but admires and adores : yett I much doubt,
notwithſtanding what you ſaid before of ortho-
dox explications, to help our imperfections ;
whether anie fallible creature can adde anie
thing to them, or make them farther out :
and whether itt bee not preſumption to at-
tempte itt; without ſpeciall commiſſion.
Verie
proper
and ordinarie to ſay, that faculta-
tes ſingulae judicant de rationibus fuorum obje&to-
7H111.
As non ſemper ſignificat aequalitatem, fed fimi-
bitudinem exempli gratie, illuſtrationis ergo : fr
mile non eft idem, nec per omnia fimile : fimilitudo
non currit
quatuor pedibus. Aliquod luminofum
tranſcendenter fe habet od vim vifivae feculiatis ;
ficut aliquod credibile ed intellectum.
d's But our preſent diſpute is about the
" power of Reaſon to judge of matters of
« Faith:” ſo after in [ 9 ] Did you ever
find mee leaving God out, or not acknowledg-
ing Him principal, original ; and the creature
mere vanitie, dividedlie from him ; a lye, in
contradiction to him? I have declared the
qua-
litie and fittneſs of the principle, as from God,
in the hand of God; "the candle of the Lord":
Res illuminata illuminans.
heart and ſoule I acknowledge and aſſert (and
wholelie
With all -my
H 2
100 Dr. WHICHCOT E's
:
wholelie depend thereon,) the holie Spirit's
ſuperintendencie, conduct, preſence, influence,
guidance, government of man's mind, in the
diſcerning of the things of God. There is no-
thing, that I have more infifted upon; and
more carefullie endeavoured to demonſtrate de
induſtrici
, upon texts purpoſelie choſen ; occa-
ſionallie ſtill interpoſing clauſes to this purpoſe.
Yeà, itt had a large place in my ſpeech ; ati
which, you ſay, ſo much offence was taken.
I am not clearer, fuller, in anie point: I ex-
perimentallie know itt, I thank God, to be
true; I have wittneſs of itt within mee; itt
is my fufficiencie, itt is my ſtrength, itt is my
ſecuritie : God with mee is All in All.--- God
forgive them the palpable breach of the ninth
commandment; who have defamed mee in
this kind! Nothing is leſs true of mee: I
might rather have bin accuſed of anie eville in
the world.---
Do not you yourſelf in your , fay; " I cordi-
« allie embrace what herein you ſo orthodoxlie,
piouſlie and patheticallie expreſs ?" --- I all-
wayes conſider, and ſo expreſs
, the mind of
man in conjunction with the good ſpirit of God.
I abhorre and deteſt from my ſoule all creature-
magnifying ſelf-ſufficiencie. I coulde be abun-
dant herein : for iny hearte is full of indigna-
tion againſte this ſuppoſition. The moſt ſe-
crette ſenſe of my foule echoes to that text by
you quoted, Eph.j. 17; and all other of that
nature." I know them to bee all true.
". I cannot tell, whether wholelie regulated
a ratione cbjcali”. --- Yes; tanquam a regula
---
j
which
THIRD LETTER.
1ΟΙ.
which was that I fpake to : but a Dei ſpiritu,
tanquam ab illuminante et dirigente. So reaſon
is not empowered contra Deum, aut fine Deo :
but fub Deo is implied.
I acknowledged to you before, that formale
motivum fidei eſt: revelatio fidei : and you muſt
allwayes remember ; that there is in Religion,
(I here underſtand Religion materialiter ) ſci-
bile, per neceſſitatem materiae; as well as credi-
bile, propter authoritatem dicentis: and ratio cb-
je&ti rei never over-ruled, contradicted; and
ratio fubje&ti allwayes directed, determined.
In that, which is onlie matter of faith, revela-
tion is all in all: ſo ratio objectiva is never
againſte itt: ( you fullie grant with mee in
your f, that materia fidei cannot bee contrarie
to reaſon: ) for that ( I mean, ratio objectiva )
is neceſſarie, infallible, immutable, pofitis ter-
minis; as, Juppofita creatura capaci, eam debere
Deo fubeffe: but in that, which is materia theo-
logiae naturalis ex fe, there is partim fcientia,
partim fides ; fc. fcientia rei in je ei rationis ab-
je&tivae ; fides autem, quatenus revelaiae.
e I do not think, that to ingenuitie and in-
differencie, tempers, which qualifie to a re-
ception from God; as carnalitie and deligning
do indiſpoſe : anie article of Chriſtian faith
feems to bee materia Deo indigna : and ſhoulde
itt, itt woulde not bee in a man's power to be-
leeve itt as from God, while itt fo feems ;
though a man ſhou'd ſtruggle with himſelf
never ſo much. A man can not think againſte
the reaſon of his mind : that of neceilitie muſt
be ſatisfied.--- But, I think, a man inay trulie
H 3
ſay
not bee contra rationen rei? and, if ſo ; put
IO2 Dr. WHICH CO TE's
ſay of the grand articles of Chriſtian faith ; ex-
piation, remiſſion of finnes ; that to one ac-
quainted with his own ſtate and condition, and
conſiderațive of God's goodneſs, the matter of
thoſe articles reveled is rather a matter expect-
ed, as becoming God, Godlike; than eyther
contrarie to reaſon, or unworthie of God. I
beleeve, in the true uſe of underſtanding, a ſee
rious and conſiderative mind wou'd bee apte to
think; that eyther God wou'd pardon íinne, to
penitents who reform, abſolutelie ; or elſe wou'd
propoſe a way, in which --- and terines and
conditions, on which hee wou'd forgive and
bee reconciled : God being dulie looked upon,
as the fountaine and original of goodneſs. So
that, when the revelation of faith comes; the
inward ſenſe, awakened to the entertainment
thereof, faith ; "EYPHKA: itt is, as I ima-
gined; the thing expected proves ; Chriſt, the
defire of all nations: fc. the deſire of their
ſtate : at leaſt, the neceſſitie of their ſtate.
So far am I from quarrelling with anie of
the revelations of God; my reaſon is no where
fo ſatisfied, as in matter of Chriſtian Faith.
& If I did ſay, the laſt reſolution was in ra-
tioncin rei ; it was in materia neceſſaria ; in ob-
jeéto theologiae naturalis. Are not ratiónes boni.
et mali
, aeternae et indiſpenſabiles of this forte ?
and have not you granted, that materia fidei can
.:
the
cafė, this is evidentlie ſecundurii rationem rei
as that wee are to make conſcience of eville:
The looſe Antinomian pretendės the libertie of
the Goſpell, againſt conſcience of finne: may
not
:
:
THIRD LETTER 10:3
not I confidentlie conclude, that what hee faith
cannot bee de fide; becauſe itt is contra rationein.
rei? It is not diſhonourable to Faith at all, to
ſay; that itt doth acknowledge rationes rerum,
tanquam prius natas, fixas et immobiles ; makes
no attempt upon them, endeavours no alteration
in them. All theſe are neceſſarilie ſo, pofitis
ferminis : as, fi fit creatura, ut Deo ſubſit : ſince
fides hominum eſt in materia arbitraria, reſpeEtic
voluntatis et beneplaciti Dei. [" Godly, ſo-
« berly, righteouſly*.” Tria capita doctrinarum
quae nituntur rationibus rerum. And there have
not onlie acknowledgment, but Countenance
protection and confirmation, 'under and by the
grace of the goſpell. Simus Homines, ut fi-
mus Chriſtiani ; ſaid one.] For farther ſatisfac-
tion herein, I referre you back agen to what
immediatlie præceded, e,
e, Sir, I doubtę not,
but upon farther conſideration you will ſee this,
as cleare as the ſunne; and not at all derogato-
rie to faith, nor diminutive of God's power.
.
You have alreadie granted to mee, what is
cyther æquipollent to itt, or neceffarilie antece-
dent to itt ; ſc. quod materia fidei non poteſt elle
contra rationem rei: if therfore I do prove a
thing to bee contra rationem rei, I doe thereby
deſtroy itt, as a matter of faith. I ſpeake of
the Truth and Realitie of the thing; not of
what
may ſeeme to fondneſs and partialitie
This principle will certainlie over-rule Antino-
mians; and there is no danger of acknowledg-
ing this rule in divinitie : for it will not bee,
* .
Tit, ii. II, 12
G4
what

104 Dr. WHICHCO TE's
what may ſeeme to this or that party, that is
carnal; in a worldlie confederacie or deſigne :
but onlie what reallie and in truth is contra ra-
ticnem rei.
h The diſtinction is not vayne: becauſe an-
plior eft materia divinae libertatis, quam revela-
tionis: in the ſecond place I conſider materiam
libertatis; abſtrabendo a revelatione : in the third,
eandem matcriam; fub revelatione. You cannot
fay, that God hath reveled to us all that he
hath determined: nothing becomes a matter
of our faith, till itt is a matter of divine reve-
lation : for you well ſay, that revelatio Dei efi
de formali objeéto fidei. Idem in diverſo ſtatu
diſtingui poteſt a ſeipfo.
i I acknowledge your diſtinction betwen
religion, and Chriſtian religion : preciſelie this
latter includes the former, and ſuperaddes a
forme. And I did meane, that religion had
pro obječto et materiam ſcientiae naturalis, ortam
è rationibus rerum ; et materiam fidei, nixam
authoritate Dei.
k I wou'd rather ſay, non vocat rationem ad
confilium ; than contemnit rationis captum. God
indeed conſults not with us, but with his own
wiſdom and goodneſs; (wee being patients
and under his cure ; ) for the invention contri-
vance and proviſion of remedie: yett God pro-
poſeth, with reſpect to our underſtandings ;
viz. what they can receive, what they are able
to beare. And indeed, the matter which hee
doth propoſe, viz. expiation of finne, in the
blood of Chriſt; and our renovation by Him,
into his divine ſpirit ; are things gratefull to
man's
وز
THIRD LETTER. 105
man's mind: and, in the ſenſe before ex-
preſs’d, as it were, expected.
1 If you had heard equallie and impartialie,
and had not too ſoone conceeved a prejudice;
you might have heard, as you deſire, as much
ſpoken of Faith as of Reaſon: alſo you had
not miſſed of that, of the want of which
you
now complayne--- I meane, the excellencie
and tranſcendencie of matters of faith to finite
apprehenſion ; and the happie fuperintendencie
of the holie ſpirit over man's mind : which
two had large place in that Speech -- But
Acuit ira animum; ne poſit cernere re&tum*.
Itt was then expreſt, and hath bin ſince ac-
knowledged, to you; that magnalia Dei are
majora intellectu finito ; wee are now but viato-
res; yea, when comprehenfores in patria, beati-
tudo obječtiva will be inadæquate, as too bigg
for us ; though the diſproportion will bee to
our advantage; the veſſel more certain to bee
filled, becauſe of the fea's dimenſions. The
peace of God, the life and ſalt of the world,
is ſaid to paſs all underſtanding : yett the mind
is never more filled, nor better ſatisfied, than
in theſe things. This tranſcendencie of the
object to the facultie, is not the mind's
gree-
vance; but eniargement and happineſs; becauſe
itt is not in a way of contradiction to the princi-
*
Dr. WHICHCOTE ſeems to have cited the old metrical
Saw, by memory; ſo as not only not to have preſerved the
words and meaſure; but even not the ſenſe of it. Acuit, in
Latin, is from his purpoſe wholely; though ſharpens, in
Engliſh, is proper; in one ſenſe of the word." The verſe is,
Impedit ira animum ; ne pofſit cernere verzen; if I remember
it.
ples
106 Dr. WHICH CO TE's
ples of the mind: therfore in this caſe there is
no danger of the mind's being exafperated, and
made to quarrel; but a fayre opportunitie of
the mind's being abforpt, ingulft in happineſs:
Sir, you will pardon mee; upon this third
provocation from you, I muſt not bee wanting
to my own innocencie : at leaſt not to God's
truth. I think, I did my ſelf right, where I
did God fervice: and in this reſpect I appeale
from
you to God. I well know, that the love
of Truth ruled in my heart, and I then had,
and ſtill have, ſuch evidence and affurance of
being in the truth; that I cannot but think, I
never ſpent hour in my life upon a better ac-
count. Sir, I had well conſidered the matter
of the ſpeech, before I came there; had re-
folved my ſelf, upon manie thoughtes, of the
certaintie, of the truth, of the importance and
uſefulneſs to the auditorie : when I underſtood
your taking offence, and ſome others; I
ſo much to your authoritie and judgement, that
I re-examined all over againe: et tandem confirma-
tior evado; and am fullie ſettled in my thoughts,
that the matter is unexceptionable; and that
which muſt be ſtood-to: highlie tendingto God's
honour, and worthie the Goſpell: and there is
nothing of realitie againſt itt; but iniſtakes, mif-
apprehenſions, jealouſies, and miſpriſions. Sir,this
I woulde not write to you; did I not think the
honour of God and Truth engaged, the intereſt
of foutes concerned; and were not I my ſelf fo
aliured; as that thereto, if called to itt, I muſt
give atteſtation with my life. Therefore, Sir,
chough I deerelie love you, in my relation to
you; and highlie honour you, for your owne
worth;
gave
THIRD LETTER. 107
worth: yett cannot I, out of reſpect to you,
give-up fo noble, ſo choice a truth; ſo antido-
tical againſt temptation, fo fatisfactorie, fo con-
victive, fo quietive ; in fo full confirmation, to
my mind, of the truth of Chriſtian religion.
Sir, this knowledge, God being merciful to
mee, I will keepe, till I die: not out of worldlie
defigne, but out of love to my foule. But if I
finde itt greevous to others, I ſhall then onlie
reſerve itt to my felfe; or at moſt ſo farre on-
lie coinmunicate, as I am admitted by ſuper-
intendents; and deſired by thoſe, with whom
I maintaine intimate converſe : for itt is my
judgement in the caſe, that noble truth is not
to bee impoſed or proſtituted. I
m For the preſent, I confeſſe, I do extreamlie
wonder attyour advice; upon divers grounds: and
att ſeveral things, which you ſay in this paragraph.
But I do ſo reverence your perſon ; that I ſhall
dulie weigh and conſider what you here offer.---
56 Not ſo much nor ſo often to handle ſuch
texts, as are examinable by ratio rei.” Are
not ſuch truths of high importance, of clear-
eſt evidence and aſſurance, knowable lumine
innato et naturali, quorum non poteſt eſſe ignorantia
invincibilis ? whereas de Chrifto there eaſilie may
bee ignorantia invincibilis; which, as neceſſarie
as the knowledge of Chriſt is to Salvation, neminem
damnat : the neglect and contradiction whereof
damnes, where Chriſt doth not----the know-
ledge and obſervance whereof neceffarie, where
Chrift comes to ſave. I mean, the neglect and
contradiction veritatum, quarum non eſt invinci-
bilis ignorantia, damnes ; whereas ignorantia in-
Matt. X. II, 13.
vincia
.
1
108 Dr. WHICHCO TE's
vincibilis de Chriſto doth not damne. Such points
are, the creature's due obſervance of God,
complyance with His will, ſurrender of ſelf up
to Him, dependence upon Him, acknowledge-
ment of Him, affection ſettled on Him, refer-
ence to Him: good ſelf-government and mo-
deration in worldlie deſires and affections; and
compoſure in a ſtill, quiet, calm, ſerene appre-
henſion of God: the minde diſcharged of paſ-
fion, undue affection and moleſtation from fenſe:
juſtice, righteouſneſs, equall and fair dealing
with men;
no inſolencie, uſurpation, arrogancie,
oppreffion: and a multitude of ſuch excellent
doctrines; which, if fettled in the heartes and
lives of men, wou'd make this worlde reſein-
ble Heaven ; whereas nowe the contrarie ſpeak
Hell broken looſe. And too much and too often
on theſe poyntes! The ſcriptures full of ſuch
truths: and I handle them too inuch and too
often! and not diſcourſe of them, rationallie! ----
Sir, I oppoſe not rational to ſpiritual; for ſpiri-
tual is moſt rational : But I contradiſtinguiſh
rational to conceited, impotent, affected CAN-
TING; (as I may call it; when the Ear re-
ceeves. wordes, which offer no inatter to the
Underſtanding; make no impreſſion on the in-
ward ſenſe.). And I think, where the demon-
ftration of the ſpirit is, there is the higheſt
pureſt reaſon; ſo as to ſatisfie, convince, com-
mand, the minde: things are inoſt thorowlie
ſeen-into, moſt cleerlic underſtood; the minde
not ſo much amuſed with forms of Wordes, as
made acquainted with the inwards of things ;
the reaſon of them and the neceſſarie connexion
of
THIRD LETTER. 109
of termes cleerlie layde-open to the mind and dir-
covered. I have no ſkill at all in the Bible; if
the Prophets, and Apoſtles, and our Saviour
himſelfe are not frequente in rationall arguments
and argumentations. I acknowledge ; that, in
matters merelie arbitrarie, and of püre revela-
tion; as manie matters they are engaged in are';
as inatters of faith, matters divinæ voluntatis e't
beneplaciti; for which no rule but pleaſure: for inz
gratuitisnon fit injiiria: as Matt. xx. 15.) they ſay,
Deus dixit; and that is enough and moſt proper,
in that caſe: but they carefullie make appear, that
ratio rei is not to the contrarie. They do prové,
per rationes rerum, in neceffariis ex fe ; per autho-
rinatem Dei, qucad ea quae determinantur a libera
Dei voluntate. . And this I dare undertake to
make-out, by a thouſand fcriptures.
I allways thought; that that doth moſt af
feet and command the hearte; which doth moſt
fullie ſatisfie and convince the minde: and what
reacheth the minde, but reaſon; the reaſon of
the thing? anima apta nata eft fubeſſe rationi :
generoſus animus bominis ducitur. And the choi-
ceſt objects and matters admitt of the cleereſte
higheſt fulleſt reaſon : becauſe they are moſt
lightſom and bright. Ratio rei plus valet, urget
magis, in Deo; quam in creaturis : in God, is
allways infallibly, as ſhou'd bee; Deus certainlie
optimus, as well as maximus : in the creatures,
is and ought to be often divided. Whether I am
"i knottie and obſcure,” in the apprehenſion of
others; I am not ſo competent a judge : I well
under-
ΙΙο
Dr. WHICHCOT E's
underſtand myſelfe. Judicium fit penes Auditores.
I am nothing, but as God enables mee.
n&o Dignitas et certitudo Chriſtianae religi-
önis are not proveable, by teſtimonie of ſcripture;
but ſubſequentlie to the demonſtration of the
divine authoritie of fcripture: now ſince, as you
well ſay, Chriſtian religion is conteined in fcrip-
ture, as the principal matter of itt; they both
ſtand and fall together: and are proved or im-
pugned by the ſame arguments. "If I had don,
as you præſcribe; I ſhoulde then have remo-
ved the quæſtion from Chriſtian religion to the
fcripture : and muſt, iiſdem argumentis
, ſc. ex
qualitate materiae et per teſtimonium Spiritus ;
have proved the divine authoritie of ſcripture.
There are but three heads of arguments,
wherby to prove the authoritie of ſcripture: fc.
1. inſta argumenta : which I comprehend un-
der qualitas materiae. 2. teftimonium ſpiritus
divini. 3. tradition. Qualitas materiae conſiſts
of verie manie ingredients; as de qualitate ma-
teriae ſunt, 1. antiquitas doctrinae. 2. fanétitas
et puritas ejufdem. 3, finis; ſc. extirpatio mali,
et liberatio a reatu. 4. harmonia fingularum par-
tium inter ſe. 5. continuatio doctrinae fucceffiuis
temporibus. 6. praeditiones, eventibus compro-
batae. 7. explicatio fallaciarum Satanae et im-
proborum. 8. virtus obligativa conſcientiarum.
9. declaratio poenarum iniquitatum, quas fcelerati
de facto luunt.
10. enarratio invictae fidei, quae
ubique in Martyribus triumphans eft. 11. pietas
ſcriptorum, et candor ; in agnofcendis infirmitati-
bus ſuis; et in dando gloriam Deo. 12. miracula.
Theſe reſpectively qualifie the ſeverall partes of
fcripture:
THIRD LETTER.
III
ſcripture: wherfore you cannot well contra-
diſtinguiſh, as you do, the foretelling and ful-
filling of propheſies and miracles : for theſe,
and all the reſt, are argumenta petita a ratione
rei; atque ſunt de qualitate materiae. Hence it
appears; that I, proving the nobleneſs and
truth of Chriſtian religion per teftimonium fpiri-
tus, et per qualitatem materiae ; omitted no ar-
gument, but Tradition. Teſtimonium ſpiritus,
though itt bee triumphant, where itt is.; the
ſpirit being his owne wittneſs, and carrying
along his owne evidence : yet itt is but argu-
mentum fingulare: nothing to him, that feels itt
not; though enough to him that doth: where-
as, to affert and declare a Jeongétteid, a ratione
rei, aut a qualitate materiae; is to uſe a generall
argument, univerſallie concluſive. But I have
you excuſed in this exception: if you had had
you,
had bin prevented ; and indeed, the greateſt
part of our difference is; that
you miſtake mee.
So, you ſee, that Your two arguments, pro-
phecies and miracles, are de materia ſcripturae :
but why you adde“ Faith in itt,” I cannot in
the leaſte imagine. I let itt paſs in your for-
mer paper; being not able to find-out your
meaning: and now you ſend itt mee agen;
but without anie comment. For itt is but bi-
mana credulitas, and not fides divina; till I
receeve upon divine authoritie : and this I am
not negligentlie to ſuppoſe or imagine ; but to
have itt made-out to mee, For hee, that be-
leeves what God faith ; without evidence, that
God faith itt; doth not beleeve God, while
hee
my ſpeech before
this miſtake on your part
ز
ز
!
ri2 Dr. WHICH COTÉ's
hee belcevės the thing that is from God:et cadein
ratiorie, fi contigiſſet, Alcorano Turcico credidiflet;
and for evidence might have alledged his faith
in itt. I inult therfore confeſs; that, in this
paragraph of your's, iný unind receeves no fa-
tisfaction. My faith cannot bee argumentuin
pro ſcriptura; but authoritas ſcripturae eft fidei
pro fundamento et ſtatumine.
P I receeve no ſatisfaction att all,in your ſcant
and narrow interpretation of Prov. xx. 27. where-
by you prejudice God's talent, committed to our
truſt; and fo leſſen both our charge and work.
The uſe, as you expreſs itt, is inadæquate to the
principle : [ſo farre as you weaken the princi-
ple in man, you alſo leſſen man’s: finne and
guilt; and ſo make man leſs accountable to
God, and leſs obnoxious : ] “ The candle of
" the Lord” ſignifies no ſhallow thing : itt is
a principle; which ſpeakes much of God in the
worlde; and is of great pregnancie : and,
under the ſuper-intendencie of God's ſpirit, is
of -great ſufficiencie and efficiencie. - And, I
am ſure, itt hath verie manie parallel and con-
ſignificant ſcriptures; in the ſenſe given by
mee.... For the purpoſe, for which you
quote Jobxxxij. 8.
and I Cor. ij. 14.
I refer you; back agen tod: I will as
freelie and fullie acknowledge God, as I can
poffiblie, and will thankfullie learne of you to
do-itt more, I count itt true ſacriledge, to
take: from God; to give to the Creature : :yett
I look att-itt; as a diſhonouring God, to nullify
and make baſe his workes ; and to think Hee
made a forrie worthleſs peece, fitt for no uſe;
when
THIRD LITTER.
113
ز
« So
Sir, I per-
when hee made man. I cannot but think of
a noble able creature ; when I reade ad imagi-
p2em et in fimilitudinem Dei: or if, in ftatu lapſo,
itt bee as nothing; then you vilifie the reſtitu-
tion by Chriſt: as more hereafter.
4 By quilibet abundet fuo fenfu, I underſtand
no more; than cuilibet Chriſtiano judicium diſ-
cretionis : and I ſhoulde rather have adjoined
ite to that, as equivalent to itt ; than to fides non
el cogenda. This the fruite of haſte -----
*s as laſtlie to reſolve in rationem rei,ex parte ob-
« je&ti; et in rationem noftram, tanquam fummume
judicem, ex parte ſubjecti.”
ceeve, you took verie deepe offence: elſe what
your ſelfe quote heere of mine, wou'd give you
fatisfaction, viz. “ perceptive judgement:
neyther auther, nor inventer, nor controuler;
? as you well expreſs itt.” For the former part--
in rationem rei, ex parte objccti ; I referre you
back to g and d; becauſe I woulde not repete.
For the latter, in rationeni tanquam judicem, ex
parte ſubječti : I remember, I then told
you; that it was improper to call the ſcripture
judex; which connotes a perſon ; but regula et
norma fidei. [I then expreſt myſelf; that judex
tenetur fententiam ferre ſecundum legenz ; non pro
fuo arbitrio : atqiie judex eft infra legem, et legi
fubje£tus.] If I did ſay, ſummus judex ; itt was
reſpectively to perſons, ſeverallie conſidered ;
in the ſenſe acknowledged by all Proteſtants.---
Cuilibet Chriſtiano judicium diſcretionis; as ao
gainſt the Pope, who arrogates to himſelf to
I
be
C6
ز
1

114
Dr. WHICHCO TE's
be judex infallibilis, vifibilis ; quoad fenfum fcrip-
turae, et controverſas fidei : ſo excluſively, in re-
ſpect of fellow-creatures, not aſſumed by God in
ſpecial, as His inſtruments; not indued with
infallibilitie, quoad koc: but ſubmiſſively, in re-
ſpect of God and revelation from Him; both of
matter wordes and meaning: all which deter-
mine Us; and at our perill bee itt, if we wil-
linglie miſtake, or willfullie elude, his ſenſe.
God, who is xagdioyezens, is judge.
Wher-
fore I marvaile, that you ſhoulde ſtick att itt ſo;
*for the diſcerning to reſolve in rationem hujus vel
illius hominis, tanquam judicem, ex parte
fubječti : in
as much as everie Chriſtian muſt have partici-
lar knowledge, muſt fee with his own eyes, muſt
not compromiſe, muſt himſelf bee ſatisfied:
aliter redibit fides imțlicita, papiſtica, carbonaria:
and wee muſt to ROME again.
" the power of nature”
To mee a ſtrange
imputation! I have indeed called upon men
ſuppoſing, as I ought, God to bee with them;
to uſe and employ all gifts, both of grace and
nature: the neglect of which, I am ſure, will
prove matter of ſelf-conviction. But for this I
referre you back to d. ---- “ Suſpicions and
“ Mifprifions-- cauſing Heats and Oppoſitions---
“ Your and ſome other's ſo much going in an
« other frayne --" Where they are ſo ground-
leſs and cauſeleſs, and ſome take too much upon
them; there is no certain remedie applyable ;
I do not think, while this temper continues,
i brisson
noteid on
* The words “ for the diſcerning” are extremely ob-
{cure, if not abſolutely unintelligible; and ſeem to be out of
place here.
offences
- Exalting
3
THIRD LETTER.
HI5
>
offences can bee avoided. ---Sir, permitt mne al-
ſo animam liberare; and to deale freelie and
cleerlie: and I pray, itt may bee without of-
fence. Lett the matter of difference bee dif-
covered: in order to a removall and a more in-
ward cloſing. I cannot returne to that frame of
{pirit, in the judging and diſcerning the things
of God; you here and there, in my apprehen-
fion, feeme to adviſe mee to. I have had, in
the former parte of my life, experience thereof;
and having freelie and fullie delivered myſelf up
to God, to bee taught and ledde into truth; my
minde is ſo framed and faſhioned by Him, (or
elſe I am greatlie deceeved in my religion ;)
that Ican no more look back, than St. Paul,
after. Chriſt diſcovered to him, coulde re-
turne into his former ſtrayne. * I give much
to the ſpirit of God, breathing in good men ;
with whom I converſe, in the preſent worlde;
in the univerſitie and other where : and
think; that, if I may learne much by the wri-
tings of good men, in former ages ; which
you
adviſe mee to.; and, I hope, I do not neglect:
that, by the actings of the divine ſpirit, in the
minds of good men now alive, I may learn
more: and I muſt not ſhutte my eyes againſt
anie manifeſtations of God, in the times in
which I live. The times, wherein I live, are
more to mee; than anie elſe : the workes of God
in them, which I am to diſcerne; direct in mee
both principle affection and action. And I dare
not blafpheme free and noble ſpirits in religion,
who fearch after truth with indifference and in-
genuitie: leſt in ſo doing I ſhould degenerate
* Hiric illae lacrymae !
I 2
into
1:46 Dr. WHICHCOTE's
сне
މް
into a {pirit of Perſecution, in the reallitie of the
thing; though in another guiſe : For a miſtaken
ſpirit: may conceit itt ſelf to bee acted by the
zeal of God. And I have obſerved that, in
former times, ſome ; whoſe names and memories
I otherwiſe honour, and value their writings ;
have bin ſharp and cenforious, ſevere and keen:
even to the perfecution of ſuch, whom I doubte
not but God had receeved. And I greatly feare
that fome allſo, in our times, do fo too. And I
do beleeve ; that the deſtroying this ſpirit out of
the Church, is a peece of the Reformation ;
which God, in theſe times of changes, aimes-
att: and I feare to bee under the power of the
anti-character to the worke that God is about ;
and to ſtand diſaffected to what God is doing in
the worlde. [Hereby I give not way to looſe
wilde phanſies in religion ; nor to bolde pre-
ſumptions : but I do acknowledge true worth ;
and dulie conſider what I finde cauſe to thinke
God imprintes on the ſpirits of truely good men:
who-with Honeſt heartes ſeeke to Him, to be
ledde into truth.] --- Sir, you have now an ac-
count of the ſecret ſenſe of my Soule ; and I
have told you, what God hath whiſpered in my
beare: or elſe. I am under ſuch a deluſion; as I
think, God never delivers ſuch up tó; as with
honeſt heartes ſeeke to Him. And I pray you,
Sir, ſo farre as you value mee in religion, con:
ſider this thing with freedom ; laying alide a-
while præ-luppoſitions and præ-poffellions.
They, who differ from mee, in ſome apprehen
fions; though I may conceeve the things, as I
apprehend them, weightie; and ſo, in refpeci
of
...
THIRD LETTER.
117
ons from God : as in the caſe of th27
of my own perſon, I'am bound : may bee as
honeft-hearted towards God and as well lovers
of Truth ; as I my-ſelf am. In this caſe I muſt
leave Them to runne Their hazard, of being
right or wrong; as I muſt do Mine : 'everie one
ſtands or falles to his owné maſter : [Neyther
herein do Iconſider Men'; as you feeme to under-
ſtand me: ſo much as the account they give for
what they ſay. Somë rules and principles be-
ing certain and infallible; with which no refo-
lution, in matters leſs certain, may in anie wiſe
claſh.] And, where I ſuppofe miſtakings, in
matters of weight; and itt is a hard matter
for mee to determine an equall neceſſitie to
ſeveral perſons of different parts, education,
apprehenſions, and under various manifeftati-
" wife minded” *
"* yet I have nothing har-
der to ſay, than that " God ſhall revele
even this to them.” I perſuade myſelf; if
ſimple mil-apprehenſion, or ignorance, of
ſome matters in religion for a time; through
darker manifeſtation of them from God;
were ſo extreamlie dangerous, as ſome ima-
gine; our Saviour, in good affection, had
ſooner declared them ; more fullie awakened
the non-conſideration of his diſciples. ---- But,
to rețurne' to what I was ſaying before; I am
out of doubte, that trulie good men, dear to
God, féll under the perſecution of the tongue,
the pen, the mif-report, of perfons of emi-
nencie; whom, fave in this, I do not condemne;
but think them among the number of the bet-
.
1
* Phil. iij. 15.
+
I 3
ter
1:18 Dr. WHICHCOTE's
1
ter ſort of their times : in cauſes, wherein they
were not onlie honeft-hearted and meant well
but were little, if at all, miſtaken. And I pray
God, our zeale, in theſe times, may bee fo
kindled with pure fire from God's altar ; that
itt may rather warın, than burn; enliven rather,
than enfiame : and that the ſpirits of good men
may truely be qualified with Goſpell-principles,
true fruites of the divine ſpirit. Gal. v. 22, 23.--
And truely, I think; that the members of the
Church, if not the leaders; notwithſtanding
all the perfections of times before us, ſo much
pretended or applauded; in this point have verie
much yett to learne. For I am perſuaded; that
Chriſtian love and affection, among all partakers
of the Goſpell-grace is a point of ſuch impor-
tance, and certain foundation ; fo preffed upon
us by our Saviour, and his Apoſtles; that itt is
not to be prejudiced, by ſuppoſals of differences,
in points of religion anie wayes diſputable;
though thought weightie, as determined by
the parties on eyther ſide: nor yett by the trulie
different perſuaſions of thoſe ; who cannot bee
ſatisfied, eyther in our conceited formes of ex-
preſſion; or particular determinations beyond
ſcripture: which, as ſome have obſerved, have
indeed enlarged Divinitie; but have lefſened Cha-
ritie, and multiplied Diviſions. For the main-
tenance of truth, is rather God's charge; John
xvi. 13.) and the continuance of charitie; our's:
( Heb. xiij. 1.) “Let brotherlie love continue.”'
There is no exception. Let him bee cautious,
who limitts; as conlidering, that the account is
tem
THIRD LET TER.. 119
to bee given to God. I think, I may ſuppoſe;
without offence ; that the cunning Devill, who
is allways vigilant to do miſcheefe; may lay a
fnare, in the notion of Orthodoxie, againſte
Charitie. In paradijo Dei ſerpens latet in infidiis.
And, as I ſaid before, perſons valuable for their
love and deſire of truth, differing from us, gene-
rallie meane better ; than our prejudice, occafi-
oned upon this difference, admitts us to con-
ceeve of them : for I make account, that ſcrip-
ture is ſo cleere and ſatisfactorie, in matters of
weighte ; (Omnia necejcria perſpicue traduntur :)
that none, but They, who unworthily practiſe
and deſign upon truth; can bee miſta'ten: and
theſe in religion are not conſiderable ; as not
being under the power of itt, but ſerving ends :
but, ſure enough, where the Love of truth
rules in the hearte, the Light of truth will
guide the minde. I beleeve, it is not to bee
found; in ſcripture, or otherwhere; that honeſtie
uprightnefs, integritie, are in conjunction with
hæreſie: and the ſcripture way is, to rectifie
ſimple miſapprehenſions with tenderneſs. : [In-
deed that principle, of ſcripture's perfection fuf-
ficiencie and perſpicuitie, inclines me to think;
that They, who fullie come-up to ſcripture ;
and fet themſelves with ingenuitie to find-out
the ſenſe; ſeeking to God, to guide them; be .
ing not under the power of anie luſt, or cor-
ruption, or worldlie intereſt; will not ſubſtanti-
allie differ, in their reſolved judgeinents about
verie materiall things: as you ſeem to ſuppoſe, r.]
Sir, this I write to you, out of a good mind;
and in the fear of God: with greate reſpect to
I 4
You,..
1 20
Dr. WHICH CO TE's
You, who I deerlie love and highlie honour :
I think, You write your heart to Mee , and
to do I to You: ELIJAH deſpiſed: not, what
the Raven brought: I may bee miſtaken ;...but
I think, I am not. However, this is my judge-
ment; and I am under the power of theſe ap-
prehenſions: and I pray to God, if I bee in
the wrong, to revele farther unto mee; and
bleſſed bee the meſſenger, ſent to mee on His
errand ;; the inſtrument Hee uſeth, to remove
mee from my errour.---Neyther is itt in my
mind, by aught of this I write, to countenance
anie looſe libertie in religion : for I am well re-
ſolved concerning ſuch, in the defence of whom
I ain engaged ; that they are under the power
of what in religion is moſt vital and character-
iſtical. You were pleaſed to contra-diſtinguiſli
Orthodoxie and Ingenuitie; which I chooſe
rather to reconcile : ånd think, that they may
fayrely ſtand together.
r In things or expreſſions, only determina-
ble by fcripture, extra ultra citra ſcripturam ;
how ſhall I diſcover more or leſs orthodox
who hath extarordinarie commiffion? who
hath the priviledge of infallibilitie? who ſhall
judge ?: by what warrant can we characterize
on diſtinguiſh, by non-ſcripture phraſe?
$. For myſelfe; I ſhall take no more liber-
tie, than is allowed to mee : Impotentis eſt,
non poffe:fibi:foli: sapere; et ſilere. But I thoulde
bee glad ; that everie other perſon, that is
confiderable: in religion ; shoulde both have
and uſe the libertie, to tell mee; what he
fondes: caule to beleeve or diſbeleeve. Not
<< outwardlie
1
...THIRD LETTE R. ·
121
as outwardlie to expreſs diſagreement &c,"---
Whatever others have don; I am ſure, I am
yett to beginner and herein I ſhall followe
your counfil.
t. I never meant, that the cauſe ſhou'd bee
eſtimated by men's perſons; but inen's expref-
ſions, by the rule of truth; and their preten-
ſes, by the rule of goodneſs.
z I only ſay ; itt wou'd fignifie ſomthing:
if you wou'd firſt reſolve, who ſhall judge:?
[Vider.]
& The WALDENSES and ALBIGENSES plea-
ded for itt : all under oppreſſion have ſeen itt :
Véxatio dat intelle&tum.
6 Itt is cleerlie the foundation of Proteſt-
ancie ; as Judex infallibilis vifibilis is of Poç
pery
B You make Socinianiſin and Arminianiſm
leſs formidable : but ſurelie you do not well,
movere terminos ; much leſs, to multiplie diffe-
rences.- Is itt enough ? the religion of the
nation? of one's education ?--- You ſay, in
finding-out new truth, and cleering the
" old”--- Do you in earneſt and confideratelie
ſuppoſe this:--- 1. A good ground of Mode-
ration, forbearance and tenderneſs.
may do well, for his own uſe: but, according
to your principles, hee may not propoſe to
others what hee finds.
XA ſteward's diligence and fidèlitie in his
truſte; is one thing; and his uſurpation upon
his Lord; is an other. Let the Lord make
rules for his houſe; and the Steward take care
for the obſervance of them. The trufced
muſt
2. This
$
122
Dr:WHICH COTE's
inuſt keep within the limits of his commiffion.
Non amo nimiuin diligentes, oficiofos ni mium.
Let not UZZAH reach-out his hand to the
tottering ark : let not Saul's haſte or danger
put him on facrificing. ---*" Contend-for the
faith " -- but againſt whom? * " ungodlie,
turning the grace of God into laſciviouſ-
neſs, denyers of the Lord Jeſus.-- Is there
heere a check to the ſpirit of ingenuitie ? Yea
rather, “ woulde to God, that all the Lord's
“ people were Prophets. I” Speak to my ſpi-
rituall edification, who can.
Ś I onlie borrowed the Prophet's phraſe ;
not conſidering the context : my meaning was
inoffenſive" - An unjuſtifiable phraſe- reci-
pitur; a moral naſcitur.' I perceeve, itt is
verie hard to remove an offence, once by you
. taken. Herein, I promiſed my ſelf; I ſhou'd
ſatisfie
you
ſtrain and ſtretch, to the
utmoſte poſſibilitie of the worſer ſenſe: in
your » you are firſt ſatisfied, then doubte;
but in
your you are quite off againe. Cer-
tainely, that “ voluntas creata doth formaliter
producere actum credendi et poenitendi eli-
cere a£tum fidei and faith the act of an
intelligent rationall creature c all which
you ſay; importe as much as nafcitur, in my
fenſe:
0 Formaliter and Vitaliter are equivocall,
in ordinarie uſe : atque ufus et communis conſen-
Sus fint regula vocabulorum. Verba valent 24
Nummi. Loquendum cum Vulgo.
os
:.
you : but
g
с
:
* Jude 3. † 4i
I Numb. xi. 29.
ct Ab
1
THIRD LET TÉ R.
..!
123
1
insipit Abeonaſcitur”--Before, you did [falfif*]tor-
ture, to make confeſs what was not there; heere,
give me leave to ſay, mif-quote: itt was è not
à: and theſe diſtinguiſh cauſes, matter and ef-
ficient, or cauſe and ſubject.
* Have I not allways conſidered the mind of
man, in order to good; as in conjunction with
the divine ſpirit? and is not Chriſt the founda-
tion of recoverie in the creation? So that a
recta ratio is to be found.
7 I think, our Saviour's doctrine needes no
apologie; nor that of his Apoſtles after him.
X This is eternal life: to know thee, the on-
lie true God; and Jeſus Chriſt, whom thou
haft fent. *
w I have verie much heere to fay: but I will
reſerve myſelf for another time. Are not the
third chapter to the PHILIPPIANS, and the
third chapter to the GALATIANS, fulle in the
arguments you deſire? If ſo, you have an anſwer. .
For thoſe you conjoyne with mee; I think, their
excellencie lies in a reall and effectuall partici-
pation of Chriſt and of his ſpirit. I profeſs myſelf
as full and cleere, as any one in the worlde ; in
that grand poynte, of our acceptance with God,
in and through Chriſt: - Yett I confeſs, I can-
not but marvaile; to ſee you balance matters of
knowledge, againſte principles of goodneſs; and
ſeeme to inſist-on Chriſt,leſsas a principle of divine
nature in us; than as a ſacrifice for us. I ac-
knowledge; they both ſpeak the rich grace of
God in Chriſt to man: I mean, expiation of
* Thus written in the MS, with a line drawn through it.
John. xvij. 3.
finne,
124.
>
Dr. WHICH COT-E's...
:
finne, in the bloud of Chriſt, and trųe parti-
cipation of the divine nature, to the making of
us trulie Godlike or conform to God, through
Chriſt being formed in us:: and I know not well
-or rather dare not, compare them: both be-
ing the proviſion of Heaven, to make us capa-
ble of happineſs; and fundamentallie neceſſarie
to our fafetie. But certainlie, if wee conſider
difficultie or danger, in relation to perſons; as
the ſubjects or receevers of theſe great bleſſings
from Heaven: then one is more eaſilie under-
ſtood and readilie pretended; when-as the.
other; as whollie contrarie to carrnalitie, is
ſtuck-att and greatlie neglected. How eaſie to
fay, [many alllo continuing to “make proviſion
"for, the fleſh, to fullfill the luſtes thereof; *"
while they fo ſay and think ;] Chriſt died for
mee---ſelf-flatterie ſaying itt, as well as faith; --
and. I do fiduciam in eo collocare—the greateſt
finner having leaſt matter of ſelf-confidence:---
when-as whole inordinate ſelf riſeth-up in rebel-
lion, againſt ſelf-ſurrender into divine will; and
real transformation of man into the ſpirit image
and nature of Chriſt! And this latter being the
great demonſtration of the veritie of the ſubjects.
faith of the former; itt may ſeeme; that the
formner may bee beſt ſecured, by the frequente
confirmation of and much inſiſting-upon-the lat-
ter: the former being underſtood once for ever,
upon a full declaration and thorowe conſiderati-
on.of it ; (for once knowen, and ever: intel-
ketis. poft primum ačtum eft in habituz-et-tranſt
in memoriam intelle&tivam; atque fides conſoli-
dat;" comfortat," fimplicem intelligentiam :) but
.
* Rom. xiii. 14
the
THIRD LETTER.
125
the latter being not otherwiſe to be knowen,
than by being felt: which is not, ſave aś ſen-
ſualitie is mortified and crucified.
[In the Apoſtles' times, Juſtification by Faith
in Chriſt was not knowen; or not beleeved:
whereas now it is both knowen, and generallie
profeffed : in which reſpect itt may be well ſaid
to bee Do&trina illorum * temporum. Men are
to be both informed ſatisfied and convinced a-
bout itt.
In the Apoſtles' times ; to relinquiſh the
Moſaical diſpenſation, and to entertein'the Gof-
pell-frame, and to acknowledge all types, pro-
miſes, propheſies concerning God's Meffiah,
fullfilled in this perſon Jeſus Chriſt; fignified
in perſons ſome more remarkable work of God:
than now to acknowledge Chriſt, and profeſs
ſome expectation from him; when-as iit is the
religion of the Nation, and the firſt point of
Education; and whoſoever ſticks at itt, is looked-
att as a prodigie and monſter. Now that Chriſt
is more knower and freelie profeſſed, let him
allſo be inwardlie felt, and ſecretlie underſtood;
as a principle of divine life within us, as well
as a Saviour without us. [Chriſt is the Leaven of
Heaven; ſent into the world, and given to us;
to leaven us into the nature of God.] And this,
I conceeve, is worthie Goſpell-preachers (as
your phraſe is) to do ; in this progreffe and pro-
ficieneïe-of Goſpell knowledge and grace, and
farther advance of the kingdom of the Meſſiah:
☆ 'ſpeciallie, when-as wee live in a croud of
mennej who indeede profeſſe ſome zeale for
Sic MS: but Q. whether it ſhould not be lorum.
that
1
126
Dr. WHICHCO TE's
that happie poynt, of“ Juſtification by Faith;
yett are ſenſiblie degenerated into the deviliſ
nature of malice, ſpight; furie, envie, revenge:
in this caſe, the juſtification of faith in the
world; as allſo the ſubject's ſatisfaction, of the
truth of itt in himſelf; is the certain conjuncti.
on of fanctification, holineſs, and a divine na-
ture, with itt; in the nature and reaſon of the
thing, as allſo God's purpoſe and worke.
But, though I knowe, your jealouſie and ſuf-
picion is groundleſs; in reſpect of mee and others :
and that you are wholely miſtaken, in your
apprehenſions: as fointime the tenn tribes.
were, concerning the two *: yett, becauſe I
highlie honour your perſon, and greatlie con-
fider you in religion; and the matter is of
high importance and conſequence: I ſhall
bee, as the ſuſpected there, (from v. 21. to
the end of the chapt.) zelous and earneſte for
your ſatisfaction: and therfore, to what I have
here and there, occaſionallie, now and before
ſaid, I farther adde --- I am verie free to ac-
knowledge Chrift, the onlie foundation; ſince
the apoſtaſie and finne of man: Hee alone
gave
the ſtoppe to God's juſt diſpleaſure; His inter-
poſing prevayled with God, not to take the for-
feiture; or, if taken, Hee procured the reſtaura-
tion and recoverie. Upon this accounte. I ac-
knowledge : Chriſt, in parts of nature, reaſon
and underſtanding; as well as in gifts of grace :
ſo that Chriſt is not by mee 'anie: where left-
out, nor faith neglected; no, npr. not adyan-
ز
* Yoh. xxij. 10---21
ced
THIRD L E T T E R. 127
ed to a ſuperioritie' and ſupereminencie. everie-
where : for I beleeve, that. I hold and enjoy
my reaſon and underſtanding, by and under
Chriſt. And what I have meant expreſt and
endeavoured all along, hath bin ; to call men
to the due and carefull uſe and employment
and improvement of what they hold by and
under Chriſt. You have no cauſe to ſuſpect
mee for ſcant and narrow apprehenſions of free
grace, Chriſt's merittes and divine goodneſs.:
yeti I confeſs
my
ſhallowneſs; but that is my
greevance and bürthen : and I woulde have my.
apprehenſions raiſed, and my thoughts of the
Goſpell enlarged. I attribute to the creature,
upon itt's own accounte, nothing but unwor-
thineſs inabilitie and inſufficiencie : and look-at
Chriſt, as the onlië ground of acceptance; and
his ſpirit, as the onlie principle of enablement
power and ſufficiencie.
Sir, theſe things being by mee freelie and
heartilie written and profeſſed, as the moſt in-
ward ſenſe of my mind; bee pleaſed to look back,
and conſider with your-felf; how .unſuitable to
the frame and temper of my ſpirit, that repre-
ſentation hath bin; which you have made of
mee to your felfe; in your own thoughts : ſo
that I may ſay; that none hath leſs trulie
knowen mee.
a Give mee leave heere, though out of
place, to adde---What is in man more confi-
derable, than that, which declares God's law
to him, pleades for the obſervation, accuſeth
for the breach, excuſeth upon the perfor-
mance !
$ - The
3
128 Dr. WHICHCO TE's
t
8:The rule, whereby I muſt judge Ora
thodox--Thoſe, who ſpeak conforınablie to my
inward ſenſe of God and his truth, to my im.
partial apprehenſion of the ſcripture-dictate,
and the rationes rerum.
c. Who leaves them rather to their judge,
than hee; who pafſeth no ſentence
pafſeth no ſentence upon them,
as to their final eſtate?
Uk We walk by faith”, till wee bee com-
prehenſors; till wee bee pofſeffed of all that
bleſſedneſs, which is promiſed and expected.
A true complacential love fignifies fomthing of
fruition, in what degree foëver : and whether,
and how farre, a man may enter into this ſtate.
in this life ; let Him determine, who hath
acted to the utmoſt extent permiſſible, of a
trulie divine free and unreſtrained faith: which
is the prodromus thereto.
oft Sure, itt. will not bee a caſting ſhame
on the Goſpell; to ſay and ſhew, that what
hath bin moſt worthie and like to divine, in
feverall
ages
of the world ; hath held beſt and
fulleſt conformitie with the Goſpell. -
In reading Heathen authours I have affected to
imitate the Bee; rather than the Spider. When
I faid, "..good, as farre as they have gon”;
I did not exclude mixturam mali : but that they
have don well in ſome truths, wherein they
have engaged; (not doubting nevertheleſs of a
farther advance, accedente lumine gratiae :) as,
de fruitione ultimi finis; de tranquillitate ani-
mae; de contemptu 17.1ndi ; de amore veri; de
zelo rectitudinis et juſtitiae : Theſe and other
noble truths they have well defended and juſti-
fied
TH I'R D 'LETTE R.
129
fied'; againſte the baſe practiſe of the degenera-
ting and apoftatizing worlde.
Eft aliquid prodire tenus; ſi non datur ultra.
Fides divina non contemnit regulam boni mora-
lis. Now theſe things of them, as they are uſe-
full to true beleevers; ſo they are reprochfull to
vayne pretenders, who are not honeſt. Non
ſemper cauſam criminantur, qui
qui perfonam.
4 Media ordinem menſuram.et amabilitatenz
ſumunt a Fine. Nunquam fiftendum eſt in-ulit
Mediorum : omnia Finibus perficiuntur. They,
who miſtake the Means for the End, may be
reproved; without prejudice to the Means.
Sir, I will only ſuperadde my craving your
pardon for this tediouſneſs; which I little in-
tended, when I begunne. I perceeve, the
matter under examination doth not lefſen in
our handes. If you can receeve anie ſatisfaction "
concerning Mee, by aught I have written ; I
have enough : Your-ſelf I leave to your owne
greater experience, and better thoughts. I ſhall
not the leſs honour you; though my judgement
do not wholelie come-up to you-----When you
have peruſed, I pray, return to mee this paper:
for I have no coppy.
c
co
K
Dr.
( 130 )
Dr. TUCKNEY'S
FOURTH LET TE R.
S IR,
AL
LL the ſpare time I coulde gaine, fince
the receit of
your laſt papers, has bin
1pent in writing-out a coppy of them: which,
according to your deſire, I return; with thanks
for
your paines in them, and with craving par-
don, if I ſpare mine at preſent'; (if at all) in
replying to them. Currente rota urceus exit.
Farther to engage, will make the worke long
and bulkie; and my ſpare time is ſhort and
little : and I have other things to employ itt in.
Your præface, though itt feeminglie Thoote att
rovers; yett, I gueſs, is particularlie levelled att
my replies : which I deſired, might be pro-
fitable; but, itt ſeemes, are troubleſom. If
exceptions againſte wordes and phraſes,” I
am content they ſhall go in the rank of that
Canting, you afterwarde ſpeak-of.
« Omnis
“ ingenii acies poft primum impetum hebeſcit”
ſo brittle the metal may bee; and if the affail-
ant hath ſpent all his powder, and wroughte
himſelfe out of breath, in his firſt charge :
and then a broom, worne to the ſtumpes, rather
fcratcheth, than cleanfeth. But ſome heavie
dull menne are a wakened and come to them-
ſelves,
FOUR T H LET'T E R.
131
ſelves, at the ſecond or third encounter Bos
laljus fortius figit pedem.
In the bodie of your after-diſcourſe, in ſome
things I finde you immovable; you being, as
you write, under the power of them: and ther-
fore itt would bee in vayne, as to them, for mee
to move anie farther : itt is enough, that I have
faithfullie expreſſed myſelf to you about them.
In ſome other particulars, you ſatisfie mee, that
your judgement is found; for the main: thoughz
I remayne unſatisfied, in diverſe things that
you,
expreſs about them. But that, which moſt dif-
ſuades mee from farther engaging, is; that up
and down in thoſe papers, though you expreſs
divers times more reſpect to mee, than I de.
ſerve; yett withall there are in divers places ſcat-
tered ſome harde wordes: as, ſuſpicions, jealou-
fies, provocations, torturing (and itt was all-
moſt falfifying) your wordes; your perceev-
ing itt is harde to remove an offenſe once by mee
taken ; and that ſome take too much upon
them, &c. -- which muſt needs render mee
verie diſingenuous in your eyes : and therfore
att preſent, I cannot but think itt beſt to for-
bear. However, when I can gaine anie little
time, and I hope itt will not bee long, before
I ſhall;) I may putt down in writing ſome kind
of reply to what in your papers I am not
ſatisfied in : that, although I willinglie forbear
your trouble; yett att leaſte, when I am dead;
ſome, that ſhall 'light on my papers, may ſee;
that itt was not becauſe I had nothing to ſay,
that I now ſay nothing: but onely, that I
K 2
heartilir
i,
1.
:
132 Dr. WHICHCO T'Ê's
heartilie and humblie beſeech God; that both
You and I may bee kept in the Faith, and
may followe the Truth in Love. Which
with deſire and preſents of my due reſpects, I
remaine,
SIR,
Yours, to love and honour you;
October 31. 1651.
ANTH. TUCKNEY.
Dr. W HICHCO TE's
FOURTH LETTER.
SIR
Ince I know, if I know myſelfe ait all ;
hat, in the diſcerning of truth, I do not
dallie; nor have anie worldlie deſigne: but with
aill indifferencie of mind do receeve from God,
what I have aſſurance is from Him: I cannot
practiſe upon any judgement; nor uſe anie force
to 'command my underſtanding into other ap-
prehenſions, in the matter debated betwixt us ;
than I have expreſt to you. For what ſenſe
wordes fpoken by God bear, and what thë-rea-
jon of the thing appears to bee, to my under-
ſtanding, affifted by: God's Spirit; themſelves
give law to'mee, and wholely over-rule inee ?
niinė own perſuaſions conceptions and thoughts
ſo grounded. Whertore if, in this poýnte of
diſcerning
.
S
FOUR T'H LETTER. 133
ز
diſcerning, we differ; there is no helpe for it :
wee muſt forbear: one another : and nothing is
to bee done, unleſs ſo farre mutuallie to value
each other's judgements; as, to think, thạt from
ſuch difference there is occaſion given to each
of us, to examin our own ſpirits; whether we
reteine that indifferencie and ingenuitie in dif-
cerning, wee ought allwayes to bee cloathed
withall. I think not the worſe of You at all,
for aught wherein wee differ ; but conceeve,
you ſee moſt cauſe to ſay and apprehend, as
you do. My ſelf I ſubmitte to your cenſure:
and will onlie ſay, that if you conceeve other-
wiſe of mee, than as a lover of and purſuer
after truth; you thinke amiffe. For thoſe pal-
ſages, at which you ſecme to take offenſe; and
of which you make particular application to
your ſelf; I can aſſure you, that the ſenſe and
intention of my mind was innocent and harm-
leſs: and I am ſure, nothing paſſed my penne;
which fignifies, in my ſenſe, dif-reſpect toward
you; or under-valuing your judgement. Some
wordes
you repete, were primarilie your own ;
what I ſaid in the præface, I alledged as a prin-
ciple for nzy action; other things reflected not
upon you, as you ſeeme to expreſs : leaſt of all,
ought you to have recalled a worde; blotted-
out, before itt paſſed my handes, and a better
putt into itt's roome. Had I not highlie valued
your perſon, and cordiallie affected to have
given you ſatisfaction ; I had not alienated my-
ſelf and time from other occaſions; which,
being then a publique perſon, * I cou'd verie
* Vice-chancellor of the Univerſity, which office he
had laid-down, the morning this letter was written.
hardlie
}
134 Dr. WHICHCOT E's
hardlie do. And coulde I, ſyllabicallie and to
a tittle, have ſaid as you ſaid, non reclamantibus
judicio et conſcientia; I was under a temptation to
do itt, through the reſpect and honour I bear
to your perſon ; and a deſire in mee, to keepe
all fair. Sir, wherein I fall fhortof your expecta-
tion, I fail for truth's fake; wherto alone I ac-
knowledge my
ſelf addicted. So juſtifying no-
thing, contrarie to my due reſpect to your per-
fon, whom I honour and ſhall moſt readilie
ferve, I take leave ; and reſt,
SIR,
Your's in all Obſervance,
BENJAMIN WHICHCOTE.
Cambridge:
Novem, 3, 1651.
FI NI S.
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1
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