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DIRECTIONS For Stadying
I. A General Syftem or Body

of D

I V I N I T Y.

II. The Thirty nine Articles
of R E L I G I o N.

To -wbich is added
St. JEROM's Epistle^
to NETOTIANUS.
By Thomas Bonnet, M. A.
Reftor of St. 'James % in Colchejler,

LONDON:
Printed by M. ^. for James Knaptqn
at the Crown in St. Paul's Church Yard,
and Edmund Jeffeb-y Bookfeller in
ge, 1714.

THE
PREFACE.
THE following LETTE R, wherein I have
given Direftions for Studying a general!'
Syfiem or Bodf of Divinity .^ was written
in the Tear i-jo^y at the Reque fi of a
young Gentleman, to whom^ as the Beginning fhews y
JjT had made a, Promife of if.
Whilft it lay by me^J beftow* d fome leifure Hours
in correSting it ; a'nd at length I have determir^d
to make it Public. Becauje I conceive^ that fbrne^
thing of this Nature is much wanted ; and 1 have
been encouraged to hope, that this imperf eB Attempi
will be Serviceable^ ti& a Tnore exa£i Performance
(haB render it Vfelefs.
The Texts relating to the Duty ofthe Clergy, which
were barely named in the Original LETTE R, Ihave
printed at large. By this Means, without the Trouble
of turnip over his Bible, the Reader willbe furnifh'' d
with proper AVatter for ferious Reflexions on Days of
Retirement. , 1 have fubjoined fuch Direftions for Studying the
Thirty nine Articles of Religion, as will, iflmflake
mt, fet them in a different Li^t , and give' a more
diftinft and particular View ofthem, than may be found
elfewhere. ^ Sftch aj have Opportunity, may compare (if
they pleafe) what others bave written on thetn.
A 2 J

_ The PREFACE.
IhavT been. fore" di^Add St. ]tvovti*s Epiftle fo
Nepotian us ; becaufe *tis not to be met with, that 1
remember, otherwife thitn\a^rtongU his Works, or in
fome Collection ofhis Vlpiftles, which all Perfons can't
commt^d t^e^Vfe of. ' r-\-
The Natureof n^ Deftgn hnfn*d m to f very few
Books ; fu'clTas might plent if titly _ikflru£t, and yet not
difcotfffige or\ overbur;d^^ ypung Beginners. 'Twos
therefore impoffible for' m? to mention many excellent
ones,f which ?very Bodyefteems, and for which none has
ajaJlerVaiue'ihan myfelf^ This made my Choice Ji^-
cult. IhQpe,ithas not proved in many Inftances un"
iiappy.' The xvhole Number: of them may he bought for,
ohutTwelve Pounds, 0 will appear to thofe who con
fider the, Catalogue^
CO.LCHE^STEH,
.jan.^.<^.,v^- T. .BENNET.

A a.V R RTISE M i. nt:.. ''
WHerea*in ths following Papers I have made
fotrie References to the Second Part of the
Rights of tbe C%7, which js now printing, but have
omitted the 'Numbers of the Chapters; becaufe I
have; air eady fomid it neceffary to alter the Divi.,
iion of them during the Working of the Prefs :¦ I da
hereby, .protfiife, that when that Book is printed off
whichftall be as faft. as my Ckcumftarices will fuf
fer me to aittend the doing of it, I will give fuch a
Table at tht. End of it^ as fhall dired the Reader
how to make the Figures of Reference with his
Penj without prejudicing his Copy of this 'Book.
THE

THE
C0>5 TENTS.
THE Occafion of this Letter, Page i
Books relating to the Duty ofthe Clergy:. 2
The Studentes previous Self-Examina*
tion. J
Sgrne things prefuppofed in the Student. 4
Different Methods cf ftudying Divinity have been
^^reftribed. ibid.
.<4'Compendiuni or Syftem generally efteemed necef-
Seven things premifed relating to the Method pre
fcribed by the Author. ibid.
Firft, An Inconvenience attends the tacking together
the: Writings of dift'erent Perfons. ibid.
Secondly, Some Repetitions are unavoidable in this
Method. 6
Tihir dly, The Author fometimes diners in his'Judgment
from the Perfons whofe Books he recommends, ibid.
Fourthly, All the 7 exts that are attend, muft be exa
mined in the Original. 7
Fifthly, The Student muft not read too faft. ibid.
Sixthly, The Student muft recoiled and digeft what
. he reads upop any Branch of Divinity^ 8
Seventhly, He muft join Devotion with Study, ibid.
Of the Being and Attributes of God, and of Natu-
I ral, Religion. 9
(if the Truth of Chriftianity. iq
fir^jWith refptX tothe Hypothefis oftk Deifts. ibid.
/. ' That

The CONTENTS.
that the Books of the New TefLment were t^itten hy
tkofe Perfons whofe Names they ^ beir. Page .1 o^
Tf)0t the matters of Fa£t related in the New Teft A- \
inent are true. 11
That our Savior and hit Apoftles were Teachers fent
'' ftan, andinfpir*d by. Almighty God. 1 2
Of the Scriptures cfthe Old Teftament. ibid*
Cfthe Canon and Integrity of the Scriptures^ i j
Of the Obje£lions of the Deifts. ibid.
Sect^dly, With refped to the Hypothefis of the
Jqws. ibid.
That our Savior and his Apoftles were Teachers fent
from, and infpired by, Almighty God. ibidl
That our Savior is the Meftiah promifed in the Old
TeftameM. 14
Thirdly, With refpeSi to the Hypothefis oftheMn^
hometans. ibid.
Fourthly, With refpeSi to ihe Hypothefis of the
Pagans. 15
q Faith. ibid,
Of the Trinity. ibid.'
ofthe Incarnation. ibid*,
OfChr\it'*sSatisfa0ionforSin,Orfginal andASfual.i 6
Ofthe Defcent into Hell. ibid.
OfChvi^s Afcenfion, Sitting at the right Hand
ofGod, and his Coming to Judgment. ibidi
Of our own Refi/rreStion, and the Eternity of^eioards
and Punifhments. ij
Of Predeftination, jFree Will, Grace, univerfal Rt'-
demption, Pirfeverance, &c. ibid.
Ofthe Nature, Vnity and Communion ofthe Cathotit
Church. < tio Of

The CONTENTS.
Qf Clerical Powers. Page lo
Of the Form of Church Goverment. ibid.
tif the Popifh Controverfies, ibid.
OfConfubftantiation. 2o
Of the Quaker Controverfies. ibi4.
Ofthe Contraver£/ with /^f. Anabaptifts about Infant
¦ Baptifm. ibid.
Ofthe Controverfy with the Saturday Sabbatarians
about the Chriftian Sabbath. 21
i^the Controverfies wifh other Diffinters. ifeid.
Firft, About Lay Conformity. H)id.
Secondly, About Minifter ial Conforraity. 22
Ofthe Church Catechifm. ibid.
¦Of Cafuiftical and Praffical Writers,. ibid.
The Vfe (j/Turretin'j and Limboreh'i Sj^ems. 2 j
A farther Progrefs promos'* d. 24
A Collection (ff fuch Scriptures, asou^t to be ferioM/
And frequently confidered by tdl thofe, who either Oe-
, , : fgnfor holy Orders, or are aSiualfy Ordained, 27
'^ke&ions for Stttdying the TbH^ty pine Articles^ of
Religion. 45
The Firft Article. ibid.
The Second Article. 48
The Third Article. ijo
The Fourth Article. 5J
The Fifth Article. 54
The Sixth Article, ibid*
The Seventh Article. dj
The Eighth .Article. 6%
The Ninth Article, ' 6y
The Tenth Article, 76
The Eleventh Arti(l^. So,
The

The CONTENTS.
r^je Twelfth Article. Page 84
The thirteenth Article. 86
t^ Fourteenth Article. 88
The Fifteenth Article. ibid.
The Sixteenth Article. go
The Seventeenth AHicle. ^2
7^: Eighteenth Article. 1 07
The Nimteenth Article. no
the Twentieth Article. 117
The Twenty firft Artitle. 11^
the Twenty fecond Article. 121
t^he Twenty third Article. 124
The Twenty fourth Article. ibid.
The Twenty J^thJrticle. 126
The Twenty fixth Article. ' i^b
T^e Twenty feventh Article. iji
The Twenty e^hth Article. ^ i j^
the Twenty mnth Article. t i j g
the Thirtieth iAtticle: • ibid.
The Thirty firft Jrtiele. , if^
¦33&* Thirty fecond Article. 140
T*? TiS'/r/y /A/r4 Article. 141
<5p&c r^/>jry /wr/zSr Article. ibid.
, "la&e Tl^/V/jf J^?^ Article. 1 44
;.:|r/'e Ti&/r(/ fixth Article. 1 56
yAff Thirty feventh Article. i6t
The Thirty eighth Article. 165
:the Thirty ninth Article. 167
P. Hieronymi £/>//?o/^ -«^Nepoti3num. 169
^Catalogue of the Books referred to in the forego-
ing Direftions. . 190
DIRE.

(I)
DIRECTIONS For Studying a
General SYSTEM
O R
BODY of DIVINITY.
In a LETTER to a Friend.

SIR,
I INTENDED to have given , ^
you this Trouble much fooner j f^uaM
but my late Rambles, my Bun- ^j^.
nefs, and diverfe Accidents (not
to mention that Indifpofition of Body which I
have labor'd under) have hindred me. And there
fore I muft in the beginning of it beg Pardon for
the Delay, as perhaps I fliall have reafon before
the Conclufion of it, for the Length of my Letter
to you. B I

2 Direction^, fbr ' Studying
I fliall not waft either Time or Paper in Apolo
gies. Na Man kirows-better than my felf^ that
there are nuraberlefs-Perfons, whofe Age and Ex
perience have rendred them abundantly more able
tadireft-you, thajo- 1 can, pretend to bej and per
haps, after the perufal pf what followsjtj you'll be
forc'd" tafeek a more ¦^kiifa! Guide, ahd receive
better Advice from another Hand.^ But, fince you
were pleas'd to create me an Opportunity of dif
courfing with you upon that Head ; and fince the
hurry I-wfts.the^in, tkew-upewi me this Imploy
ment:, i,l;ope,you'lt accept and ^xcufe what I now
offer to you, as a Proof (tho' of my own Infuffici
ency, yet) of a moft iwafeigned and hearty Affe
dion for you.
^'h^tyoja expe^ Sir,is,that I fliould lay before you
fucfi a MelhQa^of^beginning the Study of Divinity,
as I would recommend to a Perfon who defigns for
Holy Orders. This therefore I fliall endevor to do.
And Firft, I muft intreat ybu to read
f;i-li|'^ fome of chpfe Treatifes, wjycl^ will in-
the cUrgy. ftru<^t you in the Duty ofthe Clergy ;
fuch ?Li"tf7t:iryfofiom of f& Tflefthood;
St. Gregory Naz,iiinz.ens jiplogetical Oratiov, St. Jerom
to Nefotianus, the Paftoral of Gregory the Great,
Biftiop Burnet's Vaftoral Care, Mr. Herbert's Country
Farfon, Mr.., Ddv>eW% firft Letter of Ad-vic^,^^adi the
like.- I prefume, 'twill be no difircuk. Matter for
you to procure the Ufe of all thefe Books ; and 'tis
hardly poflible for you to-pefufe too many ofthem.
However, let me perfuade you not to omit tlie
reading Qf St. Chryfoftom's and Bifliop Burntis Pieces,
and our ClftuTch's Offices-of Ordina^tion, efpecially
fhe Exhortation to thofe who are to he^ ordain'd
Priefts. Bat above all, let rae prevail upon you
ferioufly to confider that Colledion. of Scriptures, which

a B^y of Divinity. j
tvhicfi is annexed to this Letter. For thofe Texts
(to whieh you may probably add diverfe others, as
you read the Bible) ought 'eVer to be in the Minds
of fuch, as either defign to ferve God in the Work
of thfe Miniftryj or have aftually engag'd them-
felv-es in it.
Let me befetech you therefore to con
fider them vei-y carefully-^ and to labor ^'^' '^""'^"'/
earneftly, by ferious and repeated Me- ^^^^ZiJiln.
ditation, to form a juft and true Senfe,
and throughly to convince your felf of, Tirft, IThe
Weight of that Sacred Imployment, which you
have fbme thoughts of devoting your felf to.
Secondly , T)az Reward that attends the faithful
Difcharge of it. Thirdly, The unfpeakable ever
lafting Torments which will infallibly be the Con
fequence^ bf Negligence in it. And then ask your
own Confcience thefe plain Queftions, 'viz,. Arn I
capable -qf the Work of the Miniftry ? and Do I refolve
fincerely to aB therein according to thofe Rules whicb
Chrift har fet me ? Ifit anfwer. Yes,' blefs God for
it, and- beg him tb eftablifli your good Intentions,
and enable ybu to be fuccesful in the execution of
them : But if it anfwer otherwife, be perfuaded,
for the Church's Sake,, for God's Sake, for your
own Soul's Sake^ if there be any Fear of lofing
Heaven, any Dread of the endlefs Pains of Hell;
if unquenchable Flames can at this Diftance make
any Impreflion, and ftrike any Terror into you j
Be perfuaded, I fay, whatever Temptations ofPre-
ierment, &c. may intice you, not to force down
the fevereft Judgments of God upon your felf,
ty undertaking that fublime and difficult Work,
which you are either not capable of, or not fted
faftly refolv'd by his Grace to perform, with a
Zeal and Integrity futable to the Greatnefs Of it.
B 2 When

4 DireStions for Studying
When you have thus examin'd your Heart, if
you determin for Holy Orders, your next Ende
vor muft be to furnifli your felf with a corapetent
Knowledge of Divinity. I fay a competent Know
ledge ,• for you muft ever be niaking a Progrefs,
and carrying on your Studies to the end of your
Days ; there being (as I conceive) no PojGRbility
©f arriving at fuch a Perfection in Theological
Learning, as will render your Labor for the future
nfelefs. Now I take it for granted, that
fu'Mfd'^' ^^h y°^ ^^^ already fufficiently acquain-
Studcnt. '" ^ ^^'^ wi'^h the Latin, Greek, and Hebrew
Tongues , that you have gone thro'
the ufual Academical Courfes of Logics, Ethics^ and
Metaphyfics ^ that you have alfo taken a General
View of Geography and Hiftory. This Foundation, I
hope, is well laid ; there being, I affure you,, great
Neceflity and frequent Occafions of having re
courfe to thefe Particulars in the feveral Parts of
Divinity. And therefore I muft defire you, for
your own Eafe hereafter, not to be defedive in
thefe preparatory Studies, But I am willing to
believe, that you need not this Caution. And
therefore I proceed to fliew you, how you may
attain fuch a competent Knowledge of Divinity,
as is fufficient for a Candidate for Holy Orders j
and fuch as I heartily wifli, every Perfon to be
ordain'd were furnifti'd with.
You know, that different Per-
i>prm MM fons have pi efcrib'd different Me-
»V w bur, pre- ^^°^^ ^^.'^fi^^ ftudy mg of Divmity.
fcrib'd. What Ufe you may make of their
feveral Schemes hereafter, it is not
my prefent Bufinefs to examin. Nor ftiall I give
you the Reafons, why I am not perfedly fatisfied witb

A Body of Divinity. 5
with any of thofe Advices which I have hitherto
met with. Should I enlarge upon thefe Particulars,
I fliould confound rather than dired you. I fliall
therefore briefly deliver my own Sentiments, which
you were pleas'd to inquire after ; and am not only
willing, but defirous, that you fliould depart from
the Rules I offer, whenfoever your own Prudence
ihall judge it advifable fo to do.
'Tis generally agreed, that in the
beginning of any Study, a Man ^Compendium
ought to make ufe of fome Cmp^w- °epfJ7S^l
dium or general Syftem. Now Com
pendiums or Syftems of Divinity are numberlefs. But
they have been almoft all of them writ by Forei-
ners^ whereas, for many Reafons, an £w^/i//) Student
ought to- begin with £w^/i/?' Writers. But the Sy
ftems publifli'd by our ovvn Country Men are fuch,
as I care not to recommend. What then fliall be
done ? Why, I will feled a fmall Number of Books
written by EngUJli Men, which, with fome Helps
borrowed of Turretin and Limborch, will furnifli you
with a Body of Divinity ; and I will prefcribe Iuch
a Method of reading them, as I hope may be ufeful
to you. Only I think it neceflary for me, before
I proceed, to advertife you of the following Par
ticulars ,• viz,.
Firft, That thofe Books or Parts
of Books which I fliall recommend ^^J«« Things prem,:
to your Perufal, having been wnt- S.W^X.Ll;
ten by diiterent Authors, at dine- theAuthar.
rent "Times, and upon different Firfl, .^n in.
Occafions : it cannot be expeded, ««'^«»'/«« atunds
that I ffiould be able to range the t:^^%,
feveral Contents of them m fo ferent Perfim.
gpod an Order, as that they fliould
refemble z jjuft and regular Syftem wholly com-
^ 3 pos'^

6 Directions for Studying
pos'd by one and the fame Perfon.; However^ I
sm perfuaded, that if yo'u will: give your felf tl^e
Trbuble of reading them in that Order which!
fliall prefcribe, yoii will reap very near as ponfide-
rable Advant'Sges thereby, J^s if you had fpent your
time in fuch a Syftem, as (tho' we dearly w^nt it,
yetj perhaps we muft defpair of ever feeing.
Secondly, That diverfe of tJie Books.
Secondly, Sow? or Parts of Books, which I fliall re-
SS/i: ^^^^^^^ '\y^^' \'t\ ^f'"^
this Method. Written on the lame Subjed, there
muft of Necelfity be diverfe Repeti
tions ofthe fame Matters. This could not be pre
vented, unlefs the Subftance of 'em all were blend
ed into one intire Difcourfe j the Task of doing
which I have neither Time nor Inclination to un
dertake. I hope therefore, you'll bear with this un
avoidable Inconvenience ; efpecially fince, tho' the
fatigue of Reading is thereby a little increas'd j yet
perhaps each diftind Treatife vvill affprd you fome^
_ thing confiderable, which is not In tl^e reft.
Th' div Th Thirdly, T^hat in fome. Particulars, ,
Author fome- divcrfe of thofe Boois or Parts of
times diffif! in, Books, which I fliall recommend to
his Judgment you, are not written exadiy acgor-
from the_Per. ^- ^^ ^^^ Mind. I'cou'd wiftl
ierecommends. '^"at lome Ppints Were handled, Ipme
Texts explained, fome, Arguments
urg'd, 6"c. after a Manner a little different from
that which thofe Authors there ufe. This all Per-.
foris who.h^ve fpent any Time in the Study of
Divinity, cannot but frequently experience- in
their Reading ,• and 'tis accprdingly my ovvn Cafe.
Wherefore • I hope you, will not conctude^vthaf
what I recPinmend tb you does, in alljrefped^, ftilly
and truly exprefs my,, own Sentinieqts, In "the
main

a Body of Divinity. 7
main I heartily approve what I recoinmei)d to
you : and I am perfuaded, your reading.according
to my Diredions, will not lead you to any fuch
Miftakes, as you will have Realon, to repent of,
or be in any Danger of retaining, wheh farther
Light is offer d to you. ,
Fourthly, That whenfoever ypi^ meet
with a Text of Scripture alleg'd to Fourthly, y?2
prove or difprove any Propofition, I ^''^'^exes^that
would by all means advife you to tum , Zljileiami-
to it in the Original, and perufe it ncdintheOri-
carefuUy with the Context, not for- ^^f/-
getting to confult fuch Commentators
upon the Place, as you have then by you. For 'tis
impoflible for you, till you are well vers'd in thefe
Studies, to imagin, how eafily'you may otherwife
be led into great Errors by the mere Sound of
Words, by plaufible Glofles, &c. And let me per-
fuade you alfo, when the Books you read do want
Indexes of the Texts explain'd in them, to make
them for your own Ufe. Thefe Indexes will be of
confiderable Service to you in the Profecution of
your Studies afterwards.
Fifthly, That you muft be extremely
cautious, left you read too faft. I hope F'ftMy, The
you'll excufe my Freedom, and think it ^'^" Z^adm
no Reproach to you. For I have not faft.
the leaft Reafon to fufped your being
guilty of the Fault I warn you againft. But I affure
you, reading too faft has done a great deal of
Mifchief, and fpoiled a great Number of Scholars.
Be perfuaded therefore to ruminate upon what you
read ,• to lay afide your Book fometimes, and think
over the Contents of it ; to digeft ir throughly,
and make it perfedly your own ; to fearch and
examin, and advife with a Friend, if any thing
B 4 feem

S DireBions for Studying
feem obfcure to you ,• flot to Aide over any Diffi
culty, but to be impatient after a Solution of it ,
and (if poffible) not to give your felf Reft till you
have met with it.
. , , Sixthly, That when you have gone
f;„l7',3 through any confiderable Branch of
recoiieif and Divimty (for Inftance, the Controver-
digefiwhathe fy with the Atheifts about the Being
reads upon a- ^^^ Attributes of God j that about Na-
DiSl. tural Religion ; that of the Authority
of the Scriptures, and the Truth of
Chriftianity, with refped to the Hypothefis of the
Deifts j or the like) you would beftow fo much
Time and Pains in Refledion upon it, as to digeft
what you have read, into a regular Scheme in your
own Head, to ftate the Queftions truly, to range
the Arguments pro and con, with the refpedive An
fwers, and, in a word, make your felf fo far a Ma
fter of the Whole, as to be able with a little Recol-
ledion to talk ofit extempore in a good Method, and
to lay it before another Perfon in a convenient
Order. This, I confefs, may appear a laborious
Task ; but I'll promife you, 'twill abundantly re-,
ward your Labor. For the Advantages of this
Pradice are unfpeakably great ,• and when once
you are a little accuftom'd ro it, 'twill be for the
future extremely eafy, and (what is morej through
ly delightful to you. Befides, 'twill really fpare
you a vaft deal of Pains ^ confidering that you'll
make iofinitely greater Improvements by this
Means in one Years Study, thah you will other-
wife probably do in three, four, or five.
t ., „ a- Seventhly, That the beft way
Seventhly, He wwffiois ..^ sx a,,/ r h • ¦'
pevotion with stidf. ^o ftudy fuccesfully, is to pray
trequently and fervently for the
tiuidancs and Affiftance pf God's Holy Spirit, to
remove

a Body of Divinity. 9
remove yourPrejudices,and prepafe you for the Re
ception of Truth, to t^uicken your Faculties, and
blefs you in the Exerciie bf them, &c. Fly to your
heavenly Inflrudor, when any thing perplexes ybu.
Implof e and depend upon his Aid in the Soktioh
of Difficulties. Cpnfider alfo, that when you fearch
after Truth, you are alv(?aysin the Prefence of that
God whb i$ Truth it felf, and who hates thofe
who inquire with a proud Or a dohble Heart j who
either rely uppn their own Strength, or are wil
ling tq inapbfe upon themfelves, or tobe impos'4
lipon by others. Study therefore with the greateft
Humility and Impairtiality. Be not forward to
imbrace tl>e Notions of thofe Men whom you
have receiv'd a gpod Opinipn of ; ortorejedthe
Nptions bf ^hbfe Whom you db npt love and ad
mire. But call every thing to the Bar of right'
Reafon and: divine Revelation ,- judge by that
Rule ; and let npthing but Evidence, drawn frpm
Reafon or Revelation, influence or determin you.
But upon thefe Heads I need not inlarge. For I
am writing, I hope, to a very good Chriftian.
Thefe things being premis'd,I ftiall now proceed,
accprding^ to my Promife, to feled a fmall Num
ber pf Bpoks, written by EngUfi Men, which, with
fpme Helffs bprrow'd of the Poreiners before men
tion'd, will fiirnifh ypu with a Bpdy pf Divinity ;
and tP prefcribe fuch a Methpd of reading thera_»
^5, I hope, may be ufeful to you.
You begin then with the Foun
datipn of all Religipn, bpth natu- ^f ^^f ^'% ""^
rafand revei;d, I mean the Being ^^S:
and Attributes of Gpd. Fpr this I ngiojg,
refer ypu tp Dr. Clarke's Demonftra
tion. Which Whpn ypu have read, 'twill b'g fit for
yOu to inquire, irito the Law of Nature, or Natural
Reli^ioiu

lo DireSlions for Studying
Religion. For this I refer you to the fame Author's
Difcourfe concerning the unchangeable Obligations of Na--
tural Religion, and the Truth and Certainty of the Chri
ftian Revelation, from the Beginning of the Bppk
(omitcing the Preface) to the end of the Fourth
Propofitipn. , i
. In the next place ypu are tP exa-
chripLlTy ^^^ ^^ Authprity pf the Hply Scri
ptures, and the Truth pf Chriftiani
ty ; and that with refped ro the different Hypo-
thefe5 of Deifts, fevfs, Mahometans and Pagans.
K Firft, With' refped to the J^ypothefis
^'/ft' ^'ff> of the Deifts I who grant that there is a
HyMsi ^O'^^ andprofefs to believe and pra-
the Deifts. <^ife the Law of Nature, or Natural Re
ligion ', but deny what we call Revela
tipn, or Gpd's having deda'r'd his Will tP Mankind
by Infpir'd Perfpns. Npw the Scheme ofthe Deifts
is effedually deftroy'd by proving, Firft, That 'tis
extremely agreeable to Reafpn, that Gpd .fliould re-
yele himfelf to Mankind/ See the Fifth, Sixth and
Seventh Prppofitions Of Dr. C/ar^e's. aforefaid Dif
courfe. Secondly, That Gpd did adualfy revele his Willi
to Mankmd by Jefm Chrift and his Apoftles. For,
, . . Firft, The Books pf the New
•7*«r the Books of Teftament were written by thpfe
-them^Tiftament parfons whpfe Names they bear.
were written ty r \. c , A, -^ c
thofe Perfons whofe ^^^ tfae Seventeenth Chapter pf
ifames me) bear, the Secpnd Part pf the Firft Vp-
lume pf Dr. Jenkins Reafonablenefs
0nd Certainty of the Phriftian Religion, Dr. Whithy'%
Prefatpry Difcpurfe concerning the Four Gofpels,
and his Prefaces to the Gpfpels of St. Mark,
St. Luke, and St. John (pmitting his Poftfcript tP that
on St. John) all which are in his Firft V plume of
Annotations, See alfo the Seventh- Sedion of his
. General 4*

a Body of Divimty, 1 1
General Preface to the Secpnd Volume. As fpr
the Epiftle to the Hebrews, the Authpr of which is
npt yet agreed pn. See Dr. Whitby's Vte.hcQ to
that Epiftle.
Secondly J The Matters of Fad re
lated in the Books of the New Te- ^""^ '^« Matters
ftamentare unqueftionably true. ^^Zt^lL^
See the titteenth Chapter of the are true. •
Second Part of the Firft Volume of
Di\ Jenkins Reafonablenefs and Certainty of the Chri
ftian Religiqn. From whence it follows, Firft, That
our Savior, his Apoftles, and the Primitive Chri
ftians, did certainly work Miracles in Confirma
tion of their Dodrin, and were endued by God
with diverfe Supernatural Gifts. As for the nature
of Miracles, fee the Fourteenth Propofition of
Dr. Clark's Difcourfe, fwm the Beginning of it down
to the Paragraph which begins thus. Secondly, The
Di'vine Authority of the Chriftian Revelation, &c. in'
the Margin of which Paragraph are thefe Words,
Of the fulfilling the Propheftes, as an Evidence ef our
Savior's Divine Co?»miffion. And that, our Savior,
his Apoftles, and the Primitive Chriftians did adu^
ally work Mirades, and were endued 'fty^Go^
with diverfe Supernatural Gifts, fee the Thirteenth
and Sixteenth Chapters of the Second Part of the
Firft Volume of Dr. J enkin's Reafonablenefs and Cer
tainty of the Chriftian Religion ', the Tenth Sedion of
Dr. W/hfthys General Preface to his Firft Volume of
Annotations, down to: that Paragraph which begins
with In Aiff-werto -ajhat, &c. and the Twelfth: and
Thirteenth Sedipns ofthe fame ; and his General
Preface to his Secpnd Volume, from the Begin*
ning of the Second,, to the Endpf the Sixth Se.*
dion ; and alfo from the Beginning of the Eighth,
to the End of 'the Fifteenth Sedion. Secondly, That

1 2 Directions for Studying
That our Savior did moft certainly rife from the
Dead. See Biffiop Pearfon On the Fifth Article, be
ginning at He rofe again. See alfo the Fourteenth
Chapter of the Second Part of the Firft Volume
pf Dr. Jenkin's Reafonablenefs and Certainty of the Chri-
Itian Religion, the Twenty eighth Chapter of the
Seccnd Vclume pf the fame Bppk, and the Ele
venth Sedion of Dr. Whitby's General Preface to
his pjrll Volume pf Annotations, i
Thirdly, Our Savipr and his Apo-
That our Savior fties were Teachers fent from, and
and his ^pofties infpir'd by. Almighty Gcd^ and
KereTeachersJent ^/. -^ ' i tt t r •
from, and infpir'd cpufequently the Hply Scriptures
iy,jilmigh(y God. are pf Divine Authprity, and the
Chriftian Religipn is undpubtedly
true. See the Ninth, Tenth, Eleventh and Twelfth
ProppfitiPns of Dr. Clark's Difcourfe • the Eighteenth
Chapter of the Second Part of the Firft Volume of
Dr. Jenkins Reafonablenefs and Certainty ofthe Chriftian
Religion; the Thirteenth, Fourteenth and Fifteenth
Propofitions of Dr. Clark's Difcourfe, the firft Eight
Sedions of Dr. Whitby's General Preface tp his Firft
Volume pf Annotations, and the Fpurth Part of the
Firft Volume PP Dr. Jenkins Reafonablenefs apd Cer
tainty of tbe Chriftian Religion.
And becaufb the Scriptures of the
%tolS- Old^ Teftament are alfo to be re-
^j„^ ^ ceiv'd by Chriftians, therefore the
divine Authority pf them muft be
eftabliffi'd. See the Eleventh and Firft Chapters
of the Second Part of the Firft Vplume pf Dr. Jen
kin's Reafonablenefs and Certainty of the Chriftian Reli
gion, and alfp from the beginning pf the Third, to
the end pf the Tenth Chapter pf the fame Bopk. That

a Body of Divinity. ij
That the Canpn of Scripture receiv'd
by cur Church is perfed, fee the Se- o/'** c^wu*
venth and Ninth Queftions of Turretin' s *f£,''^sS'
Lochs Secundus, and the Fourth Chapter pture', "''*
of the Second Volume of Dr. Jenkin's
Reafonablenefs and Certainty of the Chriftian Religion.
And that our Copies of the Bible are uncprrupt,
fee the Tenth QueftiPn pf Turretin's Locus Secundus,
and the Fifth Chapter of the Second Volume of
Dr. Jenkin's Reafonablenefs and Certainty ofthe Chriftian
ReUgion. Concerning the Objedipns made
by the Deifts, fee the Tenth Sedipn oftheobjeEiitns
of Dr. Whitby s General Preface tP his «/ the Deip.
Firft Vplume pf Annotations, frpm In
anfwer to -what, &c. tp the end pf it ; and the Sixth,
Seventh, Eighth, Eleventh, Thirty firft. Thirty
third. Thirty fpurth. Thirty fifth, and Thirty fixth
Chapters pf the Second Volume pf Dr. Jenkins
Reafonablenefs and Certainty of the Chriftian Religion.
Secondly, We cpme now tP the
Cpntrpverfies with the Jews. They Secondly, J^.*&
acknowledge the divine Authority itf/ff,;
pf rhe Old Teftament, which cpn- jews.
tains many Prpphefies cpncerning
the Mefliah. Our Bufinefs therefpre is tP prpve,
that the Bleffed Jefus is that Mefliah, whp was
in the Old Teftament prpphefied of. And this
is done,
Firft, By ftiewing that the
Bleffed Jefus and his Appftles That our savior and hfs
were Teachers fent frpm, and f/fliJZli^Td
infpir d by, Almighty Gpd. Tp iy, almighty aid.
this End ypu may ufe the fame
Arguments which have been mentipn'd as proper
to be offer'd to a Deift, Now if the Bleffed Jefuj and

14 Direaions fot Si^ihg
and his Apoftles Wer6 Teachers fent from, and in
fpir'd by. Almighty God ,• then our Savior mhft bfc
that Meffiah, WhO' Was prpphefied of in the Old
Teftament. Bfec^ufe bPth himfelf and his Apoftles
dp declare, tiiaf he is that Mefliah -, and God mpft
evidently teftified the fame by raifing him from the
Dead, and enabling him and, his Apoftles to work
innumerable Miracles, arid exercife diverfe fuper
natural Gifts of the Holy Ghoft, in Confirmation
of that very Declaration. Secondly, By proving from the
nat our Savior i! -Scriptures of the Old Teftameht,
SXow": ^h^t the Bleffed 3f.>. is that M^fli^h
flamm. Whom they fpe&k of. Seethe
Twelfth Chapter of the Secbnd
Part of the Firft Volume of Dr. Jerikin's Reafonable
nefs and Certainly of the Chriftian Pdigion, the Six
teenth Chapter of the Secbnd Volume of the fame
Book, the Ninth Sedion of Dr. Whitby's General
Preface to his Firft Volume of Annotations, and
Bifliop Tearfon On the Second Article, from And in
Jefus Chrifi, down to His only Son: To which add
the Twenty feventh and Twenty eighth Chapters
of the Third Bobk of Limborch's Sy^pm.
_, , .. , Thirdly, ' For the Controverfie^
ffauIheHotZ' ^"^ '^^ Mahometans read the Se-
fs,fthek&i'. ^«nth. Eighth and Ninth Chapter's
tads." of the Third Part Of the Firft Vo
lume of Dr. Jenkins Reafonable?iefs
and^ Certainty of th? Chriftian Religion. Now the Re
ligion of a Mahometan being fuppps'd to haVe been
prov'd falfe, the Truth of Chriftianify is demon
ftrated to him after the fame Manner as to a
Deift. Foartlly,

a Body of Divinity. 45
Fourthly, The fame may be faid
of the Pagans or Heathens, the ?°""''^y' ^*V^"
Falffiood of whofe Religion is ^tflhA'^Z '^"
fliewn in the Third, Fourth and
Fifth Chapters of the Third Part of the Firft Vo
lume of Dr. Jenkins Reafonablenefs and Certainty of
the Chriftian Religion.
You proceed now to the gfeat Dodrins of
Chriftianity. You premife what Biffiop Pearfon has of f V*
written concerning Faith, in his Expo
fition of the Firft Article, from the Beginning
,down to I believe in God.
You then confider the great Point QefUri„ity
of the Trinity. See the fame Biffiop
Tearfon on the Firft Article, beginning at I belieVe
in God, down to the End. Read alio what the
fame Author has written on the Second Article,
from Hrs only Son, to the End of it. For what re
lates to our Savior's being the Chrift, ybir flip
over it now ; becaufe you have already perus'd it,
when you examin'd the Truth of bur tloly Religi
on with refped to the JewifH- Hypothefis : And
what relates to the Name jefus, you will Toon
meet with. Wherefore you goon immediately to
the. fame Biffiop's Expofition ofthe Eighth Article.
But I would advife you to lubjoin the Firft and
the Six and twentieth Chapters oi the Second
Volume of Dr. Jenkin's Reafofiablenefs and Certainty
bf ihe Chriftian Religioh. , • -.,
Concerningthe Incarnation, fee . oy^;5^^„^.^^„^,.„^_
Biffiop Ptarfon on the the Third
Article, and tire Twenty third ! Chapter of the
Second Volume of Dr. Jenkins Reafonablenefs and
Certainty of the Chriftian Religion, ¦
Then

1 6 Directions for Study ii^
Then follows the Dodrin of
of Chrjffs satif. chrifi's Satisfadion for our Sins.
^tXil. l^ier this Head you are to confi-
der, Ftrft, Our Sins for which he
fatisfied, viz.. i. Original Sin. See the Twelfth
and Thirteenth Chapters of the Second Volume of
Dr. jenkin's Reafonablenefs and Certainty of the Chrifti^
an Religion, and the Tenth Queftion of Turretin %
Locus Nanus. 2. Adual Sin. See the Thirteenth
Queftion of the Locus Nonus of Turretin's Syftem.
Secondly, That Chrift did fatisfy for our Sins. And
I. It was neceffary that he ffiould fatisfy. See
the One and twentieth Chapter of the Second
Volume of Dr. Jenkin's Reafonablenefs and Certainty
of the Chriftian Religion. 2. He did fuffer. Sea
Biffiop Tearfon on the Fourth Article. 3. By
his fuffering he did truly fatisfy for our Sins. Cpm-
pare the Tenth and Eleventh Queftipns pf the
Locus Decimus quartus oi Turretin's Sy&.exn, with the
Twenty firft and Twenty fecpnd Chapters pf the
Third Bopk pf Limborch's Syftem, and Dr. Whitby's
Appendix tP the Twenty fixth Chapter of St.
Matthew. 4. That our Sins fliall for his Sake
be fprgiven. See Biffipp Pearfon pn the Second
Article, from the Beginning thereof down to And
in Jefus Chrift ; and alfo on the Tenth Article.
. , „ - As for Chrift's Defcent into Hell,
OftheDefcent ^^^ gj^^^ ^^^^j-^^ ^^ ^^^ p.^^j^ ^^^.^^^^
down to He rofe again.
Our Savior's Refurredion from
ofChxA'sjifcenfton, ^he Dead was then prov'd to vou,
IIS^SJs when you examin'd theAutho^rit^
Coming to Judgment, ot the Holy Scriptures, and the
Truth of chriftianity. His Afcen
fion, his Sitting at the Right Hand of God the
Father, and his Coming to Judgment, ar^ treated of

i, Sody of Divinity. ly
bt by Biffiop Pearfon on the Sixth and Seventh Ar
ticles. Our own Refurredion and the
Eternity of Rewards and Puniffi- o/""'' »»'«»'/«'•-
ments, are alfo treated of by Bi- "/^^-"'f^'^l^,
ffiop Tearfon on the Eleventh and aZd PulifhrnZTs. '
Twelfth Articles; but you muft
add Dr. Whitby's Preface to the Firft Epiftle to the
Corinthians, from the beginning of the Sixth Sp-
dion to the end ; and alfo the Fourteenth Chap
ter of the Second Volume of Dr. Jenkins Reafona^.
hlenefs and Certainty of the Chriftian Religion, and
Dr. Whitby's Appendix to the Firft Chapter ofthe
Second Epiftle to the Theftalonians ; wherein par
ticularly is confuted an unhappy Notion of Arch
biffiop Tillotfon, concerning God's not being ob
lig'd to inflid, tho' he has adually threaten'd,
eternal Torments. By the way I muft obferve
to you, that Dr. Whitby, in this very Appendix,
advances a Conjedure concerning tne Confum
ption of the Bodies of the damned, which is utter
ly groundlefs.
Concerning Predeftination, Free
Will, the Operation of Grace, uni- of Predeftination,
verfal Redemption, Perfevcrance, p'',^emuG,ace,„.
, , . '^ . niverlal Redempti-
&c. there have been very warm ,„^ perfeverJnce,
Difputes. I would by any Means &c.
advife you to begin with Mr. Tlai-
/ere's Appello Evangelium. If you pleafe, you may
afterwards take a fuller View of the two great op
pofite Schemes in the following Manner.
In the firft Place, I think 'tis very plain,, that
Man confider'd in his fallen Eftate,and without the
Afliftance of God's Grace, could have np Freedpm
of Will tP that which is good and well pleafing to
God. See the Fpurth Queftion ofthe Loots Decimus
C of

1 8 Direction' for S^dy^ng
oSjfi'^^tin's Syftem. ; From hence it follows, that
there is a Neceflity pf God's gracious Afltftaiice to
incline and enafel-e a Man to do l^s Duty.' See
the Eleventh ^nd' Twelfth Chapters of'the Fourth
Book <rf Lwj^orc^'s Syftem, and Dr. m>itt>ys Appen
dix to the Sixth Chapter of the Second Epiftle to
the Corinthians ,diQVfn to Secondly , to explain^ as far, Sl-C.
But the vesy Heart of the whole Cont'rc^rfy,
the Point upon which fo many others do depen^
and apon which the feveral Schemes do turn, is
this. Whether the Operation of God's Grace be re-
fiftible^ or no. Let nje ii^reat you to. confider it-
very carefully, and to compare the ppurth. Fifth,
and Sixth Queftions of Turretin's Locus Decimus quin
tus, wich the Thirteenth and Fourteentli Chapters
of the Fourth Book of ¦ Lmborch^s Syftem, a'nd
Dr. jr/&if^/s~ Appendix before raention'd, from
Secondly, to txplam, as far, &c . to the end.
Nearly allied to this is the Controverfy con.*
cerning the Perfever-ance of Saints, about which
compare the Sixteenth Queftion of Turretin's Locus
Decimus quintus, with the Eightieth, Eighty fo-fli,
, Eighty fepond. Eighty third and Eighty fourth
(Chapters'of the Fitch Book of Li^^orci's Syliera'.
Being thus prepar'd, you inquire in the next
place," whether Predeftination to Life Eternal , be'
Abfolute or conditionate ; whether God vouch-
fefes- all Men fufficietit Meaps^ of Salvation,' an'd'
whethei- Chrift has obtain'd an univerfal Redem
ption by his Death- and Sufferings,^ Concerning
thefe Particulars compare the Ten Firft Chapters
of the Fourth Book of Limborch's Syftem with part
oi Turretin's Lccns .^artr-ts, 'viz,. from the Begin
ning , of the Tenth, -to the End of the Seven
teenth Queftion; and alfo the Tvyo firft Que
ftions of his Loc»j Dfci«?»J o^ww^^j-, Her&

* Body of Dl'vinity. tgf
Here 'twill be convenient to fubjoin the Second,
Third, Fourth and Fifth Queftions ofthe Locus Duo-
decimus oi Turretin's Syftem, concerning the Nature
of the Covenant of Grace j and alfo the Fourth,
iFifth, Sixth, Seventh, Eighth and Ninth Chapters
ofthe Sixth Book oi Limborch's Syftem, concerning
Juftification, Sandification, Obfignation ofthe Spi
rit, Certainty of Salvation, Adual Reprobation,
Excecation'and Induration.
We are in the next place to con
fider the Nature, Unity and Com- Pfthe^atftre, mi-
 . r i_ /^ 1 i- <->i u ty andGommunionot
munion of the Catholic Church, fhe caMic church.
See Biffipp Tearfon on the Ninth
Article. The Diftindion of Church Mem- of Clerical Powers.
bers into Clergy and Laity,and the
feveral Ppwers and Offices apprppriated by God to
the Clergyjare treated of in the Rights ofthe Clergy.
What Form of Goverment Chrift
has apppinted in his Church , of the Form of
ypu'll learn in the Cpurfe pf ypur church Goverment.-
reading our Cpntrpverfies with
the Tapifts pn the one hand, and our EngUJlj Sed%-
ries on the other.
For the Controverfies with the „r,, «.,„•«.,-«..
_ .„ » . ,T,, , 1 ^ r • of the romm Con-
Tapifts, tis poffible the Confutation t„,yerftes.
ofTopery may at prefent fuffice you.
But one thing I muft add, which I ought indeed to
have mentiond in the Firft Chapter ofthe Second
Part, viz,, that thofe who leave the Proteftant Re
ligion, and become Profelytes to the Church ot
Rome, are obliged to profefs the Trent Creed. ^ This
appears from that f/;j Advertifement which is pre-
(a) Atgue eadem profeffione uti tenentur, quicunque ab
hserefi remeantes ad fidem Ecclefiae CatholiCiS revertuntur.
/. 518. Lugdun. 1616. _ ,,
C a fix'd

^ Directions for Studying
fix'd to the Bull of Tim IV. at the End of the C'ate-
ehifmus ad Parochos. So that 'tis plain,that the Church
of Rome allows not either the Clergy or the Laity
any Liberty of Diffenting from her in any of thofe
Errors and Pradices, upon the account pf which I
have ffiewn it to be unlawful to jpin in Cpmmuni-
on with her.
As fpr the Judgment ofthe ancient Fathers con-
irerning thofe many Points which are controverted
becween ourfelves and the Church oiRome; lean by
no means advife you to give ypur felf any Trouble
about it at prefent. An impartial Enquiry after it
will coft more Time,, than perhaps you are aware
of. When you are at leifure to profecute your The
ological Studies, after your Ordination, 'twill be no
difficult matter for you to furniffi your felf with
fuch Books as will affift you in it.
As for th& Lutheran Dodrins, the
*£. "" °"^y °"^ ^hat deferves your Confide
ration, is that OfConfubftantiation,"
concerning which fee Turretin sTwemy eighth Que
ftion oi his Locus Decimus nonus, and L?w^rc-/&'s Seven-'
ty firft Chapter of the Fifth Book of his Syftem.
^r I. c\ r Defcend we now to the Contro-
tltrlv^fit' ^^^^>" wi^h our EngUih Sedaries.
The Errors of K.he,^akers are trea
ted' of in the Confutation of,^akerifm.
Touching Infant Baptifm read the
of the Contro. fifth Chapter of the Abridgment o^
'A:^t 'l^ ^^f"P^f%, Then refled upon
hout Infant Bap. ^^^ following HmtS.. Ftrft, w«3».7*«/«l.
tifm. (the Word ufed in Matth. 28. 19.) fig
nifies, not to teach, but to difciple op
m^ke Difciples of. This is evident from the ufe of it
Sl the New Teftament. Secondly, Infants are irt
their own Nature capable of being difcipkd or mads
Difcipfey

a Body of Divinity. 2i
Difciples of. This is evident from the. Circumcifion
of Infants under the Law j for they thereby entred
into a Covenant with God, and were made the
Difciples of Mofes,. Thirdly, 'Tis acknowledged,
that they are not exprefty -excluded by Chrift.
Npr, Fourthly, is adual Faith or adual Repen
tance abfolutely and indifpenfably reqtiired in or
der to Baptifm. This is prov'd in the afprefaid
Chapter of the Abridgment. And confequently
Infants are net virtually excluded by Chrift.
Wherefpre, Fifthly, the Cpmraand tp difciple ar make
Difciples of all Natipns, Matth. a8. 19. extends tP the
Infants of thofe Natipns -, becaufe it extends tP all
that are capable pf Baptifm. By this Means it ap
pears, that we have a divine Precept for the Bap
tifm of ImfantE.
Concerning the Obfervation of 1
the Lord's Day as the Chriftian 0/ the controverfy
Sabbath, fee the Firft Chapter of "'''V^ ^"''"^^y
¦\ir -KT ir i r, r i r- a- J>ab,batarians a-
Mr. Nelfons Companion for the Feftt- /„„( j^e chriftian
•vals and Fafts of our Church, and the Sabbath.
Thirteenth and Fourteenth Que
ftions of Turretin's Locus Undecimus.
Our Controverfies with Pther
Diffenters refped, Firft, Lay Cpn- °/ '^'JTTF
r . „ ;/ x/T- -n. • 1 /^ lies roith other Dif-
fprmity j Secondly, Minifterial Cpn- fevers.
formity. With refped tP Lay Cpnformi- „. „ ^, , . .
r:i • \. c n. Firlt, jibottt Lay
ty, ypu are tP cpnfider in the firft conformity.
Place the Difputes abcut a pre-
cpmpps'd Liturgy in general, and pur own Liturgy
in particular. See the Brief Hiftory ofthe joint Ufe of
precompos'd fet Forms of Prayer, with the Difcourfe of
the Gift of Trayer annex'd to it, the Difcourfe of joint
Trayer, and the Taraphrafe with Annotations upon the
Book of Common Prayer. Then add what Mr. Nelfon
C 3 , has

22 DireBions for Studying
has written concerning the Piety and Prudence of
our Church in her Feftivals and Fafts, and the reli
gipus Imprpvement pf thera, in his Companion fpr
them. Only you may npw pmit the Firft Chapter,
becaufe you have already perufed it, when you
cpnfider'd the Chriftian Sabbath. The Teirms of
Lay Cpnformity being vindicated, the Necef-
fay of joining in Communion with the Eftabliffi'd
Church o^England,is ffiewn in thcDifcourfe ofSchifm,
with- the Anfwer to Thomas againft Bennet annex'd
to it, doWn to p. 140. the Two firft Chapters of
Mr Hoadly's Defence of Epifcopal Ordination, and his;
Reply tp Dr. Calamy's IntroduBion. Ypu may . then
add Chapters the Secpnd, Eighth, Ninth, &c. down
tP the end of the Abridgment pf the London Cafes.
^ ,, , Touching the Lawfulnefs of
Secondly, ysboutMi- Minifterial Conformity, fee Mr,
tufterial Cor.jormity. rr ti ¦> -r, r n r r •
Hoadly s Reajonablenejs or it. ;
. , , , 'Twill now be proper for you to
uchifm. '"*' re^d fo^ie Exppfitipn pf the Church
Catechifm. There is indeed a great
Number pf that fort of Books ,• but I am apt to
think, that Biffiop Wake's Commentary is beft futed
to your Purpofe.
T.fn r -a- , J The Cafuiftical andPradical Part
VjCii.JuiJttcal and ^rT\.. • • i
PracliJl Writers. ^^ Divinity ought to entertam you
upon the Lord's Days, and other
Days of Retirement and Devotion. You'll do well
to begin with Mr. KettieweU's Meafures of Obedience,
and the Whole Duty of Man. To thefe you may add
<or as Opportunity offers, you may confult) Biffiop
Sanderfons PreleBions and Cafes of Confcience, Dr! Ham-
mond's FraBical Catechifm, the pther Wprks pf the
Author ofthe Whole Duty ofMan,thc Sermons which
Arch-Biffiop Tillotfon publiffi'd in his Life t;ime,
Mr. Kettku^ellon the Sacrament, and oi Chriftian Tru-

a Body of Divinity, 2J
dence, and Dr. Barrow's EngliJIrW orks. Thefe are fuf.
ficient to give you a fair View pf the Cafuiftical
and Pradical Part of Divinity, and tp furnifli ypu
with gppd plenty of Matter for Sermpns. If ypu have
Leifure tp perufe Pr confult mere Bppks of this
Kind, there is a great Number of excellent pnes to
be had, and 'twill be difficult for you tp make an ill
Choice. But there is pne Book, which- 1 wpuld beg
ypu to be much converfant in, and to make ypur
conftant Companipn ; I raean Dr. Stanhope's Chrifti
an' s Tattern, being his Tranflatipn of Thomas d Kem
pis's Book de Imitatione Chrifti.
There are, I confefs, in fome of thefe Cafuifti
cal and Pradical Books, diverfe Controverfies in-
termixt. But if 'twas not impoflible, yet 'twas cer
tainly needlefs, for me to feparate them^ efpecially
fince they will amply recompence all the Labor you
will beftow in the Perufal of them. And inded, I
would advife you by all means, before you are in-
gag'd ina conftant Courfe of Preaching, to be fo
well acquainted with therajthat whenfoever you are
about to compofe a Sermon, ypu may readily have
recourfe to fuch Parts ofthem as relate to your Sub
jed. This will make your Compofition very eafy j
and you cannot but be immediatly fenfible of the
Advantage ofit. Be perfuaded therefore to turn o-
ver their Indexes frequently,and take acurfory View
pf what they write about. Make your felf able to
find whatfoever is contain'd in them ,• that altho'
you have not at prefent Leifure to confider it, yet
you may inftantly run to it, when you have Occa
fion for it.
There are many Queftions com-
monly mention'd by the Writers of S-^^^V t fr^'
Syftems,- which I did not think it uorchV sy/fewx.
worth while to refer to particular
C 4 Authors

24 Directions for Studying
Authors for. Spme of them are of fmall, or no
Cpncern ,• fuch as ferve pnly to amufe a Studept,
or beget in him a Difppfition tp wrangle about
fuch Points as may withPut any Danger be deter
min'd either way. Others are of greater Mpment,
and may deferve your feripus Thoughts. Now
what is moft neceifary and fubftantial, you'll find
in thofe Books or Parts of Books, which I have re
ferr'd you to ; and Turretin and Limborch will furniffi
you upon fuch Heads, as I have pafs'd over in Si
lence. When your Inclination leads you to the
Confideration ofthem, you may at a leifure Hour
run over their feveral Contents, and the Lemmata
in their Margins, and read what your Curiofity fa-.
ftens on. Turretin is a Cahinift, and Limborch an
Arminian ; and their Schemes of Divinity are drawn
according to their refpedive Principles. Where--
fore you muft be cautious in reading them. Thofe
other Books which I have recommended to you,
will prevent your being mifled into the principal
Errors of theie twp Authprs ; and befides, twp fuch
opppfite Writers neceffarily muft, and frequently
dp, ccrred each other. Hpwever, be perfuaded
to examin their Opinions well, before you im-f
brace them ; and advife with a judicipus Friend,
when you are doubtful, pr any thing furprizes
you.
' > / A p When you have gone thro' the Mcr
ilfJpr^poTd" Jod propos'd for ftudying the Body of
Divinity, 'twill be convenient for you
to examin the Articles and Homilies of our Church.
The principal Points contain'd in them you'll have
cpnfider'd by ftudying the Bpdy of Divinity ^ but
fpme few remain tp be fearch'd into afterwards. I
think you ought to go thrp' 'em befpre you are Or
dain'd i becauf? ycu muft then fubfcribe the^n, \
Aft^j?

A Body of Divinity. 2%
After your Ordination (or before it, if yoii
have Time) you may build upon that Foundation,
which I have been direding you hew to lay,
I. By acquiring what we call the Knowledge of
Books, as far as relates to Theological Studies.
2. By a thorcugh Study of the Scriptures, an4
defcending from them to the Ecclefiaftical Wri
ters, efpecially thofe of the firft Centuries.
I intreat you to accept my poor Endevors to
ferve you, and to excufe the Length, and other
Imperfedions of this Letter.
I heartily pray God to blefs your Studies, and
am.

Tour Smcere Friend^

T. B.

Vkus

¦!¦ iiim«

*w^

,JI».i..|iM

A COL.

( 27 >
A
COLLECTION OF S U C if
SCRIPTURES, As ought to be
Serioujly and frequently Conjidered
hy all thofe.^ 'who either l^efion for Holy
Order s.^ or are aSlually Ordamed,
I S A I A H y6. IO, II, 12.
HIS Watchmen are blind : they are all ig
nprant, they are all dumb dpgs, they
cannpt bark ; lleeping, lying dpwn^ lo
ving tP flumber.
Yea, they are greedy dpgs whiqh can never have
enough, and they are ffiepherds that cannct under
ftand : they all Icpk tp their own way, every one
for his gain from his quarter.
Come ye, fay they, I will fetch wine, and we
will fill our felves with ftrong drink, and to morrow
ffiall be as this day, and much mpre abundant. Jeremiah

aS Scriptures concerning the
Jeremiah i. 7, 8.
But the Lord faid unto me. Say not, I am a child :
for thou ftalt go to all that I ffiall fend thee, and
whatfpever I ccmmand thee thou ffialt fpeak.
Be net afraid pf their Faces : fpr I am with thee
to deliver thee, faith the Lprd. .
Jeremiah 2. 8.
;TJie prjefts faid not. Where is the Lord ? and
they that handle the law, knew me nPt: the pa
ftours alfo tranfgreffed againft me, and the prophets
prpphefied by Baal, and walked after things that do
not profit. :
Jeremiah f. 30^ 3 r.
A wonderful and hprrible thing is cpmmitted in
the land.
The prpphets prpphefie falfely, and the priefts
bear rule by their means, and my pepple love to
have it fo : 'and what will ye do in the end thgre-
Pf ? Jeremiah 6. 15, 14, rf.
For frpm the leaft pf them, even untP the greateft
of them, every one is given to cpvetpufnels ,• and
frpm the prpphet even u^tp the prieft, every pne
dealeth falfely.
They have healed alfo the hurt pf the Daughter
of my Pepple flightly, faying. Peace, peace, when
there is nc peace.
Were they affiamed when they had committed a^-
bomination ? nay, they were not at all affiamed,
neither could they bluffi : therefore they ffiall fall
among them that fall : at the time that I vifit them,
they fliall be caft down, faith the Lprd.
[Jeremiah 10. 21.
. For the paftours are become brutiffi, and have
^ot fought, the Lord : therefore they ffiall nOt pro.,
fper, and all their flocks ffiall be fcattered. Jeremia!}

"buty of the Clergy. 2^
Jeremiah 25. i, 2, 3.
tVo be unto the paftours that deftroy and fcatter
fhe ffieep of my pafture, faith the Lord. 1
Therefore thus faith the Lord God of Ifrael a.-
gainft the paftours that feed my people. Ye have
fcat-tei-ed my flock, and driven them away, and
have not vifited them ; behold, I will vifit upon yott
the evil of your dOings, faith the Lord.
And I will gather the remnant of my flock out of
all countreys whither I have driven them, and wil!
bring them again to their folds, and they ffiall be
fruitful and increafe. Ez,ekiel 2. 3, 4, J", 6, 7.
And he faid unto me. Son of man, I fend thee
to the children of Ifrael, to a rebellious nation that
hath rebelled againft me ; they and their fathers
have tranfgreffed againft me, even unto this very
day. For they are impudent children and ftiff hearted :
I do fend thee unto themj and thou ffialt fay unto
them. Thus faith the Lord God.
And they, whether they will hear, or whether
they will forbear (for they are a rebellious houfe)^
yet ffiall know that there hath been a prophet a-
mong them.
And thou, fon of man, be not afraid of tl^em,nei-
ther be afraicl of their words, though briers and
thorns be with thee, and thou doft dwell among
fcorpions : be not afraid of their words, nor be
difmayed at their looks, though they be a rebelli
ous houfe.
And thou ffialt fpeak my words unto them, whe
ther they will hear, or whether they will forbear j,,
for they are moft rebellious, Exiekiy

5 5 Siripiurei eonbeming tU
Ez,ek. 3. 17, 18, 19, 20, 21.
Son of man, I have made thee a watchnlan unto
the hpufe pf Ifrael : ^therefpre hear the wprd at my
mputh, and give them warning from me.
When I fay untp the wicked, thpu ffialt furely
die ; and thpu givejSf him npt warning, npr fpeak
eft tp warn the wicked frora his. wicked way to
fave his life : the fame wicked man Ihall die in his
iniquity; but his blood will t require ac thine
hand. Yet if thou warn the wicked, and he turn not
from his wickednefs, npr frpm his wicked way,
he fhall die in his iniquity ; but thou haft deliver'd
thy fpul.
Again, when a rightepus man dpth turn frpm his
righteoufnefs, and commit iniquity, and I lay a
ftumbling-block before him, he ffiall die : becaufe
thou haft not given him warning, he ffiall die in
his fin, and his righteoufnefs which he has dpne,
fliall not be remerabred j but his bloud will I re
quire at thine hand.
Neverthelefs, if thou warn the righteous man^
that the righteous fin not, and he doth not fin ;
he ffiall furely live, becaufe he is warned : alfo
thou haft deliver'd thy foul.
Ez,ek. 22., 26.
Her priefts have violated my law, and have pro
faned mme holy things: they have put no diffe
rence between the holy and profane, neither have
they ffiewed difference between the unclean and
the clean, and have hid their eyes from my
fabbaths', and I am prpfaned ampng them.
Ezek. 3 J. I  9.
Again the wprd pf the Lprd came untP me, fay
ing. Son of man, fpeak to the children of thy people, and

Daty (f the Ciergy.i ,31
and fay unto them, when I brii^ the fword supon
aland, if the people of the land take a man of
their coafts, and fet him for their watchman -:
If when he feeth the fword ccme uppn the land,
he blpw the trumpet, and warn the pepple j
Then whpfoever heareth the found of the trum
pet, and taketh not warning ; if the fword ccme
and take him away, his blcud ffiall be uppn his
own head.
He heard the found of the trumpet, and took not
warning, his bloud ffiall be uppn him ; but he that
taketh warning, ffiall deliver his fpul.
But if the watchman fee the fwcrd ccme, and
blpw not the trumpet, and the people be not
warned : if the fword come and take any perfon
from among them, he is taken away in his iniquity,
but his bloud will 1 require at the watchman s
hand. So thou, O fon of man, I have fet thee a watch
man unto the houfe. of Ifrael : therefore thou ffialt
hear the word at my raouth, and warn them from"
me. When I fay unto the wicked, O wicked man,
thou ffialt furely die; if thou doft not fpeak to
warn the wicked man from his way, that wicked
man ffiall die in his iniquity, but his bloud will I
require at thine hand.
Neverthelefs if thou warn the wicked of his way
to turn from it : if he do not turn from his way, he
ftall die in his iniquity, but thou haft deliver'd thy
foul. Ezek. 34. I  10.
And the word of the Lord came unto me,
faying, .
Son of man, phophefie againft ^the ftepherds of
Ifrael, prophefie, and fay unto themjThus faith the
Lord

3f2 Siriptitres eoneerning the
Lord God unto the ffiepherds. Wo be to the ikt'^^
herds of Ifrael, that do feed themfelves : ffiould not
the ffiepherds feed the flpcks ?
Ye eat the fat, and ye clothe you with the
wool, ye kill them that are fed : but ye feed not
the flock.
The difeafed have ye not ftrengthened, neither
have ye healed that which was fick, neither have
ye bpund up that which was broken, neither have
ye brcught again that which was driven away, nei-
they have ye fcught that whiOh was Ipft ; but with
force and with cruelty have ye ruled them.
And they were fcattered, becaufe there is no
ffiepherd : and they became meat to all the beafts
of the field, when they were fcattered.
My fteep wandered thrcugh all the rapuntains,
and upon every high hill : yea, my flock was fcat
tered upon all the face of the earth, and none did
fearch or feek after them.
Therefore, ye ffiepherds^ hear the word of the
Lord. As I live, faith the Lprd Gpd, furely becaufe
my flpck became a prey, and my flpck became
meat tP every beaft pf the field, becaufe there was
np ffiepherd, neither did my fliepherds fearch for
my flpck, but the ffiepherds fed them.felves, and
fed not my flock ;
Therefore, O ye ffiepherds, hear ye the word
of the Lord ;
Thus faith the Lord God, Behold, I am againft
the ffiepherds, and I will require my flock at their
hands, and caufe them to ceafe from feeding the
flock, neither ffiall the ffiepherds feed themfelves
any more ; for I will deUver my flock from their
mouth, that they may not be meat for them, j
Micah

Duty of the CUrgy. j j
Micah 3. II.
The heads thereof judge for reward, and the
priefts thereof teach- for hire, and the prpphets
therepf divine fpr mpney : yet will they lean uppn
the Lord, and fay. Is nPt the Lprd ampng us ?
npne evil can ccme uppn us.
Zephaniah 3. 4.
Her prpphets are light and treacherpus perfons :
her priefts have pplluted the fanduary, they have
done violence to the law.
Zechariah ix. 17.
Wo tp the idpl ffiepherd that leaveth theflpck :
the fwprd ffiall be uppn his arra, and uppn his
right eye : his arra Ihall be clean dried up, and
his right eye ffiall be utterly darkened. -
Malachi i. 6, J, 8, 9, lO.
A fen hpnoureth his father, and a fervant^his
mafter : if then I be a father, where is mine ho
npur ? and if I be a mafter, where is my fear i
faith the Lprd pf hpfts untP yPU, O priefts, that
defpife my name : and ye fay. Wherein have we
defpifed thy narae .''
Ye offer pplluted bread uppn mine altar: and
ye fay. Wherein have we pplluted thee ? In that
ye fay. The table pf the Lprd is cpntemptible.
And if ye offer the blind for facrifice, is it not
evil ? and if ye offer the lame and fick, is ic
not evil ? offer it now unto thy governpur, will
he be pleafed with thee, or accept thy perfen ?
faith the Lprd pf hofts.
And now I pray you, befeech God that he will
be gracious unto us ; this hath been by your means :
will he regard your perfons ? faith the Lord of
hofts. Who is there even among ypu that would ffiut
the doors. for nought ? neither do ye kindle fire
D ^ on

J4 Scripture conetrning the
on mine altar for nought. Ihave no pleafure
in yOUj faith the Lord of hofts, neither will I
accept an offering at ypur hand.
Mal. 2. 7, 8, 9.
Fpr the priefts, lips ffiould keep knowledge, and
they ffipuld feek the law at his mouth : for he is
the meffenger of the Lord of hpfts.
; But y« are departed out of the way : ye have
caufed many tp ftumble at the law : ye have cor
rupted the covenant of Levi, faith the Lord of
hofts. Therefpre have I alfo made you contemptible
and bafe befpre all the people, acccrding as y«i
have not kept my Ways, but have been partial in
the law. Matthew 10. 16.
Behold, I fend you forth as ffieep inthe midft
©f Wolves ; be ye therefore wife as ferpents, and
harroiefs as doves.-
ABs 20. 18, 19, 20, 21.
Ye know, from the firft day that I came into
Afia, after what manner I have been witb you
at all feafons,
SerVing-the Lprd with all humility of mind, and
with inany tears and temptations, which ^)efell me
by the lying in wait of the Jews -. . .'
And how I kept back nothing that was profita
ble unto- you, but have ffiewed you,, and hav©
taught ^OQ publickly, and from houfe, to houfe j .
• Teftifying both to the Jews, and- alfo to the
Greeks, repehtance toward God, and faich toward
©ur Lprd Jefus Chrift.
.:.¦. V. 24.
Npne Of thefe things move me, neither count
I my life dear unto my felf, fo thati might fiiiiffi
Hiy courfe v/ich joyj and the miniftery, which i
have.

Duty lof ihe i&efrgy. 55
have receiv'd of the Lord Jefus, to teftify the
g6fpel of the grace of God.
r, 26  31.
I take you to record this day, that I am pure
from the blood of all men.
For I have not ffiunned to declare unto you all
the counfel of God.
Take heed therefore unto your felves, and unto
all the flock over the which the Holy Ghoft hath
made you overfeers, to feed the chnrch of God,
which he hath purchafed with his own bloud.
For I Jcnow this, that after my departing ffiall
grievous wolves enter in among you, not fparing
the flock-'.
Alfo of your own felves ffiall men arife,fp6aking
perverfe things, to draw away difciples after them.
Therefore watch ; and remember, that by the
l$«tce of three years, I ceafed not to warn every
on© night and day with tears.
I Cer. 4. I, 2.
'" Let a inan fo account of us, as of the minifters
of Chrift, and ftewards ofthe myfteries pf God.
Moreover it is required in ftewards, that a man
be found faithful. I Cor. 9. 22.
To the weak became I as weak, that I might
g^in the weak : I ara made all things to all men,
that I mi^t by all means fave fome.
i>i Cor. 10. 33.
Even as I pleafe all men in all things, not feek
ing, mine own profit, but the profit ofmany, that
they may be faved. 2 Cor. 2. 17.,
For we are not as many, which corrupt the
word of God': bvit as of ifincerity, but as. of God,
in the fighf.of God fpeak we in Chrift.'
D 2 2 Cor.

^6 ' Sir tpur ts concerning the
2 Cor. 4. %.
¦V^'e preach not our felves^ but Chrift Jefus the
Lord ; and our felves yoUr fervants for Jefus fake.
2 Cor. y. II.
Knowing therefore the terrpur of the Lord, wd
perfuade men ; but we are made manifeft unto
Gpd, and I truft alfo are made manifeft in ypur
Gpniciences. 2 Cov. 5". 20.
Npw then we are ambaffadpurs fpr Chrift, as
thpugh God did befeech you byi us : we pray you.
in Chrift's ftead, be ye reconciled to God. ¦
2 Cor. 6. I  10.
We then as workers together with him, befeech
you alfo, that ye receive not the grace of God in
vain '....-<
(Fer he faith, I have heard thee m a time accep
ted, and in the day of falvation have I fuccour'd
thee : behold, now is the accepted time ; behold,
now is the day of falvation;)'
Giving no Offence in any thing, that the mini
ftery be not blamed : .
But in all things approving our felves as the mi
nifters of God, in much patience, in afflidions, in
neceflitieSj in diftreifes.
In ftripes, in imprifonments, in tumults, in la
bours, in .watchingsj in faftings.
By purenefs, by knowledge, by long fuffering,
by kindnefs, by the holy Ghofl^ by love unfeign
ed-, . ,
By the word of truth, by the power of Gbd, by
the annour of righteoufnefs on the right hand and
on the left.
By honour and diffionour, by evil report and
good report : as deceivers, and yet true ; •
As unknown, and yet Wellknown ; as d)ang, and

Duty of the Clergy. J7
and behold, we live ; as chaftened, and not killed;
As forrowful, yet alway rejoycing ; as poPr, yet,
making many rich; as having nething, and yet
poffeffing all things. 2 Cor. 12. If.
And I will very gladly fpend and be fpent fpr
you, though the mere abundantly I leve you,
the lefs I be loved. Galatians i. lo.
? For do I now perfwade men, or God ? er do I
feek to pleafe men ? for if I yet pleafejl men, I
ftould not be the fervant of Chrift.
Philippians I. 8.
For God is my record, how greatly I longf after
you all,-; in the bowels of JefUs Chrift. ..:•.
Phil. 2.. 17.
Yea,, and if I be offered upon the facrifice and
fervice of your faith, Ljoy, and rejoyce with you
all. ^ ¦..¦¦,'; .Coloffians i, vzS, 19.
We preachy Warning ;ev ery man, and teaching
every man in all wifdpm ; that we may prefent
every man perfed in Chrift Jefus : ; -^ .^ '
Whereunto I alfo labpur,' ftriving according to
his working, which werkdth in me mightily.
Colof. 4. 17.
And fay to Archippus, Take heed to the mini
ftery. which thou hafl received in the Lord, that
thou fulfil it.
I Theftalonians 2. 3i 4, Ji ^j V^ 8. - :,
For our exhortation was not of deceit, nor of
uncleannefs, nor in guile : '
But as we were allowed of God to be put in truffc
with the Gofpel, even fo we.fpeak net as pleafing
men, but God, which trieth our hearts.
P 3 For

^^ Scripurei cifufr ning the
For neither at aiiy time ided we flattering words,
as ye know, nor a cloke of. covetou&efs ; God is
witnefs. . ¦ , . ; ;
Nor of men fought we glory, neither o£ you,
nor yet of others, when we might have been bur-
denfoDs, as the apoftles of Chrift^
But we were gentle araeng you, even as a ntirfe"
cheriffieth her children :
Se being affedionately defirous of you, we were
WilHng to havie imparted unto you, noe che gofpfel
of God onely, buc alfo bur, own fouls, beca-ufe ye
were dear unto us. '<
I Theft.. 2. io; XI, 12.
Ye are wftneffes^ and- God allb^ boWiholSy, and
juftly, and unblaraeabiy we. behavedj our feliJes
among you that believe : • .'•
As you fcnow3''how we exhorted and domforted,
and charged every one of ybt. (as a fadier doch his
children) That ye would walk-worthy of God, who hath
ca^ed you imto his kingdom and gloryl:.
I Theft. 3. 8. fi n; , nx
For now we livc,*ifi.ye&md faft inurhc; hari.
X Tintothy^. i— .— 9/ . - :,..
This, is a true faying,. If a man defirq; the office
of a biffiop, he defireth a good werk.
A biffiop then muft be blamelefs; the hnsbaind of
one wife, v^ilant, fober^ of good beliaviOur, gi
ven to hofpitality, apt to teach j >
Not given te wine, no ftriker, not greedy of fil
thy lucre,but-patient,not a brauler, not covetous;
One that ruleth well his own houfe,, hasing his
children in fubjedien with all gravity ; ^
(For if a man know not how toi rule his own
houfe, how ftall hef take care of the: .clutrch of
God ?) Not

D«ty of the Ciergy. J9
Not a novice, left being lifted up with pride, he
fall into the condemnation of the devil.
Moreover, he muft have a good rep6rt pf them
which are withput ; left he fall into reproeh, and
the fnare ofthe devil.
Likewife muft the deacons fee grave, not double-
tongued, not given to rauch wine, not greedy Of
filthy lucre.
Holding the myftery ofthe faith in a pure coa-
fcience\ I Tim. 4. 12-— ^16.
Be tho^ an example of the believers, in word,
in converfatlon, in charity,. in fpirit, in faith, in
purity. Till I come, give attendance to reading, tOiex-
hortation, to dodrine.
Negled not the gift that is in thee, which was
given thee by prophecy, with the laying pn Of th^
hands of the presbytery:
Meditate upon thefe things, give thy felf wholly
to them ; that thy profiring may appear to all.
Take heed unto thy felf, and unto thy dodrine;
continue in them ; for in doing this thou ffialt both
fave thy felf, and them that tear thee.
2 Tim. I. 6, 7, 8.
I put thee in remembrance, that thou ftjr up
the gift ofGod which is in thge by the putting on
of my hands.
Fer God hath not given ns the ^irit of fear j
6ut of power, and of love, and of a found mind, '
fie not thou therefore afliamed of the teftimony
of our Lord, nor of me his prifoner : but be thou
partaker ofthe afilidions ofthe Gofpel^ according
to the power of God.
J>4 ^'M»

40 Scripares concerning the
y^ ijj 14.
Hold faft the ferip of found words, which then
haft heard ef me, in faith and leve, which is in
Chrift Jefus. ..y
That geod thing which was committed untp
thee, keep by the Holy Ghoft, which dwelleth
in us. . 2 Tim. 2. I  16.
My fon, be ftrong in the grace, that is in Chrift
Jefus. And the things that thou.haft heard of me among
many witneffes, the fame commit thpu . to faithful
men, who ffiall be able to teach others alfo.
Thou therefore endure hardnefs, as a good fouL
dierof Jefus Chrifl. • _
No man that warreth, entangleth hin^elf with
the affairs, of this life ; that he may pleafe him who
hath chofen him to be a fouldier. , , , ,,., . .
And if a man ftrive alfo for mafteciesi. yet is he
not crown'd except he ftrive lawfully. 
The husbandman that laboureth, ^niuft be firft
partaker of the fruits. ; D
Confider what I fay ; and the. Lord give the?
underftanding in all things. ' . ,
Remember, that Jefus Chrift of the feed ef Da
vid, was raifed from the dead, ai^cording to my
gofpei: Wherein I fuffer trouble as an evil doer,'reven
unto bonds ; but the wprd of God is not bound.
Therefore I endure all things for the ele^s fakesji
that they may alfo obtain the falvation which is ih
Chrift Jefus, with eternal glory.
_ It is a faithful faying : For if we be dead with
him, we ffiall alfo live with him : , . .
If we fuffer, we ftall alfo reign"^with him : if
we d^ny him, he alfo wil^ deny us ; If

D»fy of the Clergy. 41
If we believe npt, yet he abideth faithful ; he
cannot deny himfelf.
Of thefe things put them in repiembrance,. char
ging them before the Lord, that they ftrive not
about words, te ne profit, but to. the lubverting of
the hearers.
Study to ffiew thy felf approv'd unto God, a
workman that needeth nbt to be affiamed^ rightly
dividing the word of truth.
i But ffiun profane and vain babblings; for they
will increafe unto more ungodlinefs.
V..z^~--:i6.
:,, Flee alfo youthful lufts: but fellow rightebuf-
^lefs, faith, charity, peace, with them that calfon
|he Lord out.of a pure heart. ¦¦)¦, ^
But fooliffi and unlearned queftions avoidjknpw-T
ang that'they do gender ftrifes. .
. And the , fervant of the Lord muft not ftrive ;
bilt be gentle unto all men, apt to teach, patient.
|n meeknefs inftruding thofe that oppofe them-.
felves ; if God peradventure' will give them repen^
tance to the acknowledging of the truth. ¦"'.¦¦¦¦ '
And that they may recover themfelves out of
the fnare of the devil^ who are taken captive by
him at his will: .
2 Tim. 4. Ir— y.
I charge thee before God and the Lord Jefus
Chrift, who ffiall judge the quick and the dead at
his appearing, and his kingdem :
f. Preach the word,' be inftant in feafpn, PUt of
feafon ; reprove, rebuke, exhort with all long fuf
fering and dodrine. ' '
f. . For the time will come, when they will not en-
dqre found dodrine ; but after their own lufts ffiall
they heap to themfelves teachers, having icchiHig
ears. And

42 Sen^iitHfs eoneerning the
And they fhall- turn away their ears from the
truth, and ftall be turned unto fables.
But wgtch thoU ih'^U things, endure afflidions,
do the work of an' evangelift, make full proof of
thy miniftry. - '*•"-'
Tit^s J. y  ii.
For this caufe left I thee in Crete, that thott
ffiouldeft fet in order the things that are wanting,
and ordain elders- in every city, as I had appointed
fhee. If any be blamelefs, the husband of one wife,
having faithful children, not accufed of riot, or
iiriruly; .,¦¦¦¦'¦ i.-\
For a biftep rauft be blamelefs, as the fteward
of God ; not felf willed., not foon angry, not given
to wine, no ftriker, n0t given to filthy lucre ;
But a'lover of hofpitality, a lover of good men,
fobe't", juft, holy, temperate ; '*' ' --
* 'Holding faft the faithful word, as, he hath teen
tsrnght,' that he '^mAjK be able by found dodrine,
both to exhort ar^dtO convince the gainfayers. '
' Fbt^ there are^ many unruly abd vain talkers and
Reivers, efpimally' they of the circumcifion, '
Whofe mouthsniuft be ftppp'd, who fubvert
whole hpufes, teaching things which they ought
ho?, for 4lthy l^res'fake; '
^ . • _¦ Tit. 2. I. '¦ ' "• • '
'-. Spe'ak .thou ffie' things which become found
dodrine,'' '" ¦' '
Js^ all things ftewing thy felf a pattern of good
works : in dodrin? ftewing uhcorruptnefs, gravi
ty, fincofity, Sound

Duty of tin Ckr^i^ 4jk
Sound fpecdr that cannoc he cpndemned j tha*^
he that is of the feomtr^ry pinj. may be afliamed,"
having no evil thing to fay of you.
¦ ¦; r. iy.j ¦':.. ' ,
Thefe clrmigs-fpflakaod exhbit, arid rebuke wkh
all authority. Let no man defpife^beei
Hebrews 13. 17.
Obey them that have the rule over you, and
fubmit your felves : for they watch for your fouls,
as they that muft give account : that they may do
it with joy, and net with grief : for that is unpro*
ficable for you. 1 Peter y. i — —4.
The elders which are among you, I exhort,
who am alfo an elder, and a witnefs of the fuffer
ings of Chrift, and alfo a partaker of the glory
that ftall be revealed :
Feed the flock of God which is among you,
taking the overfight thereof, net by conftraint, but
wihingly ;^ot for filthy lucre, but of a ready
miStd-l! A '^ -
' Neither as being lords over Gods heritage, but
being enfamples to the flock.
And when the chief Shepherd ftall appear, ye
ftall receive a crown of glory that fadeth net away.
2 Pet. I, i2-*--ij.
I will not be negligent to put you always in
• remembrance of thefe things, the' ye know them,
and be eftablifted in the prefent truth.
Yea, T think it "meet," as long" as I am in this
tabernacle, to ftir you up, by putting you in rCr
membrance, Knowing

44 ' Scriptures eoneerning thty See.
' .Ivnpwing that fhortly I muft put off this my ta
bernacle, evenas oiir Lord Jefus Chrift hath ftewed
me. Moreover, I will endeavour, that you may be
able after my deeeafe, to have thefe things always
in remembrance.,:

DIRfe,

(• 45 )
II ¦ * ' ' ' ' I ' I 1 .
DIRECTIONS For Studying the
Thirty nine Articles
O F
RELIGION. . The F I R S T A R T I C L fe.
Of Faith in the Holy Trinity.
THERE if but one Uving and true God, tfi/ef-
lafting, without body, parts, or paftions ; of
infinite power, wifdom, and goodnefs, thf
maker and preferver of all tilings both viftbU
and invifible. And in Unity of this Godhead there be thretf
perfons of one fubftance, fower, and etefnity ', the Father,
the Son, and the Holy Gboft.
This Article contains Eight Propofitions.
I. There is a living and true God.
2. This living and true God is Everlafting. ;. The

46 Direaions for Studying Art. I.
3. The living and true God is without Body,
Parts, or Paffions.
4. The living and true God is of infinite Power,
Wifdom, and Goodnefs.
J. Tbe living and trueGod is the Maker and Pre
ferver of all things both vifible iand inVifiblet
6. There is but one fuch living and true God,
as is above defcrib'd.
J. In Unity of this Godhead (viz.. the Divine
Nature of the One living and true God before
mention'd) there be Thriee J^eiTons, yi^. the
Father, the Son, and the Holy Ghoft.
8. Thefe Three Perfons (viz.. the Father, the
Son, and the Holy Ghoft) are of one Sub-
ft^oe. Power and Ejcernity.
** The wbrd God is taken in different Se;rife6. Some
times it betokens a fiditieus Deity of the Hea
thens, at ether times the Image of iiich a fuppos'd
Deity, at other times an Angel, at other times a
Magiftrate. For this reafon ^l^ere are Gods many,
as the Apoftle fpeaks,i Cor. 8. f . Our Church there-
fere determins the Meaning of the Word, and
ffiews in what Senfe fte is here to be underftood,
by adding the Epithets living and true. Wherefore
fte treats in this Article of that one independent,
immutable, and felf-exiftent Being, who dpes in
the higheft Senfe deferve to be calPd GOD; and
fte gives him *the Appellation of the true God, to
diftinguiffi him, i. from thofe Gods or Iraages of
the Heathen, Which have not an independent, ira
mutable, and felf-exiftent Nature, aiid are for that
reafon no Gods, that is, no true Gods, but falfe
and pretended Deities> or the Images of fucK fen-
fied Beings. 2. From; thofei Angels or Magiftrates,
who tho' they have xS\t fame Appellation, -never thelefs

Art I. the Thirty nine Articles, , 47
thelefs are not true Gods, that is, they are nec
Gods in a lirid and proper Senfe, but in a bor-,
rowed and Metaphorical one. She gives him alfo .
the Appellation of a U'ving God, tp diftinguiffi hinii
from thpfe lifelefs Idols which the Pagans adpr*d,
and from all pther Beings, which tho* they have
Life, yet receive it from another, WhereasGod
has in himfelf an effential felf-exiftent Life, that
is (not any fuch grofs thirig as what we call an
animal Life, which depends upon an organiz'd
Frame, and a Difpofition of corporeal Parts j but)
an internal adive Principle of his own, whiqh is
infeparable from hira. So that Ged is living, or
does live (not as the Creatures do, by virtue of a
fuperior fuftaining Power ; but) abfolutply, necef
farily, and of himfelf. - •
The Firft Propofition contain'd in this Firft Ar
ticle, viz. That there is a living and true God,
Dr. Clarke has proved in the Four Firft Propofitions
of his Demonftration.
The Second^topof\tion. See the Fifth Propofi
tion of the fams Book.
The "Z^iV/ Propofition. See the Eighth Propo
fition of it. For fince he has ftewn, that God is
immaterial, therefore he can have no Body or
Parts, and confequently he can have no Paffions,
which are bodily Affedions. But becaufe God, in
condefcenfion to huraan Weaknefs, is fometimes
reprefented in Scripture, as having the Paflions of
Love, Anger, &c. therefore the Tenth, Eleventh,
and Fourteenth Chapters of the Second Book of
Limborch's Syftem may be perufed.
The Fourth Propofition. See Biftep pearfon on
the Firft Article, beginning at I believe ip; God the
Fathtr Alfnighty, and ending at Maker of lieaven and
B.arth;

48- DifeEtioh for Studying Art. II,
Earth ; and the Tenth,' Eleventh andTVelfth Prp^
pofitions of Dr. Clarke's Demonftration. '
The Fifth Propofition. See Biffiop Tearfon on
the Firft Article, beginning at Maker' of Heaven and
Earth, and the laft Paragraph ofthe Seventh I^opo-
fition of Dr. Clarke's Demonftration, wherein he con
futes the Error ef Spinoza.
The SijcfA Propofition. See Dr. Clarke's firft Pa-^
ragraph of his Seventh Propofition before men
tioned. ¦
- Th^ Seventh PrdpofitiOn. See Biftep Pe^r^». On
the Firft Article, from / believe in God the Father,
downtO I believe in God the Father Almighty ', and on
the Second Article, from His Only 5o», down to Our
Lord ', '^nd on the Eighth Article, from the Begin
ning down to the Paragraph which b^gihs thus.
Our Sixth and laft Aftertion (fufficient to manifeft, &c.
The E?^/>f A Propofition is therefore triie, "becaufe
there can be no more Gods than ohe, according tp;'
the Sixth Propoficioii.' -''' - ^ ; ;" .'

The SECOND ARTICLE.
Of the Word or Son:, of' God wMeh ^xvas mude
very .^an. i
THE Son, which is the Word of thiFMfyr, begotten
from everlafting of the Father, the very and eter-^
7mI God, of -one Subftofice with the Father,'- ¦iodk Man'i
nature in the Womb ofthe bleffed Virgin, of her Subftance :
So that two whole an'd perfeSf natures, that isto Jay, th&
Godhead and Manhood^ were joyned together in one ferfon^
ineverto be divided, whereof is one Chrift, verj God and
very Man^ whi> truly fuffei'd, was crucified , dead and
buried.

Art. II. the Thirty nine Articles, 49
buried, to reconcile his Father to us, and to be a Sacrifice,
not only for original guilt, but alfo for a£tual fins of
tnen. This Article contains T^n Propofitions,
I. The Son is the Word ofthe Father.
2. The Son is begotten from everlafting of the
Father.
3. The Son is the very and eternal God.
4. The Son is ef one Subftance with the Father.
f . The Son took Man's Nature in rhe Womb of
the Bleffed Virgin, of her Subftance.
6. By the Son's taking Man's Nature, two whole
and perfed Natures, that is to fay, the God
head and Manhood, were joyned together in
one Perfon.
7. The two Natures joyn'd together in ene Per
fon, are never to be divided.
8. Of thofe two Natures joyn'd in one Perfen
is One Chrift.
9, Chrift is very God and Man.
10. Chrift truly fuffer'd, was crucified, dead and
buried, to reconcile his Father to' us, and to
be a Sacrifice, not enly for Original Guilt,
but alfo for Adual Sins of Men. '
The Firft Propofition is evicfent from John 1. 14."'
where -Chrift (who is the Incarnate Son, as the
Article afterwards declares) is exprefly call'd the
Word, that is, the Werd of the Father ; becaufe
he was in the beginning with the Father, V, 2. and is
One God with the Father, as the laft Propofition
of the Firft Article afferts.
The Second and Third Propofitions. See Biftep
Pearfon on the Second Article, beginning at Hts only
Son, and ending at Our Lord.
E The

5© Directions for Studying Art. III.
The Fourth is therefore true, becaufe there can
be no more than One God, according to the Sixth
Propofition ofthe Firft Article.
The Fifth and Sixth Propofitions. See Biffiop
Pearfon on the Third Article. '
The Seventh Propofition needs no ether Proof,
befides this fingle Confideration, viz. That fince
Chrift muft ever continue in that Glory which he
is poffeffed ef ; therefore that Union of th| two
Natures, by which he is Chrift, muft ever conti
nue. The Eighth Propofition is included in the Sixth.
The Ninth Prppofitien is included in the Third
and Fifth.
' The Tenth Propofition. See what References I
have already made touching Chrift's Satisfadion,
in the foregoing DireBions for Studying a Generate
Syftem or Body of Divinity, p. i6.

The T H I R D ARTICLE.
Of the Going down of Chrift into HeH.
AS Chrift died for us, and vJas buried: fo alfo it if
to be believed, t^t he went dovm into Hell.
That Chrift died for us, and was buried, we
have feen in the Tenth Propofition ef the Second
Article. Of his Defcent into Hell, fee Biftep Pear-
fon on the Fifth Article, down to He rofe again.
Here it raay not be improper to obferve one
thing. We learn from Biftep Tearfon, that there
are different Senfes of this Article. One ef them
is, that Hell betokens the Grave ; and confequent ly

Art. III. t^e Thirty nine Articles. 51
ly that the Defcent into it is the fame with Burial.'
And perhaps there is good Ground to believe, that
this was the Original Senfe of that Werd in this
Article. At leaft I ara perfuaded, that in Pfal, 16.
1 1, which is quoted and applied by St. Peter, ABs
2. 27, 3 1, and upon which the Belief of the Defcent
into Hell is generally grounded, it is te be under
ftood in this Senfe. But then 'tis plain, that our
Church by the Defcent inte Hell means fomething
different from the Burial of Chrift. For ffie mani
feftly diftinguiffies the one from the other. This
is evident frora the Words of the Article. The
Queftion therefore is, how that Man who believes
that the Word HeU in Pfal. 16. 11. and ABs 2.27,31.
betokens nething but the Grave (as the Reader
raay perhaps find geod Reafon to do) can honeftly
fubfcribe this Article.
I anfwer, that the Church excludes no Senfe of
the Word HeU in this Article, except that which
faies, that by HeU is raeant the Grave. Wherefore
the Church very freely allows us to fubfcribe this
Article in Biffiop Pearfon s Senfe, who faies, that
HeU betokens the State of departed Souls. And that
our Savior did go into the State of departed Souls,
is acknowledged even by thofe who believe that
the Word HeU in Pfal. 16. 11. and ABs 2. 27, 31.
betokens the Grave. So that tho' they interpret
thofe Texts in the Senfe before mention'd, yet
they acknowledge the Truth of what the Church
allows them to mean by Chrift's Defcent into Hell.
And confequently they may fubfcribe it. For the
Church does not require, them to declare, thatthe
Word HeU in Pfal. 16. 1 1, and ABs 2. 27, 5 1. figni
fies the State of feparate Souls : but only to fub
fcribe to the Defcent into Hell in general ; whe
ther ic be prov'd by thofe, or by any other Texts -•'
E 2 and

^2 Direaions for Sfadyipg Art. IIL
and this they may certainly. do in th;e Senfe before
nienuon'd. 'Tis true, thefe whe fubfcribe after this manner,,
muft then underftand the Word HeU in the Article,
in a Senfe very different from that in which 'cis us'd
in thofe Texts ; and periiaps in a Senfe very differ
rent from that in which 'twas, underftood by che
greater part of that Convocation which paffed the
Article it felf : but then it muft be remerabred,
that Words are but arbitrary Signs, and that the
Signification of them may by inveterate and al
low'd Pradice be alter'd, or even chang'd feme-
tiraes to the quite contrary, as we find by a Varie
ty of Inftances in our own Tongue. And there
fpre that Perfon, who fubfcribes the Word HeU in a
Senfe which the Church allows- (the' it be different
frora what it bears in forae other Places, or per
haps frora what was firft intended by the Convoca
tion it felf) does very honeftly.
It raay be objeded perhaps, that the Church di
ftinguiffies the Defcent into Hell, not only froiw
the Burial, but alfo frora the Death of Chrift :
whereas, if by the Defcent into Hell we raean his
Departure into the State of feparate Souls ; then
tlie Death of Chrift, and his Defcent into Hell,
are vhe fame thing ; becaufe a Man's dying iraplies
his Departure into the State of feparate Souls. But
I anfwer, that tho' a Man's Departure into the
State. of feparate Souls be the Confequence of
Death, confidering that State and Order of things
which God has appointed ; yet 'tis not Death it
felf. For Death betokens only the Separation of
Soul and Body ; and 'tis poflible in the Nature of
the thing, that this Separation may be. made, al
tho' the Parts feparated did from the Moment of
their Separation ceafs to be. Wherefore Death audi

Aft. IV. the Thirty nine Articles, 5 j
and the Defcent into Hell are really diftind in
themfelves, the' the one, by virtue bf God's Ap
pointment, certainly follows the other.

The FOURTH ARTICLE.
Of the Refurreaion of Chrift. .
CHRIST did truly rife again from death, and took
again his body, with ftejh, bones, and att things
appertaining to the perfeBion of man's nature, wherewith
he afcended into heaven, and thefe fitteth until he return to
judge all men at the laft day.
This Article contains Four Propofitions.
J. Chrift did truly rife again from I>eath, and
took again his Body, with Fleffi, Bones, and
all things appertaining to the Perfediori of
Man's Nature.
2. Chrift did, with his faid Body, Ffeffi, &e.
afcend into Heaven.
3. Chrift ffiall return frem Heaven to judge all
Men at the Laft Day.
4. Chrift fitteth in Heaven, until he return to
judge all Men at the Laft Day,
The Firft Propofition. See Biffiop Pearfon on the
Fifth Article, beginning at He roje again ; and the
Fourteenth Chapter of the Second Part ofthe Firft
Volume of Dr. Jenkins Reafonablenefs and Certainty of
the Chriftian Religion,znd the Twenty eighth Chapr
ter of the Second Volume of the faid Book ; and
the Eleventh Sedion of Dr. Whitby's General Pre
face to his firft Volurae of Annotations.
E ? The

54 Direaions- for Studying^ Art. V,VL
The Second, Third and Fourth Prpppfitipns. See
Biffiop Pearfon pn the Sixth and Seventh Articles.
The FIFTH ARTICLE.
Of the Holy Ghoft.
TH E Holy Ghoft proceeding from the Father and the
Son, is of one Subftance, Majefty, and Glory, with
the Father and the Son, 'very and eternal God.
This Article cpntains Three Propofitions,
I, The Holy Ghoft is very and eternal God.
2. The Holy Ghoft is of one Subftance, Maje
fty, and Glory, with the Father and the Son.
5. The Holy Ghoft proceedeth frora the Father
and the Son.
^ The Firft and Third Propofitions. See Biffipp
Pearfon on the Eighth Article. But concerning the
Third, fee alfo Numb. ;. of tht Appendix to the
Paraphrafe with Annotations, on the Common Prayer,
p. 2S7, &c. ., ,,. , ;
The Second Propofition is therefore true, becaufe
there can be no more Gods than One, according
to the Sixtli Propofition of the Firft Article.

' Tic SIXTH ARTICLE.
Ofthe Siifficiency of the Holy Scriptures for Salvation.
HOLT Scripture containeth aU things neceffary to
Salvation i fo. that whatfoever is not read iherein,
nor may be proved thereby, is nqt to be, required of_any matk

Art. VI. the Thirty nine Articles. 5 5
?nan, that it Jhould be believ'd as an Article ofthe Faith,
or be thought requifite or neceffary to Salvation. In the
name ofthe Holy Scripture we do underftand thofe Canoni-
.cal books of the Old and New Teftament, of whofe autho
rity was never any doubt in the Church.
Of the Names and Number of the Canonical
Books. .
Genefis.  __„_^
Exodus. Leviticus. Numeri.
Deuteronomium.
Jofhue. Judges.
Ruth. The I. Book of Samuel,.
The II. Book of Samuel.
The I. Book of Kings.
The IL Book of Kings.
The I. Book of Chronicles,
The II. Book of Chronicles.
The I. Book ofEfdras.
The II. Book ofEfdras.
The Book of Hefier.
The Book of Job,
Xhe Pfalms.
The Proverbs,
Ecclefiaftes, or Treacher.
Cantica, or Songs of Solomon.
Four Prophets the greater.
Twelve Prophets the lefs.
And the ether Books {as Hierome faith) the Church
doth read for Example of Life, and InftruBion of Manners ^
but yet doth it not apply them to eftablifh any DoBrine ;
fueh are thefe foUowing, E 4 , .The

56 DireBions for Stttdying Art. VI.
The HI. Book ofEfdras.
The IV. Book of Efdras.
The Book of ToHas.
The Book of Judith.
The reft of the Book of Hefter.
The Book of Wifdom.
Jefus the Son of Sirach.
Baruch the Projet.
Tlje Song of the Three Children.
The Story of Suf anna.
Of Bel and the Dragon.
The Trayer ofManaftes.
The I. Book of Maccabees.
The II. Book of Maccabees.
AU the Books ofthe New Teftament, as they are com
monly recei'v'd, we do receive and account them Canonical.
This Article contains Six Prppofitions.
I. Holy Scripture contains all things neceffary
to Salvation.
2. Whatfoever is not read in Hely Scripture,
nor may be prov'd thereby, is not te be re
quir'd of any man, that it ffioiild be believ'd
as an Article of Faith, or be thought requifite
or neceffary to Salvatipn. _
3. In the Name pf the Holy Scripture we do un
derftand the Canonical Books of the Old and
New Teftament, of whofe Authority was ne
ver any Doubt in the Church.
4. The Canonical Books of the Old Teftament
are Genefts, Exodus, &c.
f . Allthe Books ef the New Teftament, as they
are commonly receiv'd, we dp receive and-ac-
cpunt them Canonical.
6. The other Books (viz. thofe which are com,
monly anneJ^'d to the01dTeQament,and which w?

Art.yi* the Thirty ttine Articles, 57
we do not account Canonical) as Hierowe faith,
the Church doth read for Example of Life, and
Inftrudion of Manners ; but yet doth not ap
ply them to eftabliffi any Dodrine. Such are
thefe following, the Third Book of Efdras,
the Fourth Book of Efdras, &c.
r begin with thee Three laft Propofitions : But
muft firft obferve, i. That by a Canonical Book
of Scripture, is meant a Book, which being writ
ten by Divine Infpiration, is to be receiv'd by us,
as a Part of the Canon or Rule of Chriftian Faithi
and Pradice. 2. That what the Church here calls
the Second Book ofEfdras, is what we generally
call the Book of Nehemiah. For if you look into
pur old Englifh Bibles, you'll find, that Nehemiah's
Hiftory and Prophecy goes under the Name of the
Second Book of Efdras. Thefe things being pre-
misd. The Three laft Propofitions of this Article are
prov'd in that Method and Order which I (a) havo
propos'd to be taken for the Examination of the
Authority of the Holy Scriptures, and the Truth
pf chriftianity, with refped to the Hypothefis of
the Deifts. For thereby it appears, i. That thofe
Books the Old and New Teftament which wo
receive, 3»-e truly Canonical; becaufe they are
the Word of God, and contain his revel'd Will.
2. That thofe Books, which the' commonly an
nex'd to the Old Teftament, are rejeded by us,
are npt Canpnical, becaufe not pfpivine Autho^'
rity. 'V ^: And

(a) In the foregoing Dire^ie^f for S,t»d)/in^it Mineral ^fitrntr
fia^ofEfi'vinity, j^, 10.

58 Directions for Studying Art. VI.
And whereas it is declar'd, that (as Hierome faith)
the Church does read thofe Uncanonical Books
aforefaid, for Exaraple of Life and Inftrudion of
Manners, but yet deth nec apply thera to eftabliffi
any Dpdrine ; i. St. Jerome dpes f^J exprefly fay,
what is qupted frpra him, pf the Church in Jiis
Dales. His Words are thefe. Sicut ergo Judith, &
Tobiah, d^ Machabaeorum libros legit quidem. Ecdefta,
fed eos inter canonicas Scripturas non recipit : Sic ^ hae
duo volumina (fpeaking ef Eccleftafticus and the Beok
oi, Wifdom, beth which are Apocryphal) legat ad
adificatiomm plebis, non ad auBoritatem Eccleftafticorum
i^gmatum confirmandam. 2. With refped to our
Church's own Pradice the farae is raanifeftly true.
3. As for the Lawfulnefs of our fe reading thofe
Uncanonical or Apociyphal Books, fee Numb. 2.
ofthe Appendix to.the Taraphrafe with Annotations on
the Book of Common Trayer.
The Canori of the Holy Scriptures being thus
fetied, let us now return to
The Ji'r/? Propofition. See the Firft Part of the
Confutation of Popery.
Xhe S^ond is the neceffary and iraraediate Con
fequence of the Firft.
The Third has fomewhat ef Difficulty in it. 'Tis
well known, that there has been Doubt in the
Church of God, both ef ancient and later Dales,
concerning the Authority of diverfe of thefe Books
which we receive and approve as Canonical Scri
pture. It raay be therefore ask'd. How, or in
what Senfe, it raay be truly affirra'd, that there
never

(t) Praefat. in Proverb. Ecclef. & Cant. Saknt, Tom. 3. p. 692.
Panf, 1624.

Art. VI. the Thirty nine Articles. 59
never was any Doubt in the Church of the Autho
rity of thofe Canonical Books of the Old and New
Teftaraent, which we do underftand in the Name
of the Holy Scripture, that is, which we do re
ceive and approve as Canonical Scripture, or the
infpir'd Werd of God ?
I anfwer. That this Part of the Article is mani
feftly penn'd in Oppofition to the Papifts, particu
larly with refped to their then late Determina
tion at the Council of Trent, which in the Fourth
Seflien thunders thus ; SacrofanBa, Oecumenica, & ge
neralis Tridentina Synodus, in Spiritu SanBo legitime con-
gregata, praftdentibifs in ea eifdem tribus Apoftolica fedis
Legatis, hoc fibi perpetuo ante oculos proponens, ut fublatis
erroribus, puritas ipfa Evangelii in Ecclefia confervetur :
quod promiffum ante per Prophetas in Scripturis fanBis,
Dominus nofier Jefus Chriftus, Dei filius, proprio ore pri-.
mum promulgavit : deinde per fuos Apofiolos tanquam fottm
tem omnis, dffalutaris 'veritatis, &" morum difciplinay
omni creatura pradicari juffit : perfpicienfque hanc Verita
tem, df difciplinam contineri in libris fcriptis, df fine fori-
pto traditionibus, qua ipfius Chrifti ore ab Apoft olis accepta,
aut ab ipfts Apoftolis, Spiritu SanBo diBante., quaft per
manus tradita, ad nos ufque pervenerunt, orthodoxorttm
Patrifm exempla fecuta, omnes libros tam Veteris, quam
Novi Teftament}, cum utriufque unus Deus fit auBor, nec
non traditiones ipfas, tum ad fidem, tum ad mores perti-
neMes, tanquam vel ore tenm a Chrifio, vel d Spiritu
SanBo diBatas, df continua fucceftione in Ecclefia Catho.,
lica confervatas, pari pietatis affeBu, ac reverentia fufcif
pit, df 'veneratur. Sacrorum vero librorum Indiaem huic
decreto -adfcribendum cenfuit ; ne cui dubitati,o fui^oriri poffit ,
quinam fint, qui ab ipfa Synodo fufcipiuntur. Suift vero in..
frafcripd, Teftamenti Ceteris, quinque Moy&s, id eft, Gene.^

6o DireBions for Studying Art. VI,
fi$,Exodus, Leviticus, Numeri, Deuterorsomium, J ofue,Jn'
dicum, Ruth, quatuor Regum, duo Paralipomenon, Ejdra
primus, dffecundsfs, qui dicitur Nehemias, Tobias, Judith,
Ifyfter, Job, Pfalterittm Davidicum centum quinquaginta
Pfalmorum, Parabola, Eccleftafies, Canticum canticorum^
Sapientia, Eccleftafticus, Ifaias, Hieremias cum Baruch,
Ezechiel, Daniel, duodecim Propheta minores, id eft, Ofea,
Joel, Amos, Abdias, Jitnas, Michaas, Nahum, Abacuc,
Sopbcmas, Aggans, Zacharias, Malachias, duo Macha^
haorum, primus .df fecundus : Teftamenti Novi, quatuor
Evangelia, fecundum Matthaum, Marcum, Lucam, df
Joannem : ABus Apoftolorum d Luca Evangelifta con-
jcripti : quatuordecim Epiftola Pauli Apofloli, ad Roma,r
vos, dua ad Corinthios, ad Galatas, ad Epheftos, ad Phi-
Ji^enfes, ad Coloffet^es, dua ad Theffal^nicenfes, dua ad
Timotheum, ad Titum, ad Philemonem, ad Hebraos s
Petri Apoftoli dua, Joannis Apoftoli tres, Jacobi Apoftoli
ima, Juda Apoftoli una, df Apocalypfis Joannis yipoftoll.
Siquis autem libros ipfos integros cum omnibus fuis parti..
hus, prout in Ecclefia Catholica legi confueverunt, df in
vtteri vulgata Latina editione habentur, pro Sacris <^
Canonicis non fufceperit ; e^ traditiones pradiBas fciens df
¦prudens contempferit ; anathema fit. Omms itaque inteU
ligant, quo ordine, dfvia ipfa Sy nodus, poft jaBum fidei
fttffiftienis fundamentum, ftt progreffura ; e^ quibus potiffi-
ijnum teftimoniis ac praftdiis in confirmandis dogmatibus,
^ inftaurandts in Ecclefia moribus, ftt ufura.
'Tis plain from the foregoing Decree, that the
Council of Trent receives thefe Books into the
Canon which we rejed as Apocryphal. Now the
JLeafon of our rejeding them is, becaufe they
were not receiv'd as Canonical by the Ancient
Church ; whereas the Ancient Church did unani-.
moufly receive thofe which we do now receive.

Art. VI. the Thirty nine Articles. 6i
I do nec fay, that there never was a Man, efpeci
ally amongft the Heretics, that doubted of, or
even rejeded, fome of thofe thac we receive. Nor
do I fay, chac every Bbok which we recdve, was
from the Beginning receiv'd by every Church.
Buc I fay, thac the main Body of Orthodox Chri
ftians did always receive thofe Beeks which we
receive, when once they became acquainted wich
them, and had Opportunity of exaraining into
their Authority. Now the far greater part of chefe
Books were chus univerfally receiv'd in the Firft'
and Second Centuries : and others chat were at
firft fulpeded by fome coijfiderable Bodies of Chri
ftians, who were noe as yfec acquainted with chem,
were, after Examination made, receiv'd alfo by
thofe very Bodies of Chriftians, and never after
either rejeded or even fufpeded by chem.
When therefore the Article afferts. That there
never was any Doubt in the Church of the Autho
rity of thofe Books which we receive and approve
as Canonical ; it muft be underftood in a liraited
Senfoj not abfolutely, buc refpedively. There
have been Doubts concerning forae of them ; but
fo few, fo ffiort, fo. fmall, fo inconfiderable, that
comparatively, or with refped to che Greatnefs
of che Church's Extent, they are nothing, and-
none at all.
And in this the Papifts as well as our firft
Reformers agreed. They well knew what Su-
fpicions had been entertain'd in fome Churches
for a time, concerning fome Books which we re
ceive, upon the Account befere mention'd ; and
what Doubts feme particular Men have exprefs'd in

62 DireBions for Studying Att. VI.
in their Writings concerning chem. And yee boch-
our Reformers and the Papifls did allow, that thofe-
Books which we admit into che Canon, were ne
ver doubced of in che Church. But in what Senfe ?
Why, they were never doubted of, when once
known, by che Church in general, or even by'any
confiderable Pare ef chac diffufive Body. This there
fore was infallibly che Meaning of the Compilers
of our Article; and they muft be underftood in'
this Senfe. What is comparacively none, chey mufl
be fuppos'd here to call nene ac all ; as we often
do in cemmon Converfacion, and in all forts of
Writings. And if this be the Senfe of the Article
(as ic manifeftly is) 'cis cercainly a feund and a crue
one ; as appears from whac I have referr'd co couch
ing the Canon ef Holy Scripcure.
In a Werd chen, our Church doth in this Propo
fition deliver the Reafon, why ffie receives fbme,
and rejeds others, of thefe Books which the Papifis
acknowledge for their Canon of Scripture. She
receives thofe, whofe Authority was (comparative
ly fpeaking) never doubted of; and ffie rejeds
thofe, whofe Authority never was acknowledged
by her Predeceffors in the Faith.

The

Art* VIL the Thirty nine Articles. 6j
The SEVENTH ARTICLE.
Of the Old Teftament.
TH E Old Teftament is mt contrary to the New : for
both in the Old and New Teftament, everlafting
life is offer'd to mankind by Chrift, who is the only Medi
ator between God and Man, being both God and Man.
Wherefore they are not to be heard, which feign that the
Old Fathers did look only for tranfttory Promifes, Alth(?
the Law given from God hy Mofes as touching Ceremonies
and Rites, do not bind Chriftian men, nor the civil pre
cepts thereof ought ofneceftity tobe receiv'd in any Common
wealth : yet notwithftanding no Chrift ian' man whatfoe
ver is free from the obedience of the commandments which
are call'd Moral.
This Article contains Six Propofitions.
I. Chrift is the only Mediator between God and
Man, being both God and Man.
2. Both in the Old and New Teftaments Ever
lafting Life is offer'd to Mankind by Chrift.
3. The Old Teftament is not contrary tb the
New, "viz. with refped to the Offer of Ever
lafting Life to Mankind by Chrift.
4. They are not to be heard, whe feign, that
the Old Fathers did look only fer tranfiiory
Promifes.
f . The Law given from God by Mofes, as touch
ing Ceremonies and Rites, doth not bind
Chriftian Men, hor pught the Civil Precepts
therepf pf Neceflity tP be receiv'd in* any
Common Wealth. 6. No

^4 Directions for Sfiidying Art. Vit
6. No Chriftian Man whatfoever is free from
the Obedience of the Commandments, which
are call'd Moral.
The Firft Propofition. See the Second Queftion
of Turretin's Locus Duodecimus. Only remember,
that by a Mediator in that place theChurch means^
not barely an Interceffor or Tranfador of Bufinefs
between two Parties, in which Senfe Mofes was a
Mfediator between God and the Jews with refped
to the Ceremonial Law ; but fuch a Mediator, In
terceffor, and Tranfador, as can plead the Merit
ofhis own Blood, offer'd up in Man's ftead, to re
concile an offended God to finful Man. In this
Senfe Chrift is the only Mediator between Ged and
Man, being both God and Man.
The Second Propofition. See the Fifth Queftion
of the fame Locits Duodecimus of Turretin, and the
Fifteenth Chapter of the Second Volume of Dr.
Jenkins Reafonablenefs and Certainty of the Chriftian
ReUgion. The Third Propofition neceffarily follows from
the Second. For if Everlafting Life is offer'd to
Mankind by Chrift in both Teftaraents; then, with
refped to this Offer, they cannot be contrary the
one to the other.
The Fourth alfo is contain'd in the Second, or at
leaft is the immediate Confequence of it.
The Fifth Propofition. See the Twenty fifth.
Twenty fixth and Twenty feventh Queftions of
Turretin's Locus Undecimus, and the Sixteenth Chap
ter of the Second Volume of Dr. Jenkins Reafona
blenefs and Certainty ofthe Chriftian Religion,
The Sixth Propofition. See the Second Queftion
of the fame Locus. The

Art. VIII. the Thirty nine Articles. 6^
The EIGHTH ARTICLR
Of the Three Creeds,
THE three Creeds, Nice Creed, Athanaftuss Creed,
and that whicb is commonly caU'd the Apoftles Creed,
ought throughly to be recei'v'd and believ'd : for they may
be prov'd by moft certain warrants of holy Scripture.
This Article contains Two Propofitions.
1. The Three Creeds, Nice Creed, Athanaftus^s
Creed, and that which is comraonly call'd the
Apoftles Creed, raay be prov'd by raeft cer
tain Warrants ef Holy Scripture.
2. The faid Three Creeds ought chroughly te be
receiv'd and believ'd.
The Firft Propofition may be fubdivided into
Three Branches, as ic refpeds each of the Three
Creeds. And,
r. The Apoftles Creed may be prov'd by moft
certain Warrants of Holy Scripture. See Biffiop
Pearfon s Expofition of it.
2. The Nicene Creed in the Main is the fame
with thac ef che Apoftles, only femewhac more
full and exprefs. Buc then the feveral Parts of ic
do exadiy correfpend with the refpedive Parts ef
the Apoftles Creed ; and Biffiop Pearfgn has accor
dingly taken Care to interweave the Expofition of
the one with that of the other. However, I think
it fit to obferve, Firft, thac thefe Words, Whofe King
dom jhaU have no end, are taken from Luke i. ??.
Secondly, that the Spirit is therefore call'd Lord,
becaufe he is very God ; and he is therefore call'd
the giver of Life, becaufe he regenerates Men, and
F i^

66 Directions for Studying Art. VIIL
is the Author of a Spiritual Life in them ; and his
fpeaking by the Prophets is exprefly taught, 2 Pet.
1.21. Thirdly, That the Confubftantiality and
jomt Adoration of the Son and Spirit together
with the Father, are the neceffary Confequences
of the Unity of the Divine Nature.
3. As for the Athanafian Creed, the Prpppfitions
to be believ'd are in Subftance the fame with thofe
in the Apoftles and tbe Nicene Creeds. Wherefore
I rauft once raore refer to Biffipp Pearfon. The true
Senfe pf the damnatory Sentences, &c. may be
feen in Numb. 3. cf the Appendix to the Paraphrafe
with Annotations on the Book of Common Prayer.
I think it prpper to add. That when the Church
fpeaks of the Apoftles, the Nicene, and the Athana-
fian Creeds, we are to underftand the Whole of
thofe Forms which ffie exhibits under thefe Names
in her Liturgy. For 'tis well known, i. Tbat the
Apoftles Creed has receiv'd various Additions to
the Original Ferm. a. That the Nicene Creed was
enlarg'd by the Conftantinopolitan Fathers, and has
alfo with refped to' the Filioque been interpolated
by the Latin Church. 3. That 'tis probable the
Latin Church has alfo interpolated the Athanaftan
Creed with refped to the Filioque. This is certain,
that there is a Difference between the Copies, re
lating to the Controverfy abeut the Precefl[ion ;
and that the Greeks contend with the Latins abput
the true Reading.
The Second Prppofition is the raanifeft Confe
quence of the Firft.

The

The NINTH ARTICLE.
Of Original or Birth Sin.
ORIGI NA L Sin ftandeth not in thefiollowing of
Adara (as the Pelagians do -vainly talk) but is
the fault and corruption ofthe nature of every man, that
naturally is ingendred of the ofispring of Adum, whereby
man is very far gone from Original righteoufnefs, and is
ofhis own nature incUned to evil ; fo that the ftefh lufteth
always contrary to the fpirit ^ and therefore in e'very perfon
bom into this world, it deferveth God's wrath and damna
tion. And this infeBion of nature doth remain, yea in
tbem that are regenerated, whereby the luft of the flefh,
caUed in Greek (fg^ntiiJM «¦«?»}?, which fome do expound
the wifdom, fome fenfuality, fome the affeBion, fome the
defire of the flefh, is not fubjeB to the law ofGod. And
although there is no condemnation for them that believe
and are baptized, yet the Apoftle doth confefs, that concu
pifcence and luft hatb of it felf the nature of fin.
This Article contains Feur Propofitions.
I. Original Sin ftandeth net in the following of
Adam, as the Telagians do vainly talk, but is
the Fault and Corruption ef the Nature of
every Man, that naturally is ingendred ofthe
Ofspring of Adam, whereby Man is very far
gone frora Original Righteoufnefs, and is ofhis
own Nature inclined to Evil, fo that tlie Fleffi
lufteth always contrary to the Spirit.
2. 0)|iginal Sin in every Perfon born into this
World deferves God's Wrath and Daranation.-
3. This Infedion ef Nature (viz. Original Sin)
doth remain, yea in them that are regenera
ted, whereby -the Luft of the Fleffi, called in
F 2 Greek

6S Directions for Studying Art. IX.
Greek peJv^i^t (ta^kh, which fome do expound
the Wifdom, fome Senfuality, fome the Affe
dion, fome th6 Defire of-the Fleffi, is nor
fubjed to the Law of God.
4. Although there is no Condemnation for them
that believe and are baptized, yet the Apoftle
doth cPnfefs, that Concupifcence and Luft
hath of it felf the Nature ef Sin.
The Firft Propofition. The Words fiandeth not
are in the Latin exprefs'd by ftum eft. This being
«oted. The Truth of our Church's Account of the Do^
drin of the Telagians is evident from the exprefs
Words of that Heretic and St. Aufiins Teftimony.
The Works of Telagius are indeed almoft all loft j
but St. Auftin frequently quotes him, particularly
he has preferv'd thefe few Paffages, which I ffiall
give you for a Taft, In Adam peccaffe omnes, non
fropter peccatum nafcendi Origine attraBum, fed propter
imitationem, diBum eft. Apud D. Augud. De Nat. &
Gratia contra Telagianos, cap. 9. Non tantum
primo homini, fed etiam humano generi primum iUud ob'-
fuiffe peccatum, non propagine, fed exemplo. Apud Augufi.
contra Telagium & Cizkfiium de peccato Origin, lib. 2..
cap. I ^ . Sicut ftne Virtute, ita nos fine i>itio procreari.
ibid. cap. 41. The foregoing Paffages St. Auftin
cites from Telagius himfelf. And the farae Do
drin is attributed to him and his Followers in
St. Auftin's own Words, .^antum autem ex aliis com
per i, hoc ibi fent iunt, quod & mors ifta qua iUic comme-
morata e(l, non fit corporis, qmm nolunt Adam peci^ando
meruiffe, fed anima qua in ipfo peccato fit : df ipfum pec
catum, non propagatione in alios homines exprimo homine,
fed imitatione tranfiffej D. Auguft. de peccat. Meritis &
Remifftone contra. Telagianos, lib. I. cap. 9. Aftkrentes
• ¦ boe

Art. IX. the Thirty nine Articles. 69
hoc ideo diBum effe, quod Adam peccaverit primum, in
quo de catero quifquts peccare voluit, peccandi invenit
exemplum: ut pccatum fcilicet non generatione ab iUo uno
in omnes homines, fed iUius unius imitatione tranfiret,
D. Auguft. de Nuptiis df Concupifcentia, lib. 2. cap. 27.
'Twere eafy te heap up more Authorities; but
thefe are fufficient.
Now this Firft Propofition has two Branches.
The Firft is Negative, That Original Sin ftandeth
not in the following of Adam, and therein our
Church condemns the Pelagians. The Second is
pofitive. That Original Sin is the Fault and Cor
ruption ofthe Nature ef every Man, that naturally
is ingendred of the Ofspring of Adam, wherpby
Man is far gene frem Original Righteoufnefs, and
is of his ewn Nature inclined to Evil ; fo that the
Fleffi lufteth always contrary to the Spirit.
I begin with the latter. Compare the Ninth
and Tenth Queftions ef Turretin's Locus Nonus, with
the whole Third Chapter, and the Firft Sedion of
the Fourth Chapter,of the Third Book oifJmborch%
Syftem. You'll perceive, that hew much foever
they differ about the Imputation of Adam's Sin,
and the Explication of fome Texts which are ufu
ally aUedg'd to prove the univerfal Corruption ef
Mankind ; yet they agree in this, that there is
fuch an univerfal Corruption as our Church main
tains. And as Experience teaches us the Truth
of what they jointly affert ; fo fome ac leaft of
thofe Texts which are examined by them, bear
witnefs to the fame. Then fubjoin the Twelfth
and Thirteenth Chapters of the Second Volume
of Dr. Jenkin's Reafonablenefs and Certainty of the
Chriftian , ReUgion.
As for the former Branph of chis Firft PrepdJ
fition, it is the neceffary Cpnfequence of the lat-
F 3 ter

70 Directions for Studying Art. IX.
ter. For if there be fuch an univerfal Corruption,
then Original Sin can't confift in the bare Imita
tion of eur firft Parent Adam. 'Tis true, we do in
Fad follow his Exaraple ; but that is che Effed of
Original Sin, and noe the thing it felf. 'Tis true
alfo, chac we raighc have finned, liAdam had hoe
done fo before us : Buc Original Sin makes Adual
Tranfgreflion neceffary eo thofe that are defiled
With it ; fo that in our prefent Circuraftances we
cannot wholly abftain frora Sin, as we might well
have done, if a Corruption had net been entail'd
upen us.
The Second Propofition has perplex'd many ho
neft Minds ; fer no other Reafon, I am perfuaded,
but becaufe they have not fufficiently confider'd
what our Church afferts. I ffiaU therefore offer
fome Hints.
Upon Suppofition, that our Original Corruption
had continued in full Force, without any fuch Re
ftraint, as the Grace and good Providence of God
do now afford us ; every Man would naturally and
neceffarily grow worfe and worfe, and at length
becorae utterly harden'd by a Courfe of Sin ; in
confequence ef which he could not but have an
utter Averfion to that God, in the Enjoyraent of
whora all rational Happinefs confifts. Such a Per
fen therefore would be unavoidably miferable ;
and if he continued ever in that State, weuld be
everlaftingly miferable. Nor could God himfelf
hinder it, without changing the Man, frem a State
of inveterate Wickednefs, to a State of fincere
Hollnefs ; which is contrary to the Suppofition we
are now arguing upon.
From hence it follows, that Original Sin doth
(that is, the Perfon infeded therewith doth upon
the account of it) deferve God's Wrath and Dara
nation.

Art. IX. the Thirty nine Articles. 71
natien. For Defert has relation to the Juftice of
God, confidered by it felf, as diftind from his
other Attributes. And a Creature is then faid to
deferve Puniffiment at God's hands, when the Ju
ftice of God either obliges him to inflid, or per
mits hira not te remove, its Puniffiment. New the
Juftice of God cannot buc (I wiU noe fay infliB ;
for in this Cafe the Puniffiment or Mifery is the
unavoidable Confequence of its natural Pollution ;
but) permit the Puniffiment or Mifery ofthat Crea-*
ture to continue, which is a Slave to Sin. Such a
Creature therefore rauft needs deferve God's Wrath,
and, as the Confequence thereof. Damnation co
aU Ecemity. Becaufe, unlefs Mercy prevents it
(which is not co be fuppofed, whilft we calk of
Defert, which has a relation to Juftice enly) it muft
to aU Eternity continue the Objed of God's Dif.
pleafure. Let us therefore always bear in our Minds, chat
the Puniffiment of Original Sin is not properly infli-
^e</by Ged; but 't\s perniiued to be the Cenfequenc^
of that State and Order of things which his Wifdom
has appointed. So that whaeever Ged has dene,
with refped to Man, is pofitively good, and a real
Effed of his infinite Love : and as for the difmal
Confequences of Original Sin,they are chargeable,
not upon Ged, but upon our firft Parents. And
therefore, the' our firft Parents were undoubtedly
guilty ofthe utmoft pofitive Injuftice, in plunging
their Pofterity into fuch dreadful Circumftances ;
yet God is not to be impeach'd for the bare Per
miffion of that Puniffiment, which as long as the
Creature continues evil, he is noe in Juftice ebli
ged te remove. For how can chat Creature, which
is juftly odious to God in its ewn Nature, chal-
F 4 ' lenge

72 DireBions for Studying. Art. IX.
lenge God's Juftice to make it happy, whilft it
continues odious co him ?
Perhaps ie may be faid. That 'twas unjuft iu
God to apppint fuch an Order cf things, as thac
One Man's Mifery ffipuld be che unavpidable
Confequence pf anPther's Wickednefs. To tbis
I anfwer. That in Fad God has aded thus in anp
ther Inftance. Fpr pne Man may cripple pr other*-
wife ruin another; and in che prefent Order of
Things this is fometimes unavoidable : But furely
thejuftice of God muft not be impeach'd, becaufe
he was the Author ofthat Order. I confefs, there
is a vaft Difference between Temporal and Eternal
Mifery ; but yet it muft be obferv'd, chac as to
Mifery it felf, as oppos'd to Happinefs, this vaft
Difference is nOc in Kind, buc in Degree only.
And corifequenely, if ic be. really unjuft- in Godeo
appoint fuch an Order of Things, that the eternal
Mifery of one Man depends upon the Will of ano
ther : then 'tis as certainly^ the' Aot equally, unjuft for
him to appoint fuch an Order of Things,as that any
the fmalleft Injury ftould be unavoidably done by
one Man te another. For the fmalleft Injuftice is
as impoflible to God, and as inconfiftent with his
Juftice, as the greateft that can be imagined. And
yet, furely ne Man will accufe God of Injuftice
upon the account of this prefent Order of Things ;
becaufe whatever is properly his, is a Kindnefs
to us, and all the Irregularity muft be charged
only on fuch as pervert his Order, and abufe it to
the Mifery ef their Fellow Creatures. Wherefore
let che Selueion ef che one Difficulty be applied
to the other. For this Argument againft thejuftice
ofGod, with refped to Original Sin, has no more
Strength in ie, chan chat which may be urg'd witlj
Parity of Reafpn againft ordinary Providence. And the

Alt. IX. the Thirty nine Articles. 75
the Folly of chis Argumenc, as urg'd againft ordi
nary Providence, muft therefore be allow'd; be
caufe that Holy Ged, who can't do any Injuftice,
does certainly fuffer fuch Fads every Day ; which
may therefore in tbeir own Natiu-e be accounted
for, the' they feem ac prefenc infuperable Difficul
ties to our felves. Surely we ought to refolve all
thefe Proceedings into his unfearchable Wifdom
and inexpreflible Goodnefs, of which we receive
every Momene of our Lives nuraberlefs, freffi and
demonftracive Evidences ; and which cherefore, we
may firmly believe, did joinely decermin, chac the
Bleflings he incended us by chis Order of chings,
were an over balance ee all che Poflibilities of
Evil arifing from it.
But do Infants alfo, becaufe they are infeded
with Original Sin, deferve God's Wraeh and Dam-
naeion, even cho' chey die in cheir Infancy .** For
the Arcicle faies, chac Original Sin deferves Ged's
Wraeh and Damnation in every Perfon born into
this World. I anfwer. That thefe Words, as full
and comprehenfive as they feem to be, do notwith
ftanding fairly admit, if not neceffarily require, a
Limitation. Fer the Article manifqftly fpeaks of
thofe only,in whora theFleffi lufteth always centra-r
ry to the Spirit, and in whom the pe}v»(<» C*f »?f is
noe fubjed eo che Law of Ged. Do buc obferve
the Words of che Arcicle, and che Order of chem.
The Church faies, chac Original Sin is the fault, Src-
of e'very man, &C. whereby man is very far gone from Ori
ginal righteoufnefs, and is of his own nature inclin d
to e-vil ; fo that the flefh lufteth always contrary to the
fpirit. Then ffie adds immediaeely. And therefore iv
e'very perfon born into this world it deferveth, God's wrath.
and damnation. You fee, in the Judgment of our
Church, Original Sin doth therefore deferve God's
Wr^th

74 Directions for Studying Art. IX.
Wrath and Damnation in every Perfen born into
this World ; becaufe, by Original Sin, that Perfon
is, not only 'very far gone from Orignal righteoufnefs,
and of his own nature inclin'd to e'vil, buC alfo the flefh
lufteth (in hira) always contrary to the fpirit. Again,
the Church fuppofes che Cafe eo be fuch, chac Ori
ginal "Sin doth adually difcover ic felf by mifchie
vous Effeds, in refifting the Divine Will : for fte
fpeaks of ie, as chac which is not fubjeB to the law of
God. And tan chefe Phrafes with any tolerable
Propriety be applied to thofe Infants, which have
as it were a barely Anim,al Life, and die before the
rational Faculties exert themfelves, er feem capa
ble of being wrought on and depraved by Ori
ginal Sin ? Can it be faid of fuch Infants, that their
Fleffi lufteth always contrary to the Spirit, and thac
their Luft of che Fleffi is noe fubjed to the Law of
Ged i I think therefore that che Werds of the Ar
ticle can't be extended farther, than to chofe who
live fo long, as to feel the Effeds of Original Sin
working in thera, and producing Evil Adiens ;
and confequently our Church's Dodrin is only
this ; that Original Sin does deferve God's Wrath
and Damnation in every Perfon borri into this
World, in whom che Fleffi lufteth alwavs concrary
to the Spiric, and in whom the (pe^vtif^ut QctiKii is nOt
fubjed to the Law ofGod. Nor do I fee, how w6
can interpret the Article otherwife, without doing
Violence te it.
. However, if any Perfon thinks, that thofe very
Infants, who die in their Infant State, dp deferve
Gpd's Wrath and Damnation, upon the Account
of their being infeded with Original Sin; i. Be
caufe 'tis certainly poflible, and perhaps very pro-
bable,that OrigifialSin raay have adually depraved
their Faculties in confequence ef theUnion of Body and

Art. IX. the Thirty nine Articles. 75
and Soul, even cho' chac Depravacion doch nec ap
pear ; 2. Becaufe God can'c buc deceft even the firft
Seeds of Vice, and hate the Child upon the Account
of it (there being now no fuppofal of Grace to
renew its Nature) and confequently cannot vouch-
fafe it that Enjoyment of himfelf, for which this
Pollution difqualifies it ; I fay, if any Man thinks
thus, he may notwithftanding fubfcribe che Arcicle
very honeftly. Fer cho' che Church faies no more,
than that every one of thefe, who live long enougli
to difcover che Fruics of Original Sin in cheir Adi-
ons, deferves Ged's Wraeh and Damnation : yet
ffie does nee fay, chac fuch as die in cheir Infancy
do nee deferve God's Wraeh and Damnation upon
the Account of Original Sin. She affirms it indeed
of none but fuch as live paft their Infancy ; but ffie
does not deny it of thofe that die in their Infancy.
And therefore he chac believes ic both of thofe chat
de, and chefe chac do noe, die in cheir Infancy,may
fubfcribe whac the Church affirms, the' he believes
more chan che Church ceaches or requires him to
fubfcribe. But cho' Original Sin dees in ies ewn Nacure
chus deferve God's^ Wraeh and Daranacien ; . yet
fuch were the Bowels of Divine Compallien, thac
Ged feems te have been oblig'd, by thac ineer-
nal Neceflicy which his Goodnefs laid him under,
co make chofe very Creaeures che Objeds of Mer
cy, which his bare Juftice weuld have continued
under Puniffiment. Therefore did the fecond Per
fon ef the bleffed Trinity, who is God himfelf,
become incarnate, co fatisfy Juftice, co obcainour
Pardon, eo redify our corrupced Nacure by the
Afliftance of Grace, and ehereby reftore usee Hap
pinefs. So chac 'tis no Centradidien or Incon
fiftency CO affirm, chat tho' we deferv'd God's Wraeh and

'J 6 Directions for Studying . Art. X.
and Damnation ; yet (fuch was the tendernefs of
his Nature) Ged could not buc provide Means pf
Salvation for us. Fer we deferv'd his Wraeh and
Damnation, only becaufe we were Sinners ; and
as leng as we continued fo depraved, Happinefs
was impofltble ee us. Buc fince our Nacure could
be renew'd, and che Dominion of Sin could be
rooted out (the contrivance and perfe<9;ing of
which glorious Change was the Effed of Divine
Wifdom) therefore we became Objeds of Pity, that
is ("for infinite Goodnefs can't reftrain it felf) of
fervent Love.
I ftall make no farther Enlargements at pre*-
fent ; becaufe any Perfon of ordinary Underftand
ing may improve what I have briefly fuggefted.
TThe Third Propofition (God help us) is evidently
true, as daily Experience teaches us. But fee the
Eleventh Queftion Of Turretin's Locus Nonus, Numb.
21. p. 705',
Tne Fourth Propofition. See che Third Para
graph of Biffiop Pearfon on che Tenth Article,
and the Two firft Queftions of the Locus Nonus of
Turretin's Syftem.

The TENTH ARTICLE.
Of Free Will.
THE condition of man after thefaU o/Adam is fuch.
that he cannot turn and prepare himfelf by his own
natural ftrength and geod works to faith and caUing upon
God : wherefore we have no power to do good works pkor
fant and accepUibk to God, without.- jhe Grace of Godby
Qhvi^ preventing .us, that we mayibave a good wiU, and
girting •mth Uf whm we have thiit, gfod wiU^ For

Art. X. the Thirty nine Articles, jj
. For the beceer underftanding of chis and fome
following Arricles, 'ris neceffary ro obferve, thac
the Phrafe good works may be ufed and taken in
veary different Senfes.
Thofe Works which have no Degree of Imper-
fedien in thera, are in their own nature ftriBbp.
good, and may well bear the Severicy of God's
Judgmene ; ic being impoflible for him eo inipuee
Guile, where chere is ne Defed. And fuch Works
as chefe, fuch firiBly good Works, 'ewas poflible for
our firft Parents to perform before their Fall : And
ic had been alfo poffible for us in like raanner ca
perform ftriBly good Works, had we been prefer
ved in our primitive Ineegriey.
But alas ! by reafon of our Original Corruption
and Depravity of Nature, 'tis becorae impoflible
for us, in our prefent Circumftances, to perforni
any Works thus ftriBly good. For in fpite of eur
utmoft Endevors jfo me Degree of Imperfedion does
and will cleave even to our beft Adiens ; and con
fequently aU our prefent Works are in their own
Nature, in fome Refped or Degree, ftriBly evil ;
according to che known Rule of che Moralifts,
Bonum ex cauja integra, malum ex quolibet d^efeBa. And
therefore none of our prefent Works can in them
felves bear the Severity of God's Judgraent, who
muft needs impute Guilt, where there is notorious
Defed. For in a Moral Confideration all Defed
is materiaUy finful.
But then thofe Perfons, who can claim a Sharfe
in our Savior's Merits by the Terras of the Gofpel
Covenant, that is, fuch as are juftlfied by Faith in
him, raay perform fuch Works, as are, cho' not
ftriBly, yet imputati'vely good ; that is, fuch Works
as God is pleafed to regard, accept and reward as
good

78 Directions for Studying Art. X.
good for che fake of Chrift, by whofe aU-perfed
Righceoufnefs che Defeds of juftlfied Perfons are
fiipplied, and by whofe raoft precious Blood cheir
Guile is waffied away.
As fOr che Works ef Others, viz. thofe who are
not in a Scace of Juftificacien by Faich (eicher be
caufe chey are nec fe rauch as encer'd ince Cove-
nane wich Ged by Baptifra ; er becaufe, the' they
have been bapciz'd, yee chey have noe a juftifying
Faich, viz. a Faich working by Love) chey do, and
muft of Neceflicy cencinue in cheir own Nacure
ftriBly-E\\\ ; and confequenely chey are Sins. So
thac even thofe Works which are good in Appear
ance, fuch as the Relief ef the Oppreffed, Tempe
rance, Juftice, &c. and which we may caU, either
(fer the Reafon abeve mencion'd) Jpecioufty good
Works, or Works comparatively good (becaufe chey
are lefs Evil, and approach nearer co che Rule of
Adion) chofe very Works, I fay, chefe fpecioufty or
comparati-vely good Works, which eicher an Infidel,
or a bare formal Profeffor of Chriftianicy may per
form, are in Reality fplendida peccata. Ads of Vice
under the Difguife of Vertue. For fince none of
our Adiens can be ftriBly good ; and Adiens per
form'd by fuch Perfons cannot be imputatively geod:
therefore the' they are fpecioufty or comparatively
good, yet by reafon of that Imperfedion which
muft needs cleave to them, becaufe 'tis not done
away thro' Chrift, they are ftriftly evil, that is.
Sins. I hope, I have exprefs'd ray felf fe clearly, that
the Reader throughly underftands the foregoing
Diftindions and Terras, upon which a great deal
depends. I precceed therefore to the Confidera
tion of the Article it felf. This

ArtX. the Thirty nine Articles. yg
This Arcicle concains Two Prepeficions.
I. The Condirion of Man after the Fall oiAdam
is fuch, chac he cannoc curn and prepare him
felf by his own natural Strength and good
Works to Faith and CaUing upon God.
2. We have no Power eo do good Works pleafant
and acceptable to God, without the Grace of
God by Chrift preventing us, chac we may
have a good WiU, and working wfch us, when
we have that good WilL
The Firft Propofieion. The Phrafe good works
does in chis Propofieion manifeftly denote Worfes
that are enly fpecioufty or comparatively good. This
being premifed, fee the Fourth Queftion of the '
Locus Decimus ef Turretin's Syftem.
In che Second Propofieion, cho' che good Works
are faid co be pleafant and acceptable to God, yec the
Church dees not mean that chey are ftriBly good,
and confequenely pleafant and acceptable co hira
in cheir ewn Nature : hue ffie manifeftly means
Works imputatively good,towards the Performance of
which God's preventing and aflifting Grace is un
doubtedly neceffary. This being premifed3 the Se-
cendPropofition(which is the neceffary Confequence
of che Firft, and is cherefore conneded by die iUa-
tive Parricle wherefore) is created of by Limborch in
the Eleventh and Twelfth Chapters of his Fourth
Bopk, and Dr. Whitby in his Appendix to the Sixth
Chapter of the Second Epiftle to the Corinthians, ,
down eo Secondly, to explain as far, &c.

The

8o Directions for Studying Art. Xt
Tbe ELEVENTH ARTICLE.
Of the '^ujfiftcation of Man.
WE are accounted righteeut befere God, only for the
merit of our Lord and Savior Jefus Chrift by
faith, and not foT our own Works or defervings. Where
fore that we are juftified by Faith only, is a moft wholfom
DoBrine, and "very fuU of comfort, as more largely is ex
preffed in the Homily of Juftification.
' This Article contains Four Propofitions.
I. We are not accounted righteous before God
for our own Works or Defervings.
2. We are accounted righceeuS before Ged only
for the Meric of our Lord and Savior Jefus
Chrift.
3. We are accounced righceous before God, only
for che Meric of our Lord and Savior Jefus
Chrift by Faith.
4. That we are juftified by Faith enly, is a moft
wholfom Dodrin, and very full of Comfort,
as more largely is expreffed in the Homily of
Juftification.
Our Church exprefly refers eo the Homily of
Juftification fer a more full Explication of the
Dodrin of this Article. And whac the Church
cals the Homily of Juftification, is the Third Ho
mily in the Firft Book, encituled, 0/ the Salvation
of aU Mankind. For in the faid Homily the Do
drin ef Juftification is declared and eftabliffied ;
nor is there any other Homily which bears the
Title of Juftification. That Homily of Salvation there-

Aft. XI. the Thirty nine Articles , 8 1
therefore ought in any wife to be carefully perus'd, "
befere a Man paffes a Judgment upen th^ Dodrin
of this Article.
Now whofoever has read' the aforefaid Homily,
muft have obferved, i. That (in hew different.,
Senfes foever the Werd may be ufed in either Scri
pture or other Writers) yet our Church does in this
Homily, and confeijuently in this Article alfo, by
Juftification moft certainly mean being in a State
of Favor with God, being accehrited righteous
before him, having our Sins forgiven, fo that they
fhall net be imputed te us. 2. That when our
Church condemns the Dodrin ef Juftification by
Works, ffie does not deny the Neceffity of our
living in Obedience to God's Laws, as that with
out which we cannoc poflibly be faved ; bijt ffie
denies, chac any Works of ours are ftriBly good,
or have a real Worth of their own, fo as to raerit
or deferve Remiffion of our Sins upon their own ,
account. 3. That by Faith our Church raeans net
the bare Ad of Believing, as feparate frora other
Inftances of Obedience ; but a lively Faith, a
Faith chac works by Love, and is accorapanied
with every Branch of Gofpel HOlinefs. ^4, That
when ffie afferts and raaintains Juftification by
Faith, ffie does not mean, that Faith is of it felf
meritorious, or can deferve Remiffion ef Sins at
God's hand ; but that we do by Faith lay hold up
on the Merits of Chrift, by whom alone our Peace
with God is made, and for whofe Sake alone we
are- juftified. Faith therefore is the Inftrument by
which a Man applies to himfelf the Virtue of
Chrift's Sacrifice. And confequently, y. When the
Church teacheth Juftification by Faith only, ffie
does in reality mean the very fame, as if ffie had
faid. We are juftified by Chrift only, that is,
G to

S^ Directions for. Stttdying •. Aft. XL
tO' ufe {a) her own Expreflipns, We. put our Faith in
Chrifl, that we be juftified by hint only, that ive be juftified
by God's free' Mercy, and the Merits' of our Savior Chrift only^
and by no Vtrtae and good Works ofour own,that is, in us, or
tkat we can be .able ts have,^or to do, for to deferve the faine :
%ihrift himfelf only being the Caufe meritorious thereof.
; From whence it follows, that when Juftification
h Faith, is by our Church oppos^'d to Jiiftificatipn
by Works, the Word J5j' is ufed in different Senfes,;
and corifequenely the Oppofition is not exad. Foi*
Works are by our Adverfaries confider'd as che me
ritorious Caufe of Juftification, and che Word By
expreffes cheir merieorious Caufality : whereas
Faith is not by us confider'd as the meritbrious
Caufe of Juftification fand confequently the Word
By do£S not exprefs their meritorious Caufality)
but as the Inftrument by which Chrift's Satisfadion
is applied to particular Perfons, and confequently
tb© Word By, when applied to Faith, ^xprdleS;
(what I may caU) the inftrumental Caufality, or
the applicatory Caufe of our Juftification. Where-
f©re,when our Church faies, we are juftified by Chrift's
Merits only, in Oppofition to pur Adverfaries, who
fay, we are juftified by our own Works (m what Mea
fure or Degree-, is another Queftionj there is a
dired Oppofition ; and then the Word By in both
caontradi6tory Oppofitions is ufed in che fame
Senfe : but not otherwife.
; Froin. what has been faid, our Chureh'^s Inten
tion and Dodrin about Juftification by Faith are
abundantly manifeft, the' they are unhappily Word
ed. And the Truth is, St. P<t«/,. having fpoken fp
much of Juftification by Faith, in a Senfe which
the Compiler's of our Articles and Horailies do not
feem

\.X») Bmilj cfSatvatiajr,. TUxd Part, near tlie beginning.

Art. XL the Thirty nine Articles. 8j
feera chroughly eo have underftood, occafion'd
them, in Oppofition ro a raoft notorious Falffiood
and raeft pernicious Dodrin of the Papifts, .to ex
prefs the real Truth in the Apoftle's ewn Phrafe ;
but in a Senfe, cho' in no wife concrary te, yec
feraewhat -different frora, what he (as later Writers
have evidently ffiewn) did raoft cercainly intend
thereby. Thefe things being prerais'd, I proceed to the
Propofitions contain'd in this Article.
The F/>/ Propofition. Tha Reafon ofit is plain,
becaufe(according to what I obferv'd upon the fore
going Arricle) our own Works are not ftriBly good.
But fee the Second Queftion of Turretin's Locus De
cimus fextus.
The Second Propofition. See the farae Author in
the Third Queftion of che farae Locus. For fince
our own Works are excluded in che foregoing Que
ftion, and chere is no Precenfe ef any ocher Medi
ator ; therefore we are juftified by Chrift only.
The Third Propofition. See the fame Perfen in
che Seventh Queftion of the fame Locus.
The Fourth Propofitipn is the neceffary Confe
quence cf the Pther Three. For if the Dodrin of
Juftification, as caughe in che Homily referr'd to, is
proved in che forecited Places of Turretin ; 'tis ceri-
lequently wholfom, becaufe true, and founded on
the Holy 'Scriptures. And it cannot hue be full of
Comfore alfo, becaufe ic affures us ef Happinefs up
on fuch infallible Grounds, as che Malice of Men
and Devils can'c affed or undermine.
Th9 Reader ftould alfo corapare the Fourth
Chapter of the Sixth Book of Limborch's Sy^em,
with thofe Parts of Turretin which I have juft now
referr'd to.
G 2 The

84 Directions for Studying Art. XII.
The TWELFTH ARTICLE.
Of good Works.
ALB E IT that good ii^orks, which are thk fruit ef
faith, and follow after Juftification, cannot put
away our fins, and endure the feverity of God's judgment.^
yet are they pleafing and acceptable to God in Chrift, and
do fpring out neceffarily of a true and lively faith, infomuch
that by them a Uvely faith may be as evidently known, as
a tree difcerned by the fruit.
This Article contains Four Propofieions'.
I. Good Works Etre che Fruits of Faith, and fel
low after Juftification.
2. 'Good Works cannot put away our Sins, and
. , ., endure the Severity of God's Judgment.
3. Good Works are pleafing and , acceptable co
God in Chrift.
4. Good Works do fpring oue neceffarily of a
true and lively Faith, infomuch thac by eliem
a lively Faith may be as evidently known, as
a Tree difcerned by the Fruit.
For the better underftanding this Article, che
Terms and Diftindions' premifed in. che Tench
Article muft be carefully obferved. '¦ It rauft alfo
be farther noted, i. That our Church does not
allow, any Works, which are done before Juftifica
tion, to be fo much as imputatively good ; as ap
pears from the Thirteenth Article. 2. That by
faith, in the former Part of this Article, our Church
means a lively faith, as-fte expreffes her felf in tbe
latter Part of it. 3. That thofe Works which fee
calls good, meaning that they are imputatively fuch,
¦ ; are

Art! XIL the Thirty nine Articles. 8$
are Works performed in Obedience to God's Com
mandments. Thefe things being premifed.
The Firft Propofition has Two Branches. Firft
Good Works (that is. Works imputatively good, and
perform'd in Obedience ro God's Commandments)
are the Fruits of Faith. See the Tenth Chapter of
the Fifth Book of Limborch's Syftem. Secondly^
good Works JaUow after Juftification, that is, thofe
Works or Inftances ef Obedience te God's Com
mandments, which feUow after Juftification, are
imputati'vely good. See the Fourth Queftion of Tur
retin's Locus Decimus feptim us.
The Second has alfo Two Branches, the laft- of
which depends on the Firft. Good Works cannot en
dure the Se'verity of God's Jugdment. That is, Becaufe
thofe Works, which we perforra, are not Jh-iBly
good, tho' they are fpecioufty or comparatively fuch ;
cherefore chey cannoc in ehemfelves, or upon cheir
own accounc, or real and incrinfic Worth, endure
the Severity of God's Judgment, which muft needs
difcover and condemn the Imperfedion of thera.
See the Second Queftion of Turretin's Locus Decimus
feptimm. From whence it neceffarily follows, chat
good Works cannot put away our Sins, or merit eur
Pardon for former evil Adiens. For chat which
is it felf fo imperfedj as in its own Nature to need
Pardon ; can't raerit Pardon for fomething elfe.
The Third Propofition. See the Third Queftion
of Turretin's Locus Decimus feptimus. For God can't
be fuppofed eo have made chac neceffary to Salva
tion, which is noe pleafing and acceptable to him
felf. And that good Works are pleafing and accep
table eo Ged in Chrift, is evident. Becaufe, fince
they cannot of themfelves endure the Severity of
God's Wrath, they can't be pleafing and accepta-
G % ble

86 Directions for Studying Art. XIII.
ble. to him on their own acceunt ; but are fuch for
the Sake of him in whom God is well pleafed with
us, even Chrift, by whom God has reconciled us to
himfelf. .
The Fourth Propofition is in effed the fame with
the former Branch ef the Firft.

The THIRTEENTH ARTICLE.
Of Works before Juftification.
WORKS done before the grace of Chrift, and the
infpiration of his Spirit, are not phafapt to God^
forafmuch as they fpring not of faith in Jefu Chrift,
neither do they make men meet to recei've grace, or (as
the School-authors fay) deferve grace of congruity : yea
rather, for that they are not done as God ha^ willed and'
commanded them to be done, we doubt not but they have.
tbe nature of ftn.
This Article contains Three Propofitions.
I, Works done before the Grace of Chrift, and
the Infpiration 'of his Spirit, are not pleafant
to God, forafmuch as they fpring not of Faith
in Jefu Chrift.
^. Works done before the Grace of Chrift, and
the Infpiration ef his Spirit, de not make
Men meet to receive Grace, or (as the
School-Authors fay) deferve Grace of Con
gruity.
3. Works done before the Grace of Chrift, and
the Icfpiracion of his Spiric, for chac chey are
nec done as God hath wiHed and commanded
them to be done, have the Natur? of Sin.

Art. XIIL the Thirty nine Articles. 87
For- the Words yea rather, thtLatln Copy reads
JwOTo ; fo chac che Word rather is nec comparacive,
buc che Church diredly affirras, chac fuch Works
have che Nacure of Sin, as che Latin neceflarily
impores, and che following Expreflten, we doubt
not, manifeftly implies. And indeed; fta, rather does
boch here, and in the Twenty fecond Arcicle, mean
che fame as yea, on the contrary. This is evident
from the Concexc of boch Places.
The Firft Propofition. Since Works done before
the Grace of Chrift, and the Infpitacion of his
¦Spiric, are neither /fi^/j' nor imputatively good (che
Meani^ of which Exprefllions I explained under
the Tench Arcicle) they cannoc be pleafanc co
God ; forafinuch as chey fpring noe of Faith in
.^J.efu Chrift. For if they did fpring- of Faith in
Jefu Chrift, they would be dene by his Gr-ace, and
tlirough the Infpiracien of his Spiric ; and confe
quently they would be imputatifvely good,^ and for
that Reafon pleafant to God. See zX^o Turretin's
Fourth Queftion of his Locus Decimus feptimus.
The 5e«»/i Propofition. That which is finful,
needs Pardon, but can deferve Nothing. Sfee alfo
the Fifth Queftion of che fame Locus of Turretin..^
The Third Propofieion. Since Works dene before
the Grace of Chrift, and che InfpiraeiOn of his^Spi-
rie, are neieher/ri^/y nor imputatively good ; they
muft needs be finful, or have the Nature of Sin. And
thac for this Reafon, viz. Becaufe chey are not
done as God hath willed and commanded chem co
be done. For had chey been done, as Gad hath
willed and commanded, thac is, according to t|ie
Gofpel Rule ; they would have teen imputatrdfely
good thro' Faith in Chrift, and cflnfequently not
G 4 fmful;

88 Direaions, for Siu^ml- Art. XIV, XV.
finful ; fince the' they are ftriBly finful in them
felves, yet itheirilmperfedion'j'is'^ removed >thro'
Faith.

The FOURTEENTH ARTICLE.
, ; = Of Works of Supererogation.
¥0 L UNT A R T works befides, over and above God's
commandments, which th'ey £aU works of Superero
gation, cannot, be, liaught without arrogancy and impiety.
¦ P<>^: h ^hem men. da declare, , that^ .they '. do. not only render
unto, God as m.ush as they are boatid to do,:but that they
.do -more for his f»k?:tban of bounden duty is required:
whereas Chrift faith plainly, when ye. ,have' done, all
that , are commanded to you, fay; We axe unprofitable
fervants. i , .' . /'¦
This Article, .properly fpeaiking, . contains- but
One Propofition, the latter Part being only a Con
firmation or Proof of .what is afferted in the for
mer. See Liwiflj-ci&'s Syftera,Book.che Fifth, Chapter
^ the Seventy- feventh, Sed. 17, ji8. andthe Fourth
Queftion of Turretin's Locus Undec'inius.. .... ;

The FIFTEENTH. ART LCL&
Of ~ Chrifl tflone mthout Sin:
CH RI S T 2» the truth qf our nature v^as made, like
unto us in aU things (fin only excepted)frbm which he
was clearly void^both in his fiefh. and in h.ii fpirit i He came,
- ¦ - \- "yg

Art. XV.- the Thirty nine Articles. 8 9
t(tbe » Lamb without fpot, whoi by facrifice of him
felf once mdde^ fhould take away tbe fins of the' world,
and ftn (as St. John faith) was not in him. But ai we
tbe reft (altho' baptized and born again. in Chrift) '^>t
^^^d in. matry things^ and if we fay we bave nofih^ we
.deceive our felines,- and the truth is'Motiin us.
This Arcicle contains Four Propofitions.
—I. Chrift in the Truth of our Nacure was made
like unce us in aU chings (Sin only excepced)
.from which lie was cleswrly void, boch in his
Fleft and in his Spiric.
2. He came eo be a Lahib Wichouc a Spec, who
by Sacrifice of himfelf once made, ffiould cake
away che Sins of che World.'^
3. Sin (as Se. John faith) was not in Chrifti
4. All we the reft (altho' baptized arid born
again in Chriftj yet offend in many things,
. and if we. fay we have no Sin, we deceive
our fel'Ires, and the Truth is not in us.
» - ¦-¦. .^vi. :
The Firit 'Propofition. See Biffiop Pearfo^ on the
Third Artidev from the Beginning down to £or»
of the Virgin Mary.
The Seco»y Propofition. That Chrift Was a £«/«&
f without Spot;: and confequently that he came. to be
fuch, St.Peter exprefly affures us, 1 Pet. 1.19, Thac
he came co be a Lamb wichouc Spec, who fhould
take away the fins- ofiXbe world, is evidenc froni' i John
3. J. where we are told, that Chrift was mamfefted
to take away our fins. That:hecdok away ihe, ':Sins
of che 'World by the Saerifice/ofi himfelf, is evident
frora che Anchor ee che Hebrews, Who faies,rChap-
eer 13. v. 12. chat Our Savior fuffered without the
Gate, t'hat'. he might fanBify :Jhe people-, with • h^, own
And that Chrift's. Sacrifice, o£ himfelf was buc

go Directs for Stuefyin^. Art. XVI,
but Once made, will appear in the Second and
Third Propofitioris of the Thirty firft Article.
The 7%ir«^ Propofition. St. John faies, i JEpift,
Chap. 3 • V. y . in bim is no fin.
..--. f he^ JTjw/ii Proppfition. The former Branch of
ic is evident from the latter, which is che exprefs
A'ffercion of Sc. John, i Epift. Chap, i, v. 8.

TheSIXtSENTH ARTICLE.
Of Siff after 'Baptifm,
- . u ¦ ¦¦ ¦
NOT every deddlyjfii willingly wmmit ted after Bap,
tifm is fin agaivft the Holy Ghoft, andttnpardojpible,
-WHterefne the gtmtaf repentance is not to be denied to, fuch
4s falli into fia. aftet Bapifm. After we bavsi receivd the
..Jidy Ghoft, we may depart from grace giverf; and faU in
to fin, aad by tbe grati (f. God we may, arife again, and
amend our lives. And therefore they are tq, be 4ondemned
W-hich fay, they can ho more fin as toifg.iis \tkey Uve here,
er d^y the flac^ offorgiv^ifefs tofttcb as fm^ repent. . ""
This Article contains Four Ppopofieions.
1. Noe jevery .deadly Siij wilHngly cemmicted
after Baptifm, isSin againfj:: the Holy Ghoft,
and unp^donable.' 1 .; -f
2. The Grant of Repentanoeis not to be denied
to fuch as faU into fin a&ec Baptifm.
3. After we have receiv'd the Holy Ghoft, we
may depart. from Grace given,' and faU into
^in, and by the Grace of God we may arife
- again, andaisnend our Lives. .
4. They are to be condemn'd which fay, they
can «o more Tai as long isJthey Uv« here, or
deny

Art. XVL tht Thirty nine Articles. gx
deny che place of Forgivenefs to fuch as truly

repent.

Concerning this Arcicle in general. See Mr.
plaifere's AppeUo Evangelium, Pare 3. Chap. 16. p,
491^ &c.
The Firft Propofieion. Touching che diftindion
of trtortal and venial Sin,fee Limbirrthh Syftem,BoK)fe'
the Fourch, che Fourch Chapter, Sied. 19,20,21,2^,
2I. That every deadly Sin willirigly committed
after Baptifm is noe unpardonable, fee che Fifth
Book ol Limborch's Syftem, Chapter cheEighcy fifth.
And confequenely. every fuch deadly Sin can'c b«;
the Sin againft the Holy Ghoft ; becaufe che. Sia
againft che Holy Ghoft is unpardonable, Matth. \t.
31,32. The' by che way, ie muft bfe obferved, that
our Church does not decermin,wh'at the Sin againft
che Holy Ghoft is, nor need ariy Perfon be able tto>
decermin ic in order eo his Satisfadion touching
this Propofieion ; fince che Argumenc already at-
fer'd plainly proves, chat every deadly Sin willing-;
ly committed aft6r Baptifin is noit the Sin againft
the Holy Ghoft.
The 5«ow(/ Propofition is the neceffary Confe
quence of the Firft. For who ftall dare to d&ay
Repentance, that is, to deny the Peffibility of Re
pentance^ in thofe Cafes, wherein God, who altwef
has Power fo te do, has not made it impoflible ?
The Third Propofition. That we may departs
from Grace given, and fall into Sin, after we have
received che Holy Ghoft, fee che Fifth Book of
Limborch's Syftem, from the Eightieth Chapter to
the Eighty fOurch inclufively: and chac by the
Grace of God we may' arife again, and amend our
tivesj appears from the Firft Propofieion.
Th?

gi DireBhf!r for StudjingA Art. XVII.
.¦The Fo#i^ 'Propofition neceffarily follows from
the Third.

The SEVENTEENTH ARTICLE,
Of Predeftination and Election.
"T^REDESTINATION to life, is the everlafting-
Jf/-, purpofe of Godf whereby '(before the foundations ofthe'<
jiitrldf.were laid) he hatb conftantly .decreed -by his ebunfel;.
fecret lous, to deliver fr/im curfe anddjimnation thofe whom:
helhath chofen iw Chrift out of mankind, and to bring
tbeimiy Chrift to everlafting falvation, as veffels made to
IgmSr.'^r.Wherefire'they which be endued v/ith fo e^cellenh
a ben^t of God, te caUed, according to'God's ^urpofi -by his.
fffriti working in- due feafon : they thrs^ grace obey the cal-
tihg^rtbeybe ..jiijlifie'd? freely : they be made fons of God. by
/ehptitAt: iheyThcTtidde Uke the image of his only begotten'
fe^Jefus Chrifb;; ihey walk reli^oufiy liit good' works,
aifd iff kngth by '•God' s inercy they .attain' to everlafting^
fi^ai^J,/' ¦ ' v![. ;,¦.¦: -.- -t... '-, ;
D Atthe godly xenfideration of Predeftination and ourEle-.
Sion in Chrift, is fuU of fweet, pleafant, and unfpeakable
ee^fiori to.godly perfons, and fuch as' feel in themfelves ihe
warMng of the fpirit of .Chri^, mortifying the works of
thejftep, and their earthly members, and'drawing up their,
imwdtoMgh and ^hea'venly things; .as weU becaufe it doth
greisly eftabUfh and confirm their faithof eternal J alva'tionj
tjr.be' enjoyed throughia\ri&., as becauji it doth fervently
kindle sbeir love. cowards God: fo for curious and carnal
'perfoiis, lacking the. fpirit of Chrift, to have continuaUy
before J,heir eyes. the fentence of God's Predeftination, is 'a
midft dangerous downfal, whereby the devil doth thruft them
either into defpersti^y or into w'retchlefnefs' of moft unclean
Uving, no lejs paikws tban defptration. . .
•jd i Furthermore,

Art. XVIL the Thirty nine Artiths. g-^
""'Furthermore', We inuft receive God's promifes in- fuch
wife, as they be generally fet forth to us in Holy Scripture :
and incur doings, that wiU of God is folk followed, which
we have exprefty declared unto us in 'the 'whad ofGod.
" For the right underftanding of this Article, I
iritreae the Reader ferioufly co confider the Twenty
firft Chapter of che Third Pare: of Mr. Plaifere's Ap
pello Evangelium, p. 334, c^c. which when he has
done, he may perufe whac follows. '
The Dodrin of Predeftinatiori' has fill'd man^'
Volumes of Cofitroverfy ; and the'Etiglijh Patrons
of the feveral Scheraes er Hypothefes have ende-
vor'd to ftew, thac che Church of England dees, in
this Arcicle, either- plainly maintain, or at leaA
not contradid, their refpedive Opinions.
Now chac the Dodrin of our Church is in forae
Places utterly irreconcilable with the abfolute and
irrefpedive Predeftination of both the Supralapfa-
rians and Sublapfarians, is to me indifputably clear.
For, Firft, The Church prays to God, juft before a
Child is bapciz'd, that it may receive the fulnefs of his
Grace, and ever remain in the Number of his faithful and
eleB Children ; and after 'tis bapciz'd, fte chanks Ged,
that 'tis regenerated with hisHoly Spirit. And yet furely
all Children that are baptiz'd, are not fav'd. Where^-
fore, in our Church's Judgment, feme Perfons that
had receivd the fulnefs of God's Grace, and were
Eled, and regenerated with the Spirit, do after
wards fall away. Secondly, In the Burial Office, we
pray God, that he would not fuffer us in our laft
Hour for any Pains of Death to fall from him. This Peti
tion is to be faid by the Eled, if there be any fuch
amongft us. 'Tis poffible therefore, in the Judg
ment of our Church, for thofe that ^re Eled, noe
• barely

94 Directions for Sttfdy^ Art. X Vlf.
barely eo fall from God, buc even co fall frora him
in their laft Hour, that is, totally and finally.
Now thefe Particulars, not to mention others,
do .in my Opinion deftroy ail abfoJuee Predeftina
tion; infomuch, that could I think abfoluce Pre
deftination true (whether in th© Supralapfarign or
Sublapfarian Wgy) J could not fubfcribe to the
XJfe of the Liturgy. Wherefore, tho' I do by no
means cenfure fuch abfolute Predefiinarians, as
think the foregoing Particulars confiftent with
ibeir Notions, and do conform accordingly: yet
I muft own, I de not fee how I could get over
ihofe Difficulties, were I perfuaded of the Truth
43f their Notions. And confequently I mull, till
I Feceive greater Ligbc, believe chac our Church
condemns thofe Notions, by injoining and afferr
ting fuch things as are irreconcilable to them.
But then, with refped to this Seventeenth Arti
cle, I do nee determin, whether our Church does
conderan abfoluce Predeftination, or no. If thofe
who maintain ic, think themfelves able to recon-
<ale this Article co cheir Dodrin, I am fatisfied :
tho' I rauft add, chac I will noe be bound eo do che
farae. As for conditionate Predeftination (if fhe
^oes not affert er favor it, yet) that the Church
jdoes not in this Article condemn it, Mr. Plaifere
¦has demonftrated, in the Chapter before mention
ed, beyond all poflibility of Contradidieri.
And indeed, 'cis to me a raoft aftoniffiing thing,
that -the Patrons of abfolute Predeftination are
able to perfuade themfelves, as they very frequent
ly and confideritly maineain, chat conditionate Pre
deftination is condemned in this Article by our
Church. For every body chac underftands cheir
Nocions, rauft be forc'd eo fee, one would think,
ihat there is not one Syllable in this Article, buc
what

Aft XVIL the Thirty nim Articki. 9^
what the Pacrons of conditionace Predeftination
ipioft heartily approve and teach; 'Twould be end
lefs CO enuraerate all the Authorities, -by-which
chis mighe be made appear. Lec.ie cherefore fuf-
fibe, chac che only Part wherein any Difficulty can
be precended, is che Firft Paragraph ; and thati
jkminim himfelf (noc eo mention ochers his prO-
fefs'd Followers) does manifeftly afferc every Branch"
of ic, as appears from his own Words quoted in
the (a) Margin, which che Reader, may eafily comr pare

(«) Atque ha£l:enu5 quidem, cum eas fententias decUrtverim,
quE circa Articulum de Prsdeftinatione in Ecclefiis noftris,
atque etiam in Academia Leidevft inculcancur, atque a me impro-
banmr: fimul vero etiam rationes meas produxerim, cur eo mo
do de illis judicem; deinceps meam ipfius fentenciamin medium
proferam: quse talis eft, ut ego quidem arbitrer eam verbo
I>ei quam maxime confirmem efle.
Primum & abfolutum Dei decretum, de hoi^ine peccatpre
fervando, efle, quo decrevit Filium fuum Jefum Chriftum ponere
in Mediarorem, Redemptorem, Salvatorem, Sacerdotenx &
Regem ; qui peccatum morte fija aboleat, amiflani ialutem
o'bedientia fua impetret, & virtute fua communicet.
' Secundurfi praecifum & abfolutum Dei decretum efle, quo
decrevit refipifcentes & credentes in .gratiam recipere, eofque
perfeverantes ad finem ufque, falvos facere in Chriftt, propter
Chriftum, & per Chriftum ; impoenitentes vero & infideles in
peccato & fub ira derelinquere, atque damnare tanquam alie-
nos a Chrifto.
Tertium Dei decretum eft, quo decrevit media ad refi-
pifcentiam & fidem neceflaria fufficienter & cfficaciter admini*
ftrare. Hanc adminiftrationem inftitui juxta fapientiam Dej)
qua feit, quid mifericordiam & feveritatem fuam deceat, item-
que juxta juftitiam ejus, per quam paratus eftj fapientite fuse
pirse'fcriptum fequi atque executioni mandare.
Hinc fequi quartum Decretum, quo decrevit fingular^s &
certas quafdam perfonas falvare & damnare. Atque hoc decre
tum prsefcientix I^ei innititur, qua ab sterno fiiiyir, qmnamf
gxta ejufcemodi adminiftrationem mediorum ad convedipnem
fidem idoneorum, ex pr^eveniente ipfius gratia credituri erant,

g6 Directions for Studying Art. XVtl.
pare wich che afqrefaid Firft Paragraph : and by
¦ fuch

erant, & ex fubfequehte gratia perfe vera turi ; quive vero etiam
nbh erant credituri & perfeveraturi. Declaratio Senten. p. 119.
inter illiiii. of era, Lugd. Bat. 1629.
I. Decretum, hoc Prsedeftinationem vocamus ; Graece w^f-
oe«9"*«Va.verbocr(y»et^«f, quod fignificat, determinare, conlti-
tuere, dilbernere aliquid anteaquam illud agas. Secundum hanc ,
generalem notionem Prsdeftinatio Deo tributa erit Decretum
-ejus de omnium rerum Gubernatione, quam Providentiam ap
pellare folent Theologi. Minus generali notione confiderari
fbler, quatenus in genere circa creaturas rationales fervandas
vel damnandas fpeSatur, puta Angelos & homines. Stri£lius
de hominum Prsdeftinatione fumitur, & tunc etiam dupliciter
ufurpari confuevit : alias enini ad utrofque tum eleftos, turn
reprbbos atcommodatur ; alias ad folos Eleftos reftringitiir,
& tunc oppofitam habet Reprobationem. Nos hoc poftremo.
figniflcatu, quo illam ubique fere Scriptura ufurpat, de Prse-
dieftinatione agemus.
II. Prsedeftinatio itaque, ad rem quod attinet ipfam, eft De
cretum Beneplaciti Dei in Chrifto, quo apud fe ab xterno ftatu-
it fideles, quos fide donare decrevit, juftificare, adoptare, 8e
vira xtef'na donare ad laudem gloriofae gratis fuse.
III. Genus Prsdeftinationis Decretum ponimus, quod la^b^ •
mr' & /Sst/xiii' n ^>^vna/T@- 05« Scriptura appellat ; & Decre
tum non Legale, fecunduih quod dicitur, qui fecerit ea homo
vivet in illis : fed Evangelicum, cujus Hic eft Sermo ; Haec
eft voluntas Dei, ut omms qui videt Filium, & creditin ilium,
habeat vitam seternam'; & propterea Decretum hoc eftperem-
jftorium & irrevocabile, quia Evangelio continetur totius con-
filii Dei dc falute noftra extrema patefaftio.
IV. Caufa eft Deus fecundum beneplacitum feu benevolum
a^ftum voluntatis fuse, quo rnotus in fe & apud fe decretum
illud fecit.- Hoc Beneplacitum non modo excludit omnem cau-
fem, quam ab homine fumere potuit, aut fumere fingi potuit:'
verum etiam amolitur quiccjuid in homine vel ab homine erat,
quod Deum jufte permovere poterat, ne Decretum illud gratio-
fum faeeret. '
V. Decreti illius Fundamentum ponimus Jefum Chriftum, Me-
diatorem Dei & hominum, in quo Patri bene eft complacitum,
in quo Deus mundum fibi reconciliavit, non imputans ipfis pec
cata illbrvin, quem DCus peccatum fecit, ut nos eflemus jufti
cia- Dei in illo : per hunc debuit juftitia fKCulorum adduci,
i adoptio

Art. XVII. the Thirty nine Articles. 97
fuch Comparifpn he cannot buc obferve an exad Har-

adoptio acquiri, Spiritus gratix & fidei impetrari, vita sterna
compacari, omnifque benediftionum fpiritualium plenitude
prseparari : quorum communicatio prsdeftinatione erat decei:-
nenda. Hic etiam caput conftitutus eft a Deo omnium illorum,
qui iftorum bonorum communionem funt divina Prsdeftina-
tione accepturL
VI. Decreto ifti stsrnitatem tribuimus, quia Deus nihil in
tempore facit, quod ab aeterno facere non decreverit. Nota
enim funt Domino Deo noftro omnia opera fua ab sevo, & elegit
nos in Chrifto antequam jacererttur fundamenta mundi ; fecus
Deo mutatio impingitur.
VII. Objeftum ftu materiam Praedeftinationis duplicem po
nimus: cum res divinas, tum perfonas, quibus illarum com
municatio eft hoc decreto prsedeftinata. Res illae ab Apoftolo
generali vocabulo Benediftionum Spiritualium appellantur :
quales funt in hac vita Juftificatio , Adoptio in filios, Spiritus
gratis & Adoptionis ; denique poft hanc vitam, vita sterna :
qus omnia gratis & gloris nominibus comprehendi folent 8c
enunciari in fcholis Theologorum. Perlbnas circumfcribimus
voce fidelium, qus peccatum prsfiipponit ; nam in Chriftum
non credit nifi peccator, & qui fe peccatorem agnofcit. Inde
benediftionum illarum plentitudo, earumque fafta in Chrifto
praeparatio, non nifi peccatoribus neceflaria erat. Fideles autem
dicimus non qui tales propriis meritis aut viribus erant futuri,
fed qui Dei beneficio gratuito & peculiari in Chriftum erant;
credituri. VIII. Forma eft ipfa bonorum iftorum fidelibus decreta
communicatio, fid?liumque in mente Dei prsexiftens & prs-
ordinata ad Chriftum caput iftorum relatio & ordinatio ; cujus
fniftum percipiunt ex reali & aftuali cnmChrifto capite fuo uni-
one, hic gratiofum per unionis inchoationem & proveftionem,
in futura vita gloriofum per unionis perfeftam confumma-
tionem. IX. Finis Prsdeftinationis eft laus gloriofs gratis Dei ;
quum enim gratia feu gtatuitus Dei amor in Chrifto Prsdeftina
tionis caufa fit, squum eft ut illi eidem omnis iftius aftus glo- ""
ria cedat.
X. Hoc autem Prsdeftinationis Decretum eft fecundum ele-
ftionem, ut inquit Apoftolus, qus Eleftio cum neceflario in
ferat Reprobationem, hinc Prsdeftinationi contraria opponitur
H Reprp-

9? Directions for Studying Art. XVII.
Harmony between our Church and the Author a-
bove mention'd. In

Reprobatio, qus etiam Abjeftio dicitur, defcriptio ad damna-
tionem, & conftitutio ad iram.
XL Illam autem ex lege contrariorum definlmus Decretum
irs feu fevers voluntatis Dei, qua ab sterno ftatuit infideles,
qui culpa fua & jufto Dei judicio credituri non funt, ut extra
unionem Chrifti pofitos, condemnare ad mortem sternam, ad
declarandam iram &c potentiam fuam.
XII. Quanquam fide, in Jnfum Chrilktm peccatorum omnium
remiflio impetretur, & peccata non imputentur credentibus :
tamen Reprobi non tantum infidelitatis, per cujus contrarium
poterant evadere poenam reliquis peccatis commeritam, fed
etiam peccatorum adverfus legem perpetratorum pcenam pen
dent exitii sterni a facie Domini & potente gloria ipfius.
XIII. Utrique huic Decreto, tum Prsdeftinationis, tum Re
probationis, fua fubjungitur exequutio, cujus aftus eo ordinft
peraguntur, quo ih decreto ipfo & a decreto funt ordinati : ob-
ieftaque tum decreti tum exequutionis funt eadem prorfus uni-
fbrmia, five eadem ratione formali veftita.
XIV. Hujus doftrins ita ex Scripturis tradits magnus- eft
ufus. Servit enim gloris gratis Dei adftruends, aflliftis con-
fcientiis folandis, impiis percellendis, &fecuritati illorum ex-
cutiends. Adftruit autem gratiam Dei, cum totam laudem
Vocationis, Juftificationis, Adoptionis & Glorificationis noftrs
folius Dei mifericordis tranfcribit, ademptam viribus,operibus
& meritis noftris. Confolatur confcientias cum tentatione lu-
ftantes, quando illas de gratiofa Dei in Chrifto ab sterno ipfis
decreta, & in tempore prsftita, sternumque duratura benevo
lentia, certiores reddit, eamque non ex operibus, fed ex vo-
Gante firmam oftendit. Valet ad terrendos impios, quia docet
irrevocabile efle Decretum Dei de infidelibus, & qui verita'ti
non obtemperant, obediunt autem mendacio, sterno exitio
adjudicandis. XV. Et propterea non modo intra privates parietes & in
,fcholis, fed etiam in coetibus Sanftorum in Ecclefia Dei fonare
debet hsc doftrina : hac tamen cautione obfervata, ut extra
Scripturas nihil de ilia doceatur, modo Scripturis ufitato pto*
ponatur, & ad eundem finem, quem Scriptura illam tradens
•, propofitum habet, referatur j quod nos fecifle cum bono Deo
arbitra-

Aft TVlt th& Thirty nitie Articles. Xfr^
Iri fhort, the Gafe ftands thus.- The Patrons of
abfoluce Predeftination, and the Patrons of condi
tionace Predeftination, do jointly affert, that there
is a Predeftination to Life, arid that the faid Predefti
nation to Life is the everlafting Purpofe of God, whereby
(before the Fiundations ofthe World were laid) he has con
ftantly decreed by his Counfel, fecret to us, to deliver from.
Curfe and Damnation thofe whom he has chofen in Chrifti
out of Mankind, and to bring them by Chrift to everlaft
ing Salvation, as Veffels made to Honor. They are al
fo agreed, that they ovho be endued with fo excellent a
Benefit of God (that is, they who are predeftinated).
be caUed according to God's purpofe by his Spirit working in
due feafon : they thro' grace obey tbe caUing : they be jufti
fied freely : they be made fons ofGod by adoption : they
be made like the Image of his only begotten Son Jefus
Chrift : they ivalk religioufly in good works, and at
length by God's mercy they attain to everlafting felicity.
Thus far, I' fay, both Parties are agreed. But
wherein then do they differ ? Why, i. Concer
ning the Ground of this Predeftination, viz.. Whe,-
eher chofe Perfons whom God has chofen in Chrift
oue of Mankind, and whora by his everlafting Pur
pofe, before che Foundations of che World were
laid, he has conftantly decreed by his Counfel,
fecret to us, to deliver from Curfe and Damna
tion, and bring chem by Chrift eo everlafting Sal
vation, as Veffels made co Honor ; were therefore
fo eleded and predeftinated, becaufe Ged forefaw
H 2 their

arbitramur, cui fit gloria in Ecclefia per Chriftum Jefum in omnes
atates feculi feculorum, Amen. Difp. 1 5. p. 283, 284, aSj.
5ee aZ/o Difp. 40, 41, 42, 43. p. 389  394. which are too
long to be inferted 1 nor could 1 have prevail'd upon my felf to infert fo
much as I have done already, were it not to convince the moft obpinate
by producing fuch full and plain Teftimoniei,

so© Direct torn, for Sfudyiiig Art. XVII.
their Obedience, that is (as we ufually fpeak)
propter fidem pra.'uifanf, or no ,• 2. (as the Confe
quence of the former) Whether none be called ac
cording te Ged's Purpofe by his Spiric working in
due feafon, buc fuch as- ehrough Grace obey che
Calling, are juftified freely, &c. and whecher all
thac did for a while obey the CaUing, and were
juftified freely, and made Ged's Sons by Adoption,
and made like the Image of Chrift, and walked re
ligioufly in good Works ; whecheu all thefe, I fay,
muft neceffarily perfevere, fo as ac lengch by God's
Mercy co attain to everlafting Felicity. Thefe are
the Points, about which the Patrons of abfolute
Predeftination, and the Patrons of conditionate
Predeftination, do conftantly and widely differ.
Now with refped to the firft Point in difpute,
the Patrons of conditionate Predeftination affirm,
that che Eledl were predeftinated, becaufe God
forefaw their Obediehce, chac is, propter fidem pra-
vifam ': whereas the Patrons of abfolute Predeftina
tion utterly deny this, and affirm, that the Eledl:
were Predeftinated (whether in the Supralapfarian
or Sublapliu-ian Way, it matters not at prefent) by
virtue of an abfolute Decree, without any regard
to that foi-efeen Faich and Praaice, which che o-
thers affirm to be the only Ground of Difference
becween thofe that are predeftinated to Life, and
thofe that are reprobated or predeftinated te eter
nal Death or Damnation. And with refpedi to the
fecond Point in difpute, the Patrons of abfolute
Predeftination maintain, that none are called ac
cording to God's Purpofe by his Spirit workmg in
due feafon, but fuch as thro' Grace obey the Cal
ling, and are }uftified freely, and are made Sons
©f God by Adoption, and are made like the image
of his only begotten Son Jefus Chrift, and walk re
ligioufly

Art. Xvii. the Thirty xtne Articles. loi
ligioufly in good Works, and at leiigch by God's
Mercy attain co everlafting Felicicy : Whereas che
Pacrons of cendicionace Predeftination maintain,
that of thefe whe were called according to God's
Purpofe by his Spirit working in due feafon,
I. Seme might thro' their own Fault noe ae aft o-
bey chac Calling, &c, z, Ochers, cho' chey did obey
the Calling for a while, and were accordingly du
ring chac Space juftified freely, and made God's
Son's by Adoption, and made like the Image of
Chrift, and walked religioufly in good Works .; yet
might chro' cheir own Faulc afterwards fall frem
Grace ,• and tlat both thefe Sorts, thofe that never
obeyed at all, and chofe that after an Obedience
for fome tirae did again return te their Irapieey,
and perfift in ie, do noe ae length attain co ever
lafting Felicicy.
Now lee any Man ferioufly confider chis, which
is che erue Scace of che Coneroverfy becween che
refpeAive Patrons of abfolute and conditionate
Predeftination ,• and then 1 challenge hira to find
me any one Syllable in che Firft Paragraph of chis
Arcicle, that favors abfolute Preddftinacion in Op
pofition to chat which is conditionate.
As fer the Second and Third Paragraphs, that
noehing eherein concained does concradidt che Do-
<9:rin of che Pacrons of conditionace Predeftinacion,
is fo evidenc, chac ic needs no PrOof. Or if it does,
I once more refer che Reader to Mr. Plaifere.
After fo much has been already faid, perhaps it
rnay not be ftridly neceffary,* however,I ftill think
it advifable to refolve chis Article ince ies feveral
PrepQfieipns. Ic contains Six.
I. Predeftination to Life is the everlafting Pur
pofe ofGod, whereby (before che Foundaci-
H 3 ons

102 Directions for Studying Art. XVII.
ons of che World were laid) he hach conftanc-
ly decreed by his Counfel, fe,cret to us, ee de
liver from Curfe and Damnation thofe whom
he hath chofen in Chrift out of Mankind, and
to bring them by )Chj:ift te everlafting Salva
tion, as Veffels ra^.d6 to Honor.
2, They which be endued with fo excellent a
Benefit of God (that is, thefe who are prede-
flinated te Life) be called according to God's
Purpofe by his Spirit working iri due feafon :
they thre' Grace obey the Cajliqg,: they be
juftified freely : they be raade Sons of God
by Adoption : they be raade like the Iraage of
his only begotten Son Jefus Chrift. f they walk
religioufly in good Works, arid at length by
God's Mercy they attain to everlafting Feli
city.
^. The godly Confideration of Predeftination
and our Eledion in Chrift, is full of fweet,-
pleafant and unfpeakable Corafort to godly
Perfons, and fuch as feel in' therafelves the
Working of the Spiric of Chrift, mortifying
the Works of the Flefh, arid their earthly
Members, and drawing up their Mind to high
and heavenly, things ; as well becaufe it deth'
greatly eftablifh'and confirrii their Faith of
eternal Salvatipn, tobe enjoyed' thre' Chrift,
as becaufe it doth fervently kindle their Love
towards God. /
4. Fer curious and carnal Perfons, lacking the
Spirit of Chrift, eo have continually before
thejr Eyes the Sentence of God's Predeftina
tion, is a mof^, dangerous Downfal, whereby
the Devil doth thruft them either intoDe-
fperation, or into Wretghlefnels of njoll un-
, clean

Art, XVII. the Thirty nine Articles. 105
clean living, no lefs perilous than Defpera-
eien.
y. We muft receive God's Premifes in fuch
wife as chey be generally fee forth to us in
Hely Scripture.
6. In our Doings, that Will of God is to be fol
lowed, which we have exprefly declared unto
us in che Werd ef God.
The Ftrft Propofition is eur Church's Definition
of whac fhe means by Predeftination co Life. She
faies, I. 'Tis che everlafting Purpofe ofGod. Now
every Purpofe of God is everiafting ,• becaufe God
from all Eeernity knew all contingent Events,* and
was refolv'd concerning them, either to permit or
prevent them.. 2. By this Purpofe he conftantly de
creed. For Inconftancy is impoffible in God. 3. He
decreed before the Foundations of the World were
laid. This muft needs be true, becaufe his Purpofe
was everlafting. 4. He chus decreed te deliver thofe
whom he has chofen in Chrift out of Mankind,frori|
Curfe and Damnation. Now that feme are co be
delivered from that Curfe and Dsimnatien, into
which Original Sin had plung'd thera, the whole
Tenor of the Scripcure fhews. And chac God has
in Chrift chofen forae oue ef Mankind, is evidenc.
Becaufe chefe chac embrace Chriftianity, are upon
chis accounc frequendy call'd the Eled or Chofen.
But then thofe whe embrace Chriftianity, are not
all of them deliver'd from Cuirfe and Damnation ;
becaufe fome of them do not perform the Cpndi-
tiens of the Gofpel : and confequently tho' they
enjoy the Firft or Teraporal Elddion, yet chey do
noe enjoy the Second or Eeernal one, which is
unaccainable wichouc Perfevcrance in good Works.
Now 'tis this Second, even the Eternal Election,
H 4 which

J 04 Directions for Studying Art. XVII.
which the Church fpeaks of in this place. Becaufe
thofe tbat are here called che Chofen in Chrift, are
delivered from Curfe and Danmation : whereas
fuch as enjoy the Temporal, but raifs of che Eeer
nal Election ,• do fallineo chac Curfe and Darana
tion, from which che others are delivered. y.Thofe
thac are chofen in Chrift, viz.. chefe that enjoy the
Second or Eternal Eledion, God net enly delivers
from Curfe and Damnation, but he alio brings
them by Chrift co everlafting Salvacien, as VeflTels
made ce Honor. Thac he brings chera co everla
fting Salvacien, and chac chis is den?, by Chrift, chat
is, by the Merits ef Chrift, in whom they believe,
and whofe Gofpel they ebey ; and that upon this
account chey are creaeed as Veffels made co Honor ;
nene can queftion. 6. All chis is done by Ged's
Counfel fecrec co ^s. For Ged is che only Ceneri-
ver and Finiftier Of che Happinefs ef che Eleft ,•
and whac particular Men chofe Eled are, whom
he has thus decreed to fave, we know net. Becaufe
he alone can fearch the Heare ; nor has he revel'd
to us, \)vhat particular Chriftians will perfevere.
So that this Counfel of his, for.the Salvation ef
particular Chriftians, muft needs be fecret te us.
This Definition therefore of Predeftination to Life,
needs no farther Proof, being fo manifeftly built
upon che conftanc Dodrin of che Scriptures, re
peated in almoft every Page of the New Tefta
ment, chac 'cwbuld be ridiculous to refer eo parti
cular Texts." And indeed the Dodrin of this De
finition is univerfally allowed, excepe by fuch as
deny God's certain Prefcience of future contingent
Lvents ,* concerning whofe abfurd Tenet fee che
Twelfch Queftion of Turretin's Locus Tertius.
The Second Propofition fets forth the Manner of
Go(^'5 bririging this great Work to a Conclufion, The^

Art. XVII. the Thirty nine Articles. 105
The Church faies. That thofe who are endu'd with
fo excellent a Benefit, that is, thofe who are pre-
deftinaced co Life, are called according to God's
Purpofe by his Spirit working in due feafon i that
is, they noc only become Profelfors of Chriftiani
ty, buc are inwardly moved and prompced by God's
Grace co the Performance of his Will. 2. They
thro' Grace obey the Callingj that is, chey are
effedually wrought and prevailed upon thereby.
3. They be juftified freely j that is, they are efteem
ed righceous by God, who excends his free Mercy
CO thera for Chrift's fake. 4. They be made Sons
of Ged by Adoption. You'U fay, all Chriftians
are fuch by Vircue of cheir Profeffion. Buc chen
thofe that are thus effedually chofen, do come to
the PoffelEon of chac Inherieance, which cheir lEI-
der Brocher Chrift has purchafed for them wich his
Bloud : whereas ochers, cho' for a while they
are honor'd wich che Name of Adopeed Sons, are
afterwards caft offby their Facher upen che account
of cheir Difobedience. y. They be made like the
Image of his only begotcen Son Jefus Chrift^ chat
is, 6. They walk religioufly in good Works j for
without Hollnefs no Man fhall fee the Lord. 7. At
length, viz,, after chey have finifhed their Chrifti
an Courfe, and perfifted in fincere Piety eo che
end ef cheir Dales, by God's Mercy chey accain CO
everlafting Felicicy. The Truch of all chefe Par
ticulars is fo readily acknewledg'd by all Parties,
that I need noc refer ce particular Texcs or Anchors
for che Confirmation of them.
But I muft obferve, that the' che Church de
fcribes in chis Propofition a certain Method , and
Order of bringing the Eled co Heaven j yet, i.She
therein fpeaks of the Cafe ef chofe eled Per^^ns
only, who arrive ac Years of Difcretion. Fer our
Church

io<5 Direaions for Stttdyifj^ Art. XVIJT.
Church teaches, that fuch as dje in cheir Infancy,
maybe and are of che Number of thofe chac are
f^V^d ,* and yec fflch Infancs cah'e be faved exadiy
in th'e' Method and Order above defcnbed ,* par
ticularly, becaufe it can't be faid bf them, chat
they walk religioufly in good Worics. i.The Church
does, rioe hereby exclude all chofe from Salvation^
who dij? in irivjncible Infidelity. Peubclefs God
did frohi everlafting know, whecher any fuch In
fidels IhoUld be faved. ' And cherefore, if any of
them,befayed, there was a Predeftinacion ef chem
tb Life ,' which Predeftination of them tO LifCjWaS
the everlafting Purpofe of God, whereby (before
the Fobndations' of the World were laid) he hath
conftantly decreed by his Counfel, fecret te us, to
deliver thera frora Curfe and Damnation, and bring
thera CO everlafting, Salvacien. And if thisbe at
all don^^ I prefume, the Merles of Chrift are appli
ed Co thera in an uncovenanted Manner. Buc I
fay, che ChurcH fpeaks nothing at all of cheir
Cafe ; ,fhe deeermin£s nothing concerning them ;
as ifhe dees nec acquit them, fe neither does fhe
condemn thera : ftie confines her felf ce the Cafe
of chofe Eled, whora God faves by adual Faith in
Chrift,, and who.,a:lope are capable of being fav'd
in fuch Manner and Order as fhe'dtfcnbes.
"*;The Th'ird and Fourth Propofitions are felf evi
dent. ', .
The Fifth Propofition imports, that we muft ap-
^lygeneral Promifes CD our felves j noc doubting,
"but that if we perform the Condition, we fhall en
joy the Mercy. The Reafon is, becaufe all Parti
culars are included in Univerfals ; and Oonfequent-
ly a general Promife is made a particular one to
ray felf, if I be fiich a Perfpn as that general Pro
mife is.raade to. , "¦"¦' ¦ The

Art XVIII. the Thirty nine Articles. 107
The Sixth Propofieion guards againft Enehufiaftic
Iihaginacions, and teaches us to make Gods Word
the Rule of our Lives. This needs no Proof.

The EIGHTEENTH ARTICLE.
Of obtaining Eternal Salvation only hy the Name
of Chr iit.
t"Tn HE T alfo are to be had accurfed, that prefume to
JL /^^j fhat every man fliaU be faved by the LaW or
SeB which he profeffeth, fo that he be diligent to frame his
life according to that Law, and the Light of Nature, For
Holy Scripture dotb fet out unto us only the name of Jefus
chrift, whereby men muft be faved.
This Article contains Two Propofitions.
I. They are eo be had accurfed, chac prefume to
fay, that every Man fhall be faved by the
Law or Sed which he profeffechjfo chac he be
diligenc co frame his Life according co that
Law and the Light of Nature.
2. Holy Scripcure doch fee euc unco us only the
Name of Jefus Chrift, whereby Men muft be
faved.
The Firft of chefe Propofitioris depends en che
Second, in which chere feeras to be an Allufion ruadej
eo ABf ^. 12. where St.Peter {aics. Neither is theri
falvation in any other : for there is none other name undet
heaven, given among men, whereby Tve rnuft be faved. ''
Now whether that Text oughtto be underwood,
, of eeernal Salvacion, or Of healing Diftempers, it
may be worthwhile to confider, See Pr. Whitby on
,'¦"'¦¦ ' the'-

io8 Directions Jor Studying ArtXVIIt
the Place. The Compilers ef the Articles feem to .,
have underftood it ' of Eternar Salvacion, and to
have groimded this Article upon that Interpretati
on xif it. However,, they have not obliged us to
fubfcribe that Interpretation ,• but left us ac liberty
to explain the' Text -Otherwife,* provided we ac
knowledge the Truth of what they affert, viz.. that
He4y Scripture ^othfet out unto us only the Name
of Jefus Chrift, whereby Men muft be faved.
This 5ecW Propofition therefore,whatever be the
Senfe of ABs ^. 12., is manifeftly true.- For chac che
Holy Scripcure 'doch fee oue unco us che Name of
Jefus Chrift, whereby we muft be faved, is notori
ous in a thoufand Places. And chac ic doch noc fee
oue unco us ariy other Name, whereby we muft be
faved, is equaUy notorious in a negative manner.
For lee any Man findouc, if he can, another Name,
by which the Scripture fays Men muft be faved.
Wherefore che Holy Scripcure deehTec oue only tho.
Name of Jefus chrift for chac Purpofe. And cen-
fequeriely, ,
The Firft Prepofitiori is crue. Becaufe we can
leafri who fhall be faved, no otherwife than from
Scripture i in which we are no where affured oV in-
fbf med, that ev§^y Man fhall be faved by che Law
or Sed which he pfofelfech, fo thathe be diligent
to frarae his Life according to that Lavv and the
Light of Nature. Thofe therefore who affert, that
every Man fhall be faved by the Law or Sed which
he profeffeth, fo that he be diligerie to frarae his
Life according eo chac Law arid che Lighe of Na
ture, are tobe had accurfed j thac is, condemned,
as Spreaders Of falfe (becaufe groundlefs) Dodrin.
For they precend'ee declare, i.' Thac chofe fliall be
fayed," of whofe future Condition they can have no
Knowledge. 2." Thereby they depreciate the Go fpel

Art. XVIII. the- Thirty nine. Articles . 109
fpel J pleading for equal Certainty of Salvation to
Chriftians and Infidels, arid th^c a Mari fliall be fa
ved by che Law or Sed whichthe profeffeth, even
as furely as by Chriftianity.-, which iraplies thac
they have a Right and Claim to Salvation by thac
Law, as we Chriftians have by our hely Religion,
which is a folemri Cevenanc wich God hirafelf." '
Buc chen ic muft be obferved , chac cho' our
Church juftly cenfures fuch as prefume eo fay, chat
every Man fhall be faved by che Law er Sed which
he profeffech, fe chat he be diligent to frarae his
Life according to thac Law and che Lighe of Na
cure ; yee fhe doch by no raeans ceach, chac nene
fhall be faved,unlefs chey adually believe in Chrift.
Tho' fhe will nec allow, chac they fhall be faved by
(that is,by vircue of,or in confequence of) their own
Law or Sed -, yet fhe does riot fay, 'tis irapoffible
for them co be faved 'm cheir own Law or Sed, as if
their coneinuing,even chro' invincible Ignorance,in
their ownLaw or Sed, would render chem abfolutely
uncapable ofGod'sMercy. She leaves Infidels there
fore te thejudgraene of chac GodjWhe will cercainly
do Righc. Whecher che Merles of jfe/a/CAnj? may be
applied co fuch as live in invincible Infideliey ; whe
ther fuch Perfons, if faved ae all, muft be faved by
thac Mechod / whether God will adually veuchfafe
to ufe that Method of bringing them to Salvation;
and whether he affifts thera with his Grace to purify
their corrupted Nature, to weaken the Power of
Siri, and prevent their becoming abfolute Slaves co
ic ^ Thefe are Queftions which we are noc ebliged
to decermin. Infidels are ac the Difpofal of a. Gra
cious Mafter, who raay (for ought we know) ex
tend that Mercy to them, which they havd no Co
venant Right to, but which they are not by any
Revelation ofhis Will excluded from, or made.ab-
folueely uricapable of. The

IJO DlreCtidns for Stttdying Art. XIX.
The NINETEENTH ARTICLE.
Of the Church.
TH E Vifible Church of Chrift is a congregation of
faithfiiU men, in the which the pure word of Gad is
preached, and the Sacraments be duly miniftred, according
to Chrift's ordinance, in aU thofe things that of necefiity are
requifite to the fame.
As the Church 0/ Jerufalem, Alexandria <i»^ An
tioch have erred : So alfo the Church of Rome hath erred,
not only in their Uving and manner tf ceremonies, but alfo
in matters of faith.
This Article contains Three Propofitions.
1. The Vifible Church of Chrijt is a Congrega
tion of Faithful Men, in which the pure Word
of God is preached, and the Sacraments be
duly miniftred according to Chrift's Ordi
nance, in all thofe things chac of necefficy are
requifiee co che farae.
. 2. The Church of Jerufalem, Alexandria and An
tioch have erred.
, 5. The Church ef Rome hach erred, noc only in
their Living, and raanner of Cereraonies, hue
alfo in raaceers of Faich.
For che beceer underftanding of chis Propofieion,
I muft premife whac follows.
The whole number of living Chriftians are che
-Caeholic Church of Chrift upon Earch. The Chri
ftians of any ene Nation, Diftrid or Congregati
on, are Branches of che Caeholic Church, and are
-commonly called particular Churches.
Now

Aft. XIX. thethitiy nhe' Articles. 1 1 1
' Now Chrlftitfris ftre partly good and partly evil.
Both che good and che evil ait Outwardly Members
of'the Church, whether Catholic or parricular j
and the whole Number of them is therefore com-i
rilOnly called che v'lfible Church. <i Whereas chofb
only whe are good, are inwardly uniced eo Chrift;
and becaufe none ean judge who chey are, by rea-i
fon ef che Hypocrify of Profeffors, chferefore che'
whole number ofthem are commonly calledthe i«-
a/i/?^/e Church. ¦ ' •'•*
Now che vifible Church ef Chrift, or any parti
cular Branch ef ic, is eicher a true or a ^/^ Church.
I confefs, every Church, as 'cis a Churchj mftft
rieeds be a true Church in one Serife, accordirigto:
che known Maxims of che Schools, omne ens vere eft
id tjttod efij & omne ens efi veram ; thac is, a Church,
as a ©hurch, muft have the efferitial Properties of
a Church ; becaufe chofe effential Properties con*^
ftieuce its Nature, and without them it canriot be a
Church. But this is orily a Metaphyfical Vericy.'
Whereas there is alfe a Moral Verity beloriging to a-
Church, chac i5, its Agreemettt eO che Rule which
is fee ie ; its having, riot orily what is efferitial co,
buc alfo what is perfedive of, its Owri Nature ,* its
having whac is neceffary, noc enly co ies effe, buc
alfo te its bene effe. Thus, Ss every Subjed, the' a
bad one, is a Subjed notwiehftandirig, arid corife-
quericly a true Subjed hy Metaphyfical \trity ; where
as he only who difcharges the Duty of a good Sub
jed, is a true Subjed by Moral Verity : Even fo the
Catholic Chureh, or a particular one, is a true
Church by Metaphyfical Verity, the' never fo grofly
cerrupted ; whereas by Moral Verity 'tis then only
true, when it keeps te che Rule which Chrift has*
fet it, and>eally is what it is required to be. And

112 Directions for Studying Art. XIX;
And accordingly, tho' there can be no Degrees of
Metaphyfical Vericy, yec chere are Degrees of Mo
ral Verity ; and a Church is more er lefs crue, accor
ding CO ies greater or lefs Conformity eo Chrift's
Rule. So chac chac Church which is lefs falfe or
corrupe, isa more true Qhurch, chan chac which is
more corrupe or falfe, 'Tis cherefore no Incon
fiftency or Coneradidion for a Man co fay, of che
very fame Church, ac che very fame cirae, this is a
irue Church, meaning by a Meeaphyfical Vericy ;
and this is a falfe or corrupt Churcb, meaning by a
Moral Vericy.
Lee us new inquire ince che meaning of chis Pro
pofieion, The Vifible Church 0/ Chrift is a Congregation
(ffaitlful Men, in wbich the pure Word ofGod is preach'd,
and tbe Sacraments be duly miniftred according to Chrift'i
Ordinance, in all thofe things that of Neceffity are imquifite
to the fame.
'Tis plain, chat this Propofition neither is, ner
was incended eo be, che Definition of a erue Vifible
Church, whecher Caeholic or Particular, wich re
fped eo ies Meeaphyfical Vericy. For Corrupcions
in Dodrin and Sacramencs are cercainly cenfiftene
wich che Meeaphyfical Vericy of a Church, whecher
Catholic er Particular. Fer che whole Nuraber of
Chriftians, or a particular Quaneiey of chera, ftill
continues a Chriftian Sociecy, or pare of fuch a So-
ciecy, cho' chey be never fe rauch deprav'd, pro
vided che bare Effentials of che Nacure of a Chri
ftian Sociecy de reraain ; thac is, fo long as chey
continue in that outward Union with God and each
other, which is raade by Baptifra : even as a Man
continues a Man, whilft Body and Seul continue
united, the' beth Body and Soul be never fo much
polluted by Difeafes and Sin. And that this is our
Church's Notion, is moft evident from her fo fre
quently

Art. XIX. the Thirty nine Articles. 1 1 j
quently caUing the Church ef Rome, particulariy in
chis ve^y Article, by the Name qf a Church ; which
ftiews, that in her Opinion the Church of Rowe has
the Metaphyfical Verity of a Church, the' flie is fo
grofly corrupted, as our Church upon every Occa
fion declares, in Dodrin and Worfhip. And con-
fequently,not only a Particular Church miy retain
ies Meeaphyfical Verity together with its Corrup
tions ; but the Catholic Church it felf may de the
fame, if every Branch of it were grofly corrupted.
For that which does not deftroy the Metaphyfical
Verity of a Particular Church, does not deftroy the
Metaphyfical Verity ofthe Catholic Church.
Wherefore our Church does in this Propofition
fpeak ofthat Vifible Church (whether Catholic, or
Particular, it amounts at laft to the very farae)
which is true by a Moral Verity. She fliews, what
theVifibleChurch ought to be,and what a?r»eVifible
Church is. She faies, 'tis a Congregation ofjaith-
ful Men, that is,of fuch as profefs a Belief in Chrift,
in'the which the pure Werd ofGod is preach'd, and
the Sacraments be duly miniftred according to
Chrift's Ordinance, in all thofe things that of Ne
ceffity are requifite to the farae.
But then it muft be obferved, chac our Church
does noe in chis Article pretend to give an accurate
Definition of a Church even according te its Moral
Verity. The' fhe faies, that Purity of Dodrin, and
a due Miniftration of Sacraments, are in that vifi
ble Church which is a morally true one : yet fhe
does not fay, that a raorally true vifible Church
needs only a Purity of Dodrin and a due Miniftra
tion of Sacraraents ; and that if fhe has thefe, flie
wants nothing more to raake her come up to that
Rule of Chrift, by the Degree of her Conforraity
to which fhe is more or lefs a true vifible Church.
I For

114 Directions for Studying Art. XIX.
For (whether other Particulars may be added, or
no) 'tis certain, that due Difciplin, as well as Pu
rity of Dodrin, and a due Miniftration of the Sa
craments, is required by Chrift's Rule. And this
our Church her felf teaches in the Second Part ef
the Homily for Whitfunday, faying. The true Church is
an ttn'rverfal Congregation or Fellowjhip of God s faithful
and eleB People, built^ upon the Foundation of the Apoftles
and Prophets, Jefus Chrift himfelf being the head Corner-
ftone. And 'it hath always three Notes or Marks whereby
it is known. Pure and found DoBrin, the Sacraments
miniftred according to ChriftV holy Inftitution, and the
right ufe of Ecclefiaftical Difciplin. This Defcription of
the' Church is agreeable both to the Scriptures of God, and
alfo to the DoBrin ofthe ancient Fathers, fo that none may
juftly find fault therewith. That Church therefore,
which joins due Difciplin to Purity of Dodrin and
due Miniftration of the Sacraments, is for that Rea
fon a more true Church, than that which has Puri
ty of Dodrin, and a due Miniftration of the Sacra
ments, but wants due Difciplin.
This Article therefore does not enumerate all
ihings, that a morally true vifible Church has or
ought te have ; but afferts, that a morally true Vifi
ble Church has or ought to have thofe Particulars :
even as he that faies, a Man is a Creature that has
a rational Soul, does not enumerate all the Parts of
a Man ,• for he ought to have a Body too. How
ever, as that Perfon, who faies, a Man is a Crea
ture that has a rational Soul, fpeaks truly, the' he
does not fpeak all that he might : even fo when
the Article faies, the morally true vifible Church
is a Congregation of faithful Men, in which the
pare Word of God is preach'd, and the Sacraraents
be duly miniftred according to Chrift's Ordinance,
in all thofe things that of Neceffity are requifite to
the

ArtXlX. the Thirty nine Artitles 115
the fame ; it expreffes true Dodrin, tho' it does
not exprefs all that it might have exprefs'd, concer
ning the Properties or Marks of a morally true vi
fible Church.
In fhort therefore, the Cafe ftood thus. The
papifts were conftantly objeding to the Proteftants,
that they were no part ef the vifible Church ; be
caufe they had forfaken the Communion ofthe Bi
fhop of Rome. To obviate this Pretenfe, .our Ar
ticle aflTerts, that the vifible Church of Chrift is a
Congregation of faithful Men, in which the pure
Word of God is preach'd, and the Sacraments be
duly miniftred according to Chrift's Ordinance,
in all thofe things chac ef Neceffity are requifite
to the fame. And hereby, i. It vindicates eur own
Claim to che Title of a vifible Particular Church,
or a part of the vifible Catholic Church : Becaufe
we have Purity of Dodrin and a due Miniftration
of the Sacraments, which are, the' not all, yet che
principal Marks of a raorally crue vifible Church.
2. Ic retorts the Charge upon the Papifts, whe want
thofe ewe Marks, and who tho' they are a
vifible Church, and confequently a erue vifible
Church by a Metaphyfical Verity ,• yee are noe
fuch a morally erue vifible Church, as chey oughc
to be. This is raoft cercainly the meaning of the
Propofition ; the' I muft ewn, it might have been
more happily worded.
The Senfe ef che Propofition being clear'd, che
Truch of ie is felf evidenc, and readily acknowled
ged by Papifts as well as Proteftants. Whether the
Paplfts had er wanted fuch a Purity ef Dodrin and
due Miniftration ofthe Sacraments, as the Article
fpeaks of, is another Queftion. "The Compilers
of the Article juftly thought they had them not :
buc did noc fpecify Particulars here, referving chem
I 2 for

ii6 Directions fer Studying Art. XIX.
for diftind Heads ; and they are accordingly dif-
pers'd up and down, and very eafily feund, in their
. proper Places.
The 5e««J Propofition. Ifit be inquire;^ whether
the Church affirms, and confequently whether we
be oblig'd to fubfcribe, ne more than chac che
Church of Jerufalem, Alexandria, and Antioch have
erred ,• or chac che Church of Jerufalem, Alexandria,
and Antiub have, like che Church of Rome, erred in
Matters of Faith, as well as in their living,, and
manner of Ceremonies : I anfwer, thac cho' 'cis.
poffible, the Compilers ef che Articles might mean
the latter ; yet it doth noc appear chac chey did',
and 'eis certain, that their Expreffions do not ne
ceffarily fignify, and confequently we are not
bound to fubfcribe, more than the former. And
accordingly I have worded the Propofition. Where
fore he that believes, that the Church ef Jerufalem,
Alexandria, and Antioch, have erred at all, whether.
in Living, or in manner of Ceremonies, or in mat
ters of Faith (the' perhaps he is not fatisfied, that
they have erred in all chefe Refpeds, or it may be
in more than one ofthem) may honeftly fubfcribe
this Propofition.
Now tha't theChurches ofj erufalem ^Alexandria and
Antioch have erred, none can doubt, whe confiders,
that Arianifm had once overfpread thofe Parts ofthe
World. This is a plain Inftance in raatters ef
Faith. If any Man thinks his Subfcription obliges
hira to own, that they have alfo erred in Living
and manner of Ceremonies j the Truth of this
Charge is too plainly prov'd. For, i. No Church
ever wanted fome degree of Depravity of \lanners.
2. Thefe Churches have been tainted with the Ro
man Pollutions in Worfhip.
The

Art. XX. the Thirty nine Articles. 117
The Third Propofition is evident from che whole
Courfe of eur Concreverfies wich che Church of
Rome. Their Errors in Life chey dare noe deny ;
and cheir Errors in Faich and manner of Ceremo
nies evidenriy appear from cheir TreMf Creed, which
is burdened wich a vaft Variecy of fuch aborainable
Falfhoods, as have grievoufly corrupced cheir very
Worfliip. For inftance, che Dodrin of Tranfub
ftantiation has led chem eo che groffeft Idolacry.
I forbear ocher Particulars, which are equally no
torious.

The TWENTIETH ARTICLE.
Of the Authority of the Church.
THE Church hath power to decree rites or ceremonies,
and authority in contro'verfks ef faith : And yet it
is not lawful for the Church to ordain any thing that is con
trary to God^s word written, neither may it fo Expound
one place of fcripture, that it be repugnant to another.
Wherefore, although the Church be a witnefs and a keeper of
holy writ, yet as it ought not to decree any thing againft
the fame, fo befides the fame ought it not to enforce any
thing to be believ'd for neceffity of falvation.
This Article contains Six Propofitions.
I. The Church has Power to decree Rites or
Cereraonies.
2. The Church has Authority in Controverfies
of Faith. •
3. It is not lawful for the Church to ordain any
thing that is contrary te God's Werd wrieeen.
I 3 4. The-

ii8 Directions for Studying Art. XXI.
4. The Church raay not fo expound ene Place
of Scripture, that it be repugnant to another.
y. The Church is a Witnefs and Keeper of Hely
Writ.
6. As it ought riot CO decree any ching againft
Holy Writ, fo befides the fame ought it not to
enforce any thing ce be believed for Neceffity
of Salvation.
The Firft, Second, Th'ird and Fourth Propofitions
are eftablifh'd in the prefent Order, in the Second
Part ef the R'lghts ofthe Clergy, Chap.
The F'lfth is a notorious Matter of Fad, For ic
appears by hiftorical Evidence, chat the Holy Scri
ptures have been conftantly Extant in the Church,
and that, fhe has in all Ages receiv'd the fame
Scriptures which we now enjoy, and therefore fhe
is a Witnefs and Keeper of thera.
The Sixth Propofition has ewe Branches, i . The
Church ought not to decree any thing againft Ho
ly Writ. This is a Repetition of the 'Third Pro
pofition. 2. She ought not to enforce any thing
to be believ'd for Neceffity of Salvation, which is
not contain'd in Scripture. See the Two firft Pro
pofitions of the Sixth Article.

The TWENTY FIRST ARTICLE.
Of the Authority of General Councils.
C~^ ENE RAL Councils may not be gathered together
X withlfut the commandment and w'lll of Princes. And
when they be gathered together (forafmuch as they be an af-
feinbly ofmen, whereof aU be noi governed with the fpirit <?vd

Art. XXI. the Thirty nine Articles. \i<y.
and word of God) they may err, and fometime have erred,
even in things pertaining unto God„ Wherefore things or
dained by them as neceffary to falvation, have neither.
flrength nor authority, unlejs it may be declared, that they
bt taken out of holy Scripture,
This Article contains Five Propofitions.
1. General Councils may not be gathered toge
ther without che Cemmandraenc and Will of
Princes.
2. General Councils be an Afferably of Men,
whereof all be noc govern'd with the Spiric
and Word of God.
3. General Councils may err even in things per
taining to God.
' 4. General Councils fometime have erred even
in things pertaining to God.
f . Things ordained by general Councils as ne
ceffary. to Salvation, have neither Strength
nor Authority, unlefs ir may be declared chac
chey be eaken euc ef Holy Scripture.
The 'Firft Propofition manifeftly fuppofes, that
the Princes be Chriftian. Otherwife the Apoftles
therafelves could not lawfully have held'a Council
at Jerufalem ; nor could the Chriftian Church have
lawfully held fo many Councils before the Conver
fion of Conftantine. For thofe Reafons, which make
it unlawful to hold General Councils, do equally
prove it unlawful to hold Provincial ones, without
the Will and Commandment of Princes. Again,
the Church in this Article manifeftly oppofes Gene
ral CowncWs to Particular, thatis. National or Pro
vincial ones. And confequently, by that Phrafe
fhe dees not underftand thofe only, which we
commonly call General ones, viz^. fuch as were noc
I 4 only

I20 'Directions for Studying Art. XXL
only gathered out ef raany Nations, but were alfo
Orthodox in their Definitions ; but any great Af-
ferablies of Bifliops from different Quarters of the
World, even tho' their Definitions were heretical.
Otherwife fhe could not fay in this very Article,
that General Councils have erred in things pertain
ing te God. Thefe Obfervations being premifed,
fee what I have vvritten touching this Point in che
Difcourfe of the Independency of the Church on the State,
chap. The SecondV ro'pofxtion. The Reafon of the thing,
and conftant Experience, confirm the Truth of this
Affertion. The Th'ird Propofirion. That they may err, fee
the Fourch Chapter of the Firft Part of the Confuta
tion of Popery ; which may eafily be applied to gene
ral Councils ; and compare the Nineteenth Chap
ter ofthe Seventh Book of Limborch's Syftem, from
Sed. 2f. to Sed. 5;. inclufively. And that they
may err in Things pertaining to God, is evident,
becaufe there is no Premife of their being fecured
from Error in thofe, more than in other Matters.
The Fourth Propofition. For the Proof of this
take a remarkable Inftance. The Council of Ari
minum confifted of above Four Hundred Bifhops
from all Parts of the Chriftian World, a Number
much fuperior te that which aflfembled at Nice.
And yet, tho' 'twas Orthodox at firft, it fell in at
laft with the Arians ,• and confequently erred even
in Things pertaining to God.
The Fifth Propofition. See the Firft and Second
Propofitions of the Sixth Article.

The

Art. XXII. the Thirty nine Articles. 121
The TWENTY SECOND ARTICLE.
#
Of Purgatory,
THE Romifli doBrin concerningpttrgatory, pjirdfitis^t
worfhipping and adoration, as well of images, as of
relicks, and alfo invocation of faints, is afottd things vain
ly invented, and grounded upon no warranty of fqripMe.i
but rather repugnant to the word of God. , ,/ ,.
Touching the Phrafe but rather, fee p. 87,

n\-,

This Article concains Eighe Propofitions 
I, The Howi^, Dodrin concerning Purgacpryis
a fond thing, vainly feigned, and grounded
upon no Warrancy of Scripcure.
2. The UowiP) Dodrin conGernin.g Pardons is a
fond ching, vainly feigned, and .grounded up
on no Warrancy of Scripcure.
5. The Romifh Dodrin concerning Werfhipping
and Adoracion, as well of Images .as of. R-f^-
licks, is a fend ching, yainly feigned, and
grounded upon no Warranty of Scripcure. , .
4. The Romifh Dodrin concerning Invocation of
Saincs, is a fend ching, vainly feigned, and
grounded upon no Warrancy of Scripcure.
f . The Romifh Dodrin concerning Purgacory is
repugnanc co che Word ofGod. .:
6. 'The Romifh Dodrin concerning Pardons is
repugnanc co che Word of God,
7. The Rom'tfh Dodrin concerning Werfhipping
and Adoracion, as well of Images as of Re
licks, is repugnanc eo che Werd of Ged.
8. The Romifh Dodrin concerning Invocation of
Saints, is repugnant to the Word of God. ¦ The

12:2 DytCHonsrfor Stttdying Art. XXII.
The F'lrft Propofition. See the Fifteenth &nd Six
teenth Chapters ef the Second Pare ef che Confuta
tion of Popery.
The Second Propofition. See che Nineteenth
Chaipter of the Second Part of the Confutation of
Popery. ...
The Third Propofition. What the Romifa Dodrin
concerning the 'Worfhip and Adoration ef Images^
is, you raay fee in the Twenty firft Article ofthe
Trent Creed, which you'll find in the Confutation of
Popery, Part 2.- Chap. i. p. 8r. As for the Wor
fhip and Adoration of Relicks, 'tis manifeftly com
priz'd in the Thirty fiirft Arcicle Of thefarae Cregd,
whitth- you'U find 'ib'id. p. 79. Now that the Wor-
ibiJ3 and Adoration of Iraages is not only a fond
thing, vainly feigned, and grounded upon no War-
^ferity of Scripture ; but alfo repugnant tO the Word
©"f'God, fee the Ninth Queftion of -TUrret'm's Locus
Undecimus. And that the Worfliip and Adoration
iSf. Relicks is a fond thing, vainly feigned, and
g^obiodeduj^Ori no Warranty of ScriptuTe, fee the
^^th Queftion of the fame Locus of Turretin, from
Sed.- 6. down to the End.
j'OThe Fourti Propofition. -See the Thirteenth
Chapter of the Second Part of the Confutation of
Popery. The F^ff/^ Propofition. See the Tenth Chapter
of che Sixth BOok of Limborch's Syftem, Se6t. 1 2,
i-3/'i4. If. :¦
Th^ Sixth Propofition See Ez^ch. 18. 21, 22.
Ifaiah ^1^. 4, f. In which, and in many other Pla
ces ef Scripture, the Declarations ef Forgivenefs
.are fp very large and coraprehenfive, that 'tis utter
ly abfurd co fuppofe, chac any Temporal Punifh-
merit remains- -^e for 'Sin after. Repentance. And con-

Art."XXn. the Thirty nine Articles. 12 J
confequently the Romifij Dodrin concerning Par
dons, which che Second Propofieion pronounces
unfcripcural and groundlefs, is alfo repugnanc Co
the Word of God. Becaufe thac Dodrin fuppofes,
in Oppofirion to the Declarations of Scripture, chat
fome Punifhmene remains due for Sin afcer Repen-
cance. The Seventh Propofition. Thac che Romifh Do
drin concemirig the Worfhip arid Adoration of
Images, is repugnanc ee che Word ofGod, fee Tur
retin as quoced in 'che Third Propofieion. Buc as
for the Worfliip and Adoration of ReHck5,'tis chere
fore repugnanc co che Werd of Ged, becaufe as 'eis
pradifed by che Papifts, and comprized in che Thir
teenth Article of che Trent Creed (ofwhich I cook
notice in che Third Propofition) ic ceaches Men eo
place a Confidence in cheir Folly, endevoring co
pleafe God by cheVeneracion ofthem, co averc his
Judgmenes by expofing chem, to fecure cheir Per
fons by wearing thera, &e. Whereas the Scriptures
affure us, that there is no ocher Way of obcaining
his Favor and Protedion, but by the Pradice of
crue Religion, of which fuch Fopperies are no
Part. The Eighth Propofition, The Scriptures repre
fent God as the Orily Objed of Worfhip and Adorar
tion (fee . rhe Fourch Propofieion) and cherefore
they confine Worfliip and Adoration to him. So,
that Saints are therefore noc eo be invoked,becaufe
the Scripcure does noc injoin, and confequently
forbids, che Invocation of chera.
Th?

124 Directions for Studying Art. XXIII, XXIV.
The TWENTY THIRD ARTICLE.
Of Minijiripg: in the Congregation.
IXw, not lawful for. any man to take upon hint the ofiice
of publick preaching, or miniftring the facramentS; in
tbe congregation, befire he, be lawfuUy . called, and fent to
eptecfttf .ffie fame,; . And- thofe we ought to fudge lawfuUy
caUed and fent, which h^ chofen and.t^aUed to this vjork by
men who have publick authority givfiti unto them in the
cengr;egat'(on,t0\caU ifnd fend minifters, jptto the Lord's
vineyard. ¦ ; ' , ; ¦ ¦;
ThisiArticle concains Two Propofitions. '
I. It is noe -lawful for any Mart Co cake upon
hira che Offict'of public Preaching, Or Mirii-
ftring the. Sacraments in the Gorigregacion^
:; . before 4!ie- be lawfully called arid ferit to exe-
'j'l cuee the- fam'e. , "i ' ^ -
2. .Thofe we oughc CO judge lawfully-called arid
.iierit, which beichofen and'called cO chis Work
-.fcyMenwho have; public Authbrity given unto
-them in chd GbngregaciOn, co call and fend
Minifters ince che Lord's Vineyard.
. . Both thefe Propofieions are eliablifli'd in che
Firft Pare of the Rights ff the Clergy.
The TWENTY FOURTH ARTICLE.
Of Sneaking in the Congregation in fuch a Tongue
as the People underjlandeth.
I Tis a thing plainly repugnant to the word ofGod, and
the (uftom of the primitive church, to have public prayer

A?t.XXIV. the Thirty nim Articles, 125
prayer in the church, or to minifter the facraments, in a
tongue not underftood of the people.
This Article concains Two Propofitions.
I. It is a thing plainly repugnant to the Word of
God to have public Prayer in the Church, or co
minifter che Sacramencs, in a Tongue noc un^
derfleod of che Peeple. ; ',
2. Ie is a ching plainly repugnanc eo che Cuftom'
ef che Primitive Church, to have Public
Prayer in the Church, or co minifter the Sa-,
cramenes,'in a Tpngue noc un,derftood of ehs.
' People.
The Firft Propofition. See che Twelfth Chap.*
ter ofthe Second Part ofthe Confutation of Popery.
The Second Propofition. Origen hath thefe 'Words,-.
^En iinKA^liivos, 077 Xe/jjafoYj hcLf^it tbTj uova tu &i$ J)s^
n 'I«9-K iu^fXiVOK, 1^ axjy.^\j^av to iti^av, ^ dKoyof Xet^dpiiis
auvi^m dv-m, pWOTi'. 'firtV ftec Sa,(Sdfa{ dutovi ofOfM^n TJi,
Siiyctfuvi^wty. 'E^tV i) 'EMoc/Kfflf n 'P«iU*i'x5f, OUK 'e77. Aenvv'-
1a> 3S mit Ufitii /Sajfa'fas IvofM^of^, a£ f^Mvjti ajJTOv Sit ^an-
S-Hov, ^ Ttv^^ (jultIiu y^' fiiMl roMto- ei^nidycu iiv liiKasy,
l^/safj ov 0/ hoivmi tSv XeigtuvSv ou/fe Totf hv this details ygi/.-
fM! KftfSon ovo/Mtm, 1^ •T{lttyi^oit^^ n 0£k, Xi^'^f) «i to7s
cAiytii' dhh' ol ^"^T^uvif ''EttJAViYjolt, Ol 0 'Pai/.cuoi 'PaUetimis:,
1^ sTOf lif^r®- xJ* Tito iotjiri <f)d\iii1ov 'iv^vu tzS @i^, i^ vpmti
cjmy "i ff^va-liu. )^ 0 WsT)jJ>«A.e»7i' Jw'ez®- tbc 'ijn ¦mimi cftstAi--
x7k ou^juS^av *»««, af fuaf (If/ Stwj oyofMoa) q>av»(, •} xj^ tti
ffiiuiuvofiSfia.,dKiiav,ifiih>i/i,^nf Ifo 'mf mixif^V Jiti>AKjav. Ov jB SJi/
0 i53t ¦mo't &iif Sf Vf -TOC miMn^ii>fjS.j!,m JidKuClovmet ^d^Cit^v
»''£MMf'*, J9 lUAvAv Ttif Koimf cOTsa^ac, n (Mlldv liSv a) £>t.att
iitthiiCloif h&yv\m ifg^vli^ivmy. Contra Celfum, lib.. 8.
p. 402. 'Twere eafy to add more Teftimonies :
but this Paffage alone is Demonftration.

the

126 DireUiont for Studying' Art. XXV.
The TWENTY FIFTH ARTICLE.
Of the Sacraments.
SACRAMENTS wdained of Chrift, be not only
badges or tokens of chriftian mens profeftion : but rather
^ey be certain fure witrieftes and effeBual figns of grace,
and God's good will towards us, by the which he doth work
invifibly in us, and doth not only quicken, but alfo ftreng
then and confirm our faith in him.
There are two Sacraments ordained of Chrift our Lord in
the gofpel, that is to fay, baptifm and the fupper of the
Lord. ^ Thofe five commonly called Sacraments, that is to fay.
Confirmation, Penance, Orders, Matrimony, and extream
XJnBion, are not to be counted for Sacraments ofthe gofpel,
being fuch as have grown, partly ofthe corrupt following
ef the Apoftles, partly are ftates of life allowed in the fcri
ptures i but yet have not like nature of Sacraments with
baptifm and the Lords fupper, for that they have not any
vifible fign or ceremony ordained ofGod.
The Sacraments were not ordained of Chrift to be gaz,ed
upon, or to be carried about, but that we fhould duly ufe
wem. And in fuch only as worthily receive the fame^
they ha've a wholfom effeB or operation ; but they that re
ceive them unworthily, purchafe to themfelves damnation,
as St. Paul faith.
This Article contains Ten Propofitions.
I. Sacraments ordained by Chrift be Badges or
Tokens of Chriftian Mens Profeflion.
a, Sacraments ordained of Chrift be certain fure
Witneffes, and effedual Signs of Grace and
God's Will towards us, by the which he doth
work

Art, xxv. the Thirty nine Articles. i^j
work invifibly in us, and doch noc only quick
en, hue alfo ftrengchen arid cxmfirra our Faich
in hira.
5. There are ewe Sacraments ordained of Chrift
our Lord in the Gofpel, that is co fay, Baptifm
and the Supper of the Lord.
4. Thofe five commonly called Sacraraents, chac
is eo fay, Confirraacien, Penance, Orders,
Matriraony, and extreara Uhdien, are riot
to be counted for Sacraraenes of che Gofpel.
f. Confirmation, Penance, Orders, Macrirtiony,
and extream IJndion, have gi-ow^n partly of
the Corrupt following ef the Apoftles, partly
are States of Life allowed in the Scriptures. ¦
6. Confirmation, Penance, Orders, Matriniony,
and extream Undien, have riot like Nature
of Sacraments with Baptifra and the Lord's
Supper.
7. Confirraacien, Penance, Orders, Macrimeny,
and exeream Undien, have noc any vifible
Sign or Cereraony ordained of God.
8. The Sacraraents were hot ordairied of Chrift
to be gazed upon, or to be carried abeut, buc
chac we fhould duly ufe chem.
9. The Sacramencs in fuch only as worchily
receive che farae, have a wholfom Effed or
Operation.
10. They chac receive che Sacramencs unwor-
ehily, purchafe eo ehemfelves Damnation, as
Se. Paul faich.
The Word rather, in chis Place, and in cheTwen-
ey eighchand Twenty ninth Articles, is expreffed
in the Latin, not by immo, as in the ThirceetSrh and
Twenty fecond Articles, but by potius, which is
manifeftly a Comparative. However, the Context in

X2^ Direaions. for Studying. Art. XXV;
in all- thefe Places;fhews,that theChurch did not in-
jtend to exprefs her felf doubtfully ; buc fhe round
ly and diredly affirms che refpedive Pxopoficions.
•ISlay, che Phrafe but rather being oppos'd, in chis and
,the,Twency eighch Arcicle, eo not only, muft needs
fignify che farae as hut alfo.
Touching the; Nacure of Sacraraents in general,
fee the VirQLQfit&ion of Turretin's Locus Decimus nonus.
The Firft Propofition. See the Third and Fourth
Queftions of T«rref;» s Locus Decimus nonus.
The Second Propofieion. See che Fifth Queftion
ofthe fame Locus, and Arcicle 27. Prop. 2. and Ar-
fiple 28. Prop. 2, 5.
the Third Propofieion. See che Confutation of
^mkerifm. Chap. 18, 19, &c.
the Fourth, Fifth, Sixth and Seventh Propofitions.
See cheThircy firft Queftion of Turretin's Locus De
cimus nonus, and che Fourceenth and Twentieth
Chapters ofthe Second Part ofthe Confutation ofPo-
fery. You may perufe them in the following Order.
Touching Confirmation, read Turretin's Locus De
cimus nanus, Queft. 31. Sed. i  . — 10.
Touching Penance, read che Confutation of Popery,
Pare 2. Chap. 14. Turretin's Locus Dec'imits nonus,
Queft. 31. Sed. II  -26.
Touching Orders, read Turret'm's Locus Decimus
nonus, Queft 31. Sed. 34  39.
Touching Macrimeny, read Turretin's Locus Deci
mus nonus, Queft. 3 r. Sed. 40  44.
Touching excreme Undien, read the Confutation
of Popery, Pare. 2. Chap. 20. and Turretin's Locus De
cimus «flw»j, Queft. 3i„ Sed. 27  33.
The Eighth Propofieion. By che Word Sacraments,
in chis^ and the Two following Propofitions, the
' Church

Art. xxv. the X^irty nine Articles. 129
Church raeans che Sacraraental Eleraents : And
fhe raanifeftly ftrikes at that known Pradice of the
Papifts, who elevate che Heft, and carry ic aboue
eo be feen and ador'd by che People. But the Papifts
therafelves never ufed to carry about er elevate the
Elemenc ef Baptifm, that I know ef ^ and there
fore I can't tell how our Church happen'd to ex
prefs her felf in the Plural Number. However, the
Propofition is certainly true with refped to the
Eleraents of both the Sacraments. For the Defign
of the Sacramerital Eleraents is to be learnt from
Scripture, which faies nothing of our gazing en
chera, or carrying them about. I confefs, if the Do
drin of Tranfubftantiation were true, there would
be a good Reafon in the nature of the thing (and
confequently a good Argument frora the very In
ftitution) for elevating and carrying about the Hoft,
chac che People raight not only gaze (or behold it5
but alfo adore it : But fince thatDodrin is monftreu-
fly falfe, there can be no Pretenfe for fiich Cuftoras.
The Ninth Propofition. See the Eighth Queftion
of Turretin's Locus Decimus nonus.
The Tenth Propofition is founded, with refped
to the Lord's Supper, oji St. Paul's Words, i Cor.
II. 29. and the Reafon of the thing proves the
fame with refped to Baptifm, But the' our Church
quotes St.'Pad's Words in delivering her Sentiments
concerning the unworthy Partakers of both the Sa
craments ; yet it muft not be iraagined, that
fhe underftands this Text of St. Paul of both the
Sacraments, She only applies his Expreffion,
Damnation, to the unworthy Partakers of Baptifm^
as well as ef the Lord's Supper. And thac fhe raay
adapt St. YauVs Expreffion to both the Sacraments,
fhe changes the Verbs, faying, that the unworthy
Partakers do (not eat and drink, hnt)purchafe to thera
felves Damnation. K. . The

IJO Directions for Studying Art.XXVf.
The TWENTY SIXTH ARTICLE.
Ofthe Vnrvorthinefs of the Minifters, which hinder
not the Effects of the Sacraments.
ALTHO'UGH in the vifible church the e-vil be ever
mingled with the good, and fometime the e'vil have
thief authority in the miniftration ofthe word and facra
ments : yet forafmuch as they do not the fame in theif own
name, but in Chrift's, and do minifter by his commiffion'
and authority, we may ufe the'ir miniftry, both 'tn hearing
tbe word ofGod, and 'in the recei'ving of the facraments.
Neither is the efteB of Chrift's ordinance taken away by
the'ir wickednefs, nor the grace of God's gifts diminiftied
from fuch, as by faith and rightly do receive the facra
ments miniftred unto them, which be effeBual, becaufe of
Chrift's inftitution and promife, although they be miniftred
by evil men,
Ne'vcrthelefs, it appertaineth to the difcipline of the
church, that enquiry be made of evil minifters, and thaf
ihey be accufed by thofe that ha've knowledge of their offen
ces : and finally being found guilty, by juft judgment, be
depofed.
This Arricle contains Five Propofitions.
1. In the vifible Church the Evil be ever min
gled with the Good, and fometime the Evil
have chief Authority in the Miniftration of
the. Word and Sacraments.
2. Thofe evil Men who minifter the Word and
Sacraments, do not the fame in their own
Kame, but in Chrift's, and do minifter by his
Commiffion and Authority, ' 3. We

Art. XXVII. the Thirty nine Articles. rji
3. We may ufe the Miniftry of evil Minifters,*
both in Hearing the Word of God, and in the
Receiving the Sacraraents.
4, The Effed of Chrift's Ordinance is not taken
away by their Wickednefs, nor the Grace
of God's Gifts diminiflied from fuch, as by
Faith and rightly do receive the Sacraments
miniftred unto them, which be effedual, be
caufe of Chrift's Inftitution and Promife, al
tho' they be miniftred by evil Men.
y. Ic appertaineth to the Difciplin of theChurch,
that Enquiry be raade of evil Minifters, and
that they be accufed by chofe chac have know
ledge of their Offences ; and finally, being
found guilty, by juft Judgment, be depofed.
The Firft Propofition is too notorious a raatter
of Fad.
The Second Propofition is allowed by all Parties.
"ThcThird zndFourth'Prbpofitions are the neceffary
Confequences of che Second. See che Eighceenth
Chapter ofthe Difcourfe of Schifm.
The Fifth Propofition; Since there ought to be
Difciplin in the Church (which is here taken for
granted) common Senfe tels us, that vicious Cler
gy Men ought principally to feel it, as thofe whofe
bad Lives do the greateft Mifchief. And confe
quently Enquiry ought to be raade ef evil Mini
fters, &c. as the Propofition aflTerts.
The TWENTY SEVENTH ARTICLE.
Of Baptifm.
BA P Tl S M is not only a fign of profeffion, and mark
of difference, whereby chriftian men are difcerned
frem others that be not chriftened : but it is alfo a fign of
K 2 , regenera-

132 Direaions for Studying Art.XXVII,
regeneration or new birth, whereby, as by an inftrument,
they that receive Bapt'tjm rightly, are grafted into tbe
Church : the promifes ofthe fbrgi-venefs of fin, and of our
adoption to be the,fons ofGod, by the Holy Ghoft, are vifi
bly figned and fealed : faith is confirmed, and grace in-
ereajed by virtue ofprayer unto God. The baptifm of young
children is in any wife to be retained in the church, as
moft agreeable with the inftitution of Chrift.
This Article contains Three Propofitions.
3. Baptifra is a Sign of Profeffion, and Mark of
Difference, whereby Chriftian Men are dif
cerned frora others that be not Chriftned.
2. Baptifm is a Sign of Regeneration or New
Birth, whereby, as by an Inftrument, they
that receive, Baptifra rightly, are grafted into
theChurch: che Proraifes of the Forgivenefs of
Sin,and of our Adoption to. be the Sons ef God
by the Floly Ghoft, are vifibly figned and feal
ed j Faith is confirraed, and Grace increafed
by virtue of Prayer unto God.
3. The Baptifm of young Children is in any wife
to be retained in the Chui-ch, as moft agree
able with the Inftitution of Chrift.
The Firft Propofition. See Article 2f . Prop. i.
The Second Propofition. See the Fifth Queftion
of the Locus Decimus nonus of Turretin's Syftem (alrea
dy referr'd to in Art. 2y.Prop.2.) and Bifliop TVake's
Commentary on the Catechifm, Sed. 43, 44, 45".
The Th'ird Propofition. See the Fifth Chapter of
the Abridgment of the London Cafes, and the Hints
given in the foregoing DireBions for Studying a gene*
ral Syftem or Body of Divimty, p, 20, 2 1 . The

ArcXXVIH. the Thirty nine Articles. IJJ
The TWENTY EIGHTH ARTICLE.
Of the Lord's Supper.
THE Supper ofthe Lord is not only a fign ofthe love
that Chriftians ought to have, among themfelves one
to another ^ but rather 'it is a facrament of our redemption
by Chrift's death : infomuch that to juch as rightly, wor
thily, and with faith receive the fame, the bread which
we break, ts a partaking ofthe body of Chrift ; and like-
wife the cup of bleffing u a partaking of tbe blood of
Chrift. Tranfubftantiation (or the change of the fubftance of
bread and wine) in the fupper of the Lord, cannot be pro'ved
hy holy writ j hut it is repugnant to the plain words of fori-
pture,pverthrmveth the nature of a facrament, and hath gi
ven occafion to many fuperftitions. »
The body of Chrift is gi'ven, taken, and eaten in the
fupper only after an hea'venly and fpiritual manner. And
the mean whereby the body of Chrifi is received and eaten
in the fupper, is faith.
The facrament ofthe Lord's Supper was not by Chrift's
ordinance referved, carried about, l'mted up, ' or worfnp-
ped.
Ofthe Phrafe but rather fee p. 127.
This Article contains Eight Propofitions.
I. The Lord's Supper is a Sign ofthe Love that
Chriftians ought to have among themfelves
one to another.
^ 2. The Lord's Supper is a Sacrament of our Re
demption by Chrift's Death,
K 3 3. To

i|4 Directions for Studying Art. XXVIII.
3, To fuch as rightly, worthily, and with Faich
receive the Lord's Supper, the Bread which we
break, is a partaking of the Body of Chrift ;
and likewife the Cup of Bleffing is a partak
ing of the Blood Of Chrift.
4. Tranfubftantiation (or the Change of the
Subftance of Bread and Wine) in the Supper
ofthe Lord, cannot be prov'd by HolyWric.
t;. Tranfubftantiation is repugnant to the plain
Words of Scripture, overthroweth the Nature
of a Sacrament, and hath given occafion to
many Superftitions.
6. The Body of Chrift is given, taken, and eat
en in the Supper only after an Heavenly and
Spiritual Manner,
7. the Mean whereby the Body of Chrift is re
ceived and eaten in the Supper, is Faith. •
8. The Sacrament ofthe Lord's Supper was not
by Chrift's Ordinance referved, carried aboue,
lifted up, and worfhipped.
Tbe F'lrft Propofition. See che Three laft Para
graphs five one, of the Firft Chapter of the Firft
Part of Mr. KettkweU on thfe Sncranient, which be
gin at Thirdly, and that is iii Ratification of a League of
Love and Friendjhip, &c.
' The Second Propofition. See the Firft Chapter
ofthe Firft Part of Mr. KettleweU on th&- Sacrament,'
and Bifhop Wake's Commentary on the Catechifm,
Sed. 46.
The TliiV-i/ Propofition. Of Worthinefs and Un-
worthinefs te receive, fee the Second, Third and
Fourth Chapters of the Firft Part of Mr^ KettleweU
on the Sacrament, and the Fifty firft Sedion of Bi
fhop Wake's Commentary on the Sacrament. The Blef
fing beftowed on Worthy Receivers, eur Article
exprefles

Art. XXVIII. the Thirty nine Articles. 135
expreflTes in St. Paul's ewn Werds, i Cor. 10. 16.
See Article 2j. Prop. 9. and the Forty eighth
Sedion of Bilndp Wake's Commentary on the Cate
chifm. The Fourth Propofition. See the Third, Fourth,
Fifth, Sixth, Seventh and Eighth Chapters ofthe
Second Part ofthe Confutation of^ Popery.
The Fifth Propofition, i. That Tranfubftantia
tion is repugnant to the plain Words ef Scripture,
appears from St. Paul's Saying, we are all Partakers
ofthat me Bread, i Cor. lo. 17. and as often as ye edt
this Bread, i Cor. 11. 26, fo that 'tis Bread, and not
Chrift's Fle^i, even when we eat and partake there
of. Parity ef Reafon proves the fame of the Wine.
See alfo the Forty ninth Sedion of Bifhop Wake'i
Commentary on the Catechifm. 2. That Tranfubftan
tiation overthrows the Nature of a Sacrament, is
evident, becaufe it fuppofes what we eat and drink
to be, noc che Sigrt, buc che Thing fignified. 3. Ic
has alfo given Occafion eo many SuperftitiOris.
That it has given Occafion to abominable Idola
try, is evident frora the Adoration of the Hoft,
which is grounded on it. But tho' Idolatry is worfe
than Superftition, yet 'tis different from ic. Where
fore for che Proof of chis Branch ofthe Prepofitiori,
let it be confider'd, i. That in Cafes of imminent
Danger, or great Calamities, the Hoft is expos'd
by the Papifts to appeafe God's Anger, and prevent
or remove his Judgments. 2. Confider the.follow-
ifig Paffage of a moft eminent Saint and Scholar of
the Roman Communion. Si mus aut aliud animal pro-
pier negligentem cuftodiam fpecies facrdmenti comederit : iUe
her cujiis negligentiam hoc accidit, debet quadraginta d'lei'm
penitere ut dicitur,' de Confecr. dift. 2. .^ibenc. Debet
autem his diebus penitefe modo diBo in Sed, Sl Sangdis
Chrifti. ait Themas 'm Scriptis. Et debet mus capi,fi
K 4 pteft.

1^6 Directions for Studying Art.XXVIII.
poteft, & comburi, & c'mis juxta altare reponi. Sed Pe
trus de Palude d'lc'it, quod mus exenterari debet ; d^ mus
quidem comburi, d^ cinis in pifcinam profict^; pars autem
hoftia, fi hom.o eam horret fumere, debet tin tabernacuio re
verenter poni, df tamdiu ibi dimitti, quoufque naturaliter
confumetur. Ipfa autem hoftia nequaquam debet in p'lfci-
nam projici ; ficut fecit quidam facerdos de mufca reperta
poft confecrat'ionem in calice. Nec etiam debet comburi.,
ficut fecit alius facerdos de hoft'iis mucidis conjecratis, df
cinis ipfarum in pifcinam projici : quia hoc eft immanefa-
crilegium. Et ideo quantumcunque modica particula inve-
niatur, debet reponi cum reverentia ^ quod in ea totus eft
Chriftus. Et fiqu'tdem homo effet tanti fervoris, quod hujuf
modi non horreret, fed fumeret, commendandus effet ; fi
tamen effet jejunus. Sic ^e«(«iHugeCluniacus commenda
vit Goderanum fumendo partiunculas hoftia, quas leprofus
cum 'v'lliffimo fputo evomuerat , dicens craticulam Laurentfi
fuiffe tolerahiUorem. ArttOrt.FlorenF. de DefeBibus Miffa,
Vol. 3. Tic. 13. Chap. 6. Sed. 3. The farae Auchor
has a greae deal raore of che fame Trafii in and
near che farae Place.
Buc leaft ic fhould be imagined by fuch as are
Scrangers eo che Roman Corruptions, that chefe are
only che Fanfies of privace Men, of how greae
Charader foever in chac Church, I will cherefore
fubjoin fome few Paffages from che M'tffal ic felf.
Si Sacerdos evomat Eucharifti^m, fl fpecies integra ap
pareant, reverenter fumantur, nifi naufea fiat : tunc enim
fpecies confecrata caute feparentar, df in aliquo loco facro,
reponantur, donee corrumpantur, df poftea in facrarium
projiciantur. ^bd fi fpecies non appareant, comburatUP
Vom'itus, & cineres in facrarium mittantujr^

Mt: XXVItl.' "" 'the Thirty m^^M^h'. ' r j^'
Si hoftia confecrata, vel aliqua ejus particula dilabatuf
i^firr,am,r^4>'^p'tj\ accip'tatUr, \df loins ubi cecid'if , WU'^-
detur, df aliquantum abradatur, df pulvis feu abrafio hu-
j^fntpdi in facrarium immittatur. . Si c^cid^rit extra corpo^
rale in mappqm^ feu alio quovis, modo in aliquod linteum^
' mappa vel Unimm hujufmodi diligenter lavetur, df lotio
ipja in facrarium effundatur. D.e defed. circa miflailL
©ccurrericibu^, /e^. io. »«?». 14, ij. I forbear to
mericioii ocher Particulars of che fame Kind.
Orily I will fubjoin a Paffage of Gavantus's Conl-^
mene on Numb. 12. of chis very Sedion. Sales he,'
^uid fi cadaffanguis fuper Barbam? Barcholomaeus^ ap
Angelo, Dialogs ^ . SeB . 713. vtdt eam abhti df combu-
ti ..: fed videtur fufficere, fi barba pluries layetur,, cuipar-
cendum eft magis quarh'tapttibus,- de qUtbM' fupra. ¦ -'^
• Lee rive Reader now judge, whecher Tranfub-'
ftaneiacion has given Occafion eo many Superfti
tions, or nO.' Our Reformers were coo welj ac-
quaineed wich chera ,• cho' bleffSd be God, we havo'
not Inftances fb ready ae Hand. *- -
The Sixth and Seventh Propofitions. Of th^ Fal
fliood of Tranfubftantiation fee the Fourth and;
Fifth Propofitions. Of Confubftantiation fee the
Twenty eighth Queftion of Turretin's Loom DeC'imui
nonus. Whence the Truth of thefe Two Propofi
tions neceflaffilyTdllOws. See Bifhop Wake*s Com'.'
mentary on.the Catechifm, Sed. 49.- - - t •
The E'lghfh Propofition. See the 'Eighth Propo
fition of che Twency fifth Article.

The

ij8 Directions for Studying Art.XXIX;SXX;
The TWENTY NINTH ARTICLE.
Cf the fVkked, which eat not the Body of Chrifi in
the Vfe of the Lor of* s Supper.
THE wicked, and fuch as be void of a lively Faith,,
although th^y do cgrnatty and vifibly prefs with their
teeth (as St. Auguftine faith) the facrament of the body
4fnd blood of Chrift : yet in no wife are they partakers if.
Chrift, but rather t,o their condemnation do eat and drink
tht fign or facrament of fo great a thing. 'r'
St. Auftin in his Twency fixch Trad on St.John
fias thefe Words ; Ac per hoc qui mn manet in Chrifto,
Cf in quo non manet Chr'tftta, proculdubio nec manducat
(fpiritaliter) carnem ejus, nec b'lbit ejus fanguinem (liceti
carnaliter df vifibiliter premat dentibus fa framentum- cor
poris df fanguints Chrifti) fed magis tanta rei facrafnenr
tum ad judicium fibi m^nducat Cf bibit. This Article
therefore is eaken frera Se. >4«/^i», and che Churcb
confirras che Dodrin concained in his Werds, for
the Truch of which fee Are. 2f. Prop. 9, 10.
,¦ ~ nu. ¦ ,
The THIRTIETH ARTICLE.
/ ()f both Kynds.
THE cup of the Lord is not to be denied to the Lay
people : for both the parts of the Lord's facrament,
by Chrift s ordinance and commandment, ought ta be mi-'
niftred to all Chriftian men alike. This

Art. XXXI. theThkty nine Articles. 159
This Article contains Two Propofitions.
I. The Cup of the Lord is nec co he denied to
the Lay People,
2. Both che Pares of che Lord's Sacramene, by
Chrift's Ordinance and Coraraandraent, ought
to be rainiftred to all Chriftian Men alike., ii
' The Firft of thefe Propofieions is che neceflary
Confequence of che Second. See the Eleventh Chapl
ter of che Second Part of the Confutation of Popery.

TheTHIRTY FIRST ARTICLE.
Of the one Oblation of Chrifl fnifbed upon the'-
Crofs. i '
THE offering of Chrift once made, is that perfeB re-
demption, propitiation, and fatisfaBion for all the
fins ofthe whole wor Id, both original and aBual^ and there
is none other fatisfaBion for fin, but that alone. Wherefore
the facrifices of maffes, in the which it was commonly f^id,
that the prieft did offer Chrift for the quick and the dead,
to have remiffion of pain or guilt, were blafphemous fables,
and dangerous deceits.
This Arcicle concains Three Propofitions.
I. The Offering of Chrift once raade, is that
perfed Rederapeien, Propiciation and Sacif-
fadion, for all che Sins of che whole World,
boch Original and Adual.
2. There is none ocher Satisfadion for Sin buc
thac alone. ?. Th?

140 Directions for Studying Art. XXXII.
3, The Sacrifices of Maffes, in che which ic was
coraraonly faid, chat the Prieft did offer Chirift
for the Quick and the Dead, to have Remif
fion of Pain and Guilt, were blafphemous Fa
bles and dangerous Deceits.
The F'lrft Propofition. See the Tench Propofition
of che Second Arcicle.
The Second and Third Propofieions. See che
Twency ninth Queftion of the Locus Decimus nonus
of. Turretin's Syftem. Frem whence ic neceffarily
follows, chac chefe Sacrifices of Maffes are blafphe
mous Fables and dangerous Deceics ; becaufe chey
do fe raanifeftly leffen che Honor ef Chrift's one
Oblacion on che Crofs, and lead eo a Thoufand evil
apd fuperftltious Pradices.

TheTHIRTY SECOND ARTICLE.
Of the Marriage of Priefit.
BISHOPS, Priefts, and Deacons, are not comman
ded by God's law, either to vow the eftate of fingle
Ufe, or to abftain from marriage ; therefore it is lawful for
them, as for aU other chriftian men, to marry at theiir own
difcretion, as they jhaU judge the fame to ferve better to
godlinefs. This Arcicle has Two Propofitions.
I. Bifliops, Priefts and Deacons, are net com
manded by Ged's Law, either te vow the E-
ftate of fingle Life, or to abftain frem Mar
riage. '•"" ¦'¦
2; It is lawful alfo" for chera, as for all ocher
Chriftian Msn, co marry at their own Difcre^ tion.

Art.XXXIII,XXXIV. theThirty nine Articles. 141
tion, as chey fhall judge the fame to ferve bet
ter to Godlinefs.
The Second Propofition neceffarily follows from
the Firft. See the Twenty fixth Queftion of the
Locus Decimus oBavus of Turretin's Syftem.

TheTHIRTY THIRD ARTICLE.
Of Excommunicate Perfons , how they are to be
avoided.
THA T Perfon which by epen denunciation of the
Church is rightly cut off from the unity oftheCburck,
and excommunicated, ought to be taken ofthe whole multi
tude of tbe faithful, as an heathen and publican, until he be
openly reconciled by penance, and received 'into the Churcb
hy a judge that hath authority thereunto.
See j:he Second Pare of che Rights of the Clergy,
Chap.

TheTHIRTY FOURTH ARTICLE.
Of the Traditions of the Church.
IT is not neceffary, that Traditions and Ceremonies be in.
all places one, or utterly Uke j for at all times they have
been divers, and may be changed according to the diverfity
ef countries, times, and mens manners, jo that nothing be
ordained againft God's word. Whofoever through his pri
vate judgment willingly and purpofely doth openly break
the Traditions and Ceremonies ofthe Church, which be not
repug-

142 Directions for Studying Art.XXXIV.'«
repugkant to the word ofGod, and be ordained and approved
by common authority, ought to he rebuked openly (that ether
may fear to do the like) as he that offendeth againft the
commen order of the Chtirsb, and hurteth the authority of
the magijhaf0j and Weunditb the confcitncet of fhe weak'
brethren. Every particular or national Church hath authority to
ordain, change, andabolifh ceremonies or rites ofthe Church
ordained only by man's authority, fo that all things be done
to edifying. This Article contains Fivc Propofitions.
I. Ic is noe neceffary chac Traditions and Cer«-
monies be in all places one, or uccerly like.
a. Tradicions and Ceremonies have ac all Tiraes
beeri divers. ?
3. Traditions and Cereraonies raay be chariged
according to the diverfity of Couutries, Times
and Mens Manners,^fo that noehing be ordain
ed againft God's Word.
4, Whofoever chro' his privace Judgmene wil
lingly and purpofely doch openly break the
Traditions and Ceremonies of the Church,
which be net repugnant to the Word OfGod,
and be, ordained and approved by common
Authority, ought co be rebuked openly (that
other may fear to do the like) as one that of
fendeth againft the coramon Order of the
Church, and hurteth the Authority of the
Magiftrate, and woundeth the Confciences of
the wea^ Brethren.
y. Every particular or National Church hath
Autiiority to ordain, change and abolifh Ce
remonies or Rites of the Church, ordained
only by Man's Authority, fe that all things
be dene to edifying. By

Art. xxxiv, the Thirty nini' Articles. 145
.. '. .-.  ^li:
By Tradition's the Church'plainly raeans, not Do-
driris (in which Serife 'tis frequentiy ufed, particu
larly in our Difputes with the Church qf Rome) but
Pradices or Ufages in th6 Service of God, even,
the farae which flie expreffes immediately by the
word Cereraonies (which is only explanatory) and
which fhe afterwards calls Rites, fuppofirtg thera,
the fame with Ceremonies. \ ' _
The Tiree Firfl Propofitions.^ The Chiifch infers
the Firft frem the Second <and Third. Now the
Second is a Truth, which norie can doubt ef, that
is acquainted with Ecclefiaftical Hiftory. 'Tis im
poffible for me at prefent to prove it by a compleac
Indudion of Particulars : nor do I reraember, that
any Party denies it. However, the Inftances given
by St.Auft'in in his Epiftle to Januarius, and in ' his
RetraBations, tib. 2. cap. 20. by Socrates in his Hiftory,
lib. y. cap. 22. and by Sozomen in his Hiftory, lib. 7.
cap. 19. are undeniable Evidence, with refped„IP
the times in which they, wrote. As for the
Third Propofition, fince the Church has Power
to decree II ites and Ceremonies (fee the Twenciech
Article, Prop, i,) the Church muft of courfe have
Power to change them. For what fliould hinder
theChurch from altering what is founded upon her
own Power ? And commori Senfe informs us, that
the Church muft in making Alterations he guided
by a regard to the Diverfity of Countries, Tiraes,
and Mens Manners, and that nothing may be or
dained contrary to God's Word. Now from thefe
Tvvo, the Second and Third Propofitions, the Firft
•neceffarily follows. For rho' the Diverfity of Tra
ditions and Ceremonies in all Ages is a very good
Prefumption chat they may be lawfully diverfe ;
yet

144 Directions for Studying Art. XXXV.
yet the Power of changing them is a Demonftra
tion, that there is ne Neceffity oftheir being in
all Places one and uccerly like.
The Fourth Propofieion is manifeftly builc upon
the Suppofition of a Chriftian Scace, and that the
Magiftrate has adually interpofed in the Appoint
ment or Confirmation of Traditions arid Ceremo
nies. This being obferved, the Truth ef the Pro
pofition is felf evident, provided the Magiftrate
may in fuch Cafes exercife his Authority, touch
ing ^hich Peine fee eh© Difcourfe ofthe Independency
ofthe Church on the State, Chap.
The Fifth Propofieion neceffarily follows from,
or racher is concained in, che Third.

The THIRTY FIFTH ARTICLE.
Of Homilies.
TH E fecond book ofH,6milies, the fever d titles where
of we have joyned under this article, doth contain a
godly and wholfom doBrin, and neceffary for thefe times,
as doth the former book of Homilies, which were fet forth
in the time 0/ Edward the'Ml. and therefore we judge them
to be read in Churches by the minifters, diUgently and d'l-
ftinBly, that they may be underftood ofthe people.

Of che Nariies of the Homilies.
I. /'^Fthe right life ofthe Church.
V.*^ 2. Againft Peril of Idolatry.
2. Of Repairing and Keeping clean of Churches,
4. Of Good Works : Firft, Of Facing.
J. Againft Gluttony and Drunkennefs.
6. Againft Excefs of Apparel.

7. Of

Art. xxxv." tht Thirty nine Articles. 145
'^.' Of Prayer.
8. Ofthe Place and Time of Prayer.
9, That Common Prayers and Sacraments ought to he
miniftred in a known Tongue.
lo. Ofthe Reverent Eftimation of God's Word.
¦^il. Of Alms-doing.
xz. Of the Nativity of Chrift.
13.0/ the Paffion of Chrift. >
14.. Of the RefurreBion of Chrift.
15-. Ofthe Worthy Receiving of the Sacrament cf the '
Body and Blood of Chrift.
16. Ofthe Gifts ofthe Holy Ghoft.
17. For the Rogation Days.
18.0/ the State of Matrimony.
19, of Repentance.
20, Againft Idlenefs.
21. Againft Rebellion.
Thefe Expreffions, we judge them to be read in Char'
ches, &c. muft needs mean, chac che Homilies are
fuch as may lawfully and profitably be read there
in. But this, as the Rubric in the Communion
Office exprefly declares, is upon Suppoficion, chac
chere be ne Serraon. Fer our Church does not
allow ef ufmg a Serraon and Homily at che fame
time. New chac che Two Books of Horailies de con-
cain godly and wholfom Dodrin, and neceffary
for chefe Tiraes (viz.. che ciraes of which che Cora-
pilers undoubtedly fpake, even their own Times)
and thac chey raay confequenely be read in Chur
ches, &c. will appear upon che perufal of them ;
fer they eftablifh and confirm their ewn Dodrin
by Reafon, Scripture and Antiquity.
L Only

1 46 Directions for Studying A rt, XXXV.
Only it muft be remerabred, thac he who fub
fcribes this Article, is not fuppofed thereby to de
clare his Approbation ef every Particular, which
is found in the Homilies. For the' our Subfcrip
tion to the Articles ties us up to every fingle Pro
pofition of the faid Articles : yet 'tis unreafonable
to extend a fingle Propofition in the Thirty fifth
Article, to an Approbation of every Propofition,
that may be found in a whole Folio Book, of mere
ly Human Compofition ,• and in which, upon that
Account, 'twould be a Miracle, if nothing were
either really amifs, or what an honeft Man might
with a very good Confcience diffent from. And I
dare fay, whoever carefully examins the Horailies,
provided he be otherwife well affeded to the Efta-
bliflied Church, will heartily wifli for, and be very
ready to allow, this Senfe of our Subfcription.
But yet, becaufe in Matters of Subfcription a
Man ought to take effedual Care, that he deals
cpenly and fairiy, that he does not trifle with Sa
cred Obligations, and play with Setled Impofi
tions, 'and thereby give his Confcience, either fuch
a-Wrench as may often make his Heart ake, or
fuch a Loofe as mly debauch it in other Inftances ;
for thefe Reafons, I fay, and alfo that I may both
filence fuch as ftrain every thing to a falfe and bad
Senfe, and render thofe perfedly eafy, who are
willing to admit a good and true ene ; I fhall fub
join a decifive Explanation of our Subfcription to
this Article.
' Bifliop Morton having wrote a Defence of the Stur-
plifs, the Crofs, and Kneeling at the Sacrament,
Dr. Ames publifli'd a Reply to it. To this Reply
Dr. John Burges recurn'd an Anfwer, which occaft-
oned Dt. Ames's' Frejh Suit, CO which Mr. Ritchel re
joined, and fo che Controverfy ended.
Now

Art. xxxv. the Thirty nine Articles. 147
Now Dr. Surges had formerly, by forae indifcreet
Superior, been deprived fer Nonconformity. But
afterwards he prefented his Senfe of the Terms re
quired, firft by the Hands of the Bifliop of Winche
fter (Dr. Lancelot Andrews, I prefume) to King James
the Firft, and chen co che Arch-Bifhop of Canterbu
ry, Dr. G. Abbot : and chereupon he was reftored co
the Exercife of his Miniftry.
He gives us an Accounc of chis Matter in che
Preface co his Anfwer co Dr. Ames, p. j8. in thefe
Words, And after that time, even the very Day in which
I was deprived for rcfufal of Sttbfcription, I d'ld openly be
fore (I take it) an Hundred Witneffes (whereof fome yet
remain) profefs, tbat if it fhould be made plain to me, that
there v^as no fuch Alteration in the Church's Intendment as
I apprehended, I would then fubfcribe, as I had done before,
without Scruple. And accordingly afterwards I did freely
fubfcribe, after that His Majefty bad feen the Interpreta
tion of thiitgs which I had conceived, and fatisfied myfelf
in, and had aUowed them.: and after that my Lord's Grace
o/^Cancerbury tbat now is, had told me, that they were
not my Senfes, but the very true Meaning and Senfe ofthe
Church 0/ England, whatfoever feme Men out ofthe Ryot
(Rtheir Wits had difcourfed. Thefe Interpretations I will
fubjoin .to this Difcourfe, becaufe it jnay do fome Men

Accordingly he does fubjoin thac Paper, Pref.
p.2^,&c. under chis Title, A Particular of thofe In
terpretations of fome Things quefiioned in the Matter of
S.mfcription^ with which T had fatisfied my felf in former
times, and v/tth which I offired to jubfcribe the fame Day
^hfre'm I was deprived for not fubfcribing 5 which were
fifter prefented to His Majeftie hy the then Bifhop of Win
chefter, and after to my Lord's Grace 0/ Canterbury,
upon which I was reftored to my Minifterie. And at che
.jBnd of it he has chefe Words^ Thefe Interpretations
L 2 King

14S Directions for Studying Art.'XXXV.
Kf»^ James accepted, and my 'Lord's Grace 0/" Canter
bury affirmed them to he the true Senfe and hitent'ion of
the Church o/ England.
Kow it muft be obferv'd, that this BOok was:
publifli'd by the fpecial Command of King Charlei
the Firft, as che TitU Page informs us, and thac
the Dodor's Dedication to that King begins in
thefe Words, ' : ., ,
! Moft. Gracious '.and Dread Soveraigne, ¦
' It .pUas'd your excellent Majeftie by your Letters to me
vofici'.'afed, both to fignify your H'tghnefs diflike of my jup-
priff^ng wj.it I had written fome Tears paft in Maintenance
of the Reverend Father the Lord Bijhop of Coventrie and,
Litchfield, bis Defence ofthe Ceremonies of this Church^
(>f^^ England, againft an intemperate and fcurrilous Reply-
made thereunto by a namelefs Author : And alfo ftraitly te
charge me forthwith to deliver my Papers on that SubjeB-,
into the Hands ofthe faid Reverend Bijhop my Diocefan,
that it might be feen, how well I had vindicated the Honor
both ef this Churchy and of that. worthy Prelate, from thi
Calumnies and Indignities caft upon both by that Replier.
In dutiful obedience to that your Majefties InjunBion, I
havefo done ; -not keef ing back anj part of what I had thtn
finifli'd, nor prefuming, to. ft ay ii any longer 'm my Hanih,
t'tU the reft might have'heen added, for fear of incurrino-
your Mifefties Difpleafure. And now, that my Rejoinder
(even unferfcB as. it was) has taken Life and .'Motion
from the Breath of your. Majefties Command; it comes a-
broad into the ¦World.
Whoever confiders the Circumftances- above re
lated, will be forc'd to acknowledge^ that ne In-
terprritation of the Senfe of our Subfci iptiOn ee che
Thirt]/ fifth Article can be more authentic, than
that which was accepted,as well by King James the
Firft (in whole Time the Canon prefcribing the
Form of ic was raade) as by the Arch-Bifliop of
Can~

Art. xxxv. theThirty nine Articles. 149
Canterbury j and publicly declar'd to have been fo
accepted, in a Book publifli'd by fo remarkable a
Comraand of King Charles the Firft. Now' that In
terpretation of the Subfcription follows in thefe
very Words. X. of the Two Books of Homilies.
I undertake not to approve of every Phrafe or AUegation
of Scripture, as fitly applied te tbe Mind ofthe Holy Ghaft :
but that dogmatically there is nothing delivered in thefe
Homilies, that I know to be contrary to the Word of Godj
but that they may lawfully and profitably he read to the Peo
ple for their Edification, when better Means are wanting:
And in this Senfe Ifubjcribe to thofe Baoks alfo.
: ¦ Wherefore let any confcientious and candid Per
fen judge.- The Article affercs, chac che cwo Books;
of Homilies do coneain a godly and wholfbra Dov
drin neceffary for chefe Times : Nor is chere any
Poube,bue we are abfolueely bound eo fubfcribe the"
Truch of chis Propofition. Bu t che Queftion is, . in
whac Senfe chis Propofition is crue,and whecherchac
Senfe be allowed in che Subfcription. Now 1 think,
the Truth of that Propofieion, in Dr. Burges^s Senfe,
is exceedingly evidenc : and you fee, thac Senfe
is allowed and declared eo be che crue one by the
raoft competent Authority. So that I do not pre-
cend, that a Man may fubfcribe the Thirty fifth
Article in a loofer Senfe, than he fubfcribes che
other Articles (for that would be downrighc Kna
very and Prevarication) buc I concend, chac that
Propofieion, eo which we do thus abfolutely fub
fcribe, as fully and heartily as to any of the reft, is
not to be underftood in that rigid Senfe, which
forae Perfons, for very ill Ends, would faften on
it. And therefore I heartily wifn, that thofe Learn
ed Gentleraen, who write upon this Point, would
L 3 exprefs

150 Directions for Studying Art. XXXV.
exprefs therafelves raore properly than chey ufually
do. They calk very frequendy of our Subfcription to
che Homilies ,• whereas in Reality there is no fuch
thing required of us. We rauft fubfcribe the Ar
ticles, 'tis true : but not the Homilies. For if_we
were in Reality and Propriety of Speech required
to fubfcribe the Homilies ,• 1 muft own, I think,
we fhould be oblig'd thereby to profefs our Belief of
the Truth of every Propofition contain'd in the Ho
milies : even as by eur Subfcription to the Arricles
we profefs our Belief of every Propofition contain'd
in the faid Articles. And yet, the' I have a very pro
found Veneration fer chac excellent Colleftion of
Difcourfes,which che cwoBooks of Horailies coneain
(as every Man furely rauft have, who confiders che
Contents, the Occafion, and the Circuraftances of
them)- 1 declare to tha whole World, that I do
\)y no Means conceive my felf bound to profefs my
Belief of every Propofition contain'd. in them.
Perhaps 'twill be roundly faid, that a Subfcrip-
tiori CO the Thirty fifth Article, is a Subfcription
^o the Homilies. Buc then I utterly deny the
truth of that confident Affirmation. For in the
Thirty fifth Article we do not fubfcribe the Homi
lies, but we fubfcribe chis Propofition relating to the
Homilies, viz. that they contain a godly and 7vholfom
DoBrin neceffary for thefe Times. Surely there is a vaft
difference between fubfcribing the Horailies thera
felves, and fubfcribing a Propofition concerning
them. This Diftin61:ion ought carefully to be no
ted ,• otherwife we fhall perplex our felves with
improper Expreffions, and wrangle everlaftingly a-
boue chem ^ ac che fame time chat the things thera
felves are clear, and fuch as all Perfons will natu
rally agree in, when they underftand what is real
ly meant by cheir Oppofers, If

Art. XXXV. the Thirty nine Articles. 1 5 1
If ic be asked,' by whac Rule we fhall knew, whac
thofe Dodrins are, which we profefs our Approba
tion and Belief of, by fubfcribing che Thirty fifth
Arcicle concerning the Homilies ; I anfwer, that
our Subfcription dees undoubtedly extend to all che
Dodrins contain'd in every one of thofe Homilies,
which our Subfcription includes : and that we mufl
judge which are the Dodrins in each Homily, after
the fame manner, as we judge with refped to o-
ther Writings. New by the Dodrins of any other
Writing we conftandy raean chofe Pomes which
the Auchor laies down, and fets abeut the Proof
of, giving his Judgment and Decermination con
cerning them. Thus we are underftood, when we
fay, chac fuch a Book concains found Dodrin. We
are nee fuppofed co declare, chac every Argumenc
therein urged is in our Opinion valid, chat every
Propofition in the declamacory Part is ftridly true,
that every Illuftration is exadiy juft and home ;
thefe, I fay, and the like Particulars are by no
means implied in our faying, thac che Book con
tains feund Dodrin : but eur faying fe fignifies
thus much fand no more) viz,, thac chofe Propofi
tions, which the Author attempts te eftablifh and
' convince his Reader of, by fuch Arguraents as he
produces and offers for that Purpofe ; that chofe
Propofieions, I fay, which he delivers dogmatically
(eo ufe Dr, B«r^«'s Expreffion in che Ineerpreeation
above recited) are really true : the' perhaps at the.
fame tirae diverfe Mediums for the Confirmation
ofthem, diverfe occafional Affertions, and the like,
may juftly be excepted againft. The Application
of this Rule to our Homilies is fo very eafy, chac
no Man of common Senfe can miftake it j and
therefore I fhall not waft Words upon it.
L 4 * Bs*

152 Directions for Studying Art, XXXV.
Befides, it rauft be obferv'd, that our Church,
ac the farae time that flie obliges her Clergy to
fubfcribe this Article, wherein 'tis declared,, thac
che Homilies do contain good and wholfom Do
drin, and neceffary for che Tiroes they were writ
in ; permits fuch of her Clergy as are duly quali
fied, to preach their own Sermons, and confequent
ly fhe leaves them intirely at liberty, whether they
will ever read any of the Homilies. From whence
it follows, that by the Dodrin ofthe Homilies fhe
does not underftand thofe very Forms of Words,
thofe very Arguments for the Eftablifhraent of par
ticular Tenets, thofe very Illuftrations ef raatters
afferted and maintained, &c. which the Books of
Horailies exhibit to us ,¦ but only thofe Points,
which fhe allows her Clergy to deliver in their
own Words, te eftablifli by fuch Arguments as they
like beft, to illuftrate as their ewn Judgments lead
them, &c. Otherwife the very Forms of the Ho
milies would be declared neceffary to be ufedjCven
by thofe that never were efteera'd to lie under any
Obligation to ufe chera. Whereas, if by che Do
drin of the Homilies we underftand, as the Church
•manifeftly did and does, thofe grand Propofitions
which fhe weuld have the People convinced of j-
there is no doubt, but thofe whp agree in the
Truths themfelves, do preach the fame Dodrin
chac was neceffary for chofe Times, whether they
.read the Homilies, or pronounce Difcourfes ef
fheir own compofing, infinitely diverfe from each
other, as the Sermons of numberlefs Preachers
muft, with refped to Form, of neceffity be.
I raight confirm what I have been faying, by an
Hiftorical Acceunt of the bad Ufe that has been
made ofthe Authority ofthe Homilies. But I aqi
unwilling to relate fuch melancholy Particulars. The

Art. xxxv. the Thirty nine Articles. i^j
The Truth is, 'tis a coraraon Pradice for Men to
catch at every Expreffion in the Horailies, which
they think favorable to their own private Noti
ons i jsitid thereby te drag the Church into the
Coneroverfy, m.erely co caft an Odiura upon their
Adverfaries, as ApOftaees frora whac chey have
fubfcribed. And 5'ec che very farae Perfons, when
they are prefled upen ocher Heads, with Argu|r
ments drawn in the very farae Manner, from the
very fame Homilies, have the Face te interpret
their Subfcription to the Thirty fifth Article exad
iy as I have done, the' chac Ineerpreeation deftroys
the Force of their ewn Reafohings in behalf of
their beloved Tenets. It certainly becomes good
Chriftians always to argue fairly, and not co eri-
uniph in an Auchority, which, as they raanage it,
is as often againft thera, as foi^thera. We are rea
dy enough on all fides te receive che crue Ineerpre
eation ef ourSubfcription with refped te theHomi-
lies, when the falfe one leads us into infuperable
Difficulties -• and therefore we ought not to ^pref^
a falfe Interpretation upon any fert of Adverfaries,
when the true one does noc affed chem. Lee us
take due Care to ftate, what we raean by the
Church's Dodrins, in fuch a Manner, as fhall be
equally reafonable, and readily acknowledged, in
all Inftances whatfoever : and theh, as we fliall not
be guilty of ufing diverfe Weights and Meafures j
fo, I dare fay, we fliall agree in what our Church
teaches, much better than our contending Parties
feem to imagin.
To evince the Truth of which Affertion, I (hall
take the Liberty of quoting and comparing che
Words of Two eminent Prelates, whofe Judgment
has been (in many Cafes, almoft irapliqidy) fol
lowed by vaft numbers of Admirers. Arch-

1 54 Directions' for
Arch-Bifliop Laud was
charged ae his Tryal (a-
mongft ocherParticulars)
with thwarting the Do
drin of che Horailies,
which are confirraed in
the Thirty fifth Arcicle,
upen che accounc of his
councenancing Images
in Churches,e^c. To chis
he replies.
My Anfwer was, Firft,
That though we Subfcribed
generaUy to the DoBrine of
the Homilies, as good; yft
¦iiie did not exprefs," or mean
thereby ta juftifie and main
tain every particular Phrafe
er Sentence contained in
them. And Secondly, That
the very Words of the Arti
cle to iphich we fubfcribe,
are, Thac che Homilies
do contain a godly and
a wholefora Dodfirie,
and neceffary for thofe
Tiraes.' Godly, and whalc-
fom for aU Times • buf ne
ceffary for thofe, when Peo
ple were newly weaned from
the Worfhip of Images:. Af
terwards, neither the Dan
ger, nar the Scandal alike,
Mr. Brown in his Reply
faid, Thac fince che Do
drine concained in che
Homi-

Studying Art. XXXV.
Bifhop Burnet, in his
Expofition of che Thircv
fifeh Arcicle, which is
intituled Of Homilies,
faies. By this Approbation ofthe
Two Books ofHomilfes it is
not meant, that everyPaffage
of Scripture, or Argument
that is made ufe of in them,
is always Convincing, or that
every Exprefiion is fo fevere
ly wo'rded, that i't may not
need a ' little CorreBion or
Explanation, AU that we
profefs about them, is only
that tbey contain a godly
and wholefora Dodrine.
This rather relates to the
main Importance and Defign
of them, than to every Paf
fage in them.——  This.
Approbation is not to be
ftretched fo far, as to carry
in 'it a fpecial Affent to every
Particular in that whole Vo
lume ; but a man muft be
perfuaded of the main of the
DoBrine that is taught 'm
them.  -By neceffary
for thefe Times, is not to.
be meant, that this was a
Book fit to ferve a Turn j
but only that this Book was
neceffary at that Time, to
inftruB the Nation aright, and

Art. xxxv. the Jhirty nine Articles. 155
Homiles was wholefom andfowasofgre/ftufetbeu-
znd. good, ic muft needs But thot^h the DoBrine in
be Jtieceffary aKb, for all it, if once true, muft be at-
Times. But this worthy ways trtte^ yet it will mt be
Getitleman is herein much always of the fame Neetfflty
miftaken. Strong Meat, as to the People, p. ^7f , 5764
well Spiritual as Bodily, is
good ifnd wholefom ; but tho^
it be fo, yet if it had been
neceflary at all Times, and
for all Men, the Apoftle
would never have fed the
Corinehians witb Milk,
and not with Meat ; Tbe
Meat always good in it felf,
hut not neceffary for them
wbich were not able to bear
it.: Hift. of his Troubles
and Tryal, p. 312.
I will add, chac the Author ofthe Hereditary Right
ofthe Crown of England afferted, having confuted dfc
verfe Miftakes in che Homily againft Rebellion,
excufes himfelf by faying, p. 63. If any fhould he of
fended with the Liberty here taken with the Homily, I muft
again affure my Reader, it proceeds not from the leaft D^"-
^Bion to the Compofers, much lefs to tbe DoBrine ofit,
which is the only thing we are oblig'd to maintain ; not
the Arguments made uje of to prove it.
I need hoc obferve, chac Arch-Bifhop Laud, Bi
fhop Burnet, che aforefaid Auchor, and my felf, do
exadiy agree in our Senfe of what this Arcicle faies
touching che Homilies.
I know of no Difficuley chac remains, except it
fliould be iraagin'd, chac chofe who fubfcribe the
Thirty fifth Article in this Senfe, cap't honeftly

t%6 Dire&idnsfir ^fiiii)i^^ i Art-.XXXVf*
mM the Homilies ,• becauf6,'J^ijNfes, whatfoever
Homily they read, may cOnfAwibttierhing which
tbey difapprove. But Idefifeit'rtiay't'eremembred,
chat tho'he Whoi'S preftimed to preach his own S^r-
m^Ofii 'is thereby fuppofed to deliver his e>)vn Senfe
in«Wfery ClSufe arid ^ropolftiOn ,' and confequent
ly rauft, to avoid che Guilt of lying, "l|xwardly ap
prove whac he uceers with his 3\^"6u'tlV'; yet the C^fe
IS vaftly different, when a MSri profeffes, and is un
derftood, to read an Homily coritpofed by another.
Fer then, the' he is obliged "fcyms Subfcription to
own the general Dodrin, yet he is nOt efteemed by
the Auditory to deliver whac is pretifely the Senfe
of his ewn Mind J but fuch k Latitdde is indulg'd
him, that he raay in fmaller Mitt6i*s'diffent frorii'
the Forra he pronounces, without the leaft iippU'-
tation or color of Infincerity"'^' the bare Sufpicioh
of which a Clergyman ought tO'^t^id ^nd abhor in
the whole Courfe of his Adiens, •-^- •. ' '¦
¦'¦-^' - - ¦¦  ^-^  ¦?¦ 

The THIRTY'SIXTH ARTICLE.
>^t> Of Confecr lit ion of \ Bifhop? a^idMinif ers'. .'^a
^'T}HE booh^iSimfiektion ofArcUjfhops, and Bijfibp?;^-
"^ and ordb'if^ ofPttefts and, Deacbns^latelj fet forth fit'
tbe4ir^e of Edwa'rd Vl, and confirmed at the fame time
by authority of Parl'ianknt , dOth contain all th'mgs neceffary
tosfiiich confecration and 'Ordering ; nek hei- -kath it any t'hina-
thdt of U felf is fuperftitious and w^i^dljfji^ And therefore'
wh'efkvh: ari cOmJ'tcVat'ed or ordered according to the rites'
ofthat book, fince the fecond year of the aforenamed K'tntr
idwasdi/Unto^hii^time, dr hereaft^ffiail^'be confecrated or
crdired acccrdi^^ Uf the Jame rites, we decree aU fuch to be)
r't^tiy^ordetly^iiMd.Uwfiillf^^trated attd ordered. '- ¦ '

3rff:X:XXVi: the Thirty nine Articles, tff'
;;In the Ad for Uniformicy' o^ Public Prayers :.
paffid in che.Fourteenth of King Ci>«r/w' theS©'"^.
cond, we. have thefe Words following. - ' .^^
^¦^ 'Bre^ided always,' That .whereas jhe fix and tbirtiet&
Article of tbe nine and thirty Articles agreed'' •$ipo»' by the;
Archbipwps and Bifhops of both Provinces, and the whole
^erfy,'in the Convocation boldi?^ at horidorijin tBe.Tear
ef our Lord. One thoufand Five bim^d Sixty two, forthe
avoiding'of Diverfity of Opinions, and, for eftablijliing of
Confiinti tombing true Religion, is. m thefe words foUow
ing, viz. . ; . ,-., . ,-.. . • ¦! . ..,;... ,J
"That the Bopki of Coftfecrationef Archbifhops j and
"iSipops, and Qrddning of Priefts' and Deacons, lately
":fit forth in the Jime of King Edward the Sixth, and
" confirmed at the, fame time by Authority ofParliament,
" doth contain all things neceffary to fuch Confecratipn and
f* OrdMning, neither bath it any thing that is of it, felf
" Superftltious and 'Ungodly ; and therefore whofoever are
" Confecrated or Ordered according to- the Rites of that
"'' Brnk, fince the Seccnd Tear of the aforenamed King
" Edward »»W this time, or hereafter ftiall be Confecr a-
" ted or Ordered, according to the fame Rites ; We decree
"Jali'fuch to be rightly, orderly, andlawfully Confecrated
"and Ordered. .. ,- . .. .
, Itbe EnaBed, and be it therefore EnaBed by the Ai^the-i
rify .eforefaid, Tbat^afl Subfcriptions hereafter ta be had or
rnade unto tbe faid Articles by any-.Deaeon, Prieft, er Ec
clefiaftical Perfon, cr other Perfon whatfoever, who by this
AB, or any other Law now in Force, is required to fub
fcribe untotbefaidArfickfi fhaU be conftrued and taken tg
iextend, and fhall be applied (fir and touching the faid Six
^ and thirtieth Article) unto the Book containing the Form
^ and Manner of Making, Ordaining, and Confecrating of
Sfii^ops, Priefts and Deacons, in th'is AB mentionedyinfuch
fort snd manner as the fame did heretofore extend untptht

158 DireBhns for Studying Art. XXXVI.
Book fet forth in tht Time of King Edward the Sixth,
mentioned in tbe faid Six and thirtieth Article ,• any thing
in tbe faid Article, or in any Statute, ACt, or Canon
btretefore had er tnade to the contrary thereof, in any wife
Ttetwithftandlng. This being premifed, the Thircy Sixch Arcicle
concains Three Propofitions.
I. The Book of Confecration of Arch-bifhops
and Bifhops, and ordering of Priefts and Dea
cons, lacely fee forch in che Tirae of Edward
the Sixch, and confirraed ac the fame eime by
Auchoricy of Parliamenc (and afeerwards aleer-
ed in che Feurceench Year of King C/6^r/w che
Second) doch coneain all chings neceffary cO
fuch Confecration and Ordering.
4. The Book of Confecration of Arch-bifhops
and Bifhops, and ordering of Priefts and Dea
cons, lacely fee forth in the Time of Edward
the Sixth, gnd confirmed at the fame time by
Authority of Parliament (and afterwards al.-
tered in the Fourteenth Year of King Charles
the Second) hath not any thing that of it felf
is fuperftitious and ungodly.
3. Whofoever are confecrated er ordered accor
ding to the Rites of that Book, fince the Se
cond Year of the aforenam'd King Edward,
unto this Tirae, or hereafter fhall be confe
crated or ordered according co che farae Rices,
we decree all fuch ee be righdy, orderiy, and
lawfully confecraced and ordered.
The Firft and Second Propofitions fuppofe, accor
ding to the Dodrin ef the Twenty third Article,
that the Perfons who confecrate or ordain, have
Authority fo co do. The only Queftion cherefore is

Art. XXXVI. the Thirty nine Articles. 159
islponcerning the Ferm prefcribed in that Boejc for
fuch Confecration or Ordiriation. And che Church
affirms, that that Book doth contain all things rie-
ceffary te the fame. This being ebferv'd, the Truth
of both Propofitioris will appear at ftrft fight co
fuch as perufe the Bbok.
The Third Prepofitiori is the rieceffary Confe
quence of che Firft and Second. Buc fee the
Fourth Chapter of che Third Pare of Che Confuta
tion of Popery.
Here ic will be proper Co give fome account of a
Difficulty arifing from the Interpretation of the
Subfcription eo chis Article, which was before re
cited from the Fourteenth of King Charles the Se-.
cond. Since by that Ad our Subfcription to this
Article muft be underftood of the Book of Confe
cration, &c. as it was then altered : therefore the
third Propofition, when expreffed at full length,
muft run thus,
" Whofoever are Confecrated or Ordered accof-
" ding to the Rites of that Book, which was fee
" foi-th and confirraed by Parliament in King Ed-
" ward the Sixth's Days, and was afterwards al-
" tered and confirmed again in the Fourteenth of'
" King Charles the Second,- I fay, whofoever has
" been Confecrated cr Ordered by that Book flnce
theSecondYear of^mgEdwardnnto this tim6,or
"¦ hereafter fliall be confecrated or ordered accor-
"^ ding to the fame Rites, we decree all fuch to be
rightly, orderly, and lawfully confecrated and
and ordered.
But is it not then ftrange, chac our Church
fliould new be fuppofed to fpeak of Perfons Confe
craced or Ordered fince che Second of King Edward,
according to the Rites of the Book as it ftood al
tered in the Reign of KingC;&«?r/« the Second ? And
wou'dr

i66 Directions for Studying Art.XXXVf.'
wou'd our Lawgivers impofe on us a Subfcription
to the Propofition above rehearfed ? I conceive
therefore, that Our Subfcription does at prefent ob
lige Us to ackowledge the Validity of thofe Ordi
nations Only, which have been and fhall be made
apeording to that Book fince the above mentioned
Alteration of it. But then, becaufe the Validity of
our Succeffion depends upon the Validity of the
prior Ordinations ,• therefore we ought to fatisfy
our felves concerning thera, tho' our Church dees
not bind us to an explicic Confirraation of them.
And whoever will corapare the Forms ef Confecra
tion and Ordination confirm'd in King Edward's
Time, with the Book as 'twas altered in the Four
teenth of '.King Charles the Second, will be feen
convinced, thac this Propofition has no real Diffi
culty init, either as it was underftood formerly, or
as 'tis now to be underftood by reafon ef the Par
liamentary Interpretation.
I will add (to prevent forae Scruples which raay
poffibly arife) Dr. Burges' s Interpretation of the
Subfcription to this Article, which is in the Pa
per before mencioned ; and is cherefore warraneed
by unexceptionable Auchority. His Words are
thefe. IX. Of the Book of Ordination of Bijhop s, Priefts and
Deacons,
I conceive, that Subfcription to this Book does not intend
an Approbation of every Phrafe, or Application of every
Place of Scripture therein aUedged, as fitly applied : but.
only, thatthe CaUing of Bifhops to govern the Church and
the Ordination of Inferior Minifters hy them to the Ufes'
there affigned, are not contrary to the Word ofGod, and fa
I fubfcribe to that Book.
The

Art. XXXVII. the Thirty nine Articles. i6i
The THIRTY SEVENTH ARTICLE.'
Of the Civil' M^gifirates.
t"T^HE .^een's Ala je fty hath the chief Power in this
J[_ realm o/'England, and other her Dominions, unto
whom the chief government of aU eftates of this realm,
whether they be Ecclefiaftical or Civil, in aU Caufes dotb
appertain, and is not, nor ought to be fubjeB tq any foreign
jurifdiB'ion. Where we attribute to the ^ueeits Majefty the ch'ief go
vernment, by which titles we underftand the minds of fome
flanderous folks to be offended : we give not to our Princes
the miniftring either of God's word, or ofthe facraments,
the which thing tbe injunBions alfo lately fet forth by Eli
zabeth our .^ueen do maft^lainly teftify : but that only
prerogative which we fee to have been given always to alt
godly Princes in holy fcriptures by God himfelf; that is,
that they fhould rule all eftates and degrees committed to
their charge by God, whether they be Ecclefiaftical or Tem
poral, and reftrain with the Civil fword the ftubborn and
evil doers.
The Bijhop o/Rome bath no jur if di Bion in this realm of
England. The laws of the realm may pun'ifh Chriftian men with
death for heinous and grievous offences.
It is laii/ful for Chriftian men, at the commandment of
the Magiftrate, to wear weapons, and ferve 'in the Wars.
This.Article contains Six Propofitions.
I. The Queen's "Majefty has the chief Power in
this Realra of England, and other her Doraini
ons, unto whora the chief Goverment ef all
- Eftates of this Realm, whether they be Eccle-
M fiaftical

i6z Directions, for Studying Art. XXXVII*
fiaftical or Civil, in all Caufes deth apper-
• eain, . .
2,' The Queen's Majefty is nOc, ' nor ought to be
fubjed CO any Forein Jurifdidion.
3. Where we attribute to the Queen's Majefty
the chief Goverment, by which Titles we
underftand the Minds of fome flanderous Folks
to be offended ; vve give not eo our Princes
the Miniftring either of God's Word, or of the
Sacraments, tlie which thing the Injundions
alfo fet forth by Elizrabeth our Queen do raoft
plainly teftify: but that only Prerogative,
which we fee to have been given always to all
godly Princes in the Holy Scriptures by God
himlelf,that is, that they fhould rule all Eftates
and Degrees, cpmmitted to their Charge by
God, whether they be Ecclefiaftical er tem
poral, and. reftrain with the Civil Sword the
ftubborn and evil Doers.
, 4, The Bifliop of Rofne has no Jurifdidion in this
Realm of Englr.nd.
y. The J.nws of the Realm may punifli Chriftian
Men with Death for heinous and grievous Of
fences,
6. Ic is iawful for Chriftian Men, ac che Com
mandment of the Magiftrate, to wear Wea
pons, and ferve in the Wars,
The Firft Propofition. See the Difcourfe ofthe In
dependency of.the Cburcb on the^State, Chap.
The Second Propofition. There is no Plea for
any Forein Jurifdidion, but v/hat is made in fa
vor of the Popes's ufurp'd Authority ; of which fee
the Fourth Propofition. The,

Art. XXXVII. the Thirty nine Articles. l6^
The Third Propofition is an Explicaeion of die
Firft, and che fame Reference will ferve. Only,
becaufe Queen Eliz,abeth's chen lace Injundions are
mentioned, as containing the fame Dodrin, I
think it neceffary to fubjoin that Paffage ofthe faid
Injundions, which is referr'd te.
An Admonition to fimple men, deceaued
by malicious.
The ^leenes Maieftie being infotirmed that in certayne
places of this Realme, fundry ofher -aatiue SubieBes, heing
called to Ecclefiaftical minifterie in the Churche, heby finl
fter perfwa/icn and peruerfe conJiruBion, induced to finde
fome fcruple 'tn the fourme of an othe, which by an aB of
the laft Parliiiment is prefcribed to be required of diuers per
fons, for the recognition oftheir allegiaunce to her maieftie^
which certaynely neither was euer meant, ne by any equitie
of wordes or good fenfe can be thereof gathered : woulde that
all ber leuyng SubieBes fhould underftand, that nothing was^
is, or fhal be meant or 'intended by the fame othe, to haue
any other duetie, allegiaunce, or bonde required by the fame
othe, then was acknowledged to he due to the moft noble
kynges of famous memorie kyng Henry the eyght her Maie-
fiies father, or kyng Edward the fixth her Maiefiies brc^
ther. And further her Maiefiie forbiddeth al maner her fuh-
ieBes, to gem eare or credite to fuch peruerfe and malicious
perfons, which moft finifi erly and malic'ioufty labour ta noti
fie to her louingfub'ieBes, howe by the wordes of the fay de
othe, it may be colleBed that the Kynges' or ,^eenes of this
Realme, poffeffours ofthe crowne, may chalenge auBhoritie
and power of minifterie of dimne offices 'm the Churche,
wherein her fayde J'ubieBes be much abufed by fuche euyll
difpofed perfons. For certaynely her Maieftie neyther doth,
M 2 , we

164 Directions^ for Studying Art. XXXVII.
we euer will chalenge any other auBhoritie, then that was
chalenged and lately vfed by the fayde noble kynges of fa
mous memorie, king Henry the eighth and king Edward
the fixth, which is and was of aunc'ient tyme due tothe Im
perial crown of this Realme : that is, vnder God te haue
the foueraintie and rule euer all maner perfons borne within
thefe her Realmes, dominions, and countreys, of what eftate,
eyther ecclefiaftical or temporall foeuer they be, fo as no other
forrayne powtr fisaU or ought to haue any fuperioritie ouer
them. And yf any perfon that hath conceaved any other
fenfe of the fourme ofthe fayde othe, fhaU accept the fame
Othe with this interpretation, fenfe, or meany ng, her Maieftie
is weU pleafed to accept euery fuche in that behalfe as her
good and obedient fubieBes, and fhaU acquite them of aU
maner penalties conteyned in the fayde aB, agaynft fuche as
fliaU peremptorily or obftinately refufe to take thejame othe.
The Fourth Propofition. The Foundation of the
Pope's claiming a Jurifdidion in England, is his
ufurped Supremacy, which is difpreved in the
Twenty firft Chapter of the Second Part of the
Conftit at ion of Popery.
The Fifth and Sixth Propofitions. See the Firft
Fourteen Sedions of the Seventeenth Queftion of
Turretin's Locus Undecimus.

The

Art. XXXVIIL the Thirty nine Articles. 165
TheTHIRTY EIGHTH ARTICLE.
OfChrifiian Metts Goods, which are not common.
TH E riches and goods of Chriftians are not common,
as touching the right, title, and poffeffion of the fame^
as certain Anabaptifts do falfly boaft. Notwithftanding^
every man ought ef fuch things as he poffeffeth, UberaUy to
give alms to the peer, according to his ability.
This Article contains Two Propofitions.
I . The Riches and Goods of Chriftians are net
commen, as touching the Righc, Title and
Poffeffion of the fame, as certain Anabaptijh
do falfly boaft,.
2. Every Man oughc of fuch Things as he poffef
feth, liberally to give Alms to che Peer accor
ding to his Ability.
The Firft Propofieion. Thac cercain Anabaptifts
did then boaft, chac che Goods of Chriftians were
common, we learn from Sleidan, who in his Tench
Book of Commentaries has thefe Words, Ad hoc tempus
primi nominis apud ipfos (Anabaptiftas) Propheta, nam
hoc fibi nomen ufurpant, Joannes Macthsus, mandabat,
ut quod quifque haberet auri &" argenti, rei mob'ilis, id
omne deferret in medium, capitis propofita pcena, ej^'m hunc
uftim publica fuit conft'ttuta domus. Hac ediBi feveritate
populus valde atton'itus ohtemperabat : nec integrum erat
cuiquam faUere aiit partem aliquam defraudare ; nam pu-
elliB quadam dua vat'ieinantes, quod commiffum effet frau-
dis, denunciabant. Neque vero fua tantum illi confere
bant, fed eorum etiam quos ejecerant, facultates in fuos
M 3 uft4S

i66 Directions' for Stttdying Art; XXXVIII.
ufus affumebant. And afterwards. Durante obfidione,
librum confcribunt & edunt, Reftitutionem z^// vocant :
ho'c in libro tradunt inter alia,- regnum Chrifti futurum effe
ejufmodi ante fupremum judicii diem, ut pii d^ eleBi re-
gnent, impiis omnino deletis ubique : tradunt etiam licere
populo magiftratum abrogare : item, etfi nullum habuerunt
Apoftoli mandatum ufurpanda jurifd'tBionts, tamen eos,
qui nunc funt, Ecclefia miniftros debere fibi fumere jus gla
dii, perque v'lm confiituere novam rempublicam : ad hac,
nem'mem, qui non revera fit Chriftianus, in Ecclefia tole-
randum effe : turn &" 'illud, non poffe quenquam fieri fal-
vum, nifi facultates omnes in commune deferat, nihilque
proprium poffideat : Lutherum etiam & Pontificem Ko-
manum aiunt effe falfos Prophetic, Lutherum tamen de-
teriorem ': fed &" matrimonium eorum, qui vera fide non
funt iUuftrati, pollutum (i)" impurum, ac pro fcortatione vel
adulterio potius habendum effe dicunt.
Touching the Truth of the Propofition. See
Dr. Whitby on ABs 3. 44. and 4, 32.
The 5eco»^ Propofition isfo largely and frequent
ly proved b^ the pradical Writers, that I need
make no particular Reference.

The

Art. XXXIX. the Thirty nine Articles. \ 67
The THIRTY NINTH ARTICLE.
Of 4 Chrif ian Mans Oath.
AS we confefs, that vain and ra^ fwearing is forbid
den chriftian men by our Lord Jefus Chrift, and
James his apoftle: So we judge, that chriftian religion deth
net' prohibit, but that a man may fivear, when the magi
ftrate requireth, in a caufe of faith and charity^ fo it be
done according to the prophets teaching, in juftice, judg
ment, and truth.
This Article contains Two Propofitions.
I. We confefs, that vain or rafh Swearing is for
bidden Chriftian Men by our Lord Jefus Chrift,
and James his Apoftle.
2. We judge, that Chriftian Religion doth nec
prohibit, hue eh§ie a Man raay Swear, when
the Magiftrate requires, in a Caufe of Faith
and Charity, fo ic be done according to che
Prophees ceaching, in Juftice, Judgraene and
Truch.
See Dr. Whitby on Matth. f. 33, 34, 3 j, 36, 37.
and on James <;. n. The Texc of che Prephec re
ferr'd to, is, Jer. 4. 2.

D. HIERONYMI

Epistola ad
NEPOTIANUM, De Vita
Clericorum & Monachorum.
Cum Notis
J.MARTIAN^I.

LONDINI Anno 1714.

(I70
D. HIERONYMI Epistola
Ad NEPOTIANUM,
De Vita Clericorum & Monachorum.
Nepotiano, qui fuit HeU odor i ex for ore nepos, prafcribit vi
vendi formam, quam Clerici df Monachi fequi debeant,
faluberrima quadam pracepta tradens, de fpernendis di-
vitiis,df fugienda familiaritate facularium,^ pracipue
feminarum, de doBrina pietatis, de frugaUtate cultus,
adificiorum d^ viBus, de fugienda laude hominum, de
fugienda obtreBatione, de fide filentii, defugiendis mu
neribus ^e difipenfandis in pauperes eleemofynis. Eft autem
genus paraneticum, in quo m'tre valet divus Hierony-
mus, ficut dfin cateris. Ex hac Epi^ola multa cit an
tur in Decretis Pontificum compluribus locis.
HIERONYMUS PRESBYTER NEPOTIATSIO
Presbyter o, salutem.
^ O-'^"^ ^ '"^j Nepotiane chariffirae, litteris tranf-
1 marinis, & crebro petis, ut tibi brevi volurair
ne digerara praecepta vivendi : & qua ratione, qui
faeculi militia derelida, vel Monachus coeperit elfe,
vel Clericus, redum Chrifti tramitem teneat, ne ad
diverfa
a Duo ex viginti MSS. -Codicibus, quos habui ad collation
nem hujus Epiftolse, fic legunt : Petu, Nepotiane chariffimejitterit
trmfmmnis, & mM a mt petis, ut tibi in brevi volumne, Ste

172 D. HIERONYMI /i:^/?.
diverfa vitiorum diverticula rapiiitur. Dum efTem
adolefcens, imo pene puer, ar primos inipetus lafci-
vientis statis eremi duritia refrenarem, fcripii ad
avu^culum tuum fandum Hciiodorum' exhortato-
riam Epiftolara, plenara lachrymis querimoniifque,
& qua: deferti fodalis monftraret affedum, Sed in
ilio opere pro aetate tunc , lufinws : &,calencibus
adhuc Rhetorum ftudiis atque dodrinis, quaedam
fchblaftico flore depinximus. Nunc jam cano ca
pite, & arata rugls fronte, & ad inftar boura pen
dentibus a mento.palearibus, ^ ,
" Frigidus obfiftit eircum prkcordia fanguis,
Unde & in alio loco idem Poeta canit ?
" Omnia fert a:tas, animum quoque. Et poft
modicum :
" Nunc eblita mihi tot carmina, vox quoque
" Mcerin,
" Jam fugit ipfa.
Quod ne de Gentili tantum litteratura proferre
videamur, divinorum Volurainura facraraenta co-
gnofce. David annos natus feptiiaginta, bellicofus
quondam vir, fenedute frigefcente, non poterat qa-
lefieri. Quaeritur itaque puella de univerfis finibus
Ifrael Abifag Sunaraitis, qua: cum rege dorrairet, &
fenile corpus calefaeerec. 'Nonne tibi videtur, fi oc-
Cideqtera fequaris littpram, vel figmentum effe de
mimp, vel b Atellanarum fudicra ? Frigidus fenex
obvol-
b Atella, Campaniae oppidum, a quo ludi Atellani. Fuit
enim in illoamphitheatrum egregium. Steph. Idem legimus in
aliquot MSS. Codicibus ad marginem ; lin uno Exemplari Bibli-
pthecae Coibertinae, num. 2^807. 8c in altero Collegii Navarrii,
ita fcriptum reperi : ylteSa eft oppidum Campania, ex yao y?f . l/ani
4ligtr,.-\p\ inde AteUani. Atellana autem genus eft Comosdise
obfcoehioris & lalcivio.ris ; ab Atella civitate Ofcorum fic vo-
cjtufp, ut teftis eftLiyius libro feptimo. Idem S. Hieronymum
intra ad Sabinianum .- Repertum eft facinw, quod mimus fingere, vee
fctfrra ltidi.re, »«f At (Hanns pojfa cfari.

/irf NEPOTIANUM. 1^5
obvolvitur veftimentis, & nifi coraj^lexu adolefcen-
eulx non tepefcit. Vivebat adhuc Bethfabee ,• fuper-
erat Abigail, & reliqua: uxpres ejus, & concubinJe,
quas Scriptura commemorat. Omnes quafi frigidas
riepudiantur, & in unius tantum adolefcentuls gran-
djBVus calefcit amplexibus. Abrahara multo David
fenior fuit, & taraen vivente Sara aliam non quse-
fivit uxorem. Ifaac duplices David annos habuit ;
& cunvRebecca jam vetula numquara friguit. Ta-
ceo de prioribus ante Diluvium viris, qui pofl an
nos nong&nros, non dico fenilibus, fed pene jam
cariofis artubus, nequaquam puellares quaefiere am
plexus. Certe Meyfes dux Ifraelitici populi cen
tum & viginti annos habebat, & Sephoram nen
mutavit. Quae eft igitur ifta Sunaraitis uxor & virgo : tam
fervens, ut frigidum calefaceret ; tam fanda, ut ca-
lencera ad libidinera non provocareef Exponac fa-
pienciffiraus Salomon patris fui delicias ,' & pacificus
bellatoris viri narret araplexus. Poffde fapientiam :
poffide intelligentiam. Ne oblivifcaris, dJ" ne declinave-
ris d verbis oris mei. taeque derelinquas iUam, df ap-
prehendet te : ama illam, df fervabit te. Principium fa-
p'lentia, poffide fapientiam : df in omni poffeffione tua
poffide intelligentiam. Circumda illam, df exaltabit te :
honora iUam, df amplexab'itur te ,• ut det capiti tuo co
ronam gratiarum. Corona quoque deliciarum protegat te.
Omnes pene virtutes corporis mutantur in fenibus j
& crefcente fola fapientia decrefcunt cstera? vir-
cuces, jejunia, vigilix, & eleeraofynae, c chameunia:,
hue illucque difcurfus, peregrinorum fufceptio, de-
fenfio

c Chamiunia dicuntur humi cubationes : quam Graecam vocem
alibi etiam retinet Hieronymus, quia Latine haud fatis com
mode poteft exprimi. Xef^o* autem intelligitur humi, ei^cfl eubiU.
Inde jictnivna, quum quis in nuda humo cubat.

174 D. HIERONYMI Epift.
fenfio pauperura, inftantia orationum, perfeveran-
tia, vilitatio languentiHm,labor raanuura,unde pr^e-
beantur eleemofynae. Et, ne fermonera longius tra-
hara, cunda quae per corpus exercentur, fratto cor
pore minora fiunt. Nec hoc dico, quod in juvenl
bus & adhuc folidioris jeeatis, his duraeaxac qui la
bore & ardeneiffirae ftudio, vita quoque fandirao-
nia, & orationis ad Dominum Jefum frequentia,
fcientiara confequuti funt, frigeae fajsiencia, qua in
f)lerifque fenibus setate marcefcit : led quod adole-
centia multa corporis fuftineat bella, & inter in
centiva vitiorum & carnis titillationes, quafi ignis
in lignis viridibus fuffocetur, & fuum non peflit ex-
plicare fulgorem. Senedus vero rurfus eorum, qui
fldolefcentiam fuam honeftis artibus inftruxerunt,
& in lege Domini meditati funt die ac node, seta-
re fit dodlor, ufu tritior, proceffu teraporis fapien-
tier, & vecerum ftudiorura dulciffiraos frudus me-
cic. Unde & fapiens ille vir Graeciae Themiftodes,
quum expletis centum & feptera annis fe mori cer-
neret, dixilfe fertur, fe dolere, quod tunc egrede-
retur e vita, quando fapere ccepiifec. Place ode-
gefime primo anno fcribens, mortuus eft. Et Ifocra-
tes nonaginta & novem annos in docendi fcriben-
dique labore complevit.Tacee caeteros Philofophes,
Pythagoram, Democritum, Xenocratera, Zeno
nem &Cleanthem^ qri jam aetate longsvain fapien-
eiae ftudiis floruerunt. Ad Poetas venio, Homerum,
Hefiodura, Simonidem, Stefichorura j qui grandes
natu cygneum nefcio quid, & folito dulcius, vici-
na morte cecinerunc. Sophocles, quum propeer ni-
miam fenedutem,& rei familiaris negligentiam, a fi
liis accufaretur araentiae, Oedipi fabulam, quara nu
per fcripferat, recitavit judicibus , & tantum f^pien-
tiaein aetate jam frada fpeciraen dedic, ut feverita
tem tribui).alium in theatri favorem vercerec. Nec
mirum.

.4^ NEPOTIANUM. 17^
mirum, quum etiam Cate Cenfprius, Romaijj gene
ris difertiflimus jara & fenex, Graecas Htteras difce-
re nec erubuerit, nec defperaverit. CercM-Iorae-
rus refert, quod de lingua Nefteris, jara vetulife
pene decrepiti, dulcior raelle or acio fluxeric. Sed&
ipfius nominis Abifag facramencum fapienciam fe-
num indicac ampliorem. Incerpreratur enim,^ pater
meus fuperfluus, yel patris mei rugitus. Verbum J'uper-
fiuum ambiguura eft j fed in praefenti loco virtutem
fonat, quod amplier fit in fenibus, & redundans at
larga fapientia. In alio autem loco fuper fiuus, quafi
non neeeffarius ponitur. Abifag autem, id eft, rugi
tus, proprie nuncupatur, quura maris fludus refo-
nat, &, ut ita dicam, de pelago veniens fremitus au-
ditur. Ex quo oftenditur abundanciffimum,,& ultra.
humanam vocem divini fermonis in fenibus eoni-
cruum coramorari. Porro Sunamitis in lingua noftra
coccinea dicitur: utfignificet calere fa pienciamj& di
vina ledione fervere ; quod licee Dominici fangul^
nis indicee facraraentr.m, tamen & fervorem oftea^
die fapienciae. Unde & obftetrix ilia in Genefi cec-
cinum ligat in manu Phares, qui ab eo quod parie-
tem diviferat, duos ante populos feparantem, </iw-
foris, id eft. Phi-res, fortitus ef^ nomen. Ee Rahab rae-
recrix in cypo Ecclefia refticulam, rayfterium fan-
guinis continentem, ut Jericho pereunte deraus ejus
falvaretur, appendit. Unde & in alio loco de viris
fandis fcriptuia comraemorat. Hi funt, ^ui vene-
runi de colore domm patris Rechab. Et Dominus no-
fter in Evangelio ; Ignem, inquit, veni mittere inter-
ram,, & qudm volo ut ardeat ? Qui in Difcipulorum
cerda fuccenfus, cogebat eos dicere : Nonne cpr no
ftrum ardens erat in nobis, dumhqueretur ia via, df ape-
riret nobis Scripturas ?
Quorfum haec tam longo repetita principle ? Ne
a me quaeras pueriles dedamatione&,,fententiaru^ flbfculos.

fjS D. HIERONYMI Epift.
ffofculos, verborum lenocinia, & per fines capieuld.^
rum fingulorum acUca quaedam brevieerque conclu-
fa, quae plaufus & claraores excieenc audiencium.
Amplexeeur me modo fapiencia ,• & Abifag noftra,
qux numquara fenefcic, in raeo reqUiefcae finu. Ira-
polluca enim eft, virginicacifque perpecuse, & quae in
fimilicudinem Mariae, quum quocidie generec, fem-
perque parcuriac, incorrupea eft. HinC reor dixiffe
& Aponolura, fpiritu ferventes ', & in Evangelio Do-
iiiinura praedicaffe, quod in fine mundi, quando
luxca Prophecam Zachariam f^ulcus paftor effe cce-
peric, fapiencia decrefcence refrigefcee charicas mul
torura. Audi igicur, ue beatus' Cyprianus aic, non
diferea, fed forcia. . Audi fratrem collegio, pacrem
fenie, qui ee ab incunabilis fidei ufque ad perfe-
dara ducac aecacera : & per fingulos gradus vivendi
praecepea confticuens, in ce exteros erudiac. Scio
quidem ab avunculo cue beaco Heliodoro, qui nunc
Poncifex Chrifti eft, ce & didiclffe quae fanda fune,
& quotidie difcere ,• norraamque Vieae ejus exem
plura habere virtutum. Sed & noftra qualiacunque
funt fufcipe, & libellura hunc libello illius copula
te, ut quura ille ce Monachura erudieric, hic Cleri-
cura doceat elfe perfedura.
Igicur Clericus, qui Chrifti fervie Ecclefise, ineer-
pretetur prirao vocabulum fuura, & nominis defini-
tione prolata, nitatur effe quod dicitur. Si enim Cle-
ros Grsece, fors Latine appellatur : prepterea vocan
tur Clerici, vel quia de forte fune Domini, vel quia
ipfe Dorainus fors, id eft, pars, Clericorum eft. Qui
autem vel ipfe pars Domini eft, vel Dorainura par-
cera habet, ealera fe exhibere debee,' ue & ipfe pof-
fideae Dominum, & poflideatur a Domino. Qui Do
minum poflidec, & cura Propheta dicic. Pars mea
Dominus, nihil excra Dorainura habere poeeft. Quod
fi quippiam aliud habueric praeter Dominum, pars ejus

^^ N E P OTI A N U M. 177
ejus non erit Dorainus. Verbi gratia : Si aurura, fi
argencura, fi pblfeffiones, fi variara fupelledilera :
cura iftis partibus Dorainus pars ejus fieri non di-
gnabitur. Si autera ege pars Doraini fura & funicu
lus hxredieatis ejus : nec accipio partem ineer ca;ce-
ras rribus, fed quafi Levica & Sacerdos vivo de de
cimis, & alcari lerviens alcaris dblacione fufteneor ;
habens vidum & vefticum his concencus ero, & nu-
dam crucem nudus fequar. Obfecro itaque te, &
repeeens iterum iterumque monebo, ne officium
Clericatus genus antiquae militiae putes: id eft,
ne lucra fa:culi in Chrifti quxras militia ,• ne plus
habeas, quam quando Clericus effe coepifti ,• &
dicatur tibi, Cleri eorum non proderunt eis. ^ Menfulam
tuara Pauperes & peregfini, & cum illis Chriftus
conviva noverit. Negotiatorem Clericum, &
ex inope divitem, ex ignobili gloriofum, quafi
quaradam peftem fuge. Corrumpunt mores bonos con-
fabulationes peffima. Tu aurum cohtemnis, alius di-
ligit : tu calcas epes, ille fedatur : tibi cordi eft fi-
lencium, raanfuecudo, fecrecura ,• illi verboficas, « ac-
trita frons, fera placent & plateae, ac medicorum
tabernae. In tanta merura difcerdia quse poteft
effe concordia ? Hofpitiolum tuum, auc rare, aut
N numquam

d Editi poft verba proderent eis, retinent additamentum fe-
quens : Nonnulli enim funt ditiores Monachi, <]udm fuerant feculares :
& Clerici, qui pojfident opes fub Chri jlo paupere, quas fub locuplete &
fafface diabolo mn habuerant : at fufpiret eos Ecdefta diwtes, cfuos
mundfn tenuit ante mendicos. Ninil fimile legimus in MSS. Co
dicibus viginti, nifi tantum in MS. veteri Codice Colbertin®
Bibliothecae, num. tf 3 %. qui habet additamentum, non intra con-
textum, fed in margine inf«riori, nec prima manu ; unde potu
it in recentiora Exemplarii, & inde in editos libros derivari.
Deliimptum eft autem ex Epiftola confequenti.
e Hk quoque addunt nonnulla, legentes : attrita frons, cui
nindinm, fora placent, &c.

1 78 D. H I E R O^N Y M I npifi*
numquara mulierumjjedes teranc. Omnes puellas &
virgines Chrifti, aut, .a&quaUcer ignOra, auc aequali-
cer dilige. Nefub eodem cedo raanfites : nec in prae-
eeritacaftitatecon^asi Nec David fandior, nec
Salomone pqtes efle .fapientior. Memento fem
per,, quod paradifi colonum de poffeffione fua mu
lier ejccerit. iEgrotany tibi quilibet fandus frater
affiftar, & germana, vel p>3cer, auc probaca: quaeli-
bet apud omnes fidei. Quod fihujufcgmodi non fue
rint eon,fanguinitatis caftimoniaeque perfonae, mul
tas anus nutrit Ecclefia, qua: & officium prsebeant,
& beneficium accipiant rainiftrando j uc infirraiias
quoque cua frudum habeae eleeraofynae. Scio
quefdam 'convaluiffe corpore, & animo oegrorare
cpepiffe. , Periculofe 'Cibirminiftrat, cujus vultum
frequenter attendis. Si propter officium Clericatus,
nut vidua -a te vifitatur, aut virgo, numquam do-
riium folus introeas. Tales babetQ fodos, quorum
coneubernio non infaraeris^Si Ledor, fi Acoluchus,
fi Pfalces ce fequitur, non ornentur vefte., fedmeri-
bus : nec calamiftro crifpeqt comas, fed pudicitiam
habitu polliceantur. Solys^cura fola^ 1 feoreco &
flbfque arbitro vel tefte, non fedeas. Si fami
liarius eft aliquid loquendum, habet rutricem, ma
jprem deraus, virginem, viduam, vel maritatam :
non eft tam inhumana, ut nullum prseter te habeat,
cui fe audeat credere.- Cavete omnes fulpiciones,
& quidquid . probabiliter fingi poteft, ne fingatur,
ante devita. Crebra munufcula, & fudariola,
& fafciolas, & veftes ori appUcitas, ac degu-
ftatos cibos, blandafque & dulees litterulas, fandu*
amor non habet. Mel meum, lumen meum, meum
defiderium, oranes delicias, & lepores, & rifu di-
gnas urbanicates, 85 caeteras uieptias amacorum, in
Comcediis erubefcimus, in faeculi hominibus dece-
flamur : quanrO raSgls in Monachis & in Clerici?, quorum

Ad^ N E"l» d tl WW'l? m.' ' if4
quorum St Sacerdbcium propefieo, "& propeficum
ornatur Sacerdotio ? Nec hoc dieb, quod aUt in ce,
aut in fandis viris ifta fbrm^d^nt' ,• fed quod in omni
propefieo,' ill omni gradu & fexu, & boni & maii
reperiahtur ; malorumque condemnacie laus bonb-
rum'fit. ¦ i^n.ix. ' .1 ' '¦¦^¦¦'•^';
Pudec dicere,' facerdoces idolorum, m'imi, & ati- '
rig», &fcorca^< ha:redieaees capiunt'. Solis Clericis;'
& Monachis hoc lege prohibecur : & prohibenii' hOit »
a:^ff6CUito¥ibuSi,"f6d a principibus Chriftianis. Nec
de lege conqueror ,' fed doleo cut meruerimus hanc
le^eal. Camerlura bonum eft ; jfed quo raihi viilhlis,^
ut indigeaflf cauterio ? Provida feveraque legis taii-/^
cio^' & camen nec fic fefreijacur avaricia. Per fidei \
comraiAa legibus >illudimus j & quafi majora fiht'
Imperacorum fcica, quam Chrifti,' leges eiraemus,\
Evangdia coftterhmmus." Sit haeres, 'fed macer filio-
rsrtft,id eft, igFtgis fui Ecclefia, quse illos genuic,
nutrivlt- & pavit. Quid nos inferimus ihcer^
matrem & liberos? Gloria Epifcopi eft pauper
ruwj * inopiae providere. Ignominia omnium Sacer- '
dotum eft pi>opriis 'ftudere divieiis. Natus ihpiau-
pere: dorao, & iri Cugurio rufticano, ' qui vix milio
& ejbario pane Tugiericemfaeurare venerem pote
ram, nunc fimilamfe melia faftidio. Novi & gene
ral nomina pifcium ; in quo lictore concha leda fit,
catteo : faporibUs avium difcemo provincias,- & ci-
bbtum priBciolbrura me rari tas, aci noviffime damna
ipfa deledant. Audio praeterea in fenes, & anus abf-
qtfe^ifeerisj q^iorurhdara tutpefervitium. Ipfi appb-
imftt matulam, bbfideric ledum, piurulenciamfto-
madbi & phlegmaca pulmbnis manu propria fufci-
pklnt. Pavettcad incroicum medici, eremencibufque
.1 N 2 labiis.

f Duodecim Vel quitidecim MSS. Codices legunt curnEraf-
mo, pauperum' opibus providere.

iSo. D.fii *E R P N Y M I ,Epifi.
labiis, , an tjorHmpdius habeant,- fcifeitaneur; 8c (i
paijlulum fenex Vegetior fuerit, periclitentur ,• fi-
riii^lataque laetitia raens intrinfecusavara tbrque-
tiir..,, Timent enim, ne perdant . minilferium : &
v'iv^cem fenenj Matliufalx annis,, comparant. ^ O
quanta apud Deum merces, fi in praefenti preciunr:
noaf^erarint .' Quan.tis fudoribus haereditas caffa
expetitur 3 Minori labore margarieuna Chrifti ero|!
ppteraj,.^, , ,;, / ^^ ., < ' ¦ "' ^
IDmnas Scripturas fsepius lege, imo numquam dp,
mariibus tuis facra ledip deponatur. Difce quod do,-
ceas;. obtine eum qui fecundum dodfioam eft, fi-'
dejem fermonem ; ut ppflis 6xhiorc?ri. in dodripa
fs^mf & contradicentes reyincere.. jpermane in hi& ;
qi^ didiciftj, ,^. Qred,ita funccibf j fciens a quo di-
dic^ris : Paratus femper ad fatisfadipnera orani po^T
fdenti te ratibnera de ea quae in. te eft fpe & fide.
Non confundant o^era tua fermonem tuuiti : ne
quura/in Ecclefia loqiieris, cacitus quilibet ref{»on.-
deat, cur ergo h^c quae dicis^ ^ ipfe non facis ?
Delicatus magifter eft,; qui pleno, ventre de je
juniis difputat. Accufare avaritiam ;&. latro po-r
teft, Sacerdotis Chrifti 05, mens, manufque concor-
dent. Efto fubjedus Pontifici tupjfe quafi animae pa-' :,
rentem fufcipe. Amare filiorum, timere fervorum -
eft. Si pater fum, inquit, ubi eft honor mem ? Si Domi
nus ego fum, ubi eft timor meus ? Plura tibi ill eodem j
viro obfer vanda funt nomina : MonachuSjPontifex,
avunculus tuus, qui te jara in omnibus qus fanda
fune, decuie. Illud eciam dico, quod Epifcopi Sa-
cerdoces fe effe noyerinc, non dominos : honorent
Clericos quafi Clericos, uc & ipfis, a Clericis, quafi
Epifcopis,honordeferacur.6Scitum illud eftoratoris
Domi-
g Nomen Domitii retinent omnes MSS. Codices : illnd tamen
L.Craflb tribuunt CicerOjValer, Maxim. & Fabius Jib. 6. cap. 3.
Illud

i^ NEPOTTANVM. «Si
Domitii : *^ Cur egp te", iqqi4it,',Jiab.eam ut princi.
** pera j quum tu rae non habeas iit fenacprem?Quod
Aaron & filios ejus, hoc cfte Epifcopum & Presby
teros npverimus. Unus Dorainus, unura Te,mplum„
unUra fit etiara rairiifterium. Recbrdemur femper,
quid Apoftolus Petrus praccipiat Sacerdotibus ; Pa-
fciie eum qui in vobis eft gregem Domini, providentes^
non coaBe, jed fpontange fecundiitff Deitm : neque <^f tur
pis lucri gratia, fed voluntar'te .; neque ut dsmmantp in^
clerum^ jed forma faBi gregi eof animg :. ut quum appa..-
ruerit princeps paftorum, percipiatis immareejfibilem glo"
ria coronam. Peflimae confuetudinis eft in quihufdatii
Ecclefiis, tacere Presbyteros, & prxfentibus Epifco-
pis nen loqui i quafi aut invideant,(aut lion di^nen-
-tur audire. ' Et f. alii, inquit Apoftolus Paulus, fue..
rit revelatum fe dent i ^ prior tacpat, Pote ftis enim perfin.^
gulos prephetare, ut omnes difcant, df omnes confolen..
tur : & fpiritus Prophetarum prophet^ fubjeBus eft.
Non enim. eft diffenftonis Deus, fed pac/s. Gloria patris
eft filius fapiens. G'^vid^Zt Epifcbpus judicio fuo, quum'
tales Chrifto elegerit Sacerdotes.
Decente te in Ecclefia, non clamor populi, fed.
gemitus fufcitetur. Eachrymae auditorum laudes
tuae fint. Serrao Presbyteri Scripturarum ledione.
conditus fit',;Nolo te declamatorem effe, & rabulam,
garrulumque fine raCione,-fed myfteriorura peritura,
& facramentorum Pei tui eruditilliraum.Verba vol
vere, & celeritate dicendi apud imperitum vulgus
admirationem fui facere, indodbrum hominum eft,
Attrita frons interpretatur /aepe quod nefcit : &
quum aliis perfuaferit, fibi quoque ufurpat fcien-
tjam. Praeceptor quondam meUsGregoriusNazian-
N 5 zenus,
illad Crajft.i Ego te-Confultm fut em, ^urnn tu me non putes effe S;ena-
torem? De Domitib vide EuCcbium in ChroniciSj sjnnQ Domiuj
xlvi. §i fabium lib. i ;. cap. 1 1,

i82 D, H I E ^ pN Y JVI I ^lEpjfl.
zjenus, rogatus a me ut exponeret, qijid fibi vellet*
ifl Euca fabb^'thum .Au7t£j;V«'ni', id efi, ,fecitndo-pr;i-
mUrfi, efeganteir I'ufit, decebo te, inquiens,fupei: hap
reihEctlefia: in qua mihi omni populo acclamantSj^
cogeris invitus fcire quod nefcis,- aut certe, fi fplu's
tacderis, folus ^'6 Omnibus ftultitije; condemnaberis.
Nihil tarn facili; quam vilem plebeculam & indo-
dara concionem linguae volubilitate decipere, qua:
quidquid non intelligit, plUs miratur. ' M. Tullius.
(in quem pulcherrimum illud elogiura. cft,"Demo;r
''¦fthenes tibi pr^f ipuit, ne effes primus Orator "; tii
** illi, ne folus) in Oratiorie prO Quinto "^ Gallib,quid
de favore vulgi, & de imperitts concionatoribuslo-
quatijr,' attende ': he his fraudibus ludaris. Loquor
ehim, quae funi ipfe nuper expertus. Urius quidam
Poeta," nominatus homo, perlitteratus, cujus funt
ilia tolloquia P'betarum ac Philofpphorum, quum
facit Euripedem & Menandrura inter fe,& alio loco
Socratem atque Epicurum diirerehtes,,qubrum acta-
tes rion annis, fed faeculis ,fcimus effe disjundas,
4uahtos is plaufus & claraores movet ? Multos enlm„
condifcipulos habet in theatre,, qui firnul litteras
non didicerunt,
¦• 'Vefte^'pullas seque devita ut Candidas. Ornatus.
ut fordes pari modb fugiendae flinty quia alterum
delicias, alterum gloriahi redolet; Non abfque ami-
dp lineo incedere, fed precium, veftiumliriearuni
nbn habere, laudabile eft. Alioquin ridiculura &
]5lenura dedecbris eft, referto rharfupio, quod fu-
d^iura.orariumque non habeas, gloriari. Sunt qui
pauperibus" paulum eribuunc, ut amplius accipiant ^
&r fub prjetextu eleernofyriae quaii^Unt divitias, quae
¦'-¦•-•'¦''¦ -~  ' ¦ riiagis

h Pro GaUio quidem RJSS.'Iegunt Qa]U ; fed vetuf^iores r?-
tiHeSt Galliitm.

«^ NEPOTIANUM. iS^
magis venarie appellanda eft,quam eleemofynae ge
nus. Sic beftiaej'fic aves, ficcapiuntur & pifces. Mo
dica in harao efca ponitur,ut matronarum in eo fae
culi procrahancur. Sciac Epifcopus, cui corarailfa eft
Ecclefia, quem difpenfationi pauperum curaeque
praeficiac.^ Melius eft non habere quod tribu-
am, quam impudencer pecere quod recondam.
Sed & genus arrogancix efl, clementiorem te velle
videri, quam Pontifex Chrifti eft. Non orania pof-
fumus oranes. Alius in Ecclefia oculus eft, alius lin
gua, alius raanus, alius pes, aurisj venter, & caetera.
Lege Pauli Epiftolam ad Corinthios : quoraodo di
verfa raembra unum corpus efliCiunr. Nec rufticus
tamen & fimpiex fracer ideo fe fandum pueet, fi ni
hil noverit : nec pericus & eloqUiens lingua icftiraet
fanditaeem. Muleoque raelius^ eft t duobus im-
perfedis, rufticieatem habere faridam, qUara elo
quentiam peccatricem.
Mulei aedificanc parietes, & columnas Ecclefis
fubftruune, marmora nicent, auro fplendent la-
quearia, gemmis altare diftinguitur, & miniftrorum
Chrifti nulla eledie eft. Neque verb mihi aliquis
opponat dives in Judaea Templum, raenfam, lucer-
nas, thuribula, patellas, fcyphos, mortariela, & cse
tera ex auro fabrefada. Tunc hsc probabantur a
Doraino, quando Sacerdotes hoftias iraraolabant, &
fanguis pecudura erat redemtio peccatorura. Quam
quam haec orania praecefferint in .figura : Scripta funt
autem propter nos, in quos fines faculoriim devenerunt.
Nunc verb quura paupertatem domus fuse pauper
Dominus dedicarit, cogitemus crucem ejus, &f
divitias lutum putabiraus. Qaid miramur, quod
Chriftus vocac iniquum mammona ? Quid fufpici-
mus & araaraus, quod Pectus fe non habere glb-
riose eeftatur ? Alioquin, fi tantum litteram fequi-
mur, U in aurq atque divitiis fimpiex nos deledat
N 4. hiftoria.

i84 D. HIERONYMI E;i/?.
hiftoria, cum auro obfervemus & caetera. Ducant
Pontifices Chrifti. uxores virgines. Quamvis bonx
mentis fit, qui cicatricera habuerit, & deformis eft,
privecur Sacerdotio. Lepra corporis anim^ vitiis
praeferatur. Crefcamus, & multiplicemur, & replea^-
mus terram. Nec immeleraus agnum, nec myfti^
cura Pafcha celebreraus, quia h^ec abfque Templo
fieri Lege prohibentur. Figamus feptimo menfe ta
bernaculum, & folemne jejunium buccina concre-
pemus. Quod fi haec omnia, fpiritualibus fpiritualia
coraparantes, fcientefque cum Paulo, quod lex fpi^
ritualis eft, & David verba cantantis, Revela eculos
meos, df con fider abo ; mir ab'ilia de lege tua, fic intellit-
gimus, ut Dominus quoque nofter jntellexit, & in^
lerpretatus eft fabbathum : aut aurura repudiemus
cura caeteris fuperfticionibus Judeorum ,• auc, fi au
rura placee, placeanc & Judaei, ques cura auro aut
probare nobis neceffe eft, auc daranare.
Convivia cibi vicanda fune faecularium, & maxi
me eerum qui honoribus cument. Turpe eft ante
fores Sacerdotis Chrifti crucifixi & pauperis, & qui
pibo quoque vefcebatur alieno, lidores confulura
& milites excubare, judicemqueprovinciae melius
apud te prandere, quam in palatio. Quod fi obten^
deris te facere haec, ut reges pro miferis atque fub
jedls, judex fxcuU: plus defcret Clerico continen-
ti, .quam diviti ; & raagis fanditatem tuam ve-
nerabitur, quara epes. Aut fi talis eft, qui non au^
diat Clericos pro quibuflibec eribulatis, nifi inteif
phialas, libenter carebo hujufcemodi beneficio ; &
Chriftum rogabe prejudice, qui magis & citius fub-
venire ppeeft„ quara judex. Melius enim esl confidere
in Domino, qudm confidere in homine. Melius ell fperar?
in Domino, qudmfper^re in principibus.
Nuraquam vinum redpleas, ne audias illud Philo-
fpphi :/ Hoc npn eft pff ulum porrigere, fed vinum
" propi-

itd NEPOTIANUM. 185
propinare. Vinolentos Sacerdotes & Apoftolus dam-
nac, & veeus lex prohibec. Qui alcarie deferviunt,
vinum & ficeram non bibant. Sicera Hebraeo fer-
mone eranius pocio nuncupacur, quje inebriare pp-
teft ,• five ilia quae frumento cenficitur ; five pemo-
rura fucce, aut quum favi decoquuntur in dulceni
& barbaram potionem ; aut palmarum frudus ex-
primuntur in liquorem, cedifque frugibus aqua
pinguior coloratur. Quidquid inebriat, & ftatum
mentis evertit, fuge firailiter ut vinura. Nec hoc
dico, quod Dei a nobis creatura damnetur (Siqui
dem & Dominus vini potator eft appellatus : & Ti
motheo dolenti ftomachura modica vini forbitio
relaxata eftj fed modum pro aetatis & valetudinis
& corporum qualitate exigimus in petando. Quod
fi abfque vino ardee adelefceneia, & inflamraOr ca
lere fanguinis, & fucculenco valideque fum corpo
re, libencer carebo poculo^ in quo fufpicio veneni
efl. Pulchre dicitur apud Graecos, & nefcio an apud
nos aeque refonet : Pinguis venter non gignitfen-
fura tenuera.
Tantum tibi jejuniorum modum impone, quan
tura ferre potes. Sint tibi pura, cafta, fimplicia, rao-
derata, & non fuperftitiofa jejunia. Quid prodeft
oleo nen vefci, & moleftias quafdara diffi culcacef-
que ciborum qusrere, carycas, piper, nuces, pal
marum frudus, fimilara, rael, piftacia ? Toca hor-
torum cultura vexatur, ut cibario non vefcamur pa
ne j & dura delicias fedamur,ia regno coelorum re-
trahiraur. Audio praeterea quofdara, centra rerum'
horainumque naturam, aquam non bibere, nec ve
fci pane,- fed ferbitiunculas delicatas,& contrita ele^
fa, betarumque fuccum, non calice forbere, fed
concha. Proh pudor! nen erubefciraus iftiufraqdi
ineptiis; nec taedet fuperftitionis ? Infuper etiam
famam abflinencia? in deliciis quaerimus. Forcis- fimum

iS^ DieiERONYMI Epifl.
fin^ura jejunium eft. aqua & panis. Sed quia glo*
ri^m. non, habet, &, omnes pane & aqua vivimus,
qu^fj publicum &-coramune jejunium non putatur.
CaVene.l>orQinum rumufculos aucuperis : nein
pffeinfam Dei populorum laudem commutes. Wiad-
^ifc, inquit ApoflolpSj hoMinibus plaeerem, Chrifti fervus
ngn'effem. Defiit placere hominibus, &fervus fadus
eit Chrifti. Per bonara famam & malam, a dexcris
&afiniftris,Chrift:i miles graditur : nec laude extol-
licur, nec vituperaeione frangitur. Non divitiis tu-
mer^noncontrahitur paupertate j S? laeta contemnit
iSctriftia. Per diem fol non uric eum,neque luna per
podem. ;Nqlo ee orare in anguHs platearum, ne re
dum icer precum tuarum frangat aura popularis.
Nolo ce dllacare fimbrias, & oftentui habere phy^
laderia ; & confciencia repugnance pharifaicfl am
bitione circumdari. ' Quanto melius erat haec non
in corpore, fed in , corde geftare -, & Deirfri' ha
bere fautorem, non afpedus hominum ? Indei pen
det' Evangelium : 'inde Crux^ Prophetae ; five-fa^
era Apoftolica dodrina. Melius eft enim haec omnia
.... . ,; . ¦ • ; . ¦-'; ;' in

i Hujus contextfis ordo eft omnini> praepofterus in omnibus
feraCodicibus MSS. nam in iJIis legimus : Et confcientin repug.
vante, pharifaica athbitiine circumdari. Jtjde pendet Evamgelium,
indi Crux <T Propheta. Fidelis mecum LeSfor intelligis quid taceam,
^ quid inegis tacendo loquar. Tot regula, quit fpecies gloriarum.
S^finto melius erat hac non iw corpore, fed in torde geftare ; tMmnum
Hfokere fatUoreWf non afpeSus hominum. Vis fcire, &c. , , i '
' k Ineditis libris Erafmi & Mariani, inde fe:f & Propheta ; fed
fe!s6, nam omnes AlSS. noftri, id eft, plus viginti : retinent
vo(xm<:rux. Quod" verbum fenfiii h^jus loci congruit, ubi
guKftio eft de Evangelio five Apoftolica doftrina, ut ipffe Hie
ronymus interpretatur. : Deinde in fimbriis,& phyla^eriis Sa
cerdotum potuit ima p, Crucis Dominicce repraefentari ^ quare
legendum optimp (eniSi : Inde pendet Evangelium : inde Crux &
Propheta, ftve fa'crHApfiftoiica dolirintr, quje tota eft de Cruce
Bwini.

4^ ,NtB P O T I A N U M. 187.
iiiipi^nte pojrtare, quara in corpora., Fidelis mecum
Le;6|:or intelligis quid taceam, &quid m^istaiCen-t
do loquar. Tot te regulae, quoe fpecies ^oriarum
vanarum percurrant. Vis fcire quales Dominus quae-
racbrnacus ? Habeco prudentiam, juftitiam, cempe-
ranriara, foreitudinem. His coeli plagis includerej
ha:c ce quadriga, veluc aurigam Qhrifti, ad mecam
concicura ferae. Niliil hoc menili preciofius ^ nihil
haec gemraarum variecace diftindius. Ex omni par
te" decoraris, cingeris, atque protegeris j & or-
naraento tibi funt & tutamini i geraraae vertuntur
in fcuca.
Cave quoque, ne auc linguam auc aures habeas
pruriences ,• id di, ne auc ipfe aliis decrahas, auc
alios audias deerahences. Sedens^ inquit, adversus
fratrem tuum loquebaris, df adver iits^-, filium matris tua
ponebas fcandalum : hacfecifti df tacui. Exiftimafti i»i-
que, quad pro tui fimilis ; arguapt te & ftatuam contra
faciem tuam. Parce a decradione linguae, cuftodi fer-
mones cues: & fcito quia per cunday qux de aliis
lojqueris, tua cenfcientia judicaris j & in his ipfe
deprehenderis, quje in aliis arguebas. Neque vero
ilia jufta eft epccufatio, Referentibus aliis injuriam
facere non poffura. Nemo invito auditorl.libenter
refert. Sagicea in lapidem numquam figitur, incer-
dum refiliens percucic dirigentem. Difcat decrador,,
dum ce videc non libenter audire, non facile deera-
here. Cum detraBoribus, aic Saloraon, ne mifcearis,
quoniam repente. venift perditio eorum, df ruinam utriuf
que quis novit ? cam videlicec ejus qui detrahic^ quam
illius qui aurem accomraedat decrahenci.
Officii tui eft, vifitare languentes, noffe demos
matronarum, ac liberos earum, & nobilium viro
rum cuflodire fecreta. Officii tui fic, non folum ecu
los caftos fervare, fed & linguam. Numquam de
fprmis mulierura difpuces i nec quid agacur in alia,
domus

t^ D. H I'E^R O N Y M I Epijl.
domus alia per te rtbverir. Hipptocrates adjurac du
fcipulos fuos, antequam doceae,- & in verba fua/jiir
rare compellit : extorquet faeramehco' filentiura^ fer
monem, inceffum, habitum, morefque, praefcribit.'
Quanto magis' nos, quibus animarum medicinae
commilFa eft, omnium Chriftianorum domes debe
mus arnare quafi * propria s .? Confolatbres potius
rios in moeroribus fuis, quam conVivas in profpeHs
noverint. Facile eontemnitur ClericUs, qui farpe
vocatus ad prandium ire non recufar.
Numquam petentes,raro accipiamus rogati. Bea-
tius enim eft magis dare qudm accipere, Nefcio enim quo
modb etiara ipfe qui dej^redatur 'iit tribuat, quum
acceperis,viliorem te jUdicat : & mirura in modura,'
fi eura rogancerti cs^ricemferis, plus te poflerius ve
neratur. Praedicator continentiae nuptias ne conci
liet. Qui Apoftolum legk, fupereft, '-ut qui habent uxo'S
res, fic fint, quafi ^on habeant ; cur virginem cogit ut
nubiat ? 'Qui de monogaraia Sacerdos eft, quare vi
duam hortatur ut digama fit ? Procuratores & di-'
fperifatbres domorum alienarum atque villarurri,'
quomodo pbffunt efle Clerici, qui proprias juben^'
tur contemnere facultates I Amice quippiam rape.-
re, furtum eft : Ecclefiam fraudare, facrilegium
eft. AceepilfB quod pauperibus ei'bgandura eft, &
efurientibus plurimis ; vel cautum efle Velle, vcVti-
midum,aut (quod apertiilimi fceleris eft) aliquid in
de fubtrahere, omnium praedonum crudelitatem fu-
perat. Ego fame torqueor, & tu judicas quantum
ventrimeo fatis fit ? Aut divide ftatira quod accepe
ris : aut fi timidus difpenfator es,' dirtijtte largjtp-^
rem, ut fua ipfa diftribuat. Nolo fub occafione
mea facculus tuus plenus' fit. Nemo'me riielius niea
fervare poteft. Optimus difpenfator eft, qui fibi nV
hil refervat. f " Cocigifti

dd NEPOTIANUM. 189
.Coegifti me, Nepotiane chariffirae, lapidato
jam]^irgiriitatis" tibellOj "qiiera fa'ridafe Euflochib
Roraae Icripferam, poft annos decem rurfus Seth-'
leem ora referare, & confodiendura rae linguis ora
niura prodere. Aut enira nihil fcribendum fuit,
ne hominum judicium fubiremus^ quod tu facere
CffSKlbuifti r'aut fcribences ^ffe ¦cunderurr|.adver-
fum nos maledicerum tela tbrqud^nda. Quos obfe
cro ut quiefcant, & definanc malqd^icere. Non enim
ue adverfariis, fed uc amicis fcripfiriius. Nec invedi
fumus in eos,.qui tieccant, fed ne^peccent t^o^ui-
mus.'' Nequ^p iUes canturii ,* fed'& in pofnifiti'^fos
feven judices iiiimus. Volentefque feftucam de ocu
lo aiterius c-^BeFe,' noftra m prius crabem e|eciraus.
Nullura laefi ; nullius noraen. falcera defcripeionefig-
nacum eft. Neminera fpebialicer meus fermo pul-
favic. Generalis de vitiis difputatio eft. Qui mih^
irafci volueritjipfp de fe quod talis fic, confitebitor. |

A N

( i-Qo >
AN /
AC CO UNT
OFT HE,
B OOK S
'ReferrM to in the foregoing
DIRECTIONS.

IShall divide them into Three Claffes, for a
Reafon which will prefently difcover it felf.
I. Thofe that relate to the Duty of che Clergy,
mencioned p. 2. of which fome one or more oughc
by all means co be ferioufly perufed, are
D. Chryfofiomus de Sacerdotio.
p. Gregorii Nazianzeni Apologetica Oratio.
Thefe ewe Pieces may be feund amongft
their refpedive Works, in Greek apd Latin. But
there is a Greek and Latin Edition ofthem boch
togecher, princed ac Cambridge in OBavo in
1712. wich preliminary Difl^cacions by Mr.
Hughes, and alfo wich che Neces of Mr. Hughes
on Sc. Chryfoftom, and 'M.r. Thirlby on Sc. Gregory
Nazianzen. D.

An Account tf tht Books y &c. rgi
D. Hieronymi Epiftola ad Nepotianum. Ic is prfriced
in chefe Papers.
Gregorius Magnus, P. de Cura Paflofali. 'Tis prin
ced araengft his Works. Buc ic has been alfo
printed alone feveral tiraes. The beft of chofe
Edirions, chac I know of, is in OBavo, Lond.
1629. . »
Bifhop Burnett Paftoral Care. Ie has been prihced
ehree ciraes. In che laft Edirion chere are
fome Additions. It may be convenient fer the
Student ce forbear reading che lace Preface,
as being forein co his prefent Defigp. ' , ^
Mr. Herbert's Country Parfon. Any Edirion will
ferve.
Mr. DodweWs firft Letter ofAdvke. That Gende
man publilhed Two of chem : Buc I pro|)ofe
che reading of only che Firft. Any Edirion
will ferve. ' '
I take ie for granted, that the Student is furnifh
ed with our Church's Offices of Ordination.
2. Thofe that contain pofitive, dogmatical and
controverfial Divinity, and are recoraraended and
referred to from p. 9. to p. 22. are
Dr. Clarke's Demonftration ofthe Being and Attributes
ofGod.
 his Difcourfe concerning the unchangeable Ob
ligations of Natural Religion, and the Truth and Cer
tainty ofthe Chriftian Revelation'.
Thefe Two Books are commonly called
Dr. Clarke's Beyle's LeBures. Each of them has
been three times printed. In the Third Edi
tion they are joined together in One Volurne.
There are ferae Alterations made in the Third
Edition, and it has been reduced to a fmaller Bulk

t92' -^t* Atcoitnt bf the Books
Bulk and Price : But yet I IhoUld rather prefer
the Firft or Second Edition.
Mr. Hoadly's Reafonablenefs of Conformity.
.  Defence ofit.
_._!  of Epifcopal Ordination^ with a Reply to
to Dr. CalaTtty'i IntroduBion.
Any Edition will ferve. The Third, in
which all of them are printed togecher, is che
cheapeft.
Dr. fenkins Reafonablenefs and Certainty ofthe Chri
ftian ReUgion. . The beft Edirion is in Two Vo
lumes in OBflvo, Lond. 1708.
Mr. Nelfon's Companion for the Feftivals and Fafis of
the Church. This Book has often received new
Addicions. There is liccle or no Alceraeion
in feveral of che lace ones. The Eighch was
publifh'd a few Monchs fince.
Bilhep Pearfon on the Creed. I believe che Au-
' thor never made any Additions or Alterations
fince the Third Edition, which was printed in
1669. The Ninth Edition has a Table of the
Texts explained, and an Alphabetical Iridex
of the moft material Heads. -)t-
Mr. Plaifere's Appello Evangelium for the true Do
Brine of the Divine Predeftination, concorded 7vith
the Orthodox DoBrin of God's Free Grace, and Man's
Free Will, in OBavo, Lond. i6^z. I knew of
no other Edition. 4^
Bifhop Wake's Commentary on the Church Catechifm.
The Third Edirion is iraproved.
Dr. Whitby's Paraphrafe with Annotations on the New
Teftament, in Two Volumes. The Third Edi
tion is the moft improved.?
The Two general Syftems, written byForeiners,
and pretty often quoted, are

referr d to in the foregoing Direiltons. 195
Fr. Turretini Inftitutio Theologia Elenchtica. This,
with feme other Trads, is printed in Feur
Volumes in ^larto, Lugd. Bat. 1696.
Ph. a Limborch Theologia Chriftiana. I know no
Difference between the Folio Editions.
As for my ewn Papers, mentioned p. 19, 20, 21,
22. 'eis no great matter what Editions are ufed.
3. The CafUiftical and Pradical Writers, referred
to p. 22, 2:;. are
Dr. Barrow's Englift) Works. Either ef the Folio
Editions will ferve.
Dr. Hammonds PraB'ical Catechifm. 'Tis in the Firft
Volume of his Works. The' an OBavo Edition
will ferve as well.
Mr. KettieweU's Meafures of Obedience.
 of the Sacrament,
Thefe Two Books have received Additions.
So that any Edition fince the Time of his
Death, which was en April 12. 169?. contains
(I prefurae) all that he left.
 of Chriftian Prudence in trying Times. I
think it never carae to a Second Edition.
Bifhop 5^«^»-/o»'s Cafes of Confcience.
 de Obligatione Cenfcientia.
 de Juramenti Prom'ifforii Obligatione.
Any Edition will ferve.
Dean Stanhope's Chriftian's Pattern, being hisTran-
flatibn oi Thomas a Kempis's Book de Imitatione
Chrifti. I take the lacer Edirions co. be beceer
chan che former ones.
Arch-Bifhop TiUotfons Sermons publiflied in his
Life cirae, eicher in FoUo or OBavo.
The Works ef che Auchor of che Whole Duty of
Man, eicher in Folio or in OBavo.
Q !Twill

194 -^^ Account of the Bo0ks
'Twill now be eafy for ehe Studene eo give a
near Guefs ac che Tirae which 'cwill coft him eo go
through the Method prefcribed in the foregoing
DireBions for Studying a General Syftem or Body cf Di
vinity^ The Books relating to the Duty of the Clergy
are Preparatory j and confequently what Time is
fpent in the Perufal of thera, muft not be reckon
ed. • '
The Third Sort, to which alfo he may sdd
Mr. Nelfon's Beek, are fuppofed to employ him on
thofe Days,which are fpent in God's more immedi
ate Service, viz. the Lord's Days, &c. Arid the
Method propofed p. 22, 2;. is manifeftly fuch,
thac he needs noe fear being over burden'd in che
Profecution of ie.
Buc che principal Queftion is, whac Time ehe
Perufal of the Second Sort will coft him-, if he fol-.
lows che DiteBieiiS' I have given. In order eo his
Sacisfadion I obferve, chat all che Books are to be
read either quite or almoft throvi%h,eyice^iDr. Whitby's
Annotations, ^nd the Syftems of Turretin Md' Limborch ;
and I fhall fubjoin a Table, whereby 'twill appear,
how much of each of thefe Three Bopks is to be
read. . " "
2)r. Whitby'j' Erji Vdume of
Annotations.
The General Preface, SeB. i — 8
9
10 II

YALE UNIVERSITY LIBRARY

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