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LIBKARY

OF THK

PR1]¥€ET«1V, W. J.

DONATIO' OF

S A M L' 1:: 1. A a N K W ,

^ u )■ V H I I. A 11 t L P HI 1 . P A

No.

._ MyCPuy jj3Jr^>^-^f

COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE

$

LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY

; -V. i-

A J2^

PERSWASIVE

T O

Confideratlon,

Tcnder'd to the

ROYALISTS,

Particularly, thofe of the

CHURCH

NGLAN,-,

The Second EDITION, Correa'^d.

Printed .in the Year , M DC XC V.

^

(J)

A

PERSWASIVE

T O

Confideration,

Tender'd to the Rojali/is^ &c.

EcclcH 7- V. 14- — i^z the T>ay of Adverjity Confidcr.

To be indifferent to all Events, and uncon- eerned at the Succeffes or Misfortunes of Human Affairs, would be no Vcrtue , were it practicable : Such an unifonn Stiffnefs could be refolved into nothing better than Stupidity or Stojcal Pride. Jf the Good or Evil rc-

A 2 latcs

(4)

l^tes only to our Selves, to ftrlve to be imalfef^ed with ii looks as if we thought our Beings not well made, and h^d a mind to check the Motions, and alter the Springs of Nature ^ and not to feel Pain or Satisfai^ion when God intended we fhould. If what happens concerns our Neighbour, and has aiiy conddcrable weight upon his Fortune , to let fuch an Occurrence pais us without Noiige and ImpreG- (ion, looks as though we were willing to renounce our Relation to Human Kind , and imagined our Selves difincorporated from Society. And as we are not to be unaffeded with the Circumftances of LiNs* fo are we to accommodate our Paffions and Behaviour to the Nature of them. A Man fhould in Ibme meafure fuce his Air and Temper to the Occafions of Joy and Sorrow ; and be relerved, or entertaining, as the . Complexion of Affairs re- quires : For to give unfeafonable Signs of Pleafure or DiffarisfaQion , and to crofs upon the Reafbn of Things , is neither Chnftian nor Human ; but tranfgrefTes both the Laws of Decency and Re- ligion. Such a Singularity argu' s a fuilen Oppofi- tipn to Providence ; a Diliegiird of the Concerns , and a Contempt of the coaiiiv n Sentiments and Cuftoms of Mankind. When G'v>d is plea led to give us our Expectations, and to bkTs 'ur Endeavours with Succefs , then we are a'ljwed uithin a tlule to unbend our Cares , to reliih the i-ieauire , and

(J)

rhew our Selves fcnfible of the Advantage. But v\hen he recalls his Favours , and Hu fud^ments^ are in tht Eiirth , then we ought to pay a proper Regard to his Difcipline ; to be ferious and recoU ledcd, and to puc our Minds into a Pcflure of Thought, and HumiUation. In thr D.iy of Proj^trity Rtjotce i but i» the Day of Advtrftty Cortfidtr,

The K nds and Degrees of ^\dvcr(ity are various, and taks in all ihofe Cafes in uhich Human Nature is Defenqelefs and capable of Suffering.

As to the Perfons it affects, the Notion may be. either ftraitned or enlarged into ihe Divifions of. Private and Publick ; I (hall mfift chiefly npon the. latter, in which ihe former is often comprehended.

The Q^ieftion is. How a Man ought to manage, his Condud, when his Countrey lies under a Ca- lamity, and Himlelf particularly futfers for Adhering to the Publick Rights and Jnterefts ? In order to the latisfying this Enquiry, I fhall examine what (brt of Thoughts 2nd Behaviour ihe Word Conjider may im- port in the preicnc Relation.

Now to Co»fiitr, in fuch Circumftances, may iva^ ply thefe three Things.

Firft, A Reflef^ion upon a Man's pafl: Actions : Whether he has not been in fome Meafare inftrumcn-

CO

tal in bringing the Misfortune upon himfelf, and his Country.

Secondly, To Confider^ may imply an Examination of the prefent State of our Minds : Whether we fuffer upon right Principles, or not.

Thirdly , Whether our Behaviour is fuitable to the Occafion.

f^yfi. To Conftkry may imply a RefleQiion upon a Man's paft A£lions ; Whether he has not been in fome Meafure inftrumental in bringing the Misfortune up- on himfelf and Country. A Man ought to make a careful Retrofpedion upon himfelf , Whether he re- fifted the Beginnings of Evil , and flood upon his Guard againft the liift Approaches of Faftion, and endeavoured to Strangle the Fatal Monfter in its Birth. Whether Inteiefl: or .Fear, Popularity or DifaffeQion, Ambition orRevcnge, did not i^repolTefs his Judgment, and Govern his Incitnarions, and carry him into \m- juftifiable Pradices or Omiflions. Whether he krpt his proper Diftance from the Infe^Vion, oppoft-d rhe Torrent, and made a noble Stand in Defence of Juftice and Truth.

Have we fupported our Figure , and anfwered the Expectations of our Pofl ? Have we maintained the Breath , difplayed the Colours , and held up the Caufc: aloft ? Have we engaged our Authortiy, and aded to the Stretch of our Interefl , directed

others

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Others with our Counfd, and fortified them withs our Courage ? On the other fide , have we not funk into a paflTive Caution , and retreated to Schemes of Security ? Have we not chofen rather to be httle in our Actions than in our Fortune, and preferred our Eafe to our Honour ? The Cafe is of the laft Importance , and therefore a Man fliould prefs the Inquiry , and fee whether he has not over-rated the Conveniences of Life ; dreaded Poverty too much , and trufted Providence too little. Whether he has not liked a Principle that: would Live^ better than one v*'hich would Reafon; and been apt to believe Things true or faUe , ac- cording as they concluded hard or kindly upon him. I am well allured , iiich Queftions as thefc ought to be put with the greateft Impartiality ; and if our Confcience can anfwer them fairly , we have nothing to do but to thank God , and pro_ ceed But if the Account proves otherwife, we ought to repent for what is Paft, and guard againft the Future.

Stcondly^ To ConfUer^ may import an Examination of the prelent State of our Minds : Whether we fuffer upon right Principles, or not..

Now the only warrantable and governing Prin- ciple muft be founded upon Confcience .- The lead- ing Realbn muft be Religious , becaufe JuIHce and

the

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the Laws require it, becaufe we believe the Divine Favour fufpended upon this Condition and that our everlafting All depends upon it. Indeed iF God had not ft) plainly declared the Perfons of Princes Sa- cred and Inviolable, and made the refilling their Au- thority Penal in the higheft Degree 5 we might in great Meafure have inferred his Commands from the Reafon of Things : And thit He expefled we fhould continue firm to our Engagements , though under the greateft Difcouragemencs. For without Steadi- nels in this Point, Societies mufl: break up ; and the Fotmdxtions of the £arth be put out of Courfe. Let but the contrary Principle once loole , and we fhal* prefenrly fee all Order confounded , and Peace ba- niQied , and Right refoKed into Force ^ and the World almoft uncreated , by ihe Ambition, Folly, and Violence of Men. To futfer therefore in De^, flnce of Authority and Government , is both a ne- celfary and a noble Inltance of Fortitude t, fb that 'tis no wonder Religion fli luld exped it from us. Indeed unlefs it was llreng'.hened with the Rewards and PunifhfTcnts of the other World, it would ne- ver have Force and Firmntfs enough to Refift and Perfevere. But thefe Regards whtn wtll believed, murt make the Principle impregnable. Nothing can engage our Conflancy like fuch Confiderations : For Heaven and Hell can have no Cuunterpoife or Equi- valent.

» Having

<9 )

Having menti^m'd the true Reafon for chnfingthe Suffering Side •, I fhall n jw proceed to fbmc of thafc Motives which are defedive and dangerous. And,

I. To fubmit to a prelent Inconvenience upon a Proiped of Advantage, is a falfe Ground. To be governed by Piivace Regards, and turn upon fecu- lar Intereft, is a Sign of a -narrow and ungenerous Mind. Such Pertoi.s who engage only to ferve a Turn muft have cold Notions of Jaftice ; and ve- ry, ilender AfteQions for the Public Good. 'Tis true, fuch a provident ProjeiJor may oblige a Cauf^> and do Service to his Countrey, and rn^kea creditable Figure; but then it muft be faid, The Good which he does, has neither Principle nor Merit : Fcr how glorious fbever his Pretences may be, his Bu- finds is to fervc himfelf. And though he may dc" ceive others, yet if he has any Inclination to look within, he will fbon difcover how much the World, and poflibly himfelf in fome Mcafure, has been mi- ftaken in his CharaQer. A fhort pcruPal of h"s Thoughts will inform bim, that [nierefl has the A- fcendent over all his Dctigns : That he pretends to Religion no longer than it afF rds a Prufpcd of Gain ; And is Loyal only to his own Sovereignj Self, I con''ers^ He v\ho t^pofes I imfelf to Ha- zards, and makes a Profeflion of Conftancy, ought not to be hardly interpreted and cenfured, as if he a^cd out of ignoble End^ . becaufe this is oftea*

B limes

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times condemning without Evidence. But thou--^ a Man ought not to be charged with fuch Imputations by others ; yet, without qucftion, it concerns hmn to examin himfelf, Whether his Adions proceed from a defenfible Caule ^ Whether Duty and Re- ligion have a jufl: Preference allowed them.

In the mean time, 'tis not denied, but that we may lawfully have a Regard to private Advantc<ge, provided it be fubordinate, and duly proportioned. Bat then we (hould take care not to over- rate our Selves ; we (hould not be fo unrealbnably par- tial, as to think our own Intereft ought to over- ballance that of States and Kingdoms : We (Lould not prefume our Selves incependent of Law ; and above the Regulations of Religion : As if the Names of Vertue and Confcience were invented only to difguife our Ambition ; and to be regarded no farther than they ferved our pur- pofe.

Befides, This Motive of Tnterefi: is not only Ir- religious, but Wavering and InconRant. He that ferves a good Caufe, out of a mercenary View, will engage in an ill one, when he believes it in the fame thriving Condition. He who is thus affeQ:ed, will be fure to obferve which way the Weight of Affairs inclines, to criticize upon the Health and Complexion of his Party ; and give it over when he finds it languiOiing and confimiptive. If we

are

are governed by iuch mean Confiderations. we (hall be apt to Tack upon every Accident of Moment > and defert the Relations of Duty and Fricndfhip , when they ftand in raoft need of being fupported. 2. To abet a luflFering Cau(e upon the (cord of Affe- ction and perfonal Regard, is another (hort and infuf, ficient Motive. I conftfs, to be ftrongly afFeded with the Misfortunes of our Friends or Superiors, becaufe we have been obliged by their Temper ^ or enriched by their Bounty, is not only lawful^ but commendable. To ftand by thofe who can neither reward nor protect, who are hated by the Many, and opprelTed by the Mighty, is a Sign of a generous and difinteiefted Spirit, To attend an abandoned Intereft upon Principles 'of Efteem, when 'tis neither allowed to aflift, or fcarcely to wifh well to it ; when Sympathy is marked, and meer good Nature made criminal. To embark with the unfortu- nate, and continue our Regards under fuch Difadvanta- ges : Thefe are handfom proofs of Humanity and Gratitude, and proceed from a Noblenefs of Temper. This (hews, that a Man fcorns to make his AfFe- ftion mercenary, to turn upon the Inconftancy of Fortune, and to court none but the happy and fuc- cen.ful. But then, thofe who lay the main Strefs upon Friencifhip and Inclination, carry the matter too far the other way : To follow a man's For- tune, and fecond his Pretenfion, meerly becaufe we

( '2 )

like him, Is no better than plain Partiality. It is in efFed to d dare, that we idolize our own Hu- mour, and are governed more by Obftinacy than Reafoa. We muft have very good Luck, if fuch a blind diScioufhels does not fometimes entangle us in dangerous hngageraents, make us firm to Con- Ipiracits, and true to Falfhood, and give us a fhare in the Practice of Violence, and Puniftiment of Treafon. 'Tis granted, vhen the Juftice of a Caufe is fecured, and we are convineed our Friends are in the Right, then our Atfcdions may feafbn- ably exert themfelves : Then we may be allowed to rea(c>n our selves into Sympathy and Concern , to regard, and love and condole as much as we pleafe .- Then 'iwill be both decent and proper to raife our Eftecm, and quicken our Gratitude, from all the Motives of Station, Merit and Misfortune. Thefe are good Expedients to fortify our Reafbn, and awahen our Generofity, and make our Friendfhip Mafculine and Significant.

3. To make the vulgar Notion of Honour the chief Ground of Suffering, is a wrong Principle. Some People diftinguifh fo far between Confcience and Honour, as if they hjd no Refemblance or Re- lation to each odier : Never confidcring, xhu to do th«i wifeft Things, and to pleafe the befi: Judges, ar.d to be in Favour Vvith the gr.ateft Beings, a'e the trutft Signs and nobleft hiiifincts of Honour :

Now

( »3 )

Now nothing of all this can be done without ReU- gi>>n. Ir' this Rtmaik was thought on, and Ho- nour rightly rtdted ; If it was fixed upon a Bifts ot Mjraiity, and btlieved to be a Chnftian Vir* tUv ; If mens Appiehcnfions were true in this Point •, they wonid not tell us, that it is not Co much Rehgiun vvhi*.b hinders them from making their AflPiijs eafy. No * They could fatisfy their Confcience without Diifi:ulty , and accommodate the matter with God Almighty well enough. Their only I ear is, that if they fhould (hitt their Sails* and come up to any renaikable Variation, their Reputation would fuft-T by it For can we quit a Principle fb folemnly avowed, without a Mark of Inconftancy ? And does not Inconftancy fuppofe either our Head, or our Heart defective ? That we either wanted Difcretion to make a proper Choice, or Refolurion to maintain it ? If we de- fcrt a Friendfhip in Time of Tryal, and renounce an eflablilhtd Belief when it grows uneafy, may it not be jurtly faid, That we have furrendered our Underftandings to our Incercfts : That we may be frighted out of, or into, any Thing, and dare nti, thtr pretend to ReaCn or Honefly, any longer than the Majority will give us leave ? And can there be a more infamous State of Servitude, than to lye thus at the Mercy of the Crowd 5 to fay that which wc don't believe, and do that which

wc

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we don't like, and that not in trivial Cafes, but in Matters of the higheft Importance ?

In fhort, To quit an Opinion, or an Engage- Hient, when the Stream goes againft it, is fo unbe- coming a Man of Honour, fo covvardly and unge- nerous a Pradlice, that we cannot reconciie our felves to it.

To this I anfwer, That I have no Intention to argue againft the Principle of Honour : Let men thnk as magnanimoufly as they pleafe, provided they will but iettle their Notion right, 'Tis true, uhere the Irregularity lies chiefly in the Meannefs of the AQion, ir may not be improper to engage Our Honour to bar a Sufpicion of ungenerous Deal- ing : But in other cafes, for men to fet afide the Obligation of Duty, and to lay the main Strefs up- on pretended Honour ( for w hen it is parted from Conlcience it is no better) is both dangerous and «nreafonable. To alledge their Henour as the prin- cipal Reafon, why they cannot break their Word^ or falfify their Truft, or do any other ill Thing, has a very fufpiciuus Meaning. 'Tis in effefl: to confefs, ihat we either believe no Religion, or are afliamed to own it : As i( it were a Difparagement to be governed by the Interefls of another Life, and to profefs (ur ielves dependent upon God Almighty. According to thefc Men, Confcience fbould be an ill'bred, un-gentlemanly PretencCj and therefore we

muft

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murt h^-ve a care h)w we ufe it. It feems we may priQife Vice as well as Vntoe, provided we can do it with as good a Gnce : Yes, Opu.imi, and Mode and Cuftcm niuft be the Standard of our Bthiivi' our, and the great Rule o« our Conduit : For to be tied up to the Stri6ncfles of Religion, is enough t^ dilolhge a nian's QuaHty, and to make Mm cheap and contemptible. That fome People have luch extravagant Notions of Honour is paft Dil- pute, othcrwile they would not make it Paramount to Keaibn and Juftice, and ftt it above the Laws of God and M^n ; as in many cafes it is plain they do. There are a Sort of mtn, who would gladly have the Pieafure (^as they count it) of a Li- bertine PraQice, without the Infamy : This makes them follicitous to confound the Notions of Good and Evil, to cover the Deformities of Vice, and take it into their Protection. Thus Whoredom is Co far from fuffering the Cenfures of Religion, that a man is fcarce thought a jot the worfe for it, or his Kepuiation at all tarniriicd by fuch a Liberty ; Hence it is counted more honourable, not to pay our Debts than to fink our Figure •, to commit Murder than to put up a difbbliging ExpreiTion. Thus Luxury and Licentioufhsjfs and Pride, the Reproaches of Reafon, and the Blemiflus of Human Nature, are by too many made the Accomplifliments of a Cf- •va/ier. In Oiori^ Honour, as it is commonly un-

dc] flood,

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derftood, is nothing more than the Cuftom of r^r.cfi of Figure ; which makes it, in fomc cafes, no bet. ter than falhionable Pride : 'Tis governed by the Maxims and Examples of Courts and Camps, where People are not always the rtriQ:eft eiiher in Life or Reafjning. Monoiir in this Notion aims more at Appearances than Things ; ?.nd had rather make a great Shew, than do a great AQion. It's prin- cipal End is Reputation, v«'ithout diltinguifhing up- on the Means : Which at the higheft carries men no farther than to an Indifferency to Good or Evil*, either of which they choole accordingly as they find it fafhionable. Tis true, Honour when it wears it's proper Charader, and is under the Govern- ment oi" Virtue, is a noble Quality : It warRis the Mind wi h a generous Heat, and is a vigorot^ Principle of Atlion : 'Tis a Guard to Decency, and a Spur to Glory : h hardens Fortitude, and fecures Conft-mcy : It ripens Improvement, and pufhes men on t) the Extent of Bravery and Great- nefs. B.JE when it is courjier^eited or miflaken ; when it is refigned up to undiftingui^liing Cuflom 5 ■when it is tinOured wiih Pride, and Icorns to be governed by Law or Religion ; then it is a dan- gerous and unreaf nable Guide, and ought to have neither Credit in oar Opinion, nor Influence on our Pravlice.

3'

To

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^. To Confider^ may imply an Enqniry, ^vhe- th r our Behaviour is fuitable to the prcftnt Oc-

Caiinn

And here, before I defcfnd to particulars, I fhall i.blerve, that ue ought to be ftnSlIy regular in our whole Convcrfati m. Thus much the gcr n.ral O >I'gation of Keligion will require of us *

l^'^ mft: nitik h>fon Go'i wrfh a ptrf cf HtATty a»d^^^^- 'o'- tckc no ^v-cki-^ thtn^ in h nd : B t have refpe^ to vial 1^.6. all hf Com-f'a»jdf??tms . for who v ' jhall ketp the Jxm. 2.10. wh 'te Lav^ and yet off-.nd i>t ona Poi:?t^ is guilty of A-l. H-i a^.\ ncs the Majcfty of the Legiflator, and fins aganft the Authority upon which t^e uh' le i'ublMis ; and hciefore is liable to the Pe- Qikv of the Sand«<»n.

Coufcieiice is a Univerfal Principle, reaches to all Points ot Mora'ity, and obliges to be holy in all mAnniY of Conveifition.

And as Chriftianity binds us to a general Obe* dience ? lb one would think the Decency of fuch a Conduct fh >uld engage our Endeavours. A Vir- tue equally fpread, and well perf ed, is not only a fccure, bur an ornamental Pradtice. 'Tis Uni- formity and Proportion which make Things look great and graceful. To fee a Life thus all of a piece, argues the Lines were (Iruck out by a Maflerly hand, and finifhed with Art and Application; But to di- vide between Virtue and Vice, and fly out into In-

C confiftency

( i8 )

confiRency and Contradi£lion, makes a 'Man appear party-coloured and mondrous. This is Building u ith T^ne h^nd, and pulling down with the oiber. and proceeds from Negled, Impotence and IrreLlution, all mean and difjiuaging Q;_ialiries.

But if Honour cannot affl:£L us, I hope Necedity Will : We floould remember, God will not alLnv us the Breach of any of his Laws : The doing one part of our Duty, is no Difpcnfaiiun to tranfgrefs another ; for God ^ives no Mdn a, Licence to fi:^.

Kebellion is not the only damning Sin, no more than the Phgue is the only mortal Diftemper, If \A e are true to the King, and fol'e to God Al- mighty: If we keep the Oath of Allegiance, and break that of Baptifln : If we decline {( kmn Perjury, and are guilty of Comm^a Swearing •, our Cafe mufl be miferable hereafter. Loyal Intemperance, and Loyal Whoredom, are monflrous things in Re- ligion, where the gawdy Epi het will never excufe '^he Lewdoefs of the Pra£lice. If we indulge our felves thefe Liberties, how nitich foevtr we may ft^'nd off from Rebels in this World, we fli>'ll meet them in the next. And that m e may not think the vCor^^.Ca^ aggravated, let us hear St. Paid. Know ye 7tot ({z\j% IiqJ t/jat the tmrighttous flj.ill not inherit the Kingdom of Ged f Be not dcctived^ neither fornica- touYS^ }]or adulterers,, nor tfeniinate,, ncr thieves^ nor ^oviSOiis^ ncr druj^kards, no} rtviierSj mr exto^tio-

nevs.

( '9 )

ftcfs, pj'-ll ifihoit the /Cmi^dom of God, Farther, An immoral Behaviour diHcrves the Interefl: we intend to promore; U makes ihs ignorant fufptd the Ju- ftice of ihc Caufe, and helps to fortify the fatcil ^'i. flake. To live withxic regard to the Reftraims of Religion d.fh -nours a Party, and makes it neither loved nor learcd. Such an abandon'd I icentioufnefs is enough, one would think, to blaft the befl: De- fign, to L.n'Jcfs the moft warrantable Undcriakiiigt and to keep off t!ie AfTiftance of Heaven. We (ee therefore, h nv much we are obl'g'd to a general Regularity, boih for our own fakts, ?nd that of the Public ; but more efpecially the Occafion will call upun us not to fail, in the following Parti- culars.

T. We fhould remember to contrad our Expen- ces, and retrench from the ufual Entertainments of Life.

To exceed the Proportions of Nature and De- cency, is always a great Fault. To what purpofe fliould a man cxhauft himftinn Superfluities, and run out into Fquipage and Shew? Docs it improve" his Undeift.nding, or extend his itnces, or pioiong his Life, or give him sny real Advantag.e in Mind or Body ? To hbour lo much to be taken notice of, lo-;ks as if a Man was confuious of his o\\v\ Little- ne^ ; f.r who would be at all this Charge to grow confiderable, if \\q thought himfelf fo without it ?

C 2 Tis

( 20 ;

*Tis true, the Vuigir muft have fome (enfible Ad? vantage to ftrike their Organ -, and therefore thofe who bear a publick Chara^ler, are allowed to en^ large their Figure, in Proportion to their Aiithori^ ty. Bat private Circumrtances, ih )ugh never (o much raifed in other refpciRs, can have none of this Pretence, And as for ihe Lu!<ury of eating and drinkr ing, 'tis a raeantir Vice, and altogether as unreaf )n' able as the other. Thefe Exccflcs are degrading En- tertainments, and either find Men little, or make" theni lb. They are hkewiie. deftm:^ive i)f their ovva Defign 5 for by over proportioned Supplies they op- ptefs the Sence, and ftrangle the Plcafure 5 and ia a fhort time deftroy the Body they pretend to chcr rifh. In a Word, Vanity and Intemperance would have no Excufe, thought we lived in Paradife, and our Neighbours had no manner of need of our Afli. fiance. But there are fbme Circumftances of pecu- liar Aggravation, and which, as the Apoftle fpeaks^ 19111.7.15. make Sm exceedwg^^ finful.

2. We (hobld do well toconfider the Condition of thofe, who fufFer in a common Caufe : With what Diffieiilty d-^ they retain their Integrity, and how do they ftruggle under the Weight of Poverty? P^i- verty, not occafioned by Id'cnpls or Luxury ; nor by their own Fault, but I y that of othi-rs : Like Mari- ners in a Storm, they were forced to throw theip Coeds oyer-bgciid, tha^ they might fdvc themftlves ;

(21 )

Anc^ are put to the tr\ing NecefTity, either of pare- ing with their Conleience, or Fortunes; with this World, or a better. Andean wc overlook thofe, vho fuffcr thus n bly for Rehgion and Law, fur Inttgri- ty and H.uiour ? Can we abandon fo delerving a Diikcfs, and leave it to Janguiftji without Afliftance or Regard ? Ought we not rather to deny our Incli- nations, and lubllraft even from Convenience, and lahottr with our own f/i^s, that ne may have to give to htm that meds, Js this a time to indulge our Va- nity, and riot in Execfs ? Can't we baulk ihe Ex- travagance of Fan^^y upon fuch prefTIng Occafions ? Does none remember the /^ffli.ham of Jofeph ? Is Sobriety fuch an intolerable Penance ? And had we raiher ftarve our Friends than our Vices ? What ! Have we drowned all Sympa.hy and Sen^e of the general Misfortune ? And drank away both the Pow- er and the Inclination to do Good ? To difable our fe.ves by any vicious Expence, when the Neceflities ©four Neighbours Ci.Il fb loudly for our AlTiftance, dilLovers an ungovernable Senfuality. or a wretched Indifference for ihe Caufe ; it aggravates the Guilr and enflamcs the Account. In a Word, To coh Jamcs^.j. fimt that upon our Lufts^ vhich ought to be mana- grd for the Support of Virtue, devoted to Charity^ anH dedicated to R ligion, is in effe£i to roS God A oiightyj and fw^lls Pfofuiendli into Sicriledge.

3. W5

/

( 2X ^

^. We fliould omit no Opportuniiies for Religious Duties, i don'c mean tli^t ue fhould frequent un- lavvful AfTemblies, and run after evtry Altar without Diftindliun. For in St. Pml's Queftmn, vhat Com- a Cor. 6. ^^(^^on has Light with Dirkmfs ; what Concord h^s >*; Umty with Schijm ; and what /^grtement has Loyalty

ax. with Rtbdhon^ Tis true, what the fame Apoflle

oSfcrves concerning other Sinners, is, in fome Mta- iufe, the Cafe concern* ni; Revulters. We muft ei- tljcr keif Ompmy with thdm^ or go out of the fVorld, But this Liberty, without doubt, reaches no farther th m accidental Meetings, and common Converfation> and fecular Bufinefs. For certainly we are not to countenance th^ir Prevarications, and juin uidi ihcin in their DefeOion : Is it an Inftance of Rcligun to pray for the Piofperity of Wickednefs, to put up Treafonabk and Parricidal Devotions, and to im- plore God to renounce his Nature and his Laws ? Are w^e indeed obliged to wait upon Schifm to the Altir, to help to confecrate the Revolt, and to prciy againfi our Confcience and Inclinations ? What O- pinion the A/tv Guides may h jve of thefe Perform- ances, I don't pretend to deieimine ; becaufe I can- n'H rel! how f.r Prejudices moy operate, nor to v hat De;;:;rce mens Undcrii^ndings may be difiurbed. But J am xAell HiTiiFcd, i have not only reprefentcd the Tnnh (.r .\\r Ci;ie ; lut the Sencc of the RojaUJIs^ whole Grounds mull obi ge them to think thus of

the

( 25 )

the Revoltnwn?VAyi-rs. And therefore [ wonder up- on what Bafis the M^ fiery of a double Corr-.m. niun ftandi. There is no Counrcniiice for it in Scr^p ure, . that lean learn. Tis true, the Prophets vfi'erc iuit to the Ten Tribes, after iheir D^partuie f mtj the Temple Service ; but then ue don't rend th^y ap- proved ^trohoa-ms Priefts, complved ui»h his Stne- Religion, or were pieftnt at the VVurHhip of the Calves. This Pohtitk Sthemc is fiifficiently Cundemn- ed, and a Mark fct up- n the Inrroducer. And as for the Seven Thoufand in IJmd^ \\ ho are mentioned with Appryb<^tion, we may obferve, they had not hon^td their Kmts to Baal, nor gone into the reigning iKlngsip. Apoftacy. Befides, for ought we know, they might ' ' acknowledge the Authority of the High-Prieft, though the Frontiers being guarded, they could not prelent themselves to the Temple- Solemnities .- And if this were their Cafe, they were in all Equity, within the ftru- Ukm Conimunion. This we are fare, Thar they ei- ^, ^ ther abfented from ^trcboams Affembly ^ or they chap. i?. were exceedingly to blame; as appears from many ,2 ^^. Places of Scripture. JJ^'-^ '••

If we pafs from Scripture to Antiquity, we fhallscr. 1 z, -find this Opinion as little fupporttd as before. The p^^^^j

Chriftians of thofe earlier and better Ases, denied "'♦ '•»•

c. 2 2 3 ' their Communion to the Arrian Hvreticks, the -Vo- cvit.ep.'

vat tan Schifmaticks, and to the RtbJlioas Bifljops under ^^^^^'J^' ^'^'-

the Ufurpcr M^x^mas. 24-

Let

C i4 )

' Let liS fvroeeed from Authority to Rearon. Ekhcc we frequent thefe Rtvoked ( hurchts to join with them, or not. If not-, to what purpofe do we g© thither ? If we do •, we Qiould do well to confidcr, how we can join with them in Sin, and avoid the Pu-* nifhment. If any Man defends himftlf, by layiiig he does not afTent to the exceptionable Part of the Prayers ; to this I anfwer, that the N .tion and IXfign of a Religious Meeting, implies Uni^n and Coniaii in the AfTembly, as far as the Worl"hip extends, cTptcially when the Service is regulated by a Form, foih^t eve- ry one may know berorehand what ihey aietOiX- pc6l This Confent 1 fay, is fuppoled in the Nature of the Thing; snd enj -ynd by ihe linhtck of the Churchy which obliges all di" Ldi<y to fay .imerj to every Petition. Once mure, ]b*:h'vr we may join in a finful Commutiion, becai:ic of the f-*ixt'ire of Good in it; or we may not. Jf the firft ; then v hatl/mders us from Uniting with Suci/tUns, fews uiA Mahnmttans^ upon occallon; For here ihe true Gi d is worOi ppud, and many Points of Moralily are taught. If this i i er- ty is too large, then we nTt-fi (iind off in the prtlent Cale ; for here both the Meeting and the Matter are unlawful ; The Meeting, btcaufe Schifmatical : The Matter, for the Reafons above-mentioned. For if de- pofing of Kings, and difpenfing with Oaths, and re- volving Confcience into Public Good, that is, Conveisi- .^:nce^ are not of a flaming Malignity, the DiftinQions

of

of Right and Wrong are unintelligible. And to cut off all Excufcjthe Evil is as throughly incorporated, and as fblemnly avowed in the latter Cafe, as in the other ; and therefore it muft be equally impoflible to make a Separation.

However, I am loath to leave my Church! You (ay well. But can you expcft to find the Church, where it's peculiar Dodrines are difbwned ; where it's Au- thority is oppofed, and betrayed to the Secular Power Z Does the Being of a Church confift in Brick and Stone? What would y©u do if j^upiter was worfhiped the^e? I hope the chiming of the Bells would not draw you to the Service of the Idol. If it is urged, that we may be lb planted as to want the Advantage of an Ortho- dox Paftor ; What is to be done in fiich Circumftan- ces ? Muft we pray alone, without the Afliftance of Prieft or Congregation ? To this Queftion, after what has been faid, I think the Proverb a fufficient Return 5 Better he done than in ill Company. If 'tis farther ob- je£led. That by this Principle we lofe the Benefit of the BlefTed Sacrament. To this I anfwer.

I. That this ObjeQion is oftentimes no more than Pretence : For if People would take that Pains which the Regard to the Inftitution requires, it feldom hap- pens but they might receive it from proper Hands.

But 2. I anfwer, That breaking the Unity of the Church by Schifmatical Communion, and making oitr felves partakers of other mens Sins^ (l Tim. 5. 22 y* is a

D bad

( 36 )

bad Preparation for the Sacrament. To break a morai Law for a pofitive Ordinance, though never fo valua- ble, looks like robbing in order to Sacrifice.

And therefore when the Cafe is truly put ; a pious Defire of Receiving will be Equivalent to the Thing. This being an allowed Rule in Inftances of NecelTity. So that we cannot be faid to lofe the Benefit of the Bkf- fed Sacrament, though we are not fo happy as to par- take in the Adminiftration.

Iconfefs, this Branch of modern Conformity has its Advantages : It keeps a Man's Honefty oftentimes from breaking out to his Prejudice : 'Tis a Pafs-port to Bu- finels, and a Protedion to Trade; and therefore Yis well, if there is not fbmething befides Religion at the Bottom. However, let the Intention be never fo fin- cere, 'tis no Warrant for an unlawful PraQice. Weill Though we are barr'd .the ufual Place, yet we are not difcharged from the Worfhip. Let u,s not live like In- dependent Beings ; as if there was no Duty owing to God Almighty, no Benefit in public Communion, nor any effe8: of our Saviour's promile to his Church; who the Apoftle tells us, gave Jpo[lks\ akd Paftors,' a»d Tt ac hers, for the -per feoiifjg of the Saints y fo? the ^ork of the Mini fiery J and for the Ediffmg of the Body of Ckrifi. Eph.4. 1 1,1 2. Let us take Care we don't over- look their Miflion, and loofe the Advantage of their OfBce. Always remembring that thofe who refufe the Mean?, muft fail of the End. God grant none of

our

t ^7 )

our Friends mifmanage thcfe Church Diftradions : That they don't make their Orthodoxy a Colour for their Profanenefs ; nor pretend an averfion to the Chur- ches, that they may go no whither with the better Grace. As if it was a defirable Condition, to be quit of the Fatigue of Prayers, and delivered from the Difci- piine of the Pulpit, and enfranchized from the Servi- tude of Religion. To have our Time, and our Coa- fcience, and our Sins to our felves, without the leaft laterruption or Reproof.

Thefe are fad Privileges both in the Quality and Con- fequencej, and ferve only to lay Men afleep in a fatal Security, till they awake in thpfe Flames which bum for ever. - ' '

Let us therefore be governed by the Apoftle's Ad- vice, and not forfikkt the A^emhltng our Jdves y tu the mAnmr of fome is. Heb. 10.25. 1 am fure, the Occafion calls for the befl: Appearance of Religion ; for all the Aids of Union and Solemnity. We fee in what a Ttm^efi the Nation is toffed. What a Torrent over- bears all Regards, both Humane and Divine. Neither Nature nor Obligation, Crown nor Mitre, Law nor Gofpel, can ftand before it. No Moral Difficulty can ftop its PafTage. It breaks through all the OppofitionJi of Blood, Heights of Station, and Defences of Right. So that now if ever, we may make the Prophet's Com- plaint, Trtith is falkn in the Streets^ A^d Equity cannot enter, Ifa. 59. 14. . And when this Civil Chxos will

D 2 fettle

(28)

Settle, He only knows who brings Light out of Dark- nefs, and Order from Confufion. And a Confideratioa no lefs fad than the reft, is the Infatuation which lies upon Men's Spirits. How they caII Evil Good , and Good EviL Ifa. How they dote on their Delufion,and are enamour'd of their Difeafc, and like thofe Stung with a TarafttuU, expire in Pleafure. And is it not an uncomfortable Profped to fee Men (eized with fuch a fatal Lethargy ; that neither Honour nor Intereft, Realbn nor Senfe, this W orld nor the other, can worfe upon them ? Since they have fo little Care of them- fclvcs, do they not ftand more in need of a Foreign A(* fiftance? Let our Charity equalize their Rigours, and, if 'tis poffible, exceed them. Let us intercede for them- Mt the Thr»ne of Grace '^ and joyn in the Church's Dc- votion, That God would bring into the rvay of Truth ajl fnch 4S have erred, and are deceived. And what Succefs' foever our Charity may have, the Office is ChriftiarJ ^ and Generous.

Befides, we ought to apply for our own Security ; and lift up our Prayers for the Remnant that is left 2 Kings 19.4.

Thirdly and laftly, Our Behaviour ought to be re: markable for Refolution, and decent AiTurance. Ho- nefty without Courage is impradicable. This Vertue of Fortitude is a Guard to all the reft, without which tbey lye dcfencelefs and expofed. He that commands another's Fears, commands his Adion^ ; For. what won't

a Man

( 2p )

a Man do to efcape an Evil he believes intolerable. AnJ as we are obliged to keep our Ground, and retain our ■ Integrity 5 io we fhould do it in a Pofture of Hope, and with an Air of SatisfaQion. To Languifh, and Re- • pine, and grow Difconfolate, looks as if we were weary- of Well-doing'^ it doubles the Misfortune, and carries^ Danger in the Symptom. God has given us the Poft of Honour, are we not to maintain it with a fuitabie- Behaviour? To fuffer chearfully abates the Anguiflifi and adds Strength and Luftre to the Vertue. Let us keep our Thoughts ealy, our Imagination bright, and our Spirits fupported with the Juftice of the Caufe.> To be able to abide the Shock has a great deal of Plea- furc as well as Trouble in it. By this means a Man^ becomes confcious of his owa Strength, and finds 4iis Vertue hardened beyond an ordinary Temper ; which' could never have been known without Experiment. And muft not fuch a Difcovery be extreamly entertain- ing to a generous Mind, and afford a very relifhing Sa- tisfa£ition ? Thefe Stroaks of Adverfity are like llighter. Wounds received in a Breach, which have more of Honour than Smart in them. ^Tis true, the Succefs is chiefly to be attributed to God Almighty. It was his Afliftance which excited us to the Combat, and forti- fied us to maintain it. But finei the Ufe oi bis Grace- depends upon our felves, a Share of the A£lion is like- wire our own. Are our Fortunes rilled, and our La- bours

< 3o )

hours wrefted from us ? Let us with thofe the Apoftle mentions, take the fioH'mg of onr Goods joyfully^ knorvmg that tve have in Heaven a better and nn endttrmg Subftancs, Heb.ro. 5 4. Muft we quit the ExpeQations of Birth, and the jufl: Pretences of our Station ? Let us remem- ber. That nothing can make us Little but our felves - That the beft Quality confifts more in Adion than Title, in Refblution than in Fortune. To continue firm to Con- fete nee, to ftand by the Oppreffed, and to be above the Accidents of Life, are the moft valuable Signs of Nobi- lity : Whereas he who wants Courage to praQife his Smtimmt^ and maintain his Reajon^ has a vulgar Soul 5 and how much foever his Outfide may glitter, is no better than a Pageant olHonoHY,

Are we hated for our Vertue, and expofed for doing our Duty ? Let us not" complain. ThisUfage is com- monly the Lot of the bell: Men in the beft Caufe. Chrift and his Apoftles met with no kinder Entertainment. As we futtLT for their Do61:rin(e, lot us imitate their Ex- ample; Let us v.'ith'them gl^j^y in Perfecutito, and dtTpife Contempt 5 and ' fhcw our Enemies, that we hive Greatnefs to pity, as well as Charity to forgive jriidnii At ihe woMl:, u'e l^KM.k! confider the Proof of 0iin:.lri:cgrky rifes )in Vi<^^xtkt\ : to the Tryal. Tha greater our Sufferings afe> tht^ 'greater is our Gonflan- cy V the greater onr Rcfignarion, tjie greater our Re> ward The u/cr^// in all LikeLhood will not lad: always 5

ic

( 31 )

it may be farther fpent already than we are aware of. God, who helps thofe to R'/ght who juffer /Vrong, will iirife dnd ?n.tintain his own Catifc. Pral.74. 25. He will, I que- ftion not, vindicate his own Eftabilihm^nr, and appear in his good Time for the Reftoring of Order, and tlic Support of Right ; for the Honour of Parents, and the Majefly of Kings.

However , if Life falls fhort of thofe happy Days, there are Nobler Scenes in the other World than Re- ftaurations. And whoever gets once to Heaven, will never think he dyed too fbon. There is no Complaints of Difappointment , nor longing for Satisfactions left behind. I fliall conclude with the Apoftle's Exhortation, inferred from the fame Glorious Profped ; JVherefore he ye [iedfafi^ immovable, always abounding in the fVork of the Lord ; inafmuch as ye kmrv your Labour is n<ft in vain in the Lord.

THE END.

p4g. 14. 1. 28. for 4« »oto/4 flmitigf read an not tmms oj a fimingi

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