I ALUMNI LIBRAUY, |
I THEOLOGICAL SEMINARY, |
I ' PRINCETON, N. J
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The .Second Part.
DISCOURSE.
Shewing, I. What Particular Dodrines ought to be Vmr\,^A by the Difpenfers of the Gofplj ""''''''
^^■, '''^t^' 'hefe Doarines are generally negfeded n-
( which .s moftufual) preached againft '
"poll"."" '"^ ''^"'" °^ ^hisNfg, J;„d Op-
IV. What are the Dreadful Confequcnces hcreo£
With continued
Advice to Students in Divinity
A N D T O
YOUNG PREACHERS,
To which is Annexed
The HEARER.
By fomrE^iVAKDS^^^^^^—
L O N X) 0 Ki
THEOIiOCxICiL
PREFACE.
WHen any Book comes forth, it is to be fuppofcd that fomething of Courfe is generally to be faid againft it, and the Author is expofed to every Mans Refle(!iions and Raillery. But no Wife Man is concerned in the leaft for this, for he knows that there is not the greateft and mofl: eftabliChed Truth in Religion, but a Man of Wit and Sophif- try is able to argue againft it 5 yea, with' out any Wit or Senfe he may eailly rally upon it. Thus it happened upon my publiQiing the Difcourre Entituled The Preacher : for tho' it was univerfally en- tertained and approved of by my Learned and Pious Brethren of ihw Clergy and all others that were of Welldifpofcd Minds, and Friends to the Orthodox Faith of the Church of EngUnd, and lovers of Primi- tive and Evangelical Truth, of Chriftian Moderation, of the Edification of the
A Souls
ii The PREFACE.
Souls of Men, and of Univerfal Piety and Hoiinefs^ yet fome who were of another FrAiTie ani Spirit ihew'd it too plainly in dilliking, oppoling and condemning what i had writ.
' Rut it was no more than what I ex- pected, for it is the doom of all ihofe that attempt to Correft the Age, and to offer at Preforming, to be mifreprefcnted and reviled. From the very fir ft Moment (h,^.t I had it in my Thoughts to handle this Argument, I forefaw that my Innocent Undertsking would be mifconftrued, and that 1 (hould be evilly treated for my free Thoughts and Expreffions, But at the fnme time 1 knew that it is the Nature of fome Men to Grin becaufe they are baffled, and becanle they have nothing to reply but what they know will be hifs*d at. I therefore took up arefolution, by the Di- vine Aid, to defy all forts of Cenfurers, and :o fupport my felf with that of the Great Apollle, If 1 pleafed Men, I JJjoM not be the Servant ofC/jriJi. • As to the P annular Cavils that have b^en railed again ft my Performance, I h^ve found rhem to be fuch as thefej Firft",' ^r^.s'o^;fc}■ed that T have infulted my Bre-' •hrffi, mIuu what I have faid refieds dif- h: r.ourably on the Clergy, and in plain
Terms
The P KEF ICE. iii
Terms that I reproach them. To which lanfwer. To animadverc on the Failings of feme Perfons of chat Order, i.- hr from refleding on the Clergy, becaufe the Mif- carriages of fome ought not to be imputed to all the reft. Again, Freely to charge fome of them with what they are really guilty of ( as the corrupting of fome Do- arinesofChriftianity, dv.) is not to re- proach them, for then Reproaching and Speaking Truth would be the lame. Thofe who are confcious to their own faultinefs, fhould rather thank me for my impartial dealing with them: but if they will not do this, Vm fure they have no reafon to be Incenfed againft me.
However, There are great Examples to relieve me. Stjcrom and St. Chryforlom had the ill Word and Will of a great part of the Clergy. And Father Pauh who obliged all Mankind, was defamed by the Church-men moft of all. This is th^ certain Reward of Free and Plain dealing: tho* it is a very hard Cafe that a Man (hould be cenfured and dilliked be- caufe he will not Lie and Diffemble. This is ray very cafe, I am arraigned by fome for traducing my Brethren, and for blaft- ing their Names, merely becaufe 1 have refufed to FUtter fome of them, and be-
A 2 caufe
iv Ue P KE FACE.
caufe I have withflood their Beloved No- tions and Doftrines and laid them open co the World.
But efpeclally fome Mens Cenfures pafs upon me, becaufe I appear againfl: Great M(?/;,the Flo wer of the Clergy, theTopping Men of our Profeffion. But if this be any Argument againft me, then no Man of Eminency mud be written againfl:, and he is guilty of Difrel'peft and Irreverence who encounters a Divine of the firft rate. Where then was the Reverence paid to the greateft Men of our Church, when our Divines of the Lower Houfe o(Co»vO' caihnAuMted their Superiours a while a- go, and pull'd thofe Grave Fathers by their Beards, and when fome of them ap- peared in Print againft the Right Reve- rend and Learned Bilhop of Saruv^ and others .<? With what Face then can any of my Brethren charge me withRudenefs and Contempt in contr>didl:ing fome of my Equals, and others my Inferiours <? This and vvhar I (hM add anon will ftifle the CaVrl that is raifed againft my free dealing with the Clergy, and that in the view of the World, as if 1 did notconfult their Name and Credit, but were forward to expofethem to Contempt : tor here we fee that thefe Gentlemen do not indeavour
to
The P KEFA C E. t
to conceal the Faults ( which they ima- gine to be fo at leaft) of their Fathers ^nd Brethren, but openly proclaim them, with a Defign to make their Perfons Odi- ous and Detectable. But for my part, I am affiired that they are not Imaginary, but Real Faults that I reprove : and thefe Delinquencies being PLiblick, the Rebuke (hoald be fo too. Nor do I any thing of this nature to render them Unacceptable to the People, but to direft them to that which will conciliate them R^efpeft and Acceptance among all Good Men. Topub- lifh their Faults is the only Expedient to promote their Amendment. 'lis beft to lay them open, that the Authors may be afhamed of them. And as for their Cre- dit and Reputation, thofe are beft confult- ed and provided for by retracing their Er- rors, and by Reforming.
But the great Exception, 1 perceive, is againft my attacking the late Archbifliop: as if he were an Exempt Perfon, and none fhould call him to account. But, I pray, what was he that he (hould notbetouch'd > Could his Grace give himfelf a Licenfe to write and preach againft others, and not to be oppofed himfelf.^ Or, how comes It to pafs that my Brethren (hew them- felves fo much concerned for that Archbi-
A 3 fhop<?
^« The ¥ KEF ACE.
fiiop? It is well known that when he was aJvanced to Lambeth^ thth* general cry was a8;.4in[t him, as unfit for the Miter: and King Williams Judgment was very much quefrioned for exalting him to that Station. They looked upon him as a great Latitudinarian, and a Well-willer to the Difienting Party. And perhaps they were not miftaken : the common Vogue was that he carried in his Pocket a Model for a Comp-ehenfion or Accomoda- iron : and a Commiffion was prepared for the execuiing it, but the Convocation which at that time fat, defeated it. It was the general Language of the Clergy that Ldvibeih'Houfe was the Rendezvous of all Religions, that the Archbiftiops Palace was an Amflerdam. In (liort, he had plenty ei Ltbels fent him, and agreat ma- ny ok them by Clergymen^ who envied his acceffion to that High Dignity which his Prince advanced him to.
Why then are thefe Men difpleafed at my cenfuring fome pafTages in this Great Mans Writings > Will they let no body find fault with him but themfclves .<? This is very perverfely done. But would you know the true reafon of it ? It is no other than this, they hated him when he was alive, becaufe he was Archbi[t)o^^ but not
thought
The PREFACE. vii
thought by them to be Chnrchmaff cvoiigh : bin they have a Ivcvercncc an.l KinclntTs for him now beiiif^ dead, becaufe of his Writings that remain, which they fee do UHiverfally xtW^oi ArminUnifm. They refped both him and them on that ac- count. This is it which reconciles him to the Men of the Church of EtiglanL He comes into Favour, becaufc he is a ftiS Rem on fir ant. The being of this per- fwafion hath a great Charm, it feems. It is a Reconciler. May it not be guefieJ then that ihi5 will reconcile us to feme of another Communion > For the fake of This, this Prelate's other ftran^e and un- fafe Notions, which he publi(hed with great Arturancej were and arc fo far from being diOiked, that he gained Profelytes to them, and many of the Reverend Cler- gy themfelves lick'd them up with Gree- dinefs.
But I could never fufFer my feff to be of that Number, I faw there w.is reafon to remonftrate againft the wi1«i Propofitions which he was advancing in ?nany places in his Sermons. Efpecially I could not but take notice how meanly and contempt- ibly he fpeaks of the Revealed Difpenfation of theCofpel: by which I fear he hath done much Harm among thofe who are
A 4 ^d-
vii! The P KEF AC E.
Admirers of his Writings. Among whom I can tell you no Learned Foreigners are and therefore the Hurt will not reach to other Countries. Certainly it was an un- happy Hour wherein he vented the Do- ftrine of the Mitigation of HellTorMeftts^ yea, when he inftilled into Mens Minds the titter dhbel/cf of the Eternity of them. The Plaufiblenels of the DoSrine gains it credit, and makes it find acceptance. This and other Notions in his Writings have rendred his Difcourfes acceptable to Men of ioofe Principles / even the late Socini- ans can fay, with refpeft to HcU-Torments^ "*^ We approve the DoHrine delivered by Arch- bifl^op Tillotfon.
This is the true Account of my having been fo free with hi<? Writings. Which is no derogation from his Worth on other Confidcrations :, for I abhor to detraft from any Man's real Merits, and I refpeft and honour him as he was a Man of Learn- ing, and as he filled the higheft Seat in our Church. But I ftand in awe of no Names, be they never fo Great, when I am convinced that I have a Good Caufe.
* An AsrcciT.ent of the Unitarians, &c, p, ii.
Truth,
The PRE FA C E. ix
Truth, like the Divine Author of it, is no Relpefter of Perfons. I am not fo ba(h- ful and (heepiftiasto relinquiflia received Doftrine of the Gofpel, meerly in Com- pliment to a perfon of fome fame, or one in fome Eminent Port in the Church. St. Paul hath taught us our Behaviour in this Cafe, in which himfelf was concerned, fVho is Paulj faith he, or who is Jpollos .<? As much as to fay, you muft not attribute too much to your Guides. It is a Carnal Refped and Honour that is given to them when you make them the Authors of a Par- ty and fet them up above all others : you mufi: not thus be devoted to Names.
And the ApofHe's Praftice was accord- ing to this Direftion, for St. Peter was no more with him than another Man, when he faw there was real occafion to reprove him : / rcith^ood him to the Face^ faith he, hecaufe he was to he hlaffjed. I queftion not but this is recorded in the Sacred Writings for our imitation, and therefore let this be an Anfwer to thofe v^ho charge me with cenfuring fome of the Great Ones of the Church, fome of the Princes of their Tribes, the very fuppofed Oracles of the Pulpit. For tho* I have nothing to fay a- gainft the Church of England, yea, I de- clare openly my high Efteem and Venera- tion
^-i?
X The PREFACE.
tion of it, I %^erily believe that as to the Main ( without the Additions, Impofiti- ons and Innovations which are praftifeJ by fome Hyper-canonical Men, and are falfly reckon'd by them to be part of her Conftitution) it excells all other Churches ^ yet I have much to fay againft fome Men, and thofe of the firft Figure, whoprofefs themfelves to be of it : and the Reader is already acquainted with my Exceptions a- gainft them, and may be further in the following Difcourfe.
The next thing that I hear is objefted a- gainll: me is my forfaking the Common Road. 1 Orike n thofe Doftrines which are generally received by the Majority of our Divines. Armhnawjm is the Cathor lick Doftrine of our Freachers: and eve- ry Pulpit proclaims it t© the World. Why therefore iliould I be Sin2;ular, and dif- fent from the reft of my Brethren, and fo bring the whole Pop of the Clergy upon me ? Yea, v^hy do I attempt a thing that is fo vain and fruitlels .<? for there can be no hopes ot altering Mens Minds, as to the ioreliid Doftrines, after they have tiken iuch deep root.
I
The FR EFACE. Wi
I Anfvver, f/r/if, This is a very weak way of Arguing, or rather it is no Argu- ing at all, for the Multitude are the worft Judges, yea, tho' they be Churchmen, And therefore never tell mc that the great- eft Numbers are of the other fide. This is bringing Religion to the Poll, and trying our Faith by the Plurality of Votes. I grant that the Opinions of the Remon- ftrants have mofl followers among us : and who would expeft it Ihould be otherwife ? for as Goodnels fo Truth is approved of but by a few. He that refolves to efpoufe it, muft not be born down with the Number of thePerfons that hold the Con- trary : for Error is Error, let it be fupporc- ed by never fo great a Multitude of Voi- ces. Tm heartily glad that what I have written, is difpleafing to fome Men, yea, to a Great part of Men, for there cannot be a greater Evidence of a Mans fpeaking Truth, and defigning the good of the Chriftian World than this.
Secondly^ I have the Church of England Her felf on my fide, and That I always reckon to be the Major Part, and the Befi. I have fhevv'al in my former Difcourfe, but more in the enfuing one, that the Anti-
Arminian
xii The P KEFACE.
Arminian Doftrines are thofe which our Church afferts in her Articles and Uonnlhs^ and which our Univerfities and the Fa- thers and Prelates of our Church, and the Whole Clergy once unanimoudy profelVd and maintain'd. So that the Oojedors are mifl:aken,for this was the Common Road.^nd the other is to he accounted as a By-^Patb only.
Thirdly^ I am not left alone, I do not, like Athariafiifs ^ encounter the whole World, no nor the whole Clergy. There are feveral of my Learned Brethren that concur with me, and more fince I have publickly vindicated thofe Truths. I re- joyce to hear that what I have offered, hath had fome confiderable Influence on Wife and Sober Perfons. Yea,there arc thofe that feemtodifrelifh my Propolitions, and yet they really approve of them. Many, who do not openly applaud my Undertak- ing, are convinced that there are great Truths contained in it, and a great many of them. And let me be permitted to (ay this, which I believe will be thought to be very Orange and furprizing, that the fa- vourable Reception which my Treacher hath met with the Sober Dijjenters, is in a manner to be interpreted as if it were re-
ceived
Ihe PKEFA CE. :cm
ceived by the Men of the Church of Eng- land, forThele latter were heretofore the very lame, as to their Judgments in the Points treated of, that the former are novv. If they are fince changed, let them think of it among themfelves : but I will look upon them to be the fame that they were before, becaufe Tm fure they ought to be fo.
Fourthly^ Whereas my Undertaking may be thought to be hi Vain^ becaufe I can hardly conceive any Hopes of an Alter ati- on, I tell thofe Perfons who fuggefl: this, that I do not fee any ground to defpair even as to this Matter. For fome of the fame Men who preached and v/rote in de- fence of the Remonjlrant Doiirines, did like wife preach and write for Pii[five Obe- dience and Non'ReJtjlance^ in the very heighrh and utmoffc extent of them, and upon pain of Damnation : but many of thcmdropc thefe Doftrincs at the Revolu- tion, and have ever fince difovvn'd thefe Points, or are wholly fiknt about them ; andconfequently we may expeft that they will behj\ e chemielves fo vvi'^h relation to the other Dodrines. So fome of our Bre- thien told U3 from the Pulpit and Prefs that Cc^n r.al Puiiidiments of the fevereft
Nature
xiv Ue PREFACE
Niture are to be inflicted on all thofe that feparace from the Communion of the Church of England, and accordingly. they were not a little bufy in perfecuting their Neighbours : but we fee they are come off (at leart: in outward appearance ) fronl fuch Notions and Praftifes, and neither their Tongues nor Pens appear in that Caufe. May we not then entertain fomc Hopes that the Pulpits will ring Changes, that the ArminUn Divinity may in time be rejected by thcfe Perfons, who have not fignalized themfelves by over- great Con- ftancy ? May we not expeft that, the' it hath taken root, yet it may be extirpated > Tho* a great pait of our Churchmen be not enclined at prefent to what I have Afierted, yet perhaps they may be of another Mind afterwards. For I have obferved that when the ill Impreflions of Mens Younger Years have been worn out, and their wanner Paflions have .abated, and Preju- dice hath been extirpated by Time, they come to have a kindnefs for thofe Do- ftrines which before they were averfe to. However, I'm fully fatisfied in my Con* fcience that I have difcharged mv Duty : and I Qiall not decline the Purfuit which I have entred upon, the' there were no
pro-
The PKEFA C E. xv
probability of tinning the Tide, but tho' 1 muft ftand in the Gap alone.
But the Ohje&ors come up clofer to me, and charge me with the unpardonable Fault of commending to Young Students in Divinity fuch Books as Calvins hflituti- ons^ Amcsy Tw'jfs^ Tuckney^ Ovpen^ the Ajjem- hlks Annotations ^ which can be no lefs than a Defign and Plot to breed up a Ge- neration of Calvmifts among us, and to promote the Intereft of the Meetings ra- ther than of the Church. Efpecially they cannot brook my mentioning xhtCatech'jfm made by the AjfemUy^ for that Meeting of Divines at Wejtminflcr is every whit as de- teftable to them as t\\Q High Court of J if J} he that fat fometimes there. But this doth not move me at all, for I am not a ftran- ger to fuch Mens Temper and Genius: and I will acquaint the Reader With this True Obfervation, namely that he may certainly know what Authors are Good and Commendable by thefe Mens difap* proving them ; like as One of the Anti- ents laid of the firft Pcrfecutor of Chri- ftians, "^ J here tnufl needs be fome great
* Tcrtul. in Apologct.
Good
xvi The PREFACE.
Good in that Do&rine ( meaning the Chri' ah ) vphich he condemned. But fee the Ig- norance of thefe Objcilors ! they Cavil at thofe very Writings which that known Prelate of our Church, Bilhop VVHkins^ and two or three other Bifiops have put into the Lift of Authors annexed to the 6/ft of Preaching. If I had inferted into my Catalogue Zuhtglius^ Pareus^ Zanchy^ Pijcator^ Iriglandius^ Rolloc^ Thomas Cart- wright^ Ainjworth^ Bain^ Bijield^ Dil^^ Tl^o. Goodwin^ Jeremy Burronghs^ \t were no more than what the forefaid Biftiop and the Supervifors of his Book have done in theirs, and the Bifhop adds that they are eriiinent for their Orthodox found Judg' tncnt. Yea, the late Editors of this Cata- logue, u ho are of the Higheft Order in our Church, have inferted into it Dr. Mdfttmt^ Jetikyrf Gree*tk^^^ Cotton^ Dirl^ fon^ who all iavour of Getteva : but we fee rhefe Fathers of our Church apprehend thcro to be ufeful to our Preachers, or elfe they would not have commended them to them.
What rcfafon then liave my Silly Ob- jectors to lay to my charge, as an unpar- donable Crime, the putting of Calvins In- jiititttcrts, &c. into the Hands of the Di- vines ? But had 1 commended to my
Young
The F RE FACE. xvii
Young Divines fuch Authors as Eprfeopruf and Limborch^ had f ftufFd my Catalogue with Bramhal^ Hey I In ^ Parker^ Tilenufy Sir Roger L Ejirange^ Lefl^, Sec. yea and the Tale of a Jub^ which was defigned by the Author ( who is laid to be a (clergy- man) to expofe the Renowned Paftor of Geneva^ and the Doftrine of Predejlinati- on, and to ridicule all that is Serious and Religious, then I had pleafed thefe Gen^ tlemen, for I never heard that any of thefe Writers had a defign to breed up a Gene- ration of Calvlmftf^ which fome accufe me of. But thefe Men (bould confider that our Church \v2iS founded by fuch as were Friends to Mr. Calvin s Doftrines, for of that fort were the Firfl: Reformers, And afterwards all our Archbifhops and Bi- (hops, the Profeffors of Divinity in our Univerfitles, and all our Preachers and Divines were generally Calvwrjls as to Dodlrine : as I (hall in due time demon- ftrate to the World. Thofe Men there- fore who cry up the Armimm Tenents, differ from their own Church, and re- nounce their firft Original.
It might be obferved here occafionally by the way,that fome Parties of Men have differ'd from their firft Founders, or from thofe from whom they took their Denomi-
a nation.
xviii The PREFACE.
natloaThus the Nkolajtiws were lewd and wanton, miftaking the Doftrine of Nico- las the Deacon of Antjoch^ from whom they had their Name. Socrates the Foun- der of the Academhs was a brave Perfon, Sober and Wife, and an Aflerter of One God: but the Men that followed him of that Seft ran all into Difputes and Jang- lings, and held nothing certain. The E- ficiivc.ws were voluptuous and diffolute, tho' their Mafter (as fome have thought ) was a Temperate and Sober Man, and placed Happinefs in the Pleafure of Ver- tue chiefly. It can't be denied that the Lutkcrans at this day vary from their Foun- der ( which is no more than what he him- ftlf foretold, viz, "^ that they fliould per- vert his meaning, and pretend that iuch and fuch Dodiines were his, which he ne- ver affcrted J and yet they make ufe of his Venerable Name. ThtRemonfirants dif- fer from Arminhis ( as might eafily be made good in feveral particulars ) and yet ihey hold from him. Yea, and the Doftrines of Calvin are miftaken by fome u ho pretend to adhere to him: they fa-
Colloq. Mcnfal.
ften
The FKEFA CE. xjx
ften that on him which he never iud or meant.
But this kind of praftife is not any where more vidble than among (bm? of Our Churchmen: they differ from thofe who laid the Foundation of our Church ; they do not teach and profefs the fam^ Dodrines that our Firfl Jicjormcrs did. They call themfclves the Sons of the Church of Efjgland^ but do not fpeak the Language of their Mother. They ufurp her Name, but degenerate from her Prin- ciples, which are originally Calviman, It is no wonder therefore that rny Ute V^^'ri- tings are unacceptable to thefe Men. 3ut at the fame time they (hew ho v ignorant they are of their own FoHmUthn. And when they impeach me of bringing the Meetings into the Churchy they confider not that the Dodrines there preach'd by their Orthodox* Paftors, are here ^I- rtady.
The laft Cavil againft what I have late- ly prefented to the World is,that I difturb the Peace of the Churchy that t raife Diflen- tions and Divifions by cenfuring and con- demning fome Paffages in the Writings of my Brethren, and by aflerting, fome Doftriries which they deny, Tho' there
i X li
XX the PREFACE.
is no Foundation for this Charge, yet it is requifite I return an Anfwer to it, for the fake of thofe Perfons who are hearty lov- ers of Peace and Concord in the Church, and may be offended that there is any thing in my Writings which tends to the violating of thefe. They muft know then that upon the moft diligent fearch that I have made into the matter, I cannot find that what I have faid entitles me to be an Advancer of Divifion, and a diftutber of the Tranquillity of the Church. I am ve- ry avcrfe from quarreling with the Pre- fent Age, efpecially with my Brethren of the Miniftry ^ for I confider that we arc all Brethren in Chriflr, and Servants of one Lord and Mafler. I would not therefore be fv und Sf?ntwg my Fdlovp- Servants : I am fenfible how [11 and how Dangerous an Employment that is. ♦But I hope none will fay it is fuch to abandon Flattery and D'ifijmulation, and to fpeak freely to my Brethren concerning thofe Matters which I verily apprehend are blamable in them, and ought to be reproved ; and this is all th.it 1 l!o.
Nor do I think that I can be juflly rhArged with violating the Peace of the Church, unlefs my Brethren at the fame time v\i!l arraign themfelvcs for the fame
Fault.
Vje PREFACE. xxl
Fault. Have not I obferved before tha^ fome of our Reverend Convocation hav^ lately writ againft one another ^ Hav^ not thefe Eleprefentatives of our Clergy let the World fee that they are as free in their Mutual Cenfures as others ? Hath it not been taken notice of by me before that they cm find fault with their Reverend Fathers? Now I ask whether this be break: ing the Peace of the Churchy or not : if it be, they have no reafon to upbraid me for the fame Grime that they are guilty of themfelves : if it be not, then neither is my cenfuring of fome of my Brethren any thing of that nature. The Archbifhop of Dublin and his Dean and Chapter fquabbJe with one another, and make the Prefs pro- claim their Feuds : and have we not other frequent Examples of fuch ConteQs as thefe among Divines? and yet they would take it ill to be reputed as Authors of Di- vifion and Faftion. Let them make this my Cafe, and then they will foon drop their Cenfures : they will fee that they have no reafon to look upon me as any other than a true Friend to the Ecclefiafti- cal Eftabli'(hment, and the Intereft of the Church.
a 2 And
JcxH the PKEFACL
And truly this is that which was dc-» figned by me, and noc the fetting of one Party againft another. My aim was noc to inflame and exafperare Men, but to (fool and paciiy them. I apprehend, and do dill, that thd Proving, Explaining and Recoinmending thofe Anti- Armman botlrines^may be ferviceable to bring Per- fbns to a Good Agreement about them. For Vm ailured of this that it is the not tmderflanding them that hath divided the Church. If perfons would impartially ftudy rhem, and attain to the true mean- ing of them, they would then cordially embrace therti, and thereby there v^ould be an end of the unhappy Controverfies t>f this kind that have vexed and emba- rafs'd the Church. For it was truly faid by one of the Anrient Fathers, * fhere is nothing in the World h more ferviceahle to vftHe a?td recor?cik the Minds of thofe thai are truly and fincerely Religious^ than ah EfHhe Agreement about Divine Matterf^ and Religious DoSrines, On which ac- count I am fully convinced that my lln-
*rph^ Btov^ «% tj Tc^i Qgi' svi^^ccvitL, Greg. Naz. ©rat. 12.
dertakin^
7he P KEFAC E. xxiii
dertaking is Serviceable to the promoting of Peace andVmty in the Churchy which I fhall always endeavour to advance. For I'm fenfible that the Politick Gentleman at Rof^e, and the other at i^erfailles will be the only Gainers by our inteftine Quar- rels and Divifions.
Thus I have cleared the ObjeHjons which fome have been pleafed to ihrt againft fome Paffages in my late Difcourfe. And now I prefume to venture abroad again, and to prelent the [leader with a Second Volume. I wijl not foreflial it by giving an Account of the Particulars it treats of ^ only in general I muft acquaint him that it defends and vindicates thofe Articles of the Chriftian Religion which are now every where fpoken agawji^ vilified and even ridiculed, and that by fome of thofe very Perfons whofe Q$ce it is to affert and maintain them. / a/i^ pot afiamed of the Gofpel of Chrifi^ faith the Great Apo^ (lie, but thefe Men cannot fay fo, they plainly tell the World that they are a- (hamed to own it, ^nd to adhere to its Principles.
The ground of which ftrange Revolt is only this, that thefe Principles are not fo Plaufible and Popular, and fo ad jufted to
a 4 the
xxiv The rHEFAC^i
the DifVates of Common and Vulgar/Rea- fon as {hoittoi Soc'inus and Armlmm. For I join both thefe rogerher, becaufe of their near Relation and Affinity. The Remon- Jirants are beholding to the Racovians for their greateft Argufnents : yea, they fub- fift by them, and are fuftained by their Writings : as the Trochilns picks the Cro- codihi Teeth, and thence hath his liveli- hood. For an Armmian is but an Under- puller to the Great Men oi Socinus's Party: and both of them by their Pretences to that which tkey call Reafon, and by their Mifapplying of Scripture ( which are the two conftant Methods they make ufe of) uphold all their Erroneous and Falfe Pro* po fit ions.
This we fee at this day among our felves : fome of us abandon the Old Doftrines of the Eterffal Decrees^ oiju^rficathn by Faith alone^ of the Impntation of Chrifis Righte* oufitefs^ and the like Evangelical Truths, becaufe they are not Rational enough for us. And to be eifeftually rid of them, we pervert and mifapply thofe Texis of the Bible which exprefly afTeri and eftabli(h them. This courfe vre are forced to take to accomplifti our Defign, which is to ex- tirpate from among us the Anti-Arminian Doftrmes, which fome of our Preachers
and
The f KEF ACE. xxv
and Divines look upon with as ill an Eye as the Roman Cathollcks do on that which they ftilc the Northern Herefy. We are told that Janfenifm is to be (peedily root- ed out of France by the Popes Bull 5 and the French King is refolvcd to give his powerful Affiftance towards it. Let mc tell you. This is the very fame Work that fome of us are about in England: and it may be guefled how Good and Laudable an Enterprize it is, from thefe Examples that are before us. We fiercely encounter the Calvinian and Janfenian Doftrines, and in our Written Difcourfes and Sermons beat them down with great Fury : and at the fame time we vigoroudy fet up and patronize the Armiman Tenents, which the Church of Rome doth fo warmly defend, and which our own Church fo exprefsly con- demns, and which all ourBiOiops and o- ther Clergymen at, and a long time after the Reformation unanimoufly declared againft.
For tho' 'tis true they approved not of the Ecclefiafijcal D'lfcipline and Government propounded hy Mr. Calvin^ yet they em- braced, believed and profeffed the Doilrines which that Holy Man of God afferted, as being the fame that are delivered to us in the Evangelical and Apoftolical Writings,
and
xxvi The P RE FACE.
and the fame that are inferred into the Ar- thUs of our Church. All our Prelates, and with them all Men of Senfe and Thought admired this Learned and Pious Reformer : and at this Day we may fay of him as Erafmns did of Luther^ ^ The better Any yian is, it is obfervMe that the left he is offended at this Perfons Writings, yea, the more doth he value and efteem them.
If others will form to themfelves diflfe- rent Apprehenlions from thefe, it is not in my Power to prevent it : and if fome will cry up the Pelagian^nA ArminianX^odinnts^ and proclaim their high efteem of them, 1 can only fay this, that it is no uncommon thing to fee the Vileft things valued at a great rate. We read that an AJJis Head was fold for fourfcore pieces of Silver,
If any one (hall think this, and what is afterwards faid in the enfuing Difcourfe, with relation to this fubjeft, to betooSe- vere, I defire him only to confidcr that we muft ufe fuch Language as our Adver- faries Merits not fuch as they expeS. This
^ Illud video ut quifq^ vir eft Optimus, ita illius fciip' tis iniDinic offeHdi. £pift. ad Albert. Epifc« Moguot.
Jufti-
The PREFACE, xxvil
juftifies all the Freedom I ufe, yea if it were Greater. There are fome that betray the Caufe by being Over-wary and Cautious : to be thought to be Fair and Candid, they are Falfe and Perfidious. I have taken up a Refolution not to be faulty on this fide. I purpofe to deliver my Thoughts freely and plainly, and to exprefs Things as they deferve, yet fo as not to offend againffc the Rules of Decency and Civrlity^ radch lefs againft the Laws of Chrtjiian Charity, The Reader may affure himfelf of this.
I have only one thing to Obviate, which I exped will be alledged againft the fol- lowing Difcourfe, and that is this, that fometimes I take the part of the Dijjenters^ and fpeak in their Commendation, yea and propound them as a Pattern to be imita- ted by us : which may feem to be inconfi- ftent with the Principles of one who pro- fefles himfelf to be a Member of the Church ofEf:gland. In anfwcr to this, I (hall (as rile Apoftle did ) nfe great flawnefs or boldnefs of Speech^ and I (hall in few Words tell the World what my Thoughts are with relation to this Matter. I adhere to the Doftrine, 1 joyn with the Worfhip, I embrace the Communion, and I acquiefce in the Government of our Church, and I have always (hew'd my felf conformable to
thcfe .•
xxviii Ihe PREFACE.
t-we^Tc : but I could never prevail with my ielf to coudemn all ihofe who feparate from us. For tho' I can with a good Confcience give an account to my felf of my own praftife, yet I have no Authority to ccnfure and judge the Perfwafions and Confciences of other Perfons in this affair. J iind there hath been a continual back- ward nefs, for about a Century and a half, to comply with feme things in our Church: and I cannot perfwade my felf that this proceeds wholly from Ignorance or Per* verfemfs ( as fome tell us with great Con- fidence) but I rather charitably think that it hath its rife in fome Perfons from the re- al fuggeftion of their Confciences and De- liberate Judgments. I fpeak of thofe that are Sober and Grave, and who endeavour to Inform themfelves aright, and whofe Integrity is known to the World. Now, I pray why may vv.e not have a good Opi- nion of thefe Perfons, and fpeak in their behalf, feeing they fincerely proteft that they are not able to fubmit to thofe Rites and Ceremonies and other Obfervance? whis.h our Church exa(58 of them, and fee- ing we our felves acknowledge thefe Obfer- vances to be things Indifferent and Change- ahU^ He that ferioufly weighs this, will find no reafon to blame me for my favou- rable
The ¥ KEF ACE. xxix
rable thoughts concerning the D'^p^ters, Whatever their miftakes are otherwife, I behold very laudable things in fome of them.- their Converfe favours of a Senfe of Religion and Goodnefs .• their Paftors pray with Fervency, and preach with Af- fcftion and to edification, and they live anfwerably : and I verily believe that they (as well as our Pious Churchmen) are a Blefling to this Nation. I can't po (lib] y give my felf any other turn of thoughts.
Let me add this further, there are but two ways of dealing with thofe thatDif- fent from us, Toleratwg ihem^ or ufing vi- olent means to extirpate them. The former is Charitable and Mild, the latter is Severe and Inhumane : the one is agreeable to the Rulesof the Gofpel, the other is contra- ry to the Evangelical and Chriflian Spirit. This is an unqueftionable Truth that our Power in Matters that are Indifferent, is not to be ufed to the Scandal of thofe that are Weak, or elfe the Ninth Chapter of the firft Epiftle to the Connthians is no Scripture. And the fame Infpired Writer tells us, that to him that eftetmeth any thing to be unclean^ to him it is unclean^ Rom. 14. 14. As much as to fay, It is the Con- fcience that makes the Crime. Nothing mud be done againft that : for that makes
the
XXX The PREFACE.
the thing Lawful or Unlawful to the Per«^ fon that doth it. Now, it is certain, we have no Sovereignty over other Mens Con- fciences, and therefore it is a very Chari- table and Chriftian ACt in oitr Superiours and Rulers tocondefcend to the Weaknefs of the Scrupulous, and thereby to (hew themielves Compaffionate and Tender to fuch. And truly this may be expeftedof them, for the rtrong ones can comply with the weakj tho* the weak cannot with the ftxoqg.
y^s for the other Method, namely, of Severity, vve have made Trial of it. The jRuhricli hath been taught to be read in Bloody Letters. Our Altars have Reaked with Sanguinary Offerings. Some of our Priefts have deferved that Title on the ac* count of their Slaughter and Sacrificing. We have knock'd People on the Head for God's fake,andfor Religion's fake. Whilft we have decried the Perlecution which the Paprfts are guilty of, we have Imitated it. And yet we have found by Experience that thefe Fierce Expedients have not been lf.ffe(Sual on the Perfons on whom they wereexercifed. They havediflented, and do diffent, and no Force and Violence will induce them to do otherwife. Tis time therefore to leave off this Difcipline, \ bo^h
The PREFACE. xxxi
both as it is InefFeftUcil, and as it is tin- chriftian. Let the Roman Church brag of its Gift of Perfecution : let them boaft of this as their proper Talent, and as one certain Badge and Mark of their Church. But let us abandon this piece of Popery, and betake our felves to the Methods of Chriftianity.
But it will be faid, This Indulgence which I allow of will be highly prejudici* al to iht Church oiEttgUnd, and its Excel- lent Conftitution, and conrequently whilft I fpeak in favour of the former, I forget the prefervatioa and welfare of the latter. In anfwer to this, I declare it as my real Sentiment,that this way of dealing with the Diflenters will be injurious neither to the Church nor State oi EngUnd : But on the contrary, it will be very ferviccable to both, by removing that which hath been the great Occafion of Contention and Di- vifion, by fweetning and pacifying Mens Minds, by cutting off for the Future all Attempts of depriving one another of their Chriflian Liberty, and of prefcribing Laws |o Mens Confciences in InditTerent and (Doubtful things in Religion, by thus fub- ftraSing the Fewel of all Religious Ani- molities, by giving a check to Bigotry, by jnfpiring Men wiih the fame Common De-
fign
xxyii Ue PREFACE^
fign of advancing the Peace and Profperi- ty of the Community, by a mutual Con- curring to refift and baffle the Aflaults of our Common Adverfary, and laflly by our United Prayers and Devotions, (tho' not in the fame exadl Mould ) whereby a Bleffing from Heaven v^ill be derived upon us all.
Shall I fpeak my Judgment freely ? It is /this, that our Church cannot be fafe with- /out the Sober and Moderate Dlffenters, no ' more than they can be without Us.We mu- tually help and fupport each other, and if / either of us fail, v^e both fail. Therefore ' no Churchman or DifTenter of fober Thoughts can wi(h for or endeavour the ruine of either. I moft fincerely propound this, out of that Refpeft and Affeftion I bear to our Church, the Church oi England^ and as I tender her Safety and Welfare. I am my felf convinced, and I doubt not but I am able to convince others, that (he cannot fubfift long, if (he fltands by her felf, for there is a necefTity of a Bal- lurtce in the Church as well as in the State, and in Kingdoms and Nations. If both Parties among us did not Poife one ano- ther, they would foon be Wanton and . Skittidi, and the High-Mettled Bigots or> either (ide would (hew themfelves Difor-
dcrly,
The RK EFACE, xxxili
derly, Mutinous and Unruly- If ore of them (hould Rule alone, they would be apr to tranfgrefs the Laws of Moderation, they would be prone to run into Excefs and Traufports. But when they appear together^ they put a Convenient Reft-rainc and Bridle on each other, and fo recipro- cally befriend one another, and conduce to their mutual Prefervation and Continu- ance. I have deliberately thought of this mitter, I may fay without Vanity and O- fteiitation I have throughly ftudicd the Point, and as the Refult of it, I think ic may be pronounced that no Man's fncon^ formity can induce him rodefire thedown- fal ot the Church oi F^fjgland, and on the other fide no Churchman who undei (lands his own Intereft, and that of the Church, can defire the extirpation of the fober Non- Conformifts Yea, It is my perfwafion that the Church ot England will be moie Firm and Secure in this way that I have mentioned, than (he could in the other, becaufe none will be fo irrational and fenfelefs as to injure that Body of Men which fupports them. And the Church will (hnd upon fure ground, becaufe flie will novv have aconfiderable Friend, that was hitherto as Conflderable an Adverfa- ry. And moreover, this may be truly
b faid,
xxxiv The PREFACE.
faid, that our Church will be more Entire^ becaufe we (hall then know who they are that embrace her Communion out of Real Perfwafion and Affedion, who they are that Conform out of Choice: which could never be difcerned if there were no Indul* gence to Diflenters.
Thus I have briefly fuggefted how, up- on Secular as well as Religious Accounts, we onght to acquicfe in a Mutual Forbear- ance, and friendly to agree among cur felves. Let us banifh our former Heats and Animofities, and make it our Bufinefs to Unite in afferting the undoubted Arti- cles of Our Religion, in prefcrving the Chriftian Faith from being Corrupted, and in believing and teaching what Chrift and his Apoftles believed and taught : which is the fame that the Church of £«g- land believes and teaches; than which no- thing more Honourable and Great can be faid in commendation of our Church.
And I might further add, that we have noreafon to hate our Diflenting Brethren, and to look upon them as Aliens, and to I rand them with the Name oiSchifmatkkf^ 1 ecaufe none deferve this Treatment but lUvh as offend out of V/jlfrlnefs and Objfi^
nac)
The FKEFACE, xx«v
vacy and a S^\x\toi Co ntr ad id'i on and Pride. A Learned Man of our Church, Mx, Hides ofEtOH^ was wont to fay, Scbifm and He- refy are Theological Scare-Crows^ that is, they are too frequently made u(e of to ter- rify People without any Caufe. That Man is a Heretick^^ faith one, bccaufe he doth notfublcribe to that particular Set of Dodrines which I maintain. Such a one is ^Sc/jifwatick.^ faith another, becaufe he doth not fubmtt to fuch Terms of Commu^ nion as I approve of But Wile and Good Men will not be fo frighted and feared, for they know that Perverfnefs of Will and Obduracy of Mind, and divers other Black Ingredients are requifite to conftitute Here/y and Schifm : and there- fore every obliquity of Do(5trine makes not siHereticli, and every Separation makes not a Schifmatick:
L. :"
And befides, with particular relation to the latter of thefe, I do not fee how we can fairly ftile thofe SchifwaUcks, whofc Separation is allowed by the Laws. You will fay, the Laws have only fufpended the Penalty, but do not approve the Fad. I know this is commonly and vulgarly faid, but can we think otherwifc than that our Intelligent and Prudent Lawgivers re^ b 2 laxed
flUcxvi The PREFACE.
laxcd the Puftffjfffc/ft becaufe they were convinced that the Perfons on whom it ufed to be inriid>ed, did ?iot deferve it <? Can we imagine that fo Wife a Body of Men would do the former, without the confidcration of the latter? So that this Sufpenfion is a Vertual Allowance and ApjTrobation, tho' not a Formal one. Therefore whatever Opinion and thoughts we have concerning the Diflenters, how mifl-aken foever we may think them to be, and how blamable otherwife, yet I can't pronounce them Schifmatickj' It is a mere Jeft to fay thofe are Schifmatkks who by the Reverend Fathers of our Church, as well as by the Temporal Lords, and by the Reprefentatives of the whole Nation, Clergy as wtll as Laity, have been per- mitted to feparate from our Church with Impunity. We have all done it, and we can't in Honour or Confcience go back. Ye3, (ince it is our own voluntary Aft and Deed, it is Folly and Weaknefs to retraft irerpe;'5a!lf»when I have fuccindly ftiew'd that it conduces to the eftabliihment of our CH'.Kcb.
Thef? are my Thou^rhts, and this Is my Perfwafion, -.ind I believe a great Number of our Learned and Pious Clergy concur with me. But tlie highefl: thing that can
be
The PREFAC E. xxxvii
be faid here is, that it is the Scnfe of our Excellent and Wife Q,U !•: t: N. We have it on her Royal Word, tli <u She rrill Always dffeciionately Support anU Countenance the Chnrch r?/ England us hy Law ej}dbiij])ed^ and that She will inviolably maintain the Toleration. And this Noble Refolution of her M^jcrfty was consented to an! applaud- ed by the Lords Spiritual and Temporal, and the Honourable CoiDnions of this Realm. There is no Man but wculd be proud of fuch Subfrantial Abettors and Pa- trons as thefe that I have produced.
But abftraftlng from Authority, and the Suffrages of others, I have with grtac plainnefs, asl promifed the Reader, given him my own Apprehenfions in the prefent Matter: for it is our Felicity to live in a Free Age, and under a Prince and Prelates who aft with all Freedom themlelves, and permit others to do fo. Wherefore I have taken this Liberty, and \ mufl: tell the Rea- der that I thought my felf obli;-ed inCoa- fcience to publilh thefe my Conceptions. on this Subjeft, becaufe I (aw that both Parties continually burn in Hatred and ill Willagainft one another : and tho' ihey are lel/ow Chrijiians ^ys^t ihey behave themfel vts towards one another as if ihey were Pagans and Infidels. Wherefore I was willing to
b 9 ^f-
xxxviii The P IK WFA C E.
offer fomething to prevent this (hameful Diforder for the future. It is deplorable to obferve that (ome DiflTcnting Perfons are enclined to condemn all that are of the Communion of our Church, and fufpeft the Goodneis, Holinefs and Integrity of every one that conforms to our Ecclefiafti- cal Rites and Ufages, and fo they perpe- tually bear an 111 Will to them as they are of that Communion. On the other Hand, there are' fome Conforming Perfons who are enclined to believe that all of the other Perfwafion and Praftife are either very Sil- ly and Ignorant, or elfe they are Heady and Perverfc, and aft not out ofConfct ence but Humour and Refradorinefs, and fometimes they give them over for Hypo- crites. And thus wcmoft fcandaloufly re- proach one another, and even Religion it felf.
But I have propounded a Confidera- tion, to heal this Vile Diftcmper, and cure U3 of our uncharitable Cenfures, Suf- picions, and Heart-burnings. Let us be perfwaded that we may Both of us, thro* the Mercy of God in Chrifc Je(us, meet to- gether in Heaven, and therefore let us agree upon Earth, I mean as to the Neccf- fary Doftrlnes of the Holy Religion, as to Praftical Godlinefs, and as to Brotherly
Af^
Ihe P KEF AC E. xxxix
AfFeftion and Love, tho' as to forac other things we are not Unanimous. And let us be convinced (v^hich is the Confidera- tion I have tend red ) that it is Bcjl for us that we fhould not be fo : for if we were^ we fhould carry it too High on that Side whereon we are perfeftly agreed, and we ihould (fuch is our Nature and the nature of the thing ) be hurried into an Extream that would prove more Troublefome to us than our prefent Difagreement. Wherefore my Advice is, Let us not be fo Imprudent as to attempt to CaQiier one another,or to gain the Conqucfl over each other, for fuch 4 Viftory will be fatal to us both. But Jet us be fatisfied with our Prefent State, for it is certainly the SafeU and the Be/I, and by ufeand time it j^vill be Eafieji.
This is all I have to fay at prefent to the Reader on this Head, and fo I commend him to the Divine Benediction.
b4
THE
THE
CONTENTS
O F T H E
PREACHER.
THere is a great Degeneracy in Praflife, but the Author undertakes at prefent to [peak of that which is in Principles and Doftrines
Page r, 2 IVherehy is fulKUed that Remarkable Fredi^iion^ The time will come when they will not en- dure found Doftrinc, which is the Bajis of the following Difcourfe p. 3
In profecution ef which the Author undertakes tojhew^ Firfi^ What are fame of the main Branches of this Sound Do^rine^ as namely^
I. Eternal EleSion p. 4, 5
Ckriji's Satisfa^idn and Redemption anfwer ex-
aSly to this Eternal Decree p. 6
The Decree ^/Preterition or Reprobation necef-
farily follows on that of EleQion p. 7
Thi€
The CONTENTS.
This Decree is agreeable to the haws of Juftice
p. 8, 9 Tet God created no Man to damn him p. i o Nor doth this Damnatory Decree force and ne- 'i^}Xff^ate any Man to Sin p. lo.
2. The Do&rine of Original Sin. Which con* tains in it the Imputation ^ Adam's Sin unto us^ and our own Depravity and DeMlement p. u
This is derived to us by Conception and Genera- tion p. 12, 13 Troofs of this General Corruption of Nature
p. 14
3. The DoSirine of the Imputation of Chrifls Righteoufnefs : which is demgn^ratcd fromScrip- lure and Rcajon ' p. 15, id, 17
4. Juftificition by Faith alone: the truth of which n fo/^ndedu^on exprefs Texts of Scripture
p. 18,15?
This Doffrine doth not fupcrfede Good Works and Gofpe I Obedience p. 20.
5. The neceffity of Special and Supernatural Grace ^ v:)hich is built on plain andpofitive pla- ces oj Scripture p. 21,22
This doth not exclude the Natural Tower which we have as to the External Parts of Religion
p. 13
The Verfons that deny difcriminating Grace and exalt tree Will are a Proof of that Gr-
' uCfi^
t»h/cb
The CONTENTS.
which they de/iy, and a confutation of that • Power of the Will which they exalt p. 24 This Do^rine gives no encouragement to Sloth and Idlenejs p- 2 5
The effe&ual Change of the Heart is the fole Work of God P- 25
This is done by a Tower Irrefiftible p. 26
On which is grounded the Impoflibility of fall- ing from theState of Grace p. 27, 28
The Second general Undertaking is tofhew that thefe jorefaid Do&rines are not endured by feme^ hut have 7net with Oppojition p. 2p
The DcUrine ^Eternal ^'leftion and Reprobati- on is reje^ed by the Pelagians, by the Ronnan Clergy^ and byfome of our Own
p. 30, 31,32
So IS Origin jI Sin P- 3 3^ 3 4^ 3 5
Imputed Righteoufnefs is denied by the Roman- ifts, by the Socinians, and by our Own Di-
o ^'^"r^.r . . ^ . , , P- 5^' ^7> 3^, 39 So IS Juilification by Faith alone, p. 40
An Anfzver to the ObjeBion from St. James'x Words^ that by Works a Man isjuftified, and not by Faith only p. 41
The necejjity ^/Special Grace was denied by Pe- lagius, tf;?^^?/?^^^^ r/;^ SocinianSi?/7^Remon- ftrants : and fome of our own Churchmen fol- low them herein p. 42, 43, 44
But this is exprefly againfl the Articles of our Church p. 45
k
The CONTENTS.
It is Jhevoed />? fever a I In fiances that our D/-
. vines derogate from the Di/criminatlng and
Special Grace of God p. 46, 47, 48
T})^ whole Body of the Clergy are not charged with thlsi'ditlf^ but fome only : and ^ts obfer- yed who are their Afjbciates p. 4^, 50
The Third General Head enquires into the Cau- f^s of the forementwncd Degeneracy and Cor- riiption. The Judicial Hand of God is to be affgned as one p. 50, 51
Satan in way of delufon is the Amhor of this Spiritual blind nej 5 P 5*
Why this is called by the ApoJNe a Witchery
ibid.
Pride and Arrogance another Caitfe p. 53, 54
On the contrary^ Mcdelty and Huniility are a Frefervdtive againji thefc Errors p» 55
In order to isohich zve ought to be apprehenfive of our Natural Ignorance and blindnefs p 50
Another Qaufe is Mens flhiping their Religion ac- . cording to their Woxldly Intcreft p. 57
Infiances oj this among our f elves 3 as well as a- mong Jews and Pagans p. 58, 59, <5o
Clergymen ought not to intermeddle with tp'orldly Affairs and Employments^ This proved from all forts of Topicks P« <^S <^2, 6^y ^4
The depraving of Theological Truths ar'ifes like- wife from our falfe Notions concerning Hu- nung Learning p. 65
This
The CONTENTS.
This AccempJi/hment /r not ncccffary for the un- der ft an ding of Divine Matters p. 66
Divine Knozv/edge is to be preferred to all hu- mane Skill Lind Arts fi p. 6-]^ 6%
Yet Religion is embel/ifhed by thefe latter
p. d^, 70, 7 f
OhjcHi ons Ggginft t bis anfwered p. 7 2 , 7 3 , 74
An Apoflrophe to Students in the Unwerjtties
P- 75 Another Spring of the depravity in DoHrines is
the 111 managing of our Studies, anddireUing
them to throng Ends p. 7<^
The Example of an Excellent Man propounded
P- 77i 78 The Wrong and the Right Ends offtudyi/ig £)/'.
vinity particularly fpecifitd p. j^
The next Caufe of the Corruption in Do^rines
is the Negleft of ufing the proper Means/^/r
the attaining Divine Knowledge p. 80
'Particularly Study^ Aleditation^ and Diligent
Enquiry p. 81,82
Prayer p. 83
Studying our oton Hearts P- 84
Laying aftde Prejudice p. 85
Another groiytd of our Degeneracy in Principles
and Dodnnes is the corruption of our Lives
p. 8<5 The Excellency of PraUical and Experiment d
Knowledge P* ^7
How the Real and Experienced Chriflian differs
from the Speculative one P* S8, Sp
An Apoflrophe to the Academicks p. go
AffcQion andPra^ice are the Endof Knoidedge
p. Pi
Vitious
The CONTENTS.
Vitious Affe6iions^ Habits and Manners hindef'
our knomng the Truths of Chrlflianity^ and
are the caufe oj perverting them
^ p. 5?2, P3, P4
5^ is the Over valuing of Reafon p. p^
How Reafon is to be ufed p. P^
The Socinians and ^imwiuTi^ imitate the Roman-
ifts p. f-j
And the Gentile Philofophers p. ^8, 99
Some of our Divines do the fame p. 100
The Difficulty and Obfcurity of Jome Chrijiian
Dodrincs are no Prejudice againfl them
p. lOI ICea^ they are the rathtr to he believed en this
account p. loz
The Author again turns to the Academicks
The /aft Caufe of the Corruption in our Princi- ples of Divinity is the Undervaluing of Scrip- ture p. 104
Efpecially of the Apoftolical Epifiles
p. 105, 106
The rife of Popery was from this very thing
p. 107
Some handle the Scriptures perverfely and de- ceitfully^ by arguing from fingle Words and Sentences p. 108
Others endeavour to Obfcure and Perplex the Texts p. I op
The Bible it f elf the be ft Interpreter p. 1 10
We muft goto the Scriptures^ and not bring them to us p. I 1 1
There is a generation of Men among us that will mt admit of this by any means p. 1 1 2, 1 1 3
the
The CONTENTS.
Th^ fourth General Head reprefents the grcdt Pangcr dnA Mifcfaief ^/ the Corrupt ion of Daiirines^ firji 2 nre/peH of out khos^ fecond- ly in refpeh of others P- * »+
T})is Corruption promotes Sccpticifm P* i » 5
// advances Deifm p, ti6
Vdrticularly^ by vilifying the Divine Revelation in the Old Tefiament P- * ^ ?-» * » ^
By vilifying the Revelation :n the Neto Tefta- ntent P- up
Dr. B* emd Mr. Wh. Mr, Lc Clerc animadver- ted upon p. 120
The D{>Srines of fever al of our Divines cenfui^d
p. I2£
While they preach and write againjl the Deifts, thef patronize and encourage them p, 1 22 The ContradiSion and Abfurdity aggravated
This ab/urd degeneracy and apoflacy from the Frt- mtive DoSrine conduces to Irreligion and Atheifm p. 124, 125
if tends to a Diffolute and Wicked Life
P' ^^^
The growth of Vice among us hath been proporti- onable to the Decay 0) our Principles p. 127
^^ The
The CONTENTS.
The Fifth and lafl general Undertaking is /pent , in proper Corollaries and Inferences /r^/tt the whole ^ as
■• We ought to be Senfible of this great Degene- racy and Corruptions and heartily to lament it
p. 11%
"Mr, HookerV Remarkable Words alledged to this purpoje p. 1 29
2. We ought to be perfwaded of the neceffity of Preaching the Do[irines oj Fredejiination^ 0- riginal Sin^ Special Graces^ Stc. P* '3^
An Anfwcr to King James the IJi's InJunSions to the Clergy^ wherein the Infer tor Clergy are bid to be filent about thoje Do^lrines
p. i$r, 133, 135
An anfwer to thofe vbho think thefe Points to be wholly Indifferent, or to be Philofophical and Scolaltical Speculations p. 134
An Anfwer to thofe who rcfufe to treat of them becauje they carry fome Difficulty with them
p. 135
An Addrefs to the Fathers and Rulers of the Church p. I3<5
An Addrefs to the reft of the Clergy^ that they would unanimoiifly agree to preach the Frimi- tive Do^rines P* '37
A Perfeft Agreement about fome Y)i\\Aows things relating to thefe Do^rines or any others is not intended by the Author p. 1^8, 13^, 140
But
The CONTENTS.
But in Neceffarv and Fundamental things our Confent mujt be Unanimous and Entire
p. 141 Othervoife we Jhall not be found Faithful
p. 142
3. We mufl remember that it is the end and de- fign of our breaching to Edify : which cannot be done with negled of the Sujiantial Do^rines of Chrijiianity p. 143, 144
4. het us not over-magnify llu?nane Reafon
p. H5
Nor undervalue the Scriptures p. i4<5
The defign of thefe latter is to advance the So- vereignty and Grace of God^ and to deprefs the Fczoer of Man p. 1 47
He that believes this^ will readily embrace the DoHrines of the Decrees, of Special Grace, &c. p. 148
TV they are efieemed FooUfh and Irrational by thofe who boaji of their Reafon p. 148, 14P
Archbifhop Ufher's Catechifm commended to Students in Divinity P- ^ 5©
We mufl always attend to the judgment and de- cifion of Scripture ibid,
Mr. Sclden quoted on this account p. J 5^
An Experiment commended to the Reader
'^^ Let us remember that the Dwfcrees, Original Sin, &c. are the Doctrines of the Church of England p. i54
c Thi
The eQHi:^ENTf
The Complaint of the Church's being ia clanger,
how to be under flood P« 1 5 5
The only way to keep it /rtJ^^Falling p. 1 5^
Thofe who prefcribe any other way^ defign its
Downfal and Ruine P* '57
6. It muft be conjidered, that thqfe who difown theDoSrines before mentioned^ go over in part to the Church ^/Rome P' 158
it. is fully and large lyJemanftr^ted that there
L'Wwas a deftgn in Archbi/hop Laud^s Ecclejiajli*
\ cdl Reign to introduce Yopery
/ P- i5P^ 1^0, to 170
7heTrinciples ^Arrainianifm were to make way
for it^ and accordingly thefe were foflerd by
that Prelate P-'T^
h is proved that Arminiaa and Popifh do^rines
went together in King James I/?V, and King
Charles I/?'j Reigns p. 171, 172, 173
The fame is ohfervable in King Charles I W'x
time p. 174, 175, 176
The Do^rines of Fiee Will^ Juftificatiott by
Works^ &c. are acknowledged to be Popim
DoQrines p. 177
$onie of our Divines therefore are jufily blama-
ble for taking part with the Church of Rome
p. 17S
ISlot that all Arminians are Papifts : but on fe-
veral accounts Arminianifm promotes Popery
p. 175?, 180
- Whence the Author argues and cxpoftulates with
his Brethren p. i8i
7- If
The CONTENTS.
7* // ought to be confiiered that whilfl zoe dijfe/it from our Church infome of her Dodrines and Ariides, voe cannot complain of others who arc Di(fenterf in refpe^ of Communion
p. i8a
// is fhevi'd how much voe are beholding to the prefent Dijfenters P- 183
&. We fhould confider hovo unreafonab/e it is to complain 0/ Innovations and to be guilty in this kind our/elves p. 184
An Exhortation to Stedfaflnefs and Confiancy in the- Faith P- '85
JV^ new Q of pel mufl be introduced p. 1 8(5
The Author again befeeches his Brethren to hold fad the Do3rines of St. Paul and the other Bleffed Apojiles p. 187
He be^s that they would not be offended at his Plainne/s and freedom p. 1 8S
Hejhews on what accounts the Do^Hnes which he hath propounded to them, are Commendable^ and worthy to be embraced P- 189
lie is fatisfied that he hath di [charged his ConfcU tnce and his Duty : and briefly reprefents the happy Effeds of his nndertakingy ij it prove Succefsful p. 15^0, 191
c ^ THE
THE
CONTENTS
O F T H E
HEARER.
P Reach i/2g fu^pofes Hearing, and therefore this latter IS an Appointment of the Gofpe!^ as well at the other Page i
The MannQi of Hearing Is to be taken care of chiefly p. 4
I. What is required h^^oxQ Hc,*aring.
Lay afide Curio fit y t delight not in Novelties
Vr caching was inflituted not only for.lnflru&ion^ but for RemsiTibrance p. 6
Be not delicate and wanton in hearing ibid.
Cenfure not the Treacher, ijhis 'Dotlrine be found and his Life regular P- 7) S
Divcfi
The CONTENTS.
DJveJI your f elves of Worldly Thoughts and Cares when you come to hear p. 9
The light behaviour at funerals taxed p. i o Come with ExpeAations of receiving Benefit
p. n KQ^iding not fo edifying aj Hearing p. 12, 13 Be perf waded of the Ufetulnefs ^WNecefltty of this latter p. M-. ^S
Trepareyour f elves by Yt2iytx^ and fir {t for J he Preacher p. i6
And then for your f elves p. 17
Come with Sincere Hearts and Upright D^^figns
p. 18 Thefe Defigns briefly defer ibed p. 15?, 20
2. What is required in the time of Hearing.
Hear with Reverence and a Pious Awe and Dread
p. 21
Gad himfelf fpeaks to you by the Preacher
p. 22
The difrefpe^ fhevod to him redounds to the Di- vine Majefiy p. 23
The Word preached as it ought to be^ is the Word of God P- 24
This fully proved p. 25, 2 5
Preachers the mf elves ffiould be 7Vore fenfible of this than they generally are p- 27
Diffenters to be imitated p. 2 3
The Matter fpoken (as well as the Perf on /peak- ing) calls for a Reverential d^d Awful tear
p. 29
We mufl be Judged hereafter by the Word zvhich is now preached to us P- 3 o
c 3 hear
The CONTENTS.
Hear with Diligence and Attention p. 3 1
This Attention U hindred by Wandring Thoughts
By tf Wandring Eye p. 3;
By Sleep and Dro wfinefs p. 3 4
The danger and unlawfulnefs of this lafipraSiJe
P 35 The way to prevent it p. 3<^
We fhould think of theNeceJftty and Excellency
af the things which are preached to us p. 37 We fhould confider that the Angels andGOD hint-
felf are our Obfervers ibid,
if^jr tu/zfeUndernanding and Judgment p. 3S How this is to be done • p. 3p, 40
Hear with fmh p. 41
Unbelief renders the preaching of the Word In- ■ effdiudl ibid.
How Faith is to be exerted p. 4^
Hear with H u mble and Meek Mindg p. 43
Why the Epithet Ingrafted is given to the Word
P-44 Hear with Patience the fl>arpefi Meffages from
' the Pulpit P453 4^
Th^ danger of doing other wife p. 4.7
A pplication of all is necefjary p. 4S
Hear with Affeftion ^^/i Delight p. 4p
What it is fi? defire the fincere Milk of the * Word, as New-born Babes p. 50
This Defire and Love muft daily increafe
p. 51 The Contrary Uifpofithn is iamented p. 52
What
ncGOKTEPITS.
3. What is to be done after Hearing. Tteafure up the Word in your Memories
Take feme convenient time to Recolleft //
P-54 XJfe Holy Conference about what you have beard
ibid.
^e Haranguing way in Pulpits is not edifying
. p. 55
Hearers fhouldhdvetimiepvtn them to turn to
places of Scripture ',' ; ^ p. 5(5
Some one Perfon in a Family Jhould take Notes
cf the Sermons Preached P- 57
This was an Antient and Primitive Cuftom
p. 58 Andfo was the Repetition oj Sermons p. 59 It is as ufeful as Antient ; ^Ljrr'jf^ p. 60 Meditate upon what you have heard ibid.
The nature of this Meditation p. 6r
This is abfolutely neceffary in order to profiting by the Word preached p. <52
Join with the Preachers Prayer after Sermon
p.<$5 Conceived Prayer vindicated p. ^4
The ufefulnefs of it p. 65
Our own Private Prayer after hearing is requifite
p. 66 To Prayer add Thankfgiving p. 67
The Reofnn oj it infijled upon p. 6%^ 6p^ l^-,!^ Praftife what you have heard p. 72
Otherwife you aS contrary to the End of Hearing
P 73
C 4 Jbu
The CONTENTS.
Tou a3 contrary to the Dejign of the Go/pel
p. ibid. & 74 Apta to the Di/covery of Gods voay of accepting Ferfons p. 75, 7<^, 77
And to the Nature of the Chriflian Religion
Ilou further your Condemnation p. 7P
Xou run counter to the Laws and Proceedings of the lafl Judgment p. 8o
i:>oing the Word is the indifpenfible Condition of Eternal Happinefs ibid.
Examine your f elves whether your Hearing be ac- companied with Fra^iife p. 8 1 , 8 2
Wloether your'PraSife be proportionable to the. many Sermons you hear ibid.
The Conclufwn p. ibid. 83, 84, 85
A TABLE
A TABLE of the Principal Texts of Scripture which are in- terpreted and explained in this Book, according to the Author*s particular Judgment.
The PREACHER.
GENESIS.
CHap. 15. V. 5. Looi note towards Heaven, and tell the Stars, if thou be able to num- ber them Page 6^
PSALMS.
Pfil. 51. V. 5. I voas Jhapen in iniquity^ and in Jin did ny mother conceive me P- ij
ISAIAH.
ISAIAH.
Chap. 55. V. 6. Thi Urd hath laid on him the iniquity of us all p. i %
5r. M A T T H E W.
Chap. 1 1. V. 25, ThoU hafi hidthife things frotnr the mfe and prudent^ a^dhaft revealed them mta babes : even]/o. Father^ for itfeemeth good in thyjigh p. 2 3
St.} on N.
Chw^ 6i r. 44. N^lAdn can etme untome^tk^ cept the father who hath fent me^ draw him p. 2 2
ROMANS.
Chap. 4. V. 6, B/eJjfed is the Man t$ whom God imputeth right eoufnefs p. 1 6
Chap. ^. V. 20, 21. Nay^ but^ 0 Man^ who art thou that repliefi againji God? Hath not the Totter power ever the clay of the fame Irnnp to make one vefjel unto lyonour^ find another to difhonattr > 'Vi^^
CO
CORINTHIANS IfiEp^
Chap. 4. V. 4. / ^^ozo nothing by myfclf^ yet am I not hereby juflified p. if
phap. 15. V. 47. Thefirji Man — thefeconi Man p. 12
CORINTHIANS lUEp.
Cbap* 4. V. 3. If our Gofpeibe hiiy it is hid to them that are loft p. 52
V. 4. The God of this World hath blinded the Minds of them that believe not^eaft the light of the glorious Go/pel oj Chnfi Jhouldjhine unto them p- 5*
Chap. 5. V. 2 r. He hath made him to be Sin for us, who knew no Sin : that voe might be mude the right eoufnefs of God in him
p. SI
GALATIANS.
•fcphap. 5,v. I. Whohatb bewitched youy that you Jhould net obey the Truth p. 5 a
5/. J A M E S-
'^hapo 2. V. 24. By Works a Mm is juftifiedy
andnot by faith only p. 41
The
The HEARER.
SAMUEL, IJl BooL
Chap. 3. V. I. The word of the Lord waspreci- Qus in thofe days p. 25
PSALMS.
Pfal. 1 1 9. V. p8. for they are ever with me
p. 6^ PROVERBS.
Chap. 20. V. 12. The hearing Ear p. 3^
ISAIAH.
Chap. 66(, V. 2. To this Man will I look, even to him that is poor and of a contrite Spi- rit^ and tremble th at my word p. 43
5r. M A T T H E W.
Chap. 7. V. 24. IVhofcever hedreth thefe faytngs of mine ^ and doth them, I will liken him to a Wife M^n who built ^ Stc.
Chap. 1 1. V. 1 5. He that hath ears to hear, let him hear '■ P- 3*
5/. L U K E.
Chap. 2. V. i^. Mary he ft all thefe things and pondred them in her Heart p. <5i
Chap.
Chap. 8. V. 15. An honeji and good heart
' p. IP
Chap. 24. V. 32. Did not our Heart burn with- in us^ while he talked with us by the vbay^ and opened to us the Scriptures
Sr. J 0 H N.
Chap. 8. V. 4;. Wl)y do you not under ft and my fpeech ? even becaufe you cannot hear my word p. 40
ACTS.
Chap. 17. V. II. They fearched the Scriptures^ whether theje things were Jo p. 3P
Chap. 20. V. 9. A certain Toung Man named
Eutychus being fallen into a deep deep
P'34
CORINTHIANS WdEp.
Chap. 5. V. 20. We are Embaffadors for Chrijf^ as tho^ God did befeech you by us : we pray you in Chrifls ftead^ be ye reconci" led unto God p. 22
THESSALONIANS £/>.!.
Chsfp. I. V. 5. Our G of pel came not unto you in word only^ but in much ajjurance
P'45
T I
T I M O T H y £p. II.
Chap. 4. V. 3. Th^Jhall heap up to thtmfetvsi teachers booing Itcmng Ears p. %
HEBREWS.
Chap. 4. V. 2. The Word preached did not profit them^ not being mixed with faith in them that heard it p. 4 1
Chap. 6, V. 5. And have taftei the good word
of God p. 25
Chap. II. V. 3. Thr Worlds tvere^ framed b) the voord of God P- 3t5
5/. J A M E S.
Chap. I. V. ip. Let every Man be fvdift to hear
p. 7f
V. 21. Receive with meeknefs the in- grafted word p, 45, 44
T. 22. But be ye doers of the word^ and
fidt hearers only^ dec e'ruing your own
Jeives p. 72
V. 23, For if dnybe- (theater of the word^ and not a doer he is like to a Man be- holding his natural face in a Glafs
P-7^ V. 24, for he beholdeth himfelf and goeth his way^ and firaightway forget I eth what manner a man he was ibid .
V. 25. But whofo looketh into the per- fe^ law of liberty^ and continueth therein^ he being not a forgetful he air-
ety but a doer of the work^ this manjhall blejjed in his deed ibid, 8c p, 77
Sr. P E T E R Ep. I.
Chap. I . V. 25. The word of the Lord endureth forever p. 2^
Ghap. 2. V. 2. As new-born Babes defire the fin-
cere milk of the word^ that ye may
grow thereby p. 49, 50
V. 3. If fo be you have tajiedthat the
t^.. Lord is gracious p> 50
^bap. }. V. I p. He voent and preached to the Spi- rits in frifon p. 2 Z
St. PETER EpA\.
Chap. 3. V. 5. By the toord of God the Heavfnt
- V -V- mre of old p, 2.^
REVELATIONS.
.ha
' Chap. I. V. 5. / John was in the IJIe that is call- ed Pa t mos, for the word of God p» 2 5, r^Ghap. 2. V. 7. He that hath an e^r^. let him hear ^ . what the Spirit faith to the Churches
p.3t
Chap. <5. V. p.- — The Souls of them that were
^. (lain for the word of God p. 2^
!; THE
£* R JR ^ T ^. The Preacher.
PAgc I. line i.r. melancholy, p. 6. 1. 7. r. intercfted. p. 19. 1.23. r. makji. After it iofert an. p. 14. 1. 28. uafferted, J. 19. r. maintained, p. 39. I. 2. r fpread. p. 50. 1. 19. r. /it^ tended, p, $^.1, ^.ufafcination. p. ^2. I. 24. t. anthntly, V' 74' !• I. after who infert f^/i^ 0/. p. 95. Marg. r. propria. p. 99. 1. 27. before vfr)* infert but. I 28. f. 1 Cor. i. 21. r, the fame pface^ v. 21. p. |oi. I. 20. f. faving T.fUre. I. 26. r. ;V;- ftery. p. 10$. I. 21. f. fair r. fare. p. u8. J. 30. f. /tf^fer r. former, p. 1 39. J. 4. r.doubtful. I.i g.r. Travellers. p.i43.I.«/ri aft. ^6rft infert <i. p. 157, I. 17. make this mark * before A- pttfloliip. I. 20. r. pretended, p. 159. 1. iB.r. formally, p. 178. 1. 14. f. mrr. and, p. 189. J. i6. bef. ^0 infert them.
The Hearer. P. 14. Marg. the Hebrew w^ants Gorreftion to exprefs the Elegancy of Sophertm and Sepharim. p. 3$. I. 2$. r. make. p. 58.1. 22. r. into. p. 62. 1. 4. r. this. p. 60. I. 1 1. r. Puri- tanieal, p. 66, 1. 26. t. Hearts, p. 7$. I. \6,i.d r. thM, p. 78. I. 20. f. body r. badg. In the Greek fome faults arc to be a- mended.
( I )
rhc Preacher.
1 he Second Part.
IT is a Melancholly Confideration that we bear the Name of Chrifiians, and yet hive little of True ChriOianity ; and that which makes it more difmal is, that it is our own fault that we have fo little. We wil- fully indulge our felves in Evil Principles, we nourifh Falfe Propofitions :ind Maxims: we content our felves with Fornnalicies, and the Outward and Ceremonial pirt of Religion : and we take little care to regulate our Lives and Manners according to the ihiQ. Rules and Laws which are prefcrihed us in the GofpeL So that at this day there are very few that iiave any thing Real and Subftantial to fhew for their Chriftianity. Give me leave to Viy, that if the Holy Apoftles were now alive, they would not know by our PraQife and Behaviour, no, nor by our Principles and Doftrines, that weare Chriftians.
B If
2 T/;e P R E A C H E R.
Ir is of rhcfe latter that I fhall (peak at'pre- fenr, and it is in purfuance of" my ijre Under- taking, wherein 1 ntr-cmpred to oikv :o tht; publick view the Ch-ua-aer and Office of a Frcdchcr. I fhew'd that ir is ihQ firjl pjrt of his Work to fet N-len right as to their 'Notions and Vnnc'iples, hecaufe ihefe are the Ground- work of all Holy and Religious Pradife. Ac- cordingly, I prcfented the Reader with a brief Enun-.tration of iheG/v^WP^V/V/x and Dollrines of the Chnfi'ian Religion ; and inore efpecially of thnfe x\r\i ] obfeived to be of iirtle elleem with fome of our Preachers of lace. 1 had not time to infill upon this Head, hecaufe I had en- gaged my Y'cU to go through all the particular Brandies of thac'Sacred Office and Employ- nnent, which could not but take up a Jaft Vo- lume.
Now therefore, in this prefent Difcourfe I will refume that Subjeft, which is fo necef- fary to be treated of in this Age, in which a great parr of the Chriftian Dcarine is trans- formed from what it was at firlt. Many (trokes of our Divinity are faulty, our Chriltian Theo- logy is corrupted and debauched, and ic is the perftcl Reverfe of what it was in the Days oi' theApofMes, yea, and what it was at, and af- ter the Wejcrmation, To Adulterate the Coin is High Treaion : and furely then to corrupt our Religion is a higher Oftence. And yet this, as Heinous and Black a Crime as ic is, is in our Times frequently praftifed : and 'tis noun- ufual thing to Preach away fome of the moft fubilaniial Points in Divinity. This being the Caie oi iome Teachtixs, it muft neceffarily fol- low
The Second Part. 3
low that their Hearers, will be perverted, and fo both the one and the other will be eflrjngcd from the Truth, and fhew their defiance of thofe Do£lrines which are the grenreit Props and Pillars of the Chrillian Religion And thus is fulfilled that remirkable Prediction in 2 Tim. 4. 3. Tl:e time will come when they %)ill not endure found Doll r'lne : which Words be- ing fo pertinent to my pre fen t Purpofe, I will make the Bafis of my following Difcourfe.
. Inprofecutionof them, r. I will fhew what were for.e of the main Principles of Chriftiani- ry which the Apoftle St. ?aul urged upon thofe he Preached and Writ to (for without doubt thefe were the Sound DoUrine which he here fpeaks of) and: confequently I fhall make it appear what particular Doftrines ought to be preach'd.by the Difpenfers of the Gofpel. 2. 1 will fatisfie the Reader that this Prophecy of theApofile hath been and is accompliflied, and that the Thne is come when found Dodrine is not endured : Or, ( which is the fame things that fome of the Apoftolical Do£trines are ge- nerally neglefted, yea, and Preached againft, 3. I will enquire into the Caufes of this Cor- ruption and Mifcarriage. 4. I will fet before the Reader the Great Mifchief and Danger of it. And, 5/^, and Lajily^ I will crave leave to tender fuch Advice to my Brethren of the Cler- gy as is proper to this Subjed.
F/>/?, I am obliged to let you fee what were the main Principles of Chriftianity which this BlefTed Apoftle prefied upon thofe he Preach'd
B 2 and
4 T)5e PREACHER.
and Wrote to. And if we once know what thcfe are, we are fure that they are the very lame which the Apoftle here q^Ws found or whol- Jome Do[lrine^ and in other places, found or whole/owe Words ( which by the way we may obferve is a manner of exprelFing himfelf, which he is much delighted in, and makes ufe of five or fix times ) in oppofition to Falfe and Erroneous Do£lrines, which are unjound and unwholefome^ that is, detiruftive to the Health of Mens Souls, becaufe they are repugnant to the Truth of the Gofpel, wherewith the Souls of Chridian Men are edified. Now, among thofe many found Principles of Chriftianity which were delivered by the Apoflle, and ought at this day to be preached by the Miniftcrs of the Gofpel, and lo be entirely embraced by all the ProfefTors of the Chriftian Religion, I (hall mention but thefe Five at prefent, namely, the Doftrine o^ Eternal EleU'ion : that of Original Sin : .the Imputation of Chrijls Right e oufnefs : Juftification by Faith alone: and the 'Neccfjity of Special and Supernatural Grace^ in order to the doing of any Spiritual Good.
I. The firft and leading Branch of that Sound ' DoSrine which St. Faul preached, and which all the Difpenfers of the Word are obliged to preach, and which we are all concerned to be- lieve, is Eternal Ele[iion^ which is the Decree of God from Eternity *, whereby, out of his mere Good Will and Pleafure, he chofe out fome Perfons, from the reft of Mankind, to beftow Grace and Salvation upon them. The following Texts in the Apoftle's Writings ex-
prelly
The Secojtd Part. 5
prelly aflert this. Whom he did foreknow^ he at- fo did pradeflinatc, Rom. 8. 29. he hath cho- fen us in him before the t'oi/ndationoj the Wor/d, Eph. I. 4. Having predejiinated us unto the Adoption of Children by J ejus Chrift^ v. 5. Be- ing predeftinated according to the Purpofe of him who VDorkcth all things after the Counfel of hii ownWill^ V. II. We read of thofe \\\x\.were ordain' d ( that is, decreed ) to Eternal Life, A£ls 13.48. We read of feme w hofe A^j;;?^ i were written in Heaven^ Luke 10. 20. and whofe Names ore in the Book of Life^ Phil.
This is called the Eternal Furpofe which God hath purpofed in Chrifl Jefus our Lord, Eph. 3. II. As much as to lay, this Eternal Fur- pofe and Eleftion were folely on the Conlide- ration of the Merits of Chrift Jefus, who was the Lamb Jlain from the beginning of the World, and not from any fbrefight of Faith and Good Works. You will find this unlpeakable Blel^ fing wholly refolved into Gods Free Grace and Mercy, into his Good Will and Pleifure, Luke 12 32. kph. I. 5. p, ri. 2 Tim. i. 19. which places I defire the Reader to confulr at his Ld- fure. Our Apoftle with refpe8: to himfeL and the converted Epheftans^ thankfully ow; s that the God and Father of our Lord Jefus Chr^ft had chofen them in him before the foundation of the Worlds that they fhould be Holy and without blame before him in love, Eph. i. 4. Obferve it, they were from Eternity chofen by God, not becaufe he forefaw that they would be Holy and Blamelefs, but that they fhould he fo. It is to be entertained then as an inconteQable Truth
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that Eleftion is not. Conditional^ that is, depen- ding on Mens Qiialitications, for thefe are the ^^^(7x, nottheC7///>JofEle£lion.
And the Redemption and Satis JaUion wrought by ChriO, anfwer exaftly to this Eternal De- cree of Ele£lion : fo that thofe only have the Benefit of the former who are intrulfed in the latter. The Good Shepherd giveth his Life jor theSheep^ and them only '^ohn lo. ii. Chriji is the Savour of the Body ^ Eph. 5. 23. that is, of th(i Churchy as is evident from the Words immediately foregoing : whence I infer that Chrifi faves none but his Church ^ all others are excluded- And the Apoille confirms thiiS in t^. 25". Chrifi loved the Churchy and gave him- (elf for it, and no other. For tho' Chrift's "Blood, if we refpe8: the Infinite Vertue and Value of it, is fufficient to make Expiation for the Sins of every individual Perfon in the whole World, yet he Intentionally died for a certain number of Men only, and thofe are the E- lea
As to thofe places of Scripture which feem to aflert the Univerfality of Chrifts Redemption, as when it is faid, He tafted Death for all^ He voilkth all Men tobe faved^ they are to betaken in a retrained Senfe, as might be moft eafily proved from the Stile and Language of the Ho- ly Writings. It is frequent with the Holy Spi- rit to make ufe of General and Univerfal Terms in a limited Senfe. Whoever is acquainted with the Bible, cannot be ignorant of this. And no Man of Ingenuity and Modelly can de- ny that this is ufual in other Authors and Wri- ters : by all they frequently mean a great many^
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The Second Part. 7
not cvivy individual P erf on. Therefore we are not to wonder at ir in the Scriprure .
And the thing it f-'lf which we are fp.^aking of, may be learnt irom the Nature ot God's Decree of Salvation, which is rcprefented in the Sjcred Writings not as General and Indefi- nite, hut as Particulir, Definite, and limited to certain Perfons, excluding all others, as we have hi^ard before. And truly if we confider the Matter aright, we (hill perceive rhit there is d Nec-^iFuy ior this, for otherwife the Salva- tion of Men would be uncertjin, and thedefi^n of Chriil in theRede.nption of the Fleft, might be wholly iriilir.ited and defeated ^ in lo much that not oneof thofe whom he hath redeemed, fhall be faved : therefore w'e mult aifert that the number of the Elecf, the Redeemed, and Saved is limited and detetmined.
And the Decree oi' Preterition or l^probation neceCTarily follows upon that o^ EkUion : for where fome are Chofen, it is iinplied that o- thers are not Chofen, but Rejefted. This is fo Clear and Bright a Notion thit no Man of Senfe and Thoughts, and void ot Prejudice can gainfay it. If he gruns that fome were from Eternity chofen to Lite and Hjppinefs, he muft grant alfo that the lot of the reft is of a con- trary Nature, if he doth not fubmit to this he Cifhiers tS^e very Notion of E/c&ion, for Elec- tion is a choofing of fome only . and that is no Eledion which is of All. Therefore we may rationally conclude that if f>me were ordained to Grace and Glory, the re(t weredeftined to another Srate. This is plain from the Infpired Writings ot the Old and New Teftament, but
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efpscially of the latter, which lets us know that there are thefe two Ranks or Divilions of Men, the Righteous and the Unrighteous, the one loved, the otiier hated of God, the one de- figiied for Heaven and Happinefs, the other for H^ll and everlalting Mifery. This double De- cree is afferted by St. ?aul in the Ninth Chapter of the Epilile to the Romans^ whatever fond Gloffes fome have invented on the place. There we rejd of the Eternal EleSlng of Jacob, and the Eternal Rtjeding of Efau^ which are ex- preffed by Gods loving the one, and hating the other, whtn they were not yet born^ and not having done any Good or Evil, v. ii, 13. Ac- cordingly the Apoflle adds. He hath Mercy on . whom he will have Mercy : and whom he wili^ he hardneth^ v. 1 8. That is, God choofes out w^ionn he pleafes to be Sharers in his Favour and Mercy : and he is as Aibitrary in his Refu- fal of otncrs. for he denies his Special Grace to whom he thinks ht, and leaves them in theit Sins and Guilt, into which they brought thenn- felves, and he condemns and puniPnes thenn for thofe Sins. This is the Matter of that Decree which I am now fpeaking of, and which is ot- ten reiened to in the Holy Scriptures, and par- ticularly in the fourth Verfe of St. Jude's Epi- lile, where we are told that certain Men were before of Old (that is, from Eternity, as is evi- dent from Fz-^u. S. 22.. Mich. 5. 2. ) ordained to condemnation.
And ( whatever fome prejudiced Men may think of this) it is not to be doubted that this Damnatory Decree is exa£lly agreeable to the Laws ofjupce^ as well as to the Notions of
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The Second Part. 9
Sovera'ignty and Supremacy, For this tnuft al- ways be r<imembred that God in his Eternal De- cree looked upon all Men as fallen, and in a Oate ot Sin and Guilt, and confequently he might without any Breach of his Jufl'ice, yea, and of his Gcodnejs too, deal with them accor- ding to their Demerits, and leave them for ever in their Sins and Mifery. But behold the Qoodnefs and Juftice of God together ! He wa§ plea fed to make choice of fome Perfons, to ihew the Infinitenefs of his Grace and Mercy in determining to deliver them out of their finiul ^nd miferable State, and in predeftinating them to Life and Happinef> : and he was likewife plea fed to decree to wiih-hold his Grace and Mercy from others, and to manifefl his juft Se- verity towards them. And in both it was his Pieafurc to advance his G/ory^ which was his ultimate end in creating Mankind.
And we may lay this down for a certain Max- im, that it was not pofl:ble that Gods G/ory could be completely and entirely advanced, un- lefs thefe Two forts of Difpenfations had taken place. For his Jujiice is as dear to him as his Clemcncyy and in its proper and peculiar way conduceth as much to the exaltation of his Glo- ry and Honour, as that. This demonftrates the Accountablenefs of the Di\ ine Decrees in paf- fing by fome, and choofing others, when they were all equally obnoxious to God's Wrath, and defervcd to feel the Effc£ls of it. We fee that the Heavenly Condu£l is not to be blamed and cenfured by us, tor it is fully adjulted to the Nature of the t>ivine Attributes.
Let
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Let no Man miftake the Do£lrine of the E- ternal Decrees ; God created no Man to Damn him, and to make him eternally Miferable : but Men by their own Sin and Default make ^ themfelves liable to Damnation. And it can be no Refleftion on God to fay that he from Eternity decreeing all things, decreed this in particular, that a great part of thofe Perfons who were liable to his difpleafure for their Sins, and merited no lefs than Eternal Punifh- ment, (hould be left to continue in their Sins, and to harden themfelves in them, and fhould therefore receive the juft Recompence of their wilful Obduration,
And laftly. We are to know that the De- crees force and compel no Man to Sin : but every one atls freely and voluntarily : for God hath decreed even this, that Man, wlio is a Rational Creature fhall aft with Freedom and Choice. The Regenerate and Holy a£t by a Free and Ingenuous Spirit : and as for the Unregenerattid and Wicked, there is no Vio- lence offered by God to their Wills, for they offend out of Choice, and on that Account they are Guilty and Criminal. And this fhall be their Frank Gonfeflion at the laft day, \^'hen the Lord will make mamfefl the Counfeh of the Hearts^ as the Apoftle fpeaks in i Cor. 4. 5. Thus I have prefented to you a Brief I- dea of the Doftrine of the Divine Decrees^ and upon the whole Matter, I apprehend that we may with fome Confidence conclude that this is ^ Sound DoHrine^ and that it is one of thofe which is meant here by our Apoftle, and which
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The Second Part, 1 1
ou^ht to be preached by all the Paflors of the Church at this day.
IF. The next is that of Original Sin^ or the Natural Depravity of Mankind, derived to them from their firft Progenitors. This Do- 6hine is plainly delivered by our Apoltle in Rom. 5. 12. By one Man Sin entred into the Worlds and Death by Sin : and Jo Death paffed upon all Men, j or that all have finned. And this, with fome little variation in the Terms, is repeated again and again in the following Verles, to confirm the Truth of it, and to cor- roborate our Belief of it, and to let us know likewife that it is a Doftrinc of very great Im- portance : otherwife it would not be reiterated, and with fo much vehemence inculcated. The plain meaning of St. Vaul is, that by Adam's Sin we all become Sinners, and consequently are obnoxious to Death and Mifery. His per- fonal Difobedience is transferred to us, and re- puted ours. His Original Tranfgreffion, toge- ther with his Condemnation^ paffes to all his Pofterity. This is the Senfe of the Apoltle in I Cor, 15. 21. By Man {thdii is, by the Firft Man ) came Death, Which he exprefles again in Words of the fame import in the following Verfe, In Adam all die. It was by this One Man that all other Men are fubjefl: not only to Temporal Death, but to that which is Eter- nal.
The Reafon of which is this, Adam was the Head of Mankind, and accordingly the Cove- nant which was made with him, was made with all Mankind, and therefore hisfingle Dc
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12 The PREACHER
fault may bs faid to he the Perfonal Aft of all Men, becaufe their Wills were included in that of Adam.
What he did, they are interpreted to have done, becaufe he was a Publick Perfon, and the Reprefentarive of all Mankind. Which is the meaning of what our Apoftle faid in ihe forecited place, for that all have finned^ that is, in Adam their Head they are juftly reputed to have finned. And this is clearly implied in Adam's being called the Jirft Man^ incontradi- liindion to Chrift the fecond Man^ i Cor. i ^ . * 47. for- Adam was the Firft Publick Perfon, and Head of the Old Covenant, as Chrift was the Second Publick Perfon, and Head of the New Covenant. Wherefore feeing the Firft Man was the Root and Head of all the reft, and reprefented every one of his Pofterity, it follows that the Offence which he committed was transferred to them all ^ and as in him they all finn'd, fo in him they all die.
Nor is Original Sin a mere Imputation^ but it is accompanied with a Privation of Original Righteoufnefs and Holinefs, and a real Depra- vity ^nd Defilement, which make us liable to the Divine Wr ith and Difpleafure.^ This with- out Controverfy is the meaning of the Apoflle when he faith. We were by Nature the Children oflVrath^ even as others y Eph. 2. 3. VJq Jews^ as well as you Gentiles ( which Terms compre- hended all Mankind at that timej are even Naturally enclined to what is Sinful and Viti- ous, and for that reafon we deferve the Wrath of the moft High. For feeing there is nothing thit expofes us to this but Sin^ it neceffarily
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The Sccoftd Part, i 3
follows that when the Apoftle here declares that all Men are by Nature Childre?i of Wrath^ he doth in efteft fay, that all M^^n have an inbrti and natural Propenfion 10 Sin, and that we are Polluted and Defiled with it even from our Birth. No fooner had we the Nature of Men, but we became Sinful. This Contagion w.is derived to us by our Natural Conception and Generation.
This is that which the Royal PfalmiR was fenfible of, when in his Penitentijl Confcffion he ownM that he was jh^fen in Irnqu'ity^ and mS'in did his Mother conceive him^ hfjl. 51.5. And this he acknowledges to be the Root and Source of all his A61ual Sins. For it is as much as if he had faid. The Sins of Adultery and Murder which I now confefs before Thee, () Lord, ate the Produd of my Vile and Corrupt Nature. I have in me, and have had from the very Womb, an inexhaufiible Fountain of Sin, which is flowing and will ever flow in this Life. All the Mifcarriages of my Life are hence. Thou, O God, n\\x{\ jullly abhor me for this, and for this I abhor my felf. Thus this Good Man. this Godly Penitent lays the Axe to the Root of the Tree : he afligns here the Spring and Origin of all the more Vifihle Enormities which appear in Mens Converfations : they flow from this Fountain of all Evil, they (hoot forth from this Root of bitternefs with a ftrange Elaftick Force.
This is that which our Apoflle calls the Sin that dwclleth in us^ Rom. 7. 17. the Law in the Members^ v. 23. the Body of Death^ v. 24. whence we are faid to be dead in Sins and Tref-
paffes.
14 Ty5^ PREACHER.
fajfes, Eph. 2. 1. Col. 2. 13. Of our felves we are no more able to Believe, and Repent, and live Godly Lives, than a Dead Man is to exerf the ASs of Life.
And that Original Righteoufnefs was loW by, the Fall, is evident from this, that this Righ- teoufnefs is faid to hQ Renewed when Perfons are Converted and brought into a State of Grace, Eph. 2. 4. Col. 3. 10. and this New State is called x\iQ New Man^ C0L4. 24. and the New Creature^ 2 Cor. 15.17.
And further, the Coming of Chrift from Heaven, and affuming our Nature, and graci- oufly undertaking for us are an irrefragable Proof of this Lofs of Primitive Righteoufnefs and Original Holinefs, and of the general Cor- ruption of our Nature, for if we had. not been thus Defedive, and thus polluted, there had been no need of a Saviour and Redeemer. When we are told that Chrid is made unto us Wifdom^ and Righteoufnefs^ and Sandification and Redemption^ i Cor. i. 36. we may thence rationally and folidly infer, that we have no Wifdom, no Righteoufnefs, no San£lification of our own, and that we are not in a Capacity to Redeem our felves from the Slavery of Sin. Thus it appears from St. VauV^ Writings, that the Dodrine of Original Sin was affefted and mentioned by him. He proclaim'd it an un- quefiionable Truth that every Man is born with an Innate Vitiofity and Evil Concupifcence, de- rived to him from the Firlt Tranfgreffors, and that this Hereditary Difeafe and DiRemper is the Gaufc of all the Spiritual Maladies and Diforders in a Mans Life.
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The Second Part. 13
III. Another Branch of that Sound Do^rine which was Preached by St. Faul^ and is to be proclaimed by all Preachers of the Gofpcl, is the Imputation of Chrifls Right eoufnrfs. To make way for the Entertainment of this Truth, the Apolile acquaints us, that our Sins are imputed to Chrilt. He bath, faith he, ;;!ac/e him to be Sin for us, who knew no Sin, 2 Cor. 5. 21. and then he adds, That we might be made the Righteoufnefs of God in him. How was Chrirt made Sin fer us } By Imputation, that is, our Sins were accounted his, and therefore he fuffered for them. How are we made Righ- teoufnefs in him? By Imputation likewife, that is, ChriirsRighteoufnefs is accounted ours, and thereby we are free from all Guilt and Suffer- ing. Chrift himfelf knew no Sin, and there- fore it would be highly Impious and Blafphe- mous to think or fay that he was really a Sin- ner or TranfgrefTor. Befides, that it was im- poflible he fhould be fo, for he that takes a- way other Mens Sins, muft have none of his own. But Chrilt was- a Sinner by Imputation, that is, he was reckon'd fo by God, and on that account was treated by him as fuch. This was long before prophefied of by Ifaiah, Chap. 53. V. 6. The Lord hath laid on him the Iniquity of us all, he charged our Sins and Guik upon him, and confequently, he required of him that he fhould undergo the Punifliment due to us for our Sins.
Hence accrues to us that Ineffable Bkfling which I'm difcourling of, viz. the Imputation of Chrift's Righteoufnefs and Merits to us, for
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t6 Tk PREACHER.
by thefe I underftand both what he did and what he fufFered. As our Saviour made our Sins his own^ fo he made his Righteoufnefs ours. Which is very plain and exprefs in the Text, which I have before deed out of the A» poftle, tho' I know there is generally given zri- other Interpretation of it, and that by Men of great Learning and Piety. It hath been their Unhappinefs to miiiake the place, notwith- ftanding the Flainnefs and Eafinefs of it^ for it is fiid in direft Terms, that as Chrift is made 5/>, that is, a Sinner by Imputation, fo all Be- lievers are made Right eoufnefs^ that is, Righte- ous in the fame manner. Wherefore it is my firm perfwafion, that as long as this Text re- mains in the Bible^ we cannot, with any fhew of Reafon, deny that Chrift's Righteoufnefs is accounted by God as the Righteoufnefs of Be- lievers and Holy Men.
But there are other PafFages in Scripture which eftablifh this great Truth. W^e are told that the BleJJed Man^ whom David defcribes, is the Man unto whom God iwputeth Righteouf- nefs^ Rom. 4 6, that is, unto whom God im- puteth Chrifts Righteoufnefs, for David and all the other Infpired Men, and Great Saints among the Jews trufted to be juliified and faved by the Meffias's Righteoufnefs. And for this reafon I look upon thefe Words of the Apof^le, and thofe that he quotes out of the Pfalmift, as a Proof of what hath been faid, namely, that Chrift's Righteoufnefs is imputed to Be- iievers.
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The Scco7id Part. 1 7
This is confirmed by what the Aponij deli- vers in nnother phce, Rnw, 5. ip. By the Obe- dience of one Jhall 7nany be }iuid^ Kightnous^ ihic IS, not only (as ibme would und^^rlhnd it) Christ's Obedience and Merits are devolved up- on the Faithful in rcgird of ti^eEfFc£l and Con- fequenceofthem, njmely, For^ivenefsofSins, but Chrilt's Righceoufncfs and Obedience are made over to them, and become theirs, and they are accounted Righteous before God by realbn of Chrilt's Righteoulhel's and Ob;dience imputed to them. 1 do not fay that in the moftllrift and proper Senfe this is their Righ- teoufnefs, for it \s theirs only by God's Graci- ous Allowance and Reckoning ; but we may truly fay it is theirs, becaufe God himfelf e- fteems it to. be theirs, and as done by them ; and it is as Efteftual to them, as if they had in their own Perfons aQiully performed it, . This Imputed Righteoufnefs is frequently (galled the Righteoufnefs cj God^ and alio the Righteoufnefs of God by FcJiih, becaufe it is im- puted by God to thole that believe in Chrift, and to none elfe. I ihall not at this time men- tion any other places out of St P^;//'s Writings, or any others of the Infpired Authors, to e- vince'the Truth of the Matter that is before us, becaufe 1 intend to difcourfe hereafter more ful- ly and amply on this, as well as the other Heads.
It fhall fuffice at prefent to add only this as a Rational account of the Do£lrine that hath been delivered •, we are to know that what 9ur Saviour did, was not only for our fike^ but in ourftead : Chrifl was fubltituted by God
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in our room, and accordingly what he did and fuiFered, was to be reputed as done and fuffer- ed by ns. Therefore it can't be thought (Irange that God looks upon Chrift's Rightcoulhels and Sufferings as ours- The very nature of his Undertaking for us requires this. We were obliged to keep the Law ^ butChrirt was pleas'd to, do it for us. We were under an obligation of Punifhment for the negle£l of our Duty : but Chrilt took the Punifhment on«fcimfelf, and fuftered what we fhould have fuftered. Thus Chrift reprefented us in his doing and fufFer- ing.
And ihQ Death of Chrift doth lubftantially prove this, for we are afcertained that the Wa- ges of Sin is Deat^^ Rom. 6. 23. and confe- quently feeing Chrift died, his Death was the Wages either of his own, or other Mens Sins* Not of his own, for he was Sinlefs; therefore of others imputed to him, and reckoned as his. And now I appeal to any intelligent and confi- derate Perfon, whether the Imputation of Chriit's perfcQ Righteoufnefs be not firmly grounded on this fure Foundation.
IV. The next Head of Chriftian Divinity which is plainly and frequently afTerted by our Apoflle is Jiift'ification by Faith alone. We coa- chiih\ fa i til he, thnt a Man is jujiifiedby hmth^ zvithoitt the deeds oj the Law, Rom. 3.28. As much as to fay, there is nothing on our part requih'te to Juflitication but the exerting of this Grace of Faith. All Vertuous ASions and Performances, tho' neceffary in themfelves in order to Salvation and Happinefs, are excluded
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The Secortd Part. 19
from Juftibcation. With Reference to the In- ihnce which the Apoftle had menrionL-d oi A- hrahams Faith and Juftificauon, he tells us that to him that wnrkcth nct^ hut belicveth en him that jujlijicth the ungodly, his Vd'uh is count cd for Right coufnefs^ Rom. 4. 5. And in fevcral Verfes afterward in thac Chapter heettablilhcs this Doflrine. Again, in Gal 2 16. he is pe- remptory, Knozmng^ laith he, that a Man is not juftificdby the Works of the Lazi\ but by the faith ofjcfus Chrifiy even we have believed in Jefus Chrijf that we might be juftified by the faith of Chrifi-^ and not by the Works of the Law : for by the Works of the Law fh all no flcjh be ju- ftified. In which Words the Works of the^^l^?. ral Law are meant, as is plain from the third Chapter to the Romans, where the ApofUe had been fpeaking of the Oftences againit the Mo- ral Law, and then concludes, Therefore by the Deeds of the Law there fhall no flefh be juflified in his Sight, v. 20/ And to clear this Matter further, he adds, for by the Law is the Know- ledge of Sin, which manifelily (hews that the Moral Law is here meant, for this is the Law that difcovers to us our Sins and Failings ; / bad not known Sin but by the Law, Rom. 7. 7. Wherefore it is not to be denied chat the Apo- nie excludes even the Works ot the Mural Law from Jullification.
Yea, even Evangelical and truly Chriflian Works, fuch as proceed from true Faith, have nothing to do in this Alia in We may obferve that when St; Paul laith, / know nothing b^ ^yfelf, yet am \ not hereby juflified, i Cor. 4. 4. he refers not to any Ceremonial and Ritual
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Works of his, nor to thole that are barely Ma* ral, but to fuch as are Evangelical, namely, his faithful difcharg of his Mimfierial Office in the feveral Parts of it, wherein he had the help of the Spirit, and the particular Aflirtance of Divine Grace : and yet here he found no Ground for Juftificatiou. And befides, that Reafon which the Apo^He fo often afligns why we can t be juflified by Works, namely, that all boajling and glorying may be fhut out, Rom. 4. 2. Eph. 2. 9. holds good here; and there- fore thefe Evangelical Performances, as well as others, have no part in Juftification, lelt they fliould adminifter matter of Oftentation and Glory.
And we fhall be reconciled to this Doftrine if we confider that this way of being juftified is exa£lly agreeable to the Difpenfation of the Gofpel, under which our Salvation is purchafed for us by another'^s Right eoaf/iefs^ and not by eur Ofc/7. He that hxes this on his Thoughts will foon be convinced that this is very Rea- fonable that no other Endowment or Grace fhould concur to this great Work, but laith, whereby we apprehend and apply that Righte- oufnefsof (7/7^//;^^, even Jefus Chrift the Righ- teous.
But before I quit this Particular, let me ad- joy n this one Caution. Take heed you do not mifreprcfent this Doarine, and imagin that it fuperfedcsGood Works, and excufes you from Gofpel Obedience, and a Holy and Exemplary Life You are to remember that tho' it is ano- ther's Righteo\ifnefs, even that of Chrift Jefus our Lord, for which we are accepted of God,
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The Second Part, i i
and pronounced Righteous, yet your own In- haeiit and Perfonal Righteoufnefs is requifite to Life and Salvation, and without this no Man ftlall fee the Lord. 'Tho' you can rely upon none but the Perfeft Righteoufnefs of Chrilt, yet you (hall not be acquitted at the lart and general Judgment, unlets your Lives and Ani- ons have been Righteous ^nd Holy. In (horr, tho' you are juftified by Faith, without Works, yet you arc to be as Zealous in dilcharging yoiir Duties, and exercifirig all your Graces, as if you were tobejultifjeu by thenri,
V. The fifth and lafl Gnnd Principle of the Chriftian Religion which we find delivered in the Writings of the New Tefcament, and e- fpecially in thofe of Sc. Paul, \stbe Necefify of Special and Supernatural Grace, And in this, as well as the others before mentioned, tiie Peo- ple at this day are to be inftru8:ed by their re- fpeftive Guides and Teachers. In order to this, we are to know that in lapfed Man, before his Regeneration, there is no natural Power or Li- berty of Will, whereby he can choofc that which is Good, or perform any Aftion that is Spiritual and Divine. For ib we are exprefly taught in 2 Cor. 3. 5. We are not able oj our f elves to think any thing { that is, any thing that is Good ) as oj our f elves : and in Rom. 8. 7. The Carnal Mind is Enmity againft Gody for it is notfubje& to the Law of God ^ neither in- deed can be. And the fame infallible Author tells us that Unregenerate Perfons are viithout Strength^ Rom. 5. 6. they receive not, they knoiii not the things of the Spirit oj God, 2 Cor. C 3 2. 14.
22 The PREACHER.
z.i^.they are deadinSinSf Eph.4. j8. C0I.2/13. if ih^k and fundry other Texts be true (as we mult needs acknowledge them to bs becaufe thsy are the Word of God ). rlv;:n ic is evident that there is no Natural Ability, in Man to do Good : and confeqiiently when he doth it, he vn\xi\ be aflifted by a Supernatural Power.
And this is sttefred by fuch plain and poO- tive Tcfti monies as thefe, Except a Man be born again ^ he cannot fee the Kingdom oj G^^, John 3 3. he cannot partake of the Kingdom of Grace here, nor of that of Glory hereaft-r. The firfl and natural Generation will notfufficej there is an abfolure neceflfity of a Second and Supernatural one. 'No Man can come unto me^ fiith Chrifr, except the father^ who hath fcnt fjte^ draw h/m, John 6. 44. That is, no Min can come toChrift by Faith and True Repjn- tmce, unlefs he be powerfully moved and ex- cited, and eiFeQiU.illy drawn by the Fathers Al- mighty Arm. Yea, Chrifc himfelf could not by all his Pi^.^achi.lg, as he was a mereM^n and a Prophet, draw any Perfons to a faving Belief, and obedience ro the Truth. There was abfo- lutely requifite, in order to this, the Divine and Extraordinary Power which he fpcaks of in thefe Words. Which is thus exprelJed by our Saviour in another pldCC.No Man can come unto mc^ except it he given to him of my Father^ John ^.65. Which flievvs th3t Converfion (which is coming unto Chrift) is not in our own Power, but is the Gift of God the Father, the peculiar Blcffing which defcends trom Above.
Whieh
The Second Part. 25
Which is further confirmed by thofe Words ofourlord in Mat u. 25. Jhoit haft hid ihefe Ihings from the Wife and Prudent, and haji re- veuli'd ihcm unto Babes. Whence ir is manifeft that there are feme Ferfons to whom God doth not vouchfafe his Special illumination and Grace: hut there are others on whom he is pleafed to heftow it : for Jo it fcemeth good in his Sights as it immediately loliows, that is, this Difference is wholly from God's Good Will and Pleafure, as he is Abfolute and Sove- raign Lord of a 11 Perfbns.
This Peculiar and Difcriminating Grace is thus fet forth by our Apofile, i Cor. 4. 7. Who makelh thee to differ from another ? and what haft thou that thou did ft not receive <? To you it is given (as a I'pecial Favour and Priviledge ) to believe on him, Phil. i. 25?.// is God that worketh in you both to will and to do oj his good Fleafure^ Chap. 2. v, 13. he worketh in us that ivhich is well pleafing in his fight ^ Heb. 13. 21. All which Texts, and many more, that might be produced, aflure us of this Truth, that Converlion and Sanftification mufl be ef- fefted by a Divine and Supernitural Power, that we cannot will or perform any Spiritual Good, without a Special and Extraordinary help from above.
It is true, Men have a Natural Power as to the External Part of Religion, and as to ab- ftaining from fome Acts of Vice, hut they have neither W\\\ nor Power by Nature to ex- ert thofe A£\s of Religion which are truly Spi- ritual and Internal, and will be available to everlafting Salvation. Thefe require an Almigh-
C 4 ty
24 The PREACHER.
ty AflTiftanceand Power. And therefore we are co'npelled by tl>e Chriftian Verity to acknow- ]edf,e that the only reafon why fome are Con- vened and renewed , and others are not, is becjufe God's Spirit effeftually works upon the one, and not upon the other- It is the Efficaci- ous Influence of the Holy Ghoft that makes the Difference, and not the Self determining Power of the Will, as fome are pleafed to call ir.
The Truth of this we may fee in thofe very Mtn who are the moft forward in aflerting the Power of Free Will. What lingular EfFefts doth ir produce in thc^m ? are they thereby ena- ble to Liv« better than others > Nay, on the contrary, it is obfervable that thofe who mod of all applaud and cry up the Power of Nature and Free Wil!, fh^w little of this Power in their Aftions. Tho' they Ipeak great things about the Veriue and Strengrh of their Wills, yet they coijfate them by their Pradice. And tru- ly we have all of us that in our Hearts and Lives which will be a perpetual Confutation of the Natural Ability of Man to pleafe God, and do his Dacy aright. We have enough to convince us that we are by Nature weak and imporenr, and that Man's Converfion and Re- generation, and his Ability to do Good are not to berefolved in to his Free Will, and his ma- king a better Ufe of it than others do. Nor iruly is ic fit that they fhould be refolved into this, for then a Man might thank himfelf, and nor God, for all the Good that is in him.
Nor
The Second Part. 2%
Nor doth this Doftrine give any Encourage- ment to S/oth and Wenefs, as if, becaufe we have the Divine Afliftance, therefore we muft do no:hingour felves. The Holy Scriptures do every where call upon us to be Diligent and Indurtrious, to be Careful and Vigilant. We are enjoy n'd to iearch the Scriptures, to inform our lelves from God's Word, to implore his ^id, to confider our ways, to examine our Hearts and Lives, to keep a continual Guard over our i'elves, to lay hold on the Opportuni- ties, and make ufe of the Means of Spiritual Good. Thefe are God's Appointment, and therefore*we are fure that we ought to be mind- ful of them . And this we know, tha t the Con- .verfion oi Sinners is for the mod part effefted in this way. We fee that God is vvont to con- fer Grace and his Good Spirit in the ufe of thefe Proper Means : therefore here our Induilry and Endeavours are to be exerted.
But the Effectual changing of our Hearts, and the Aftual Renewing of our Minds is the fole Work of God himfelf, and we have no hand at all in it: Nor indeed can we, becaufe it is the Work of Omnipotency. Se/ieca 2ind Bur- rus cannot rmkQNero good, all the Art imagina- ble cannot reform the Manners of fome Perfons. And fo it is even in the Preaching of the Go- fpel, the beft and exaQeft InftruSions are in- fignificant without the inward Teaching. This was that which opened the Eyes of the Apoftlcs themfelves, and this was effe£lual to the open- ing the Eyes, and turning the Hearts of thofe to whom they were fent. This was the Sove- reign Eye-Salve which was fo fuccefsful in their
own
26 T/;^ PREACHER.
own and othtrs Converfion. This is the trueLV guentum Apofiolorum^ this is the Anointing which teacheth them all things, i John 2 27. There is no fuch thing to be had in Natures Shop, be it never fo well furnj/hed : this and every perfe£t Gift cometh downf from the Father of Lights, from the Holy Spirit the Author of all Saving Illumination. There is that peculiar Agency beloiiging to thefe, which is nor communicai ble to any others, and to this alone we owe our Converfion, namely, 10 .xn Omnipotent Power.
For this is undeniably certain that our Con- ver ion is virrought by the very fame Power by which the AVorld was created, and by which Chriit was raifed from the Dead. And thence it is that tlie laving Grace of God operates fo powerfully on the Hearts o^ Men, that they are not able to make Rejijhr.ce agjinft it, lor what is Omnipotent is Irrejiftible. And where- as iome tell us that if Grace be irrefiltible in its. Operation on Mens Minds, then the Freedom of Man's Will will be deflroyed, and f^ Man will be unmanned ^ and if all Rational Choice be taken a way, then Force and CompuUion mult fucceed in its place, and then Farewcl to ail Vert le, and V'icetoo : whereas ( I fay ) fome nlk afctr this manner, we are to know that they are great Trifiers, and alledg nothing that hath any weight in it. For this is certain, that there is no infringing of the Rational Confent and Choice of the Will, when God fhall be pleas'd to make a Change in the ^^ ill, and of Evil to make it Good, and of Unwilling to make it Willing : which is the Cafe at preient.
The
The Second Part, 27
The Will of Man in Converfion is not dcftroy'd as ro thcNnure of ir, the C onfent and Choice yci remain : hut by rhe Grace of God there is :\n Ahtration in ihe Will, it is Renewed and Refornned, the former Bent and Inclination of it are removed, and a New one is put into it, whereljy it freely and willingly becomes Obedi- ent to the Heavenly Call. Thus the Man is not unmanned, and the Freedom of his a£ling remains, and this we fee is confident with the Irrejijlibility of Grace. Wherefore, not with- ftjnding what hath been Obje£led^ it is clear that God's Grace cannot be relided.
And hefides, we cannot imagin that when God intends and defigns the Converfion of a Sinner, he will fufftr . himfelf to be Baffled, and the Operation of his Holy Spirit to befru- Itrated, ( which yet all the Patrons of Armini- an'ifm hold ) and therefore we muft needs ac- knowledge that the Special Grace of God is al- w-ays attended with an Invincible Power and Efficacy.
And hence it follows that thofe who are tru- ly Regenerate, and in the State of Grace, can- not fa/l from it: for that Almighty and Irrefiffi- ble Power whereby they were born again, will preferve and uphold them in that bleffed State. St. Teter fpeaking to thofe Perfons zvhom the God and Father of our Lord J ef us Chrift^ accor- ding to his abundant Mercy, had begotten again unto a lively hope^ adds that they are kept by the Tower of God (the Almighty Power of God ; thro" Faith untoSalvation^Epi{\. i. Chap. 3. v. 5. and therefore it is impollible that they Ihould finally Apoftatize from Grace. When the Di- vine
^2 The PREACHER.
vine Goodnefs is pleafed to beftow that Power- ful and Sped?! Grace upon any Perfons, where- by they are diitinguifhed fronn all others, it is not to be thought that he will take it from them, and make null that Dil}in£lion which was between them and Reprobates : which yet the forcmentioned Perfons are not afhamed to aflert.
It ought to be remembred that it is part of the Everlajling Covenant made by God with the Ele£l, that he will put his Fear into their Hearts^ that they /ball not depart from him^ Ezck. 32. 40. And our Saviour faith of his Sheep, That they /hall never peri/h^ neither Jbali any pluck them out Qf his leathers Hand^ John 10.28. And our ApolUe affures us that the gifts and calling of God are without Repentance^ Rom. II. 7.9. And no Man can deny this, if he confiders but this one thing, that the San&i- fication and Perfeverance of the Saints depend upon the Eternal Eletiion^ which is fixed and unalterable, and therefore thofe muft be fa too.
Thus you fee what is the SoundDo&rine that St. ?aul preached, that is, what are fome of the Main and Principal Heads of it, and which the People ought to b^ inftrufted in in thefe times by their faithful Paftors. Much more might have been faid to explain, to illuftrate, and to eltablidi the feveral Points, but this which 1 hjve offered at prefent is only a De- tachnent fron a more Complete and Ample Trcatife which I intend on thefe Subjefts. However, from what hath been delivered, you cannot but takenotice of tl>e Confiftency of thefe
Do
The Secoftd Pari, 29
Doftrines among themfelves: you cannot but obferve that- they are Link'd together, and de- pend upon one another. The Knowledge of one leads us direftly to the Knowledge of the reft, becaufe they are all of a Piece. And f roni this perfeft Agreennent, Conne£lion and Har- mony, we mult needs infer the Truth anjl Rea- lity of thefe Doftrines : and we cannot but be pleafed to fee that hereby we are able to folve all the Great ?h(vnomc/ia belonging to theChri- flian Religion.
I PROCEED to the Second general part of my Undertaking,which is to (hew that thisPre- diftion of St. YauUThe time will come when they will not endure found Do^rine^ hath been, and is at this day fulfilled. The Apoflolical Dc- ftrines above recited have heretofore been oppo- fed,and in our own times the Oppofition is very frequent. Even in the Apoftle's time this be- gan, and he himfelf lived to fee his Predittion made good in part. For he intimates that /;/x G of pel was hid^ 2 Cor. 4. 3. and that another Gofpel than that which he had preached, began 10 be ftarted, Gal. 1. 8. which it is probable doth more particularly refer to the Doftrine of fujiification^ which was oppofed at thu rime. But in the times following, and efpecially when the Church was corrupted with Popery, the A- poftle's Prophetick Words were more fully ac- complifhed. It is likely that St. Paul here
fore-
30 The PREACHER..
fbretels the Pt;/;//^ Apoilacy .''.as he doth alfo 2 Theff.2.) and rogecher with that, the pre- valing of tho^Q U/jfound D^^i^-r/W vvhlch are contrary to thofe that I have mentioned. For it is no wonder that the Apoftle means te/; thefb, feeing there is fj great an Affinity between them. Infomuch as the Learned ^ Divines in Queen Elizabeth's days and afterwards reckon- ed thofe D^Qrines among the Fopijh ones, as being one part and divifion of them. I fhali confine my felf to the former ; namely, the Uji- found Principles which I refuted under the fore- going'-Bead, and I fhall briefly fliew that they have been entertained and ptofeflcd in the De- generate Times of the Church, and that then and now the Sound Do^rine^ oppofite ro thefe, hath not been endured,
I begin with the Decree o{ Eternal Ele&ion. And it is manifeft that this, as it is defcribed to us by St. Pj///, and as I have reprefented it to you from his Writings, could not be endured : for we are informed by St. Augujljn, Hilary^ Jerom^ and Fro f per ^ that a Conditional Ele&i- on and the Undetermined Number of the Ele5i were the Felagicn Tenents. And the fame Fa- thers tell us that Eternal Eledion without the forefight of Faith and good Works, as the Mo- tive ofthatEleSion, was denied and difbwn'd by Felagius and his Followers. And thefewere fucceeded by xh^Roman Clergy in the times of Papacy, who aflerted none ro hz chofen from
* Bp. Jewel, Dr. Sutdiff, Dr. WUlet.
Eternity
The Second Part. 31
Eternity but upon certain Conditions, and fore- feen Qualihciiions. And this is the General Opinion of thofe of the Communion of the Church of Rojne at this day.
Nor is it difliked by feveral of thofe that take to themfelves the Name- of Trotcftanis, as the Socinians and Remonftraiits, And even among our felvts, thete are -great ••Multitudts thn are fower'd with the ^cim^ Leaven. One C^^
of our Chief Divines, in his Faraphrafe and^^'^c^^v.^'vmy Annotations on the New Teftament evades all the places that fpeak of Eternal Ele£lion, and with art and fabtilty endeavours to baffle the true meaning of our Saviour and his Apoflles on that Head. And this Writer being general- ly admired and followed by our Churchmen, it is no wonder that the Do£lrine of Eledion hath been fo exploded by them. And lately^^ A.-^ff^ there hath rifen another, of no mean Figure, t^^'*"^ who hath trod in the Steps of the foremenrion- ^ ed Author (as^^ did in thole of Grotius) and will not fuffer one place in all the NewTefta- nienr to be meant of Eternal Eled'wn. In his Annotations he makes the EUlI to be Chriflians chojen in tir/ie out of the World by Fdiib^ but he takes no notice ot Election from Erernity.
And as for the Damnatory Decrees^ thefe kind and good-natured Gentlemen can by no Means brook them. They tell us that we charge God with Injnftice and Cruelty, when we allert the Eternal Reprobation of Ibme Per- fons, and in fo doing Ipeak the Senfe of the
Holy
32 The PREACHER.
Holy Sciptures. The "^^ Author whom 1 laft quoted tells us that thefe Words, {^As many as were ordained to Eternal Life ^, can t fignify a fixed number of Ferfons^ ahjolutely ordained by God to Eternal Life, Jo that they^ and they on^ ly fj)all obtain it^ and all others be excluded from It, becaufe this Exclufion charges God with the great efi cruelty : and he is not afraid to fay (what others have faid before him on this occa- fion; that// makes God as indrumental to Mens ruine as the very Devil. But if they think this to be two harfh and fevere, yea Unjult, I de- fire them to obferve what the Apoftle faith, af- ter he had maintained that Propofition, i/^ hath Mercy on whom he will have Mercy : and whom he will^ he hardnetb, Rom. 5'. 1 8. He thus ap- plies himfelf to the Perfon who raifes an Ob- jeflionagainft this, Nay^ but^ 0 Man, (faith he) who art thou that rep/iefi againf GodJ Hath not the V otter power over the Clay of the fame lump to inake one Vejjel unto Honour, and another to Difhonour ^ v. 20, 21. As if he had feid, (hall the Creator be charged with Inju- flice for doing what he pleafes with his Crea- tures? May he not, out of the univerfal Mafs of Mankind, lobk'dupon by him as laps'd and corrupted, and therefore Guilty^ and deferving Condemnation, choofe whom he pleafes to Life and Salvation, and doom thg others to Eternal Mifery for their Sins >
Surely, out of humble deference to the Ab- foluteLord and Sovereign of all, we may grant
* Dr. Wb, on the Place.
thli
The Second Part, ^5
this to He his Prerogative, efpt'ciilly when we hiid ir fo otrcn ad'cited in ibe Holy OncUs. Put this v\fll not move ai)d afFcft forn^ M-n, luch as have mean and fordid Hioughrs concer- ning the Great and Sovereign Being. The very mcnrioning of rhc Elrtl in one of our Sermons would be a Prodigy to them, and the pronounc- ing of Reprobaiio/i woul I be more furprifing and amazing than a fuJden Thunderclap Yea, fome of our Preichers tlieirifelvcs would hardlv recover their Wits, if fuch a Horrid Word (hould pafs thro' rhjjr Lips, Thus //'^ timers come in whicii the found Dolhine which Sc. ?dul preached, is not endured.
The next Do£Uine, namely that of Onginal Siny hath been alio rcj.^^fled, for tho' it h^d been univerfally held in the Church for the four firll Centuries, yet Pe/a^h^^ who appeared in the fifth, difpurcd agairift ir, and utterly deni- ed ir, and C as Sr. A^4guftin and other Fathers who wrote againlt Felug'uis acquaint usj main- tained thit no Perfons are conceived and born in Sin, that noMin is naturally enclined to Vice, and that no Vitious Inclination or Pro- penfion was or could be derived from our firlt Parents i or fuppofingfueh a thing, it is not ac- companied with Guilt, and it is impoffihle it fhould defcrve Punifhment. And as the Felagj- j;7xofold, fo the Kc?;^^-^//?/ aftervvard corrup- ted and obfcuredthis Doftrine of Original Sin, and efpecially this was done in the Council of Trent,
I> Socinm
34 T/^e PREACHER.
Socirjiis took the fjme fide, and hath the cc nfidence to fay, ^ Ihat Device of Original Sin is a Jeimfh Wihle^ and brought into the Church from Antichriji, And his followers tell us that t there is no fuch thing as Orignal Sin. The Retnonfirants^ and thofe of that way corae lit- tle fhort of this, and declare that Original Sin is II neither a Sin^ nor a Funijhmenty but a De- jeU^ or Infirmity, a Calamity or Infelicity infli^l- ed by God on Mankind : and fometinnes 'tis call- ed a Misfortune.
Wiiat fome of our Divines, and in our own times, have thought, yea and publifhed concer- ning Original Sin, is well known. A Prelate of the Church oi England, (hall 1 fay, or Ireland^ hath deliberately and profefledly appeared againft it, and with great Indufiry endeavours to prove that Adam's Sin doth not affefl us at all. It is a cruel and harfh things faith (a) a late Writer, that Gedfhoiild ruine all Mankind for Jo (mall a Faulty and that committed thro^ the levity of a filly Woman. And therefore he con- cludes that the Hiftory concerning Adam's Fall, and all the things that arefaid about it, is a Romance, a Legend, a Fable. The late Arch- bifhop, tho' he feems to own an unfuerfal de- generacy of all Mankind by the Sin andlranf- greffion of our Firfi Parents^ yet when he comes to fpeak to it, he faulters, and tells us only
* Dialog, de Juftificationc. t Cat. Racov. cap. |8. de Lib. Arbit. II Apol. cap. 7. (^aj D. Bitrnet Archaeolog.
cap. 7.
The Second Part. 95
^ 'tis a great depth ^ and tho the Scripture men- tions it, yet it /peaks but little oj it : hut he fiirh nothing of the Confeqiiences of it to A- darns Poiterity. But his Piipil is free jncl op::n, and it may l»e fpjaks out wh it ihf other lepc in, ^ Mofes^ faith he^fuid thr/e things mceriy to conciliate n reverence and regard to his Laivs^ ijohich command many things trivial and indite- rent. Another of our Churchmen talks tiius, 11 What am 1 concerned in AdamV Sins, which had never my will or confent^ fnore than in the 5//7X ^Mihomet r?/- Julius C?efjr, nay^ than in the Sins ^/Beelzebub and Lucifer? We are like to thrive well with our Points of Divinity if fuch rude and propkine Language as this (you mult pjrdon me it I cm't beltow h'^tter Epi- thets upon h ) comes from the Mouths and Pens of our leirnedett Divines.
A late Writer corr.es fober to de^roy this Point, and with great Pains endeavours to prove that (a) the Fofierity ^/ Adam did not Sin in Adam. And yet he grants that it is proved from Rom. 5. that the Fumfhrnent of AdamV Sin is devolved on his whole F oft erity. Where- in he plainly confutes himfelf, for Funijhment fuppofes Guilty and this fuppofes Sin : and therefore if he grants thatPunifhment is devolv- ed, he muft acknowledge that Sin went be- fore.
* Scrm. Vol. 7. p. 72, 73.
t Archaeolog. cap. 7.
II GlanvUoi the Pricxincncc of Souls, chap. 2.
[a) Dr. Whitby % Aonotat. oo Rom. $. 13. and ip.
D 2
56 T^f PREACHER.
I could mention others who are not Ughrly ting -d, hut deeply dyed in this gr^in : and if you fhould ask (hem one by one whit t'leir Sen- timent of Original Sin is, I que-'ionnothur tliey would agree to anfwer in the words of a late Lay-Author^ who profeffes thit "^ Original Sin Wiis ever a difficult Pill imt h him to f wallow^ his Reafon ftoppi/jg it in his Throaty and not having fahh enough to wafh it down. This we may guher from whit they have fdid and Writ, and trom obferving that this is a Dodrine feldom taken nocice of and regarded in our Sermons^ and wholly neglefted in our Prayers BrieHy, Felagius^ who fir It appeared againd this Do- ftrine, was a Britain^ and his Country at this - time affords too many of hisPerfwafiop.
Imputed Right eoufnefs is another Doctrine that will not be endured. We could not per- haps expeft any other thing from the ?api[ts^ who are wont fo extravagantly to cry up their own Meritorious Works and Kighreoufners. But to hear Men, who call themieives Frotefi- ants^ deny the imputed Righteoufnefs of our Saviour, is very ftrange and prodigious. And yet this is done by the Followers ot Socinus^ by the Arminians and Remonftrants^ by the late S«.Q: o{ Quakers ^ and even by P^me of our own Chur':h The Imputation of Chrift's Righte- oufneis, fiith one of them, t is no where deli- vered in the Holy Oracles, but is mere Imagi- nation contrary to the Attributes of God, and
Or4cI. of RcafoB. p. lo. f Mr. Glanvifi EfTiy 7fh.
to
Tlx Secoffd Part, 37
to theD'.'Q:rine and Dcfigns of ihc G(jipt;l, and is exceedingly puTnicious to ChriHian Lite and Virtue. We know another of our own Order who h'irh drjwn his Pen in this Caufe, nnd lof^ks upon the Imputation of Chrilt's Righte- oufnefs as mere Jirgon and iniignificant Banter. He hath a notable Talent of fjying what he pleifes on'dnv Suhj.ft, and accordingly he pe- remtorily iirerts, that "^ in all the Kczv Tejia- nient there is no fuch exprejfion as the Right e - oiifnefs oj Chrifi^ or the Imputation of Chrifts Right eoufnefs In the t f ime place, and jj elfe- where, he conti lently fiirh, x\\\x Imputed Righ- t eoufnefs plainly coniradilfs the G fpelof our Sa- viour^ that the G of pel is perfectly Jilent about it^ that // is no where to be found but in Mens tan- eies. The Book in whirh thcfe and the like Pafla- ges occur was publilh'd with Dr. Farmer's bnpri- 7natur to it, over which Honeft Dr. D/^/?(?r/ wrote rhefe Words with his own hind (as I find them in that Book which was given by him to Irini- ly College Library in Cambridge and. is there now to he feen ) I fe'irfueh Di/eourfes nnd fuch Im- primaturs voill bring no credit to the Reformed Religion ^ nor to the Church of England. No furely, unlefs that Religion and that Church can derive Credit and Ktpute from a Prophane and Impious Droll,not only on chs Imputation of 0)ri/l's Right eoufnefs J hut on !iis Sat isj allien , and the Vindi^ive Ju/tice of God^ and x\-\q Ap- plying of Chrif's Merits byFaith^ and the Uni-
• Difcourfc concerning the Knowledge of Jcfus Chrill p. 245. t f. 242, >4^ IIP. 373.
D :? on
gS The PREACHER.
on of Chriff- and Believers^ and on fcveral othei* Great Myftcries of the Gofpd. A Lucian, a Julian^ a Rablais could not have afted this part more dexteroufly and exaftly.
But there is another that fet out about the fime time with this Writer, and perfec^^ly agrees with hini in run'iing down the Dottrine o'flm- purarion, In a Difcourfe where ht; gives us ari Account of the Frinciples and Praiti/'^s of cer- tain Moderate Divines of the Church of Eng- land, he tells us that ^' we hear no talk from their Fulplts of an Imputative Right eoufnejs. Nor is there any fuch thing in their Bibles^ as he adds afterwards, t Imputed Rightcoufnefs is not to be found in all the Bible ^ as it relates to Chrijls Righteoufncfs. This is juil whit the other Gentleman faid, that there is not on^ place of Scripture where Chrifts Righteoufnefs is fild to he imputed. Which alfo are the ve- ry exprefs Words of Bellarmine, as well as of Socinus, But he grows Infolent and Paflrionite, and intimates thu none but Arrant Hypocrites defire to have ynore told them concerning the Im- putation of Chrills Righteoufnefs, than whit he had fa id of it Vart i, p. 126. Who woukl think it that thefe Men who ftile themfelves Moderate Divines^ fhould be lb intemperate in their Tongues, and fo given to Infult > Whilft they are Enraged, and fpit Fire, they would perfwade us that their Mouths are Cool. Whilft they appear in an Agony, and are next to Raving, they pretend to Moderation. But
♦ Pirt I. p. 125. f p4rt I. p. 152.
h€
The Secoftd Part, 39
he proceeds, and in the f^me pljce affirms, that Ov'ifts Right epufnefs being jnadc ours, is grofly falje^ and a dangerous 'Notion^ and Konfenjc \ yea, in ^ another place he condemns it as a Softifh Doilrine. Still here is a great deal of Pafiion and Confidence, but no Argument or Proof.
I might further obferve the Inconfiftency of this Reverend Author with himfelf, for tho'he declares himfelt all along iiiff and peremptory, Iragiflerial and pofitive in all the Arminian Points, yet he intermixes very lufcious talk about Freedom inOfinions^-'ind would have fi<^ne to be Fofitive and Dogmatical Which foon re- minded me of what I met wirh in Bifhop San- ierjons Pax Ecclefia^ where he bids us take notice of the Cunning of the Arminians, to ai^ Vance their own Fariy^ in pleading for a Liberty for every Man to abound in his own Senfe in things undetermined by the Churchy thatfo they may fpend their oxQn Tenets the more freely : whereas yet it is too apparent by their Writings and Speeches that their intents and endeavour is to take the benefit of this Liberty themfelvesy but not to allow it to thofe that d/JJent from them. Thus that Judicious Prelate.
There is anoth.;r digniried Man of ourChurch who lately tells us,that t there is no mention in the Scripture of the Imputation either of one Mans Sin^ or of his Right eoufnefs^ to another. And he adds foon after, that tho' for the Obe- dience of one many are and were delivered from
p. 140. t Dr. ff^/;/>6ys Annotat. on Rom. 5. 19.
D 4 that
40 The PREACHER.
thatdeJth to which they were obnoxious, yet they are not made righteous by our Saviours Righ* ieoujnefsirnputed to them. And fcveral ot our Theologers are of the fame mind, and there- fore the Doftrine of Imputation is generally kid afide, and in molt Pulpits is no longer heard of: or if it be, it is exporeJ to contempt and korn. ^m\ yet one would think this Doftrine (hould not be queffmned in the lejft, but that all Perfons (hould readily give their Suffrage to it, becTuie we are alTured that there is norigh- teoufnefs of our own, whereby we cm be julii- fied, all our Inherent and Perional Righteouf- nefs being imperfe^f : therefore it muft be an Imputed Righteoufnefs that we are to rely up- on. Wherefore, inftead of deriiJing, welhould rather admire the Grace ot God, and adore his Goodnefs thit, feeing no Man hath fuch a righteoufnefs of his own as is finieis ard perfeft^ there is provided for us a Righteoufnefs that hath thofe C>tnlities. And this m^y be truly faid, that if we are not deeply apprehenfive of this unfpeakable Gift and Priviledge, it is a fign v\'e have no fenfe of our Sinful and Wretched Itare : hue where this is there is a fenfe iikewife of our abfolurj need of Imputed Righteoufnefs.
That other part of Sound Do^rine, namely, yujlification by faith aione\ \s exprefly denied, not onlv by thofe of the Roman Communion, bur by the other Parties betore mentioned, arid even by our own Clergy. Some Years ago, when no Theological Books were to be publifh- ed without a Licenfe obtained from an Archbi- li7op or B'fhop, a Friend of mine had occafion * • to
The Second Part. 4t
to make ufe of one of their Chaplains for that purpofe, that is, in order to tlte publifhing of a fhort Difcourle : but he refufed to grant his lmpriwatu)\ meerly for this Rejfon, becaule there were ( as he alledgcd ) fonne Touches of Qahin'ijm in it. And what was ihe Calvlrnfm obje£fed againft, and which hindred the publifh- ing ot the Book } It was this, that Qood Works and Holy Duties are not the Ingredients of Jufti- fication. Notwithitanding there are in the ^z- bie^ not only light Pouches and Specimens, but large and ample Confirmations of that which he calls C"j/z;//7//>//. Sr. PauPs EpiJIIes^it'MovQt Calviniftical^ and piriicularly in the Point of Juliijicaijon^ which is the thing I'm now fpeak- ing of It is certain, if we will adhere to this Apoftle, we cannot hold that we are juftified by Works in Conjunftion with Faith, as fome of our prefent Clergy aflert, both in their Wri- tings and Sermons. And it is obfervable that rhey ufe th::;very fame Arguments in thisCaufe which the Roman Writers do. They are either fo lazy or fo unskilful as not to offer any of their own: but they plentifully borrow of the Champions of the Church of Rojne, and ftt down what they fay Word for Word.
If it beobjefted that Si.James^ another A- polUe, maintains this Doftrine, and in exprefs Terms alferts that by Works a Man is juftified^ and not by Faith only^ Jjm. 2. 24. there needs not much be faid to reconcile thele two Apo- 111 es, tho' there hath been great toiling and fweating about it in the Writings both of Pro- tefiants and Papifls. The fhort is this, that the Apbftle Paul fpeaks of that Juftification
which
4? The PREACHER.
which is before God^ and St. James of that which is /'^y^/'<? Man. The farmer is by Faith alone^ the latter by Works joyn'd with Faith. In the fight of Men we are truly faiv! to be re- puted Juft and Righteous becaufe of our Holy and Religious Aftions which are taken notice of by Men ^ and we cannot otherwife be pro- nounced Righteous by them, for our Faith is invifible to them. But before God our Faith alone is fufficient to conftitute us Righteous, he having appointed this to be the fole Inftrument whereby we apprehend Chriftjefus. But our Reft Works are not able to render us Innocent and Acceptable in the fight of God.
This is a plain and ca iy Solution of the Dif- ficulty, and this is grounded on theDiltinftion vThich the Scripture it felf makes between Ju- ftifying bejore God^ and be/ore Me??^ Luke i6, 15. Rom. 3. 20. Rom, 4. 2. Gil. ;. 11. for where the former of thefe is mentioned, it is in Contndittinftion to the bt:er, which is neceffa- rily fuppoled, tho* not exprcflTed. In a Word, Faith alone is the Inftrumenr of Juflification before God, but Good Works are nccefTary to ju- ftify our Faith before Men. Thus St. Paul and St. James ^xi^iWy agree. And thus it appears that Juffihcition by Faith alone is z found Do&rine : and I have made it appear likewife that it is nof endured, no not by our Engliflo Preachers.
And the fame may be faid of that lafl Do- ctrine which I infilled upon before, I mean that o{ Special and Supernatural Grace^ and the ne- ccfF.ty of it in order to Converfion and Salvati- on. St. Auguflin and other Writers who give us an account of the Herefy of Felagius^ ac- quaint
The Second Part. 43
quaint us thit this was the principal Put of it, that Man is born with that Natural Power and Strength whereby he can choofe thic which is fpirimally Good, and perform all Good Works, without being beholding to a Special Grace. Some of the Church o^Rome favour this Opini- on : hui Sod n us ^r\di his Partifans nrofeflediy maintain it. In the Raccv'umCatechijm there is this Queftion put, ^ Is there not need of the In- ward Gift of the Holy Spirit^ that voe may be^ Tieve the Goffel} and the Anfwer is, l<^ot at all. And their chiefeft Authors boldly ailert that there is no more required to Ccnverh'on than Preaching of the Word and Moral Suaiion.
Th^Remonflrants^ it is true, acknowledge, that nothing is done aright in Religion without the help of the Spirit; they grant that the Di- vine Afliftance is neceffary to the doing of every <Good Aftion. But by this Help and Alfiftance they generally mean no more than God's Ordi- nary Concurrence. Which is no more than what the Pagan Phi/o/ophers + willingly grant- ed. They all held that Divine Affiance was necelTary to make Men Venuous, efpecially in a High Degree. Niy^fomQ of thQ Remonfirants fcarcely acknowledge fo much, for ihey tell us that one Man is helped by God as much as ano- ther. They hold that God doth as much for thofe thatperifh, as for rhofe that are effeftu- ally fived, as much for Judas as for Peter .- and if there be any thing extraordinary, ic is
* Dc Prophetico ChriftI munerc. cap. 5.(^u.&: Rcfp. p.
t MuItos& noflra ci vitas &Gr^cia tulit fiogularcs viros, quorum ncmincm, nifi juvantc Deo, taJcm fuiflc crcden- dum eft. Cic. dc Nat. Dcorum. I. a. done
44 T/'^ PREACHEFv.
done by a Mins own felf. It is from Mmd's Free Will and the right exerting of it that God's Graci heconnes Etfetlual.
And this is the general Perfwafion of Our Churchmen at this day, who lb extol Mjn's Free Will and Natunl Power as to derog.ire irom Supernatural Grace. They are never fb Romanrick and Rapturous as when they talk of Free Will and Liberty ©f Choice : ^ by ver- tue of this^ fjith one of the chief of them, a Man moves h'lmfelj by his own Inter /lal Princi- ples, and Vital Energy^ and can determine him- felf to this Obje^l or that. He hathfuch a Helm within hi mf elf that he can fail aganft Wind and Tide : he can move him/elfin a Calni^and ftay him- felj in a Storm : in a word Joe can move which way^ when andh^w far he will, and flop his own ca- reer when he pleafcs. And iuch mighty things are genenlly attributed to this Faculty as we feldoT) or never hear afcribed to the Almighty Grace of God. You (hall rind our greateli Di- vines applauding and mignifying the Power of Nature even in Perfons that are in a (tare of Unregeneracy. t The zvorfi and mo/} vitioufly enclined Men, fiith the forecited Author, do fome Good. And as for thofc that can offer t the moj} Vertuous Aiiions of'Unregcnerate Men to be cxprefs Sins, they may pretend what Patrons they will oj their Opinion^ but Vm fure neither Scripture nor Reajon will countenance it Say you fo ?• then what think you of thofe who
'^ Df Goodman'h Winter Evcninp, Conference. Pjrt 2. p. •c. f Dr. GooctmAti'i Penitent I'irdon'd. p. 77.
com
The Second Part. 4^
compoDd the Articles of our Church > do you look upon thetiiasGood Patr()uS,or not >ciu you believe th.it rhey hjd neither Scripture nor Kca- fon on their fide when they aiFwrrcd tjiac •*" we have no poicer to Jo good Works plejjiint and ac- ceptable to Gocl^ without the Grace oj GocI^ by ChrijVs preventing us? or do you think that Vnrcge/ierate Men have the Grace of God by Chrift, preventing them ? And is there no Scrip- ture or Reafon to countenance this Aillrtion, that the A«Slions of Unregenerate Men are Sins^ why then did you fubfcribe to that other Arti- cle of the Church of England^ t Works done be- fore the G/ ace of Chriji and the injpiration of bis Spirit^ for that they are not done as God hath willed and commanded them to be done^ we douht not but they have the Nature of Sin >
This is the Language of our Church, and of the Scripture, and yet we fee it is an unknown or a barbarous Tongue to tJiofe who pretend to underlie nd their Mother when fhe ipeiks , or rather they do underhand her, hiu willfully and obOinately difguife it, to favour tlieir own Opinion and Sentiment. They dire^Hy contra- di£l the plain and exprefs Words of the Arti- cles, compofed by our Reverend and Pious Re- formers^ raiher thin they will difown the up- ftart Do£lrine of the Remonfl rants. Thcic may call the mfe Ives Ckurchmn, but ihey muii bij beholding to a Catechrcfis,
♦ Artie. 10. t ArtK. I ^.
But
46 TAe PREACHER.
But let us go on, and hear what fome others of our Preachers fay "^^ God's Government of Man, fairh one whorm I had occafion to quote before, conjifts in laying external refirqrnts on him^ and affording him internal Ajjifiances of. Grace : and when this is done^ it becomes God to leave him to his own Choice^ and to reward and puniP) him as he deferves. This Writer al- lows of fonne afliftance of Grace, but none to influence upon a Ma ns^ IF/7/ and Choice-^ here every Man is left to himfelf, and his own Na- tural Power. If he will convert and fave him- fiilf he may, bot God hath nothing to do with it ^ for if he (hould interpofe and aft, then Merit would be taken away, then the Man could not be rewarded and punifh d as he dejerv'd. Thus prefently after he faith, It is very becom- ing the Wifdom and Jujlice af God to leave every Man to the Freedom of his oxan Choice to do Good or Evil, to deferve Rewards or Vunifhment. This is the fine Hypothefis of our Divines, and they unanimoufly cry it up. God propofes aptly ^ and invites tenderly^ faith t One of rhem, but then he leaves us to the difcretion of Compliance : he 7fioves and afpfis us to the bejl^ 'but (till he leaves i^ with Power to do as we pleafe. He makes God a mere Propounder, an Invirer, a Mover and an Afliftant in the great Bufinefs of Conver- fion, but he can go no further ^ ic is the Sinners Difcreet Compliance and his Tower to do as he pleafes that finifhes the Work.
* D. Sherlock, Of Divine Providence, p.61, t Df. Toun^'i Serm. oofcvcral Occafioos. Vol. i«
The Second Pari. /i^'J
I will add one Writer more, that we may fee that they fpcak the fame Language, and are in one Tone. "^ God^ faith he, proceeds with Men by Methods of ^etfwafion^ and not of Con- fir dint. He allows the Means that are fufjicient^ but he doth not think himfelf bound to render that which is fujficient^ necejjary and irrefifiiblc. — The Succefs of all his Alcthods turns upon our complying zvith^ or holding out again fl them. In fhort^ all that is done ( viz, by God ) and all that can be done in this Cafe^ f^pp^fes an honcjl and diligent Application oj our Minds^ to render it Effectual, Which is as much as to fay, God indeed ufes the Means, he doth his Indeavour^ he doth what he can towards the converting of Sinners, he makes fome EfFay towards it, he offers at it, and doth all that can be done by him, but he is not able to elFe£J: the Bufinefs of himfeir,notwithftanding his Onnnipotency, But when God hath exerted all his Force and Power to no purpofe, then comes the Sinner, and gives Succefs to tlie whole, and renders it Ef- feftual. This in plain Terms, without difgui- fing it, is the profefs'd Doftrine of our Preach- ers at this Day: and all our Free-Willers agree in this Propofition, that Man is the Principal Agent in his own Converfion, aud not God : for they aflert that after all that God haih done, or can do, it is the Man himfelf that efiefts the final Work of Converfion.
♦ Dr. Stanhope Paraphr. and Cora, on the Epift. aad Gofp.p. 255, 235.
We
48 The PREACHER.
We find that Learned and Pious Prelate, whom I mcncioned before giving his Judgment of the Arminia^is thus, MVhen they have done and JaidiKihat they can^ they mu ft fi and guilty of Symbolizing with the Pelagians both in their Frinciples and Conclu/Ions, in giving Alans Will (and not God's Grace ) the chief e[t Jlroke^ and the deciding and lajl determinating a?id cafling Power in the Work of Converfion. Fronn whole Judicious Sentence we may inter that Pelagian- ijm is now indeed the Britifh Herely^ And what if it he > One of our Divines will defend it, and the Author of it. t One of the things^ faith he, which gives occajion and encouragement to fo dangerous a Do[frine as Calvinifm is the over- heated Zeal of St. Augufiine, St, Jerom, and others of that Age agair.fi Pelagius. And pre* fently after, // muji be acknoxoledged to the Cre- dit of our Country^ in which he had his Dirtb^ that he was a very Wife^ as well as Vertuous Per- forty and that for the clear nefs of his Reafon he had incomparably thi Advantage of all his Adver- faries put together, Whjt would you have more fa id in commendation of Pelagius ?
And fo I have gone thro' the leveral Heads that I propounded, and have particularly and di- ll inftly (hew'd ih^tthetimeis come wherein Men will not endure found Do^rine, Now I may truly fay, as our Saviour in another cafe, This day is this Scripture fulfilled in your Ears. You arc, I doubt not, fully convinced ihat the Indiftment
* Bp. Sanderfon'i PJX Ecclcfi*. f Mr. Tumefi
Middle W*)', &e. p> $90,
was
The Secorid Part. 4^
was truly laid, and the Bill is found. You arc fenfible that what I have fdid is no F He Accu- fation, no Slander, no Calumny. Their own' Books and Writings, their own Sermons and Difcourfes, their own Arguments and Reafon- ingsarcan undeniable Proof of this. I would not be miOaken : I moft freely granc own and pro- fefs Our Church to be a True and Sound Church, and therefore I ch.irge nor thefe fore- going things on our Church ir f.lf, bur only on fome that call themfclves Members, yea, and Sons of Ir. Nor are thefe Particulars dcfii^^n'd to be a Reflection on the whole Body of the Cler- gy ^ far be ic f^'om me to affix thefe things ot\ All, for I know there are f^ ne, and I hope there are many who have roc bowed their Knees, have not fubmittcd and rehgned them- felvesto thefe Errors and Falfities.
But that there is a great Di^clenfion from the Primitive Truths, and from thofe particularly mentioned, is too nrjanifed to be concealed : yea, and the Peifons concerned do rot delire ic' ftiould be concealed, for they procliim it totlie World, and therefore they can't complain thic I have done them any wrong. The popuhr de- claiming againft the Anti Rcmonfiranc DofTrrinej, which the Pulpits of latj refouni with, is my Compurgator. The Writings and Difcourr-s of our Divines bear wicnefs d.jily that the/J/- minian Points are their Delight : :ind thefe the\r are continually cultivating, and bringing to' perfeaion. lvt7;/^/7///'j/;////^z is efpoufect by our Chiefs ; it appears in a Canonical Habit, it i.^ voted to be Orthodox, and it even p.iflls for tiie Articles of our Church. Nothing will p:o K' dovvH
5c The PREACHER.
down wiih the Buik of our Clergy but this. AW other Do^^rine is edcemed by them but as a Religious and better iort of Canting and Gib- beri(h.
And yet, by the way, it is obfervable what good Company thefe Gentlemen keep, Febgi^ ans ^ fafifts^ Socinians^ and even fakers, Thefe all along in the feveral Tenents are their AfToclates , their Comrades , their Friends, whom yet at other times they pretend to diflike, and to hold no correfpondence with : yea, they leem to fliew a great Antipathy againft them. But it feems they can Unite very peaceably in thefe Dodrines ^ which I wifh may not be a prefage and forerunner of their joyning toge- ther in more. God grant that the Perfons who are moft concerned in this Difcourfe, may fe- rioufly Confider what I have faid, before it be too late. So much for what I intend under the Second General Head of my Difeourfe,
1 PASS now to the Third^ which is this, to enquire what is the Spring of the Dilbrder, whence it is that Men will not endure found Dc- flr'ine, whence it is th:it there are thafe among us who take as much Care and Pains to un- teachMen theGofpel, as the Firft Planters of it did to inflrudt them in it. One reafon that is to be afligned of it is the Judicial hand of God. H;?, in way of Punifhment delivers Men up to Errors and Miflakes. For feeing we are told
that
The Second Part. 5 1
that God gives fome up to their own Hearts
Lujis^ ?fi\. 81. 12. toXJnclcannefs^ Rom. i. 24.
to vile Afft'Uions^ v. 16. it is not to be douhted
that he alfo gives Men up to theBelicf of Falfe
Doftrines. Which is according to that Predi-
ftion in 2 H^ieff. 2. 11. God Jlmll fend them
firange dcUifion^ that they Jhould believe a lie.
And fo what our Blcfled Saviour (aid when he
was upon earth, is now again fulfilled, T^hou
hafl hidthefc things from the Wife and Prudent,
Thou haft hid them from thofe who have a
greap Opinion of their own Wifdom, and
would make that the Standard of all Divine
Truths.
And thus it happens that whtlft fome deny thofe Do£trines which I fpoke of before, name- ly, Eternal Eleftion and Rejedion, and the Ne- ceffity of Special and Supernatural Light and Grace in order to Divine Knowledge and Con- verfion, they give a Proof and Experiment of this themfelves, for their very oppohngof thefe Doftrines is a Conviftion of the Truth and Rea- lity of them. For by this obftinate reJeSling of Truths fo plainly reveal'd,they make it evident from their own Example that Light and Truth are with-held from fome Men, that God opens not their Eyes to behold them, and that he vouchfafes his Special Light and Grace to thofe only whom he pleafes to confer it on : which is the Confequent of the Eternal Decree^ but not caufed by it. Here it is exemplified that God gives unto fome the Spirit of Slumber^ Eyes that theyfhould not fee, and Ears that they Pwuld not heary and we may truly add, unto this day^ Ifa. 2^. 10. Rom. 1 1. 7, S- This is in
E 2 way
52 Ihe PREACHER.
way of Piinifliment, for God makes one Sin the Penalty and Rt'compenfe of another.
And asG^i/iu v\'ay of Punifhnnenr, io Satan in way of Delulion may be laid to be the Au- thor of this Spiritual Blindnefs and Deafnefs. Thus the Apoflle lets us know how his Gofpei zfjjs bidiiom fome Perfons,//?^ God of this Worlds faith he, hath blinded their Minds, left the light of the glorious Gofpei of Chrift fhould fhine unto them^ 2 Cor. 4. 3,4. or rather I conceive it fhould be rendred thus, ^ That the Illumination of the Gofpei of the Glory of Chrift fhould not fhine unto thein^ that is, (hould not be favingly mani{c;rted to ihem. Whence I gather that the Splendor of the Evangelical Truth is very great and powerful, and plainly difcovers to us the Glorious Methods of Salvation by Jefus Ghrift^ but the Evil Spirit, the Spirit of Darknefs by the Etiic.icy of his falfe Perfwafions blinds the Eyes of Men, and hinders them from receiving any Benefit by that Glorious Light and Splendor which accompany ihefe Divine Difcoveries.
it is a thing that I have fometime wonder'd at, that Tvjen o{ Learning and Judgment fliould fo refohucly fet themfelves againft the Clear and Radient Minifeftations of the Gol'pel, .ind I have been ready to put that upbraiding Que- ftion to them that St.Faul did to the Galatians^ Who hath beniitched yon that you ftjould not obey the t7-iith, that you (hould not comply with Do£hines that are fo bright and fhining, and
itjrry
The Second Fart. 5 5
carry lelf Evidence along with them > And tru- ly it murt be this Witchery^ ihat is, this Sjt.ini- cal F.icination which the Apoftle here menti- ons, that is the Caule of this ftrangeeflLcl. And we cannot but obferve (vehich is much to our J)refent purpofe) that this Inchantnicnt which the Galatians lay under, was in rcfpt-^l ot one of thofe very Doftrines which I have infified on, to wit, Jultificat'wn by h'aith alone. By the ftrong Delufion of Satan, (which the Apo(tle here calls bewitching^ becaufe this fort ot Ope- ration is by the help and particular concurrence of that Infernal Spirit) thefe People were pre- vailed with to revolt from their former Belief, and to be perfwaded that they were to be jufti- fied by their Works.
But we are thegreateftlnchanters ourfelves, and fo I come in the next place to inquire into thofe Caufes of Mens embracing Unfound Do- [irine^ which have reference chiefly to fbme thing thai is wilfully Evil and Faulty in them- felves.
I. And fird", one great Reafon why our Divi- nity at this day degenerates from what it was, is becaufe a Spirit ofPricfe and Arrogance reigns among us. This intoxicates our Minds, and makes us heady and prefumptuous, and infpires us with falfe and dangerous Notions, and difpofes us to vent and deliver fuch Doftrines as are inconfiftent with the Soundnefs of the Ghriftian Principles. This is that which the Apoftle has long fince ohferved. If any Man teach othervcife^ and confent not to wholc/onie Wordsy even the Words of our Lordjefus Cbrift^
E 3 and
54 ^he PREACHER.
and to the Do^rine which is according to Qodli' nefs^ he is Proud, i Tim. 6. 5,4. It is a fign thjt he is an Arrogant and Sell conceited Per- fon, and rheicfore (as it follows) hiows no- things nothing of thole vcholefome Words before rne.uloned. He is conceited of his Knowledge and Wifdom, and this is the fourceof his Error. Thus we fee at this diiy Men of Parts and Wit, who have v^-onderfully improved their Intelle- Qucils by Reading, and Study, and Conyerfe, and are of great Sagacity and Reach, and are skilled in all Bufinw^fs, yet (hew themfelves Dull and Blockifh in the Matters of Religion and Divine Wifdorn, in Points of Faith, and in the Things of the Kingdooi of God. Which fhould abite our wonder at what we fee m the World ^ namely, that many of that forementi- oned Character are wretchedly miftaken.and fall fhort of the true Notions of God's Decrees, of the Power of God's Grace, of the NeceiTuy of Chrifl's Righteoufnefs, of their Natural Weak- nefs and Inibility, and other great Principles of the Gofpel. Which may truly be refolved in- to this, that True and Saving Wifdom is rejeft- ed by fuch who vaunt themfelves the Sons of Wifdom.
This was feen in the Pharif^es and the Cler- gy of the Jewijh Church, who were of a very AfTuming and Arrogant Temper, for their Know- ledge pufF'd them up, the Conceit of their great Parts and Acquirements made them haughty and mfolenc : and therefore they refented it with great Difdain and Supercilioufnefs that they were found fault with and correfted by cur Saviour. Are we blind aljo ? faid they.
What
The Secoftd Part. 55
What! we that are Men of Learning, we that are Guides and Leiders of the People? No lurcly, we are not Blind : we are the Men that See more exa£>ly than the ref> of the World. Nay, all the World is blind in Comparifon of us. Therefore we will hold tad our Principles Q^JuAaifm^ and defie ChrilHanity and the Au- thor of if. Where Pride gers the Afcendenr, there the Purity and Simplicity of the Gofpel are defpifed, there Mens own fond Notions ara magnified, there they are end jved to their own Hypothefis, and doit on their Beloved Maxims, and refufe to fubmit to the Wifdom of God. Thtir Bufinefs is to quarrel with Heaven, to find fault with the Determinations ot the Soveraign Being. And to fay all in a Word, they bid a- dieu to Hu7nility and the F^///; together.
But on the contrary, Modefty and a humble Mind prepare Men to embrace and approve of the Chriftian Doftrine. They caufe them to ac- knowledge all to be Jud and Right that God delivers, notwirhlhnding ic contradi£ls our common Reafonings. If we were arrived at this Holy Temper and Difpofition, we Ihould foon take up our Old Doftrines again, and return to our Primitive Principles, with the humblefl: A- dorationof the Divine and Heavenly Wifdom. If we hQ Meek and Humble^ there is affurance given us that we (hall be tnught of God, and endued with all faving Wifdom, TfaL 25. p. concerning the meekeji Man on Earthy we are told, that God knew him Face to h'ace^ Deur. 34. 10. which fjgnifies that he had the molHnti- mate Converfe with God, that he had the E 4 greateft
5^ T/je VKEACHEK.
greateft Communications and Difcoveries from him. It is certain that Meeknels is a great Ad- vancer of our Spiritual Knowledge, and Capa- citates us for the receiving all Sacred Myfteries. This fits and prepares us for the Impreffions of Truth, and makes us ready to comply with its Diflates. Now we are forward to give Ear to thofe Doftrines which are difplealing to Flelh and Blood, and repugnant to our Corrupt and Depraved Nature. This is the Reward oiMeek- nefs and MumUity,
In order to this, we muft be throughly appre^ lienfive of our Natural Ignorance and Blind- nefs. ^ We are told by one who was a Great Proficient in Philofophy that the firft thing re- quired in oni:: of that Charafter is ^ to throw a- lijay all Conceit oj Knowledge, for a Man will never learn thofe Things which he thinks he knows already. We are fure that the firft ftep to the Chriftian Philofophy is to calt away that Efteem which we formerly had of our Na- tural Knowledge : and we muft willingly and readily abandon our falfe and miffaken Notions, in order to our receiving true ones. And this cannot be done unlefs we extirpate Pride, which is the Root and Spring of our Errors and ]Vlitlakes. To which purpofe we fhould feri- oufly ponder whit a Great and Learned Man of our Church faith, "t With great worldly Wifdo7n^ faith he, there is always great Bride^ the great-
t Dr.JacIiscu. Vol. i. B. 2. Chap. 14.
til
The Second Part, 57
eft Adverjary to True and Santlified Chnjiian Knowledge. All the ski I which Mcnfo minded can attain to in Heave/ily Matters, is but like Leffbns got by rote. It mujt be quite forgotten^ at leaji utterly renounced and laid afidejbejore we can be admitted into the School ofChrifi.
If fpme Men among us had liften'd to this, they would not have depraved thofe Do£lrines which I have difcourfed of^ they would not have disfigured the Gofpel, and with intolera- ble Prefumption and Arrogance transformed the Principles of it. This proceeds from the want of a due Senfe of the Defe£l of their Na- tural Underftandings, with relation to Divine things. Therefore faith the Apoftle, // any Man among you feemeth to be IVife^ let him be- come a Fool^ that he may be Wife^ i Cor. 3. i<5. Let him be apprehenfive of the Weaknefs and Shallownefs of his Underftanding, let him fee that he hath great Mixture of Foolifhnefs, and that Ignorance hath poffefs'd him in a great Meafure: and this is the dire£l way to con- ceive true Notions of the Divine Doftrines which are propofed to him, and to attain to Spiritual Wifdom.
II. Another Reafon why found Doilnnc is Tiot endured^ is becaufe Men (hape and mould their Religion according to their Worldly Intc- reft. Thefe are of the number of thofe whom the Apoftle fpeaks of, yjhofeek their own^ and not the things oj Jefus Chrijl^ Phil. 2. 21. the fame that by Ignatir/s are called Y^^is^^^ofoi^ fuch
as
58 The PREACHER.
5s m:ike Merchandife of Chrifl and the Chfiftf- an Religion, and fee Chriftianity to Sale. The love of Intereft preponderates that of Truth and Integrity. They take up fuch a Set of Do- ftrines to ferve their Temporal Ends : but for Unprofitable Truths, they will have nothing to do with them. Thefe are every where fpoken againft, and the ProfefTors of them defpifed, and loaded with Contempt and Obloquy. This we fee in the Jews^ to whom the preach- ing of Chrifl crucified was a Stumbling-block, The Crofs lay in their way, and hind red them from coming to Chrift, and acknowledging his Do£trine. Kicodemus^ a Man in Place and Authority, was afraid to own our Saviour, and ro be feen at Midday in his Prefence: and this was an Impediment to his knowing thofe Divine Truths of Regeneration^ And others of the JewKh Church and Nation, rather than they would quit their worldly Intereft, and In- dure Tribulation for the fake of Chriftianity, chofe to iniii£t it, and that with the greateft Se- verity, on the Chriliians.
And the Gentiles imitated them in this cur- fed Wifdom and Prudence : thus we read in the Atis of the Apolf les how St. Vaul fped a- mong the Athenians^ how unkindly he was trea- ted by thofe Mafkrs of Civility and of Arts, ihole Sons of Reafon and Philofophy : they re» viied and mocked him, and they haled him to Areopagus, which was the fevereff Court of Judicature among them, intending without doubt to get him Sentenced as a guilty Cri- minal. Thus was heufcd Tit Athens^ that fa- mous Univerlity, the Nuffery of Arts and Sci- ences,
The Second Part. 59
enccs, theGreateft Mart in the World for Phi- lofopy and all forts of Learning, becaufc thofe Men would not embrace that Religion, and ap- prove of thofe Do£lrines which were attended with Difgrace and Worldly Difadvantages.
And this is ftill a reafon why in many parts of the World thefe things were hid from the feemingly Wife and Prudent. As ws may plainly fee in the Church of Rome^ where ma- ny Excellent Truths are trifled and oppofed, Itecaufe they are thought to be a^inft their In- tereft. Popery is Unreafonable in many clear Inftances, as being againft Common Senfe, and againft plain Scripture, and yet for Temporal Ends it is aflented to and complied with, yea and ftitly maintained and vindicated. ^ Their Preachers (as Era/mus heretofore complained of fome of them) ptofefs and teach any thing in Religiottj even againft their Confciences, not becaufethey conduce to their Peoples Wei- fare and Salvation, but becaufe they make for their own Advantage.
This we fee among our felves, many Mens Minds aredifpofed, and their Judgments bribed by thofe Emoluments and Preferments which are held out to them, and they are forward to adopt fuch Opinions as they know are attended with Profits and Rewards. For there are Vrea- chers^ as well as Soldiers of ^ortitnc^ as they are called. There are true Switzers of the Pul-
* quidvis dicunt, fcribunt, fuadcnt, &: contra confcicn- tiam probant, non ut falutarem reddant gregem, fed uC magnificaiTi fibi parent fortunam. In Ecclefiaflc.
pit,
60 The PREACHER.
pit, who always take to that fide which Fayt beft. There are Hackney Divines that Mind the Hire chiefly, and we are not to think that fuch are concerned what Doftrine is True, and what Falfe. The greedy Plura/ili doth not take Care about Orthodoxy^ but his I/icome : and Lis Curate is under the Temptation of being of ,the fame Perfwafion with him.
Alas / how many are there that talk of ad- vancing the Church and our moft Holy Religi- on, and yet defign no other than the worfhip- ping of Mammon ? We may apply to Our Times what the Platonick Philofopher faid of his, '^Merchandizing and Huckftering are to be founi every where, and hereby Mens Under- ftandings are perverted and blinded, and their Judgments debauched. So that it is no wonder that Unfound Doftrines are vigoroufly defend- ed by fome Perfons. It is no wonder that they employ their Tongues and Pens to maintain that which carries its Recompence with it, the Favour of the Great Men of their Order, Pro- motion and Grandeur. Theexpeflation of this, or the aCtual Fruition of it furnifhes them with Rhetorick and Logick, whets their Stile, and fers an edge on their Arguments. This enables them to make their way thro* all Obje£l ions and Difficulties, and even to trample upon Scripture it felf. Some of the Doftrines they maintain are fo Improbable,that we have Reafon to think that they believe not what they fay, but that
Max. Tyr. DilT. 26.
they
Tl^ Second ParP. 6i
they are othcrwife perfwaded than they pro- fefs to the World : only they are refolvcd to gratify fonieBafe Humor or Intereft, and there- tore they ftrike in with the prevaling Party for Gain and Advantage ^ as the Jackal hunts with the Lion for part of his Prey.
And here under this Head I would offer this, as a reafon why we degenerate in our Divinity, becaufe we intermeddle with Worldly Aftairs, which are not fuitable to our Funftion. It is true, Aaron and Mofesy Eli and Samuel were Civil Judges, and Prophets too ^ but this was an Extraordinary Cafe, and was not praftifed afterwards among that People, till there was a great Diforder and Degeneracy among them. But now efpecially under the Gofpel the Secular Employment is inconfiftent with the Ecclefiafti- cal in the fame Perfon, as is clear from Mar. 20. 25. LuAe 22. 25. where ChriR forbids his Dif- ciples to exercife any fuch Power. And we know what was the praSlice of the Apoftles .• they gave themfclves entirely to the work of the Miniftry, yea, they threw up the Oiiicc of Deacons, tho' it was not a Civil Office, becaufe it was attended with Trouble and Di(ira£lions, that they might wholly attend to their Proper Work. And afterwards, we find that in thofe Primitive tiin-^s the Clergy were not permitted to undertake .iny Lay Office : yea, we read in one of St. Cyprians Eplflles (the 66ih.) that 'he feverely condemns one for nominating a Prieft to be Guardian to one of his Relations. He tells us that it was a confiderahle time before forbidden by a Counccl of Bifhops, to appoint any Clergyman in a VY ill to be eichcp Guardian
or
62 T/Jef PREACflER.
or Executor, and he gives this Reafon, namer^, that Clergymen are wholly to be enfiployed in Religious Works and Duties of their Calling. Out of Orlgen and other Antient Fathers it might be proved, that they were againft the Se- cular Employments of Churchmen. The Ec- clefiaftical Hiftorian might here be produced, who complains of fomeBifhops that lafhed out "^ beyond the limits of their Priefthood into Tem.poral Dominion and Power. I will add only %x,Amhrofe^ Let a Clergyman^ faith he, fulfil his Office that he hath undertaken^ being foUiciious in the Things of God ^ and free jrom worldly Bufinefs : for it is not fitting that one and the fame Ferfonfbould have a dottle profef fton.
This is confirmed by the Canons of feveral Councils, as of Calcedon^ of Sardis^ of Car- thage^ and other African Councels. Yea and according to iliQ Canons of the Apojiles (as they are commonly called) "ino Ecclefiafiical Ferfons^ arc to take upon them Secular Cares : or if they do, they are to be degraded. And a good Reafon for it was entirely affigned. If jj Lay-men muft not meddle in Church- Affairs, that is, the ad- miniftration of the Sacred Funftion, then
"^ lYi^A T«V hfeo<Tvyn( hm J'vvccTetAV. Socrat. Hift. Eccl. lib. 7, c. 1 1.
Can. (5.
II Indecorum eft Laicum cfTe vicarium Epifcepi, & Secu- Jares in Ecclcfia judicarc : iD bdo cnim codemq^ Officio non debet cffc difpcr profcffto. Ctoncil. Hifpal. 2. Decret. 9.
Church-
The Second Part. 6^
Churchmen muft not take upon them Lay-Offi- ces, they mu(l: do their Own Work, and not anothers. The contrary Praftice would breed Confulion, becaufeit rakes away thcditference between Fxclcfialiical and Civil Matters, and the Caufes and Jurifdiftions which belong to them refpe£lively. And it invites Lay men to invade the Rights and Jurifdiftions ot the Cler- gy: for if thefe encroach on Civil Affairs, by the fame Reafon the others may make bold with the EcclefiaOical ones.
Thus if we appeal to our Saviour and hi^ A- poflles^ to Fathers and Councils^ and to the Rea- fon of the thing it felf, we mult be forced to acknowledge that Churchmen muft not be Secu- lar Men : Temporal Jurifdiftion agrees not with the Spiritual Office. Nay, if we appeal to the Fhllofopher^ he will teach us the fame, ■^ It is to be laid down as granted, faith he, that Priefts are a diftinft thing from Civil Magi- ftrates. Much more now is the Diftinftion to be kept up, A Man of God, a Minifler of the Gofpel ought to mind his Spiritual Work and Employment, for the real good of the Church of Chrilf, and not thruft himfelf into other Bu- finefs and Concerns. We are Spiritual Men, and confequently Temporal Matters are not our Task. The Work of the Guides and Pallors of the Church is wholly different from that of o- nhers, and therefore we prophane our Function by taking upon us Mundane Cares and Bufinefs.
QijiQV, Ariftot.PoIit.i. 4,c. 15.
And
^4 77;e PREACHER. .
And befides. We claim Priviledges and Honours above the Laity, and why then do we not di- ftinguifli our Iclves fronn them by our proper Work and Charge ? Our Province is to Pray and Preach, to intercede with Heaven for a blef- fing on the People, and to jnftru£l them in the Doftrines of Chrirtianity, and in the praftife of them, to admimfter the Holy Sacraments, and to be every ways aflifting to the good of Mens Souls. But it we mix our felves with the World and its Employments and Bufinefs, we make our felves unfit todifcharge this Task, and we become incompetent Judges of Heaven- ly Myfteries, and we fhall facrifice the Truths of the Gofpel to our Temporal Intereft.
Hear what an Eminent Man of our own Church faith, * The vigila?2t thoughts cf Men attentive to worldly Bufinefs can be no better in Sacred Matters than dreaming fancies in matters fecular. And hence it is that we have too ma- ny Do8:rines founded only on Fancy and Ima- ginary Notions, which have no Foundation in the Holy Volume, which is the only Standard of Divine Truths. Hence it is that Right Prin- ciples are fo fcarce, for too great Numbers of Rlen are corrupted by Worldly Views. A brief Charafter is given of thefe Men by St. John^ Epift, I. (T. 4.1;. 5. They are of the Worlds there- fore they f peak of the World (they preach fuch Doftrines as are acceptable to Men of Worldly • Principles) and the World heateth them^ and^ embraces their DoSrines.
'^ Dr. JaQl^an, VoJ. i. B. $. Chap. 51.
Ill
The Sccofid Part, 65
i III. The depraving of Theologicil, but e- fpecially Evangelical Truths, arifes fb.ni ihe en- tertaining ot fal(e Notions concerning Humane Learning, and imagining that none are capable: of the Knowledge of the Divine Truths but fuch as are Learned Men. 1 have found it to be no unufual PrepoflefTion among fome of Academick Education, that thofe who are not cultivated by Arts and Sciences have no skill in Divinity, and cannot judge of its Doftrines. They would Monopolize to themfelves all Di- vine Knowledge, and they look upon others as overrun with Ignorance and Rarbarifm. But this is a fa If e Apprehenfion^ and hath done a great deal of harm.
To give check to it, the All wife God doth ©ften permit Men of Learning and Skill to err moft grolly in Religion, and to talk like Fools and Idiots in fome of the chief Matters of Chri- fiianity. We fee that Men of the brighteft Facukies, and famed for heightning and im- proving of them are devoid of Heavenly Wif- dom. We fee that thofe u ho are of Liberal Education and are of Excellent Accomplifli- ments are hurried into dangerous Errors. Learn- ing fumes, like throng VVine, in their Hcads^ and makes them ffagger and red from the Truth, and dilfutb themfelves and others vvirh their Giddy Notions. It may be fiid of them as of the Wife Men of Caldca ( in IJa, 47. ic. ) that their Wifdom and their Knovcledge hitJ^ perverted them. Whether you ranfack Antienc or Modern Times, vou will find that oi Luther
F holJ.i
66 The PREACHER.
holds true, ^ the Church is never more Indan- gered than among the Men of Tirle and Learn- ing. None have more depraved Religion and mifchiev'd the Truth than thoie of this Cha- rafter. Not that it is any real Difparagement or Prejudice to Learning it felf that fome have Abufed it, and made it ferviceable to the vileft Errors and Deceits. But this may Moderate our Eftetm of it, and teach us not to overvalue our own or other Mens Parts and Acquirements. For Satan makes ufe of the Learned as Fitteft and moft able Infhuments to execute his Defigns. Humane Learning, inftead of being a Blefling, fometimes proves the greateft Curfe. For this being abufed is like the poifoning of a Dart, which is too apt to Kill of it felf. The Ser- pent is now not only Subtil but Venomous. As Seneca fa id of a Dice-player, the Better he is at his Game, fo much the Worfe is he: the Better Player, the Worfer Man : So here it is true that the more Skill'd and Learned Men are, the more Pernicious and Denruflive they may prove. Angels when they Apoftatize turn Devils: their Parts and Accomplilhments make thena more mifchievous. And thus it is with Men •, the greater Gifts and Abilities they are indued with, the more capable are they of Ruining themfelves and others.
Here then let us correft our Miftakes : I fpeak ro thofe of the Gozm efpeciafty. Underva- lue not any Perfons for their want of Good Let-
* Nunquammagispcriditatur Ecckfia quam inter Rcvc- rcDdifTimos.
ters.
T/6e Second Part. 6j
ters. Reverence and Love Holinefs wherever you efpie ir, even in the poorelt and mcin.:fK and moft Illiterate Ptrfons. Be convinced of this, that Hunnane Learning is not fufficient to enlighten Mens Minds in the things of God, and to enable them to know them in a faving manner. Know that the Doftrincs of the Go- fpel (and thofe particularly that I have menti- oned ) may be undcrAood without the Accom- plifhment of Learned Arts, and aQualiy they are underQood by Good and Holy Perfons who are not thus accomplifhcd-, whild many, who are skilled in all Sciences, arrive not to the true Knowledge of them. Whereby the Apofile's Words are verified, i Cor, t. ip, 20, ^c. h is written^ 1 toil I deftroy the Wifdom oj the Wife^ and will bring to nothing the underftanding of the Prudent, Where is the Wife ? Where is the Scribe ^ Where is the Difputer of this World ^ Hath not God made Fool if}) the Wijdom of this Worlds ye fee your Calling ^ Brethren^ how that not ?nany Wife Men after the Flejh are called : but God hath chofen the foolifh things of this World to confound the Wife. And then the A- poflle adjoyns this as the "Reafon of thefe llrange dealings, v, 29. and 31. That no Ykfh fhould Glory in his Vre fence : but that^ according as it is written, He that glorieth^ let him Glory in the Lord.
Kext unto this Great End, the right ufe that we fhould make of this, is to give Divine Knowledge the Preference to all Hunaane Learn- ing. Perhaps it may feem ftrange, but we have ir from a good Hand that the famous Albert ui F 2 Mag'
63 7/.^ PREACHER.
.T] (;v/;/j, Bifhop of luilisbone^ who had that Surname o{ Great from his Great and Univer- ial iviiovvleclge, defired of God five Years be- iord he died that lie might forger all that he ]t\\i\i of Philofophy and Humane Arts, and th It he might wholly be addided to Religion. Ciidinal Perron, who was an Eminent Scholar cind Univcrlal Student, rid his Library of all Books of Hummity, and left not one in it, that he might give himfelf up entirely to Di- vine Mirters. Vetrarch, the celebrated Italia/t Foer, bid adieu ti that fort of Study, and de- voted himfelf to Theology feveral Years before he left the World, reckoning this the heft" forr of Learnings Archbilhop C//>^;fr, one of the Greateit Scholers and Divines of this laft Age, was fenfible of his immoderate love of Humane SrudivS, and (a*? we are told in the Account of his Life J was troubled at it. I would, faid Cj/o/i.vs, a little before he died, give all my Le.iiniiig '.nd Honour tor the plain Integrity and Innocency of Jea/! \jnck^ a poor Neighbour of his, whofpent much of his time in Prayer, and was an hontli plain Man, and indullrious in his Calling. We fee by thefc; Examples whax a high value was let on Divine Wifdom and Savi"ng Knowledge, and (tlrat which is the true rcfult of it J a Godly Life.
1 hope none of my Readers, efpecially my l^rethren, will imagin that I defign this as a dii'pi raging Reflexion on Humane Learning^ as if Grace and Good Letters were inconliltenr, jnd like the Northern and Southern Poles can ncv.r be feen together. I prefume they will not
fo
The Second Part, 6 ^
fo underRand me as if I were rulvKing then ro throw away all Hu:7ianc Aurhors, and to rnim- ple on the Arts and SciencLS. 1 hope no Mjn will be fo unjuli and unch irirablc :is ro rhink 1 attempt to reproach the Schools of Ingenuous Education and Good Literature. If this were my defign here, 1 have chofen a \qxy Unflc Oc- cafion tor venting thefe Thoughts, for I fpeak to Learned Men ; and befides, 1 (liould contra- did mv felf, for I have proved that * a Com- plete Divine and Preacher is one that is skilled in all Parts of Humane Learning.
And J30W further, to prevent Miffakes which may arife from what hath been faid, J declare that it is my Perfwafion that skill in Ingenuous Arts is fo far from being any ways blamahle iu it felf, and inconfillent with Divine Knowledge and True Piety, that it is a fingular Ornament to them. Religion embelli(]ied with thefe is the more Excellent. That Holy Patriarch A- h'aham^ the Father of the Faithful, had f if Jofephr/s may be credited) great Skill in Ajlro- nomy : and perhaps there was a Reference to that when God faid to him, hook now towards Heaven^ and. tell the Stars^ if thou he able to nuviher them : fo Jhall thy Seed he, Gen. i5»5. It is particularly taken notice of by the Holy Spirit in Scripture that Mofes zvjt Lea?'ned in all the Wifdom of the Egyptians, A£ls 7. 22. which was large and Multifarious, made up of
^ The Preacher, Part i.. p. 252, & 26^,
F 3 Mathc-
70 The PKEACHER.
Mithematicks, Natural and Moral Philofophy, befjcles the Hieroglyphick Learning.
Bezaleel and Aholiab are praifed for their Skill and Art which they ufed about the Ta- bernacle. Yea, and this is attributed to the Spirit, for it is recorded xhdil they were filled with the Spirit of God^ inWiJdom and Under* fliinding^ and in Knovoledge^ and in all manner of Workman/hip^ to devife cunning Works, to w?rk in Gold and in Silver and in Brafs^ &c. Ex. ;r. 3.4. And by the by, [ remember a lite Learned Writer, Dr. More^ who had a Great Opinion of the Ingenious Des Cartes^ compareth him with this BezaJeel ^nd Aholiab^ concluding he was Infpired trom above with fo Curious a Mechanick Wir.
Job, who by the Teftimony of God himfelf ^ was a Perfetl and Upright Man, and one that feared God and efchewed Evil, Adorned thofe Divine Graces with Skill in Natural Phi- lofophy, and more efpecially in Aflronomy, of which we have divers notable Specimens in his Book : and indeed the Country he lived in was very ferviceable to the Promoting his Inquifitivc Infpeftion into the Heavenly Bodies. It is part of Solomon's Encomium given him by the Spi- rit of God, 7, Kings 4, 33. that he /pake of Trees ^ from the Cedar-Tree that is in Lebanon, even to the Hyfjop that fpringeth out of the Wall: he/pake alfo of Beafls^ andofFowl^ and of Creep- ing Things^ andofVifhes^ which are the fev«- ral diftind Ranks of Creatures made by God ;
Job 2. 5.
fo
The Second Part. 7 1
fo that hence it appe.irs he w.is throughly skill'd in all pirts ot Naiunl Philolbphy. Ic is this Roy;il Penman who acqu.iiiits us that W^'tjdofu (Iwcl/s with Prudence^ and finds out Knowledge oj Witty Invent ion^^ Prov. 8. 12. to let us know that Quicknefs of Wir and Skill in Humane Arts are not unworthy even of Divine Wifdnm^ of which he fpeaketh in that Book. Of Holy Djnie/ ani his Afluciiresit is record- ed thit they were skiljitl in all Wifdom^ andean- ning in Knowledge^ and undcrflanding Science^ ami were taught the Learning of the Chaldeans, Dan. I. 4.
But to come on furth r, it might he added here thn the Eninentelt Fathers and Lights of th: Chrijlian Churchy were not only Ma Iters of acquired VVildom, and. bred up in Learning, and skill'd in the Ingenuous Arcs, but they thought thefe were needful for the Prefervation of Religion, and the Confutations of Errors and Herefies. Though St. Bajil^ in his 24th Homily, which treats concerning reading the Books of the Pagans, condemns thePraftife of thofe who make the reading and lludying them their chief Bufinefs, and advifes Young Men to pi^rufe fuch Writings with Caution and Difcretion, yet he fhews that they are in their kind ufeful, and particularly fetsdown fevcral notable Examples and Inlirudions which he took from thofe Gentile Authors. And there are others of the Antients who have exprcfTed how ferviceable thofe Writings are even to thgfe who are employed in Theological Studies. But of this 1 have fpoken in another place.
F 4 But
72 r^^ preacher;
But fome filly People have been taught to Oi ;e£l thus, Chrilt and his Apofiles were no Scholars-, they were no Students or Graduates in an Univerfity ; therefore iuch Learning can- not but be ufelefs, if not Unlawful and Sinful. But the Anfwer to this Foolifh Cavil is eafy, for nrft ;iS to our Blefled Saviour, he was the Effeniial Wifdom of the Godhead it felf, which fwalloweth up all Inferior and Humane Knowledge, and yet at the fame tinne vertual- ly contains it all. But it is recorded of him, as he was Man, xh^ith^ Increafed inWifdom^ as well as Stature, Ltcke 2. 5. And in the fame Chapter we are taught from his own Example, that Rcajoning and Arguing are tobeufed when there is occalion, for he was found Difputin^ with the Jewifli DoQors and Priefis. '
And then as to the Apoftles, they were not all of them unlettered Men. ^ It is probable that Matthew who was taken from the Receipt of CuRom,' was not fuch a one. But we are cer- tain that Faul was not, for he was brought up at the Feet o^ Gamaliel^ and was verfed in the Greek Poets ( three of which he quoteth ) and was a Man or Great Accompliflinitnts both Natural and Acquired. ^ As ior the reft of the Apofiles, it is granted they were poor Fiflier- men, and not bred up in Learning : but they hid that Anointing Sr. John fpeaks of, which 'Taught them all things, t They had no Learn-
* 5cc \vliat is fdid in the FreMlicr^ P^rt i. p, 270, syr.
f Quicquid aliis cxercitatio & quotidiana in Lege medi- tatio tribuere folet, illis hoc Spiritus Sanftus fuggcrebaf, &: crant, juxta quod fcriptum eft, docibiles Deo. Hicronym. Epift. ad Paulin. jng
The Second Part. 75
ing gained by Study, but they had Knowledge by Infphation. Their Learning was not Ac^ quired, but Infufed, which was a higher fore of Learning, and therefore was an Abundant Recompence for their want of that which was Lower and Meaner. There was no need ci Arts and Sciences when they were indued trum above with Extraordinary and Miraculous Gilts. What though they were not skilled inAitihcial ~LogicJz^ and could not difpute in Mood and fi- gure, or with Art take off an Argument which was very preiTing upon thenn I yet they could remove Mountains^ which was a harder thing to do, but was far more ferviceable to the Con- vkiion of Mens Minds that their Do£lrine was from Heaven. Though they were not Yerfc;d in Natural Philofophy and Medicks^ yet they could Cure allDifeafes. And was nor that a powerful Rhetorick whereby they could fpeak a Difeafed Man" into Health, and cure him with a Word? And might they not pafs for Good Linguifts when they could Speak and Interpret all Languages ?
The Apoltles being thus extraordinarily fitted for their Miniftry, there was no need of ordina- ry Indowments and Qualifications. But feeing thofe extraordinary and miraculous Gifts are ceafed in the Church of Chrift, the ordinary ones are nisw become needful. In this prefenr difpenfation of things even Divine Knowledge muft be attained by Study and Prayer, as well as by the AlTilhnce of the Holy Spirit. You muft know this, that though Humane Know- ledge be beneath Chriffian Faith, yet it is not contrary to it, or deftruQive of ic ; and thole
Men
74 The PREACHER.
Men who being Taught of God without all Humans Helps, and particularly Book-Learning (as they call it^^ are an extravagant fort of Per- fons, andnourifh in their Minds Fond Imagina- irons, and are running into grofs Enthufiafm, and have forgotten under what Difpenfation rhey are. But of this likewife I have faid fome- thing in nay laft Difcourfe, and therefore will add no raore now.
I will only here tranfcribe the Words of an Eminent and Pious Father of the Chriftian Church. ["^I conceive, faith he, it is agreed *'' upon by all Perfons of found Minds, that *' Learning hath the firft place among all Hu- ''- mane Good Things, I mean not only tRis ♦^ more Noble Learning of ours, whereby we *' arrive to theKnowledgeof Chriftianity, but *' alfo that other which even thofe who are *' without are Matters of Many ChriRians ** rejeSl this fort of Learning, as deceitful and ''- dangerous, and fuch as will turn them from *'' God; but thefe Men have falfe Notions of •' Things, and Learning is not to be vilified ** becaufe fome have thefc Conceptions of it. *' But rather this, we are to think that thefe •' foolifhand unskilful Souls are thus afte£led, *' becaufe they- would have all Men like them- *^ felves, that fo they might fafely hide them- '^ felves in the Common Herd, and efcape re- •' prehenfion for their Ignorance. ] Thus he. And all ferious and underftanding Chriflians
"^ Greg. Naz. Orat. Fun.inBariI. Mag.
agree
The Second Part, 75
agree with him, and highly value Humane Let- ters, and blame the vilifiers of them.
Unto you therefore who live in the Schools of Hamane Literature, who are the fworn Vo- taries of the Mufes, who are the growing Hopes of thefe Nurferies of Arts and Sciences, unto you I can offer nothing more feafonable, upon you I can urge nothing more Important than this ^ Be as Learned as Alofes and Pau/^ but delire to be as Good. Add to your Learn- ing Religion: to all your Acquirementsjoyn the Knowledge of Chrirt Jefus. Let Grace and Humane Knowledge meet, Jerujalem and Athens^ the Gofpel and Philofophy, the Ora- cles of Scripture and Humane Authors. One * has been fo unkind to you as to tell you, 'Nul- lus in Academiis folide Eruditus evadit, I am certain his Words will prove True if you joyn not Spiritual with Humane Wifdom, it your skill in Philofophy and in the Arts be not attend* ed with Supernatural and Divine Knowledge^ for this latter is the True and Solid Learning^ And let me tell you, this is the beft way to im- prove your other Studies. This will befriend your Faculties, this will teach you to manage your Notions aright, this will concoft your Crudities and Indigefted Heaps of Sciences, this will make Philofophy and Vain Deceit not to be Terms convertible. This will add Heat to your Light, this will make your Knowledge ufeful and operative.
^ Barclams.
Set
l6 The PREACHER.
Set then a due Eflimation on Humane Learn- ing, but do not over-rate it. Think not by dint of mere Art to comprehend and conquer Divine Do£lrines, for tbeie are above Humane Reafon and Learning, and confequently muft be hid from thofe who have attained to no high- er a pitch. Be throughly perfwaded of this, that a San8:ified and Sincere Mind, diretied by the Scriptures, tho' unacquainted with Arts and Sciences, will fooner underftand the Sacred Truths and Myftcries of theGofpel, (and thofe particularly that have been the Su.bjed of the former pjrt of this Difcourfe ) then a Mind cm- bellKhed with all Humane Arts, but deifitute of Sincere Piety.
This is a great and experienced Truth, but IS difregarded by top many of thofe that I'm now applying myfelfto, and accordingly they will not admit of any but Lettered Peifons to judge of thegreat Points of our Chriftian Faith. This is a great Fault, and a grofs miftake, and I cannot but number it among the Caufes of that Corruption in the Evangelical Do£lrines which is among us.
ly. Another Caufeof it is, the ill managing of their Studies, and contenting themfelves with wrong Aims and Defigns, and that both in th^ir ordinary Studies, and thofe that parti- cularly relate to Divinity. If I may be permit- ted to be free with fome of my Brethren, I think it may be look'd upon as a Fault in fome of them that, tho' the ftudy of Theology be their main Province, yet they employ them- felves in Difquifitionsof a far different Natpre,
and
The Second Part. yy
-and fuchasare impertinent and ufelcfs to their Great Purpofe. They afte6l inquiries that are foreign to the great Points which are their Buii- nefs. So they become Strangers to necellviry things, becaule they are occupied in thofe that are unneceffary and fuperfiuous, as '^' Seneca fpeaks. We are bufy in doing nothing, as the fame t Author faith, whilft wefpend our time about Matters that are mean and frivolous, idle and trifling. And a great Man among the Chrijiian Writers of old hath Hcaution'd againlt this Unprofitable and Abufive way of Learning (as he rightly calls it) which confiils only in things that are to no real purpofe.
On the contrary, we fhould think our fclves concerned to follow after found and ufeful Learning, fuch as may moft avail to the' Good of thofe we converfe with, and may redound to the Honour of the Divine MajeOy. For even this Defign muft go along with us in the purfuing thofe Studies which relate only to Hu- mane Arts and Sciences. To which purpofe we have an excellent Pattern fet us by a Worthy Man, (a) " I carried along with me, faith he, *^ in all my Studies this great Defign, namely, " ofimproving them, and the Knowledge acqui- " red by them to the Honour of God's Name,
* — fdco non diTcentcs ncced'ariai, quia fupcr vacua di- diccrunt. Epirt. 88.
> t (3perofe nihil agunt qui literarum inutilium ftudiis dc- tincQtur. De Brev. vit. cap, 14.
<wfft T* /umAV '3Pfoj-»W7^. Clem. Alex. Strom. J. 6. fa J Judge fiifle\ Account of the G-od itcward.
and
tl
78 The PREACHER.
and the greater Difcovery of his Wifdom, Power and Truth, and fo tranflated my Se- " cular Learning into an improvement of Di- " vine Knowledge : and had I not praftifed '' this Defign in my Acquefts of Hiimane Learn- *" ing, I had concluded my time mifpent : be- *' caufe I ever thought it unworthy of a Man '^ that had aneverlaltingSoul, tofumifh it on- *' ly with fuch Learning, as either would die *' with his Body, and fo become unufeful for '' his everlafling State, or that in the next Mo- " ment after Death would be attained without •^ Labour or Toil in this Life. From which admirable Example we are admonifhed to ftrive to fee M afters ot Good and Serviceable Learn- ing, which is really of fome confiderable ufe in the Life of Man, but that efpecially which will fit us for another World. Even in our lower Studies wefhould have Right Aims, we fhould refer them to Religion and a Holy Life, tho' they have no immediate Tendency to this high end. And it is certain, that if our Stu- dies and Difquifitions of Humanity be managed aright, they may be made ferviceable to this purpofe, they may be ufeful to reflify our Thoughts, to widen the Capacities of our Souls, to polifh our Minds, and to fit us for Vertuous Impreflions.
Much more, when we apply our felves to the Study of Divinity, if we do not propound to our felves Pure and Upright Ends, we fhall uiifcarry in our Enquiry into thofe Divine Truths. Want of true Intention in thefe Sa- cred Studies doth oftentimes blaft them. Some «re bufy in their Searches after Divine Know- ledge,
The Second Part. 79
ledge, but it is to fatisfy their curious and in- quilitive Humors Or they intend to make their Reading and Studying fubfervient to nice Quarrels and Controverfies. They rejd many Authors, and devour many Books, that they may Talk and Difpute, and nourifh md main- tain that Principle of OppoGtion which is in them. Or, they defire to know more than others out of a Principle of Pride and Oftenta- tion: they know^, to be known, and to conci- liate Applaufe. Or, they make the ftudy of Divinity ferviceable only to their Preferment, which is no uncommon thing with this rankot' Men. Or there are fome other Siniller Defigns which they are governed by.
But the Wifdom of God and theWifdomof the World are different, as on feveral other Ac- counts, fo in regard of thQE/id. It is no won- der then that thofe who in their fearch after Religion and Truth are led only by By-Ends ( fuch as Curiofity, AffeSation of Difputes, Pride, Ambition, or Covetoufncfs ^ never at- tain to a Spiritual Difcerning of the mott im- portant DoSrines of Chriliianity, and the fa- ving Truths of the Gofpel, and to any rdi(h of theGoodnefs and Excellency which are in them : it is no wonder that thefe are hid and fealed up from rhem.
But the Right and True Ends whereby Men fhould be afted in their purfuit afcaj Di- vine Knowledge arc of another Nature. They (hould make God's Glory rhe firft and chief End of all : and next to that they fhould de- fire to know the Truth, that they may acquaint themfelves with their particular Duties, and
that
So lie PREACHER.
that they may live and pra£life according t6 their Knowledge : alib that they may be bene- ficial to thpfe who are of weak Underftandings and mean Capacities : that they may edify the Church of Chrift, and fet forward the Conver- lion and Salvation of Mankind. Thefe are God- ly Intentions which fhould be profecuted in the difcharge of the Paftoral Office : the want of which it is to be feared is one Root of that Defe- flion and Degeneracy in the Doflrines of Chri- ftianity which I'm complaining of. For an Up- right and well defigning Mind is the beft Refi- ner of our Thoughts and Notions in Religion.: and a Man of Simplicity of Heart will under- hand more than an AngcUck ox SerciphickDoc- tor. But on the other iide, the Truth is hidden from thofe Mens Eyes whofe Aims are corrupt and unwarrantable, felfifh and vvorldly -, as we may remember that one of the Reafons afiign'd by our Saviour why the Perfons he fpoke to, did not underfland his Doftrine, was becaufe they fought their ownQlory^ John 7. 18.
V. The next Caufe of the Change and Cor- ruption that is in our Do8:rines is this, that Men will not be at the Pains to inform them- felves aright \ they will not ufe the proper Methods tor the attaining of Divine and Hea- venly Knowledge. For this is a thing that ought not to be doubted of, that this Know- ledge muft be attained to in the orderly ufe of Means, and confequently we muft be Indufui- ous. Careful and Diligent ; we muft be aftive and unwearied in our Applications relating ta this end. 'Ihen fhall vie kncw^ ij i^e follow on'
The Second Part, 8r
to know the Lord, Hof 6. ^. that is, ifwe pur- fue it with all Diligence, if ive make it our Grea^t Pufinafs. The admirable Flato lays down feveral Qualifications of a Hopeful Learner or Scholar, one that is like to improve in Under- flanding and true Knowledge-, and among the reft this is one, hemuft he ^ a Lover of Laboi/r^ one that will be very Induitrious, and fpare no Pains. Tiiis holds true even inSpiriiujl and Divine Attainments : Harneft Endeavors, Great Diligence and Indufiry are necelTarv Conditions and Requifites in him who is a Difciple and Candidate of Religion andSaving Wifdom, and efpecially in him who is defign'd to be a Teach- er of other".
To defcend to fome Particulars, there muli be a great deal of Study and Meditation to ar- rive to this. * There mu ft be much Thinking and Confidering, and Comparing, one thing with another. We muft reprefent to our felves the whole entire Scheme of Religion, and fet it all before us, and furvey all the Pans of it ; that we may fee the Confiflency and Harmony of them. We muft duly examine every Poinr of Chrifttanity ,• we muft leifurely, calmly and impartially ponder the Arguments that relate to them. It feexs it agrees not with the Con- ftitution of fome Perions to bufy their Heads about thele Matters, and to examine and fearch into them. And thence we fhall find th it fome who talk muchagainft thofePofnts which I have treated of, do leaft of all underftand them.
^ 4i\o7TOvQ-, Oc Rcpub. lib. ^.
G Which
82 The PREACHER^
Which is according to what a Learned Divine, whom I had before occafion to cite, hath often cbfcrved, he faith, ^ that in ^uejiions oj great- eji Aloment none rejolve more peremptorily for their own^ or more uncharitably againji others 0 pi mens ^ then fiich as have leaft founded the fundamental Principles of True Divinity, And indeed, what can we look for from thefe Men who have never turned their Thoughts in good earnert^ to things of this high Nature, whofe Minds are taken up with little Ceremonies, or with Secular Bufinefs, or Diverfion, fothat they leave no room for thefe things which require great application ?
I have obferved that tho' in the compafs of feveral Years laft paft there have been Debates among fome of the Divines of our Church a- bout Cricicifm, Hiftory, ^c, and fome lefler Points relating to Divinity, yet they have fel- dom or never encountered one another about thefe of the greateft. Moment, but they peacea^- b'y hmg together, and contentedly fit dov/n with what fome of their Chieftains and Ringleaders have dilated to them, and never make it their ferious work to penetrate into thefe Matters, and to look on things on both lides. This is an eafy way that they have taken, they tamely and blindly follow their Leaders, to fave them- l^lves the labour of fearching into theDodrines that are propounded to them. They generally receive their Sentiments about them from O- thers, and never take Pains to examine them
'^ Dr. /^c^con. Vol. I, Books. Chap. 50.
them-
The Second Part. 8j
themfelves. They fee that rome Men ofNotti and Learning hive efpouled luch Foints, and therefore in deference to them, and h.iving Mens Fefjons in Admiration ( which St. Jucic alligns as oneCaufe ot Error in the Falfe Teach- ers he fpeaks of, v. \6, ) or that they may not be thought to be Ignorant, they clufe with the lame Notions. So Doclrines pafs from one to another without Enquiiy, and hereby we are in danger of lofing many a Solid Truth. If Men go on after this Rate, and are not defirous to have a Thorough Inlpeftion of thefe Points, and care not toltudy them to the bottom, they will e.ifily be impofed upon, and they will be tempted by thofe that pretend to more Know- ledge than themlelves, to change the Articles of their Belief, and to barter their Antient and Original Principles for Modern ones.
Again, too many forget to beg of the Father of Lights to dire8: and blefs the Labouis of their Minds, and thence we have fo many Millakes in our Theology. They come to the i!udy of Divinity as they do to that of Arts and Sciences: they think their own Wit and Parts will carry them our, and therefore they look not after a Supernatural aid and Afl:lhnce. And this is one reaion why they remain ignorant of the things of the Kingdom of Heaven. But we TTiUlt be convinced of this, that unlefs we look up to God, it is in vain to look into Books. We mult with inflamed Defires befeech the God of all Grace that we may he fitted with the knowledge of his Will in all Wifdom and Spiritu- al UnJcrjlandtng^ as the Apoltle prays for the G 2 Colof-
84 7y5e PREACHER.
Colofjians^ chap, i. z;. 57. None but the Soul en- lighrned from Above can judge aright of Hea- veiily Doftrines. None but the Spirit cin give us a clear infight into the Myfteries of Reli- gion.
Wherefore it is necelFary that with earneft- nefs and importunity we ^ implore the Divine Bieffing in our Contemplations and Studies, and wiih ardent Supplications crave the Dire- £lion of the Spirit to lead us into Truth, and to enable us to think artd apprehend aright con- cerning the great Matters of Religion, and that we may have a Difcerning Spirit and a Sound Judgment in the Things ot God, and that we may not be perverted by falfe Princi- ples. It is certain that there are fome III Opi- nions and Perverfe Notions, which, like fome Evil Da'mons,cannot be difpoffefs^d but by Pray- er and Fafting.
Befides diligence in Prayer, we mufl be care- ful to (ludy our own Hearts. The neglcft of this hath done us much harm , and hath hindred our difcerning the Divine Miseries of the Gofpel. VVhilft we ranfack Libraries^ whilft we are in fearch after Various Authors, whill^ we turn over all forrs of Books, we forget to perufe the Volume of our own Confciences. This Book is out of requefl, and like an Old Almanack out of date, and indeed is thought
^ Noo ex nobis eft quod intelligimus, fed exeoqui quae innofcibilii crant, fecit intclligi. Itaq^ ab eo fperanda in- rellfgcntia eft, qui Sc pulfantibusapcrit, & quarcntibus de- mon'lrablt, ^ pttetitibus non ncgabit. Hilar, in pf. 120.
by
The Scrovcl Part. 85
hy fome to be a Book not worth the perufal- But this is a great Millake, and of all Books this mufl not bti negledal by Divines and Cler- gymen. They mult frequently retire into ihem- felves, and riiie and examine their Minds, and be throughly acquainted with themfelves. Whilft others are gadding abroad, and enter- tain themfelves with Foreign Ohje£ls, rhey Should dwell at Home, converfe wi'h their own Hearts, and penetrate int^ the fecreteft Rccef- fes of them, and there in one Page read more than in a Hundred Authors. By knowing them- felves, they will come to know God and hisjuft Dominion and Prerogative, and their own Me in- nefs and Inferiority : they will not then bog- gle at thofe Do8:rines which 1 have afferred and vindicated, vie. the Impotency and Inabi- lity of Man's Free Will as to Spiritual Good, the abfolute Neccflity of Special Grace, and the Irrefiftible Power r.nd Force of it, and thofe 0- iher Evangelical Do£lrines which relate ro this. The Study of our Hearts ( for I hope I may have leave to mention it again, notvvithlfanding it paffes for arrant Cant among fomeMen) will bring us to a Free Confelfion of all this. But becaufe there are few that rake this Me- thod, thence it is that there are fuch frequent Midakes about thefe Matters.
And further, our Diligence and Induftry ought to be feen in our endeavouring to work oui of our Minds all Prrjudice^ for it is this that makes us fhut our Eyes, even when the cleareft Light fhines upon us. And therefore we are concerned to root out this, that we may
G 3 be
86 The PREACHER.
be in a capacity to admit the Beams of Divine Light into our Minds. We muft be careful to enquire into the Truths of the Gofpel v^^ith Simplenefs of Heart, and without Partiality. To thenegleG of this ic may be imputed that we rejeft or defpife fome of the choiceft Do- Qrines of Chriflianity, and that the Divinity of this Age confounds and deftroys that of the former.
VI. This Change if Doflrines is fromfome- thing that is yet worfe, and that is the Corrup- tion of Mens Lives, and the Irregularity of their Praftifes. We are told by the forefaid Celebrated Writer of our Church, thit '^'' with- out the Condition of doin^ God's IVilI^ Men a- rherwije f/irnifhed with thebefl Gifts of Art and N<2ture^ can never be competently qualified for Spiritual Inflrutiors : hut by pcrformuig it^ the Cimple and illiterate fl)all be 7rrade capable of good InfruUions^ and enabled to difcern true Doilrine fromfalfe. Which he backs with thofe Words of our Saviour, John 7. 17. If any Alan ivili do his Will, he fhall knozi:) of the Dotlrine^ whe- ther it be ::rG^i, ;ind let me add, he (hall know what are thofe Do£lrines that are not of God^ and he (hall have skill to difcern them from the true ones. It is worth our obferving, that when the Apolfle calls upon his Brethren not to be carried about with (kange Doctrines, 1;^ offers this as a Prefervative, It is a good thing
* Dr. Jackson. Vol. 1, B. 2. Cb. 14.
thai-
The Second Part, 87
that the Heart be efiabHJJ)ed mth Grjce, Heb. 13. p. This, this will guard us from Errors, and this will dircftly lead us to Truth, for by the eftbflual Influence of Gods Grace and Good Spirit on our Minds, we (hall find in our felves a peculiar Evidion, which will prevail more than all Demonftrations, will be more Apodi- ftical than all Arguments and Reafonings. I may call this a Divine kind of Logick, which throughly confutes and convinces us, which an- fwers all our Scruples and Cavils, and wholly captivates our Underfiandings, infomuch that we are Fully perfwaded of the Truth and Rea- lity of what is delivered to us.
This which Tm now fpcaking of is the very Depth of Chrirtian Theology. You are brought, by what 1 here propound to you, into the moft Inward Recefles of Divinity. It you come to the true underftanding of this, you are arrived to the greatelt Proficiency in the Chriftian Reli- gioi>. You muft not expe£l I fhould fully ex- plain this My ftery to you. If I could, it would not be fo profound and admirable as it is. It cannot be fo well defcribed, as it can he Expe- rienced. The Attainment of this Excellency, and the Difcovery of it go»together.There is no better way to apprehend it than to Poffefs it. There is a Praftical and Senfible Knowledge which differs from the mere Notional one. Re- ligion is better felt and rdiihed by Praftife than it can be comprehended in the way of Speculation, as the Swcetnefs of Hony is bet- ter known by the Tafte, than by theDefcription G 4 of
gS The PREACHER.
of it. ^ This kind ofFhilofophy ( for fo Eraf mus Cd[h\i) is placed, faith he, ia the AffeHi- msmore truly than in Syllogifms^ it is Life more than Difputcition^ it is In/piration rather than Inflrutlion^ it is Transformation rather than Re a/ on' '
' Therefore it is impoifible that Men of bare Notion fhould ever be pofFefTors of it. Indeed they may fancy that they are, and that they have attained it by their Humane SIull : but herein they are exceedingly deceived. They, like Mofes^ behold Canaan at a diftance, but never enter into it. They are llrangers to the Chief Mifkries of the Gofpel, to tiie great Points of Chriftianity, though they have per- haps nicer Conceptions of them than others.
The Real and Experienced Chrifiian differs irom the Speculative one as the Merchant doth from the Chymifi. The former hath no sltill in Furnaces, and cannot talk of the nature of Gold, or the ordering of it accx)rding to Art, yet he is Rich, and hath Gold enough. The latter hath rare Notions of Gold, and can Difcourfe with great Skill and Quaintnefs about the managing of it, but yet the Man is Poor, and wants what he talks of In like manner a true Pra£lical Chrifiian may be Rich in Grace, though he can- not learnedly dikourfe of it : and a Speculative Chriltian may be truly Poor though he can
* Hoc Philofophia: genus in Affcftibus fitHm vcriiis quam in Syllogifmis, Vita eft magis quam DifpuUtlo, Afflatus po* crjs qurm Eruditio, Transformatio magis quam Ratio. Pa- ficler, adChrift. Phi!. Studium. .
talk
The Second Part. 89
talk of the Spiritual Riches, and of that Gold fried in the hire which the haodiccans were counfell'd to buy, that they might be Rich, llev. 4. 18. Ariflotle Writ of the World, but his Scholar Conquer'd it. Many Read, Talk and Write of the great Things of God and ano- ther World, hut the Prafticdl Chrittian alone may be fa id to conquer them, and to he Ma- fter of them. He Tu(ls and Sees that God an4 Religion are Goodh^ hath a Spiritual Senfition of thelntrinfick Excellency of Holinefs and of the real Turpitude of all Sin and Vice. In Ihort, he Experiences thofe things in Religion which others only have a Notion of, and confequent- ly he is the Wifer and more Learned Man. For (as the Jewifh Rabins have faid well in a Pro- verbial Way ) There is no Man fo Wife as the Mafier of Experience. This explains and il- luftrates things in a peculiar manner, this makes them Evident and Cleir.
And befides, by a Right ufing the Spiritual Knowledge which he hath, and by praftifing what he knows, he hath the faving Myfleries of Chriftianity revealed to him in wav of Blef- fing and Reward. To which purpofe our Sa- viour's Words to his Difciples are remarkable, // is given to you to know the Myfteries of the Kingdom of Heaven^ but to them ( i. e. the o- ther Jews ) // is not given : for whofoever hdth^ to himfJmll be given ^ and he fhall have more a- hundance. You make good ufe of that Know- ledge which is vouchfafcd to you ; which God is pleafed gracioufly to recompenfe by increafmg your Stock, and you have farther DiLoverics
made
90 The PREACHER.
made to you of thofe Myfteries which are hid to others.
You then that are the Sons of the Prophets, and that live in the Schools of the Propheti, and h:ive dedicated your felves to the Sacred Miniftry, ought to look upon this as a power- ful Motive to the Praftife of Religion. You indeed of all Perfons, are concerned to live well upon all Confiderations as well as this : and if you do nor, it will be highly fcandalous and opprobrious. For what an unanfwerable Re- proach is it to Men of Learning, to have it faid of them, as a Lacedemonian hid of the Atheni- ans, * They know well enough what is good and right, but they negleO: to pra£lice it > What a Reproach is it to a Student, and a Weil- Read Man to be charged with Living as difor- derly as the mofl ignorant and Barbarous > What a fhame is it to have very Bright and Glittering Notions, and yet to have Manners fordid, bafe and contemptible ? Like that fi^/^y- /^;7/^;7 Image, to have a Head of Gold, but Feet of Iron and Clay ? Like the Ethiopians^ who are neareft the Sunrifing, and yet are of the Colour of the Night. Shall Light produce Darknefs, and Knowledge bring forth Black and Foul A£lions> We that are Men of Study and Contemplation (hould be afhamed of fuch Monftrous Produftions as thefe, and blufh at the mentioning of them : and we fhould endea- vour to ripen and digeft our Notions into what
* Athcnienfes quod fit rcdium fciunt, fed id faccre ncg- li^unc. Vdl. M4X. \. 4. c. 5.
is
Th^ Second Part. 9 1
is AffeSionate and PraQical. We fhould, with Arianus, reprefent to our lelvcs how gallant a thing it is that a Man can fay to himfclf, ^" Whilit others are difcourfingot Vertue in " the Schools, and Ipeak big and brave things, *' 1 am pradifing them. They are there Com- " menting on my A£lions, and difpute about " me, and praife and applaud me. Such Lan^ guage will well become a Chriftian Fhilolo- pher, a Divine, a Preacher, for Fratlifc is his greateft and nobleft Accomplifhment. He thinks it more praife-worthy to Reform any pare of his Life than to undeifland the whole Book of tlie ^.evelat'wn, Tho' he values this latter Attain- ment at a high rare, yet he prefers the fornier to this and all Intellcftual Acquirements.
For he confiders that Affection and PraQife are the end of Knowledge, and that there fhould not be a Separation between thefe. We hnd that the Motion of the Brain is Synchronick with that of the Heart, as in Fraftures of the Cranium Phyficians obferve. And we can't but take notice that the Head and Brain are framed on purpofe to derive Scnfe and Motion and Ac- tivity to the Body. Which Contrivance of Nature fairly hints to us that Vnckrjianduig ^nd Knowledge naturally lead to Atlion. And thence ic is thit words otKnowledge denote not only Affeftion but Pra^lice. How natural, how rational then is it th it we (hould joyn thefe together, and the rather becaufe they have fuch an Influence upon one another, and do
* Lib. 3. cap. 23.
fuch
92 The PREACHER.
fuch Wonders in Conjunftion. But efpecially we are to remember what hath been fuggefted under this prefcnt Head, that by Living and Afting well we have the advantage of difcern- ing the things of God and the Myfleries of Chrittianity, which are concealed from Carnal and Senfual Minds, For there mult be a Di- vine Frame and Temper to capacitate us to re- ceive Sound Do£lrine. There muff be a Senfe of God and Religion very ftrong upon our Hearts, there mulf be a Principle of Divine Life in us, by vcrtue of which we fhall become True Judges of Religion, we fhall have a clear Tatte and ReliQi of what is Truth. For it is this that refines our Apprehenfions , and ftrengthens our Faculties, and darts in Light and Truth into our Minds.
But on the contrary, thofe who are unac- quainted with the reality of Religion, thofe who have not undergone a Change in their Heuts and Lives, thofe whofe Minds are not findified by Almighty Grace, are great Defpi- fers and Oppofers of the Truths of the GofpeL We find it confirmed by daily Experience that thofe who negle£l to nourifh a warm Senfe of Goodnefs on their Minds are very liable to Mi- Itakes and Errors in Religion. Their Vicious Affeaions diftort their Reafons and Judgments. Prophinenefs of Life damps,and even extinguifh- es the true Sentiments of Chriftianity. Being debauched and corrupted in their Manners, they naturally degenerate in tlieir Perfwafions. So they make fhipwrack of I'aith ^nd^Good Confcience together.
It
The Second Pitrt. 95
It muft needs be lb, becaufe vicious Inclina- tions and Habits are in themlelvcs EneiTiies to Divine Knowledge : they cloud and darken the Brain,they fully and pollute the Underlbnding, they cotrupt and dcbaitch the Rational Facul- ties, they will not permit the Mind to liilen to Right Reafon and Conviftive Arguments, but they hurry the Soul into all Diforder, and fo (Irangely Ruffle and Difcompoie it,that it is ut- terly Uncapable of receiving the Divine Im- preflions of Truth, and of imbracing the Excel- lent Maxims of the Chriftian Religion.
And from hence we may gather how we come to degenerate in our Theological Princi- ples. Many are bred up in a loofe way, and know nothing of Serioufnefs and Striftnefs of Life : they indulge themfelves in worldly Plea- fures and Vanities, in idle and vain expenfe of Time, they accuftom themfelves to the propha- nation of the Lord's Day, to Intemperance, Idlcnefs, and Folly, and fhew little of God and Religion in their Converfations. And thus by their early Pollutions they make themfelves un- fit for the Purity of Divine Do£lrines, and they mjke themfelves fit to receive any Imprefiions of Error. Let me tell you, It is hard to pals from an Evil Lite to Good and Sound Notions. It is hard for a Young Man, a Loofe Spark to Ikrt up a Solid Divine.- from a kind of a Beau to become a Grave Preacher. Can we think that thofe who have fcoff'd at ferious Preach- ing, and condemn it as Canting, are tit to en- ter into the Miniffry of (he Church, or that when they are eriter'd, they are fit to be ac- quainted with the Mind of God in his Word ^
Can
94 The PREACHER.
Can we think otherwife than that thofe youth- ful Minds which hive been corrupted with the Contagion of Bad Company, and have fuck'd in from it 111 Principles, will certainly be pre- -judic'd againft Sober and Divine Truths? What can we expeft from thofe that have no good Foundation, thit have not been inured to a Senfe of Religion and HoUnefs, but to the con- trary > What fuccefsful InftruSlions can we hope for from fuch Perfons. '
i will (hut up this Particular with the Words of a Learned, Pious and PraSical Divine, "^ It " is meet, faith he, that they who are to con- " vert others, fhould be effeftually converted ** themfelves. John muft firlt eat the Book, •^ and then Prophefie, Rev, lo. 9, TheMini- " flers of the Gofpel muft firft themfelves eat *^ the Book of God, which is indeed done *' when they are not only in their Minds en- '* lightned, but their Hearts are mollified, and *' brought in Subjeftion to the Word of Chrif}. '* Unlefs Chrilt be thus learned fpiritually and *' really, Divines (hall fpeak of the Word of '• God, as Men fpeak of Riddles, andasPriells " in former times faid their Matins, when they *' hardly knew what they faid.
By this time, I hope, I have given you a good Account of the Reafons and Caufes of the Degeneracy of the prelent Times as to Princi- ples. I have let you fee what is the true Rife
* Mr. Perl^ns's Commentary on the Epiftic to the OaU' tknsy chap, i, v. i4,
^ of
The Second Part, 95
of Mens not in during found Do[Irine. Nor have 1 yet finifhed what I defigned. There arc two other Springs and Sources of this Malidy, and thele 1 will more largely and amply jnfilt upon than on thofe that I propounded before ^ becaufe I think they are the moft General Caufes of this Diforder, and fuch as univerf al- ly influence on thofe who in thefe Times cannot endure to hear of thofe Gofpel Truths which I have fet before you. This proceeds from their Overvaluing of Reafon^ and their Slighting of Scripture : which are the Two Heads 1 will in- fiff upon, and I befeech the Divine Goodnefs to make them really ferviceable to the Benefit of thofe who Ihall perufe thefe Papers.
Firft, The Unfound Do£lrines which I have had occafion to mention together with the whole Se£l of Arminianifm^ owe their Rife to the Overvaluing of Humane Reafon. They tell us that it is oelow a Man of Senfe and Parts C which they take to be their own Chara£ler ) to admit of any Doflrine inChriftianity which is not level with their Reafon. Hence they muff needs take up falfe Notions in Divinity, becdufe there are many Doftrines belonging to it which are above that Level. The great Cry of the Men of this Age is that the Arminian Points found more Rational^ and are more eafy to be conceived than the other Doftrines : and therefore for the fake of that which they call Rcdfon^ they change and new Model the Gon- Oirution of the Chriftian Religion. For they infilt that a Man mulf u(e his Reafon, and therefore the other Points are not to be admit- ted,
96 Ty^e PREACHER.
ted, becaufe they clafli with this. They can't Underftand, or give an Account of them, and thence they conclude that there is iio fuch thing in reality.
But thefe Men are to know that our Reafon was not given us to quarrel with Religion, and the Great Articles of Chriftianity which are delivered in the Gofpel. '^ They are to know that Humane Reafon, and Nature, and Philo- fophy have nothing to do with thefe things, becaufe thefe are above thofe. But feeing they are for ufing and exercifing their Reafon (which is a very Excellent and Neceffary Employnnent) I advife thenr) to ufc it in the governing of tlieii Paffions, and correfting their Senfual Inclinati- ons, for the proper work of Reafon is to check and fubdue thefe. Then we a^ like Reafonable Creatures i when we live the Life of fuch Crea- tures, not in giving way to Luft and unruly Ap- petites, but in Self denial, and f^bmitting our felves to God and his Will. And by that time they have done this, they will find themfelves" difpofed to believe and affcrt whatever God hath revealed, thp' it be not adjufied to their Natural Reafon, ^nd Ordinary Underftand ing. They will be convinced of this Important Truth, that Humane Realbn is always vain and deceit- ful when it is carried beyond its proper bounds, that is, when it undertakes to determine of thofe things which come not under its Jurifdi-
* Cedent propria hominum opiniones, neq-, fc uJtra di'-. vinam conftitutioncm humana judicia extendant. HiJar. dd trin. lib. 3.
6ion.
The Sccof?d Part. 97
Clion. Such are rhoie Evangelical Truths which 1 h;jve dircourfed ot, which art: above rhi Sphere of Reafon, and depend wholly on Di- vine Revelation.
In vain then do the Sociniam and Remon fir ants cry up Realon when they have to do with the Articles of Revealed Religion. They unwifely mix and blend thofe things which fhould be kept afunder. They imprudently and precarioully argue from the feeming Rei- ionablenefs and Fitnefs of things to the Truth and Reality of ihem. They unduly meafure and judge of the Nature of God, and of his Councils according to the futablenefs of them to their own private Apprehenfions and fhallow Conceits.
This is the way of the Roman Catholicks, they fancy fuchand fuchDo£lrines to he agree- able to Reafon, and to be founded on Convent-- ence, and then they vote them to be True and Certain ; as in the Point of Supreme Head of the Church, and that of an infallible Judge, and feveral other Doftrines, which they defend on the account ot the Equity, Fitnefs, andRea* fonablenefs ot them. But our Frotefiant Wri- ters tell then that thefe things maiy feem Rea- fonable and Fitting to us, but this is no Argu- ment of the Reality of them : for that which is thought by us moft Convenient, may not be judged to i)e io by God : and without doubt he is the belt Judge. And why may we not thus fpeak W^iQPfoteftants in the prefent Cafe, and tell the Friends of Socinus and Arjninius that thofc Points w^hich are controverted between US are not to be decided by Humane Reafon,
H and
gS The PREACHER.
and the natural Di£lates of Mens Minds, hut by the Word of God > Seeing we are fhori- fighted, and c:innot penetrate info the Divine Secrets, it is highly unreafonable ro find fault with them : but we ought to believe that there is a Reafon f^r all that God faith or doth. We ought to think that all the Doftrines ( as well as the Precepts) which connefrom him arejuft and Good.
Nor are we to wonder that thefe Men guide themfelvtrs by other Maxims, and vilify many Evangelical Truths under the Pretence and Pa- tronage 0^ Reafon V for this is no new thing, but the very fame that was done when the great Truths of Chriftianity were firft revealed to the World ^ when fuch Evangelical Doftrines as thefe came to their Ears, namely, the Trinity of Perfons in the God-head, the Incarnation of Chiilt, the Union of the Divine and Humane Nature, the Redemption and Recovery of Man- kind by the Blood of Chrilt, the Refurreaion* of the fime Body, the great Difcoveries con- cerning another World, ^c. the profound Sa- ges among the Gentiles unanimoufly agreed to oppofe them, and cry them down as Doftrines utterly repugnant to Reafon^ and contrary to the received Notions of Mankind. Hence it vras that when St. Fai/l difputed with the Phi- lofophers at Athefis^ he was Laugh'd at as a vain Babler, and a Man of unreafonable and abfurd Principles. His moft powerful Logicfe; could not move thofe fiiff Kation:iliffs, and^ when he darted in among thena the moW Re- dundant Light, they were Oil I in the Dark : and pardon me if I fay that the very Owls of
AthefTs
The Second Part. 99
Athens were not halF To Dim lighted as ihc
Fhilofophers there. Yet without doubt the^l-
thinians^ who were the Flower of all Grccct;^
not only thought themCelves incompiribly the
wifdll Men in the World, and reckoned them-
felvcS the only Civilized People, and all others
hefide them Barhanans {yi^\i\z\x wms the ufual
Epithet they faftned on them) but really thefe
Men were the molt knowing Perfons in .the
Heathen World, they were certainly great Phl-
lofophers, Acute Difputants, Excellent Virtuo-
fox ^nd highly improved in all Humane Arts
and Sciences. But notwithlhnding this, their
Notions and Arguments were inconliltent with
the DoQrine ot Chrift and the Principles of the
Gofpcl.
What was the Reafon ^ This moft certainly, that the Knowledge of thefe things was not to be had by Natural Light, could not be learnt in the School of Nature.. Thefe Men of Philo- fophy Jought ajter Wifdom as the Apoftle faith ( I Qor, I. 22. ) /'. e. the Wifdom which their Vain Philofophy taught them, which wasf founded only on the Common Principles of Na- ture, and refpefted not the extraordinary Pow* er of God, and his Unlimited and Arbitrary Aftings. Very Remarkable, and Surprizing are thofe Words of the Apoltle in l Cor, 1.21. 7/7 ibe IV if dam of OoJ^ the zvor/d by Wifdom knew not God, i. e. through the wonderful and over- ruling Providence of God, thofe Men that pretended moft to Wildom and Knowledge, at- tained not to the right and faving Knowledge of God by their knowing more than others : for they had their Underltandings darkned by at-
H 2 tending
100 T/^e PREACHER.
ttndlng to their Corrupt Notions which their Philuiophy iurniflied thtm with. Thefe thwart- ed the Articles of thcChriltian Faith, and ran counriir to all the Doftrinesof the Goljpel. Je- fus and the Rerurrc8:ion feem'd Itrange and ri- dic'jlous things to them. It was counted Fol- ly hy the Philofophers and Wile-men to cxpeft Life from Dsiath, to hope to be faved by a Man thif died on theCrofs. This is that which the Apollle txprefly afferts in i Cor. i. 23. The Trcdchifig ofChriJi Crucified zCiis to the Greeks F olifincfs. It could not be otherwife when they proceeded only on Grounds of Common Keifcn, and when the DoOrines which the Apo- itlvS preached to them were far above it.
And fo it is now, the Doftrine whichi have treated of aie accounted Foolifhnefs, and are condemned as Nonfenfe by thofe that doat up- oji tr.ere Philofophical Principles, and deify Rea- tcn. Thele Men look ihro' falfe Glaffes, and have GLceitful Reprefentations of things-, they fee nothing aright that relates to thefe Do- ftrines, becaufe they proceed upon mere Natu- ral Maxirr.s, and ufe luch Arguings as are Cor- rupt and Senfual. This is the perpetual Fault of thofe among us who addift themfeives to jhe Opinions of Sodnus and Armin: with refe- rence to which I'ltter the Learned and Judici- ous Bifhop Scinderfon would have us take no- tice of the Plaujiblenefs of Arrnmiamjmy an A the Cvngrutty it hath Infundry Feints with the Prificip/es vj Corrupt Njture^ arJ of Carnal Re^ijon. tor it is^ faith he, a "xomkrful tick- hng to Yli'fh and Blood to have thsFovoers ofl^a- turcniiigrdficd^ and to hear it Jclj fiattcr'd, as if - fbe
TJje Second Part. jgc
fhe carried the greateflftrnke in the icnrk of Sali- vation. This is rh It excellent Min'sJiirlgmLiK concerning Arwini.inijni^ in his Pax Kcclcfu*-, puhlilhed wirh his Life, and other Pieces ly Mr. \faac Walton. It' the Divin.s of our Ape would vouchfafe (as they ought J to confider whJt this Great and Famous Fither of our Church here fuggefis, ihey would not fufFer Corrupt Reafon to pervade and poifon their Divinity : they would not throw off the Do- ctrines of the Gofpel, becaufe they cainot fee the Philofbphy of them.
As to {.h^ObJcurity and D/^r«/ry which at- tend fome ot the(e Divine Dottrines, this (hould not enclinc us in the lealt to disbelieve ■and difown then. It was rightly faid by thit Learned Author whonn I have had occ-ifion of- ten to mention, that ^ // is not ncceffury we Jhould abate the Strength and Vigour of our Af- fent to general Principles^ jor zvant of favin^ footing in fpccial Difficulties. And the Ke;iibn is- plain, for if we muft rejeft a Principle or DoElrine, becaufe of fome Ditficukv in it, then we mult reje£l moft of the Great Truths of the Gofpel. Do we not read that Chriltia- nity and its Great Articles are (tiled the Myffe- ries of Godlinefs ? But how can they be a Mv- ftery, if there be nothing OKfcure and DirficuU in them, if all be Plain, Eaiy, and Nnurjl> Where is the Myftery then .^ Which evidenilv Ihews that thole ot our Church who efpouO the Opinons of ititRcmonJlrants^ becaufe they
Dr. Jacleson. Vol. i.B. $. Ch. 50.
H 3 f^y
102 T^e PREACHER. fiy they are Smooth and Facile, and fitted to our Common Rea fon, do not underftand the Nature of the Chriftian Religion, do notconfider that there are Myiieries and AbHrufities in if, and thit we ought not on the account of thefe^ to think hardly of the Articles of Religion.
Nay, let me fiy, we ought to elteem and prize theChrirtian Religion becaufe it hath its Difficuhies, becaufe it furmounts our Nitural Re3ronings,ind goes fo much againft the Grain. 1 look upon this as a great Argument of the Truth of rhefe Doftrines. If they were not as to fome things Ahffrufe and Incomprehenfible ( as all Heavenly things are ) we might lufpeft that they were from Men, and not from God. So then, that which our Adverfaries object a- gain(^ our Do£lrincs, is fo far from difparaging them, thit it highly commends them. We may thence argue that they came from God, ard are not of Humane Invention.
Here then let us underOand our felves, and fee plainly what is the Gaufe of Mens cavilling againrt the Truths and Doftrines Which I have advanced. Ic hath its rife from the VVeaknefs and Narrownefs of Mens Minds, which are wont to meafure the moft High by their 'own fcanry and contracted Proportions. Thofe that indulge themfelves in this Folly, will think all the Articles of Chriltianity harfhand unreafon- able, and at laft they will admit of nothing in Religion but whit is according to the Model of their own vain Reafonings. It concerns us then to take care of our felves betimes, and to check this Folly, which is fo difccrnable in this Age, and is grown into Repute. It is now e-
fteemed
The Second Part 10^
fkemed a great Specimen otVVic to riife CiviU and Scrupks about thcfe Doftriiies which 1 have been treating of ; and he is thought hv (oine theBeft Divine, and the acutcll Preacher ihjt is able to argue and reafon nicely againfi their. Propound one of thefe Points to them, and pre- fently they try to underlland the Philofcphy of it, they examine whether it beexa^lly adjuDed to the Laws of Realbn. If they find it will not endure this Touchllone, they forchwirh rejeO: it as falfeand adulterate.
Far be it from me to difcourage and dif- hearten any of you Academicks (for loihofcof that rank I fpeak at this time) inyourPhiio- fophical Studies. I wilh you good Succcfs in your Enquiries and Rcfearches. But take this Advice along with you, make not ufe of your Learning and Philofophy to fuppbnt Relij^ion, and to difgrace Chriltianiry. Do not Reifon away your Religion and your Faith. Mealure not God's VVifdom by your own. Bew ne of thofeMen who vaunt their Reafon, in defiance of the Principles of Chriftianity. Which is the common Fault of many at this day ^ among whom the great ground of ail their Cavils and Ohjeftions againft the forefaid Do£lrines is the not believing that thofe Propofitions mjy he true and certain wfiich they are nor able to make out according to the Common Notions which they have of thing.':, according to the Arguments whiclj Humane Reafon furnifhes them with. This Disbelief is very pernicious, as I fhall (hew afterwards. At prefcnt I will only take notice that hereby they let the World
^l 4 under-
104 ^^^ PREACHER. underftand that they aif highly * conceited of their own Opinions and Judgments, of their own Parts and Aiiilities, and ihele they call
Rciifon.
The next and laO Spring of the Mifcarriage I hive been blaming, is the Slighting and Un- dcrvaluing of Scripture, There are thofe who Tcprojch Revelation, to defend Rejion : to n^ake tiQenllclves Arminians^ they are forc'd to renounce the plaineit Texts in the Bible, One would almoft guefsfrom foaie of their Sermon^ that they are of that Cardinafs Mind, who thus adrifed one who had been reading and jtudying the Epiltle to the Romans, Lay ofide^ 1 jith he, thefe Trifles^ t^efe t'oolenesy for they do not become a grave Man, We have fome of this Gravity amongrt us, we have thoie that have very mean thoughts of this Apoftle's Epi- ftles : and from their deipifing the Doftrines contained in them we can't but infer, without breach of Charity, that they look upon thofe Writings as very Trivial Things, i ho' among the i^poflles, St. ?aicl was more enlightned, and had greater Difcoveries made to him than allthereit, yet, behold.' he is more defpiied and negle£led than them all. Even thofe 'who pretend to be great Admirers of Reveafd Reli-
^ Ad ccntumdiam Coeleflium Vcrborum pro excufationc hebetudinis fu<r prorumpunc, dicentes in his nihil rationale, nihil efTe pcrfc^um, volcntes ca quic ^ fc dicuntur, fola elTe erudita, &: do^rins ' fua? piudcntiJ cxpolita. Hilar, iq
?I>I. ii8. ■
gion,
The Second Part. io^
gion, have the leaft regard to this Great Man of Revelations. This Chief and Higheft of the Infpired ApolHes is the Lowelt and Meaneft vvith them. Of all the EpilUes, his are moft flighted and difefteenned. There we read that there is a Spiritual Contagion conveyed to us from our firft Parents, but this is disbelieved and laught at by many. There we find that Chrift's Righteoufnefs is made ours by Imputa- tion, but this will not gain ailcnt among fome Men. There we are told that there is a Speci- al Grace vouchfafed to fome, which is denied to others, but this will not be admitted of. There we are informed that Juflification is by Faith alone, but believe it who will : forae of our Divines refufe to receive any luch Dodrine. There we are plainly inflrufted about the Na- ture of Eternal Ele£fion, but this is abfolutely denied, and all the Texts that the Apoftle hath kft to eftablilh and confirm it, are fcorn'd and vilified. Thus fair St. Pau/s Epiji/es, and the feveral Members of that /oi^nd Do^rine which are there delivered.
Yet certainly, as they are Revealed Truths, they call for our Belief, for we are obliged to aflent to whatever God hath revealed, becaufc it was revealed in order to our believing it. This was the very defign of penning the Sacied Writings, and particularly of the Apq/fo/icdlt- pifi/es^ which latter are very much dcfpifed ot late. We jhould have been never the lefs Difci- fles of Chrift, faith Mr. Le Clere^ If any of
* Aonotat io i Cor. 5. 9.
thefc
io6 The PREACH E Pi.
ihefe Epiftles had been I^ji. And another tells iis,that * the Dotlrines of the Chrifi tan Faith are not to he fought for in thefe Eptjiles^ for they were not writ defignedly, hut Occafionally only, and by the by : which is the very way ordifpa- raging the Epiftles of the Apoltles that * BeU larmine ufes : fo that hence we may fee from whom our late Writers borrow their Methods of vilifying the Epiftles, But the true reafon of this Pradifc is beciufe there are fome Do- ftrines in thefe EpHUes which they have no good Opinion of, yea, which they oppofe and contradift: and fuch are thefe Doftrines that I have fpoken of.
But we are not to take the Scripture by halves. The whole Bible was given us on pur- pofe to fix and eftablifh our Faith, and to ren* d'ix our Religion Sure and Certain. Immedi- ate Revelations and Raptures are too high for us: and Natural Light or Reafon is too low and mean, bsfides that it is unfafe and dange- rous in our prefent State : wherefore the only true Path we are to go in, and in which we may expeS a Blefling, is Scripture. We have this Book to Secure us, to Afcertain us of the Truth, and to prevent our being feduced and decoyed by pretences of Reafon. The New Te- ftament particularly was Endited and Written on purpofe to obviate and remedy thofe Mif- chiefs which arife from the Luxuriancy of Mens Reafonings. And therefore it is a manifeft zU
* Mr. /.ftci^'s Rcafonablcncfs of Chriftianity. t Dc Vcrbo non Scripto. Lib. 4. c. lo.
front
The Second Part, 1 07
front to the Holy Writings, to refufe their Ar- hitremenr, to rejeft their decifion in Matters of Faith.
The rife of Popery was from tiiis very thing, their neglefting the Scriptures, and forbidding the reading of them. And this is the Origin of the prcfent Errors which relifh of Popery. Men frame Notions out of their own Imagina- tions and Reafonings, without confulting the Infpired Writings. And if this be blamable in Fapifts^ can it be commendable in Frotefiants ^ We make a great deal of Work with the Ro- manifts for their denying the Scriptures to be the Sole Rule of Faith, and we very vigorouily attack them on this account. When we are confuting them, we think (and we think right- ly ) thJt we baffle their Doflrine oi Tradition by (hewing that the Bible was given us to be the only Standard of Belief. Now, what Tra- dition is with the Pa pills, that Reafon is with fome Proteftants. The former believe many Doftrines, tho' inconfiftent with Scripture, for the fake of Tradition : the latter embrace other Doftrines ( as repugnant to the Scriptures as thofe) for the fake of Reafon. But both of them muft needs hold that Scripture is not a Perfeft Rule of Faith, for we fee that one adds Tradition, and the other Human Reafon to ir. How little Difference then is there (as to this Matter ) between Papifts and Ibme Proteji- snts.
But you will fay, thefe Preachers, whofe Doftrine I diflike, are as converfanr in the Ho- ly Scriptures as thofe of another Perfwafion, and they fludy them with as great Diligence.
•io8 r;5^ PREACHER.
I deny not that fome of them do, but from their Dllcourfes nnd Sermons which have feen the Light, we may be apt to think that they ftu- .dy them to pervert and deprave them : that they may thence have a Foundation for their own Doftrlnes which they have efpoufed. Ac- cordingly we may obferve what Artifices they make ufe of. They (as "^ St. Jerom remarks concerning the like perfons of old ) pretend to Ibpport their Doftrines with Divine Authority, and TeOimonies from Scripture, but then we may difcern how deceitfully they go to work, they force a Senfe of their own, they abufe Grammar and Criticifm for their particular Ends, they voluntarily miftake the Scope of the Words: and the mifapplying of Scripture is no Crime with them.
It is an ufual praftice toalledgetfome fingle PalTages in Scripture, to cull out fome certain Words, without taking notice of the Connefti- on and Dependance of them, and thence to make Conclufions on their own fide. I could inflance in fome who have contributed much towards the marring the Doftrines of Chriltia- niry by this kind ot praftife. But this is not fair and jult, for alter this rate a Man may maintain any thing, tho it be never fo contrary
* Sine Scripturarum authoritatc garrulitas hxreticorum non habcrct fidcm, nifi viderctur pervcrfam do^rioana cti- «m divinis,tcflirr.onii8 roborare. In Epift. ad Tit.
t Ha^rctici particulas quafdam dc Scripturis cligunt, qui- bus dccipiunt impcritos, non conneftentcs quaefupra & in- tra fcripta funt ex quibus voluntas &: intentio Scriptoris poffit intcUigi. Augurtin. Cent. Adimant. cap. 14.
to
The Second Part. 1C9
to Scripture, and elude the ckareU Texts in the Bible, and yet at the ijine time quote Scripture ior what he faich. We mult not pick and choofe here .* we mult not be fuftered to pare off one part from the reft, to eltablifh troni that one part a Propofition ot'our own inven- ting. Such Clippers are as bad as Coiners. It was a Rule that a Learned Writer among the Antients prefcrihed himfelf, ^ We ought (ikith he) not to judge of any ones W^ri tings from a part of them, we ouglit not to take fome Frag- ments, and from them to determine concerning the whole Mind of the Author- Which Dire- ftion is to be more efpecially oblerved, if it be applied to the Sacred Writings. W^e muft not diminifh or curtail any Text, or any part of the Bible : we muft take it all together, one part with another, and never determine any thing from a fingle Sentence or Paffage leparated from the relt, where we know there is a Ccn- netlion.
Again, there are rhofe who ufe their ntmon: skill and art to obfcure and perplex thofe Texts of Scripture which relate to the Matters I have treated of; that thereby we may be difcourag'd from making ufe of them, and that we may be forced to fubmit to the Standard of Humane Reafon. As thefe Points have fome difficulty in themfelves, fo they are made much more fo
T6 yfcL(povlQ- h'J'm^di^.eiU rf'txvoia.y. Eulog. EivTc. A- hxjnd. apud Phot. Eibliothcc.
bv
rro The PREACHER.
by Mens wilful entangling them. They ftaft ObjecSkions and Cavils about the interpretation of the Words, to beat us off from the plain Senfe contained in them. Their aim is to A- mazs and Puzzle us, that by that means wc may be diflatisfied, and no longer endeavour to make ufe of thofe Texts for our purpofe. But we muft not be catch'd thus, we muft remem- ber that we deal with perfons that have a de- iign upon us, and we are to fix this upon out Minds chat the Truths of the Scripture, tho' Obfcure, ought to be embraced by wife and underllanding Men before the feemingClearnels and Plainnefs of Humane Opinions and Afler- tions.
We are to know this likewife, that as the Scripture offers fome Difficulties to os, fo it folves them beft of all. The Bible it felf is the belt Interpreter and Reconciler. If a Man heed- fully perufes the Scriptures, and diligently com- pares one place with another, and lets plain Texts expound thofe that are dark, and the Larger ones thofe that are but Brief and Con- cife, he will never fail of the true meaning of thefe Holy Writings. The Scripture is the Voice of God himfelf ; if we attentively and carefully liOen to it, we fhall heat it interpret It felf. The only Rule of Faith is the beft Rule of Interpretation. This will certainly lead us to the True and Genuine Senfe, and confirm, us in it, if our Minds be not corrupred with Pre- judice and Prepoflcffion : for looking thro' fo deceitful an Optic as this, we (hall read the Text otherwife than it is. This is frequently done by the Perfons I'm fpeaking of, they bring
the
The Sccoffd Part. tii
the Scriptures to them, and do not go to the Scriptures. They are of Socimts's Mind and Refolutlon, who proteft that ^ tho' the Satis- faction ot Chrilt were expreily mentioned in the Bible, yet he would not believe it. So though the Imputation of ChriirsRighteoufncls, Jultr- fication by Faith alone, Original Sin, the necef- fity of fupernatural Grace, the Eternal Decrees be plainly taught in the New Teftament, they refufe to give their aflent to thefe Do£lrines. Let theGofpel Writings be never lb exprels in thefe Points, yet becaufc they do not comporc with the Principles and Notions which they have taken up, they give no credit to them. But now, if we apply our i'elves to Scripture firft, and firmly refolve to adhere to that, and then regulate our Notions by what we find there, we (hall a£t otherwife. Here therefore we nnuft fee very careful ; when we fludy the Scriptures^ and fearch into the meaning of them, we muft mind what God himfelf faith, and not what our Fancy dilates, t We muft look for the Senfe from the Words, and not impofe one upon them. We muft bring back the meaning from the Text, rather than car- ry one to it. In (hort, We muft not dare to deny thatfuch aud ftich Dc£lrinesare contain'd in Scripture, becaufe our Reafbns boggle at them : but we fhould firli own them to be ( as
* Dc Chf ifto Strvit. Par* i . cap. 6.
t Optimus Le^or t ft qui didorum iatclligentiam e.vp= ^at tx diftis potiiii qu^m imponat, dJc rctuleric miet quilm attHlerit. Hi]«r. dc Trio- lib. f.
cer-
112 The PREACHER.
certainly they are J In Scripture, and then fufc-' mit our Reaforis to them.
But there is a Generation of Men that will not admit of this, and therefore tho' they feem to pay a Reverence to Scripture, and pretend to he determined by it, yet they do what they can to evade it. We may fay of thefe Men as Solomon of the hrft Generation of Men in the World, Tbey have fought out many Inventions : They are forced to make ufe of their Wits, to find ways how to rid themfel^es of thofe Texts which prefs fo hard upon them: and the knot which they cinnot untie, they boldly cut afun- der. They fet the Bible on the Rack, and do violence to the Words and Ex predion s of it by accommodating them to their own preconceived Notions. But let them fhew the Subtilty of their Wit in any thing rather than in wrefting and perverting the Word of God. And they are to be reminded of this that Tricks and Evafions andSophiltry cannot hold out ag'iinft the lorce of Holy Scripture, Divine Rea- fon, and the Senfe and Exprerience of Good Men. Hutfo it is, tho* we often acquaint them with this, yet they are continually on their Guard, to defend themlelves againtt the aflaults of Truth. And by being fo often upon Service, they come to be expert in War ^ they are al- ways appointed and provided, and tht;y handle their Weapons with great Arc and cunning. Bur if they would be Free and Ingenuous, and refolve to fub^nit to the Truth and Simplicity of the Gofpel, we fhould foon fee them lay down their Arms : for there would be no need of them.
And
The Second Part. 1 1 5
And briefly. If they would pcrufc the Bihle with a Cnccre and unfeigned defire to find ths Truth, if they would be perfwaded that this IS the only Canon of the Chriftian Faith, if ihey would look upon xh^ VVricings of the Go- ipel as the Will and Teflament of Chri(^ and lay afide the Codicils and Supplements of Mens Invention, and ladly if they would be convinc- ed that this gives the Bible the Difference from all other Writings, that it contains in it My- fteries to be believed, which are above our Un- derftandings, they would fbon change their Sen- tinr^ents about theDoflrines above nnentioned, and they would come over to us with great Willingnefs. But the reafon w^hy they dilFenc fronn thefe Articles is becaufe they do not value the Scriptures : they frame a falfe Idea of thefe Great Points, becaufe they do not fufficiently prize and efteem this Book. And thus you have fecn what are the feverjl Caufes of the Degeneracy of Mens Principles in this prefent Age. I have largely Ihew'd whence thefe Cor- ruptions in our Religion have had their Rife, and whence it is that titey have gained io much ground.
t AM now in the fourth place to fet before you the Danger and Mr/chief of this Degene- racy , of this not enditring found Lio^irine, The Apoftle's Words are remarkable, 2 Cor, 4. 3. If
114 The PREACHER.
our G of pel be hid^ it is hid to them that are loft. Which is as much as if he had faid, The Con- cealing, and much more the renouncing of the ChriftianDoftrine, or any fubftantial part of ir, infers the Lofs of Mens Souls, and the For- feiture of their Happinefs. I do not now fpeak of that Defcflion and Error which proceeds from Ignorance and Miftake, or Weaknefs of the Underftanding, but I fpeak of fuch Errors relating to the Gofpel as proceed from the de- pravity of the Will and Affeflions. Such as are guilty of thefe are pronounced Loft by the Apoftle, they are in a State of Perdition. And ki another place we hear fuch fevere Language as this, Thd" we or an Angel from Heaven preach ^ny ether Gofpel unto you^ than that which we have preached unto you^ let him ^e Accurjed^ Gal. i. 8. This is not like the CuV- fes and Anathe?na^s of the Church of Rome^ which fhe thundets outagainft all that embrace not the Articles of the Council of Trent^ for thefe will do us no harm. But the Curfe here denounced by the Apoftle wiliftickfaft on thofe cfh whom it lights, becaufe they deferve it for preaching another Gofpel, and (as it is explain- ed V, 7. ; perverting the Gcfpel ofChrift. Thus we fee how Pernicious and Dangerous this is, withrefpeft to Our felves.
It is fo with refpeft to Others, and even to Religion it felf For i. It vifibly promotes Scepticifji. 2. It- advances the Caufe of the Heifts, 5. It conduces to Irreligion arid Athe- ifrjK 4. It tends to a T)iftolnte and Wicked Life,
Yirft,
The Second Part. 1 1 5*
-F/r/?, Nothing can he more apparent th^n this, that the Degeneracy which 1 have been difcourfing of, foUers Sccptiafm, and that both in the Learned and orhers. When the for- mer obferve that not only Fty/^^/j/;/Vj/ Syttems and Theories, which have prevaiTd n confide- rable time, at laft wear^oft, and are laid ahde as mere Flftions, and New Hypothefes mount the Stage, but that Theological Doftrines and Articles, which came down to us from the A- poftles, and have been received a long time iti the Church, are at length thrown oft!, and ri- diculed as idle and vain Chimera's, doth not this tempt them to xxxxviSccpuch'mRcligwn^ as well as Fhilofophy ? doth not this diffectle their Notions, and Itagger their Belief concerning Di- vine Matters ?
. And when others obferve the Carriage of the Preachers and Divines of this Age, that they vary from the Doftrines of their Predeceflbrs, that they change their Articles as fait as others f and themfelves too) do their Fa(hions, that what was Good Divinity at the Reformation and afterwards, hath not been thought to be fo for above thefe Forty Years, that thole of the Gown are as giddy and wavering as anv other Men, that Churchm-n pby fait andloofe with Religion, that they are jultly chargeable with Inconflancy and Levity, when this, I fay, is obferved, may we not furmife the Sceptical Humour and Genius of thefe times is nourifhed and upheld by it ^ Djth not this Alteration, which is made in our Principles, move Men to think that Opinion bsars fway in Religion 8s
I 2 well
ii6 The PRE ACHE a.
well as in other things, that our belief depends upon the Impreflions made on us by Education, by Prejudice, by Authority, and the like, aad that Imagination and Cuftom are the Meafurea ef Truth and Error? Thus it is as clear and bright as a Sun beam that fome among us by ?7oi enduring Sound Do^nne^ but changing it i^or that which is of a different Nature, have promoted Sceptic'jfm and Ind'i^erency in Religi- on in thofe who have taken notice of their Be* havior. And how Dangerous thefe are, may be gathered from this, that they are the Forerun- ners of ii/?r//? .//);, for Scepticifm and this differ as a Faify and a Lethargy, in degrees only, but they have the fame Cauie.
Secondly y In others it hath begot and encou- raged De(fm. I fay Deifm^ which is the Great and Common Evil that in the Pulpits and in the Prefs, and in the Dilcourfes of the Clergy is cried out againft, and that moft juftly. But it \s a very fad Reflexion to dwell upon, that fome of thefe are the Perfons who promote and advance this Evil. For what is Deifm but hold- ing the Exiiknce of a Deity, and owning a Na- tural Religion, but rejefting all Revelation > And confequently it appears that we have been gratifying the Deilts, and even taking their parr, whiUi we have been Writing and Preach- ing againtt them. We have condemned them for their over-valuing of Natural Religion^ and defpifing that which is ReveaFd: but at the fime time we have let them fee what a mean Edeem wc have for the latter, in our renounc- ing of tliofe DoQrincs and Priaciples of Chri-
flianity.
Tl^e Second Part, 1 i 7
iliinUy which depend wholly upon that Reve- lation which we have in the Writings oi the New Teftament.
Bud fhall begin higher, and (hew th.it th.re are thofe among us who cirry on the Di^hgn ot" De'jfm by vilifying thofe Difcoveries which are made to us by the Divine Revelation in the Old Teftament as well as in the Nexv, The firft Chapter of the Bible ( as an Omen of what they will do with the whole Book after- wards ) is cafhtered by them. It is perempto- rily aflerted that neither the Sun, Moon, nor Stars are a parr of the Creation recorded by Mo- fes^ altho' exprefs Mention be made of them in his Hilfory of the Creation, altho' they be particularly inferted into the Narrative of the Six days Works, altho' 'tis exprefly faid Gen. 2. I. Thus the Heavens and the Earth were fi- nifhed^ and all the holt oj them, as the Sum of all that had been faid in the foregoing Chapter. Notwithftanding this, we are told that the Earth only was fin'ij})ed. And whereas yll^f;f laith the Creation was performed in Six Days, a new Calculation is invented, and'cis declared that the Works of the Creation were fix days a finifliing.
The (hort is, that the firff Chapter ofGenef/s concerning the Creation and Origin of the World is not adjufted to Truth. The plain and literal Senfe ot the Words of the Hilfory is to be re- Jefted, to make way for a mere precarious lly- pothcfis. This Chapter muft not pifs for In- spired Scripture, becaufe the Creation, as ic is defcribed by Aio/es, is not according to the Laws and Principles of Mecani/m. JuJge you
1 J now
ii8 The PREACHER.
now whether a Dei(t hath not good footing here, judge you whether he be not incouraged to give Alqfes, the firll Penman of Revealed Truth, the Lye.
They go on to the third Chapter of this Book, and there they plentifully ridicule the Narra- tive given us by Mofes concerning the fall of our tirfi Farents^ and what is faid concerning 'Satans tempting them, and the other paflages recorded in that Chapter. We are told that \vt mufl not (hew our felves fo weak and fool- ifh as to give credit to fuch Idle and Improba- ble Stories as thefe, but we muft look upon them as Allegories and Parables, and in plain Terms as Fiftions and FabUs.
By the way I might obferve that this is fome- what a kin to Mx.J^e Clercs Comment on Mat, '4. r. Then was Jefus led up of the Spirit into tpe WilJernefs, to be tewpted of the Devil, dec, AU which Narrative, he faith, is a Dream : it was only a Fancy and Imagination of our Lord v^hilft he was aileep, but there was no fuch thing in reality, tho' St. Lake afterwards relates the very fame things concerning Chrift's Fafting and Temptation, and tho' there is not one Word or Syllable that gives occafion to doubt whe- ther it wasa plain Hifrory, and Matter ofFaft. This Wrirer then and the other, to whom I re- ferred, agree in nulling the Letter andHiftory of the Bible, tho' the latter be the moft blama- ble, becaufehe doth this info Important a Sub- jeQ; as the Fall of Adam, which is the Founda- tion ot feveral great and fubftantial Dodrines in our Religion. If fuch bold Infults on the Bible be not reftrained. Revealed Religion will
be
The Second Part, 119
be in great Dinger. And yet I have not heard that this Attempt has been cenfured by the: Go.- vernours of our Church.
This Author pafles to the Seventh Chapter of Gene/is^ and there he quarrels with the Hillory of the Vmverfal Deluge^ as an Incredible anil Romantick Relation. He denys the pofl:hiliry of an Univerfal Flood, becaufe he fancies there was notWater enough to drown the Whole Ter- reftial Globe. Thefe are the Precious Notions of fonae G<^/^j;z? Divines, and this and all the feft is exaftly according to the Z>//?'j Tooth, and he could not have been more obliged than- by fuch bantering of the Bible, and by fiiiding fault with the Arithmctickand the Chronology of the Sacred Writings, as thefe and fome others have done.
If we pafs to the AVw Teflament^ we fhall find that that is as ill treated as the other. ^ He that made fo bold an Attempt on the firft Chap- ter of the Old Teftament, is as daring in his handling the firft Book in the New. Herepre- fents St. Matthezc's Gofpel as a (Grange Piece of Rapfody : and he tells us that the Compiling of that Hiftory was by miftake. He dreams of Diflocations every where : thirteen Chapters to- gether are all out of Order. And a Wrong Timing of things ( of which he complains ) doth neceffarily accompany fo many Erroneous placings of Stories : and confequently the whole is fliatter'd, diforder'd and confounded. Be-
"*- Mr. Wbifton'i Sliorl View of the Harmony of the Four Evangdifls.
I 4 fides
201 The PREACHER.
fides, this Harmonizer holds that the Copy of St. Matthevfs Gofpel is not the fame now as it was at the fiift: which if we grant, we may go further, and fufpeft the Copies of the other Books of the Bible. We may juftly think that the Scriptures are not what they were at firft, when they came out of the Hands of the Pen- men. Which is more pernicious than what fiohbes^ or Spi/joza, or F. Simon^ or Mr. Le Clerc have advanc'd.
And having mention'd this laft, I can't but compare Mr. Whijiori*s Performance with this Writer's audacious Attempt on the firft Chapter of iMatthew, where he propounds the Opinion of a good friend of his (himfelf without doubt) who thought St. Matthew lighted on a Genealo- gical Book ^/DavidV l^amjly jhat was defeffive^ "and thence this Evangelilf's Account of the Li- neage of our BlefTed Saviour is Defective, or, in plainer Terms, Falfe. The Harmonizer doth not come fhort of this, but rather exceeds it, v;hen he faith we have not the True Copy of St- Mattbew's Qofytl, and that theHiftory and Chronology of it are falily placed. Thus, as this Author before Theorized^ fo now he Mar- inomzes iheScriptures a way, and accordingly he will, if he goes on, expofe the Sacred Writings to the Contempt of the Deifls* " '
Kut 1 proceed to fnew how thefe Men are further gratified by fome of our Divines. It is publickly proclaimed to the World that there are ma^nifeQ Faults and Real Repugnancies in fome parts of the Bible. It is avouch'd that the Miracles and Wonders wrought by our Saviour dnd theApoftlesmay be done by Impoff ors and •^ ' Sorcerers;
The Second Part, 121
Sorcerers, for rtiefe can work as True Miracles as ihey did, or could. Some, to Ihew how low and mean Opinion they have of theChri- liian Dlfpenfation, tell us that Chtiftiarity hath no other Defign than to improve our Na- tural Notions of Religion ^ that there is no more required in Chriltianity than in Natural* Religion excepting the two Sacraments and Praying to God in the Name of Jefus Chrift ; that there is no di{Hn£lion between Evangelical and Moral Righteoufnefs ^ that the great My* fteries and Tranfa£\ions in Chriftianity are in Imitation of the Fagan Notions and Pra£lifes, fome whereof were Barbarous and Idolatrous. They tell us that they can't find the Exigence of God and the Immortality of the Soul any where revealed in Scripture ^ that it is impof- fible to have an Idea of a Spirit, and particular- ly of God. We are told that Chriilians are no where hid to believe in Jefus Chrilh We have thofe diat deny the Divine Inftitution of the Lord's Day. It is preached that tho* it be re- veal'd that Everlafting PuniQiment is threatned to thofe that live and die in theirSins, yet God may not perform what he threatens: and fothc main Prop of the Belief of the Eternity of Hell- Torments is taken away. Another known Wri- ter of our Church makes fhort work with this Article, and roundly tells us that the Souls of the Wicked are Annihilated.
And to come nearer to the Matter which hath been beforeus, we have great Numbers of thofe who tell us that thofe Great Points of Faith, the Eternal Decrees, the Derivation of Sin and Guilt Irom ^dam^ the Imputation of Chrift's
Righte-
i22 The PREACHER.
Righteoufnefs, Juftification by Faith alone, and the Neceifity of Supernatural Grace are not Do£trines to be entertained by us : and yet any one that hath well conversed with the New Te^. lament cannot but own thefe to be found there.
Are we not then our felves the Authors of D^- ifm^ or the Patrons of it ? Do we not difparage Revealed Religion^ and whilft we Talk , and Write, and Preach againft Deifm^ are we not the Perfons that promote it ? Doth not any Tvlan that reads the forementioned Paflages in ihe Writings of our Noted Divines, find ground ^o believe that they are not in good earneft when they declame againft theDeilis? Yei, doth he not fee that they teach the Contempt of the Scriptures, and of the Truths of the Gofpel, thofe Truths which are proper and peculiar to Chriftianity > If this Affront were offered to Revealed Religion by Lay- men only, the fault would not appear fo Heinous : but it is not a Spinofa or a Hobbes^ it is not a C/erc or a Cormrd that hath done this : it is not an Enemy that thus ^-^/^r^^^^^J our Religion, then z^e could have born />, but it is thou^ one of our Guides and our Acquaintance, This is that which aggra- vates and inhanfes the Crime.
What think you? are we not like to atchieve great things againft the Deifts in our Pulpits and in our Printed Declamations againft them, when we make fuch Proficiency in Deifm our felves ? Let us not deceive and flatter our felves ,• God fees us, and the World too, and our own Confciences. What rank Nonfenfe is it to af- lat and defend Divine Revelation^ and yet to
difown
The Sccoftd Piirf. 125
difovvn thofe very DoQrines which arc found- ed on it? What a Contradi£tion is it to Pen Di- fcourles and Preach Sermons againlt thofe that deny Revelation, and yet to oppofc the Reveal- ed Truths of the Bible ? This is the ftrangefc Infatuation imaginable, to maul the Deifts in every Sermon and Print, and yet to fcorn to follow Divine Revelation our felves. Or, would we have the Deijis (hew a Reverence to the Scriptures and Inftituted Religion, when we re- fufe to do it our Selves? For fhame, either let us forbear rallying upon the Deifts, or let us believe and profefs the Principles and DoSrines which Divine Revelation hath imparted to us, tho' we can't give a Philofophical Account of them, yea, tho' they are wholly Unphilofophi- cal, and contradi£l our Reafon.
God hath revealed himfelf and his Will to us in his Word, and efpecially we have the In- fallible Waitings of the Evangelifts and Apoftles to dire£t us into Truth, and fhall we not he guided and direfted by ihemf" It is reveaPd in the Divine Oracles that fome are chofen out of the red of Mankind to partake of Grace and (Glory ^ and fhall we refufe togiveaffent to it^ It is revealed that all Men are born in Sin, and are by Nature Children of Wrath ; and fhall not this be received by us as an undeniable Truth f' It is part of our Revealed Religion that Faith is the fole Infirument of our Jufii- fication ; and can we alledge any pretence of disbelieving it? VVe have it difcover'd and con- firmed to us by Revelation that it is not our Ferfonal, but an Imputed Righteoufnefs that confHtutes us Righteous in the efteem of Hea- ven ;
1^4 ^''^ PREACHER.
ven : and can we think our felves oMiged to believe it or not ^ There is fufficient Evidence from the Scriptures that Supernatural Strength is required to Converfion ; and can we then ex- cufe our felves from giving Credit to this Truth ? No certainly.
If weefpecially, who are Divines, fhall aO: otherwife, we (hall be found to be Diflbmblers and Dwceivers, and we fhall fink our own Cre- dit, as well as that of the Chriftian Religion. We fliall turn Moral Philofophers, inftead of Evangelical Preachers ^ and nothing but Natu- ral Religion will go down with us. We (hall go no farther than the Heathen Ethicks will permit us : and it is to be feared that the next i\ge will fcarcely tell what Chriliianity is. You fee then there was Reafon to enlarge upon this iiead, that I might fully reprefent unto you the Danger of revolting from any of the Principles of Chrifiianity. This is that which Imth half ruined us : and if it proceeds, will psirfeftly undo us. This hath advanced the Caufe of D^- ifm, and will lead to Atheijm at lal^. Which is the next Particular 1 am to fay fomething of.
Thirdly then, It is to be feared that the Change of our Principles will be inUrumental to the introducing of hreligion and Atheiffu. For what will Men be apt to think when they fee the Great Points of Chrilf ianity altered > When they take notice that JulHfication by Faith alone was aXound Duftrine at the Refor- mation, and a Jong time after that, but is not fo now ? that Eternal Eletlion, without thp
con-
Tfje Sccofid Part, 17$
confideration of Faith or Works, was reckoned an Apoltolical Truth heretofore, but is now hid afide: and fo that the red of the DoQrincS above fpecihed were received by all the Divines of the Church ot tng/jnd^ but are Pre.iched and Written againU by Ibme of them now > I ask you ferioully, whjt think you will be the rtfult of this?* Are you not fenfible that by this ftiameful DefeSion the Name of God and Re- ligion will be difhonoured, and Religion will be thought to hang upon the Times, and to he a Precarious and Mutable thing?
What we have experienced already among us, hath gone a great way towards the Proof of this. And if we proceed further, there is no need of the Gift of Prophecy to foretel what will be the difmal Eftefts of this fpreading De- generacy. If wc change our Doftrines in the time to come proportionably to the Change we have made in lb (hort a time already, we (hall foon cafliier all our Religion, and turn Chrifti- anity out of doors. And who will pay Refpeft to our Religion, when they fee that fome oi the Preachers of this Age are the great Inftruments in this Cataftrophe, and therein forget the Dc- fign of their MiniHry, difregard the Intereft and Honour of Chriftianiry, difpirage their High Calling and ProfefTion, betray the Truth, prevaricate with the Gofpcl, and give Men occafion to fufpeft that whilft they caft oft ihefe knicX^s of Religion, their reallnrentiori is tarejeft all of that Name ? Thus Infidcfity and Aiheifm are promoted.
And
1x6 The PREACHEPv.
And fo, Fourthly^ is Dijfo/ute L'lv'wg. For what (hakes the very Foundations of the Chrt- liianFaith,and undermines the Ground-work of Chriftianity ( ns the Doftrines oppofite to thofe which have been vindicated, certainly do) muft needs corrupt our Morals. We cannot but think that Mens Lives muft be mightily concerned in thefe Points, becaufe they are of the very Vitals of our Religion. Not that I would fuggeft that every one mufi be charged with a Vitious Life, if he diffents from thefe Doclrines : for I am fenfible that Men do not always live and aft according to their Princi- ples, and fometimes even Good Principles are not efficacious on the priftife of thofe that en- tertain them. But generally it is otherwife ; and the Notions and Sentiments in Divinity which Perfons are furnifhed with, do operate on their Lives and A£lions. Thus it is in the Cafe before us : if thefe DoQrines be heartily imbibed and embraced, and welldigefted, they have a ftrong Influence on the PraQife : and it is impoflible we fhould afb as Chriflia/if^ and continue to do ib, unlefs we be fet on Work by Chrijlian Principles. They are Evangelical Truths that muft make EvafigeJical Lives, When the former decline, the latter do fo of Courfe.
There is too plain an Experiment of this a^ mongs us : the growth of Vice hith been pro- portionable to the decay of our Principles. It wasobferved by a Hearty Friend and Lover of the Church oi England^ fpeaking of the times
pre-
The Second Part. iij
preceding the late Civil Wars, " that * they " who did recede from their former Principles " and Grounds of Doflrine to joyn with the " Armin'ian Faftion, became for the moft part *' more Loofe in their Lives, and Dillblute in **■ their Manners than before, confuting and " deftroying their newly received Opinion of " l^ree Will by the Licentious Courfes of their " Converfation, which they afferted by Argu- '' ment and Difcourfe of Reafon againft them *^ who oppofed^the fame : like Men deftitute " q{ Grace ^ which they endeavour to weaken " in the Force and Operation thereof upon the '' Soul of a Sinner. And the like Remark we may make of the times after the Reftoration, when the Armin'ian Syftem of Divinity took place again, we may obferve that a Loofe and Pro- phane way of Living came much in fafhion. Mens Manners and Aftions have been carelefs and diforderly fince thefe Principles have had footing among ns. All this proves what I un- dertook, that this Degeneracy is Dangeror^s and Mifchievous^ and is attended with Dread- ful Confequences.
Thus I have gone thro' four of thofe General Heads which I propounded j I have fhewed what is that Sound Doctrine which St. ?aiil preached, I have let you fee that the time is come when it is not endured \ I have affigned the True Caufes of it : and I have fet before you the Danger that accompanies it.
* £«^/4«/5 Faithful Reprover, p 135.
It
1x8 Th PPvEACHER.
IT REMAINS now in theF///fc and laf) place that I conclude with fome Proper Inferences and Corollaries from the whole, in way of far» ther Advice to my Brethren, the Minilkrs of the Gofpel, the Paftors and Teachers of the Church.
And firft, it is requlfite that you be through- ly Senfible and Apprehenfive of this great Dif- order and Mifchief which I have been fpeaking of. This ftrange MetamorphJfis is not negli- gently to be pafled by. Such a manifeft Change in Religious Sentiments as there is, cannot but aiFeft all fober Minds. It is occafion of juft Grief to conlider what Principles of Chriftiani- ty were heretefore received, and how they are caft away now. We may bemoan our felves as the Church oi Jerufale7n did her Condition of old, The fine Gold is changed, and the Silver k becotne drofs. There hath fprung up a New Generation which takes no notice of what Pre- cious Doftrines their Fathers embraced, and what valuable Truths were maintained and af- ferted by the Preachers of thofe ti:Ties, namely, from the Happy Reformation till a long time after. Bat inlteid of thofe they have introdu* ced others of a Safe Allay.
But certainly it doth concern us to obferve this, and to mind the remarkable Change that hath been made in the Writings and Sermons of our late Divines, efpecially in thcfe laft forty Years, And then we fhall with unfpeakeble re- gret take notice how our Church is forfaken by her own Children, and we fhall have occa- fion
The Second Part, 12^
fion to make ulc of the Words of the Prophet ^^^i^K ^^^^^ ^^ ^^U ^^ong you that juvo this Houje in ])cr fir^ Glury and hew do you fee it now ^ Is not rbis Ho:iJe in your Eyes^ in compa- rifonof it^ as nothing^ And rlitrewill be room for this Larr.enraiion, '" Who is theie amongit " you tiut harh tak-^n vi furvey or the Koufw of " God as it v; s i.'i the Days of theBieilal Apo- " files of jwiusCliriiij* Who is there a;Tioni?lt you '^ that harh Teen and confidered this Holy Teni- *' pie in her tirft Giory ^ And how do you les " it now ^ Is it nor in comparilbn of rhj other, '' almoft as nothing > Wnen ye look upon '^ them that have undertaken the Charge of *' your Souls, and know how far thefe are for '• the molt part grown out of kind, how few '^ there be that tread che Seeps of th^Jir Antient " PredecelTors, ye are eafily fili'd with Indigo *' nation, eafily drawn unto thefe CompLiinis '^ wherein thedifltrenceof pre ferit from foriTjer " times is bewailed, v^afily pcrfwaded to think '^ of thenri thit lived to enjoy the days which " now arc gone. Surely they were happy in *' co:riparilop of us thar have fucceeded'rhem. '' Were nor their Bifhops Men Unreproveable, '• Wife, Righteous, Holy, TempcrarJ, well re- ^' ported of even of ihofe which were with- " out? Were not their Paliors, Guides and " Teachers able and willing to exhort with '' Wholefome Docilrine, and to reprove thofe " which gain-fai 1 the Truth ? And in a more fevere manner ^ Mi, Hooker gOvS on, for they
* His Second Sermon on part of St, Jude'i Epiftic.
K are
ijo The PREACHER.
are his Words, tho' I believe the Reader did not in the leaft imagin they were. That Mild and Peaceable Men, thus bewailed the Dege- nerate State of his times.
But we have much more reafon to bewail that of Ours, and to lay to heart the Ihameful Apoftacy of fome of our Clergy from the Do- ftrines of their PredeceflTors, which were alfo theDoSlrines of the Holy Apoftles and Primi- tive Saints. We may upbraid fome of our Teachers themfelves, as the Apoftle doth fome of the Hebrew Chriftians, that they have need that one teach them again which be the Firft Trinciples of the Oracles of God. In brief, he that beholds our Divinity in its Modern Drefs, cannot but be offended at its ftrange Transfor- mation ^ fo ftrange that it gives occafion for the Wit and Satyr, the Banter and Railery of A- theiflical Spirits. The leaft thing we can do is to be Senfible of this, and to lament it. But we muft proceed further.
Secondly^ Be perf waded my Brethren, of the NecefTity of preaching thefe Doflrines which have been reje£led by fo many. I know you will be told by fome that it is beft to fay no- thing of them, efpecially in the Pulpit, for they reprefent that as a very Unfit Place for this Purpofe : at leaft you muft not be allowM to handle thefe Points till you be Fathers, or Overgrown Sons of the Church. So in the twentieth Year of King James the firft's Reign, Dire£lions to the Clergy, for regulating their Preaching, were publifhed in thefe Words, '' That no Preacher of what Title foever, un- der
The Second Part. 131
" der the degree of a Bifhop or a DcMn, at the " leaft, do from henceforth prefume to preich '^ in any popular Auditory the deep Points of " Fredeftination^ Elc^ion^ Reprobcition^ or of " the Vniverfalityy Efficacy Rcfiflibility or h- " refift'ibility oj God's Grace, hut rather le:ivc " ihofe Themes to be handled by Learned Men, '* and that modedy and nnoderately by life and " Application, rather than by way of Pofitive '^ Doftrine, as being titter for Schools and Uni- " vcrfities than for fimple Auditories. With due regard had to the Royal Authotity whereby this was enjoin'd, I humbly offer thefe fol- lowing Particulars,
1. I do not fee how it can be Frefumption to preach of thefe Points in the Pulpit, feeing the Holy Scripture fo often mentions them.Surely it can be no fault to deliver thofe Doftrines, even In a Popular Auditory, when the Holy Bible, which is put into the Hands of the People, de- livers thefe Sacred Truths to us. May we not hear the fame things from the Preachers Lips which we have from the Mouths and Pens of the Infpired Prophets and Apoflles? 1 believe I (hall never be convinced that a Minifter of the Gofpel, who is to take the matter of his Ser- mons from the Scriptures, is to be blamed for handling thofe very Doftrines which he finds there ; and efpecially feeing they are reprefenr- ed there as Neceflary to be believed, and of ths Foundation of the Chriltian Religion.
2. It is obfervable that thefe Doftrines of Tredejiinatiort. EkU'ion^ Reprobation^ &c. were
K 2 held
132 The PREACHER.
held to hcOrthodox'm thofc: times (viz. at the cloleof King/j-wfj the Firft's Reign j by our Church. For we fee here that no Fault is found in them, yea, it is fuppofed that the things themfelvcs are True, and according to Scripture, other wife no Perfons would be al- lovv'd to preach and handle them : but fame are here allow'd and authorized to do it. Now feeing they are own'd to be Orthodox, it is ve- ry ftrangeand unaccountable that they may not be preached by all the Minifiers and Difpenfers of theGofpel. Have any Men power to cull and pick out of the Bitle fuch and fuch parti- cular Doctrines for the Paftors of the Church to difcourfe of, and lo order that others fhall be debarred the Pulpit ? If any Warrant can be fiiewed f ^r this, I fhall be filent, but till then Imuftprofefs my felf bound to believe that Che whole Will of God, that is, all DoSrines in the Scripture relating to Salvation, are to be preach'd to the People by the faithful Em- bafiadors of Chrilf. In the Form of ordering Friejls in our Church, we find that the Bifhop dell^^ers to every one of rhem the Bible, faying, Ta^e thou Authority toT reach theWord oj God^ but he dcth not confine them to certain Texts, and Certain Doftrines, and give them Authori- ty to preach only on them. No : The Bible in general is their Store houfc, and they may fur« riifh themfelves with all forts ofDivine Truths, and communicate them to their Hearers.
3. How vain and fenflefs is that, that a po- pilar Auditory muft hear nothing of thefe Do- tUincs of Fredeftination^ ^c. but the Schools
and
The Second Part. 1 5 5
and Vniverfites may ring of them ^ As if there were nothing but matter ot Difpute and Contro- verfy in theie Evangelical Matters. This is a great millake, for there is Solid, Undoubted and Incontellablc Truth in them, abltraft from all debates and difputcs. And the Vulgar and Illiterate are as capable of this as thj mofl: Learned, and therefore they ought not to be ex- cluded from hearing thefe Do£lrines, yea, they are hugely concerned in them, becaufe by means of thefe they have an occafion of improving their Spiritural Knowledge, of Hrengthning their Faith, of heightning th-ir Love and AfFe- ftion towards the Holy Jcfus, of admiring the Sovereignty, and extolling the peculiar Gnce and Bounty of God. Is there any realon then to confine thefe DoEtrines to the Schools and XJniverfities ?
4. That is very filly and w^eak that none but a BiJJjopox Dean mult preach of Predeftination andEleftion, and the like DoQrines, that none but Cathedral M;:n muft venture upon thefe Points ; as if the Gofpel, which delivers thefe Do£lrines,had commiflion'd thofe Perfons, and none elfe, to treat of them. This is a palpable impofing on the ChriOian World, this is a plain leffeningand dehifing the Commilfion of Chrift's Embaffadors, this is an unwarrantable coiinning the Minilters of the Gofpel, and the Gofpel it felf. Befides that it is a foolifh Intimation that a Title or a Dignity makes a Man an able Minifter of Chrilt Jefus. B'Jt ( think no mors need to be faid to cxpofj this Folly.
K 3 There
134 The PREACHER.
There are thofe that look upon thefe Do- ftrines as wholly Indifferent^ and therefore ad- vife that nothing (hould be laid of them in the Pulpit. But thefe Men that talk thus, have either read the Scripture, or they have not ; if they have, they can't but fee that thefe Doftrines are not of an Indifferent Nature;, if they have not, it is to be prefumed that they have little regard to thofe Sacred Writings, and look upon them as Indifferent, as well as thefe Points : and perhaps they reckon all as fuch, and think one Perfwafion as true as another. This Scep- tical fort of Gentlennen, I hope,our Clergy will have nothing to do with, and confequently will not liften to what they fay of the forefaid Doftrines.
Some others would have us believe that the Doctrine of the Decrees, and of Divine Con* courfe, and of the Power of Grace, ^c, are ^?hilqfophical Speculations^^n6. therefore are not fit for the People. And fometimes they call them t ?hil(>fophical Difputes and Pbilo/ophical Ifypothefes. At other times they are fa id to be H Scboldfiical Notions, and therefore are not to be regarded : as one among us lately was a- giinft the applying the Epithet IdolatrcKs to the Church of Rome^ becaufe it was ( he faid ) a Scholaftick Term.
* Dr, Sherlockj, Of Divine Providence, p ii$, ii^, 117, &:c. t Wcm.Scrm on Pfal. 122. 6, 7.
\\ The Priocip. and Praft. of feme Mod, Divines, ^c.
There
The Second Part, 135
There are others of our Order that refufe to difcourie to the People on any ot thefe Points, becaufe they carry Ibme Difficulty with them, and they pretend that they are loth to perplex their Hearers Minds. But this is a mere Pre- tence, for on the faoie account fomc of the Ar- ticles of our Religion, which they themfelves own neceffiry to be taught, are to be liid afide, as the Doftrine of the Trinity, the Incarnation of the Son of God, t^c. Therefore it is evident that the Eternil Decrees and the other Truths fo often mentioned ought to be prejched, tho' they be difficult. This mu(i not deter us from delivering what is Truth, and what is adjufkd to the Word of God. And yet here this ought to be inferred, that about the way and manner of handling thefe Points there is Caution and Prudence to be obferved. The mere difputa- tive part (hould not be undertaken ordinarily in our Sermons. The Abftrufe Speculations that may arife from thefe Do£lrines are not to be the Subjeft of our Difcourfes to the People : but the fubftantial part of them muft be. For this being plainly and exprefly contained in the Scriptures, we are obliged to difcourfe of ir, as well as of other Truths contained in that Holy Volume. And let me tell you, if this were commonly treated of, with Judgment and Care^ and with (hewing what are the Ufeful Inferences that naturally flow from it, it would be eafily apprehended, and readily embraced, and our Auditors would call for frequent In- ftruQiions and Applications relating to thefe Di- vine Subjeds.
K 4 WcH
156 The PREACHER.
Well then, be pirfvvjded of the necelfity of acquainting vour Flock with thefe Truths. We Jbave ?hil]j\insK\idX flop up thefe Walh^ but do you open thenn, and let your People have free admifiion to thenn. Nay, account it no other than Sicriledge to rob the Church ot thefe Ho- ly DoQrines, which are her right and due. They being p^Jrt of the Word of God (as I faid be- fore) take heed that as you do not odd. to it^ ^0 you do not dminilh ought from it^ Deut. 4. 2. Prov. 30.6. Rev. 22. 18.
Here I will addrefs my felf firft to the Fa- thers and Rulers of our Church. Not that I pretend to offer Advice to Perfons of fo Enrii- rient a Charader, but I humbly beg of you that you will give me leave to remind you that it is your undoubted Province not only to preach found Do(i^rine, to deliver the Truth pure and uncorrupted, as it is in the Writings of the E* vangeliits and Apoftles, but alfo to promote this Purity of Chrillian Do8:rine by fetting fuch over the People as are able to inRru8: them in it. Let me remind you that you fhould, with the Great Pali or of the Ephefian Churchy charge fome that they tcacJ) no other DoUr'ine^ 1 Tim. I. 3. Let me remind you that you (hould ap- ply your felves to die right Method of ftemming the prefent Torrent, and putting a Remora to the growing Mi fchief, and hindring the Leaven from infecting and fermenting the Whole Lump: that you fhould think your felves obli- ged in Confcience to arreff thole Fugitives who are gone out from us, to put a ffop to thofe Re- negades, who have left their Firfl Principles,
and
The Second Part. 1 5 7
and attempted the corrupting of ourChriftiani- ty. And if fome ot your Order heretofore con- tributed to this by their Connivance, or by their Smiles, it is expefted that you fhould now hy your Frowns, and the exercife of your due rower undo what they did. I need not urge it that you fhould countenance thofe that ai- fert and vindicate the neglefted Doftrines of Chriliianity ^ and that you fhould encourage them to continue in that praaife. And by this means you will convince the World that you Adorn that High Station wherein you are pla- ced, and that you are worthy of that Dignity and Honour which you are pofldfors of.
And next, I turn my Difcourfe to thofe of my own Rank, the Minif^ers and Preachers of our Church. Yoamuit, with St. Faul^ bejea^ bus over your flocks mth a godly jealoufy^ j ear- ing lejl by any Means their Minds fhou/d be cor- rupted j ram the Jimp/icity that k in Chrijt^ that is, in the Dodrine of Chri(», 2 Cor. 1 1. 2. The proper Remedy againft this Corruption is to do the wor k of an Evangel i ft ^ to make full proof of your Miniftry. Right Notions and Principles of Religion fhould begin from our Preachers, and fo be propagated to the People. Where fhould we find Orthodoxy but among our Di- vines? And where fhould they find it but in the Scriptures?' Wherefore either let us re- nounce the Sacred Canon, or preach the Do- ftrines which are contained in ir. Let us keep and prefer ve Chriftianity upon its Firft Grounds and Principles, that is, thofe which the Apo- ftolica! Writings prefent us with. I doubt not
but
138 The PREACHER.
hue you are throly convinced from what I have laid that you cannot omit this without great hazard to your own and other Mens Souls. I queftion not but you are fully farisfied that there is an indifpenfible Obligation upon you to agree unanimouflv in preaching and urging tkefe Primitive Doftrines.
But here, before I proceed any further, I would not be miftaken, and therefore 1 will ex- plain my felf. I am not a rigid requirer of a Ferfe^ Agreement among us about'lbme Dubi" oiis and Controverted. Matters that relate to thefe Doftrines, lome AT/V^ ^nd Subtil Dif qui- Jit ions about them, or indeed about any other Theological Doftrines. Thefe are not worth the Heat and Contention which are generally raifed, and I believe it was never intended that there (liould be any Dccifion of them. To fuch the Great Augujline'^ Saying may be referr'd, ^' ^ There be fome things in which the Learn- *' edft and bcft Defenders of the Catholick " Rule may difagree among themfelves Salvd *' fidei compage^ without breaking the Bond of '* Faith, as well as of Charity. And of the like Matters the fame Father fpeaks thus, t What need is there of affirming or denying^ or nicely defining them^ fusing v)e may be ignorant of them without any Fault ^ Here I am for great Moderation and Latitude, for I can't be recon- ciled to thatpeevifh Humour of fome Men who
^ Contra Julianum. ], i. c. a. t Enchirid cap. $^.
(hew
The Second Part. 159
(hew themfelves angry with all that are not of their Particular PerCwafion, all that differ from them even in fmall things, and fuch as are doubtfully precarious and nice. There is verily a fault among Chriftiins that they cannot bear with their Brethren who diflent from them in Matters not Neceflary and Fundamental, but require them to come up exadly to their Noti- ons even about things of an inferiour Na- ture.
Which hath been often compared, and that fitly to the Wild Humour of the Inkeeper whom P/utarcb fpeaks of, who when any Traveller came and lodged at his Houfe, made their Sta- tures even with his Beds, either by ftretching their Bodies out to an unufual length, or by cutting them (hotter ; one way or other they mu(t not vary from the Dimenfions of the place they lodg'd in. Many Perfons that do not like, and it may be do not believe this Cru- el Fancy of his, are themfelves guilty of the fame or worfe Conceit : for they would have their own private and particular Judgments the Standard of all Menselfe, and every one mult be forced to contraft or ftretch at their Plea- fure. This is very unreafonable and abfurd, and the Man that urges the pra£lire of this] would be loth to be (erved fo himfelf : I know no reafon therefore why he (hould ferve others fo. It is in vain to defire that we (hould all entirely agree in our Apprehenfions concerning things that are Difputable and Indifferent, for there never was and never will be a Concord of Judgment as to thefe. They are admirable
Words
I4C ^ The PREACHER. Words of my. Lord Bacon^ " * Men ought, ^' fihh he, to take heed of rending God's " Church by two kinds of Controverfies : the ** one is when the Matter of the Point Contro- *' verted is too fmall and light, not worth the '^ heat and flrife about it; the other is when '' the Matter of the Point is Great, but is dri- *' ven to an over-great Subtilty and Ohfcurity, *' fothat it becometh a thing rather Ingenious ^' than SubftantiaL In thefe Cafes let us not difturbone another, and caufe Divifion .• efpe- dally let us not Anathematize and Damn one another for difference of perfw a fion about them. Nay,forKetimes there is not fo great Dijference as is pretended •, Perfons hold the fame thing, but only exprefs it in other Words. They are of the fame Opinion, but they do not know it. For they wrangle only about Terms, bccaufe one takes a Word in one Senfe, and another in another. Some are fo imprudent as to quarrel jvith the very Names of things : thcfe Men fight with Air, and combat with Syllables. But a wife and fober Man will not be guilty of this Folly, but takes the ApoHle's Counfel, St?'ive not about IVords^ 2 Tim. 2. 14. When he owns the Thing it felf, he fuffers any one to call it as he pleafes. And befides, he always gives the fiireft Interpretation of the Opinions that are affcrted by others, if they overthrow not the Foundations. He is never Jealous and Sufpicious, he never furmifes the worft of other Mens Sentiments, but allows them a charitable and candid Con(iru£lion. And truly one would think there is great reafon he fhould do fo, be-
* EfTay 3. caufe
The Secofid Part, 141
caufe he is willing that others fhould think fa- vourably of his Affcrtions andTenents. If thcrti be a pollibility of thinking well of his Neigh- bours Opinions, he will certainly do it. If they do buc ^r/.mbleTtmh^ or appmich to it, or can be i.iaproved to any good Defign, they fhall lo far have his Approbauon.
And even when there is a Real Difference be- tween him and others as to theii Sentiments, in things of a Dubious Nature, he abates not of his Refpea and Chridian AfFeftion towards them. He is not of the Number of thofe that bear a hatred to all who do not think as them- felves; and whole Animofivies and Antipathies againft every one that is not of their Opinion, are reckoned by them as part of their Religion. He takes care that the Unity of Brotherly Love and Chariij^ be preferv'd, tho' the U/iity of Fer- wafion cannot.
But in all Necejjary Points of Chridianity we muft keep up even this latter; and (as without doubt the Apoftle meant it) all /peak the fame things^ and be perje^ly joined together in the fame Mind and to the fame Judgment^ I Cor. J. 10. We muff unanimouHy afTert and maintain the Great and Important Articles of our Religion, tho' in fome particular Inferences and Ded unions we vary. We muft with joynt Conlent and united Vigour hold thefe fjft, what- ever elfe we let go. Particularly, as to the Doftrins which are under our prefent Confideration, we may entertain different Notions,and ufediiFerenc Expreflions concerning the Manner and Circutn- fiances appertaining to them, but we ought to agree in the Main, that is, the nectffuy of al-
ferting
142 The PREACHER.
fertlng and defending the Things them/elves contained in thofe Do£lrines. We muft not let go the Grand Truths becaufe of fome Petty Difl'erences. It was wifely faid by St. Ambroje concerning the Geneilogy of Chrift in the Two Evangelifts, which is fet down with fomeDi- verfity^ and therefore attended with fome Dif- ficulty, -^ I am not able, faith he, to under- ftand and give an exaft account of the Series and Order of Chrifts Generation : but however^ I will not, I mutt not be Ignorant of the Truth and Reality of it, I believe it and aflent to it. The like we ought to fay concerning thofe Do- ctrines I have propounded, there are fome Dif- ficulties relating to them which we cannot per- fectly account tor, but yet we have no reafon to relinquifh the Doftrines themfelves. We have fumcient ground to believe them, and we ought to prefs the belief of them on others.
We cannot do otherwife if we confider that St. Faul makes it the great Qualification and Encomium of the Minifters and Stewards of the Gofpel that they he Jound faithful, i Cor. 4. 2. And this very thing which Tm fpeaking of is part of this fidelity. And they cannot dif- charge their Duty in this manner, unlefs they be obfervant of this : yea, on the contrary, they will (hew themfelves falfe and Verfidious, As we defire then to avoid this Imputation, and to approve our felves Faithful Difpenfers of the Word, we mu(t be careful to fix our Auditors
* Non iicct raihi fcirc Generationis feriem : non licet ta» irea acfcirc Generationis Fidcm. In Luc. cap. ^.
in
The Second Part. 145
in the belief of thefe Great Principles, and we muft be perfwaded our felves of the NecelTity of preaching thefe Doftrines. And you will not be backward to do this if)
Thirdly^ You remember that it is the End and Defign of our Preaching, to Edify, And this is it which 1 defire you to think of feriouf- ly. The Apoflle tells us that he that Prophe- fieth ( /. e, he that preacheth ) fpeaks to Men to Edification^ i Cor. 14. 3. And we are infor- med by the fame Apoflle that Pajfors and Teachers wqtq given for the edifying of the body oj ChriJ}^ Eph. 4. II. As we muff bui/d up our f elves ( Jude 20. v. ) fo it is the End of the Miniltry to build Men up in their moji holy Faith, And they muft be built on the Foundation of the Apoftles and Prophets^ J^fi^^ Chrifi hiwfelf being the chief corner fione^ Eph. 2. 20. Whence we may foon put an end to the Controverfy about Edifying or Profiting by Preaching^ which hath been much debated of late: we may eafily know what Preachers E- dify mofl/or 'tis but asking the Queftion, whe- ther they build Men up in their mofl Holy Faith, whether the building be upon the Apo- flolical Foundation^ to which Chriif the Head- ftone belongs, whether they preach fuch Do- ftrines as advance the Knowledge and Belief of the important Truths of. the Gofpel, and growth in all Divine Graces. One of the Bi- (hops of our Church tells us that ^ Sermon is
* Biftiop Patricl(iD\ko\iTk of Profiting by Sermons.
then
144 T^ke PRE Ap HER.
then Vrojitahle when it informs the Mind and judgment aright in Divine Truth. This is the ifird thing requifite to a Profitable and Edifying Sernnon. And confequently it is impoflihle to edify by a Preacher who forfakes the Old Do- ftrines of Chriftianity, and afFefts Ncvv Schernes and Models of it, unknown tp the Penmen of the Scripture.
I appeal to thofe that are judicious Hearers^ is he a Profitable Preacher that w^onld have you believe that thofe who are in a ftate of Grace, and by Adoption are made the Sons of God, yet may fo apoltatize as to be Children of the Devil ? Do you call him an E^f/j^/;?^ Preacher who labours to perfwade you that the Almigh- ty Power of God is not exercifed in the Con- verfion of Sinners, but that every Man hath a Free Will and Power to repent and believe, and that his Converfion is owing to the Self- determining Power of his Will?* Can you Pro- fit by that Preacher who tells you that Concu- pifcence, or the Inclination to Sin is not Faul- ty and Criminal, and that Undue Lufts and Defires arc no Sin ? Are you built up in the Faith when yo\x are told that God's choofingof Perfons to Life and Salvation depends upon the forefight of their Obedience and Good Works: when you are told that Good Works are an In- gredient inyour Juttification, as well as Faith: when you are toli that Chrift's Righteoufnefs is no more imputed to us than our Sins ^re to him, that is, not at all : when you are told that Chrift hath pjid a Ranfom for every indi- vidual Ferfon in the World, in order to their Salvation, and yet it is poflible, by reafon of
Man's
The Sccofjd Part, 145"
Man's Free Will and Choice, that not one of them i\u\\ be laved: when you are told that tho' God's Special Grace he OiTinipotent, and is accompanied wiili a reiil and h'ncere Intention to convert Perfons, yet it may be reiiited and defeated ? This is not building up^ but pulling down ; this is not rearing the Walls of the Spi- ritual Edihce, but it is razing the very Foun- dations of it. Therefore I lay to you, my Bre- thren, be defirous to teach thefe and all other Doctrines that are Edifying, And it fhould be very pleafing to you to ohferve that your Peo- ple value and efteem fuch Preaching, and that they have a defire and longing after it : For this certainly is one comfortable Sign and Evidence of their being Regenerated and renewed by the Holy Ghoft.
fourthly^ By way of farther Inference, fee- ing it hath been made Evident in fome of the foregoing Particulars that the Over valuing of Reafon^ and the little deference given to the Scriptures are the great Caufes of the preient Corruption of Doftrines in this Age, it follows that you fhould not, and my earneff requeft to you is, that you would not over magnify Hu- mane Reafon, and that you would let a very high value on the Scriptures. Firlt, be prevail- ed with not to over-magnify and extol Humane Reafon. Mjke not this an Umpire in Super- natural things .- do not prefume to concert and adjult Divine Matters by this. In judging con- cerning thefe there is no occafion for the Qaerks and Subtilties of. Logick. The Articles we treat of are not fetched from Philofophy or
L froai
14^ The PREACHER. from Humane Authority, or from the Common Notions and Maxims of Mankind : where- fore let us not renounce thefe Dodrines of Chrlfiianity hecaufe tliey interfere with thefe. Let us r.ot turn l/ifidels^ that we may be thought to be Men ofReafon. Yea, let us re- member this, that they who talk moft of their Reafon, and value themfelves upon it, have no greater Share in it than the reft of their Neigh- bours. The Oppoftrs of the forefaid Doftrines have not true Reafon on their fide, but are bold and confident, and affume to themlelvcs the name of Reafoners, whilft they deal rather in plaufible Harangues, than well grounded Argu- ments. A Man of truly rational and wife Thoughts will confider that God and his Ways are infinitely above the (hallow Apprehenfions of Mortal Men ; that the natural Wifdom of Man cannot reach thefe Divine Secrets^ hecaufe they depend wholly on God's Sovereign Will and Plealbre-, that Reafon cannot difcover it felfmore than in fubmitting to things above Reafon •, in brief, that Reafon ought to do o- beifance to Faith, and the Wit of Man f^oop to the Wifdom of God revealed in the Holy Scriptures.
And that is the other thing which I hear- tily commend to you, highly prize the Sacred Writings, and be direQed by them : and then you will value thefe Doftrines which have their Foundation in this Infpired Volume. Be- caufe Reafon is fhort and deficient, we have the Scriptures given us to fupply that defe£l : and they will fupply it effeftually, if we im- pirtially confult them. In order to our i\AC'
cefsful
The Secofid Part. 147
cefsful rrnking ufe of them, we ought tore* member this, thjt the DcHgn of che Holy Scriptures is to dcprefs the Power of Man, and to advance the Divine Grace, and the Ab- folutenefs and Uncontrolablenefs of God's So- verjign Will. I appeal to any one that hath ferioufly read the Bible over, efpecially the New Teflament, whether the whole Strain and Tenour of it do not rend to this. And now, this Key will happily open, and let you into all the Secrets and Mylteries of the Bible that have any Reference to the Salvation of Man- kind ^ or the Manner and Means of it. You will Hnd the Truth and the Benefit of what I fay : You will in a (hort time be convinced that the DoSrines of the Go 1 pel are fo framed that they direQly contribute t© Humility and Self denial, and to the exalting of God's Great- nefs and Soveraignty.
•And then you will meekly fubfcribe to fuch Principles as thefe ( the very fame that I have fo often inculcated and urged upon you) That God's Eternal Decrees are the abfolute refult of hisSovereign Will and Pleafure; That it is jult with him to beftow or with-hold Mercy, as he thinks fit : That our Wills are weakned and difabled by the Apoftafy of our fitlt Parents, fo that we have no Power of our felvcs to change our Hearts, and to become New Crea- tures : That we are wholly Paflive in the firft Afts ofConverfion : That that Grace whereby the Ele£l are converted, is Invincible and Irrefi- ftible : That we are accounted Righteous before God not for our inherent Righteoufnefs and in- fufed Holinefs, but for the Righteoufnefs of an-
L 2 other
148 Ihe PREACHER.
other reckon'd to be ours : That Good Works have noihing to do in our Jullification in the fight of God. All thefe Propofirions and many iuch like you will moli readily fubmit to, if you once arrive at the true Knowledge of the Scriptures, and iee into the Defign and purpofe o[ thsnij which is to magnify and advance the Free Grace of God in Jefus ChriO, and to fee forth the Impotency and Infufficiency of lolt and depraved Mankind : and you will be fully perfwaded that the contrary Principles are wholly inconfiHent with the Tenour and Scope of the Gofpel.
1 muff tell you before hand that this willex- pofe you to the Cenfures of Men, of thofe e- Ipecially who boaft of their Keajon ; which is theSandluary they betake themielves to when they are baffled by Scripture. But you muft take Courage, and think never the worfe of your Principles becaufe they are difliked by tffat lort of Men. Why was the firft preaching of the Gofpel called FoolifhnefSf but becaufe to the Great Reafoners and Pretenders to Philofo- phy it feem'd to be a Foolifh, Irrational and Illogical way of talking to the People } And yet we fee that this Foolifhnefs of Preaching prevail'^, notwithftanding thefe ftrong Prejudi- ces: it made its way into the Hearts and Con- fciences of thofe that defpifed it, yea, of thofe that were the profeifed Enemies of the Gofpel. And tho' the Preachers of it were hooted at as Broachers of New Doftrine, yet they fo power- fully wrought upon many of their Hearers, that they caufed them to quit their former Notions and Apprehenfions, find to embrace the Simpli- city
The Second Part. 1 49
city of the Gofpe!. And ^o I hope, thro' the Divine Grace, it will be with Tome of you thit are my Readers at this time; you will be con- vinced of the Truth of the Do£\rines which f have declired to you, and of the necelFity of believing them. And it Cinnot be othcrwile if you be throughly perfwaded thit the Scripture is the Standard of Divine Truth, and that the Bible is the only Rule of Faith.
This therefore is the thing which I now prefs upon you, Serioully and Diligently read the Scriptures, and compare them with one another. 1 fpeak to you who are yet hut Candidates and Students in Divinity, that fo you may begin aright, that your Foundation may be well laid. You have liberty to have recourfe to other Au- thors, and you can't be excufed if you be Stran- gers to them ^ but the mod Authentick Know^ ledge is to be had from the Books of the Scri- pture. Tho' there were Two Hundred Thou- fand Books in the Library \si\\\z\i?tolomeus Phi- liidelpb!^sci^StQi\ at Alexandria^ yet it was the Bible's being added to it that made it the Re- pofitory of True Learning. Much more where there is the New Teltament, there is an AmniT- ment of all Divine Kiiowledge and Learning. You that are engaged in the Search after Divine Truth, mult feek f:^^_it here. Let the Heathens confult their R// W T^^A^j, if they be yet ex- tant among them : let the Jews fly to their Talmud: let the /lli/;^/^?^/^//; J confult their Alco- ran: but we that profefs the Religion of Jefus mult be determin'd by the Writings of the E- vangelifts and Apptfles, together with thofe of the Infpired Writers of the OldTeftament.
L 3 Upon
ISO The PPvEACHER.
Upon this account I cannot but repeat my Advice that I oftl-rM before in my former Di- fcoarfe to you that are Young Students in The- ology. I cannot but ag-Mn commend to you Archbiffiop Vfhcr'zSum andSubftance ofChnfti- an Divinity : wherein he Ihews you how you are to make ule cf Scripture. For he hath by Pertinent Texts proved, confirmed, or illuflra- ted all his refpeftive Particulars and Heads, which are Many and Various. For this Excel- Knc Man hath with fingular Skill and Art, with great accuracy and folidity branched out Theology into a Multitude of Heads : fo thac here is a continual Source, a perpetual and ne- ver-falling Spring of Preaching-Matter : which is the thing that Young Preachers (who are the Perfonsthat I fpeak to) (hnd in need of. On which account it is a very Ufeful Rook, and may for a time ferve as the Young Divines Li- brary.
This is in purfuance of what Fm now ten- dring to my Brethren, namely, that they would make the Scripture their Rule and their Guide, and thank the Divine Goodnefs that they live in a Church which puts the Scriptures not only into their Hands, hue thofe of the People, and bids them make ufe of them. And tho' you can't fatisfy y^ur felves or others about the Reafonablenefs of fome Do£l:rines, yet this ought not to hinder your Belief of them, if you fee they exa£lly agree with what is reveaPd in the Holy VVrit. This gives them fufficient Ati- thority, that they are delivered by God. We are fure of this, that if we govern our Appre-
iienfions
The Second Part. 151
henfions and Belief by God's Word, we (hall never err, ive (hill alw.ys be fife. We are told by the Infpired Pfalmift that it is the Fool that fiiith in his Hearty there is no God : hut the Aiheifi- among thofe of his own Tribe paflls for a Wife Man, at lealt a Wit^ and one that is of a deeper Penetration than the reft of Man- kind. Let us always attend to the Judgment and Dccifion of Scripture, and then we (hall judge and think aright. This, this gives us the jrue Account of things, and we may rely upon it.
This hath been the firm perfwafion of others befides thofe that hjve looked towards tha Church and MinlHry. We are told in the brief Account which is given us of Mr. Selden's Lif: by the Primate of Armagh thn that worthy Perfon, who was one of the greate(t Scholars and Antiquaries of his time, who made a vail Amaflment of Books and Manufcripts from all parts of the World, a Library fcarcely to be equall'd in the whole World, and himfelf a greater Living Library, we are told, I fay, that this great Man of Books and Learning profefs'd toward his latter end to the Primate (when he had an opportunity to difcourfe with him more ferioully about the weightie(^ Matters) that he had a far greater ERcem for the Holy Scriptures than all Humane Writers whatfoever, and could reft his Soul wholly upon thefe. This was that Excellent Man's ExprelTion. And indeed here, and only here is fure footing; and confequently feeing our Religion depends upon the Bible, and is founded wholly on this, we have amoft Solid Bans to rely upon. We are fure that
L 4 thofe
152 The VKEACHEK,
thofc Dotlrines are True and Certain which are according to this Rule : and fuch are thofe that I have recommended to you. Revelation is the Standard of thofe Truths that we Chri- ftians profefs : and we cannot count any Do- ftrine Srerfing without this Stamp.
One of the Antients fpeaks admirably to this purpofe, -^ " We may not, faith he, indulge *' any DoSrine of our own Heads, nor admit " of fuch that any others have brought in of " their own Heads. We have the ApolUes of " our Lord for our Authors^ who chofe nothing '' of their own Heads, to iinpofe upon us ; " but faithfully delivei*d that DoSrine which *^ they had received of ChriO. Therefbre " if an Angel from Heaven fhould preach *' any other Gofpt^l, he is to beaccurled by us. So this Learned Father. And there is good Ground for what he faith, for what is to be preached to Mankind is not founded on the fal- lible Reafons of Men,but on the Divine Telf imo- ny which cannot fail us. If you turn over and diligently perule the Writings of the moff Re- nowned Moralifts, you will not find a Syllable of it there. You hear nothing like this from Sccratcs or Flato^ from Ariftotle or Zeno^ from
* Nobis nihil licet ex noflro arbitrio indulgcrc, fed nee cligcre quod aliquis dc arbitrio fuo induxerit. Apoflolos Domini habemus Autorcs, qui nee ipfi quicquam de fuo ar- bitrio, quod inducerent, elcgcruHt ; fed acccptam a Chriflo difciplinamfideliter natiortibus affignarunt. It.iq- fi Angc- ]us dc Ccelo aliter evangclizivcrit, anathema dicerctur d no- t)is. Tcrtul. dc Prsrciipt. Ha^rctic.
An-
The Second Part. 153
Antoninus or Seneca^ no nor from Confufius. None of the Philofophical or Witty Men have difcover'd thefe things to us. No : it is JESUS alone that is our InOrudtor: and therefore your Efieem for thefe Do8:rines (hould be very Angu- lar, and your Care to retain them fhould be very great.
And as to thofe Particular Doftrines which I have recommended, I humbly beg of my Bre- thren that they would judge of them according to Script ufe. hn^ of every one of nry Readers I rcquef^ this Favour, that they would be pleaied to comply with my Defire, fo fir as briefly to fet down in Writing thefe five Do- ftrines, and lay them before them, and then take the Apojiolical EpijUes into their Hands, and, having firft put.up their Prayers to God to enlighten their Minds and give them aright llnderitandingof thefe Divine Things, begin to read thein with Attentivenefs and Serioufnefs. And before they have gone thro' the firlt Epirtle, namely, that to the Rofnans^ I que(fior> not but they will find all thefe Doctrines plainly aflert- ed. And let them then proceed to the other Epi- ftles, and attend to the Do£lrinal part of them, and they will acknowledge that nothing is more plain and evident there. I importunately in- treat the Reader to make this Experiment, and 1 doubt not of Succefs by the Divine Good- nefs.
In the Fifth place, Let me beg of you, my Brethien, to bear it in your Minds that theie are the Faith and Dodrine of the Church of England, And thisConiideratioD, I hope, will
pre-
154 The PREACHER.
prevail with you, tho' none of the reft fhould. The DoQirines of the Decrees, of Original Sin, of Jufiification by Faith alone, of the Imputati- on of Chrid's Righteoufnefs, of the Neceffity of Supernatural Grace, are plainly delivered in the Articles^ Liturgy^ acd Homilies of our Church, and in the Writings of her Bifhops and moft Enninent Churchmen, and heretofore of her whole Clergy. It is not the Church of England^ but only a Party of Men ( now un- happily the greateft part) that efpoufes the contrary Doftrines ; and yet as the jF^wj of old cried the Temple^ the Temple^ fo thele Men loudly talk of the Churchy the Church of Eng- lani^ tho' at the fame time they vilify herDo- ftrines. Thele Perfons (hould be reminded that to be of the Church of England is not only to ohferve her Rites and Difcipline, but to own her Articles. It is not fufBcient that they are liberal and free in their Profeflions of honouring our Church, if they forget to give Proof of the reality of it by afferting her Pure Dcx^rines. What is the meaning of this, to flile our felves Sons of the Church of England^ and yet to dif- own our Mother fpeaking in the Articles and Homilies, and to flight and difhonour the Me- mory of our Archbifhops and Bifhops, and of the reft of the Clergy who faithfully adhered . to her Principles.^ It is an unfufferable bold- nefs to ufurp the Name of Churchmen^ yea and JO permit none to bear that Name but them- felves, and yet at the fame time to live in an open Deteflation of fome of the Do£lrines of the Church. This is to abufe the belt Church in the World, and to (hape it into what Form
they
The Second Part. 155
they fancy moft. Thefe Men frame a Church out of their own Conceits, and then tell us that it is the Church of England, And if you will not hold as they hold, you are no Sons of the Church. A moft grofs and unpardonable Af- front to her / And thofe Good Prelates who laid their Hands on thefe Men may for ever Re- pent of that Impofition.
I know there is a great Cry among fome Men of late that the Church is in danger^ that it is Falling^ that its Ruinc and Deftruftion are approaching. And I fay fo too, but not as thefe Men underftand it : my meaning is that our Church is in great Jeopardy by reafon of the late Degeneracy in Doftrines. The Orthodox Faith of the Church of England is difrelifhed, its Legally eftablifh'd Articles are vilified. Our Old Englifh Divinity is rejefted, and all our Old Epifcopal Divines are difregarded. But thofe very Men who make that Outcry about the Church's Fallings are the Authors of this re> jeftion and this Difregard. They are the Men that renounce the Articles and Determinations of our Church, and thereby fhe is apparently endanger'd, and her Ruine feems not to be far off. But in theSenfe that they mean it ( if they have any fenfe ) it is a falfe Alarm, and a groundlefs Fear, and the Danger which they talk of is Imaginary.
But if they be heartily and fincerely defirous that the Church of England fhould be taken care of, and that its downfjl fhould be prevent- ed (which is the Wifh and Prayer of all Good and Wife Men) then they fhould be fbllicitous that care may be taken that the Governours and
Ru.
i$6 The PREACHER,
Rulers of the Church difcharge their Office faithfully, that they fpend their Revenues in that way that is Honourable and Charitable, and ferviceable to the Church ^ that ihey be not tainted with Nepotifni, or with Simony, that their Officers and Servants do not fqueeze and opprefs the poor Clergy, and that they do not bear themfclves fupercilioufly or irreverent- ly towards the reft : that they (hew their dif- like of Pluralifts and Non Refidents : that they advance not thofe to the Miniliry who are ftrangers to True Religion and the Defign of Chridianity. To take care o^xh^Church is not only to look after and fecure the Glebe and the Tithes, the Profits and Revenues, which is ne- ceCTary to be done, but to fee that the Clergy preach found Doftrine, and lead Holy Lives: to fee that fit Labourers be placed in the Lord's Vineyard, and that they behave themfelves as EmbafTadors of Chriit : to fee that Godly Dif- cipline be reflored, and Prophanenefs and Im- piety feverely checked : to fee that the Worfhip of God be maintained in its putity : to fee that the Sacraments be reverently adminiftred, ihat none be admitted to the Lord's Supper but iuch whole Lives and Convetfations declare their Fitnefs.
This is to take care of the Churchy this is to fecure it from Falling, this is to Ifudy its Wel- fare and Happinefs. All beiides this, which is talk'd of with a loud Cry for the Church of England^ is mere Noife and Babble. And who would liften to thof,^ that talk fo loud of the Languifliing and even Dying Condition of the Church of £./7^/fl//^, merely bicaufe the Queen
will
The Sec Off d Pjrt. 157
will not knoik all the DifllMiters on tl:e Head, and becauCe ibme of the Bifhops were not fa- tisfied about p:i(ling the Rill agnnfl Occalional Conformity in the late Jun8:ure? This Clamour is made ufe of only as a Blind, whilft another Defign is carried on, which is really to deltroy the Church of fi'/?^/^^ and the Protefiant Reli- gion. For this we mui> conclude upon, on de- liberate Thoughts, that the Church cf England is not capable of being lupporred but in that way which I have briefly mentioned. Thofe that talk of ferting up the Church by any other Methods, are the Pcrlcns that will ruine it. They may bertow upon themlclves the Title of Churchmen^hwi that doth not render their Cafe the better. There were Herctich that call'd themfelves Apojlolicks. And none make a greater Cry for the Church than the Ro?nanjfls, Thele Men will ere8: the Church as thofe that pretend to build the Temple with Kehemiah, and took it very ill that he would not admit of them,' whofe delign yet was to hinder and ob- /?r//i7 the rearing of that Building. Thefe are Tor the Church as the Jezmfh Zealots afterwards were for theirs, and ftickled very warmly for it, and yet they were the Men Cas the Jcw'ijh Hidoiian acquaints us ) that procured its De- ftruQion. One that wore a Miter, and is own'd by all the Learned World to have defcrved it, was pleafed to fay on fuch an
* Epij:lian. adv. hxref. I. 2. Tom. i.
OC-
ijS The PREACHER.
occafion as this, ^ J/^ Phaetons drive the Chari- ot of the Sun, the Worldwill he foon on fire, I pteanfuch in the Church vohofe Brains like the Unicorns^ run out into the length oj the Horn, fuch who have more Fury than Zeal^ and yet more Tueal than Knowledge or Moderation, It is for the fafety and intereft of our Church to underftand the aim of thefe Men, and to re- member that it was the attempting to fet the Church ( as well as the State ) too high^ that was the caufe of its Fall in King Charles the Firft's Reign. It can't be denied that they were Churchmen and Conformijis that helped to pull it down, when they faw that it exalt- ed it felf too furioufly, and began to make fome approaches to Uigh Churchy that upon the Se- ven Hills. And this reminds me of the next Particular which I'm to commend to the feri- ous Confideration of my Brethren.
Sixthly^ Let it be thought of that by the difowning thofe Doftrines which I have fo of- ten recited, we not only abandon our Own Church, but we go over in part to that of Rome-^ oratleaft, we (hew our Inclination and Good Will to that Church. I touch'd upon this before, in my Vreface to the former part of the Treacher^ but now I will enlarge upon it. We muft know then that there was for many Years a Defign carried on to make an Alteration in the Religion profefs'd in England^ and to change
Stiilinifleefi Ircnicum. V?.xi i, ch. 2.
out
The S ceo fid Part, 159
our Frotcjiant Principles into tliofe of Ronic^ However the two Princes were endinM of themfelves (which I fliall i.ot now debute) it is certain that they were Influenced by thofe who were not fo wellaftefted loxh^FrotcflantCdiuiQ as they ought to have been. And the latter of them was in danger of receiving a pernicious Tinfture from her who lay in his Bofom. In his reign it is too manifelt that the Chief Mi- nifter, who was permitted to aft in the Affairs of the Church ( not to fay of the State J with- out control, gave evident Signs of his Inclinati- on to the Superrtitious and Corrupt Do£lrines of Rome, * He very much and often oppofed tha Fope's being called Antichrifl^ and was very angry with thofe that applied that Epithet to him. But he was plea fed to accept himfelf of that Pontifs Titles, for the fame t Author tells us, that the Univerfity cf Oxford in many of their Letters and Addreflcs to him called him His HoJinefs^ and Mofl Holy Father,
What can hinder us from giving Credit to what the Pious Bifhop Hall faith of him, De- cad. 3. Epifl". 5. wherein he expoftulates with him for his IJnJettledncfs in Religion^ and tells him that to day he is in the Tents of the Roman- ics ^ to mon'ow in ours, the next day betvoeen hoth^ againji both : and a greit deal more of free and plain Language there is there to the fame purpofe. Nor can we think thjt foMlId and Charitable a Man as Bifhop Hall was^
* Dr. Hejlin'i Life of Archbifhop Laud, Book 4. p. 505, and 406. t B. 4. p. 315.
would
ii5o The PREACHER.
would have given him this Chara£ter unlefs hs had deferved it.
After the Teftimony of one of his own Or- der, I might produce what * a Foreign Hifto- rian faith of hinri, that not content to repair a disfigured Image of Chrifl Crucified^ he ordered to be painted ajrefh that of God the Father^ in the fhape of an Old Man. And other things are mentioned by him which argue that Prelate's Good Will to R^;;?^,
What King James^ who had a very great in- fight into Men, thought of him betimes, we may gather from what he faid when fome fol- licited him to bellow the Bifhoprick of St.D^- t;/J's on him, ^ \_I ikeep Laud bac^^ faith he, from all places oj Rule and Authority^ becaufe . I find he hath a rejilefs Spirit^ and cannot fee when Matters are well^ hut loves to tefs and change^ and to bring things to a pitch of Refor- mation floating in his Brain. ] And it appeared afterward what that Refor?nation was which he was then contriving, namely, a new Modeling the Church of England^ and accommodating ic to that of Rome. In my Judgment there is e- nough in Dr. Hey fin's Account of this Archbi- /hop's Life to prove him to be afFc£led to Pope- ry, tho' that Writer defign'd to clear him of it. But an impartial Eye may plainly perceive that there are many Inftances mentioned by him ( and he was not only the Archbifhops Chap-
'*■ Hidoire du Rcgne dc £»«// 15. par Mic. le Vallor. t Bifhop iUck.eP'i Life of Archbilhop Williams* Viit i. p. ^4.
lain.
The Second Part, l6l
lain, but his intimate Friend, and therefore was well acquainted with the Particulars he lets down ) which are undeniable Proots ot his ten- dency to Rome,
If he and his Friends did not really deflgn to bring in the Ro;?;a/i Religion, yet this iViult be faid, that they did all they could to be^et that Sulpicion in the Minds of the People : tor they multiplied Ceremonies, and were every day more and more augmenting the outward Gaity, Grandeur and Splendor in the Publick Worfhip, therein imitating the Church of jR^;;/f, and ("as they theiviftlves conf efs'd ) endeavour- ing to gratify her, Mr. Chillingwonh in his Preface to the Author of Chanty mainta'm^d lets us know that the Governours of the Church at that time did more than formerly promote Ce- remonies and Outward State and Pomp in the Worfhip of God, out of a perfwajion and dcfire that PapiJJs might be won over to us the fooner by the removing of that Scandal out of the xoiy^ ( that is, the too much Simplicity in the Tub lick Service of God mentioned before) and out of a Holy Jealoujy that the weaker fort of Proteft- ants might be the e after f educed to them by the Magnificence and Pomp of their Church Service, in cafe it ( that is, the forefaid Scandal ) i^^ere not removed. Here wc plainly fee what the Archbifhop and his Party were driving at, for Mr. Chillingworth knew very well his Godfa- ther's Mind, and here he is fo honeft as to tell it to the World. But he molt IhamefuUy Prevari- cates when he fuggefts that the Cafe of the weaker Proteft ants was confulted, and that thai was one reafon why the Governoiirs of the
M Church
i6i The PREACHER.
Church brought State and Pomp into the Divine Worfhip: as if, becaufe fome filly fuperftiti- ous People were taken with the Popifh Rites and Ceremonies, this were a fufficient Reafon for theGovernoursot' the Church to fetch them in as talt as they could.
But Mr. Cbi//i/?gworth^ as confcious of his f:ilie fuggefiion, loon quits this Reafon, and Hicks to that which he had mentioned before, n imely,- the defign of winmi^g the Papijls over to us •, and the Method that was taken in or- der to it was vehemently to urge the Qeremo- mcs^ and to Add ro them, inflead of countenane- ing the plain and fimple way of worfhipping God : and they laid the great ftrefs of Religi- on on the former of thefe. In the next Para- graph but one he acknowledges that the Names of Vriclls and Altars were in thofe times re- fumed, and more commonly ufed than of late tor this very reafon, that our Inconjormity with the Church of Rome might not be obje£fed to us. We fee now to what End Conjormity was fo earnelily preR in thofe Days, namely to make i7S of the Church of England conformable to Home, This is downright dealing, and plainly proves what I am offering : and fo do many o- ther things ivhich I will now briefly re- count.
\w this Archbifhop's EcclefiaRical Reign the PA7/;//xand Schools were taught to make a near approach to the Roman Doctrines : and his L/- turgy which he fent to 5r^//jW fr elt of the Roman Service. When he had the Afcendanc in the Church he made the Vrcfs fas well as thePu'-pirs ) Ipeak favourably of thefe-, for
in
1 he Second Pjrt. 1 6^
.1 tiioic Books which were hroughtto be LicenN c:\, all pjfijgos tint might hti oltl-nfivc to rhe Papifis were expunged ; Rut thole F^x■>ks thac favoured the FopiJJj Points, yea, fbine thit ex- prelly maintained them, were Licenfed and Au- thorized, and the Authors of thole Writings were encouraged and prcfeirod. The reeftablKh. ing of the Doftrine o{ Fr.iying for t^^e dead w:!S endeavoured: and many Churchmen fas Dr. Heylin owns in his IntroduQion to Archbifhop Lauh Life) iield the Real and Corporal F re- fence of the Natural Body ofChrij} in the Eucha* rijf. And if Auricular Confeifion was approved ot, and was to be brought into the Church, the lame Writer tells us that "^it is no n/ore than what the Liturgy comjncnds^and what the Canons have provided for. But it is rather to be thought^ that this and the other Innovations were in compliance with Fopcry. And it was confefs'd by themfelves that Sports and Revels on the Lord's Day were enjoyn'd on purpofe to plcafe the Fapifis^ andzoin them to our Church. And in fliart, out of that implacable hatred which they had entertained agiinfi: the Furitans, they refolved and defign'd to break all their Power and Intereft by ftrengthning the Hands of the Roman Catholic As^ and by bringing in one Ex- tream to expel another, as they reckon'd it to be.
I do not f ly that there was a downright De- fign to introduce All the Roman Religion, and
♦ ArchbiOiop Lgud'i Life. B. 4. p. 4 » 5.
M 2
164. The PREACHER.
at once. They were too wife to attempt that which would be fo much againft their Intereft, that which in Probability might bring in Fo- reigners to borrow their Bifhopricks of them, and oiher EcclcfiiHical Preferments : For the Pope would pretend to have thefe in his difpo- fal, and would be defirous that his Italians ihould be ferved firft, as in the Days of Yore. Therefore my Lord YaulJdand faid rightly that the Bifhops laboured to bring in an Englifh, not a Roman Yopery. They knew that the Do- ftrine of the Pope's Supremacy was dangerous, and lome other Do£lrines which are parts of the Koman Religion were not for their turn, be- caufe they are not well confifient with theE;?^- ///^ Conftitution and Monarchy, nor do they fuit with their own Profit and Advantage, and therefore they were not for a Total Conformity with Kome^ but rather oppofed it.
This folves all that was faid and pleaded by the Archhifhop concerning his hindring fome Pcrfons from embracing the Roman Religion, and his reducing others, of which feveral In- Iknces were produced by him at his Trial. This takes oft' that feeming and plaufible Ob- 3e6:ion which might be railed againft what I have laid, for he was not eager of any bodies going over to the Church of Rome till fhe in io:ne part was come over to us, and the Terms on both (ides were fettled and adjufted.
And this gives an account of this Prelates publifhing Rafter a long time) his Conference with Vifher the Jefuite, and writing againft the Popilh Do£lrines. If we remember that the Learned Grot'ius in his Book oi'ChriJi's Satisfa- ction
The Second Part, i6^
Olo}t runs counter to the Soanidn^, and yet af- terwards in his Annotations on the Epijlles fa- voured this and other Racovian Poinrs • if we remennber that he nnade lliew ot the Proteftant Religion,and yet difcovershimfelt tohea Wcll- willer to the Church o{ Roms in his 7.>//?//^<3 Apologctici Rivetiani, where he openly protef- fes his Approbation of the Roman Religion, and propounds Terms of Reconciliuion. I fay, if we remember thefe things, we fhjll not wonder at the Archhilhops Condu£>. He might at firft be perfwaded that fome of the Popifh Points were Erroneous and Falfe, but perhaps this perfwafion Lifted not long: or hedifputed pro forma only. We know that Mount ague Writ againft fome things in Popery, and yet his other Writings fmelt rankly of it. I do not imagine that the Archbifhop and his Partifjns approved q{ every thing in the Roman Church, and that they intended to fetch in Papacy in the Lump and Grojs^ but yet they were Urongly enclined to it, notwithifanding this. Some in their Doctrines and in feveral Points of Praftife may keep at a great diffance irom the Papifts, and yet have affinity with Popery. We grano this in the ^uakers^ who are very different from the Roman Catholic ks in moft things, and cry out againft them: and yet we are not backward to believe and declare that they came from, and tend to Fopery.
From Mr. ThorndiAe's Writings it is ckar that a Man may appear agiinft feveral things that are held and pra£li[ed by the Church of Rome^^nd yet himfelf hold and approve of ma- ny Popifh Doftrines. We fee that he fpeaks M 3 of
i66 The PREACHEPv.
of Trathtion much afcer the rate that the Pa- piih do, and he allows ox Frayer jor the dead, the Corporal ? re fence of Qhr'ift in the Sacrament, Aurtcular Confeljlon^ Ext re we Vnthon. He ai- ferts the Eucha rill' to be a Proper Sacrifice ^^ and be f'pL^aks favourably of Images in Churches, of the Welt ([lies of Saints^ and of the Order of Monks : but yet he will not admit of the Pope's Supremacy^ of liis InfiiHihiltty, oS. Purgatory, of Vrny'ing to Saints, and fome other Do^lrines held by the Church of Rome, and he profeQls himfelf to be of the Communion of the Church of England, So the Archbilhop and his Friends did not take up Popery by whole- fa le : they pick'd out of it what they pleased, and laid the xtW afide, at leaft till there was a niore fitting Opportunity.
And this gives us the true account of the ^\^- fwer which the Archbilhop returned to the Ferfon who once and again came to him with the offer of a Cardinals Cap, ^ He would nci=, he told him, accept the Offer till Home zi)erc o therwije than it wis. That is, he expefled that Ro?ne^ to gain the Church of England to her, would fubtnit to certain Terms, and then v/e Should be ready to run into her Embraces, and then a Red hat might be accepted of with fifery.
Now, that there were certain Overtures and Terms on foot at that time, and that a Recon- ciffation between the Church of Rome and ours
* rr, Hi'v/i/j's Life of the Archbi/bop. B. 4. p, 253.
wa:
The Second Part. i6j
was in agitation, I apprehend is very plain. For they did not deny this themfelvcs, luu prc- fefltid it to be theirdefire and ainn to joyn the Church of England and ilnx o\ Rowc, *' If .*"' the Papids would be content, faith ''' one of " them to wave their lalt Four Hundred Years " Detcrminjtions, or not obtrude them upon o- " thers: if they would red fuisfied with their " Old Patriai'chal Power and their Primacy of
'* Order, much good might be expe£ted,
'' and we might yet in time hope to fee an 11- " nion, ^c. And at another time he hath t thefe Words, '" Were the Pope's Supremacy " of Power reduced to a Supremacy oi Order, ^' and the Patriarch of Rome content to be in '' the Univcrfal Church what the Primate of *' he/and is in thit N^ftional one, were there '' fo much Modefly as to own themfelves to '"• be Fallible, Chriliians might in fome time ^' fay their Prayers together, and different Opi- '^ nions in fmaller Matters would rather tend ** to the Beauty and Harmony of the Church, '' by exercifing our Charity and mutual Tolera- '• tion, than become Matters of Schifin and " Separation. It feems Supremacy and Infalli- b'llity were the only Obliacles of an Union be- tween Rome and us. All the other things are look'd upon as Opinions in fmaller Matters, And the Bilhop of Lymer'ick ( who writ Bi(hop BramhalPs Life) adds that thefe Opinions and
* Bifiiop BramhaVi EpiHle to Mr. Militierz. f His Lite writ by the Bifliop of Lymerkk^
M 4 Ar-
l68 The PREACHER.
Articles are flich that Frotejlants might for Peace fake acquiejce in them. We iee that Veace and Toleration zxq allow'd of, when the fopiJJ^ Pouits arc talked of, hut no fuch thing mult he granted to Protejhint Diffenters.
And Bey /in is to be comnnended for his plain and open dealing: he exprefly owns the Defigrt of a Rcconciliatton with Rome^ and that in or- der to it the Archbiihop of C^^/^/*^/^;^ prepared the way by all that he did. ^ *^* What Encou* " ragements had the Papifts, faith this Writer, *'• for reforting to our Congregations, when '• they fhould hear the Pope defamed, whom * they behold with Reverence as their Com- *'• mon Father •, their Ceremonies to be count- *' ed Antichrillian, their Mafs Idolatrous ^ " Thefe Rubs were firft to be removed, before ** they have any Thoughts of uniting to us. *^ And for the removing of thefe Rubs, the '' Archbifliop fell upon the Courfes before *• mentioned. This Author had faid before, that t The great eji part of the Contraverfies he- twecn Its and the Church of Rome not being in any Effential Points of the Chrifiian Religion^ i look upon it (faith he) as a mofi Pious Work to endeavour an Atonement. And again he tells us that in the Controverfies between the Church of K^/^^ and U5, 1| It is no difficult Matter to atone the Dijferences^ if the managing of them iKere committed to moderate and prudent Men,
* l^eylin'i Life of the Archbifhop. B. 4. p. 417. tP-41?. IIP-3^
And
The Second Part. i(Jp
And he looked upon the Archbifliop to be of that Number, and reprefents him every where as a friend to the Roman Church, and endea- vouring to procure aFriendfhip and Agreement between that and the Church of England, He owns his ^ Compliances with the Church of Rome, and tells us t hejhewed favours to thofe of the Cathoitck Party : and from many Paffages related by him in the Life of that Prelate it is evident, that he not only (hewed himfelt favou- rable and kind to thofe that were aftually Pa- pifls, but to all thofe of our Church whom he found enclincd to their Principles ^ at the fame time exerciiing a very great Severity upon thofe that publickly expreffed an Averfion to them.
It is true, we cannot pronounce him a through Papili, becaufe he had not formerly re- nounced the Church of England ; but neither can we account him a Prdteftant, becaufe he (hewed his Goodwill to Popery in fo palpable a manner. A Learned and Religious Man, who was afterward one of the Fathers of our Church, determined the Cafe rightly when he faid concerning the Men of Laud's FaQion^ th3it\\ they kept them/elves fo near the brink^ that upon occafwn they could fiep over to the Pa- pijis.
. And indeed fome of the High Churchmen fleptover without any farther dallying, asBi-
♦ P. 408. t P. 4iri
i Dr. Rob, Abbot iq his Sermon at Oxford,
fiiop
I7C The PREACHER.
(hop Goodman^ Dr. Batl}\ Dr. Go0, Dr. Va^^^ who plainly told by their Pra^Vife whit the i^jlt wae aiming at. They knew that Popery was intended, and therefore they were not willing to conceal and difguilc themfelves any longer. Yea, the Archbifhops great Familiar and Confident, as well as Agent, to whom all his Defigns and Contrivances were known, I n-iejn one of the Principal Secretaries of State, could no longer diilemhle his Periwalion, but went over to the Church of Rome, of which he knew his Great friend was fuch a^ Admirer. Thi^s it appears that it was agreed upon by the Archbilhop and his Complices to iavour Popery and the Abettors of it, in order to the introducing it, fo far as it would ferve their turns, and in that Time- which was ripe for it.
And what Trinciples were chofen for this purpofe but the Anninian ones ? For they had an Apprehenfion that thefe would make way for thofe of the Church of liame^ and agree vs- ry well with them. Accordingly all the Fa- vourSj Refpefts and Preferments in the Church were conferred on thofe that were Men of this Kidney. ^ Bifhop i/^^vc^/ tells us thn Bifbop Laud ( for he fhew'd what he was before the Archbifhoprick oi Canterbury wasconlerred up- on him ) wds not only a great Vat ran of thc?n that maintained Arminius'j Do^rine^ but a great Difcountenancer. of the oppofite part : and fine e
Life of Arcbifiiop Wmiatns* Part 2. p. 8^.
he
The Second Part, 171
be j})ook ihe Box, they (i. e. the /biii-Armim- tins ) were hut Dukes and Trais in all Church- Vrejerment. Thtfe are the BKhop's own Words. And again he lets us know that ^ it was then pal- fable that there was no other way to flyover Mens heads in the Churchy hut with the Wings oj Ar- minianilm. And with tbelb Wings they fled to ^ome or hoveiM over it, for it was obierved in thefe times that Remonjlrantijm and a good liking of the FopiflyFoints went together.
They were remarkable Words of a Reverend and Learned t Divine of the Univerfity of Ox- ford whom 1 cited before, in a Sermon which he preached there, with Relation to Dr. Laud and his Fraternity, '' In the Points (liithhe) "-* of Free IV ill ^ Jujiifieation^ Cone u^i fee nee he- " ing a Sin, Inherent Right eoufnejs^ and Cer- " tainly of Salvation^ the Papilis beyond the '^ SeaS can fiy they arc wholly Theirs : and '' the Recufants at Home make their brags of '- them. And they had good reilbn to do fo, becaufe they knew that the ^rw//7/j// and Fopijh Doftrines promote each other.
We have a plain and undeniable Proof of this in YCmg James that then Reigned, who at his hrft coming to the Throne was equally incenf- ed againlf the Fapijts and the followers oiAr- min, as his Printed Works, as well as his Ac- tions, acquainted the World. Ar7nin himfelf was Oiled by him an Enemy of God, and his Friends were reprefented diS Heretical and Blaf-
P. 82. t Dr. Abbot.
fhemo//Sj
172 The PREACHER,
fhemoi^s^ as we may fee in the King's Declara- tion againft Vorftius^ and in his Letter to the States of the United Provinces. But after- ward it is notorious that when his diflike of Armlniamfm^ihnQd^^ he alfo fhew'd favour to the Fopijh Party. At the fame time thit he threw off the Calv'inian Points, he exprefs'd his Approbation of fome of the Roman Tenents, and was kind to the Roman Catholicks^ and was defigning a Toleration of them, but was put off by Death.
The Sum of all that can be faid under this Ohfervation is this, that the Calviman Doftrines were believed, profefs'd and maintain'd by our Church and Churchmen, and the Popifh Do* £i:rines were manfully oppofed and withftood by them from the beginning of the Reformation till the latter end of King James the firfr, and the entrance of King Charles the firft's Reign, at which time the Arm'inian Doftrines together with the Yofifli ones began to advance, and eve- ry day more and more increafed.
Whence, in the Character given of the C/?//r^& of England by a Jefuite in King Charles the firft's time, there is this Paffage, "^Ihe FrojeJJors of it love Temper and Moderation : the Do^rines are altered in many things^" as about Free- Will, about Predefiination, Univerfal Grace, Inherent Righteoufnefs ; the Nine and Thirty Articles are ambitious of fome Catholick Senfe, And
Preface to Charity Maintain d, Seft. 20.
Dr.
The Second Purt. 175
Dr. ^HcyUn^ who rehearfes this Paffage, adds. So far the Jcfiiit /peaks nothing but Truth. Which is a plain acknowledgment that our Churchmens embracing the Armiraan Dodrines, was very acceptable to the Romanifts. And we are fure it could not be fo, \S. Arm'in'ian'ijm did not conduce to Fopcry^ if it were not in fome Refpefts ferviceable to that Caufe.
Here it might be remembred that at the fame time with Archbifhop Laud in England^ there was Archbifhop Alaxwcll in Scotland.^ and Bi- fhop Bramhall in Ireland^ who all three carried on the fameDefign, namely, of favouring fome Pradifes which were for the Intereft of llome^ and advancing fome Points wherein the Roman Cathoiicks and RemonJlra?irs agree: for they faw that fome of the Principles of both thele Parties did wondertully lymbolize, and help one another.
Yea, it isobferved concerning thofe times by one that was a fincere lover of our Church that t ^' Some of the moft Zealous Advocates for ''' the Ann'in'ian Do£lrine were fince fallen away " from the Reformed Church, being perchance " the more eafily induced thereunto by the " Progrefs which they had made in the way '^ before. And he adds, It was wonderful to " hear what virulent Speeches were utter'd by '* Men of this Stamp againft the iirl't Retormers " of the Church. Perfedo odio odt Calvinum^ was
* Life of Archbifhop Laud. B. 4. p. 252, t Etfgland'i Fjithful Reprover, p, 135.
"re-
174 The PREACHER.
"reported to be the exprefTion of one famed ** for his Learning. And this Spight and Ha- tred which they bore to the Calvinian Do8:rines, pufhed them on f asl have partly ohferved be- forej to favour and advance thofe of the Church oi^ Rome, becaufe they were fo oppofite to thefe. And hence it was that in the Speeches of my Lord Vaulkland ( a Name very much efteemed and honoured by fome of our Clergy ) and other Wife and Underftanding Men in the Parliaments before the Civil Wars, it was com- plained thit Fopery and Ay^mimamjm went hand in hand : and even thofe Senators who were no friends to Non-Conformity, but whol- ly in the Intereft of the Church of England.^ confukedot Methods to ftop the Growth of thofe two Evils which were then fpringing up^ and were ohferved to thrive together.
And the fame Spirit hath recovered it felf fince, and hath fufficiently appeared among us. A noted Man of our Church, ^ profcffed he had a greater Kindnefs for the Rowan Qatholicks than the Fanatical Presbyterians' or Cahinifis : and he made good his Profeilion before his Death, tho' he did not aftually embrace all Po- pery. The like I have olten heard with thefe Ears from the Mouths of fome of my Brethren. But by the way, we miy obferv^e that a little thing will mike them quit their moil Holy Re- ligion, as they frequently flile it : they would choofe SuperJ}i/isn and Idolatry before the
* Dr. Favkp'i Prcf. before Bi/hop Brawhalti Works.
fliiaeft
The Second Part. 175
ftri£left Model of Religion, tint is of Dottrine and DifcipHne among the greartit put oi'Tro- tel}ants in the World. (\s heretofore, lb of late a Reconciliation between the Church of Rome and iXuxoiETjoIand^ would not have been ungrateful to fome Men. Cajfcindm^s Con[ulta^ tion and ^rancijc. a S- C/aras Endeavours to re- concile the Englijh Articles with ihtTridentint^ were talked ot .* and ¥orbes 2nd Bhific and fuch who drive to Accomnrodate th:i Popilh and Pro* tenant Points, were thought to be the beft Di- vines.
This was in the Days when Le Strange \v2is the great Direfter and Guide of one part of the inferior Clergy, when no Man's Writings were more admired and believed, and (as far as could be) praftifed than his, when he told them that there was little difference between the Church o\ England and that at Rome^ except- ing a few Modes and Ceremonies, and frnali Variations in fome Do£l:rines. But every un-- d€r(tanding and confiderate Man knows that there is a vaft difference betvVBen them, and particularly between the Doftrines of the Church 0^ England diXxA thc^#of the Romanijfsy and efpecially as to thofe Points which 1 have handled. On which account it is that theie ;irs detedable to our Arminian Clergy ^ who are for- ward to joyn with the Church of Rome rather than with their Ow?/?, which protefles the Belief of the Eternal Decrees ^ Jufttfication by "ta'ith alonc^ &:c.
But we are to remember that thefe verv Dj- £lrines were the great Barriers agiinft Fopcry after the Reformation, Thcfe were a guoi
Hedge
176 The PREACHER.
Hedge and Fence to keep us from approaching too near 10 the Roman Church. And therefore now, they being thrown away by io many of our Chief Churchmen, it is to be fear'd that it will be difficult to preferve our felves fi:oni coming too clofe.
Indeed we begin to come into Favour with the Great Men of the Roman Church, they ob- ferving that we are not fuch Warm Froteflants as we ufed to be, and that we flinch from fome of our Received Principles Ar?mmamjm brings us near to them, and admits us into their Soci- ety and Friendihip, as we fee how^E Simon carefles our E/7^/(/7; Divines. We may Jay ^ faith he, of the Englilh Epijcoparians what Cardinal Palaviclni {poke on the like occafion of fome Learned Proteftants^ that They were rather no Catholicksthan Hereticks. And again in the fame place, The True Religion of the Church of England differs very little fro?n the Roman Reli- gion in outward Appearance. The reafon is be- caufe we have let go feveral of our Doftrines which heretofore we openly afferted and main- tained, and whereby we were dilfinguifhed from Papifts, 1 me^n theDoftrines of Eternal Eleftion , Original Sin , the Imputation of Chrilts iiighteoufnefs, ^c,
Thefe DoQrines were heretofore held by all our P rot eft ant Divines, and oppofed by none but the Writers of tlie Church oi Rome. We are juftified by our Works, and by our inherent
Crit. Hift.Book 3. Chap. 21.
Righ
The Second Part. jyf
Righteoufnefs, and not by our Saviour's Impu* ted Righteoulncls, lay the PapiJIs, and accrr- dingly ^ Bilhop Hj/I reckones this among ihe fopiJh?oims. And we know that the Imputj- tion of Chrilt's Righteoulhels was the Doflrine of the Protefiants^ by BeUar7nin\ p.uticular and ample Anfwers ( lach as they are ) to all their Arguments for it ; as we fee in his Book of Justification, We (hill find in Brerelfs Fro- teflam Apology for the Roman Church ( as he iS pleifed to call it ) that he reckons the Points of Free-Will^ Jufiification by I for As, and the like, among the Do£trines of the Roman Church, And at the latter end of our ovyn Confeffion oj Faith annexed to the Prayers fet forth by our Church, we may fee thjt Free Will is ranked with the Mafs^ Purgatory^ Prayers to Saints^ and other Popifh Doftrines. And yet tho' Free Will^ and Jufiification by Works, gic. are both by our own Church and that of R^/z?^ account- ed Points of Popery, they are entertained and profefs'd by our Divines at this day.
And 'tis worth ouj: obferving again ( for as I remember, I mention 'd it before) that the very fame Individual Arguments which Bellarminc ( the Roman Champion ) ufes againft the //?/- put at ion of Chrijis Right eoufnejs to believers^ and againrt Jufiification by Faith^ are ufed by our Preachers and Writers : yea, the very fame individual Textsare quoted by them, and man- aged with the lame Turn of Art, and with th? fame Air of Sophiftry.
The old ReJigioD, Chap. 5* P- 29, &Q»
N NovT
ijS The PREACHER.
Now, for oux Divines thus to take part with the Church of Rome in thefe Doftrines, is a ve- ry high Crime in my Judgment. And I will give tiiis one Keafon here for what I fay, They arc the Articles and JMh'ines of our Church that chiefly conCiitute it a TrueChrijiian Churchy and therefore here we fhould be moft concerned. And they are thefe tha: chiefly diftinguifh us from the Church ofRo?ne ; for there are fome Ex- rerndl Rires and Ceremonies which are common to us both, and the Ecclefiafiical Government and Difcipline of both Churches are in part the fame : hut they are the Articles and Do- ftrines that make the Grand Difference between us, and confequently we ought to keep this up with great Care and Diligence. Thefe are our Shibboleth: by pronouncing of thefe we are known to l^e what we are. Not to derogate in the leaft from the Elhblifh'd Conffitution, I may truly fay I never heard any,fober Man af- fert that Epifcopacy and the Difcipline that goes along with it are Effential nor abfolutely neceifary to the Church, that is, that the Church ceafes to be, if they be wanting. Our Church ( according to the Conceifions of fome of the Learnedft Men among us) might ke a True Church without thefe, but fliecan*t without her Doftrine. It is this that makes the Subftantial Diftinftion between a True and a Falfe Church, but the other things do nor.
Hence we fee how reafonable, yea, how ne- ccfTiry it is to look after our Doftrines, and to maintain and keep up the fame Principles of ChrilVianity. And fufier me to tell you, my Brethieij, that this is the right way to fettle
Vmty
The Scrofjcl Piirt, 179
Unity and Uniformity among us, which have been fo much talkM of: though thofs; that urge thsfc moft, are generally leaf! concerned for the^n, that is, they are very carelefs in ufing the right Means in order to it. Talk no longer of Union in the Church, till you unite in Do- ftrlnes, in a joint Profeflion of the Divine Truths which our Church it felf hath com- mended to you, and which our Firft Rcfor?ncrs left with us They knew right well what Do- £lrines were Fopipj^ and we are taught by them in the Articles and liomilies what arc the Con- tr/iry to them. It is our Bufinefs now to afTerc and defend thefe latter, and to take all pofTible Precautions for preventing and hindrlng the Corrupting of them, left unawares we run fur- ther into Popery.
Here I would not be mifunderftood, I do not pretend to perfwade the Reader that all Armi- nians are Fapifts, or all Fapifts Arminians : for we know that there are Arminians that are not Pjpifis^ as x\\Q Lutherans are generally for the Arm'inian Points, and yet are not PapiRs : and fo in Holland the Re mon ft rants are no Papifts. And we know on the other fide, that there are fome particular PapiJIs^ as the Dominicans :ind the Janfenijis^ who ax^ not Arminians^ but Cdlvinijh as to the Do£lrines I have fpoken of. But this is that which T fay, that Arminianifm* contains in it feveral Do£\rines, which are held by the Generality of the Roman Church, and on that account it tends to the promoting of Pope- ry. Mens Minds being poffefs'd wiih fome Po- pifli DoQiines, they are the more ealily endi- ned to embrace the reft : tho* All do not a£lu-
N 2 ally
i8o Ihe PREACHER.
ally embrace them, becaufeof fome certain Ob - flacles that are in the Way.
And in the nature of the thing it felf we can- not but ai knowledge xh^i Arminiamfm is an Introduaion to Popery^ and makes way for it; thus from the exalting of Free Will Men pafe to Merit •, and from magnifying the Powers and Efforts of Nature they pifs to Supererogation, By being not wtU grounded in the Doftrine of Chriils Mcrit,and our Reliance upou him for Ju- llihcation, thc7 fly toMaffes, Indulences, Satis- faaicns,Purgatory,6^V. Thus the Opinions of the Rcmo?iftra?2ts have a fecret Tendency to the Ro- man Church, and they look that way. On which account the favouring of the Remonfirant Points haih betn praflifed as an artificial way to hook in Popery, and hath been rightly called the Back door to it.
i\nd again, as Arminian'ijm proceeds wholly on Reafe?!^ it is ferviceable on that account to root out in time the Evangelical Doftrines, which entirely depend \y\ion Revelation* And when this is fct aiide, then Mens Reafonings and Inventions fucceed in its place, and (b there is a Door fet wide open for the Roman Doftrines to enter in, which are generally founded on Worldly Reafon and Politick Confiderations. Thus there is a plain Correfpondence between Ithefe two, Vopery and Arminianifm^ and they grow i:p together. And hence the latter is a Ltafty way of undermining the True Reformed Religion, and advancing the Popifh Interefh /\nd in other refpefts it might he f he wed that the ^;7;//>M/7 Doftrines are like to be Forerun- ners of Ropery^ as Beatijying is ot Canonizatic'^n among the Roma ni Us. Let
The Second Part, 1 8 1
Let me then argue and expoltulatc uiih you, my Brethren ^ Unlefs you arc enclined to have a good Opinion of the DoQilnes of the Church oi Rome^ why do you fbrfake thole; of the Pro- tejiants, and ofyour Ory/7C/;^/;T/;in pirticular.^ VVhy do you every day more and more run away from your Antienr Piinciplcs.^ Do you not give broid Signs by your thus f hitting che Scene, that the next that opens will he Rome ^ The Matter is felf evident. If we call otf the Do£lrines of our own Church, and of the ge- nerality of the FroicOant Churches ahro.id, it may eafily be gathered what Church that is which we moll Favour and Refpeft. One of a (hort profpe/;- may forefee that we are putting oft' the Mask, and appearing bare fiCed.
But in the mean time we are felfcondemn'd: for whillt we complain of the Fapijls for en* deavouring to corrupt our Religion, and inf-ft us with Falfe Doctrines, we our f.'lves do the fame. And this is the greater Reproach to us, becaufe we fee that the Papijis are ftedfaft in their Errors, whilit we are unftable in the Truth, They adhere to the corrupt Doftrines of their Forefathers, but fome of us, as if we were afhamed of what our Fredecelfors believed and profefled, and as if we were weary of the Proteftant Religion, have altered our Perfwafi- ons in fome of the moll confiJerabie Points of Chriftianity. And hereby we are juUly liable to the cenfure, not to fay the fcorn of the Church of R^/^^. VVhiUt we maintain our Se- paration fi:om their Communion, we embrace iheirDoQrines, and are fo tar preparing our felves to Cpmmunicate with them.
N 3 Sc'
i8t T;5c PREACHED.
Srje;2lhl}\ Ths next Confideration by way of InflTv^PiGii and Applicacion,flnll he with rela- tion to thofe annong us who diU'e/ji fro?fi the Church of England. I deiire you to confider how unreafonable it is to compliin of thenn as Diffcmers^ when we are fuch our felves. We difeni from our own Church, and from the Re- verend and Pious Reformers of it as to out Do£>rines. I hope this is not done in meer Op- pofition to our Dilfenting Brethren, who gene- tally profefs thefe Do£trines. 1 fhould be loth to think that the Antipathy between any of us and the Non Conformifts runs fo high, that we throw off the Articles of our Church, becaufe they are received and believed by thofe Perf^ns. But whatever is theCaufe, we are fure of the Effe6i, and we fee how fcandalous it is, and how conrradiQory. We blame them for de- parting from our Communion, and making Gafhes and Schifms in the Body of the Church : but we are injurious to it our felves^, and we wound it with our own Hands.
Not to fpe ik of the Fraftifes which are con- trary to the Canons^ Conftitution and Laws of our Church ( as I can and may fometime prove that of the Hundred and one and forty Canons of our Church there are not a quarter of them ob- ferved by oar Churchmen) not to ipeak, I fay, of an/ Illegal and Uncanonical PraQifes, it is fufficient thit I have made it appear that fome of our Chief Dnurines are contrary to thofe thjt our Church delivers in her Articles and Homi- lies. How then can we blame the Diffenters for difgufting the Rites and Ceremonies of the
Church,
The Second Part, 183
Ghurch, when we our fclves difrclifh its Ar- ticles ? How can we reprove them for being faulty in the former, when we are defeElive in the latter ? yea, when we know thit they out- do many of us in Purity of Doclrine, and that they are very careful in Afferting and Maintain- ing it.
Let it not feem Orange that a Member and Minirter of the Church of England cjIIs upon you to t-ike notice of the Good Hand of God and his Wife Providence in this very matter. If we would open our Eyes, we Ihould f^e rhit we are beholding to the Sober and Moderate DiO'eniers for the Continuance of a confiderable part of our Theological Principles among us, even thofe which the Church of England and her Reformers had left us. If there had been none of that Party, the Church of h'/?^^/;^/ had been long fince ruin'd, for if the High Church- men had had no check , they would have brought in Popery before this time, by a Side- wind of ^rw/;?/./^///;;^, and by their over-valu- ing of Ceremony and Pon/p in Divine WorOiip. If that Body of Men had not been among us, we fljould have run into greater pA'travagances than we have done. For tho' we dillike thofe Perfons, yet we cannot wholly difregard them; aiid we are loth to expofc our Selves and our Aftions to their Cenfure and Check.
If we had not thefe Spies about us, I que- flion whether we fhould be kept in that Deco- rum which we are now in. We prophane the Chriftian Sabbath very openly and profefledlr, but we (hould do it much more.if rhey were ta- ken away.We ihould not have the Preaching in N 4 our
i84 ne VKEACBEK.
Cur Churches tbn vjq have, if they were tc- moved : for we fee our Churchmen have fet up Left ares in fever jI' places, and in Cambridge particularly, on the Lord's Day, meerly be- caufe the People might not be tempted to fre- quent the Meetings. They would never have (lone It but on this occafion. And if the Meet- irigis were filenced, thofe LeQures would have the fame Fate. IVhdt then? notwithflanding every x.va)\ whether in pretence^ or in truths llhrifi is preached : and voe therein do rejoyce^ yea^ and imll re Joyce. And particularly I am glad to fee thatoir Bifhops and chief Clergy- men dlfdain not to imitate the Diffenters in what is good and edifying. I wifh they would do the like as to fome of the Doftiines preach- ed by them, thofe very boftrines which were delivered to us at the Reformation, ihofe which i have particularly infilled on : that fo when they call upon their Flocks to ir.eet toge- ther, they may entertain them with that which is irid eed the Word of God.
tLighthly^ Confider how unreafonable and ab- furd it is to cry out againft New Lights^ to pro- fefs our did ike of Innovations^ to condemn the Giddy Sellaries for turning abojt with every Wind ot Doctrine, and yet to be really guilty (i this our felves, Arviinianifm is a New Scheme of Religion, which defaces the Antient Pourrraiture we had of the Divine Nature and Attributes. It is a New Fafhion and Mode of Divinity. And yet we boalt that our Faith is Immoveable, that we ftand fa ft, and keep our ground, and arc fixed on our Center, whil(t
other
The Second Part. 185
others fly off from it, and d^cribe a very va- grant Circumference. Our Churchmen gene- rally talk of Antiquity^ and what ^r\Q things there were of old in the Primitive Times, and they are difpleafed with thofe that fhew any diflike of them. But how felf condemned are they whilft they revolt from feme of the Anti- ent Doftrines of the Apoftles and the Frimi- five Chriftians, from the perfwafion of all the Prelates and Divines of our Church that were our Predeceffors fince the Reformation, and from the Determination of the firft Reformed Churches abroad ? Where rhen is our Stability > Where is our Unmoveablenefs } Where is our Abhorrence of Innovations >
If it be required of Deacons that they be not double Tongued, i Tim. 3.8. furely this is as requifite in our P/-/>7?i'. As the Principles of Honefty and Chrittianity fuffer them not to fay one thing, and mean another, fo neither do they allow them to fpeak one thing at one time, and another that is contrary to it another time. They mult think it their Concern to imitate the Primitive Believers, who continued in the Apo- flies Do^rine, who perfevered in the Frofeflion of thofe Truths which had been inlUlled into them. You live in a Sceptical and Atheiftical Age, wherein moft Men follow the Range of their own Imaginations, but be not led by their Example, but attend to the Apoflle's Counfel, hold fafi the form of Sound W or Js^ 2 Tim. i. 13. and to what he faith in ano- ther place. Stand fa^ in one Spirit^ with one Alindy fl riving together for the Faith oj the Go- /pe/y Phil. I. 27. and to that alfo of another
Apo-
X
i86 The PREACHER.
Apoftle, Earneftly contend for the faith which was once delivered to the Saints^ Jude v. ;. And you have reafon to Ihnd faft, and to contend for it, becaufe it is no Indifferent and Arbitrary Thing, and becaufe being once delivered^ and that for ever, you can't expe£l any other Mo- del of Faith and Doftrine.
Let the Age we live in have as much New Philofophy, New Theories, New Hypothefes, New Medical Prefcriptions, New Difcoveries in Anatomy, Chirurgery, Mathematicks, Geo- graphy, Chymiftry, Botanicks, Mufick, Criti- cifm, ^c, as much of thefe, I fay^ as they pleafe, but let us have our Old Divinity^ and the Antient Simplicity and Purity of Do£irine. Let us have no New Gofpel, no New Faith, no Innovations in the fixed Notion of Chriftian Theology. If the Moralid's Vertuous Man was to be ^il^^yuvQ-^ oi j\eady a^ a D/>, then cer- tainly the Gofpel requires that we (hould be fixed on our Bafis, and noteafily removed from it. If there was fuch a thing as 'o^/oxot-iix, a Mans being Conflant to hmfelf'm what he faith and believes, f which wasthethingthatZ^>^(?and the Philofophers of his Se8: required of every one) furely the Chrijlian is not to be fickle and variable, inconftant and wavering. But what Cyrus laid of Empire^ he fhould fay of Divine Truth, ^ I count it a great matter to acquire it,
Juft. Cyr. lib. 7-
but
The Second Part. 187
but a greater thing, it is to keep it, when I have got ir. And this is it which ^w; arc more efp^icially obliged to take care of.
It cjnnot be denied that Chrift hath been taught ainong us of this Church and Nation in the pureft manner : and the Gofpel hath been preached with wonderful Energy and Succefs. The Holy Do£lrines of our Saviour and his A- poftleshave been delivered with great plainnefs and clearnefs, and have been received and inr*- braced with as great Eagernefs and Sincerity* I may on this occafion apply our Saviour's Words, Mat. 13. 17. Mi/iy Prophets and Rigb. teous Men have defired to fee thefe things that ye fee^ and have not Jcen them 5 and to hear thofe things that ye have heard ^ and have not heard them. Wherefore the greater is our fault that we have not retained thele things, that we have parted with fome of our Evangelic j1 Truths, and that fome among us teach jor Do5lrines the Commandments of Men.
I befeech you. Brethren, ferioufly rcfle£l upon thefe things : for Clirift's fake lay them to Heart, and (hew your Senfe of Religion, and your at- feflionate Concern and Zeal for it by owning thefe Doflrines which are almoft lort and funk in this Age. You folemnly and publickly pray that ^ God^ voho thro" the preaching of the Blef- fed Aprftle St, Paul caufed the light of the Gofpel to fhine throughout the IVor/d^ v\JOu\d grant that you having his wonderful Convcrfion in remcm-
Collcft for St. ?AMl'% Day,
brance
i88 The PREACHER.
brancey may Jhew forth your Thankfulnejs unio him j or the fame ^ by your folloimng the Holy Do- Urine which he taught. See that you do not contradlO: this Prayer by oppofing that Doarine (as thofe that oppofe the Doftruies of the Eter- nal Decrees, Original Sin, Juftification by Faith alone, the Imputation of Chrifts Righteoufiiefs, Special Grace, certainly do)j yea take it to be your Chriftian OfiBce to recal and revive it where it is loft, and to bring it into Credit again.
To which purpofe, reckon it to be low and fneaking, to be mean and fervile to fmother your Sentiments, and to fupprefs your realCon- viftions concerning thefe things. You fee I have led you the way, I have been Free, and Open, and plain ; for there is no Good to be efte£led without plain and firee dealing. I faw it was high time to take thefe things into confi- . deration, efpeGially feeing no body elfe would undertake this Work. But I was convinced that there was a NeceJuy of it, when I found that thofe Arminian Doftrines were daily growing upon us, and getting ground, and that the Abet- tors of them, like thofe Seiucers the Apofile ipeaks of, wjjc worfc and. xxorfe. I mod earnelt- ly beg of you that you will not be offended at my Freedom, and that you will not be difpleaf cd that I have fet you into the Right way. A credible Author tells us of a Perfon that was Dilfrafted, and imagined himfelf a King, vvith which fancy he fo pleafed himfelf,that after he was Cured, he was extremely Angry with the Phyfician who reduced him to his right Mind. I will not fo much as imagin any thing like this
in
ihe Second Part, 189
in You. I hope none of you are loth to be dif- polFcG'd of your Falle Notions, or will be an- gry with me for difcovering them to you, and endeavouring to rid you of them. I rather ex- pert that you will be glad to fee your Faults, and having feen them, that you will fhew your diflike of them, and not of me. Be not afham'd ro Amend and Reform : reckon it not a Point of Honour to maintain and defend your former Sentiments rather than to acknowledge your felftobe in an Error.
I am abundantly fatisfied, by my comparing and weighing Opinions and Perfwalions with great deliberation on both fides, that I have pitched upon thofe which have thcfe follow- ing things to commend to you, namely, the clear Teltimony of the Holy Scripture, efpecial- ly that of the Evangelifts and ApofUes ; the Approbation of fomeof the moff Antient and Pious Fathers of the Church, efpecially theL^- tin Churchy the Suffrage of the Reformed Churches abroad 5 and the determination of our own at Home. Which la ft fhould be of great weight with Us who own the Church of Eng- land ioi our Mother, and who have lubfcribed to the 1^'uje and Thirty Articles^ all of which that refpeft thefe Points I have treated of, fpeak thebenfe of G//t'//7 rather xh.2n of Arm in. This without doubt was the Judgment of all our Archhifhops and Bifhops, of our Univerfi- ties, and of the whole Body of the Clergy at the Reformation, and after it a long time. Thefe DoQrines were confirmed, fealed und ra- tified with the Sufferings of Confeifors, and ths Blood of Martyrs even in our own Nation.
And
1^0 The PREACHER.
And if thefe Doftrines were True then, they are fo now, and we ought not to be alhamed of them : efpecially when we have feen that af- ter the utmoft Efforts of Reafon againft them^ and after all the violent Shocks they have En- countered with, they rennain Impregnahlo and Invincible. For Truth is of that native Force and Vigour that it clears it felf of Cavil and Falfhood •, like fome a£live Spring or Fountain, which works off and cafts out all filth and dirt that is thrown into it.
And now, whether you will hear ^ or whether you will forbear^ I have difcharged ^ny Duty, and 1 have reminded you of yours. I have fpoken the Words of Truth and Sobernefs, I have fin- cerely reprefented the matter which I have had before me, I have not defigned to provoke and exafperateanyPerfon, but plainly and imparti- ally to remind my felf and others of what is required of us. I chofe rather to be blamed and cenfured by fome for faying thefe things which my Office requires of me^ than to pur- chafe the Approbation of others by being filent. I had rather difcharge my Duty, tho' accom- panied with the Diflike of the former, than be guilty of the negleO: of it, tho' attended with the Commendation and Applaufe of the latter. I have faithfully endeavoured to convince Men of their Errors and Mlftakes ; to prevail with them tirft to fee them, and then to reform them. I have endeavoured to maintain the Efteem and Credit of our Religion, to retrieve Primitive Truth, to do our own Church Right, and to vin'licate her Honour and Reputation. It would mightily ralfe the Idea and Charafter of Reli- gion
The Second Part, i^i
gion and Religious Men, if they would refume their Original Principles, and endeavour the RctHtution of the Antient Truths of the Gofpel. And then with this happy Return of the Pri- mitive Doftrines, there would be revived the true Spirit of Chriftianity in Mens Lives and Manners. This, this alone would make our Church the Bulwark of the Proteflant Caufe. This would render her the heft and moft flou- rifhing Church in the Chriftian World. This would reftorc to her that Peace, Unity, and Tranquility which are fo much dcfired by all Good Men. This would derive a lading Blef- fing on the whole Kingdom and Nation : and ( which is the higheft thing we can wifh for ) this will advance the Glory and Honour of the Divine Majefty.
THE
THE
HEARER.
A
DISCOURSE
SHEWING
What are the Qualificati- ons that are required in thofe who would re- ceive Benefit and Ad- vantage by Hearing the Word Preached.
o
CO
THE
HEARER.
P Reaching fuppo{i:s Hearing f and rhertfoid as among the great InRirutions and fo- lemn Appointments of" God under the Gofpel this is one, that Divine and Evangelical Truths are to he preached, and applied to the Confciences of Men, ib another is this, that Perfons are obliged to attend to thofe Truthi^, and to hear the \A ord preached. Both theb are contained in thofe Words of the Apolile, Rom. lo. 14. How Jhall they hear ivitho/a a Preacher^ The Pa Ikrs Office is Preaching : and that which is rcquirwd of the Flock is hearing. The natural Order isfirlt to difcourfe of the for- mer, and then of the latter. Accordingly, ha- ving amply infifted on the Preachers Daty» I proceed now to treat of the Hearer^s. And the Foundation of what L intend to offer isth.it necelTiry Caveat of our Saviour, Luke 8. iS. Take heed how you hear. Where it is fuppofed that we ought to Hear^ and that it is a Divine Jniiitution and Ordinance .• but the Manner of hearing is the main thing remarkable in thele Words.
9 ^ An4
4 SHEARER.
^nd indeed the chief Reafon why there isfo liitle Hearing to any purpofe, is becaule Men fail as to This. They hear not as they oughl^ and ihince it is that they receive fo little Pro- fit and Advantage by Hearing. I have faid, and proved it b>2fore that every Fr caching will not lerve in order to Converfion and Solvation .^ it is as true that every Hearing will not be avail- able and fetviceable to that ^x-i^JCake heed to thy Mhjijjry^ fa id St. Vauly Col. 4. 17. Take heed how you hear^ faith our Saviour. Not only the Preachers nnuft take heed how they preach, but the People muft take heed how they hear. They muft not be bare Auditors, but their chief care mull be about the Manner of per- forming this Duty : they ought to be follicitous that they difcharge h Aright, For the mere opus operatum of hearing Sermons will avail them as little as that of hearing or faying unin- tdligible Prayers among the Papifts. Here tlien I will difiirBly (hew, i. What is required of you before hearing. 2. What in the time of Hearing. 3. What afterwards. I begin with the tiril, namely, to fhew how you are to be difpofed and prepared before you come to hear.
!. Lay afide Curiofity : be not Nice an4 Over delicate. By which Direftiori 1 mean, iirft that you ought not to delight in Novelties^ and to hanker after them, when you come to hear the Word of God preached. This Vanity of Spirit is partly difcovered at the hearing of J^uncral Ser?7wns : when the Dead is praifed, the Auditors are more Attentive to What is then
faid.
The HEARER. ^
fa id, than to all the Sermon befides. For now they think they Hull hear fomething which is liot common, fomething which they never heard before. And fo at other tiir.es this vain Affe- ftarion (hews it felf in defiring to hear Strange and Uncommon DoQrines from the Pulpit : whence the true Spirituil Manna is difrelKh'd, and even loathM beiijufe of its Commonnef^'. ThefeMen are of the Athenian Temper, they are defirous of hearing fome neia thing : they would have every Sermon to be of what they 'knew not before. For fay they, are we of fo dull Capacities as not to underttand the Preacher at his once telling us what he hath to fay on any JTubjedt ? Why doth he dirpar<2ge ourlntellefts by his empty Repetitions of the lame thing > Therefore they think it not worth their Pains to ftep abroad to hear the fame Truths over and over again. They exprefs their diflike of fuch or fuch a Minifter becaufe he tells them no more than what they know already; nay, he faith no more than what they could have faid themfelves. Why fhould a Man go to hear that which he hath been often told ? And ac- cordingly they feek out for one that will tell them fome new thing frotn the Pulpir, one that will not grate their Ears with Old Obfo- lere Dotlrines. Thefe are thofe fheep that can't feed unlets they Wander and ftray up and down, and change their Paftufe. Thefe fqueam- ifh Stomachs long moft after- Rarities. What is common and trite will not go down with them. Of fuch Perfons the Apoftle fpeaks in 2 Tim. 4. 3. They heap to themfelves Teachers^ O ^ having
6 T^c H E A R E R.
hdvlng itching Edrs^ thit is, they are inflamed with a greedy deiire of hearing New Do£irines, and thence it is that they look out for New Preachers, to gratify their Curioficy.
But this fort of Hearers are to be told that that the Inculcating of the fame Truths and Precepts, as it is no difparagement to their Ca- facitit's ( which we may perceive they value themfclves much upon ) io neither fhould it 1>- unjcccptable to them, and make them un- cafy. for they ought to know that the preach- ing* of the Word was inflituted not only to in- ftruO Men in the Truths of theGofpel, and to inform thcin of their Duty, but to remind them o{ both thefe, mv\ to confirm them in their Knowledge and Praflife. When the Evangelic cal Do£lfines and the Divine Commands have been impjrced to us by the Preaching of the Word, we fhould think it neceflary that we bs further eflab'ijhed m the fame facred Matters, and that we have tlie Duties, which we know already, continually brought to our Mind, and enforced upon us by frefh Arguments and Mo- tives. But he is not a true Gofpel Hearer who hv^ars with an Itching Ear, and would fain have ic krjtched with the Tidings of fome New Do8:rine.
1 mean likewife that you be not Delicate and Wa/iton in aifefting Flafhy Notions and Fancies, iii being pleafed chiefly with the pretty paffa- ges, fine Similitudes, Hiftorical Applications, Cadences of Words or what looks like Jingle in fome Sermons •, in prizing no Difcourfcs but iiich as arc Gjudy in their Stile, and have fu* peifetation of W^it and Eloquence j in judging
th0
7k HEARER. f
jhe goodnefs of a Sermon by the Quaintnefs of it. If you come with fuch a Difpoficion as this, you evacuate the defign of Preaching, which i^ not to gratify Mens Imaginations, but to fav^ ibeir Souls, * A Sick Man, faith Seneca, looks not out for a Phyfician that is Eloquent, hue one that is able to Cure him of his DiOemper. 'this may fitly be applied to the prefent Cafe^ Hearers muft value a Preacher not for the Eler gincy and Politenefs of his Difcourfes, but foe his ability to work a Cure upon their diftem- pered Confciences and their dilTorder'd Lives.
I mean alfo this, that you muft not fhew your Curiofity and Nicenefs in ce^ifurjng and finding jaidt with hirn whom you come to hear. 1 have reprefented the CharaSer qf sf. Treacher to a great Exaftnefs, hecaufe I would invite thofe of that Office in the Church to af- pire to pminency, and not to fit down with rqeap Acquifiiions. He that takes his aim at a Star, vvill flloot higher than he that levels hi^' Shot at a Shrub. But you murt nof expeft that every one fhould come up to that height which hath been propofed : and therefore if you find vour Paflour come (hort of it in fome things, let not this prejudice you againft his^iniftry. If his Po£lrine be Sound, and Jiis Life Regular, and if he cloaths his Matter in Words that are plain and intelligible, be not exa£i and fevere with him for the Failures of his Memory, or
* Noq quaerit aegcr mcdicura Eloqucntcm fed fiinantcii, Epift. 75.
0 4 Stifcj
8 The HEAKEk.
Stile, of Delivery. If you like the Food he provides for you, and know it to be Good and Wholefome^bc not fo over curious as to difcover any difcontent becaufe it is not Dreffed as you would have it.
But efpecially, fhew not your ill-natured Curiofity in carping at the Minifters Perfon. If he be qualified as before mentioned, I advife you by all means to pafs by and over-look his Failings, whenfoever you efpie them» Never infill upon his Infirmities, Imprudences and In- decencies : give no ear to the little Scruples and Objeftions raifed againft him. God did not fend you an Angel from Heaven, but a Preacher from among your felves, who is aM{i;2 of /Ike Fafions zjoitb you^ Afts 14. 15. Jam. 5. 17. that is, obnoxious to the fame Frailties and Weak- neffes. We have this Trea/ure, namely of the Mlniftry, in Earthen Vejjels, 2 Cor. 4. 17. and ive muft expe£l that the Liquor ( tho' never fo rich and generous j will have a Tinfture of the Vehicle it comes from. Waters tafte of the Miner-.ils thro* which they run : and it fin't he otlierwife. Wherefore when you dif- cern any Inlirmitits and Defefts, be not Cenfo- rious and Crirical, Study not to find fault with your Palter, for this one Reifon that 1 fhall give you, namely, lett thereby you fhould en- tertain 'I Prejudice againft his Preaching, againft the Wholclome Dodrines which he delivers to you from the Pulpit.
II. The next Direflion is, Diveft your felves cf VVorldiy Cures before you come to hear. Ine VVoiId ii very Noily and Clamorous, and
will
The HEAKEn. 9
will not fuffer us to give Eir to any Voice but Its own. Which (hews how ntcdlary it is that you check your inordinate Dclircs and love of the World, if you reully intend to lilten to the Word of the moll High. You read In the Par.?- ble of the Sovoer that the third Ground there fpoken of by our Saviour is the Wordly minded Hearer. The Cures oj tbe World 2iXt the Thorns that choak the Seed of the Word^ Mat. 13. 22. And they are fitly refembled toThor/is^ becaule they pierce and wound the Soul, ihey do it a great deal of Mifchief by alienating the Mind from God and Goodncfs, by diverting it from its Great and Neceflary Employment, by dark- ning and even extinguilhing the Candle of the Lord, by fhadowing and overtopping thof^ Principles in the Soul which (hould rule and fway it, and have the entire Afcendant over it. It can't be imagined that thofe who are immode- rate and exceflive in their purfuit of the World, and are continually making Provih'on for th« Flefli to fulfil it in the Lulls th-reof^ are right- ly difpofed for hearing that Word which liriO:- ly enjoy ns us other Thoughts and Cares, and bids OS provide for another World, and feek firft the Kingdom of God ajid the RighteoufneJs thereof. '\
You fee then what is your Duty, and what muft be done that you may profitably and fuc. cefsfally hear the Word preached. The Seed and the Thorns can't thrive together* in the fame Soil. Thejc therefore mufi be plucked up, that //;j/ may profper. That you may be fit Auditors when you enter into theHoufe of Wif- 4om, forget not to abandon your Secular
Thoughts
lo r/;e HEARER.
Thoughts and Studies. Leave the Afs at tlif Foot of the Mountain, wh^n you are defigning toalcend in your Contemplations, and to wor- fhip the moil High in your ferious Attendance on his Word.
And here, under this Head, I will take no- tice of the Common Behaviour of thofc who are invited to celebrate the Funerals of their Friends. When they are met together in th<? Houfe of Mourning, they talk of any Wordly Matters as freely as at any other time. Yea, how often have I feen Men at fuch a time Light and Vain, and indulging Mirth and Laugh- ter and (hewing no Concerned nefs at all for the Occafion > And thereby they wholly unfit them- felves for the peculiar Service and Worfhip which by the Church is appointed for that Sea- fon, and for the Preachers Solemn Difcourfe which IS ufual in Cities and great Towns at the Burial of Relations, Friends, or Neighbours. Can they who arc fo Merry at Funerals, take notice, as they ought, of the prefent Difpenfa- tion and Providence, and make fuch a due and fuitable Improveri«!ent of it as is moft fervicea- ble to their Spiritual Good and Welfare.^ Do they come rightly dilpofcd to make feafonablc Reflexions on the frail Condition of Humane Nature, and orl their own liiblenefs in particu- lar to Death and Diflblution ? Are they novv cjpible of confidering of their Mortal State, and of making the beft ufe of the Mournful Oc- tafion ? Let nie ask the n, what are thefe Spe- ftacles of Mortality expofed thus in Publick for. Mnlefs we can gain feme Ghoftly Advantage by
them ^
T/^e H E A R E R. 1 1
themf' Why do ihey attend the Corps, why do they wait on the Herfe of the Deceafed, unlcfs ( bclides the RefpeQ they (Tjew them ) tkey can mend their own Lives by it ^ ( for it is certain they can do the dead no Good J Why do they foletnnly appear hear, if they are not refolved to go Home and fir themfelves for their Latter End, and by this Spe£tacle of Humane Frailty to prepare themfelves for Death and Judgment > To what purpofe do they joyn with the Publick Devotions, and lifien to a Funeral Difcourfe, if they do not intend and endeavour to be made better thereby ? And do they think they prepare themfelves for fuch a Sermon by their Indecent Behaviour before hand? Are they fit to receive due Impreflions from that Solemn Advice from the Pulpit, immediately after their Thoughts and Words have been fo vain and idle ? Cer- tainly if they cannot Refrain at fuch a time, ic is too palpable a Sign that they are immerfed in the World, and that their Minds are fet up- on it. And this, I affure you, is no good Pre- parative for hearing the Word of God.
IlL The next thing required of you is that you come with Expectations and Dcfires of re- ceiving Benefit by your Hearing. I remetriber it is one of the Not^s whereby Plato judges a Perfon to be Capable of Knowledge, and to be a profitable Hearer and Learner, that he is"^ o/if that iovcs to hear. Undoubtedly this is the ne-
ceiTary
V2 The HEARER.
cefTary Qujlification of the Perfon Tm fpeak- ing of, he mult be fas the K'^o^Iq St, James faith ) "^ Jwift to hear^ very delirous and wil- ling to inform himfelf by attending to the Mi- niltration of the Word, by reforting to thofe Places where the Holy Scriptures are open'd and applied. Thefe are the true Schools of Learn- ing, thefe are the great Marts of Knowledge. Here you may be acquainted with theEvangeli* cal Truths and Doftrines, here you may have an infight into the Myfteries of the Chridian Religion. Here the God of Truth hath pro- mifed his Gracious Prefence and Afliftance. Here the EmbatTadors of Truth deliver the Will of God, and difcharge their Divine Meflage with Faithfulnefs and Integrity. Here the Spi- rit of Truth is ready to influence upon you in the Difpenfation of the Word. You muft be really perfwaded of this ; and you muft look upon Hearing as no Indifferent thing, but as Necejjary in order to the building you up in your moft Holy Faith. It is God's Ordinance and Inftitution : and a particular Order and Rank of Perfons is fet apart on purpofe for it, in Conjunftion with other Exercifes of the Fun- aion.
But nnay we not ftay at Home, and edify as Weil by reading the Bible, or by reading a Ser- mon, as by Hearing one ? I anfwer, I doubt nor but God hath bleffed Reading for the en- lightning Mens Minds, as we fee in that In-
♦ Jam, !,I9.
ftance
Ue HEARER. 13
ftance of the Eunuch^ who read the Prophet E- fuiiis, Afts S. 30. AndSt. ^//^/^^/;7<r'x Convcrfi- on had its beginning fro n Reading. But we no where find that any Perfons Converfion was throughly wrought and eftefted by this nneans. The Eunuch's reading that place in the Evange- lical Prophet had been to little purpofe, if Fhilip had not opened his Mouth, and began at the Jame Serif turCy and preached unto him Je- (us, V. 35. So ^Ar^^///^*s Converfion, tho' it comnnenced with reading, yet it was carried on and finifhed by other ways which we read of in his Life, and St. Ambroje's Preaching contribu- ted much towards it.
And truly if we be perfwadcd of what I juft nowfaid, that hearing is of Divine Inftitution, ^nd is an Appointnient of the Gofpel, we mult needs he convinced that the Reading of theScrip- tures, or of the beft Sermons that are extant, will not excufe us from hearing the Word Preached, This is the ufual Standing Method, this is the Ordinary and Settled Means for ob- taining Divine Knowledge. Therefore it is the Obfervation of an * Eminent Writer, that we have Examples of Holy Men in the Hiftory of the Old and New Teftament whom God pu- nifhed with Blindnefs^ as Ahijah the Prophet, or with Dumbnefs^ as Zac^ary the Father oi'John Baptift : but we have no Example in Scripture of Pious Men who were ftruck Deaf^ and were bereaved of that Senfe whereby God's Word is received and conveyed to us. Hearing is that Sacred Ordinance which is appointed by God to
* P. Molinanisdc cognttionc Del COn-
14 The HEARER.
convey fjving Truth to our Minds, A Man learns and k improved from the Mouth of the Scribes ( the Teachers ) not from the Mouth of Books^ fjy the Jewijh M'alters, and they ex- prefs it very elegantly in their -^ own Language, which I have fct down in the Margin for the ufe of thofe Readers that are Learned. Their meaning is that Reading fhould be rather neg- lefled than Hearing, this latter being fo fignal- ly ufeful and neceffary. If the Jewifh People were to feek the Law at the Priefts Mouth ( as we are told in MaL 2. 7. tho' they were bound to read the Law alfo ) then certainly we are to feek the Evangelical Law, that is, the Truths of the Gofpel not only in the reading of God's Word,but at the Mouth of theGafpel Miniders. Wh..refore in order to your being edified by Hearing^ it is neceffary that you be perfwaded of the great Ufcfulnefs and Advantage of this Chriltian Duty. For I look upon this as one main caufe of the ill Succefs of mens hear- ing the Word preached that they are nor fully perfwaded of the Benefit which they fhiU reap by it. Wherefore, hefides what hath been faid already, let me requeft you to confider how unworthy it would be of our Great Maimer, Chtifi Jefus, to inftitutc this Ordinance of Hearing, if there were no Vertue went along with it, if it were attended with no confidera- ble Advantage, if there were not a Blefling to be looked and hoped for, and if this were not really bsftowed on thofe that religioufly wait
TT&e HEARER. 15
6h the Preaching of the Word. You can't ima- gine that the VX'ife and Grjcious Founder of our Religion would require the periormante of this task, if it were not to excellent Ends and Purpofes, if it were not accompanied with very defirable Effeas.
Therefore let this be deeply rivited into your Minds that the Pra£life of this Duty will be bleffed with Succefs, if it be not your own fault, for the Divine Auihor of Chrillianity hath not enjoyned this in vain and to no pur- pofe, but defjgn'd it for our grcatell Good and Welfare. You muft then be convinced of this, Ct elfeyour appearing in thePublick AflemMies will be wholly ufelels and infignificant. I do ijot wonder that there are fo many Hearers and fo few Praftifers, that there is lo little of the Power of Godlinefs to be feen in Mens lives^ that there are fo mean EfFcfls of the Preaching of the Gofpel, I wonder not at it, I fay, when I confider and plainly fee that very few of thofe who are our Auditors come with Defires and Hopes of a Blefling from this Ordinance^ t befeech you correft your felves as to this, and for the future approach to this Exercife with flrong Expedations of receiving Advantage to your Souls : affure your felves that the Mini- ftty was intended and appointed for the pro- moting of your Happinefs. If you come thus prepared, your Hearing will be fuccefsful ^ and if we preach unto you with this firm perfwafion, we (hall be excited to difcharge i?//r part with faithfulncfs : and fo both your undertaking and eun will be Frofperous.
IV.
16 The HEARER,
IV. Another thing which muft not be omitted is the preparing our felves by Frayer. And firft, we are obliged to pray i'or him that is to dif- penfe the Word to us. Sr. Faul in his Epilllcs i;s frequently begging the Prayers of thofe who were his Hearers and Flock. Fray for me that tittcrance may be given unto me^ that I may open ■my mouth boldly^ to make known the Myflery of theGofpel^ Eph. d. 15?. And almofl: in the fame Words be requcfts the ColoJJians to fupplicate the Divine Aflfitiance in his behalf Col. 4. ^, 4. So to t\iQ Thejjalonijns his requeft \%, Brethren^ pray for us., i Thef. 5. 25. and more particular-. ly in Epid. 2. laft Chapter and firft Verfe, Bre- thren., pray for us^ that the word of the Lord may have free coitrje^ that it may profper wherefoever it is preached.
Whence we may gather that it is the Peoples Duty to pray for their Paftor, that his Miniftry may be Ibccefsful, that God would dire£l and affift him in his Labours and Endeavours for the Good of Mens Souls ^ that he may feel the ef- ficacy of Divine Grace on his own Heart, where- by he may the more Experimentally promote it in others^ that he may divide the Word of Cjod aright, and diftribute to every one their proper Portion •, that he may fpeak plainly and dl-^ tlin£lly to their particalarCalbs i that without * Fear or Flattery he may addrefs himfelf to eve- ry Man's Condition-, and in a Word, that he may deliver the whole Council of God. This hath been tlie Pra£^ice of the faithful towards their Teachers, and ! lequfft you to imitate it : lena^mbring that nekber is h? that pknteth any
thin^^
The HEARER. ' 17
thing, nor he that watereth^ bat God ihat gives the increafe^ i Cor. 3. 7. and the excellency of thisPflwer^ which belongeth ro the Miniliry, ^ ofGod^ and /:ot cj Alan, 2 Cor. 4. 7. Here then is your task •, before you enter the fotennn AffwtnbUes, repair unto the Throne of Grace, and pray for the Preacher, that God would vouch fafe to be with him and aflilt him, and pardon his defe£\s, and blefs his Endeavours, and crown them with fuccefs. This is the pro- per Means to be ufed in order to make the Preaching of the Word profitable : but I fear ic is much ncgle£led by our Hearers at this Day, and that is the Reafon why I endeavour to re- vive it.
And as you ought to pray for the Di/pen/er of the Word^ fo you mufl put up your Petitions ^01 your felves\ tho' this latter hath partly been included in the former. You muft, ac your approaching to the Sacred Oracles of th« Pulpit, moft ardently befeech God to open your Eyes, that you may fee the Excellencies of Re- ligion. You muit beg an heirin? Ear, a difcer^^ ningMind, and an unprejudiced Underftanding. You mult pray that the hard would open your Hearts as he did that oi' Lydij, that you may at- tend unto the things that are fpoken^ and that you may receive and imbrace them. It is a great and prevailing Fault that Men come to Hear, but do not, before that, emplote the Divine Bleffin^. I queliion whether there he one in a Hundred that retires into his Clofer, and performs this necelfary Office. And I think WE are faulty in n^gle£l:ing to remind our Au- ditors of it. The true Realon of which is, be-
P cauf<5
i8 The HEARER.
caufd fomc of us have but mean Thoughts of ? reaching^ and conlcquently of Hearing^ and iheie are thofe among us that have fuch an ex- traordinary Value for the Publick Liturgy, that they are willing it (hould exclude Prejching. Whereas, Friiyirjg and ? reaching ought to go together : thus the Lord's Prayer was taught in a Sermon. But lome of our Churchmen look upon this latter as a thing by the bye only, fomething that is tackt to the Prayers, but they had rather be without it.
Among our Diffenting Brethren there is a dif- ferent Appreheniion of this Matter, and there- lore a ditferent PraQife, for they are perfwa- ded that Preaching is the great Inflrument of Converfion, and therefore they are earneftwith God for a blelTing on the Word that is to be preached to them. I call upon you to learn of them, and to correEl that Fault which is fo common among you. And this you inuft do, as ever you hope to receive any Advantage by rhe Minlllry of the Word. You mull know th.u // is the Lord only that can give you a Heart ■to perceive^ and Eyes to fee^ and Ears to hear^ Dcut 2 0. 4. you mud confider that it is he that opens the Ears of Men ., afid fealeth their Inftru- Vion, Job 33. 16. \x is a Supernatural Work, and therefore it muf} be iought by Prayer.
V. Cc)me with Sincere Hearts and Upright D^figns. This is a very neceflary Dire8:ion, tor many Hearers receive no good by the Pub- lick Mi niltry of the Gofpel, becauie they fail :is to this one thing. Some are childifh and iooiilh in the Fnds which ihcy propound to
them-
The HEARER. 19
thenifelves in hearing : the Spring of this Reli- gious Exercife is mere Falhion and Formality. Others liften to the Preacher, only that they may improve their Norions,:md thereby be more able to make a Prot'effion of Religion, and to talk and difpute about it. A third fort come to have their Ears tickled, and their Fvincies pleafed. And a fourth (which is the worftof all j come to fuck Poifon out of the fweeteft Flowers, to pervert the MiniRer'smejning, and to take every thing he faith by the vvrong han- dle. All this is comprehended under the Se* cond Ground in the Farnhle of the Sovcer^ which reprefents to us the Hearers that have no root^ Luke 8. 13. no iincerity, no bottom, no foundnefi : and therefore it can't be expefled that thefe fliould profit by what they hear/ Places that are Hollow turn back the Voice and the Words which are fpoken to the Speaker again. Mens Hearts thatrefemble them in the like Quality, heat not God's Word, but return it to him void.
Be not of the number of thefe falfe and hol- low hearted Hearers, but come to hear out of a Principle of Sincerity and Integrity. Bring with you an hone(t and good heart {^iS 'tis called in the forefiid Parable, Luke^.i'^.) a heart (incerely delirous to be acquainted with the Will of God in order to obeying it. Come to have your Sins called to remembrance, efpecial- ly thole which you know you have been moft addi£ted to, and which you have had the great- eft Kindnefs for, and which you hug'd and embraced with the greateft earneftnefs and Paf- iion. Come to have your guilt and danger P 3 dif
2C Ti^e HEARER.
difcovered toyou,and to be made veryapprehen* five of both. Come to the light (fo the Word is called ) that your Deeds may be made mani- fcft. Come to know the worft of your felv^s and of your Condition, and to have your Con- Icienccs enlightned and purged. Come with In- tentions of abandoning your Sins, of /ayi/ig a^ part all filth inejs and Superfluity of Naught inefs^ that fo you may receive that Word which is able to fave your Souls^ Jam. i. 21. The Apoftle makes one to be a necefTary Preparatory to the other. To be biicf, Comie with firn purpofes of Living according to the Difcoveries that Ihall be made to you ; come with full refolves of Praftifing what you hear.
Before I proceed any further, let us reflefl: upon what hath been faid. It is evident that Preparation is rtquifite to Hearing^ as it is in- deed to all other Exsrcifes of Religion. The Jews were enjoy n'd by God himfelf 10 San&i- fy and Purify themfelves before they received the Law, Exod, 19. The Pagans had a fenfe of this, for before Praying or Sacrificing they conif antly "^ waflied their Hands and Feet. Much more are we taught by the Chrifiian Laws to fit and prepare our felves for every Solemn Aft of Religion, and particularly that of hearing God's Word, as I have fhew'd in the foregoing Particulars. If every one of thefe Qualificati- ons be not aUually exerted every time we are to fiear, yet we muLt be fure to bring our felves to
* NuncJavabo, ut rem divinara faciam. Plaut.
- fuch
The HEARER. 21
fuch a Religious Frame that we may he alwayi Habitually qualihed for this Duty. This is ab- folutely requirtd of us, and we cm't orherwile expeft that the Hearing of the Word fhould be the happy Infirument of our Con\erfion and Silvation. Thus much for th;^ Vteparatory pare in order to Heiring.
1 am in the next pi ice to flijw you how you are to behave your I'elves in the time vj hear- ing. To which purpofe I oft'er thefe following Dircdions,
I. Hear with Reverence, and a Pious Awe and Dread. Which will be effefted by confi- ^ering fir ft the SpcAker^ and fecondiy, what is fpoken. Firft, To creite an Awe and Reverence in your Minds, whilft you are Hearing, think of this that GOD himfeU fpeaks to you. This is little thought ot by the generality of Hearers, and yet is a very great and important Truth: wherefore I will confirm and efhhlifh it. It is moif evident from fundry Pallages in Scripture, that what God's Minifters and MeflTengers Ipeak or aft, according 10 the Tenour of their Office, and by vertue of it, is to be eft eepfied as fpoken or done by God himfelf. The ordinary Preface to the Sermons of the Prophets is, Tbi^ Jaiih the Lord. We find that what Chritfs Of- ficers did in his Name and hy his Auiirriiy, is reckoned as done by him. 1 bus it is faid, Jc- fi/s baptize J. ^ John 3. 22, 2^. andyet Jefushim^ felf baptized not, Chip. 4. v. 2. which cannot be reconciled but by fiying thit what Chrift's Miniflers and Deputies did, he is faid to do, Chnji carse,^ and preached Peace to them thai P 3 xicrc
22 The HEARER.
wen afcir off^-^^h.'i. ly. that is, he preached to them by his ApolJles and MlniRers. He went and preached unto the Spirits in Frijon^ i Pet. J. I p. that is, by his Spirit communicated to his ApoiUes he ptoached the Gofpel to the unbe- lieving Gentiles^ who were as 'twere Imprifon- ed^ and bound with the Chain of their Sins, and therein were like to the Sinners in the days cfNoah^ as it is faid, v.zo. What Chrift doth by his Apoftles, he is truly faid to do himfelf. The preaching of the MiniQers of Jefus is the preaching of Jefus himfelf.
This is further evident from thefe remarkable Words of the A pottle, 2 Cor. '^.20, We are Em- h J [] a dors for ChriU, as tho" God did befeech you, by us .• we pra^ you in Chrijl's ftead^ be ye recon- - died to God. Ohferve »it, God the Father and Chrifi Jefus his Son condelcend to pray and be- feech you, as often as the Preacher doth fo, for he is an KmhaJJador fent from them to you. This i^ built on that known Maxim, That what is publickly delivered anda£led by an Embaffa- dor from any Prince, is as if it were faid and done by the Prince himfelf from whom he comes. Alt Minifters therefore of the Gofpel, rightly fet apart for that Work, being God's Umbjffddors^ and having their Commiflion and Inllru£lions from him, whar they deliver is to l)e locked upon as what God iilmfelf delivers. J have received of the Lord that which I deliver unto you^Uith the Apoftle, i Cor, ii,:> 3. referring to the piimitive Inftitation of the Sacrament. And the very fime Words become the Mouths of all the Miniilers of Chriit, for they come hot in their own Names^ but in the Name of
their
r/je HEARER. 23
their Mafter, and deliver nothing but whit they received from him.
It being thus, I think I have provel wh.it I dehgned, thatis, thjt ihe DiipenfcTsof ihcGo- fpel are to he liltned to with grejt Reverence. A King is difhonourLd and affronted when his Embajjadors are llighied : and fo when theMi- nilters of God's Word are difregarded, nn Af- ironr and Injury is done to God himfelf. When rht Uraelites murwureddgdinlt Aln/es an J Aaron ^ Exod. 16. 2. it is W\il i\\M i\io{^ Murniunngs mere cigdinfl. the Lord^ v. 7, 8. 10 confirm us in this Truth, that 10 murmur againlt the Mini- fiers and MeilengcTS of the Almighty., is in ef- fe^i: to murmur ig.iinll: God himlclF. Which perhaps was the Foundation of that Saying of the Rabbles, tliar he .who dif agrees with his Teacher and Piijior is as he thdt Difagrees with the Holy Spirit, Our lawful Guides and Spi- ritual Inftruttois reprefent and perfonate God himfelf, and therefore the difrelpeO: fhew'd to them redounds to the Divine MajeRy. He that heareth yoii^ heareth n/e : and he that defpifetJ) youy defpijeth me^ Luke lo. 1^. And this latter Claufe is fuppofed, tho' not particularly ex- preffed in thofe other Sayings ai our Lord, lie that receivethyou^ receiveth 7}u\ Mat. 10. 40. He that receiveth mhovjjoever I fend ^ receiveth me^ John 13.2©. And ir is exprefly and fully delivered in i The] 4. S. where after the Apo- nie had faid, ^^ know mhetr Commandments we gaveyou^ v. 2. it is added, He therefore that defpijeth fnamely, my Apodolical Commands) defpijeth not Man., but God^ who hath f^nt me, and whofe MelTige I deliver. Thus I have
P 4 abun-
24 rfe HEARER.
abundantly proved that we ought reverently to hear the godfy Inliruftions which are given us from the Pulpit, becaufe God hinrifelt fpeaks to us from thence, and the defpiiing of the Preacher is interpreted to be a defpifing of God -, for the Word preached, as it ought to be, is the Word of God.
This is oppofed by thofeEnthufia flick Spi- tits who boalt of Light txiithin them^ which they U\\ us is the True and Proper Word of God', but Preaching cannot lay claim to that Title, it being only a Humane Invention. Be- caufe this is inlifted upon in the Writings of fome of that Party, I crave leave to enlarge here a little, and (hew how gioundlefs an Al^ fertion is maintained by thefe Men. It is true, I grant that fome Mens Sermons are far from bjing the Word of God ^ and if they particular- ly mean what they fay of their own Preaching, 1 will not contend with them. But if they fpeak in General, and mean that no Preaching is to be fliled'G^^/j Word^ I think I can eafiljr confute them. Fori can prove that Preaching, if it be according to the Holy Scripture, gnd be theDc:claration ofihe Willof God^ and faith- fully fets forth the Divine Pleafure to Mankind ( and if it doth not this, I (hall never call it the Word of God j Ifay, if Preaching be according to this Defcri prion, it may defervedly be call- ed the Word of God.
To make this clear, I muft defire you to ob- ferveiiowthe Ward of God is underftood and taken in the Bible, which is the Original Word of God. Sometimes by thefe Terms are meant Divine Revelations, Vilions and Oracles: thus
in
The HEARER. 2j
in I Sam, 3. I. *iis fa id, The Word of the Lord was precious in thofe days : and the next words explain it, There was no open Vifion, .And thefe vifible and open Dilcoveries are frequent- ly called the Word of Cod in other places of the Old Teltament. Again, the Law of God, which contains in it InjiruBions^ Precepts. Threat- nings and Promifes^ is often fiiled the Word of God, and more particularly by David in his Ffalms. Likewile, the Gaufe of God and of Religion is fometimes exprefled by this Name, as in Rev, 1. 9, 'tis faid thatSr. JohnvidiS, in the Ifle of ?2iimos for the Word of God : and fo in Rev. 6.9, we read of the Souls of them that were flain for the Word ofGod^ i.e. theCaufe of God and of his Gofpel.
Moreover, the Command, Order and Ap- pointment of the moft High, are called the Wordof God^ as in Heb, 1 1. 3. The voords were framed by the word of God, and in 2 Pet, 3.5. By the word of God the Heavens werecfold^ i. e. they were created by the Command and ap- pointment of God. We may ohferve alfo that the Grace of God is (tiled the Word of God, as in Heb, 6, 5. thofe who have taflcd the good Word of God^ that is, thofe who had for.e fenfe and feeling of the Divine Grace, wnich is explained by what is laid in the fame place, they tafted cf the heavenly Gtft^ and mere made ■partakers of the Holy Ghofi,
Lajily, To come clbfe 10 the Bufinefs which is before us, the Preaching f the G fpel is very ufually called thQ Word cf God: as in Af/s 6.2. It is not reafon that we fhould leave the Word of God^ andjerve Tables^ that is^ it is not reafon-
. able
26 Tl^e HEARER.
ahleand fitting that vve*(hould at this timeneg- k£l Preaching, to take care of the Poor. So in AUs 13.44. we read that There came almofl the whcle City together to hear the Word of God ^ to hear the Word preached. "Paith cometh by hearing^ and. hearing by the ixiord of God^ faith the Apoflle in Rom. 10. 17. but ive know what he had faid before, v, 14. How can they hear without a Preacher ^ whence it is plain that the Word of God is the Word preached. And the Apoflle takes notice of it, with thanks to God^ that when the Theffalomans received the Word of God which they heard of him ^ they received it not as the Word of Men., but.^ as it is in Truth, the Word oj God, i Thef. 2. 13. And what can be clearer than wh it we meet with in Heb. 15.7. Remember them which had the Rule over you.^ who have J poke n unto you the Word of God, that is, who faithfully preached the Gofpel to you. I will mention only one Text more, and it is that in i Pet, i. 23. Being born again not oj corruptible Seed., but of incorruptible., by the Word of God zohich liveth and abideth for ever. And this he repeats in the next Verfe but one, The word of the Lord endureth for ever : and then he adds. This is the Word which by the Go- Jpelis preached untoyouT\i\% Word., which is fo lively and fo laiVing, is the Word Preached, and eSeftually applied to the Coufciences of Men.
From the whole then it appears that Faith- ful Preaching is the Word of God., that the Mi- niver's Voice is the V^oice of God, and what is delivered by the one is fuppofed to be fpoken by the latter : for he fends him on purpofe to de- liver
The HEARER. 2^
Hver his Mind and Will to the People. Where- fore Luihcr was in the right when he laid, * "' The Minilter who difcharges his Duty a- " right, and with a good Conlcience nnay ju(t- <■* ly boait and fjy, Here I iiand and preach, ** caird thereunto of God, who hath ordained *' and fent me. In like manner the Hearers of '^ fuch a one may furely believe, and fay. Here *' I lit, and I hear not a Humane Creature fpeak, " but God himfelf There are fomePreichers that have not a Senfe of this, they are of Mr. Thorndike's Mind that t freaching is nor Gods Word^ nor the Means of Salvation, Wherein he perfeftly agrees with thofe Enthuftafts, whom at other times he fo much inveighs againlt. There are alfo but few Hearers that are fenlible of this, and therefore it is no wonder that there is fo lit- tle advantage gained by all their Hearing. They confider not how great a Perfon the Preacher is, even the Deputy and Reprefenntive of the moft High ^ and thence they f lil in thofe Qua- lifications of Hearing which I have been recom- mending.
And truly our Clergy themfelves are in fault here: many of them do not know or confider their own Worth and Dignity. Tho' they are God's; MelTengers to the People, and appear in his ftead, yet they feldom make ufe of this as a Motive to conciliate Reverence to the Word which they preach. It is true, they value them-
* Collaq. Menfal.Chap. 41. t Epilog. B, 3. Ch. 24.
f^lves
28 ry^5 HEARER.
felves upon being Priefis^ hut that Word in its proper Denotation fignihes no other than P/*^- byters^ tor I hope they do not reckon thennfeives as Sacrificing Yriefis, which hath been another acceptation of that Word. And they magnify their OfHce b^caufe they are Imerceffors for the People, but that is fhort of their being Preach- ers^ for as fuch they per Ibnate the Almighty God, and fpcak in his Name, When they In- tercede for the People, they Ipeak to God in their hchaif: but when they Preach, they fpeak from God to them, and are his Moutb» This is a High Prerogative, and yet ^tisobfer- vable they infill not on it, and very rarely claim it. Thus we debafe and degrade our felves, and take little notice of the chief Honour that is due to us. So generally the Pople's efteem ©f their Preacher is upon a wrong Foot • they applaud him for telling his Story well, as they Phrafe it-, they value him as an Orator or De- clamer : But they (hould look upon him as a MefTenger of God, as an Envoy from Heaven. And thus, Modelily fpeaking, the Preachers Office is the Highelt and Noblett : the Title and the Employment are the moft H^nourable^ for to be God^s Embaffadors, and to come and fpeak in his Name, mult be confefs'd to be fuch.
This is it that procures fuch a Refpefl to the Diflenting MiniQers from their Flock •, who are fully periwaded that their Paftors are in i\\^ place of God to them, and that they are to re- ceive what ihey fay to them, as fpoken by Him. This makes them attend with the utmoft Re- verence to their Preaching, and this pufbes them
on
77j^ HEARER. 29
on to maintain and reward them, tlio' they have no ties of Law upon them to do it. It is for their Worh j'ake^ and on the account of 'ti'un who fpt^aks by them, that they liftcn with fuch religious awe to their Difcourles from the Pulpit. 1 would have our Auditors imitate them in this, as they are defirous to profit by what they hear. But 1 have perhaps been tCKP copious on this Subjed. 1 will make amends by contrafting my felf in the next Particulaj.
Secondly^ You will acknowledge it moft rea- fonable to hear the Word with Reverence^ it you confider not only the Speaker^ but what is fpoken. The admirable and fublime Nature of the Matter which the Preacher of the Gofpel handles, calls for an Awful and Reverential Ear. Here is nothing Common and Vulgar treated of: every thing is great and worthy and momentous : all is Divine and Heavenly. In the preaching of the Gofpel there is a lively Reprefentation of Chrifl: Jefus and his Tran- fcendent Excellencies; here isdifplay'd theMy- ftery of our Redemption by his Death and Me- rits : here is fet forth the whole Method of Man's Salvation. Here are laid open the Rolls of the Eternal Decrees, and the Secrets of the Divine Will and Counfel. Here the feeming Powers of Nature are deprefled, and the All- fufficiency of Divine Grace is magnified. Here is divulged the Placjrt of Divine Truths : Here the r,aws and Rules of Evangelical Holinefs, which Chrift and his Apoftles have left us for the Conduft of bur Lives now, and for bring- ing ys to endlefs Happinefs hereafter, are fully
de-
30 7y5e HEARER.
delivered. Here not only the Duties and Of- fices of the Chriftian Religion, but the Privi- Icdges and Immunities that attend it are parti- cularly difcovered. Here are fet open the Gates of Heaven to all the faithful, and the endlefs Torments of Hell are fet before thfe Wicked. Thefe and innumerable other DoElrines of the highelt Nature are the Contents of the Evange- lical Preaching : and I appeal to you whether it becomes you to entertain any of thefe with the leaf! Irreverence.
And I will further add this, that you fhall hereafter be Judged by this Word which is now preached to you. The Word that I have/poke??^ laith our Saviour, the Ja7ne Jhall judge hint ( him that heareth it, but rejeUeth it, as we read in the fameVerfe) in the iaft day^ John .»2. 48. And it is as true that the Word which is delivered by the faithful Difpenfers of the Gofpel in all Ages, lliall judge thofe that heard ir. This Conlideratlon may excite in you an Awful Reverence to the Good Word of God, imd the Sicred Miniftry of it in the Church of Chrilh That Word which now InTtrufts, Ad- monilhes, and reproves you, (liali one day judge you. Thitik of this when you are Hear- ing, and you will certainly rake heed hoio you heir; asid pircicularly you will conclude it re-ifjnabk to do it with a Reverential Fear and DfeaLi.
IL Hi^ir with Diligence and Attention, with fcrious Study and Application of Mind. Thus St. Fhiiip\ Auditors at Samaria gave heed unto
thofe
The HEARER. 51
thofe thi/i^s zMch he f pake ^ ABs 8. i<5. And the fame Expreflion ( tho' not ohferved in our Engl'tJI) Tranllation) is ufed concerning: Lydia^ Afts 16. 14. She attended to the Things that XK)ereffoken by Paul. And this diligent Attend- ing or taking heed is thus fet forth by our Savi- our, He that hath Ears to hear^ let him hear^ Mat. II. 15. Which is a Sentence that heclofcs many of his Difcourfes and Excellent Sermons with, to acquaint us that our Ears can't be ber- ter employ'd than in hearing the words of VVif- dom. But there is fomething more contained in thofe Words, for they refer to the Attention of the Mind, as well as of the Ear : as if our Saviour had faid, Let him whofe Underftand- ing isenlightned, mark and obferve with great care and indulhy what I fay tohirti. So in the Conclufion of the EpitUes to the Afian Churches there is added this Admonition, to hearken dili- gently to the things fa id, He that hath an Ear^ let him hear what the Spirit faith unto the Churches^ Rev. 2. 7. The frequent repetition and inculcating of which, and of the former Admonition ftiews how inclinsfble Men are to be dull and negligent in their Hearing, and in their attending to Divine and Spiritual Matters, and particularly in their attending to the Inftru- flions of the Preachers of the Gofpel.
Now, it may be obferved that this Attenti- on is hindred thefe three ways : in fome by Wandnng and Roving "thoughts : in others by a IVandring Eye .• and in a third fort by Sleep and Drowfinefs. Fir(t, I fay, Attention to the Preaching of the Word is hind red by giving leave to owr Thoughts to wander and Itrav
Which
52 The HEARER.
Which is a Fault that God by the Prophet Jfa* tab complained of in the Jewifh Worfhippers ; / hey removed their Heart from him , 1 fa i . 29. 1 5 „ But more fully this is reprefented in Ezek, 35. 30, 31. Every one to his Brother faith^ Come^ I prayyou^ and hear what is the JVord that cometh forth from the Lord. And they come unto thee as the Feople cometh, and they fit before me as
my Veople^ and they hear thy Words ^ > but
their Heart goeth after their Covetoufnefs, Tho' they are fuch demure and formal Hearers of the Word^ and make a fhew of being very Attentivre, yet they receive no good by it, be- caufe all the time they are hearing, the Thoughts of their Hearts are employed about their Word- ly Bufinefs. And this is the common Fault of many Hearers at this very day, their Minds are fet upon their Secular AflFairs, either Profits or Pleafures; and they may be faid to be in their Shops, or in their Counting-houfes, in the Tavern or in the Theater, whilft they are in their Pews at Church.
It is no wonder then that Preaching hath fo little eft'ea up©n fuch Perfons. The Minifter hath only their Bodies, not their Minds and Thoughts: and how then can it be exp-fted that he Ihould do any Good upon them ? Wherefore I befeech you take care to bring your Souls as well as your outward Man with you, employ your Thoughts about what you hear^ and not about your Wordly Gain or bodily De- lights. Call out of the Temple all Buyers and S>;lkrs. Think not of your Secuhr Matters at Church. Mix not Earth and Heaven, the World and God's Word together. And in
biiefjt
rU HEARER. 3j
brief, let not your Thoughts and Imagin.itions be rerminated on any thing that is impc^rrinenr, and foreign to the Work that you are about.
Secondly^ This Attention which I am fpeak- ing of, is hindred by a Wandring and Gazing Eye. This is no uncommon thing in our Con- gregations, and proves very huitfjl to many Hearers. Fov tht; Attention is taken off and re- bated not only by fomething within ( the vain and rambling Thoughts before mentioned ) but by Objects without. Too many of our Audi- tors indulge themfelves in this Folly, and thereby mar the whole end and defign of Preaching : and inftead of receiving Advantage by coming into the Pubiick AiremblieS) they do themfelves much Harm. Whereiore look not about, 10 feed your Eyes. Remember that your Ear is the Senfe that is now to be employed^ Therefoie heedfully attend to what is faid by the Man of God. Be not diverted by any thing that is to be feen in the place of Hearing. Let no SpeQacle hinder and interrupt your ferious and devout Attention.
Thirdly^ This is not only hindred, but whol- ly obfirutted by Sleep awX Drowjinefs. There are fome that are very lively and a£live out of the Church, but they fuddenly change their Nature when they come into it, o-r when they have been there fome time. As if fome Narcp- tick Quality were infufed into them upon na- ming tiie Text, they prefently grow heavy and d row fy, and prepare themfelves for Sleep, and bid the Preacher good Night. This looks as if
34 Tfce HEARER,
it had a relilh of the Old Ulageof fome Fagans^ who wtve wont to come into their Temples to Lodge there, ^d accorc^nglythofe places were furniihed with Beds and Couches for that pur- pole ^ for they ivere perfvvaded that it was ve- ry Hejlrht-jl to Sleep and Dream in the Tern* pks of their Gods. We have fome among us tiiat feem to have as good an Opinion of their vakirg a Nap at Church : and that time which they Ihoiild ipend in hearing, they throw away in Sleeping.
This rnifcarriage is particularly taken notice of in a Young Man whofe Nstme W2S Eurychi/s^ Ms 20. 9. who as he fat to hear St. ?aid preach, grew carelefs and negleftful of his Do£lrine, and fell into a deep Sleep, There feems to be lome Excufe for his being thus overtaken, he- caufe Sr. ?aul continued his Speech until Mid- night ^ but our Auditors are not troubled with Sermons of that length, and yet they fleep a- way a great part of them. I advife them tors- nieniber Ei/tychus's Fall, which proved fatal to hi::i:, and had continued fo if St. P^;//had not rvfiored him to Life. If they by wilful Sloth and Drovvlinefs hinder their Attention to the Sermons which are preached to them, they may jufily fear that their fill will be Lower, and much more Djngcrous. For certainly fuch an Aiiront clone to the Minifters of the Gofpel it ill f^. will bi avenged by Heaven. When you toii^e to hear, you hear for your Lives: the Salvation of your Souls is at itake : how un- pardonable is it then to be Negligent andCare- leis? Did you ever fee a Prifoner lleep at the £.K I his as unaccountahi-j to ikep at a Ser- mon,
7/j^ HEARER.. . 35
mon, for 1 have faid before that the Word isoirr Judge.
We are told that Kero rook it very ill of y^fy^fhin t!iat he flept while he, (theFmperor) was playing on his Inftrument. It (hould be efteemed by Wile Men a much greater AfFronr to a faithful Preacher thar his Auditors ( if f may now call them Auditors ) nre drowfy whilR he is about a Work of no lelfer Impor- Mrc^ than the Salvation of their Souls^ whiift he is fitting them by his Heavenly Mufick for the Hallelujahs of the BleflTed. And yet this is too frequent among us; the Church is the place fome choofefor Sleep, efpecially after the Pray- ers are concluded. For we may obferve rhat generally our Sleepers atSermonsare thofe tiuc pretend to a great Regard to the Devotions of the Church ; and if they hold their Eyes open in the Prayer-time, they think they may be al- low'd to fhut them when rhe Sermon comes on.
Bcfides, A Nap or two at Sermon is not in- convenient CO (he A' the difference between Com- mon Prayer and Preaching. If they did noc made this Diilinftion between thefc two, fome would he apt to idolize the latter as much as thefe do rhe former. Accordingly, to keep up the Diltindion, thcfe Men fee themfelves to' deep as foon as the Pulpit work begins: and thereby they render the Time ufelefs atii un- profitable to themfelves, and iometimes uneafy to others.
I cannot but take notice of this diforder in
our Churches, and call upon the Offenders to
prevent it for the future, by arefolutc fet-^
GL % ting
3^ Ihe HEARER.
ling themfelves againO ir, and by a ferious weighing the Sinfulnefs of it. And it may be uictul towards the preventing it to be more Mo- derate in eating and drinking on a Hearing day, than on another. Or, if they cannot otherwile conquer their Drowfinefs, they may take a Ihort Nap before they come to Church. And when they are there, they may rouze themfelves by changing tiieir Pofture ot Sitting into that of Standing : for this may be ferviceable to pro- !note Attention, and therefore we ^ read that in the AniiervtChurclies both Poftures were ufed at Sermons. And 1 will add this, We of tlic Miniftry (hould fo concernedly and ajfelTionate- ly deliver the Word of God, that none that hear us may be tempted to indulge their drow- fy Genius. Oftentimes it is a Sleepy and Hea- vy Preacher that makes the Hearer fuch. There- iore let us take care to do our part, in order to keep our Auditors wakeful and vigilant. Whilft we blame their ileeping at Sermons, kt us not contribute towards it.
And now, having (hew*d what are the ufual impediments of that Attention which is requi- red of all Hearers, I will mention fome Confi- derations and Motives^ which will be proper to hz made ufe of, to conciliate the Attention. And the main thing to he thought of and well ^veigh'd is this, namely, the Necellity and Ex- cellency of rhofe things which you are required to he.ir. They mod neerly concern your Im-
Auguflin, dt Cilcchizat. riid. cap. 23.
mortal
The HEADER. 37
mortal Souls, th^y belong to ycur Everlining Welfare. Yea the Eternal Felicity both ot' your Bodies and Souls depends upon your be- ing acquainted with thefe things : which fuf- ficiently dcmonllrates the nbfolute Neceiruy of y^our Attending 10 them. Thefe are the Mat- ters that are worthy ot being inflilled into your Ears, and therefore I hope you will freely ad- mit of them : tho* it is too evident that fome Auditors are too like thofe of Dc?fwj}heney, who Higg'd and grew dull when that Orator was difcourfing on a Serious Point, butprickc up their Ears when they heard him talk of the Shadow of an Afs.
There is a farther Argument to enforce this Attent'ion, and that is the Confideration of the Prefence of the Glorious Angels in the Affemhlies of the Faithful. ThQ'7cwiJh Writers tell us that not only a Good but an Evil Angel Hands before their Synagogues^ obferving who hear ("as well as who pray) moft diligently. Bar when we find in amove Jure Word that Perfons are exhorted to a comely Behaviour in the Congre- gations hecaufe of the Angels^ j Cor. i r. 10, we are more afcertain'd of this Truth that the Angelical MefTengers are pre fen t in the Solemn Meetings of the Religious, and there take no- tice how they demean themfelves, and particu- larly hovo they Hear,
But then, if we confider that GOD himfclf is the Omnifcient Spe£lacor and obferver of eve- ry thing we do, we have yet a more forcible Inducement to the Performance of this Duty of Solemn Attention, which 1 am treating of If he takes notice of our Demeanour in the Publick
d 3 VVor-
S^ The HEAKEK.
Wor(lT!pplr1g of him, we are obliged to be v$- ly caret q1 hovy we carry our felves. The very Hearhens h'ld a Senfe of ihis, and jccordingly at their Sicrificcs and other Ible.nn Afts of Worlhip rhey wererouzed wixh 2i Hoc oge^ that js, Heedfully Mind vvhac you are about. God, xvho appoints our Worfliip, obferves how we ie,elebriie ir.- and puticul^rly he commanding liS to hear his Word, takes notice whether we l)e Careiefs or Attentive Hearers. " And this I vvill fuperadd in the laft place, that we are to attend to the Meffjge of God's Embaifadors with all care, feduliry and fcti- oufnefs^ becauie we know not how loon we inay be deprived of Tuch Opportunities as rhefe if they be not taken away from us by a fudden Invifion of Popifh Tyranny, from the Fears of which we are not' altogether. free, we may be taken from them by Sicknefs or Death. The Thoughts of this ought to rouze us, and to make us throw away our Opiates, and efte(5tu- ally to raife our -Attention to the Pious bihu- ftions and Kxhortations of our Teachers.
IH. Hear with Under (landing and Judgment. For we afc told \\\\x. the Ear trleth Words as the Mouth trtjieth Meat^ Job 3 4. 3. And there- fore this Organ of S^nfe hath l^een (Hied by fome of the Anticnts the Mouth of the Sou/^ whereby ihe tikes in that Rational Nourifh. ment which is peculiar and proper to her. And as a Man muit not eat every fort of Meat that is ofter'd to him, but difcern whether it be fie- ling Food, lb a Hearer ought to examine his Spiritual Food. As he mult take heed how he J ' hears f
The HEARER. 39
hvat's^ ^0 likewife idm he Iwjrs, Miik 4. 24. He muft enquire into the DoQrines ihcmlLlvts, and bring them to the Standard •, as ws read the Brrea/is were wont to do, they received fh<? M'ord^ Ar\di fearclid the Scriptures whether t ho fe things xoh'ieh vccre frewcheJ by PauL were fi\ that is, whether they were agree i hie to the Scriptures, Alh 17. 11. In the Punhl.^ ot' ths Sower we find that /;^ who receivih Seed into the good Ground is he that heareih the Word^ and unlerj}andetl) it^ Mat. 13.23. He exercifes his- Judgn^ent concerning it, and endeavours to apprehend the true Nature of it.
And this ( r.s 1 have intimated before ) is in- cluded in thofe Words in the Second and Third Chapter of the Revelation. He thut hath an Ear to hear, let him hear^ \tt him underltand and comprehend whr I fay. This is called //j^; bearing Ear, Prov. 20. 12. fuch an Ear as is en- abled by the Spirit of God to hear with under- fianding and Judgment, to dlQinguifh between true and falfe Dodrine to difeern things that differ^ Phil. i. 10.
To which end Sx.John^ Advice is feafonable, I Ep. Chap. 4. u. I . Believe not every Spirit, every Teacher orDoQrine that pretends to the Spirit, but try the Spirits zvhether they are of God^ and have the Signature ot Truih upon them. Take northings on trull-, but hear and judge, and rightly dillinguilh. in order to which you mult carefully abandon all Preju- dice, and difpoflefs your felves of all Wrung Conceptions and Falfe Notions that ycu havs heretofore entertained. You muil take care that you be not ruffled with Paihon, jut difor-
Q. 4 dered
46 Tfje HEAKE R.
d;.red with any Vitious Appetites and Inclinati- ons : lo.r thefe ivill certainly corrupt your Judgment. To which puipofe are thofe Re- markable Words of our Saviour, Jolm S. 43. Why do you not underfland wy Speech ^ even be- tauje ye cannot hedr ?vy I Vord, You cannot hea r it io as rightly to underftand ir, and to clofe with it and embrace it, becaufe you hive brought your felves to anlmpoflVoility of doing .this by your indulging your Ludsand Wicked P^lires, as it follows there, The Lujis oj your Vatheryowwilldo, Your inordinate AfFe£lions inake you incapableof apprehending and recei- ving the Truths which I deliver to you. A late Writer hath a wild Notion ( and he hath many of that fort ) that we underftand with the Faculty of our Wills: but this is too true in the Senfe that I am now difcourfing of: ma- ny of our Auditors underftand and -judge with their Wills and AfFeftions rather than with their Judgment, Pafhon ufurps the room of the Intellefl i and then \t can't be expcftcd that Perfons fhould judge aright. We muft there- fore clear our Minds of Evil Affedions and un- due PrepolFjfiions, and let theBallance turn on that fide where there is the moft Weight. We fnuft freely and impartially receive the Truth, for the Truths fake: and we muft make the Holy Scriptures cur Rule, our Guide, our pr-icle. But of theic Particulars I have fpoken in the foregoing Difcourfe of the Freacher^ and therefore lliall not infift on them here. Only, let me requeil you to put them in Praftife: and thus you will be Vmlerfianding and Judicioui Hearers, ' IV.
Tk HEARER. 41
IV. Hear the Word with IVitb, This is one of the chiefcft Direftions that c\n he given on this Subjeft ; hecaufe, as the Golpel vvas^iW/- tcn^ fo it is preached^ that tve may believe^ John 20.51. and confequently you fruflratethe great Defign of the preaching of the Gofpel, if you be Unbelieving Hearers, It is appointed that the Gofpel (hall be the Ppwer of God unto Salvation^ to every one that believeth^ Rom, I. 16. and therefort; Faith is abfolutely requifite in order to rendring the Preaching of the Word EfFeQual to Salvation.
But on the other hand, Unbelief hinders the Efficacy of it. Which the Apoftle illuQrates by inliancing in thofe Jews of Old who had no Benefit of God's Promife to them of their en- tring into the Land of Canaan^ becaufe they made it void by their disbelieving it. The Word thus preached did not profit them, not being mix- ed with Faith in them that heard it^ Heb. 4. 2* The Apoftle applies it to the Preaching of the Gofpel in the times of Chrilf ianity, and lets us know that there mu(t be this happy Mixture and Compofition, or elfe all our Preaching is in vain.
And truly we fee this every day, it is the curfed U/y/'^/zV/ of Mens Hearts that hinders the Succefs of the Word, that caufes Men to neg- left and defpife the Salvation which is offered unto them by the Minilfers of the Gofpel, and makes them fct at nought fo great a Blefling, and run away from their Happinefs, and make haft€ to be ruined. It is from their Unbelief that they are fo fottifh as to afFefl Eternal Mi-
fery
4ti The HEARER.
fery and Shvety, to be enamour'd with Fetters and Chains, even the Chains of Darknefs and HelL If the World courts them, they are im- mediateiyat its devoir, and proclaim their Wil- lingnefs and Ambition to ferve it. If it holds ijp its Gains and Goodly Poffeflions, they flie to thetn with all fpeed and eagernefs : if it pro- pofes its Pleafares and Delights, they catch at them with a ftrong Emotion of Joy and Com- placency, and they feem to be even charmed and bewitched by them. If it blows fair upon them with a gale of Honour and Preferment, they fet up Sail, and make towards them with all fpeed imaginable.
But when the Word of God is preached to them, and Spiritual and Heavenly BleiTmgs are propounded to them, we have ground to com- plain in the Prophets Words, lVl?o hath believed our report ? They will not fo much as give Cre- dit to what we fay : and thence it is that our Oiiers are delpifed, our Exhortations are fligh- ted, and the Everlafiing Hapoinefs which wa make a Tender of, is negle£led and refufed. This muftbe imputed to th€ii Infidelity. Which the Malicious Tempter knows very well, and therefore ( as we read in the Parable of the Sower ) he cometh and taketh away the Word out of Mens Hearts^ icfl they fhoidd believe , Luke 8. 12. If he can prevent this, he compafTes his mainDcfign, becaufe without E//r/; there is no profiting by the Word.
We ought therefore to be the more careful to baffle his Defign : and when we come to hear the Word of the Kingdom, we muft rememlTer to fet our E///^ on work, and to exert all the
Parts
Th HEARER. 45
Pjrts and Powers of it with the greateft vigour. We mult yield a firm Affent to thole Evangeli- cil Doctrines which are difcovered to us, wc mult bdieve them to be founded on the moft pregnant Keafons, we mult be fully perfwaded of the Truth and Cerrainty of them. We mult with an unlhaken Confidence and Affiance \t\\ on the Crucified Jefus who is preached to us : for thus the Go/pel comes to us not in word only^ but in jnuch ajjurance^ i Thef. i . 5. And we mult be very Ibllicitous to make it evident roourfelves and others that our Belief is an Effeftual Principle of Obedience and Godly Lite. This is true Evangelical Faith, and it mult always accompany our Hearing of the Word.
V. Hear with humble and meek Minds. For we are aflured that thefe fit us for the Divine Teaching. The mvek will he guide in judgment^ and the meek will he teach his way^ Pflil. 25.5?. To this Man will I looky even to him that is poor and of a contrite Spirit^ and trembleth at my Word, Ila. 66, 2. Where the qualification of Hearing which I firlt mentioned under ihis Sc^ cond General Head, namely, Reverence and Godly hear J is exprefTed by trembling at God'r Word: and that which I'm now infilling upon, to wit, Humility, is Itiled here a Poor and con- trite Spirir ^ which is a neceffary difpoficion in a Worthy Hearer. And therefore St. Jamer hath left us this as a particular Rule and Dire- ftion ibr Hearing. Receive with Meekne/s the ingrafted Word^ Jam. i.2r. receive it with a Humble . Meek and fubmifliveMind.
But
44 TySe HE ARER,
Bat the Word ingrafted which is ufed here is a very Remarkable and Choice Expreffion, and therefore I cannot but take particular no- tice of it, and the rather becaufe I have not met with any Expofirors ^ that have given the full import of it. G raffing is of that which is Plant- ed, and is not Naiural^ but is done by Art and Skill. The fhoot or ciens that is engrafted, is not of tliQ.propcr growth, but is taken from an- other tree*. And the pra£ltfe of the Art of Grafting is to inocuhte a Good Clens into a Bad flock, which Ciens changes the ill juice of the ftock into its own Good Nature. It fweetens the Sap which it receives from the Stock, and makes it Better. In like manner, the Do5irine fif the Go/pel is as it were a Graff of a fweet kindly Fruit planted in the ftock ot our four and corrupt Nature. For we of our felves are Evil and Barren di\'\^ Unfruitful Tx^cs^ but the Evangelical Do£lrine being ingrafted into us, changes our Nature, and makes us Good and Fruitful. And befides. The Word of the Go- fpel is not Natural and Proper to us, and thence we are Averfe to it, we are backward to receive ir. Our Evil Depraved Nature, which is the flock into which the Word is planted, makes us inclinable to rejeQ it, becaufe it agrees not with our corrupt Principles : yea, it is contra- dictory to our Nituril and Carnal Reafon. Therefore here is feen the Elegancy and Fitnefs of the /\poftles Similitude^ and we fee the true ground and Reafon ot this his Exhortation, Receive mith Meeknefs the ingrafted Word^ he- cnife it cannot be orherwife received. Unlefs we be Meek and llufnhlc, we cannot fubmit ^ { our
The HEARER. ^s
our Reafon to the Faith of ihz Gofpel. But if we be thus difpofcd, vvc Oiallbc fit Auditors of the Sjcrcd Oracles.
What LV/7^////f fiid in behalf of himfdf and his Company, our Chiiiiian Hearers fhould lay when they come to hear the Word from the Mouth of God's Em hi [Tad or, Now are wc all here prefent before God to hear all things that are commanded thee of God^ A£ls lo. 33. We are here ready to fubmit to the fimplicity of the Gofpel, and to entertain whatever is the Will of God. He that comes not to hear with this Humble Spirit will no further like whit is delivered than it complies with his fliallow Reafoning, or fits his particular Humour, and fuits wit^ his private Opinion. He that is not of a Meek and pliant Frame of Mind will ne- ver clofe with the profound Do£lrines and My- fteries of the Gofpel, from which Men natural- ly have a great Averiion. Pride and Conceit will not fuffer thefe to be received : Wherefore you mufl extirpate thofs, that you may enter- tain tt^efe.
VI. Hear with Tatience the Sharped MefTa- ges from the Pulpit. Take it not ill if foms things arrive at your Ears from thence which pleafe you not. Be nor offended if you are re-
frefenied to your felves in a very 111 State and of^ure. TheLirr.ner is not tobeblamed, tho' hisPifture be ill favoured, if his Pattern were To. Be not angry with the Preacher lor his giving you a True Account of your felves, >tho' it be not fo Grateful as youdelire. Be not in- cenfed at the bitternefs and Severity of his Re- proofs,
46 Tfe H E A R E R.
proofs, but look into your own Lives, and fee there the Caufe of this Sharpnefs. We ^ read thn one Roman defigned to endite another in open Court for not receiving his Enemy's Wea- pon, which he had run into his Body, far enough. We may impeach, but with much more reafon and juftice, the greateft part of our Hearers, for the like fault. They put by the Sword of the Spirit: or if it enter into them, they will by no means fufFer it to go far enough, not fo far as it may do Execution to purpofe, that is, flay and deQroy their Sins. Whereas they fhould rather further thofe Wounds which the Miniflers of the Gofpel make; they fhould permit them to go deep, to fearch them to the bottom, and to lay open the whole Diftemper.
See how Partial Men are / At a Vlay-houfe you (hall have all Degrees and Ranks of Ferfons Expofed : their Follies are reprefented and a* gravated by the Comedian, and yet they fit pa- tiently, and hear themfelves IcofFed at and ri- diculed, and pay for it too. But this which is tamely endured on the Stage^ will not be al- lowed of in the Fulp'it, If tlie Pre icher ftrikes at their particular Mifcarriages, his Difcourfe is prefently difreliflied. The Church is a Pri- viledged place they think : nO Arrefts and no Batteries mu(t be there. They hope to l;e quiet in their Pews : they do not think 'tis Civil to Attack them in thofe places. They willi rather
* Valcr. Max. I. p^ c. n.
The H E A K E R. 47
to be Wheadled th^n Scared. They would have the Minilier (peak to themfmooih tJnn^s^ or hold his Peace.
But ii they would confider how Dangerous this is, they would revoke fuch a Thought and Wifh as this. I cannot more advantageoufly reprefent this than in that drejdful Commina- tion, EzcL ^»2 6. iiclll make thy Tongue cleave to the rooj oj thy Mouthy that thou ft) all be du?nh, and ft)all not he to them a Reprover^ for they are a rebellious Houfe. It is a great Mifu;ry to Sin, and next to that to want a Reprover^ gnd therefore here it is threatned as a Judgment to be without one. Reproof is the Souls Surgery, the Souls Phyfick .* but thofe Perfons are in great danger who will not endure the dilleni- pered Pars to he fcarched and narrowly enqui- red into, who will not undergo fome Pain, that they may be fet Right again (for Sin is the Diitortion and Dlflocation of the Soul of Man) ; they will not fubmit to thofe Medicines which are bitter and diliaftful, tho' they areabfolute- ly requifite in order to their Health.
This is the cafe of many Perfons, but let it not be ours : let us fubmit to the Prefcriptions of our Spiritual Phyficims, and confider that it is imporfible they * (hould wholly pleafe their Patients, and oppofe the Difcafc at the fame time. Let us patiently take Reproof from our Inilru£lors and Guides. Let us open our BreaRs
Mjx, Tyr.Dillcttat. 4,
tp
48 Tie HE AH ER.
to receive their kind Wounds : let us not en- deavour to ward oft' ihofe Blows whic;h we know will be Healing to us. There are few fuch Exannples as that of Auguftus Cafar^ ^ who being reproved by Athenadorm for his Vices, efpecially thofe which relate to Women, openly th:ink'd him in the Senate Houfe, and acknowledged his Faults there to him. A Rare Pattern! Bur if we would come up but tofome part of it, that is, if we would but with Yati- ence Itflen to tiic Fublkk Reprover^ and receive his Rebukes, we fhould thereby receive great Advantage when we hear the W^ord;
Under this Head, I commend to you the fe- lious Application oi what you hear, whether it be in the way of Rebuke, or any other man- ner of Addrefs to you* You hear for your felves and your own Souls, therefore be not fo foolifh and impertinent as to fay. This part of the Ser- mon which Poi now hearing concerns others, that Point touches my Neighbour Home, this Do£lrine is a good Leflbn for fuch or fuch a Perfon. But let me prevail with you to alter the Language, and fay. This Difcourie touches me, this DoSrine, this Reproof, this Exhor- tation concerns me, and I will make ule of it for my own purpofe. Thus Apply what you hear, and do it while you are hearing. And remember this that the Preachers Applications^ will not be fuccefsful unlefs you make^/?- fHc4itii>n to your felves. For this is a certain
Ccdrca. Hirt. CompeDd.
Truth,
The HEARER. 49
Truth, that the People make bid Sermons by not applying to their Confciences the Dircourfcij which they hear from their Paftors.
VII. Hear with AfeHion and Delight. This is of as great ufe as any of the former Dirc-» aions : yea, without this all the others are Im- perfeft. For we muft entertain Divine Truths with a warm AfFefnon, and a kindly flame of Love. Did not our Heart ham voithin us^ fa id the Difciples, vibik he talked with us by the taay^ and operCd to us the Scriptural Luke 24. 32. Did we not find our Selves in a won- derful manner tranfported with the bve of thofe excellent Doftrines? Were we not ex- tremely taken and delighted, were we not charmed and ravilhed with thofe Divine My* Iferies which he preached to us ? We read that St. Peters Auditors gladly received his IVord^ A£ls2.4i. and that the Bereans received the Word ikith all readinefs oj Mi /id, A£ls 17. 11. with an eager defire and willingnels to have fuch heavenly Truths imparted to them. And it muft needs be fo, becaufe the Word is our Food, our Repaft, our neceffary Viands, and therefore it is fuppofed we take delight in jr, and are refrefhed by it. Which is implied in thofe Words of the Apoftle St. Peter, Epifl, u chap, 2. i;. 2. wherein he exhorts them to defire the fincere Milk of the Word^ as newborn Babes.
Which Words have a mighty Weight in them, more than Interpreters have taken notice of. For there is not only here a bare Simili- tude taken from Infants who long for the Mo^
R thw
50 The UEAKEK.
thersBreaft, thit they may be fuflained and nourifhed thereby : but the Emphafis lies, as I conceive, in that Expreflive Word ttfliymuld new borTty and fignifies to us that thQ'New Birth is ever attended with this Dejire and hogging after the fincere Milk of the Word, that is, the Preaching of the true Evangelical Do^rines. If you are New-born, faith the Apoftle, if the Spiritual Regeneration hath pafied an you, you will dejire^ nay you WxWearneJily dejire (for lb the Greek word fignifies ) the preaching of Sound and Wholefome Dodrine, which is right- ly compared, to Milk^ and appofitely called fo, becaufe this is a Liquor that is in it felf pure, fimple and uncompounded ^ and 'tis fitly ftiled fincere becaufe here is meant that difpenfing of the Word which is uncorrupted and unfalfined^ And the Apoftle here adds that they will noc fill to defire this fincere Milk of the Word| which yields folid and proper Nourilhment for their Souls, if they have talked that the Lord is gracious^ that is, thev having had an Experi- mental Knowledge of the tender Love of Chrift to Sinners, namely to themfelves, They having felt the particular Goodnefs and Grace of God in changing and renewing their Hearts, they cannot hut paiTionately long for and breath afi ^r this Spiritual Food and Nourifhment, and that in order to the Increafing the Graces of the Holy Spirit in ihenn ; which is the meaning of thofe VVords, that you may grow thereby^ that you may make Proficiency in Godlinefs. ■ If we had more Hearers that would come to our Sermons with fuch Intentions and Difpofi- mm as thefe (which we ought to cherim in
them )
The HEARER. 51
them } we fliould fee the hlefled E(IuT:s of our Minif^ry, and there would be daily added to the Church fuch as Ihall be faved. And one great rcalbn why there isfo much Preaching to little purpofe, is becaufe this neceflary frame of Mind is wanting. They c'o not dejirc the [ul- cere Milk of the Word, they do not deCre it as New born Babes, who by natural Inltin^t and Neceffity repair forthwith to their Mothers Breafts, and Inatch at the Dug, and lie at ic with unfpeakable Delight and Complacency. So fhould the Soul long for the Word, its true and genuine Nourifhment, w'hilft it is in this State of Infancy and Minority : Come then with 9n Appetite to the Spiritual Food.
Yea, as your Yeais increafe, fo do you in- creafe in your Defires after it, and in your De- light in it. We are told that the Good Empe- ror Antomne, was wont, even w^hsn he was advanced in Years, to repair to the Lodgings of Sextius the Philofopher, and he gave this Rea- fon for it, It is ^cod (faith he ) to be always Informing our J elves ^ and even to grow Old in Leart^ing, It was very common with the beft MoralKts, when they had one Foot in the Grave, to fet the other into fome School of Phi- lofophy. Let not then Infinnities or Age oh- flrua your increafing in that Knowledge which is much jnore Laudable, I mean Divine and Heavenly Wifdom. And efteetn ic as a good Evidence of your Proficiency in Godlinefs, that you feel in your felves very warm and affecti- onate Inclinations towards Hearing and Learn- ing.
R * It
52 7Ae HEARER.
It is to be lamented that this is not the ufual Frame and Difpofition of the generality of Hearers. Difcourfes from the Pulpit areTrou- blefome, as the plain and Pathetick Sernfions of the Ancient Prophets are called Burthens in the Prophetick Stile, becaufe they were thought to be Grievous and Heavy. Many think them- felves in Prifon while they are at Church : and they are in the Stocks all the time they are confined to their Pews. A plain and fearching Sermon is a Torment to them, but efpecially if it be long. In the Church they fit upon Thorns : but in a Play-houfe they are upon Rofes. A Comedy of three or four Hours ( tho' Old and often feen before ) pafles off with Pleafure: but a Sermon of three quarters ruins their Patience. The reafon is plain, becaufe they fail as to this lad Qualification of Hearing, they come not with AffetHon and Delight. So much in profecution of the difcharging our Du- ty aright in the time of hearing.
In the third place I am to fhew what is to be done after Hearing : for eVen this belongs to the Quedion, How we muft hear. Many think that after they have been at Church, and have heard the Sermon, the whole Bufinefs is effeft* ed and finiffied. But this is a great and dange* tousMiftake, and therefore I will particularly acquaint the Reader what is required of him after he hath been a Hearer.
I. He muft be careful not to bury the Word, in Forgetfulnefs, but he muft Treafure it up in his Mind and Memorv. It is the ufual cuftom
oi
T/je HEARER. y,
of Hearers, as foon as the Sennon h done, to fall into worldly Difcourle and Char. Many of them ftay not till they leave their Pews, but molt Pcrfons when they have got dear of the Church, reckon then that they have a Licenfe to talk freely of their Bufinefs or their Pleafures. This fort of Hearers is exaftly defcribed in the Parab/e of the Sower, which 1 have had occafi- oii to quote more than once : thcje are they who when they have heard ^ go forth ^ and are choakei with Cares and Riches^ and Fleajurei cf this Life^ Luke 8. 14. Tho'one would think they fliould at leaft have fomuch Reverence for the Word, as not forthwith to mingle it with Secu- lar Matters, and even with Trifles and Vanities. Certainly this is a great Fault, and I cannot but take notice of it, and reprehend thofe that are guilty of it, who are indeed the generality of Auditors. They muft be reminded that a good Hearer hides God's Word in his Hearty Pfal. i ip. II. that the Word mult abide in him^ i John 2. 14. They muft confider what the Apoftle faith to the Corinthians^ that they are faved if they keep in Memory what he preached to them^ I Cor. 15. 2. And they (hould he acquainted that the forgetful Hearer is condemned by St. James^ Chap, 1. 1;. ^5.
I advife you therefore to take fome conveni- ent time ( a little after you have heard) to Re- coiled and call to mind what hath been dif- courfed to you from the Pulpit, and to ^x it in your Memories againft the time to come. For thefe muft be faithful Repofitories of Divine Truths, in order to your producing them upon Qccafion. and when there is moft need of them.
R 3 Oi
U 7^^ HEARER.
Of tills we have Examples in Mat. 14. 7?^ iLuke 24. 8. Jofm 2. 2 2. And thence we may ga- ther thaca Sermon may not tJkeefFeft till a con* lidefable trme after the hearing of it: nay,there may be a very long rime before the Word preach- ed hath its Succefs in fome Perfons. Wherefore having heard the Word, be careful to remem- Her it : and afe the belt Methods to ftrengthen and fupport your Memory. For if other things^ of a Secular and Worldly Nature, are (et down by us vsi\\\i Memorandums^ we ought tnuch more to take care to relieve and preferve inus^ the Remembrance of thofe Things which are Celeftial and Divine.
And here I advife, in order to the better re- rnembring of Sermons, that you accuftom your ft;lf to Holy Conference about what you have heard. For by this means there will be kept up a Stock of Knowledge,^ a Common Bank, a Publick Treafure to (tore and enrich your Minds. And this Converfe and Communion will create a mutual ftriving among you to Excel in Spiri- tual Wifdoni. And you Ihould be mindful to improve your felves not only by Communion with private Chriftians, but with your Paftors and Teachers : for they are to communicate Knowledge to theu Flocks not only from the Pulpit, but in their neuer Converfc with them, and you ought to make ufe of their Converfati- on to that end. You ftonld lay open your Thoughts to them, and reqneft them to clear fuch Points to you as youhave lately been con- verfant in : you ought to propound your Scru- ples and Doubts to them, that you may receive Satisfaftlow. This certa5hly will prove air
Ufe.
The HEARER. - 55
Ufeful Expedient for tht: augmenting and elb- hlifhing your Knowledge. 1 wi(h nil tint are defirous of Divine Wifdom to apply themfelves to this Courfe. And I wifh all Preachers were ^t to be applied to. But it is Conference in the Family which I chiefly urge at prefenr. When you come home from the publick AiTem- blies, be fpeaking concerning the things of God which you have been entertained with by the Preacher: that hereby you may fix them on your Minds and Memories, on your Hearts and Confciences, and confequently make ihem ufe- ful and beneficial to you in your whole life.
I further advife, in order to your better re- membring of Sermons, and improving by them, that the Repetition of them be brought into fre- quent ufe among us. But to make way for what I intend tofuggeli under this Head, it is firft neceffary that Preachers apply themfelvts to the beft Methods 6f Edifying their Hearers. That Haranguing and Dec!amato?y way wliich is in fafhion in our Pulpits among many Prea- chers, will never do any good. It is true, Ic fhews that the Speaker hath taken feme pains in wording and cempofing his Difcourfe, but it will never be ferviceable to the Edification of the Common Auditors, who are the mofl irf every Congregation. Thofe flrong and (iarch- ed Lines, and that continued and halfy way of delivering them, without giving the Hearers time to recoUe6t their Thoughts, and to confi- der of what is faid, is of no ufe to the great De- figns of the Gofpel. I cannot help other Mens thinking ind judging, but for my own part 1 de- clare it to be my Opinipn.that it would be mucR
R 4 better
5^ Tk HEAREB..
Letter to be more Deliberate in our Sermons^ and let our Hearers have time xoturntothepU- cfs of Scripture whicli we quote, I mean thofc more Impoitant and Remarkable Texts which do more (ignally illuflraie and eltablifti th« Matter we are difcourfing of.
And I (hall run the risk of being thought a rank Fanatick when 1 add that it is beneficial to oar Hearers not only to confult fuch Texts, but to turn thetn down in their Bibles : for here- by they will come acquainted with the Holy Scripttires, and they will be able to refrefh and help their Memories, and happily retrieve thofe Pafiages in the Preachers Difcourfe which other- wife would have been forgot and loft. For they will have leifure to look over thefe Texts, and call the main Heads of the Sermon to mind : and by this they may be able to communicate them to others, and fo thofe may be edified who were Abfent. Upon thefe and other Ac- counts, as namely the employing our Hearers Minds and fixing their Thoughts, and preferv- ing both them and their fight from wandring, this praftice is very ufeful, and therefore ought to be encouraged by our Clergy : elpecially if it be remcmbred that this is no h'ew thing ( and therefore they can't boggle at it on that account j but is an Antienr ufage. for from the Fathers Writings its evident that the People carried their iBibles with them to Church, and confulred the Texts. And this praftife they had from the times of Chrifl and his Apoflles ( which further fhews the Antiquity of it; for it is not to be doubted that when we fo frequently read that our Saviour proved out of the Old teltament that
The HEARER. 57
he was the true Meflias foretold in thofe Wri- tings, and when we read that he Expounded and opened the Scriptures^ Luke 24. 27. 34. 32. and that the Apoftles in their Sermons opened and alledged the Scriptures^ and reajon- cd out oj them^ Afts 17. 2, 3. and jhei^ed by the Scriptures that Jefus was Chrifi^ Afts i5J. 28. it is not to be doubted, I fay, that their Audi-' tors, when they found this to be their common praftice, brought their Bibks with them, and confultcd thole particular Texts of Scripture which were alledged, and took fpecial notice of them.
And further, I offer this to beconfidered that it would be very ufcful and edifying if fome one Perfon in a Family took Notes of the Sermons that are preached, fuppofing them to be delivered in that deliberate nnanner which I before menti- oned. If in Weflminfler Hall and other Courts of Judicature it is ufual with thofe that ftudy the Law to write down the principal Things at a trial, to note what the Councel and what the Judges fay, 1 fhould think it is as laudible for feme to be employed in taking Notes of w"hat is faid by the Preachers •, unlefs you can prove that what they fay is of lefs importance than what is faid by the others.
Some are plealcd to tell us that this is an UpftartPraaife, and was never in ufe till the laft civil Wars among us ; but thefe Men dif- cover themfelves to be little converfant in An- tiffuity^ tho' they pretend to be huge Admirers 01 it. There were Short-hand Writers that
took
58 The HEARER.
took Ongens Sermon, as ^ Eufehius relates. So Cyril of Jerufalem\ Catechetical Difcourfes were taken by fome of his Auditors in writing, as we learn from t Gregory Nazianzen, And this Author himfelf in the fame place faith of his own Sermons that they were io taken. jl Socrates and (a) Nicephorus acquaint us that St. Chryfojlom^s Sermons were committed to Writing by fome ready and expert Men that heard them. That the Auditors ufed to write down the Sermons ^t Churchy is manifeft from feveral Palfages in St. Auguftine't Enarrations on the T/alms. And ToJJidoniusy who wrote his Life, teftifies that this Father's Difcourfes were penn'd by fome as he fpoke. (b) One of the Ecclefiaftical Hiftorians before named tells us, that it was one proof of the llnacceptable- nelsof the Sermons oiAtticus^ the Patriarch of Conjtantinople^ that no one writ them from his Mouth. Thus the writing the Heads of Ser- mons is no new thing : and with the Reformatio on It came to ufe more than before. Some in the Families of the moft judicious and fober Chrifiians were brought up to this Employment. Yea, we have a Royal Example for this, King Edward the Sixth took Notes of Sermons at Church, as Mr. ¥ox relates.
Now, this praQife is in order to the Repeat- ing of rhcm afterwards, which is the thing that I befor^e propounded, and which Preachers,
» Eccl. Hift. I. <J. c. 5<5. Niceph. I. 5- «• ip-
t Orat. 52. I EccUHift. 1.^. c.4.
{a) Lib. 13. c. ^. (b) S'ocrat. lib. 7. cap. 2.-
ought
T/je HEARER. s9
6iight to commend as very ufeful .ind edifying, and greatly ferviceable to the promoting of Godlinels. I know that this, as well as Wri- ting the Preachers Sermons, hath been looked upon by fome as an Innovation : hut I defire the Reader to obferve that thcje Men are they tl>3t really were introducing pra^lifes of that fort themfelves. And to wipe off this ignorant Ca- vil ofNove/iy, it is fuflicient to ailed ge the A- poliolical Conditutions^ whicli tho' they are not;^ foOld as is pretended, yet they are ot confide- rable Antiquity, and (which is to our purpofe) are looked upon as Authentick by the Perfons that I'm fpeaking of. Here we find it menti- oned how the Faithful ufed to read over again, recolleft and difcourfeof what they had heard Read and Expounded by their Minifters in the Publick Aflemblies. Here is good Antiquity for Repetition of Sermons. And 1 remember that Good and Pious Father John Chryfoflom hath thefe Words in one of \\\% Homilies ox\ the Go- fpel of St. 7(^^/7, '* I would have you, faith he " to his Auditors, perfevere in that good and '' laudable cuftom which you have, namely, " that the Husband and Wife, the Father and •' Son, the MaRer and Servant, when they '^ come home, fhould confer about the things " which they heard in the Congregation.
And this Conference^ which luppofes and' goes along with Rc[>etit}on^ hath been always approved of by the mort Pious Governours of Families, and duly obferved by them. There was this Religious Ufage in our Univerfity when I was firft a Collegian : it was the con- ftant praftife of the Tutours to take an account
- • of
6o TyJe HEARER. "^
of their Charge every Lords day at Night, and to enquire of them what they had heard that day. But to wave Modern Examples, One would think that thofe who pay a great Re- fpeft and Reverence to Antiquity^ fhould not now be afhamed of fo antient a Performance. And certainly it cannot be denied that it is as Needful d^nd Ufefui as it is OA/5 yea, in this Degenerate Age it is more Needful and Requi- ijte than heretofore ; tho' we fee it fo much negletled, and laid afide as a particular Exer- cife. But I hope, when the Life of Godlineft Ihall be better under ttood, it will be in ufe a- gain, and prove very fuccefsful for theedifying of all Families.
In order to this we (hould inform our flock that this Antient CuRom of Repeating Sermons ' on the Lords Day is neceffary to exclude Imper- tinent Vifits, Worldly Bufinefs, and Secular Pieafuresand Paftimeson that day, but chiefly 10 urge and fettle upon their iW/Wx and Memo- ries the Grand truths of the Gofpel which they had fo lately heard. This doth plainly appear from hence, that fince this praftife hath been left off, there hath been a vifible decay in the Principles of Religion.
II. You are obliged not only to Remember what you heir, but to Meditate upon it. This is partly the meaning of Deut, 6, 6. Thefe words which 1 command thee this day Jha/I be in thy heart: thou fhalt often Think and Medi- tate on God's Word, thou (halt Ponder it in thy mind, and ferioufly confider of it. It is one Ingredient in the CharaQer of the Godjy
and
^ The HEARER. 6i
and Bleffdd Man that he meditates tnGocPs Lazt day and /light, Pfjl. i. 2. It is recorded of the Virgin Mary that /he kept the things which Pk heard ^ and efpecially the Sayings of Chrif}^ and fondered them in her Hearty Luke 2. ip, 15. She /iept or preferved them, which denotes her Remembnng them, which was the thing I fpoke of before .- and (he ponder d them in her Hearty which fignifies her Meditating on them.
And by this I do not underftand a dry and barren Contemplation of Divine and Spiritual things, but fuch a revolving them in our Thoughts as is accompanied with a deliberate Enquiry and Search into them : for tho' I pro- pounded this as your Duty to be prafllfed even at the time of Hearing, yet the more exaft Performance of it is required now, after you have heard the Word, for now you have lei- fure to do it with more accuracy. Befides, I mean fuch a Contemplation as is attended with a great Love and Complacency ^for you muft know that the fame Dlfpofitions of Mind are requifite both in and after the hearing the Word, and therefore you muft not wonder at my re- peating them ) We find thefe two joined toge- ther, delighting in the law of the Lord, and me- ditating in //, Pfal. I. 2.
And let me tell you, this Meditation is abfo- lutely neceffary in order to your profiting by the Word ; and without this your Hearing is in yain, and grows Redundant and Superfluous.
For
62 The HEARER.
For there may be an Exccfs here, as m-ali thingsof this Natur^. Some are apt to place molt of their Religion in Hearing, and for want oi Meditation the Religious Exercife becomt$ uf^efs to them. Yea, the more they hear^ the lefs EfFeO: the Word hath upon them, and at laft they may be faid not to hear at all; as the People that dwell near thQCatara£ls of Islile are made Deaf by the noife of the conftant falling of the Waters. Too much Hearing hath taken away thacSenfe. So it is in thepre- fent cafe, a continual frequenting of Sermons with a wilful negleft to confider and meditate on what we hear, doth fometimes produce the like efFeft. Much Hearing, like Phyfick by being too often taken, lofes its Property. The Frequency takes away the Vertuej and one Ser- mon drives out another.
We fliould be very careful therefore to think and Ruminate on what we hear, and to obferve that Prime Rule of Health, Not to take in more Food, till the former beConcoded. Me- ditation will be ferviceable to this purpofe, for by it we Digeft what we have heard, and turn it into Nourilhment. By this the Doftrines and Precepts of Chtiftianity become really ufcful to us. Hereby wecherifh thofe Motions which by the preaching of the Word were ftirred up in our Hearts : and therefore hereby wefhall foon be Froficic/its in Heavenly and Divine Know- ledge.
This
Tbc HEARER. 63
This is exemplified and confirmed by Dtivid's praftife, Pfal. up. P7, 9S. 0 bow love I thy Law ! It is my Meditation all the day : ihouthra* thy Commandments haji made me wifcr than my Ene 77116 s^ for they are ever with me, that is, thy Commandments are always meditated upon by me, for fo the words are explained in the Verle enfuing, / have rnore underfland'ing than all jTiy Teachers^ for thy Tejimonies arc my Meditati^ on. This was his way of gaining Knowledge, and it may be ours too. Wherefore I intreac you to put this Direftion in praflife : Medi* tate on that good Word of God which you hear: let your Thoughts be employed abouc the Truths of theGofpel which are preached to you,
III. To Meditation add Frayer. For this latter is requifite not only before ( of which I have fpoken) but after Hearing. As you muft Pray and Hear, fo you mult Hear and Pray. Firlt, you are to joyn with the Prayer which the Difpenfer of the Word fends up to Heaven, for 'tis fuppofed that he prays for a Bleffing on the Word not only before but after it is preach- ed, and that he take fome notice of the parti- cular Subjeft which he had been trwating of in his Sermon. For I hope I (hall not give any Offence if I freely profefs my Judgment in this, matter, namely, that I approve of the praftife of fome of the Diflenting Minifters, who pray over fome of the main Heads of their Sermons. I taJ^e it to be a very feafonable aft of Devoti- on,
64 T/5e HEARER.
on, and tnuch conducing to Edification. Ifthe Firft Reformers of our Church were now alive, I doubt not but they would allow of this, and would not interpret it as a Contempt of the Standing Forms of Prayer prefcribed by out Church.
For it is my perfwafion that thefe and the Gift of Prayer are Confiftent,and ought not to be feparated from one another. And [ tnuft needs fay I do not fee why a rightly Ordained Mini* Iter may not be permitted to ufe his Liberty in Praying as well as in Preaching,
As to the common Objeaion that thofe who pray Ex tempore are guilty of many indecent Expreffions, yea of talking Nonfenfe and Blaf- phemy, it is generally a groundlefs Slander and Reproach .• and thofe who are wont to Obje£l this, are highly prejudiced againft the Perfons and the thing it felt, and accordingly ftudy to mifreprefent them. But fuppofing there were fomething of this true, and that fome have ex- prefled themfelves unduly and irreverently in their conceived Prayers, yet this may be faid of Preachings ( tho' it be premeditated and ftudi- ed ) as well as of Praying : and yet the Objec-' tors will not thence infer that Preaching is to be laid afide, and that, bccaufe fome of them- lelves deliver falfeDoftrine, therefore no Do-. Qrine ought to be delivered from the Pulpit : Why then (hould all Conceived Prayer be laid afide, becaufeof theabufeof it fometimes? Ber iides, there are fometimes Miftakes and Blun*
ders
The HEARER.. 6^
dcrs committed in reading, the Fraytrt of th<; Church, but no ons will prcfunic to condemn the Prayers ihemlelves on that account. It is as unreafonuble therefore to condemn all con- ceived Prayers becaufe of the miitjken Exprcf lions and Failures of fome tliit hive ufed them, And further I might add, that ihele Obje£\or8 fhew themfelves niightily dil'pleafed at an unhc Word, or a lefs decent Exprelfion in a Prayer - but they are not oftended at all i^ a Mm runs over the prefcribed Prayers of the Church in x formal and fuperficial, a cold and livelcfs man- ner, or if he prays not at all in.his Family anci in his clofet : which fhews that they are unrigh- teous Cavils that are raifed by theie Men,
Wherefore , Notwithlianding what theft Men fuggelt, I conclude that Conceived Pray- efs in the Pulpic are ufeful fometimes, yec fo as the Liturgy be not excluded before. But feeing there is no Liturgy coiipofed that contains Forms of Prayer for every ones par- ticular and individual Cafe, it ly^^re well if pur Clergy would more frequently exercife the Gift of Prayer: thJt they might be a- ble, when they vifit their Flock, to recom- mend every ones Cafe to God in fit and pro- per Words; that they might have Ability and Skill to pray in time of fudden Danger and Calamity, on the arrival of fome very Dread- nil, or fome vety Joyful Tidings thlr con. cern the Publick, or the particular Congre- gation they prefide over •, on occafion of Jlie Ptfath of a Friend, or of fotjie extraor-
S dinar/
65 T^e HEARER.
dinary Undertaking, or the like. I appeal
to any fjithful Paftor cf a Church, whether
he hath not found that there are feveral fuch
Emergent Occalions on which it is necefla-
ry to ufe that Gift. But this only by the
way.
Befides the MiniQer's Addreffes, your own private ones are requifite in the Cafe now before us. When you return Home from hear- ing the Word, you muft earneflly beg of the Almighty to back it by his Holy Spirit : that thereby you -may be enabled to underhand tliofe Pciffages ot Holy Scripture which have been made ufe of, and thofe Divine Myfle- ries which have been delivered to you out of them. For this is certain that an inier- F!al Illumination from the Spirit is abfolute- ly neceffary for the right unc/erJ1andi;?£ of Di- vine Truths. But efpecially you ought to pray th'it you may be Afe^ied With them, and that they may be efficacious and opera- tive in your hwes and VraUifes^ Humbly crave of the Divine Majefty that your Eyes may be opened to difcern the Excellent and and Tranfcendent Verities of Chriftianity, and that your Hearers likewife may be opened to receive and imbrace them, to approve of them in your Wills, and to conform your felves to them in your A£lions and Manners. If you would back the Sermons you hear, with Peti- tions of this kind, the Succefs of thofe Di- fcourfes would every day be taken notice of and admired , and Chriftiaiiity would
make
tik hearer. 67
make a great and amazing Piogr^-fs In ihs World.
IV. To Prayer add folcmn Tbjnkfgivi/ig^ Blefs God that you were born where ihe Go- fpel is preached. For iho' it is trie the meie Sound of it, and the bare Knowledge of Chri- ftianity will be of little Advantage to you, yet thefe are great BUffings in this rerpe£l thit they do in fome Mcafuie make you capable of that Salvation which is tender'd in the Go- fpel. For the Apofllc acquaints us that faith comes by hearing^ and hearing by the Word of God preached : wherefore it is an inefiima- ble Mercy that you are horn in that part of the World where Chrilt is preached, and con- fequently where Faith in him may be attained. There is no Faith, and confequently no Salva. tion but in the Chriflian Church, in an ordina- ry way. Here is God's Covenant of Salvation, and here are the Sacraments which are the Seals of that Covenant, and here are the only ufual Means of Converfion and Salvation. Therefore Salvation is confined to the Church, bccaufe thefe are to be found no where but there. All that were excluded the Ark perifh- qd in the Deluge of old: which was an Em- blem of the True Church, out of vvhich who- foever is fhut, is debarred of Salvation and happinefs.
This is a matter of very great concern that
t am now fpeaking of, and much greater than!
is commonly imagined. For *tls j^e general
S 3 belief
6S Ihe HEARER.
belLf of Men that one Religion is as good - as another, and that a Man may be faved if he be of any. Njy, 'tis commonly f^id in a light manner, fuch a one is yet to choofe his Religion. Alas! it T/;^/ be to choofe, the Mar); is in a deplorable condition, and is to be piti- ed, and prayed for, not to be the Ohje£l of Raillery. For no Min can be faved but by fome Religion : and no Religion can five a Man but that which teaches him to believe on Chrift. For we are aflured that there is no other 'Name under the Heaven given among Men whereby ixe rnuft be faved^ Afts 4. 12. Therefore that every Man may be faved in his own Religion, whoever it be, is a moft per- nicious Proportion, becaufeit hardens and con- hrms rhofe that are in a Falfe Perfwafion, and hinders their correfting them f elves, and fo makes their Error utterly Incutable. Our Church therefore had reafon to determine thus in her Eighteenth Article, Ihey are to be had dccurjed that prefume to Jay^ that every Man JhaJi be fdvcd by the Law or Se^l zchieh he pro- frjTeth^ Jo that he frame hh Life according to that Law and the light of Nature. Which may feem to fome to be harfh Words, but they are founded on St. VauPs exprefs Language, If any Man preach any other Go/pel^ let him be accur- fed. He fixes an Anathema on thofe that in- vent new ways of Salvation, and dream of a Gofpel without the Knowledge of Chrift Jefus the only Saviour.
Be
Ihe HEARER. 69
• Be thankful then for the Gofpcl of Jefus,
and the Miniliration ot it: kciufc ir is This alone that dilcovcrs 10 you thu Author of our Salvation. This, and only this (hews us the way ot accels to the Father^ viz. by the Son, who is the wa)\ the irutb and the life, it is the Gofpwl that tenders the KnowLdge of Salvation to lolt Sinners : it rjvsj.ils thv; infinite Love and Mercy of God through the Blood of Jefus, it dKplays the greit and preci- ous Promifes of Life and Salvation by ihis Bid- fed Redee.Tier. This, as the ApoiHe dchnes it very rightly, is t])c porcer of Cud untoSalviUion to every one that bclieveth^ Roin. i.\6. Nei- ther the Fagjnf with their light of Nature, nor the Jews with thti.r Legal Ceremonies, ror ihc i\hbo??ietans v. h\^ their vile liripotlurcsknow any thing of thisSjving Power. It is the Lvjn- gelical Difpenfuion alone which Meiits to be Itiled the Minillry of Reconci/iation^ 2 Cor 5. j8. thit is, the happy inltrument of applying the Grace and Favour of Reconciliudon to lolt Sinners.
You have good reafon then to prize and highly value iheGolpcl, and to Blefs God fo^ it. if the Philolopher gritetuUy acknowledg- ed it as agreat Priviledge anil Hippinefs that he was born a Grecian^ and nof a Barhurijn, certainly you are much more oldiged to ex- pre(s your Thmkfulncfs to Divine Providence for your being born of Cbriliwij Parents, and early admitted into the Chunk of ChriJ]^ where
S 3 you
^t> 7^e H E A R E R.
you hive been acquainted with the Holy Go* fpel. You are to thank God for theMiniftry of his Word, tljit Excellent Inftitution and Appointment of the Gofpel that ineftimable -Priviledge of Chri(ti:inity. You ought to blefs him for the Living Oricles, the Minifters and pifpenfcrs of God's Holy Word, whom he hat^ ict to watch over your Souls, to inftruQ: and ^admonilh you, to exhort and reprove you, and "to conduQ: you to Eternal Happinefs.
Some Vrote[!ants abroad, who are allarmed with the noife of '^A' ar, and feel the direful Ef- fc^h of ir, and are forced to fly before the enraged Enemy, a^d haden to abmdon their Hi hi cations, are able to tell you what a De- plorable thing it is to' be deprived of the free and peaceable Enjoyment of the Preaching of the Gofpel. And we our felves know not how long this Glorious Priviledge will be indulged 1:0 us. Let us therefore he fenfible of the Mer* fcy vve are at piefent Poffeffors of, let ug be deeply affefted with this fingular Infrance of the Divine favour to us. '
And thofe of you have Thanks to return in in a more (ignal manner, who have received re- al Benefit from the Preaching of the Gofpel, and have enjoy'd the Minillry of fuch Guides of Souls as have been the hippy Inftruments of opening your Eyes, and turning you from dark- nejs to lights and from, the Power of Satan unto God^ that you might receive forgivenefs of Sins, and an inheritance among them that
are
r/jeHEAaER. 71
are JanB'ified by haith thjt is in CbriJI. It WJS the Divine and Special Grace of ihe Holy Spi- rit alone that could make ihe Preaching of ihe Word Efteftual to you : wheretore unio that you ought humbly to afcribe the Praife cf whatever Good hath been wrought in you by the Minif^ry of God's EmbalHidors. Bldi God's Holy Nanfie for thofe Difcoveries of Divine Truth and Grace that have been impjrt- ed to you.
Think with your felves v^hit a great pjrt of the World is overfpread with grols Ignorance and Blindnefs, and ivhit great numbers of People, even among thole whom you daily converfe with, are unacquainted with the Mat- ters which concern the Life of Godlinefs. What perverfc Notions do feveral Men enter- tain ^ \Vhat ftrange Delufions and Errors pof» fefs their Minds> What wild Setls are there? What unaccountable Fcrfwafions have taken hold of fome Perfons? How forward are Men to forfake the Paths of Truth, and to wan- der in By-ways > When you refletl on this, be mindful to Thank God that you are not fedu- ced and perverted, that you are not carried about with every wind of Doflrine, tiiat you have faithful and skilful Teachers to inflruft you in the great Truths of ChriOianity, and that you ftill retain them, whild fo many abandon the form of Sound Words, and let go the Authentick Principles of Religion. Be apprehenfive of the Goodnefs of God to you, ^nd be truly Thankful for it. In a Word.
S 4 hk^i
if-x The HEARER.
hltis God for the Gofptl, and for the Preach^ jng of it : and remember to prize and value Hsi ^Choice a Bldfmg, fo Rich a Treafury, fo De-
iirabie a Merj;y.
VI. Lafl/}\ Set aV>out the Praftife of what you have heird. This is the main and princi- pil tiling, and theretore I will more Amply in- Irtt upon this than the foregoing Direftions^ St. James fjich all in fhort. Be ye doers of the )Vord^ and not hearers only ^ Jjm. i. 22. Where it is implied that tve mull be Hearers 1 and it IS more than implied in what he had faid be- fore, Let every Man he jvo'ijt to hear^ v. i p. and in what he adds, zi. 21. Reeeive with vieeknejs the engrafted Word. By which it fuf- hcienrly appears thit the Hearing of the Word is an IniHtution of the Gofpel, and is our in* difp.nfihle Duty. But then the fame Infpired Writer acquaints us that this alone will not fuffice : Pra£liie and a Holy Life ought to be joyned with Hearing. Be ye doers of the Word^ and not hearers only : he lure that you A^ ac- cording to thofe Sicred Inl^ruftions which are oft'er'd to you. Hejr that you maybe Better. D3 whit is diftated to you by the Difpenfefs of God's Word. Walk in the light, and catf off all Works of Darknefs. Tie your felves to a religious obferv.-nce of the Will of God which is delivered to you by his Meflengers. Or elfe, let rr>e tell you, you cheat and delude your ielves, which is one of the wortl Cheats fn the World. For fo the Apollles Words r^n. Be ye doers of the Word, ami not hearers oftiy^ ' de*
TheHEWHEK. 75
Jecehtngyour own Selves, As much as to fjy^ he thit is a Hearer only, he that gives Far to the Word preached, but doth not prj8:ire if, grofly impoies upon himfelf, and afts moft Al^ lurdly and Irrationally. Which I will demon. lirate in thefe following Particulars.
F/>/?, He afts contrary to the End of Hear- ing. For nothing is more evident than that Hearing is immediately in order to Knowledge fand therefore it is called the Knowing and the Learned Senfe) and Knowledge is in order to Praftife^ and confequently Hearing is ulti- mately in order to this. The Hebreio Mafters in a Proverbial Way fay well, Whnfoever heart and learns the Lazo, and doth not A& according to it^ is like to a Man that fows^ and doth not reapy that is, he fruftrates the End of Hearing and Learning •, for as Solving is in order to Reaping, lo thofe are in order to A£lion and Practical Religion, How grofly then do they deceive themf elves who neglett the Praflifing of what they hear ^ And how foolifhly do they attempt to defeat the Dcfign of Hearing >
Secondly, He that is a Hearer only, and not a Doer of the Word, afts direftly againft the Pefign not only of Hearing, but of the Gofpel it f elf. This is the Will of God, fiith the A- pollle, even your San^ification, i Thef 4. 5. Purity of Lite, and the Praftife of Godlinefs are the chief End and Aim, next unto the Glo- ry of God, of the Evangelical Inftitution, and of all the Overtures and Undertakings of
the
r4 The HEARER.
the^Blefled Redeemer. To this purpoje the Son of God was manijefted, that he might deflroy the Works oj the bevil^ ihit Sin and Impurity might be extiipated, and that SanQity might poSefs the Hearts and Lives of Men, Chrift Jefus cair.e to pur chafe to htmfelf a peculiar Feople^ and thofe zealous of good Works. Chrirti- a]jity is A£live, and calts a real Influence on Mens Lives and Manners. It was defigned to actu- ate all the Powers of the Soul and all the Mem- bers of the Body, and to give us abjlity to per- form God's Will and keep his Commandments : that as we have an Ear to take in the Holy Prin- cipks and DoQrines of Chriftianity, and an Underftanding to apprehend them, and a I'ongue to difcourfe of them, fo we might likewife find a Hand to a£l, that is, that our Behaviour may be according to what we hear, and wTiat we know, and what we profefs.
We cannot but be fenfible that bare Hearing \% a mean and ordinary thing, and no wife Chriftian can value hinfelf upon it. I re- member the Natural Hiflorian tells us of a fort of People in fome parts of the World who prodigiouilv and monlUoufly exceed in the iargenefs of their Ears, anJ ( if you'l credit him) cover their whole Bodies with thetn. There may he fuch like Mongers in Chriltianj- ty. People that are all Ear, who fatisfy them- felves with Hearing only, and it may be think to cover and hide the Vices of their Lives by it. But what can he mc^e Ridiculous than this ? What can be more (bameful and ablurd
to
T/j^ HEARER. 75
to liflen to the Doftrine of Chrift's Minifters, and to Content themfelves with this, and nor be defirous to feel the Effeft and Power of it in the transforming of their Lives > Juffly may we lament that unhappy Divorce and Separati- on which is to be found between Heating of the Word and the Confcientious Praftife of ir. Whereby we give too great an occafion to A- theiftical Spirits to defpife and laugh at Chri- ftianity, the defign of which is to promote Godlinels and the aSual difcharge of out Duty.
Thirdly, The Mai> who contents himfclf ynth bare Hearing, afl:s contrary to the plain Difcovcry of God's way of Accepting Perlons. He never had regard to a mere outward and formal Performance, but on the contrary you jfind a fevcre Threatning denounced againft thofe who draw near to God with their Mouthy and with their Lips do honour him^ but have re- moved their Heart far from him, Ifai. 2f. 13. And the fame People are upbraided for the like Mifcarriage mEzek,^^. 3^ 32. They hear thy
Words ^ but they will not do them, Thou art
unto them as a very lovely Song of one that hath a f leaf ant Voice ^ and can play well on an Inflru- ment : jor they hear thy IVardr^ but they do' them not. And this is the fault oiChrifiians as well as f^ws : they are moved and charmed with the Melody of the Preachers Voice, with the Patheiical Delivery of his Doftrine, with the ftrious and weighty Matters which he pro- pounds^ but alas they are not ^t all concerned
to
75 r;5t? HE ARER.
to AO: and Live according to what they Hear. Thefe Perfons are to be reminded of that of the ApolUe, Rom, 2. 13. Nonhe bearers of the Law are jufi before God^ but the doers of the Lajj^ fhall he jujiified. Hearing, as it is feparated from doing, is neither commendable and excel* lent in it feif, nor acceptable to God.
Which is thus repr(^fented by St. James ^ Chap. I. V. 23, 24. If any Man be a hearer of the Wordy and not a doer ^ he is like unto a ISUn beholding his natural Face in a glafs : for he be- holdeth himfelf^ and goeth his way^ and fir ait zvjy forget teth what manner of Man he was. The Senfe of which Words is this, He that on- ly hears the Diie6\ions which are given by the Preachers of the Gofpel for a Good and Holy Life, and fees not hinifelf in good ejrneft to Jive according to thofe Wholelbme and Pious Inltru£lions, and to confirm his ways to them, that Man may very well be refeTibied to one that looka his Face in a GUIs, and obfcrves his Spots and Blemifhes, but having done this, he doth no more ^ he forgets what he faw, much lefs doth he wipe off thofe Blemifhes which he difcovei'd, but rather is proud of his Defornii- ty ; fo far it^ he froii mending his Life, and making a thorough Change in his Converfation. But on the contrary, faith the ApoUle, v. 25,^ Whofo looketh into the perfell Lazio of Liberty^ that is, God's Word, and continueth therein^ Jooking lb long that he reforms his Life, he being not a forgetful Hearer^ but a doer of the Work^ this Man fhall be bkffcd in bis D^ed, f r that
The HEARK R. 77
that is, he that attends on the Word and Do- ftrinc ot Chrilt to good Purpoic, he that lees his Faults and Offences, and liys them to Heart, and pertornns what the Gofpel requires, he and he only (hall receive a Blelting from God, and Ihall profper in what he doth. It is the Doci of God's Word that is accepted ot him.
I will conclude this Particular with a Paf- fage which 1 met with in ?lnTtirch^ a very Grave Author : it is this, It happened that the Image o^ Minerva^ the great Goddefs of the A- thenians was to be new made; and in a cafe which they efteemed to be of fo great Moir.enr, all care was taken to employ the mofl Able Workmen : whereupon every Artifl, being de- firous of both Honour and Profit, endeavoured to recommend himfelf to that Employment : but among the relf there appeared one that in a Long and Eloquent Speech magnified his ow n Skilland Ability in that kind, and drew all Mens Eyes and Ears to him, till at lad ano- ther rofe up, and fpoke only thefe few Words, but with an Air oi' Gravity and Serioufnels, Whatever that Man hath faid^ I voill perform. ThQ \N Old per for/;; i/!g carried force with it, and took with them all, and this N4an was enter- tained for the Work. My Brethren, if it be thus with Men, it is much more fo with God. Afluredly, he that a£lually Performs what others talk of or make Pretences to, is the on- ly Man that finds Acceptance with the Almigh- ty : he (hall be received and entertained when others are reje^ed And then it is eafy to ga- ther
78 The HEARER,
ther that Hearing will not do alone, no more than Talking and mere Profeffing ^ we muit make a Reform in our Lives, and add to our hearing Obedience, and then (and not till thenj we (hall find favour with God, thro' the Me* rits of Jefus Chrift.
Fourthly^ They that Heat, and PraSife not^ ihamefully deceive themfelves, becaufe they aft contrary to the very Nature of the Chrifli- an Religion, and to the true Character of a Difciple of Chrift. Fure Religion and undc- filed before Ged even the Father is thisy to vi* fit the Fatherlefs and Widows in their AffliUion^ and to keep himfelf unf potted from the World^ Jam. I. 27. that is, True Religion is known by Praftife and an Exemplary Converfation. And the Apoftle St. Vaul gives us a Compendious^ but Complete Definition of it, when he faith ic is the Truth which is after Godlinefs^ i Tit. i. The true Body of it is a Godly and Holy Life. This is the Shibboleth whereby we may diftin- guifh the true Chriftians from the Nominal and Counterfeit ones. We fee that things are beft known by their EfFefts, as Fire by burning, Heavy things by tending downwards, and the like. The truelt account we can have of the Nature of Beings 's from their Operations. So it is as true, that Chriftians are beft difcover- ed by their Lives arid A<ftions : their IVorks re- prefent them moft faithfully. It is the Phyfi- tians Rule, The Heart is known by the Puife; In Religion there is the like Judgment to be m^de, the Heart and Life of it are to be known,^
ntiKk
77e HEARER. 79
and as 'twere felt by the outward Endeavours and Aftions. If we be flncere in our Religion, our Converfations will foon tell ir. This (hews how poor and menn n tbing, and how inconli- flent with the Nature ot Chriniinity it is ro hear the Word, and not to direft our Lires ac- cording to ir.
Fifthly^ This likewife fhotild be confidercd that Hearing without Praflifing will but fur* ther our Condemnation. To which purpofe our Saviour's Words are obfervable, Take heed^ fairh he, how you hfat\ for whofoever h(jt}\ (i. e. inn proves what he hears J to him Jhall be gi- ven : and whofoever hath mt ( \. e. neglefts to praftife according to what he hears ) from hun Jhall be taken even that which he feetneth to have^ Luke 8. 18. If you do not grow better by Hearing, your Condition will be much Worfe. You will, according to that of St. James, aggravate your Guilt, To him that knows to do good^ and doth it not^ to him it is a Sin^ a Sin of a double Die, C7a 4. v. ij. And your Punifhment will be according to your Guilt, for our Lord hath told us that the Ser- vant who knows his Lord's Will^ and doth it not^ Jhall be beaten with many flripes, Luke 1 2. 47. Twere better for you that you were Turks or Pagans^ it were better that you had been born in any Barbarous Country than in England^ \i you, being blefled with the Revelation of the Doftrine of Chrift, Live finful and ungodly Lives : for hereby you will inhanfe your Doom, and you will render your felves Inexcufable at the laft day. And
8o The HEARER.
And this reminds me of the Sixth and laft Thing to be faid under this Head, namely, if you latisfy your felves with Hearing, and neg* left the Praftife of your Duty, you run coun- ter to the Laws and Proceedings of the Laft Judgment, and to the Conditions and Terms of Happinefs. Our Saviour acquaints us that this (hall be tlie Plea of fome Perfons at the final Tribunal, Lorit thou hajl taught in our Streets^ Luke 13. 26, we have heard thee preach, we have frequently liftned to the Voice of thy Minifters, and therefore we hope we fhall find Mercy with thee. But mark the An- fwer, / tell ^ou I know you not whence you are : depart frofu me all ye Workers oj Iniquity^ v* 27. It is not then your hearing of Sermons that will be available to you, if you work Iniqui- ty, if you refolve to perfilt in your finful Ways, The Sentence fhall pafs at the Final Judgment according to what you have Done,
And it muft needs be fo, becaufe Doing of the Word is the indifpenfible Condition of E- ternal Bleflednefs. Ij you knom, thefe things^ Happy are you ( and not otherwife happy ) // you do them^ John 13. 17. Obedience and God- ly Living are the only Path to Salvation and Happinefs. Formal ProfeflTors and Hypo* crites, together with Perfons of open Pro» phanenefs have no realon to think, that whilft they continue fuch, they are in a capacity of being faved. Thofe Mens Hopes and Preten- ces are Irrational who cherifh Envy and Malice
T)&e HEARE R. 8i
in their Hearts, and pollute their Tongu.s with Lying and Swearing, and fpend their Lives in Debauchery and Luxury, aiKlyetpro;nile tliem* felves Salvation , and pcrfwjde rhemielves they fhall fare well in another World. Nay, a Negative Innocence is not fufficicnr, th.it is', although they abftain from the fordaid Vices,* they have no ground of believing their Condi- tion to be good : for the Gn:cr of GoJ ".^ibich bringeth Salvation teacheth Men not only to de* fjy all ungodlinefs and worldly Lujh, but to live Soberly Right eou/h and Godlily. 1 [ we entertain folid Hopes of Future Happinefs, this will en- able us to aft ^ith great Vigour and Zeal in our Religion, and to (hun no Duty be it never fo hard and painful. For that of an Antient "Writer of the Church is very true, ^ Goi would not have us arrive to Immortal Bleffed- nefs in a way of Delicacy and Corporejl Ple^- fure. We muft Strive and Labour, we muft Deny our felves and take up our Crofs, and we muft Continue and Perfevere in all our Holy Refolves and Indeavours : by thefe fieps we are to afcend thofe Blefled Manfions a- bove.
In fhort, it appears from thofe remarkable Words of our Saviour in Mat. 7. 24, t^'c. that it is not bare Heartng^ but Fraliifc that will
* Noluit Dcus homincm ad immorfalcm bejtitudjocm 4eitcato itinere pcrvcoirc. La^ot. de Opific. cap. 20.
T b2
82 The HEAIIER.
be your Security and Safety both here and here- after. Who/ever heareth theje fay'ings of mine ( contained in the Sermon which I have now preached to you on this Mount) and doth them^ J will liken him unto a Wife?nan who built his Houfe Ufon a Rock ^ and the rain defcended^ and the floods came, and the Winds blew^ and beat upon that Houfe ^ and it fell not^ for it was jounded upon a Rock. Such a Man lays for himfelf a good Foundation, and he hath no reafon to fear any Storms. He Fraliifes accor- ding to what he Hears^ and then he is Safe.
For the Conclufion of all, Examine your fclves now whether your Hearing hath been of this Nature, that is, accompanied with ?raSiJe» Many Sermons have been preached to you, but are not you Unfruitful Hearers ftill } Do you not ftill live in yoor Sins, and continue in the Love and PraQiife of them ? We read of great Changes thap have been made in Men by the Moral LeQures of the Gentile Philofophers. Both Valerii4s Maximus and Laertim report of pne Folempn, a debauched and infamous Y'outh, that he came Drunk into Xenocrates'^ School, but hearing him there Difcourfe of Temperance and theFxcellency of it,he went Homeland threw off his Debaucheries, and became a Sober and Wife man, after the rare of that Wifdom which mere Reafon and the Light of Nature could furnifh him with. I might mention what happened to fome of Flatos Scholars, who were fo moved and afFeded with their Mallei's Dillourfes of the Immortality of the
Soul,
The HEARER. 8 j
Soul, that they generoufly dcfpifed this World and all things in it, and impatiently l>ng'd to go hence, to enjoy thofc Felicities which he i^ warmly and concernedly treated of. And fc- veral other Inftances of the like fort might be produced to fhcw now Powerful and Operative the Difcouffesoffome of the Pagan Inllrufters were.
And fliall not thofe of the Chrifiian Teachers and Paltors be much more fo > Shall not their Admonitions and Exiiortations, which they fo often inculcate upon you, have a Powerful Ef- feft on your Minds and Confciences, on your Lives and Manners ? By the lingular Provi- dence of God you live in a Nation where there is Precept upon Precept, Line upon Line, Ser- mon upon Sermon. You h:ive above a Hun- dred Sermons in a Year preached to you on the Lord's Day, hefides fome others which are Oc- cafionaland Extraordinary. Now, let me ask you, do you not think that you mufi anfvver one day for fo much Preaching and fo much Hearing^ Ought not yout Lives to be Good and Holy proportionably to th=:fe Excellent Vouchfafements ? But do you really experience the Thing to be fo > Have we not continual Ex- periments of the contra^ry > There be many that feem in the Church to be exceedingly Devout and Religious, and they hear the Preacher ( js Herod did John Baptift ) gladly i, but alas when they have left the pbc^ of Worfliip. and are come into the Streets, and into their Houles, and com9 to converfe with their Neighbours, T 2 tbey
84 The HEARER.
rhey are as worWly, as Vain, as Proud, as Pat iionate, and every Ways as diforderly as ever they were. They neither fpeak nor aft for God, they negleft the Concern of their Souls, they are unmindful of Heaven , they do nothing becoming their Name and Profef- lion.
But be not deceived .• perfwade not your felves that Hearing will be advantageous to you, unlefs you add to it Sanftity of Life. Where- fore in the clofe of all the Sermons that are preached to you, imagine that you hear thofe Words pronounced to you, Be ye doers of the Word^ and not Hearers only^ deceiving your own felves^ It was the faying of One, that there are many Good Laws Extant, but there wants one more, viz. to bind Men to the keeping of all tbe refl. In a tefembling manner, 1 have offered many Difcourfes and Sermons in feveral Auditories, lut now I puhlifh one from the Preis, in order to the binding Men to the pra- fiife of all the others, whether preached by my felt or my Brethren, I moli earnefily be-^ feech you then to mind This, which will help you to profit by all the reft. On which ac- count I [hall have reafon to reckon it the Bed: Difcourfe I ever was Author of, (ince I have been employed in the Miniftry of th« GofpeL
Wherefore I fay to you, as Chrift to the Church ot Sardis^ Remember how you have received^ end heard^ and hold faj\. Take
care
7X^ HEARER. 8j
care that this and all other Inrtrufti- ons be copied out in your Lives and Prafti- fes. And fo both you and I fliall have the Comfort, and God the Glory of this our prefent undertaking. To that Great God, Father, Son, and Holy Ghoft, be all Honour and Praife now and even Atneru
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