I ALUMNI LIBRAUY, |
I THEOLOGICAL SEMINARY, |
I ' PRINCETON, N. J
case, Division |"
Shelf, Cecti :•>..
Book, . ,
/6SS
C.I
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^XM-^^^c^^ ^^^^
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^
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( 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
B 3 that
6 The PREACHER.
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^
not
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
B 4 cfpeci-
8 The PR.EACHER.
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
Scve-
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
\
lo Tke PREACHER.
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
ought
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
fiUlt
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
fol-
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.
in.
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
by
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.
This
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
C '"^
i8 The PPvEACHER.
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
from
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
C 2 Works
20 The PREACHER.
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,
and
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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