I ALUMNI LIBRAUY, | 
 
 I THEOLOGICAL SEMINARY, | 
 
 I ' PRINCETON, N. J 
 
 case, Division |" 
 
 Shelf, Cecti :•>.. 
 Book, . , 
 
 /6SS 
 
 C.I 
 
^f.i 
 
 r//^^ 
 
 ^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) 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^ 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 H N. 
 
 Chap. 8. V. 4;. Wl)y do you not under ft and my 
 fpeech ? even becaufe you cannot hear 
 my word p. 40 
 
 ACTS. 
 
 Chap. 17. V. II. They fearched the Scriptures^ 
 whether theje things were Jo p. 3P 
 
 Chap. 20. V. 9. A certain Toung Man named 
 
 Eutychus being fallen into a deep deep 
 
 P'34 
 
 CORINTHIANS WdEp. 
 
 Chap. 5. V. 20. We are Embaffadors for Chrijf^ 
 as tho^ God did befeech you by us : we 
 pray you in Chrifls ftead^ be ye reconci" 
 led unto God p. 22 
 
 THESSALONIANS £/>.!. 
 
 Chsfp. I. V. 5. Our G of pel came not unto you 
 in word only^ but in much ajjurance 
 
 P'45 
 
 T I 
 
T I M O T H y £p. II. 
 
 Chap. 4. V. 3. Th^Jhall heap up to thtmfetvsi 
 teachers booing Itcmng Ears p. % 
 
 HEBREWS. 
 
 Chap. 4. V. 2. The Word preached did not profit 
 them^ not being mixed with faith in 
 them that heard it p. 4 1 
 
 Chap. 6, V. 5. And have taftei the good word 
 
 of God p. 25 
 
 Chap. II. V. 3. Thr Worlds tvere^ framed b) the 
 voord of God P- 3t5 
 
 5/. J A M E S. 
 
 Chap. I. V. ip. Let every Man be fvdift to hear 
 
 p. 7f 
 
 V. 21. Receive with meeknefs the in- 
 grafted word p, 45, 44 
 
 T. 22. But be ye doers of the word^ and 
 
 fidt hearers only^ dec e'ruing your own 
 
 Jeives p. 72 
 
 V. 23, For if dnybe- (theater of the word^ 
 and not a doer he is like to a Man be- 
 holding his natural face in a Glafs 
 
 P-7^ 
 V. 24, for he beholdeth himfelf and goeth 
 his way^ and firaightway forget I eth 
 what manner a man he was ibid . 
 
 V. 25. But whofo looketh into the per- 
 fe^ law of liberty^ and continueth 
 therein^ he being not a forgetful he air- 
 
ety but a doer of the work^ this manjhall 
 blejjed in his deed ibid, 8c p, 77 
 
 Sr. P E T E R Ep. I. 
 
 Chap. I . V. 25. The word of the Lord endureth 
 forever p. 2^ 
 
 Ghap. 2. V. 2. As new-born Babes defire the fin- 
 
 cere milk of the word^ that ye may 
 
 grow thereby p. 49, 50 
 
 V. 3. If fo be you have tajiedthat the 
 
 t^.. Lord is gracious p> 50 
 
 ^bap. }. V. I p. He voent and preached to the Spi- 
 rits in frifon p. 2 Z 
 
 St. PETER EpA\. 
 
 Chap. 3. V. 5. By the toord of God the Heavfnt 
 
 - V -V- mre of old p, 2.^ 
 
 REVELATIONS. 
 
 .ha 
 
 ' Chap. I. V. 5. / John was in the IJIe that is call- 
 ed Pa t mos, for the word of God p» 2 5, 
 r^Ghap. 2. V. 7. He that hath an e^r^. let him hear 
 ^ . what the Spirit faith to the Churches 
 
 p.3t 
 
 Chap. <5. V. p.- — The Souls of them that were 
 
 ^. (lain for the word of God p. 2^ 
 
 !; THE 
 
£* R JR ^ T ^. 
 The Preacher. 
 
 PAgc I. line i.r. melancholy, p. 6. 1. 7. r. intercfted. p. 19. 
 1.23. r. makji. After it iofert an. p. 14. 1. 28. uafferted, 
 J. 19. r. maintained, p. 39. I. 2. r fpread. p. 50. 1. 19. r. /it^ 
 tended, p, $^.1, ^.ufafcination. p. ^2. I. 24. t. anthntly, 
 V' 74' !• I. after who infert f^/i^ 0/. p. 95. Marg. r. propria. 
 p. 99. 1. 27. before vfr)* infert but. I 28. f. 1 Cor. i. 21. r, the 
 fame pface^ v. 21. p. |oi. I. 20. f. faving T.fUre. I. 26. r. ;V;- 
 ftery. p. 10$. I. 21. f. fair r. fare. p. u8. J. 30. f. /tf^fer r. 
 former, p. 1 39. J. 4. r.doubtful. I.i g.r. Travellers. p.i43.I.«/ri 
 aft. ^6rft infert <i. p. 157, I. 17. make this mark * before A- 
 pttfloliip. I. 20. r. pretended, p. 159. 1. iB.r. formally, p. 178. 
 1. 14. f. mrr. and, p. 189. J. i6. bef. ^0 infert them. 
 
 The Hearer. 
 P. 14. Marg. the Hebrew w^ants Gorreftion to exprefs the 
 Elegancy of Sophertm and Sepharim. p. 3$. I. 2$. r. make. 
 p. 58.1. 22. r. into. p. 62. 1. 4. r. this. p. 60. I. 1 1. r. Puri- 
 tanieal, p. 66, 1. 26. t. Hearts, p. 7$. I. \6,i.d r. thM, p. 78. 
 I. 20. f. body r. badg. In the Greek fome faults arc to be a- 
 mended. 
 
( I ) 
 
 rhc Preacher. 
 
 1 he Second Part. 
 
 IT is a Melancholly Confideration that we 
 bear the Name of Chrifiians, and yet hive 
 little of True ChriOianity ; and that 
 which makes it more difmal is, that it is 
 our own fault that we have fo little. We wil- 
 fully indulge our felves in Evil Principles, we 
 nourifh Falfe Propofitions :ind Maxims: we 
 content our felves with Fornnalicies, and the 
 Outward and Ceremonial pirt of Religion : 
 and we take little care to regulate our Lives 
 and Manners according to the ihiQ. Rules and 
 Laws which are prefcrihed us in the GofpeL 
 So that at this day there are very few that 
 iiave any thing Real and Subftantial to fhew 
 for their Chriftianity. Give me leave to Viy, 
 that if the Holy Apoftles were now alive, they 
 would not know by our PraQife and Behaviour, 
 no, nor by our Principles and Doftrines, that 
 weare Chriftians. 
 
 B If 
 
2 T/;e P R E A C H E R. 
 
 Ir is of rhcfe latter that I fhall (peak at'pre- 
 fenr, and it is in purfuance of" my ijre Under- 
 taking, wherein 1 ntr-cmpred to oikv :o tht; 
 publick view the Ch-ua-aer and Office of a 
 Frcdchcr. I fhew'd that ir is ihQ firjl pjrt of 
 his Work to fet N-len right as to their 'Notions 
 and Vnnc'iples, hecaufe ihefe are the Ground- 
 work of all Holy and Religious Pradife. Ac- 
 cordingly, I prcfented the Reader with a brief 
 Enun-.tration of iheG/v^WP^V/V/x and Dollrines 
 of the Chnfi'ian Religion ; and inore efpecially 
 of thnfe x\r\i ] obfeived to be of iirtle elleem 
 with fome of our Preachers of lace. 1 had not 
 time to infill upon this Head, hecaufe I had en- 
 gaged my Y'cU to go through all the particular 
 Brandies of thac'Sacred Office and Employ- 
 nnent, which could not but take up a Jaft Vo- 
 lume. 
 
 Now therefore, in this prefent Difcourfe 
 I will refume that Subjeft, which is fo necef- 
 fary to be treated of in this Age, in which a 
 great parr of the Chriftian Dcarine is trans- 
 formed from what it was at firlt. Many (trokes 
 of our Divinity are faulty, our Chriltian Theo- 
 logy is corrupted and debauched, and ic is the 
 perftcl Reverfe of what it was in the Days oi' 
 theApofMes, yea, and what it was at, and af- 
 ter the Wejcrmation, To Adulterate the Coin 
 is High Treaion : and furely then to corrupt our 
 Religion is a higher Oftence. And yet this, 
 as Heinous and Black a Crime as ic is, is in 
 our Times frequently praftifed : and 'tis noun- 
 ufual thing to Preach away fome of the moft 
 fubilaniial Points in Divinity. This being the 
 Caie oi iome Teachtixs, it muft neceffarily fol- 
 low 
 
The Second Part. 3 
 
 low that their Hearers, will be perverted, and 
 fo both the one and the other will be eflrjngcd 
 from the Truth, and fhew their defiance of 
 thofe Do£lrines which are the grenreit Props 
 and Pillars of the Chrillian Religion And 
 thus is fulfilled that remirkable Prediction in 
 2 Tim. 4. 3. Tl:e time will come when they %)ill 
 not endure found Doll r'lne : which Words be- 
 ing fo pertinent to my pre fen t Purpofe, I will 
 make the Bafis of my following Difcourfe. 
 
 . Inprofecutionof them, r. I will fhew what 
 were for.e of the main Principles of Chriftiani- 
 ry which the Apoftle St. ?aul urged upon thofe 
 he Preached and Writ to (for without doubt 
 thefe were the Sound DoUrine which he here 
 fpeaks of) and: confequently I fhall make it 
 appear what particular Doftrines ought to be 
 preach'd.by the Difpenfers of the Gofpel. 2. 1 
 will fatisfie the Reader that this Prophecy of 
 theApofile hath been and is accompliflied, and 
 that the Thne is come when found Dodrine is 
 not endured : Or, ( which is the fame things 
 that fome of the Apoftolical Do£trines are ge- 
 nerally neglefted, yea, and Preached againft, 
 3. I will enquire into the Caufes of this Cor- 
 ruption and Mifcarriage. 4. I will fet before 
 the Reader the Great Mifchief and Danger of 
 it. And, 5/^, and Lajily^ I will crave leave to 
 tender fuch Advice to my Brethren of the Cler- 
 gy as is proper to this Subjed. 
 
 F/>/?, I am obliged to let you fee what were 
 the main Principles of Chriftianity which this 
 BlefTed Apoftle prefied upon thofe he Preach'd 
 
 B 2 and 
 
4 T)5e PREACHER. 
 
 and Wrote to. And if we once know what 
 thcfe are, we are fure that they are the very 
 lame which the Apoftle here q^Ws found or whol- 
 Jome Do[lrine^ and in other places, found or 
 whole/owe Words ( which by the way we may 
 obferve is a manner of exprelFing himfelf, 
 which he is much delighted in, and makes ufe 
 of five or fix times ) in oppofition to Falfe and 
 Erroneous Do£lrines, which are unjound and 
 unwholefome^ that is, detiruftive to the Health 
 of Mens Souls, becaufe they are repugnant to 
 the Truth of the Gofpel, wherewith the Souls 
 of Chridian Men are edified. Now, among 
 thofe many found Principles of Chriftianity 
 which were delivered by the Apoflle, and ought 
 at this day to be preached by the Miniftcrs of 
 the Gofpel, and lo be entirely embraced by all 
 the ProfefTors of the Chriftian Religion, I (hall 
 mention but thefe Five at prefent, namely, the 
 Doftrine o^ Eternal EleU'ion : that of Original 
 Sin : .the Imputation of Chrijls Right e oufnefs : 
 Juftification by Faith alone: and the 'Neccfjity 
 of Special and Supernatural Grace^ in order to 
 the doing of any Spiritual Good. 
 
 I. The firft and leading Branch of that Sound 
 ' DoSrine which St. Faul preached, and which 
 all the Difpenfers of the Word are obliged to 
 preach, and which we are all concerned to be- 
 lieve, is Eternal Ele[iion^ which is the Decree 
 of God from Eternity *, whereby, out of his 
 mere Good Will and Pleafure, he chofe out 
 fome Perfons, from the reft of Mankind, to 
 beftow Grace and Salvation upon them. The 
 following Texts in the Apoftle's Writings ex- 
 
 prelly 
 
The Secojtd Part. 5 
 
 prelly aflert this. Whom he did foreknow^ he at- 
 fo did pradeflinatc, Rom. 8. 29. he hath cho- 
 fen us in him before the t'oi/ndationoj the Wor/d, 
 Eph. I. 4. Having predejiinated us unto the 
 Adoption of Children by J ejus Chrift^ v. 5. Be- 
 ing predeftinated according to the Purpofe of him 
 who VDorkcth all things after the Counfel of hii 
 ownWill^ V. II. We read of thofe \\\x\.were 
 ordain' d ( that is, decreed ) to Eternal Life, 
 A£ls 13.48. We read of feme w hofe A^j;;?^ i 
 were written in Heaven^ Luke 10. 20. and 
 whofe Names ore in the Book of Life^ Phil. 
 
 This is called the Eternal Furpofe which God 
 hath purpofed in Chrifl Jefus our Lord, Eph. 
 3. II. As much as to lay, this Eternal Fur- 
 pofe and Eleftion were folely on the Conlide- 
 ration of the Merits of Chrift Jefus, who was 
 the Lamb Jlain from the beginning of the World, 
 and not from any fbrefight of Faith and Good 
 Works. You will find this unlpeakable Blel^ 
 fing wholly refolved into Gods Free Grace and 
 Mercy, into his Good Will and Pleifure, Luke 
 12 32. kph. I. 5. p, ri. 2 Tim. i. 19. which 
 places I defire the Reader to confulr at his Ld- 
 fure. Our Apoftle with refpe8: to himfeL and 
 the converted Epheftans^ thankfully ow; s that 
 the God and Father of our Lord Jefus Chr^ft had 
 chofen them in him before the foundation of the 
 Worlds that they fhould be Holy and without 
 blame before him in love, Eph. i. 4. Obferve 
 it, they were from Eternity chofen by God, not 
 becaufe he forefaw that they would be Holy 
 and Blamelefs, but that they fhould he fo. It is 
 to be entertained then as an inconteQable Truth 
 
 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^ 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 
 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. 
 
 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. 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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