A discourse of the pastoral care written by Gilbert, Lord Bishop of Sarum.
Burnet, Gilbert, 1643-1715.
1692
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A discourse of the pastoral care written by Gilbert, Lord Bishop of Sarum.
Burnet, Gilbert, 1643-1715.
[12], xxxiv, 252, [2] p.
Printed by R.R. for Ric. Chiswell,
London :
1692.
Reproduction of original in the British Library.
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Pastoral theology.
Clergy -- Office.
Preaching.
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A
DISCOURSE
OF
THE
Pastoral
Care.
Written
By
the
Right
Reverend
Father
in
God
,
GILBERT
,
Lord
Bishop
of
SARUM
.
LONDON
:
Printed
by
R.
R.
for
Ric.
Chiswell
,
at
the
Rose
and
Crown
in
St.
Paul's
Church-yard
.
MDCXCII
.
OF
THE
PASTORAL
CARE
.
Imprimatur
,
JO.
CANT
.
Maii
5.
1692.
TO
THE
QUEENS
Most
Excellent
MAJESTY
.
May
it
please
Your
Majesty
,
THE
Title
of
Defender
of
the
Faith
,
is
so
inherent
in
the
Royal
Dignity
,
and
so
essential
a
part
of
its
security
as
well
as
of
its
glory
,
that
there
was
no
need
of
Papal
Bulls
to
add
it
to
the
Crown
that
Your
MAJESTY
now
wears
:
You
hold
it
by
a
much
better
Tenure
,
as
well
as
by
a
more
ancient
Possession
.
Nor
can
one
reflect
on
the
Pope's
giving
it
to
King
Henry
the
VIIIth
,
without
remembring
what
is
said
of
Caiaphas
,
that
being
High
Priest
that
year
,
he
Prophesied
.
For
since
that
time
,
the
true
Faith
hath
been
so
eminently
Defended
by
our
Princes
,
and
that
of
both
Sexes
,
we
having
had
our
Pulcheria's
as
well
as
our
Constantine's
and
our
Theodose's
,
that
this
Church
has
been
all
along
the
chief
strength
and
honour
of
the
Reformation
,
as
well
as
the
main
Object
of
the
envy
and
spite
of
those
of
the
Roman
Communion
.
But
tho
Your
MAJESTY'S
Royal
Ancestors
have
done
so
much
for
us
,
there
remains
yet
a
great
deal
to
be
done
for
the
compleating
of
our
Reformation
,
especially
as
to
the
Lives
and
Manners
of
men
.
This
will
most
effectually
be
done
by
obliging
the
Clergy
to
be
more
exemplary
in
their
Lives
,
and
more
diligent
and
faithful
in
the
discharge
of
their
Pastoral
Duty
.
And
this
Work
seems
to
be
reserved
for
Your
MAJESTIES
,
and
designed
to
be
the
Felicity
and
Glory
of
Your
Reign
.
To
serve
God
by
promoting
this
Great
and
Glorious
Design
,
which
is
so
truly
worthy
of
Your
MAJESTY'S
best
care
and
endeavours
,
I
have
purposely
written
this
Treatise
,
which
I
do
with
all
humility
Dedicate
and
present
to
Your
Sacred
MAJESTY
.
May
that
God
who
is
the
King
of
kings
,
and
hath
bless'd
us
with
Two
such
Excellent
Princes
,
preserve
You
Both
long
to
us
,
and
make
You
as
happy
in
us
,
as
we
are
in
You
▪
May
You
Reign
over
us
till
You
have
accomplished
all
those
Great
Designs
for
which
God
hath
raised
You
up
,
and
with
which
He
hath
filled
Your
Hearts
:
And
may
this
Church
be
made
by
Your
means
the
Perfection
of
Beauty
,
and
the
Ioy
of
the
whole
Earth
.
These
are
the
daily
and
most
fervent
Prayers
of
,
May
it
please
Your
MAJESTY
,
Your
MAJESTY'S
Most
Loyal
,
most
Humble
,
and
most
Obedient
Subject
and
Chaplain
,
GI
.
SARUM
.
THE
CONTENTS
.
THE
Preface
.
Page
i
CHAP.
I.
Of
the
Dignity
of
Sacred
Imployments
,
and
the
Names
and
Designations
given
to
them
in
Scripture
.
Pag.
1
CHAP.
II.
Of
the
Rules
set
down
in
Scripture
for
those
that
minister
in
Holy
things
,
and
of
the
Corruptions
that
are
set
forth
in
them
.
p.
15
CHAP.
III.
Passages
out
of
the
New
Testament
relating
to
the
same
matter
.
28
CHAP.
IV.
Of
the
Sense
of
the
Primitive
Church
in
this
matter
.
53
CHAP.
V.
An
Account
of
some
Canons
in
divers
Ages
of
the
Church
relating
to
the
Duties
and
Labours
of
the
Clergy
.
84
CHAP.
VI.
Of
the
declared
Sense
and
Rules
of
the
Church
of
England
in
this
matter
.
104
CHAP.
VII
.
Of
the
due
Preparation
of
such
as
may
,
and
ought
to
be
put
in
Orders
.
141
CHAP.
VIII
.
Of
the
Functions
and
Labours
of
Clergy-men
.
176
CHAP.
IX
.
Concerning
Preaching
.
214
The
Conclusion
.
241
ERRATA
.
PRef
.
p.
8.
l.
21.
for
tue
r.
the.
Book
,
p.
27.
l.
8.
cancells
r.
excells
.
p.
32.
l.
9.
declareth
r.
delayeth
.
p.
57.
l.
13.
of
r.
to
.
p.
108.
l.
1.
as
as
r.
as
at
.
p.
133.
l.
1.
after
not
r.
:
p.
147.
l.
12.
also
him
r.
him
also
.
p.
148.
l.
8.
man
r.
men
.
p.
154.
l.
2.
all
,
this
r.
all
this
,
p.
192.
l.
24.
strongly
r.
strangely
.
THE
PREFACE
.
THIS
Subject
,
how
Important
soever
in
it self
,
yet
has
been
so
little
treated
of
,
and
will
seem
so
severe
in
many
parts
of
it
,
that
if
I
had
not
judged
this
a
necessary
service
to
the
Church
,
which
did
more
decently
come
from
one
,
who
,
how
undeserving
soever
he
is
,
yet
is
raised
to
a
Post
that
may
justify
the
writing
on
so
tender
a
Head
,
I
should
never
have
undertaken
it
.
But
my
Zeal
for
the
true
Interests
of
Religion
,
and
of
this
Church
,
determined
me
to
set
about
it
;
yet
since
my
Design
is
to
correct
things
for
the
future
,
rather
than
to
reproach
any
for
what
is
past
,
I
have
resolved
to
cast
it
rather
into
Advices
and
Rules
,
into
plain
and
short
Directions
,
than
into
long
and
laboured
Discourses
,
supported
by
the
shews
of
Learning
,
and
Citations
from
Fathers
,
and
Historical
Observations
;
this
being
the
more
profitable
,
and
the
less
invidious
way
of
handling
the
Subject
.
It
ought
to
be
no
Imputation
on
a
Church
,
if
too
many
of
those
that
are
dedicated
to
her
Service
,
have
not
all
the
Characters
that
are
here
set
forth
,
and
that
are
to
be
desired
in
Clergymen
.
Even
in
the
Apostles
days
there
were
false
Apostles
,
and
false
Teachers
;
as
one
of
the
Twelve
was
a
Traytor
,
and
had
a
Devil
;
some
loved
the
pre-eminence
,
others
loved
this
present
World
to
a
scandalous
degree
;
some
of
those
that
preached
Christ
,
did
it
not
sincerely
,
but
out
of
contention
;
they
vied
with
the
Apostles
,
and
hoped
to
have
carried
away
the
esteem
from
them
,
even
while
they
were
suffering
for
the
Faith
:
for
envying
their
Credit
,
they
designed
to
raise
their
own
Authority
,
by
lessening
the
Apostles
;
and
so
hoped
to
have
added
affliction
to
their
bonds
.
In
the
first
and
purest
Ages
of
the
Church
we
find
great
Complaints
of
the
Neglects
and
Disorders
of
the
Clergy
of
all
Ranks
.
Many
became
the
Stewards
and
Bailiffs
of
other
Peoples
Estates
;
and
while
they
looked
too
diligently
after
those
Cares
which
did
not
belong
to
them
,
they
even
in
those
times
of
trial
,
grew
very
remiss
in
the
most
important
of
all
Cares
,
which
was
their
proper
business
.
As
soon
as
the
Empire
became
Christian
,
the
Authority
,
the
Immunity
,
and
the
other
Advantages
,
which
by
the
bounty
of
Princes
,
followed
the
Sacred
Functions
,
made
them
to
be
generally
much
desired
;
and
the
Elections
being
then
for
most
part
popular
,
(
though
in
some
of
the
greater
Cities
,
the
Magistracy
took
them
into
their
hands
,
and
the
Bishops
of
the
Province
were
the
Judges
both
of
the
fitness
of
the
Person
,
and
of
the
regularity
of
the
Election
)
;
these
were
managed
with
much
faction
and
violence
,
which
often
ended
in
blood
,
and
that
to
so
great
an
excess
,
that
if
we
had
not
Witnesses
to
many
Instances
of
this
among
the
best
men
in
those
Ages
,
it
would
look
like
an
uncharitable
Imputation
on
those
Times
,
to
think
them
capable
of
such
Enormities
.
Indeed
the
Disorders
,
the
Animosities
,
the
going
so
oft
backwards
and
forwards
in
the
matters
of
Faith
,
as
the
Emperors
happened
to
be
of
different
Sides
,
are
but
too
ample
a
proof
of
the
Corruptions
that
had
then
got
into
the
Church
.
And
what
can
we
think
of
the
breach
made
in
the
Churches
of
Africk
by
Donatus
,
and
his
Followers
,
upon
so
inconsiderable
a
Point
,
as
whether
Cecilian
and
his
Ordainers
had
denied
the
Faith
in
the
last
Persecution
,
or
not
?
which
grew
to
that
height
,
that
almost
in
every
Town
of
Africk
there
were
divided
Assemblies
,
and
separating
Bishops
,
upon
that
Account
.
Nor
was
this
Wound
healed
but
with
the
utter
ruine
of
those
Churches
.
St.
Ierom
,
though
partial
enough
to
his
own
side
,
as
appears
by
his
espousing
Damasus's
Interests
,
notwithstanding
that
vast
effusion
of
blood
that
had
been
at
his
Election
;
which
was
set
on
by
him
,
and
continued
for
four
days
with
so
much
violence
,
that
in
one
night
,
and
at
one
Church
,
a
hundred
and
seven
and
thirty
were
killed
;
yet
he
could
not
hold
from
laying
open
the
Corruptions
of
the
Clergy
in
a
very
severe
style
.
He
grew
so
weary
of
them
,
and
they
of
him
,
that
he
went
and
spent
the
rest
of
his
days
at
Bethlehem
.
Those
Corruptions
were
so
much
the
more
remarkable
,
because
the
Eminent
Men
of
those
times
,
procured
a
great
many
Canons
to
be
made
,
both
in
Provincial
and
General
Councils
,
for
correcting
Abuses
,
as
soon
as
they
observed
them
creeping
into
the
Church
:
but
it
is
plain
from
St.
Chrysostom's
Story
,
that
tho
bad
men
did
not
oppose
the
making
good
Rules
,
while
they
were
so
many
dead
Letters
in
their
Registers
;
yet
they
could
not
bear
the
rigorous
Execution
of
them
:
so
that
those
good
Canons
do
shew
us
indeed
what
were
the
growing
Abuses
of
the
Times
,
in
which
they
were
made
;
and
how
good
men
set
themselves
against
them
;
but
are
no
sure
indications
of
the
Reformation
that
was
effected
by
them
.
The
Tottering
state
of
the
Roman
Empire
which
had
then
fallen
under
a
vast
Dissolution
of
Discipline
and
Manners
,
and
coming
into
feeble
hands
,
was
then
sinking
with
its
own
weight
,
and
was
become
on
all
sides
an
easy
Prey
to
its
Invaders
,
who
were
either
Pagans
or
Arians
,
ought
to
have
awakened
the
Governours
of
the
Church
to
have
apprehended
their
approaching
Ruin
;
to
have
prevented
it
by
their
Prayers
and
Endeavours
;
and
to
have
corrected
those
Abuses
which
had
provoked
God
,
and
weakned
and
distracted
both
Church
and
Empire
.
But
if
we
may
believe
either
Gildas
here
in
Britain
,
or
Salvian
in
France
,
they
rather
grew
worse
,
more
impenitent
,
and
more
insensible
,
when
they
saw
the
Judgments
of
God
coming
upon
the
Empire
,
Province
after
Province
rent
from
it
,
and
over-run
by
the
Barbarians
.
When
that
great
Wound
was
in
some
sort
healed
,
and
a
Second
Form
of
Christianity
rose
up
and
prevailed
again
in
the
Western
Parts
,
and
the
World
became
Christian
with
the
allay
that
dark
and
superstitious
Ages
had
brought
into
that
holy
Doctrine
:
Then
all
the
Rules
of
the
former
Ages
were
so
totally
forgotten
,
and
laid
aside
,
that
the
Clergy
universally
lost
their
esteem
:
And
tho'
Charles
the
Great
,
and
his
Son
,
held
a
great
many
Councils
for
correcting
these
Abuses
,
and
published
many
Capitulars
on
the
same
design
;
yet
all
was
to
no
purpose
:
There
was
neither
Knowledge
nor
Vertue
enough
left
to
reform
a
Corruption
that
was
become
universal
.
The
Clergy
by
these
Disorders
fell
under
a
general
Contempt
,
and
out
of
that
rose
the
Authority
,
as
well
as
the
Wealth
of
the
Monastick
Orders
;
and
when
Riches
and
Power
had
corrupted
them
,
the
Begging
Orders
took
away
the
Credit
from
both
;
yet
even
their
Reputation
,
which
the
outward
severity
of
their
Rule
,
Habit
,
and
Manner
of
Life
did
both
establish
and
maintain
long
,
was
at
last
so
generally
lost
,
that
no
Part
or
Body
of
the
Roman-Clergy
had
Credit
enough
to
stop
the
Progress
of
the
Reformation
;
which
was
in
a
great
measure
occasion'd
by
the
scorn
and
hatred
that
fell
on
them
,
and
which
was
so
spread
over
all
the
parts
of
Europe
,
that
to
it
,
even
their
own
Historians
do
impute
the
great
Advances
that
Luther's
Doctrine
made
for
about
Fifty
Years
together
;
whole
Kingdoms
and
Provinces
embracing
it
as
it
were
all
of
the
sudden
.
It
has
now
for
above
an
Hundred
Years
made
a
full
stand
,
and
in
most
places
it
has
rather
lost
ground
,
than
gained
any
.
The
true
account
of
this
is
not
easily
given
;
the
Doctrine
is
the
same
;
and
it
has
been
of
late
defended
with
greater
A●vantages
,
with
more
Learning
,
and
better
Reasoning
than
it
was
at
first
;
yet
with
much
less
Success
.
The
true
reason
of
the
slackning
of
that
Work
,
must
be
imputed
to
the
Reformation
made
in
several
Points
with
relation
to
the
Manners
,
and
the
Labours
of
the
Clergy
,
by
the
Church
of
Rome
,
and
the
Depravation
under
which
most
of
the
Reformed
Churches
are
fallen
.
For
the
Manners
and
the
Labours
of
the
Clergy
,
are
real
Arguments
,
which
all
people
do
both
understand
and
feel
;
they
have
a
much
more
convincing
force
,
they
are
more
visible
,
and
perswade
more
universally
,
than
Books
can
do
,
which
are
little
read
,
and
less
considered
:
And
indeed
the
Bulk
of
Mankind
is
so
made
,
that
there
is
no
working
on
them
,
but
by
moving
their
Affections
,
and
commanding
their
Esteem
.
It
cannot
be
denied
but
that
the
Council
of
Trent
established
the
Errors
of
Popery
in
such
a
manner
,
as
to
cut
off
all
possibility
of
ever
treating
,
or
reuniting
with
them
;
since
those
Decisions
,
and
their
Infallibility
,
which
is
their
Foundation
,
are
now
so
twisted
together
,
that
they
must
stand
and
fall
together
:
Yet
they
established
such
a
Reformation
in
Discipline
,
as
may
make
Churches
that
pretend
to
a
more
Glorious
Title
,
justly
ashamed
.
For
tho
,
there
are
such
Reserves
made
for
the
Plenitude
of
the
Papal
Authority
,
that
in
great
instances
,
and
for
a
Favourite
,
all
may
be
broke
through
;
yet
the
most
notorious
Abuses
are
so
struck
at
,
and
this
has
been
in
many
places
so
effectually
observed
,
chiefly
where
they
knew
that
their
Deportment
was
looked
into
,
and
watched
over
by
Protestants
,
that
it
must
be
acknowledged
,
that
the
cry
of
the
Scandals
of
Religious
Houses
is
much
laid
:
And
tho'
there
is
still
much
Ignorance
●mong
their
Mass-Priests
;
yet
their
Parish-Priests
are
generally
another
sort
of
men
:
They
are
well
instructed
in
their
Religion
;
lead
regular
Lives
,
and
perform
their
Parochial
Duties
with
a
most
wonderful
diligence
:
They
do
not
only
say
Mass
,
and
the
other
publick
Functions
daily
,
but
they
are
almost
perpetually
imploying
themseves
in
the
several
parts
of
their
Cures
:
Instructing
the
Youth
,
hearing
Confessions
,
and
visiting
the
Sick
:
and
besides
all
this
,
they
are
under
the
constant
obligation
of
the
Breviary
:
There
is
no
such
thing
as
Non-residence
or
Plurality
,
to
be
heard
of
in
whole
Countries
of
that
Communion
;
and
though
about
Cathedrals
,
and
in
Greater
Cities
,
the
vast
number
of
Priests
,
gives
still
great
and
just
occasion
to
censure
;
yet
the
Parish-Priests
have
almost
universally
recovered
the
Esteem
●f
the
People
:
They
are
no
more
disposed
to
think
ill
of
them
,
or
to
hearken
to
any
thing
that
may
give
them
a
just
cause
,
or
at
least
a
plausible
colour
for
departing
from
them
.
So
that
the
Reformation
that
Popery
hath
been
forced
to
make
,
has
in
a
great
measure
stopt
the
progress
of
the
Reformation
of
the
Doctrine
and
Worship
that
did
so
long
carry
every
thing
before
it
.
But
this
is
the
least
Melancholy
part
of
the
Account
that
may
be
given
of
this
matter
.
The
Reformers
began
that
blessed
Work
with
much
Zeal
;
they
and
their
first
Successors
carried
it
on
with
Learning
and
Spirit
:
They
were
active
in
their
Endeavours
,
and
constant
and
patient
in
their
Sufferings
;
and
these
things
turn'd
the
esteem
of
the
world
,
which
was
alienated
from
Popery
,
by
the
Ignorance
and
Scandals
of
the
Clergy
,
all
towards
them
:
But
when
they
felt
the
warmth
of
the
Protection
and
Encouragement
that
Princes
and
States
gave
them
,
they
insensibly
slackned
;
They
fell
from
their
First
Heat
and
Love
;
they
began
to
build
Houses
for
themselves
,
and
their
Families
,
and
neglected
the
House
of
God
:
They
rested
satisfied
with
their
having
reformed
the
Doctrine
and
Worship
;
but
did
not
study
to
reform
the
Lives
and
Manners
of
their
People
:
And
while
in
their
Offices
they
lamented
the
not
having
a
Publick
Discipline
in
the
Church
,
as
it
was
in
the
Primitive
Times
;
They
have
either
made
no
attempts
at
all
,
or
at
least
very
faint
ones
for
restoring
it
.
And
thus
,
while
Popery
has
purified
it self
from
many
former
Abuses
,
Reformed
Churches
have
added
new
ones
to
the
old
,
that
they
still
retain
,
and
are
fond
of
.
Zeal
in
Devotion
,
and
Diligence
in
the
Pastoral
Care
,
are
fallen
under
too
visible
and
too
scandalous
a
decay
.
And
whereas
the
understanding
of
the
Scriptures
,
and
an
Application
to
that
Sacred
Study
,
was
at
first
the
distinguishing
Character
of
Protestants
,
for
which
they
were
generally
nicknamed
Gospellers
;
These
Holy
Writings
are
now
so
little
studied
,
that
such
as
are
obliged
to
look
narrowly
into
the
matter
,
find
great
cause
of
regret
and
lamentation
,
from
the
gross
Ignorance
of
such
as
either
are
in
Orders
,
or
that
pretend
to
be
put
in
them
.
But
the
most
Capital
and
Comprehensive
of
all
Abuses
,
is
,
That
the
false
Opinion
of
the
worst
Ages
of
Popery
,
that
made
the
chief
,
if
not
the
only
obligation
of
Priests
to
be
the
performing
Offices
;
and
judged
,
that
if
these
were
done
,
the
chief
part
of
their
Business
was
also
done
,
by
which
the
Pastoral
Care
came
to
be
in
a
great
measure
neglected
,
does
continue
still
to
leaven
us
:
While
men
imagine
that
their
whole
work
consists
in
Publick
Functions
,
and
so
reckon
,
that
if
they
either
do
these
themselves
,
or
procure
and
hire
another
person
in
Holy
Orders
to
do
them
,
that
then
they
answer
the
Obligation
that
lies
on
them
:
And
thus
the
Pastoral
Care
,
the
Instructing
,
the
Exhorting
,
the
Admonishing
and
Reproving
,
the
directing
and
conducting
,
the
visiting
and
comforting
the
People
of
the
Parish
,
is
generally
neglected
:
while
the
Incumbent
does
not
think
fit
to
look
after
it
,
and
the
Curate
thinks
himself
bound
to
nothing
but
barely
to
perform
Offices
according
to
agreement
.
It
is
chiefly
on
design
to
raise
the
sense
of
the
Obligations
of
the
Clergy
to
the
Duties
of
the
Pastoral
Care
,
that
this
Book
is
written
.
Many
things
do
concur
in
our
present
Circumstances
,
to
awaken
us
of
the
Clergy
,
to
mind
and
do
our
duty
with
more
zeal
and
application
than
ever
.
It
is
very
visible
that
in
this
present
Age
,
the
Reformation
is
not
only
at
a
stand
,
but
is
going
back
,
and
grows
sensibly
weaker
and
weaker
.
Some
Churches
have
been
plucked
up
by
the
roots
;
and
brought
under
a
total
desolation
and
dispersion
;
and
others
have
fallen
under
terrible
oppressions
and
shakings
.
We
have
seen
a
Design
formed
and
carried
on
long
,
for
the
utter
destruction
of
that
Great
Work.
The
Clouds
were
so
thick
gathered
over
us
,
that
we
saw
we
were
marked
out
for
destruction
:
And
when
that
was
once
compass●d
,
our
E●emies
saw
well
enough
,
that
the
rest
of
their
Designs
would
be
more
easily
brought
about
.
It
is
true
,
our
Enemies
intended
to
se●
us
one
upon
another
by
turns
,
to
make
us
do
half
their
work
;
and
to
have
still
an
abused
Party
among
us
ready
to
carry
on
their
〈◊〉
;
for
they
thought
it
too
bold
an
Attempt
,
to
fall
upon
all
at
once
;
but
while
they
were
thus
shifting
Hands
,
it
pleased
God
to
cut
them
short
in
their
Designs
;
and
to
blast
that
part
of
them
in
which
we
were
concerned
,
so
entirely
,
that
now
they
carry
them
on
more
barefacedly
:
and
drive
at
Conquest
,
which
is
at
one
stroke
to
destroy
our
Church
and
Religion
,
our
Laws
and
our
Properties
.
In
this
critical
state
of
things
,
we
ought
not
only
to
look
at
the
Instruments
of
the
Calamities
that
have
fallen
so
heavily
on
so
many
Protestant
Churches
,
and
of
the
Dangers
that
hang
over
the
rest
;
but
we
ought
chiefly
to
look
up
to
that
God
,
who
seems
to
be
provoked
at
the
whole
Reformation
;
because
they
have
not
walked
suitably
to
the
Light
that
they
have
so
long
enjoyed
,
and
the
Blessings
which
had
been
so
long
continued
to
them
;
but
have
corrupted
their
ways
before
him
.
They
have
lost
the
Power
of
Religion
,
while
they
have
seemed
to
magnify
the
Form
of
it
,
and
have
been
zealous
for
Opinions
and
Customs
;
and
therefore
God
has
in
his
wrath
,
taken
even
that
Form
from
them
,
and
has
loathed
their
Solemn
Assemblies
;
and
brought
them
under
a
famine
of
the
Word
of
the
Lord
,
which
they
had
so
much
despised
.
While
these
things
are
so
,
and
while
we
find
that
we
our selves
,
are
as
a
brand
pluck'd
out
of
the
fire
,
which
may
be
thrown
back
into
it
again
,
if
we
are
not
allarmed
by
the
just
,
but
unsearchable
Judgments
of
God
,
which
have
wasted
other
Churches
so
terribly
,
while
they
have
only
frighted
us
;
what
is
more
evident
,
than
that
the
present
state
of
things
,
and
the
signs
of
the
times
,
call
aloud
upon
the
whole
Nation
to
bring
forth
fruits
meet
for
repentance
?
since
the
ax
is
laid
to
the
root
of
the
tree
.
And
as
this
indeed
concerns
the
body
of
the
Nation
,
so
we
who
are
the
Priests
and
Ministers
of
the
Lord
,
are
under
more
particular
Obligations
,
first
to
look
into
our
own
ways
,
and
to
reform
whatsoever
is
amiss
among
us
,
and
then
to
be
Intercessors
for
the
People
,
committed
to
our
Charge
:
to
be
mourning
for
their
Sins
,
and
by
our
secret
Fastings
and
Prayers
,
to
be
standing
in
those
Breaches
which
our
crying
Abominations
have
made
:
and
so
to
be
averting
those
Judgments
,
which
may
be
ready
to
break
in
upon
us
;
and
chiefly
to
be
lifting
up
our
voices
like
Trumpets
,
to
shew
our
people
their
transgressions
.
To
be
giving
them
faithful
warning
,
from
which
we
may
expect
this
blessed
success
,
that
we
may
at
least
gain
upon
such
a
number
,
that
for
their
sakes
,
God
,
who
will
not
slay
the
righteous
with
the
wicked
,
may
be
yet
entreated
for
our
sins
;
and
that
the
Judgments
which
hang
over
us
,
being
quite
dissipated
,
his
Gospel
,
together
with
Peace
and
Plenty
,
may
still
dwell
among
us
,
and
may
shine
from
us
,
with
happy
Influences
to
all
the
ends
of
the
Earth
.
And
even
such
Pastors
as
shall
faithfully
do
their
duty
,
but
without
any
success
,
may
depend
upon
this
,
that
they
shall
save
their
own
souls
;
and
shall
have
a
distinguished
fate
,
if
we
should
happen
to
fall
under
a
common
Calamity
:
they
having
on
them
not
only
the
mark
of
Mourners
and
Intercessors
,
but
of
faithful
Shepherds
:
Whereas
if
an
overflowing
Scourge
should
break
in
upon
us
,
we
have
all
possible
reason
,
both
from
the
Judgments
of
God
,
and
the
present
scituation
of
Affairs
,
to
believe
that
it
will
begin
at
the
Sanctuary
,
at
those
who
have
profaned
the
holy
things
;
and
have
made
the
daily
Sacrifice
to
be
loathed
.
There
is
another
,
and
perhaps
yet
a
more
dismal
Character
of
the
present
state
of
the
Age
,
that
calls
on
the
Clergy
,
to
consider
well
both
their
own
deportment
,
and
the
Obligations
that
lie
upon
them
;
which
is
the
growing
Atheism
and
Impiety
,
that
is
daily
gaining
ground
,
not
only
among
us
,
but
indeed
all
Europe
over
.
There
is
a
Circulation
observed
in
the
general
Corruptions
of
Nations
:
sometimes
Ignorance
and
Brutality
overruns
the
World
,
that
makes
way
for
Superstition
and
Idolatry
:
When
Mankind
is
disgusted
with
these
,
then
fantastical
and
Enthusiastical
Principles
,
and
under
these
hypocritical
Practises
have
their
course
;
these
being
seen
through
,
give
grea●
occasions
to
profaness
,
and
with
that
,
Atheism
,
and
a
di●belief
of
all
Religion
,
at
least
of
all
Revealed
Religion
,
is
nourished
:
and
that
is
very
easily
received
by
depraved
Minds
,
but
very
hardly
rooted
out
of
them
:
For
though
it
is
very
easie
to
beat
an
Enquirer
into
things
,
out
of
all
speculative
Atheism
;
yet
when
a
disbelief
of
Sacred
Matters
,
and
a
profane
Contempt
of
them
,
has
once
vitiated
ones
mind
,
it
is
a
very
extraordinary
thing
,
and
next
to
miraculous
,
to
see
such
an
one
reduced
.
Now
this
I
am
forced
to
declare
,
That
having
had
much
free
Conversation
with
many
that
have
been
fatally
corrupted
that
way
,
they
have
very
often
owned
to
me
,
that
nothing
promoted
this
so
much
in
them
,
as
the
very
bad
Opinion
which
they
took
up
of
all
Clergy-men
of
all
sides
:
They
did
not
see
in
them
that
strictness
of
life
,
that
contempt
of
the
World
,
that
Zeal
,
that
Meekness
,
Humility
and
Charity
;
that
Diligence
and
Earnestness
,
with
relation
to
the
great
Ttuths
of
the
Christian
Religion
,
which
they
reckoned
they
would
most
certainly
have
,
if
they
themselves
firmly
believed
it
:
Therefore
they
concluded
,
that
those
,
whose
business
it
was
more
strictly
to
enquire
into
the
truth
of
their
Religion
,
knew
that
it
was
not
so
certain
,
as
they
themselves
,
for
other
ends
,
endeavoured
to
make
the
World
believe
it
was
:
And
that
,
tho
for
carrying
on
of
their
own
Authority
or
Fortunes
,
which
in
one
word
,
they
call
their
Trade
,
they
seemed
to
be
very
positive
in
affirming
the
Truth
of
their
Doctrines
;
yet
they
in
their
own
hearts
did
not
believe
it
,
since
they
lived
so
little
suitable
to
it
,
and
were
so
much
set
on
raising
themselves
by
it
;
and
so
little
on
advancing
the
Honour
of
their
Profession
,
by
an
exemplary
Piety
,
and
a
Shining
Conversation
.
This
is
a
thing
not
to
be
answered
by
being
angry
at
them
for
saying
it
,
or
by
reproaching
such
as
repeat
it
,
as
if
they
were
Enemies
to
the
Church
;
these
Words
of
Heat
and
Faction
signifying
nothing
to
work
upon
,
or
convince
any
.
For
how
little
strength
soever
there
may
be
in
this
,
as
it
is
made
an
Argument
,
it
is
certainly
so
strong
a
prejudice
,
that
nothing
but
a
real
Refutation
of
it
,
by
the
eminent
Vertues
and
Labours
of
many
of
the
Clergy
,
will
ever
conquer
it
.
To
this
,
as
a
Branch
or
Part
of
it
,
another
consideration
from
the
present
State
of
things
is
to
be
added
,
to
call
upon
the
Clergy
to
set
about
the
Duties
of
their
Calling
;
and
that
is
,
the
contempt
they
are
generally
fallen
under
,
the
Injustice
they
daily
meet
with
,
in
being
denied
their
Rights
,
and
that
by
some
out
of
Principle
,
and
by
others
out
of
downright
and
undisguised
Sacriledge
.
I
know
a
great
deal
of
this
is
too
justly
,
and
too
truly
to
be
cast
on
the
Poverty
of
the
Clergy
:
But
what
can
we
say
,
when
we
find
often
the
poorest
Clarks
in
the
Richest
Livings
?
whose
Incumbents
not
content
to
devour
the
Patrimony
of
the
Church
,
while
they
feed
themselves
,
and
not
the
Flock
out
of
it
;
are
so
scandalously
hard
in
their
Allowance
to
their
Curates
,
as
if
they
intended
equally
to
starve
both
Curate
and
People
:
And
is
it
to
be
supposed
,
that
the
People
will
think
themselves
under
a
very
strict
obligation
of
Conscience
,
to
pay
religiously
all
that
is
due
to
one
,
who
seems
to
think
himself
under
no
obligation
to
labour
for
it
.
And
since
it
is
a
Maxim
founded
upon
Natural
Equity
,
That
the
Benefice
is
given
for
the
Office
;
men
will
not
have
great
Scruples
in
denying
the
Benefice
,
where
the
Office
is
neglected
,
or
ill
performed
.
And
as
for
the
too
common
Contempt
that
is
brought
on
the
Clergy
,
how
guilty
soever
those
may
be
,
who
out
of
hatred
to
their
Profession
,
despise
them
for
their
works
sake
;
yet
we
who
feel
our selves
under
these
Disadvantages
,
ought
to
reflect
on
those
Words
of
the
Prophet
,
and
see
how
far
they
are
applicable
to
us
;
The
Priests
lips
should
keep
Knowledge
,
and
they
should
seek
the
Law
at
his
mouth
,
for
he
is
the
Messenger
of
the
Lord
of
Hosts
.
But
ye
are
departed
out
of
the
way
,
ye
have
caused
many
to
stumble
at
the
Law
:
Therefore
have
I
also
made
you
contemptible
and
base
before
all
the
People
;
according
as
ye
have
not
kept
my
ways
,
but
have
been
partial
in
my
Law.
If
we
studied
to
honour
God
,
and
so
to
do
honour
to
our
Profession
,
we
might
justly
hope
that
he
would
raise
it
again
to
that
credit
which
is
due
to
it
;
and
that
he
would
make
even
our
Enemies
to
be
at
peace
with
us
,
or
at
least
afraid
to
hurt
or
offend
us
.
And
in
this
we
have
good
reason
to
rest
assured
;
since
we
do
not
find
many
Instances
of
Clergy-men
,
who
live
and
labour
,
who
preach
and
visit
as
they
ought
to
do
,
that
are
under
any
Eminent
Degrees
of
Contempt
:
If
some
do
despise
those
that
are
faith●ul
to
their
Trust
,
yet
they
must
do
●t
secretly
;
they
dare
not
shew
●t
,
as
long
as
their
Deportment
procures
them
the
Esteem
,
which
we
must
confess
does
generally
follow
true
Worth
,
and
hearty
Labours
in
the
Ministry
.
These
are
things
of
such
consequence
,
that
it
may
seem
a
Consideration
too
full
of
ill
Nature
,
of
Emulation
,
and
of
Jealousie
,
if
I
should
urge
upon
the
Clergy
the
Divisions
and
Separation
that
is
formed
among
us
;
though
there
is
a
terrible
Word
in
the
Prophet
,
that
belongs
but
too
evidently
to
this
likewise
;
The
Pastors
are
become
brutish
,
and
have
not
sought
the
Lord
;
therefore
they
shall
not
prosper
,
and
all
their
Flocks
shall
be
scattered
.
If
we
led
such
Exemplary
Lives
,
as
became
our
Character
,
if
we
applied
our selves
wholly
to
the
Duties
of
our
Profession
,
if
we
studied
to
out-live
,
and
outlabour
those
that
divide
from
us
;
we
might
hope
by
the
Blessing
of
God
,
so
far
to
overcome
their
Prejudices
,
and
to
gain
both
upon
their
Esteem
and
Affections
,
that
a
very
small
matter
might
go
a
great
way
towards
the
healing
of
those
Wounds
,
which
have
so
long
weakned
and
distracted
us
.
Speculative
Arguments
do
not
reach
the
Understandings
of
the
gre●ter
part
,
who
are
only
capable
of
sensible
ones
:
and
the
strongest
Reasonings
will
not
prevail
,
till
we
first
force
them
to
think
the
better
of
our
Church
,
for
what
they
see
in
our selves
,
and
make
them
wish
to
be
of
a
Communion
,
in
which
they
see
so
much
●●uth
,
and
unaffected
Goodness
and
Worth
:
When
they
are
once
brought
so
far
,
it
will
be
easy
to
comp●ss
all
the
rest
:
If
we
did
ge●e●ally
mind
our
Duties
,
and
discharge
them
fai●hfully
,
this
would
prepare
such
as
mean
well
in
their
Separation
from
us
,
to
consider
better
of
the
Grounds
on
which
they
maintain
it
▪
And
that
will
best
enforce
the
Arguments
that
we
have
to
lay
before
them
.
And
as
for
such
as
divide
from
us
with
bad
Designs
,
and
an
unrelenting
Spite
,
they
will
have
a
small
party
,
and
a
feeble
support
,
if
there
were
no
more
occasion
given
to
work
on
the
Affections
of
the
People
,
by
our
Errours
and
Disorders
.
If
then
either
the
sense
of
the
Wrath
of
God
,
or
the
desire
of
his
Favour
and
Protection
;
if
Zeal
for
our
Church
and
Countrey
;
if
a
sense
of
the
progress
of
Atheism
and
●rreligion
;
if
the
contempt
that
falls
on
us
,
and
the
Injustices
that
are
daily
done
us
;
if
a
desire
to
heal
and
unite
,
to
purifie
and
perfect
this
our
Church
:
If
either
the
Concerns
of
this
World
,
or
of
the
nex●
,
can
work
upon
us
,
and
affect
us
,
all
these
things
concur
to
call
on
us
,
to
apply
our
utmost
Care
and
Industry
to
raise
the
Honour
of
our
Holy
Profession
,
to
walk
worthy
of
it
,
to
perform
the
Engagements
that
we
came
under
at
the
Altar
,
when
we
were
dedicated
to
the
Service
of
God
,
and
the
Church
;
and
in
all
things
both
to
adorn
our
Religion
,
and
our
Church
.
It
is
not
our
boasting
that
the
Church
of
England
is
the
best
reformed
,
and
the
best
constituted
Church
in
the
world
,
that
will
signifie
much
to
convince
others
:
We
are
too
much
Parties
to
be
believed
in
our
own
Cause
.
There
was
a
Generation
of
men
that
cried
,
The
Temple
of
the
Lord
,
the
Temple
of
the
Lord
,
as
loud
as
we
can
cry
,
The
Church
of
England
,
the
Church
of
England
:
When
yet
by
their
sins
they
were
pulling
it
down
:
and
kindling
that
Fire
which
consumed
it
.
●t
will
have
a
better
grace
to
see
others
boast
of
our
Church
,
from
what
they
observe
in
us
,
than
for
us
to
be
c●ying
it
up
with
our
words
,
when
our
deeds
do
decry
it
.
Our
Enemies
will
make
severe
Inferences
from
them
;
and
our
Pretensions
will
be
thought
vain
and
impudent
things
,
as
long
as
our
Lives
contradict
them
.
It
was
on
design
to
raise
in
myself
and
in
others
,
a
deep
sense
of
the
obligations
that
we
lie
under
,
of
the
Duties
of
our
Functions
;
of
the
extent
of
them
,
and
of
the
Rewards
that
follow
them
,
and
to
observe
the
proper
Methods
of
performing
them
,
so
as
they
may
be
of
the
greatest
advantage
both
to
our selves
and
others
,
that
I
have
entred
on
these
Meditations
.
They
have
been
for
many
years
the
chief
Subjects
of
my
Thoughts
:
If
few
have
writ
on
them
among
us
,
yet
we
have
St.
Gregory
Nazianzen
's
Apologetick
,
Saint
Chrysostom's
Books
of
the
Priesthood
,
Gregory
the
Great
's
Pastoral
,
and
Bernard's
Book
of
Consideration
,
among
the
Ancients
,
and
a
very
great
number
of
Excellent
Treatises
,
writ
lately
in
France
upon
them
.
I
began
my
Studies
in
Divinity
with
reading
these
,
and
I
never
yet
grew
weary
of
them
;
they
raise
so
many
Noble
Designs
,
they
offer
such
Schemes
,
and
carry
so
much
of
unction
and
life
in
them
,
that
I
hope
an
imperfect
Ess●y
this
way
may
have
some
effec●
.
For
the
Searcher
of
hearts
knows
,
I
have
no
Design
in
it
,
save
this
of
stirring
up
in
my self
and
others
,
the
gift
which
was
gi●en
by
the
Imposition
of
hands
.
OF
THE
Pastoral
Care.
CHAP.
I.
Of
the
Dignity
of
Sacred
Imployments
,
and
the
Names
and
Designations
given
to
them
in
Scripture
.
HOW
low
soever
the
Esteem
of
the
Clergy
may
be
sunk
in
a
profane
and
corrupt
Age
,
and
how
much
soever
the
Errors
and
Disorders
of
Clergy-men
may
have
contributed
to
bring
this
not
only
upon
themselves
,
but
upon
others
who
deserve
better
,
but
are
unhappy
in
being
mixed
with
so
much
ill
Company
;
yet
certainly
if
we
either
consider
the
nature
of
things
in
themselves
,
or
the
value
that
is
set
on
that
Profession
,
in
the
Scriptures
,
it
will
appear
that
it
ought
to
be
considered
at
another
rate
than
it
is
.
As
much
as
the
Soul
is
better
than
the
Body
,
and
as
much
as
the
purifying
and
perfecting
the
Soul
is
preferable
to
all
those
Mechanical
Imployments
which
relate
to
the
Body
,
and
as
much
as
Eternity
is
more
valuable
than
this
short
and
transitory
Life
;
so
much
does
this
Imployment
excel
all
others
.
A
Clergy-man
,
by
his
Character
and
design
of
life
,
ought
to
be
a
man
separated
from
the
Cares
and
Concerns
of
this
World
,
and
dedicated
to
the
study
and
meditation
of
Divine
matters
.
Whose
Conversation
ought
to
be
a
Pattern
for
others
;
a
constant
Preaching
to
his
People
:
who
ought
to
offer
up
the
Prayers
of
the
People
in
their
name
,
and
as
their
mouth
to
God
;
who
ought
to
be
praying
and
interceding
for
them
in
secret
,
as
well
as
officiating
among
them
in
publick
:
who
ought
to
be
distributing
among
them
the
Bread
of
life
,
the
Word
of
God
;
and
to
be
dispensing
among
them
the
sacred
Rites
,
which
are
the
Badges
,
the
Union
,
and
the
Supports
of
Christians
.
He
ought
to
admonish
,
to
reprove
,
and
to
comfort
them
,
not
only
by
his
general
Doctrine
in
his
Sermons
,
but
from
House
to
House
;
that
so
he
may
do
these
things
more
home
and
effectually
,
than
can
be
done
from
the
Pulpit
.
He
is
to
watch
over
their
Souls
,
to
keep
them
from
error
,
and
to
alarm
them
out
of
their
sins
,
by
giving
them
warning
of
the
Judgments
of
God
;
to
visit
the
sick
,
and
to
prepare
them
for
the
Judgment
and
life
to
come
.
This
is
the
Function
of
a
Clergy-man
;
who
that
he
may
perform
all
these
Duties
with
more
advantage
,
and
better
effect
,
ought
to
behave
himself
so
well
,
that
his
own
Conversation
may
not
only
be
without
offence
,
but
be
so
exemplary
,
that
his
People
may
have
reason
to
conclude
,
that
he
himself
does
firmly
believe
all
those
things
which
he
proposes
to
them
:
that
he
thinks
himself
bound
to
follow
all
those
Rules
that
he
sets
them
;
and
that
they
may
see
such
a
serious
spirit
of
Devotion
in
him
,
that
from
thence
they
may
be
induced
to
believe
,
that
his
chief
design
among
them
,
is
to
do
them
good
,
and
to
save
their
Souls
:
which
may
prepare
them
so
to
esteem
and
love
him
,
that
they
may
not
be
prejudiced
against
any
thing
that
he
does
and
says
in
publick
,
by
any
thing
that
they
observe
in
himself
in
secret
.
He
must
also
be
imploying
himself
so
well
in
his
private
Studies
,
that
from
thence
he
may
be
furnished
with
such
a
variety
of
lively
thoughts
,
divine
meditations
,
and
proper
and
noble
expressions
,
as
may
enable
him
to
discharge
every
part
of
his
duty
,
in
such
a
manner
,
as
may
raise
not
so
much
his
own
reputation
,
as
the
credit
of
his
Function
,
and
of
the
great
Message
of
Reconciliation
that
is
committed
to
his
charge
:
Above
all
Studies
,
he
ought
to
apply
himself
to
understand
the
Holy
Scriptures
aright
;
to
have
his
memory
well
furnished
that
way
,
that
so
upon
all
occasions
,
he
may
be
able
to
enforce
what
he
says
out
of
them
,
and
so
be
an
able
Minister
of
the
New
Testament
.
This
is
in
short
the
Character
of
a
true
Clergy-man
,
which
is
to
be
more
fully
opened
and
enlarged
on
in
the
following
parts
of
this
Book
.
All
this
looks
so
great
and
so
noble
,
that
it
does
not
appear
necessary
to
raise
it
,
or
to
insist
on
it
more
fully
.
Indeed
it
speaks
its
own
dignity
so
sensibly
,
that
none
will
dispute
it
,
but
such
as
are
open
Enemies
to
all
Religion
in
general
,
or
to
the
Christian
Religion
in
particular
;
and
yet
even
few
of
these
,
are
so
entirely
corrupted
,
as
not
to
wish
that
External
Order
and
Policy
were
kept
up
among
men
,
for
restraining
the
Injustice
and
Violence
of
unruly
Appetites
and
Passions
;
which
few
,
even
of
the
Tribe
of
the
Libertines
,
seem
to
desire
to
be
let
loose
;
since
the
Peace
and
Safety
of
Mankind
,
require
that
the
World
be
kept
in
Method
,
and
under
some
Yoke
.
It
will
be
more
sutable
to
my
design
,
to
shew
how
well
this
Character
agrees
with
that
which
is
laid
down
in
the
Scriptures
concerning
these
Offices
.
I
shall
begin
first
with
the
Names
,
and
then
go
on
to
the
Descriptions
,
and
lastly
proceed
to
the
Rules
that
we
find
in
them
.
The
name
of
Deacon
,
that
is
now
appropriated
to
the
lowest
Office
in
the
Church
,
was
in
the
time
that
the
New
Testament
was
writ
,
used
more
promiscuously
:
For
the
Apostles
,
the
Evangelists
,
and
those
whom
the
Apostles
sent
to
visit
the
Churches
,
are
all
called
by
this
name
.
Generally
in
all
those
places
where
the
word
Minister
is
in
our
Translation
,
it
is
Deacon
in
the
Greek
,
which
signifies
properly
a
Servant
,
or
one
who
labours
for
another
.
Such
Persons
are
dedicated
to
the
immediate
Service
of
God
;
and
are
appropriated
to
the
Offices
and
Duties
of
the
Church
:
so
this
term
both
expresses
the
dignity
and
the
labour
of
the
Imployment
.
The
n●xt
●rder
carries
now
the
name
of
Presbyter
,
or
Elder
;
which
tho
at
first
it
was
applied
not
only
to
Bishops
,
but
to
the
Ap●s●l●s
themselves
;
yet
in
the
succeeding
Ages
,
it
came
to
be
appropriated
to
the
Second
Ra●k
of
the
Officers
in
the
Church
.
I●
either
signifies
a
Seniority
of
Age
,
or
of
〈◊〉
,
in
opposition
to
a
Neophite
or
Novice
,
one
newly
converted
to
the
Faith
;
but
by
common
P●actice
▪
as
Senate
or
Senator
,
being
at
first
given
to
Councellors
,
by
reason
of
their
Age
,
came
afterwards
to
be
a
Title
appropriate
to
them
;
so
the
T●tle
Presbyter
(
altered
in
pronunciation
to
be
in
English
,
Pri●st
)
or
Elder
being
a
Character
of
respect
,
denotes
the
Dignity
of
those
to
whom
it
belongs
:
But
since
St.
Paul
divides
this
Title
either
into
two
different
Ranks
,
or
into
two
different
Performances
of
the
Duties
of
the
same
Rank
,
those
that
rule
well
,
and
those
that
labour
in
Word
and
Doctrine
;
this
is
a
Title
that
speaks
both
the
Dignity
,
and
likewise
the
Duty
belonging
to
this
Function
.
The
Title
which
is
now
by
the
Custom
of
many
Ages
given
to
the
highest
Function
in
the
Church
,
of
Bishop
,
or
Inspector
,
and
Overseer
,
as
it
imports
a
Dignity
in
him
,
as
the
chief
of
those
who
labour
;
so
it
does
likewise
express
his
obligation
to
care
and
diligence
,
both
in
observing
,
and
overseeing
the
whole
Flock
,
and
more
specially
in
inspecting
the
Deportment
and
Labours
of
his
Fellow
Workmen
,
who
are
subordinate
to
him
in
the
constitution
of
the
Church
,
yet
ought
to
be
esteemed
by
him
in
imitation
of
the
Apostles
,
his
Brethren
,
his
Fellow-Labourers
,
and
Fellow-Servants
.
Next
to
the
Names
of
the
Sacred
Functions
,
I
shall
consider
the
other
Designations
and
Figures
,
made
use
of
to
express
them
.
The
most
common
is
that
of
Pastor
or
Shepherd
.
It
is
to
be
remembred
,
that
in
the
first
simplicity
of
Mankind
for
many
Ages
,
men
looked
after
their
own
Cattel
,
or
employed
their
Children
in
it
;
and
when
they
trusted
that
care
to
any
other
,
it
was
no
small
sign
of
their
Confidence
,
according
to
what
Iacob
said
to
Laban
.
The
care
of
a
good
Shepherd
was
a
Figure
then
so
well
understood
,
that
the
Prophet
expresses
God's
care
of
his
People
,
by
this
,
of
his
feeding
them
as
a
Shepherd
,
carrying
his
Lambs
in
his
Bosom
,
and
gently
leading
them
that
were
with
young
.
Christ
also
calls
himself
the
Good
Shepherd
,
that
knew
his
Sheep
,
and
did
not
as
a
hireling
,
fly
away
when
the
Wolf
came
,
but
laid
down
his
life
for
his
Sheep
.
This
then
being
so
often
made
use
of
in
both
Testaments
,
is
an
expression
of
the
great
Trust
committed
to
the
Clergy
,
which
likewise
supposes
a
great
,
a
constant
,
and
a
tender
care
in
looking
to
,
in
feeding
or
instructing
,
in
watching
over
,
and
guarding
the
Flock
against
Errors
and
Sins
,
and
their
being
ready
to
offer
themselves
to
the
first
Fury
of
Persecution
.
The
Title
of
Stewards
,
or
Dispensers
,
which
is
the
most
honourable
in
a
Household
,
is
also
given
to
them
.
These
assign
to
every
one
his
due
share
,
both
of
Labour
and
of
Provision
;
these
watch
over
them
,
and
have
the
care
and
order
of
the
other
Servants
assigned
to
them
.
So
in
this
great
Family
,
of
which
Christ
is
the
H●ad
,
the
Stewards
are
a
Post
of
great
Digni●y
,
but
also
of
much
Labour
,
they
ought
to
be
observing
the
rest
of
this
Houshold
,
that
they
may
be
faithful
in
the
distribution
,
and
so
encourage
,
admonish
,
reprove
or
censure
,
as
there
is
occasion
for
it
.
They
are
also
called
Ambassadors
,
and
that
upon
the
noblest
and
desirablest
Message
,
for
their
business
is
to
treat
of
P●ac●
between
God
and
Man
;
to
them
is
given
the
Word
or
Doctrine
of
Reconciliation
;
they
are
sent
by
Christ
,
and
do
speak
in
God's
Name
;
as
if
God
did
beseech
men
by
them
;
so
do
they
in
Christ's
stead
,
who
is
the
Mediator
,
press
men
to
be
reconciled
to
God
;
Words
of
a
very
high
sound
,
of
great
Trust
and
Dignity
,
but
which
import
likewise
great
obligations
.
An
Ambassador
is
very
solicitous
to
maintain
the
Dignity
of
his
Character
,
and
his
Master's
Honour
;
and
chiefly
to
carry
on
that
which
is
the
main
business
that
he
is
sent
upon
,
which
he
is
always
contriving
how
to
promote
:
So
if
the
Honour
of
this
Title
affects
us
as
it
ought
to
do
,
with
a
just
value
for
it
,
we
ought
at
the
same
time
to
consider
the
Obligations
that
accompany
it
,
of
living
suitable
to
it
,
answering
in
some
sort
,
the
Dignity
and
Majesty
of
the
King
of
kings
,
that
has
committed
it
to
us
;
and
of
labouring
with
all
possible
diligence
,
to
effectuate
the
great
Design
on
which
we
are
sent
;
The
reconciling
Sinners
to
God
:
The
Work
having
in
it self
a
proportion
to
the
Dignity
of
him
that
imploys
us
in
it
.
Another
,
and
yet
a
more
Glorious
Title
,
is
that
of
Angels
,
who
as
they
are
of
a
pure
and
sublime
Nature
,
and
are
called
a
Flaming
Fire
,
so
they
do
always
behold
the
face
of
our
Heavenly
Father
,
and
ever
do
his
will
,
and
are
also
Ministring
Spirits
,
sent
forth
to
minister
to
them
that
are
appointed
to
be
the
Heirs
of
Salvation
:
This
Title
is
given
to
Bishops
and
Pastors
;
and
as
if
that
were
not
enough
,
they
are
in
one
place
called
not
only
the
Messengers
or
Angels
of
the
Churches
,
but
also
the
Glory
of
Christ.
The
Natural
Importance
of
this
is
,
that
men
to
whom
this
Title
is
applied
,
ought
to
imitate
those
Heavenly
Powers
,
in
the
elevation
of
their
Souls
;
to
contemplate
the
Works
and
Glory
of
God
,
and
in
their
constant
doing
his
will
,
more
particularly
in
ministring
to
the
Souls
of
those
,
for
whom
the
great
Angel
of
the
Covenant
made
himself
a
Sacrifice
.
I
do
not
among
these
Titles
reckon
those
of
Rulers
or
Governours
,
that
are
also
given
to
Bishops
,
because
they
seem
to
be
but
another
Name
for
Bishops
,
whose
Inspection
was
a
Rule
and
Government
,
and
so
carried
in
its
signification
,
both
Authority
and
Labour
.
To
these
Designations
▪
that
carry
in
them
Characters
of
Honour
,
but
of
Honour
joyned
to
Labour
,
and
for
the
sake
of
which
the
Honour
was
due
,
according
to
that
,
esteem
them
very
highly
for
their
works
sake
;
I
shall
add
some
other
Designations
,
that
in
their
significations
carry
only
Labour
without
Honour
,
being
borrowed
from
Labours
that
are
hard
,
but
no
way
Honourable
.
They
are
often
called
Watchmen
,
who
used
to
stand
on
high
Towers
,
and
were
to
give
the
Alarm
,
as
they
saw
occasion
for
it
:
These
Men
were
obliged
to
a
constant
attendance
,
to
watch
in
the
Night
,
as
well
as
in
the
Day
:
So
all
this
being
applied
to
the
Clergy
,
imports
that
they
ought
to
be
upon
their
Watch-Tower
,
observing
what
Dangers
their
People
are
exposed
to
,
either
by
their
Sins
,
which
provoke
the
Judgments
of
God
;
or
by
the
Designs
of
their
Enemies
;
they
ought
not
by
a
false
respect
,
suffer
them
to
sleep
and
perish
in
their
Sins
;
but
must
denounce
the
Judgments
of
God
to
them
,
and
rather
incur
their
displeasure
by
their
freedom
,
than
suffer
them
to
perish
in
their
Security
.
St.
Paul
does
also
call
Church-men
by
the
Name
of
Builders
,
and
gives
to
the
Apostles
the
Title
of
Master-builders
;
this
imports
both
hard
and
painful
Labour
,
and
likewise
great
care
and
exactness
in
it
,
for
want
of
which
the
Building
will
be
not
only
exposed
to
the
injuries
of
Weather
,
but
will
quickly
tumble
down
;
and
it
gives
us
to
understand
,
that
those
who
carry
this
Title
,
ought
to
study
well
the
Great
Rule
,
by
which
they
must
carry
on
the
Interest
of
Religion
,
that
so
they
may
build
up
their
people
in
their
most
holy
Faith
,
so
as
to
be
a
Building
fitly
framed
together
.
They
are
also
called
Labourers
in
God's
Husbandry
,
Labourers
in
his
Vineyard
,
and
Harvest
,
who
are
to
sow
,
plant
and
water
,
and
to
cultivate
the
Soil
of
the
Church
.
This
imports
a
continual
return
of
daily
and
hard
Labour
,
which
requires
both
Pain
and
Diligence
.
They
are
also
called
Soldiers
,
men
that
did
war
and
fight
against
the
Powers
of
Darkness
.
The
Fatigue
,
the
Dangers
and
Difficulties
of
that
State
of
Li●e
ar●
so
well
understood
,
that
no
Application
is
necessary
to
make
them
more
sensible
.
And
thus
by
a
particular
enumeration
of
ei●her
the
more
special
names
of
these
O●●●ces
,
such
as
Deacon
,
Priest
and
Bishop
,
Rul●r
and
Governour
,
or
of
the
designa●ions
given
to
them
of
Shepherds
or
Pastors
,
Stewards
,
Ambassadors
and
Angels
,
it
appears
that
there
is
a
great
Dignity
belonging
to
them
,
but
a
Dignity
which
must
carry
labour
with
it
,
as
that
for
which
the
honour
is
due
:
The
other
Titles
of
Watchmen
,
Builders
,
Labourers
and
Soldiers
,
import
also
that
they
are
to
decline
no
part
of
their
duty
,
for
the
labour
that
is
in
it
,
the
dangers
that
may
follow
,
or
the
seeming
meanness
that
may
be
in
it
,
since
we
have
for
this
so
great
a
Rule
and
Pattern
set
us
by
our
Saviour
,
who
has
given
us
this
Character
of
himself
,
and
in
that
a
Rule
to
all
that
pretend
to
come
after
him
,
The
son
of
man
came
not
to
be
ministred
unto
,
but
to
minister
.
This
was
said
upon
the
proud
Contentions
that
had
been
among
his
Disciples
,
who
should
be
the
greatest
:
two
of
them
presuming
upon
their
near
relation
to
him
,
and
pretending
to
the
first
Dignity
in
his
Kingdom
;
upon
that
he
gave
them
to
understand
,
That
the
Dignities
of
his
Kingdom
were
not
to
be
of
the
same
nature
with
those
that
were
in
the
World.
It
was
not
Rule
or
Empire
to
which
they
were
to
pretend
;
The
Disciple
was
not
to
be
above
his
Lord
:
And
he
that
humbled
himself
to
be
the
last
and
lowest
in
his
Service
,
was
by
so
doing
,
really
the
first
.
He
himself
descended
●o
the
washing
his
Disciples
feet
;
which
〈◊〉
proposeth
to
their
imitation
;
and
that
came
in
latter
Ages
to
be
taken
up
by
Princes
,
and
acted
by
them
in
pageantry
:
But
the
plain
account
of
that
Action
,
is
,
That
it
was
a
Prophetical
Emblem
;
of
which
sort
we
find
several
Instances
both
in
Isaiah
,
Ieremy
and
Ezekiel
:
the
Prophet
doing
somewhat
that
had
a
mystical
signification
in
it
,
relating
to
the
Subject
of
his
Prophecy
:
So
that
our
Saviour's
washing
the
feet
of
his
Disciples
,
imported
the
Humility
,
and
the
descending
to
the
meanest
Offices
of
Charity
,
which
he
recommended
to
his
Followers
,
particularly
to
those
whom
he
appointed
to
preach
his
Gospel
to
the
World.
CHAP.
II.
Of
the
Rules
set
down
in
Scripture
for
those
that
minister
in
Holy
things
;
and
of
the
Corruptions
that
are
set
forth
in
them
.
I
Intend
to
write
with
all
possible
simplicity
,
without
the
affectations
of
a
strictness
of
Method
:
and
therefore
I
will
give
one
full
view
of
this
whole
matter
,
without
any
other
order
than
as
it
lies
in
the
Scriptures
:
and
will
lay
both
the
Rules
and
the
Reproofs
that
are
in
them
together
,
as
things
that
give
light
to
one
another
.
In
the
Law
of
M●ses
we
find
many
very
particular
Rules
given
for
the
washing
and
consecration
of
the
Priests
and
Levites
,
chiefly
of
the
Holy
Priest.
The
whole
Tribe
of
Levi
was
sanctified
and
separated
from
the
common
Labours
,
either
of
War
or
Tillage
:
and
tho
they
were
but
one
in
twelve
,
yet
a
tenth
of
all
was
appointed
for
them
:
they
were
also
to
have
a
large
share
of
another
tenth
;
that
so
they
might
be
not
only
delivered
from
all
cares
,
by
that
large
provision
that
was
made
for
them
,
but
might
be
able
to
relieve
the
necessities
of
the
Widows
and
Fatherless
,
the
Poor
and
the
Strangers
,
that
sojourned
among
them
;
and
by
their
bounty
and
charity
,
be
possessed
both
of
the
love
and
esteem
of
the
People
.
They
were
holy
to
the
Lord
;
they
were
said
to
be
sanctified
or
dedicated
to
God
;
and
the
Head
of
their
Order
carried
on
his
Mitre
this
Inscription
,
Holiness
to
the
Lord.
The
many
washings
that
they
were
often
to
use
,
chiefly
in
doing
their
Functions
,
carried
this
signification
in
them
,
that
they
were
appropriated
to
God
,
and
that
they
were
under
very
strict
obligations
to
a
high
degree
of
purity
;
they
might
not
so
much
as
mourn
for
their
dead
Relations
,
to
shew
how
far
they
ought
to
rise
above
all
the
concerns
of
flesh
and
bloo●
,
and
even
the
most
excusable
passions
of
human
nature
.
But
above
all
things
,
these
Rules
taught
them
,
with
what
exactness
,
decency
and
purity
they
ought
to
perform
those
Offices
that
belonged
to
their
Function
;
and
therefore
when
Aaron's
two
Sons
,
Nadab
and
Abihu
transgressed
the
Law
that
God
had
given
,
fire
came
out
from
the
Lord
,
and
devoured
them
;
and
the
reason
given
for
it
,
carries
in
it
a
perpetual
Rule
.
I
will
be
sanctified
in
all
them
that
dr●w
near
to
me
,
and
before
all
the
people
I
will
be
glorified
:
Which
import
,
that
such
as
minister
in
Holy
things
,
ought
to
behave
themselves
so
,
that
God's
Name
may
be
glorified
by
their
means
;
otherwise
,
that
God
will
glor●fy
himself
by
his
severe
Judgments
on
them
.
A
signal
Instance
of
which
we
do
also
find
in
Eli's
two
Sons
,
whose
Impieties
and
Defilements
,
as
they
made
the
People
to
abhor
the
offering
of
the
Lord
:
so
they
also
drew
down
,
not
only
heavy
Judgments
on
themselves
,
but
on
the
whole
House
of
Eli
;
and
indeed
on
the
whole
Nation
.
But
besides
the
attendance
which
the
Priests
and
Levites
were
bound
to
give
at
the
Temple
,
and
on
the
Publick
Service
there
,
they
were
likewise
obliged
to
study
the
Law
,
to
give
the
People
warning
out
of
it
,
to
instruct
them
in
it
,
and
to
conduct
them
,
and
watch
over
them
:
And
for
this
reason
they
had
Cities
assigned
them
in
all
the
Corners
of
the
Land
;
that
so
they
might
both
more
easily
observe
the
Manners
of
the
People
,
and
that
the
People
might
more
easily
have
recourse
to
them
.
Now
when
that
Nation
became
corrupted
both
by
Idolatry
and
Immorality
,
God
raised
up
Prophets
to
be
extraordinary
Monitors
to
them
;
to
declare
to
them
their
Sins
,
and
to
denounce
those
Judgments
which
were
coming
upon
them
,
because
of
them
;
we
find
the
silence
,
the
ignorance
,
and
the
corruption
of
their
Pastors
,
their
Shepherds
,
and
their
Watchmen
,
is
a
main
Article
of
their
Charge
;
so
Isaiah
tells
them
,
that
their
Watchmen
were
blind
,
ignorant
,
dumb
dogs
,
that
could
not
bark
;
sleeping
,
lying
down
,
and
loving
to
slumber
:
Yet
these
careless
Watchmen
were
covetous
and
insatiable
,
They
were
greedy
dogs
,
which
could
never
have
enough
;
Shepherds
they
were
,
that
could
not
understand
;
but
how
remiss
soever
they
might
be
in
God's
Work
,
they
were
careful
enough
of
their
own
:
They
all
looked
to
their
own
way
,
every
one
to
his
own
gain
from
his
quarter
.
They
were
,
no
doubt
,
exact
in
levying
their
Tythes
and
First-fruits
,
how
little
soever
they
might
do
for
them
,
bating
their
bare
attendance
at
the
Temple
,
to
officiate
there
;
so
guilty
they
were
of
that
reigning
Abuse
,
of
thinking
they
had
done
their
duty
,
if
they
either
by
themselves
,
or
by
Proxy
,
had
performed
their
Functions
without
minding
what
was
incumbent
on
them
,
as
W●tchmen
,
or
Shepherds
.
In
opposition
to
such
careless
and
corrupt
Guides
,
God
promises
to
his
People
,
To
set
Watch-men
over
them
that
should
never
hold
their
peace
day
nor
night
.
As
the
Captivity
drew
nearer
,
we
may
easily
conclude
,
That
the
Corruptions
both
of
Priest
and
People
increased
,
which
ripened
them
for
the
Judgments
of
God
,
that
were
kept
back
by
the
Reformations
which
H●zekiah
and
Iosiah
had
made
:
but
at
last
,
all
was
so
depraved
that
though
God
sent
two
Prophets
,
Ieremy
and
Ezekiel
,
to
prepare
them
for
that
terrible
Calamity
,
yet
this
was
only
to
save
some
few
among
them
;
for
the
Sins
of
the
Nation
were
grown
to
that
height
,
that
though
Moses
and
Samuel
,
Noah
,
Iob
and
Daniel
,
had
been
then
alive
,
to
intercede
for
them
,
yet
God
declared
that
he
would
not
hear
them
;
nor
spare
the
Nation
for
their
sakes
:
so
that
even
such
mighty
Intercessors
could
only
save
their
own
Souls
.
In
this
deplorable
state
we
shall
find
that
their
Priests
and
Pastors
had
their
large
share
.
The
Priests
said
not
,
Wh●re
is
the
Lord
?
They
that
handled
the
Law
,
knew
me
not
,
the
Pastors
also
transgressed
against
me
;
and
their
Corruption
went
so
far
,
that
they
had
not
only
false
Prophets
to
support
them
,
but
the
People
,
who
,
how
bad
soever
they
may
be
themselves
,
do
generally
hate
evil
Priests
,
grew
to
be
pleased
with
it
.
The
Prophets
prophecy
falsely
;
and
the
Priests
bear
rule
by
their
means
;
and
my
people
love
to
have
it
so
:
From
the
Prophet
even
to
the
Priest
,
every
one
dealt
falsly
.
And
upon
that
,
a
wo
is
denounced
against
the
Pastors
that
destroyed
and
scattered
the
sheep
of
God's
pasture
.
They
by
their
Office
ought
to
have
fed
the
People
;
but
instead
of
that
,
they
had
scattered
the
flock
,
and
driven
them
away
,
and
had
not
visited
them
:
both
Prophet
and
Priest
was
profane
;
their
wickedness
was
found
even
in
the
house
of
God.
In
opposition
to
all
which
,
God
promises
by
the
Prophet
,
that
he
would
set
Shepherds
over
them
,
that
should
feed
them
;
so
that
the
people
should
have
no
more
reason
to
be
afraid
of
their
Pastors
,
or
of
being
mis-led
by
them
;
and
he
promised
upon
their
return
from
the
Captivity
,
to
give
them
Pastors
according
to
his
own
heart
,
who
should
feed
them
with
knowledge
and
understanding
.
In
Ezekiel
we
find
the
solemn
and
severe
charge
given
to
Watch-men
,
twice
repeated
;
that
they
ought
to
warn
the
wicked
from
his
wickedness
;
otherwise
,
though
he
should
indeed
die
in
his
sin
,
God
would
require
his
blood
at
the
Watchman●
hand
;
but
if
he
gave
warning
,
he
had
by
so
doing
,
delivered
his
own
soul.
In
that
Prophecy
we
have
the
guilt
of
the
Priests
set
forth
very
heinously
.
Her
Priests
have
violated
my
Law
,
and
profaned
my
holy
things
;
they
have
put
no
difference
between
the
holy
and
profane
,
the
clean
,
and
the
unclean
,
and
have
hid
their
eyes
from
my
Sabbaths
;
the
effect
of
which
was
,
that
God
was
profaned
among
them
.
This
is
more
fully
prosecuted
in
the
34th
Chap.
which
is
all
addressed
to
the
Shepherds
of
Israel
,
Wo
be
to
the
Shepherds
of
Israel
,
that
do
feed
themselves
:
Should
not
the
Shepherds
feed
the
Flock
?
Ye
eat
the
fat
,
and
ye
cloath
you
with
the
Wool
,
ye
kill
them
that
are
fed
,
but
ye
feed
not
the
Flock
:
Then
follows
an
enumeration
of
the
several
sorts
of
troubles
that
the
people
were
in
,
under
the
Figure
of
a
Flock
,
to
shew
how
they
had
neglected
their
Duty
,
in
all
the
parts
and
instances
of
it
;
and
had
trusted
to
their
Authority
,
which
they
had
abused
to
Tyranny
and
Violenc●
▪
The
diseased
have
ye
not
strengthened
,
neither
have
ye
healed
that
which
was
sick
,
neither
have
ye
bound
up
that
which
was
broken
,
neither
have
ye
brought
again
that
which
was
driven
away
,
neither
have
ye
sought
that
which
was
lost
;
but
with
force
,
and
with
cruelty
have
ye
ruled
them
;
upon
which
follows
a
terrible
Expostulation
,
and
Denunciation
of
Judgments
against
them
:
I
am
against
the
Shepherds
,
saith
the
Lord
,
I
will
require
my
Flock
at
their
hands
,
and
cause
them
to
cease
from
feeding
the
flock
;
neither
shall
the
Shepherds
feed
themselves
any
more
.
And
in
the
44th
Chap
of
that
Prophecy
,
one
Rule
is
given
,
which
was
set
up
in
the
Primitive
Church
,
as
an
unalterable
Maxim
,
That
such
Priests
as
had
been
guilty
of
Idolatry
,
should
not
do
the
Office
of
a
Priest
any
more
,
nor
come
near
to
any
of
the
Holy
Things
,
or
enter
within
the
Sanctuary
,
but
were
still
to
bear
their
shame
:
They
might
minister
in
some
inferior
Services
,
such
as
keeping
the
Gates
,
or
slaying
the
Sacrifice
;
but
they
were
still
to
bear
their
Iniquity
.
I
have
past
over
all
that
occurs
in
these
Prophets
,
which
relates
to
the
false
Prophets
,
because
I
will
bring
nothing
into
this
Discourse
,
that
relates
to
Sins
of
another
Order
,
and
Nature
.
In
Daniel
we
have
a
noble
Expression
of
the
value
of
such
as
turn
men
to
Righteousness
,
That
they
shall
shine
as
the
Stars
,
for
ever
and
ever
.
In
Hosea
we
find
among
the
Sins
and
Calamities
of
that
time
,
this
reckoned
as
a
main
cause
of
that
horrid
Corruption
,
under
which
they
had
fallen
,
there
being
no
truth
,
no
mercy
,
nor
knowledge
of
God
in
the
land
,
which
was
defiled
by
swearing
,
lying
,
killing
,
stealing
and
committing
Adultery
.
My
people
are
destroyed
for
lack
of
knowledge
:
To
which
is
added
,
Because
thou
hast
rejected
knowledge
(
or
the
instructing
the
People
)
I
will
also
reject
thee
,
that
thou
shalt
be
no
Priest
to
me
;
seeing
thou
hast
forgot
the
Law
of
thy
God
;
I
will
also
forget
thy
children
.
That
corrupt
Race
of
Priests
attended
still
upon
the
Temple
,
and
offered
up
the
Sin-Offering
,
and
feasted
upon
their
Portion
;
which
is
wrong
rendred
,
They
eat
up
the
sin
of
my
people
;
for
sin
stands
there
as
in
the
Law
of
Moses
,
for
Sin
Offering
:
Because
of
the
advantage
this
brought
them
,
they
were
glad
at
the
abounding
of
Sin
;
which
is
expressed
by
their
setting
their
heart
,
or
lifting
up
their
Soul
to
their
iniquity
:
The
Conclusion
of
which
is
,
that
they
should
be
given
up
for
a
very
heavy
curse
,
of
,
Like
Priests
,
like
People
.
In
Ioel
we
find
the
Duty
of
the
Priests
and
Ministers
of
the
Lord
,
set
forth
in
times
of
great
and
approaching
Calamities
,
thus
,
They
ought
to
be
Intercessors
for
the
People
,
and
to
weep
between
the
Porch
and
the
Altar
;
and
say
,
Spare
thy
People
,
and
give
not
thine
heritage
to
reproach
,
that
the
Heathen
(
Strangers
and
Idolaters
)
should
rule
over
them
:
Wherefore
should
they
say
among
the
people
,
Where
is
their
God
?
There
is
in
Amos
,
a
very
black
Character
of
a
depraved
Priesthood
,
Their
Priests
teach
for
hire
,
and
their
Prophets
divine
for
money
.
These
were
the
forer
unners
of
the
destruction
of
that
Nation
:
But
though
it
might
be
expected
,
that
the
Captivity
should
have
purged
them
from
their
dross
,
as
it
did
indeed
free
them
from
all
inclinations
to
Idolatry
;
yet
other
Corruptions
had
a
deeper
root
.
We
find
in
Zechary
,
a
Curse
against
the
Idol
Shepherd
,
who
resembled
the
true
Shepherd
,
as
an
Idol
does
the
Original
:
But
he
was
without
sense
and
life
.
Wo
be
to
the
Idol
Shepherd
that
leav●th
the
Flock
:
The
Curse
is
figuratively
expressed
,
The
sword
shall
be
upon
his
arm
,
and
his
right
eye
:
(
the
things
that
he
valued
most
)
his
arm
shall
be
clean
dried
up
,
and
his
right
eye
shall
be
utterly
darkned
:
But
this
is
more
copiously
set
out
by
Malachi
,
in
an
Address
made
to
the
Priests
;
And
now
,
O
ye
Priests
,
this
Commandment
is
for
you
;
If
you
will
not
hear
,
and
if
you
will
not
lay
it
to
heart
,
to
give
Glory
unto
my
Name
,
I
will
even
send
a
curse
upon
you
,
and
I
will
curse
your
Blessings
;
yea
I
have
cursed
them
already
,
because
ye
do
not
lay
it
to
heart
—
Then
the
first
Covenant
with
the
Tribe
of
Levi
is
set
forth
;
My
Covenant
was
with
him
,
of
Life
and
Peace
:
The
Law
of
truth
was
in
his
mouth
,
and
iniquity
was
not
found
in
his
lips
:
he
walked
with
me
in
peace
and
equity
,
and
did
turn
many
from
their
iniquity
:
For
the
Priests
lips
should
preserve
knowledge
,
and
they
should
seek
the
Law
at
his
mouth
;
for
he
is
the
messenger
of
the
Lord
of
Hosts
:
All
this
sets
forth
the
state
of
a
pure
and
holy
Priesthood
:
But
then
follow
terrible
Words
;
But
ye
are
departed
out
of
the
way
,
ye
have
caused
many
to
stumble
at
the
Law
:
Ye
have
corrupted
the
Covenant
of
Levi
,
saith
the
Lord
of
Hosts
.
Th●r●fore
have
I
also
made
you
contemptible
,
and
b●s●
b●fore
all
the
people
;
according
as
ye
have
not
kept
my
ways
,
but
have
been
partial
in
the
Law.
Their
ill
example
made
many
loath
both
their
Law
,
and
their
Religion
:
They
had
corrupted
their
Institution
,
and
studied
by
a
gross
partiality
,
to
bring
the
people
to
be
exact
in
those
parts
of
the
Law
,
in
which
their
Wealth
,
or
their
Authority
was
concerned
;
while
they
neglected
the
more
essential
and
indispensible
Duties
.
Thus
far
have
I
gone
over
the
most
important
places
,
that
have
occurred
to
me
in
the
Old-Testament
,
relating
to
this
matter
;
upon
all
whcih
,
I
will
only
add
one
Remark
,
That
though
some
exception
might
be
made
to
those
●xpressions
,
that
import
the
Dignity
and
Sancti●ication
of
those
who
were
then
consecrated
to
the
Holy
Functions
,
as
parts
of
that
instituted
Religion
,
which
had
its
period
by
the
coming
of
Christ
;
yet
such
Passages
as
relate
to
Moral
Duties
,
and
to
the
Oblig●tions
that
arise
out
of
Natural
Religion
,
have
certainly
a
more
binding
force
,
and
ought
to
be
understood
and
exp●ained
in
●
m●●e
elevated
and
sublime
sense
,
under
th●
new
Dispensation
,
which
is
I●tern●l
and
S●ir●●ua●
,
compared
,
to
which
,
the
Old
is
c●lled
the
Letter
and
the
Flesh
:
Therefore
the
Obligations
of
the
Priests
,
under
the
Christian
Religion
,
to
a
holy
strictness
of
Life
and
Conversation
,
to
a
diligent
attendance
on
their
Flock
,
and
for
instructing
and
watching
over
them
,
must
all
be
as
much
higher
,
and
more
binding
,
as
this
New
Covenant
cancels
the
old
one
.
CHAP.
III.
Passages
out
of
the
New-Testament
,
relating
to
the
same
matter
.
THIS
General
Consideration
receives
a
vast
improvement
from
the
great
Example
that
the
Author
of
our
Religion
,
the
great
Bishop
and
Shepherd
of
our
Souls
has
set
us
;
who
went
about
,
ever
doing
good
,
to
whom
it
was
as
his
meat
and
drink
,
to
do
the
will
of
his
Father
that
sent
him
:
He
was
the
good
Shepherd
that
knew
his
Sheep
,
and
laid
down
his
Life
for
them
:
And
since
he
set
such
a
value
on
the
Souls
of
that
Flock
which
he
hath
redeemed
,
and
purchased
with
his
own
Blood
;
certainly
those
to
whom
he
has
committed
that
work
of
reconciliation
which
stood
himself
so
dear
,
ought
to
consider
themselves
under
very
strict
Obligations
,
by
that
charge
of
which
they
must
give
a
severe
account
at
the
great
day
,
in
which
the
Blood
of
all
those
who
have
perished
through
their
neglect
and
default
,
shall
be
required
at
their
hands
.
Yet
because
I
will
not
aggravate
this
Argument
unreasonably
,
I
will
make
no
use
of
those
passages
which
relate
immediately
to
the
Apostles
:
For
their
Function
being
ex●raordinary
,
as
were
also
the
Assistances
that
were
given
them
for
the
discharge
of
it
,
I
will
urge
nothing
that
belongs
properly
to
their
Mission
and
Duty
.
In
the
Character
that
the
Gospel
gives
of
the
Priests
and
Pharisees
of
that
time
,
we
may
see
a
just
and
true
Idea
,
of
the
Corruptions
into
which
a
bad
Clergy
is
apt
to
fall
;
they
studied
to
engross
the
knowledge
of
the
Law
to
themselves
;
and
to
keep
the
People
in
Ignorance
,
and
in
a
blind
dependance
upon
them
:
They
were
zealous
in
lesser
matters
,
but
neglected
the
great
things
of
the
Law
:
They
put
on
an
outward
appearance
of
strictness
,
but
under
that
there
was
much
rottenness
:
They
studied
to
make
Proselites
to
their
Religion
,
but
they
had
so
depraved
it
,
that
they
became
thereby
worse
men
than
before
:
They
made
great
shews
of
Devotion
,
of
Praying
,
and
Fasting
much
,
and
giving
Alms
:
But
all
this
was
to
be
seen
of
men
,
and
by
it
they
devoured
the
Estates
of
poor
and
simple
people
:
They
were
very
strict
in
observing
the
Traditions
and
Customs
of
their
Fathers
,
and
of
every
thing
that
contributed
to
their
own
Authority
or
Advantage
;
but
by
so
doing
they
made
void
the
Law
of
God
:
In
a
word
,
they
had
no
true
worth
in
themselves
,
and
hated
such
as
had
it
:
They
were
proud
and
spiteful
,
false
and
cruel
,
and
made
use
of
the
credit
they
were
in
with
the
people
,
by
their
complying
with
them
in
their
Vices
,
and
flatterring
them
with
false
hopes
to
set
them
on
to
destroy
all
those
who
discovered
their
Corruptions
,
and
whose
real
and
shining
worth
,
made
their
counterfeit
shew
of
it
the
more
conspicuous
and
odious
.
In
this
short
view
of
those
enormous
Disorders
,
which
then
reigned
amongst
them
,
we
have
a
full
Picture
of
the
corrupt
state
of
bad
Priests
,
in
all
Ages
and
Religions
,
with
this
only
difference
,
That
the
Priests
in
our
Saviour's
time
were
more
careful
and
exact
in
the
External
and
Visible
parts
of
their
Conversation
,
than
they
have
been
in
other
times
:
in
which
they
have
thrown
off
the
very
decencies
of
a
grave
and
sober
Deportment
.
But
now
to
go
on
with
the
Characters
and
Rules
that
we
find
in
the
New
Testament
:
our
Saviour
as
he
compared
the
Work
of
the
Gospel
,
in
many
parables
to
a
Field
and
Harvest
,
so
he
calls
those
whom
his
Father
was
to
send
▪
the
Labourers
in
that
Harvest
,
and
he
left
a
direction
to
all
his
Followers
to
pray
to
his
Father
that
he
would
send
Labourers
into
his
Harvest
.
Out
of
which
both
the
Vocation
and
Divine
Mission
of
the
Clergy
,
and
the
Prayers
of
the
Church
to
God
for
it
,
that
are
among
us
fixed
to
the
Ember
Weeks
,
have
been
gathered
by
many
pious
Writers
.
In
the
warnings
that
our
Saviour
gives
to
prepare
for
his
second
coming
,
we
find
the
Characters
of
good
and
bad
Clergy-men
stated
,
in
opposition
to
one
another
,
under
the
Figure
of
Stewards
,
the
good
are
both
wise
and
faithful
,
they
wait
for
his
coming
,
and
in
the
mean
while
are
dividing
to
every
one
of
their
fellow
Servants
his
portion
to
eat
in
due
Season
,
that
is
their
proportion
both
of
the
Doctrine
and
Mysteries
of
the
Gospel
,
according
to
their
several
capacities
and
necessities
:
but
the
bad
Stewards
are
those
who
put
the
evil
day
far
from
them
,
and
say
in
their
heart
the
Lord
declareth
his
coming
,
upon
which
they
eat
,
drink
,
and
are
drunken
:
they
indulge
their
sensual
Appetites
even
to
a
scandalous
excess
,
and
as
for
their
fellow
Servants
,
instead
of
feeding
,
of
instructing
,
or
watching
over
them
,
they
beat
them
:
they
exerci●e
a
Violent
and
Tyrannical
Authority
over
them
.
Their
state
in
the
next
World
is
represented
as
different
as
their
behaviour
in
this
was
,
the
one
shall
be
exalted
from
being
a
Steward
to
be
a
Ruler
over
the
Houshold
,
to
be
a
King
and
a
Priest
for
ever
unto
God
,
whereas
the
other
shall
be
cut
asunder
,
and
shall
have
his
portion
with
Vnbelievers
.
The
10
th
.
of
St.
Iohn
is
the
place
which
both
Fathers
,
and
more
modern
Writers
have
chiefly
made
use
of
to
shew
the
difference
between
good
and
bad
Pastors
.
The
good
Shepherds
enter
by
the
Door
,
and
Christ
is
this
Door
by
whom
they
must
enter
;
that
is
from
whom
they
must
have
their
Vocation
and
Mission
:
but
the
Thief
and
Rober
who
comes
to
kill
,
steal
,
and
de●●roy
,
climbeth
up
some
other
way
:
whatever
he
may
do
in
the
ritual
way
for
forms
sake
,
he
has
in
his
Heart
no
regard
to
Iesus
Christ
,
to
the
Honour
of
his
Person
,
the
Edification
of
his
Church
or
the
Salvation
of
Souls
;
he
intends
only
to
raise
and
enrich
himself
:
and
so
he
compasses
that
,
he
cares
not
how
many
Souls
perish
by
his
means
,
or
thorough
his
neglect
.
The
good
Shepherd
knows
his
Sheep
so
well
,
that
he
can
call
them
by
name
,
and
lead
them
out
and
they
hear
his
voice
:
but
the
Hireling
careth
not
for
the
Sheep
,
he
is
a
Stranger
to
them
,
they
know
not
his
voice
and
will
not
follow
him
.
This
is
urged
by
all
,
who
have
pressed
the
obligation
of
Residence
,
and
of
the
personal
Labours
of
the
Clergy
,
as
a
plain
divine
and
indispensable
precept
:
and
even
in
the
Council
of
Trent
,
tho'
by
the
Practices
of
the
Court
of
Rome
,
it
was
diverted
from
declaring
Residence
to
be
of
Divine
Right
,
the
decree
that
was
made
to
enforce
it
,
urges
this
place
to
shew
the
Obligation
to
it
.
The
good
Shepherd
feeds
the
Flock
,
and
looks
for
Pasture
for
them
;
and
is
ready
to
give
his
Life
for
the
Sheep
:
but
the
bad
Shepherd
is
represented
as
a
Hireling
that
careth
not
for
the
Flock
;
that
sees
the
Wolfe
coming
,
and
upon
that
leaveth
the
Sheep
and
flieth
.
This
is
,
it
is
true
a
Figure
,
and
therefore
I
know
it
is
thought
an
ill
way
of
reasoning
to
build
too
much
upon
figurative
Discourses
:
yet
on
the
other
hand
our
Saviour
having
delivered
so
great
a
part
of
his
Doctrine
in
Parables
,
we
ought
at
least
to
consider
the
main
Scope
of
a
Parable
:
and
may
well
build
upon
that
,
tho'
every
particular
Circumstance
in
it
cannot
bear
an
Argument
.
I
shall
add
but
one
passage
more
from
the
Gospels
,
which
is
much
made
use
of
,
by
all
that
have
writ
of
this
ma●●er
.
When
our
Saviour
confirmed
St.
Peter
in
his
Apostleship
,
from
which
he
had
fallen
by
his
denying
of
him
,
as
in
the
Charge
which
he
thrice
repeated
of
feeding
his
Lambs
and
his
Sheep
,
he
pursues
still
the
Figure
of
a
Shepherd
;
so
the
question
that
he
asked
preparatory
to
it
,
was
Simon
lovest
thou
me
more
than
these
,
from
which
they
justly
gather
,
that
the
Love
of
God
,
a
Zeal
for
his
Honour
,
and
a
preferring
of
that
to
all
other
things
whatsoever
,
is
a
necessary
and
indispensible
qualification
for
that
Holy
Imployment
;
which
distinguishes
the
true
Shepherd
from
the
Hireling
:
and
by
which
only
he
can
be
both
animated
and
fortified
,
to
go
through
with
the
labours
and
difficulties
,
as
well
as
the
dangers
and
sufferings
which
may
accompany
it
.
When
St.
Paul
was
leaving
his
last
charge
with
the
Bishops
that
met
him
at
Ephesus
,
he
still
makes
use
of
the
same
Metaphor
of
Shepherd
in
those
often
cited
words
,
Take
heed
to
your selves
and
to
all
the
Flock
over
which
the
Holy
Ghost
hath
made
you
Bishops
or
Overseers
,
to
feed
the
Church
of
God
,
which
he
hath
purchased
with
his
own
Blood.
The
words
are
solemn
,
and
the
consideration
enforcing
them
is
a
mighty
one
;
they
import
the
Obligations
of
the
Clergy
,
both
to
an
exactness
in
their
own
Deportment
,
and
to
earnest
and
constant
labours
,
in
imitation
of
the
Apostle
,
who
during
the
three
Years
of
his
stay
among
them
,
had
been
serving
God
with
all
humility
of
mind
with
many
tears
and
temptations
,
and
had
not
ceased
to
warn
every
one
both
night
and
day
,
with
tears
:
and
had
taught
them
both
publickly
,
and
from
House
to
House
:
Upon
which
he
leaves
them
,
calling
them
all
to
witness
that
he
was
pure
from
the
Blood
of
all
Men.
There
has
been
great
disputing
concerning
the
Persons
to
whom
these
words
were
addressed
;
but
if
all
Parties
had
studied
more
to
follow
the
Example
here
proposed
,
and
the
Charge
that
is
here
given
;
which
are
plain
and
easie
to
be
understood
,
then
to
be
contending
about
things
that
are
more
doubtful
;
the
good
Lives
and
the
faithful
Labours
of
Apostolical
Bishops
,
would
have
contributed
more
both
to
the
edifying
and
healing
of
the
Church
,
than
all
their
Arguments
or
Reasonings
will
ever
be
able
to
do
.
St.
Paul
reckoning
up
to
the
Romans
the
s●veral
Obligations
of
Christians
,
of
all
ranks
to
assiduity
and
diligence
,
in
their
callings
and
labours
,
among
others
he
numbers
these
,
Ministers
let
us
wait
on
our
ministring
▪
or
he
that
teacheth
on
teaching
,
he
that
ruleth
with
diligence
:
In
his
Epistle
to
the
Corinthians
,
as
he
states
the
Dignity
of
the
Clergy
in
this
,
that
they
ought
to
be
accounted
of
as
the
Ministers
of
Christ
,
and
Stewards
of
the
Mysteries
of
God.
He
adds
that
it
is
required
in
Stewards
that
a
Man
be
found
faithful
.
In
that
Epistle
,
he
sets
down
that
perpetual
Law
,
which
is
the
Foundation
of
all
the
Provision
that
has
been
made
for
the
Clergy
,
That
the
Lord
hath
ordained
that
they
which
preach
the
Gospel
should
live
of
the
Gospel
.
But
if
upon
that
,
the
Laity
have
looked
on
thems●lves
as
bound
to
appoint
so
plentiful
a
Supply
,
that
the
Clergy
might
have
whereon
to
live
at
their
ease
and
in
abundance
;
then
certainly
this
was
intended
that
they
being
freed
from
the
troubles
and
cares
of
this
World
,
might
attend
continually
on
the
Ministry
of
the
Word
of
God
and
on
Prayer
.
Those
who
do
that
Work
negligently
,
provoke
the
Laity
to
repent
of
their
bounty
and
to
defraud
them
of
it
.
For
certainly
there
are
no
such
Enemies
to
the
Patrimony
and
Rights
of
the
Church
,
as
those
who
eat
the
Fat
but
do
not
preach
the
Gospel
,
nor
feed
the
Flock
.
Happy
on
the
●ther
hand
are
they
,
to
whom
that
Character
,
which
the
Apostle
assumes
to
himself
,
and
to
Timothy
,
does
belong
;
Therefore
seeing
we
have
received
this
ministry
,
as
we
have
received
mercy
we
faint
not
:
but
have
renounced
the
hidden
things
of
dishonesty
,
not
walking
in
craftiness
,
nor
handling
the
Word
of
God
deceitfully
,
but
by
manifestation
of
the
Truth
,
commending
our selves
to
every
man's
Conscience
in
the
sight
of
God.
In
the
Epistle
to
the
Ephesians
,
we
have
the
ends
of
the
Institution
of
all
the
Ranks
of
Clergy-men
set
forth
in
these
words
.
He
gave
some
Apostles
,
and
some
Prophets
,
and
some
Evangelists
,
and
some
Pastors
and
Teachers
:
for
the
perfecting
of
the
Saints
▪
for
t●e
Work
of
the
Ministry
,
for
the
edifying
the
Body
of
Christ
:
till
we
all
come
i●
the
Vnity
of
the
Faith
,
and
of
the
Knowledge
of
the
Son
of
God
,
unto
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ.
In
these
words
we
see
something
that
is
so
vast
and
noble
,
so
far
above
those
slight
and
poor
performances
,
in
which
the
far
greater
part
do
too
easily
satisfie
themselves
;
that
in
charity
to
them
we
ought
to
suppose
that
they
have
not
reflected
sufficiently
on
the
Importance
of
them
.
Otherwise
they
would
have
in
some
sort
proportioned
their
labours
to
those
great
designs
for
which
they
are
ordained
;
and
would
remember
the
Charge
given
to
the
Colossians
,
to
say
to
Archippus
,
who
it
seems
was
remiss
in
the
discharge
of
his
duty
,
Take
heed
to
the
Ministry
which
thou
hast
received
in
the
Lord
,
that
thou
fullfil
it
.
The
Epistles
to
Timothy
and
Titus
are
the
Foundation
of
all
the
Canons
of
the
Church
,
in
these
we
have
the
Characters
of
Bishops
,
and
Deacons
,
as
well
as
the
duties
belonging
to
those
Functions
,
so
particularly
set
forth
that
from
the●ce
alone
every
one
who
will
weigh
them
well
,
may
find
sufficient
Instruction
,
how
he
ought
to
behave
himself
in
the
House
of
God.
In
these
we
see
what
patterns
those
of
the
Clergy
ought
to
be
in
Word
(
or
Doctrine
)
in
Conversation
,
in
Charity
,
in
Spirit
,
in
Faith
,
and
in
Purity
,
they
ought
to
give
attendance
to
reading
,
to
exhortation
,
and
to
doctrine
,
that
is
both
to
the
instructing
and
exhorting
of
their
People
.
They
ought
not
to
neglect
that
gift
that
was
given
to
them
,
by
the
laying
on
of
hands
,
they
ought
to
meditate
on
these
things
,
to
give
themselves
wholly
to
them
,
that
so
their
profiting
may
appear
unto
all
:
and
to
take
heed
to
themselves
and
their
Doctrine
;
and
to
continue
in
them
:
for
in
so
doing
they
shall
both
save
themselves
and
those
that
hear
them
.
Those
that
govern
the
Church
are
more
particularly
charged
▪
before
God
,
the
Lord
Iesus
and
the
Holy
Angels
,
that
they
observe
these
things
without
preferring
one
before
another
,
doing
nothing
by
parti●lity
,
by
Domestick
regards
,
the
considerations
of
Friendship
,
Intercession
,
or
Importunity
:
and
above
all
that
they
lay
hand
suddenly
on
no
man
;
to
which
are
added
words
of
great
terror
,
neither
be
thou
partaker
of
other
mens
sins
:
keep
thy self
pure
.
Which
ought
to
make
great
Impression
,
on
all
those
with
whom
the
Power
of
Ordination
is
lodged
:
since
they
do
plainly
import
,
that
such
as
do
ordain
any
rashly
without
due
enquiry
,
and
a
strict
examination
,
entitle
themselves
to
all
the
scandal
they
give
;
and
become
partners
of
their
guilt
▪
which
if
well
considered
,
must
needs
make
all
such
,
as
are
not
past
feeling
,
use
great
care
and
caution
in
this
sacred
Trust.
Bishops
are
the
Depositaries
of
the
Faith
,
which
they
are
to
keep
pure
;
and
to
hand
down
faithfully
according
to
these
words
,
And
the
things
which
thou
hast
heard
of
me
among
many
witnesses
,
the
same
commit
thou
to
faithful
men
who
may
be
able
to
teach
others
also
:
upon
this
he
prepares
the
Bishop
for
difficulties
to
endure
hardness
as
a
good
Souldier
of
Iesus
Christ.
And
according
to
that
Figure
,
since
those
that
go
to
war
,
do
not
carry
unnecessary
burdens
with
them
,
which
may
encumber
and
retard
their
march
,
he
adds
,
no
man
that
warreth
entangleth
himself
with
the
Affairs
of
this
life
,
that
he
may
please
him
who
hath
chosen
him
for
a
Souldier
;
upon
this
it
is
that
all
those
Canons
,
which
have
been
made
in
so
many
Ages
of
the
Church
,
against
Church-mens
medling
with
secular
Affairs
,
have
been
founded
;
than
which
we
find
nothing
more
frequently
provided
against
,
both
in
the
Apostolical
Canons
,
in
those
of
Antioch
,
in
those
made
by
the
General
Council
of
Calcedon
,
and
in
divers
of
the
Councils
of
Carthage
:
but
this
abuse
had
too
d●ep
a
root
in
the
nature
of
man
,
to
be
easily
cured
.
St.
Paul
does
also
in
this
place
carry
on
the
Metaphor
to
express
the
earnestness
and
indefatigableness
of
Clergy-mens
Zeal
,
that
as
Officers
in
an
Army
were
satisfied
with
nothing
under
Victory
,
which
brought
them
the
Honours
of
a
Triumph
,
so
we
ought
to
fight
,
not
only
so
as
to
earn
our
pay
,
but
for
Mastery
to
spoil
and
overcome
the
Powers
of
darkness
;
yet
even
this
must
be
done
lawfully
,
not
by
deceiving
the
People
with
pious
frauds
,
hoping
that
our
good
Intentions
will
atone
for
our
taking
bad
methods
:
War
has
its
Laws
as
well
as
Peace
,
and
those
who
manage
this
Spiritual
warfare
,
ought
to
keep
themselves
within
the
Instructions
and
Commands
that
are
given
them
.
Then
the
Apostle
changing
the
Figure
from
the
Souldier
to
the
Workman
and
Steward
,
says
,
study
to
shew
thy self
approved
unto
God
(
not
to
seek
the
vain
applauses
of
men
,
but
to
prefer
to
all
other
things
the
witness
of
a
good
Conscience
,
and
that
in
simplicity
and
godly
sincerity
,
he
may
walk
and
labour
as
in
the
sight
of
God
)
a
Workman
that
needeth
not
to
be
ashamed
;
rightly
dividing
the
word
of
Truth
:
This
is
according
to
the
Figure
of
a
Steward
,
giving
every
one
his
due
portion
;
and
a
little
after
comes
a
noble
Admonition
,
relating
to
the
meekness
of
the
Clergy
towards
those
that
divide
from
them
:
The
Servant
of
the
Lord
must
not
strive
;
but
be
gentle
to
all
men
,
apt
to
teach
,
patient
,
in
meekness
instructing
those
that
oppose
themselves
,
if
peradventure
God
will
give
them
repentance
,
to
the
acknowledging
the
Truth
.
This
is
the
Passage
that
was
chiefly
urged
by
our
Reformers
against
the
Persecution
that
the
Roman
Clergy
did
every
where
set
on
against
them
:
The
extent
of
it
ought
to
be
well
considered
,
that
so
it
may
not
be
said
,
that
we
are
only
against
persecution
when
it
lies
on
our selves
;
for
if
it
is
a
good
defence
to
some
,
it
is
as
good
to
others
;
unless
we
own
that
we
do
not
govern
our selves
by
that
rule
of
doing
to
others
that
which
we
would
have
other●
do
to
us
.
In
the
next
Chapter
,
we
find
the
right
Education
of
this
Bishop
,
and
that
which
furnishes
a
Clergy
man
,
to
perform
all
the
duties
incumbent
on
him
:
From
a
Child
thou
hast
known
the
Holy
Scriptures
,
which
are
able
to
make
thee
wise
unto
Salvation
,
through
faith
in
Christ
Iesus
:
That
is
the
Old
Testament
well
studied
,
by
one
that
believed
Iesus
to
be
the
Messias
,
and
that
was
led
into
it
by
that
Faith
,
did
discover
to
a
Man
the
great
Oeconomy
of
God
in
the
Progress
of
the
Light
,
which
he
made
shine
upon
the
World
by
degrees
,
unto
the
perfect
day
of
the
appearing
of
the
Sun
of
Righteousness
)
and
to
this
he
adds
a
noble
Character
of
the
inspired
Writings
:
All
Scripture
is
given
by
inspiration
of
God
,
and
is
profitable
for
Doctrine
,
for
reproof
,
for
correction
,
for
instructing
in
righteousness
,
that
the
Man
of
God
may
be
perfect
,
throughly
furnished
unto
all
good
works
.
The
Apostle
goes
on
and
gives
Timothy
the
most
solemn
Charge
that
can
be
set
out
in
words
;
which
if
understood
,
as
belonging
to
all
Bishops
,
as
the
whole
Church
of
God
has
ever
done
,
must
be
read
by
them
with
trembling
.
I
charge
thee
therefore
before
God
,
and
the
Lord
Iesus
Christ
,
who
shall
judge
the
quick
and
dead
at
his
appearing
,
and
his
Kingdom
,
preach
the
Word
,
be
Instant
in
Season
out
of
Season
,
reprove
,
rebuke
,
exhort
with
all
long
suffering
and
doctrine
(
that
is
with
great
gentleness
in
the
manner
,
and
clearness
and
strength
in
the
matter
of
their
Instructions
)
and
a
little
after
,
watch
thou
in
all
things
,
endure
affliction
,
do
the
work
of
an
Evangelist
:
make
full
proof
of
(
or
fulfill
)
thy
Ministry
:
And
as
a
consideration
to
enforce
this
the
more
,
he
tells
what
a
noble
and
agreeable
prospect
he
had
in
the
View
of
his
approaching
dissolution
:
The
time
of
his
departing
drew
nigh
,
he
was
ready
to
be
offered
up
,
as
a
Sacrifice
for
that
Faith
which
he
had
so
zealously
and
so
successfully
preached
:
and
here
we
have
his
two
great
preparatives
for
Martyrdom
:
The
one
was
in
looking
on
his
past
life
and
labours
:
I
have
fought
a
good
Fight
,
I
have
finished
my
Course
,
I
have
kept
the
Faith.
The
other
was
in
looking
forward
to
the
Reward
that
Crown
of
Righteousness
which
was
laid
up
for
him
,
which
the
Lord
the
Righteous
Iudge
would
gi●e
him
at
that
day
:
and
not
only
to
him
,
but
also
to
all
those
that
loved
his
appearing
,
and
certainly
more
especially
to
those
who
not
only
lov●d
it
themselves
,
but
who
laboured
so
as
to
dispose
others
also
to
love
it
.
To
all
these
considerations
,
though
nothing
needed
to
have
been
added
,
to
one
upon
whom
they
made
so
strange
an
impression
,
as
they
did
upon
Timothy
,
yet
one
comes
after
all
,
which
ought
to
teach
us
to
work
out
our
Salvation
with
fear
and
trembling
since
St.
Paul
tells
Timothy
that
Demas
,
one
of
the
Companions
of
his
labours
,
had
forsaken
him
,
and
that
which
prevailed
over
him
was
the
Love
of
this
present
World.
These
are
the
Rules
and
Charges
given
by
St.
Paul
to
Timothy
,
and
in
him
to
all
the
Bishops
and
Pastors
that
were
to
come
after
him
in
the
Church
.
Some
of
these
are
again
repeated
in
his
Epistle
to
Titus
,
where
we
have
the
Characters
set
out
;
by
which
he
was
to
prepare
and
examine
those
Elders
or
Bishops
,
who
were
to
rule
the
House
of
God
:
that
those
being
well
chosen
,
they
might
be
able
by
sound
Doctrine
both
to
exhort
and
convince
the
Gainsayers
,
and
that
he
might
do
his
duty
with
the
more
advantage
;
he
charges
him
to
shew
himself
in
all
things
a
pattern
of
go●d
Works
:
in
Doctrine
,
shewing
uncorruptness
,
gravity
,
sincerity
;
and
using
such
sound
Speech
as
could
not
be
condemned
:
that
so
those
who
were
of
the
contrary
Party
(
the
Iudaizers
who
were
studying
to
corrupt
the
Christian
Religion
by
making
a
medly
of
it
and
Iudaisme
)
might
have
no
evil
thing
to
say
of
him
;
and
after
a
glorious
but
short
Abstract
of
the
design
of
their
holy
Religion
;
he
concludes
that
part
of
the
Epistle
in
these
words
,
These
things
speak
and
exhort
,
and
rebuke
with
all
authority
:
to
which
he
adds
a
Charge
,
that
may
seem
more
proper
to
be
addressed
to
others
,
then
to
himself
,
let
no
man
despise
thee
:
The
same
is
likewise
in
his
Epistle
to
Timothy
,
with
this
Addition
,
let
no
man
despise
thy
youth
:
but
these
words
do
import
that
it
is
in
a
Bishop's
own
Power
,
to
procure
due
Esteem
to
himself
;
at
least
to
prevent
contempt
;
since
a
holy
and
exemplary
Deportment
,
and
faithful
and
constant
labours
never
fail
to
do
that
.
In
the
Conclusion
of
the
Epistle
to
the
Hebrews
,
we
find
both
the
Characters
of
those
who
had
laboured
among
them
,
and
had
ruled
them
but
who
were
then
dead
;
and
also
of
such
as
were
yet
alive
.
Remember
them
who
had
the
rule
over
you
;
who
have
spoken
to
you
the
Word
of
God
,
whose
Faith
follow
,
considering
the
end
of
their
conversation
:
they
had
both
lived
and
died
,
as
well
as
laboured
in
such
a
manner
,
that
the
Remembring
of
what
had
appeared
in
them
,
was
an
effectual
means
of
perswading
the
Hebrews
to
be
steady
in
the
Christian
Religion
:
for
certainly
,
though
while
a
man
lives
let
him
be
ever
so
eminent
,
there
is
still
room
for
ill-nature
and
jealousie
to
misrepresent
things
,
and
to
suspect
that
something
lies
hid
under
the
fairest
appearances
;
which
may
shew
it self
in
due
time
;
all
that
goes
off
,
when
one
has
finished
his
course
,
so
that
all
appears
to
be
of
a
piece
,
and
that
he
has
died
as
he
had
lived
.
Then
the
Argument
from
his
conversation
appears
in
its
full
strength
,
without
any
diminution
.
But
the
charge
given
with
relation
to
those
who
then
had
the
rule
over
them
is
no
less
remarkable
,
Obe●
them
that
have
the
rule
over
you
;
and
submit
your selves
,
for
they
watch
for
your
Souls
;
as
they
that
must
give
account
:
that
they
may
do
it
with
joy
and
not
with
grief
:
for
that
is
unprofitable
for
you
:
Here
Obedience
and
Submission
is
enjoyned
,
upon
the
account
of
their
Rulers
watching
over
them
,
and
for
them
:
and
therefore
those
who
do
not
watch
like
Men
that
know
that
they
must
give
account
of
that
Trust
,
have
no
reason
to
expect
these
from
their
People
:
Of
a
piece
with
this
is
St.
Pauls
charge
to
the
Thessalonians
,
we
beseech
you
to
know
(
or
to
acknowledge
,
)
them
which
labour
among
you
,
and
are
over
you
in
the
Lord
,
and
admonish
you
,
and
to
esteem
them
very
highly
in
love
,
for
their
works
sake
:
Here
both
the
Submission
and
Esteem
,
as
well
as
the
acknowledgment
that
is
due
to
the
Clergy
,
is
said
to
be
for
their
works
sake
:
And
therefore
such
as
do
not
the
work
and
that
do
not
labour
and
admonish
their
People
,
have
no
just
claim
to
them
.
There
is
another
expression
in
the
2
d
Epistle
to
the
Thessalonians
,
that
is
much
urged
by
those
who
have
writ
on
this
Head
,
That
if
any
will
not
work
he
should
not
eat
,
which
if
it
is
a
Rule
binding
all
Men
,
seems
to
lie
much
heavier
on
the
Clergy
.
I
shall
conclude
all
that
I
intend
to
bring
out
of
the
Scripture
upon
this
Argument
,
with
St.
Peter's
charge
to
the
Elders
of
the
Churches
,
to
which
he
writ
;
which
is
indeed
so
full
,
that
though
in
the
Course
of
the
New
Testament
,
it
had
not
lain
last
,
it
deserved
by
the
Rules
of
Method
,
to
be
kept
last
;
for
the
closing
and
enforcing
all
that
has
gone
before
,
and
for
giving
it
its
full
weight
.
St.
Peter
descends
1
Epistle
▪
5
ch
▪
1
ver
.
to
a
level
with
them
,
calling
himself
no
better
than
a
fellow
Elder
and
a
Witness
of
the
suffering
of
Christ
:
And
also
a
Partaker
of
the
Glory
which
was
to
be
revealed
.
Feed
the
Flock
of
God
(
says
he
)
which
is
among
you
,
(
these
words
will
bear
another
rendring
as
much
as
lieth
in
you
)
taking
the
oversight
thereof
not
by
constraint
(
as
forced
to
it
by
Rules
,
Canons
,
or
Laws
)
but
willingly
not
for
filthy
●ucre
(
for
though
God
has
ordained
that
such
as
preach
the
Gospel
should
live
of
the
Gospel
;
yet
those
who
propose
that
to
themselves
as
the
chief
Motive
in
entring
into
Holy
Orders
,
are
hereby
severely
condemned
)
but
of
a
ready
mind
,
neither
as
being
Lords
over
God's
Heritage
(
or
not
using
a
despotick
Authority
over
their
several
lots
or
divisions
)
but
being
examples
to
the
Flock
,
not
tyrannizing
it
over
their
People
:
But
acquiring
their
Authority
chiefly
by
their
own
exemplary
conversation
.
The
conclusion
of
the
Charge
,
is
suitable
to
the
solemnity
of
it
in
these
words
:
And
when
the
Chief
Shepherd
shall
appear
,
ye
shall
likewise
receive
a
Crown
of
Glory
that
fadeth
not
away
.
With
this
I
make
an
end
of
Citations
from
Scripture
:
I
think
it
is
as
plain
as
words
can
make
any
thing
,
that
such
as
are
dedicated
to
the
service
of
God
and
of
his
Church
,
ought
to
labour
constantly
and
faithfully
:
And
that
in
their
own
Persons
.
For
it
is
not
possible
to
express
a
personal
Obligation
,
in
terms
that
are
both
more
strict
and
more
solemn
then
these
are
which
have
been
cited
,
and
all
the
returns
of
obedience
and
submission
,
of
esteem
and
support
,
being
declared
to
be
due
to
them
on
the
account
of
their
watching
over
and
feeding
the
Flock
of
God
,
those
who
pretend
to
these
,
without
considering
themselves
as
under
the
other
Obligations
,
are
guilty
of
the
worst
sort
of
Sacriledge
,
in
devouring
the
things
that
are
Sacred
,
without
doing
those
duties
for
which
these
are
due
,
and
what
right
soever
the
Law
of
the
Land
may
give
them
to
them
,
yet
certainly
according
to
the
Divine
Law
those
who
do
not
wait
at
the
Altar
,
ought
not
to
be
partakers
with
the
Altar
:
Those
who
do
not
minister
about
holy
things
,
ought
not
to
live
of
the
things
of
the
Temple
:
Nor
ought
those
who
do
not
preach
the
Gospel
,
live
of
the
Gospel
.
If
I
had
a
mind
to
make
a
great
shew
of
reading
,
or
to
Triumph
in
my
Argument
with
the
Pomp
of
Quotations
,
it
were
very
easie
to
bring
a
Cloud
of
Witnesses
,
to
confirm
the
Application
that
I
have
made
of
these
passages
of
Scripture
:
Indeed
all
those
who
have
either
writ
Commentaries
on
the
Scriptures
,
ancient
and
modern
,
or
have
left
Homilies
on
these
subjects
,
have
pressed
this
matter
so
much
,
that
every
one
that
has
made
any
progress
in
Ecclesiastical
learning
,
must
know
that
one
might
soon
stuff
a
great
many
Pages
with
abundance
of
Quotations
out
of
the
Authors
,
both
of
the
best
,
and
of
the
worst
Ages
of
the
Church
:
not
only
the
Fathers
,
but
even
the
Schoolmen
,
and
which
is
more
the
Canonist
have
carried
this
matter
very
high
,
and
have
even
delivered
it
as
a
Maxime
,
that
all
dispensations
that
are
procured
upon
undue
Pretences
,
the
chief
of
which
they
reckon
the
giving
a
Man
,
an
easie
and
large
subsistence
,
are
null
and
void
of
themselves
:
And
conclude
that
how
strong
soever
they
may
be
in
Law
,
yet
they
are
nothing
in
Conscience
:
And
that
they
do
not
free
a
Man
from
his
Obligations
to
Residence
and
Labour
:
And
they
do
generally
conclude
that
he
who
upon
a
Dispensa●ion
,
which
has
been
obtained
upon
Carnal
accounts
,
such
as
Birth
,
Rank
or
great
▪
Abilities
,
(
and
qualifications
are
not
yet
so
good
,
as
these
)
does
not
Reside
,
is
bound
in
Conscience
to
restore
the
Fruits
of
a
Bene●ice
which
he
has
thus
enjoyed
with
a
bad
Conscience
without
performing
the
duty
belonging
to
it
,
in
his
own
Person
.
But
though
it
were
very
easie
to
bring
out
a
great
deal
to
this
purpose
,
I
will
go
no
further
at
present
upon
this
Head
:
The
words
of
God
,
seem
to
be
so
express
and
positive
;
that
such
as
do
not
yield
to
so
undisputable
an
Authority
,
will
be
little
moved
by
all
that
can
be
brought
out
of
Authors
of
a
lower
Form
,
against
whom
it
will
be
easie
to
muster
up
many
exceptions
,
if
they
will
not
be
determined
by
so
many
of
the
Oracles
of
the
living
God.
CHAP.
IV.
Of
the
Sense
of
the
Primitive
Church
in
this
Matter
.
I
will
not
enter
here
into
any
Historical
Account
of
the
Discipline
of
the
Church
,
during
the
first
and
best
Ages
of
Christianity
.
It
is
the
glory
of
this
Church
,
that
in
her
disputes
of
both
han●s
,
a●
well
with
those
of
the
Church
of
Rome
,
as
with
those
that
separate
from
her
▪
she
has
both
the
Doctrine
and
the
C●nstitution
of
the
Primitive
Church
of
her
side
.
But
this
Plea
would
be
more
entire
and
less
disputable
,
if
our
Consti●ution
were
not
only
in
its
main
and
most
essential
parts
,
formed
upon
that
glorious
Model
;
but
were
also
in
its
Rules
and
Administrations
,
made
more
exactly
conformable
to
those
best
and
purest
times
.
I
can
never
forget
an
advice
that
was
given
me
above
thirty
years
ago
,
by
one
of
the
worthiest
Clergy-men
now
alive
;
while
I
was
studying
the
Controversie
relating
to
the
Government
of
the
Church
,
from
the
Primitive
Times
,
he
desires
me
to
joyn
with
the
more
Speculative
Discoveries
▪
that
I
should
make
,
the
Sense
that
they
had
of
the
Obligations
of
the
Clergy
,
both
with
relation
to
their
Lives
,
and
to
their
Labours
:
And
said
that
the
Argument
in
favour
of
the
Church
,
how
clearly
soever
made
out
,
would
never
have
its
full
effect
upon
the
World
,
till
abuses
were
so
far
corrected
,
that
we
could
shew
a
Primitive
Spirit
in
our
Administration
,
as
well
as
a
Primitive
pattern
for
our
Constitution
.
This
made
even
then
,
deep
Impressions
on
me
,
and
I
thank
God
the
Sense
of
it
has
never
left
me
in
the
whole
course
of
my
Studies
.
I
will
not
at
present
enter
upon
so
long
and
so
Invidious
a
work
as
the
descending
into
all
the
particulars
,
into
which
this
matter
might
be
branched
out
;
either
from
the
Writings
of
the
Fathers
,
the
Decrees
of
Councils
,
the
Roman
Law
and
the
Capitulars
,
or
even
from
the
dreg
of
all
,
the
Canon
Law
it self
,
which
though
a
Collection
made
in
one
of
the
worst
Ages
,
yet
carries
many
rules
in
it
,
that
would
seem
excessively
severe
,
even
to
us
,
after
all
our
Reformation
of
Doctrine
and
Worship
.
This
has
been
already
done
with
so
much
exactness
,
that
it
will
not
be
necessary
to
set
about
it
after
the
Harvest
,
which
was
gathered
by
the
learned
Bishop
of
Spalato
in
the
last
Book
of
his
great
Work
:
which
the
Pride
and
Inconstancy
of
the
Author
,
had
brought
under
a
disesteem
,
that
it
no
way
deserves
:
For
whatever
he
might
be
,
that
work
was
certainly
one
of
the
best
productions
of
that
Age.
But
this
design
has
been
prosecuted
of
late
with
much
more
exactness
and
learning
,
and
with
great
honesty
and
fidelity
,
where
the
interest
of
his
Church
did
not
force
him
to
use
a
little
Art
,
by
F.
Thomasin
,
who
has
compared
the
modern
and
the
ancient
Discipline
,
and
has
shewed
very
copiously
,
by
what
steps
the
Change
was
made
;
and
how
abuses
crept
into
the
Church
.
It
is
a
work
of
great
use
,
to
such
as
desire
to
understand
that
matter
truly
.
I
will
refer
the
curious
to
these
,
and
many
other
lesser
Treaties
,
writ
by
the
Iansenists
in
France
,
in
which
abuses
are
very
honestly
complained
off
,
and
proper
Remedies
are
proposed
;
which
in
many
places
being
entertained
by
Bishops
▪
that
had
a
right
Sense
of
the
Primitive
Rules
,
have
given
the
Rise
to
a
great
Reformation
of
the
French
Clergy
.
Instead
then
of
any
Historical
deduction
of
these
matters
,
I
shall
content
my self
with
giving
the
Sense
of
two
of
the
Fathers
of
the
Greek
Church
,
and
one
of
t●e
Latin
upon
this
whole
business
,
of
the
Obligations
of
the
Clergy
.
The
first
is
Gregory
of
Nazianze
whose
Father
ordained
him
a
Presbyter
,
notwithstanding
all
his
hum●le
Intercessions
to
the
contrary
,
according
to
the
custom
of
the
best
Men
of
that
Age
;
who
instead
of
pressing
into
Orders
,
or
aspiring
to
them
,
fled
from
them
,
excused
themselves
,
and
judging
themselves
unworthy
of
so
holy
a
Character
and
so
high
a
Trust
,
were
not
without
difficulty
prevailed
on
to
submit
to
that
,
which
in
degenerate
Ages
Men
run
to
as
to
a
subsistance
,
or
the
mean
of
procuring
it
,
and
seem
to
have
no
other
Sense
of
that
Sacred
Institution
,
then
Mechanicks
have
of
obtaining
their
Freedom
in
that
Trade
or
Company
in
which
they
have
passed
their
Apprenticeship
.
It
were
indeed
happy
for
the
Church
,
if
those
who
offer
themselves
to
Orders
▪
had
but
such
a
Sense
of
them
as
Tradesmen
have
of
their
Freedom
:
Who
do
not
pretend
to
it
till
they
have
finished
the
time
prescribed
;
and
are
in
some
sort
qualified
to
set
up
in
it
:
Whereas
,
alas
!
men
who
neither
know
the
Scriptures
,
nor
the
body
of
Divinity
,
who
have
made
no
progress
in
their
Studies
,
and
can
give
no
tollerable
account
of
that
holy
Doctrine
,
in
which
they
desire
to
be
Teachers
,
do
yet
with
equal
degrees
of
confidence
,
and
importunity
,
pretend
to
this
Character
,
and
find
the
way
to
it
too
easie
,
and
the
access
of
it
too
free
.
But
this
Holy
Father
had
a
very
different
sense
of
this
matter
.
He
had
indeed
submitted
to
his
Fathers
Authority
,
he
being
his
Bishop
as
well
as
his
Father
.
But
immediately
after
he
was
ordained
,
he
gives
this
account
of
himself
in
his
Apologetical
Oration
,
That
he
judging
he
had
not
that
sublimity
of
Vertue
,
nor
that
familiar
acquaintance
with
divine
matters
,
which
became
Pastors
and
Teachers
;
he
therefore
intending
to
purifie
his
own
Soul
to
higher
degrees
of
Vertue
,
to
an
Exaltation
above
sensible
Objects
,
above
his
Body
and
above
the
World
,
that
so
he
might
bring
bis
mind
to
a
recollected
and
divine
State
,
and
fit
his
Soul
that
as
a
polished
mirrour
it
might
carry
on
it
the
Impressions
of
divine
Ideas
unmixed
with
the
allay
of
earthly
Objects
,
and
might
be
still
casting
a
brightness
upon
all
his
Thoughts
,
did
in
order
to
the
raising
himself
to
that
,
retire
to
the
Wilderness
.
He
had
observed
that
many
pressed
to
handle
the
holy
Mysteries
,
with
unwashed
hands
,
and
defiled
Souls
:
And
before
they
were
meet
to
be
initiated
to
the
divine
Vocation
,
were
crouding
about
the
Altar
,
not
to
set
patterns
to
others
,
but
designing
only
a
subsistence
to
themselves
:
reckoning
that
the
holy
dignity
,
was
not
a
Trust
for
which
an
account
was
to
be
given
,
but
a
state
of
Authority
and
Exemption
.
They
had
neither
piety
nor
parts
to
recommend
them
,
but
were
the
reproaches
of
the
Christian
Religion
,
and
were
the
Pests
of
the
Church
:
Which
infected
it
faster
than
any
plague
could
do
the
Air
,
since
Men
did
easily
run
to
imitate
bad
Examples
,
but
were
drawn
off
very
hardly
by
the
perfectest
patterns
to
the
practice
of
Vertue
.
Vpon
which
he
formed
a
high
Idea
of
the
eminent
worth
and
vertues
which
became
those
who
governed
the
Church
:
And
of
the
great
Progress
that
they
ought
to
be
duly
making
,
not
contented
with
low
measures
of
it
,
as
if
they
were
to
weigh
it
critically
in
nice
ballances
;
and
not
to
rise
up
to
the
highest
degrees
possible
in
it
.
Yet
even
this
,
was
not
all
:
For
to
govern
mankind
which
was
so
various
,
and
so
uncertain
a
sort
of
Creature
,
seemed
to
him
the
highest
pitch
of
knowledge
and
wisdom
,
as
far
above
that
skill
and
labour
that
is
necessary
to
the
curing
of
bodily
Diseases
as
the
Soul
is
superiour
to
the
Body
,
and
yet
since
so
much
Study
and
Observation
was
necessary
to
make
a
Man
a
skillful
Physician
,
he
concluded
that
much
more
was
necessary
for
the
Spiritual
Medicine
:
The
design
of
which
was
to
give
Wings
to
the
Soul
,
to
raise
it
above
the
World
,
and
to
consecrate
it
to
God
,
here
he
runs
out
into
a
noble
rapture
,
upon
the
excellence
and
sublimity
of
the
Christian
Religion
,
and
upon
the
art
of
governing
Souls
,
of
the
different
methods
to
be
taken
,
according
to
the
diversity
of
mens
capacity
and
tempers
:
and
of
dividing
the
word
of
God
aright
,
among
them
.
The
difficulties
of
which
he
prosecutes
in
a
great
variety
of
sublime
Expressions
and
Figures
:
but
concludes
lamenting
that
there
was
so
little
order
,
then
observed
,
that
men
had
scarce
passed
their
Childhood
when
,
before
they
understood
the
Scriptures
,
not
to
say
before
they
had
washed
off
the
spots
and
defilements
of
their
Souls
,
if
they
had
learned
but
two
or
three
pious
words
,
which
they
had
got
by
heart
,
or
had
read
some
of
the
Psalms
of
David
,
and
pu●
on
an
outward
garb
that
carried
an
appearance
of
piety
in
it
,
these
men
were
presently
pushed
on
by
the
Vanity
of
their
minds
,
to
aspire
to
the
Government
of
the
Chur●h
.
To
such
Persons
he
addresses
himself
very
Rhetorically
and
asks
them
,
what
they
thought
of
the
commonest
imployments
such
as
the
playing
on
Instruments
or
of
dancing
,
in
comparison
with
Divine
Wisdom
:
For
acquiring
the
one
they
know
great
pains
and
mu●h
practice
was
necessary
:
could
they
then
imagin
that
the
other
should
be
so
easily
attained
:
but
he
adds
that
one
may
as
well
sow
upon
Rocks
,
and
talk
to
the
deaf
,
as
hope
to
work
upon
Persons
,
who
have
not
yet
got
to
that
degree
of
Wisdom
,
of
being
sensible
of
their
own
ignorance
.
This
evil
he
had
often
with
many
tears
lamented
,
but
the
pride
of
such
men
was
so
great
,
that
nothing
under
the
Authority
of
a
St.
Peter
or
a
St.
Paul
,
could
work
upon
them
.
Upon
this
mention
of
St.
Paul
,
he
breaks
out
into
a
rapture
,
upon
his
labours
and
sufferings
,
and
the
care
of
all
the
Churches
that
lay
on
him
;
his
becoming
all
things
to
all
men
,
his
gentleness
where
that
was
necessary
,
and
his
authority
upon
other
occasions
,
his
zeal
,
his
patience
,
his
constancy
,
and
his
prudence
in
fullfilling
all
the
parts
of
his
Ministry
.
Then
he
cites
several
of
the
Passages
of
the
Prophets
,
particularly
those
of
Ieremy
and
Ezekiel
,
Zachary
and
Malachi
,
which
relate
to
the
corruptions
of
the
Priests
and
Shepherds
of
Israel
.
And
shews
how
applicable
they
were
to
the
Clergy
at
that
time
,
and
that
all
the
woes
denounced
against
the
Scribes
and
Pharisees
belonged
to
them
,
with
heavy
aggravations
.
These
thoughts
possessed
him
day
and
night
;
they
did
eat
out
his
very
strength
and
substance
;
they
did
so
afflict
and
deject
him
,
and
gave
him
so
terrible
a
Prospect
of
the
Iudgments
of
God
,
which
they
were
drawing
down
upon
the
Church
,
that
he
instead
of
daring
to
undertake
any
part
of
the
Government
of
it
,
was
only
thinking
how
he
should
cleanse
his
own
Soul
and
fly
from
the
wrath
,
which
was
to
come
,
and
could
not
think
that
he
was
yet
while
so
young
,
meet
to
handle
the
Holy
Things
.
Where
he
runs
out
into
a
new
Rapture
in
magnifying
the
dignity
of
holy
Functions
,
and
upon
that
says
,
that
tho'
he
had
been
dedicated
to
God
from
his
Mothers
Womb
,
and
had
renounced
the
World
and
all
that
was
charming
in
it
,
even
Eloquence
it self
,
and
had
delighted
long
in
the
Study
of
the
Scriptures
,
and
had
subdued
many
of
his
Appetites
and
Passions
,
yet
after
all
this
,
in
which
perhaps
he
had
become
a
Fool
in
glorying
,
he
had
so
high
a
Nation
of
the
care
and
government
of
Souls
,
that
he
thought
it
above
his
strength
;
especially
in
such
bad
times
in
which
all
things
were
out
of
order
:
Factions
were
formed
,
and
Charity
was
lost
;
so
that
the
very
Name
of
a
Priest
was
a
Reproach
,
as
if
God
had
poured
out
Contempt
upon
them
:
and
thereby
impious
Men
daily
blasphemed
his
Name
.
And
indeed
,
all
the
shew
of
Religion
that
remained
was
in
their
mutual
heats
and
animosities
,
concerning
some
matters
of
Religion
;
they
condemned
and
censured
one
another
,
they
cherished
and
made
use
of
the
worst
Men
,
so
they
were
true
to
their
Party
;
they
concealed
their
Crimes
,
nay
,
they
flattered
and
defended
some
that
should
not
have
been
suffered
to
enter
into
the
Sanctuary
:
They
gave
the
holy
things
to
Dogs
,
while
they
enquired
very
narrowly
into
the
failings
of
those
that
differed
from
them
,
not
that
they
might
lament
them
,
but
that
they
might
reproach
them
for
them
.
The
same
faults
which
they
excused
in
some
,
were
declaimed
against
in
others
:
So
that
the
very
Name
of
a
good
or
a
bad
Man
were
not
now
considered
,
as
the
Characters
of
their
Lives
,
but
of
their
being
of
or
against
a
side
.
And
these
abuses
were
so
Vniversal
,
that
they
were
like
People
like
Priest
:
If
those
heats
had
arisen
upon
the
great
Heads
of
Religion
,
he
should
have
commended
the
Zeal
of
those
who
had
contended
for
the
Truth
,
and
should
have
studied
to
have
followed
it
.
But
their
disputes
were
about
small
Matters
,
and
things
of
no
consequence
;
and
yet
even
these
were
fought
for
,
under
the
Glorious
Title
of
the
Faith
,
tho
the
root
of
all
was
Men's
private
Animosities
:
These
things
had
exposed
the
Christian
Religion
to
the
hatred
of
the
Heathen
,
and
had
given
even
the
Christians
themselves
very
hard
Thoughts
of
the
Clergy
:
This
was
grown
to
that
height
,
that
they
were
then
acted
and
represented
upon
the
Stage
;
and
made
the
Subject
of
the
Peoples
scorn
.
So
that
by
their
means
,
the
name
of
God
was
blasphemed
:
This
was
that
which
gave
him
much
sadder
Apprehensions
,
than
all
that
could
be
feared
from
that
wild
Beast
,
that
was
then
beginning
to
vex
and
persecute
the
Church
,
(
by
which
probably
Iulian
is
meant
,
)
the
comfortable
prospect
of
dying
for
the
name
of
Christ
,
made
that
a
Persecution
was
not
so
dreadful
a
thing
,
in
his
account
,
as
the
Sins
,
the
Divisions
,
and
Distractions
of
Christians
.
This
then
was
the
reason
that
had
made
him
fly
to
the
Wilderness
,
for
the
state
of
the
Church
had
made
him
despond
,
and
lose
all
his
courage
:
He
had
also
gone
thither
,
that
he
might
quite
break
himself
to
all
his
Appetites
and
Passions
,
and
to
all
the
Pleasures
and
Concerns
of
this
Life
,
that
did
darken
the
shinings
of
the
Divine
Image
upon
his
Soul
;
and
the
emanations
of
the
Heavenly
Light.
When
he
considered
the
Judgments
of
God
upon
bad
Priests
and
many
other
strict
Rules
in
the
old
Dispensation
,
and
the
great
Obligations
that
lay
upon
those
who
were
the
Priests
,
of
the
living
God
,
and
that
ought
before
they
presumed
to
offer
up
other
Sacrifices
,
to
begin
with
the
Oblation
of
themselves
to
God
;
he
was
upon
all
these
Reasons
moved
to
prepare
himself
,
by
so
long
a
Retreat
.
I
have
given
this
long
Abstract
of
his
Apologetical
Oration
,
not
only
to
set
before
my
Reader
the
Sense
that
he
had
of
the
sacred
Functions
,
but
likewise
to
shew
what
were
the
Corruptions
of
that
Age
,
and
with
how
much
Freedom
this
Holy
Father
laid
them
open
.
If
there
is
any
occasion
for
applying
any
part
of
this
to
the
present
Age
,
or
to
any
Persons
in
it
,
I
chose
rather
to
offer
it
in
the
Words
of
this
great
Man
,
than
in
any
of
my
own
.
I
wish
few
were
concerned
in
them
;
and
that
such
as
are
,
would
make
a
due
Application
of
them
to
themselves
,
and
save
others
the
trouble
of
doing
it
more
severely
.
I
go
next
to
another
Father
of
the
Greek
Church
,
S.
Chrysostome
,
whose
Books
of
the
Priesthood
,
have
been
ever
reckoned
among
the
best
pieces
of
Antiquity
.
The
Occasion
of
writing
them
,
was
this
:
He
had
lived
many
years
in
great
Friendship
with
one
Basil
;
at
last
,
they
having
both
dedicated
themselves
to
sacred
Studies
,
the
Clergy
of
Antioch
had
resolved
to
lay
hold
on
them
,
and
to
use
that
Holy
Violence
,
which
was
in
those
times
often
done
to
the
best
Men
,
and
to
force
them
to
enter
into
Orders
.
Which
when
Basil
told
Chrysostome
,
he
concealed
his
own
Intentions
,
but
pressed
Basil
to
submit
to
it
,
who
from
that
,
believing
that
his
Friend
was
of
the
same
Mind
,
did
not
go
out
of
the
way
,
and
so
he
was
laid
hold
on
;
but
Chrysostome
had
hid
himself
.
Basil
,
seeing
he
could
not
be
found
,
did
all
that
was
possible
to
excuse
himself
:
but
that
not
being
accepted
of
,
he
was
ordained
:
Next
time
that
he
met
his
Friend
,
he
expostulated
severely
with
him
for
having
forsaken
him
upon
that
Occasion
:
This
gave
the
Occasion
to
those
Books
,
which
are
pursued
in
the
way
of
a
Dialogue
.
The
first
Book
contains
only
the
preparatory
Discourses
,
according
to
the
Method
of
such
Writings
.
In
the
2
d.
he
runs
out
to
shew
from
our
Saviour's
Words
to
St.
Peter
,
Simon
lovest
thou
me
?
What
tender
and
fervent
Love
both
to
Christ
and
to
his
Church
,
a
Priest
ought
to
feel
in
himself
before
he
enters
upon
the
feeding
those
Sheep
,
which
Christ
has
purchased
with
his
own
Blood.
To
lose
the
Souls
of
the
Flock
first
,
and
then
ones
own
Soul
,
for
his
Remissness
,
was
no
light
matter
.
To
have
both
the
Powers
of
Darkness
,
and
the
Works
of
the
Flesh
to
fight
against
,
required
no
ordinary
measure
both
of
strength
and
courage
.
He
pursues
the
Allegories
of
a
Shepherd
and
a
Physician
,
to
shew
by
the
Parallel
of
these
laid
together
;
the
labours
and
difficulties
of
the
Priesthood
,
especially
,
when
this
Authority
was
to
be
maintained
only
by
the
strength
of
Perswasion
;
and
yet
sometimes
severe
methods
must
be
taken
;
like
Incisions
to
prevent
Gangrenes
,
or
to
cut
off
a
Part
already
corrupted
.
In
the
managing
this
,
great
Art
and
Prudence
was
necessary
:
a
Bishop
ought
to
have
a
great
and
generous
,
a
patient
and
undaunted
Mind
:
Therefore
,
Chrysostome
says
that
he
found
,
tho
he
truly
loved
his
Saviour
,
yet
he
was
so
afraid
to
offend
him
,
that
he
durst
not
undertake
a
Charge
,
that
he
did
not
yet
judge
himself
qualified
for
.
It
was
not
enough
that
a
Man
was
tolerably
well
esteemed
by
others
:
He
ought
to
examine
himself
;
for
that
of
a
Bishop's
being
well
reported
of
,
is
but
one
of
many
Characters
,
declared
necessary
by
S.
Paul.
He
complains
much
that
those
who
raised
Men
to
Orders
,
had
more
regard
to
rank
and
wealth
,
and
to
much
time
spent
in
a
vain
search
into
profane
Learning
(
tho
Christ
chose
Fisher-men
and
Tent-makers
)
than
to
true
Worth
,
and
an
earnest
Zeal
for
the
real
good
of
the
Church
.
In
the
3
d.
Book
,
he
runs
out
with
a
great
compass
on
the
praises
of
the
Priestly
Function
;
he
looked
upon
it
as
a
dignity
raised
far
above
all
the
Honours
of
this
VVorld
,
and
approaching
to
the
Angelical
Glory
.
A
Priest
ought
to
aspire
to
a
Purity
above
that
of
other
Mortals
,
answering
that
of
Angels
.
VVhen
a
Priest
performs
the
Holy
Functions
,
is
sanctifying
the
Holy
Eucharist
,
and
is
offering
a
Crucified
Christ
to
the
People
,
his
thoughts
should
carry
him
Heavenwards
,
and
as
it
were
translate
him
into
those
upper
Regions
.
If
the
Mosaical
Priest
was
to
be
Holy
that
offered
up
Sacrifices
of
a
lower
Order
,
how
much
Holier
ought
the
Priests
of
this
Religion
to
be
,
to
whom
Christ
has
given
the
Power
both
of
retaining
and
forgiving
of
Sins
:
But
if
S.
Paul
,
after
all
his
Visions
and
Labours
,
after
all
his
Raptures
and
Sufferings
,
yet
was
inwardly
burnt
up
with
the
concerns
of
the
Church
,
and
laboured
with
much
fear
and
trembling
,
how
much
greater
Apprehensions
ought
other
Persons
to
have
of
such
a
Trust.
If
it
were
enough
to
be
called
to
this
Function
,
and
to
go
thr●ugh
with
the
Duties
incumbent
on
it
in
some
tolerable
manner
,
the
danger
were
not
great
;
but
when
the
Duty
as
well
as
Dignity
,
together
with
the
Danger
belonging
to
it
,
are
all
laid
together
,
a
Man
is
forced
to
have
other
Thoughts
of
the
matter
.
No
Man
that
knows
he
is
not
capable
of
conducting
a
Ship
,
will
undertake
it
,
let
him
be
pressed
to
it
never
so
much
:
Ambitious
Men
that
loved
to
set
themselves
forward
,
were
of
all
others
the
most
exposed
to
Temptations
:
They
were
apt
to
be
inflamed
by
the
smallest
Provocations
,
to
be
glad
at
the
faults
of
others
,
and
troubled
if
they
saw
any
do
well
;
they
courted
Applause
,
and
aspired
to
Honour
;
they
fawned
on
great
Persons
,
and
trod
on
those
that
were
below
them
;
they
made
base
Submissions
,
undecent
Addresses
,
and
often
brought
Presents
to
those
in
Authority
;
they
durst
not
in
any
sort
reprove
them
for
their
Faults
,
tho
they
reproached
the
poor
out
of
measure
for
their
failings
.
These
were
not
the
natural
Consequences
of
the
Dignity
of
the
Priesthood
;
but
unworthy
and
defiled
Persons
,
who
without
true
Merit
,
had
been
advanced
to
it
,
had
brought
it
under
Reproach
.
There
had
been
no
due
care
used
in
the
choice
of
Bishops
;
and
by
the
means
of
bad
choices
,
the
Church
was
almost
ruined
,
through
the
gross
Ignorance
and
Unworthiness
of
many
in
that
Post.
Certainly
,
a
worthy
Priest
has
no
ambitious
aspirings
:
Those
who
fly
to
this
Dignity
from
that
base
Principle
,
will
give
a
full
vent
to
it
,
when
they
have
attained
it
.
If
Submissions
,
Flatteries
,
and
Money
it self
,
are
necessary
,
all
will
be
employed
:
Therefore
it
was
an
indispensable
Preparation
to
it
,
that
one
should
be
duly
sensible
of
the
greatness
of
the
Trust
,
and
of
his
own
Unfitness
for
it
;
that
so
he
might
neither
vehemently
desire
it
,
nor
be
uneasie
if
he
should
happen
to
be
turned
out
of
it
.
A
Man
may
desire
the
Office
of
a
Bishop
,
when
he
considers
it
as
a
VVork
of
toyl
and
labour
,
but
nothing
is
more
pestiferous
than
to
desire
it
,
because
of
the
Power
and
Authority
that
accompanies
it
:
Such
Persons
can
never
have
the
Courage
that
ought
to
shew
it self
in
the
Discharge
of
their
Duty
,
in
the
reproving
of
Sin
,
and
venturing
on
the
Indignation
of
great
Men
;
he
confesses
he
had
not
yet
been
able
to
free
his
Mind
from
that
Disease
,
and
till
he
had
subdued
it
,
he
judged
himself
bound
to
fly
from
all
the
steps
to
Preferment
;
for
the
nearer
he
should
come
to
it
,
he
reckoned
the
appetite
to
it
,
would
rage
the
higher
within
him
;
whereas
,
the
way
to
break
it
quite
,
was
to
keep
himself
at
the
greatest
distance
from
it
:
nor
had
he
that
vivacity
,
or
lively
activity
of
temper
,
which
became
this
Function
;
nor
that
softness
and
gentleness
of
mind
,
that
was
necessary
to
prepare
him
to
bear
injuries
,
to
endure
contempt
,
or
to
treat
People
with
the
mildness
that
Christ
has
enjoined
his
followers
,
which
he
thought
more
necessary
to
a
Bishop
than
all
Fastings
,
or
bodily
Mortifications
whatsoever
:
And
he
runs
out
into
a
long
Digression
upon
the
great
Mischiefs
that
a
fretful
and
spiteful
temper
did
to
him
that
was
under
the
power
of
it
,
and
to
the
Church
,
when
a
Bishop
was
soured
with
it
.
It
will
often
break
out
,
it
will
be
much
observed
,
and
will
give
great
scandal
:
For
as
a
little
Smoke
will
darken
and
hide
the
clearest
Object
:
so
if
all
the
rest
of
a
Bishop's
Life
were
brighter
than
the
Beams
of
the
Sun
,
a
little
Blemish
,
a
Passion
,
or
Indiscretion
,
will
darken
all
,
and
make
all
the
rest
be
forgotten
:
Allowances
are
not
made
to
them
,
as
to
other
Men
;
the
VVorld
expects
great
things
from
them
,
as
if
they
had
not
Flesh
and
Blood
in
them
,
not
a
Humane
but
an
Angelical
nature
;
therefore
,
a
Bishop
ought
by
a
constant
watchfulness
,
and
a
perpetual
strictness
,
to
be
armed
with
Armour
of
Proof
of
all
sides
,
that
no
wound
may
hurt
him
.
Stories
will
be
easily
believed
to
his
disadvantage
,
and
his
Clergy
about
him
will
be
ready
to
find
them
out
,
and
to
spread
them
abroad
.
He
laies
this
down
for
a
certain
Maxim
,
That
every
man
knows
himself
best
:
and
therefore
whatsoever
others
might
think
of
him
,
he
who
knew
well
that
he
had
not
in
himself
those
qualifications
,
that
were
necessary
for
this
Function
,
ought
not
to
suffer
himself
to
be
determined
by
that
.
After
this
he
lays
open
the
great
Disorders
,
Factions
,
Partialities
,
and
Calumnies
,
with
which
the
Popular
Elections
were
at
that
time
managed
:
and
the
general
Corruption
that
had
over-run
the
whole
Church
;
so
that
the
Strictness
and
Authority
,
the
Gentleness
and
Prudence
,
the
Courage
and
Patience
,
that
were
necessary
to
a
Bishop
were
very
hard
to
be
found
all
together
.
He
instances
to
make
out
the
difficulty
of
discharging
the
duty
of
a
Bishop
,
in
that
single
point
,
of
managing
the
Widows
:
who
were
so
medling
,
so
immoral
,
so
factious
and
so
clamorous
,
that
this
alone
was
enough
to
imploy
a
Bishop's
prudence
,
and
to
exercise
his
patience
:
from
that
and
another
Article
relating
to
it
concerning
the
Virgins
,
he
goes
to
consider
the
Trouble
,
the
Difficulties
,
and
Censures
that
Bishops
were
subject
to
,
by
the
hearing
of
Causes
,
that
were
referred
to
them
:
Many
pretending
they
were
wronged
by
their
Judgments
,
made
shipwrack
of
the
Faith
,
in
revenge
:
and
they
pressed
so
hard
upon
the
Bishops
time
,
that
it
was
not
possible
for
him
to
content
them
,
and
discharge
the
other
parts
of
his
Duty
.
Then
he
reckons
up
the
many
Visits
that
were
expected
from
Bishops
:
the
several
Civilities
they
were
obliged
to
,
which
it
was
hard
to
manage
so
,
as
not
to
be
either
too
much
or
too
little
in
them
:
Matter
of
censure
would
be
found
in
both
extreams
.
Then
he
reflects
on
the
great
temper
that
ought
to
be
observed
in
the
final
sentence
of
Excommunication
;
between
a
gentleness
to
Vice
on
the
one
hand
,
and
the
driving
men
to
Despair
and
Apostasie
on
the
other
.
And
he
concludes
that
Book
with
Reflections
on
the
vast
Burthen
that
follows
the
care
of
Souls
.
In
his
4th
.
Book
he
runs
through
a
variety
of
Arts
and
Professions
;
and
shews
how
much
skill
and
labour
was
necessary
for
every
one
of
them
:
from
whence
he
concludes
strongly
,
that
much
more
was
necessary
for
that
which
was
the
most
important
of
all
others
;
so
that
no
consideration
whatsoever
,
should
make
a
man
undertake
it
,
if
he
did
not
find
himself
in
some
sort
qualified
for
it
:
more
particularly
he
ought
to
be
ready
to
give
an
account
of
his
Faith
,
and
to
stop
the
mouths
of
all
gainsaiers
,
Iews
,
Gentiles
,
and
Hereticks
:
in
which
the
Ignorance
of
many
Bishops
,
carrying
things
from
one
extream
to
another
,
had
given
great
occasion
to
Errours
.
A
Bishop
must
understand
the
stile
and
phrase
of
the
Scriptures
well
.
From
this
he
runs
out
into
a
very
Noble
Panegyrick
upon
St.
Paul
,
in
whom
a
pattern
was
set
to
all
Bishops
.
His
5th
Book
sets
out
the
labour
of
preaching
the
tentations
to
Vanity
in
it
;
the
censures
that
were
apt
to
be
made
if
there
was
either
too
much
or
too
little
Art
or
Eloquence
in
Sermons
:
to
this
he
adds
the
great
exactness
that
a
Bishop
should
use
in
preserving
his
Reputation
;
yet
without
Vanity
:
observing
a
due
temper
between
despising
the
censures
of
theMultitude
,
and
the
servile
courting
of
applauses
:
In
his
Sermons
he
ought
above
all
things
to
study
to
edifie
;
but
not
to
Flatter
his
Hearers
:
or
to
use
vain
arts
to
raise
esteem
,
or
admiration
from
them
.
Since
a
Bishop
whose
mind
was
not
purged
from
this
disease
,
must
go
through
many
tossings
and
be
much
disquieted
:
and
upon
that
he
runs
out
so
fully
,
upon
the
tentations
to
desire
applause
for
Eloquence
,
and
a
readiness
in
speaking
,
that
it
plainly
appears
that
he
felt
that
to
be
his
own
weak
side
.
The
6th
Book
is
chiefly
imployed
to
shew
how
much
a
harder
thing
it
was
to
govern
the
Church
,
than
to
live
in
a
Desart
,
under
the
severest
mortifications
.
I
will
go
no
further
in
this
abstract
,
I
hope
I
have
drawn
out
enough
to
give
a
Curiosity
to
such
as
have
not
yet
read
those
Excellent
Books
,
to
do
it
over
and
over
again
.
For
to
any
that
has
a
true
relish
,
they
can
never
be
too
often
read
:
every
reading
will
afford
a
fresh
pleasure
,
and
new
matter
of
Instruction
,
and
Meditation
.
But
I
go
in
the
last
place
to
offer
St.
Ierom's
sense
in
this
matter
.
I
shall
not
bring
together
,
what
lies
scattered
through
his
works
,
upon
this
Argument
,
nor
shall
I
quote
what
he
writ
in
his
Youth
upon
it
,
when
the
natural
flame
of
his
temper
joyned
with
the
heat
of
Youth
might
make
him
carry
his
thoughts
further
,
than
what
humane
nature
could
bear
:
But
I
shall
only
give
an
abstract
of
that
which
he
writ
to
Nepotion
on
this
Head
,
in
his
old
Age
,
as
he
says
himself
:
a
good
part
of
that
Epistle
being
a
reflection
upon
the
different
sense
that
old
Age
gives
of
these
things
,
from
that
which
he
felt
during
the
ardour
of
Youth
.
He
begins
with
the
title
Clerk
,
which
signifying
a
Lot
or
Portion
.
Imports
either
that
the
Clergy
are
God's
Portion
,
or
that
God
is
theirs
,
and
that
therefore
they
ought
to
possess
God
,
and
be
possessed
of
him
.
He
that
has
this
portion
,
must
be
satisfied
with
it
,
and
pretend
to
nothing
,
but
having
Food
and
Rayment
,
be
therewith
content
:
and
(
as
men
carried
their
Crosses
naked
,
so
)
to
be
ready
to
carry
his
.
He
must
not
seek
the
advantages
of
this
world
in
Christ's
wa●fare
;
some
Clerks
grew
richer
under
Christ
,
who
made
himself
poor
,
than
ever
they
could
have
been
,
if
they
had
continued
in
the
service
of
the
God
of
this
World
:
So
that
the
Church
groaned
under
the
wealth
of
those
,
who
were
Beggars
before
they
forsook
the
World
:
Let
the
Strangers
and
the
Poor
be
fed
at
your
Tables
,
says
he
,
and
in
these
you
entertain
Christ
himself
.
When
you
see
a
trafficking
Clerk
,
who
from
being
Poor
grows
Rich
,
and
from
being
mean
becoms
great
,
fly
from
him
as
from
a
Plague
.
The
conversations
of
such
men
corrupted
good
minds
:
They
sought
after
wealth
,
and
loved
Company
,
the
publick
Places
of
conversation
,
Fairs
and
Market
places
:
whereas
a
true
Clerk
loves
silence
,
and
retirement
:
then
he
gives
him
a
strong
caution
against
conversing
with
Women
:
and
in
particular
against
all
those
mean
compliances
,
which
some
Clerks
used
towards
rich
Women
;
by
which
they
got
not
only
Presents
during
their
lives
,
but
Legacies
by
their
Wills.
That
abuse
had
grown
to
such
an
intolerable
excess
,
that
a
Law
was
made
excluding
Priests
from
having
any
benefit
by
Testaments
:
They
were
the
only
persons
that
were
put
under
that
incapacity
:
Heathen
Priests
were
not
included
in
the
Law
,
yet
he
does
not
complain
of
the
Law
,
but
of
those
who
had
given
just
occasion
for
making
it
.
The
Laws
of
Christ
had
been
contemned
,
so
it
was
necessary
to
restrain
them
by
humane
Laws
.
It
was
the
Glory
of
a
Bishop
to
provide
for
the
poor
,
but
it
was
the
Reproach
of
a
Priest
to
study
the
enriching
of
himself
.
He
reckons
up
many
Instances
of
the
base
and
abject
Flattery
of
some
Clerks
,
to
gain
upon
rich
and
dying
persons
,
and
to
get
their
Estates
.
Next
he
exhorts
him
to
the
constant
and
diligent
study
of
the
Scriptures
;
but
to
be
sure
to
do
nothing
that
should
contradict
his
discourses
or
give
occasion
to
his
Hearers
to
answer
him
thus
,
Why
do
not
you
do
as
you
say
?
Then
he
speaks
of
the
Union
that
ought
to
be
between
the
Bishop
,
and
his
Clergy
:
the
affection
on
the
one
side
,
and
the
obedience
on
the
other
.
In
Preaching
he
must
not
study
to
draw
applauses
but
Groans
from
his
Hearers
.
Their
Tears
was
the
best
sort
of
commendation
of
a
Sermon
,
in
which
great
care
was
to
be
taken
to
avoid
the
methods
of
the
Stage
,
or
of
common
Declamations
.
Great
use
was
to
be
made
of
the
Scriptures
.
The
mysteries
of
our
Faith
and
the
Sacraments
of
our
Religion
ought
to
be
well
explained
:
Grimaces
and
solemn
Looks
are
often
made
use
of
to
give
Weight
and
Authority
to
that
which
has
none
in
it self
.
He
charges
him
to
use
a
plain
simplicity
in
his
Habit
,
neither
shewing
too
much
nicety
on
the
one
Hand
,
that
savours
of
Luxury
,
nor
such
a
neglect
on
the
other
,
as
might
savour
of
Affectation
.
He
recommends
particularly
the
Care
of
the
Poor
to
him
.
Then
he
speaks
of
Clergy-Mens
mutually
preferring
one
another
;
considering
that
there
are
different
Members
in
one
Body
,
and
that
every
one
has
his
own
Function
,
and
peculiar
Talent
:
And
that
therefore
no
man
ought
to
over-value
his
own
,
or
undervalue
his
Neighbours
.
A
plain
Clerk
ought
not
to
value
himself
upon
his
Simplicity
and
Ignorance
,
nor
ought
a
learned
and
eloquent
Man
measure
his
Holiness
by
his
Rhetorick
;
for
indeed
of
the
two
,
a
Holy
Simplicity
is
much
more
valuable
,
than
Unsanctified
Eloquence
.
He
speaks
against
the
Affectation
of
Magnificence
and
Riches
,
in
the
Worship
of
God
,
as
things
more
becoming
the
Pomp
of
the
Jewish
Religion
,
than
the
Humility
of
the
Spiritual
Doctrine
of
Christ.
He
falls
next
upon
the
high
and
sumptuous
way
of
living
of
some
Priests
,
which
they
pretended
was
necessary
to
procure
them
the
respect
that
was
due
to
them
;
and
to
give
them
interest
and
credit
:
but
the
World
,
at
least
the
better
part
of
it
,
would
always
value
a
Priest
more
for
his
Holiness
,
than
for
his
Wealth
.
He
charges
him
strictly
to
avoid
all
the
excesses
of
Wine
,
and
in
Opposition
to
that
to
fast
much
,
but
without
Superstition
,
or
a
nicety
in
the
choice
of
such
things
as
he
was
to
live
on
in
the
time
of
fasting
.
Some
shewed
a
trifling
Superstition
in
those
Matters
,
as
well
as
Vanity
and
Affectation
;
that
was
indeed
Scandalous
.
Plain
and
simple
Fasting
was
despised
as
not
singular
nor
pompous
enough
for
their
Pride
.
For
it
seems
by
what
follows
,
that
the
Clergy
was
then
corrupted
with
the
same
disorders
,
with
which
our
Saviour
had
reproached
the
Pharasees
,
while
they
did
not
study
inward
Purity
,
so
much
as
outward
Appearances
;
nor
the
pleasing
of
God
,
so
much
as
the
praise
of
Men.
But
here
he
stops
short
,
for
it
seems
he
went
too
near
the
describing
some
eminent
Man
in
that
Age
;
from
that
he
turns
to
the
Government
of
a
Priest's
Tongue
:
He
ought
neither
to
detract
from
any
one
himself
,
nor
to
encourage
such
as
did
:
The
very
hearkning
to
slande●
,
was
very
unbecoming
.
They
ought
to
visit
their
People
,
but
not
to
report
in
one
place
,
what
they
observed
in
another
;
in
that
they
ought
to
be
both
discreet
and
secret
.
Hippocrates
adjured
those
that
came
to
study
from
him
,
to
be
secret
,
grave
,
and
prudent
in
their
whole
behaviour
;
but
how
much
more
did
this
become
those
,
to
whom
the
Care
of
Souls
was
trusted
.
He
advises
him
to
visit
his
People
rather
in
their
Afflictions
,
than
in
their
Prosperity
;
not
to
go
too
often
to
their
Feasts
,
which
must
needs
lessen
him
that
does
it
too
much
.
He
,
in
the
last
place
,
speaks
very
severely
of
those
who
applied
the
Wealth
of
the
Church
to
their
own
private
Uses
.
It
was
Theft
to
defraud
a
Friend
,
but
it
was
Sacrilege
to
rob
the
Church
.
It
was
a
Crime
that
exceeded
the
Cruelty
of
High-way
Men
,
to
receive
that
which
belonged
indeed
to
the
Poor
,
and
to
withdraw
any
part
of
it
to
ones
private
Occasions
.
He
concludes
with
this
excuse
,
That
he
had
named
no
Person
,
he
had
not
writ
to
reproach
others
;
but
to
give
them
warning
.
And
therefore
since
he
had
treated
of
the
Vices
of
the
Clergy
in
general
Terms
,
if
any
was
offended
with
him
for
it
,
he
thereby
plainly
confessed
that
he
himself
was
guilty
.
CHAP.
V.
An
Account
of
some
Canons
in
divers
Ages
of
the
Church
relating
to
the
Duties
and
Labours
of
the
Clergy
.
I
Will
go
no
further
,
in
gathering
Quotations
to
shew
the
sense
that
the
Fathers
had
in
these
matters
:
these
are
both
so
full
and
so
express
,
that
I
can
find
none
more
plain
and
more
forcible
.
I
shall
to
these
add
some
of
the
Canons
that
have
been
made
both
in
the
best
and
in
the
worst
Ages
of
the
Church
,
obliging
Bishops
and
other
Clerks
to
Residence
and
to
be
contented
with
one
Cure.
In
that
at
Sardica
that
met
in
the
Year
347.
consisting
of
above
350.
Bishops
two
Canons
were
made
,
(
the
11
th
and
the
12
th
)
against
Bishops
who
without
any
urgent
necessity
,
or
pressing
business
,
should
be
absent
from
their
Church
above
three
weeks
,
and
thereby
grieve
the
Flock
,
that
was
committed
to
their
care
:
And
even
this
provision
was
made
because
Bishops
had
Estates
lying
out
of
their
Diocesses
;
therefore
they
were
allowed
to
go
and
look
after
them
,
for
three
weeks
,
in
which
time
they
were
to
perform
the
divine
function
in
the
Churches
to
which
those
Estates
belonged
.
Many
provisions
were
also
made
against
such
as
went
to
Court
,
unless
they
were
called
by
the
Emperors
,
or
went
by
a
Deputation
from
the
Church
upon
a
publick
account
.
There
is
not
any
one
thing
more
frequently
provided
against
,
than
that
any
of
the
Clergy
should
leave
their
Church
,
and
go
to
any
other
Church
,
or
live
any
where
else
without
the
Bishops
leave
and
consent
:
nor
is
there
any
thing
clearer
from
all
the
Canons
of
the
first
Ages
,
than
that
they
considered
the
Clergy
of
every
Church
as
a
body
of
men
dedicated
to
its
service
,
that
lived
upon
the
Oblations
of
the
Faithful
,
and
that
was
to
labour
in
the
several
parts
of
the
Ecclesiastical
Ministry
,
as
they
should
be
ordered
by
the
Bishop
.
In
the
4
th
General
Council
at
Calcedon
Pluralities
,
do
first
appear
:
for
they
are
mentioned
and
condemned
in
the
10
th
Canon
,
which
runs
thus
,
No
Clerk
shall
at
the
same
time
belong
to
two
Churches
;
to
wit
,
to
that
in
which
he
was
was
first
ordained
,
and
that
to
which
as
being
the
greater
,
he
has
gone
,
out
of
a
desire
of
vain
glory
;
for
such
as
do
so
,
ought
to
be
sent
back
to
that
Church
in
which
they
were
at
first
ordained
,
and
to
serve
there
only
;
but
if
any
has
been
translated
from
one
Church
to
another
,
he
shall
receive
nothing
out
of
his
former
Church
;
nor
out
of
any
Chapel
or
Alms-house
belonging
to
it
:
and
such
as
shall
transgress
this
definition
of
this
General
Council
are
condemned
by
it
,
to
be
degraded
.
I
go
next
to
a
worse
Scene
of
the
Church
to
see
what
provisions
were
made
in
this
matter
about
the
8
th
Century
,
both
in
the
East
and
in
the
West
:
The
worse
that
those
Ages
and
Councils
were
,
it
makes
the
Argument
the
stronger
,
since
even
bad
men
in
bad
times
,
could
not
justifie
or
suffer
such
an
abuse
.
In
the
year
787.
the
Second
Council
of
Nice
was
held
that
setled
the
worship
of
Images
.
The
15
Canon
of
it
runs
thus
.
No
Clerk
shall
from
henceforth
be
reckoned
in
two
Churches
,
(
for
every
Church
had
a
Catalogue
of
its
Clergy
,
by
which
the
dividends
were
made
)
for
this
is
the
Character
of
Trafficking
,
and
Covetousness
,
and
wholly
estranged
from
the
Ecclesiastical
Custom
.
We
have
heard
from
our
Saviour's
own
words
,
that
no
man
can
serve
two
Masters
:
for
he
will
either
hate
the
one
or
love
the
other
,
or
cleave
to
the
one
and
despise
the
other
:
Let
every
one
therefore
according
to
the
Apostles
words
,
continue
in
the
Vocation
in
which
he
is
called
,
and
serve
in
one
Church
:
For
those
things
which
filthy
Lucre
has
brought
into
Church
matters
are
contrary
to
God.
There
is
a
variety
of
imployments
,
for
acquiring
the
necessary
supplies
of
this
life
:
Let
every
one
that
pleases
,
make
use
of
these
,
for
furnishing
himself
:
For
the
Apostle
saies
these
hands
Ministred
to
my
necessities
,
and
to
those
that
were
with
me
.
This
shall
be
the
rule
in
this
Town
,
which
is
guarded
by
God
,
but
in
remote
Villages
an
Indulgence
may
be
granted
by
reason
of
the
want
of
men
.
It
is
upon
this
that
the
Canonists
do
found
the
first
of
the
two
reasons
,
for
which
only
they
allow
that
a
Dispensation
for
holding
two
Benefices
may
be
lawful
,
one
is
,
the
want
of
fit
and
sufficient
men
for
the
service
of
the
Church
.
The
foundation
of
the
other
will
be
found
in
the
Canon
,
which
I
shall
next
set
down
.
It
is
the
49
Canon
of
the
sixth
Council
at
Paris
,
under
Lewis
the
Good
,
in
the
Year
829.
this
Council
came
after
a
great
many
,
that
had
been
held
by
Charles
the
Great
,
and
his
Son
for
purging
out
abuses
,
and
for
restraining
the
Primitive
Discipline
.
These
Councils
sat
at
Frankfort
,
Ments
,
Aken
,
Rheims
,
Chalons
,
Tours
,
Arles
,
and
this
of
Paris
was
the
last
that
was
held
upon
that
design
.
In
these
,
all
the
Primitive
Canons
relating
to
the
Lives
and
Labours
,
and
the
government
of
the
Clergy
,
were
renewed
.
Among
others
is
that
of
Calcedon
formerly
mentioned
:
but
it
seems
there
was
no
occasion
given
to
make
a
special
one
against
Pluralities
,
before
this
held
at
Paris
,
which
consisted
of
four
Provinces
of
France
,
Rheims
,
Sens
,
Tours
,
and
Rouen
.
The
Canon
runs
thus
:
As
it
becomes
every
City
to
have
its
proper
Bishop
;
so
it
is
also
becoming
and
necessary
that
every
Church
dedicated
to
God
,
should
have
,
its
proper
Priest.
Yet
Covetousness
which
is
Idolatry
(
of
which
we
are
much
ashamed
)
has
so
got
hold
of
some
Priests
and
caught
them
captives
in
its
Fetters
,
that
they
,
blinded
with
i●
,
know
neither
whither
they
go
nor
what
they
ought
to
be
or
do
;
so
that
they
being
kindled
with
the
fire
of
Covetousness
,
and
forgetful
of
the
Priestly
Dignity
,
neglecting
the
care
of
those
Churches
,
to
which
they
were
promoted
,
do
by
some
presents
given
or
promised
,
procure
other
Churches
not
only
from
Clerks
,
but
from
Lay-men
,
in
which
they
do
against
Law
undertake
to
perform
the
Ministry
of
Christ.
It
is
not
known
whether
their
Bishops
are
consulted
in
this
matter
,
or
not
;
if
they
are
,
without
doubt
their
Bishops
become
partakers
of
their
sin
:
but
if
they
presume
to
do
it
without
consulting
them
,
yet
it
is
to
be
imputed
to
the
Bishops
negligence
.
There
is
scarce
a
Priest
to
be
found
who
warreth
worthily
,
and
diligently
in
that
Church
in
which
he
is
dedicated
,
to
the
Divine
Service
:
but
how
much
less
will
he
be
able
to
do
that
worthily
in
two
,
three
or
more
Churches
?
This
practice
brings
a
reproach
on
the
Christian
Religion
,
and
a
confusion
on
the
Priestly
Order
.
The
Covetousness
of
the
Clergy
is
censured
by
their
people
;
the
worship
of
God
is
not
performed
in
places
consecrated
to
him
;
and
as
was
observed
in
the
former
Chapters
,
the
Souls
of
the
people
are
thereby
much
endangered·
Wherefore
we
do
all
unanimously
appoint
,
that
no
Bishop
suffer
this
to
be
done
in
his
Parish
(
or
Diocess
,
these
words
being
used
promiscuously
)
any
more
,
and
we
Decree
,
that
every
Church
that
has
a
Congregation
belonging
to
it
,
and
has
means
by
which
it
may
subsist
,
shall
have
its
proper
Priest
:
for
if
it
has
a
Congregation
but
has
not
Means
by
which
it
may
subsist
,
that
matter
is
left
to
the
Bishop
,
to
consider
whether
it
can
or
ought
to
be
supported
or
not
.
But
it
is
specially
recommended
to
their
care
to
see
that
under
this
pretence
,
no
Priest
may
out
of
Covetousness
hold
two
or
three
Churches
,
in
which
he
cannot
serve
,
nor
perform
the
worship
of
God.
The
last
provisions
in
this
Canon
are
the
grounds
upon
which
the
Canonists
found
the
second
just
cause
of
dispensing
with
Pluralities
,
which
is
when
a
Church
is
so
poor
,
that
the
Profits
which
arise
out
of
it
cannot
afford
a
competent
maintenance
to
a
Clark
:
but
then
the
question
arises
what
is
a
Competent
Maintenance
:
this
,
they
do
all
bring
very
low
,
to
that
which
can
just
maintain
him
:
and
they
have
so
clogged
it
,
that
no
pretence
should
be
given
by
so
general
a
word
,
to
Covetousness
,
Voluptuousness
,
or
Ambition
.
And
indeed
while
we
have
so
many
poor
Churches
among
us
,
instead
of
restraining
such
Pluralities
,
it
were
rather
to
be
wished
that
it
were
made
easier
than
by
Law
it
is
at
present
;
either
to
unite
them
together
,
or
to
make
one
man
capable
of
serving
two
Churches
,
when
both
Benefices
make
but
a
tolerable
subsistance
,
rather
than
to
be
forced
to
have
a
greater
number
of
Clerks
,
than
can
be
decently
maintained
;
since
it
is
certain
,
that
it
is
more
for
the
Interest
of
Religion
and
for
the
good
of
Souls
,
to
have
one
worthy
man
serving
two
Churches
,
and
dividing
himself
between
them
;
than
to
have
Clerks
for
many
Benefices
,
whose
scandalous
provisions
,
make
too
many
scandalous
incumbents
,
which
is
one
of
the
greatest
Diseases
and
Miseries
of
this
Church
.
But
a
due
care
in
this
matter
has
no
relation
to
the
accumulation
of
Livings
,
at
great
distances
,
(
every
one
of
which
can
well
support
an
Incumbent
)
upon
the
same
Person
merely
for
the
making
of
a
Family
,
for
the
supporting
of
Luxury
or
Vanity
,
or
for
other
base
and
Covetous
designs
.
But
I
go
next
to
two
of
the
worst
Councils
that
ever
carried
the
name
of
General
ones
,
the
third
and
the
fourth
of
the
Lateran
that
we
may
see
what
was
the
sense
of
the
Twefth
and
Thirteenth
Century
in
this
matter
;
notwithstanding
the
Corruption
of
those
Ages
.
The
Thirteenth
Canon
of
the
Third
Lateran
Council
,
runs
thus
.
Forasmuch
,
as
some
whose
Covetousness
has
no
bounds
,
endeavour
to
procure
to
themselves
divers
Ecclesiastical
Dignities
,
and
several
Parish
Churches
,
against
the
Provisions
of
the
Holy
Canons
;
by
which
means
,
tho
they
are
scarce
able
to
perform
the
Office
of
one
,
they
do
claim
the
Provisions
due
to
many
:
We
do
severely
require
,
that
this
may
not
be
done
for
the
future
:
And
therefore
,
when
any
Church
or
Ecclesiastical
Ministry
is
to
be
given
,
let
such
a
one
be
sought
out
for
it
,
as
shall
reside
upon
the
place
,
and
shall
be
able
to
discharge
the
Care
in
his
own
Person
:
If
otherwise
,
he
who
receives
any
such
benefice
,
contrary
to
the
Canons
,
shall
lose
it
,
and
he
who
gave
it
shall
likewise
lose
his
right
of
Patronage
.
This
Canon
not
being
found
effectual
to
cure
so
great
an
abuse
.
The
Twenty
Ninth
Canon
of
the
Fourth
Councel
in
the
Lateran
,
was
penned
in
these
Words
.
It
was
with
great
Care
forbidden
in
the
Council
of
the
Lateran
,
that
any
one
should
have
divers
Ecclesiastical
Dignities
,
and
more
Parish
Churches
than
one
,
which
is
contrary
to
the
Holy
Canons
.
Otherwise
,
he
that
took
them
should
lose
them
,
and
he
that
gave
them
should
lose
the
right
of
giving
them
:
But
by
reason
of
some
Mens
Presumption
and
Covetousness
,
that
Decree
has
had
little
or
no
effect
hitherto
;
we
therefore
desiring
to
make
a
more
evident
and
express
Provision
against
these
abuses
,
do
appoint
that
whosoever
shall
receive
any
Benefice
,
to
which
a
Care
of
Souls
is
annexed
,
shall
thereupon
by
Law
be
deprived
of
any
other
such
Benefice
,
that
he
formerly
had
;
and
if
he
endeavours
still
to
hold
it
,
he
shall
lose
the
other
likewise
;
and
he
to
whom
the
right
of
the
Patronage
of
his
first
Benefice
did
belong
,
is
empowered
to
bestow
it
upon
his
accepting
another
;
and
if
he
delays
the
bestowing
it
,
above
Three
months
,
not
only
shall
his
right
devolve
to
another
,
according
to
the
Decree
of
the
Council
in
the
Lateran
,
but
he
shall
be
obliged
to
restore
to
the
Church
,
to
which
the
Benefice
belongs
,
all
that
which
he
himself
●eceived
during
the
vacancy
.
This
we
do
likewise
Decree
as
to
Personages
;
and
do
further
appoint
that
no
Man
shall
presume
to
hold
more
Dignities
or
Parsonages
than
one
in
the
same
Church
,
even
though
they
have
no
Cure
of
Souls
annexed
to
them
.
Provided
always
that
Dispensations
may
be
granted
by
the
Apostolical
See
,
to
Persons
of
high
Birth
,
or
eminently
learned
(
sublimes
&
literatas
personas
)
or
dignified
in
Universities
,
for
so
the
word
literati
was
understood
,
who
upon
occasion
may
be
honoured
,
with
greater
Benefices
.
It
was
by
this
last
Proviso
,
that
this
as
well
as
all
other
Canons
,
made
against
these
Abuses
became
quite
ineffectual
;
for
this
had
no
other
effect
,
but
the
obliging
People
to
go
to
Rome
for
Dispensations
;
so
that
this
Canon
instead
of
reforming
the
Abuse
,
did
really
establish
it
,
for
the
Qualifications
here
mentioned
were
so
far
stretched
,
that
any
Person
that
had
obtained
a
Degree
in
any
University
,
came
within
the
Character
of
lettered
or
learned
,
and
all
those
that
were
in
any
dependance
upon
great
Men
,
came
likewise
within
the
other
Qualification
of
high
Rank
and
Birth
.
This
was
the
Practice
among
us
,
during
the
Reign
of
Henry
the
8
th
.
and
he
when
he
was
beginning
to
threaten
the
See
of
Rome
,
in
the
matter
of
his
Divorce
,
got
that
Act
to
be
passed
,
which
has
been
the
occasion
of
so
much
Scandal
and
Disorder
in
this
Church
.
It
seems
to
one
that
considers
it
well
,
that
the
Clauses
which
qualifie
Pluralities
were
grafted
upon
another
Bill
against
Spiritual
Persons
taking
Estates
to
Farm
,
with
which
that
Act
begins
:
And
that
in
the
carrying
that
on
,
such
a
temper
shewed
it self
,
that
the
other
was
added
to
it
.
It
contained
indeed
a
Limitation
of
the
Papal
Authority
,
but
so
many
Provisions
were
made
,
that
the
Nobility
,
Clergy
,
and
the
more
eminent
of
the
Gentry
,
Knights
in
particular
,
were
so
taken
Care
of
,
that
it
could
meet
with
no
gr●at
Oppo●ition
in
the
Parliament
;
but
from
the
state
of
that
Time
,
and
from
several
Clauses
in
the
Act
it self
,
it
appears
,
it
was
only
intended
to
be
a
Provisional
Act
;
tho
it
is
conceived
in
the
Style
of
a
perpetual
Law.
By
it
then
,
and
by
it
only
(
for
I
have
not
been
able
to
find
that
any
such
Act
ever
passed
in
any
Kingdom
or
State
in
Christendom
,
many
having
been
made
plainly
to
the
contrary
in
France
,
declaring
the
Obligation
to
Residence
to
be
of
Divine
Right
)
were
the
Abuses
,
that
had
arisen
out
of
the
Canon
of
one
of
the
worst
Councils
that
ever
was
,
authorised
and
settled
among
us
;
as
far
as
a
Law
of
the
Land
can
settle
them
.
But
after
all
,
it
is
to
be
considered
that
a
Law
does
indeed
change
the
Legal
and
Political
Nature
of
things
,
it
gives
a
Title
to
a
Free-hold
and
Property
:
But
no
Humane
Law
can
change
the
Moral
or
Divine
Laws
,
and
cancel
their
Authority
.
If
a
false
Religion
is
settled
by
Law
,
it
becomes
indeed
the
legal
Religion
;
but
is
not
a
whit
the
truer
for
that
.
And
therefore
,
if
the
Laws
of
the
Gospel
oblige
Clerks
to
Personal
Labour
,
as
was
formerly
made
out
;
An
Act
of
Parliament
may
indeed
qualifie
a
Man
,
in
Law
,
to
enjoy
the
Benefice
,
whether
he
labours
in
it
or
not
,
but
it
can
never
dis●olve
his
Obligation
to
Residence
and
Personal
Labour
.
But
to
bring
this
Chapter
to
an
end
,
I
shall
only
add
Three
Decrees
that
were
made
by
the
Council
of
Trent
,
in
this
matter
,
that
so
it
may
appear
what
Provisions
they
made
against
Abuses
,
which
are
still
supported
by
Laws
among
us
:
A
part
of
the
1
st
:
Chap.
of
Reformation
that
past
in
the
Sixth
Session
,
runs
thus
:
This
Synod
admonishes
all
that
are
set
over
any
Cathedral
Churches
,
by
what
Title
soever
,
that
they
taking
heed
to
themselves
,
and
to
all
the
Flock
,
over
which
the
Holy
Ghost
has
set
them
,
to
Govern
the
Church
of
God
,
which
he
has
purchased
with
his
own
Blood
,
do
watch
and
labour
and
fullfil
their
Ministry
,
as
the
Apostle
has
commanded
:
And
they
must
know
that
they
cannot
do
this
,
if
as
Hirelings
they
forsake
the
Flock
committed
to
them
,
and
do
not
watch
over
those
Sheep
,
whose
Blood
will
be
required
at
their
Hands
,
in
the
last
Day
.
Since
it
is
certain
that
no
excuse
will
be
received
,
if
the
Wolfe
devours
the
Sheep
,
when
the
Shepherd
does
not
look
after
them
.
Yet
since
to
our
great
Grief
it
is
found
,
that
some
at
this
time
neglect
the
Salvation
of
their
own
Souls
,
and
preferring
Earthy
things
to
Heavenly
,
are
still
about
Courts
,
and
forsaking
the
Fold
,
and
the
Care
of
the
Sheep
trusted
to
them
,
do
give
themselves
wholly
to
Earthly
and
Temporal
Cares
;
therefore
all
the
Ancient
Canons
,
which
by
the
Iniquity
of
Times
,
and
the
Corruptions
of
Men
were
fallen
into
desuetude
,
are
renewed
against
Non-residents
.
To
which
,
several
compulsory
Clauses
are
added
,
which
are
indeed
slight
ones
,
because
the
Execution
of
them
was
intirely
put
in
the
Pope's
Power
,
and
the
Punishment
did
only
lie
,
if
a
Bishop
was
absent
Six
Months
in
a
Year
.
This
Decree
did
not
satisfie
those
who
moved
for
a
Reformation
;
so
a
fuller
one
was
made
in
the
23
d.
Session
,
1
st
.
Chap.
in
these
Words
:
Whereas
,
by
the
Law
of
God
,
all
those
to
whom
the
Care
of
Souls
is
committed
,
are
commanded
to
know
their
Sheep
,
to
offer
Sacrifice
for
them
,
to
feed
them
by
the
Preaching
of
the
Word
of
God
,
the
Administration
of
the
Sacraments
,
and
by
the
Example
of
a
good
Life
,
to
have
a
tender
Care
of
the
poor
,
and
all
other
miserable
Persons
,
and
to
lay
themselves
out
upon
all
the
other
Functions
of
the
Pastoral
Care
;
which
cannot
be
performed
by
those
,
who
do
not
watch
over
,
nor
are
present
with
their
Flock
:
Therefore
this
Synod
does
admonish
and
exhort
them
,
that
they
remembring
the
Divine
Precepts
,
and
being
made
an
Example
to
their
Flock
,
may
feed
and
govern
them
in
Righteousness
and
Truth
.
Upon
this
they
declare
that
all
Bishops
,
even
Cardinals
themselves
,
are
obliged
to
Personal
Residence
,
in
their
Church
and
Diocess
,
and
there
to
discharge
their
Duty
:
Unless
upon
some
special
Provisions
.
By
which
indeed
a
Door
is
opened
to
as
many
Corruptions
as
the
Court
of
Rome
thinks
fit
to
dispense
with
.
Yet
without
this
,
none
may
be
absent
above
two
,
or
at
most
,
three
Months
,
in
the
whole
Year
;
and
even
that
must
be
upon
a
just
reason
,
and
without
any
prejudice
to
the
Flock
;
and
they
leave
this
upon
the
Consciences
of
such
as
withdraw
for
so
long
a
time
,
which
they
hope
will
be
Religious
and
Tender
in
this
matter
,
since
all
Hearts
are
known
to
God
,
and
it
is
no
small
Sin
to
do
his
Work
negligently
.
They
declare
the
breaking
this
Decree
to
be
a
Mortal
Sin
,
and
that
such
as
are
guilty
of
it
,
cannot
with
a
good
Conscience
enjoy
the
mean
Profits
,
during
such
their
Absence
;
but
are
bound
to
lay
them
out
on
the
Fabrick
,
or
give
them
to
the
Poor
:
and
all
these
Provisions
and
Punishments
,
they
do
also
make
against
the
inferior
Clergy
,
that
enjoyed
any
Benefice
,
to
which
the
Cure
of
Souls
was
annexed
,
and
the
execution
of
that
,
is
put
in
the
Bishop's
Hands
,
who
is
required
not
to
dispense
with
their
Residence
,
unless
upon
a
very
weighty
occasion
,
above
two
Months
;
and
in
this
they
give
the
Bishop
so
full
an
Authority
,
that
no
Appeal
or
Prohibition
was
to
lie
against
his
Sentence
,
upon
non-Residents
,
even
in
the
Court
of
Rome
.
In
these
Decrees
,
tho
the
Papal
Party
hindred
a
formal
Declaration
of
the
Obligation
to
Residence
,
by
Divine
Right
,
that
so
room
might
still
be
left
for
the
Dispensing
Power
;
yet
they
went
very
near
it
,
they
applied
Passages
of
Scripture
to
it
,
and
laid
the
charge
of
mortal
Sin
upon
it
.
In
the
last
place
,
I
shall
set
down
the
Decree
that
was
made
in
the
24
th
.
Session
,
Chap.
17.
against
Pluralities
,
in
these
Words
:
Whereas
the
Ecclesiastical
Order
is
perverted
,
when
one
Clerk
has
the
Offices
of
many
committed
to
him
,
it
was
therefore
well
provided
by
the
Holy
Canons
,
that
no
Man
should
be
put
in
two
Churches
.
But
many
led
by
their
depraved
Covetousness
,
deceiving
themselves
,
but
not
God
,
are
not
ashamed
to
elude
those
good
Constitutions
,
by
several
Artifices
,
and
obtain
more
Benefices
than
one
at
the
same
time
:
Therefore
the
Synod
being
desirous
to
restore
a
proper
Discipline
for
the
Government
of
Churches
,
does
,
by
this
Decree
,
by
which
all
Persons
,
of
what
Rank
soever
,
even
Cardinals
themselves
,
shall
be
bound
;
appoint
,
that
for
the
future
,
one
Man
shall
be
capable
of
receiving
only
one
Ecclesiastical
Benefice
.
But
if
that
is
not
sufficient
for
the
decent
maintenance
of
him
that
has
it
,
then
it
shall
be
lawful
to
give
him
another
simple
Benefice
,
provided
that
both
Benefices
do
not
require
Personal
Residence
.
This
Rule
must
be
applied
not
only
to
Cathedrals
,
but
to
all
other
Benefices
whether
Secular
,
Regular
,
or
such
as
are
held
by
Commendam
,
or
of
what
sort
or
order
soever
they
may
be
.
And
as
for
such
as
do
at
present
possess
either
more
Parish-Churches
than
one
,
or
one
Cathedral
,
and
another
Parish-Church
,
they
shall
be
forced
notwithstanding
of
any
Dispensations
or
Unions
that
may
have
been
granted
them
,
for
term
of
Life
,
to
resign
within
the
space
of
Six
Months
,
all
that
they
do
now
hold
,
except
one
Cathedral
,
or
one
Parochial
Church
;
otherwise
,
all
their
Benefices
,
whether
Parochial
,
or
others
,
shall
be
by
Law
esteemed
void
;
and
as
such
they
shall
be
disposed
of
to
others
.
Nor
may
those
who
●ormerly
enjoyed
them
,
receive
the
mean
Profits
,
after
the
term
of
Six
Months
,
with
a
good
Conscience
.
But
the
Synod
wishes
that
some
due
Provis●on
might
be
made
,
such
as
the
Pope
shall
think
fit
,
for
the
necessities
of
those
who
are
hereby
obliged
to
Resign
.
These
were
the
decrees
that
were
made
by
that
pretended
general
Council
:
And
wheresoever
that
Council
is
received
,
they
are
so
seldom
dispensed
with
,
that
the
Scandal
of
Non-Residence
,
or
Plurality
,
does
no
more
cry
in
that
Church
.
In
France
,
tho
that
Council
is
not
there
received
,
yet
such
regard
is
had
to
Primitive
Rules
,
that
it
is
not
heard
of
among
them
.
Such
Examples
are
to
us
Reproaches
indeed
:
And
that
of
the
worst
sort
,
when
the
Argument
from
the
neglect
of
the
Pastoral
Care
,
which
gave
so
great
an
Advantage
at
first
to
the
Reformers
,
and
turned
the
Hearts
of
the
World
so
much
from
their
Careless
Pastors
to
those
who
shewed
more
Zeal
and
Concern
for
them
,
is
now
against
us
,
and
lies
the
other
way
.
If
the
Nature
of
Man
is
so
made
,
that
it
is
not
possible
,
but
that
Offences
must
come
,
yet
,
woe
be
to
him
,
by
whom
they
come
.
CHAP.
VI.
Of
the
declared
Sense
and
Rules
of
the
Church
of
England
in
this
matter
.
WHatsoever
may
be
the
practice
of
any
among
us
,
and
whatsoever
may
be
the
force
of
some
Laws
that
were
made
in
bad
times
,
and
perhaps
upon
bad
ends
,
yet
we
are
sure
the
Sense
of
our
Church
is
very
different
;
She
intended
to
raise
the
obligation
of
the
Pastoral
Care
higher
than
it
was
before
:
and
has
laid
out
this
matter
more
fully
and
more
strictly
,
than
any
Church
ever
did
,
in
any
Age
;
as
far
at
least
as
my
Enquiries
can
carry
me
.
The
truest
Indication
of
the
Sense
of
a
Church
is
to
be
taken
from
her
Language
,
in
her
Publick
Offices
:
This
is
that
which
she
speaks
the
most
frequently
,
and
the
most
publickly
:
even
the
Articles
of
Doctrine
are
not
so
much
read
and
so
often
heard
,
as
her
Liturgies
are
:
and
as
this
way
of
Reasoning
has
been
of
late
made
use
of
with
great
advantage
,
against
the
Church
of
Rome
,
to
make
her
accountable
,
for
all
her
Publick
Offices
in
their
plain
and
literal
meaning
;
so
I
will
make
use
of
it
on
this
occasion
:
It
is
the
stronger
in
our
case
,
whose
Offices
being
in
a
Tongue
understood
by
the
people
,
the
Argument
from
them
does
more
evidently
conclude
here
.
In
general
then
this
is
to
be
observed
,
that
no
Church
before
ours
,
at
the
Reformation
,
took
a
formal
Sponsion
at
the
Altar
,
from
such
as
were
ordained
Deacons
and
Priests
.
That
was
indeed
always
demanded
of
Bishops
,
but
neither
in
the
Roman
nor
Greek
Pontifical
,
do
we
find
any
such
solemn
Vows
and
Promises
demanded
or
made
by
Priests
or
Deacons
,
nor
does
any
print
of
this
appear
in
the
Constitutions
,
the
pretended
Areopagite
▪
or
the
antient
Canons
of
the
Church
.
Bishops
were
asked
many
questions
,
as
appears
by
the
first
Canon
of
the
fourth
Council
of
Carthage
.
They
were
required
to
profess
their
Faith
,
and
to
promise
to
obey
the
Canons
,
which
is
still
observed
in
the
Greek
Church
.
The
questions
are
more
express
in
the
Roman
Pontifical
,
and
the
first
of
these
demands
a
promise
that
they
will
instruct
their
people
in
the
Christian
Doctrine
,
according
to
the
Holy
Scriptures
:
which
was
the
Foundation
upon
which
our
Bishops
justified
the
Reformation
;
Since
the
first
and
chief
of
all
their
Vowes
binding
them
to
this
,
it
was
to
take
place
of
all
others
;
and
if
any
other
parts
of
those
Sponsions
,
contradicted
this
,
such
as
their
Obedience
and
Adherence
to
the
See
of
Rome
,
they
said
that
these
were
to
be
limited
by
this
.
All
the
account
I
can
give
of
this
general
practice
of
the
Church
in
demanding
Promises
only
of
Bishops
,
and
not
of
the
other
Orders
is
this
,
that
they
considered
the
Government
of
the
Priests
and
Deacons
,
as
a
thing
that
was
so
entirely
in
the
Bishop
,
as
it
was
indeed
by
the
first
Constitution
,
that
it
was
not
thought
necessary
to
bind
them
to
their
Duty
by
any
Publick
Vowes
or
Promises
(
though
it
is
very
probable
that
the
Bishops
might
take
private
engagements
of
them
,
before
they
ordained
them
)
it
being
in
the
Bishop's
power
to
Restrain
and
Censure
them
in
a
very
Absolute
and
Summary
way
.
But
the
case
was
quite
different
in
Bishops
,
who
were
all
equal
by
their
Rank
and
Order
:
None
having
any
Authority
over
them
,
by
any
Divine
Law
or
the
Rules
of
the
Gospel
:
the
power
of
Primates
,
and
Metropolitans
having
arisen
out
of
Ecclesiastical
and
Civil
Laws
,
and
not
being
equally
great
in
all
Countries
and
Provinces
:
and
therefore
it
was
more
necessary
to
proceed
with
greater
caution
,
and
to
demand
a
further
security
f●●m
them
.
But
the
new
face
of
the
Constitution
of
the
Church
,
by
which
Priests
were
not
under
so
absolute
a
subjection
to
their
Bishops
,
as
they
had
been
at
first
,
which
was
occasioned
partly
,
by
the
Tyranny
of
some
Bishops
,
to
which
bounds
were
set
by
Laws
and
Canons
,
partly
by
their
having
a
special
Propety
and
Benefice
of
their
own
,
and
so
not
being
maintained
by
a
Dividend
out
of
the
common-stock
of
the
Church
as
at
first
;
had
so
altered
the
state
of
things
,
that
indeed
no
part
of
the
Episcopacy
was
left
entrirely
in
the
Bishop's
hands
,
but
the
power
of
Ordination
.
This
is
still
free
and
unrestrained
:
no
Writs
,
nor
Prohibitions
from
Civil
Courts
;
and
no
Appeals
have
clogged
or
fettered
this
,
as
they
have
done
all
the
other
parts
of
their
Authority
.
Therefore
our
Reformers
observing
all
Office
of
Ordination
,
and
they
made
both
the
Charge
that
is
given
,
and
the
Promises
that
are
to
be
taken
,
to
be
very
express
and
solemne
,
that
so
both
the
Ordainers
and
the
Ordained
might
be
rightly
instructed
in
their
Duty
and
struck
with
the
awe
and
dread
,
that
they
ought
to
be
under
in
so
holy
and
so
important
a
performance
:
and
though
all
mankind
does
easily
enough
agree
in
this
,
That
Promises
ought
to
be
Religiously
observed
,
which
men
make
to
one
another
,
how
apt
soever
they
may
be
to
break
them
;
yet
to
make
the
sense
of
these
Promises
go
deeper
,
they
are
ordered
to
be
made
at
the
Altar
,
and
in
the
nature
of
a
Stipulation
or
Covenant
,
the
Church
conferring
Orders
,
or
indeed
rather
,
Christ
by
the
Mininestry
of
the
Officers
that
he
has
constituted
,
conferring
them
upon
those
Promises
that
are
first
made
.
The
Forms
of
Ordination
in
the
Greek
Church
,
which
we
have
reason
to
believe
are
less
changed
,
and
more
conform
to
the
Primitive
pattenrs
,
than
those
used
by
the
Latins
,
do
plainly
import
that
the
Church
only
declared
the
Divine
Vocation
.
The
Grace
of
God
,
that
perfects
the
feeble
,
and
heals
the
weak
,
promotes
this
man
to
be
a
Deacon
,
a
Priest
or
a
Bishop
:
Where
nothing
is
expressed
as
conferred
but
only
as
declared
,
so
our
Church
by
making
our
Saviour's
words
,
the
form
of
Ordination
,
must
be
construed
to
intend
,
by
that
that
it
is
Christ
only
that
sends
,
and
that
the
Bishops
are
only
his
Ministers
to
pronounce
his
Mission
;
otherwise
it
is
not
so
easie
to
justifie
the
use
of
this
Form
,
Receive
the
Holy
Ghost
:
which
as
it
was
not
used
in
the
Primitive
Church
nor
by
the
Roman
,
till
within
these
five
Hundred
Years
,
so
in
that
Church
,
it
is
not
the
Form
of
Ordination
but
a
Benediction
given
by
the
Bishop
singly
,
after
the
Orders
are
given
by
the
Bishop
and
the
other
Priests
joyning
with
him
.
For
this
is
done
by
him
alone
as
the
final
consummation
of
the
Action
.
But
our
using
this
as
the
form
of
Ordination
shews
,
that
we
consider
our selves
only
as
the
Instruments
that
speak
in
Christ's
Name
and
Words
:
Insinuating
thereby
that
he
only
Ordains
.
Pursuant
to
this
in
the
Ordaining
of
Priests
,
the
questions
are
put
in
the
name
of
God
and
of
his
Church
.
Which
makes
the
answers
to
them
to
be
of
the
nature
of
Vows
and
Oaths
.
So
that
if
men
do
make
conscience
of
any
thing
,
and
if
it
is
possible
to
strike
terrour
into
them
,
the
Forms
of
our
Ordinations
are
the
most
effectually
contrived
for
that
end
that
could
have
been
framed
.
The
first
question
that
is
put
in
the
Office
of
Deacons
,
is
,
Do
you
trust
that
you
are
inwardly
moved
by
the
Holy
Ghost
to
take
upon
you
this
Office
,
to
serve
God
for
the
promoting
of
his
Glory
,
and
the
edifying
of
his
people
?
To
which
he
is
to
answer
I
trust
so
.
This
is
put
only
in
this
Office
,
and
not
repeated
afterwards
:
it
being
justly
supposed
that
where
one
has
had
this
motion
,
all
the
other
Orders
may
be
in
time
conferred
pursuant
to
it
;
but
this
is
the
first
step
,
by
which
a
Man
dedicates
himself
to
the
Service
of
God
;
and
therefore
it
ought
not
to
be
made
by
any
,
that
has
not
this
Divine
Vocation
.
Certainly
,
the
Answer
that
is
made
to
this
,
ought
to
be
well
considered
;
for
if
any
says
,
I
trust
so
,
that
yet
knows
nothing
of
any
such
motion
,
and
can
give
no
account
of
it
,
he
lies
to
the
Holy
Ghost
;
and
makes
his
first
approach
to
the
Altar
,
with
a
lie
in
his
Mouth
;
and
that
not
to
Men
,
but
to
God
;
and
how
can
one
expect
to
be
received
by
God
,
or
be
sent
and
sealed
by
him
,
that
dares
do
a
thing
of
so
crying
a
Nature
,
as
to
pretend
that
he
trusts
he
has
this
motion
,
who
knows
that
he
has
it
not
,
who
has
made
no
Reflections
on
it
,
and
when
asked
,
what
he
means
by
it
,
can
say
nothing
concerning
it
,
and
yet
he
dares
venture
to
come
and
say
it
to
God
and
his
Church
:
If
a
Man
pretends
a
Commission
from
a
Prince
,
or
indeed
from
any
Person
,
and
acts
in
his
Name
upon
it
,
the
Law
will
fall
on
him
,
and
punish
him
,
and
shall
the
Great
God
of
Heaven
and
Earth
,
be
thus
vouched
,
and
his
motion
he
pretended
to
,
by
those
whom
he
has
neither
called
nor
sent
?
and
shall
not
he
reckon
with
those
who
dare
to
run
without
his
Mission
,
pretending
that
they
trust
they
have
it
,
when
perhaps
they
understand
not
the
Importance
of
it
,
nay
,
and
perhaps
some
laugh
at
it
,
as
an
Enthusiastical
Question
,
who
,
yet
will
go
through
with
the
Office
?
They
come
to
Christ
for
the
Loaves
:
They
hope
to
live
by
the
Altar
,
and
the
Gospel
,
how
little
soever
they
serve
at
the
one
,
or
Preach
the
other
;
therefore
they
will
say
any
thing
,
that
is
necessary
for
qualifying
them
to
this
whether
true
or
false
.
It
cannot
be
denied
,
but
that
this
Question
carries
a
sound
in
it
,
that
seems
a
little
too
high
,
and
that
may
rather
raise
Scruples
,
as
importing
somewhat
that
is
not
ordinary
,
and
that
seems
to
savour
of
Enthusiasme
;
and
therefore
it
was
put
here
,
without
doubt
,
to
give
great
caution
to
such
as
come
to
the
Service
of
the
Church
;
many
may
be
able
to
answer
it
truly
according
to
the
Sense
of
the
Church
,
who
may
yet
have
great
doubting
in
themselves
concerning
it
;
but
every
Man
that
has
it
not
,
must
needs
know
that
he
has
it
not
.
The
true
meaning
of
it
must
be
resolved
thus
;
the
Motives
that
ought
to
determine
a
Man
,
to
dedicate
himself
to
the
Ministring
in
the
Church
,
are
a
Zeal
for
promoting
the
Glory
of
God
,
for
raising
the
Honour
of
the
Christian
Religion
,
for
the
making
it
to
be
better
understood
,
and
more
submitted
to
.
He
that
loves
it
,
and
feels
the
excellency
of
it
in
himself
,
that
has
a
due
Sense
of
God's
goodness
in
it
to
Mankind
,
and
that
is
entirely
possessed
with
that
,
will
feel
a
Zeal
within
himself
,
for
communicating
that
to
others
;
that
so
the
only
true
God
,
and
Iesus
Christ
whom
he
has
sent
,
may
be
more
universally
glorified
,
and
served
by
his
Creatures
:
And
when
to
this
he
has
added
a
concern
of
the
Souls
for
Men
,
a
Tenderness
for
them
,
a
Zeal
to
rescue
them
from
endless
Misery
,
and
a
desire
to
put
them
in
the
way
to
everlasting
Happiness
,
and
from
these
Motives
feels
in
himself
a
desire
to
dedicate
his
Life
and
Labours
to
those
ends
;
and
in
order
to
them
studies
to
understand
the
Scriptures
,
and
more
particularly
,
the
New
Testament
,
that
from
thence
he
may
form
a
true
Notion
of
this
Holy
Religion
,
and
so
be
an
able
Minister
of
it
;
this
Man
,
and
only
this
Man
,
so
moved
and
so
qualified
,
can
in
Truth
,
and
with
a
good
Conscience
answer
,
that
he
trusts
he
is
inwardly
moved
by
the
Holy
Ghost
.
And
every
one
that
ventures
on
the
saying
it
,
without
this
,
is
a
Sacrilegious
profaner
of
the
Name
of
God
,
and
of
his
Holy
Spirit
.
He
breaks
in
upon
his
Church
,
not
to
feed
it
but
to
rob
it
:
And
it
is
certain
that
he
who
begins
with
a
Lie
,
may
be
sent
by
the
Father
of
Lies
,
but
he
cannot
be
thought
to
enter
in
,
by
the
Door
,
who
prevaricates
in
the
first
word
that
he
says
in
order
to
his
Admittance
.
But
if
the
Office
of
Deacons
offers
no
other
particular
matter
of
Reflection
,
the
Office
of
Ordaining
Priests
,
has
a
great
deal
;
indeed
the
whole
of
it
,
is
calculated
to
the
best
Notions
of
the
best
Times
.
In
the
Charge
that
is
given
,
the
Figures
of
Watchmen
,
Shepherds
,
and
Stewards
,
are
pursued
,
and
the
places
of
Scripture
relating
to
these
are
applied
to
them
:
They
are
required
to
have
always
printed
in
their
Remembrance
;
How
great
a
Treasure
was
committed
to
their
Charge
:
The
Church
and
Congregation
whom
you
must
serve
is
his
Spouse
and
Body
.
Then
the
greatness
of
the
fault
of
their
Negligence
,
and
the
horrible
Punishment
that
will
follow
upon
it
,
is
set
before
them
,
in
case
the
Church
or
any
Member
of
it
take
any
hurt
or
hinderance
by
reason
of
it
:
They
are
charged
never
to
cease
their
Labour
,
Care
and
Diligence
,
till
they
have
done
all
that
lieth
in
them
,
according
to
their
bounden
Duty
,
towards
all
such
,
as
are
,
or
shall
be
committed
to
their
Care
,
to
bring
them
to
a
Ripeness
and
Perfectness
of
Age
in
Christ.
They
are
again
urged
to
consider
with
what
care
and
study
,
they
ought
to
apply
themselves
to
this
;
to
pray
earnestly
for
Gods
Holy
Spirit
,
and
to
be
studious
in
Reading
and
Learning
of
the
Scriptures
;
and
to
forsake
and
set
aside
,
as
much
as
they
may
,
all
Worldly
Cares
and
Studies
.
It
is
hoped
that
they
have
clearly
determined
by
Gods
Grace
,
to
give
themselves
wholly
to
this
Vocation
:
and
as
much
as
lieth
in
them
to
apply
themselves
wholly
to
this
one
thing
;
and
to
draw
all
their
Cares
and
Studies
this
way
,
and
to
this
end
;
and
that
by
their
daily
reading
and
weighing
the
Scriptures
,
they
will
study
to
wax
riper
and
stronger
in
their
Ministry
.
These
are
some
of
the
words
of
the
preparatory
Charge
given
by
the
Bishop
,
when
he
enters
upon
this
Office
;
before
he
puts
the
questions
that
follow
to
those
,
who
are
to
be
ordained
.
What
greater
force
or
energy
could
be
put
in
Words
,
than
is
in
these
?
Or
where
could
any
be
found
that
are
more
weighty
and
more
express
;
to
shew
the
intire
Dedication
of
the
whole
Man
,
of
his
Time
and
Labours
,
and
the
separating
himself
from
all
other
Cares
to
follow
this
one
thing
with
all
possible
Application
and
Zeal
?
There
is
nothing
in
any
Office
,
Ancient
or
Modern
,
that
I
ever
saw
which
is
of
this
force
,
so
serious
and
so
solemn
;
and
it
plainly
implies
not
only
the
Sense
of
the
Church
upon
this
whole
matter
,
but
likewise
their
design
who
framed
it
,
to
oblige
Priests
,
notwithstanding
any
Relaxation
that
the
Laws
of
the
Land
had
still
favoured
,
by
the
firmest
and
sacredst
bonds
possible
to
attend
upon
their
Flocks
;
and
to
do
their
Duties
to
them
▪
For
a
bare
Residence
,
without
labouring
,
is
but
a
mock
Residence
,
since
the
obligation
to
it
,
is
in
order
to
a
further
end
;
that
they
may
watch
over
,
and
feed
their
Flock
,
and
not
enjoy
their
Benefices
only
as
Farms
,
or
as
Livings
,
according
to
the
gross
,
but
common
abuse
of
our
Language
,
by
which
the
Names
of
Cures
,
Parishes
,
or
Benefices
,
which
are
the
Ecclesiastical
Names
,
are
now
swallowed
up
into
that
of
Living
,
which
carries
a
carnal
Idea
in
the
very
sound
of
the
word
,
and
I
doubt
a
more
carnal
effect
on
the
minds
of
both
Clergy
and
Laity
.
What
ever
we
may
be
,
our
Church
is
free
of
this
Reproach
:
since
this
Charge
carries
their
Duty
as
high
,
and
as
home
,
as
any
thing
that
can
be
laid
in
Words
.
And
it
is
further
to
be
considered
,
that
this
is
not
of
the
Nature
of
a
private
Exhortation
,
in
which
a
Man
of
lively
thoughts
,
and
a
warm
fancy
,
may
be
apt
to
carry
a
point
too
high
:
It
is
the
constant
and
uniform
voice
of
the
Church
.
Nor
is
it
of
the
nature
of
a
Charge
,
which
is
only
the
Sense
of
him
that
gives
it
,
and
to
which
the
Person
to
whom
it
is
given
,
is
only
Passive
:
He
hears
it
,
but
cannot
be
bound
by
another
Man's
Thoughts
or
Words
,
further
than
as
the
Nature
of
things
binds
him
.
But
Orders
are
of
the
nature
of
a
Covenant
between
Christ
and
the
Clerks
;
in
which
so
many
Privileges
and
Powers
are
granted
on
the
one
part
,
and
so
many
Duties
and
Offices
are
promised
on
the
other
;
and
this
Charge
being
the
Preface
to
it
,
it
is
stipulatory
.
It
declares
the
whole
Covenant
of
both
sides
;
and
so
those
who
receive
Orders
upon
it
,
are
as
much
bound
by
every
part
of
it
,
and
it
becomes
as
much
their
own
Act
,
as
if
they
had
pronounced
or
promised
it
all
,
in
the
most
formal
Words
that
could
be
,
and
indeed
the
Answers
and
Promises
that
are
afterwards
made
,
are
only
the
Application
of
this
,
to
the
particular
Persons
,
for
giving
them
a
plainer
and
livelier
Sense
of
their
Obligation
,
which
yet
,
in
it self
,
was
as
intire
and
strong
,
whether
they
had
made
any
promise
by
Words
of
their
own
or
not
.
But
to
put
the
matter
out
of
doubt
,
let
us
look
a
little
further
into
the
Office
,
to
the
Promises
that
they
make
,
with
relation
to
their
Flock
,
even
to
such
as
are
,
or
shall
be
committed
to
their
Charge
.
They
promise
,
That
by
the
Help
of
the
Lord
they
will
give
their
Faithful
Diligence
,
always
so
to
Minister
the
Doctrine
and
Sacraments
,
and
the
Discipline
of
Christ
,
as
the
Lord
hath
commanded
,
and
as
this
Realm
hath
received
the
same
,
according
to
the
Commandment
of
God
;
so
that
they
may
teach
the
People
committed
to
their
Care
and
Charge
with
all
Diligence
to
keep
and
observe
the
same
.
This
does
plainly
bind
to
personal
Labour
,
the
mention
that
is
made
of
what
this
Realm
has
received
,
being
limited
by
what
follows
according
to
the
commandment
of
God
,
shews
that
by
this
is
meant
the
Reformation
of
the
Doctrine
and
Worship
that
was
then
received
,
and
established
by
Law
;
by
which
these
general
Words
,
The
Doctrine
and
Sacraments
and
Discipline
of
Christ
,
to
which
all
Parties
pretend
,
are
determined
to
our
Constitution
;
so
that
tho
there
were
some
Disorders
among
us
,
not
yet
provided
against
by
the
Laws
of
the
Land
;
this
does
not
secure
a
reserve
for
them
.
This
is
so
slight
a
remark
,
that
I
should
be
ashamed
to
have
made
it
,
if
it
had
not
been
urged
to
my self
,
slight
as
it
is
,
to
justifie
in
point
of
Conscience
,
the
claiming
all
such
Privileges
,
or
Qualifications
,
as
are
still
allowed
by
Law.
But
I
go
on
to
the
other
Promises
:
The
Clerk
says
he
will
,
by
the
help
of
God
,
be
ready
with
all
Faithful
Diligence
,
to
banish
and
drive
away
all
erroneous
and
strange
Doctrines
,
contrary
to
God's
Word
,
and
to
use
both
publick
and
private
Admonitions
,
and
Exhortations
,
as
well
to
the
sick
,
as
to
the
whole
,
within
his
Cure
,
as
need
shall
require
,
and
as
occasion
shall
be
given
:
This
is
as
plainly
personal
,
and
constant
,
as
Words
can
make
any
thing
.
And
in
this
is
expressed
the
so
much
neglected
,
but
so
necessary
Duty
,
which
Incumbents
owe
their
Flock
,
in
a
private
way
,
visiting
,
instructing
,
and
admonishing
them
,
which
is
one
of
the
most
useful
,
and
important
parts
of
their
Duty
,
how
generally
soever
it
may
be
disused
or
forgotten
:
These
being
the
chief
instances
and
acts
of
watching
over
and
feeding
the
Flock
,
that
is
committed
to
their
Care.
In
the
next
place
they
promise
,
That
they
will
be
diligent
in
Prayers
,
and
in
reading
of
the
Holy
Scriptures
,
and
in
such
Studies
as
help
to
the
Knowledge
of
the
same
,
laying
aside
,
the
study
of
the
World
and
the
Flesh
:
This
still
carries
on
that
great
Notion
of
the
Pastoral
Care
,
which
runs
through
this
whole
Office
;
that
it
is
to
be
a
Man's
intire
Business
,
and
is
to
possess
both
his
thoughts
and
his
time
.
They
do
further
promise
That
they
will
maintain
,
and
set
forward
,
as
much
as
lieth
in
them
,
quietness
,
peace
,
and
love
among
all
Christian
People
,
and
especially
among
them
,
that
are
,
or
shall
be
committed
to
their
Charge
.
These
are
the
Vows
and
Promises
that
Priests
make
before
they
can
be
Ordained
:
And
to
compleat
the
Stipulation
,
the
Bishop
concludes
it
,
with
a
Prayer
to
God
who
has
given
them
the
will
to
do
all
these
things
,
to
give
them
also
strength
,
and
power
to
perform
the
same
:
that
he
may
accomplish
his
Work
,
which
he
hath
begun
in
them
,
until
the
time
that
he
shall
come
▪
at
the
latter
day
,
to
judge
the
quick
and
the
dead
.
Upon
the
whole
matter
either
this
is
all
a
piece
of
gross
and
impudent
Pageantry
,
dressed
up
in
grave
and
lofty
Expressions
,
to
strike
upon
the
weaker
part
of
Mankind
,
and
to
furnish
the
rest
with
matter
to
their
profane
and
impious
Scorn
;
or
it
must
be
confessed
that
Priests
come
under
the
most
formal
and
express
Engagements
,
to
constant
and
diligent
labour
,
that
can
be
possibly
contrived
or
set
forth
in
Words
.
It
is
upon
this
,
that
they
are
Ordained
:
So
their
Ordination
being
the
consummation
of
this
compact
,
it
must
be
acknowledged
that
according
to
the
nature
of
all
mutual
compacts
;
a
total
failure
on
the
one
side
,
does
also
dissolve
all
the
Obligation
that
lay
on
the
other
:
And
therefore
those
who
do
not
perform
their
part
,
that
do
not
Reside
and
Labour
,
they
do
also
in
the
sight
of
God
,
forfeit
all
the
Authority
and
Privileges
that
do
follow
their
Orders
,
as
much
as
a
Christian
at
large
,
that
does
not
perform
his
Baptismal
Vow
,
forfeits
the
Rights
and
Benefits
of
his
Baptism
,
in
the
sight
of
God
;
tho
both
in
the
one
,
and
in
the
other
,
it
is
necessary
that
for
the
preventing
of
disorder
and
confusion
,
a
Sentence
Declaratory
of
Excommunication
,
in
the
one
,
as
of
Degradation
in
the
other
,
pass
before
the
Visible
Acts
and
Rights
,
pursuant
to
those
Rites
,
can
be
denied
.
To
all
this
I
will
add
one
thing
more
,
which
is
,
that
since
our
Book
of
Ordination
,
is
a
part
of
our
Liturgy
,
and
likewise
a
part
of
the
Law
of
the
Land
,
and
since
constant
Attendance
,
and
diligent
Labour
is
made
necessary
by
it
,
and
since
this
Law
is
subsequent
to
the
Act
of
the
21
st
.
of
Henry
the
8
th
.
that
qualifies
so
many
for
Pluralities
,
and
Non-Residence
,
and
is
in
plain
Terms
contrary
to
it
,
this
as
subsequent
does
repeal
all
that
it
contradicts
:
It
is
upon
all
this
,
a
matter
that
to
me
seems
plain
,
that
by
this
Law
,
the
other
is
Repealed
,
in
so
far
,
as
it
is
inconsistent
with
it
.
This
Argument
is
by
this
Consideration
made
the
stronger
,
that
the
Act
of
King
Henry
does
not
enact
that
such
things
shall
be
,
but
only
reserves
privildeges
for
such
as
may
be
capable
of
an
Exemption
from
the
common
and
general
rules
.
Now
by
the
Principles
of
Law
,
all
Priviledges
or
Exemptions
of
that
sort
,
are
odious
things
;
and
the
Constructions
of
Law
lying
hard
and
heavy
against
odious
Cases
,
it
appears
to
me
according
to
the
general
grounds
of
Law
,
very
probable
(
I
speak
within
bounds
,
when
I
say
only
probable
)
that
the
Act
of
Uniformity
which
makes
the
Offices
of
Ordination
a
part
of
the
Law
of
England
,
is
a
Repeal
of
that
part
of
the
Act
of
King
Henry
,
which
qualifies
for
Pluralities
.
To
conclude
,
Whatsoever
may
be
the
strength
of
this
Plea
in
Bar
to
that
Act
,
if
our
Faith
given
to
God
and
his
Church
,
in
the
most
express
and
plainest
words
possible
,
does
bind
,
if
Promises
given
at
the
Altar
do
oblige
,
and
if
a
Stipulation
,
in
the
consideration
of
which
Orders
are
given
,
is
sacred
and
of
an
indispensible
obligation
,
then
,
I
am
sure
,
this
is
.
To
make
the
whole
matter
yet
the
stronger
,
this
Office
is
to
be
compleated
with
a
Communion
:
So
that
upon
this
occasion
,
that
is
not
only
a
piece
of
Religious
Devotion
,
accompanying
it
;
but
it
is
the
taking
the
Sacrament
upon
the
Stipulation
that
has
been
made
,
between
the
Priest
and
the
Church
:
So
that
those
who
have
framed
this
Office
,
have
certainly
intended
by
all
the
ways
that
they
could
think
on
,
and
by
the
weightiest
words
they
could
choose
,
to
make
the
sense
of
the
Priestly
Function
,
and
of
the
Duties
belonging
to
it
,
give
deep
and
strong
impressions
to
such
as
are
Ordained
.
I
have
compared
with
it
,
all
the
Exhortations
that
are
in
all
the
Offices
I
could
find
,
Ancient
and
Modern
,
whether
of
the
Greek
or
the
Latin
Church
,
and
this
must
be
said
of
Ours
,
without
any
sort
of
partiality
to
our
own
Forms
,
that
no
sort
of
comparison
can
be
made
between
Ours
and
all
the
others
:
and
that
as
much
as
ours
is
more
simple
than
those
as
to
its
Rites
and
Ceremonies
,
which
swell
up
other
Offices
,
so
much
is
it
more
grave
and
weighty
in
the
Exhortations
,
Collects
and
Sponsions
that
are
made
in
it
.
In
the
Roman
Pontifical
no
promises
are
demanded
of
Priests
,
but
only
that
of
Obedience
:
Bishops
in
a
corrupted
state
of
the
Church
,
taking
care
only
of
their
own
Authority
,
while
they
neglected
more
important
obligations
.
In
the
Office
of
Consecrating
Bishops
;
as
all
the
Sponsions
made
by
them
,
when
they
were
ordained
Priests
,
are
to
be
considered
as
still
binding
,
since
the
Inferiour
Office
does
still
subsist
in
the
Superiour
;
so
there
are
new
ones
superadded
,
proportioned
to
the
exaltation
of
Dignity
and
Authority
that
accompanies
that
Office.
In
the
Roman
Pontifical
,
there
are
indeed
questions
put
to
a
Bishop
,
before
he
is
Consecrated
:
but
of
all
these
the
first
only
is
that
which
has
any
relation
to
his
Flock
:
which
is
in
these
words
:
Wilt
thou
teach
the
people
over
whom
thou
art
to
be
set
,
both
by
thy
Example
and
Doctrine
:
those
things
that
thou
learnst
out
of
the
Holy
Scripture
?
All
the
rest
are
general
,
and
relate
only
to
his
Conversation
;
but
not
at
all
to
his
Labours
in
his
Diocess
:
Whereas
on
the
contrary
,
the
engagements
in
our
Office
do
regard
not
only
a
Bishop's
own
Conversation
,
but
chiefly
his
Duty
to
his
People
:
he
declares
that
he
is
determined
to
instruct
the
People
committed
to
his
Charge
,
out
of
the
Holy
Scriptures
:
That
he
will
study
them
,
so
as
to
be
able
by
them
,
to
teach
and
exhort
,
with
wholsome
Doctrine
;
and
withstand
and
convince
the
Gain-sayers
:
That
he
will
be
ready
with
all
faithful
Diligence
,
to
banish
and
drive
away
all
erroneous
and
strange
Doctrine
,
contrary
to
God's
word
:
And
both
privately
and
openly
to
call
upon
and
encourage
others
to
the
same
:
That
he
will
maintain
and
set
forward
as
much
as
lies
in
him
;
quietness
,
love
,
and
peace
among
all
Men
;
and
correct
and
punish
such
as
be
unquiet
,
disobedient
,
and
criminous
,
within
his
Diocess
:
According
to
such
Authority
as
he
has
.
In
particular
,
He
promises
to
be
Faithful
in
ordaining
,
sending
,
or
laying
Hands
upon
others
:
He
promises
also
to
shew
himself
to
be
gentle
,
and
merciful
for
Christ's
sake
,
to
poor
and
needy
People
,
and
to
all
Strangers
destitute
of
Help
.
These
are
the
Covenants
and
Promises
under
which
Bishops
are
put
,
which
are
again
reinforced
upon
them
,
in
the
Charge
that
is
given
immediately
after
their
Consecration
,
when
the
Bible
is
put
in
their
Hands
;
Give
heed
to
Reading
,
Exhortation
,
and
Doctrine
:
Think
upon
the
things
contained
in
this
Book
;
be
diligent
in
them
,
that
the
increase
coming
thereby
may
be
manifest
unto
all
Men.
Take
heed
unto
thy Self
,
and
to
Doctrine
,
and
be
diligent
in
doing
them
,
for
by
doing
this
thou
shalt
both
save
thy self
and
them
that
hear
thee
.
Be
thou
to
the
Flock
of
Christ
,
a
Shepherd
,
not
a
Wolf
;
feed
them
,
devour
them
not
:
Hold
up
the
weak
,
heal
the
sick
,
bind
up
the
broken
,
bring
again
the
out-casts
,
seek
the
lost
:
Be
so
merciful
that
you
be
not
too
remiss
:
So
Minister
Discipline
that
you
forget
not
Mercy
:
That
when
the
chief
Shepherd
shall
appear
,
you
may
receive
the
never
fading
Crown
of
Glory
,
through
Iesus
Christ
our
Lord.
In
these
Words
,
the
great
Lines
of
our
Duty
are
drawn
,
in
very
expressive
and
comprehensive
Terms
.
We
have
the
several
Branches
of
our
Function
,
both
as
to
Preaching
and
Governing
very
solemnly
laid
upon
us
:
And
both
in
this
Office
as
well
as
in
all
the
other
Offices
that
I
have
seen
,
it
appears
that
the
constant
sence
of
all
Churches
,
in
all
Ages
,
has
been
that
Preaching
was
the
Bishops
great
Duty
,
and
that
he
ought
to
lay
himself
out
in
it
most
particularly
.
I
shall
only
add
one
advice
to
all
this
,
before
I
leave
this
Article
of
the
Sence
of
our
Church
in
this
matter
;
both
to
those
,
who
intend
to
take
Orders
,
and
to
those
who
have
already
taken
them
.
As
for
such
as
do
intend
to
dedicate
themselves
to
the
service
of
the
Church
,
they
ought
to
read
over
these
Offices
frequently
;
and
to
ask
themselves
solemnly
,
as
in
the
presence
of
God
,
Whether
they
can
with
a
good
Conscience
,
make
those
answers
which
the
Book
prescribes
,
or
not
?
and
not
to
venture
on
offering
themselves
to
Oders
,
till
they
know
that
they
dare
and
may
safely
do
it
.
Every
person
who
looks
that
way
,
ought
at
least
on
every
Ordination
Sunday
,
after
he
has
once
formed
the
resolution
of
dedicating
himself
to
this
work
,
to
go
over
the
Office
seriously
with
himself
,
and
to
consider
in
what
disposition
or
preparation
of
mind
he
is
;
suitable
to
what
he
finds
laid
down
in
it
.
But
I
should
add
to
this
,
that
for
a
Year
before
he
comes
to
be
ordained
,
he
should
every
first
Sunday
of
the
Month
read
over
the
Office
very
deliberately
;
and
frame
resolutions
,
conform
to
the
several
parts
of
it
,
and
if
he
can
,
receive
the
Sacrament
upon
it
,
with
a
special
set
of
private
Devotions
relating
to
his
intentions
.
As
the
time
of
his
Ordination
draws
near
,
he
ought
to
return
the
oftner
to
those
exercises
.
It
will
be
no
hard
task
for
him
to
read
these
over
every
Sunday
,
during
the
last
Quarter
before
his
Ordination
;
and
to
do
that
yet
more
solemnly
,
every
day
of
the
week
in
which
he
is
to
be
ordained
:
and
to
joyn
a
greater
earnestness
of
fasting
and
prayer
with
it
on
the
Fast-days
of
his
Ember
Week
.
Here
is
no
hard
imposition
.
The
performance
is
as
easie
in
it self
,
as
it
will
be
successful
in
its
effects
.
If
I
did
not
consider
,
rather
what
the
Age
can
bear
,
than
what
were
to
be
wished
for
,
I
would
add
a
great
many
severe
Rules
calculated
to
the
Notions
of
the
Primitive
times
.
But
if
this
advice
were
put
in
practice
,
it
is
to
be
hoped
,
that
it
would
set
back
many
who
come
to
be
ordained
,
without
considering
duly
,
either
what
it
is
that
they
ask
,
or
what
it
is
that
is
to
be
asked
of
them
:
which
some
do
with
so
supine
a
negligence
,
that
we
plainly
see
that
they
have
not
so
much
as
read
the
Office
,
or
at
least
that
they
have
done
it
in
so
slight
a
manner
,
that
they
have
formed
no
clear
Notions
upon
any
part
of
it
,
and
least
of
all
,
upon
those
parts
to
which
they
themselves
are
to
make
answers
.
And
as
such
a
method
as
I
have
proposed
would
probably
strike
some
with
a
due
awe
of
Divine
matters
,
so
as
to
keep
them
at
a
distance
,
till
they
were
in
some
sort
prepared
for
them
;
so
it
would
oblige
such
as
came
to
it
,
to
bring
along
with
them
a
serious
temper
of
mind
,
and
such
a
preparation
of
soul
as
might
make
that
their
Orders
should
be
a
blessing
to
them
,
as
well
as
they
themselves
should
be
a
blessing
to
the
Church
.
It
must
be
the
greatest
joy
of
a
Bishops
life
,
who
truly
minds
his
duty
in
this
weighty
trust
of
sending
out
Labourers
into
Gods
Vineyard
;
to
Ordain
such
persons
of
whom
he
has
just
grounds
to
hope
,
that
they
shall
do
their
duty
,
faithfully
,
in
reaping
that
Harvest
.
He
reckons
these
as
his
Children
indeed
,
who
are
to
be
his
strength
and
support
,
his
fellow
Labourers
and
Helpers
▪
his
Crown
and
his
Glory
.
But
on
the
other
hand
,
how
heavy
a
part
of
his
Office
must
it
be
to
Ordain
those
against
whom
,
perhaps
there
lies
no
just
objection
,
so
that
according
to
the
Constitution
and
Rules
of
the
Church
,
he
cannot
deny
them
;
and
yet
he
sees
nothing
in
them
that
gives
him
courage
or
cheerfulness
.
They
do
not
seem
to
have
that
love
to
God
,
that
zeal
for
Christ
,
that
tenderness
for
souls
,
that
meekness
and
humility
,
that
mortification
and
deadness
to
the
world
,
that
becomes
the
Character
and
Profession
which
they
undertake
;
so
that
his
heart
fails
him
,
and
his
hands
tremble
when
he
goes
to
Ordain
them
.
My
next
advice
shall
be
to
those
,
who
are
already
in
Orders
,
that
they
will
at
least
four
times
a
year
,
on
the
Ordination
Sundays
,
read
over
the
Offices
of
the
Degrees
of
the
Church
in
which
they
are
:
and
will
particularly
consider
the
Charge
that
was
given
,
and
the
Answers
that
were
made
by
them
;
and
then
ask
themselves
as
before
God
,
who
will
Iudge
them
at
the
Great-day
,
upon
their
Religious
performance
of
them
,
whether
they
have
been
true
to
them
or
not
that
so
they
may
humble
themselves
for
their
Errours
,
and
Omissions
,
and
may
renew
their
Vows
for
the
future
,
and
so
to
be
going
on
from
Quarter
to
Quarter
,
through
the
whole
course
of
their
Ministry
observing
still
what
ground
they
gain
,
and
what
progress
they
make
,
to
such
as
have
a
right
Sense
of
their
Duty
,
this
will
be
no
hard
perforformance
.
It
will
give
a
vast
joy
to
those
that
can
go
through
it
with
some
measure
of
assurance
,
and
find
,
that
tho
in
the
midest
of
many
tentations
and
of
much
weakness
,
they
are
sincerely
and
seriously
going
on
in
their
work
to
the
best
of
their
skill
,
and
to
the
utmost
of
their
power
:
So
that
their
Consciences
say
within
them
,
and
that
without
the
partialities
of
self
love
and
flattery
,
Well
done
,
good
and
faithful
servant
.
The
hearing
of
this
said
within
,
upon
true
grounds
,
being
the
certainest
Evidence
possible
that
it
shall
be
publickly
said
at
the
Last
and
Great-day
.
This
exercise
will
also
offer
checks
to
a
man
that
looks
for
them
;
and
intends
both
to
understand
his
errours
,
and
to
cleanse
himself
from
them
.
It
will
upon
the
whole
matter
,
make
Clergy
Men
go
on
with
their
Profession
,
a●●●e
Business
and
Labour
of
their
Lives
.
Having
known
the
very
good
effect
that
this
Method
has
had
on
some
,
I
dare
the
more
confidently
recommend
it
to
all
others
.
Before
I
conclude
this
Chapter
,
I
will
shew
what
Rules
our
Reformers
had
prepared
with
Relation
to
Non-Residence
,
and
Pluralities
;
which
tho
they
never
passed
into
Laws
,
and
so
have
no
binding
force
with
them
,
yet
in
these
we
see
what
was
the
sense
of
those
that
prepared
our
Offices
,
and
that
were
the
chief
Instruments
in
that
blessed
Work
of
our
Reformation
.
The
12
th
.
Chapter
of
the
Title
,
concerning
those
that
were
to
be
admitted
to
Ecclesiastical
Benefices
,
runs
thus
.
Whereas
,
when
many
Benefices
are
conferred
on
one
Person
,
every
one
of
these
must
be
served
with
less
order
and
exactness
,
and
many
learned
Men
,
who
are
not
provided
,
are
by
that
means
shut
out
;
therefore
,
such
as
examine
the
Persons
who
are
proposed
for
Benefices
,
are
to
ask
every
one
of
them
,
whether
he
has
at
that
time
another
Benefice
or
not
,
and
if
he
confesses
that
he
has
,
then
they
shall
not
consent
to
his
obtaining
that
to
which
he
is
presented
,
or
the
first
Benefice
shall
be
made
void
,
as
in
case
of
Death
,
so
that
the
Patron
may
present
any
other
Person
to
it
.
Chap
13.
is
against
Dispensations
,
in
these
Words
.
No
Man
shall
hereafter
be
capable
of
any
Privilege
,
by
virtue
of
which
he
may
hold
more
Parishes
than
one
.
But
such
as
have
already
obtained
any
such
Dispensations
for
Pluralities
,
shall
not
be
deprived
of
the
effects
of
them
,
by
virtue
of
this
Law.
The
14
th
.
Chapter
relates
to
Residence
,
in
these
Words
.
If
any
Man
by
reason
of
Age
or
Sickness
,
is
disabled
from
discharging
his
Duty
,
or
if
he
has
any
just
cause
of
absence
for
some
time
,
that
shall
be
approved
of
by
the
Bishop
,
he
must
take
care
to
place
a
worthy
Person
,
to
serve
during
his
absence
.
But
the
Bishops
ought
to
take
a
special
Care
,
that
upon
no
regard
whatsoever
,
any
Person
may
,
upon
feigned
or
pretended
Reasons
,
be
suffered
to
be
longer
absent
from
his
Parish
,
than
a
real
necessity
shall
require
.
These
are
some
of
the
Rules
which
were
then
prepared
,
and
happy
had
it
been
for
our
Church
,
if
that
whole
work
of
the
Reformation
of
the
Ecclesiastical
Law
,
had
been
then
setled
among
us
.
Then
we
might
justly
have
said
,
that
our
Reformation
was
compleat
,
and
not
have
lamented
as
our
Church
still
does
in
the
Office
of
Commination
that
the
godly
Discipline
which
was
in
the
Primitive
Church
is
not
yet
restored
,
how
much
,
and
how
long
soever
it
has
been
wished
for
.
It
is
more
than
probable
that
we
should
neither
have
had
Schisms
,
nor
Civil
Wars
,
if
that
great
design
had
not
been
abortive
.
If
but
the
19
th
.
and
20
th
.
Titles
of
that
work
,
which
treat
of
the
publick
offices
,
and
Officers
in
the
Church
,
had
became
a
part
of
our
Law
,
and
been
duly
executed
,
we
should
indeed
have
had
matter
of
glorying
in
the
World.
In
the
Canons
of
the
Year
1571.
tho
there
was
not
then
strength
enough
in
the
Church
,
to
cure
so
inveterate
a
Disease
,
as
Non-Residence
,
yet
she
expressed
her
detestation
of
it
,
in
these
Words
.
The
absence
of
a
Pastor
from
the
Lord's
Flock
;
and
that
supine
negligence
and
abandoning
of
the
Ministry
,
which
we
observe
in
many
,
is
a
thing
vile
in
it self
,
odious
to
the
People
,
and
pernicious
to
the
Church
of
God
;
therefore
,
we
exhort
all
the
Pastors
of
Churches
,
in
our
Lord
Iesus
,
that
they
will
as
soon
as
is
possible
,
come
to
their
Churches
,
and
diligently
Preach
the
Gospel
,
and
according
to
the
value
of
their
Livings
,
that
they
will
keep
House
,
and
hospitably
relieve
the
Poor
.
It
is
true
,
all
this
is
much
lessened
by
the
last
Words
of
that
Article
,
That
every
Year
they
must
reside
at
least
Threescore
daies
upon
their
Benefices
.
By
the
Canons
made
at
that
time
,
Pluralities
were
also
limited
to
20
miles
distance
.
But
this
was
enlarged
to
30
miles
,
by
the
Canons
in
the
Year
1597.
Yet
by
these
the
Pluralist
was
required
to
spend
a
good
part
of
the
Year
in
both
his
Benefices
.
And
upon
this
,
has
the
matter
rested
ever
since
;
but
there
is
no
express
definition
made
how
far
that
general
word
of
a
good
part
of
the
Year
is
to
be
understood
.
I
will
not
to
this
add
a
long
invidious
History
of
all
the
attempts
that
have
been
made
for
the
Reforming
these
abuses
,
nor
the
methods
that
have
been
made
use
of
to
defeat
them
.
They
have
been
but
too
successful
,
so
that
we
still
groan
under
our
abuses
;
and
do
not
know
when
the
time
shall
come
in
which
we
shall
be
freed
from
them
.
The
defenders
of
those
abuses
,
who
get
too
much
by
them
,
to
be
willing
to
part
with
them
,
have
made
great
use
of
this
,
that
it
was
the
Puritan
Party
,
that
during
Q.
Elizabeth
,
and
K.
Iames
the
1
sts
.
Reign
,
promoted
these
Bills
,
to
render
the
Church
odious
:
Whereas
,
it
seems
more
probable
,
that
those
who
set
them
forward
,
what
invidious
Characters
soever
their
Enemies
might
put
them
under
,
were
really
the
Friends
of
the
Church
;
and
that
they
intended
to
preserve
it
,
by
freeing
it
from
so
crying
,
and
so
visible
an
abuse
:
which
gives
an
offence
and
scandal
,
that
is
not
found
out
by
much
learning
,
or
great
observation
;
but
arises
so
evidently
out
of
the
nature
of
things
,
that
a
small
measure
of
common
sense
,
helps
every
one
to
see
it
,
and
to
be
deeply
prejudic'd
against
it
.
But
since
our
Church
has
fallen
under
the
evils
and
mischiefs
of
Schism
,
none
of
those
who
divide
from
us
,
have
made
any
more
attempts
this
way
;
but
seem
rather
to
be
not
ill
pleased
,
that
such
Scandals
should
be
still
among
us
,
as
hoping
that
this
is
so
great
a
load
upon
our
Church
,
that
it
both
weakens
our
strength
,
and
lessens
our
Authority
.
It
is
certainly
the
interest
of
an
Enemy
to
suffer
the
body
to
which
he
opposes
himself
to
lie
under
as
many
Prejudices
,
and
to
be
liable
to
as
much
censure
,
as
is
possible
;
whereas
every
good
and
wise
Friend
studies
to
preserve
that
body
to
which
he
unites
himself
,
by
freeing
it
from
every
thing
that
may
render
it
less
acceptable
,
and
less
useful
.
Here
I
will
leave
this
Argument
,
having
I
think
said
enough
,
to
convince
all
,
that
have
a
true
Zeal
to
our
Church
,
and
that
think
themselves
bound
in
conscience
to
obey
its
Rules
,
and
that
seem
to
have
a
particular
jealousie
of
the
Civil
Powers
,
breaking
in
too
far
upon
the
Ecclesiastical
Authority
,
that
there
can
be
nothing
more
plain
and
express
,
than
that
our
Church
intends
to
bring
all
her
Priests
under
the
strictest
obligations
possible
,
to
constant
and
personal
Labour
,
and
that
in
this
she
pursues
the
designs
and
Canons
,
not
only
of
the
Primitive
,
and
best
times
,
but
even
of
the
worst
Ages
,
Since
none
were
ever
so
corrupt
as
not
to
condemn
those
abuses
by
Canon
,
even
when
they
maintained
them
in
practice
.
She
does
not
only
bind
them
to
this
,
by
the
Charge
she
appoints
to
be
given
,
but
also
by
the
Vows
and
Promises
that
she
demands
of
such
as
are
Ordained
.
When
all
this
is
laid
together
,
and
when
there
stands
nothing
on
the
other
side
,
to
balance
it
,
but
a
Law
made
in
a
very
bad
time
,
that
took
away
some
abuses
,
but
left
pretences
to
cover
others
;
Can
any
man
that
weighs
these
things
together
,
in
the
sight
of
God
,
and
that
believes
he
must
answer
to
him
for
this
at
the
great
Day
,
think
,
that
the
one
,
how
strong
soever
it
may
be
in
his
favour
at
an
earthly
Tribunal
,
will
be
of
any
force
in
that
last
and
dreadful
Iudgment
.
This
I
leave
upon
all
Mens
Consciences
;
hoping
that
they
will
so
judge
themselves
,
that
they
shall
not
be
judged
of
the
Lord.
CHAP.
VII
.
Of
the
due
preparation
of
such
as
may
and
ought
to
be
put
in
Orders
.
THE
greatest
good
that
one
can
hope
to
do
in
this
World
is
upon
young
Persons
,
who
have
not
yet
taken
their
ply
,
and
are
not
spoiled
with
Prejudices
,
and
wrong
Notions
.
Those
who
have
taken
an
ill
one
at
first
,
will
neither
be
at
the
pains
to
look
over
their
Notions
,
nor
turn
to
new
Methods
;
nor
will
they
by
any
change
of
Practice
,
seem
to
confess
that
they
were
once
in
the
wrong
;
so
that
if
Matters
that
are
amiss
,
can
be
mended
or
set
right
,
it
must
be
by
giving
those
that
have
not
yet
set
out
,
and
that
are
not
yet
engaged
,
truer
views
,
and
juster
Idea's
of
things
.
I
will
therefore
here
lay
down
the
model
,
upon
which
a
Clerk
is
to
be
formed
,
and
will
begin
with
such
things
as
ought
to
be
previous
and
preparatory
to
his
being
initiated
into
Orders
.
These
are
of
two
sorts
,
the
one
is
of
such
preparations
as
are
necessary
to
give
his
Heart
and
Soul
a
right
temper
,
and
a
true
sense
of
things
:
The
other
is
of
such
studies
as
are
necessary
to
enable
him
to
go
through
with
the
several
parts
of
his
Duty
.
Both
are
necessary
,
but
the
first
is
the
more
indispensible
of
the
two
;
for
a
Man
of
a
good
Soul
,
may
with
a
moderate
proportion
of
knowledge
do
great
Service
in
the
Church
,
especially
if
he
is
suited
with
an
imployment
,
that
is
not
above
his
Talent
:
Whereas
unsanctified
knowledge
puffs
up
;
is
insolent
and
unquiet
,
it
gives
great
scandal
,
and
occasions
much
distraction
in
the
Church
.
In
treating
of
these
qualifications
,
I
will
watch
over
my
thoughts
,
not
to
let
them
rise
to
a
pitch
that
is
above
what
the
common
frailties
of
humane
Nature
,
or
the
Age
we
live
in
,
can
bear
:
and
after
all
,
if
in
any
thing
I
may
seem
to
exceed
●hese
measures
,
it
is
to
be
considered
,
that
it
is
natural
in
proposing
the
Ideas
of
things
,
to
carry
them
to
what
is
wished
for
,
which
is
but
too
often
beyond
what
can
be
expected
;
considering
both
the
corruption
of
mankind
and
of
these
degenerated
times
.
First
of
all
then
,
he
that
intends
to
dedicate
himself
to
the
Church
,
ought
,
from
the
time
that
he
takes
up
any
such
Resolution
,
to
enter
upon
a
greater
Decency
of
Behaviour
,
that
his
Mind
may
not
be
vitiated
by
ill
Habits
;
which
may
both
give
such
bad
Characters
of
him
,
as
maystick
long
on
him
afterwards
,
and
make
such
ill
Impressions
on
himself
,
as
may
not
be
easily
worn
out
or
defaced
.
He
ought
,
above
all
things
,
to
possess
himself
with
a
high
Sense
of
the
Christian
Religion
,
of
its
Truth
and
Excellence
,
of
the
Value
of
Souls
,
of
the
Dignity
of
the
Pastoral
Care
,
of
the
Honour
of
God
,
of
the
Sacredness
of
Holy
Functions
,
and
of
the
Great
Trust
that
is
committed
to
those
who
are
set
apart
from
the
World
,
and
dedicated
to
God
and
to
his
Church
.
He
who
looks
this
way
,
must
break
himself
to
the
Appetites
of
Pleasure
,
or
Wealth
,
of
Ambition
,
or
Authority
;
he
must
consider
that
the
Religion
,
in
which
he
intends
to
Officiate
,
calls
all
Men
to
great
Purity
and
Vertue
;
to
a
Probity
and
Innocence
of
Manners
,
to
a
Meekness
and
Gentleness
,
to
a
Humility
and
Self-denial
,
to
a
Contempt
of
the
World
and
a
Heavenly
Mindedness
,
to
a
Patient
Resignation
to
the
Will
of
God
,
and
a
readiness
to
bear
the
Cross
,
in
the
hopes
of
that
everlasting
Reward
,
which
is
reserved
for
Christians
in
another
State
:
All
which
was
eminently
recommended
,
by
the
unblemish'd
Pattern
that
the
Author
of
this
Religion
,
has
set
to
all
that
pretend
to
be
his
Followers
.
These
being
the
Obligations
which
a
Preacher
of
the
Gospel
is
to
lay
daily
upon
all
his
Hearers
,
he
ought
certainly
to
accustom
himself
often
to
consider
seriously
of
them
;
and
to
think
how
Shameless
and
Impudent
a
thing
it
will
be
in
him
,
to
perform
Offices
suitable
to
all
these
,
and
that
do
suppose
them
,
to
be
Instructing
the
People
,
and
Exhorting
them
to
the
Practice
of
them
,
unless
he
is
in
some
sort
all
this
himself
,
which
he
teaches
others
to
be
.
Indeed
to
be
tied
to
such
an
Employment
,
while
one
has
not
an
inward
Conformity
to
it
,
and
Complacence
in
it
,
is
both
the
most
unbecoming
,
the
most
unpleasant
,
and
the
most
uncomfortable
State
of
Life
imaginable
.
Such
a
Person
will
be
exposed
to
all
Mens
Censures
and
Reproaches
,
who
when
they
see
things
amiss
in
his
Conduct
,
do
not
only
Reproach
him
,
but
the
whole
Church
and
Body
,
to
which
he
belongs
;
and
which
is
more
,
the
Religion
which
he
seems
to
recommend
by
his
Discourses
,
though
his
Life
and
Actions
,
which
will
always
pass
for
the
most
real
Declaration
of
his
inward
Sentiments
,
are
a
visible
and
continual
opposition
to
it
.
On
all
these
things
,
he
whose
Thoughts
carry
him
towards
the
Church
,
ought
to
reflect
frequently
:
Nothing
is
so
odious
as
a
Man
that
disagrees
with
his
Character
,
a
Soldier
that
is
a
Coward
,
a
Courtier
that
is
Brutal
;
an
Ambassadour
that
is
Abject
,
are
not
such
unseemly
things
,
as
a
bad
or
vicious
,
a
drunken
or
dissolute
Clergy-man
.
But
though
his
Scandals
should
not
rise
up
to
so
high
a
pitch
,
even
a
Proud
and
Passionate
,
a
Worldly
Minded
and
Covetous
Priest
,
gives
the
Lye
to
his
Discourses
so
palpably
,
that
he
cannot
expect
they
should
have
much
weight
.
Nor
is
such
a
Man's
State
of
Life
less
unpleasant
to
himself
,
than
it
is
unbecoming
.
He
is
obliged
to
be
often
performing
Offices
,
and
pronouncing
Discourses
,
in
which
if
he
is
not
a
Good
Man
,
he
not
only
has
no
Pleasure
,
but
must
have
a
formed
Aversion
to
them
.
They
must
be
the
heaviest
Burden
of
his
Life
;
he
must
often
feel
secret
Challenges
within
;
and
though
he
as
often
silences
these
,
yet
such
unwelcome
Reflections
are
uncomfortable
things
.
He
is
forced
to
manage
himself
wi●h
a
perpetual
constraint
,
and
to
observe
a
decorum
in
his
Deportment
,
lest
he
fall
under
a
more
publick
Censure
:
Now
to
be
bound
to
act
a
Part
,
and
live
with
restraint
ones
whole
Life
,
must
be
a
very
Melancholy
thing
.
He
cannot
go
so
quite
out
of
sight
of
Religion
,
and
Convictions
,
as
other
bad
Men
do
,
who
live
in
a
perpetual
hurry
,
and
a
total
forgetfulness
of
Divine
Matters
:
They
have
no
Checks
,
because
they
are
as
seldom
in
the
way
to
find
them
,
as
is
possible
.
But
a
Clerk
cannot
keep
himself
out
of
their
way
;
he
must
remember
them
,
and
speak
of
them
,
at
least
upon
some
occasions
,
whether
he
will
or
no
:
He
has
no
other
way
to
secure
himself
against
them
,
but
by
trying
what
he
can
do
,
to
make
himself
absolutely
disbelieve
them
.
Negative
Atheism
,
that
is
,
a
total
neglect
of
all
Religion
,
is
but
too
easily
arrived
at
;
yet
this
will
not
serve
his
turn
,
he
must
build
his
Atheism
upon
some
Bottom
,
that
he
may
find
quiet
in
it
.
If
he
is
an
Ignorant
Man
,
he
is
not
furnished
with
those
flights
of
Wit
,
and
shews
of
Learning
,
that
must
support
it
:
But
if
he
is
really
Learned
,
he
will
soon
be
beaten
out
of
them
;
for
a
Learned
Atheism
is
so
hard
a
thing
to
be
conceived
,
that
unless
a
Man's
Powers
are
first
strangely
vitiated
,
it
is
not
easie
to
see
how
any
one
can
bring
himself
to
it
.
There
is
nothing
that
can
settle
the
quiet
of
an
ill
Priest's
Mind
and
Life
,
but
a
stupid
Formality
,
and
a
Callus
that
he
Contracts
,
by
his
insensible
way
of
handling
Divine
Matters
;
by
which
he
becomes
hardn●d
against
them
.
But
if
this
settles
him
by
stupifying
his
Powers
,
it
does
put
also
him
so
far
out
of
the
reach
of
Conviction
,
in
all
the
ordinary
methods
of
Grace
,
that
it
is
scarce
possible
he
can
ever
be
awakned
;
and
by
Consequence
that
he
can
be
saved
;
and
if
he
perishes
,
he
must
fall
into
the
lowest
degree
of
Misery
,
even
to
the
Portion
of
Hypocrites
:
For
his
whole
Life
has
been
a
course
of
Hypocrisie
in
the
strictest
Sence
of
the
Word
,
which
is
the
Acting
of
a
Part
,
and
the
Counterfeiting
another
Person
.
His
Sins
have
in
them
all
possible
Aggravations
;
they
are
against
Knowledge
and
against
Vows
,
and
contrary
to
his
Character
;
they
carry
in
them
a
deliberate
Contempt
of
all
the
Truths
and
Obligations
of
Religion
;
and
if
he
perishes
,
he
does
not
perish
alone
,
but
carries
a
Shoal
down
with
him
,
either
of
those
who
have
perished
in
Ignorance
,
through
his
neglect
;
or
of
those
who
have
been
hardned
in
their
Sins
,
through
his
ill
Example
:
And
since
all
this
must
be
put
to
his
Account
,
it
may
be
justly
inferred
from
hence
,
That
no
man
can
have
a
heavier
share
in
the
miseries
of
another
State
,
than
profane
and
wi●ked
Clerks
.
On
all
these
things
he
ought
to
imploy
his
thoughts
frequently
,
who
intends
to
dedicate
himself
to
God
,
that
so
he
may
firmly
resolve
not
to
go
on
with
it
,
till
he
feels
such
Seeds
and
Beginnings
of
good
things
in
himself
,
that
he
has
reason
to
hope
,
that
through
the
Grace
and
Assistance
of
God
,
he
will
be
an
Example
to
others
.
He
ought
more
particularly
to
examine
himself
,
whether
he
has
that
Soft
and
Gentle
,
that
Meek
and
Humble
,
and
that
Charitable
and
Compassionate
Temper
,
which
the
Gospel
does
so
much
press
upon
all
Christians
;
that
shined
so
eminently
through
the
whole
Life
of
the
Blessed
Author
of
it
;
and
which
he
has
so
singularly
recommended
to
all
his
Followers
;
and
that
has
in
it
so
many
Charms
and
Attractives
,
which
do
not
only
commend
those
who
have
these
amiable
Vertues
,
but
which
is
much
more
to
be
re●garded
,
they
give
them
vast
advantag●●
in
recommending
the
Doctrine
of
〈◊〉
Saviour
to
their
People
.
They
are
th●
true
ground
of
that
Christian
Wisdo●
and
Discretion
,
and
of
that
grave
and
calm
Deportment
,
by
which
the
Clergy
ought
to
carry
on
and
maintain
their
Authority
.
A
haughty
and
huffing
Humour
,
an
Impatient
and
insolent
Temper
,
a
loftiness
of
Deportment
,
●nd
a
peevishness
of
Spirit
,
rendring
the
Lives
of
the
Clergy
,
for
the
most
part
,
bitter
to
themselves
,
and
their
Labours
,
how
valuable
soever
otherwise
they
may
be
,
unacceptable
and
useless
to
their
People
.
A
Clergyman
must
be
prepared
to
bear
Injuries
,
to
endure
much
unjust
Censure
and
Calumny
,
to
see
himself
often
neglected
,
and
others
preferred
to
him
,
in
the
esteem
of
the
People
.
He
that
takes
all
this
ill
,
that
resents
it
,
and
complains
of
it
,
does
thereby
give
himself
much
disquiet
▪
and
to
be
sure
,
he
will
,
through
his
Peevishness
,
rather
encrease
than
lessen
that
Contempt
,
under
which
he
is
so
uneasie
;
which
is
both
better
born
,
and
sooner
overcome
,
by
a
meek
and
a
lowly
Temper
.
A
Man
of
this
Disposition
affects
no
Singularities
,
unless
the
faultiness
of
those
about
him
,
makes
his
doing
his
Duty
to
be
a
Singularity
:
He
does
not
study
to
lessen
the
value
that
is
due
to
others
,
on
design
to
encrease
his
own
:
His
low
thoughts
of
himself
,
make
that
he
is
neither
aspiring
,
nor
envying
such
as
▪
are
advanced
:
He
is
prepared
to
stay
till
God
in
his
Providence
thinks
fit
to
raise
him
:
He
studies
only
to
deserve
Preferment
,
and
leaves
to
others
the
wringing
Posts
of
Advantage
out
of
the
Hands
of
those
that
give
them
.
Such
a
Preparation
of
Mind
in
a
Clergy-man
,
disposes
him
to
be
Happy
in
whatsoever
Station
he
may
be
put
,
and
renders
the
Church
happy
in
him
;
for
Men
so
moulded
,
even
though
their
Talents
should
be
but
mean
,
are
shining
Lights
,
that
may
perhaps
be
at
first
despised
,
as
Men
of
a
low
size
,
that
have
not
Greatness
of
Soul
enough
to
aspire
,
but
when
they
have
been
seen
and
known
so
long
,
that
all
appears
to
be
sincere
,
and
that
the
Principle
from
whence
this
flows
,
is
rightly
considered
,
then
every
thing
that
they
say
or
do
,
must
have
its
due
weight
:
The
plainest
and
simplest
things
that
they
say
have
a
Beauty
in
them
,
and
will
be
hearkned
to
as
Oracles
.
But
a
Man
that
intends
to
prepare
himself
right
for
the
Ministry
of
the
Church
,
must
indeed
above
all
things
,
endeavour
to
break
himself
to
the
love
of
the
World
,
●ither
of
the
Wealth
,
the
Pomp
,
or
the
Pleasures
of
it
.
He
must
learn
to
be
content
with
plain
and
simple
Diet
;
and
often
even
abridge
that
,
by
true
Fasting
:
I
do
not
call
Fasting
,
a
trifling
distinction
of
Meats
,
but
a
lessening
of
the
quantity
,
as
well
as
the
quality
,
and
a
contracting
the
time
spent
at
Meals
,
that
so
he
may
have
a
greater
Freedom
both
in
his
Time
,
and
in
his
Thoughts
;
that
he
may
be
more
alone
,
and
pray
and
meditate
more
,
and
that
what
he
saves
out
of
his
Meals
,
he
may
give
to
the
Poor
.
This
is
,
in
short
,
the
true
Measure
and
right
Use
of
Fasting
.
In
cold
Climates
,
an
abstinence
till
Night
,
may
create
Disorders
,
and
raise
such
a
Disturbance
both
in
the
Appetite
,
and
in
the
Digestion
;
that
this
managed
upon
the
practices
of
other
Countries
,
especially
in
young
Persons
,
may
really
distract
instead
of
furthering
those
who
do
it
Indiscreetly
.
In
short
Fasting
unless
joyned
with
Prayer
and
Alms-giving
,
is
of
no
Value
in
the
sight
of
God.
It
is
a
vast
Advantage
to
a
Man
to
be
broken
to
the
Niceties
of
his
Palate
,
to
be
content
with
plain
Food
,
and
even
to
dislike
Delicacies
and
studied
Dishes
.
This
will
make
him
easie
in
narrower
Circumstances
;
since
a
plain
Bill
of
Fare
is
soon
discharged
.
A
lover
of
his
Appetites
,
and
a
slave
to
his
Taste
,
makes
but
a
mean
Figure
among
Men
,
and
a
very
scurvy
one
among
Clergy-men
.
This
deadness
to
the
World
must
raise
one
above
the
Affectations
of
Pomp
and
State
,
of
Attendance
and
high
Living
.
Which
to
a
Philosophical
Mind
will
be
heavy
,
when
the
Circumstances
he
is
in
,
seem
to
impose
and
force
it
on
him
.
And
therefore
he
who
has
a
right
Sense
,
finds
it
is
almost
all
he
can
do
,
to
bear
those
things
which
the
Tyranny
of
Custom
or
false
Opinions
put
upon
him
:
So
far
is
he
from
longing
for
them
.
A
Man
that
is
truly
dead
to
the
World
,
would
chuse
much
rather
to
live
in
a
lowly
and
narrow
Figure
;
than
to
be
obliged
to
enter
into
the
Methods
of
the
greatness
of
this
World
;
into
which
,
if
the
Constitutions
and
Forms
of
a
Church
and
Kingdom
put
him
,
yet
he
feels
himself
in
an
unnatural
and
uncouth
Posture
:
It
is
contrary
to
his
own
Genius
and
Relish
of
things
;
and
therefore
he
does
not
court
nor
desire
such
a
situation
,
but
even
while
he
is
in
it
,
he
shews
such
a
Neglect
of
the
State
of
it
,
and
so
much
Indifference
and
Humility
in
it
,
that
it
appears
how
little
power
those
things
have
over
his
Mind
,
and
how
little
they
are
able
to
subdue
and
corrupt
it
.
This
mortified
Man
must
likewise
become
dead
to
all
the
Designs
and
Projects
of
making
a
Family
,
or
of
raising
the
Fortunes
of
those
that
are
nearly
related
to
him
:
He
must
be
Bountiful
and
Charitable
;
and
tho'
it
is
not
only
lawful
to
him
,
but
a
necessary
Duty
incumbent
on
him
,
to
make
due
provision
for
his
Family
,
if
he
has
any
,
yet
this
must
be
so
moderated
that
no
vain
nor
sordid
Designs
,
no
indirect
nor
unbecoming
Arts
,
may
mix
in
it
;
no
excessive
Wealth
nor
great
Projects
must
appear
;
he
must
be
contented
with
such
a
proportion
,
as
may
set
his
Children
in
the
way
of
a
vertuous
and
liberal
Education
;
such
as
may
secure
them
from
Scandal
and
Necessity
,
and
put
them
in
a
Capacity
to
serve
God
and
their
Generation
in
some
honest
Employment
.
But
he
who
brings
along
with
him
,
a
Voluptuous
,
an
Ambitious
,
or
a
Covetous
Mind
,
that
is
Carnal
and
Earthly
minded
,
comes
as
a
Hireling
to
feed
himself
and
not
the
Flock
,
he
comes
to
Steal
and
to
Destroy
.
Upon
all
,
this
great
Reflection
is
to
be
made
concerning
the
Motives
that
determine
one
to
offer
himself
to
this
Employment
.
In
the
first
beginnings
of
Christianity
,
no
Man
could
reasonably
think
of
taking
Orders
,
unless
he
had
in
him
the
Spirit
of
Martyrdom
.
He
was
to
look
for
nothing
in
this
Service
,
but
Labour
and
Persecution
:
He
was
indeed
to
live
of
the
Altar
,
and
that
was
all
the
Portion
that
he
was
to
expect
in
this
World.
In
those
Days
an
extraordinary
Measure
of
Zeal
and
Devotion
was
necessary
,
to
engage
Men
to
so
hard
and
difficult
a
Province
,
that
how
great
soever
its
Reward
might
be
in
another
World
,
had
nothing
to
look
for
in
this
,
but
a
narrow
Provision
,
and
the
first
and
largest
share
of
the
Cross
:
They
were
the
best
known
,
the
most
exposed
,
and
the
soonest
fallen
upon
in
the
Persecution
.
But
their
Services
and
their
Sufferings
did
so
much
recommend
that
Function
in
the
succeeding
Ages
,
that
the
Faithful
thought
they
could
never
do
enough
to
express
their
Value
for
it
.
The
Church
came
to
be
Richly
endowed
;
and
tho'
Superstition
had
raised
this
out
of
measure
,
yet
the
Extreme
went
as
far
to
the
other
hand
at
the
Reformation
,
when
the
Church
was
almost
stript
of
all
its
Patrimony
,
and
a
great
many
Churches
were
left
so
poor
,
that
there
was
not
in
most
Places
,
a
sufficient
;
nay
,
not
so
much
as
a
necessary
Maintenance
,
reserved
for
those
that
were
to
minister
in
Holy
Things
.
But
it
is
to
be
acknowledged
that
there
are
such
Remnants
preserved
,
that
many
Benefices
of
the
Church
still
may
,
and
perhaps
do
but
too
much
,
work
upon
Mens
corrupt
Principles
,
their
Ambition
,
and
their
Covetousness
:
And
it
is
shrewdly
to
be
apprehended
,
that
of
those
who
present
themselves
at
the
Altar
,
a
great
part
comes
,
as
those
who
followed
Christ
,
for
the
Loaves
:
Because
of
the
good
Prospect
they
have
of
making
their
Fortunes
by
the
Church
.
If
this
Point
should
be
carried
too
far
,
it
might
perhaps
seem
to
be
a
pitch
above
Humane
Nature
;
and
certainly
very
far
above
the
degeneracy
of
the
Age
we
live
in
:
I
shall
therefore
lay
this
matter
,
with
as
large
an
allowance
,
as
I
think
it
can
bear
.
It
is
certain
,
that
since
God
has
made
us
to
be
a
Compound
of
Soul
and
Body
,
it
s
not
only
lawful
but
suitable
to
the
order
of
Nature
,
for
us
in
the
Choice
we
make
of
the
state
of
Life
that
we
intend
to
pursue
,
to
consider
our
Bodies
,
in
the
next
place
after
our
Souls
:
Yet
we
ought
certainly
to
begin
with
our
Souls
,
with
the
Powers
and
Faculties
that
are
in
them
,
and
consider
well
of
what
Temper
they
are
;
and
what
our
Measure
and
Capacity
is
;
that
so
we
may
chuse
such
a
course
of
Life
,
for
which
we
seem
to
be
fitted
,
and
in
which
we
may
probably
do
the
most
good
both
to
our selves
and
others
:
From
hence
we
ought
to
take
our
Aims
and
Measures
chiefly
:
But
in
the
next
place
,
we
not
only
may
,
but
ought
to
consider
our
Bodies
,
how
they
shall
be
maintained
,
in
a
way
suitable
to
that
state
of
Life
,
into
which
we
are
engaged
.
Therefore
tho'
no
Man
can
with
a
good
Conscience
,
begin
upon
a
worldly
Account
,
and
resolve
to
dedicate
himself
to
the
Church
,
merely
out
of
Carnal
regard
;
such
as
an
Advowson
in
his
Family
,
a
Friend
that
will
Promote
him
,
or
any
other
such
like
Prospect
,
till
he
has
first
consulted
his
Temper
and
Disposition
,
his
Talents
and
his
Capacities
;
yet
,
tho'
it
is
not
Lawful
to
make
the
Regards
of
this
World
his
first
Consideration
,
and
it
cannot
be
denied
to
be
a
perfecter
state
,
if
a
Man
should
offer
himself
to
the
Church
,
having
whereon
to
support
himself
,
without
any
Assistance
or
Reward
out
of
its
Patrimony
;
and
to
be
nearer
to
S.
Paul's
practice
,
whose
hands
ministred
to
his
necessities
,
and
who
reckoned
that
in
this
he
had
whereof
to
glory
,
that
he
was
not
burthensome
to
the
Churches
:
Yet
it
is
,
without
doubt
,
Lawful
for
a
Man
to
Design
that
he
may
subsist
in
and
out
of
the
Service
of
the
Church
:
But
then
these
Designs
must
be
limited
to
a
Subsistence
,
to
such
a
moderate
Proportion
,
as
may
maintain
one
in
that
state
of
Life
.
And
must
not
be
let
fly
by
a
restless
Ambition
,
and
an
insatiable
Covetousness
,
as
a
ravenous
Bird
of
prey
,
does
at
all
Game
.
There
must
not
be
a
perpetual
Enquiry
into
the
Value
of
Benefices
;
and
a
constant
Importuning
of
such
as
give
them
:
If
Laws
have
been
made
in
some
States
restraining
all
Ambitus
and
aspirings
to
Civil
Imployments
,
certainly
it
were
much
more
reasonable
to
put
a
stop
to
the
scandalous
Importunities
,
that
are
every
where
complained
of
;
and
no
where
more
visible
and
more
offensive
than
at
Court.
This
gives
a
Prejudice
to
Men
that
are
otherwise
enclined
enough
to
search
for
one
,
that
can
never
be
removed
,
but
by
putting
an
effectual
bar
in
the
way
of
that
scrambling
for
Benefices
and
Preferments
;
which
will
ever
make
the
Lay
part
of
Mankind
conclude
,
that
let
us
pretend
what
we
will
,
Covetousness
and
Ambition
are
our
true
Motives
,
and
our
chief
Vocation
.
It
is
true
,
the
strange
Practices
of
many
Patrons
,
and
the
Constitution
of
most
Courts
,
give
a
colour
to
excuse
so
great
an
Indecency
.
Men
are
generally
successful
in
those
Practices
,
and
as
long
as
Humane
Nature
is
so
strong
,
as
all
Men
feel
it
to
be
,
it
will
be
hard
to
divert
them
from
a
Method
which
is
so
common
,
that
to
act
otherwise
would
look
like
an
affectation
of
Singularity
;
and
many
apprehend
,
that
they
must
languish
in
Misery
and
Necessity
if
they
are
wanting
to
themselves
,
in
so
general
a
Practice
.
And
,
indeed
,
if
Patrons
,
but
chiefly
if
Princes
would
effectually
cure
this
Disease
which
gives
them
so
much
Trouble
,
as
well
as
Offence
,
they
must
resolve
to
distribute
those
Benefices
that
are
in
their
Gift
,
with
so
visible
a
Regard
to
true
Goodness
and
real
Merit
,
and
with
so
firm
and
so
constant
an
Opposition
to
Application
and
Importunity
,
that
it
may
appear
that
the
only
way
to
Advancement
,
is
to
live
well
,
to
study
hard
,
to
stay
at
home
,
and
labour
diligently
;
and
that
Applications
by
the
Persons
themselves
,
or
any
set
on
by
them
,
shall
always
put
those
back
who
make
them
:
This
would
more
effectually
cure
so
great
an
Evil
,
than
all
that
can
be
said
against
it
.
One
successful
suiter
who
carries
his
Point
,
will
promote
this
Disorder
,
more
than
Twenty
Repulses
of
others
;
for
unless
the
Rule
is
severely
carried
on
,
every
one
will
run
into
it
;
and
hope
to
prosper
as
well
as
he
,
who
they
see
has
got
his
end
in
it
.
If
those
who
have
the
Disposition
of
Benefices
,
to
which
the
Cure
of
Souls
is
annexed
,
did
consider
this
as
a
Trust
,
lodged
with
them
,
for
which
they
must
answer
to
God
,
and
that
they
shall
be
in
a
great
measure
accountable
for
the
Souls
,
that
may
be
lost
through
the
bad
choice
that
they
make
,
knowing
it
to
be
bad
;
if
,
I
say
,
they
had
this
more
in
their
Thoughts
,
than
so
many
Scores
of
Pounds
,
as
the
Living
amounts
to
;
and
thought
themselves
really
bound
,
as
without
doubt
they
are
,
to
seek
out
Good
and
Worthy
Men
,
well
qualified
and
duely
prepared
,
according
to
the
Nature
of
that
Benefice
which
they
are
to
give
;
then
we
might
hope
to
see
men
make
it
their
chief
Study
,
to
qualifie
themselves
aright
;
to
order
their
Lives
,
and
frame
their
Minds
,
as
they
ought
to
do
,
and
to
carry
on
their
Studies
with
all
Application
and
Diligence
;
but
as
long
as
the
short
Methods
,
of
Application
,
Friendship
,
or
Interest
,
are
more
effectual
than
the
long
and
hard
way
,
of
Labour
and
Study
;
Human
Nature
will
always
carry
men
to
go
the
surest
,
the
easiest
,
and
the
quickest
way
to
work
.
After
all
I
wish
it
were
well
considered
,
by
all
Clerks
,
what
it
is
to
run
without
being
either
called
or
sent
;
and
so
to
thrust
ones
self
into
the
Vineyard
,
without
staying
,
till
God
by
his
Providence
puts
a
piece
of
his
work
in
his
Hands
;
this
will
give
a
man
a
vast
ease
in
his
Thoughts
,
and
a
great
satisfaction
in
all
his
Labours
,
if
he
knows
that
no
Practices
of
his
own
,
but
merely
the
Directions
of
Providence
,
have
put
him
in
a
Post.
He
may
well
trust
the
Effects
of
a
thing
to
God
,
when
the
Causes
of
it
do
plainly
flow
from
him
.
And
though
this
will
appear
to
a
great
many
a
hard
Saying
,
so
that
few
will
be
able
to
bear
it
,
yet
I
must
add
this
to
the
encouragement
and
comfort
of
such
as
can
resolve
to
deliver
themselves
up
to
the
Conduct
and
Directions
of
Providence
,
that
I
never
yet
knew
any
one
of
those
few
(
too
few
I
confess
they
have
been
)
who
were
possessed
with
this
Maxim
,
and
that
have
followed
it
exactly
,
that
have
not
found
the
Fruit
of
it
even
in
this
World.
A
watchful
Care
hath
hovered
over
them
:
Instruments
have
been
raised
up
,
and
Accidents
have
happened
to
them
so
prosperously
,
as
if
there
had
been
a
secret
Design
of
Heaven
by
blessing
them
so
signally
,
to
encourage
others
to
follow
their
Measures
,
to
depend
on
God
,
to
deliver
themselves
up
to
his
Care
,
and
to
wait
till
he
opens
a
way
for
their
being
Imployed
,
and
settled
in
such
a
Portion
of
his
Husbandry
,
as
he
shall
think
fit
to
assign
to
them
.
These
are
Preparations
of
Mind
,
with
which
a
Clerk
is
to
be
formed
and
seasoned
:
And
in
order
to
this
,
he
must
read
the
Scriptures
much
,
he
must
get
a
great
deal
of
those
Passages
in
them
,
that
relate
to
these
things
,
by
heart
,
and
repeat
them
often
to
himself
;
in
particular
many
of
the
most
tender
and
melting
Psalms
,
and
many
of
the
most
comprehensive
Passages
in
the
Epistles
;
that
by
the
frequent
reflecting
on
these
,
he
may
fill
his
Memory
with
Noble
Notions
,
and
right
Idea's
of
things
:
The
Book
of
Proverbs
,
but
chiefly
Ecclesiastes
,
if
he
can
get
to
understand
it
,
will
beget
in
him
a
right
view
of
the
World
,
a
just
value
of
Things
,
and
a
contempt
of
many
Objects
that
shine
with
a
false
Lustre
,
but
have
no
true
Worth
in
them
.
Some
of
the
Books
taught
at
Schools
,
if
read
afterwards
,
when
one
is
more
capable
to
observe
the
Sense
of
them
,
may
be
of
great
use
to
promote
this
Temper
.
Tully's
Offices
will
give
the
Mind
a
noble
sett
;
all
his
Philosophical
Discourses
,
but
chiefly
his
Consolation
;
which
though
some
Criticks
will
not
allow
to
be
his
,
because
they
fansie
the
Stile
has
not
all
the
force
and
beauty
in
it
that
was
peculiar
to
him
,
yet
is
certainly
the
best
Piece
of
them
all
;
these
,
I
say
,
give
a
good
●avour
to
those
who
read
them
much
.
The
Satyrical
Poets
,
Horace
,
Iuvenal
and
Persius
may
contribute
wonderfully
to
give
a
man
a
Detestation
of
Vice
,
and
a
Contempt
of
the
common
Methods
of
mankind
;
which
they
have
set
out
in
such
true
Colours
,
that
they
must
give
a
very
generous
Sense
to
those
who
delight
in
reading
them
often
.
Persius
his
Second
Satyr
,
may
well
pass
for
one
of
the
best
Lectures
in
Divinity
.
Hieracles
upon
Pythagoras's
Plutarch's
Lives
;
and
above
all
the
Books
of
Heathenism
,
Epictetus
and
Marcus
Aurelius
,
contain
such
Instructions
,
that
one
cannot
read
them
too
often
,
nor
repass
them
too
frequently
in
his
thoughts
.
But
when
I
speak
of
reading
these
Books
,
I
do
not
mean
only
to
run
through
them
,
as
one
does
through
a
Book
of
History
,
or
of
Notions
;
they
must
be
read
and
weighed
with
great
Care
,
till
one
is
become
a
Master
of
all
the
Thoughts
that
are
in
them
:
They
are
to
be
often
turned
in
ones
Mind
,
till
he
is
thereby
wrought
up
to
some
Degrees
of
that
Temper
,
which
they
propose
:
And
as
for
Christian
Books
,
in
order
to
the
framing
of
ones
Mind
aright
,
I
shall
only
Recommend
The
whole
Duty
of
Man
,
Dr.
Sherlock
of
Death
and
Iudgment
,
and
Dr.
Scot's
Books
,
in
particular
that
great
distinction
that
runs
through
them
,
of
the
means
and
of
the
ends
of
Religion
.
To
all
which
I
shall
add
one
small
Book
more
,
which
is
to
me
ever
new
and
fresh
,
gives
always
good
Thoughts
and
a
Noble
Temper
,
Thomas
a
Kempis
of
the
Imitation
of
Christ.
By
the
frequent
reading
of
these
Books
,
by
the
relish
that
one
has
in
them
,
by
the
delight
they
give
,
and
the
Effects
they
produce
,
a
man
will
plainly
perceive
,
whether
his
Soul
is
made
for
Divine
Matters
or
not
,
what
suitableness
there
is
between
him
and
them
;
and
whether
he
is
yet
touched
with
such
a
Sense
of
Religion
,
as
to
be
capable
of
dedicating
himself
to
it
.
I
am
far
from
thinking
that
no
man
is
fit
to
be
a
Priest
,
that
has
not
the
Temper
which
I
have
been
describing
,
quite
up
to
that
heig●h
in
which
I
have
set
it
forth
;
but
this
I
will
positively
say
,
That
he
who
has
not
the
Seeds
of
it
planted
in
him
,
who
has
not
these
Principles
,
and
Resolutions
formed
to
pursue
them
,
and
to
improve
and
perfect
himself
in
them
,
is
in
no
wise
worthy
of
that
Holy
Character
.
If
these
things
are
begun
in
him
,
if
they
are
yet
but
as
a
Grain
of
Mustard-seed
,
yet
if
there
is
a
Life
in
them
,
and
a
Vital
Sense
of
the
Tendencies
and
Effects
they
must
have
;
such
a
Person
,
so
moulded
,
with
those
Notions
and
Impressions
,
and
such
only
are
qualified
,
so
as
to
be
able
to
say
with
Truth
and
Assurance
,
that
they
trust
they
are
inwardly
moved
by
the
Holy
Ghost
to
undertake
that
Office.
So
far
have
I
dispatch'd
the
first
and
chief
Part
of
the
Preparation
necessary
before
Orders
.
The
other
Branch
of
it
,
relates
to
their
Learning
,
and
to
the
Knowledge
that
is
necessary
.
I
confess
I
look
upon
this
as
so
much
Inferiour
to
the
other
,
and
have
been
convinced
by
so
much
Experience
,
that
a
great
Measure
of
Piety
,
with
a
very
small
Proportion
of
Learning
,
will
carry
one
a
great
way
,
that
I
may
perhaps
be
thought
to
come
as
far
short
in
this
,
as
I
might
seem
to
exceed
in
the
other
.
I
will
not
here
enter
into
a
Discourse
of
Theological
Learning
,
of
the
measure
that
is
necessary
to
make
a
Compleat
Divine
,
and
of
the
methods
to
attain
it
.
I
intend
only
to
lay
down
here
,
that
which
I
look
on
as
the
lowest
Degree
,
and
as
that
which
seems
indispensably
necessary
,
to
one
that
is
to
be
a
Priest.
He
must
then
understand
the
New
Testament
we●l
.
This
is
the
Text
of
our
Religion
,
that
which
we
Preach
and
explain
to
others
;
therefore
a
man
ought
to
read
this
so
often
over
,
that
he
may
have
an
Idea
of
the
whole
Book
in
his
Head
,
and
of
all
the
Parts
of
it
.
He
cannot
have
this
so
sure
,
unless
he
understands
the
Greek
so
well
,
as
to
be
able
to
find
out
the
meaning
of
every
Period
in
it
,
at
least
of
the
Words
and
Phrases
of
it
;
any
Book
of
Annotations
or
Paraphrase
upon
it
,
is
a
great
help
to
a
beginner
▪
Grotius
,
Hammond
,
and
Lightfoot
are
the
best
.
But
the
having
a
great
deal
of
the
Practical
and
Easie
Parts
of
it
,
such
as
relate
to
Mens
Liv●s
and
their
Duties
,
such
as
strike
and
awaken
,
direct
,
comfort
,
or
terrifie
,
are
much
more
necessary
than
the
more
abstruse
Parts
.
In
short
,
the
being
able
to
state
right
the
Grounds
of
our
Hope
,
and
the
Terms
of
Salvation
,
and
the
having
a
clear
and
ready
view
of
the
New
Covenant
in
Christ
Iesus
,
is
of
such
absolute
necessity
,
that
it
is
a
profaning
of
Orders
,
and
a
defiling
of
the
Sanctuary
,
to
bring
any
into
it
,
that
do
not
rightly
understand
this
Matter
in
its
whole
extent
.
Bishop
Pearson
on
the
Creed
is
a
Book
of
great
Learning
,
and
profound
exactness
.
Dr.
Barrow
has
opened
it
with
more
simplicity
;
and
Dr.
Towerson
more
practically
;
one
or
other
of
these
must
be
well
read
and
considered
:
But
when
I
say
read
,
I
mean
read
and
read
over
again
,
so
oft
that
one
is
Master
of
one
of
these
Books
;
he
must
write
Notes
out
of
them
,
and
make
Abridgements
of
them
;
and
turn
them
so
oft
in
his
Thoughts
,
that
he
must
thoroughly
understand
,
and
well
remember
them
.
He
must
read
also
the
Psalms
over
so
carefully
,
that
he
may
at
least
have
a
general
Notion
of
those
Divine
Hymns
;
to
which
Bishop
Patrick's
Paraphrase
will
help
to
carry
him
.
A
System
of
Divinity
must
be
read
with
exactness
.
They
are
almost
all
alike
:
When
I
was
young
Wendelin
and
Maresius
were
the
two
shortest
and
fullest
.
Here
is
a
vast
Errour
in
the
first
forming
of
our
Clergy
,
that
a
Contempt
has
been
cast
on
that
sort
of
Books
;
and
indeed
to
rise
no
higher
,
than
to
a
perpetual
reading
over
different
Systems
is
but
a
mean
pitch
of
Learning
;
and
the
swallowing
down
whole
Systems
by
the
Lump
,
has
help'd
to
possess
Peoples
Minds
too
early
with
Prejudices
,
and
to
shut
them
up
in
too
implicite
a
following
of
others
.
But
the
throwing
off
all
these
Books
,
makes
that
many
who
have
read
a
great
deal
,
yet
have
no
intire
Body
of
Divinity
in
their
Head
;
they
have
no
Scheme
or
Method
,
and
so
are
Ignorant
of
some
very
plain
things
,
which
could
never
have
happened
to
them
,
if
they
had
carefully
read
and
digested
a
System
into
their
Memories
.
But
because
this
is
indeed
a
very
low
Form
;
therefore
to
lead
a
man
farther
,
to
have
a
freer
view
of
Divinity
,
to
examine
things
equally
and
clearly
,
and
to
use
his
own
Reason
,
by
balancing
the
various
Views
,
that
two
great
Divisions
of
Protestants
have
,
not
only
in
the
Points
which
they
controvert
,
but
in
a
great
many
others
,
in
which
though
they
agree
in
the
same
Conclusions
,
yet
they
arrive
at
them
by
very
different
Premises
;
I
would
advise
him
that
studies
Divinity
,
to
read
two
larger
Bodies
,
writ
by
some
Eminent
Men
of
both
sides
;
and
because
the
latest
are
commonly
the
best
;
Turretin
for
the
whole
Calvinist
Hypothesis
,
and
Limburgh
for
the
Arminian
,
will
make
a
Man
fully
the
Master
of
all
the
Notions
of
both
sides
.
Or
if
one
would
see
how
far
middle
ways
may
be
taken
;
The
Theses
of
Sanmur
,
or
Blanc's
Theses
,
will
compleat
him
in
that
.
These
Books
well
read
,
digested
into
Abstracts
,
and
frequently
reviewed
or
talked
over
by
two
Companions
in
Study
,
will
give
a
Man
an
entire
view
of
the
whole
Body
of
Divinity
.
But
by
reason
of
that
pest
of
Atheism
,
that
Spreads
so
much
among
us
,
the
Foundations
of
Religion
must
be
well
laid
:
Bishop
Wilkins
Book
of
Natural
Religion
,
will
lead
one
in
the
first
Steps
through
the
Principles
that
he
has
laid
together
in
a
plain
and
natural
Method
.
Grotius
his
Book
of
the
truth
of
the
Christian
Religion
,
with
his
Notes
upon
it
,
ought
to
be
read
and
almost
got
by
heart
.
The
whole
Controversie
both
of
Atheism
and
Deism
,
the
Arguments
both
for
the
Old
and
New
Testament
,
are
fully
opened
,
with
a
great
variety
both
of
Learning
and
Reasoning
,
in
Bishop
Stillingfleet's
Origines
Sacrae
.
There
remains
only
to
direct
a
Student
how
to
form
right
Notions
of
Practical
Matters
;
and
particularly
of
Preaching
.
Dr.
Hammond's
Practical
Catechism
,
is
a
Book
of
great
use
;
but
not
to
be
begun
with
,
as
too
many
do
:
It
does
require
a
good
deal
of
previous
Study
,
before
the
force
of
his
Reasonings
is
apprehended
;
but
when
one
is
ready
for
it
,
it
is
a
rare
Book
,
and
States
the
Grounds
of
Morality
,
and
of
our
Duty
,
upon
true
Principles
.
To
form
one
to
understand
the
right
Method
of
Preaching
,
the
Extent
of
it
,
and
the
proper
ways
of
Application
,
Bishop
Sanderson
,
Mr.
Faringdon
,
and
Dr.
Barrow
,
are
the
best
and
the
fullest
Models
.
There
is
a
vast
variety
of
other
Sermons
,
which
may
be
read
with
an
equal
measure
of
Advantage
and
Pleasure
.
And
if
from
the
time
that
one
resolves
to
direct
his
Studies
towards
the
Church
,
he
would
every
Lords
day
read
two
Sermons
of
any
good
Preacher
,
and
turn
them
a
little
over
in
his
Thoughts
,
this
would
insensibly
in
two
or
three
years
time
,
carry
him
very
far
,
and
give
him
a
large
view
of
the
different
ways
of
Preaching
,
and
furnish
him
with
Materials
for
handling
a
great
many
Texts
of
Scripture
when
he
comes
to
it
.
And
thus
I
have
carried
my
Student
through
those
Studies
,
that
seem
to
me
so
necessary
for
qualifying
him
to
be
an
able
Minister
of
the
New
Testament
,
that
I
cannot
see
how
any
Article
of
this
can
be
well
abated
.
It
may
seem
strange
,
that
in
this
whole
Direction
,
I
have
said
nothing
concerning
the
Study
of
the
Fathers
or
Church
History
.
But
I
said
at
first
,
that
a
great
distinction
was
to
be
made
between
what
was
necessary
to
prepare
a
Man
to
be
a
Priest
,
and
what
was
necessary
to
make
him
a
Compleat
and
Learned
Divine
.
The
knowledge
of
these
things
is
necessary
to
the
latter
,
though
they
do
not
seem
so
necessary
for
the
former
:
There
are
many
things
to
be
left
to
the
Prosecution
of
a
Divine's
Study
,
that
therefore
are
not
mentioned
here
,
not
with
any
design
to
disparage
that
sort
of
Learning
;
for
I
am
now
only
upon
that
measure
of
Knowledge
,
under
which
I
heartily
wish
that
no
Man
were
put
in
Priests
Orders
;
and
therefore
I
have
pass'd
over
many
other
things
,
such
as
the
more
accurate
Understanding
of
the
Controversies
between
us
and
the
Church
of
Rome
,
and
the
unhappy
Disputes
between
us
and
the
Dissenters
of
all
sorts
;
though
both
the
one
and
the
other
,
have
of
late
been
opened
with
that
perspicuity
,
that
fulness
of
Argument
,
and
that
clearness
as
well
as
softness
of
Stile
,
that
a
Collection
of
these
may
give
a
Man
the
fullest
Instructions
,
that
is
to
be
found
in
any
Books
I
know
.
Others
,
and
perhaps
the
far
greater
number
,
will
think
that
I
have
clogged
this
Matter
too
much
.
But
I
desire
these
may
consider
how
much
we
do
justly
reckon
,
that
our
Profession
is
preferrable
either
to
Law
or
Medicine
.
Now
,
if
this
is
true
,
it
is
not
unreasonable
,
that
since
those
who
pretend
to
these
,
must
be
at
so
much
Pains
,
before
they
enter
upon
a
Practice
which
relates
only
to
Men's
Fortunes
,
or
their
Persons
,
we
whose
Labours
relate
to
their
Souls
and
their
eternal
State
,
should
be
at
least
at
some
considerable
Pains
,
before
we
enter
upon
them
.
Let
any
young
Divine
go
to
the
Chambers
of
a
Student
in
the
Inns
of
Court
,
and
see
how
many
Books
he
must
read
,
and
how
great
a
Volume
of
a
Common-Place-Book
he
must
make
,
he
will
there
see
through
how
hard
a
Task
one
must
go
,
in
a
course
of
many
Years
,
and
how
ready
he
must
be
in
all
the
Parts
of
it
,
before
he
is
called
to
the
Barr
,
or
can
manage
Business
.
How
exact
must
a
Physician
be
in
Anatomy
,
in
Simples
,
in
Pharmacy
,
in
the
Theory
of
Diseases
,
and
in
the
Observations
and
Counsels
of
Doctors
,
before
he
can
either
with
Honour
,
or
a
safe
Conscience
,
undertake
Practice
?
He
must
be
ready
with
all
this
,
and
in
that
infinite
number
of
hard
Words
,
that
belong
to
every
part
of
it
,
to
give
his
Directions
and
write
his
Bills
by
the
Patient's
Bed-side
;
who
cannot
stay
'till
he
goes
to
his
Study
and
turns
over
his
Books
.
If
then
so
long
a
course
of
Study
,
and
so
much
exactness
and
readiness
in
it
,
is
necessary
to
these
Professions
;
nay
,
if
every
mechanical
Art
,
even
the
meanest
,
requires
a
course
of
many
Years
,
before
one
can
be
a
Master
in
it
,
shall
the
noblest
and
the
most
important
of
all
others
,
that
which
comes
from
Heaven
,
and
leads
thither
again
;
shall
that
which
God
has
honoured
so
highly
,
and
to
which
Laws
and
Governments
have
added
such
Privileges
and
Encouragements
,
that
is
employ'd
in
the
sublimest
Exercises
,
which
require
a
proportioned
worth
in
those
who
handle
them
,
to
maintain
their
Value
and
Dignity
in
the
Esteem
of
the
World
;
shall
all
this
,
I
say
,
be
esteemed
so
low
a
thing
in
our
Eyes
,
that
a
much
less
degree
of
Time
and
Study
,
is
necessary
to
arrive
at
it
,
than
at
the
most
sordid
of
all
Trades
whatsoever
?
And
yet
after
all
,
a
Man
of
a
tolerable
Capacity
,
with
a
good
degree
of
Application
,
may
go
through
all
this
well
,
and
exactly
,
in
two
Years
time
.
I
am
very
sure
,
by
many
an
Experiment
I
have
made
,
that
this
may
be
done
in
a
much
less
compass
:
But
because
all
Men
do
not
go
alike
quick
,
have
not
the
same
force
,
nor
the
same
application
,
therefore
I
reckon
two
Years
for
it
;
which
I
do
thus
divide
:
One
Year
before
Deacons
Orders
,
and
another
between
them
and
Priests
Orders
.
And
can
this
be
thought
a
hard
Imposition
?
Or
do
not
those
,
who
think
thus
,
give
great
occasion
to
the
Contempt
of
the
Clergy
,
if
they
give
the
World
cause
to
observe
,
that
how
much
soever
we
may
magnifie
our
Profession
,
yet
by
our
practice
,
we
shew
that
we
do
judge
it
the
meanest
of
all
others
,
which
is
to
be
arrived
at
upon
less
previous
study
and
preparation
to
it
,
than
any
other
whatsoever
?
Since
I
have
been
hitherto
so
minute
,
I
will
yet
divide
this
matter
a
little
lower
into
those
parts
of
it
,
without
which
,
Deacons
Orders
ought
not
to
be
given
,
and
those
to
be
reserved
to
the
second
Year
of
study
.
To
have
read
the
New
Testament
well
,
so
as
to
carry
a
great
deal
of
it
in
one's
Memory
,
to
have
a
clear
notion
of
the
several
Books
of
it
,
to
understand
well
the
Nature
and
the
Conditions
of
the
Covenant
of
Grace
,
and
to
have
read
one
System
well
,
so
as
to
be
Master
of
it
,
to
understand
the
whole
Catechetical
matter
,
to
have
read
Wilkins
and
Grotius
;
this
,
I
say
,
is
that
part
of
this
Task
,
which
I
propose
before
one
is
made
Deacon
.
The
rest
,
though
much
the
larger
,
will
go
the
easier
,
if
those
Foundations
are
once
well
laid
in
them
.
And
upon
the
Article
of
Studying
the
Scriptures
,
I
will
add
one
Advice
more
.
There
are
two
Methods
in
reading
them
,
the
one
ought
to
be
merely
Critical
,
to
find
out
the
meaning
and
coherence
of
the
several
Parts
of
them
,
in
which
one
runs
easily
through
the
greater
Part
,
and
is
only
obliged
to
stop
at
some
harder
Passages
,
which
may
be
marked
down
and
learned
Men
are
to
be
consulted
upon
them
:
Those
that
are
really
hard
to
be
explained
,
are
both
few
,
and
they
relate
to
Matters
that
are
not
so
essential
to
Christianity
;
and
therefore
after
one
has
in
general
seen
what
is
said
upon
these
,
he
may
put
off
the
fuller
Consideration
of
that
to
more
leisure
,
and
better
opportunities
.
But
the
other
way
of
reading
the
Scriptures
,
is
to
be
done
merely
with
a
view
to
Practice
,
to
raise
Devotion
,
to
encrease
Piety
,
and
to
give
good
Thoughts
and
severe
Rules
.
In
this
a
Man
is
to
imploy
himself
much
.
This
is
a
Book
always
at
hand
,
and
the
getting
a
great
deal
of
it
by
heart
,
is
the
best
part
of
a
Clergy-man's
Study
;
it
is
the
Foundation
,
and
lays
in
the
Materials
for
all
the
rest
.
This
alone
may
furnish
a
Man
with
a
noble
Stock
of
lively
Thoughts
,
and
sublime
Expressions
;
and
therefore
it
must
be
always
reckoned
as
that
,
without
which
all
other
things
amount
to
nothing
;
and
the
chief
and
main
Subject
of
the
Study
,
the
Meditation
and
the
Discourses
of
a
Clergy-man
.
CHAP.
VIII
.
Of
the
Functions
and
Labours
of
Clergy-men
.
I
Have
in
the
former
Chapter
laid
down
the
Model
and
Method
,
by
which
a
Clerk
is
to
be
formed
and
prepared
;
I
come
now
to
consider
his
Course
of
Life
,
his
Publick
Functions
,
and
his
Secret
Labours
.
In
this
as
well
as
in
the
former
,
I
will
study
to
consider
what
Mankind
can
bear
,
rather
than
what
may
be
offered
in
a
fair
Idea
,
that
is
far
above
what
we
can
hope
ever
to
bring
the
World
to
.
As
for
a
Priests
Life
and
Conversation
,
so
much
was
said
in
the
former
Chapter
;
in
which
as
a
preparation
to
Orders
,
it
was
proposed
what
he
ought
to
be
,
that
I
may
now
be
the
shorter
on
this
Article
.
The
Clergy
have
one
great
advantage
,
beyond
all
the
rest
of
the
World
,
in
this
respect
,
besides
all
others
,
that
whereas
the
particular
Callings
of
other
Men
,
prove
to
them
great
Distractions
,
and
lay
many
Temptations
in
their
way
,
to
divert
them
from
minding
their
high
and
holy
Calling
of
being
Christians
,
it
is
quite
otherwise
with
the
Clergy
,
the
more
they
follow
their
private
Callings
,
they
do
the
more
certainly
advance
their
general
one
:
The
better
Priests
they
are
,
they
become
also
the
better
Christians
:
every
part
of
their
Calling
,
when
well
performed
,
raises
good
Thoughts
,
brings
good
Idea's
into
their
Mind
,
and
tends
both
to
encrease
their
Knowledge
,
and
quicken
their
Sense
of
Divine
Matters
.
A
Priest
therefore
is
more
accountable
to
God
,
and
the
World
for
his
Deportment
,
and
will
be
more
severely
accounted
with
than
any
other
Person
whatsoever
.
He
is
more
watched
over
and
observed
than
all
others
:
Very
good
men
will
be
,
even
to
a
Censure
,
jealous
of
him
;
very
bad
men
will
wait
for
his
halting
,
and
Insult
upon
it
;
and
all
sorts
of
Persons
,
will
be
willing
to
defend
themselves
against
the
Authority
of
his
Doctrine
and
Admonitions
;
by
this
he
says
but
does
not
;
and
though
our
Saviour
charged
his
Disciples
and
Followers
,
to
hear
those
who
sat
in
Moses
his
Chair
,
and
to
observe
and
do
whatsoever
they
bid
them
observe
,
but
not
to
do
after
their
works
,
for
they
said
and
did
not
;
the
World
will
reverse
this
quite
,
and
consider
rather
how
a
Clerk
Lives
,
than
what
he
Says
.
They
see
the
one
,
and
from
it
conclude
what
he
himself
thinks
of
the
other
;
and
so
will
believe
themselves
not
a
little
justified
,
if
they
can
say
that
they
did
no
worse
,
than
as
they
saw
their
Minister
do
before
them
.
Therefore
a
Priest
must
not
only
abstain
from
gross
Scandals
,
but
keep
at
the
furthest
distance
from
them
:
He
must
not
only
not
be
drunk
,
but
he
must
not
sit
a
Tipling
;
nor
go
to
Taverns
or
Ale-houses
,
except
some
urgent
occasion
requires
it
,
and
stay
no
longer
in
them
,
than
as
that
occasion
demands
it
.
He
must
not
only
abstain
from
Acts
of
Lewdness
,
but
from
all
indecent
Behaviour
,
and
unbecoming
Raillery
.
Gaming
and
Plays
,
and
every
thing
of
that
sort
,
which
is
an
approach
to
the
Vanities
and
Disorders
of
the
World
,
must
be
avoided
by
him
.
And
unless
the
straitness
of
his
Condition
,
or
his
Necessities
force
it
,
he
ought
to
shun
all
other
Cares
,
such
as
,
not
only
the
farming
of
Grounds
,
but
even
the
teaching
of
Schools
,
since
these
must
of
necessity
take
him
off
both
from
his
Labour
and
Study
.
Such
Diversions
as
his
Health
,
or
the
Temper
of
his
Mind
,
may
render
proper
for
him
,
ought
to
be
Manly
,
Decent
and
Grave
;
and
such
as
may
neither
possess
his
Mind
or
Time
too
much
,
nor
give
a
bad
Character
of
him
to
his
People
:
He
must
also
avoid
too
much
Familiarity
with
bad
People
;
and
the
squandring
away
his
time
in
too
much
vain
and
idle
Discourse
.
His
chearfulness
ought
to
be
frank
,
but
neither
excessive
nor
licentious
:
His
Friends
and
his
Garden
ought
to
be
his
chief
Diversions
,
as
his
Study
and
his
Parish
,
ought
to
be
his
chief
Imployments
.
He
must
still
carry
on
his
Study
,
making
himself
an
absolute
Master
of
the
few
Books
he
has
,
till
his
Circumstances
grow
larger
,
that
he
can
purchase
more
.
He
can
have
no
pretence
,
if
he
were
ever
so
narrow
in
the
World
,
to
say
,
that
he
cannot
get
,
not
only
the
Collects
,
but
the
Psalms
,
and
the
New
Testament
by
heart
,
or
at
least
a
great
part
of
them
.
If
there
are
any
Books
belonging
to
his
Church
,
such
as
Iewels
Works
,
and
the
Book
of
Martyrs
,
which
lie
tearing
in
many
Places
,
these
he
may
read
over
and
over
again
,
till
he
is
able
to
furnish
himself
better
,
I
mean
with
a
greater
variety
;
but
let
him
furnish
himself
ever
so
well
,
the
reading
and
understanding
the
Scriptures
,
chiefly
the
Psalms
and
the
New
Testament
,
ought
to
be
still
his
chief
Study
,
till
he
becomes
so
conversant
in
them
,
that
he
can
both
say
many
Parts
of
them
,
and
explain
them
without
Book
.
It
is
the
only
visible
Reason
of
the
Iews
adhering
so
firmly
to
their
Religion
,
that
during
the
Ten
or
Twelve
years
of
their
Education
,
their
Youth
are
so
much
practised
to
the
Scriptures
,
to
weigh
every
word
in
them
,
and
get
them
all
by
heart
,
that
it
is
an
Admiration
,
to
see
how
ready
both
Men
and
Women
among
them
are
at
it
;
their
Rabbi's
have
it
to
that
Perfection
,
that
they
have
the
Concordance
of
their
whole
Bible
in
their
Memories
,
which
give
them
vast
Advantages
,
when
they
are
to
argue
with
any
that
are
not
so
ready
as
they
are
in
the
Scriptures
:
Our
Task
is
much
shorter
and
easier
,
and
it
is
a
Reproach
,
especially
to
us
Protestants
,
who
found
our
Religion
merely
on
the
Scriptures
,
that
we
know
the
New
Testament
so
little
,
which
cannot
be
excused
.
With
the
Study
of
the
Scriptures
,
or
rather
as
a
part
of
it
comes
in
the
Study
of
the
Fathers
,
as
far
as
one
can
go
;
in
these
their
Apologies
,
and
Epistles
,
are
chiefly
to
be
read
;
for
these
give
us
the
best
view
of
those
Times
:
Basil's
and
Chrysostom's
Sermons
,
are
by
much
the
best
.
To
these
Studies
,
History
comes
in
as
a
noble
and
pleasant
Addition
;
that
gives
a
Man
great
views
of
the
Providence
of
God
,
of
the
Nature
of
Man
,
and
of
the
Conduct
of
the
World.
This
is
above
no
Man's
Capacity
;
and
though
some
Histories
are
better
than
others
;
yet
any
Histories
,
such
as
one
can
get
,
are
to
be
read
,
rather
than
none
at
all
.
If
one
can
compass
it
,
he
ought
to
begin
with
the
History
of
the
Church
,
and
there
at
the
Head
Iosephus
,
and
go
on
with
Eusebius
,
Socrates
,
and
the
other
Historians
,
that
are
commonly
bound
together
;
and
then
go
to
other
later
Collectors
of
Ancient
History
;
the
History
of
our
own
Church
and
Country
is
to
come
next
;
then
the
Ancient
Greek
and
Roman
History
,
and
after
that
,
as
much
History
,
Geography
,
and
Books
of
Travels
as
can
be
had
,
will
give
an
easie
and
a
useful
Entertainment
,
and
will
furnish
one
with
great
variety
of
good
Thoughts
,
and
of
pleasant
,
as
well
as
edifying
Discourse
.
As
for
all
other
Studies
,
every
one
must
follow
his
Inclinations
,
his
Capacities
,
and
that
which
he
can
procure
to
himself
.
The
Books
that
we
learn
at
Schools
are
generally
laid
aside
,
with
this
Prejudice
,
that
they
were
the
Labours
as
well
as
the
Sorrows
of
our
Childhood
and
Education
;
but
they
are
among
the
best
of
Books
.
The
Greek
and
Roman
Authors
have
a
Spirit
in
them
,
a
force
both
of
Thought
and
Expression
,
that
l●ter
Ages
have
not
been
able
to
imitate
:
Buchanan
only
excepted
,
in
whom
,
more
particularly
in
his
Psalms
,
there
is
a
Beauty
and
Life
,
an
Exactness
as
well
as
a
Liberty
,
that
cannot
be
imitated
,
and
scarce
enough
commended
.
The
Study
and
Practice
of
Physick
,
especially
that
which
is
safe
and
simple
,
puts
the
Clergy
in
a
capacity
of
doing
great
Acts
of
Charity
,
and
of
rendring
both
their
Persons
and
Labours
very
acceptable
to
their
People
;
it
will
procure
their
being
soon
sent
for
by
them
in
Sickness
,
and
it
will
give
them
great
advantages
in
speaking
to
them
,
of
their
Spiritual
Concerns
,
when
they
are
so
careful
of
their
Persons
,
but
in
this
nothing
that
is
sordid
must
mix
.
These
ought
to
be
the
chief
Studies
of
the
Clergy
.
But
to
give
all
these
their
full
effect
,
a
Priest
that
is
much
in
his
Study
,
ought
to
Imploy
a
great
part
of
his
Time
in
secret
and
fervent
Prayer
,
for
the
Direction
and
Blessing
of
God
in
his
Labours
,
for
the
constant
assistance
of
his
Holy
Spirit
,
and
for
a
lively
Sense
of
Divine
Matters
,
that
so
he
may
feel
the
Impressions
of
them
grow
deep
and
strong
upon
his
Thoughts
.
This
,
and
this
only
,
will
make
him
go
on
with
his
work
,
without
wearying
,
and
be
always
rejoycing
in
it
:
This
will
make
his
Expressions
of
these
things
to
be
Happy
and
Noble
,
when
he
can
bring
them
out
of
the
good
Treasure
of
his
Heart
;
that
is
,
ever
full
,
and
always
warm
with
them
.
From
his
Study
,
I
go
next
to
his
Publick
Functions
:
He
must
bring
his
Mind
to
an
inward
and
feeling
Sense
of
those
things
that
are
prayed
for
in
our
Offices
:
That
will
make
him
pronounce
them
with
an
equal
measure
of
Gravity
and
Affection
,
and
with
a
due
Slowness
and
Emphasis
.
I
do
not
love
the
Theatrical
way
of
the
Church
of
Rome
,
in
which
it
is
a
great
Study
,
and
a
long
Practice
,
to
learn
in
every
one
of
their
Offices
,
how
they
ought
to
Compose
their
Looks
,
Gesture
and
Voice
;
yet
a
light
wandring
of
the
Eyes
,
and
a
hasty
running
through
the
Prayers
,
are
things
highly
unbecoming
;
they
do
very
much
lessen
the
Majesty
of
our
Worship
,
and
give
our
Enemies
advantage
to
call
it
dead
and
formal
,
when
they
see
plainly
,
that
he
who
officiates
is
dead
and
formal
in
it
.
A
deep
Sense
of
the
things
prayed
for
,
a
true
Recollection
and
Attention
of
Spirit
,
and
a
holy
Earnestness
of
Soul
,
will
give
a
Composure
to
the
Looks
,
and
a
weight
to
the
Pronunciation
,
that
will
be
tempered
between
affectation
on
the
one
hand
,
and
Levity
on
the
other
.
As
for
Preaching
,
I
referr
that
to
a
Chapter
apart
.
A
Minister
ought
to
Instruct
his
People
frequently
,
of
the
nature
of
Baptism
,
that
they
may
not
go
about
it
merely
as
a
Ceremony
,
as
it
is
too
visible
the
greater
part
do
;
but
that
they
may
consider
it
as
the
Dedicating
their
Children
to
God
,
the
Offering
them
to
Christ
,
and
the
holding
them
thereafter
as
his
,
directing
their
chief
care
about
them
,
to
the
breeding
them
up
in
the
nurture
and
admonition
of
the
Lord.
There
must
be
Care
taken
to
give
them
all
a
right
Notion
of
the
use
of
God-fathers
and
God-mothers
,
which
is
a
good
Institution
,
to
procure
a
double
Security
for
the
Education
of
Children
;
it
being
to
be
supposed
,
that
the
common
Ties
of
Nature
and
Religion
,
bind
the
Parents
so
strongly
,
that
if
they
are
not
mindful
of
these
,
a
Special
Vow
would
not
put
a
new
force
in
them
,
and
therefore
a
Collateral
Security
is
also
demanded
,
both
to
supply
their
Defects
,
if
they
are
faulty
,
and
to
take
care
of
the
Religious
Education
of
the
Infant
,
in
case
the
Parents
should
happen
to
die
before
that
is
done
;
and
therefore
no
God-father
or
God-mother
are
to
be
invited
to
that
Office
,
but
such
with
whom
one
would
trust
the
care
of
the
Education
of
his
Child
,
nor
ought
any
to
do
this
Office
for
another
,
but
he
that
is
willing
to
charge
himself
,
with
the
Education
of
the
Child
for
whom
he
answers
.
But
when
Ambition
or
Vanity
,
Favour
or
Presents
,
are
the
Considerations
upon
which
those
Sureties
in
Baptism
are
chosen
;
great
advantage
is
hereby
given
to
those
who
reject
Infant
Baptism
,
and
the
Ends
of
the
Church
in
this
Institution
are
quite
defeated
;
which
are
both
the
making
the
Security
that
is
given
for
the
Children
so
much
the
stronger
,
and
the
establishing
an
Endearment
and
a
Tenderness
between
Families
;
this
being
,
in
its
own
Nature
,
no
small
Tye
,
how
little
soever
it
may
be
apprehended
or
understood
.
Great
care
must
be
taken
in
the
Instruction
of
the
Youth
:
The
bare
saying
the
Catechism
by
Rote
is
a
small
Matter
;
it
is
necessary
to
make
them
understand
the
weight
of
every
Word
in
it
:
And
for
this
end
,
every
Priest
,
that
minds
his
Duty
,
will
find
that
no
Part
of
it
is
so
useful
to
his
People
,
as
once
every
year
to
go
through
the
whole
Church
Catechism
,
Word
by
Word
,
and
make
his
People
understand
the
Importance
of
every
Tittle
in
it
.
This
will
be
no
hard
labour
to
himself
;
for
after
he
has
once
gathered
together
the
Places
of
Scripture
that
relate
to
every
Article
,
and
formed
some
clear
Illustrations
,
and
easie
Similies
to
make
it
understood
;
his
Catechetical
Discourses
,
during
all
the
rest
of
his
Life
,
will
be
only
the
going
over
that
same
Matter
again
and
again
;
by
this
means
his
People
will
come
to
have
all
this
by
heart
;
they
will
know
what
to
say
upon
it
at
home
to
their
Children
;
and
they
will
understand
all
his
Sermons
the
better
,
when
they
have
once
had
a
clear
Notion
of
all
those
Terms
that
must
run
through
them
;
for
those
not
being
understood
,
renders
them
all
unintelligible
.
A
Disc●urse
of
this
sort
would
be
generally
of
much
greater
Edification
than
an
Afternoons
Sermon
;
it
should
not
be
too
long
;
too
much
must
not
be
said
at
a
time
,
nor
more
than
one
Point
opened
;
a
Quarter
of
an
Hour
is
time
sufficient
;
for
it
will
grow
tedious
and
be
too
little
remembred
,
if
it
is
half
an
hour
long
.
This
would
draw
an
Assembly
to
Evening
Prayers
,
which
we
see
are
but
too
much
neglected
,
when
there
is
no
sort
of
Discourse
or
Sermon
accompanying
them
.
And
the
practising
this
,
during
the
Six
Months
of
the
year
,
in
which
the
days
are
long
,
would
be
a
very
effectual
means
,
both
to
Instruct
the
People
,
and
to
bring
them
to
a
more
Religious
Observation
of
the
Lord's
Day
;
which
is
one
of
the
powerfullest
Instruments
for
the
carrying
on
,
and
advancing
of
Religion
in
the
World.
With
Catechising
,
a
Minister
is
to
joyn
the
preparing
those
whom
he
Instructs
to
be
Confirmed
;
which
is
not
to
be
done
merely
upon
their
being
able
to
say
over
so
many
words
by
Rote
.
It
is
their
renewing
their
Baptismal
Vow
in
their
own
Persons
,
which
the
Church
designs
by
that
Office
,
and
the
bearing
in
their
own
Minds
,
a
Sense
of
their
being
bound
immediately
by
that
,
which
their
Sureties
then
undertook
for
them
:
Now
to
do
this
in
such
a
manner
,
as
that
it
may
make
Impression
,
and
have
a
due
effect
upon
them
,
they
must
stay
,
till
they
themselves
understand
what
they
do
,
and
till
they
have
some
Sense
and
Affection
to
it
;
and
therefore
till
one
is
of
an
Age
and
Disposition
fit
to
receive
the
Holy
Sacrament
of
the
Lord's
Supper
,
and
desires
to
be
Confirmed
,
as
a
solemn
Preparation
and
Qualification
to
it
;
he
is
not
yet
ready
for
it
;
for
in
the
common
Management
of
that
Holy
Rite
,
it
is
but
too
visible
,
that
of
those
Multitudes
that
crowd
to
it
,
the
far
greater
Part
,
come
merely
as
if
they
were
to
receive
the
Bishop's
Blessing
,
without
any
Sense
of
the
Vow
made
by
them
,
and
of
their
renewing
their
Baptismal
Engagements
in
it
.
As
for
the
greatest
and
solemnest
of
all
the
Institutions
of
Christ
,
the
Commemorating
his
Death
,
and
the
Partaking
of
it
in
the
Lord's
Supper
;
this
must
be
well
explained
to
the
People
,
to
preserve
them
from
the
extreams
of
Superstition
and
Irreverence
;
to
raise
in
them
a
great
Sense
of
the
Goodness
of
God
,
that
appeared
in
the
Death
of
Christ
;
of
his
Love
to
us
,
of
the
Sacrifice
he
once
offered
,
and
of
the
Intercession
which
he
still
continues
to
make
for
us
:
A
share
in
all
which
is
there
Federally
offered
to
us
,
upon
our
coming
under
Engagements
,
to
answer
our
Part
of
the
Covenant
,
and
to
live
according
to
the
Rules
it
sets
us
:
On
these
things
he
ought
to
enlarge
himself
,
not
only
in
his
Sermons
,
but
in
his
Catechetical
Exercises
,
and
in
private
Discourses
;
that
so
he
may
give
his
People
right
Notions
of
that
Solemn
Part
of
Worship
,
that
he
may
bring
them
to
delight
in
it
;
and
may
neither
fright
them
from
it
,
by
raising
their
Apprehensions
of
it
to
a
strictness
that
may
terrifie
too
much
,
nor
encourage
them
in
the
too
common
Practice
of
the
dead
and
formal
receiving
,
at
the
great
Festivals
,
as
a
piece
of
Decency
recommended
by
Custom
.
About
the
time
of
the
Sacrament
,
every
Minister
that
knows
any
one
of
his
Parish
guilty
of
eminent
Sins
,
ought
to
go
and
Admonish
him
to
change
his
Course
of
Life
,
or
not
to
profane
the
Table
of
the
Lord
;
and
if
private
Admonitions
have
no
Effect
;
then
if
his
Sins
are
Publick
and
Scandalous
,
he
ought
to
deny
him
the
Sacrament
;
and
upon
that
he
ought
to
take
the
Method
which
is
still
left
in
the
Church
,
to
make
Sinners
ashamed
,
to
separate
them
from
Holy
things
,
till
they
have
edified
the
Church
as
much
by
their
Repentance
,
and
the
outward
Profession
of
it
,
as
they
had
formerly
scandalized
it
by
their
Disorders
.
This
we
must
confess
,
that
though
we
have
great
Reason
,
to
lament
our
want
of
the
Godly
Discipline
that
was
in
the
Primitive
Church
,
yet
we
have
still
Authority
for
a
great
deal
more
than
we
put
in
Practice
.
Scandalous
Persons
ought
,
and
might
be
more
frequently
presented
than
they
are
,
and
both
Private
and
Publick
Admonitions
might
be
more
used
than
they
are
.
There
is
a
flatness
in
all
these
things
among
us
.
Some
are
willing
to
do
nothing
,
because
they
cannot
do
all
that
they
ought
to
do
;
whereas
the
right
way
for
procuring
an
enlargement
of
our
Authority
,
is
to
use
that
we
have
well
;
not
as
an
Engine
to
gratifie
our
own
or
other
Peoples
Passions
,
not
to
vex
People
,
nor
to
look
after
Fees
,
more
than
the
Correction
of
Manners
,
or
the
Edification
of
the
People
.
If
we
began
much
with
private
Applications
,
and
brought
none
into
our
Courts
,
till
it
was
visible
that
all
other
ways
had
been
unsuccessful
,
and
that
no
regard
was
had
either
to
Persons
or
Parties
,
to
Men's
Opinions
or
Interests
,
we
might
again
bring
our
Courts
into
the
esteem
which
they
ought
to
have
,
but
which
they
have
almost
entirely
lost
:
We
can
never
hope
to
bring
the
World
to
bear
the
Yoke
of
Christ
,
and
the
Order
that
he
has
appointed
to
be
kept
up
in
his
Church
,
of
noting
those
that
walk
disorderly
,
of
separating
our selves
from
them
,
of
having
no
fellowship
,
no
,
not
so
much
as
to
eat
with
them
,
as
long
as
we
give
them
cause
to
apprehend
,
that
we
intend
by
this
to
bring
them
under
our
Yoke
,
to
subdue
them
to
us
,
and
to
rule
them
with
a
Rod
of
Iron
:
For
the
truth
is
,
Mankind
is
so
strongly
compounded
,
that
it
is
very
hard
to
restrain
Ecclesiastical
Tyranny
on
the
one
hand
,
without
running
to
a
Lawless
Licentiousness
on
the
other
;
so
strongly
does
the
World
love
Extreams
,
and
avoid
a
Temper
.
Now
I
have
gone
through
the
Publick
Functions
o●
a
Priest
,
and
in
speaking
of
the
last
of
these
,
I
have
broke
in
upon
the
Third
Head
of
his
Duty
,
his
private
Labours
in
his
Parish
.
He
understands
little
the
Nature
and
the
Obligations
of
the
Priestly
Office
,
who
thinks
he
has
discharged
it
,
by
performing
the
Publick
Appointments
,
in
which
if
he
is
defective
,
the
Laws
of
the
Church
,
how
feeble
soever
they
may
be
as
to
other
things
,
will
have
their
Course
;
but
as
the
private
Duties
of
the
Pastoral
Care
,
are
things
upon
which
the
Cognisance
of
the
Law
cannot
fall
,
so
they
are
the
most
important
and
necessary
of
all
others
;
and
the
more
Praise
Worthy
,
the
freer
they
are
,
and
the
less
forc'd
by
the
Compulsion
of
Law.
As
to
the
Publick
Functions
,
every
Man
has
his
Rule
;
and
in
these
all
are
almost
alike
;
every
Man
,
especially
if
his
Lungs
are
good
,
can
read
Prayers
,
even
in
the
largest
Congregation
;
and
if
he
has
a
right
Taste
,
and
can
but
choose
good
Sermons
,
out
of
the
many
that
are
in
Print
,
he
may
likewise
serve
them
well
that
way
too
.
But
the
difference
between
one
Man
and
another
,
shews
it self
more
sensibly
in
his
private
Labours
,
in
his
prudent
Deportment
,
in
his
modest
and
discreet
Way
of
procuring
Respect
to
himself
,
in
his
Treating
his
Parish
,
either
in
reconciling
such
Differences
as
may
happen
to
be
among
them
,
or
in
Admonishing
Men
of
Rank
,
who
set
an
ill
Example
to
others
,
which
ought
always
to
be
done
in
that
way
,
which
will
probably
have
the
best
effect
upon
them
;
therefore
it
must
be
done
secretly
,
and
with
Expressions
of
Tenderness
and
Respect
for
their
Persons
;
fit
times
are
to
be
chosen
for
this
;
it
may
be
often
the
best
way
to
do
it
by
a
Letter
:
For
there
may
be
ways
fallen
upon
,
of
reproving
the
worst
Men
,
in
so
soft
a
manner
,
that
if
they
are
not
reclaimed
,
yet
they
shall
not
be
irritated
or
made
worse
by
it
,
which
is
but
too
often
the
Effect
of
an
indiscreet
Reproof
.
By
this
a
Minister
may
save
the
Sinners
Soul
;
he
is
at
least
sure
to
save
his
own
,
by
having
discharged
his
Duty
towards
his
People
.
One
of
the
chief
Parts
of
the
Pastoral
Care
,
is
the
visiting
the
sick
;
not
to
be
done
barely
when
one
is
sent
for
:
He
is
to
go
as
soon
as
he
hears
that
any
of
his
Flock
are
ill
;
He
is
not
to
satisfie
himself
with
going
over
the
Office
,
or
giving
them
the
Sacrament
when
desired
:
He
ought
to
inform
himself
of
their
Course
of
Life
,
and
of
the
Temper
of
their
Mind
,
that
so
he
may
apply
himself
to
them
accordingly
.
If
they
are
insensible
,
he
ought
to
awaken
them
with
the
Terrours
of
God
;
the
Judgment
and
the
Wrath
to
come
.
He
must
endeavour
to
make
them
sensible
of
their
Sins
;
particularly
of
that
which
runs
through
most
Men's
Lives
,
their
forgetting
and
neglecting
God
and
his
Service
,
and
their
setting
their
Hearts
so
inordinately
upon
the
World
:
He
must
set
them
on
to
examine
their
dealings
,
and
make
them
seriously
to
consider
,
that
they
can
expect
no
Mercy
from
God
,
unless
they
restore
whatsoever
they
may
have
got
unjustly
from
any
other
,
by
any
manner
of
way
,
even
though
their
Title
were
confirmed
by
Law
:
He
is
to
lay
any
other
Sins
to
their
charge
,
that
he
has
reason
to
suspect
them
guilty
of
;
and
must
press
them
to
all
such
Acts
of
Repentance
as
they
are
then
capable
of
.
If
they
have
been
Men
of
a
bad
Course
of
Life
,
he
must
give
them
no
encouragement
to
hope
much
from
this
Death-bed
Repentance
;
yet
he
is
to
set
them
to
Implore
the
Mercies
of
God
in
Christ
Iesus
,
and
to
do
all
they
can
to
obtain
his
Favour
.
But
unless
the
Sickness
has
been
of
a
long
continuance
,
and
that
the
Person
's
Repentance
,
his
Patience
,
his
Piety
has
been
very
extraordinary
,
during
the
Course
of
it
,
he
must
be
sure
to
give
him
no
positive
ground
of
Hope
;
but
leave
him
to
the
Mercies
of
God.
For
there
cannot
be
any
greater
Treachery
to
Souls
,
that
is
more
fatal
and
more
pernicious
,
than
the
giving
quick
and
easie
hopes
,
upon
so
short
,
so
forced
,
and
so
imperfect
a
Repentance
.
It
not
only
makes
those
Persons
perish
securely
themselves
,
but
it
leads
all
about
them
to
destruction
;
when
they
see
one
,
of
whose
bad
Life
and
late
Repentance
they
have
been
the
Witnesses
,
put
so
soon
in
hopes
,
nay
by
some
unfaithful
Guides
,
made
sure
of
Salvation
;
this
must
make
them
go
on
very
secure
in
their
Sins
;
when
they
see
how
small
a
measure
of
Repentance
sets
all
right
at
last
:
All
the
Order
and
Justice
of
a
Nation
,
would
be
presently
dissolved
,
should
the
howlings
of
Criminals
,
and
their
Promises
of
Amendment
,
work
on
Iuries
,
Iudges
,
or
Princes
:
So
the
hopes
that
are
given
to
Death-bed
Penitents
,
must
be
a
most
effectual
means
to
root
out
the
Sense
of
Religion
of
the
Minds
of
all
that
see
it
;
and
therefore
though
no
dying
Man
is
to
be
driven
to
Despair
,
and
left
to
die
obstinate
in
his
Sins
;
yet
if
we
love
the
Souls
of
our
People
,
if
we
set
a
due
value
on
the
Blood
of
Christ
,
and
if
we
are
touched
with
any
Sense
of
the
Honour
or
Interests
of
Religion
,
we
must
not
say
any
thing
that
may
encourage
others
,
who
are
but
too
apt
of
themselves
to
put
all
off
to
the
last
Hour
.
We
can
give
them
no
hopes
from
the
Nature
of
the
Gospel
Covenant
;
yet
after
all
,
the
best
thing
a
dying
Man
can
do
,
is
to
Repent
;
if
he
recovers
,
that
may
be
the
Seed
and
Beginning
of
a
new
Life
and
a
new
Nature
in
him
:
Nor
do
we
know
the
Measure
of
the
Riches
of
God's
Grace
and
Mercy
;
how
far
he
may
think
fit
to
exert
it
beyond
the
Conditions
and
Promises
of
the
New
Covenant
,
at
least
to
the
lessening
of
such
a
Persons
Misery
in
another
State.
We
are
sure
he
is
not
within
the
New
Covenant
;
and
since
he
has
not
repented
,
according
to
the
Tenor
of
it
,
we
dare
not
,
unless
we
betray
our
Commission
,
give
any
hopes
beyond
it
.
But
one
of
the
chief
Cares
of
a
Minister
about
the
Sick
,
ought
to
be
to
exact
of
them
Solemn
Vows
and
Promises
,
of
a
Renovation
of
Life
,
in
case
God
shall
raise
them
up
again
;
and
these
ought
to
be
demanded
,
not
only
in
general
Words
,
but
if
they
have
been
guilty
of
any
scandalous
Disorders
,
or
any
other
ill
Practices
,
there
ought
to
be
special
Promises
made
with
Relation
to
those
.
And
upon
the
Recovery
of
such
Persons
,
their
Ministers
ought
to
put
them
in
mind
of
their
Engagements
,
and
use
all
the
due
freedom
of
Admonitions
and
Reproof
,
upon
their
breaking
loose
from
them
.
In
such
a
Case
they
ought
to
leave
a
terrible
denunciation
of
the
Judgments
of
God
upon
them
,
and
so
at
least
they
acquit
themselves
.
There
is
another
sort
of
sick
Persons
,
who
abound
more
in
Towns
than
in
the
Country
;
those
are
the
troubled
in
Mind
;
of
these
there
are
two
sorts
,
some
have
committed
enormous
Sins
,
which
kindle
a
Storm
in
their
Consciences
;
and
that
ought
to
be
cherished
,
till
they
have
compleated
a
Repentance
proportioned
to
the
Nature
and
Degree
of
their
Sin.
If
Wrong
has
been
done
to
another
,
Reparation
and
Restitution
must
be
made
to
the
utmost
of
the
Party's
Power
.
If
Blood
has
been
shed
,
a
long
course
of
Fasting
and
Prayer
;
a
total
abstinence
from
Wine
;
if
Drunkenness
gave
the
rise
to
it
,
a
making
up
the
loss
to
the
Family
,
on
which
it
has
fallen
,
must
be
enjoyned
.
But
alas
,
the
greater
part
of
those
that
think
they
are
troubled
in
Mind
,
are
Melancholy
hypochondriacal
People
,
who
,
what
through
some
false
Opinions
in
Religion
,
what
through
a
foulness
of
Blood
,
occasioned
by
their
unactive
Course
of
Life
,
in
which
their
Minds
work
too
much
,
because
their
Bodies
are
too
little
imployed
,
fall
under
dark
and
cloudy
Apprehensions
;
of
which
they
can
give
no
clear
nor
good
Account
.
This
,
in
the
greatest
Part
,
is
to
be
removed
by
strong
and
Chalybeate
Medicines
;
yet
such
Persons
are
to
be
much
pitied
,
and
a
little
humoured
in
their
Distemper
.
They
must
be
diverted
from
thinking
too
much
,
being
too
much
alone
,
or
dwelling
too
long
on
Thoughts
that
are
too
hard
for
them
to
Master
.
The
Opinion
that
has
had
the
chief
Influence
in
raising
these
Distempers
,
has
been
that
of
Praying
by
the
Spirit
;
when
a
flame
of
Thought
,
a
melting
in
the
Brain
,
and
the
abounding
in
tender
expressions
,
have
been
thought
the
Effects
of
the
Spirit
,
moving
all
those
Symptoms
of
a
warm
Temper
.
Now
in
all
People
,
especially
in
Persons
of
a
Melancholy
Disposition
,
that
are
much
alone
,
there
will
be
a
great
diversity
,
with
relation
to
this
at
different
times
:
Sometimes
these
Heats
will
rise
and
flow
copiously
,
and
at
other
times
there
will
be
a
damp
upon
the
Brain
,
and
a
dead
dryness
in
the
Spirits
.
This
to
men
that
are
prepossessed
with
the
Opinion
,
now
set
forth
,
will
appear
as
if
God
did
sometimes
shine
out
,
and
at
other
times
hide
his
face
;
and
since
this
last
will
be
the
most
frequent
in
men
of
that
Temper
;
as
they
will
be
apt
to
be
lifted
up
,
when
they
think
they
have
a
fulness
of
the
Spirit
in
them
,
so
they
will
be
as
much
cast
down
when
that
is
withdrawn
;
they
will
conclude
from
it
,
that
God
is
angry
with
them
,
and
so
reckon
that
they
must
be
in
a
very
dangerous
Condition
:
Upon
this
,
a
vast
variety
of
troublesom
Scruples
will
arise
,
out
of
every
thing
that
they
either
do
or
have
done
.
If
then
a
Minister
has
occasion
to
treat
any
in
this
Condition
,
he
must
make
them
apprehend
that
the
heat
or
coldness
of
their
Brain
,
is
the
effect
of
Temper
;
and
flows
from
the
different
State
of
the
Animal
Spirits
,
which
have
their
Diseases
,
their
hot
and
their
cold
Fits
,
as
well
as
the
Blood
has
;
and
therefore
no
measure
can
be
taken
from
these
,
either
to
Judge
for
or
against
themselves
.
They
are
to
consider
what
are
their
Principles
and
Resolutions
,
and
what
's
the
settled
Course
of
their
Life
;
upon
these
they
are
to
form
sure
Judgments
,
and
not
upon
any
thing
that
is
so
fluctuating
and
inconstant
as
Fits
or
Humours
.
Another
part
of
a
Priest's
Duty
is
,
with
relation
to
them
that
are
without
,
I
mean
,
that
are
not
of
our
Body
,
which
are
of
the
side
of
the
Church
of
Rome
,
or
among
the
Dissenters
.
Other
Churches
and
Bodies
are
noted
for
their
Zeal
,
in
making
Proselytes
,
for
their
restless
Endeavours
,
as
well
as
their
unlawful
Methods
in
it
,
they
reckoning
,
perhaps
,
that
all
will
be
sanctified
by
the
encreasing
their
Party
,
which
is
the
true
name
of
making
Converts
,
except
they
become
at
the
same
time
Good
Men
,
as
well
as
Votaries
to
a
Side
or
Cause
.
We
are
certainly
very
remiss
in
this
,
of
both
hands
,
little
pains
is
taken
to
gain
either
upon
Papist
or
Nonconformist
;
the
Law
has
been
so
much
trusted
to
;
that
that
method
only
was
thought
sure
;
it
was
much
valued
,
and
others
at
the
same
time
as
much
neglected
;
and
whereas
at
first
,
without
force
or
violence
,
in
Fourty
years
time
,
Popery
from
being
the
prevailing
Religion
,
was
reduced
to
a
handful
,
we
have
now
in
above
twice
that
number
of
years
,
made
very
little
Progress
.
The
favour
shew'd
them
from
our
Court
,
made
us
seem
,
as
it
were
,
unwilling
to
disturb
them
in
their
Religion
;
so
that
we
grow
at
last
to
be
kind
to
them
,
to
look
on
them
as
harmless
and
inoffensive
Neighbours
,
and
even
to
cherish
and
comfort
them
;
we
were
very
near
the
being
convinc'd
of
our
mistake
,
by
a
terrible
and
dear
bought
Experience
.
Now
they
are
again
under
Hatches
;
certainly
it
becomes
us
,
both
in
Charity
to
them
,
and
in
regard
to
our
own
Safety
,
to
study
to
gain
them
by
the
force
of
Reason
and
Persuasion
;
by
shewing
all
kindness
to
them
,
and
thereby
disposing
them
to
hearken
to
the
Reasons
that
we
may
lay
before
them
.
We
ought
not
to
give
over
this
as
desperate
upon
a
few
unsuccessful
Attempts
,
but
must
follow
them
in
the
meekness
of
Christ
,
that
so
we
may
at
last
prove
happy
Instruments
,
in
delivering
them
from
the
Blindness
and
Captivity
they
are
kept
under
,
and
the
Idolatry
and
Superstition
they
live
in
:
We
ought
to
visit
them
often
in
a
Spirit
of
Love
and
Charity
,
and
to
offer
them
Conferences
;
and
upon
such
Endeavours
,
we
have
reason
to
expect
a
Blessing
,
at
least
this
,
of
having
done
our
Duty
,
and
so
delivering
our
own
Souls
.
Nor
are
we
to
think
,
that
the
Toleration
,
under
which
the
Law
has
settled
the
Dissenters
,
does
either
absolve
them
from
the
Obligations
that
they
lay
under
before
,
by
the
Laws
of
God
and
the
Gospel
,
to
maintain
the
Vnity
of
the
Church
,
and
not
to
rent
it
by
unjust
or
causeless
Schisms
,
or
us
from
using
our
endeavours
to
bring
them
to
it
,
by
the
methods
of
Perswasion
and
Kindness
:
Nay
,
perhaps
,
their
being
now
in
Circumstances
,
that
they
can
no
more
be
forced
in
these
things
,
may
put
some
of
them
in
a
greater
towardness
to
hear
Reason
;
a
Free
Nation
naturally
hating
Constraint
:
And
certainly
the
less
we
seem
to
grudge
or
envy
them
their
Liberty
,
we
will
be
thereby
the
nearer
gaining
on
the
generouser
and
better
Part
of
them
,
and
the
rest
would
soon
lose
Heart
,
and
look
out
of
Countenance
;
if
these
should
hearken
to
us
.
It
was
the
Opinion
many
had
of
their
strictness
,
and
of
the
looseness
that
was
amongst
us
,
that
gained
them
their
Credit
,
and
made
such
numbers
fall
off
from
us
.
They
have
in
a
great
measure
lost
the
Good
Character
that
once
they
had
;
if
to
that
we
should
likewise
lose
our
bad
one
;
if
we
were
stricter
in
our
Lives
,
more
serious
and
constant
in
our
Labours
;
and
studied
more
effectually
to
Reform
those
of
our
Communion
,
than
to
rail
at
theirs
;
If
we
took
occasion
to
let
them
see
that
we
love
them
,
that
we
wish
them
no
harm
,
but
good
,
then
we
might
hope
,
by
the
Blessing
of
God
,
to
lay
the
Obligations
to
Love
and
Peace
,
to
Unity
and
Concord
before
them
,
with
such
Advantages
,
that
some
of
them
might
open
their
Eyes
,
and
see
at
last
upon
how
flight
Grounds
,
they
have
now
so
long
kept
up
such
a
Wrangling
,
and
made
such
a
Rent
in
the
Church
,
that
both
the
Power
of
Religion
in
general
,
and
the
strength
of
the
Protestant
Religion
,
have
suffered
extreamly
by
them
.
Thus
far
I
have
carried
a
Clerk
through
his
Parish
,
and
all
the
several
Branches
of
his
Duty
to
his
People
.
But
that
all
this
may
be
well
gone
about
,
and
indeed
as
the
Foundation
upon
which
all
the
other
Parts
of
the
Pastoral
Care
may
be
well
managed
,
he
ought
frequently
to
visit
his
whole
Parish
from
House
to
House
;
that
so
he
may
know
them
,
and
be
known
of
them
.
This
I
know
will
seem
a
vast
Labour
,
especially
in
Towns
,
where
Parishes
are
large
;
but
that
is
no
excuse
for
those
in
the
Country
,
where
they
are
generally
small
;
and
if
they
are
larger
,
the
going
this
Round
will
be
the
longer
a
doing
;
yet
an
hour
a
day
,
Twice
or
Thrice
a
Week
,
is
no
hard
Duty
;
and
this
in
the
Compass
of
a
Year
will
go
a
great
way
,
even
in
a
large
Parish
.
In
these
Visits
,
much
Time
is
not
to
be
spent
;
a
short
Word
for
stirring
them
up
to
mind
their
Souls
,
to
make
Conscience
of
their
Ways
,
and
to
pray
earnestly
to
God
,
may
begin
it
,
and
almost
end
it
.
After
one
has
asked
in
what
Union
and
Peace
the
Neighbourhood
lives
,
and
enquired
into
their
Necessities
,
if
they
seem
very
Poor
,
that
so
those
to
whom
that
Care
belongs
,
may
be
put
in
mind
to
see
how
they
may
be
relieved
.
In
this
course
of
visiting
,
a
Minister
will
soon
find
out
,
if
there
are
any
truly
Good
Persons
in
his
Parish
,
after
whom
he
must
look
with
a
more
particular
regard
.
Since
these
are
the
Excellent
ones
,
in
whom
all
his
delight
ought
to
be
.
For
let
their
Rank
be
ever
so
mean
,
if
they
are
sincerely
Religious
,
and
not
Hypocritical
Pretenders
to
it
,
who
are
vainly
puffed
up
with
some
Degrees
of
Knowledge
,
and
other
outward
Appearances
,
he
ought
to
consider
them
as
the
most
valuable
in
the
sight
of
God
;
and
indeed
,
as
the
chief
Part
of
his
Care
;
for
a
living
Dog
is
better
than
a
dead
Lion.
I
know
this
way
of
Parochial
Visitation
,
is
so
worn
out
,
that
,
perhaps
,
neither
Priest
nor
People
,
will
be
very
desirous
to
see
it
taken
up
.
It
will
put
the
one
to
Labour
and
Trouble
,
and
bring
the
other
under
a
closer
Inspection
,
which
bad
Men
will
no
ways
desire
,
nor
perhaps
endure
.
But
if
this
were
put
on
the
Clergy
by
their
Bishops
,
and
if
they
explained
in
a
Sermon
before
they
began
it
,
the
Reasons
and
Ends
of
doing
it
;
that
would
remove
the
Prejudices
which
might
arise
against
it
.
I
confess
this
is
an
encrease
of
Labour
,
but
that
will
seem
no
hard
matter
to
such
as
have
a
right
Sense
of
their
Ordination-Vows
,
of
the
value
of
Souls
,
and
of
the
Dignity
of
their
Function
.
If
Men
had
the
Spirit
of
their
Calling
in
them
,
and
a
due
measure
of
Flame
and
Heat
in
carrying
it
on
;
Labour
in
it
would
be
rather
a
Pleasure
than
a
Trouble
.
In
all
other
Professions
,
those
who
follow
them
,
labour
in
them
all
the
Year
long
,
and
are
hard
at
their
Business
every
Day
of
the
Week
.
All
Men
that
are
well
suted
in
a
Profession
,
that
is
agreeable
to
their
Genius
and
Inclination
,
are
really
the
easier
and
the
better
pleased
,
the
more
they
are
employed
in
it
.
Indeed
there
is
no
Trade
nor
Course
of
Life
,
except
Ours
,
that
does
not
take
up
the
whole
Man
:
And
shall
Ours
only
,
that
is
the
Noblest
of
all
others
,
and
that
has
a
certain
Subsistence
fixed
upon
it
,
and
does
not
live
by
Contingencies
,
and
upon
Hopes
,
as
all
others
do
,
make
the
labouring
in
our
Business
,
an
Objection
against
any
part
of
our
Duty
?
Certainly
nothing
can
so
much
dispose
the
Nation
,
to
think
o●
the
relieving
the
Necessities
of
the
many
small
Livings
,
as
the
seeing
the
Clergy
setting
about
their
Business
to
purpose
;
this
would
,
by
the
Blessing
of
God
,
be
a
most
effectual
Means
,
of
stopping
the
Progress
of
Atheism
,
and
of
the
Contempt
that
the
Clergy
lies
under
;
it
would
go
a
great
way
towards
the
healing
our
Schism
,
and
would
be
the
chief
step
that
could
possibly
be
made
,
towards
the
procuring
to
us
such
Laws
as
are
yet
wanting
to
the
compleating
our
Reformation
,
and
the
mending
the
Condition
of
so
many
of
our
poor
Brethren
,
who
are
languishing
in
Want
,
and
under
great
Straits
.
There
remains
only
somewhat
to
be
added
concerning
the
Behaviour
of
the
Clergie
towards
one
another
.
Those
of
a
higher
Form
in
Learning
,
Dignity
and
Wealth
,
ought
not
to
despise
poor
Vicars
and
Curates
;
but
on
the
contrary
,
the
poorer
they
are
,
they
ought
to
pity
and
encourage
them
the
more
,
since
they
are
all
of
the
same
Order
,
only
the
one
are
more
happily
placed
than
the
others
:
They
ought
therefore
to
cherish
those
that
are
in
worse
Circumstances
,
and
encourage
them
to
come
often
to
them
;
they
ought
to
lend
them
Books
,
and
to
give
them
other
Assistances
in
order
to
their
progress
in
Learning
,
'T
is
a
bad
thing
to
see
a
Bishop
behave
himself
superciliously
towards
any
of
his
Clergy
,
but
it
is
intolerable
in
those
of
the
same
Degree
.
The
Clergy
ought
to
contrive
Ways
to
meet
often
together
,
to
enter
into
a
brotherly
Correspondence
,
and
into
the
Concerns
one
of
another
,
both
in
order
to
their
progress
in
Knowledg
,
and
for
consulting
together
in
all
their
Affairs
.
This
would
be
a
means
to
cement
them
into
one
Body
:
hereby
they
might
understand
what
were
amiss
in
the
Conduct
of
any
in
their
Division
,
and
try
to
correct
it
either
by
private
Advices
and
Endeavours
,
or
by
laying
it
before
the
Bishop
,
by
whose
private
Labours
,
if
his
Clergy
would
be
assisting
to
him
,
and
give
him
free
and
full
Informations
of
things
,
many
Disorders
might
be
cured
,
without
rising
to
a
publick
Scandal
,
or
forcing
him
to
extream
Censures
.
It
is
a
false
Pity
in
any
of
the
Clergy
,
who
see
their
Brethren
running
into
ill
Courses
,
to
look
on
and
say
nothing
:
it
is
a
Cruelty
to
the
Church
,
and
may
prove
a
Cruelty
to
the
Person
of
whom
they
are
so
unseasonably
tender
:
for
things
may
be
more
easily
corrected
at
first
,
before
they
have
grown
to
be
publick
,
or
are
hardned
by
Habit
and
Custom
.
Upon
all
these
Accounts
it
is
of
great
advantage
,
and
may
be
Matter
of
great
Edification
to
the
Clergie
,
to
enter
into
a
strict
Union
together
,
to
meet
often
,
and
to
be
helpful
to
one
another
:
but
if
this
should
be
made
practicable
,
they
must
be
extreamly
strict
in
those
Meetings
,
to
observe
so
exact
a
Sobriety
,
that
there
might
be
no
Colour
given
to
censure
them
,
as
if
these
were
merry
Meetings
,
in
which
they
allowed
themselves
great
Liberties
:
it
were
good
,
if
they
could
be
brought
to
meet
to
fast
and
pray
;
but
if
that
is
a
strain
too
high
for
the
present
Age
,
at
least
they
must
keep
so
far
within
bounds
,
that
there
may
be
no
room
for
Calumny
.
For
a
Disorder
upon
any
such
Occasion
,
would
give
a
Wound
of
an
extraordinary
Nature
to
the
Reputation
of
the
whole
Clergy
,
when
every
one
would
bear
a
Share
of
the
Blame
,
which
perhaps
belonged
but
to
a
few
.
Four
or
five
such
Meetings
in
a
Summer
,
would
neither
be
a
great
Charge
,
nor
give
much
Trouble
:
but
the
Advantages
that
might
arise
out
of
them
,
would
be
very
sensible
.
I
have
but
one
other
Advice
to
add
,
but
it
is
of
a
thing
of
great
consequence
,
though
generally
managed
in
so
loose
and
so
indifferent
a
Manner
,
that
I
have
some
reason
in
Charity
to
believe
,
that
the
Clergy
make
very
little
Reflection
on
what
they
do
in
it
:
And
that
is
,
in
the
Testimonials
that
they
sign
in
favour
of
those
that
come
to
be
Ordained
.
Many
have
confessed
to
my self
,
that
they
had
signed
these
upon
general
Reports
,
and
Importunity
;
tho
the
Testimonial
bears
personal
Knowledg
.
These
are
instead
of
the
Suffrages
of
the
Clergy
,
which
in
the
Primitive
Church
were
given
before
any
were
Ordained
.
A
Bishop
must
depend
upon
them
;
for
he
has
no
other
way
to
be
certainly
informed
:
and
therefore
as
it
is
a
Lie
,
pass'd
with
the
Solemnity
of
Hand
and
Seal
,
to
affirm
any
thing
that
is
beyond
one's
own
Knowledg
,
so
it
is
a
Lie
made
to
God
and
the
Church
;
since
the
design
of
it
is
to
procure
Orders
.
So
that
if
a
Bishop
trusting
to
that
,
and
being
satisfied
of
the
Knowledg
of
one
that
brings
it
,
ordains
an
unfit
and
unworthy
Man
,
they
that
signed
it
,
are
deeply
and
chiefly
involved
in
the
Guilt
of
his
laying
Hands
suddenly
upon
him
:
therefore
every
Priest
ought
to
charge
his
Conscience
in
a
deep
particular
Manner
,
that
so
he
may
never
testify
for
any
one
,
unless
he
knows
his
Life
to
be
so
regular
,
and
believes
his
Temper
to
be
so
good
,
that
he
does
really
judg
him
a
Person
fit
to
be
put
in
Holy
Orders
.
These
are
all
the
Rules
that
do
occur
to
me
at
present
.
In
performing
these
several
Branches
of
the
Duty
of
a
Pastor
,
the
trouble
will
not
be
great
,
if
he
is
truly
a
good
Man
,
and
delights
in
the
Service
of
God
,
and
in
doing
Acts
of
Charity
:
the
Pleasure
will
be
unspeakable
;
first
,
that
of
the
Conscience
in
this
Testimony
that
it
gives
,
and
the
Quiet
and
Joy
which
arises
from
the
Sense
of
one's
having
done
his
Duty
:
and
then
it
can
scarce
be
supposed
〈◊〉
by
all
this
,
some
will
be
wrought
on
;
some
Sinners
will
be
reclaimed
;
bad
Men
will
grow
good
,
and
good
Men
will
grow
better
.
And
if
a
generous
Man
feels
to
a
great
degree
,
the
Pleasure
of
having
delivered
one
from
Misery
,
and
of
making
him
easy
and
happy
;
how
soveraign
a
Joy
must
it
be
to
a
Man
that
believes
there
is
another
Life
,
to
see
that
he
has
been
an
Instrument
to
rescue
some
from
endless
Misery
,
and
to
further
others
in
the
way
to
everlasting
Happiness
?
and
the
more
Instances
he
sees
of
this
,
the
more
do
his
Joys
grow
upon
him
.
This
makes
Life
happy
,
and
Death
joyful
to
such
a
Priest
,
for
he
is
not
terrified
with
those
words
,
Give
an
Account
of
thy
Stewardship
,
for
thou
mayest
be
no
longer
Steward
:
He
knows
his
Reward
shall
be
full
,
pressed
down
,
and
running
over
.
He
is
but
too
happy
in
those
Spiritual
Children
,
whom
he
has
begot
in
Christ
,
he
looks
after
those
as
the
chief
part
of
his
Care
,
and
as
the
principal
of
his
Flock
,
and
is
so
far
from
aspiring
,
that
it
is
not
without
some
Uneasiness
that
he
leaves
them
,
if
he
is
commanded
to
arise
to
some
higher
Post
in
the
Church
.
The
Troubles
of
this
Life
,
the
Censures
of
bad
Men
,
and
even
the
prospect
of
a
Persecution
,
are
no
dreadful
Things
to
him
that
has
this
Seal
of
his
Ministry
;
and
this
Comfort
within
him
,
that
he
has
not
laboured
in
vain
,
nor
run
and
fought
as
one
that
beats
the
Air
;
he
sees
the
Travel
of
his
Soul
,
and
is
satisfied
when
he
finds
that
God's
Work
prospers
in
his
hand
.
This
comforts
him
in
his
sad
Reflections
on
his
own
past
Sins
,
that
he
has
been
an
Instrument
of
advancing
God's
Honour
,
of
saving
Souls
,
and
of
propagating
his
Gospel
:
Since
to
have
saved
one
Soul
,
is
worth
a
Man's
coming
into
the
World
,
and
richly
worth
the
Labours
of
his
whole
Life
.
Here
is
a
Subject
that
might
be
easily
prosecuted
by
many
warm
and
lively
Figures
:
But
I
now
go
on
to
the
last
Article
relating
to
this
Matter
.
CHAP.
IX
.
Concerning
Preaching
.
THE
World
naturally
runs
to
Extreams
in
every
thing
.
If
one
Sect
or
Body
of
Men
magnify
Preaching
too
much
,
another
carries
that
to
another
Extream
of
decrying
it
as
much
.
It
is
certainly
a
noble
and
a
profitable
Exercise
,
if
rightly
gone
about
,
of
great
use
both
to
Priest
and
People
;
by
obliging
the
one
to
much
Study
and
Labour
,
and
by
setting
before
the
other
full
and
copious
Discoveries
of
Divine
Matters
,
opening
them
clearly
,
and
pressing
them
weightily
upon
them
.
It
has
also
now
gained
so
much
Esteem
in
the
World
,
that
a
Clergy-man
cannot
maintain
his
Credit
,
nor
bring
his
People
to
a
constant
Attendance
on
the
Worship
of
God
,
unless
he
is
happy
in
these
Performances
.
I
will
not
run
out
into
the
History
of
Preaching
,
to
shew
how
late
it
was
before
it
was
brought
into
the
Church
,
and
by
what
steps
it
grew
up
to
the
pitch
it
is
now
at
:
How
long
it
was
before
the
Roman
Church
used
it
,
and
in
how
many
different
shapes
it
has
appeared
.
Some
of
the
first
Patterns
we
have
,
are
the
best
:
for
as
Tully
began
the
Roman
Eloquence
,
and
likewise
ended
it
,
no
Man
being
able
to
hold
up
to
the
pitch
to
which
he
raised
it
;
so
St.
Basil
and
St.
Chrysostom
brought
Preaching
from
the
dry
pursuing
of
Allegories
that
had
vitiated
Origen
,
and
from
the
excessive
Affectation
of
Figures
and
Rhetorick
that
appears
in
Nazianzen
,
to
a
due
Simplicity
;
a
native
Force
and
Beauty
,
having
joined
to
the
Plainness
of
a
clear
but
noble
Stile
,
the
Strength
of
Reason
,
and
the
Softness
of
Persuasion
.
Some
were
disgusted
at
this
Plainness
;
and
they
brought
in
a
great
deal
of
Art
into
the
Composition
of
Sermons
:
Mystical
Applications
of
Scripture
grew
to
be
better
liked
than
clear
Texts
;
an
Accumulation
of
Figures
,
a
Cadence
in
the
Periods
,
a
playing
upon
the
Sounds
of
Words
,
a
Loftiness
of
Epithets
,
and
often
an
Obscurity
of
Expression
,
were
according
to
the
different
Tastes
of
the
several
Ages
run
into
.
Preaching
has
past
through
many
different
Forms
among
us
,
since
the
Reformation
.
But
without
flattering
the
present
Age
,
or
any
Persons
now
alive
,
too
much
,
it
must
be
confessed
,
that
it
is
brought
of
late
to
a
much
greater
Perfection
,
than
it
was
ever
before
at
among
us
.
It
is
certainly
brought
nearer
the
Pattern
that
S.
Chrysostom
has
set
,
or
perhaps
carried
beyond
it
.
Our
Language
is
much
refined
,
and
we
have
returned
to
the
plain
Notions
of
simple
and
genuine
Rhetorick
.
We
have
so
vast
a
number
of
excellent
Performances
in
Print
,
that
if
a
Man
has
but
a
right
understanding
of
Religion
,
and
a
true
relish
of
good
Sense
,
he
may
easily
furnish
himself
this
way
.
The
impertinent
Way
of
dividing
Texts
is
laid
aside
,
the
needless
setting
out
of
the
Originals
,
and
the
vulgar
Version
,
is
worn
ou●
.
The
trifling
Shews
of
Learning
in
many
Quotations
of
Passages
,
that
very
few
could
understand
,
do
no
more
flat
the
Auditory
.
Pert
Wit
and
luscious
Eloquence
have
lost
their
relish
.
So
that
Sermons
are
reduced
to
the
plain
opening
the
Meaning
of
the
Text
,
in
a
few
short
Illustrations
of
its
Coherence
with
what
goes
before
and
after
,
and
of
the
Parts
of
which
it
is
composed
;
to
that
is
joined
the
clear
stating
of
such
Propositions
as
arise
out
of
it
,
in
their
Nature
,
Truth
and
Reasonableness
:
by
which
,
the
Hearers
may
form
clear
Notions
of
the
several
Parts
of
Religion
;
such
as
are
best
suted
to
their
Capacities
and
Apprehensions
:
to
all
which
Applications
are
aded
,
tending
to
the
Reproving
,
Directing
,
Encouraging
,
or
Comforting
the
Hearers
,
according
to
the
several
Occasions
that
are
offered
.
This
is
indeed
all
that
can
be
truly
be
intended
in
Preaching
,
to
make
some
Portions
of
Scripture
to
be
rightly
understood
;
to
make
those
Truths
contain'd
in
them
,
to
be
more
fully
apprehended
;
and
then
to
lay
the
Matter
home
to
the
Consciences
of
the
Hearers
,
so
directing
all
to
some
good
and
practical
end
.
In
the
choice
of
the
Text
▪
care
is
to
be
taken
not
to
chuse
Texts
that
seem
to
have
Humour
in
them
;
or
that
must
be
long
wrought
upon
,
before
they
are
understood
.
The
plainer
a
Text
is
in
it self
,
the
sooner
it
is
cleared
,
and
the
fuller
it
is
of
Matter
of
Instruction
;
and
therefore
such
ought
to
be
chosen
to
common
Auditories
.
Many
will
remember
the
Text
,
that
remember
nothing
else
;
therefore
such
a
choice
should
be
made
,
as
may
at
least
put
a
weighty
and
speaking
Sentence
of
the
Scriptures
upon
the
Memories
of
the
People
.
A
Sermon
should
be
made
for
a
Text
,
and
not
a
Text
found
out
for
a
Sermon
;
for
to
give
our
Discourses
weight
,
it
should
appear
that
we
are
led
to
them
by
our
Texts
:
such
Sermons
will
probably
have
much
more
Efficacy
than
a
general
Discourse
,
before
which
a
Text
seems
only
to
be
read
as
a
decent
Introduction
,
but
to
which
no
regard
is
had
in
the
Progress
of
it
.
Great
Care
should
be
also
had
both
in
opening
the
Text
,
and
of
that
which
arises
from
it
to
illustrate
them
,
by
concurrent
Passages
of
Scripture
:
a
little
of
this
ought
to
be
in
every
Sermon
,
and
but
a
little
:
for
the
People
are
not
to
be
over-charged
with
too
much
of
it
at
a
time
;
and
this
ought
to
be
done
with
judgment
,
and
not
made
a
bare
Concordance
Exercise
,
of
citing
Scriptures
,
that
have
the
same
Words
,
though
not
to
the
same
purpose
and
in
the
same
sense
.
A
Text
being
opened
,
then
the
Point
upon
which
the
Sermon
is
to
run
is
to
be
opened
;
and
it
will
be
the
better
heard
and
understood
,
if
there
is
but
one
Point
in
a
Sermon
;
so
that
one
Head
,
and
only
one
is
well
stated
,
and
fully
set
out
.
In
this
,
great
regard
is
to
be
had
to
the
Nature
of
the
Auditory
,
that
so
the
Point
explained
may
be
in
some
measure
proportioned
to
them
.
Too
close
a
Thread
of
Reason
,
too
great
an
Abstraction
of
Thought
,
too
sublime
and
▪
too
metaphisical
a
Strain
,
are
sutable
to
very
few
Auditories
,
if
to
any
at
all
.
Things
must
be
put
in
a
clear
Light
,
and
brought
out
in
as
short
Periods
,
and
in
as
plain
Words
as
may
be
:
The
Reasons
of
them
must
be
made
as
sensible
to
the
People
as
is
possible
;
as
in
Vertues
and
Vices
;
their
Tendencies
and
Effects
;
their
being
sutable
or
unsutable
to
our
Powers
,
to
both
Souls
and
Bodies
,
to
the
Interests
of
this
Life
as
well
as
the
next
;
and
the
Good
or
Evil
that
they
do
to
Humane
Societies
,
Families
and
Neighbourhoods
,
ought
to
be
fully
and
frequently
opened
.
In
setting
these
forth
,
such
a
Measure
is
to
be
kept
,
that
the
Hearers
may
perceive
,
that
things
are
not
strained
in
the
Way
of
a
Declamation
,
into
forced
Characters
,
but
that
they
are
set
out
,
as
truly
they
are
,
without
making
them
seem
better
by
imaginary
Perfections
,
or
worse
by
an
undue
Aggravation
.
For
the
carrying
those
Matters
beyond
the
plain
Observation
of
Mankind
,
makes
that
the
Whole
is
looked
on
as
a
piece
of
Rhetorick
;
the
Preacher
seeming
to
intend
rather
to
shew
his
Skill
,
is
raising
his
Subject
too
high
,
or
running
it
down
too
low
,
than
to
lay
before
them
the
native
Consequences
of
things
;
and
that
which
upon
Reflection
they
may
be
all
able
to
perceive
is
really
true
.
Vertue
is
so
good
in
it self
,
that
it
needs
no
false
Paint
to
make
it
look
better
:
and
Vice
is
so
bad
,
that
it
can
never
look
so
ugly
,
as
when
shewed
in
its
own
natural
Colours
.
So
that
an
undue
Sublime
in
such
Descriptions
,
does
hurt
,
and
can
do
no
good
.
When
the
Explanatory
Part
of
the
Sermon
is
over
,
the
Application
comes
next
:
and
here
great
Judgment
must
be
used
,
to
make
it
fall
the
heaviest
,
and
lie
the
longest
,
upon
such
Particulars
as
may
be
within
the
compass
of
the
Auditory
:
Directions
concerning
a
high
Devotion
,
to
a
stupid
ignorant
Company
;
or
of
Generosity
and
Bounty
,
to
very
poor
People
;
against
Pride
and
Ambition
,
to
such
as
are
dull
and
low
minded
,
are
ill
suted
;
and
so
must
have
little
effect
upon
them
.
Therefore
care
must
be
taken
that
the
Application
be
useful
and
proper
;
that
it
make
the
Hearers
apprehend
som
of
their
Sins
and
Defects
,
and
see
how
to
perform
their
Duty
;
that
it
awaken
them
to
it
,
and
direct
them
in
it
:
and
therefore
the
most
common
Sins
,
such
as
Mens
neglecting
their
Duty
to
God
,
in
the
several
Branches
of
it
;
their
setting
their
Hearts
inordinately
upon
the
World
;
their
Lying
in
Discourse
,
but
chiefly
in
Bargaining
;
their
evil
Speaking
,
and
their
Hatred
and
Malice
,
ought
to
be
very
often
brought
in
.
Some
one
or
other
of
thes●
,
ought
to
be
in
every
Application
that
is
made
,
by
which
they
may
see
,
that
the
whole
design
of
Religion
lies
against
them
.
Such
particular
Sins
,
Swearing
,
Drunkenness
,
or
Leudness
as
abound
in
any
place
,
must
likewise
be
frequently
brought
in
here
.
The
Application
must
be
clear
and
short
,
very
weighty
,
and
free
of
every
thing
that
looks
like
the
Affectations
of
Wit
and
Eloquence
;
here
the
Preacher
must
be
all
Heart
and
Soul
,
designing
the
good
of
his
People
.
The
whole
Sermon
is
directed
to
this
:
therefore
as
it
is
fit
that
the
chief
Point
which
a
Sermon
drives
at
,
should
come
often
over
and
over
,
that
so
the
Hearers
may
never
lose
sight
of
it
,
but
keep
it
still
in
view
;
so
in
the
Application
,
the
Text
must
be
shewed
to
speak
it
;
all
the
Parts
of
the
Explanation
must
come
in
,
to
enforce
it
:
the
Application
must
be
opened
in
the
several
Views
that
it
may
have
,
but
those
must
be
chiefly
insisted
on
that
are
most
sutable
both
to
the
Capacities
and
the
Circumstances
of
the
People
.
And
in
conclusion
,
all
ought
to
be
summed
up
in
a
weighty
Period
or
two
;
and
some
other
signal
Passage
of
the
Scriptures
relating
to
it
may
be
sought
for
,
that
so
the
Matter
may
be
left
upon
the
Auditory
in
the
solemnest
manner
possible
.
Thus
I
have
led
a
Preacher
through
the
Composition
of
his
Sermon
;
I
will
next
lay
before
him
some
Particulars
relating
to
it
.
The
shorter
Sermons
are
,
they
are
generally
both
better
heard
,
and
better
remembred
.
The
custom
of
an
Hour's
length
,
forces
many
Preachers
to
trifle
away
much
of
the
Time
,
and
to
spin
out
their
Matter
,
so
as
to
hold
out
.
So
great
a
length
does
also
flat
the
Hearers
,
and
tempt
them
to
sleep
;
especially
when
,
as
is
usual
,
the
first
part
of
the
Sermon
is
languid
and
heavy
:
In
half
an
Hour
a
Man
may
lay
open
his
Matter
in
its
full
extent
,
and
cut
off
those
Superfluities
which
come
in
only
to
lengthen
the
Discourse
:
and
he
may
hope
to
keep
up
the
Attention
of
his
People
all
the
while
.
As
to
the
Stile
,
Sermons
ought
to
be
very
plain
;
the
Figures
must
be
easy
,
not
mean
,
but
noble
,
and
brought
in
upon
design
to
make
the
Matter
better
understood
.
The
Words
in
a
Sermon
must
be
simple
,
and
in
common
use
;
not
savouring
of
the
Schools
,
nor
above
the
understanding
of
the
People
.
All
long
Periods
,
such
as
carry
two
or
three
different
Thoughts
in
them
,
must
be
avoided
;
for
few
Hearers
can
follow
or
apprehend
these
:
Niceties
of
Stile
are
lost
before
a
common
Auditory
.
But
if
an
easy
Simplicity
of
Stile
should
run
through
the
whole
Composition
,
it
should
take
place
most
of
all
in
the
explanatory
part
;
for
the
thing
being
there
offered
to
be
understood
,
it
should
be
stript
of
all
garnishing
:
Definitions
should
not
be
offered
in
the
Terms
,
or
Method
,
that
Logick
directs
.
In
short
,
a
Preacher
is
to
fancy
himself
,
as
in
the
room
of
the
most
unlearned
Man
in
his
whole
Parish
;
and
therefore
he
must
put
such
parts
of
his
Discourse
as
he
would
have
all
understand
,
in
so
plain
a
form
of
Words
,
that
it
may
not
be
beyond
the
meanest
of
them
:
This
he
will
certainly
study
to
do
,
if
his
desire
is
to
edify
them
,
rather
than
to
make
them
admire
himself
as
a
learned
and
high-spoken
Man.
But
in
the
Applicatory
part
,
if
he
has
a
true
taste
of
Eloquence
,
and
is
a
Master
at
it
,
he
is
to
employ
it
all
in
giving
sometimes
such
tender
Touches
,
as
may
soften
;
and
deeper
Gashes
,
such
as
may
awaken
his
Hearers
.
A
vain
Eloquence
here
,
is
very
ill
plac'd
;
for
if
that
can
be
born
any
where
,
it
is
in
illustrating
the
Matter
:
but
all
must
be
grave
,
where
one
would
perswade
:
the
most
natural
but
the
most
sensible
Expressions
come
in
best
here
.
Such
an
Eloquence
as
makes
the
Hearers
look
grave
,
and
as
it
were
out
of
Countenance
,
is
the
properest
.
That
which
makes
them
look
lively
,
and
as
it
were
smile
upon
one
another
,
may
be
pretty
,
but
it
only
tickles
the
Imagination
,
and
pleases
the
Ear
;
whereas
that
which
goes
to
the
Heart
,
and
wounds
it
,
makes
the
Hearer
rather
look
down
,
and
turns
his
Thoughts
inward
,
upon
himself
:
For
it
is
certain
that
a
Sermon
,
the
Conclusion
whereof
makes
the
Auditory
look
pleased
,
and
sets
them
all
a
talking
one
with
another
,
was
either
not
right
spoken
,
or
not
right
heard
;
it
has
been
fine
,
and
has
probably
delighted
the
Congregation
,
rather
than
edified
it
.
But
that
Sermon
that
makes
every
one
go
away
silent
and
grave
,
and
hastning
to
be
alone
,
to
meditate
or
pray
over
the
matter
of
it
in
secret
,
has
had
its
true
effect
.
He
that
has
a
Taste
and
Genius
for
Eloquence
,
must
improve
it
by
reading
Quintilian
,
and
Tully's
Books
of
Oratory
;
and
by
observing
the
Spirit
and
Method
of
Tully's
Orations
:
or
if
he
can
enter
into
Demosthenes
,
there
he
will
see
a
much
better
Pattern
,
there
being
a
simplicity
,
a
shortness
,
and
a
swiftness
,
and
rapidity
in
him
,
that
could
not
be
heard
without
putting
his
Auditors
into
a
great
Commotion
.
All
our
Modern
Books
upon
those
Subjects
,
are
so
far
short
of
those
great
Originals
,
that
they
can
bear
no
Comparison
:
yet
Rapin's
little
Book
of
Eloquence
is
by
much
the
best
,
only
he
is
too
short
.
Tully
has
so
fully
opened
all
the
Topicks
of
Invention
,
that
a
Man
who
has
read
him
,
will
,
if
he
has
any
Invention
of
his
own
,
and
if
he
knows
throughly
his
Matter
,
rather
have
too
much
than
too
little
in
his
view
,
upon
every
Subject
that
he
treats
.
This
is
a
Noble
Study
,
and
of
great
use
to
such
as
have
Judgment
to
manage
it
;
for
Artificial
Eloquence
,
without
a
Flame
within
,
is
like
Artificial
Poetry
;
all
its
Productions
are
forced
and
unnatural
,
and
in
a
great
measure
ridiculous
.
Art
helps
and
guides
Nature
;
but
if
one
was
not
born
with
this
Flame
,
Art
will
only
spoil
him
,
make
him
luscious
and
redundant
.
To
such
Persons
,
and
indeed
to
all
that
are
not
Masters
of
the
Body
of
Divinity
,
and
of
the
Scriptures
,
I
should
much
rather
recommend
the
using
other
Mens
Sermons
,
than
the
making
any
of
their
own
.
But
in
the
choice
of
these
,
great
Judgment
must
be
used
;
one
must
not
take
an
Author
that
is
too
much
above
himself
,
for
by
that
,
compared
with
his
Ordinary
Conversation
,
it
will
but
too
evidently
appear
,
that
he
cannot
be
the
Author
of
his
own
Sermons
;
and
that
will
make
both
him
and
them
lose
too
much
of
their
weight
.
He
ought
also
to
put
those
printed
Sermons
out
of
that
strength
and
closeness
of
Stile
,
which
looks
very
well
in
print
;
but
is
too
stiff
,
especially
for
a
common
Auditory
.
He
may
reverse
the
Method
a
little
,
and
shorten
the
Explanations
,
that
so
he
may
retain
all
that
is
practical
;
and
that
a
Man
may
form
himself
to
Preaching
,
he
ought
to
take
some
of
the
best
Models
,
and
try
what
he
can
do
upon
a
Text
handled
by
them
,
without
reading
them
,
and
then
compare
his
Work
with
theirs
;
this
will
more
sensibly
,
and
without
putting
him
to
the
Blush
,
model
him
to
imitate
,
or
if
he
can
,
to
excel
the
best
Patterns
:
and
by
this
Method
,
if
he
will
restrain
himself
for
some
time
,
and
follow
it
close
,
he
may
come
to
be
able
to
go
without
such
Crutches
,
and
to
work
without
Patterns
:
till
then
,
I
should
advise
all
to
make
use
of
other
Mens
Sermons
,
rather
than
to
make
any
of
their
own
.
The
Nation
has
got
into
so
good
a
Taste
of
Sermons
,
from
the
vast
number
of
those
excellent
ones
that
are
in
print
,
that
a
mean
Composition
will
be
very
ill
heard
;
and
therefore
it
is
an
unseasonable
piece
of
Vanity
,
for
any
to
offer
their
own
Crudities
,
till
they
have
well
digested
and
ripened
them
.
I
wish
the
Majesty
of
the
Pulpit
were
more
looked
to
;
and
that
no
Sermons
were
offered
from
thence
,
but
such
as
should
make
the
Hearers
both
the
better
,
and
the
wiser
,
the
more
knowing
,
and
the
more
serious
.
In
the
Delivering
of
Sermons
,
a
great
Composure
of
Gesture
and
Behaviour
is
necessary
,
to
give
them
Weight
and
Authority
:
Extreams
are
bad
here
,
as
in
every
thing
else
;
some
affect
a
light
and
flippant
Behaviour
;
and
others
think
that
wry
Faces
and
a
tone
in
the
Voice
,
will
set
off
the
Matter
.
Grave
and
composed
Looks
,
and
a
natural
,
but
distinct
Pronunciation
,
will
always
have
the
best
Effects
.
The
great
Rule
which
the
Masters
of
Rhetorick
press
much
,
can
never
be
enough
remembred
;
that
to
make
a
Man
speak
well
,
and
pronounce
with
a
right
Emphasis
,
he
ought
throughly
to
understand
all
that
he
says
,
be
fully
persuaded
of
it
,
and
bring
himself
to
have
those
Affections
,
which
he
desires
to
infuse
into
others
.
He
that
is
inwardly
persuaded
of
the
Truth
of
what
he
says
,
and
that
has
a
Concern
about
it
in
his
Mind
,
will
pronounce
with
a
natural
Vehemence
,
that
is
far
more
lively
,
than
all
the
Strains
that
Art
can
lead
him
to
.
An
Orator
,
if
we
hearken
to
them
,
must
be
an
honest
Man
,
and
speak
always
on
the
side
of
Truth
,
and
study
to
feel
all
that
he
says
;
and
then
he
will
speak
it
so
as
to
make
others
feel
it
likewise
.
And
therefore
such
as
read
their
Sermons
,
ought
to
practise
Reading
much
in
private
,
and
read
aloud
,
that
so
their
own
Ear
and
Sense
may
guide
them
,
to
know
where
to
raise
or
quicken
,
soften
or
sweeten
their
Voice
,
and
when
to
give
an
Articulation
of
Authority
,
or
of
Conviction
;
where
to
pause
,
and
where
to
languish
.
We
plainly
see
by
the
Stage
,
what
a
Force
there
is
in
Pronunciation
:
the
best
Compositions
are
murdered
,
if
ill
spoken
;
and
the
worst
are
acceptable
,
when
well
said
.
In
Tragedies
rightly
pronounced
and
acted
,
though
we
know
that
all
is
Fable
and
Fiction
;
the
tender
Parts
do
so
melt
the
Company
,
that
Tears
cannot
be
stop'd
,
even
by
those
who
laugh
at
themselves
for
it
.
This
shews
the
power
of
apt
Words
,
and
a
just
Pronunciation
.
But
because
this
depends
in
a
great
measure
,
upon
the
present
Temper
of
him
that
speaks
,
and
the
lively
Disposition
in
which
he
is
,
therefore
he
ought
by
much
previous
Seriousness
,
and
by
earnest
Prayer
to
God
,
to
endeavour
to
raise
his
Mind
to
as
warm
a
sense
of
the
Things
he
is
to
speak
of
,
as
possibly
he
can
,
that
so
his
Sermons
may
make
deep
Impressions
on
his
Hearers
.
This
leads
me
to
consider
the
Difference
that
is
between
the
Reading
and
the
Speaking
of
Sermons
.
Reading
is
peculiar
to
this
Nation
,
and
is
endured
in
no
other
.
It
has
indeed
made
that
our
Sermons
are
more
exact
,
and
so
it
has
produced
to
us
many
Volumes
of
the
best
that
are
extant
;
but
after
all
,
though
some
few
read
so
happily
,
pronounce
so
truly
,
and
enter
so
entirely
into
those
Affections
which
they
recommend
,
that
in
them
we
see
both
the
Correctness
of
Reading
,
and
the
Seriousness
of
Speaking
Sermons
,
yet
every
one
is
not
so
happy
:
some
by
hanging
their
Heads
perpetually
over
their
Notes
,
by
blundring
as
they
read
,
and
by
a
cursory
running
over
them
,
do
so
lessen
the
Matter
of
their
Sermons
,
that
as
they
are
generally
read
with
very
little
Life
or
Affection
,
so
they
are
heard
with
as
little
regard
or
esteem
.
Those
who
read
,
ought
certainly
to
be
at
a
little
more
pains
,
than
for
most
part
they
are
,
to
read
true
,
to
pronounce
with
an
Emphasis
,
and
to
raise
their
Heads
,
and
to
direct
their
Eyes
to
their
Hearers
:
and
if
they
practis'd
more
alone
the
just
way
of
Reading
,
they
might
deliver
their
Sermons
with
much
more
advantage
.
Man
is
a
low
sort
of
Creature
;
he
does
not
,
nay
nor
the
greater
part
cannot
consider
things
in
themselves
,
without
those
little
Seasonings
that
must
recommend
them
to
their
Affections
.
That
a
Discourse
be
heard
with
any
Life
,
it
must
be
spoken
with
some
;
and
the
Looks
and
Motions
of
the
Eye
do
carry
in
them
such
Additions
to
what
is
said
,
that
where
these
do
not
at
all
concur
,
it
has
not
all
the
Force
upon
them
,
that
otherwise
it
might
have
:
besides
,
that
the
People
,
who
are
too
apt
to
censure
the
Clergy
,
are
easily
carried
into
an
obvious
Reflection
on
Reading
,
that
it
is
an
Effect
of
Laziness
.
In
pronouncing
Sermons
,
there
are
two
Ways
;
the
one
is
when
a
whole
Discourse
is
got
by
heart
,
and
delivered
word
for
word
,
as
it
was
writ
down
:
this
is
so
vast
a
Labour
,
that
it
is
scarce
possible
that
a
Man
can
be
able
to
hold
up
long
to
it
:
Yet
there
is
an
Advantage
even
in
this
to
Beginners
;
it
fills
their
Memories
with
good
Thoughts
,
and
regular
Meditations
:
and
when
they
have
got
some
of
the
most
important
of
their
Sermons
by
heart
in
so
exact
a
manner
,
they
are
thereby
furnished
with
Topicks
for
Discourse
.
And
therefore
there
are
at
least
two
different
Subjects
,
on
which
I
wish
all
Preachers
would
be
at
the
pains
,
to
form
Sermons
well
in
their
Memories
:
the
one
is
the
Grounds
of
the
Covenant
of
Grace
,
of
both
sides
,
God's
offers
to
us
in
Christ
,
and
the
Conditions
that
he
has
required
of
us
,
in
order
to
our
Reconciliation
with
him
.
This
is
so
important
a
Point
,
in
the
whole
course
of
our
Ministry
,
that
no
Man
ought
to
be
to
seek
in
the
opening
or
explaining
it
:
and
therefore
that
he
may
be
ripe
in
it
,
he
ought
to
have
it
all
rightly
laid
in
his
Memory
,
not
only
as
to
the
Notions
of
it
,
but
to
have
such
a
lively
Description
and
Illustration
of
it
all
,
as
to
be
able
to
speak
of
it
sensibly
,
fully
,
and
easily
upon
all
Occasions
.
Another
Subject
in
which
every
Minister
ought
also
to
be
well
furnished
,
is
concerning
Death
and
Iudgment
;
that
so
when
he
visits
the
Sick
,
and
,
as
is
common
,
that
the
Neighbours
come
in
,
he
may
be
able
to
make
a
grave
Exhortation
,
in
weighty
and
fit
Words
,
upon
those
Heads
.
Less
than
this
,
I
think
no
Priest
ought
to
have
in
his
Memory
.
But
indeed
,
the
more
Sermons
a
young
Beginner
gets
by
heart
,
he
has
still
thereby
the
more
Discourse
ready
upon
those
Heads
;
for
though
the
whole
Contexture
of
the
Sermon
will
stick
no
longer
than
as
he
has
occasion
for
it
,
yet
a
great
deal
will
stay
with
him
:
the
Idea
of
the
Whole
,
with
the
most
important
Parts
of
it
,
will
remain
much
longer
.
But
now
I
come
to
propose
another
Method
of
Preaching
,
by
which
a
Priest
may
be
prepared
,
after
a
right
View
of
his
Matter
,
a
true
Understanding
his
Text
,
and
a
Digesting
of
his
Thoughts
upon
it
into
their
natural
and
proper
Order
,
to
deliver
these
both
more
easily
to
himself
,
and
with
a
better
Effect
both
upon
Himself
and
his
Hearers
.
To
come
at
this
,
he
must
be
for
some
Years
at
a
great
deal
of
pains
to
prepare
himself
to
it
:
yet
when
that
is
over
,
the
Labour
of
all
the
rest
of
his
Life
,
as
to
those
Performances
,
will
become
very
easy
and
very
pleasant
to
him
.
The
Preparations
to
this
must
be
these
;
First
he
must
read
the
Scriptures
very
exactly
,
he
must
have
great
Portions
of
them
by
heart
;
and
he
must
also
in
reading
them
,
make
a
short
Concordance
of
them
in
his
Memory
;
that
is
,
he
must
lay
together
such
Passages
as
belong
to
the
same
Matter
;
to
consider
how
far
they
agree
or
help
to
illustrate
one
another
,
and
how
the
same
thing
is
differently
expressed
in
them
;
and
what
various
Ideas
or
Ways
of
recommending
a
thing
rise
out
of
this
Concordance
.
Upon
this
a
Man
must
exercise
himself
much
,
draw
Notes
of
it
,
and
digest
it
well
in
his
Thoughts
.
Then
he
must
be
ready
with
the
whole
body
of
Divinity
in
his
Head
;
he
must
know
what
Parts
come
in
as
Objections
to
be
answered
,
where
Difficulties
lie
,
how
one
Part
coheres
with
another
,
and
gives
it
Light.
He
must
have
this
very
current
in
his
Memory
,
that
he
may
have
things
lie
before
him
in
one
full
view
;
and
upon
this
,
he
is
also
to
work
,
by
making
Tables
,
or
using
such
other
Helps
as
may
lay
Matters
clearly
before
him
.
He
is
more
particularly
to
lay
before
him
,
a
System
of
Morality
,
of
all
Vertues
and
Vices
,
and
of
all
the
Duties
that
arise
out
of
the
several
Relations
of
Mankind
;
that
he
m●y
have
this
Matter
very
full
in
his
eye
,
and
know
what
are
the
Scriptures
that
belong
to
all
the
Parts
of
it
:
he
is
also
to
make
a
Collection
of
all
such
Thoughts
,
as
he
finds
either
in
the
Books
of
the
Ancien●
Philosophers
,
(
where
Seneca
will
be
of
great
use
to
him
)
or
of
Christian
Authors
:
he
is
to
separate
such
Thoughts
as
are
forced
,
and
that
do
become
rather
a
strained
Declamation
made
only
to
please
,
than
a
solid
Discourse
designed
to
persuade
.
All
these
he
must
gather
,
or
at
least
such
a
number
of
them
,
as
may
help
him
to
form
a
distinct
Notion
of
that
Matter
,
so
as
to
be
able
both
to
open
it
clearly
,
and
to
press
it
with
Affection
and
Vehemence
.
These
are
the
Materials
that
must
be
laid
together
,
the
Practice
in
using
them
comes
next
;
He
that
then
would
prepare
himself
to
be
a
Preacher
in
this
Method
,
must
accustom
himself
to
talk
freely
to
himself
,
to
let
his
Thoughts
flow
from
him
,
especially
when
he
feels
an
edg
and
heat
upon
his
Mind
;
for
then
happy
Expressions
will
come
in
his
Mouth
,
things
will
ventilate
and
open
themselves
to
him
,
as
he
talks
them
thus
in
a
Soliloquy
to
himself
.
He
must
also
be
writing
many
Essays
upon
all
sorts
of
Subjects
;
for
by
writing
he
will
bring
himself
to
a
correctness
both
in
thinking
and
in
speaking
:
and
thus
by
a
hard
practice
for
two
or
three
Years
,
a
Man
may
render
himself
such
a
Master
in
this
Matter
,
that
he
can
never
be
surprised
,
nor
will
new
Thoughts
ever
dry
up
upon
him
.
He
must
talk
over
to
himself
the
whole
Body
of
Divinity
,
and
accustom
himself
to
explain
,
and
prove
,
to
clear
Objections
,
and
to
apply
every
part
of
it
to
some
practical
use
.
He
must
go
through
Human
Life
,
in
all
the
Ranks
and
Degrees
of
it
,
and
talk
over
all
the
Duties
of
these
;
consider
the
advantages
or
disadvantages
in
every
one
of
them
,
their
Relation
to
one
another
,
the
Morality
of
Actions
,
the
common
Vertues
and
Vices
of
Mankind
;
more
particularly
the
Duties
of
Christians
,
their
Obligations
to
Meekness
and
Humility
,
to
forgive
Injuries
,
to
relieve
the
Poor
,
to
bear
the
Cross
,
to
be
patient
and
contented
in
every
State
of
Life
,
to
pray
much
and
fervently
,
to
rejoice
ever
in
God
,
and
to
be
always
praising
him
,
and
most
particularly
to
be
applying
seriously
to
God
through
Jesus
Christ
,
for
Mercy
and
Pardon
,
and
for
his
Grace
and
Spirit
;
to
be
worshipping
him
devoutly
in
publick
,
and
to
be
delighting
frequently
to
commemorate
the
Death
of
Christ
,
and
to
partake
of
the
Benefits
of
it
.
All
these
,
I
say
,
he
must
talk
over
and
over
again
to
himself
;
he
must
study
to
give
his
Thoughts
all
the
Heat
and
Flight
about
them
that
he
can
:
and
if
in
these
his
Meditations
,
happy
Thoughts
,
and
noble
and
tender
Expressions
,
do
at
any
time
offer
themselves
,
he
must
not
lose
them
,
but
write
them
down
;
and
in
his
pronouncing
over
such
Discourses
to
himself
,
he
must
observe
what
Words
sound
harsh
,
and
agree
ill
together
;
for
there
is
a
Musick
in
Speaking
,
as
well
as
in
Singing
;
which
a
Man
,
tho
not
otherwise
critical
in
Sounds
,
will
soon
discover
.
By
a
very
few
Years
practice
of
two
or
three
of
such
Soliloquies
a
Day
,
chiefly
in
the
Morning
when
the
Head
is
clearest
,
and
the
Spirits
are
liveliest
,
a
Man
will
contract
a
great
easiness
both
in
thinking
and
speaking
.
But
the
Rule
I
have
reserved
last
,
is
the
most
necessary
of
all
,
and
without
it
all
the
rest
will
never
do
the
Business
;
it
is
this
,
That
a
Man
must
have
in
himself
a
deep
sense
of
the
Truth
and
Power
of
Religion
;
he
must
have
a
Life
and
Flame
in
his
Thoughts
,
with
relation
to
those
Subjects
:
He
must
have
felt
in
himself
those
things
which
he
intends
to
explain
and
recommend
to
others
.
He
must
observe
narrowly
the
motions
of
his
own
Mind
,
the
good
and
bad
Effects
that
the
several
sorts
of
Objects
he
has
before
him
,
and
Affections
he
feels
within
him
,
have
upon
him
;
that
so
he
may
have
a
lively
Heat
in
himself
,
when
he
speaks
of
them
;
and
that
he
may
speak
in
so
sensible
a
manner
,
that
it
may
be
almost
felt
that
he
speaks
from
his
Heart
.
There
is
an
Authority
in
the
simplest
Things
that
can
be
said
,
when
they
carry
visible
Characters
of
Genuineness
in
them
.
Now
if
a
Man
can
carry
on
this
Method
,
and
by
much
Meditation
and
Prayer
draw
down
Divine
Influences
,
which
are
always
to
be
expected
,
when
a
Man
puts
himself
in
the
way
of
them
,
and
prepares
himself
for
them
;
he
will
often
feel
,
that
while
he
is
musing
,
a
Fire
is
kindled
within
him
,
and
then
he
will
speak
with
Authority
,
and
without
Constraint
;
his
Thoughts
will
be
true
,
and
his
Expressions
free
and
easy
:
Sometimes
this
Fire
will
carry
him
,
as
it
were
,
out
of
himself
;
and
yet
without
any
thing
that
is
Frantick
or
Enthusiastical
.
Discourses
brought
forth
with
a
lively
Spirit
and
Heat
,
where
a
composed
Gesture
,
and
the
proper
Motions
of
the
Eye
and
Countenance
,
and
the
due
Modulations
of
the
Voice
concur
,
will
have
all
the
effect
that
can
be
expected
from
any
thing
that
is
below
immediate
Inspiration
:
and
as
this
will
be
of
use
to
the
Hearers
,
so
it
will
be
of
vast
use
to
the
Preacher
himself
,
to
oblige
him
to
keep
his
Heart
always
in
good
Tune
and
Temper
;
not
to
suffer
irregular
or
forbidden
Appetites
,
Passions
,
or
Projects
to
possess
his
Mind
:
these
will
both
divert
him
from
going
on
in
the
course
of
Meditation
,
in
which
a
Man
must
continue
many
Years
,
till
all
his
Thoughts
are
put
in
order
,
polish'd
and
fixed
;
they
will
make
him
likewise
speak
much
against
the
grain
,
with
an
Aversion
that
will
be
very
sensible
to
himself
,
if
not
to
his
Hearers
:
If
he
has
Guilt
upon
him
,
if
his
Conscience
is
reproaching
him
,
and
if
any
ill
Practices
are
putting
a
damp
upon
that
good
sense
of
Things
,
that
makes
his
Thoughts
sparkle
,
upon
other
occasions
,
and
gives
him
an
Air
and
Authority
,
a
Tone
of
Assurance
,
and
a
Freedom
of
Expression
.
Such
a
Method
as
I
have
been
opening
,
has
had
great
Success
with
all
those
that
I
have
known
to
have
tried
it
.
And
tho
every
one
has
not
that
swiftness
of
Imagination
,
nor
that
clearness
of
Expression
,
that
others
may
have
,
so
that
in
this
Men
may
differ
as
much
as
they
do
in
their
written
Compositions
;
yet
every
Man
by
this
Method
may
rise
far
above
that
which
he
could
ever
have
attained
to
any
other
way
:
It
will
make
even
exact
Compositions
easier
to
him
,
and
him
much
readier
and
freer
at
them
.
But
great
care
must
be
used
by
him
,
before
he
suffers
himself
to
speak
with
the
liberty
here
aimed
at
in
publick
;
he
must
try
himself
at
smaller
Excursions
from
his
fixed
Thoughts
,
especially
in
the
Applicatory
part
,
where
Flame
and
Life
are
more
necessary
,
and
where
a
mistaken
Word
,
or
an
unfinished
Period
are
less
observed
,
and
sooner
forgiven
,
than
in
the
Explanatory
part
,
where
Men
ought
to
speak
more
severely
.
And
as
one
succeeds
in
some
short
Excursions
,
he
may
give
himself
a
farther
Scope
;
and
so
by
a
long
practice
,
he
will
at
last
arrive
at
so
great
an
easiness
,
both
in
thinking
and
speaking
,
that
a
very
little
Meditation
will
serve
to
lay
open
a
Text
to
him
,
with
all
the
Matter
that
belongs
to
it
,
together
with
the
o●der
in
which
it
ought
to
be
both
explained
and
applied
.
And
when
a
Man
has
attained
to
a
tolerable
degree
in
this
,
he
is
then
the
Master
of
his
Business
;
he
is
Master
also
of
much
Time
,
and
of
many
noble
Thoughts
,
and
Schemes
that
will
arise
out
of
them
.
This
I
shall
prosecute
no
further
;
for
if
this
opening
of
it
,
does
not
excite
the
Reader
to
follow
it
a
little
,
no
enlargements
I
can
offer
upon
it
,
will
work
upon
him
.
But
to
return
to
Preaching
,
and
so
conclude
this
Chapter
.
He
that
intends
truly
to
preach
the
Gospel
,
and
not
himself
;
he
that
is
more
concerned
to
do
good
to
others
,
than
to
raise
his
own
Fame
,
or
to
procure
a
following
to
himself
,
and
that
makes
this
the
measure
of
all
his
Meditations
and
Sermons
,
that
he
may
put
things
in
the
best
Light
,
and
recommend
them
with
the
most
advantage
to
his
People
;
that
reads
the
Scriptures
much
,
and
meditates
often
upon
them
;
that
prays
earnestly
to
God
for
direction
in
his
Labours
,
and
for
a
Blessing
upon
them
;
that
directs
his
chief
endeavours
to
the
most
important
,
and
most
indispensible
,
as
well
as
the
most
undeniable
Duties
of
Religion
;
and
chiefly
to
the
inward
Reformation
of
his
Hearers
Hearts
,
which
will
certainly
draw
all
other
lesser
Matters
after
it
;
and
that
does
not
spend
his
Time
,
nor
his
Zeal
,
upon
lesser
or
disputable
Points
;
this
Man
so
made
,
and
so
moulded
,
cannot
miscarry
in
his
Work
:
He
will
certainly
succeed
to
some
degree
,
The
Word
spoken
by
him
,
shall
not
return
again
.
He
shall
have
his
Crown
,
and
his
Reward
from
his
Labours
:
And
to
say
all
that
can
be
said
,
in
one
Word
,
with
St.
Paul
,
He
shall
both
save
himself
,
and
them
that
hear
him
.
The
CONCLVSION
.
I
have
now
gone
over
all
that
seemed
to
me
most
important
upon
this
Head
,
of
the
Pastoral
Care
,
with
as
much
Shortness
and
Clearness
as
I
could
:
so
now
I
am
to
conclude
.
The
Discourse
may
justly
seem
imperfect
,
since
I
say
nothing
concerning
the
Duties
incumbent
on
Bishops
.
But
I
will
upon
this
occasion
say
very
little
on
that
Head.
The
Post
I
am
in
,
gives
me
a
Right
to
teach
Priests
and
Deacons
their
Duty
;
therefore
I
thought
,
that
without
any
great
Presumption
,
I
might
venture
on
it
:
but
I
have
been
too
few
Years
in
the
higher
Order
,
to
take
upon
me
to
teach
them
,
from
whom
I
shall
ever
be
ready
to
learn.
This
is
certain
,
that
since
,
as
was
formerly
said
,
the
Inferiour
Orders
subsist
in
the
Superior
,
Bishops
must
still
be
under
all
the
Obligations
of
Priests
:
They
are
then
,
take
the
Matter
at
lowest
,
bound
to
live
,
to
labour
,
and
to
preach
as
well
as
they
.
But
why
are
they
raised
to
a
higher
Rank
of
Dignity
and
Order
,
an
encrease
of
Authority
,
and
an
Extent
of
Cure
?
And
why
have
Christian
Princes
and
States
,
given
them
great
Revenues
,
and
an
Accession
of
Secular
Honours
?
All
this
must
certainly
import
their
Obligation
to
labour
more
eminently
,
and
to
lay
themselves
out
more
entirely
in
the
Work
of
the
Gospel
:
in
which
,
if
the
greatest
Encouragements
and
Assistances
,
the
highest
Dignities
and
Priviledges
,
belong
to
them
,
then
according
to
our
Saviour's
Example
and
Decision
,
who
came
not
to
be
ministred
unto
,
but
to
minister
;
and
who
declared
,
that
he
who
is
first
shall
be
last
,
and
he
who
is
the
greatest
must
be
the
Servant
of
all
;
then
I
say
,
the
higher
that
any
are
raised
in
this
Ministry
,
they
ought
to
lay
themselves
out
the
more
entirely
in
it
,
and
labour
the
more
abundantly
.
And
as
our
Obligations
to
Christ
and
his
Church
,
tie
us
to
a
greater
Zeal
and
Diligence
,
and
to
a
more
constant
Application
of
our
Care
and
Thoughts
;
so
the
Secular
Supports
of
our
Honours
and
Revenues
were
given
us
to
enable
us
to
go
through
with
that
extent
of
Care
and
Iurisdiction
that
lies
upon
us
.
We
are
not
only
Watchmen
to
watch
over
the
Flock
,
but
likewise
over
the
Watchmen
themselves
.
We
keep
the
Door
of
the
Sanctuary
,
and
will
have
much
to
answer
for
,
if
through
our
Remissness
or
feeble
Easiness
,
if
by
trusting
the
Examination
of
those
we
ordain
to
others
,
and
yielding
to
Intercession
and
Importunity
,
we
bring
any
into
the
Service
of
the
Church
,
who
are
not
duly
qualified
for
it
.
In
this
,
we
must
harden
our selves
,
and
become
inexorable
,
if
we
will
not
partake
in
other
Mens
Sins
,
and
in
the
Mischiefs
that
these
may
bring
upon
the
Church
.
It
is
a
false
Pity
,
and
a
cruel
Compassion
,
if
we
suffer
any
Considerations
to
prevail
upon
us
in
this
Matter
,
but
those
which
the
Gospel
directs
.
The
longer
that
we
know
them
before
we
ordain
them
,
the
more
that
we
sift
them
,
and
the
greater
variety
of
Trials
,
through
which
we
make
them
pass
,
we
do
thereby
both
secure
the
Quiet
of
our
own
Consciences
the
more
,
as
well
as
the
Dignity
of
holy
Things
,
and
the
true
Interest
of
Religion
and
the
Church
:
for
these
two
Interests
must
never
be
separated
;
they
are
but
one
and
the
same
in
themselves
;
and
what
God
has
joined
together
,
we
must
never
set
asunder
.
We
must
be
setting
constantly
before
our
Clergie
,
their
Obligations
to
the
several
Parts
of
their
Duty
;
we
must
lay
these
upon
them
,
when
we
institute
or
collate
them
to
Churches
,
in
the
solemnest
Manner
,
and
with
the
weightiest
Words
we
can
find
.
We
must
then
lay
the
Importance
of
the
Care
of
Souls
before
them
,
and
adjure
them
,
as
they
will
answer
to
God
in
the
great
Day
,
in
which
we
must
appear
to
witness
against
them
,
that
they
will
seriously
consider
and
observe
their
Ordination-Vows
,
and
that
they
will
apply
themselves
wholly
to
that
one
Thing
.
We
must
keep
an
Eye
upon
them
continually
;
and
be
applying
Reproofs
,
Exhortations
,
and
Encouragements
,
as
occasion
offers
:
We
must
enter
into
all
their
Concerns
,
and
espouse
every
Interest
of
that
Part
of
the
Church
that
is
assigned
to
their
Care
:
We
must
see
them
as
oft
as
we
can
,
and
encourage
them
to
come
frequently
to
us
;
and
must
live
in
all
things
with
them
,
as
a
Father
with
his
Children
.
And
that
every
thing
we
say
to
stir
them
up
to
their
Duty
,
may
have
its
due
weight
,
we
must
take
care
so
to
order
our selves
,
that
they
may
evidently
see
,
that
we
are
careful
to
do
our
own
.
We
must
enter
into
all
the
Parts
of
the
Worship
of
God
with
them
;
not
thinking
our selves
too
good
for
any
piece
of
Service
that
may
be
done
;
visiting
the
Sick
,
admitting
poor
and
indigent
Persons
,
or
such
as
are
troubled
in
mind
,
to
come
to
us
;
Preaching
of●
,
Catechising
and
Confirming
frequently
;
and
living
in
all
things
like
Men
that
study
to
fulfil
their
Ministry
,
and
to
do
the
Work
of
Evangelists
.
There
has
been
an
Opinion
of
late
,
much
favoured
by
some
great
Men
in
our
Church
;
that
the
Bishop
is
the
sole
Pastor
of
his
whole
Diocess
;
that
the
Care
of
all
the
Souls
is
singly
in
him
,
and
that
all
the
Incumbents
,
in
Churches
,
are
only
his
Curates
in
the
different
parts
of
his
Parish
,
which
was
the
Ancient
Designation
of
his
Diocess
.
I
know
there
are
a
great
many
Passages
brought
from
Antiquity
to
favour
this
:
I
will
not
enter
into
the
Question
,
no
not
so
far
as
to
give
my
own
Opinion
of
it
.
This
is
certain
,
that
such
as
are
persuaded
of
it
,
ought
thereby
to
consider
themselves
as
under
very
great
and
strict
Obligations
,
to
constant
Labour
and
Diligence
;
otherwise
,
it
will
be
thought
,
that
they
only
favour
this
Opinion
,
because
it
encreases
their
Authority
,
without
considering
that
necessary
Consequence
that
follows
upon
it
.
But
I
will
go
no
further
on
this
Subject
,
at
this
time
,
having
said
so
much
only
,
that
I
may
not
seem
to
fall
under
that
heavy
Censure
of
our
Saviour's
,
with
relation
to
the
Scribes
and
Pharisees
,
That
they
did
bind
heavy
Burdens
,
and
grievous
to
be
born
,
upon
others
;
and
laid
them
upon
Mens
Shoulders
,
when
they
themselves
would
not
move
them
with
one
of
their
Fingers
.
I
must
leave
the
whole
Matter
with
my
Readers
.
I
have
now
laid
together
with
great
Simplicity
what
has
been
the
chief
Subject
of
my
Thoughts
for
above
thirty
Years
.
I
was
formed
to
them
by
a
Bishop
that
had
the
greatest
Elevation
of
Soul
,
the
largest
compass
of
Knowledg
,
the
most
mortified
and
most
heavenly
Disposition
,
that
I
ever
yet
saw
in
Mortal
;
that
had
the
greatest
Parts
as
well
as
Vertues
,
with
the
perfectest
Humility
that
I
ever
saw
in
Man
;
and
had
a
sublime
Strain
in
Preaching
,
with
so
grave
a
Gesture
,
and
such
a
Majesty
both
of
Thought
,
of
Language
,
and
of
Pronunciation
,
that
I
never
once
saw
a
wandring
Eye
where
he
preached
;
and
have
seen
whole
Assemblies
often
melt
in
Tears
before
him
;
and
of
whom
,
I
can
say
with
great
truth
,
that
in
a
free
and
frequent
Conversation
with
him
,
for
above
two
and
twenty
Years
,
I
never
knew
him
say
an
idle
Word
,
that
had
not
a
direct
Tendency
to
Edification
:
and
I
never
once
saw
him
in
any
other
Temper
,
but
that
which
I
wished
to
be
in
,
in
the
last
Minutes
of
my
Life
.
For
that
Pattern
which
I
saw
in
him
,
and
for
that
Conversation
which
I
had
with
him
,
I
know
how
much
I
have
to
answer
to
God
:
and
though
my
reflecting
on
that
which
I
knew
in
him
,
gives
me
just
cause
of
being
deeply
humbled
in
my self
,
and
before
God
;
yet
I
feel
no
more
sensible
Pleasure
in
any
thing
,
than
in
going
over
in
my
Thoughts
all
that
I
saw
and
observed
in
him
.
I
have
also
another
Reason
,
that
has
determined
me
at
this
time
,
to
prepare
this
Discourse
,
and
to
offer
it
to
the
Publick
;
from
the
present
posture
of
our
Affairs
.
We
arenow
brought
very
near
the
greatest
Crisis
that
ever
Church
or
Nation
had
.
And
as
on
the
one
Hand
,
if
God
should
so
far
punish
us
for
our
Sins
,
for
our
Contempt
of
his
Gospel
,
and
Neglect
of
our
Duties
,
as
to
deliver
us
over
to
the
Rage
of
our
Enemies
;
we
have
nothing
to
look
for
,
but
a
Persecution
more
dreadful
than
any
is
in
History
:
So
if
God
hears
our
Prayers
,
and
gives
us
a
happy
Issue
out
of
all
those
Dangers
,
with
which
the
Malice
of
our
Enemies
threaten
us
;
we
have
in
view
the
greatest
Prospect
of
a
blessed
and
lasting
Settlement
,
that
even
our
Wishes
can
propose
to
us
.
Now
nothing
can
so
certainly
avert
the
one
,
or
prepare
us
to
glorify
God
in
it
,
if
he
in
his
Justice
and
Wisdom
should
call
us
to
a
Fiery
Trial
of
our
Faith
,
and
Patience
;
as
the
serious
minding
of
our
Functions
,
of
our
Duties
and
Obligations
,
the
confessing
of
our
Sins
,
and
the
correcting
of
our
Errors
.
We
shall
be
very
unfit
to
suffer
for
our
Religion
,
much
less
to
die
for
it
,
and
very
little
able
to
endure
the
hardships
of
Persecution
,
if
our
Consciences
are
reproaching
us
all
the
while
,
that
we
have
procured
these
Things
to
our selves
;
and
that
by
the
ill
use
of
our
Prosperity
,
and
other
Advantages
,
we
have
kindled
a
Fire
to
consume
us
.
But
as
we
have
good
Reason
from
the
present
State
of
Affairs
,
as
well
as
from
the
many
eminent
Deliverances
,
and
happy
Providences
,
which
have
of
late
,
in
so
signal
a
manner
,
watched
over
and
protected
us
,
to
hope
that
God
according
to
the
Riches
of
his
Mercy
,
and
for
the
Glory
of
his
Great
Name
,
will
hear
the
Prayers
that
many
good
Souls
offer
up
,
rather
than
the
Cry
of
those
Abominations
that
are
still
among
us
:
So
nothing
can
so
certainly
hasten
on
the
fixing
of
our
Tranquillity
,
and
the
compleating
our
Happiness
,
as
our
lying
often
between
the
Porch
and
the
Altar
,
and
interceding
with
God
for
our
People
;
and
our
giving
our selves
wholly
to
the
Ministry
of
the
Word
of
God
,
and
to
Prayer
.
These
being
then
the
surest
Means
,
both
to
procure
and
to
establish
to
us
,
all
those
great
and
glorious
Things
that
we
pray
and
hope
for
;
this
seemed
to
me
a
very
proper
Time
to
publish
a
Discourse
of
this
Nature
.
But
that
which
made
it
an
Act
of
Obedience
,
as
well
as
Zeal
,
was
the
Authority
of
my
Most
Reverend
Metropolitan
;
who
,
I
have
reason
to
believe
,
employs
his
Time
and
Thoughts
,
chiefly
to
consider
what
may
yet
be
wanting
to
give
our
Church
a
greater
Beauty
and
Perfection
;
and
what
are
the
most
proper
Means
both
of
purifying
and
uniting
us
.
To
which
I
thought
nothing
could
so
well
prepare
the
way
,
as
the
offering
to
the
Publick
a
plain
and
full
Discourse
of
the
Pastoral
Care
,
and
of
every
Thing
relating
to
it
.
His
Grace
approved
of
this
,
and
desired
me
to
set
about
it
:
Upon
these
Motives
I
writ
it
,
with
all
the
Simplicity
and
Freedom
that
I
thought
the
Subject
required
,
and
sent
it
to
him
;
by
whose
particular
Approbation
I
publish
it
,
as
I
writ
it
at
his
Direction
.
There
is
indeed
one
of
my
Motives
that
I
have
not
yet
mentioned
,
and
on
which
I
cannot
enlarge
so
fully
as
I
well
might
.
But
while
we
have
such
an
invaluable
and
unexampled
Blessing
,
in
the
Persons
of
those
Princes
whom
God
hath
set
over
us
;
if
all
the
Considerations
which
arise
out
of
the
Deliverances
that
God
has
given
us
by
their
Means
,
of
the
Protection
we
enjoy
under
them
,
and
of
the
great
hopes
we
have
of
them
:
If
,
I
say
,
all
this
does
not
oblige
us
,
to
set
about
the
reforming
of
every
Thing
that
may
be
amiss
or
defective
among
us
,
to
study
much
,
and
to
labour
hard
;
to
lead
strict
and
exemplary
Lives
,
and
so
to
stop
the
Mouths
,
and
overcome
the
Prejudices
,
of
all
that
divide
from
us
;
this
will
make
us
look
like
a
Nation
cast
off
and
forsaken
of
God
,
which
is
nigh
unto
cursing
,
and
whose
end
is
burning
.
We
have
reason
to
conclude
,
that
our
present
Blessings
are
the
last
Essays
of
God's
Goodness
to
us
,
and
that
if
we
bring
forth
no
Fruit
under
these
,
the
next
Sentence
shall
be
,
Cut
it
down
,
why
cumbreth
it
the
Ground
?
These
Things
lie
heavy
on
my
Thoughts
continually
,
and
have
all
concurred
to
draw
this
Treatise
from
me
;
which
I
have
writ
with
all
the
sincerity
of
Heart
,
and
purity
of
Intention
,
that
I
should
have
had
,
if
I
had
known
that
I
had
been
to
die
at
the
Conclusion
of
it
,
and
to
answer
for
it
to
God.
To
him
I
humbly
offer
it
up
,
together
with
my
most
earnest
Prayers
,
That
the
Design
here
so
imperfectly
offered
at
,
may
become
truly
effectual
,
and
have
its
full
Progress
and
Accomplishment
;
which
whensoever
I
shall
see
,
I
shall
then
with
Joy
,
say
,
Nunc
Dimittis
,
&c.
FINIS
.
Books
Sold
by
Richard
Chiswell
.
BOOKS
written
by
GILBERT
BURNET
,
D.
D.
now
Lord
Bishop
of
Sarum
.
THE
History
of
the
Reformation
of
the
Church
of
England
,
in
2
Volumes
.
Folio
.
—
Abridgment
of
the
said
History
.
Octavo
.
—
Vindication
of
the
Ordinations
of
the
Church
of
England
.
Quarto
.
—
History
of
the
Rights
of
Princes
in
disposing
of
Ecclesiastical
Benefices
and
Church-Lands
.
Octavo
.
—
Life
of
William
Bedel
,
D.
D.
Bishop
of
Kilmore
in
Ireland
;
together
with
the
Copies
of
certain
Letters
which
passed
between
Spain
and
England
in
matter
of
Religion
,
concerning
the
general
Motives
to
the
Roman
Obedience
:
Between
Mr.
Iames
Wadsworth
a
late
Pensioner
of
the
Holy
Inquisition
in
Sevil
,
and
the
said
William
Bedel
then
Minister
of
the
Gospel
in
Suffolk
.
Octavo
.
—
Some
Passages
of
the
Life
and
Death
of
Iohn
late
Earl
of
Rochester
.
Octavo
.
—
Examination
of
the
Letter
writ
by
the
late
Assembly-General
of
the
Clergy
of
France
to
the
Protestants
,
inviting
them
to
return
to
their
Communion
;
together
with
the
Methods
proposed
by
them
for
their
Conviction
.
Octavo
.
—
A
Collection
of
seventeen
Tracts
and
Discourses
written
in
the
Years
1678
to
1685
,
inclusive
.
Quarto
.
—
A
Second
Volume
,
or
a
Collection
of
eighteen
Papers
relating
to
the
Affairs
of
Church
and
State
during
the
Reign
of
K.
Iames
the
Second
.
With
twelve
others
published
a
little
before
and
since
the
late
Revolution
,
to
Christmas
,
1689.
—
Fast-Sermon
at
Bow-Church
;
March
12
,
1689.
on
Luke
19.41
,
42.
—
Fast-Sermon
before
the
Queen
;
Iuly
16
,
1690.
On
Psal.
85.8
.
—
Thanksgiving-Sermon
before
the
King
and
Queen
;
Octob.
19
,
1690.
On
Psal.
144.10
,
11.
—
Fast-Sermon
before
the
King
and
Queen
;
April
19
,
1691.
On
Psal.
12.1
.
—
Thanksgiving-Sermon
before
the
King
and
Queen
;
Nov.
26.
1691
:
On
Prov.
20.28
.
—
Sermon
at
the
Funeral
of
Robert
Boyle
,
Esq
Ian.
7.
1691.
On
Eccles.
11.26
.
Dr.
Alix's
Remarks
upon
the
Ecclesiastical
History
of
the
Ancient
Churches
of
Piedmont
and
the
Albigenses
.
In
Two
Parts
.
Quarto
.
The
Jesuits
Memorial
for
the
intended
Reformation
of
England
under
their
first
Popish
Prince
.
Written
by
Father
Parsons
1596
,
and
prepared
to
be
proposed
in
the
first
Parliament
after
the
Restoration
of
Popery
,
for
the
better
Establishment
and
Preservation
of
that
Religion
.
Published
from
the
very
Manuscript
Copy
that
was
presented
to
the
late
King
Iames
the
Second
,
and
found
in
his
Closet
.
With
an
Introduction
,
and
some
Animadversions
by
Edward
Gee
,
Chaplain
to
Their
Majesties
.
Octavo
.
Dr.
C●mberland
(
now
Lord
Bishop
of
Peterborough
)
his
Essay
towards
the
Recovery
of
the
Jewish
Measures
and
Weights
,
comprehending
their
Monies
;
by
help
of
Antient
Standards
compared
with
Ours
of
England
,
useful
also
to
state
many
of
those
of
the
Greeks
and
Romans
and
the
Eastern
Nations
.
Octavo
.
Dr.
Stratford
(
now
Lord
Bishop
of
Chester
)
his
Disswasive
from
Revenge
.
Octavo
.
—
The
Lay-Christian's
Obligation
to
read
the
Holy
Scriptures
.
Quarto
.
—
A
Discourse
concerning
the
Popes
Supremacy
.
Quarto
.
Dr.
Cave's
Dissertation
concerning
the
Government
of
the
Antient
Church
by
Bishops
,
Metropolitans
and
Patriarchs
.
Octavo
.
Two
Letters
betwixt
Mr.
Rich.
Smith
and
Dr.
H●n
.
Hammond
,
concerning
the
Sense
of
that
A●ticle
in
the
Creed
[
He
descended
into
Hell.
]
Octavo
.
Dr.
Puller's
Moderation
of
the
Church
of
England
.
Octavo
.
Jacobi
Usserii
Historia
Dogmatica
Controvers
.
inter
Orthodoxos
&
Pontificios
de
Scripturis
&
Sacris
Vernaculis
.
Quarto
,
1690.
Tho.
Pope-Blunt
Censura
Celebriorum
Authorum
,
sive
Tractatus
in
quo
varia
Virorum
Doctorum
de
clariss
.
cujusque
saeculi
Scriptoribus
judicia
traduntur
.
Fol.
1690.
Gul.
Camdeni
&
Illustrium
Virorum
ad
Gul.
Camdenum
Epistolae
.
Quarto
,
1691.
Anglia
Sacra
,
sive
Collectio
Historiarum
antiquitus
scriptarum
de
Archiepisc.
&
Episcopis
Angliae
,
a
prima
Fidei
Christianae
susceptione
ad
Annum
1540.
Opera
Hen.
Whartoni
,
in
2
Vol.
Folio
,
1691.
Mr.
Rushworth's
Historical
Collections
,
the
Third
Part
,
in
two
Volumes
,
never
before
printed
;
from
the
beginning
of
the
Long
Parliament
1640
,
to
the
end
of
the
Year
1644
:
Wherein
is
a
particular
account
of
the
Rise
and
Progress
of
the
Civil
War
to
that
Period
.
Folio
.
1692.
Stephani
Chauvin
Lexicon
Rationale
,
sive
Thesaurus
Philosophicus
,
1692.
Folio
.
Sam.
Basnagii
Exercitationes
Historico-Criticae
de
rebus
Sacris
&
Ecclesiasticis
.
Quarto
,
1692.
Tho.
Crenii
Collectio
Consiliorum
de
Studiis
optime
instituendis
.
Quarto
,
1692.
—
Ejusdem
Fascicul●s
Dissertationum
Hist.
Critico-Philologicarum
.
Octavo
,
1691.
Basilii
Fabri
Thesaurus
eruditionis
Scholasticae
,
cum
innumeris
additionibus
per
Aug.
Buchnerum
&
Christoph.
Cellarium
.
Lips.
Folio
,
1692.
Ludov.
Seckendorf
Historia
Lutheranismi
.
Folio
,
1692.
Laurentii
Begeri
Observationes
&
Conjecturae
in
Numismata
quaedam
Antiqua
.
Quarto
,
1691.
Notes, typically marginal, from the original text
Notes for div A30336-e1140
1
Phil.
16.
Malach.
2.7
,
8
,
9.
Jer.
10.21
.
Notes for div A30336-e2870
1
Tim
5
.
1●
.
Isa.
40.11
.
Joh.
10.1
.
1
Cor
4.1
,
●
.
2
Cor.
5.19
,
20.
Rev.
2.3
.
ch
.
2
Cor.
8.23
.
3.
Heb.
7
,
17.
3.
Ezek.
17.
1
Cor.
3.10
.
1
Cor
3.9
St.
Matth.
20
1.
St.
Matt.
9.37
,
38.
1
Cor.
3.6
.
2.
Philip.
25.
St.
Matth.
20.28
.
John
13.5
.
Levit.
8.
Levit.
21
▪
1.
Le●it
〈…〉
L●●it
.
10.
●
〈…〉
1
Sam.
2d
&
3d
Ch.
Isa.
56.10
.
●er
5.2
.
Ezek.
14.14
.
Jer.
2.8
.
Jer.
5.32
.
Jer.
6.13
.
Jer.
23.22
.
v.
11.
v.
48.
Jer.
3.15
.
Ezek.
3.17
.
Ezek.
33.7
.
Ezek.
22.26
.
●●ek
.
34
2.
v.
3.
v.
4.
v.
10.
Dan.
12.3
.
Hos.
4.1
,
2
,
6.
Joel
2.17
.
ch
.
3.
v.
11.
Zech.
11.15
.
Mal.
2.1
.
9
S.
Matth.
37.
12
St.
Lu●e
42.
12
St.
Io.
15.
20
Acts
28.
V.
19.
V.
20.
V.
26.
〈…〉
1
Cor.
4.2
.
1
Cor.
9.14
.
●ct●
6.
●
.
2
Cor.
4.1.2
4
Eph.
11
▪
12.13
.
●
Col.
17.
1
Tim.
4.12
,
13
,
14
,
15
,
16.
1
Tim.
5.21.22
.
2
Tim.
●
.
2
,
●
,
4.
V.
5.
V.
15.
V.
24
,
25
,
26.
2
Tim.
3.15
.
V.
16.17
.
2
Tim.
4.1.2
.
V.
●
.
V.
6.
V.
7.
V.
8.
V.
20.
1
Tit.
6.
2
Tit.
7.8
.
V.
15.
1
Tim.
4.12
.
13
Heb.
7.
V.
17.
Cor.
9
●3
,
14.
Math.
23.2
,
3.