have no hopes yet herein God hath magnified his abundant Love towards Sinners that although they have sinned to a high Degree yet if they be so far wearied with the Burthen of their Sins as to take Christ's Yoke upon them then he hath promised Ease and Rest to their Souls which is the greatest Blessing in the World especially to repenting Sinners But some may again say we have repented and sinned and sinned and repented again and can hardly yet tell which will get the better at last we cannot say that we have entirely submitted our Necks to Christ's Yoke for that requires a great deal more than we can perform how then can we be thought Righteous I answer therefore 2. Where there is a sincere and honest Endeavour to please God and keep his Commandments although Persons fail in the Manner of doing it God will accept of such as righteous But where they please themselves in their Unrighteousness and go on in it hoping that God will accept some kind of Repentance in stead of it or where there hath been long struggling and many Acts of Repentance and the Interest of Sin prevails the Case of such is very dangerous but not desperate For as long as there is hopes of a true Repentance there is of Salvation and there is still hopes of Repentance where Men's hearts are not hardned by an incorrigible Stiffness For according to the best Measures we can take by the Rules of the Gospel none are effectually excluded from the Hopes of Salvation but such as exclude themselves by their own Impenitency SERMON IV. Preached before the King and Queen AT WHITE-HALL March the 23 d 1689 90. Ecclesiastes XI 9. Rejoyce O young man in thy youth and let thy heart chear thee in the days of thy youth and walk in the ways of thy heart and in the sight of thine eyes but know thou that for all these things God will bring thee into judgment IF Solomon had said Rejoyce not O young man in thy youth neither let thy heart chear thee in the days of thy youth walk not in the way of thine heart nor in the sight of thine eyes for know thou that for all these things God will bring thee into Judgment the Sense had been so easie and plain that there had been no Appearance of Difficulty in reconciling one Part with the other For the whole had been look'd upon but as a necessary and seasonable Admonition to such who by the Heats of Youth and Strength of Inclination and Allurements of the World are too apt to be transported with the Love of sensual Pleasures And this had been very becoming the wise Man towards the Conclusion of his Book wherein he had not only before set forth the several Vanities of humane Life but so soon after bids Men Remember their Creatour in the days of their Youth while the evil days come not nor the years draw nigh of which they shall say they have no pleasure in them i. e. in the days wherein they are most apt to walk in the way of their hearts and in the sight of their eyes For he knew very well that nothing is so powerfull a Check and Restraint upon Men's Inclinations to Sin as the serious Consideration of that God that gave them their Beings and will bring them to an Account for their Actions But how then comes he in this Verse to seem rather to give a Permission to young Men in the time of Youth to indulge themselves in their Mirth and Vanity Rejoyce O young Man in thy Youth c. Some think that the wise Man only derides and exposes them for their Folly in so doing but that seems not agreeable with the grave and serious Advice which follows And we find nothing like Irony or Sarcasm in any Part of the foregoing Book for he begins it with a Tragical Exclamation against the Vanities of humane Life Vanity of Vanities saith the Preacher Vanity of Vanities all is Vanity And he pursues his Argument by a particular Induction of the most tempting and pleasing Vanities of Life and particularly all sorts of sensual Delights as Mirth and Jollity in the first Place then Wine and Musick fine Palaces curious Vineyards Gardens and Pools a great Retinue and which was needfull to maintain all this Abundance of Silver and Gold But what a melancholy Reflection doth he make on all these Pleasures of Life Then I looked on all the works that my hands had wrought and on the labour that I had laboured to do and behold all was vanity and vexation of spirit What incouragement then could the wise-Man after so much Experience of the World give to young Men here in the Text to rejoyce in the days of their Youth and to walk in the way of their hearts and in the sight of their eyes i. e. to pursue Vanity and to lay the Foundation for greater Vexation of Spirit when they come to reflect on their own Follies What then is the meaning of these words For this we are to observe that the Preacher having declared his own main Scope and Design in the beginning and conclusion of his Book brings in sometimes the different Senses which Mankind are apt to have concerning the Happiness of Life And that is the Reason that we meet with such different Expressions concerning it In one Place it is said that there is no better thing under the Sun than to eat and drink and to be merry but in another he saith Sorrow is better than laughter and by the sadness of the countenance the heart is made better In one Place he saith All things come alike to all there is one event to the righteous and to the wicked But in another That it shall be well with them that fear the Lord but it shall not be well with the wicked How can such Passages as these be reconciled if we look on them as expressing the Sense of the same Person But if we allow them to be the different Notions of two sorts of Men in this World they are easie to be understood although not to be reconciled And the one sort is of those who place all Happiness in this Life without regard to Religion or Vertue or another World and the other of those who look on this Life only as a Passage to another and that all Persons ought to behave themselves here so as conduces most to their Happiness hereafter And according to these different Schemes we have in the words of the Text two very different sorts of Counsel and Advice to young Men. I. The first proceeds upon the Supposition that all the Happiness of Man lies in this Life and in the Enjoyment of the sensual Pleasures of it Rejoyce O young Man in thy Youth and let thy heart chear thee in the days of thy Youth and walk in the way of thy heart and in the sight of thy eyes We have no other Rule
here given but the sight of the eye and the way of the heart i. e. outward Appearance and inward Inclination and these are the beloved Rules of the most sensual and voluptuous Persons and they judge of Happiness only by the pursuit of them Here is nothing mention'd of Reason or Conscience or a regard to Vertue in the Restraint of Natural Inclinations Nay here is nothing of that Severity which Epicurus himself thought necessary towards the maintaining of a pleasant State of Life which he granted could never be done without some Restraint of Men's Appetites and Inclinations to the Pleasures of Sense and it is not to be imagined that Solomon should give young Men greater Liberty than the corruptest Moralists did Therefore I cannot look upon these words as a Permission for them to do what is here expressed but as a full Description of that Method of Living which the jolly and voluptuous Corrupters of Youth would instruct them in Rejoyce O young Man in thy Youth and let thine heart chear thee c. II. We have here the most powerfull Check and Restraint laid upon all these sensual Inclinations of Youth But know thou that for all these things God will bring thee to Judgment Which words are the wise Man's Correction of the foregoing Liberty or the Curb which Reason and Religion give to the pursuit of Natural Inclinations wherein every Word hath its force and ought to make a deep Impression upon us For 1. Know thou Thine is not then the same cafe with Creatures that have no understanding they are not capable of any Check from themselves having no Law of Reason or Conscience within them to controul or govern theâ— sensual Desires but God hath given thee not meerly a brutal Appetite but a rational Soul capable of understanding the differences of Good and Evil and the Reasons why some things which appear pleasant are very difagreeing to the Principles of humane Nature i. e. to that Order Decency Modesty and Regularity which the more elevated Frame and Capacity of Mankind do require 2. For all these things as light and vain as you esteem them as soon as they are over and forgotten by you as secretly and closely as they are committed as much as you endeavour to palliate and excuse them yet but for all these things God will certainly bring thee into Judgment Therefore you have all the Reason in the world to consider what you do since every thing will be brought to Judgment whether it be good or evil as Solomon concludes this Book Which shews the great regard God hath to the Good or Evil of ouâ— Actions and if the great Judge of the World hath so certainly we ought to have it and never think our selves at liberty to do what we please in gratifying our Lusts and pursuing our Natural Inclinations to Evil. 3 God will do it If there were no God to call thee to an Account yet there are some Actions of Vertue so agreeable to Mankind and some Vices â—o loathsome and deformed that there would be sufficient cause for them to love the one and to abhorr the other If we could suppose such a Frame of things things and such sorts of Beings as we now see and no God to make them which is most absurd and unreasonable yet we must suppose these Beings to have Natures and Properties distinct from each other so that we could not imagine Men to become Beasts and therefore they must not act like them but preserve that Decorum or Agreeableness in their Actions which is suitable to the peculiar Excellencies of humane Nature And there are some Sins so much below the Dignity thereof that no Circumstances no Suppositions can make them fitting for Mankind to commit them which shews that the Nature of Good and Evil is no Arbitrary thing but is founded in the very Frame of our Beings and in the Respects we owe to our selves and to one another And since there is an Infinite and Supreme Being which hath absolute Power and Command over us and gives us both our Beings and the Comforts of our Lives it is most absurd to suppose it not to be a fault to hate his Goodness or to despise his Mercy or to slight his Power and to contemn his Authority For in all these there is something repugnant to the common Sense of Mankind and to all Principles of true Honour and Justice And there are such common Principles of Morality arising from our necessary Relation to God and each other which are of so clear and convincing Evidence that every one that considers them will grant that wicked Men may as well go about to dispute their Beings as their Sins and may as easily prove that they are not but only appear to be as that no Actions are really evil but only by false Glasses appear so to be But however vain Men may deceive themselves God will not be mocked for he not only sees and knows all our Actions but he will bring us to an Account for them 4. God will bring thee into Judgment It is a dreadfull Consideration to a Sinner that God knows all his false Steps all his secret Sins all his Falshood and Dissimulation with God and Men And there is nothing which Men of Art and Design hate more than to be discover'd and found out in all their double and deceitfull Dealings but to have these not only privately discover'd but exposed and laid open to the view of the World and not only so but to have every Circumstance examin'd and every Action scanned and that by the great Judge of all the World whom nothing can escape nothing can deceive nothing can withstand whose Justice is inflexible whose Knowledge is incomprehensible whose Power is irresistible and whose Vengeance is insuppoâ—table This we cannot but imagine must strike an awe and terrour into the Minds of Men when they are pursuing the Pleasures of Sin that for all these things God will bring them into Judgment But notwithstanding these and many other Expressions to the same purpose in Scripture wherein God hath declared that he will certainly Judge the World in Righteousness at the Great Day that the Secrets of all hearts shall then be disclosed that we must all appear before the Judgment-seat of Christ and that God will render to every Man according to his Deeds And notwithstanding it is a thing in it self very reasonable from the Consideration of God's Justice and Providence and the Nature and Consequences of good and evil Actions yet the generality of Mankind go on as secure and careless as if there were no such thing or that they ought not to be concerned about it Therefore I shall not spend time in the Proof of that which I take for granted you all believe and I am sure have Reason so to do but I shall enquire into these things which are most practical and therefore proper for our Consideration at this Time 1. How a
the Union of the Divine and Humane Nature Therefore our business is to consider whether any such things be contained in that Revelation which we all own and if they be we are bound to believe them although we are not able to comprehend them Now here are two remarkable Characters in these Words by which we may examine these different Hypotheses concerning the way of Salvation by Jesus Christ. I. It is a faithfull saying and therefore must be contained in that Revelation which God hath made concerning our Salvation by Christ. II. It is worthy of all Acceptation i. e. most usefull and beneficial to Mankind Now by these two I shall proceed in the Examination of them I. Which is most agreeable to the revealed Will of God II. Which doth offer fairest for the Benefit and Advantage of Mankind I. Which is most agreeable to the revealed Will of God For that we are sure is the most faithfull saying since Men of Wit and Reason may deceive us but God cannot When the Apostles first preached this Doctrine to the World they were not bound to believe what they affirmed to be a faithfull saying till they gave sufficient Evidence of their Authority from God by the wonderfull Assistance of the Holy Ghost But now this faithfull saying is contained in the Books of the New Testament by which we are to judge of the Truth of all Christian Doctrines And when two different Senses of Places of Scripture are offer'd we are to consider which is most reasonable to be preferr'd And herein we are allow'd to exercise our Reason as much as we please and the more we do so the sooner we shall come to satisfaction in this matter Now according to Reason we may judge that Sense to be preferr'd 1. Which is most plain and easie and agreeable to the most received Sense of Words not that which is forced and intricate or which puts improper and metaphorical Senses upon Words which are commonly taken in other Senses especially when it is no Sacramental thing which in its own Nature is Figurative 2. That which suits most with the Scope and Design not only of the particular Places but of the whole New Testament which is to magnifie God and to depress Man to set forth the infinite Love and Condescention of God in giving his Son to be a Propitiation for our Sins to set up the Worship of one true God in Opposition to Creatures to represent and declare the mighty Advantages Mankind receive by the Sufferings of Christ Jesus 3. That which hath been generally received in the Christian Church to be the Sense of those places For we are certain this was always look on as a matter of great Concernment to all Christians and they had as great Capacity of understanding the Sense of the Apostles and the Primitive Church had greater helps for knowing it than others at so much greater Distance And therefore the Sense is not to be taken from modern Inventions or Criticisms or Pretences to Revelation but that which was at first deliver'd to the Christian Church and hath been since received and embraced by it in the several Ages and hath been most strenuously asserted when it hath met with Opposition as founded on Scripture and the general Consent of the Christian Church 4. That which best agrees with the Characters of those Persons from whom we receive the Christian Faith and those are Christ Jesus and his holy Apostles For if their Authority be lost our Religion is gone and their Authority depends upon their Sincerity and Faithfulness and Care to inform the World aright in matters of so great Importance 1. I begin with the Character which the Apostles give of Christ Jesus himself which is that he was a Person of the greatest Humility and Condescension that he did not assume to himself that which he might justly have done For let the Words of St. Paul be understood either as to the Nature or Dignity of Christ it is certain that they must imply thus much that when Christ Jesus was here on Earth he was not of a vain assuming humour that he did not boast of himself nor magnifie his own Greatness but was contented to be look'd on as other Men although he had at that time far greater and diviner Excellency in him than the World would believe Less than this cannot be made of those Words of the Apostle Who being in the form of God he thought it not robbery to be equal with God but made himself of no Reputation and took upon him the form of a Servant Now this being the Character given of him let us consider what he doth affirm concerning himself For although he was far from drawing the People after him by setting forth his own Perfection yet upon just Occasions when the Jews contested with him he did assert such things which must savour of Vanity and Ostentation or else must imply that he was the Eternal Son of God For all Mankind are agreed that the highest Degree of Ambition lies in affecting Divine Honour or for a meer Man to be thought a God How severely did God punish Herod for being pleased with the People's Folly in crying out the Voice of God and not of Man And therefore he could never have born with such positive Assertions and such repeated Defences of his being the Son of God in such a manner as implied his being so from Eternity This in his Disputes with the Jews he affirms several times that he came down from Heaven not in a Metaphorical but in a proper Sense as appears by those words What and if ye shall see the Son of Man ascend up where he was before In another Conference he asserted that he was before Abraham Which the Jews so literally understood that without a Metaphor they went about to stone him little imagining that by Abraham the calling of the Gentiles was to be understood But above all is that Expression which he used to the Jews at another Conference I and my Father are one which they understood in such a manner that immediately they took up stones to have stoned him What means all this Rage of the Jews against him What For saying that he had Unity of Consent with his Father No certainly But the Jews misunderstood him Let us suppose it would not our Saviour have immediately explained himself to prevent so dangerous a Misconstruction But he asked them what it was they stoned him for They answered him directly and plainly because that thou being a man makest thy self God This was home to the Purpose And here was the time for him to have denied it if it had not been so But doth he deny it Doth he say it would be Blasphemy in him to own it No but he goes about to defend it and proves it to be no Blasphâ—my for him to say that he was the Son of God i. e. so as to be God as the Jews
otherwise but in a way agreeable to infinite Wisdom and Righteousness If these were not the Perfections of his Nature he could not be God and if they be he can never do any thing repugnant to them And as long as we own him to be God we must allow his Wisdom and Righteousness in all he doth 3. He hath declared That he will give satisfaction to all Mankind concerning the Secrets of his Providence But not in this World and therefore we ought with Patience to wait for the day of the Revelation of the righteous judgment of God It is then great Boldness and Presumption in us to censure his Proceedings before that day comes And so I pass to the second Sense 2. These words may be taken with respect to Religion and here it is necessary to shew in what Sense this is to be understood For those who have no love to Religion think a little too much and are glad to find such Expressions as these to justifie their gross Neglect and Contempt of it But to prevent Mistakes I shall endeavour these things To fhew that if Religion be rightly understood there is no fear of Men's doing too much in it 2. That by reason of Mens Mistakes and false Notions about it they may easily exceed their due Bounds 1. That if Religion be rightly understood there is no Danger of exceeding the Bounds of it That I may speak more distinctly we are to consider Religion in general as comprehending all the Duties we owe to God which are of a different Nature 1. There are some Duties which are fundamental and necessary in our Minds without which we can have no Religion such are the owning God for our Creator and Governour and depending upon him for our Happiness 2. Some are External and Occasional which being positive Duties are capable of different Obligations according to the Circumstances of Persons And according to these we may lay down two Rules 1. None can do too much as to inward and fundamental Duties of Religion 2. None can do too much as to the external and positive Duties while they keep to that Obligation which God hath laid upon them or they have justly laid on themselves 1. As to internal and fundamental Duties as owning God and our Dependence upon him for our Happiness as being the Supreme Good and therefore only capable of making us Happy And there is so great a Necessity of this in order to our Welfare that we cannot exceed in it since we are his Creatures and are utterly unable to make our selves in the least Happy without him And if we take this Dependence upon God in all the parts of it we shall find we cannot go beyond our Duty in it For it implies these things 1. A clear and strong Conviction of our Minds that God alone can make us Happy And this we can never be too much convinced of yea all the Arguments in the World are few enough to settle our Minds about it Which appears by the great Pains the wise Man takes in this Book to convince Mankind that there is nothing but Vanity and Vexation of Spirit to be found here This he delivers upon his own Experience after all the Searches and Pain and Care and Contrivances he had used about it And after that he gives an account of the several Conditions of Life and shews that there is no Satisfaction to be had in any of them and he puts the utmost can be supposed that a Man enjoy a long and prosperous Life yet that is so inconsiderable to the future State that it bears no Proportion and therefore we ought to look above and beyond this State if we would be Happy 2. A due Sense of God upon our Minds which he calls remembring our Creator For although there be sufficient Evidence of his Being yet we are too apt to forget him there being so many other things to put him out of our Minds and therefore at all times we need to be called upon to remember our Creator but especially in the time of Youth when the Vanities and Pleasures and Temptations of the World have the greatest relish with us and when the things of Religion are most apt to be despised yet even then we cannot be too much put in mind of our Duty with respect to God Because an early Sense of God will prevent a deal of Evil and lay a Foundation for the greatest Peace of our Minds and the best Conduct of our Peace 3. A constant regard to God in the Course of our Actions Not meerly that we ought to be concerned for his Honour on whom we depend but we must consider what he hath commanded and what he hath forbidden and upon what Terms For God ought to prescribe to us the Conditions of our Happiness and it is a vain thing to expect it in any other way Therefore we can never be too solicitous about such things which our eternal Happiness depends upon Because a miscarriage herein is the most fatal We cannot be too much concerned about the Sincerity of our Repentance and Faith and Obedience to Christ because these are the plain and necessary Conditions of our Salvation and we cannot watch our selves too much against the Temptations to Sin which is the greatest Enemy to our Happiness and yet we are in continual Danger of falling into it and of continuing it And when the Danger is so great so near so constant we can never exceed in the Watchfulness and Care of our selves 4. Inward Love and Affection to God without which there can be no Happiness in him For that must suppose Union and mutual Satisfaction But how can we possibly exceed in this when God deserves so much more than we can give him And he requires no less from us than our whole Heart and Soul and Strength Which doth not only imply Integrity but Vigour in our Affection towards him And to content our selves with a mean degree of Love is to shew that we neither know nor esteem him as we ought for the more we known him we must love him the more So that in the great and fundamental Duties of Religion we can never do too much 5. Patient Submission to the Will of God under all the Accidents of Life The utmost Care we can use cannot alter the common Methods of Providence and here all things happen alike to all Therefore we cannot too much wean our selves from the uncertain Comforts of this Life nor too much resign our selves up to God's disposal We have always Passions enough within us to keep us in Exercise and Trials enough without us to put us upon subduing those Passions which are too apt upon every Cross and Disappointment to fly out and to grow uneasie Here is therefore work enough for us to do and is like to be so as long as our Bodies and Souls are together in this State And he that thinks he can do too much in this Work
it is made to serve Mens Passions against each other 3. When they seek for no Accommodation of their Differences in a fair and amicable manner The Necessities of some Cases are such That they are fit to be referr'd to such Wise Arbitration as the Law provides but if Men are restless and litigious who love Differences and delight in vexing their Neighbours with Law Suits it is certain they have not the Spirit and Temper of Christians who are to live peaceably with all Men. 2. How this proves so mischievous to Men. 1. It makes such Mens lives very unquiet and troublesome to themselves and others For it is impossible for some to disturb others but they must expect a Retaliation Many Men would have their Passions lie more quiet if they were not rouzed up and awakened by others but when they are they know not how to lay them asleep again And so they exasperate and provoke each other and take away all the Peace and Contentment of one anothers Lives And what Care and Solitude what Vexation and Trouble doth attend those who are thus Righteous overmuch that they will always be endeavouring to right themselves till they bring the greatest mischief upon themselves 2. It provokes God to shorten their days out of pity to the rest of the World For the greatest Blessings of this World are promised to the meek and patient and charitable and merciful Persons and therefore others have no reason to expect any other but a Curse upon them To conclude all by way of Advice as to the general Sense of these words 1. Not to think every thing too much in Religion and Vertue because some are here said to be Righteous overmuch The far greatest Part of Mankind err the other way They care not how little of Religion they have and they desire no more than just to carry them to Heaven Which shews they neither know what Heaven or Religion means for then they would be convinced their Minds could never be too much prepared for it 2. To understand the difference between true Wisdom and Righteousness and that which is not For upon that depends the just Measure of them both We cannot be too Wise in that which is real Wisdom but we may be too easily conceited of our Wisdom and cry up that for Righteousness which is not but a sort of busie Impertinency about little Matters in Religion and making a great noise about them which signifie very little as to true Wisdom 3. Be not too curious in searching nor too hard in censuring the Fâ—ults of others It is a very unpleasant Curiosity to find out the Faults of others like that of some Creatures which delight in Dunghils and those who consider the Frailties of human Nature will not be too severe upon the Miscarriages of others 4. Live as easily with others as you can for that tends much to the sweetning and prolonging Life It is not possible to live without Injuries take as little notice of them as may be and that may be the smartest Revenge If you are forced to right your selves do it with that Gentleness and Fairness that they may see you delight not in it 5. Avoid a needless Scrupulosity of Conscience as a thing which keeps our Minds always uneasie A Scrupulous Man is always in the dark and therefore full of Fears and Melancholy apprehensions he that gives way to Scruples is the greatest Enemy to his own Peace But then let not the fear of Scrupulosity make you afraid of keeping a good Conscience for that is the wisest and best and safest Companion in the World FINIS Books written by the Right Reverend Father in God Edw. L. Bishop of Worcester and sold by H. Mortlock at the Phoenix in St. Paul 's Church-Yard A Rational account of the Grounds of the Protestant Religion being a Vindication of the Lord Archbishop of Canterbury's Relation of a Conference c. from the pretended Answer of T. C. 2d Edit Fol. Origines Britannicae or the Antiquities of the British Churches with a Preface concerning some pretended Antiquities relating to Britain in Vindication of the Bishop of St. Asaph Folio Irenicum A Weapon-Salve for the Churches Wounds Quarto Origines Sacrae Or a Rational account of the Grounds of Christian Faith as to the Truth and Divine Authority of the Script and the matters therein contained 4 to A Discourse concerning the Idolatry practised in the Church of Rome and the hazard of Salvation in the Communion of it Octavo An Answer to several late Treatises occasioned by a Book entituled A Discourse concerning the Idolatry practised in the Church of Rome and the hazard of Salvation in the Communion of it Part I. Octavo A Second Discourse in Vindication of the Protestant Grounds of Faith against the pretence of Infallibility in the Roman Church in Answer to the Guide in Controversie by R. H. Protestancy without Principles and Reason and Religion or the certain Rule of Faith by E. W. with a particular enquiry into the Miracles of the Roman Church Octavo An Answer to Mr. Cressy's Epistle apologetical to a Person of Honour touching his Vindication of Dr Stillingfleet Octavo A Defence of the Discourse concerning the Idolatry practised in the Church of Rome in answer to a Book entituled Catholicks no Idolaters Octavo Several Conferences between a Roman Priest a Fanatick Chaplain and a Divine of the Church of England being a full Answer to the late Dialogues of T. G Octavo The Unreasonableness of Separation or and Impartialaccount of the History Nature and Pleas of the present Separation from the Communion of the Church of England Quarto A â—ourse concerning the Doctrine of Christ's Satisfaction or the true Reasons of his Sufferings with an Answer to the Socinian Objections To which is added a Sermon concerning the Mysteries of the Christian Faith Preached April 7. 1691. With a Preface concerning the true state of the Controversie about Christ's Satisfaction The 2d Edit Octavo Sermons preached upon several Occasions in 3 Volumes Octavo A Discourse in Vindication of the Doctrine of the Trinity with an Answer to the late Socinian Objections against it from Scripture Antiquity and Reason And a Preface concerning the different Explications of the Trinity and the Tendency of the present Socinian Controversie The 2d Edit Octavo An Answer to Mr. Lock 's Letter concerning some Passages relating to his Essay of Humane Understanding mentioned in the late Discourse in Vindication of the Trininity With a Postscript in Answer to some Reflections made on that Treatise in a late Socinian Pamphlet An Answer to Mr. Lock 's Second Letter wherein his Notion of Ideas is proved to be inconsistent with it self and with the Articles of the Christian Faith 8 to Ecclesiastical Cases Relating to the Duties and Rights of the Parochial Clergy stated and resolved according to the Principles of Conscience and Law The Rule of Faith Or an Answer to the Treatise of Mr. J. S. entituled Sure-footing