THE
Bishop
of
LONDON'S
EIGHTH
LETTER
TO
HIS
CLERGY
,
&c.
Good
BROTHER
,
IT
is
now
Three
Years
since
I
first
begun
this
Conference
in
my
Diocese
;
and
therefore
it
can
be
no
wonder
,
if
many
of
you
should
have
forgot
what
Discourse
passed
upon
this
occasion
:
For
I
begun
in
1689.
and
concluded
not
till
the
last
Summer
1691.
But
besides
this
,
and
my
constant
Custom
of
communicating
to
you
from
time
to
time
the
substance
of
what
had
been
the
entertainment
of
our
Conference
:
I
find
my self
obliged
to
publish
the
Heads
of
this
Conference
,
and
in
what
manner
we
pursued
it
,
that
I
may
take
off
the
Edge
of
some
unadvised
and
false
Representations
that
have
been
made
,
as
if
I
designed
signed
to
disturb
and
interrupt
that
Repose
which
the
Laws
have
given
to
Dissenters
.
Whereas
,
God
is
my
Witness
,
I
had
no
such
Thoughts
;
but
as
much
the
contrary
as
possible
.
Which
will
best
appear
by
what
follows
.
I.
It
was
enquired
,
What
Discipline
we
had
left
for
the
support
of
our
Church
,
since
the
Act
of
Toleration
.
And
this
we
did
,
by
considering
what
Statutes
were
suspended
,
upon
that
account
:
and
what
Conditions
were
to
be
observed
by
such
,
as
should
have
the
benefit
of
that
Suspension
.
For
it
is
a
very
reasonable
Proverb
,
Even
Reckonings
make
long
Friends
.
Should
we
break
in
upon
one
anothers
Boundaries
,
and
not
keep
every
one
within
his
own
Line
;
it
would
cause
such
continual
Strife
and
Debate
,
as
would
inevitably
bring
in
Confusion
and
every
evil
Work
.
But
if
we
will
be
limited
by
those
Rules
,
which
the
Law
has
set
,
and
be
careful
not
to
intrench
upon
one
anothers
Privileges
:
This
will
be
the
only
means
to
create
a
Confidence
and
good
Understanding
among
us
for
the
conservation
of
the
publick
Peace
.
For
such
Behaviour
will
naturally
allay
the
Bitterness
of
Dissention
,
and
quench
the
Coals
of
Schism
:
It
will
render
Charity
triumphant
over
Division
;
and
,
if
it
were
possible
,
make
us
one
Spirit
,
tho
of
different
Minds
.
A
care
not
to
offend
,
carries
so
many
Charms
with
it
,
that
it
tames
the
wildest
Beasts
:
it
gives
that
security
of
Peace
and
Repose
,
that
it
perswades
or
shames
the
worst
of
Tempers
into
an
acquiescence
.
And
here
I
presume
to
lay
one
Argument
before
you
;
which
I
should
think
,
if
discretely
handled
,
would
very
much
work
upon
those
,
that
differ
from
us
.
There
is
a
great
noise
made
,
about
the
Church
enjoyning
the
Observation
of
things
in
themselves
indifferent
.
And
yet
I
question
not
,
but
that
the
severest
Opposers
of
this
will
confess
,
that
the
secular
Power
may
determine
the
use
of
such
things
.
For
otherwise
there
would
be
an
end
of
all
Government
,
Societies
,
good
Order
and
Peace
in
the
World
:
The
Conservation
of
which
consists
mostly
in
such
Laws
as
are
taken
up
about
things
indifferent
,
or
such
indifferent
Circumstances
of
Time
,
Place
,
Manner
or
the
like
,
as
would
render
all
ineffectual
,
if
not
prescribed
.
But
if
it
shall
be
said
,
This
must
not
be
done
,
but
where
there
is
sufficient
Reason
for
it
:
this
sets
all
to
Sea
again
,
and
whilst
the
infinite
Varieties
of
mans
Reasonings
are
afloat
,
no
Law
can
live
in
such
a
Storm
as
they
will
raise
.
And
we
do
not
find
,
that
God
has
given
any
other
Method
for
establishing
the
outward
Decency
and
Order
of
the
Church
,
than
what
is
common
to
all
other
Societies
of
Men
,
Civil
or
Military
.
Nay
the
state
of
the
Church
is
declared
to
be
a
Spiritual
Warfare
.
And
we
know
nothing
is
more
rigorous
,
than
Military
Discipline
,
even
in
the
minutest
things
.
We
may
therefore
certainly
conclude
,
that
things
indifferent
in
themselves
do
not
hang
so
loose
to
the
world
:
but
that
for
the
good
of
mankind
they
may
be
restrained
from
their
neutrality
.
No
Body
of
men
in
the
world
can
carry
on
any
common
purpose
,
without
this
power
over
things
indifferent
.
Should
they
not
deny
their
Private
Liberty
,
by
agreeing
to
Time
and
Place
,
and
by
tying
themselves
up
to
some
Rules
:
it
would
be
like
the
Confusion
of
Babel
,
or
like
an
Army
armed
at
all
adventures
,
where
there
might
possibly
be
found
more
weapons
to
offend
every
one
his
next
man
,
than
to
annoy
his
enemy
.
So
that
I
do
not
think
I
wronged
any
religious
Sect
of
men
in
the
world
:
if
I
should
say
,
there
is
none
but
what
finds
it self
obliged
in
some
measure
to
retrench
Private
Liberty
for
the
sake
of
Common
Convenience
.
The
true
Difference
then
betwixt
the
Necessity
that
lies
upon
things
necessary
in
their
own
nature
,
and
that
which
lies
upon
things
indifferent
is
;
that
the
one
is
alwaies
so
,
and
the
other
only
upon
occasion
.
Which
agrees
with
the
just
and
wise
Declaration
of
our
Church
.
The
Ceremonies
retained
are
for
a
Discipline
and
Order
,
which
for
a
just
cause
may
be
altered
and
changed
:
and
therefore
are
not
to
be
esteemed
equal
with
God's
Law
.
The
case
being
thus
,
I
would
gladly
know
,
whether
we
that
obey
the
Laws
made
about
things
indifferent
,
do
not
come
nearer
up
to
the
Precept
,
Submit
to
every
ordinance
of
man
for
the
Lord's
sake
,
than
they
that
insist
upon
an
unconfined
Liberty
.
I
must
confess
by
the
Principles
of
some
,
and
the
Practice
of
others
,
one
would
think
there
were
no
Power
of
God
in
Rulers
,
but
what
were
controlable
by
the
will
of
the
Subject
:
and
that
Laws
were
no
longer
in
force
,
than
men
had
a
mind
to
keep
them
.
But
what
would
be
the
fate
of
such
a
precarious
Government
,
our
present
unhappy
and
self-destroying
Divisions
give
but
too
broad
an
intimation
.
Not
but
that
there
are
times
and
seasons
to
do
things
beyond
common
allowance
.
But
it
is
neither
convenient
to
prescribe
particulars
in
such
cases
beforehand
,
nor
possible
to
come
to
an
end
of
them
.
And
therefore
it
has
been
the
wisdom
of
all
Governments
to
let
alone
such
Decisions
,
till
the
exigency
of
affairs
call
for
them
.
And
if
at
any
time
some
upstart
scoundrel
pretence
of
a
Government
has
done
otherwise
,
it
proved
one
of
the
things
that
most
exposed
their
folly
.
There
may
be
indeed
general
Rules
,
such
as
our
Saviour's
for
dispensing
with
positive
Laws
,
tho
of
Gods
own
making
,
Man
was
not
made
for
the
sabbath
,
but
the
sabbath
for
man
,
and
that
which
surmounts
all
,
Necessity
has
no
Law
:
but
the
Laws
;
as
I
may
call
them
,
for
such
particular
occasions
,
must
arise
out
of
the
exigencies
themselves
,
and
either
stand
or
fall
by
the
Judgement
of
Mankind
.
II.
The
thing
we
next
confidered
,
was
how
to
prevent
the
Abuses
,
ill
men
might
make
of
this
Liberty
:
who
,
we
might
easily
perceive
,
would
be
apt
to
pervert
the
easiness
of
the
Government
,
which
was
intended
to
favour
weak
Consciences
,
into
an
occasion
of
Profaness
and
Disorderliness
.
For
we
find
already
how
much
forwarder
wicked
men
are
to
abuse
this
Indulgence
,
than
others
to
be
thankful
for
it
.
There
are
numbers
of
late
,
who
have
forsaken
the
Church
,
not
to
go
to
a
Meeting
;
but
either
to
the
Ale-house
,
or
to
loyter
in
the
fields
,
or
to
stay
at
home
,
and
that
sometimes
to
follow
worldly
Business
.
1.
To
suppress
these
grievous
Disorders
,
as
much
as
may
be
;
we
thought
the
first
step
to
be
made
,
was
to
call
upon
the
Civil
Magistrate
.
For
the
Laws
are
many
and
strict
against
Tipling
,
Swearing
,
and
the
like
.
So
that
if
the
Justices
would
but
seriously
and
conscientiously
set
themselves
to
the
execution
of
them
:
it
could
not
miss
of
having
a
very
good
effect
.
Especially
if
they
would
distinguish
the
prophane
withdrawers
from
those
that
are
protected
by
the
Act
of
Toleration
,
by
making
them
to
pay
twelve
pence
a
Sunday
according
to
the
Statute
of
Queen
Elizabeth
.
For
the
Secular
Powers
are
not
less
concerned
in
their
Province
to
discourage
Idleness
and
Debauchery
upon
a
Temporal
account
;
than
we
are
to
do
it
upon
a
Religious
one
.
Let
them
but
consider
what
mortal
wounds
such
Licentiousness
gives
to
the
Common-wealth
.
It
takes
off
the
Strength
and
Vigour
of
men
;
it
mightily
abates
their
Care
and
Industry
:
And
that
brings
them
to
Want
and
Necessity
.
And
what
is
the
consequence
of
all
this
?
They
will
not
be
so
able
to
follow
their
own
business
in
time
of
Peace
,
nor
so
stout
to
serve
their
Country
in
the
Wars
.
Land
will
be
impoverished
for
want
of
due
Cultivating
,
and
fall
in
value
.
Trade
will
decay
.
And
this
will
make
Taxes
more
uneasie
every
day
than
other
:
till
Discontent
with
their
present
condition
makes
the
people
murmur
and
fond
of
any
Change
,
and
so
ripe
for
Sedition
and
Rebellion
.
If
then
Security
be
the
greatest
Blessing
to
any
Nation
,
when
all
sorts
of
people
are
content
and
at
their
ease
:
what
a
Curse
is
it
alwaies
to
be
unsafe
,
and
under
the
continual
apprehension
of
Disturbance
!
And
therefore
certainly
it
does
in
the
highest
degree
behove
the
Government
to
watch
against
such
Disorders
,
as
draw
after
them
so
pernicious
consequences
.
2.
The
next
thing
to
be
done
for
reforming
the
Manners
of
this
sort
of
people
,
was
reasonably
judged
to
be
the
duty
incumbent
upon
our selves
;
out
of
a
Spiritual
consideration
to
endeavour
by
all
ways
to
reduce
them
to
a
sober
mind
,
that
they
might
seriously
reflect
upon
those
things
that
belong
to
their
eternal
peace
.
For
if
we
could
once
make
men
good
Christians
,
they
would
infallibly
become
good
Subjects
,
good
Neighbours
,
and
whatever
else
might
conduce
to
publick
or
private
convenience
.
For
the
effecting
of
this
,
we
could
not
think
of
a
better
course
,
nor
I
believe
can
we
,
than
to
lay
that
Letter
of
the
Kings
before
us
,
which
is
directed
to
me
to
be
communicated
to
the
two
Provinces
of
Canterbury
and
York
,
dated
the
13th
.
day
of
February
1689/1690.
I
mean
that
part
of
it
which
directs
the
Preaching
against
such
Disorderliness
,
as
is
taken
notice
of
in
the
several
Acts
of
Parliament
against
Blasphemy
,
Swearing
,
Perjury
,
Drunkenness
and
Prophaning
of
the
Lords
day
.
In
the
prosecution
of
which
,
care
ought
to
be
had
in
the
first
place
to
time
the
several
Discourses
to
the
most
suitable
and
proper
seasons
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
says
Demosthenes
,
Whoever
neglects
the
right
season
of
doing
his
business
;
must
remember
,
that
the
Gods
bless
no
such
endeavours
.
The
meaning
of
which
is
,
That
Providence
has
set
Rules
and
Measures
,
and
Times
and
Seasons
for
all
things
:
and
if
we
will
not
be
directed
by
them
,
we
put
ourselves
out
of
the
Conduct
and
Protection
of
Providence
so
far
,
as
not
reasonably
to
expect
the
favour
of
it
.
And
therefore
the
Prophet
boasts
of
his
wisdom
in
this
particular
,
The
Lord
God
has
given
me
the
tongue
of
the
learned
,
that
I
should
know
how
to
speak
a
word
in
season
.
Isa.
50.4
.
So
that
the
first
thing
to
be
done
,
is
to
consider
what
may
be
the
properest
time
to
Preach
upon
any
of
these
Subjects
above
mentioned
.
For
however
there
may
be
too
much
reason
to
make
all
times
seasonable
for
such
Discourses
:
yet
there
are
some
seasons
more
proper
for
it
perchance
than
others
.
As
before
the
Lent
and
Midsummer
Assizes
,
to
make
the
people
understand
the
horrid
guilt
of
the
sin
of
Perjury
,
so
pernicious
to
particular
persons
,
so
destructive
to
Societies
,
and
so
highly
offensive
to
Almighty
God
.
To
warn
your
Flocks
in
the
time
of
Advent
against
the
beastly
sin
of
Drunkenness
,
and
that
which
is
the
constant
Fruit
of
it
,
Blaspheming
and
Swearing
:
that
,
if
possible
,
the
shameful
abuse
of
Christmas
Holy-daies
may
,
in
some
measure
at
least
,
be
prevented
;
when
instead
of
spiritual
Rejoycing
and
giving
of
Thanks
,
nothing
but
Luxury
,
Intemperance
and
the
most
idle
Recreations
are
indulged
.
And
in
my
opinion
,
to
take
the
time
betwixt
Easter
and
Whitsuntide
for
preaching
against
the
prophanation
of
the
Lords
day
:
Both
because
Easter
is
the
Original
of
all
the
rest
of
the
Lords
daies
:
and
because
it
is
in
the
midst
of
those
Primitive
Holy
days
Goodfriday
,
Easter
,
Ascension
and
Whitsunday
,
whose
observation
seems
to
be
as
early
as
the
time
of
the
Apostles
.
When
we
are
resolved
of
the
Times
:
it
will
be
fit
to
take
up
a
courage
suitable
to
the
Cause
we
undertake
.
It
is
Gods
Cause
:
we
are
Advocates
for
his
Truth
.
And
if
God
be
for
us
,
we
ought
not
to
stand
in
awe
of
any
man
.
Frowns
and
threats
,
nay
and
ill
usage
to
boot
,
are
but
Grimaces
,
in
comparison
of
his
Rewards
.
And
therefore
we
ought
to
do
our
Duty
without
respect
of
persons
,
applying
the
words
of
St.
Paul
to
ourselves
,
These
things
speak
and
exhort
,
and
rebuke
with
all
authority
.
Let
no
man
despise
thee
.
Tit.
2.15
.
3.
Lastly
,
We
should
endeavour
to
prevail
with
our
dissenting
Brethren
,
who
Teach
in
Meetings
,
to
joyn
heartily
with
us
in
discouraging
loose
and
prophane
persons
,
by
keeping
them
at
a
distance
,
and
exposing
them
to
the
Law
.
For
God
knows
,
it
is
but
too
natural
for
any
Society
of
men
to
embrace
those
with
all
their
faults
,
who
will
quit
another
Party
to
come
over
to
them
.
But
if
we
could
once
weather
this
point
:
it
might
be
a
means
to
remove
many
Scandals
,
which
are
now
given
with
impunity
.
To
be
sure
such
a
friendly
compliance
would
wonderfully
contribute
to
the
reviving
that
so
much
decayed
and
forgotten
vertue
among
us
of
Christian
Charity
.
St.
Austin
in
his
Treatise
against
the
Donatists
concerning
Baptism
,
observes
frequently
,
throughout
that
Discourse
,
the
great
difference
there
was
between
the
behaviour
of
St.
Cyprian
,
whose
authority
was
urged
against
him
,
and
that
of
the
Donatists
;
and
what
different
effects
they
had
.
Particularly
l.
1.
c.
18.
having
taken
notice
that
this
Opinion
of
St.
Cyprian
and
his
Council
of
Bishops
was
declared
before
any
General
Council
had
determined
the
Point
,
whether
they
that
had
been
Baptized
by
Hereticks
or
Schismaticks
,
should
be
Baptized
again
,
when
they
returned
into
the
bosom
of
the
Church
:
He
marks
further
,
that
the
Peace
of
the
Church
was
preserved
in
the
main
,
because
the
Communion
was
not
broken
.
And
therefore
he
willingly
closes
with
them
in
their
Appeal
to
this
holy
Martyr
,
thus
expressing
himself
,
Ut
ad
illum
jam
veniam
,
de
cujus
sibi
authoritate
isti
carnaliter
blandiuntur
,
cùm
ejus
charitate
spiritualiter
perimantur
.
He
chearfully
concurs
with
them
in
comparing
his
Case
with
theirs
,
since
,
whilst
they
so
much
flattered
themselves
after
a
carnal
manner
with
his
Authority
,
they
were
spiritually
confounded
by
his
eminent
Charity
.
Now
tho
we
are
not
so
happy
,
as
to
be
able
to
perswade
those
that
differ
from
us
to
hold
Church-Communion
with
us
:
Yet
a
familiar
and
friendly
Conversation
would
go
a
great
way
to
prevent
those
many
Mischiefs
and
Scandals
,
which
the
irreconcilable
and
extravagant
Separation
of
the
Donatists
brought
upon
the
Church
.
It
would
by
degrees
discover
many
Mistakes
,
and
remove
many
Prejudices
.
The
Difficulties
would
not
seem
near
so
insuperable
,
our
Breaches
half
so
wide
,
nor
the
Points
in
Controversie
of
near
that
consequence
.
Honest
,
plain
,
well-meaning
Hearts
would
by
this
means
soon
find
out
one
another
,
and
leave
the
malicious
and
perverse
Designers
naked
,
and
destitute
of
a
Cloak
for
their
Knavery
.
Which
might
be
a
means
through
the
help
of
God's
Grace
to
reclaim
even
these
also
at
the
last
,
by
making
them
ashamed
of
the
Evil
of
their
ways
,
when
they
find
themselves
so
laid
open
.
And
thus
might
we
hope
once
,
at
the
last
,
to
see
Truth
and
Sincerity
triumph
over
Error
and
Hypocrisie
,
in
this
our
now
unfortunately
divided
and
distracted
Nation
.
III.
In
the
third
place
we
found
it
absolutely
necessary
to
lay
carefully
the
first
Principles
of
Religion
,
by
frequent
Catechising
.
For
it
is
certain
,
the
root
of
all
our
bitterness
proceeds
from
the
want
of
a
timely
Institution
in
the
true
grounds
of
Piety
and
Virtue
.
But
especially
ought
we
to
press
the
Doctrin
of
Obedience
to
Parents
and
Masters
,
with
due
and
modest
Respect
and
Behaviour
towards
Superiors
.
For
the
neglect
of
this
first
Obedience
and
Submission
through
want
of
early
Instruction
,
has
been
the
chief
Cause
of
all
that
Refractoriness
and
insolent
Disobedience
to
Governours
and
Magistrates
.
He
that
loves
not
his
Brother
,
whom
he
has
seen
:
how
can
he
love
God
,
says
S.
John
,
whom
he
has
not
seen
?
So
it
is
in
the
point
of
Obedience
and
Submission
;
he
that
obeys
not
his
Parents
,
whom
he
sees
daily
,
how
shall
he
obey
his
Prince
whom
he
neither
has
,
nor
it
may
be
ever
will
see
?
Therefore
God's
Law
appointed
,
that
a
stubborn
Son
should
be
put
to
death
,
Deut.
20.
thereby
to
let
us
understand
,
that
a
disobedient
Son
would
never
make
a
good
Subject
.
For
when
he
is
once
grown
beadstrong
,
he
makes
no
distinction
,
let
who
will
hold
the
Reins
.
If
he
will
not
obey
his
Parents
or
Master
,
it
is
because
he
is
proud
,
obstinate
,
and
self-will'd
:
and
what
is
a
Magistrate
to
expect
from
such
a
Temper
?
I
wish
I
could
say
,
that
all
this
empty
noise
,
that
we
make
about
Religion
and
Liberty
,
were
not
the
Blind
to
this
unhappy
Disposition
,
which
has
so
overspread
the
Nation
with
Malice
and
Contention
.
We
ought
therefore
earnestly
to
set
our
Hearts
upon
it
.
And
if
we
will
pull
up
Dissention
by
the
root
,
we
must
possess
the
Hearts
of
the
People
with
a
just
sense
of
their
Duty
,
at
least
in
that
part
of
Humility
,
which
teaches
Submission
and
studying
to
be
quiet
.
Let
it
be
the
Subject
of
our
Sermons
and
the
Entertainment
of
our
Discourse
,
as
well
as
the
Instruction
of
our
Catechism
.
Let
no
opportunity
escape
the
Improvement
of
this
Duty
,
without
which
the
Watchman
waketh
but
in
vain
.
In
short
,
Hinc
illae
lachrymae
;
and
till
this
bleating
of
Rebellion
be
sacrifie'd
upon
the
Altar
of
Obedience
,
we
must
expect
no
Peace
in
Israel
.
But
if
this
Virtue
once
prevail
,
it
will
carry
along
with
it
that
godly
Awe
and
Fear
,
as
cannot
fail
to
work
a
Reformation
of
Manners
.
And
for
this
reason
the
Psalmist
makes
it
the
fore-runner
of
Repentance
,
Stand
in
awe
and
sin
not
;
and
the
original
of
that
Wisdom
which
is
from
above
,
The
fear
of
the
Lord
is
the
beginning
of
wisdom
.
For
it
is
a
Quality
that
so
seasons
the
Heart
,
that
it
blesses
the
increase
of
all
other
Christian
Virtues
.
God
gives
grace
to
the
humble
,
1
Pet.
v.
But
after
all
,
our
Instructions
will
be
very
lame
,
without
the
Concurrence
of
Parents
and
Masters
of
Families
.
Tho
we
urge
never
so
powerfully
,
be
our
Reasons
never
so
strong
,
and
tho
we
should
speak
with
the
Tongue
of
Men
and
Angels
,
without
something
of
the
Bit
and
Bridle
,
we
shall
do
but
little
good
.
The
generality
of
Youth
are
not
capable
of
reasoning
,
and
they
that
are
,
through
the
giddiness
and
folly
of
their
childish
Age
,
cannot
attend
to
it
.
Alas
!
We
see
in
those
of
riper
Years
,
to
whom
the
Excellence
of
Reason
makes
a
fair
shew
,
whilst
it
is
exercised
in
the
Theory
;
if
you
come
to
attacque
their
Lusts
,
by
pressing
the
Rule
home
to
their
Practice
,
it
is
immediately
repulsed
with
Violence
,
and
overwhelmed
oftentimes
with
a
torrent
of
corrupt
Affections
.
The
Vapors
of
Concupiscence
fly
up
and
turn
the
Brains
and
dim
the
Sight
,
that
Men
can
neither
understand
what
is
for
their
real
good
,
nor
see
the
Mischief
into
which
they
are
running
.
The
generality
of
Men
have
nothing
prevalent
left
them
for
their
preservation
,
but
that
which
is
common
to
them
with
Beasts
,
fear
of
present
danger
,
and
that
hardly
breaks
through
the
incumbrance
of
some
Passions
.
For
this
cause
it
is
,
that
the
Awe
of
Parents
and
Masters
must
first
make
an
impression
,
and
break
the
sturdiness
of
Nature
at
the
first
entrance
upon
the
days
of
Youth
;
if
we
will
expect
to
do
any
good
afterwards
.
With-hold
not
correction
from
the
child
,
for
if
thou
beatest
him
with
the
rod
,
he
shall
not
die
.
Thou
shalt
beat
him
with
the
rod
,
and
shalt
deliver
his
soul
from
hell
.
Prov.
23.13
,
14.
The
Frown
of
a
Parent
speaks
present
Inconvenience
;
the
young
Man's
present
Maintenance
is
at
his
Will
,
as
well
as
his
future
Hopes
.
The
Displeasure
of
a
Master
threatens
immediate
Mischief
;
he
may
turn
out
of
Doors
,
and
make
it
difficult
to
get
Bread
.
These
are
the
means
to
bow
the
stiff
Neck
,
and
make
the
Refractoriness
of
Youth
comply
with
Instruction
.
For
this
cause
then
ought
the
Duty
of
Parents
and
Masters
to
their
Families
to
be
as
home
pressed
,
as
the
Reciprocal
:
And
the
rather
,
for
that
it
is
generally
forgot
in
this
Age.
It
is
not
considered
,
as
it
should
be
,
what
a
Charge
lies
upon
those
,
that
have
Families
:
The
Blood
of
the
meanest
of
which
,
if
they
miscarry
by
the
ill
Example
or
Neglect
of
the
other
,
will
be
required
at
their
hands
.
IV.
In
the
last
place
we
can
have
no
reason
to
expect
a
Blessing
upon
our
Endeavours
,
unless
they
be
done
with
Sincerity
.
We
must
not
only
preach
to
others
the
Word
of
Life
;
but
so
behave
our selves
,
as
they
that
would
partake
with
them
in
the
same
Blessedness
:
That
by
seeing
our
good
Works
,
they
may
glorifie
our
Father
which
is
in
Heaven
.
God
indeed
may
prosper
good
Instructions
to
the
profit
of
others
;
tho
they
that
delivered
them
,
should
prove
Reprobates
:
But
there
is
no
Thanks
due
to
such
a
Person
,
who
takes
the
readiest
way
to
overthrow
his
good
Doctrine
by
his
ill
Example
.
It
may
be
imagined
,
that
Hypocrisie
might
supply
the
defect
of
a
sincere
Mind
in
promoting
Godliness
.
But
when
the
Nature
and
Designs
of
Hypocrisie
are
well
considered
,
and
Experience
examined
upon
it
,
we
shall
soon
be
convinced
to
the
contrary
.
For
no
Hypocrisie
can
be
laid
on
so
thick
,
but
that
the
Stains
of
Vice
will
in
a
little
time
work
through
it
so
,
that
every
sincere
Eye
may
perceive
it
.
And
therefore
we
find
by
sad
Experience
,
that
they
who
lie
long
under
the
direction
of
Hypocrisie
,
either
become
Hypocrites
themselves
,
or
through
Weakness
are
deluded
into
the
Doctrines
of
Balaam
,
and
ignorantly
profess
that
Evil
,
which
Hypocrites
have
represented
to
them
for
good
.
After
all
,
It
will
not
suffice
that
we
avoid
giving
Scandal
in
our
Lives
and
Conversation
,
or
forbear
the
endeavouring
to
cover
it
with
Hypocrisie
:
unless
we
detest
doing
the
work
of
the
Lord
negligently
.
God
has
declared
,
that
he
will
spew
out
those
that
are
lukewarm
.
If
we
will
be
Labourers
worthy
our
hire
,
we
must
put
on
a
Spirit
suitable
to
the
High
Calling
we
are
employed
about
.
We
have
not
only
to
consider
the
object
,
which
is
no
less
than
Eternal
Happiness
,
but
the
part
we
have
in
the
pursuit
of
it
.
We
are
to
be
Lights
to
others
,
as
well
as
to
our selves
.
A
double
diligence
is
required
at
our
hands
;
as
having
taken
upon
us
to
watch
for
others
,
as
well
as
for
our selves
.
Which
will
by
no
means
consist
with
a
supine
or
indifferent
behaviour
either
thro
laziness
of
temper
,
or
too
much
addiction
to
the
world
.
All
works
go
on
,
just
as
they
are
prosecuted
.
Where
people
are
intent
and
vigilant
,
their
undertakings
go
on
prosperously
:
but
where
they
are
remiss
and
careless
,
nothing
succeeds
.
There
are
some
Attempts
indeed
that
may
be
frustrated
by
reason
of
insuperable
difficulties
,
or
given
●er
as
not
worth
the
toyl
and
labour
:
but
neither
of
these
Discouragements
can
justly
take
place
in
our
case
.
For
the
reward
is
more
than
sufficient
to
countervail
all
that
we
can
undergo
,
I
count
all
things
but
loss
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
.
Phil.
3.8
.
and
we
must
never
pretend
that
any
Difficulties
can
be
too
great
for
us
,
when
the
Holy
Ghost
has
taught
every
one
of
us
to
say
,
I
can
do
all
things
thro
Christ
which
strengthneth
me
.
Phil.
4.13
.
I
am
persuaded
you
cannot
but
have
reflected
upon
these
things
over
and
over
:
since
we
have
almost
fresh
instances
dayly
to
stir
up
our
minds
and
awaken
us
to
our
Duty
.
But
the
Flesh
is
weak
,
and
will
incline
us
to
avoid
all
hardships
,
if
we
will
hearken
to
it
.
Continual
opposition
and
contradiction
is
uneasie
to
flesh
and
blood
:
and
when
it
comes
from
those
we
seek
and
take
pains
to
inform
better
,
it
must
needs
be
very
grievous
.
But
this
can
be
no
surprize
to
those
that
have
heard
the
words
of
him
that
has
undergone
the
contradiction
of
sinners
for
us
,
In
the
world
ye
shall
have
tribulation
.
Therefore
in
the
words
of
St.
Peter
,
Think
it
not
strange
concerning
the
fiery
trial
which
is
to
try
you
,
as
tho
some
strange
thing
happened
unto
you
:
but
rejoyce
,
in
as
much
as
ye
are
partakers
of
Christs
sufferings
;
that
when
his
glory
shall
be
revealed
,
ye
may
be
glad
also
with
exceeding
joy
.
And
The
God
of
all
grace
who
has
called
us
unto
his
eternal
glory
by
Christ
Jesus
,
after
that
ye
have
suffered
a
while
,
make
you
perfect
,
stablish
,
strengthen
,
settle
you
.
Which
is
the
daily
Prayer
of
Mar.
29.
1692.
Your
most
Affectionate
Friend
and
Brother
,
H.
London
.
FINIS
.