To the AUTHOR of the ENQUIRY into the Cauſes of the Decay of the Diſſenting Intereſt.

YOU will probably be ſurpriz'd at this Addreſs on occaſion of your Enquiry, ſo many months after the publication of it. But my diſtance from the town, and engagement in buſineſs, hinder'd me from an early ſight of it; and many accidents, which 'tis of no importance to mention, oblig'd me to delay finiſhing theſe papers, ſo ſoon as I in⯑tended, when I began to write them. On the whole, as I am not attempting to criticiſe on your performance, but only to offer ſome remarks, which I hope may be of common uſe, if what I ſay be juſt and important, it cannot be quite too late; and if it be either falſe or trifling, it ap⯑pears after all too ſoon.

As I am perſuaded that the Diſſenting Cauſe is founded on reaſon and truth, and that the honour of God, and the publick good is nearly concern'd in its ſupport, you have my hearty thanks for that generous zeal with which you have appear'd for the defence of it. On this account, I ſhould think myſelf highly oblig'd to treat you with decency and reſpect, how much ſoever my ſentiments might differ from yours, as to the particular cauſes of its decay. And indeed, Sir, you have taken the [4] moſt effectual method in the world to prevent any thing of a rude attack, by treating all whom you mention, even the meaneſt and the weakeſt, with remarkable candour and humanity.

But I have the happineſs of agreeing with you in far the greater part of what you advance. I will not now debate, whether the principles of our Diſſent are leſs known than they formerly were; and conſequently whether that be, properly ſpeak⯑ing, a cauſe of the late decay of our intereſt: but I will readily grant, Sir, that it is highly neceſſary they ſhould be known; and I think you have done us a great deal of ſervice by ſetting them in ſo eaſy, and yet in ſo ſtrong a light. I hope it may be a means of informing and eſtabliſhing ſome, who are too buſy or too indolent to give themſelves the trouble of peruſing what Dr. Calamy, Mr. Peirce, and ſome others have written ſo copiouſly and ſo judiciouſly upon the ſubject.

I farther apprehend, Sir, that nothing can be ſaid upon the caſe before us of more certain truth or more ſolid importance, than what you have frequently obſerv'd; viz. that our intereſt has re⯑ceiv'd great damage from our acting in a manner directly oppoſite to our principles, by unſcriptural impoſitions, and uncharitable contentions with each other. I hope many of us have ſeen our miſtakes here, and ſhall be careful for the future, to avoid what has been attended with ſo many unhappy conſequences.

After having thus declar'd my agreement with you, in the greater part of your diſcourſe, I hope, Sir, you will pardon me, if I add, that I cannot think that you have exhauſted your ſubject. To ſpeak freely, I think you have omitted ſome cauſes of the decay of our intereſt, which are at leaſt as important as thoſe you have handled. It is the deſign of my preſent undertaking, to point [5] out ſome of the moſt conſiderable of them, which have occur'd to my thoughts: And I perſuade my⯑ſelf, Sir, you will be no more offended with me, for offering this ſupplement to your Enquiry, than I imagine I ſhould myſelf be with any third perſon, who ſhould fix upon others which may have eſcaped us both.

You will the more readily excuſe the freedom which I take, as I imagine that the Scenes of our Lives have been widely different^†, and conſequent⯑ly I may have had an opportunity of making ſome uſeful obſervations which have not fallen in your way: Tho' I queſtion not but if you, Sir, had been in my circumſtances, you would ſoon have re⯑mark'd them; and perhaps have communicated them to the publick with much greater advantage.

I ſhall add nothing more by way of introduction, but that I chuſe the title I have prefix'd to theſe papers, rather than that of a farther Enquiry into the cauſes of the decay of the Diſſenting Intereſt; part⯑ly, Sir, as it ſeem'd moſt reſpectful to you, but principally that I may not appear to advance any direct charge againſt any of my brethren in the proceſs of this diſcourſe. I am ſenſible that would be highly indecent on many accounts, and parti⯑cularly as it is from the example of ſeveral amongſt them whom I have moſt intimately known, that I have learnt many of thoſe particulars of conduct, which I am now going to offer to your conſidera⯑tion, as the happieſt expedients for the revival of our common cauſe.

[6] But before I proceed to particulars, I would ob⯑ſerve (what we immediately allow, but too quick⯑ly forget) that we are to be concern'd for this in⯑tereſt, not merely as the cauſe of a diſtinct party, but of truth, honour, and liberty; and I will add, in a great meaſure, the cauſe of ſerious piety too. I would be far from confining all true religion to the members of our own congregations. I am very well aware that there are a multitude of excellent perſons in the eſtabliſhment, both amongſt the cler⯑gy and the laity, who are (in their different ſta⯑tions) burning and ſhining lights; ſuch as reflect a glory on the Human Nature, and the Chriſtian Profeſſion. Yet I apprehend ſome of theſe are the perſons who will moſt readily allow, that, in pro⯑portion to the numbers, there is generally more practical religion to be found in our aſſemblies, than in theirs. This was ſurely the original, and this, if I miſtake not, muſt be the ſupport of our cauſe. It was not merely a generous ſenſe of li⯑berty, (which may warm the breaſt of a deiſt or an atheiſt) but a religious reverence for the divine authority, which animated our pious forefathers, to ſo reſolute and ſo expenſive an oppoſition to the attempts which were made in their day, to invade the rights of conſcience, and the throne of God its only ſovereign. And if the cauſe be not ſtill maintain'd on the ſame principles, I think it will hardly be worth our while to be much concern'd about maintaining it at all. It muſt argue a great defect, or partiality of thought, for any with the Jews of old to boaſt of their being free from hu⯑man impoſitions, when they are the ſervants of ſin ^*. And all the world will evidently perceive, that it is the temper of a Phariſee, rather than of a Chri⯑ſtian, to contend about mint, aniſe and cummin, (on one ſide of the queſtion or the other) while [7] there is an apparent indifference about the weightier matters of the law ^†. We that are miniſters may entertain ourſelves and our hearers with fine ha⯑rangues in defence of liberty; but I apprehend that in the near views of death and eternity, we ſhall have little ſatisfaction in reflecting on the converts we have made to that, unleſs at the ſame time we have ſome reaſon to hope that they are perſons of true ſubſtantial piety; ſuch as will be our crown in the day of the Lord, and our com⯑panions in the glories of the heavenly world. I cannot ſay how trifling and contemptible our la⯑bours appear to me, when conſider'd in any other view. And therefore, Sir, it will be my concern throughout this whole diſcourſe, to point out thoſe methods for the ſupport of the Diſſenting Intereſt, which I imagine will be moſt ſubſervient to the cauſe of practical religion, and vital holineſs in all its branches.

It was the obſervation of Dr. Burnet, almoſt for⯑ty years ago, in his incomparable diſcourſe on the Paſtoral Care^*, "That the Diſſenters had then in a great meaſure loſt that good character for ſtrictneſs in religion, which had gain'd them their credit, and made ſuch numbers fall off to them." Whether that good character has ſince been recover'd, or has not been more and more declining, ſome others are more capable of judg⯑ing; but I think it calls for our ſerious reflection. And if we find upon enquiry, that this our glory is departing, it ſurely deſerves to be mention'd, as one cauſe, at leaſt, of the decay of our intereſt: And that all who ſincerely wiſh well to it, ſhould expreſs their affection, by exerting themſelves with the utmoſt zeal, for the revival of practical religion amongſt us.

[8] This muſt be our common care, according to the various ſtations in which Providence has placed us: And as for miniſters, nothing can be more evi⯑dent, than that they, by virtue of their office, are under peculiar obligations to it. And in order to purſue it with the greater advantage, I cannot but think that it ſhould be their concern, TO STUDY THE CHARACTER AND TEMPER OF THEIR PEOPLE; that, ſo far as they can do it with conſcience and honour, they may render themſelves agreeable to them, both in their publick miniſtrations, and their private converſe.

This, Sir, is ſo obvious a thought, that one would imagine it could not be overlook'd or diſputed; yet it is certain our intereſt has receiv'd conſide⯑rable damage for want of a becoming regard to it, eſpecially in thoſe who have been ſetting out in the miniſtry amongſt us. It was therefore, Sir, with great ſurprize, that I found you had intirely omit⯑ted it in your late Enquiry, and had dropt ſome hints, which (tho' to be ſure you did not intend it) may very probably lead young preachers into a dif⯑ferent and contrary way of thinking, than which hardly any thing can be more prejudicial, either to them, or to the cauſe in which they are imbark'd.

The paſſage of yours, to which I principally re⯑fer, is in the 33^d and 34^th pages of your Enquiry: where, amongſt other things, you obſerve, that "a great many of thoſe things that pleaſe the people, have often a very bad tendency in general." And you add, "the being pleas'd, which they ſo much inſiſt upon, ſeldom ariſes from any thing but ſome oddneſs that hits their peculiar hu⯑mour, and is not from any view to edification at all, and therefore too mean to be worthy any one's ſtudy. The people do not uſually know wherein oratory, ſtrength of ſpeech, the art of perſuaſion, &c. conſiſt; and therefore it is vanity [9] ſhip; ^t they only compaſs themſelves about with ſparks of their own kindling, and ſhall at laſt lie down in ſorrow. And if we be ſincere Chriſtians, ſuperficial ſervices will rob us of that noble pleaſure which would attend a more lively diſcharge of our duty, and give us a great deal of perplexity and uneaſineſs in the review; ſo that if we are concerned either for our own ſafety, or comfort, it ſhould be our care, that the vigour of religion be kept up in our hearts.

I would further recommend this, as what is of the utmoſt importance to our publick uſefulneſs. It is probable that our people will imbibe the temper and ſpirit which appears in us. This is ſo obvious a re⯑mark, that it is become a proverb; ^v like people, like prieſt. If we are ſtupid and unaffected, it will abate the energy of our addreſſes, and at once be the cauſe and the excuſe, of the like languor and inſenſibility in them. But if our heart be filled with vital reli⯑gion, it will have a happy influence on all our mini⯑ſtrations. Our prayers and our ſermons will be tinc⯑tured with it. ^w Out of the abundance of the heart the mouth ſpeaketh. When grace is in exerciſe within, ^x it will be poured into our lips, and ^y many gracious words will proceed from us. If the ^z Holy Ghoſt dwelleth in us, and aſſiſts us, we ſhall lead and guide ſpiritual worſhippers, in preſenting ſeaſonable and proper pe⯑titions to GOD, and the divine warmth and fervency of our own ſouls, will be a means to kindle the like holy fire in theirs: And when we are ^a declaring the counſel of God ^b, our doctrine will drop as the rain, our ſpeech will diſtil as the dew, as the ſmall rain on the ten⯑der herb, and as the ſhowers upon the graſs: The con⯑ſolations deſigned for thoſe ^c who have fled for refuge to lay hold upon the hope ſet before them, will gently in⯑ſinuate themſelves into their minds, ^d and fill them [10] with joy and peace in believing. And if we partake of that ^e Spirit which God gave without meaſure to his Son, whom he ſent to ſpeak his words, we ſhall then ^f teach with authority; our inſtructions will be deli⯑vered with an elevation ſuitable to our character, and our people will not only hear, but they will alſo feel the weight of our admonitions.

There is ſomething in the performances of ſome miniſters, which ſtrangely impreſſes their pious hear⯑ers. Though their diſcourſes be deſtitute of the or⯑naments of language, yet they ^g who are born of God find a ſweetneſs in them, which is incomparably be⯑yond that which ariſeth from elegant phraſes, and harmonious periods. That which appears low and flat to the taſte of many, affords the experienced Chriſtian ſuch an inward and ſublime pleaſure, as is not to be found in the higheſt ſtrains of the moſt pom⯑pous eloquence. Happy ^h the men of God, who have this divine unction which ſo powerfully attracts de⯑vout ſouls, whoſe reliſh is formed by converſing with heaven. They are like Aaron the high-prieſt, when he was conſecrated to his office; the holy oil which was ⁱ poured on his head, in ſo abundant a quantity, that it flowed down to the ſkirts of his garments, was grateful to all who were about him: So when theſe anointed ones come forth to miniſter, a ſweet perfume, and a divine fragrancy diffuſeth itſelf through the whole aſ⯑ſembly, and is delightfully perceived, by all thoſe who ^k have their ſenſes ſpiritually exerciſed.

The advanced piety of our fathers in the miniſtry, did eminently conduce to their remarkable ſucceſs. The Memoirs which we have of the lives of ſeveral of them, manifeſt their great attainments in vital and inward religion; and I fear we ſhall never recover the dying intereſts of Chriſtianity, 'till that be found in us, which render'd them ſo ſignally uſeful in their ge⯑neration.

[11] I have heard it obſerved by ſome, who are in a way of thinking different from us, that our publick ad⯑miniſtrations are managed with greater propriety and exactneſs, than they were in the days of our prede⯑ceſſors. And without ſuſpicion of flattery, I can congratulate the riſing generation of miniſters among us, with the great improvements they have made, in the method and ſtyle of their performances. But if the form and order of them is better, I am afraid the temper of our minds is worſe; and ſince the mi⯑niſters of the laſt age did ſo much good with their unpoliſhed addreſſes, and we ſo little with our neater compoſures, one would think this might fully con⯑vince us, that ^l a ſavour of the things that be of God is of much greater importance to a miniſter of the Goſpel, than that politeneſs which is now ſo much admired and affected. It is happy, indeed, when both theſe meet in the ſame perſon, but inſtances of this are very rare. Every pious preacher cannot deliver himſelf with elegance and exactneſs; and accurate method and beautiful language, are not always ani⯑mated and ſupported by real devotion. We ſhould therefore divide our work, and prepare our hearts as well as lips for the ſervices of the ſanctuary, and en⯑deavour after ſeriouſneſs of ſpirit, which will more effectually recommend our labours to enlighten'd minds, than ^m excellency of ſpeech, or the enticing words of man's wiſdom.

II. We ſhould not only ⁿ take heed unto ourſelves, but alſo to our doctrine, that our preaching may have the moſt direct tendency to do good.

Upon this head I cannot but adviſe, that ſublime ſpeculations and abſtruſe controverſies, ſhould not or⯑dinarily be introduced into our ſermons. Theſe ^o mi⯑niſter queſtions rather than godly edifying. Chriſtianity [12] is a doctrine according to godlineſs, and not a ſtrife about words. It is an eaſy matter to engage our warmer hearers in diſputes on ſubjects, which neither they, nor we can fully underſtand; and the moſt unfit for ſuch work, are generally the moſt forward to enter into it. I allow, it is the ready way to procure the regards of thoſe, who lay a mighty ſtreſs upon their own opini⯑ons, but their eſteem will be purchaſed at too dear a rate, ſince inſtead of promoting true religion, it will moſt certainly deſtroy it. ^p Where this zeal and con⯑tention is, there is confuſion, and every evil work. Some may poſſibly admire it for its ſhining luſtre, but too fatal experience proves it to be a raging flame and a devouring fire, and wherever it breaks out, there is reaſon to fear, that practical godlineſs will ſoon be conſumed. The thoughts and the diſcourſes of Chriſtians, will be ſo entirely ſwallowed up by the matters in debate, that things of the greateſt moment will be diſregarded by them; and their tempers will be ſo embitter'd againſt each other, that charity it⯑ſelf, the ^q greateſt of all graces, will perhaps be counted a crime.

We live in an age, in which all advantages will be taken againſt Chriſtianity: And our pulpit ſkirmiſhes have made ſport for unbelievers, and furniſhed them with matter for banter and ridicule. By theſe we have given them occaſion to ſay, ^r the prophet is a fool, the ſpiritual man is mad. ^ſ Tell it not in Gath, publiſh it not in the ſtreets of Aſkelon, why ſhould the uncircum⯑ciſed, the infidels triumph? Happy would it be for us, if thoſe inſtances of our weakneſs and folly were bu⯑ried in everlaſting oblivion, that they might no more be mentioned to our diſgrace, nor improved to the prejudice of that excellent religion which we profeſs. Let us walk in ^t a plain path becauſe of our enemies, and act the wiſer part for the time to come, and employ [13] our ſacred hours, in conſidering thoſe important ſub⯑jects, which cannot be omitted, without the greateſt injury to the ſouls of our people.

Our firſt attempts ſhould be to impreſs their minds, with a deep and an abiding ſenſe of the pollution and miſery of that eſtate into which they are fallen by ſin. Here true converſion begins; ^u the whole need not the phyſician, but thoſe who are ſick, and Chriſt did not come to call the righteous, but ſinners to repen⯑tance. Men will never be concerned about the reno⯑vation of their natures, 'till they ſee the depravity of them; neither will they ^a flee from the wrath which is to come, unleſs they apprehend they are ^b become guilty before God, and ſo expoſed to it.

This, by the bleſſing of GOD, will engage them to ^c cry out, What ſhall we do to be ſaved? and diſpoſe them to receive the ^d good tidings of great joy, which the Goſpel brings. Convinced ſinners will rejoice to hear of a Saviour, and therefore we ſhould ^e preach to them Jeſus, and make ^f manifeſt the ſavour of the knowledge of him, ^g whom to know is life eternal. This will lead us to conſider the dignity of his perſon as the Son of God, and thoſe ſeveral offices which he ſuſtains, as the prophet, the prieſt, and the king of his church. Here we ſhall have occaſion to treat of his myſterious incarnation, his holy life, his divine doctrine, his wonderful miracles, his painful and ac⯑curſed death, his reſurrection and aſcenſion into hea⯑ven, his exaltation to the right-hand of GOD, and his glorious appearance to the univerſal judgment. Theſe arguments ſhould be frequently and largely inſiſted upon, becauſe they are the diſtinguiſhing ar⯑ticles of the Chriſtian revelation, and if they are not of high importance, that revelation was given us in vain.

[14] Having propoſed to loſt ſinners that ^h redemption which the bleſſed Jeſus hath obtained, we ſhould then acquaint them with the method in which it is applied by the Holy Ghoſt. This will bring us to open the nature of faith, repentance, and effectual calling, and to ſhew in what manner they are wrought. An account of theſe may be uſeful to all ſorts of hearers, the unregenerate ſinner may thereby be convinced that he is deſtitute of them, and this may put him upon fervent prayer, and conſtant endeavours after an acquaintance with them: And ſincere Chriſtians will be wonderfully confirmed and comforted, by diſ⯑courſes on theſe myſteries of the ⁱ kingdom of God with⯑in us, becauſe they will be only a tranſcript of that original draught of them, which is more fairly in⯑ſcribed upon their hearts, by the ſacred Spirit himſelf. It is an excellent attainment in a miniſter, to be able to handle theſe ſubjects clearly and diſtinctly; and nothing will conduce more to this, than a ſtrict ob⯑ſervation of the various turns and movements of the ſoul, and an experience of them in ourſelves; for as ^k in water face anſwereth to face, ſo the heart of man to man.

The privileges of true believers do likewiſe deſerve our very attentive regards. Theſe are many and va⯑luable too; they are ^l bleſſed with all ſpiritual bleſſings in Chriſt, and it is fit they ſhould know what they are, that they may rejoice in them. The apoſtle Paul hath left us ſeveral excellent diſcourſes on theſe heads, which ſhould greatly recommend them to all Chriſtian miniſters, who deſire to form themſelves on ſo compleat a model.

Neither ſhould we neglect the various exerciſes and trials, which the ſervants of GOD are expoſed to in this life. Theſe proceed from different cauſes, and will require a diſtinct and particular conſideration, if [15] we would aſſiſt them in their way to heaven. It is a neceſſary and uſeful part of our work, ^a to comfort them who are in trouble, and to ſay ^b unto them who are of a fearful heart, be ſtrong. We ſhould always be ready, ^c to ſpeak a word in ſeaſon to him that is weary; theſe ſtand in peculiar need of our aſſiſtance, and we ſhall be very defective in our duty, if we do not give it them, in the moſt kind and tender manner.

I add, that we muſt conſtantly and earneſtly ^d affirm, that they which have believed in God, might be careful to maintain good works. The great duties of the Chriſti⯑an life muſt be particularly drawn out, and preſs'd, that ^e the doctrine of God our Saviour may in all things be adorned, by a becoming converſation. And if we would acquit ourſelves as ^f miniſters of the New Teſta⯑ment, and manage our practical diſcourſes in a way ſuitable to the Goſpel diſpenſation, we muſt direct men to thoſe aſſiſtances which are promiſed, and to thoſe animating motives which are propoſed there, to enable and incline them, to purify themſelves from the pollutions ^g of the fleſh and of the ſpirit, and to perfect holineſs in the fear of God. Nothing will be done without divine influences, and there are no ar⯑guments ſo forcible as thoſe which are taken from evangelical conſiderations; and if theſe are omitted, we ſhall treat on moral ſubjects with leſs propriety and ſpirit, than many heathens have done.

Theſe are ſome of thoſe weighty ſubjects, which we ſhould handle at large in the courſe of our preach⯑ing. And in the management of them, we ought al⯑ways in the firſt place to conſult ^h the oracles of God. There is an admirable fulneſs and ſufficiency in the Holy Scriptures, ⁱ for doctrine, for reproof, for cor⯑rection, and for inſtruction in righteouſneſs; they will [16] furniſh us with the moſt ſolid and popular thoughts, to illuſtrate, confirm, and enforce the arguments we are upon. If we will be at the pains to collect out of the inſpired Volume, the hints which are given on any topic, we ſhall be ſurpriſed to find, how well they are adapted, to render the ^a man of God perfect, throughly furniſhed unto all good works. In the forming of our diſcourſes, we ſhould attend more to ^b that which the Holy Ghoſt teacheth, comparing ſpiritual things with ſpiritual, and then our ſermons would be more compleat, and much more edifying than they gene⯑rally are.

It is certainly of great importance, that we ſhould be well acquainted with the contents, and with the ſenſe of the ſacred writings. We ſhould frequently read them, diligently ſtudy them, and as we have opportunity, we ſhould expound them in our families, and in our congregations: If this be our conſtant practice, we may then hope, that we ſhall be ^c as ſcribes inſtructed unto the kingdom of heaven, bringing forth out of our treaſures things new and old.

Nor would I have the writings of other wiſe and good men entirely laid aſide; I could rather wiſh, that the uſe of ſome of them, which are much neg⯑lected, might be revived. I particularly refer to the works of ſome of the old Puritans, and of the Divines of the laſt age. I own myſelf an admirer of them, and have often thought it a great mercy, that there are ſo many of them in the hands of the common peo⯑ple, to ſupply what is deficient in our more faſhiona⯑ble inſtructions. I allow that the ſtyle of thoſe ex⯑cellent men is ſometimes heavy, their diction low, and their method not the moſt eaſy or juſt; but their thoughts are weighty, their matter ſubſtantial, and their diſcourſes ſpiritual and affecting. I once aſked a very popular preacher, (who filled a conſiderable poſt amongſt us, with great reputation and uſefulneſs) [17] a thouſand arguments concurring to inſpire us with a ſort of paternal tenderneſs for the ſouls of the meaneſt of our people. This will teach us to bear with their prejudices, to accommodate ourſelves to their weakneſs; and to conſider it as a mixture of impiety and cruelty, to neglect num⯑bers of them, out of complaiſance to the taſte of a few, who are perhaps ſome of them but occa⯑ſional viſitants, and whom we judge by their ha⯑bits, rather than by any perſonal acquaintance, to be a part of the polite world.

Did I affect to throw together all that might be ſaid on this ſubject, I might both illuſtrate and confirm what I have already written, by ſhewing at large, that Chriſtianity is a religion originally calculated for the plainer part of mankind, by that God who ^* has choſen the fooliſh things of the world to confound the wiſe, and the weak things of the world to confound the things which are mighty; and conſe⯑quently that a neglect and contempt of the com⯑mon people, is far from being the ſpirit of the goſpel. I might add many remarks to this pur⯑poſe on the preaching and conduct of St. Paul, and fill whole pages with quotations from him and the reſt of the Apoſtles, and many more from ſome of the moſt ancient and celebrated Fathers of the Church. But I do not think it neceſſary for the ſupport of my argument, and I am per⯑ſuaded that you, Sir, in particular, have no need of being taught theſe things from me.

Permit me only to add, (what you muſt fre⯑quently have obſerv'd) that our Lord Jeſus Chriſt is a moſt amiable and wonderful example of a plain, familiar, and popular preacher. When we come to peruſe thoſe divine diſcourſes, which ex⯑torted a confeſſion from his very enemies that he [18] ſpake as never man ſpake, we find neither a long train of abſtract reaſonings, nor a ſucceſſion of labour'd periods, adorn'd with an artificial exact⯑neſs; but the moſt ſolid and important ſenſe, de⯑liver'd in an eaſy and natural way, illuſtrated by ſimilies taken from the moſt common objects in life, and enforced with lively figures, and the ſtrongeſt energy of expreſſion; which is well con⯑ſiſtent with all the former. So that upon the whole it was moſt happily calculated, at once to inſtruct the moſt ignorant, and to awaken the moſt negligent hearer. I cannot but wiſh that ſome judicious writer would attempt to ſet this part of our Lord's character in a clearer and a more particular light; and would ſhew us how the whole of his conduct, as well as the manner of his addreſs, was calculated to promote his uſe⯑fulneſs under the character of a preacher of righteouſneſs. I hope ſuch an eſſay might be very ſerviceable to thoſe of us, who have the honour to ſucceed him in that part of his work; and I perſuade myſelf that it would furniſh us with a variety of beautiful remarks on many paſſages in the evangelical hiſtorians, which are not to be found in the moſt celebrated commentators.

You will excuſe me, Sir, for having inſiſted ſo largely on the neceſſity of endeavouring to render ourſelves agreeable to our people; becauſe I am fully perſuaded, that it is of great importance to the ſupport and revival of the Diſſenting Intereſt. I hope you already apprehend that I intend no⯑thing in this advice, which is below the purſuit of the moſt elevated genius, or the moſt generous temper; nothing inconſiſtent with the politeneſs of the gentleman and the ſcholar, or the dignity of the chriſtian and the miniſter. You cannot imagine that I would recommend a popularity [19] rais'd by quirks and jingles, or ſounded on af⯑fected tones, or ridiculous grimaces; and much leſs on an attempt to inflame the paſſions of mankind about trifling controverſies, and the peculiar un⯑ſcriptural phraſes of a party. Such a popularity as this, is almoſt the only thing that is more de⯑ſpicable, than the inſolent pride of deſpiſing the people.

If any of my younger brethren were to en⯑quire how another popularity, of a far more ho⯑nourable kind, is to be purſued and ſecured, I anſwer, that their own converſe and obſervation on the world, muſt furniſh them with the moſt valuable inſtructions on this head. And tho' ſome of their particular remarks may differ, according to the various places and circumſtances in which they are made; yet I apprehend there are many things of conſiderable importance, in which they will all agree. As for inſtance:

They will quickly ſee that the generality of the Diſſenters, who appear to be perſons of ſe⯑rious piety, have been deeply impreſs'd with the peculiarities of the goſpel-ſcheme. They have felt the divine energy of thoſe important doctrines, to awaken, and revive, and enlarge the ſoul; and therefore they will have a peculiar reliſh for diſ⯑courſes upon them. So that if a man ſhould ge⯑nerally confine himſelf to ſubjects of natural re⯑ligion, and moral virtue, and ſeldom fix on the doc⯑trines of Chriſt, and the ſpirit, and then perhaps treat them with ſuch caution, that he might ſeem rather to be making conceſſions to an adverſary, than giving vent to the fulneſs of his heart on its darling ſubject, he would ſoon find, that all the penetration and eloquence of an angel, could not make him univerſally agreeable to our aſſem⯑blies.

[20] Many of our people have paſs'd thro' a variety of exerciſes in their minds, relating to the great concern of eternal ſalvation. And they apprehend that the ſcripture teaches us to aſcribe this com⯑bat to the agency of ſatan, and the corruptions of our own heart on the one hand, and the opera⯑tions of the holy ſpirit of God on the other. It is therefore very agreeable to them, to hear theſe experimental ſubjects handled with ſeriouſneſs and tenderneſs. It raiſes their veneration for ſuch a miniſter, as for one who has himſelf taſted of the grace of God, and encourages their con⯑fidence in him, and their expectations of impro⯑ving by his labours. On the other hand, it grieves them when theſe ſubjects are much ne⯑glected, and gives them the moſt formidable ſuſ⯑picions if one word be dropt which ſeems to pour contempt upon them, as if they were all fancy and enthuſiaſm; (with which, it muſt be granted, they are ſometimes mix'd.)

The greater part of moſt diſſenting congrega⯑tions conſiſting (as we before obſerv'd) of plain people, who have not enjoy'd the advantages of a learned education, nor had leiſure for improve⯑ments by after-ſtudy, it is apparently neceſſary that a man ſhould ſpeak plainly to them, if he de⯑ſire they ſhould underſtand and approve what he ſays. And as for thoſe that are truly religious, they attend on publick worſhip, not that they may be amuſed with a form or a ſound, nor en⯑tertain'd with ſome new and curious ſpeculation; but that their hearts may be enlarged as in the preſence of God, that they may be powerfully affected with thoſe great things of religion, which they already know and believe, that ſo their con⯑duct may be ſuitably influenced by them. And to this purpoſe they deſire that their miniſters [21] may ſpeak as if they were in earneſt, in a lively and pathetick, as well as a clear and intelligible manner.

Such is the taſte of the generality of the diſ⯑ſenters; a taſte which I apprehend they will ſtill retain, whatever attempts may be made to alter it. And I muſt take the liberty to ſay, that I conceive this turn of thought in the people to be the great ſupport of our intereſt, and not the little ſcruples which you hint at in the 34^th page of your Letter, nor even thoſe rational and generous principles of liberty, which you ſo clearly pro⯑poſe, and ſo ſtrenuouſly aſſert. And I cannot but believe, that if the eſtabliſhed clergy, and the diſſenting miniſters in general, were mutual⯑ly to exchange their ſtrain of preaching, and their manner of living but for one year, it would be the ruin of our cauſe, even though there ſhould be no alteration in the conſtitution and diſcipline of the church of England. However you might fare at London, or in ſome very ſingular caſes elſewhere, I can hardly imagine that there would be diſſenters enough left in ſome conſi⯑derable counties, to fill one of our largeſt meet⯑ing-places.

We have then advanced thus far; that he who would be generally agreeable to diſſenters, muſt be an evangelical, an experimental, a plain and an affectionate preacher. Now I muſt do our common people the juſtice to own, that when theſe points are ſecured, they are not very delicate in their demands, with regard to the forms of a diſcourſe. They will not in ſuch a caſe be very much diſguſted, though there be no regular charm of reaſoning, no remarkable pro⯑priety of thought or of expreſſion, no elegance of language, and but little decency of addreſs. [22] The want of all theſe is forgiven, to what they apprehend of much greater importance. Yet, Sir, I would not from hence inſer, that theſe things are to be neglected; on the contrary, I appre⯑hend it is abſolutely neceſſary, that they ſhould be diligently attended to, in order to obtain that univerſal popularity, which I think ſo deſirable for the ſake of more extenſive uſefulneſs. A man of a good taſte will certainly take ſome care about them. 'Tis what he owes to himſelf, and to the politer part of his audience, whom he will never be willing to loſe in the crowd: And he need not fear that a prudent regard to them, will ſpoil his acceptance with the people. Few of them like a diſcourſe the worſe for being thoroughly good; and the accompliſhed orator will find, perhaps to his ſurprize, that they will not only know and feel the important truths of religion, in the moſt agreeable dreſs he can give them, but that they will even applaud the order and regularity of his compoſures, the beauty of his language, and the gracefulneſs of his delivery, at the ſame time that they have the candour not to complain of the indigeſted rovings, the unnatural tranſports, and the awkward diſtor⯑tions of the pious well-meaning, but injudicious preacher. For human nature is ſo formed, that ſome manners of thinking and ſpeaking are uni⯑verſally agreeable and delightful. 'Tis the per⯑fection of eloquence to be maſter of theſe, and ſhould, I think, be the care of every one that ſpeaks in publick, to purſue them as far as ge⯑nius and opportunity will allow^†.

[23] The man who forms himſelf upon ſuch views as theſe, if he be not remarkably deficient in natural capacities, will probably be popular a⯑mongſt the diſſenters as a Preacher: But a think⯑ing man will eaſily perceive this is not the only character under which a miniſter is conſidered. His people will naturally and reaſonably expect a Conduct anſwerable to his publick diſcourſes; and without it, he cannot be thoroughly agreeable to them. They will take it for granted, that a man ſo well acquainted with divine truths, and one that ſeems to be ſo deeply affected with them, ſhould be regular and exemplary in the whole of his behaviour, and free from the taint of vice, or of folly, in any remarkable degree. They will expect that he ſhould be far from being a ſlave to ſecular intereſt, or to the little trifles of food, dreſs, or domeſtick accommoda⯑tion; and that he ſhould avoid every thing haughty and overbearing, or peeviſh and fretful in his daily converſe. They will conclude, that a deſire of doing good to ſouls, will make him eaſy of acceſs to thoſe who apply to him for advice, with regard to their ſpiritual concern⯑ments; and that it will likewiſe diſpoſe him at proper times to viſit all the people of his charge, the poor as well as the rich; and that not only under the character of a friend, but of a mi⯑niſter, in a direct view to their ſpiritual edifi⯑cation. And if a man deſire the affections of his people, he muſt not diſappoint ſuch expectations as theſe.

The tenderneſs with which parents intereſt themſelves in the concerns of their children, and the earneſt deſire that all religious parents muſt neceſſarily have, that theirs may be a ſeed to ſerve the Lord, will engage them very kindly to accept [24] our care, in attempting to bring them under early impreſſions of ſerious piety. Catechiſing has there⯑fore been generally found a very popular, as well as a very uſeful practice. And here I think it is much to be wiſh'd that our labour may extend to the youth, as well as to little children; that in a fa⯑miliar way they may be methodically acquainted with the principles of natural religion, and then with the evidences of the truth of Chriſtianity, and with the nature of it, as it is exhibited in the New Teſtament; both with regard to the privileges and the duties of chriſtians. As this might be a means of filling our churches with a conſiderable number of rational, catholick, and pious communicants, from whom conſiderable uſefulneſs might in time be expected, ſo it would greatly oblige their religious parents, and lay a foundation for a growing friendſhip between us, and our catechumens, in the advance of life.

I once thought to have inſiſted more largely on theſe hints, but am happily prevented by the pub⯑lication of Mr. Some's Sermon, on the methods to be taken by miniſters for the revival of religion. He has fully ſpoken my ſentiments, with regard to many of thoſe articles on which I have only glanc'd. I perſuade my ſelf, Sir, you will read it with a great deal of pleaſure; for (ſo far as I can judge) this ſermon is almoſt as agreeable an example of that preaching, as his life is of that conduct, which he recommends. I am confident that a man of your good ſenſe muſt neceſſarily approve the ſcheme which I have briefly laid down, and which is there largely conſider'd and recom⯑mended. Were you to chuſe a Paſtor for your ſelf, I doubt not but you would rejoice in ſuch a one; and you would probably have the hearty concurrence of the weakeſt and moſt illiterate of [25] your pious neighbours. My younger brethren (for whom alone I am now preſuming to write) can have no reaſon to complain, that I have aſ⯑ſigned them either a mean, or a ſevere task. I heartily deſire to be their companion in all the moſt laborious, and ſelf-denying parts of it; and I perſuade my ſelf, that we ſhall find it, on the whole, as delightful as honourable, and as advan⯑tageous to our ſelves, as it will be ſerviceable to the publick intereſt.

There ſeems to be but one material objection againſt all this; and it is an objection, in which, I doubt not, but your own thoughts have already prevented me. It may perhaps be pleaded, that we have a ſort of people amongſt us, whoſe appro⯑bation and eſteem cannot be obtain'd by ſuch honourable methods as I propos'd. For they, whom we call the rigidly orthodox, are ſo devoted to a peculiar ſett of human phraſes, which have been introduc'd into the explication of ſome im⯑portant doctrines, that they will hardly entertain a favourable thought of any who ſcruple the uſe of them, or who do not ſeem to value them as highly as they, tho' they may, on all other ac⯑counts, be ever ſo conſiderable.

You, Sir, hint at ^* a very expeditious remedy for uneaſineſs ariſing from this quarter; that perſons of generous and bigotted ſentiments, ſhould meet in different places. In London it is certainly practi⯑cable, and may perhaps be moſt expedient; but to attempt any ſuch ſeparation in the country, would be the utter ruin of many of our ſocieties, which now make ſome conſiderable appearance. But beſides my regard to the miniſters and ſocieties to which they are related, I muſt confeſs, I have [26] too much tenderneſs for the perſons themſelves, to be willing intirely to give them up. I have been intimately acquainted with thoſe who have been accus'd, and perhaps not unjuſtly, of this unhappy attachment to human phraſes, and nicety in con⯑troverſial points; and I muſt do many of them the juſtice to own, that I have found very excellent qualities mingled with this exceſs of zeal, (which muſt methinks appear pardonable in them, when we conſider how artificially it has been infus'd; and how innocently they have receiv'd and retain'd it, from a real principle of conſcience to God.) But, indulging them in this one article, ſeveral of them will appear to be perſons of ſo much humi⯑lity and piety, of ſo much integrity and generoſity, of ſo much activity and zeal for the common in⯑tereſt, that ſeparate from all views to private ad⯑vantage or reputation, one would heartily wiſh to do all he honeſtly can, to remove thoſe prejudices, which give them ſo much uneaſineſs, and impair the luſtre of ſo many virtues and graces. And if at the ſame time we can ſecure their eſteem and friendſhip, it may have ſuch an influence, both on our own comfort and uſefulneſs in life, that it muſt be great ignorance or pride to deſpiſe it.

You will readily grant, Sir, that the thing is in it ſelf deſirable: The great queſtion is, how it may be effected? And here I will venture to ſay freely, that I apprehend bigotry of all kinds, to be a fortreſs, which may be attack'd by ſap more ſucceſsfully than by ſtorm. It is evident that we have moſt of us ſomething of the humour of children, that graſp a thing ſo much the more eagerly, when an attempt is made to wreſt it out of their hands by violence; and yet perhaps will drop it themſelves in a few minutes, if you can but divert their attention to ſomething elſe.

[27] From ſuch a view of things, I apprehend, we are to judge of the moſt proper methods of deal⯑ing with thoſe, whoſe caſe is now under conſide⯑ration. You, Sir, may tell them again, and again, with your natural coolneſs and moderation, ^* That it would be an inſtance of their modeſty to reſign their pleaſures to the general notions and judgment—that inſtead of aſſuming the characters of judges and cenſors, they ſhould put on the humble temper of learners— and receive the truth without being jealous of hereſy in our younger preachers—And at the ſame time, that you are thus giving your advice, you may give your reaſons, as clearly and handſomely, as you have given them for Nonconformity in this Enqui⯑ry; yet after all, you will probably find, that the Civium Ardor PRAVA JUBENTIUM will out-noiſe the voice of the charmer, charming ever ſo wiſely. And ſhould I exert my ſelf with greater warmth and eagerneſs, ſhould I grow a bigot in the defence of catholiciſm, and load thoſe of diffe⯑rent ſentiments with reproaches, becauſe they have profited no better by ſo many ſolid argu⯑ments; I ſhould indeed pay a very great compli⯑ment to them, in ſuppoſing them capable of know⯑ing, and admitting truth, under ſo diſagreeable a diſguiſe; but it would be at the expence of my own character and eaſe, and I ſhould run the risk of being ſeverely ſcorch'd by that flame, which I pretended to extinguiſh, by pouring on oil.

I cannot but think it much more adviſeable, ac⯑cording to the Apoſtle's maxim of becoming all things to all men, to ſtudy to accommodate our ſelves in this reſpect, as well as in others, to the infirmities of our hearers, as far as with a ſafe conſcience we may. If we can put a tolerably [28] good ſenſe on any of their favourite phraſes, it would ſurely be a moſt unreaſonable ſtiffneſs and perverſeneſs of temper, to avoid it merely becauſe they admire it. Or if we cannot go ſo far, we may at leaſt lay aſide any darling phraſes of our own, which we know will be offenſive to them. (For if the Bible be a compleat rule, our human forms are no more neceſſary than theirs.) Chriſtians as ſuch profeſs a reverence for the Scripture, and many of theſe chriſtians have a diſtinguiſhing re⯑gard to it, as they have felt its divine energy on their ſouls. Now, Sir, with ſubmiſſion to the better judgment of my brethren, I think we, who are Miniſters, ſhould take them by the handle, and ſhould labour to diſcover to them, more and more, the beauty and fulneſs of the word of God, not only with regard to this or that particular doctrine, but to the whole ſyſtem of truth and duty contain'd in it. 'Tis a ſubject on which we might ſpeak, and they would hear with pleaſure; and it would not only divert their attention, and their zeal from other things, which might give uneaſineſs, but would have a direct tendency to enlarge their views, and ſweeten their tempers, beyond all our encomiums on liberty and catho⯑liciſm, or our ſatyrs on bigotry and impoſition.

I likewiſe apprehend, that a regard to what was ſaid under the former heads, will farther conduce to this happy end. When theſe exact people hear us preaching in a truly ſpiritual and experimental ſtrain, and at the ſame time in ſuch a rational and graceful manner, as may ſet our diſcourſes above contempt, and make them agree⯑able to the younger and politer part of our au⯑ditory, as well as to others; they will quickly ſee that it is not for their own intereſt, or that of their children, to drive us away with a rigorous [29] ſeverity. And therefore, inſtead of ſtudying to find us hereticks, they will rather put the moſt favourable ſenſe on ambiguous expreſſions, and labour to believe us as orthodox as they can: Or, if they ſuſpect us to be in the dark as to ſome particulars, yet they will charitably hope, that age and experience will perfect what is wanting; and that God will reveal it to us in his own time. With theſe views they will chearfully commit themſelves to our miniſterial care, if pro⯑vidence ſeems to open a way for our ſettlement a⯑mongſt them. And when they find, that they are handſomely treated by us, that no direct attack is made upon their darling notions; but that the great concerns of practical religion (as dear to them as to any people upon earth) are plainly and faithfully purſued by us, both in publick and private (to the refreſhment of their own ſouls, and to the evident advantage of many others) they will contract a tender, growing affection for us: And thus their bigotry will gradually wear away, till perhaps they come at laſt joyfully to embrace thoſe more generous notions, from which they would at firſt have ſtarted back with hor⯑ror.

Thus we may, after the example of our great maſter, teach our followers, as they are able to bear it: And by this moderation, may be inſtrumen⯑tal in healing the breaches which we profeſs to la⯑ment, in reſcuing many an excellent ſoul from a painful and diſhonourable bondage; and in ſpreading a generous, candid, chriſtian ſpirit, which will be the glory and happineſs of our Intereſt in general, as well as of the particular ſocieties under our care. And in the mean time another generation will be riſing, whom we may hope to form, in a manner agreeable to our [30] own ſentiments, who may tranſmit to remote ages, thoſe united principles of piety and ca⯑tholiciſm, which they have happily learnt from us.

I cannot but think, that ſuch rational and no⯑ble proſpects may encourage us to ſubmit to ſome reſtraints, which we ſhould not otherwiſe have choſe. But if, after all, we inflexibly inſiſt on "^* as unbounded a liberty of ſpeaking our ſentiments in publick, as of forming them in private," or in the language of Solomon, of uttering all our mind, I think we ſhall dearly purchaſe the pleaſure of hearing our ſelves talk, on a ſubject on which we can do little more, than echo back a part of what has been ſo copiouſly and judiciouſly written, and ſo frequently repeated by others. The wiſer part of mankind will look upon us as forward heirs, who ſpend our eſtate of reputation and impor⯑tance in life, before we come to it; and upon the whole, we ſhall not only exceedingly injure our ſelves in private life, which is comparatively but a trifle, but ſhall impair our future uſefulneſs, and even wound the darling cauſe of liberty, to which we are ſo ready to ſacrifice all. For I ſeriouſly declare, that if I could be ſo wicked as to form a deſign againſt it, and ſo baſe as to proſecure it by clandeſtine and hypocritical methods, I would only ſet my ſelf to declaim in its favour, with impru⯑dent zeal, and unbounded fury.

You have now, Sir, all that I think it proper to ſay, at preſent, concerning the methods by which I apprehend thoſe of us, who are imploy'd in the miniſtry, may moſt effectually contribute to the revival of the Diſſenting Intereſt. I can aſſure you, they are not the reveries of my own cloſet, [31] but obſervations which I have drawn from life, as occaſions have occur'd in converſing with a variety of perſons, of different ſtations, reliſhes, and cha⯑racters. I have the better opinion of many of them, as I know that they are thoroughly agreeable to the ſentiments and conduct of ſome of the moſt conſiderable perſons of all denominations amongſt us, both in town and country; whoſe friendſhip is the honour and pleaſure of my life. I am par⯑ticularly confirm'd in this way of thinking, by ob⯑ſerving the ſucceſs which ſuch meaſures have had in the congregations of my fathers and brethren in theſe parts. For I know, that in many of them, the number of Diſſenters is greatly increas'd within theſe twenty years; and the intereſt con⯑tinues ſo to flouriſh, that I am confident ſome of our honeſt people, who converſe only in their own neighbourhood, will be ſurpriz'd to hear of an En⯑quiry into the cauſes of its decay.

If what I have writ appear reaſonable to you, Sir, I cannot but wiſh that you, and other gentle⯑men of the laity, who are heartily concern'd for our intereſt, would endeavour to cultivate ſuch ſentiments as theſe in the minds of young miniſters of your acquaintance. We are naturally very deſirous of being known to you, and ſingled out as the object of your regard. Whereas we early begin to look with a comparative contempt upon the meaner ſort of people, as an ignoble Herd— Fruges conſumere nati— Whilſt engag'd in our preparatory ſtudies, we are indeed ſo generous, as to give up one another to the vulgar; but we have each of us the penetration to diſcover, that there is ſomething uncommon in our dear ſelves, by which nature ſeems to have intended us to be (as we abſurdly enough expreſs it) orators for the polite. Theſe arrogant and pernicious ſen⯑timents [32] we ſometimes carry along with us, from the academy to the pulpit; where perhaps, we make our firſt appearance infinitely ſolicitous about every trifling circumſtance of a diſcourſe, yet negligent of that which ſhould be the ſoul of it. And if the people are not as much charm'd with it as ourſelves, we have then an evident demonſtration of their incorrigible ſtupidity; and ſo reſentment concurs with pride and ambition, to ſet us at the remoteſt diſtance from thoſe, who ought to be the objects of our tendereſt re⯑gards.

If an elder miniſter have ſo much compaſſion and generoſity, as to deal freely with us upon theſe heads, and give us ſuch advice as cir⯑cumſtances require, 'tis great odds but we find ſome excuſe for neglecting what he ſays— "He is ignorant and unpolite; or perhaps in⯑toxicated with his own popularity, and means his counſels to us as encomiums upon him⯑ſelf."—Or if neither of theſe will do, ſome other artifice muſt be found out, to fix the blame any where rather than at home. And if in the midſt of a thouſand mortifications, we can but find out one gentleman of fortune, ſenſe, and learning, that admires us, we are happy. A ſingle diamond is worth more than a whole load of pebbles; and we perhaps adapt, with vaſt ſatisfaction, the celebrated words of Arbuſcula in Horace ^†, ‘Men' moveat Cimex Pantilius, &c.’ Without conſidering that what was highly pro⯑per in the mouth of a player, and a poet, would [33] be extremely abſurd in a Heathen, and much more in a Chriſtian Orator.

Now, Sir, what I intend by all this, is to ſhew that you gentlemen may have it in your power to do a great deal to correct theſe miſtaken notions. If we plainly ſee that you regard us, not merely according to the manner in which our performances are ac⯑commodated to your own private taſte, but according to our deſire and capacity of be⯑ing uſeful to the publick intereſt, we ſhall perhaps be taught to place our point of ho⯑nour right; and when that is once done, a moderate degree of genius, application, and prudence, may be ſufficient, by the bleſſing of God, to ſecure the reſt.

I would here, Sir, have ended my Letter, but the hints you give in the concluſion of yours concerning Academical Education, lead me to add a few words on that head. I would be far from the inſolence of pretending to teach tutors; but I apprehend that if my for⯑mer principles be allow'd, it will follow, by the eaſieſt conſequence in the world, that it is a very important part of their buſineſs, to form their pupils to a regard for the people, and to a manner of preaching, and of converſe, which may be agreeable to them.

There is hardly any thing which ſhould be more diſcouraged in a young ſtudent, than ſuch a miſtaken haughty way of thinking, as I ſo freely deſcribed a little above, eſpecially when it diſcovers itſelf in a petulant inclination to employ their talent at ſatyr, in ridiculing the infirmities of plain ſerious Chriſtians, or the labours of thoſe miniſters, who are willing to [34] condeſcend to the meaneſt capacities, that they may be wiſe to win ſouls.

A young man of ſenſe will eaſily enter into ſuch plain reaſonings as I have offered in the beginning of this Letter, and be convinced by them, that if he ever appear under the cha⯑racter of a diſſenting miniſter, he muſt not neglect the people. But it is greatly to be deſired, that our ſtudents may be engaged to regard them, not merely from political, but re⯑ligious views.

It is therefore, no doubt, the care of every pious tutor amongſt us, (and may God make it a more conſtant and ſucceſsful care) to poſ⯑ſeſs his pupils, who are deſign'd for the mi⯑niſtry, with a deep and early ſenſe of the im⯑portance of the goſpel-ſcheme, for the reco⯑very of man from the ruins of the apoſtacy, and his reſtoration to God, and happineſs by a mediator.—To ſhew (as it may eaſily be ſhewn) that this has been the great end of the divine counſels, with regard to which, the harmony of nature in the lower world has been ſupported, and the various oeconomies of providence diſpoſed:—To point out the Son of God deſcending from heaven in favour of this deſign, purſuing it by humble conde⯑ſcenſions for the loweſt of the people, and un⯑wearied labours amongſt them; and at laſt, eſtabliſhing it by agonies and death:—To ſhew them the Apoſtles taking up their ma⯑ſter's cauſe, proſecuting it with unwearied vi⯑gour and reſolution, and ſacrificing to it their eaſe, their reputation, their liberty, and their lives:—To trace out thoſe generous e⯑motions of ſoul, which ſtill live and breathe in their immortal writings:—And then [35] (when their minds are warmed with ſuch a ſurvey) to apply to the ſtudents themſelves, as perſons deſigned by Providence, to engage in the ſame work, to ſupport and carry on the ſame intereſt, who therefore muſt be acted by the ſame views, and imbibe the ſame ſpirit.

Something of this kind is, I doubt not, at⯑tended to; and I muſt take the liberty to ſay, that I think theſe the moſt important lectures a tutor can read. You cannot but ſee, Sir, that by the bleſſing of God, ſuch addreſſes muſt have an apparent tendency to fill the mind with ſublime and elevated views, and to make a man feel and own too, (though it may appear ſomething unpolite) that the ſalvation of one ſoul, is of infinitely greater importance, than charming a thouſand ſplendid aſſemblies, with the moſt elegant diſcourſes that were ever delivered. A young miniſter under theſe im⯑preſſions, will come out to his publick work naturally diſpoſed to care for the ſtate of his peo⯑ple; and ſuch ſincere zeal and tenderneſs will form him to a popular addreſs, abundantly ſooner, and more happily, than the moſt judi⯑cious rules which it is poſſible to dictate.

As examples are the beſt illuſtration of pre⯑cepts, it muſt certainly be a great advantage to pupils to hear ſuch preaching, and ſee ſuch paſtoral care, as is recommended to them in the lecture-room. A prudent man, who is con⯑cerned in the education of young miniſters, will be particularly careful to avoid thoſe faults in preaching, which they are in the greateſt danger of falling into; and particularly too ab⯑ſtracted a train of reaſoning, and too great a care about the little ornaments of ſpeech, when [36] addreſſing to a common auditory. And if (where other circumſtances may allow it) he ſometimes engage the attendance of ſenior pu⯑pils in his paſtoral viſits, and introduce them to the acquaintance and freedom of ſome ſe⯑rious Chriſtians in the ſociety, it may be much for their improvement. A more intimate know⯑ledge of their hidden worth, and perhaps of thoſe noble traces of natural genius, which they might diſcover amongſt ſome of a very low education, would ſomething increaſe their eſteem for the populace in general. And from their obſervations on books and ſermons, and their accounts of the various exerciſes of their minds, (where our politer hearers are generally more reſerv'd) a man may beſt learn how they are to be addreſs'd, and form him⯑ſelf to that experimental ſtrain, on which ſo much of his acceptance and uſefulneſs amongſt us will depend.

If you apprehend, Sir, that ſuch a courſe will make them preachers for the vulgar, and for them only; I think it ſufficient to anſwer, that I intirely agree with you in what you ſay of the great advantages of an intimate ac⯑quaintance with the learned languages, and the claſſical writers both of the Romans and Greeks. I heartily wiſh our ſtudents may al⯑ways be well furniſhed with it before they leave the ſchools, and think it highly proper it ſhould be carried on through the whole of their academical courſe. And I cannot ima⯑gine, that a man of tolerable ſenſe, who is every day converſing with ſome of the fineſt writers of antiquity, and who is (as moſt of our ſtudents are) a little exerciſed in the ma⯑thematical ſciences, (to teach him attention of [37] thought, and ſtrength, and perſpicuity of rea⯑ſoning) will be in great danger of ſaying any thing remarkably impertinent, or contemptibly low.

As for being maſters of our own language, 'tis a point which I think ſhould be thorough⯑ly labour'd from the very beginning of their education. They ſhould to be ſure make them⯑ſelves familiarly acquainted with thoſe writers, which are allowed to be the ſtandards of it, and ſhould frequently be tranſlating and com⯑poſing. And if this be not only practiſed at ſchool, but continued through four or five years of academical education, they will have formed a habit of expreſſing themſelves grace⯑fully, or at leaſt tolerably well: So that in their ordinary compoſures, when they have digeſted their materials, and ranged their thoughts, they will often find proper, expreſſive, and elegant words, flowing in faſter than they can write them.

And as compoſition is far from being the only buſineſs of an orator; ſo I heartily wiſh, that not only tutors, but ſchool-maſters (whoſe character and conduct, by the way, is of vaſt importance to our intereſt) would make a very ſerious buſineſs of teaching lads, who are deſign'd for the miniſtry, to read well, and to pronounce properly and handſomely. Thus an early remedy would be provided on the one hand, againſt thoſe unnatural tones and geſtures, which (as you well ob⯑ſerve) ^* are a grand cauſe of our reproach and contempt; and on the other, againſt that cold inſenſible air, which ſometimes, amongſt [38] ſtrangers at leaſt, affects even the moral cha⯑racter of the preacher.

I think ſome care ſhould be taken, both at the ſchool and the academy, to engage ſtudents to a genteel and complaiſant behaviour, not only as what is apparently conducive to their mutual eaſe and pleaſure, and the convenience of the family where they are; but as what may render them more agreeable and uſeful in life, to perſons of ſuperior rank, and even to the populace themſelves. For a well-bred man knows how to condeſcend, in the moſt obliging way; and the common people (ſuch is either their good ſenſe or their humour) are peculiarly pleas'd with the viſits and converſe of thoſe, who they know may be welcome to greater company.

And now, Sir, I have done with my ſub⯑ject, and muſt conclude, with aſſuring you, that it is not the deſign of one line which I have writ, merely to prove, that you are miſtaken in any thing that you have aſſerted; and therefore I have purpoſely avoided many citations from your Letter, which might eaſily have been connected with what I have ſaid. You will infer from what you have read, that I differ from you in ſome other particulars, which are not mention'd, but they apparent⯑ly depend on what I have debated at large; and I choſe to omit them, not only becauſe my Letter is already longer than I intended, but from a general obſervation, which I have had frequent occaſion to make; that if a man deſires to do good by what he ſays, he muſt oppoſe and contradict as little as poſſible. If I am miſtaken in what I have [39] advanced, I ſhall be heartily thankful for better information; and, if it come from you, it will be peculiarly agreeable, as I ſhall have nothing to fear from your reproaches, and much to hope from your arguments.