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Religious

Ord. iii.

wish for, and bad Men fear, thefe Religious Societies will be very inftrumental in introducing it, by that happy Regulation which prevails amongst them. And while they pay that Deference they profefs to their Parochial Societies, Minifters, and are ready to be governed by their Directions, and are willing to fubmit their Rules and Orders to the Judgment of the Reverend Clergy; I cannot apprehend but that they must be very ferviceable to the Intereft of Religion, and may contribute very much to revive that true Spirit of Chriftianity, which was fo much the Glory of the Primitive Times. And I fee no Reason why Men may not meet and confult together, to improve one another in Christian Knowledge, and by mutual Advice take Meafures how beft to further their own Salvation, as well as promote that of their Neighbours; when the fame Liberty is taken for the Improvement of Trade, and for carrying on the Pleasures and Diverfions of Life. And if at fuch Meetings they shall voluntarily fubfcribe any certain Sums to be difpofed of in fuch Charities as fhall feem most proper to the Majority of their Members, I cannot imagine how this can deferve Cenfure, when the liberal Contributions of Gentlemen to Support a Horse-Race or a Mufic-Meeting, have never been taxed with the leaft Illegality.

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And as for thofe Objections which are urged Can. xii. against thefe Societies, from fome Canons of the Church; they feem to be founded upon a Mifunderstanding of the Senfe of thofe Canons; the firft whereof was defigned against the pernicious Opinions of the Anabaptists, and the latter only against fuch Meetings and Confultations as tended to the impeaching or depraving of the Doctrine of the Church of England, of the Book of Common-Prayer, or any Part of the Government and Difcipline now eftablished in the Church of England; neither of which Confequences can justly be charged upon

a Body of Men, who make it a chief QualifiView of cation, in the electing their Members, that they Religious be fuch as own and manifeft themselves to be Ord. ii. of the Church of England, and frequent the public holy Exercises of the fame.

Societies,

I have, for the Sake of those who not only own the Principles of the Church, but are refolved to give the best Proof of it by their regular conforming to the Laws of that Society whereof they are Members, endeavoured to give fome Short Account of each Festival and Faft, and have offered fuch Heads of Meditation, as may, if thoroughly digested, contribute to their Improvement in most of the Virtues of a Chriftian Life.

They that are acquainted with Ecclefiaftical History, know what imperfect Sketches we

have of many of the bleffed Apostles, and that we are left to guess at their indefatigable Labours by the happy Effects of them: Christianity baving by their Means been diffufed, in the Space of about thirty Years after our Saviour's Death, not only through the greatest Part of the Roman Empire, but having extended itself as far as Parthia and India. All the Sacred Remains of that Kind are collected with fo much Learning and Judgment by my worthy Friend the Reverend Dr. Cave, that whatever I have advanced upon their Festivals, without Quotations, may be found in his Lives of the Apostles; from whence I have taken the Liberty to borrow what I thought might contribute towards the perfecting my Defign; the Criticisms of their History, which are omitted, are more proper to entertain the Curiofity of the Learned, than the Devotions of well-difpofed Minds.

And indeed what Arguments can prevail upon Men, to engage them to keep a Confcience void of Offence, that may not be deduced from the frequent Meditation of the Mysteries of our Redemption? What means fo proper to perfect our Natures, as to fet before ourselves the Examples of the Primitive Saints, who excelled in the trueft Wisdom? It is the unhappy Method of the World to form Chriftian Heroes upon Pagan Models, which should make it no Wonder that fo few Chriftian Princes diftin

guish themselves, by what is properly their Glory; but if we defign to attain that Happinefs the bleffed Saints now enjoy, we must tread in their Steps; and to acquire true Firmness and Refolution of Mind, we must propound for our Imitation the Examples and Patterns of thofe holy Men gone before us, who in their respective Ages, have given remarkable Teftimonies of their Faith in God, and conftant Adherence to his Truth.

Among thofe crying Abominations, which like a Torrent bave overspread the Nation, this Age feems to diftinguish itself by a great Contempt of the Clergy, than which, I think, nothing can be a greater Evidence of the decayed State of Religion among us. This barbarous and unchriftian Practice, fetting all particular Reafons afide, can be refolved into nothing fo furely, as into that great Loofenefs of Principles, and Corruption of Morals, which have too much infected all Ranks and Orders of Men; for though it may pafs for a currrent Maxim among fome, that Pricfts of all Religions are the fame; yet I am of the Opinion, it will appear a much truer obfervation by Experience, That they, of all Religions that contemn the Priesthood, will be found the fame, both as to their Principles and Practice; fceptical in the one, and diffolute in the other. To remedy, if poffible, this great Evil,

I have endeavoured upon the Ember Fasts to explain the Nature of the feveral Offices in the facred Function, to fhew the Authority of their Commiffion, the Dignity of the Priesthood, and thofe Duties the Laity owe to their fpiritual Superiors. If these Subjects make any Impreffions upon Men's Minds, as they will most certainly, if calmly and feriously confidered, it will fartle the boldeft Sinner, to find that in 'contemning this Order of Men be affronts his Maker; and in defpifing the Minifters of the Luke x. Gospel he defpifeth him that sent them.

16.

If ever a Convocation should think fit to revife the Catechifm of the Church, to whofe Authority and Judgment an Affair of that Nature ought to be entirely fubmitted, it is poffible they may find it necessary to add fome Questions concerning those who have the Power of administering Sacraments, and how they receive fuch an Authority, and what Duties are owing by God's Words to our spiritual Guides. Becaufe fuch Sort of Inftructions, early inftilled into tender Minds, might in the next Generation retrieve that Refpect to the facred Order which we fo fcandaloufly want in this, and they would bave this further Advantage, that they would be a means of keeping Men fedfaft to the Communion of the Church, and of preferving them from falling into Schifms, even in a State of Perfecution; from the Poffibility of which