Q. Whether St. James, in the 2d Chap. and 10th Verfe, when be Jays, Whosoever fhall keep the whole Law, and yet offend in one point, is guilty of all; 'does not condemn the most Righ. teous Perfons living, of violating all the Law,which is all excepting often Repetition) that can be imputed to the worst of Men? A. St. Austin, as he is quoted by the Rhemifts, and others, explains it thus, That he which offends in one, that is, again ft the General or great commandment of Love or Charity, which is in a manner all, as being the 'fumm of all the plentitude of the 'Law, and the perfection of the 'reft; he breaks, after a fort, and 'tranfgreffes all; no fin being 'committed but either against 'the Love of God, or our Neigh bour. To this may be added, that he who makes no Confcience of breaking one Command, and living in the avow'd neglect of his Duty in any one Inftance, it's evident that 'tis not out of Confcience he obferves other Precepts of the Divine Law, but from Cuftom, Reputation, or fuch like, and not keeping it from a good Principle, he's a Tranfgreffor, as well as if he had more generally broken it, though it's true, not in fo high a manner. Befides, there's a Chain of Vertues, and he who breaks one Link, effectually diffolves it. After all, it be ing certain, as the fame Writer affirms, That there's none who 'doth good, and finneth not; and as certain, that he does not contradict himself, it muft fol. low, that the offending here mention'd, must be a deliberate, habitual thing, and that of an high Nature, as is Haughtiness and Uncharitableness towards a p good Man, how light foever may be efteemed, being the v thing here intended. How far by the strength Nature may a Chriftian perfo any good A&t, relating to Soul Body? ours A. By the ftrength of Nat we fuppofe the Querift inte the Remainder of Uncorrupt 1 ture, confider'd as diftinct fr Divine Grace, or the affiftance Revealed Religion. And tak it in this fenfe, he can do as mi as an Heathen, and no m because all Men are alike, Chriftianity makes the differer Some of the Heathens, 'tis tr have done many handsome thin and fpoke more; but then th were Men of an Extraordina Genius (their Commonalty ing much more barbarously a profligately lewd than They had made many Improv ments in Natural Knowledg being Men of strong heads, a clear Reasoning, and feem have brought fome part of it high as it could go: They ha fome Systems of Ethicks, whic were generally true and good but they were not very forwar in practising them, the most Vir tuous Men we find amongst 'em Socrates, Cato, Seneca, and others having fome very foul Blots in their Lives. After all, 'twill be difficult to ftate exactly what fhare of a good Action performed by a Chriftirn, may be afcrib'd to Nature, and what to an higher principle; at 'tis o' t'other fide, when Evil Thoughts proceed from a Min's own Mind, and when they are injected by the Devil. Thus much is certam that God let's Nature work a for n far as it will go, because he does. nothing in vain; but becaufe it can't go far enough, he muft, and does affift it, fo we mayn't be able precifely to define either the manner of his Opinion, or the meafure of it. For Example, it's natural for a Man in diftrefs to feek for aid, and that to the most powerful Helper; and the fame Light of Nature directs him to Ged. But ftill a Chriftian owns, that without the affiftance of God's Holy Spirit, diftinct from ours, because working together with it, his Prayer will never be accepted: And yet, as before, we queftion whether it be eafie to fix the very precife degree, where one ends and the other begins. Tho' this is fufficient to fatisfie❘ and encourage us, that if we do our parts, God will not be wanting in his. Q. Whether 'tis not the product of Original Sin, for any Man to lye under the Tyranny of ungoverned Thoughts, I mean, such as are confus'd and diforder'd? A, All actual fin, as well as the misfortunes of Life, are undoubt edly the fatal effects of that firft Tranfgreffion, and among other Weakneffes, none more troublefome and uncomfortable to a good Man, than this of vain and wandring Thoughts, especially in Holy Offices, as the contrary the greatelt Bleffing, and the higheit pleasure that's to be had on this fide the Stars, namely, have a mind entirely bent and fix'd on heavenly Objects. 'Tis true, the Fancy is fo nimble a Faculty, and has fo vaft a Range, and the Soul it felf fo active, (indeed At it felf,) that 'tis very difficult, efpecially for fome Tem to Q. What is the meaning of Mark 11, and the 12th, 13th, 14th Verses, wherein we have an Account, Chrift being hungry, went to a Fig-tree to feek for Figs, but finding none he curft it, though we read that the time was not yet come for that Fruit? A. Our Saviour's Curfing the Fig tree for bearing Leaves and no Fruit, was a moft evident Inftruction to fuch Men whofe Profeffion made a fair fhew, that fomething more was required; and that if this Appearance of Holinefs was not accompanied with the Fruit of Good Works, it was nothing worth, this Emblem declaring what fuch Perfons were to expect. And the Learned Doctor Hammond was of Opinion that the Jews were much like that leafy Tree, a meer Profeffing People, which were to expect speedy Destruction from him, if they continued in their Unfruitfulness. No other can be suppos'd, but that what our Saviour did to the Tree was Emblematical, for no Man of Common Senfe, if he had expected Figgs, wou'd upon a Difappointment have revenged himself on a Senfeless Tree, which cou'd in no refpect be accounted faulty or blame-worthy. And it's very likely, that the Ac Count count we have, that the time of Figs were not yet come, &c. was purpofely added, that it might the more plainly appear, that our Saviour's Curfe was not meant against the Tree, but only as it was a Refemblance of a Profeffor that is barren of Good Works. QI am left Executor by my Deceafed Father, which has created me very much Trouble; and involved me in a vexatious Law fuit, wherein obtaining no relief, I applied my felf to my Ad verfary, and defired Conditions of Peace; whereupon the matter was debated and concluded between us, and feveral of mine as well as his Relations were then prefent, who afterwards blamed me for being too Rafh and Timerous; pretending, That I might have compounded for more than I did. Query 1. Whether I ought in Confcience to make good fo much Money, as my Relations do judge me to have given Rafhly and Tmerously away? I entrufted for, as if it had bee your own, Confcience and Juftic oblige you no further; and finc you did the best to the utmost o your Knowledge, the blame la in your Relations that did not, i they perceived you too eafie, in form you better. But if you act ed with an unconcernment, o with too much indifference in th Affair, then you have injured them, and ought to make Repara tion; fince it lay chiefly in you Breaft to determine the Matter This you alone know, and there fore are obliged to act according ly. A. 2. You are exprefly com manded rather to Marry thar burn, and fince you have fome thing, if you are a fober Man you may get a Wife with fuch a Fortune as may be able by Improvement to maintain both her and what charge may probably enfue. Befides, your Uncle and Aunt can't live long, and you'll have more come into your hands, tho' the reft of what you have Query 2. I have no great For-will undoubtedly be bleft for your tune,and have an Uncle and Aunt Religious Care of them and above eighty Years old, to whom I thofe Brothers committed to your cannot but in Confcience allow Charge, which you'll do well to Competent Maintenance, and by make capable of fome EmployVirtue of the Executorship, I am ment both for their Good and to take care of my Younger Bre- your own Eafe. But we have one thren; now confidering the Char- Caution to give you, upon which ges they put me unto, &c. more than a little of your Quiet fear I fhould thereby be disabled depends, that you make choice of to make fufficient Provifion for fuch a Wife whofe temper may a Family, if I had one; and for agree with your Ciscumftances, thefe Realons dare not Marry- and that will not think much of Although I find I am not able to your Religious Charity, for 'twill Live Chatly in a fingle Life: be next to impoffible to conceal it Therefore I defire your Advice, wholly from her. bow I fall behave my felf in thefe Perplexities? A. Suppofing you acted in the Cafe of thefe whom you were 2 A Tradesman in the Country marries a Gentlewoman, both pretend to great Fortuges, but a little time difcovers them equally | deceived; he breaks, and is caft Ento Prifon, fhe forced to fhift for her felf, goes to Service, where the lives well feveral Years, but has lately fallen into a very good Trade, and gets Money, his Creditors being fatisfied of his Infol vency, difcharged him out of Prifon, who not being used to work, (having lived very well and credibly in his Time,) is forced to depend on her for his Maintenance. Query, Whether his Wife is obliged to maintain him, and live with him as before he failed; or if fhe be, whether he does well to keep him at a farther distance than fhe does her Servants, being fearce ever admitted to her board, the fometimes in her Bed, as appears by her having lately had a Child by him; her Friends think it hard fe fhould maintain him in Idlenefs, and prompt her to Severities against him and his, cenJure Her and Them for their bard ufage of him; her Excufe, or ReaJon why he would not live with kim, is, because he is Proud, Sawcy and Contentious, and that her Life would be very uncomfortable. Now Gentlemen, Whether ought fee to confider her Duty, or her Comfort? 4. Both Since here her Quiet does not contradict her Duty. She having the Power in her own hands, may in all Probability make her own Conditions, which ought to be as good and honoura ble to fuch a Relation as her Circumftances all things confide red both as to Temper, Fortune and Duty) will admit. She may, and is to be commended, now 'tis in her Power, if he does what fie can to keep her felf happy. And the muft likewise remember he is her Husband, and prudently to be used as fuch, fhowing her Goodness and Chriftianity by taking fome care of him, that wou'd take none of her. If he anfwers the Character here given, fhe had better let him have a reasonable fhare, than make him Mafter of her Parfe, nor is the obliged to more: But we think it hard, he fhou'd want nece ries, whilft fhe, without injury to her felf, can fupply him; the beft Method fhe can take is, to put him in a way of Business, by which he may be juft and honourable both to her and to those other Perfons he is indebted to; and that Man muft have the Soul of a Mouse, that may be put into a capacity of repaying those Obligations he lies under, and will not accept the Offer. We think it beft for them, if poffible, to live together, all paft things being forgot of either fide, that may occafion any Feuds, and he must be an ungrateful black Vil❤ lain that will abuse a Woman that fhall deal fo handfomly by him. Q. I defire to know what ReaSon the Church of England can give for not using the Oil to the Sick, which they are obliged to do by the 5th of St. James, the 13th, 14th, and 15th Verfes, where we find it written, Is any Man fick among you?Let him bring in the Priefts of the Church, and let them pray over him, anointing 'him with Oil in the Name of our 'Lord; and the Prayer of Faith 'fhall fave the fick Man, and our 'Lord will lift him up; and if he 'be in fin, his fin fhall be forgiven him. A. We find 'tis a Catholick who propofes the Query, by his quoting. quoting the Text out of the Re-If not, they think it in vain to ca mish Translation; though we shall 'em. If they had, Why did an 8. Others urge, that the reft St. James's Precepts were per 9. That Miracles don't exten to the Spiritual Gifts, as Savin here, and Forgiveness of Sins. Th we think is the full ftrength their Argument, which we'll now endeavour to Answer. I. That the Sacrament of Extream Unction was inftituted by Chrift himself; and that Vene rable Bede, and other Ancient Writers, think the 6th of St. Mark pertains thereto. 2. They ask what Dishonour is it to God that a Sacrament should be instituted in the manner of Oil any more than Water? Why Grace mayn't be annexed to one as well as in the other? 3. That this prefcription of the Apoftle's was general and abfolute; and not only to endure for a Seafon, requiring us to fhew where 'twas ever abrogated and altered. 4. The Church ftill continu'd the practice of it. 5. To prove it not a Tempo rary, miraculous Gift, they ask, Whether Men were generally com manded to feek for Health by miraculous means ? To the 1. They contradi& and answer themselves, in their Note on 6 St. Mark. Here they fay that himself inftituted Extrean Unation; But becaufe they find nothing on't in the Gospel, ther they fay 'twas only what the Dif ciples did [ a preparation to the Extream Unition] Now a pre paration is not an Inftitution. But further, Chrift did not there, no any where elfe juftifie or command it, because the Apoftles heal'd the Sick without it; By taking by the Hand, a bare Word, the Impofition of Hands, Napkins that touch't 'em, nay, their very Shadows, as we may learn in their Acts, the Ceremony being ad Libitum; the Effence, as here, Faith and Prayer in fick and whole. If any ask how St. James here enjoins Unction, we answer with Lightfoot, That 'twas a common Religious Ceremony among the Jews, retain'd by the Apoftles, as Baptifm, Impofition of Hands, &c. feems alfo to have been, fome of which Cuftoms were adopted by our Saviour, and made perpetual, others not. To their 2. What dishonour 'tis to God to inftitute a Sacrament in Oil, &c. We Anfwer, None at all if he pleas'd, but they must not make this pafs for Logic, or perfuade us that what |