It is long ago since many foreign divines subscribed a request, that the English would give them in Latin a Sum of our Practical Theology, which Mr. Dury sent over, and twelve great divines of ours wrote to Bishop Usher (as Dr. Bernard tells you in his Life), to draw them up a form or method. But it was never done among them all. And it is said, that Bishop Downame at last undertaking it, died in the attempt. Had this been done, it is like my labour might have been spared. But being undone, I have thus made this essay. But I have been necessitated to leave out much (about Conversion, Mortification, Self-denial, Self-acquaintance, Faith, Justification, Judgment, Glory, &c.), because I had written of them all before. 2. And I thought it not unuseful to the more judicious masters of families, who may choose and read such parcels to their families, as at any time the case requireth. And indeed I began it rudely, with an intention of that plainness and brevity which families require; but finding that it swelled to a bigger bulk than I intended, I was fain to write my "Life of Faith," as a breviate and substitute, for the families and per- v sons that cannot have and use so large a volume: presupposing, my" Directions for sound Conversion," for "Weak Christians," and for "Peace of Conscience," printed long ago. 3. And to private Christians I thought it not in vain, to have at hand so universal a directory and resolution of doubts; not expecting that they remember all, but may on every occasion, turn to such particulars as they most need. But I must expect to be assaulted with these objections : and it is not only profane deriders and malignant enemies, that are used by satan to vilify and oppose our service of God. Object. I. You have written too many books already. Who do you think hath so little to do as to read them all? Is it not pride and self-conceitedness to think that your scribblings are worthy to be read? and that the world hath need of so much of your instructions, as if there were no wise men but you? You have given offence already by your writings; you should write less, and preach more.' Answ. 1. I have seldom, if ever, in all my ministry, omit 17-35m HARVARD COLLEGE LIBRARY 1855, Sept. 16. Bex James the her, 2.2. 39-163 9 ted one sermon for all my writings. I was not able to live in London, nor ride abroad; but through God's mercy I seldom omitted any opportunities at home. 2. And if I preach the same doctrine that I write, why should not men be as angry with me for preaching it, as for writing it? But if it be good and true, why is it not as good to preach by the press, to many thousands, and for many years after I am dead, as to preach to a parlour full for a few hours? Or why is not both as good as one? 3. I will not take the reverend objector to be ignorant, that writing, and publishing the word of God by it, is preaching it, and the most public preaching; and hath the example of the Apostles and Evangelists, as well as speaking. And one is no more appropriate to them than the other though the extraordinaries of both be proper to them. And do you not perceive what self-condemning contradiction it is, at the same time to cry out against those that dissuade you from preaching, or hinder you, and tell you it is needless, and you are proud to think the world needeth your preaching, and yet yourselves to say the very same against your brethren's preaching by the press? I know an ignorant, illiterate sectary might say, Writing is no preaching; and you are called to preach, and not to write.' But I must reverence you more than to suppose you so absurd. Other men forbid you but less public preaching, and you reproach me for more public preaching that is the difference. How hard is it to know what spirit we are of? Did you think that you had been patrons of idleness, and silencers of ministers, while you declaim so much against it? Your pretence that you would have me preach more, is feigned. And are you sure that you preach oftener than I do? When I persuaded ministers heretofore to catechise and instruct all their parishes personally, family by family, you said it was more toil than was our duty. And now you are against much writing too; and yet would be thought laborious ministers. And as to the number and length of my writings, it is my own labour that maketh them so, and my own great trouble, that the world cannot be sufficiently instructed and edified in fewer words. But 1. Would not all your sermons set toge ther be as long? And why is not much and long preaching blamable, if long writings be? 2. Are not the works of Augustine, and Chrysostom, much longer? Who yet hath reproached Aquinas or Suarez, Calvin or Zanchy, &c. for the number and greatness of the volumes they have written? Why do you contradict yourselves by affecting great libraries? 3. When did I ever persuade any one of you, to buy or read any book of mine? What harm will they do to those that let them alone? Or what harm can it do you for other men to read them? Let them be to you as if they had never been written; and it will be nothing to you how many they are. And if all others take not you for their tutors, to choose for them what books they must read, that is not my doing, but their own. If they err in taking themselves to be fitter judges than you, what tendeth most to their own edification, why do you not teach them better? 4. Either it is God's truth, or error, which I write. If error, why doth no one of you shew so much charity, as by word or writing to instruct me better, nor evince it to my face, but do all to others by backbiting? If truth, what harm will it do? If men had not leisure to read our writings, the booksellers would silence us, and save you the labour; for none would print them. 5. But who can please all men? Whilst a few of you cry out of too much, what if twenty or a hundred for one be yet for more? How shall I know whether you or they be the wiser and the better men? Readers, you see on what terms we must do the work of God. Our slothful flesh is backward, and weary of so much labour: malignant enemies of piety are against it all. Some slothful brethren think it necessary to cloke their fleshly ease by vilifying the diligence of others. Many sects whom we oppose, think it the interest of their cause (which they call God's cause), to make all that is said against them seem vain, contemptible, and odious; which because they cannot do by confutation, they will do by backbiting and confident chat. And one or two reverend brethren, have, by the wisdom described exactly, James iii. 15, 16, arrived at the liberty of backbiting and magisterial sentencing the works of others (which they confess they never read), that their reputation of |