alone does he apply for Indulgence; fince he is altogether regardlefs of the Opinions of thofe, who rafhly cenfure from Ignorance, Envy, or Malice.

He meant to do good; and did his utmoft, as far as his Leizure and Judgment would allow, to execute his Intention. Therefore is perfuaded that every generous Reader will over-look the more trivial Faults of Style and Expreffion, (which the Limo Labor alone prevents) for the Juftnefs of the Sentiment (if found fo) and the Goodness of the Intent.

He would willingly obferve, that through the whole he endeavoured to keep from the ufual drynefs, and pofitive, ill-natured, Stiffness of Controverfy:-Tho' indeed, it is perhaps impoffible to be quite free from it; fince Controversy is a difficult and difagreeable Specie of Writing. He likewife chose not to perplex the Mind by spliting of Ideas, (if we may fo term it) but rather to integerate the Thoughts, with Intent to fwell the Idea to a more perceptible Bulk.-How far he has effected what he aimed at in this Particular, the Reader muft judge.

WHEREVER he prefumed to offer fuch Thoughts of Things, as he has not found warranted by the Authority of others (tho' its probable they may, notwithstanding that he never chanced to meet them; fince there is nothing new [unless Method] under the Sun) he hopes they will be indulgently thought of. Of thefe he may particularly mention his Notions of Confcience; of the State of a Soul in Blifs; and of our Figuration in fuch State after the Union of Souland Body at Judgment. If the learned Reader, be convinced that he is effentially wrong in any of these Thoughts,

he

he would do a kind Act to inform, in order to

correet.

INDEED, if numerous Faults appear in it, the Reader would certainly be fparing in his Cenfures of them, did he know the Hurry and Inconveniencies that attended the running it into the Form, it now ftands.-Yet he is fenfible that this is a bad Apology for Faults, tho' it be certainly a true one. -He affures, that the Hurry was fuch, occafioned by Reasons unnecessary to mention, that the Thoughts which take up feveral Pages, never could get a Revifal between their warm Diflodgment from the Brain, and their Sufferings in the Prefs. Nor can he think, if thefe Things be conconfidered that Correctness can well be expected--And especially when his further Embarraffments be confidered. When the Reader kindly views him, with a confiderate Eye, haftening with an unframed Mind, from a Brief, a Bill, Supana, with the long Train of Etcætras that fwell the Law's perplexed Volume, to Divinity; when he confiders, that even where Genius, Experience, and Judgment meet; thefe are Difficulties in fome Degree infuperable, but where wanting can the Lump fail to be motley and undigested?

HE fhall dispatch the Reader to his rugged Task by confeffing ingenuoufly, that however fome moderns may have Reafon to plume themselves publickly, or indulge an Opinion of themselves privately, from a Senfe of Merit; yet none he believes, ever expofed their infant Thoughts more nnconfident of Succefs, more unconscious of Merit than he does. If it brings either Fame or Profit, it is more than he is yet fenfible it deferves, or ever expected; but if Difgrace or Lofs, it is worfe than the Goodness of his Intention could fear.

В

THE

ERRAT A.

For David, p. 10, laft 1. read Mofes; for Pra&iceDifcipline, p. 21, 1. 8, r. Practice and Difcipline; and the fame 1. for is, r. are, and for hath r. have; p. 79, for- ·Her Frenzies, r. Those Frenzies; p. 218, for παντοκρατων ~ 5. Havroxparup; p. 235, 1. 35, for Daedalus, r. Icarus; for inftinctly, r. inftinctively, throughout the Work.

THE

MORAVIAN HERESY.

СНА Р. I.

SECTION I.

The Moral Part of the Law, not abolished by the Gofpel. Repentance had an efficacious Virtue at all Times, yet no abfolute Term of Salvation, till by the Gospel. The Law of Grace is an Amendment and Exbaltation of the moral Law.-The Externals only abolifhed.-Why they should.Principal Objections of Contemners of the Law anfwered.-The Duty of a Chriftian abridged by Chrift to two Points. Thefe two by Analogy center in one.

Ο

UR Ability to propound fome certain End to what we do, or intend, is one of those distinguishing Marks that give reasonable Creatures a Privilege above the Brutes. And as our Years encrease fo fhould our defires for fuch End to all our Acts, as tends moft to the Glory of God,

to the good of our Fellow-creature, and to our own real Advantage. Yet,

NOTWITHSTANDING that we have fuch Abilities, and that fuch a Conduct must be wife and necessary in human Agents, there are, as Confequences of our Fall, certain Weakneffes fo inherent to us, that we feldom, if ever, continue to perform what right Reafon and the Nature of Things discover to be neceffary, for bringing fuch our latter End to an happy Conclufion.

As the God of our Nature is a benevolent and wife Being, he knew our Frailties, wish'd our Good, and therefore burthen'd the Memory only with ten fhort Precepts or Commands; which clearly comprife the Heads of our Duty. And he told us do this and live.

But as his Justice could not allow an oppofite Change in his original Plan, he said As I live the Soul that Sins fhall die. Here was, indeed, a fevere Sentence to Man, but a juft one in God. For Man was here bound to a finless Perfection, to fulfil the Terms of Salvation, under the Law; which from the Corruptions of his fallen Nature, could fcarcely be: So irrefolute and impotent a Creature is mere unaffifted Man, in Point of Duty. But the Wisdom of his Creator had, from Eternity, referved a Means to eafe his Creature from this Hardship, without Violation of his

Juftice,