B

O O K

K S

Written by the late Archbishop SECKER,

And fold by J. F. and C. RIVINGTON, and B. and

I.

B. WHITE.

ECTURES on the Catechifm of the Church of England: with a Difcourfe on Confirmation. The feventh Edition. In two Volumes. 8vo. Price

125.

II. Eight Charges delivered to the Clergy of the Diocefes of Oxford and Canterbury. To which are added, Inftructions to Candidates for Orders; and a Latin Speech intended to have been made at the Opening of the Convocation in 1761. In one Volume. 8vo. Price 6s.

III. Fourteen Sermons preached on several

Occafions. In one Volume. 8vo. Price

65.

IV. Nine Sermons preached on Occafion of the War and Rebellion in 1745. In one Volume. 8vo. Price 65.

The above, with the Seven Volumes of Sermons on several Subjects, complete Archbishop SECKER'S Works, in twelve Fumes Octavo.

SER

SERMON I

I THESS. V. 21, 22.

Prove all Things: hold fast that which is good? abstain from all Appearance of Evil.

BY the extenfive Word, all, the Apostle

in this Place evidently means no more, than all Things which may be right or wrong in Point of Confcience. And by proving them he means, not that we should try them both by Experience, which would be an abfurd and pernicious Direction: but that we should examine them by our Faculty of Judgment, which is a wife and useful Exhortation. Accordingly Christianity recommends itself to us at first Sight by this peculiar Prefumption of its being the true Religion, that it makes Application to Men as reasonable Creatures, and claims our Affent on Account of the Proofs, which it offers. By thefe alone it prevailed originally on these it still relies; and requires Faith

VOL.

A

Faith for the Principle of our Obedience, only because it produces Evidence for the Ground of our Faith. Now fuch an Inftitution furely is intitled to receive the fair Treatment which it gives, when it asks of Mankind no more than this; that they should first consider well the feveral Obligations they are under; then adhere to whatever they find to be enjoined them, and lastly avoid whatever they conceive to be forbidden: which momentous Duties I shall endeavour to explain and enforce in three Difcourfes on the Text.

That Beings, capable of Thought, are obliged to think, is very obvious: that they should think with the greatest Care on Subjects of the greatest Importance, is equally fo: and the Question, what Obligations we are under, is plainly of the utmost Importance. For our Behaviour, and confequently our Happiness, depends on the Determination of it. Therefore we are just as much bound to conduct our Understandings well, as our Tempers or outward Actions. And the Opportunities given us of fhewing, either Diligence in procuring Information, and Fairnefs in judging upon it, or the contrary, are Trials, which God hath appointed, of every one's moral Character;

and

and perhaps the chief Trials, which some have to go through. Every Inftance, greater or lefs, of wilfully difregarding Truth, instead of seeking and embracing it, argues a proportionable Depravity of Heart; whether the Diflike be manifested in a ftudious Oppofition to it, or an indolent Scorn of it.

There are some who openly profess an utter Contempt of all Inquiry; defpife fuch as are folicitous either about Belief or Practice, and even affect a Thoughtleffness, which they find to be grown fashionable. Now really, if this be an Accomplishment, it is one, that whoever will may easily be Master of. But furely Men ought to think seriously once for all, before they refolve for the reft of their Days to think no more. There are ftrong Appearances, that many Things of great Confequence are incumbent on us. No one can be fure, that these Appearances are fallacious, till he hath examined into them. Many, who have, are fully perfuaded of their Truth. And if there be fuch Things in the World as Folly and Guilt, it can never be either wife or innocent to disdain giving ourselves any Trouble about the Matter, and take it abfolutely for granted, that we may live as we will: a DeA 2 cifion

cifion of fuch a Nature, that were it made on feemingly ever fo good Grounds, it would be very fit to review them well from Time to Time, for Fear of a Miftake that must be fatal.

And if a general Neglect of confidering our Conduct be criminal, a Neglect of confidering any Part of it muft, in its Degree, be criminal alfo. Many have weighed carefully, and obferve confcientioufly, fome Duties of Life; but will not reflect a Moment, whether it be allowable for them to behave, in other Points, as they do. And yet, if any moral Obligation deferves Regard, every fuch Obligation deferves it equally. And when the Question comes to be, what is indeed fuch, and what not, impartial Reason, well directed, must be Judge; not Inclination or Fancy: for if these can make Things lawful, nothing will be unlawful. And therefore, inftead of ever following fuch Guides implicitly, we should always have the greater Sufpicion that we are going wrong, the more vehemently they prefs us to go forward.

Some again have searched, and obtained Satisfaction, they fay, concerning every Article of Morals; but will not concern themselves about Religion. Yet furely the Inquiry, whether there

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