SECT. I.

The Private Duties, being to qualifie them for the right discharge of all Publick Offices, are principally, the Study of the Holy Scriptures, and Prayer.

We profess at our Ordination, that we are Perswaded the Holy Scrip­tures contain sufficiently all Doctrine required of necessity for Everlasting Salvation, &c. and we declare that we are determined out of the [Page 8] aid Scriptures to instruct the People committed to our charge, &c. Which supposes that above all things we ought to apply our selves to the serious study of these Holy Books; that there we may learn, our own duty, and the duty of those whom we are to instruct in the Christian Religion. And accordingly a so­lemn Exhortation is made to those who are to be admitted to the Order of Priesthood; to consider how studious they ought to be in reading, and weighing, and learning the Scriptures; that they may wa [...] riper and stronger in their Ministry And more than this, we promise before God and his Church, that we will be diligent herein: which no Man can think of, if he have any Conscience, and live in the neglect of this Sacred Study. For after we have given our Faith [...] God and to his Church to be careful in this matter; we Seal it by receiving the Holy Communion [Page 9] of Christ's Body and Blood. Which one would think should be of mighty force (and will be so if duly weighed) to stir us up to this part of our duty; that we may not be guilty of the breach of such solemn promises, as were made to God at his Altar.

And here it may be proper briefly to remember you that this is so conformable to the Doctrine and practise of the Ancient Church; that Theophylact (upon the X St. John 1 &c.) saith the Scriptures are the door by which the true Pastor en­ters; and that he is a Thief, who comes not in by these, [...], &c. for he doth not use the Scriptures as wit­nesses and vouchers for what he says. ‘By these, saith he, we are brought to God: these will not permit Wolves to enter; they keep out Hereticks, placing us in safety and security: These give us right notions of all things [Page 10] wherein we desire to be infom­ed.’

And therefore, My Brethren, apply your selves devoutly to the Study of these Divine Books; or rather of these Books which will make you Divine. For so they were called in the Ancient Chri­stian Language, Deificos libros, and Deificas Scripturas, and Instrument a Deifica (as Aelianus Proconsul of Africa calls them in Optatus lib. 1.) Which Name the very Heathen had learnt, it was so common, as appears by the enquiries they made after Bibles to burn them: this be­ing an usual question in the exa­mination of the Martyrs, Libros Deificos habetis? Which we should look upon therefore, (as they did) as an invaluable Treasure: and let the word of Christ dwell in us rich­ly in all wisdom, as the Apostle S. Paul speaks III Colossi. 16. Such wisdom, as will not indeed make us Philosophers, or Rhetoritians, [Page 11] &c. (to use the words of Justin Martyr) [...], &c. But gives such instructions, that of Mortals it makes us immortal; of Men it makes us God-like; from the Earth it translates us above the top of Olympus. Exhort. 2. ad Graecos. p 40.

And the very same in effect the Holy Scriptures speak concerning themselves, when they tell us they are able to make such a Man as Ti­mothy was, wise unto salvation; being profitable for doctrine, for reproof, for correction, for instruction in righteous­ness; that the Man of God may be per­fect, throughly furnished unto all good works. 2 Tim. III. 15, 16, 17. which should move us to follow his Exhortation in the foregoing Epistle, 1 Tim. IV. 13, 15. Give attendance to reading, &c. Meditate on these things, give your selves wholly to them, that your profiting may ap­pear to all, or in all things.

[Page 12] For this end you must joyn with this, such other Studies, as tend to lead you into a right un­derstanding of the Holy Scrip­tures: Of this you were admo­nished also at your Ordination; when you promised to be diligent in reading the Holy Scriptures, and in such studies as help to the knowledg of the same, laying aside the study of the World and of the Flesh. And chiefly you are to study to under­stand the Language, in which the Holy Scriptures were Originally delivered to the Church: especial­ly the New Testament; in which we ought to be as perfect, as Law­yers are in Littleton's Tenures. For this is our standing Rule, of Faith, and Manners: in which if we be not well skilled our selves, we shall never be able to direct others. And next to this, it is necessary to study diligently some approved Commentator upon the Bible; especially Dr. Hammond on the New [Page 13] Testament: which is not only to be read over, but to be digested so that you may be Masters of the sense of our Saviour and his Holy Apostles. I shall not lanch out into any further directions about the study of the Fathers, and the Church-History, which are neces­sary to accomplish a compleat Divine: for that would swell this Book to a much greater bulk, than I design it should have.

To conclude this Section, let Ezra that Restorer of Religion among the Jews be your pattern: who tells us himself, that he was a ready Scribe in the Law of Moses, VII Ezra 6. Such we should be, well versed in the Holy Scrip­tures, especially in the Laws of Christ: so as to have them ready at hand for our purpose. And in the 10th Verse, he tells us how he came to deserve this Character. First, he had prepared his heart to seek the Law of the LORD. i. e. [Page 14] understand it: and then Secondly, it follows, he prepared his heart to do it: that is, to act according to his knowledg; and so, to teach Israel statutes and judgments.

SECT. II.

Which that we may be able to do with good success, we ought as the Psalmist speaks most emphatically, give our selves unto prayer, CXIX Psal. 4. This is a duty incumbent upon all private Christians, whom our Saviour and his Apostles command, to pray alway, and to pray without ceasing, and to watch unto prayer: but the Ministers of Christ ought more especially, to be instant and incessant in it; because they have need of a special assistance and blessing from above, upon their labours to make others good Christians.

Which cannot be done with­out the blessed presence of God's Holy Spirit with us: which must [Page 15] constantly and earnestly be im­plored; to give us a right judg­ment in all things; to fill us with a lively sence of Divine Matters, and to enable us to convey it in­to the Minds and Hearts of o­thers.

Of this also we are put in mind at our Ordination; and therefore should never forget it. For in that admirable Exhortati­on, which goes before the Questi­ons to which we are to make An­swers, the great excellence, and the great difficulty of our Office is represented to us; to make us sensible what need we have to pray earnestly for God's Holy Spirit: without which it is impossible for us to have either a will or abili­ty to perform it as we ought. And accordingly this is one of the things, which immediately after we promise to God and to his Church: That we will be diligent in Prayers, as well as in reading the Holy Scriptures.

[Page 16] Let us therefore, as it follows in the forenamed Exhortation, Pray continually to God the Father, by the Mediation of our only Lord and Saviour Jesus Christ, for the heavenly Assistance of the Holy Ghost. For as the Holy Scriptures are [...] the Door whereby the good Shepherd enters to the perfor­mance of his Office, as Theophy­lact I observed before Expounds our Saviour's words, X John 1. So the Holy Spirit of God, in the opinion of the same Father, is the [...] mentioned in the third Verse of that Chapter, which we translate the Porter, or the Door­keeper, who opens the Door for us; and lets us into the sense of the holy Scriptures. So his words are; because by the Holy Spirit, the Scrip­tures being opened and understood, Christ is made known to us; there­fore it is called the Door-keeper. [...], &c. By whom he being the Spirit of Wisdom [Page 17] and Knowledg, the Scriptures are o­pened unto us: and by that means, our Lord the good Shepherd enters to take us into his care and conduct.

To be Strangers then to this Holy Duty, is to be Strangers to God, and to all that is good: who as He is nigh to all those that call upon him faithfully; so he withdraws himself from those who neglect him. Of which we cannot be guilty, if we remem­ber, in what need we stand a­bove all other Men, of his blessed Presence with us, to guide, and strengthen, and further us in the discharge of our weighty trust for his Honour, and the Salvation of Men. This will stir us up not only to ask, and seek, but knock also (as our Saviour Speaks) that is pray with the greatest impor­tunity for the Holy Spirit, which our Heavenly Father is more ready to give, than Parents are to give food to their hungry Chil­dren.

[Page 18] Let us be awakened by the ex­ample of King David, who pre­vented the morning light to pray to God, and to meditate in his Statutes, as he tells us, CXIX Psal. 147, 148. Though he was a man that had abundance of Cares up­on him, and was engaged in many Warrs (as Theodoret glosses upon that place) yet God still was in all his thoughts; without whose aid he durst not undertake any thing, much less hope for success in his Affairs. And shall we who have no such load of business up­on us, roll our [...]e [...]ves up and down in ease, and (as that Father there speaks) [...], &c. not so much as in the be­ginning of the day, offer up an hymn of Praise and Thanksgiv­ing to the giver of all good things; and implore his Blessing upon us? A most stupid negligence, and an unpardonable insensibleness of our constant and most bountiful [Page 19] benefactor: without whom we can do nothing.

His Grace and Mercy we ought to seek as soon as we rise; and as often, as we can in the day; retir­ing our selves on purpose into our Closets, to beseech him to be with us in our Studies, and in our La­bours for the good of Souls. For as Clemens Alexandrinus speaks (Lib. VII. Strom.) a Priest ought to be of such an heavenly Spirit, that [...], his whole life is Prayer, and Con­versation with God. Which St. Ba­sil (in his Homily upon the Mar­tyr Julitta) thinks is the Apostles meaning, when he bids us, Pray with­out ceasing: not by putting up Peti­tions to Heaven perpetually, in so many words (for that's impossible) [...], &c. but rather by the settled Disposition of our mind, and bent of our Wills to­wards God (into which our Pray­ers ought to put us and preserve us [Page 20] therein) and by a regular Life: whereby we shall draw down still more of his Grace upon us.

For this I must observe in the Conclusion of this part of my Dis­course; that careless and frigid Prayers, which make no altera­tion in our selves, have no effect with God. To whom we must address our selves with such fer­vent and earnest Desires, as turn our Hearts towards him; and give us such a lively sence of him, as brightens and chears our minds, knits our Wills and Affections to him, and makes us like him. Thus Daniel represents this Duty to us, when he complains of the Chil­dren of Israel, that They did not make their prayer to the LORD their God, to turn from their iniquity, and to understand the truth, IX. Dan. 13. Which as it denotes their dull for­mality in their Prayers, (which no doubt they continually made in their Captivity) whereby they were [Page 21] not converted to God, and reform­ed in their lives: So it implies withal that serious and devout Prayer, hath a power in it to turn about the Heart, and give God the possession of it: which is the best way to understand the truth.

Employ therefore as much time as you can, in secret Prayer to God; with such Affection, that you may feel your selves really bettered by it. Pray for your selves and pray for your Flock (that God would bless your Labours a­mong them, and pour the Dew of his Heavenly Grace upon them) for the whole Church of Christ; yea for all Mankind. For such is the Nobleness of this Duty, that in the exercise of it, we extend our Charity to all the World, which we cannot do by any other means. It enlarges our Souls in­to a kind of infinity and immen­sity in our good Desires and Wish­es; and in the readiness of our [Page 22] Mind to do good to every one, were it in our power.

SECT. III.

Thus having briefly laid before you the pri­vate Duties intumbent on the Mi­nisters of Christ, I proceed to those which are of a publick Con­cernment. And in treating of them, I shall take them into con­sideration, in that Order wherein they lie in the publick Liturgy of our Church.

Where the first thing that pre­sents it self unto us, is the Order for MORNING and EVENING Prayer, daily through­out the year. Which is to be per­formed by him that Ministreth in every Parish-Church or Chappel, being at home, and not being otherwise rea­sonably hindred. This is the stand­ing Law of this Realm; and a most reasonable Law it is. For who can imagine, that God who so strictly enjoined the Jews, to [Page 23] offer to him a Lamb every morning and every evening at the Temple, to double this Sacrifice on their Sabbath, doth not expect that we (who are made a peculiar people to him, by far greater benefits than were conferred on them) should offer unto him the Sacrifice of pray­er, and praise and thanksgiving, Morning and Evening in our Chur­ches? All Christians from the be­ginning ever did it. At this day all the Eastern Churches, both Greek and Armenian constantly do it. I need say nothing of the pra­ctise of the Roman Church; which in this matter is truly Catholick. The Lutherans and Calvinists (as they are called) in Germany, have their daily publick Offices; and full Congregations. The Socinians in Poland, as Ruarus tells us (Cent. 2. Epist. pag. 99.) had publick Prayers Morning and Evening, which lasted three Quar­ters of an Hour. Yea, the Maho­metans [Page 24] themselves have their stated times of Prayer; five times in the day. For Mahomet had so much sense, as to call Prayer, The Pillar of Religion (as Dr. Pocock observes upon Abul-Pharagii, p. 304.) For take this away, and Religion falls to the ground: as this Pillar of i [...] will soon do, if it be not supported by publick Assemblies.

How they came to be so much disused among us, here in this Church, except only on Sundays it is sad to consider, and extreamly to be lamented. We herein forsake the practise of all Churches; and fall short of those who are not Chri­stians. The Constitutions indeed of our Church, are conformable to all others; and strictly enjoyn that which we do not now practise. Which is a publick Witness against us, that we are degenerated from our first Principles; and by de­grees grown cold and remiss in our Religion. The fault perhaps may [Page 25] have been very much in the Peo­ple; but it is to be feared we have been to blame also: in not admo­nishing them of their Duty, and calling upon them to assemble them­selves daily to Worship their blessed Lord and Saviour.

It must be allowed, that in some Parishes, the Houses are so scatter­ed, and lie so far distant from the Church, that they cannot possibly meet together daily for the Publick Service of God. But this Plea can­not, with any appearance of truth, be made for all Parishes; especial­ly for Market-Towns: where the Houses are built closer together, and not far from the place of pub­lick Worship. Many are at leisure also in such Parishes, to attend dai­ly, if they had Hearts to do it, up­on the publick Prayers: Whatsoe­ver may be alledged in the excuse of poor labouring People.

Therefore use your best endea­vours to bring the People to a sense [Page 26] of their Duty, in this matter; and to the performance of it: where no tolerable reason can be given for the neglect of so necessary a part of our Religion; and which tends so much to the honour of it, and to the Glory of God. To at­tempt such a good thing, though you should not succeed in it, will give you great satisfaction. But whosoever considers the Condition of the Cities of London and West­minster, as they were formerly, and as they are now, will not despair of Success. For before our unnatu­ral Civil War, I have been inform­ed by a Reverend Divine, there were few Churches in those Cities, where daily publick Prayers were read; and where they were, very few People to joyn with the Mi­nister in them. But now there are very few Churches that want them; or a Congregation to attend them. And though such Assemblies were but thin, when this first begun, a [Page 27] little after the happy Restauration of our Monarchy and Church; yet I my self can witness, that their Num­bers daily encreased: in so much that in some places there are pub­lick Prayers four times a day, and good Congregations; where, in my Memory, there were none at all.

This is a great Encouragment to try what may be done in other great Towns; where People are not far distant from the Church.

Begin with perswasions to come, at least, upon Litany days: And so, by degrees, they may be induced to wait upon God constantly at his House, to make their Prayers and Acknowledgments to him. Re­present to them frequently how much the publick Service of God, excels all that we can perform in Private: Because then God appears more glorious in Praises, when his People joyn together to set them forth. Bid them mark how David [Page 28] and other inspired Persons, have, in the Book of Psalms, stirred up the Affections of the whole Body of God's People, to meet together for his Divine Service: saying, O praise the LORD, all ye nations: praise him all ye people, CXVII. 1. O magnify the LORD with me, and let us exalt his name together, XXXIV. 3. Praise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of Saints, CXLIX. 1. Or, as it is in the Hymn appointed every day, after the second Lesson at Morning Pray­er, C Psal. 4. O go your way into his Gates with thanksgiving, and into his Courts with praise: be thankful unto him, and speak good of his Name. In short instruct them, that every Hal­lelujah, they meet withal in the Ho­ly Scriptures, or, Praise ye the LORD, suppose publick Assemblies (to which all the foregoing Exhortati­on are directed) where many met together for Divine Worship: not [Page 29] contenting themselves to praise God alone by themselves; but with all those who were Mem­bers of the same Body with them.

But if by all your endeavours you cannot bring this to pass, yet there is one thing of which I must admonish you, that I am sure is in your power. It is this, That all Priests and Deacons are bound by the Law of this Realm and of this Church, to say daily Morning and Evening Prayer privately, when they cannot openly: Not being let by sickness, or some other urgent Cause. See the first Rubrick in the Com­mon-Prayer Book, after the Pre­face, concerning the Service of the Church: Do not fail therefore, I beseech you, to read the daily Pray­ers, Morning and Evening, pri­vately in your own Family: That the Divine Service, according to Law, may be performed daily in every Parish, though not every [Page 30] Church. There cannot be constant­ly nor commonly urgent Causes, much less Sickness, I hope, to hin­der this: And when there is not, look upon your selves as bound in Conscience, to read the Prayers at home.

And when you do officiate Pub­lickly on the Lord's Days, or o­ther times, in the Church, let it be in such a solemn manner; that it may move the People to attend, and make them in love with our Prayers. There is a careless, over­ly way of reading them, so fast, and with such little Devotion, as hath exceedingly disgraced them: and given great offence to the better sort of People among us, and hardned the bad in Prophaness and Irreligi­on. I hope none of you are guil­ty of this; but it becomes me to admonish you of the danger of it, and to beseech you constantly to compose your selves with the grea­test seriousness, and reverence, and [Page 31] affection, to perform Divine Service in the Church. This will keep up the Majesty of our Worship, and preserve it from Contempt. For I can see nothing that should move those that Dissent from us, to call it dead and formal, but only the deadness and formali­ty that hath appeared too often in him that Officiates. Stir up your selves therefore to Officiate in eve­ry part of the Divine Service, with a becoming Gravity and Delibe­ration; and yet with such Life and Affection, as may express your Concern to have your Petitions Granted, and the word of God Re­garded.

Avicenna (as he is vulgarly cal­led) an Arabian Philosopher, hath an excellent Discourse upon this Subject, in the third part of his Metaphysicks: Where having said that they who instruct the People, ought to teach them Forms of Pray­er, wherein to address themselves [Page 32] to God. He adds this Direction to them. As a Man uses to prepare himself to come to the King, in puri­ty and cleanness; with graceful Lan­guage, and an humble Gravity: with a comely Deportment of Body; cea­sing from all disorderly Motions there, as well as from perturbation of mind: so it is fit there should be laudable Modes and Forms of serving God at all times. For these do highly conduce to imprint on the minds of the People a sense of the most high: and to confirm them in their Devotion to the Laws and Rules of Life. Which if they were not preserved by this solemn Commemo­ration; Men would quite forget in one or two Generations. Thus I find him quoted by Mr. Selden in his Com­ment. in Eutichii Origines, fol. 57. And he doth but express the sense of the Ancient Christians; from whom the Mahometans derived that solemnity and seriousness which they use in their Divine Service.

[Page 33] It is no small part of the Study of Priests in the present Roman Church, to learn how to compose their Looks, and Gestures, and Voices; in the several Offices which they are to perform. Which as it hath too much of the Thea­tre in it, so that pains may all be spared, by possessing our Minds with a deep sense and feeling of the Majesty of God to whom we speak; and of our great need of the things which we pray him to bestow upon us. This will natural­ly compose our Countenances, and regulate the tone of our Voice, and make us pronounce the Pray­ers as gracefully, as we would a Petition to the greatest Majesty on Earth. The Organs of Speech in­deed in several Men, are of a very different Frame and Figure; so that all cannot speak no more than sing alike: But some more harsh­ly, some more sweetly. Yet an awful Sense of God upon our [Page 34] Minds, and an hearty Love to him, would form every Man's Voice to as good an Accent, as his natural Capacity will per­mit.

SECT. IV.

The next Office in our Liturgy, is The Order for the Administration of the Holy Commu­nion; which being the highest Du­ty of our Religion, that which is most peculiar Christian Worship; the greatest Care ought to be ta­ken about the due Performance of it. That is:

1. First of all you ought to in­vite your People to a frequent Par­ticipation of it. We are not told in Scripture how oft we are to do this in remembrance of our Savi­our: But when we consider, that this is the end and intention of it, to Commemorate the wonderful Love of our Lord, in his Death and Passion for our sakes, we cannot [Page 35] think fit to let there be a long time between one communion and another. Especially when we con­sider that the first Christians, it is manifest, met together every LORDS Day, at least, to mag­nifie the mercy of God, in giving his only begotten Son to be our Redeemer; and the inconceivea­ble love of the Son of God, in making himself an Offering for our Sins. This they thought their great business, when they assem­bled together; so that our Assem­blies never look so like Christian Assemblies, as when the Holy Com­munion is celebrated.

2. In order to which frequent­ly open to your People, the Na­ture, Necessity, and the great Be­nefits of communion with Christ, and one with another, in this Ho­ly Sacrament of Christs Body and Blood. Answer their Scruples, and remove their Objections: but especially awaken them out of [Page 36] that lazy indifference wherein too many live; whether they live like Christians or no.

3. When the time is appointed for its Administration, warn them to prepare themselves for it; and direct them how to do it: and require them who intend to par­take of it, to signifie their Names to you, at least, sometime the day before. So the first Rubrick be­fore the Order for Administring the Holy Communion, requires with great reason: because you ought to have time to do what follows.

4. If any Person in your Pa­rish, be a notorious evil liver, or have done any wrong to his Neighbours, either by word or deed, so that the Congregation be thereby offended, you ought, having knowledge thereof, to ad­monish him (as the next Rubrick directs) to amend his naughty Life; and not presume to come to the [Page 37] Lord's Table, till the Congregation be satisfied of his Repentance; and that he hath made such a recom­pense to those he hath wrong'd, as they accept of. The like is to be done when you perceive Malice and Hatred to reign among any of your Parish: endeavouring to bring them to a reconciliation; before you suffer them to partake of the Holy Communion.

5. And more than this, the Third Rubrick requires you, if these private endeavours have no effect, openly to repel such Per­sons from the Communion, if they offer themselves to receive it, who will not be reconciled, nor reform­ed: giving notice of their obsti­nacy to the Ordinary, within the time there prescribed.

6. In the Administration of the Holy Communion, compose your selves, to the most serious and so­lemn deportment, and perform every part of this most Christian [Page 38] service, with the highest degree of Devotion. So St. Justin Mar­tyr tells us, in his Second Apolo­gy (where he gives an account of what was done in the Chri­stian Assemblies in his time) that Bread, Wine and Water, be­ing set before him that presided, He sendeth up Prayers and Thanks­givings [...], with all his Power, or Might. Which is an expression that hath been much a­bused by those who separate from us, to prove that no forms of Pray­er were used in the Church in those days: but he who officiated, conceived a Prayer of his own, as well as he was able. So they inter­pret that Phrase [...]: which is manifestly an expression of that earnestness of Devotion with which the Bishop or Priest came to Consecrate the Sacrament of Christ's Body and Blood. It be­ing a Phrase very much used a­mong the Jews, when they speak [Page 39] of their Prayers; For their Ancient Doctors, have this saying among them (as our excellent Mr. Thorn­dike observes) Whosoever saith A­men WITH ALL HIS MIGHT, the gate of the Garden of Eden is opened to him: And Maimonides de­scribing their Morning Service useth the same form of Speech. The People answer, Amen: be his great name Blessed for ever and ever, WITH ALL THEIR MIGHT: See Service of God at Religious As­semblies, Chap. VII. To which may be added what we read in the A­postolical Constitutions; where there is a large Form of Thanksgiving at the Eucharist, for all Gods Bles­sings; Especially in our Lord Christ, from his Incarnation to his Sufferings, Death and Resur­rection: And then it follows, Therefore being mindful of these things, which he suffered for us, We give Thee thanks, O Almighty God, [...], [Page 40] not so much as we ought, but as much as we are able. Which exactly an­swers to the [...] ALL THE MIGHT in Justim Martyr, and explains the meaning of it.

But there have been so many excellent Books written about the Holy Communion, that I will en­large no further upon this Sub­ject.

SECT. V.

In that Office there is a Rubrick directing where the Sermon is to come in: and there­fore I shall in the next place say something to you concerning Preaching. Which is a Duty to be performed by every Priest, ac­cording to the Authority given to him at his Ordination, in those words, Take thou Authority to Preach the Word of God, and to Minister the Holy Sacraments, in the Congre­gation, where thou shalt be lawfully appointed thereunto: And the Pray­er made after the Ordaining of [Page 41] Priests, That God's Word spoken by their mouths, may have such success, that it may never be spoken in vain.

Now to make it thus successful a great many directions might be usefully given, concerning both the Matter of Sermons, and their Form; their Stile also, and man­ner of Delivery, with distinct Pro­nunciation, and such like: into which if I should launch out, they alone would be sufficient to fill a little Book. I shall therefore on­ly briefly desire you to consider, the state and condition of your Auditory, and to suit your Dis­courses thereunto. Country Peo­ple are not to be troubled with Controversies and Disputes; but to be plainly taught, what to be­lieve and practice.

1. Therefore endeavour to in­struct and settle their minds in the Principles of Religion. And for this end study well the Works [Page 42] of Two Late Bishops of Chester. One of which (Dr. Wilkins) hath wrote a Treatise of Natural Reli­gion: and the other (Dr. Pierson) hath given a full account of the Christian, in his admirable Book upon the Apostles Creed.

2. Especially instruct them in the great Fundamental Article of our Religion, the Divinity of our Blessed Lord and Saviour; and of the Holy Ghost: showing them how all our comfort is built upon this. And truly I look upon it as a singular Providence of God, that he did not [...] Hereticks who now boldly strike at this great Article of our Faith, to start up in an ignorant Age; but in a time when there are so many able Men in the Church to beat them down. God hath furnished us with a great number of such excellent Persons, as have through­ly studied the Holy Scriptures, and the Ancient Doctors of the [Page 43] Church: And they who have not had opportunity to make such improvement in Divine Know­ledge, may furnish themselves out of their Writings, which these He­reticks have occasioned. Particu­larly out of the Bishop of Wor­cester's Discourse about the Blessed Trinity; which is not long, but very full and satisfactory.

3. Yet I must admonish you, when you find it necessary to dis­course to your People upon this Subject, that you be mindful of His Majesties late Injunctions; and not presume to invent any new ways of explaining so sublime a Mystery, as the Holy Trinity, or use any other terms to express it, but such as the Ancient Christians used, and are in the Articles of our Religion, the Three Creeds, and our Liturgy. Which teach us, that our Blessed Saviour is the Son of God, in the highest and most proper sense of these Words, by [Page 44] Eternal Generation. In like man­ner we are to believe that the Holy Ghost is God, proceeding from the Father and the Son. This may be evidently proved out of the Scriptures, wherein God hath thus far revealed his own most Blessed Nature, as well as his Mind and Will unto us. But how the Son is Begotten of the Father, and how the Holy Ghost proceeds from both he hath not revealed unto us (because it is as incomprehensible, as the Divine Essence is) and there­fore we must not adventure to say any thing about it. For though we know that the Son is God, and the Holy Ghost is God, and yet there are not Three Gods, but one God in Three Persons (because the Holy Scriptures plainly declare the Son to be a distinct Person from the Father, and the Holy Ghost from both) yet what it is that makes the distinction of the Person of the Son, from the Person of the [Page 45] Father, &c. that is not declared to us by God, who only knows it, and therefore is not to be en­quired into. Accordingly the Ho­ly Fathers of the Church frequent­ly admonish us to forbear such enquiries, in that Memorable say­ing of theirs, [...] search not into the manner, how such things can be, but shun such enquiries. For the manner of the Sons Generation, and the Holy Ghosts Procession, can be com­prehended by none but them­selves.

But such things being let alone, as out of our reach, let it be your business to establish the People in this great Truth, that Jesus Christ is really the Eternal Son of God, begot­ten of him before all Worlds: By re­presenting this to them as the great support of their Souls; which may safely rely upon one so mighty to save. For he who is perswaded that our Saviour, is perfect God, as [Page 46] well as perfect Man, can no more doubt of his Power to communi­cate all Divine Grace to us; than he can doubt of the Vertue of his Sacrifice, to make satisfaction for our Sins, and work our Recon­ciliation with God: whereby whatsoever might hinder his Di­vine Communications to us, is taken out of the way. We are sure, if this be true, that he is an Ever­lasting Spring of Divine Grace, to the whole World; would they but believe on him: Whereas it is inconceivable how any mere Crea­tures, should be so highly exault­ed, as to be possessed of Omni­potence and Omniscience; that is to be able to know all our needs, as well as to supply them. Which it is easie for our Blessed Saviour to do, if he be the Eternal Son of God; who hath taken out Nature into a personal Union with him­self.

[Page 47] 4. Which great truth being firmly established in their belief, endeavour I beseech you to im­prove it all you are able, to the amendment of their lives. Such an amazing love of God, ought to have a mighty effect upon us all; and will make a great change in us, if it be heartily believed, and pressed home by serious conside­ration. Let that therefore be the great business of your Preaching, to reduce this and all other Chri­stian Truths, to Christian Pra­ctice. Make them sensible what manner of Persons they ought to be in all holy Conversation and God­liness (as St. Peter speaks) being so nearly related to the Son of God. Whatsoever Sin you know them to be addicted unto, lay the hey­nousness of it before them; espe­cially after God hath loved us so much, as to give his only begotten Son to redeem us from all iniquity, and purifie us to himself a peculiar [Page 50] people zealous of good Works. What­soever duty you know them to neg lect, or to be remiss in the perfor­mance of it, represent to them how dangerous it is to disobey our Blessed Saviour, who hath made this the test of our love to him; that we keep his Commandments. Re­member them frequently of what he said to his Disciples, in his last Discourse he had with them, XV John 14. Ye are my Friends, if ye do whatsoever I command you.

5. Endeavour to convince their judgment about these things, by clear Reasons; and then to awa­ken their Affections by your Zeal and Fervour. And that will be excited in you, by an inward sence and feeling in your own hearts, of that which you deliver to your People. It is an admira­ble observation of Erasmus (in his Book De ratione Concionandi) upon those words of our Saviour con­cerning John the Baptist, V John [Page 51] 35. He was a burning and a shining Light. ARDERE PRIUS EST, LUCERE POSTERIUS. To burn (with Zeal, that is, for God, and fervent affection to the Peo­ple) is the first thing; and then we shall shine, by Christian instructions. Which will be faint and feeble, if they do not proceed from an ardent Spirit.

6. And there is very much in another thing of which the same great Man, put me in mind, in another part of his Works; Lib. V. Epist. 27. Where he tells Jodocus Jonas, Non parum ponderis adder orationi tuae, si quae doces, potissimum ex arcanis voluminibus haurias, si vita doctrinae responderit; si docendi Officium, nullâ gloriae, nulla quaestus suspitione vitietur. ‘It will add no small weight to thy Sermons, if thou draw those things that thou tacheth chiefly out of the Holy Scriptures; if thy life be corre­spondent to thy Doctrine: and the [Page 50] Office of instructing, be tainted with no suspition of vain glory, or worldly advantage.’ The proof of what you say out of the Holy Scriptures, rightly expound­ed and fitly apply'd, will certain­ly make it very powerful. For what is there that hath so much force in it; as the Authority of God? All Believers have a great reverence to his Word; which the Ancient Christians thought the highest learning. Insomuch that the Abyssines (who retain much of the ancient Simplicity) are never so pleased, as to hear the Word of God alledged; and the more Scripture any Man hath in his Sermons, the more learned they esteem him. So Ludolphus informs us in his late Historica Ethi­opica, Lib. III. Cap. V. N. 16.

7. And there is nothing in the Holy Scripture that you ought to explain with greater care, or in­culcate more frequently, than the [Page 51] Covenant of Grace, which God hath made with us in Christ. The terms and conditions of which you should endeavour to make your People thoroughly to under­stand; both on Gods part, and on their own: together with the Mediator of this Covenant, and the means whereby he purchased such gracious Conditions of Sal­vation for us.

But above all things we must take the greatest care that our life, do not contradict our Do­ctrine: for it is not sufficient that our Conversation in this World be innocent and unblameable, but we must endeavour to make it exemplary and useful: It must be so ordered as to convince the Peo­ple that we firmly believe, the excellence of those Vertues which we commend to them: and that our chief aim and design, is to save their Souls. This will pro­cure us love and esteem; and [Page 54] make the People look upon us with Reverence, as Men of God. Our Office, which is indeed ve­ry honourable, is not sufficient to secure us from contempt; if we act not according to it. Nay, men are prone to pry into our lives, to see if they can find a justification of their own evil Practices, by ours. Which is the argument that Isidorus Peleusiota uses to a Bishop to be very cautious (Lib. IV. Epist. 219.) [...]. because his Life is scanned, and strict­ly examined, by a thousand eyes and tongues.

I shall say nothing particular­ly of our care to avoid, any tang of Vain Glory, and desire of ap­plause in our Preaching; but con­clude this matter, with this plain admonition. That in an age so degenerate, as that we now live in, we ought to give all diligence, to shine as Lights in the World, as [Page 55] well as to be harmless and blameless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation; holding forth the Word of Life: by our examplary conversa­tion, that is, as well as by Preach­ing, II Philip. 15, 16. This St. Paul there makes the duty of all Chri­stians: but above all it concerns the Ministers of Christ; whom he himself calls (V Mat. 13. 14.) in a peculiar manner, the Salt of the Earth, and the Light of the World. And there never was greater need than now, that we should study to season Men, not only with wholsome Doctrine, but an holy Example: that we may preserve them from the Corruption, which is in the World through lust. There is a most dangerous putrefaction of manners (as I may call it) which hath so universally spread among us, that I look upon the Nation as lost, if we should lose our Savour. Nothing can then [Page 54] preserve it from utter ruin and destruction. And therefore let us distinguish our selves from others, by our diligence in our calling, by our exemplary Piety and Holi­ness; that if it be possible, we may save our Nation from perish­ing.

SECT. VI.

The next Office wherein you are concerned, is the Ministration of Baptism of Infants. Concerning which I shall only briefly admonish you of these things following.

1. First, that it is your duty to instruct your People frequently, in the nature of this Sacrament: that they may not imagine it an indifferent thing whether their Children be Baptized or no; nor bring them carelessly to the Font, as an old Ceremony that hath been long used in the Church: But they may look upon it as, in­deed [Page 55] it is, a solemn dedication of their Children to Christ, and their entrance into the Covenant of Grace; which they stand bound sacredly to keep. And consequently call upon them of­ten to consider their Children af­ter this, as Christ's Children; by whom they are regenerate and boru again: and therefore ought to be carefully brought up in the nurture and admonition of the Lord. VI Ephes. 4.

2. More particularly put them in mind that in Baptism a solemn profession is made of belief in the Blessed Trinity: that is of God, in Three Persons, Father, Son, and Holy Ghost: Unto whose Service we are there devoted. For it is no frivilous observation of Theophylact upon those Words of our Saviour, XXVIII Mat. 19. Go and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, That [...]; [Page 58] he does not say, Baptise them into the Names, but into the Name of the Father, Son, and Ho­ly Ghost. For though they be three, yet their Name, viz. [...], Their Godhead is but one, as he there explains it. One God in three Persons, of whose Love and Favour we are assured in Baptism: and should value it above all the Ri­ches in the World.

3. And therefore admonish them what care they ought to take to give up their Children, as soon as they can to this Blessed Trinity: That they may be under their Care, and partake of the Grace of our Lord Jesus Christ, and of the Love of God, and the Communion, or Communi­cation, of the Holy Ghost, as St. Paul speaks, 2 Corinth. XIII. 14. And the first Rubrick before the Office for private Baptism directs them to admonish the People often, that they defer not the Baptism of their Chil­dren, longerthan the first or Second [Page 59] Sunday next after their birth, or other Holy-day falling between; unless upon a great and reasonable Cause to be approved by you.

4. Next of all you are bound by the following Rubrick, to warn them, that without great Cause and Ne­cessity, they procure not their Chil­dren to be Baptized at home in their Houses. The reason of which is given in the first Rubrick before the Office of Publick Baptism, which sets forth the convenience of admi­nistring Baptism, only upon Sun­days or other Holy-days, when the most number of People come to­gether: First, For that the Con­gregation there present may testi­fy the receiving of such as be new­ly Baptized into the Number of Christ's Church; and Secondly, that every Man present may be put in remembrance of his own Professi­on made to God in his Baptism. Which are such wise and holy Rea­sons, that every Man of Consci­ence, [Page 58] who is Considerate, will yield unto them.

5. Advise Parents also about the Choice of Godfather and Godmo­thers, and of the usefulness of them. First, about their Choice, that they be such Persons as have a sense of Religion and understand it; and will take some care, it may be ho­ped, of their Children, if they themselves should die before they be grown up. It is supposed that as long as Parents live, they will put their Children in mind of their Vow in Baptism: which is the rea­son that no new Obligation, besides that they have already, is laid upon them, by making them Sureties for their Children. But without this solemn undertaking for them, other Men would not be so ready to as­sist them, and look after their Edu­cation; as it is to be hoped this will make them. Which shows the o­ther thing; the usefulness of this In­stitution: Which in the beginning [Page 59] of our Religion, was in a manner absolutely necessary. For when Parents were sometimes snatch'd on a sudden from their Children, by bloody Persecutors: They might have been brought up in Paganism, if these Spiritual Parents had not been engaged to look after them, and instil Christian Principles into them.

6. You give a charge, after Bap­tism, to the Godfathers and God­mothers, that they take care, the Child be brought to the Bishop to be confirmed by him, so soon as he is fit for it: And therefore you would do well to remember them, as you have opportunity, of this part of their Duty; and in order to it to see they be instructed in the Church Catechism set forth for that purpose.

SECT. VII.

Which is the next part of your care diligently, upon Sundays, and Holy-days, to [Page 62] instruct and examine openly in the Church, so many of the Children of your Parish sent unto you, as you shall think convenient, in some part of the CATECHISM. They are the very words of the first Ru­brick, in the end of that Office where, in the next Rubrick, Fa­thers, Mothers, Masters, and Dames, are ordered to cause their Children, Servants, and Prentices (which have not learnt their Catechism) to come to the Church at the time ap­pointed, and obediently to hear and to be ordered by you, till they have learned all that is appointed in the Catechism for them to learn. It is to be hoped they will do this, if you call upon them, and beseech them to take care of it: letting them know that you are ready and desirous to perform your Duty, if they will do theirs.

And mark, I beseech you, what is required of you, not only to ex­amine the Children in the Catechism, [Page 63] (that is, to ask them the questions, and receive their answers) but to instruct them therein; that is, teach them the meaning, and make them understand the weight of every word. If you would spend a quarter of an Hour, in this exercise all the Summer long, when the days are long, at Evening Prayer, after the Second Lesson (as the Rubrick appoints) it would be of wonder­ful use both to your selves, and to your People. I say to your selves as well as the Parish: because it would put you upon Considering, Collecting and Digesting, such pro­per places of Scripture as relate to every Article of the Creed, and to the Commandments, and to all o­ther parts of the Catechism. And upon studying also and framing the plainest and clearest Explications, and Illustrations of every Point; couched in so few words, that they might easily be carried away and remembred. Which being once [Page 62] well done, it would serve you all your Life: The same thing being to be repeated over and over again every Year. For I suppose you may be able once a Year to go through the whole Catechism: Which would certainly edify your People very much, and make them more capable to understand your Sermons, by having a clear Noti­on of many Terms, which you have constant occasion to use in them. It would bring People also to Church in the Afternoon: For they would soon perceive this short Instruction to be as useful as any Sermon. And consequently they would observe the Lord's day better: For I can­not but think, that many would by this means, have your Explica­tion of the Catechism by Heart; and be able to instruct their Chil­dren again at home.

I shall quicken you to this, by what I find was done about it in the Reign of King James I. who [Page 63] sent strict Orders to the Arch-Bi­shop of Canterbury, both concern­ing Preaching and Catechising; espe­cially the latter: Which he would have by all means continued in the Afternoon, according to the former cu­stom in England (so his words are) which it seems then began to be disused. And of this the Lord Keeper Williams saith the King was so desirous, that he declared, If his Bishops would not take care that it should be done, he would recommend it to the care of the Civil Magistrate. And in a Letter to the Bishop of London, he tells him the reason of all this. He saw many going away to Popery, or Anabaptism, or other points of Se­paration, and considering with much admiration, what should be the cause of it (especially since he opposed both so much himself) he could think of none in greater probability, than the lightness, affectedness, and unprofitable­ness, of that kind of Preaching, which had of late Years been much taken up [Page 66] in Court, University, and Country. The usual scope of very many Preachers be­ing noted to be soaring up in points of Divinity, too deep for the Capacity of the People; or the mustering up a great deal of reading; or the displaying of their own Wit; or an ignorant med­ling with Civil Matters; or the vent­ing their own Distasts, &c. So the People being bred up with this kind of teaching, and never instructed in the CATECHETICAL and Funda­mental Points of Religion, were easi­ly led aside from their Religion, either by Papists, or Anabaptists, or other Sectaries. This I find in the Caba­la of Letters, p. 112. which is ne­cessary to be considered now: Be­cause since that time, the Explica­tion of the Catechism in the Af­ternoons hath been much neglect­ed; unto which we have reason to impute the instability of many Souls in their Religion.

SECT. VIII.

When the Chil­dren of your Parish are throughly instructed in the Church-Cate­chism, and are come to a competent Age, (as the words of the third Ru­brick are, in the end of that Office) you are to take care that they be brought to the Bishop, to be Con­firmed by him.

Now such little Children as are commonly presented to the Bishop, cannot be thought to be of a com­petent Age. Which is explained, both in the Title of the Order of Confirmation, and the Preface to it, to signify such as are come to years of Discretion. That is, to understand what they do; and consent to re­new the solemn Promise and Vow, that was made in their Name at their Baptism, ratifying and con­firming the same in their own Per­sons, and acknowledging themselves bound to believe and do what their Godfathers and Godmothers un­dertook for them.

[Page 66] As you are bound therefore, (by the last Rubrick, at the end of the Catechism) when the Bishop gives notice of his intention to Confirm, either to bring or send in Writing, with your Hands Subscribed there­unto, the Names of all such Per­sons within your Parish, as you shall think fit to be Presented to him to be Confirmed: So I beseech you take care you set down the Names of none, but such as have a sense that they take upon themselves an Obligation, to keep their Vow in Baptism; and are resolved to do their Duty towards God, and to­wards their Neighbour, as they have been taught in their Catechism.

In short, I think none ripe to be Confirmed, but such as are fit and disposed, immediately after it, to receive the Holy Communion of Christ's Body and Blood. Our Church seems to signify so much, when in the end of this Office it Ordains, That none be admitted to [Page 67] to the Holy Communion, until such time as he be Confirmed, or be ready and desirous to be Confirmed. One of these is plainly here made, a Preparation for the other: And as none should be admitted to the Communion till they be Confirm­ed; so being Confirmed (or ready for it, and desirous of it) I take it none are to be refused the Commu­nion.

It is of the greatest Concernment therefore, that young People be dis­creet and serious before they be brought to be Confirmed. Of the Necessity of which King James before-mentioned, was as sensible, as he was of the Necessity of Ca­techetical Instruction. For his Son (who was afterwards King Charles the Martyr) was not Con­firmed till the thirteenth year of his Age. Then he was Confirmed on Easter Monday, 1613. in Whitehall-Chappel, after a long and strict Ex­amination by the Arch-bishop of [Page 70] Canterbury, and the Bishop of Bath and Wells, as Dr. George Hackwell, who was an Ear-witness of the Sa­tisfaction he gave, tells us in a lit­tle Tractate he wrote upon that Occasion, concerning Confirmati­on.

I conclude this Section with these remarkable Words of a fa­mous Divine of our Church, Dr. Jackson, in his X Book upon the Creed, Chap. 50. (which I have mentioned, with a great deal more upon this Subject, in a little Book about Baptism, near Forty Years ago) Whether the solemn Baptizing of all Infants, which are the Children of presumed Christian Parents, through­out this Kingdom, without solemn A­stipulation, that they shall at years of Discretion, personally ratify their Vow in Baptism in Publick, in such man­ner as the Church requires, be not ra­ther more lawful or tolerable, than ex­pedient, I leave with all submission, to the consideration of higher Powers. [Page 71] In like manner may I be bold to put this Question, Whether it be to any purpose to admit those to this solemn Act of Ratifying and Confirming their Vow in Baptism, who are not arrived at such Years of Discretion, as understandingly to consent thereunto, and to re­member it all the Days of their Life. For I fear many have been Confirmed, who have no more Me­mory of what they then did; than they have of what was done to them in Baptism.

SECT. IX.

The next Office wherein you are concerned, is the Solemnization of Matrimony. Which though it be not a Sacrament, yet is such an Holy State, that as there is the greatest reason it should be solemnized with publick Rites and Forms by the Ministers of Christ; so they ought to take care to per­form it in a very solemn manner.

[Page 70] It may be demonstrated, that no Marriage anciently was ever made among Christians, which the Church did not allow: and the Benediction of Marriage by the Priest was a sign of that allowance. Nay among the Jews it is manifest from the Story of Boaz and Ruth, that Marriage was Celebrated be­fore the Elders. IV Ruth 11. And Epiphanius was of Opinion, that our Lord was invited to the Mar­riage of Cana in Galilee; that, as a Prophet he might bless the Marri­age.

And therefore it ought to be lebrated in the Church, in as publick a manner as may be; and with such Gravity and serious­ness, as becomes the Place, and the Priestly Function, and the State it self, which is Holy and Ho­nourable. In order to this, the People are to be instructed often, with what Advice, Deliberation and Reveence, such a weighty [Page 71] matter, is to be undertaken. Of which they are excellently admo­nished in our Liturgy at the time of Marriage: and should be ad­monished before-hand, that they may not lightly or wantonly en­terprise it, but discreetly soberly, and in the fear of God.

For the better security of this, keep strictly to LXII Canon, which requires you to marry none ex­cept the Banns of Matrimony have been first Published in time of Divine Service, three several Sundays, or Holy-days: Or a Li­cense have been obtained to do it without, according to the Canons C. CI. CII. CIII. Which most reaso­nably constitute, that none be Married either with License, or after Banns Published, under the Age of One and Twenty Years com­pleat, without the consent of their Parents, or of their Guardians and Governours, if their Parents be deceased.

[Page 72] Remember also that Marriage is to be celebrated publickly in the Parish Church or Chappel, where one of the Parties dwelleth, and in no other place, and that between the hours of Eight and Twelve in the Forenoon. For which reason care is taken by the Second Rubrick in the Office of Matrimony, that if the Persons that are to be Married dwell in divers Parishes, the Banns must be asked in both Pa­rishes; and the Curate of the One Parish shall not Solemnize Matri­mony betwixt them, without a Cer­tificate of the Banns being thrice asked, from the Curate of the o­ther Parish.

These Laws are the more Sa­credly to be observed, because they are for the preservation of Human Society. Which made Plato say in the beginning of his Book de Legibus, that the [...], the Laws for the regulating Marriage, should be the very first, which a Law­giver [Page 73] should establish: because the Propagation of Mankind is the support of Cities and Kingdoms: of which if due care be not taken, all other Laws are in Vain.

This very consideration, that Marriage is Seminarium generis hu­mani (as Tertullian calls it Lib. 1. ad Uxorem cap. 2.) was sufficient to make our Church so very cau­tious in its Constitutions about this important affair: that those many mischiefs might be prevent­ed, which have insued, from the neglect of them in many places. Which have been no less than in­cestuous Mixtures: together with the ruin of several Families, great grief of Parents, by the disobedi­ence of their Children: which hath quite alienated their Affecti­ons one from another: not to mention the contempt and re­proach it hath brought upon those of the Clergy or others, that have had a hand in these irregular a­ctions.

[Page 74] I question not but all imagina­ble care will be taken in my Dio­cess, that no License be granted, but according to the Canon: and, none of My Clergy I perswade my self, can be so mean, as to let a little Money prevail with them to dishonour their Holy Calling, by violating those Wise and Pious Constitutions of our Church, which they have sworn, as I take it, to observe, in their Oath of Canoni­cal Obedience.

SECT. X.

The next Office which follows in our Liturgy, is that of Visitation of the Sick; which ought to be attended very seri­ously; as much, if not more than any else. For Men are never so sensible of the everlasting concerns of their Souls, as they are when they lye on a sick Bed. If they had no thought of God before, no reflections on their ways; they can scarce avoid them, in that [Page 75] condition. Pliny tells us, he learnt this by the Sickness of a Friend of his, Optimos nos esse, dum infir­mi sumus, that we are then the best Men, when we are sick, Read a most pithy Epistle of his, which is wholly upon this Subject. Lib. VII. Epist. XXVI. Where a­mong other things he tells Maxi­mus (to whom it is directed) ‘then a Man remembers that there are Gods (that you know is the Pagan Language) and that he himself is but a Man. Then he envies no Man; admires no Man; despises no Man; Riches signifie nothing to him, nor Ho­nours; Lust is extinguished, &c. all that he desires is, that he may recover his Health, purposing then to lead an innocent and happy Life. So that whatsoever Philosophers indeavour to teach in many words and many Vo­lumes; that I may teach the e and my self in this short Precept: [Page 76] Ut tales esse sani perseveremur, qua­les nos futuros profitemur infirmi, that we continue such when we are well, as we promise to be when we are sick.’So he concludes that Epistle.

By which you cannot but see what an opportunity the Sickness of any of your Parishoners assords you, to help forward the Salvation of their Souls, by your Prayers, Instructions, and Exhortations: when they are most disposed to receive them, and to be tenderly affected with them. Do not stay therefore till notice be sent you by those about them, of any ones Sickness (for they are too apt to defer it, till there be no hope of life left) but when you hear of it, repair to such Persons, and apply your selves to them in such dis­courses as are proper to their con­dition.

Examine them, as the Office directs, about their belief in God, [Page 77] and in Jesus Christ, and all the rest of the Articles of the Christi­an Faith. If they have led a bad Life, contrary to their belief, re­present to them how highly it concerns them to repent, and re­solve to become new Men. Bid them consider how much they have neglected God, and his Di­vine Service (which is a common Sin) and also what wrong they have done to any of their Neigh­bours; that they may make them what Satisfaction they are able. If they have lived in most things regularly, but been negligent in some Duties; comfort and support them with this perswasion, that God hath sent this Sickness to per­fect what was wanting in them. As for such as have led truly Pi­ous Lives, void of Offence to­wards God and towards Man, they are to be strengthened with all the Consolations that are in Christ; and raised in their hope [Page 78] of Remission of Sin and Eternal Life, which will banish all fear of Death. By this means not only the sick Person may receive great Benefit; but all the By-standers also, who hear your Discourse: Which may raise such a sense of things in you, as will much im­prove your selves.

And here I shall admonish you only of one thing more, leaving you to the directions in the Of­fice, for the rest: That Absolution of Penitents, is a thing of great moment; which may alone be sufficient to convince you both of the Dignity, and the Difficulty of your Holy Function. For what an high Honour is it to be made a Judge of the state of Mens Im­mortal Souls, and to pronounce a Sentence upon them, according as you find them, upon Examinati­on? But how industriously then ought you to labour to un­derstand the Gospel of Christ, [Page 79] whereby you are to Judge; that you may not pass a wrong Sen­tance, through ignorance of the Conditions of Salvation by Christ? Whose promises are made plainly to an Holy Life, which if it hath not been minded, till a Man come to die; let him not despair of God's Mercy, but take heed how you absolve him in his Name: For we can make no certain judg­ment of Men, by what they re­solve in their Sickness, when they have no Temptation to run on in their former Wicked course of Life: but must stay to see how they will keep their Resolutions, which they too often break, when they are well. If they do not live to give a proof of their Sincerity, God notwithstanding, who knows the Secrets of all Hearts, if he see them to be sincere, and that they would be stedfast, should they have recover'd their Health, will undoubtedly absolve them, though [Page 80] they depart the World without our Absolution. In short, this may well (as the Pythagoraeans were wont to admonish their Schollars) make, you reverence your selves, so as to live up to this Dignity and high Authority, he hath commit­ted to you: and this very Power, if you use it well, will procure you reverence from others, who un­derstand any thing of Religion.

At the end of this Office, is an­nexed the Order of Administring the Communion to the Sick: which Mr. Calvin himself thinks (though it was not the usage of Geneva) should not be deny'd to them, if they desired it, and understood what they did, and were disposed with solemn Resolutions to renew their Covenant with Christ. But timely notice ought to be given of this desire, with a signification how many there are to communicate with the Sick Person, which must be three or two at the least; un­less [Page 81] it be in the time of a Plague; or other Contagious Disease, when the Minister may Communicate with him alone.

SECT. XI.

Concerning the next thing in our Liturgy, which is The Order for the Burial of the DEAD, there needs not much to be said. But that commonly Men and Women are apt to be very serious, when they see their Friends and Neighbours laid in their Graves: and therefore what you are then ordered to say either, when you meet the Corps, or in the Church, or at the Grave, should be pronounced with great Gra­vity, Earnestness, and Affection; that the Hearts of those who are present may be moved with it. If you are desired to come to the House of the Deceased, and thence to accompany the Corps to the Grave, you may have an op­portunity to put those in mind [Page 82] who sit near to you, of prepa­ration for Death; which should never be out of our thoughts, but then especially be sensibly reflect­ed on, when we have a Spectacle of Mortality before our Eyes. Who was as strong and healthy perhaps as any there present; and yet on a sudden snatch'd away. Such things piously represented, are apt, (for the present at least) to touch Mens Hearts, and make deep impressions there.

SECT. XII.

Of the Churching of Women, after Child-birth, I shall say only this: that the First Ra­brick directs that the Woman, at the usual time after Delivery, shall come into the Church decently Apparelled, and there kneel down in some convenient place, as hath been accustomed. Now the ac­customed place (it appears by our Old Common-Prayer Book before the Restauration) was nigh to the [Page 83] Communion Table. To put her in mind I suppose, that she should take the next opportunity, to re­ceive the Holy Communion: if there be none that day, when the last Rubrick declares, it is conve­nient she should partake of it. Unto this therefore you are to Ex­hort her, that she may perfect her acknowledgments of Gods goodness; by the highest Thanks­giving the Church can offer; and which is proper and peculiar to Christian People.

SECT. XIII.

The last Office wherein you are concerned, is the Reading the Commination, which is to be done but once a Year, on the first day of Lent: though the Prayers then appoint­ed are to be used at other times, as the Ordinary shall appoint. This if done solemnly, though it seem a thing of no great labour; yet might have a great effect. For [Page 84] every one knows (or ought to know) that the Lent Fast was In­stituted, to be a time of Repen­tance: and to bring Men to it, what can be more effectual than this Denunciation of Gods Anger and Judgments against Sinners; with most comfortable assurances of Grace and Mercy to the Peni­tent?

I know it is hard, as the World goes, to get a Congregation to­gether, upon that day; when this is required to be read in the Church. You may therefore read it on the First Sunday in Lent; and then put the Sense of it into your Sermon: where it may be proper to press them to weigh e­very part of it distinctly. And in order to it, remove that foolish Objection, which I have heard some have in their Mouths, that they cannot endure to Curse their Neighbours: by showing them plainly, that they are not the [Page 85] Curses of the People, but of God himself, which he hath denounced against Sinners. To which when the People are ordered to say AMEN, they only consent to the truth of that which God saith. The very Office teaches this, when it declares the end of reading those Curses gathered out of the XXVII of Deuteronomy and other places of Scripture, and the Peo­ples saying Amen to them; that they may flee from such vices, for which they affirm with their own mouth the Curse of God to be due. And represent to them also, that whether they will affirm these Curses to be due, or no; they will fall upon them, if they be such Sinners as are there named: and the sooner, because they refuse to say Amen to the Words of God: that is affirm what he affirms, who is the Faithful and the True.

[Page 86] This Cavil being taken away, it will be easie to make them sen­sible, how useful it is for them to joyn with you in this Commina­tion: which may awaken drousy Souls, to consider and amend their evil doings; that they may escape those Judgments that are threat­ned to them, which are unavoi­dable, if they go on still in their Sins.

There was something like this among the ancient Jews, who at certain stated times, were wont to denounce a general Anathema, a­gainst all the Israelites, who know­ingly and willingly, violated such and such Laws. A Form of which Mr. Selden hath given us out of their Ritual, called Colho, Lib. IV. De Jure Nat. & Gent. cap. 7. This it is likely the Christian Church thought fit to imitate; not by de­nouncing a formal Anathema, but only by a solemn recital of the Threatnings in God's Laws, against [Page 87] impenitent Sinners: And their af­firming the truth, and certainty of them. Which in the Romish Church came at last to such an Anathema as I now mentioned in the Jewish Ri­tual: call'd, The greater Excommu­nication: which here in England was denounced by every Bishop twice a year; and by every Parish-Priest four times a year, against certain Persons. A Form of which great Curse, the same most Learned Person hath given us, out of the Ritual, according to the use of the Church of Sarum, in his first Book De Synedriis, Cap. X. where he ob­serves that in the room of this our first Reformers only ordered this Maledictory Commination (as he well stiles it) to be used once a Year.

In the beginning of which Com­mination there is mention made of a godly Discipline in the Primitive Church, whereby such Persons as stood Convicted of notorious sins, [Page 88] were in the beginning of Lent put to open Pennance. This Discipline we there wish might be restored a­gain; but seem to suppose, that for the present, we can only, in­stead of it, denounce God's anger and judgments against sinners, and make them say Amen thereunto; where­by they may stand Convicted in their own Consciences, that they are under the Curse of God, and so be brought to Repentance. Had we not need then do this very seri­ously, if it be all that we can do of this kind? Yet let it be consi­dered, whether we may not be a­ble to do something more; if we will attempt it. For may not scan­dalous Persons be more frequently presented, than they are? May not private Admonitions, if not pub­lick, be more used? Let us not then think fit to do nothing, because we cannot do all that we would. The right way to enlarge our Authori­ty, (of the want of which we com­plain) [Page 89] is to use that which we have uprightly and faithfully. That is, if we presented none in the Eccle­siastical Court, till private Applica­tions had been made to them, with seriousness and earnestness, unsuc­cessfully; and if it were done with­out respect to Persons, Parties, or Interests, we might bring our Courts into that just esteem and credit, which they ought to have.

And having mentioned private Admonition, let me, in a few words, remember you, that at your Ordination, you promised to use both publick and private moniti­ons and exhortations, as well to the sick, as to the whole within your Cures, as need shall require, and occasion shall be given. And perhaps more good might be done this way than any other; if it were done at fit­ting times, with as much secrecy as may be, and with apparent af­fection to them. In some Cases [Page 90] perhaps it may be done most effe­ctually, by Letter: which may be sent, when you cannot have oppor­tunity to speak to them. And here it may be proper to admonish you, that Dissenters from our Church are thus to be dealt withal; by some way of private Conference with them, not by Preaching against them, for they are not there to hear it. Our own People in­deed are by publick Discourses, as well as otherways, to be confirm­ed and established in our Commu­nion: But there is no way to re­duce them, but by private arguing with them. Which is not to be o­mitted; because the present act of Indulgence, doth not justify them in their separation, but only suspends the Punishments to which they were before liable. Still they are in a state of Schism, out of which you should endeavour to recover them, by kind Perswasions and Ar­guments, which may work more [Page 91] upon them than all the Penalties formerly inflicted, which made them Angry, but did not Convert them.

For the Conclusion of this part of my Treatise, I should upon the mention of LENT have said something concerning that Fast, and other days of Fasting or Abstinence, appointed by the Church, which if Men could be perswaded to ob­serve, as times of Recollection, and Examination of themselves, and Prayer, they would find great be­nefit thereby, to the encrease of Christian Piety. I wrote a little Book about it in the beginning of the late Reign; which had the Ap­probation of my Superiours: But I have not room to say more of it here. Nor of the Festivals which are ordered to be kept, in Com­memoration of great Blessings God hath bestowed upon us. Of which you should endeavour to make your People sensible; whereby they may be induced to observe them with [Page 92] Religious Joy. Especially the three chief Festivals, in memory of our Saviour's Nativity, Resurrection, and the Coming of the Holy Ghost.

But it is time to proceed to the other part of this Discourse, which I propounded in the beginning: And I must be the shorter in it, because I have been longer in this, than I at first intend­ed.

SECT. I.

And above all things you must labour to possess your Hearts with a Spirit of Love to God, whose Servants you are, and who employs you in the most Glorious Work, in the World. A Spirit, I say, of Love to God the Father, who hath sent his Son to be the Sa­viour of the World, and to God the Son, who loved the Church and gave himself for it; and to God the Holy Ghost, who hath, by [Page 94] a peculiar Grace, separated you from other Men, to Minister un­to Christ in his Church. Which was a Witness of what was said to you at your Ordination; Receive the Holy Ghost, for the Office and Work of a Priest in the Church of God. These were not empty words, nor mere lofty Expressions, without any Power in them: But an effectual Prayer for the Holy Spirit of Grace, which was then conferred upon you. And should mightily move you to serve the Church of Christ, in the love of the Spirit, as St. Paul speaks, XV Rom. 30. That is, in the Love, which the Spirit of God inspires you withal. For, as he saith before in that Epi­stle V. 5. The love of God is shed a­broad in our Hearts, by the Holy Ghost which is given unto us. So we pray in the Hymn, which is re­cited at the Ordination of Priests

These are not vain words, if sent up with ardent Affection to God, but procure for us the power of the Holy Spirit, to enlighten, and enliven, and warm our Hearts with the Knowledge and Love of God our Saviour. Which Love we should every day endeavour to stir up; by reflecting upon the won­derful Love of God the Father, Son, and Holy Ghost unto us. For so St. Chrysostom notes upon those words of St. Paul, XV Rom. 30. He mentions the Love of the Spirit, [...]; For as Christ and the Father hath loved the World, so hath the Spirit. Upon this Love we ought to reflect every Morning, and ponder it so long, [Page 96] till we find it excite in us that Hea­venly fire of Love to God; which we prayed for at our Ordina­tion.

For if we preserve this Flame in our Hearts; it will make us cheer­ful as well as diligent, restless and unwearied in the work of the Lord. Nothing can carry [...] thorough it, like this; and ren­der it so easy and sweet to us: as to think we are serving our good God, in that which he loves and delights to have done; and to feel that every thing we do proceed from love to him, and to his service.

Our Saviour teaches us, that this is the Principle by which [...] his Ministers ought to Act, in that Question which he asks St. Peter, and repeats it thrice after his Resurrecti­on, Simon Peter lovest thou me? (XX [...] Joh. 15, 16, 17.) And in the com­mand which follows upon his pro­fession that he sincerely loved Him. Feed my Lambs, and feed my Sheep [Page 97] take care of the Souls of Young and Old, that they want not their proper Food. For they are so dear to him (as Theophylact there Notes) that he makes our care of them, to be the mark of our Affe­ction to him; [...]. For it is there­fore a certain token of our Love to him; because it flows from thence as from its Fountain and Spring. If we love him, we can never neg­lect them. This will make us stu­dious and industrious to promote the Salvation of those Souls, whom Christ so dearly loved: It being the truest Expression of our Love to Christ. So St. Chrysostom upon this place: Christ repeated this so often, to show us, [...], After what man­ner we ought chiefly to love him, by taking care of his flock. Can any Man read this then and be negli­gent? No; not if he Love the Lord Jesus in Sincerity: who hath [Page 98] bid him demonstrate his Love, by feeding his Lambs and his Sheep There are several other things, saith that great Father of the Church, which may give us some Confi­dence towards God, nay make us Illustrious and Famous: But that which above all things wins us the fa­vour of Heaven, is, [...], our tender care of our Neigh­bours. Which leads to the next thing;

SECT. II.

Which is a sincere Love and Affection to the Souls of Men, which Christ hath redeemed with his precious Blood. If we make an estimate of them by the price which was paid for them, we cannot set too high a value upon them: And if we look upon them as invaluable Beings (purchased at so dear a rate) we shall do all we can to save them; and be exceed­ing fearful, least any of them [Page 99] should be lost through our Negli­gence.

Preserve therefore, and keep a­live in your Hearts, a Spirit of love to the Souls of Men; especially to your Parishioners. And there is no way to do this like to the Con­sideration, what it cost to Redeem them; no less than the Blood of the Son of God: who demonstra­ted thereby how precious they are in themselves, and how dear to him. Bestow a few thoughts up­on this every day, and it will be­get and continue in you the great­est Kindness, and tenderest Com­passion towards them: And that will move you to lay out your selves with the utmost Diligence, in all the Offices belonging to your Function. And this, both for his sake, and for theirs; that, he may see of the travel of his Soul, and be sa­tisfied (as the Prophet speaks LIII Isa. 11.) and that they may obtain the Salvation which is in Christ Je­sus, [Page 100] with Eternal Glory, 2 Tim. 2. 10.

I shall conclude what I have said of these two things (a Spirit of love to God, and to the Souls of Men) with a notable Discourse of St. Au­stin's. Who in a Letter to Longi­nianus, a Pagan Philosopher, re­members him of this saying of one of the Ancients, quibus satis persua­sum esset, ut nihil mallent mallet se esse, quàm viros bonos, his reliquam facilem esse doctrinam; unto those who were perswaded so far, as to desire no thing but to be made good Men, all the rest of the Instructions, that Philosophers could give them, would be very easy. This he saith he took to be a saying of Socrates, which must be acknowledged to be excellent. But then he tells him, there is a far more ancient prophe­tical saying, which preceded this many Ages; teaching Men brief­ly and at once, not only to de­sire nothing but to be made good [Page 101] men; but also how they may be made truly good, viz. Love the LORD thy God, with all thy heart, and with all thy Soul, and with all thy mind; and thy Neighbour as thy self. To him who can be perswaded to do this, Non ei reliquam facilem, sed eam totam esse doctrinam duntaxat utilem & salubrem. I do not say as Socrates did, that all the rest will be easy; but that this is the whole only profitable and whole­some Doctrine; and there needs no more. Epist. XX.

Keep this therefore perpetually in your Heart, which contains in it all things else. Love the Lord your God, and love your Neigh­bour; and you have done all you need to do: for all is included in this: You will not be want­ing in your Duty to either of them, if you heartily Love them.

SECT. III.

My next Advice shall be in the words of the blessed Apostle St. Paul, (who hath left us a wonderful Example, of most tender affection to mens Souls, read 1 Thes. 2, 7, 8, 11.) Whatsoever ye do, in word or deed, do all in the Name of the Lord Jesus, giving thanks un­to God and the Father by him. III Coloss. 17. That is, when you are going to perform any part of your Office, pray him to be present with you, and assist you. So St. Chryso­stom (and out of him Theophylact) Expounds these words, in the Name of Christ, [...], calling upon him to be thy Helper, [...]; First making thy prayer to him, and so go about thy business. When you put on your Surplice, for instance, think with your selves that you are going to offer up the Prayers of the People to God, in [Page 103] the Name of Jesus Christ: And then with what Solemnity, with what Reverence will you perform that Sacred Office? Especially when you have besought him to be with you, and believe that he is nigh to all them that call upon him in Truth. In like manner when you go up into the Pulpit; consider with your selves, that you are go­ing to speak in the Name of Christ, unto his People; beseeching him to assist you, and to carry home the Truths you shall deliver to their Hearts and Consciences. For dex­teriùs loquentur cùm hominibus, qui prius tota mente cum Deo fuerunt col­locuti, as Erasmus excellently speaks, they will speak with Men more dextrously, who have first of all, with their whole Soul, spoken with God. The like I might say, of other parts of your Duty, which will then be most successfully dis­charged; when you have engaged our Lord by solemn Prayer to him, [Page 104] to go along with you, and accom­pany you.

Theodoret hath another interpre­tation, or rather a further im­provement of the sense of these words: which is this, adorn all your words and actions, [...], with the remembrance of the Lord Christ. That is, have­ing invoked his blessed presence to be with you, think what he would do, how he would behave him­self, and with what Spirit he would perform such things, as you are going about. For example, when you are going to compose a Sermon, it would be of great use and efficacy, if you would think with your selves, what Christ would say to your People, if he were to speak to them; what he would require of them; with what Motives he would excite them; and what Compassion he [Page 105] would express to their Souls. It would be inpossible then, for any Man, if he had Christ in his mind, to say any thing, but what he hath well considered, and will tend to make Men good. He will not Preach for his own glo­ry, but for the glory of Christ: pursuing things profitable, rather than plausible; not affecting in his discourse lenocinia sed remedia, such things as may tickle the ears of idle People, but such as will cure their Diseases and Distem­pers. They are the Words of Salvian in his Preface to his Book de Gubernatione Dei. Which are agreeable to the old Rule, which Rittershusius there mentions [...]. Give me not Spruce things, but such as the City needs.

They that interpret the words to this sense, be so mindful of Christ, that you do nothing indecorous, no­thing [Page 106] unbeseeming the relation you have to him, nothing that may disho­nour him; differ not much from the former. And therefore I con­clude this Advice as the Apostle doth his Admonition: As we ought to begin every thing with a devout remembrance of Christ, whose blessing upon us, we ought to implore; so we ought to end all by giving thanks to God through him. That's as acceptable to him as our Prayers; nay, is a power­ful Prayer for more of his Grace. For none are so likely to receive more as those who thankfully ac­knowledge what they have received already. And therefore let all your doings, be thus begun and ended, in the Name of Christ. Whereby you will be preserved in his Love and Favour; and partake still more of his grace.

SECT. IV.

Especially if you do all this in Sincerity of heart. Which is that good Soil, where­in, if the Seed of the Word be not sown and received, it brings forth no Fruit to Perfection: and which our Saviour more particularly re­quired in his Apostles, who were to sow that good Seed in Mens hearts. Such Persons, it is manifest, he sought for, as were plain, simple, and honest hearted: having no worldly end to serve, but wholly bent to know the way to Eternal Salvation. Andrew and Peter who were first called to follow him, it is evident, were of this Spirit; for they left all they had to at­tend him: and next to them Phi­lip, who finding Nathaniel, and telling him they had found the MESSIAH Jesus of Nazareth, to whom he pray'd him to go along with him; as soon as our [Page 108] Saviour saw him, he said (to shew what kind of Men he delighted in) Behold an Israelite indeed, in whom is no guile, I John 47. which was a surprising Character of him, after Nathaniel had made this ob­jection against our Saviour, can any good thing come out of Naza­reth? But, as Theophylact well ob­serves, those were not [...] words of unbelief: but [...] of a mind that accurately weighed things, and was well studied in the Law: which taught him that Christ was to come out of Bethleem in Ju­daea, not out of Nazareth in Ga­lilee. By this our Saviour judged of his Sincerity, which appeared also, in that, notwithstanding this seeming prejudice, he went along with Philip to be better informed of our Saviour.

This is one great part of that Sincerity, which I am now recom­mending [Page 109] to you: to have your minds free from the power of Prejudice and partial Affections; being desirous only to know the truth, and understand what the will of the Lord is. So St. Chry­sostom upon these words [...]. His judgment was uncorrupt and unbyas­sed, and pronounced nothing either out of Favour and Affection, or out of dislike and hatred.

Another token of which Since­rity there follows: in that after this high commendation which our Lord gave him, he was not at all elated by it, nor ran away with these Encomiums, (as the same Father speaks) [...], &c. but continues enquiring, and search­ing more exactly: being desirous of this alone to be more per­fectly satisfied in the Truth. As [Page 110] he was upon his next Question, and our Saviour's Answer to it.

By this is appears that sincerity of heart is the best Disposition to understand the mind of Christ, and to be employ'd by him in the Ministry of the Gospel, as the Apostles were. Who had regard to Nothing in this World; but only to the Glory of God, and the Salvation of Men: in which also they found the highest Satisfaction, or rather Rejoycing and Glorying. For so St. Paul saith, 2 Corinth. I. 12. Our rejoycing (or glorying, or boasting) is this, the Testimony of our Conscience, that in simplicity, and Godly sincerity, &c. We have our Conversation in the World. He ser­ved our Lord, that is, with pure intention: designing nothing but to win Souls to him, by deliver­ing his mind sincerely to them: and seeking no greater Satisfacti­on, [Page 111] than to have it believed and obeyed. [...], &c. as St. Chrysostom glosses on those words, There was nothing de­ceitful in him; No Hypocrisy, no Si­mulation, no Flattery, no Craft or Fraud, or any thing of that kind: but he acted with all freedom, in Simplicity, in Truth, in [...] pure, un­corrupt Judgment, and clear inten­tion: having nothing concealed and hidden undernaeth, nothing rotten at the bottom. Thus he explains him­self in the Second Chapter of the First Epistle to the Thessalonians v. 3, 4, 5. For our Exhortation was not of deceit, nor of uncleanness, nor of guile: But as we were allowed of God to be put in trust with the Gospel, even so we speak; not as pleasing Men, but God, which trieth our hearts. For neither at any time used we flat­tering words, as ye know, nor a cloak of covetousness, God is witness. Nor of men sought we glory, neither of you, nor yet of others.

[Page 112] This admirable Spirit let us imitate; endeavouring after such a degree of this Vertue, as to be glad if Men could look into our Hearts, and see our secret intenti­ons and designs; as we are sure God doth. Who as he is witness to them (as the Apostle speaks) so will judge us according to our up­rightness and integrity in seeking to do him honour, and to promote the Salvation of Souls.

Thus the Fathers of the Church, particularly St. Gregory Nazianzen, distinguish a Political Christian, from a Spiritual. [...], &c. A Political Person, or a Man of this Worlds business, is to do and to say all things whereby he may do himself cre­dit, and be honoured by others: designing no happiness, beyond this present Life. But a Spiritual Mans business, is to take care of [Page 113] his Salvation: and highly to e­steem what contributes unto that, but to look upon that which doth not, as nothing worth. In short, To esteem those things above all others, [...], &c. By which he himself may be made most worth; and he may draw others by himself, to the best and most excellent things. Orat. XIX. p. 300.

SECT. V.

There are some other qualities, that make up the Character of a good Minister of Je­sus Christ: of which I have not room, in this little Treatise, par­ticularly to discourse. For he ought to serve the Lord with all humility of mind, XX Acts 19. with Patience also, 2 Tim. II. 24. and with Meekness, 2 Tim. II. 25. All which St. Paul hath commend­ed to us, together with the fore­going qualities, in that admirable [Page 114] description he makes of himself. 2 Corinth. VI. 3, 4, 5, 6. &c. which was part of the Epistle, I obser­ved, for the First Sunday in Lent. Where he first of all saith, that they took care, to give no offence in any thing, that the Ministry might not be blamed. Of which I shall briefly speak a little, when I have first laid before you what follows. But in all things approving our selves as the Ministers of God. Not merely shewing themselves, (saith Oecumenius on the place) but more than that approving, or com­mending themselves: which signi­fies a demonstration [...] by real Works and Deeds, to be truly Christ's Ministers. Which demonstration, saith he, they gave first of all [...] in Patience; nay, he adds much Pati­ence [...] generously bearing all that was said of them; that is, Mens [Page 115] Censures, Reproaches, and Ca­lumnies: yea, and all the suffer­ings and miseries, they pleased to heap upon them: Which he ex­presses in the next words, in af­flictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings. Upon which I cannot enlarge; nor upon what he saith of their Pureness and Knowledge (i. e. their Divine Wisdom, whereby they approved themselves God's Mini­sters, not by Humane Philosophy as the same Oecumenius expounds it) and all the rest. But only take Notice of what he saith, v. 7. by the armour of righteousness on the Right hand, and on the Left. As if he had said, would ye know how we come to perform such things (as the same Author expounds it) give ear then to what follows; it was by being armed on both sides, on the right, [Page 116] and on the left; which are not so contrary, but the Armour of Righteousness fitted both. By the right hand, saith he, the Apostle understands [...], prospe­rous things, such as honour and esteem among Men; which did not make us swell, nor puff us up with Vain Glory: and there­fore were the Armour or Weapons of Righteousness. On the left hand, were the things contrary to these, Temptations, Persecuti­ons, Reproaches, and Injuries; by which we were not dejected nor cast down; as by the other we were not elated. As if he had said in other words, [...] neither lifted up by good things, nor disheartned by evil. A proof of which imme­diately follows, by honour and by dishonour, by evil report and good report. In which words saith that [Page 117] Author, he recounts the right hand, and the left hand things. And in this Spirit, we ought to serve the Lord Christ: not mind­ing the vain praise of Men, nor their dispraise: but only endea­vouring to approve our selves to our Blessed Lord and Master, with an equal mind in all Conditi­ons.

Before I end this, I cannot but a little reflect upon those words, wherewith the Apostle begins this discourse, giving no offence in any thing, that the Ministry be not bla­med. Which admonishes us cau­tiously to avoid every thing at which Men may take just excep­tion, for this very reason: least the Gospel of Christ should be hindred; and our fault be laid up­on our Religion.

There is a remarkable Precept to this purpose, which the Apostle gives both to Timothy and to Titus. [Page 118] 1 Tim. IV. 12. II Tit. 15. Let no Man despise thee. Which some may fancy (as Theodoret observes) to be a command belonging to others rather than to us: who cannot hinder Mens despisals. But that's a mistake, in the Apo­stles opinion, who would have Timothy to know, that he who commands and teaches others may preserve himself from con­tempt by this means (though he was a young Man) [...], &c. Be thou a living Law, show in thy self the perfect work of the Law; lead such a life as will bear witness to thy words. Which life he describes in the words immediately following, be thou an example of the Believers, in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity. He that thus makes himself [...] (as Oecumenius expresses it) as it were [Page 117] a living Image and Rule of a good Life, will preserve himself from contempt; and not lose but main­tain his Authority.

To conclude this; there is no­thing the Devil more desires and endeavours than to alienate the hearts of the People from their Ministers: and therefore they should take the greatest care to do nothing that may give the least occasion of it. And here I cannot forbear to mind you of one thing, which hath given no small Scandal: which is, the not keep­ing your Houses, and that part of the House of God, which belongs to the care of some Ministers, in good Repair, and leaving them so to their Successors. This ar­gues a very careless, or covetous, sordid Spirit; minding nothing but a Mans self, and the present World, and having no consideration of the future.

[Page 118] I hope I need not exhort you to observe the LXXV Canon of our Church: which requires you not to resort to any Taverns or Ale houses at any time, other than for your honest necessities, &c. Which occasions cannot be fre­quent, nor of any long continu­ance. I shall only tell you that Julian the Apostate, in his fa­mous Letter to Arsacius the High Priest of the Pagan Religion in Galatia, having commended the Exemplary Charity of Christians, to the imitation of his Priests, adds (after some other good Ad­monitions of governing their Fa­milies well) [...], &c. Exhort a Priest, that he neither go into the Theatre, nor drink in a Tavern; nor exercise any base or ignominoius art. Honour those that obey these Orders, and put the disobedient out of their Office. Fpist. [Page 119] XLIX. This showes how sensible he was of the necessity of the Apostolical Precept, that he who ministred to God, should have a good report of them which are with­out. i. e. are not of his Religion. 1 Tim. III. 7.

To Conclude, think often what an honour it is to serve the Lord Jesus; and what Care he took of his Flock: How inva­luable the Souls of Men are, which he purchased with his Blood. What an inestimable Treasure the Gospel of Christ is, wherewith you are intrusted: in what an high Station God hath placed you: and then you will never submit to so much as any mean Action; but do such things as may procure you esteem; or at least prevent contempt.

[Page 120] And to keep this Good Spi­rit in you, which I have de­scribed, it would be of singular Use to read every Lord's day (at least every Ordination Sun­day) the Vows and Promises you made when you were ad­mitted into Holy Orders: Which are so Solemn, that it is im­possible not to be moved by them, if they be not merely read, but seriously weighed and considered.

These Instructions I have Written in the midst of great variety of Business, and with many interruptions; which may make them defective in many Particulars, and less accurate than they might otherwise have been: But what they want in that, will be made up, I hope, by the sincere desire I have to do good, and by the Grace [Page 121] of God accompanying all honest endeavours. Unto which Grace I most heartily commend you; and rest,