IT appears from the two Verses immediately fore­going, and from that which follows just after these words, that the Great Apostle utters this Complaint of some of the Clergy of his time; and chiefly of those, who were his own Fellow-La­bourers in the work of the Gospel. For 'tis with the respect unto the special faithfulness, and like­mindedness of Timothy with himself, and by way of reproving and censuring the rest, who were then about him; that St. Paul delivers these words which I have chosen for my Text. But it must not be ima­gined, that he wrote them rashly, or uncharitably; [Page 2]either not well considering what he said, or with a design to vilifie, or unjustly to accuse any of his Bre­thren (and God forbid, that the least uncharitable thought towards any of his Brethren, should har­bour in the mind of him who is now about to handle them.) For the right taking of the Apostle therefore in this place, it must be considered, that Men who are extreamly zealous themselves in a Cause of great Consequence, are ready to look on others (whom they observe to be less affected in the same concern) to be little better than Neutralists, or Luke-warm Persons: And thus it appears, that St. Paul was himself carried on with such a constant burning zeal for the glory of his Master Christ Jesus, that he lookt on the generality of his Fellow-Labourers, in the work of the Ministry, to be but a Worldly and car­nal sort of Gospellers. For though their business lay chiefly about spiritual and Heavenly matters, yet, he found, their thoughts were too much employed about Earthly, Worldly, and transitory concerns: and when their Prosession led and obliged them to mind, especially, the things whereby the glory of Christs Kingdom might be promoted, and the Souls of Men Eternally saved; he saw they aimed more than they should have done, at such things as, they thought, might advance their own security, ease, and present advantage in this World. So that 'tis not by way of accusing them of Crimes, or Con­demning their Persons, but only to the diminishing the zeal of some of his Brethren, that St. Paul utters the words of the Text saying, For all seek their own, not the things of Jesus Christ. I shall not spend my time in shewing, what is here meant by our own things, and what by the things of Jesus Christ, it being suffi­ciently obvious, that by the former are meant such [Page 3]matters, as relate only to our natural and temporal good: and by the latter, such things as are of a spi­ritual nature, and which relate unto Christ's Eternal Kingdom: But from the words I shall observe these three general matters.

First, The exceeding great zeal of St. Paul above that of the rest of his Brethren; for he was, I say, so wholly swallowed up with the Love of his Master, and his mind was so constantly fixed to do him honour and service, that the generality of his Fellow-Labourers appeared, to his apprehension, lit­tle better than carnal Worldlings and Self-seekers; for he here saith of them, all seek their own.

Secondly, We may hence observe, That even in the Primitive Times of all, there was much want of Zeal, and great defects and infirmities amongst the Clergy themselves; or else the Apostle could not have said of them as he doth in the Text.

Thirdly and lastly, That 'tis, certainly, the spe­cial business of the Clergy, to seek the things of Jesus Christ in the first place, and above all other matters that may be called their own; otherwise, the Apostle could not have blamed his Brethren for not doing so. Of these three General heads I intend to speak at this time. And First of St. Paul's exceeding great Zeal above the rest of his Brethren.

And this, I know, is a subject large enough of it self to take up all my time, if I should aim to prosecute it in its full extent; but I shall speak of it chiefly with respect to the matter in hand; and only so far as may be agreeable with my present purpose: and I take it for a gross mistake, and an Errour of manifold ill Consequence (which yet prevails amongst all sorts of our Modern Dissenters) that St. Paul is not Eminently [Page 4]distinguished from almost all other Ministers of Christ whatsoever; not only for his Extraordinary gifts and endowments, but also for his singular Zeal, for the glory of Christ and high degrees of perfection in all manner of self-denyal, Christian charity, and holyness of life. And I question, whether any meer Man in the World ever arrived to such heights of Christian per­fection, in every respect, as he did: Neither are o­thers obliged, by any precept of the Gospel, to imi­tate his Example in several cases.

As in his Preaching the Gospel gratis to the Corin­thians (for he did not do it in all other places) and his labouring with his own hands, that he might not be chargable to any of them; which was a peculiar piece of self-denyal in him, and a voluntary offering, which he humbly gloryed in, and expected in a spe­cial manner to be rewarded for it. I might add to this, his living a Virgin all his days, as 'tis commonly believ'd he did, but was not bound to do. And also, That when he was one of the freest men in the World, he made himself servant unto all: and these things he did out of an overplus of Zeal for his Masters ser­vice; and that he might not give the least offence, or suspicion of offence, to any in the discharge of his Mi­nistry, as may appear to him that reads the 9th Chapt. of his first Epist. to the Corinthians; and if we consider his life and behaviour a little more par­ticularly, and with respect to what he saith here in the Text; we shall find, that he sought not his own things, but those of Jesus Christ, in every instance that can be named.

For 'tis plain, he sought not his own Worldly in­terest, being perfectly Crucified unto the World; and he counted all things in it but as dung, when they [Page 5]stood in Competition with his duty to God, or might be the least hinderance to him in the winning of Christ.

He sought not his own ease, for he was in continual travels, watchings, and labours of many kinds; he labour­ed more abundantly than they all, i. e. more than any one of the most Zealous of Christs Apostles; he sought not his own honour or greatness, for he perfectly knew how to be abased, and did actually humble and debase him­self to the meanest dispensations, of travelling up and down on foot, and working for a lively hood sometimes with his own hands; and he was so far from domineering over any, that he voluntarily made himself a Servant unto all, that he might win the more unto Christ; and he was so free from revenge, and retaliating injuries, that he tells us, he would very gladly spend, and be spent for those that dealt most un­gratefully by him; and though the more abundantly he loved them, the less he were loved of them, 2 Cor. 12.15. and 'tis most manifest, that he sought not his own temporal security; for he most readily exposed himself to all manner of dangers and hardships for Christs sake; witness, his own long Catalogue of perils and sufferings, 2 Cor 11. Nay, he was so far from refusing any sort of difficulties and hardships for the promoting of Christs Kingdom; that he saith he took pleasure in infirmities, in reproaches, in necessi­ties, in persecutions, in distresses for Christs sake, 2 Cor. 12.10. and when he was sure, that bonds and afflictions waited for him in every place, he tells the Elders of Ephesus, Act. 20.24. that none of those things moved him; neither, saith he, count I my life dear unto my self, so that I might finish my course with joy, and the Ministry which I have received of the Lord Jesus to testi­fy the Gospel. of the grace of God.

His Mind was perfectly bent on pleasing his Hea­venly Master, and profiting of his Church on Earth, and he never seemed easy, when the work of his Mi­nistry met with any lets or impediments, till he him­self had used his best endeavours to remove them out of the way. And he was so absolutely free from seek­ing to please himself, and from minding his own things, that he spent himself wholly in labouring to please God, and the members of his Church; as he saith, 1 Cor. 10.33. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. So that, if ever any one perfectly fullfilled that most heroical Exhortation, which he gives to all Christians, Rom. 15.2. 'twas he himself, viz. That every one should please his Neighbour for his good to Edification.

And he not only continually acted and suffered him­self for the honour of God, and the good of his Church; but he seemed likewise perfectly to sympathize with all the members of it, in their joys and sufferings, for he rejoiced with them that did rejoyce, as may be seen in several places of his Epistles, and he did as constantly suffer with those that suffered; and there­fore could truly say, as he does 2 Cor. 11.29. who is weak, and I am not weak? Who is offended, and I burn not? I shall only add that which goes just before, his daily care of all the Churches. Now on these ac­counts, I look on St. Paul to have been the most abso­lute pattern of all kind of spiritual Wisdom, Piety, and Holyness, both to Pastour and People, that ever lived in the World; and he did as far exceed the ge­nerality of others, in all heights of Christian perfection, and spiritual stature, as Saul did the rest of the Peo­ple, in the eminent stature and height of his Body.

And from this excessive Zeal, and all kind of matchless perfection that was in St. Paul, I shall only observe these two things, briefly:

1. The great presumption, and unjudicious, and injurious rashness of our Dissenters; in that they are ready for every trifle, to compare their Teachers with St. Paul, and to think them, and themselves also, to be like unto, and equal with him; and in their blaming and censuring the Regular Clergy of the Church, if they come not up, in their Opinion, to all his heights in every instance; and by this gross mistake, and their not distinguishing exactly be­tween Persons and Persons; times, places, and other different circumstances of men and things, their Teachers constantly make great advantage to them­selves, amongst weak and unwary people.

2. It should ever be remembred, that St. Paul is set forth in God's word, and especially by his own Writings, as a most Compleat Exemplar, under Christ himself, to all orders and degrees of Christians; shewing them, not what they are all bound to be, on peril of losing their Salvation, but what they should aim to be, if they would endeavour to be consum­mate in all manner of Holyness and Christian Per­fection, as he was.

And though, it may be exceedingly advantegeous to us all, on many accounts, to be often looking at so Excellent a Copy, as St. Paul appears to have been, in every respect, yet 'tis much to be questioned, whe­ther ever any one, since his time, has been able to equal so exact an Original: But, 'tis certain, that the generality both of Pastours and People, have in all times, come extreamly short of doing this; which brings me to the second general drawn from the Text, [Page 8] viz. That even in the primitive times of all, there was much want of true Zeal, and great defects and infirmities amongst the Clergy themselves, or else the Apostle could not have said, as in the words be­fore us, for all seek their own, not the things of Jesus Christ.

I know, that all good men have ever been apt to think their own times the worst, and that there had never been so great corruption of doctrines, and manners, as in their days. But the wise man hath taught us, long since, not to say, what is the cause that the former days were better than these, for saith he, thou dost not wifely enquire concerning this. Therefore we must assure our selves, that though some times have, doubtless, been better than others, for the flou­rishing of true Religion and Virtue; yet that all times have had their several evils and disadvantages; some in one kind, and some in another, as might easily be shewn were we to take a particular view of every Age. But I shall confine my self chiefly to the times of the Apostles: And 'tis manifest enough from their own Writings, that they had not only to do with Hereticks and Schismaticks, who laboured to under­mine and overthrow their fundamontal Doctrines, and to break that exact order and holy discipline, which they established in the Church; but even in those first times of all, there were Carnal-minded, proud, and self-seeking persons admitted into the Mi­nistry, as well as into the Church: For if Simon Ma­gus could deceive St. Peter by his Hypocritical pre­tences, to the gaining admmittance into the Church by Baptism; well might others do the like, even to the getting into the sacred Ministry it self: and some of these proved turbulent Hereticks and Schismaticks, [Page 9]according to St. Paul's Prediction to the Bishops met together at Miletus, Act. 20.30, where he saith, also of your own selves shall men arise, speaking perverse things to draw away Disciples after them. These were such as chiefly sought their own glory, and other worldly and bye-ends, which they had upon the persons whom they taught, and not the things of Jesus Christ.

Others were only luke-warm and cowardly Profes­sors, who brought little profit or credit to the cause of Christ, they were so nearly concerned in: for 'tis very evident, there were great defects and failings among those that held the Fundamentals, and abode in the unity of the Church, thus it appears, that some of them built only wood, hay, and stubble upon the foun­dation of Christ Jesus, as the Apostle intimates, I Cor. 3.12. i. e. very slight, phantastical, and un­edifying doctrines, such as would not endure the fiery tryal of Gods severe judgment, that shall pass on do­ctrines as well as manners at the last day: and some there were which preached Christ of envy and strife, and not with that true sincerity of heart, as is re­quired in every faithful Minister of the Gospel Phil. 1.15, 16. These, I believe, were neither Herericks, nor Schismaticks, for then St. Paul could not have rejoiced in their preaching, as he tells us he did, v. 18. but, I take it, that they were Carnal and vain-glorious persons, and such who envyed the gifts and same of St. Paul, and thought to take advantage of his Im­prisonment, to make themselves the more considerable in the Church; and some of the miraculously gifted teachers at Corinth seemed to aim more at their own glory than at the good of the Church, and edisying of their hearers; as may be conjectured from their delighting to speak in an unknown tongue, 1 Cor. [Page 10]14. And I am apt to think that Apollos himself (though he were a good Man) was almost tired out with the factious and untoward behaviour of the Corinthians; for we find, he was not at all willing to come at them, when St. Paul greatly desired him so to do, 1 Cor. 16.12. and St. Paul was so offended with John Mark for leaving of them (I suppose in a time of need and danger) that he did not care to make him his Com­panion, in the work of the Ministry any more, which occasioned that sharp contention and division, which happened betwixt St. Barnabas and him that we read of, Act. 15.39. and Demas quite forsook his Mini­stry, for the love of this present World, 2 Tim 4.10. we read also, that there were some defects in most of the seven Angels, i. e. the seven Bishops of the seven Churches in Asia, Rev. Chap. 2.3. and very gross failings in those two of Sardis, and Lao­dicea. But that which is most strange of all is, That this very Timothy, whom St. Paul makes his special exception in this place, is generally supposed to be the person whom Christ himself writes to, and re­proves by St. John, for having forsaken his first love, Rev. 2.1. for the Historians do mostly agree, and 'tis highly probable, that he was Bishop of Ephesus at that time; and when he is censured for forsaking his first love, the meaning is not, that he had quite lost his Charity and love to Christ; but that he had abated of his first Zeal for his honour, through the manifold temptations, great difficulties, and dangers he met with in the discharge of his office: which is not a thing unlikely to happen to a person of so great virtue and holyness as he was.

But now if this were so (as we have great reason to believe) it should be a matter of special considera­tion, [Page 11]and admonition, to all the Bishops and Pastours of Christs Church throughout all Generations; for then it will follow, that this very holy Timothy him­self (whom St. Paul here so highly commends, and distinguisheth) did afterward, in some measure, fall under the same censure with the rest; and that he did, more than was fitting, seek his own, not the things of Jesus Christ.

And if together with the subtlety of our spiritual Enemies, we consider the strange moveableness, deceit­fulness and inconstancy of Mans nature; and the many unexpected difficulties, surprizing, accidents, and temptations, he is continually subject to, while he is in this World; and that our most natural inclina­tions, are Enemies to us when we are in the greatest danger; It will not be thought extreamly marvellous, if the best and holyest of men should degenerate by de­grees, or fall suddenly, from a state of some eminency and perfection in holyness. But then it must be re­membred, that such as these, are in a greater likely-hood than others, to repent and recover themselves again, upon some special admonition or other: and therefore we have no reason to question, but that Bi­shop Timothy did return to his former love and zeal for Christ, upon the reproof that was given him.

'Twould be too tedious to mention the many Com­plaints that are made by God himself, and the great failings that are recorded in his word, of the Priests under the law, and 'twould be endless and nauseous, to reckon up the defects and miscarriages of the Bi­shops and Governours of the Church that are to be found in the Ecclesiastical Historians. Grievous like­wise are the complaints that are made of the Clergy of their own times by such holy men as St. Chrysostom, [Page 12]S. Salvian, Gregory the Great, St. Bernard, Petrarch, and many others.

And there is nothing more remarkable of this kind, than what we meet with in the little work of our own Countryman Gildas; for 'tis a most dismal ac­count that he gives of the Corruption of the British Clergy, a little before this Island was over run and destroyed by the Saxons.

But I shall wave all these, and such like ungrateful matters, and proceed to make but two Observations from what hath been already said on this second ge­neral.

1. We may hence observe, how very apt Mans Nature is to degenerate and swerve from the ways of God, and how difficult a matter 'tis for us constantly and duly to attend to spiritual things, i. e. to the things of Jesus Christ.

And if there were no other Arguments to prove the corruption of humane nature, yet the very ob­serving, how constantly all Orders and Societies of Men, are apt to fall away from the wise and pious Laws, and strict Rules given them by their first Formers and Founders, is enough to convince us of it: and the Bodies of Men are scarce more apt to corrupt and turn noy some, after their Souls are de­parted from them, than their minds are to alter and be corrupted, if they are not carefully watched and continually seasoned with God's grace. But the grace of God is not to be obtained, but by the use of such means as are proper to cultivate our Souls, and to preserve and renew the spirit of God in them. Hence appears the necessity of reading, hearing, medita­ting, and taking an account of our own actions, in­ward as well as outward; the frequent and serious [Page 13]confession of our Sins, constant Prayers, and the often renewing of our Covenant with God in the Sacrament of the Lord's Supper. For by the frequent and due use of such holy Exercises as these, the Souls of Men are season'd with God's Spirit, as all the Sacrifices were to be seasoned with Salt under the Law, Lev. 2.13. and by the due use of these means we shall always have spiritual Salt in our selves, as Christ ad­monisheth us of the Clergy especially to have, Mar. 9.50. and we shall be able to present our Souls and Bo­dies as sound and living Sacrifices, which are the rea­sonable services which God now requires of us under the Gospel, Rom. 12.1. and all our actions and speeches will become sound and savoury, according to the Apostles advice, Col. 4.6. and Tit. 2.8.

But if these Exercises be performed after a dead, careless, and lifeless manner, they will be but like dead salt neither, that hath lost its saltness; and they will not afford Virtue enough to season our selves and our own services, much less will they fit us to season others.

Therefore it should ever be remembred, that we are, every way, and on all accounts, so lyable to de­generate, and to be corrupted, without a continual and strict watch over our selves; that, even those which should be our best and choicest services, may be so far from being acceptable to God, that they may become offensive and loathsome to him.

And we must ever take it for an undoubted truth, that the graces of God's holy Spirit, such as Faith, Hope, and Charity, do not naturally breed in, or grow up out of the hearts of men; but that the seeds of them must first be sown by God's Husban­dry, and that they must be continually cherished and [Page 14]watered by Man's Care and Industry, together with the continued influence of God's Spirit, which he is always ready to give to such as rightly use the means, that he hath appointed; and made proper to those purposes. Nay, the mind of Man is not only born a stranger to all spiritual objects, and divine Revela­tions, but there is also in us, by nature, a great averseness to all such holy dispositions, from whence the habits of Christian Graces are to arise; and by which Christ is to be formed in us, as the Apostle speaks.

And therefore 'tis no wonder, if the work of a Christian be represented in holy Scripture, as a hard and difficult work; and that we are therein com­manded and exhorted, to watch, to run, to fight, to strive, to give all diligence, to contend earnestly, to use violence, to take diligent heed, to walk cir­cumspectly, to do all that in us lies, to take to our selves the whole Armour of God, that we may stand to, and acquit our selves like Men, in the great work we took upon us at our Baptism.

And Men have ever found, That the slipping into any sinful or evil habit, is easy and natural to them; 'tis like sliding down the Hill, and swimming with the stream: But the attaining any new degree of Grace, and the encreasing in any habit of Piety, doth require our special care, pains, and watchfullness.

Now, hence we may all be sensible of the diffi­culty, of duly and constantly minding the things of Jesus Christ: and that 'tis no strange thing to see good men to fail, and to come short of their best purposes and resolutions: Because 'tis hard for them to attend stedfastly, at all times, to such things as are irksom and opposite to their strongest natural in­clinations. [Page 15]For Men must have something or other to please and delight themselves in, or else they can­not be easy or happy in any measure. Therefore till persons can arrive to such a pitch of Religion and Piety, as to take delight and pleasure in the Exerci­ses of it, it must needs be difficult to them; and they will so long be in immediate danger of degenerating from their holy Calling and Profession. Nay, of fal­ling into grievous Sins, and carelessness of living.

Therefore till our hearts be loosen'd, and pretty well weaned from all the things that can be enjoyed in this life; and until we have escaped the corrup­tion that is in the World, through the lust after worldly things, as St. Peter hath it; and till we are delivered from the inordinate love of whatsoever is in the World, as St. John expresseth it; and till, with St. Paul, we can count all things here, as dung, that we may win Christ, we shall not be able so duly and stedfastly to mind and seek the things of Jesus Christ as we ought to do.

2. Considering this exceeding great difficulty of always preserving so exact an innocency, so fervent a zeal, and so prudent a deportment in all respects, as could be wished for in every Minister of Christ; and remembring, that there were great failings and de­fects amongst the Clergy, even in the Primitive Times of all; The World should learn to make al­lowances unto them, and to overlook their failings as they do those of other men. For they are made up of the same flesh and blood, and are Men of like Pas­sions with others. They have the same lusts and cor­ruptions to fight against, that other Men have, and therefore it must not be thought strange, if they are Conquered sometimes, though their business be to [Page 16]lead and teach others how to fight. For, you know, the Commanders and Captains are often Conquer'd and slain, as well as the Souldiers of common rank. The Priesthood was never exempted from the fatal disasters that befal men in the spiritual Warfare, nor was it ever able to preserve those that bore it from every moral blemish: Though no one of the Seed of Aaron, who had any obvious defect or blemish in his body, was capable of the exercise of it under the Law, Lev. 21. We all know, what that Law aimed at, and what it was to signifie to us: But however, in the event, it was but like the rest of God's most perfect Laws, rather shewing men what they ought to be, than what they really are, or ever have gene­rally been.

And seeing by the experience of all Ages, it can­not be hoped, that any order, or small Society of Men will continue long in this World, without their remarkable defects and failings; it is therefore great injustice, to bespatter and deride whole Orders and Bodies of Men, on the account of the personal mis­carriages of some particular Members; and from the faults of some Ministers and Instruments of Religion, to argue against and condemn Religion it self. But they are commonly bad Logicians, and worse Mora­lists, that make use of this, and such like Arguments, against our holy Profession.

And it should especially be remembred, that the circumstances of the Clergy in our days, are vastly different from theirs in the Primitive Times. For they were to travel from place to place; and we are fixed to our stations. They had their maintenance provided for them quietly, by the Charitable Care and Piety of the Church: whereas we have to do [Page 17]with many untoward and unreasonable Men for the procuring of ours. The very first Preachers had not Families about them to burthen and distract them, as they, more generally, have had, who have lived in the setled times of the Church. They had to do with those that dreaded their spiritual Authority, and highly reverenced and valued their sacred Functions; we have to deal with many such as little regard the holyness of our Office, or the infinite benefits that may accrew unto them by our Ministry, or the dreadful Censures which Christ hath empowred his Deputies on Earth, on good occasion to denounce against them. They had their Divine Wisdom and Knowledge in the Mysteries of the Gospel, immedi­ately taught them, by the inspiration of the Holy Ghost: and we gain ours only by the ordinary bles­sing of God upon our hard studies, Prayers, and te­dious Meditations. In their days the zeal of the Church was fresh, fervent, and burning: whereas we live in the latter and perillous times, wherein the love of many is waxen luke-warm, and cold; and when Men are become lovers of themselves more than lovers of God. In those days both Pastours and People did generally profess the Christian Religion out of Choice, love to God, and Principles of Con­science; but, now, 'tis to be feared, too many may do it out of Custom, and Interest, and meerly in complyance with the fashions of the World. Then the Pastours and Ministers of the Church were cho­sen for their extraordinary gifts and zeal above o­thers: Now, (through the Corruptions that creep into the Church by little and little) they are too fre­quently put in, not for their worth, but according to the Interest and Friends they can make amongst [Page 18]the great Men of the World, be they better or worse.

They were to deal with a select Company of Persons, who were nearly and deeply concerned for the honour of their Lord, and the success of his Mi­nisters labours: But now, we (since the World is come into the Church, especially in the loose state of affairs that we are at present in) have to deal with a multitude of formal Professors of the Christian Faith, whereof few have a sincere Zeal for the thriving of it, and many are secret Enemies to the Establishing of it in its greatest perfection. And they who do not consider these and such differences between the cir­cumstances of the Clergy in the Apostles times, and ours, in these days; can never pass an equal judg­ment either of them or us. For we are not bound to undergo many of their difficulties and hardships: Neither were they lyable to several of our tempta­tions and inconveniencies. We are not tyed to do divers Things, which they did; nor were they bound to some things, which are expected from us. And to conclude this point, if they who had so great ad­vantages to keep up their Zeal, were yet too apt to mind their own things, before the things of Jesus Christ; it must not be thought strange if too many of us are ready to do the like; though it must ever be acknowledged, that they then, and all we now, who have taken the sacred fountain upon us, are bound to seek the things of Jesus Christ, in the first place, and be­fore all other matters, which may be called our own. which was the third thing I have undertaken to speak unto from the Text.

And, indeed, nothing should raise our thoughts more from Earth to Heaven, and fix them upon the [Page 19]business we have in hand; than the serious and fre­quent consideration of the admirable ends of our office, and the eternal excellency of the things we are em­ployed about. For we are entrusted to carry on that work for which this whole Universe was made, and that hath exercised the infinite wisdom of God to contrive. All other Sciences, Arts, and Professions respect only the good of this life, whereas ours im­mediately concerns that Life, which is to last to Eter­nal Ages. All the effects and fruits of other mens labours, I mean, as they are meerly the products of their humane skill and industry, shall perish with this World; whereas the fruits of our labours and administrations, shall continue when time shall be no more. We are instruments to put in Execution the resolutions of the Eternal Counsels of Heaven; and are set to keep up a lively sense of such truths, and to promote such manners amongst men, as the Son of God himself came down from Heaven to teach them. And the things of Jesus Christ, which we are to seek after, and set forward all we can, do immediately re­late to the Honour of the King of Heaven, and, to the true and only happiness of Mankind.

And 'tis impossible, that Man's Care, Wit, or Faithfulness, can be employed, in this life, about matters of a higher nature, or of greater worth than these. For as Christ Jesus is deputed by the Father, to execute in due time, the Eternal Counsels of his Will; concerning the Life or Death, Happyness or Misery of Mankind, so are the Bishops and Pastours of his Church his Commission-officers, for the carry­ing on of that work. And therefore in the prosper­ing or miscarrying of it, the eternal fates of mens im­mortal Souls are involved. And the Apostle tells us, [Page 20]they are to be accounted, as Embassadours for Christ, and that to them is committed the word of recon­ciliation; and therefore according as men receive or reject those offers of mercy and favour with himself, which God tendereth to them by their Ministry; so are they like to find peace with him in his Heavenly Kingdom, or to be rejected from it.

Now, I say, the consideration of the nearness of our relation unto Christ, and the infinite concernment of the work we are employed about, should quicken and exalt our Zeal far above that of Ordinary Chri­stians. For, who should be so much concerned for the honour of the King of Heaven, as they whom he hath sent forth to be his Embassadours to his People on Earth? And if the Shepherds, who are set on pur­pose to watch for the good and security of the Flock, be negligent of their Charge, it will not be thought strange, if it fare ill with the Sheep; or if many of them should go astray, or be lost.

And if the Stewards of the Houshold give them­selves over to rioting, carelessness, or any disorderly behaviour, it cannot be hoped, that the Family should be found according to their Masters liking, at his return. The Ministers of Christ are termed like­wise Watchmen, Seers, Overseers, Bishops, Angels, &c. because of the careful Eye they are always to bear over his Church, and for that they should be, as it were, his Guardian Angels on Earth, to watch for the good of his People. And all the Names which are given them in God's word, do bespeak them, not only to be Persons of honour, but also Men of business and cares, and such, as have a great charge upon their hands, and so heavy an Onus upon their shoulders, as is, (according to the known saying of [Page 21]St. Jerom) even, humeris Angelorum formidandum. Though therefore they are not debarr'd from any in­nocent recreations, yet they ought not to wrap them­selves up in ease and idleness, nor to lead careless and useless lives; much less are they to give them­selves over to the extravagant pleasures, or loose di­vertisements of this World. For they should remem­ber, that their business and duty is, not only to teach Men the will of God, and open to them the mind of Christ, and the Mysteries of his Gospel, but also, and especially, to be Patterns to their Flocks in every good work; and to lead and encourage them, by their Examples, to all holy Conversation and God­liness. They should be burning, shining, and steady Lights, to guide others securely, through the dark passage of this Life; that their Eyes be not dazled by the many ignes fatui, or false Lights, which the Devil is ever trimming up, and setting forth, to the distracting and confounding the weaker Members of the Church. And because God's People are com­manded to hear, to imitate, mark, obey, and fol­low them; therefore they ought to be so wise and prudent in all their Commands and Injunctions; and so unblameable, charitable, and holy in all their be­haviour, that their Flocks may readily be followers of them, as they are of Christ and his Apostles. And in order to the performing aright the charge they have taken upon them, 'tis highly requisite, they should have a real concern, and genuine care, for the good of all those they are to teach and watch over. For, though it may not be necessary, that every Cler­gy-man should be a constant Preacher, yet, I think, 'tis required of all, who have entered into holy Or­ders, that they should some way or other be service­able [Page 22]in the work they have taken in hand; and that they should have a true zeal and earnest desire for the good of the Church, and for the Salvation of Mens Souls. And this is the special Commendation that St. Paul gives unto Timothy, above the rest of his Fellow-Labourers, in the Verse before the Text; That he was [...], i. e. That he was one like unto, and suitable to his own Soul, and who was genuinely sollicitous for the Philippians spiritual concerns, and all who have taken Curam Animarum upon them, are bound to see, that their charges want not means of instruction in all necessary matters; and that all convenient opportunity may be offered, and all suitable means of serving God acceptably, may be provided for them. There­fore all that are committed to their Care, should be frequently called upon, and put in remembrance of the fundamental points of their Christian Duty; E­very Article of the Faith, every one of the Ten Com­mandments, all the Petitions of the Lord's Prayer, together with the Doctrine of the Holy Sacraments, are to be sufficiently opened and explained. No ma­terial rule of our own Church should be wholly un­regarded; every Errour immediately dangerous should be refuted. No gross neglect of God's Ordi­nances, or reigning Vice, should pass unreproved; and I wish I could say no scandalous Offender should escape without being made to undergo the publick Censures of the Church. And when we have thus sincerely done all that, in reason, can be required of us, for the discharging of our duty; to the benefiting of our Church, and to the Salvation of their Souls in particular, which are committed to our own care; we may safely say, we have given the Sinner warn­ing, [Page 23]and with St. Paul, That we are clear from the blood of all Men; and we may then comfortably commit the success and event of our labours and en­deavours to the blessing of God: And, as 'tis said of Christ himself by the Prophet, so I doubt not, but it may be truly affirmed of his faithful Ministers, ac­cording to their measure, viz. That, though Jacob be not brought again, and Israel be not gathered, yet they shall be glorious in the Eyes of the Lord, and their God shall be their strength, Isai. 49.5. For though it can never be hoped, that all the outward Members of the Church should be brought, in any measure, to live according to that exact order and holyness, which the Scripture aims at, and their duty obligeth them to; yet, 'tis not to be questioned, but Almighty God will be a shield, and exceeding great reward to them, who constantly pray, and sincerely endeavour that they may be so. If therefore our work may appear extreamly difficult, and our discouragements many, great, and unsupportable; let us remember also, that the greatness and goodness of the Master, whom we serve, is beyond all comparison; and the reward we may expect from him, in another life, is above all that can be express'd. And if we are not resolved in the first place, to seek the Kingdom of God and his righteousness, to lay up our treasure in another World, and to expect the reward of our labours in Heaven, we shall not be fit to be God's Ministers here on Earth; nor shall we ever be able to seek the things of Jesus Christ, as we ought to do.

And now, I beseech you to bear with me a little, and accept a word of admonition from the meanest of your Brethren, and he hath done. You all know, we live in a loose, distracted, divided, and miserably [Page 24]distempered World; and we see also the state of the Church to be sadly confounded, broken, and polluted; and that our own Church and Nation in particular, have their share in all those evils and calamities, which Christendom at present groaneth under. We have Enemies many, subtle, malicious, and powerful, threatning of us on every side; and these are con­siderations enough, I hope, to make us all extreamly circumspect, watchful, and diligent in our several stations and capacities; and not to meddle with the state. I think the preservation of the best constituted Church in the Christian World depends, at this time, on the unanimous Zeal, steadyness, and wisdom of her Clergy. I do not speak this, or any thing I have said, or am about to say, as though I doubted, whe­ther the Clergy of the Church of England, were not (generally speaking) some of the most learned, best, and wisest that are this day upon the Earth; but on­ly that I think, 'twas never more necessary that they should be such; and because I am extreamly desirous, that whatsoever is a miss, amongst them, might be a­mended; and that they might abound more and more (as the Apostle often exhorteth) in whatsoever is good and commendable. The constitution of our Church hath been abundantly defended against all her adver­saries, and every cavil, that hath been raised against it, hath been fully answered by one worthy hand or other; I think, beyond all possibility of a material reply. Our Doctrine hath been proved to be truly found and Catholick, our Government undoubtedly Primitive and Apostolical, our Worship the purest, the most agreeable to the best ancient Liturgies, and therefore the most inoffensive of any now used, or that has been used in any Age, or in any part of the [Page 25]Christian Church. Our Discipline (though at pre­sent sadly fallen to the ground) is likewise, in the frame of it, the most agreeable to Scripture rules, and ancient usage, the most moderate, and upon all accounts, the most justifiable of any that can be named.

So that the whole Fabrick of our Church is made up of the soundest and most tryed Materials, and is as well put together as any particular Church in the Christian World. And all this has been made to ap­pear if not to the Conviction, yet, in a manner, to the silencing of our Adversaries, on every side. And they now, all choose rather to attack us by wily tricks and politick entriegues, than by open force or dint of Argument. And the greatest advantage they have against us, and the main hopes that any of them have left, of gaining their ends upon us, lye chiefly in the looseness of our own Members, and in that flood of Irreligion and profaneness, which hath broken in upon us, through the cracks and rents which themselves have made; and do still help to keep open. For the divisions, which have been caused among us have made the goodly Fabrick of our Church to shake and shatter; and that want of Discipline, and profaneness which have entered in at the clefts do now moulder away the strength, utterly deface the outward beauty of it. For if a House be never so well built if it be not also well protected and carefully desended from the injuries of the weather and other annoyances it may quickly come to ruine. And if any thing can long preserve this Church from further de­cays, and heal the present wounds and breaches of it, in some measure it must be, the Ʋnanimity, the true Christian Zeal, and the prudence of the Clergy. For to [Page 26]say the truth, this Church hath never been rightly of a piece since the Reformation: and they were the different Sentiments among the Clergy, that drew on, and occasioned, by degrees, the grievous divisions, that we, at this time, lament and groan under. But, God be thanked, those differences are pretty well worn off; and the Clergy are now generally well satisfied with the Constitution, and very much dis­posed to be of one mind (bating the most unhappy breach, which hath lately happen'd amongst us, and we should do all we can to make it up again.) But 'tis their acting together unanimously in all respects, their teaching the same things, and their keeping strictly to the same rules, which the Church hath gi­ven them to walk by, and which they are all equally bound to observe, that can make them strong and impregnable, against all the assaults of their Enemies. For as the greater differences amongst the Clergy drew after them those most pernicious Schisms and Heresies, that are now so flagrant amongst us; so the smaller differences in modes and manners of Ad­ministration, and almost any swerving from our com­mon rules, do give some kind of secret wound unto the Church; and 'tis the perfect Unanimity and U­niformity of the Clergy, that must help to cure those evils which have grown, I say, from the differences that first began among themselves. For all men know, that what is done by common consent, and by a unanimous agreement, carries strength and au­thority with it; whereas any thing done of private motion, or by following irregular Examples, is ever liable to be censur'd and carpt at; and 'tis a sad thing, when the very observing of the rules of the Church must be lookt upon as a singularity, and al­most [Page 27]most an occasion of offence, and that meerly for want of that uniform acting, which our common duties ob­lige us unto. And it should be especially taken notice of, that we are to do all we can to make men sensible, what the Doctrine, Worship, Government, and Di­scipline of our Church really are (for not one in a hundred, either of our Dissenters, or of our own Members, rightly understand our constitution) but this can never be done effectually, but by a constant and uniform repetition, and exercise of them: for, 'tis remarkable to observe, how suddenly Papists, and the Members of all other Parties among us, shall learn to know and give an account of the main points of Doctrine, manner of Worship, Government, and Di­scipline, as they are held and practised in their several ways; and yet very few of our common people right­ly understand these things, as they are better taught and used in our Church. I have not time to tell all the reasons of this difference, but 'tis certainly the reducing the main points of Religion to a narrow compass, and the frequent repetition and uniform practice of them, that must make common people un­derstand so much of it as 'tis necessary for them to know. Unless therefore the Reverend Bishops are Unanimous in directing the rest of the Clergy in matters already established (and watchful in guiding of them likewise in all Emergencies of moment) and they in teaching and directing of the people, this Church can never rightly thrive and prosper.

But the greatest Unity and Uniformity, without a true Christian Zeal in the Clergy also, can never make us a happy Church and People neither. For the holy fire must be always kept alive upon the Altar, and be ready to be fetcht from thence, or else the Sa­crifices [Page 28]of God's People will be crudely and coldly of­fer'd; and they which are to season others must have salt in themselves, or else the Body of the Church will quickly prove unsavoury, and be ready to turn to Corruption. And the truth is, a Clergy-man without Zeal for carrying on the work he hath taken on him, is really one of the greatest hinderers of it; and if they who are Ministers and Officers in the Church, look more at the advantages and benefits that are annexed to their places, than to the good work that is expected from them, it makes the loose World to think, their Calling is but a Trade to live by, like those of others; and not a sacred Function appointed by Christ himself, and necessary for the keeping up of true Religion and Virtue among Men, and for the winning of Souls to God. We should remember, what Pastours they are that love the Great Shepherd of the Sheep, even those only that are careful to feed every part of his flock, as may be gathered from his own words, Joh. 21.15, 16, 17. We are set to profit many to all Eternity, and 'twill be the worst kind of Robbery in us, if we seek only to benefit our selves for a little time in this World. We are in the places of those that should be publick Benefactors and Bles­sings to Gods Church and People, and if we are not such, we are injurious to God, to his Church, and per­haps, to those that would be so; and it must not be thought strange, if the People go about to rob God, and us too, of those dues, which God himself, and our pious Ancestours, gave for our Maintenance; if we rob them of that necessary instruction, those con­stant Prayers, and good Examples which we owe unto them; and if we are not Careful and truly Zealous [Page 29]for the Salvation of their Souls, that are committed to our care, 'twill not be wonder'd at, if they run away from us, and harken to those, who take them chiefly by their Zeal; and which is, indeed, the most commendable quality that is in them; and we find, by sad experience, that all we can do is little enough, and too little, to keep the Sheep within the fold. I do not aim, God knows, by any thing of this to lay a heavyer burthen on my brethrens shoulders than is there already; nor to deprive them of any liberty, that 'tis fit for Persons of their Profession to enjoy; much less, to debar them from taking a moderate care of their temporal concerns, and for the providing things honest and convenient for themselves and Fa­milies; for I know, it highly behoves them to have an Eye unto these things; but it infinitely behoves them also, to manage their Worldly matters so, that they may be as small a hinderance as 'tis possible, to their greater Spiritual Concerns. And when all is done, we should consider, that honesty is the best policy, in all professions, and the faithful discharge of our Offices, as we are the Ministers of Christ, is the readyest way to win the favour of God and Man, and to bring temporal, as well as eternal blessings upon us, and ours: 'twas the singular Piety and De­votion of the Clergy, that first won so much Wealth unto the Church; and 'twas the Pride, Tyranny, Looseness, and other defaults and neglects of some of their Successors, that occasioned the loss of it again, and there is nothing but a true and unfeigned Christian Zeal, that God throughly blesseth in all times and Ages; and if any thing do generally mend the tempo­ral condition of the Clergy in this Land, it must be their Spiritual, and more universal Zeal for the bene­fit [Page 30]fit of those that are committed to their care. And 'tis this also that must redeem us from that contempt that hath too visibly fallen upon us of late years. I fear, 'tas been the want of this divine Spirit of Zeal for God's honour and the Salvation of his Peoples Souls, in too many of our Profession, that hath occasioned our reputation to sink, and our calling to be meanly thought of, especially by the viler sort of Men. For we should remember, that Christ our Elder Brother dyed, and is gone to Heaven, and that he hath left the care of his Spouse the Church unto us his Mini­sters, and he expects that we should be zealous in raising up Children unto him, and to preserve his name and honour in the World; Now, if we refuse to do this, any of us, 'twill be but just, if she, whom we should have espoused, do spit in our face, and our shooe be loosed, and we be marked with disgrace, as Moses hath mystically taught us in the Law, Deut. 25. and you know, Christ himself hath told us in the Gospel, what that Salt is fit for that hath lost its sa­vour. So that our Interest, our Honour, and, I may say, all that should be most near and dear unto us, and that concerns either this life or another, are bound up, in the sincere and consciencious discharge of the se­ral Offices we have taken upon us. And I believe, our good Examples, in all kind of Christian Practice, are every whit as much, if not more necessary, than our good instructions; especially in the Age we live in, wherein knowledge abounds, and good Books are every where to be met with; but truly good and pious Examples are very rare. We are bound by our places, Men think, to speak and teach the best things; and if we do not put in practice what­soever we teach, and press upon others, all are lookt [Page 31]upon but as words of course: And indeed, if they come but from the tip of our own Tongues, we must never expect, they should sink deep down into other Mens Hearts: and with what face can we press every Christian duty upon other men, and endavour to plant in them every spiritual grace, if these are not first exemplified in our own lives, and deeply rooted in the bottom of our own Hearts? And how can we intercede with God for others, if we are not well re­conciled to him, and do not constantly live in some good Friendship with him our selves? And in a word, we can perform no office with full acceptance to God, true comfort to our selves, or any great benefit to the Church, if we are not heartily Zealous for our Lord's honour and service. And now, though I owe much Apology for what I have said already, yet I can scarce forbear saying many things more on this Subject; but I must remember my time, who I am, and to whom I speak, I shall therefore proceed to say but a very few words more, touching the Prudence, which is likewise highly requisite in Persons of our Profes­sion; I shall thankfully release you, and perfectly re­lieve your injured Patience.

We are all sensible, that Zeal without Knowledge is blind and dangerous, that 'tis like Fire out of its place, and we have seen enough of the mischiefs of it, of late years, and what havock it has made in the World; and Zeal even in the best cause, if it be not mixed with Prudence and Discretion, is of little or no use neither, and it may be questioned, whether it doth not do more harm than good. And because misinformed Zeal hath done so much harm, and in­discreet Zeal doth so little good, it hath come to pass, that all kind of Zeal, though never so wise and Chri­stian, [Page 32]is counted, by too many, as a ridiculous thing and is almost every where, quite laughed out of Coun tenance; and not only a Zealot, in any cause (but al­most any one that is Zealous in Religious matters) sig­nifies, now a days little better than either a dangerous, or a foolish Person. But it should be marked, that this hath happen'd, to the exceeding great dammage of true Religion, and to the no less encouragement of all kind of Schism and Profaneness, and by this means the Devil hath gotten an incredible advantage over the Souls of Men. But this distemper, which endangers the very life of Christianity amongst us, can no other­wise be cured, than by a more unanimous, truly Christian, and prudent Zeal of the Clergy. For Prudence is that universal and supereminent Virtue, that makes all other Virtues and Graces effectual for the obtaining their ends; and it gives reputation and honour to whatsoever is truly good and commendable in our whole behaviour, 'tis this Cardinal Virtue of Prudence, that enable us to judge of things according to their own natures and tendences; whether they be like to be good or evil, hurtful or prositable to the common cause of true Religion, and of their several degrees and measures either way; it teacheth us, to judge of Persons according to their various prejudices, tempers, distempers, inclinations, interests, and abi­lities, that we may make the best and wisest use of them we can, to the profiting themselves and to the doing the Church of God the greatest service. For all men have their several gifts and abilities, and there are searce any, now a-days, without their pre­judices, defects, and failings, in one kind or other, which must be considered, and also be allowed for, by every prudent person, that knows how to treat [Page 33]with, and use all men to the best advantage: Pru­dence likewise teacheth us to guess aright at the most likely events and consequences of things, whereby we may avoid many evils and inconveniencies, which foolish, conceited, heedless, and obstinate Persons commonly fall into. Lastly, Prudence teacheth us, to discern the fittest and properest times and sea­sons for the doing of the best things: For that which may be easily accomplished at one time, can­not be brought to pass without the greatest diffi­culties and hazards imaginable, at another. How­ever, your over-wary and prudential Men, too often omit all opportunities of mending any thing, under the notion, or pretence rather, of its being a very improper time to do it now: but this is only when their spiritual Zeal is not equally matched with their Worldly wisdom. Hence it is very manifest, that both these, I mean, Zeal and Prudence, must meet together, where any notable and greatly profitable good works can be expected. And as Prudence is to direct in all practical matters whatsoever, to the making of them successful; so, more particularly, it should teach us to understand, the feveral ge­nius's and prejudices of all the Adverfaries of our Church; that we may be sure to give them as lit­tle offence, as possible may be; and that we may be better able to stop their mouths, abate their Ca­lumnies, and wear off their false Notions of us, and to win them over, by degrees, if it may be to the Peace and Unity of the Church; and if that cannot be done, however, our behaviour should be such, that whosoever is of the contrary part may have no evil thing to say of us. And to this purpose, we should remember the blind Watch­men, [Page 34]the dumb Dogs, the greedy Dogs, Isa. 56. the Idol Shepherds, Zech. 11.17. and we should consider, that all the severest rebukes given by the Prophets to the wretchedly sensual, ignorant, proud, covetous, and careless Priests in the Old Testament, which are very many; and all the sharpest reproofs of the Scribes and Pharisees, and Jewish Priests, that were delivered by Christ himself, and recorded in the New, are constantly thrown upon, and applyed unto us, by some or other of our Dissenters; as though we had been the very Persons they were at first levell'd against. But every Eye, that is not bloudshed with Envy and Malice, or some other like distemper, must needs see the gross injustice of such dealing as this. Howbeit, we should know, and well weigh these things (and also who they be that represent us as Carnal Gospellers, formal Guides, unedifying Teachers, Hirelings, &c.) not that we might retaliate these injuries upon any of our Ad­versaries, but that we might behave our selves so unblameablely, in all respects, that we may not give the least cause for such kind of Censures; and that, with St. Paul, we may cut off occasion from all those that seek, and desire occasion against us: and, indeed, that according to St. Peter's advice, they may be made ashamed, who falsly accuse our good Conversation in Christ, 1 Pet. 3.16.

We should not aim to vye with great ones in out­ward Pomp, or secular Glory; but our Honour and Ambition should be, to excel in those Graces, which truly adorn a Christian of the highest rank; and that may bring the most immediate glory to God, and benefit to his Church: and in a word (for I must not run out into any more particulars) we [Page 35]should study to approve our-selves unto God, and, ac­cording to the Pattern of our Great Master, to do the will of him that sent us, to let our Conversation be, in all points, as becometh the Gospel of Christ, and the faithful Ministers of it; and not to seek our own, but the things of Jesus Christ in the first place, and then all men would quickly see, that we were the Mini­sters of Christ, indeed, the Watchmen of God, and the Remembrancers of the Lord of Host, set upon the Walls of Jerusalem, to cry day and night, for the guiding of his People into the paths of truth and peace. Isai. 62.6.

And if the Clergy would thus unanimously, Zea­lously, and Prudently, seek to promote the honour of God, and the things of Jesus Christ, 'tis not to be doubted, but God would wonderfully bless them, and all their endeavours of that kind; and it might yet be hoped, he might heal our breaches, and make all our Enemies to be at peace with us: that this Church as 'tis the best in its frame and constitution, so it it might become the happyest in all the World.