Reformed Religion, OR, Right Christianity DESCRIBED, IN Its Excellency, and Usefulness IN THE Whole LIFE of MAN.

By a Protestant-Christian.

And the Disciples were called Christians first in Antioch. Act. 11. 26.
[...]eritatem Philosophi quaerunt, Theologi inveniunt, Religiosi possident. Aug.
[...]. Greg. Nyssen.

LONDON, Printed by J. A. for John Dunton at the Black Raven in the Poultrey over against the Compter, 1689.

THE PREFACE.

THE present State and Cir­cumstances of our English Nation, cause great Thoughts of Heart, every wise Man considering, not what will best gratifie his own Humour, Passion, personal Interest, or Opinion, but what may be best for the peace, wealth, strength, safety, and settlement of the Na­tion. Every Fool can make breaches and di­visions, but it requires good Wisdom to heal them. A wise Mans Heart discerneth both Time, and Judgment, saith Solomon; & Tempori parendum, was the Motto of Theodosius the second: we may better see what we may be able to do; than what is best to be done in our present Circumstan­ces. We have amongst us a company of rash, heady, fierce, ignorant, and felf-con­fident People, who if wisely managed by the prudence of Government, may be made use­ful [Page] in the Nation, to the enriching and strengthning of it, who are no way fit to have the Reins in their own hand, whether they be Conformists or not. Was the fear of God, and the Principles of true Reli­gion more set up in the Hearts of Men, it would greatly be to the advantage both of Church, and State: I have been thinking how this may be best done. And seeing though we have many sorts of Opinions amongst us, yet we all profess our selves Christians, and unite in that Centre, I thought it might be a good work to shew men briefly, what Christianity is, and what they are obliged to be, by being Christians; and have run over as many particulars about it, as I could at present think of; and finding that many of our Disorders and Mistakes arise, from want of a due understanding of, and regular respect to Magistracy and Mi­nistry, I have therefore given a brief de­scription of both, to engage Men to that re­verend Honour, and Respect which are due to both: And that none may satisfie them­selves in being Protestants, if they are not also true Christians. I find, 'tis not being of this, or that Party, or Opinion in Reli­gion, which makes a right Christian. We [Page] may observe some bad Men in all, and I hope there may be some good, I would be loth to condemn all in a Lump. If I see a Man's Actions bad, I will say he is a bad Man, let his Profession be this or that; and so would I hope on the contrary. We have infallible Rules in the Word of God, to judge of Men by: Though for the most part we judge of Men by false Rules, suited to a Party, Opinion, or some secular Interest. But as I hate Pro­phaness and Debauchery, so I abhor Dissi­mulation, or Hypocrisie, in all Professions, so as to make Religion a pretence to Ambi­tion, and Covetousness; to fraud and Cou­senage; to Murders, and Massacres, to Treasons and Rebellions. The Form of Religion without the Power of it, the fairer it appears the fouler it is, is a good saying of a late Writer. Religion is most wounded in the House of its false Friends. And some upright, and innocent Souls, may suffer by the miscarriages of some of their own Party; whereof we have had many Instances of late amongst us. I am confident all good Christians agree in more things, than they differ: And there may be forbearance where there is not agree­ment, especially when the safety of Religion [Page] requires it: And sometimes the Providence of God doth that for a People, which their own endeavours could not accomplish. Let wise Men observe its present Indications and act accordingly.

I find in the feavourish heats of Mens disputes, the Vitals of Religion are apt to expire, and we have but too many sad Symp­toms of it in the Nation, at this day: And to recover it to its primitive vigour, and activity, in the right Sphear, is the main Design of these papers; that there may be found more true Christianity, amongst those who bear the Name of Christians, and the Name of Protestants also. For the Con­versation of many of them is such, that we have as good ground of hope, for the Salva­tion of Turks and Infidels as of theirs. It is not External Incorporating with any visible Church, whether the Church of Eng­land, the Church of Rome, or any other, that puts a Man into a State of Salvation, without having a sanctified Heart, and a Reformed Life. Many are ambitious to make Proselytes to their Opinions, and their Church, and then call them Converts, when possibly thereby, they may be made se­ven times more the children of Hell than before.

I am sure the chief End of all Religion is the Salvation of Mens Souls, and they are not likely to attain it in any Religion, if they are not sincere in it: And sincerity lies more in the Heart, than the Head: And therefore seeing mens heads, have of late been much exercised about Disputes, and the Polemical parts of Religion, and vindicating the Doctrine of the Church of England against the Errors of the Papists, (and of which there hath been great use,) I thought it might be seasonable to subjoyn something about practical Religion, which is so much wanting in the Nation. Our Saviour styles his Apostles not only the Lights of the World, but the Salt of the Earth; And sent them forth not only to in­form Mens Judgments, but to season and sanctifie their Hearts and Lives. The chief business of these Papers is to expose good Salt to publick Sale; and as Solomon calls upon Men to buy the Truth, and the Pro­phet Isaiah, To buy wine and milk, So I hope this Salt will be bought up a pace, it being so necessary for every mans use. For as corruption in the Heart and Life doth oftentimes corrupt the Judgment, and makes Men receptive of any Religion, so [Page] Sanctity of Heart and Life may be a great means to preserve men from Popery, and erroneous Doctrines, and establish them in the true Religion. Therefore I hope these Papers will not be thought unseasonable. We know the Protestant, Reformed Reli­gion, is the Profession of these Nations, and therefore attempts to promote a true Re­formation are surely seasonable in such a jun­cture, when the three Estates of the Land are ingaged in the establishing of it. My design is to draw a strait Theological Line, whereby Men may discern both Rectitude and Obliquity; what they are, or what they ought to be. And if any will account me a Fool for speaking plainly, I am content to be so accounted, if I can make others wise.

And let me advertise the Reader, that he will not find any rare things in the following Discourse, I mean rare in the Notion, but many things, God knows, too rare in Mens practice.

REFORMED RELIGION, OR, Right CHRISTIANITY DESCRIBED, &c.

ALL Religion in the World hath Respect to a Deity; and was there no God, there need to be no Religion, and they cast off a Deity, and may be termed Atheists, who cast off all Religion. But there are such bright Characters of a Deity in the Works of Creation, and in every Mans Conscience, as that there are but few who embrace not some Religion or other: And tho some Men seem to live as though there was no God, yet when they are in di­stress, or in the approaches of Death, the sense of a Deity returns upon them; as mo­tions against Nature will at some time or other recurr. And therefore such as promote Impiety under pretexts of Religion, are like­ly to do more mischief, and have greater suc­cess, [Page 2] then those who seek to do it by dispu­ting against a Deity. I know some have en­deavoured to make themselves and others Atheists; as Lucretius boasts of Epicurus, that he was the first that sought to deliver the World from the burthensome Yoke of Re­ligion: but he had not many Followers. Yet I fear the notion of a Deity may be much stifled in many; for when they see all things come to pass by second causes; when they▪ see Vice and Wickedness rampant in the world, and true Piety, and Virtue under Contempt; and when they observe so many Sects in the World, and differences about Religion; and how the generality of Men, though they have no fear of God, yet they fare as well as those that fear him; and when they see the Apostacy and Hypocrisie of many that have made great Profession, and the simpleness and weakness of others; they begin to think, all that is discoursed about a Deity, Provi­dence, Judgment to come, Heaven and Hell, or any Religion, are but fanatick Fancies, su­perstitious Conceits, or politick Inventions, either of Princes to keep the People under Go­vernment, or of Priests to make Markets of Peoples Consciences. But my business at pre­sent is not with these, but such as own and acknowledge a Deity, profess Religion, yea, the best, and only true Religion, the Reform­ed Christian Religion; a Religion founded first in Gods Eternal Councels, for the highest [Page 3] Manifestation of his own Glory, and formed for the good of Mankind in this World, and for conducting them to the Eternal Felicity of the World to come. And was it not defaced by the vicious practices of false Christians, it would either convince or convert the World to it; and vindicate it self from the Re­proaches under which it lies with many at this day; most Men looking more at the Actions of Men, than the Rules of the Religion they profess, to judge it by; though some look upon it as some vindication of the Name of Christ against the Impostor Mahomet, in the great success of the Christians, so called, a­gainst the Turks; yet we may fear, that the unjust Practices, gross Idolatries, inhumane Per­secutions, and scandalous Lives of many called Christians, may keep them from embracing Christianity. But because my design is gene­ral, I shall not make it my business now to con­sider any one Party or Denomination of Chri­stians distinct from another, but shall briefly treat of Christianity it self, in the Principles, Rules, Mysteries, and Designs of it; that all may here as in a Glass see their own face; and as most, I fear, may have cause to blush, so it may tend to reduce the Christian world to a better Temper, especially our own English Na­tion. I find all Parties ready to reflect one upon another, whereas all may be guilty: And whilst each are contending for some particu­lar Opinions and Circumstances in Religion, [Page 4] they may evidently transgress the Rules of common Christianity: And while some are cal­led Papists, others Protestants, some Lutherans, some Calvenists, some Conformists, others Nonconformists, all are apt to forget they are called Christians: And while we are contend­ing for that which is Primitive in Church or­der, and in the Externals of Religion, we re­gard not that which is primitive in the right Temperament of our Hearts and Lives, which if we could arrive at, or did studiously en­deavour, it might prevent the mischiefs, which have befallen us, for time to come; and allay our late contentions in Religion, more than all the wrangling disputes which have been among us; and though in doubtful things it is commendable to search out Truth, and plead for it, yet not with minds possest with Passion, or Prejudice, which blind the Judg­ment, and break the bonds of Unity, Love and Peace: As the two Men mentioned by An­selm, who disputing and then falling to blows in the Morning, about the place where the Sun would rise, beat out one anothers Eyes, and so neither of them could see it. It's no great advan­tage to a Man to be a Papist, Lutheran, Calvinist, Episcopal, Presbyterian, &c. if he be not a right Christian. Our greatest zeal is about those things for the most part, that are not necessary to Sal­vation; and which may leave us short of Hea­ven: So that we may take up the complaint of the Historian, about the Divisions of the Eastern, [Page 5] Western and Lybian Churches among themselves, Tanta confusio Niceph. cap. 25. lib. 16. mentiumque Caligo orbem univer­sum incessit. Opinions get into Mens lusts, and are twisted with Interest, which make Men furi­ous and violent, who are altogether Strangers to Christianity in the life and power of it: And though I have not told the World my Name, either who I am, or what I am, yet I think I need not care who knows it; for I suppose no man will be angry with me for wishing all Men well; and as for praise of Men, as I de­serve none, so neither can I expect it from a work of this Nature: this I shall only say, I have lived now the full Age of a Man, have been an Observer of the Contests of the late Times, and have seen little good fruit upon the Spirits of most Men; many have changed their Opinions, their particular Professions, and Parties, but still have retained the same Hearts, and Religion in the Power of it hath been manifestly declining; either by being ra­rified into airy Ceremonies, or condensed into stupid Formality, or refined into speculative Notions, or rent asunder by manifold Opini­ons, and perverse Disputes, or abused to un­warrantable Designs; and Men have made it their work to trample others down, and their Conquests have proved their Snare, and then their Ruine; wherein the saying of Solomon is fulfilled, There is a time when one man ruleth over another to his own hurt, Eccl. 8. v. 9. I fear most [Page 6] Men know not, or forget what it is to be a right Christian: And what that worthy Name doth oblige them to; which was the Name whereby all Christs Disciples were called, be­fore all those Names were known in the World, whereby since they have been distinguished or reproached.

And as it was the first Name given on Earth, so it may probably continue for ever in Hea­ven, For of Christ the whole Family of Heaven and Earth is named, as t [...]e Apostle speaks: I shall therefore endeavour to shew in several distinct Aphorisms, what a right Christian is in general, and then apply my Discourse to Men in particular Capacities, and Relations: And I have not been careful to observe Me­thod, which my design will not well admit of, but have put things down in my Paper as they came into my Thoughts, without con­sulting any Author; yet they are all contain­ed in the Scriptures, as I could easily shew, whence a Christian derives the Practice and Principles of his Religion.

Of a Right Christian in General.

FIrst, He is one baptized into the Profession of the Christian Faith, whether in Infan­cy or afterwards, or whether by sprinkling, plunging, or dipping, I shall not here dispute; which is the outward badge, or distinguishing [Page 7] Sign of a Christian, as Circumcision was to the Jews, and is sometimes applyed to persons who prove as flagitious and impious as any that are upon Earth.

And therefore in the next place, besides this outward washing of Water, he hath re­ceived the washing of Regeneration, and the Renewing of the Holy Ghost, Tit. 3. 5. where­by, (considered in his first Original) he is said to be one born of God, as one Apostle speaks, 1 John 13. And born of an incorruptible Seed, as another Apostle speaks, 1 Pet. 1. 23. Born of Water, and the Holy Spirit, as our Savi­our himself speaks, John 3. 5. And is made a Christian, not born so by Natural Birth, as that Ancient Father speaks, Tertul. Apolog. Cap. 18. Fiunt non nascuntur Christiani. And thô outward Baptism is styled by the Ancients, Regeneration, Renovation, Illumination, &c. yet it is with respect to the inward Grace, which sometimes accompanies, and sometimes follows Baptism in the right Christian; where­by he is more then a Christian in Name.

Again, He acknowledgeth one only living and true God, the Maker of Heaven and Earth, and gives divine Honour, and Religious Wor­ship to him alone, and will not so debase the Incomprehensible God, as to make any Image of him, to Worship him by. In both which he is distinguisht from the Pagans.

Further, He is one who believes the Reve­lation made of Christ in the [...]criptures to be [Page 8] true, that he is the Eternal Son of God, as­sumed the Nature of Man, offered himself a Sacrifice for the Sin of the World, rose from the dead, and now makes Intercession in Hea­ven, and will come again to judge the World.

Moreover, as a Christian he is dead to the Law, seeks not Righteousness and Life by it, but believes that only through Faith in Christ, any Man can be Justified, Redeemed, Sancti­fied and Saved; and that there is no Salvati­on in any other, whereby a Christian is di­stinguished from Jews, Mahometans, and all Infidels whatsoever.

Again, He is one who embraceth the Chri­stian Religion, not meerly by the Power of Education, or the Example of the place or Countrey where he dwelleth; but by the powerful Evidence and Conviction of the Truth of it upon his Mind, by the Purity of its Precepts, and the transcendent Re­ward it exhibits in its Promises to them that sincerely profess and practise it.

He knows also, That as he is a Christian he is called to Liberty, yet useth it not for occasion to the Flesh, or to free himself from the obligation of any Duty he owes to God, or Man; but to keep his Conscience free from bondage to the Commands of the Ce­remonial Law; or the rigorous Commands of the Moral Law of God, or the sinful In­junctions and Commandments of Men.

Further, He measures not the Mysteries in Christianity, by the Line of his own finite Reason, he knowing that the Natural Man discerns not the things of the Spirit, but be­lieves them because God hath revealed them, though he cannot comprehend them; yet is daily seeking further illumination in the know­ledge of Spiritual things, being Spiritually discerned, and doth realize to himself by Faith the things that are not perceptible by Sense.

He is one also, who, as he bears the Name of Christ; so he follows him as his Master and Teacher, and sets before him the Example of his Life, as his pattern to imitate. Imitari quem colimus est summa Christianitatis. Lactant. He having left us an example, that we should follow his steps, saith the Apostle.

He is one who feels in himself a daily com­bate betwixt Flesh and Spirit, as Jacob and Esau strugling in the same Womb; but is Cru­cifying the fleshly part, that he may be like to Christ in his Death, and is striving to rise up into the power of a Spiritual life, that he may be like him in his Resurrection, and which are both signified in his Baptism; and by a serious Contemplation of the Death and Re­surrection of Christ by the eye of Faith, and the help of the Spirit, he is arriving to both these; which is a Mystery only known in the Christian Religion.

Further, He believing that Christ is Ascended into Heaven, and entred the Vail in th [...] name of all his People, and there sits at th [...] right hand of God; it doth raise up the Affection of his Heart, and the Contemplation of his Mind to things that are Above; which is peculiar also to a Christian, and above the Sphere of meer Morality.

Again, He is no Enthusiast, expecting a Divine Teaching by Immediate Inspiration; bu [...] owning, and receiving the Scriptures as the holy Oracles of God; he reads them, and studies the knowledge of them, for his directi­on in Faith and Practice; Contra Scriptur a [...] nemo Christianus. August.

Neither is he a Sceptick in Religion, of a giddy unsetled Mind, tossed too and fro with every wind of Doctine, but having received the Truth, he stands fast in it, and wherein he doubteth makes sober inquiry, and doth willingly receive instruction that he may be sound in the Faith, and compleat in the whole Will of God; but resigns not up his Judgment or Practice in Religion to the Conduct or com­mand of any Person, or Church, so as not to satisfie himself in the Grounds and Reasons of his Faith and Obedience; that his serving God may be a reasonable Service, and not blind Devotion.

Neither is he a Solisidian, hoping to be saved meerly by Believing, or naked Assent, but is one Zealous of good Works, as being profita­ble [Page 11] to Men, acceptable to God, honoura­ble to Religion, and necessary to Salvation. Yet he knows they must spring from Faith, and are not sufficient of themselves to his Justi­fication in the sight of God; and therefore he puts not his trust in them, but in the Mercy of God and perfect Righteousness of Jesus Christ; which Bellarmin himself at last thought the safest way.

Further, He being sensible of his own in­sufficiency, depends upon God for that daily supply of his Grace whereby he may have his Heart in a readiness for every good work, and may shew forth his Faith, by his love to God and Men.

He is one who makes all his approaches to God by the one Mediator, the Man Christ Jesus, without making use of any Sub-mediators either of Redemption or Intercession, not mentioned in the Gospel; and herein he con­siders God, not only as a Creator, or in the absolute perfections of his Being, but as re­conciled in the Blood of his Son, related as a Father, and ingaged by a special Covenant.

He is one who waits and prays for the help of Gods holy Spirit to lead him into the pre­sence of God, and to help his Infirmities there­in, and approacheth not to him meerly by the impulse of natural Conscience, much less by the help of Pictures, or Images, forbidden by the Law of God; but by the Spirit of [Page 12] Adoption, inclining his Will, moving his Af­fections, and crying Abba Father in his Heart.

Again, He reckons upon Suffering with Christ, as well as Reigning with him, of bear­ing his Cross, as well as wearing his Crown, and of Denying himself as becomes a Disciple of Christ; and therefore Arms himself for it, that he may not be surprized by it, or faint under it; and as he will not rashly thrust him­self upon sufferings, so neither decline them when necessarily called thereunto, wherein he will have respect to the goodness of his Call, of his Cause, and of his Conscience.

Further, He is one, who when he is Reviled reviles not again, patiently bears affronts and injuries for Righteousness sake; seeks not pri­vately to revenge himself, but commits his Cause to him that judgeth righteously.

Again, He embraceth Religion for its own sake, and not for any politick end, and ab­hors to make use of it as an Art, to serve any Covetous, Ambitious, or Treacherous designs.

He is one who believes a Judgment to come, and therefore lives in continual awe of it, and endeavours so to manage the whole course of his actions, that he may be accepted of the Lord in that day, and not fall under the wrath to come, and thereupon is less concerned about being Judged of men, or of mans day.

Again, He believing the Immortality of his own Soul, the Resurrection of his Body, and hoping for the Eternal Life of the World to come, (Life and Immortality being brought to light by the Christian Religion;) he is seeking to make it sure to himself, and there­upon is less concerned as to his temporal Life, and his short stay in this present World, look­ing upon himself as a stranger here on Earth.

He is careful to examin himself about his State towards God, and to know the inward frame and temperament of his own Soul, and the Actions of his Life in the Principle, Rule and End of them, that he may not be found among Hypocrites, and that counterfeit Grace may not be mistaken for that which is true.

His Zeal in Religion is not rash and preci­pitate, hypocritical and treacherous, violent and cruel, so as to transgress the Rules of Hu­manity, Charity, and Sobriety; but is ground­ed upon Knowledge, and regulated by sound Judgment, Wisdom, and Discretion; and his greatet Zeal is about the great things of Religion, and of the greatest certainty.

He is one who hath a regular Conscience, extending to one Duty as well as to another, and therefore will not strain at Gnats and swal­low Camels; nor be scrupulous about Ceremo­nies, and of conforming to some outward [Page 14] Forms of Worship, and yet can practise in­justice, oppression, lying, fraud, intemperance, backbiting, malice, and such moral impieties not becoming Christians.

And if he hath a Conscience of Conformity to the Church, he makes Conscience of the moral Duties of Religion, and will not be found guilty of swearing, cursing, drunkenness, fornication, scoffing at piety, blasphemy, false accusation, or persecution for Conscience sake of the truly conscientious, &c.

And though his practice in Religion is ac­cording to his best Light and judgment, yet he confines not the Church of God, or mono­polizeth Salvation to the narrow limits of his own private Opinion, but judgeth charitably of men who Conscientiously differ from him, as knowing that as in several Nations, so un­der several Opinions, He that feareth God and worketh Righteousness, is accepted of him; and therefore he can love and honour true Piety, Sincerity and Goodness, and real Worth, wherever he finds them; as the Phylosophers called [...], studied to extract the good out of every Sect of Phylosophers, and re­jected the rest.

Again, He beholdeth the Creator in the works of his Creation, and adores his wisdom, power, bounty, and goodness shining forth therein; and as a Christian, he can look upon the Creator of the World, as the Redeem­er of it, and as his God and Father in Jesus [Page 15] Christ, and in special relation to him; and hereupon to have his Heart engaged to love him, honour him, fear him, and trust in him, which is more than the most learned Heathen, by the light of Nature could attain unto.

Further, He considering the Dominion God hath given Man over the brute Creatures, he useth them with Thanksgiving, but will not abuse them as a Tyrannical Lord, and is stirred up to the more chearful service of God, by those brute Creatures which are daily serving him.

He knows that not only Faith is required of a Christian, but outward Profession, and therefore he conforms to all the Ordinances and Institutions of Christ in his Church, and attends there diligently for his Edification, and that God may be hononred by the Divine Worship of the Publick Assemblies of his Peo­ple, according to the dictates of the univer­sal Law of Nature; and therefore as he will not have Communion with any Church in that that is evil, and sinful, so he is ready to hold Communion with all Churches in that which is lawful and good, that he may not fall un­der the just charge of Schism or unwarranta­ble Separation; and seeks the maintaining of his whole profession unspotted and without rebuke, and therefore He keeps his Foot when he goes to the House of God; demeans himself with all seriousness, and Reverence in Gods [Page 16] publick Worship; will not be found talking, gazing, whispering, laughing, or sleeping when his mind and thoughts should be di­rected towards God, that he may carry him­self suitable to that great Presence wherein he is, and the solemnity of that Service he i [...] engaged in.

He carefully avoids all Tempting of God, by presuming upon his Power and Mercy, for the good either of his Soul or Body, without using suitable and rational means, or such as may be appointed of God for that end; nei­ther will he pray or hope to receive what God hath never promised to give, and there­by be also a tempter of God.

Again, He being a Christian, is careful to observe the Christian Sabbath, not the Seventh day of the Week as the Jews, but the First, according to the example of the Apostles, and the first Christian Churches; whereby he owns Christs Lordship over the Sabbath, to change the day, as well as the Ordinances of Gods worship therein; and therefore he re­members to keep it Holy by abstaining from bodily Labours, and by the exercise of his mind and thoughts in those Duties of Religi­on, both publick and private, which are suit­able to the Day, and required in the moral part of the Fourth Commandment; and we read, that the keeping of the Lords-day was made the Character of a Christian, in the pri­mitive times.

Further, He is an Encourager of good Mi­nisters who labour in the Word and Doctrine; receiveth them as the Embassadors of Christ, submitteth to their instructions in the Lord, and hath them in high esteem for their Works sake, and thinks it his Duty to give his Car­nal things to them from whom he receives his Spiritual things, and grudgeth not an ho­nourable Maintenance to such, whose Work and Office are both honourable.

He shapes not his Religion to the times, and alters it not as his Interest alters; but denies himself therein, that he may be a true follower of Christ, and the Truth, and for the main­tenance of a good Conscience.

Again, He is one who lives not in any scan­dalous Sin, nor allows himself in any known Sin; but because he cannot live without Sin, he daily renews his Repentance towards God, and Faith towards the Lord Jesus Christ, to preserve his peace with God and his own Con­science, as the Christian Religion doth direct, whereby he doth carefully avoid the two fatal racks of presumption and despair.

Neither is he the more easily drawn to any Sin because he esteems it Venial, or by hope of obtaining Pardon by the Absolution of a Priest, or the Intercession of any Saint, or the Expiation of it in Purgatory.

He fetcheth down his Mercies from God by constant Prayer, and returns them back to God by hearty Thanksgiving, as becomes a [Page 18] Christian: The Incense he offers up is fervent Prayer, and his Peace-offering is a thankful Heart; and this he doth not only in company with others, but in his private Devotion betwixt God and his own Soul.

He loves, honours, and practiseth true Godliness never a whit the lesser, because of th [...] weakness, folly, or sinful miscarriages of som [...] that make profession thereof; much less wil [...] he take advantage thereby to reproach an [...] scoff at it.

But the excellency, equity, peace, and comfort which are in the ways of Religion, make him to cleave to it, though he sees many false pretenders to it, under several Professions, as knowing there will be some Hypocrites un­der all Forms; and he will not justifie such a [...] make no profession, because many cast a re­proach upon it by an irregular conversation.

Again, What evil he sees or censures in ano­ther, he will examine his own Heart and practice, whether the same is not found in himself, and will therefore endeavour first to cast the Beam out of his own Eye, and not practise himself what he hath condemned in another, lest he thereby be self-condemned.

He is one, who placeth not his Religion in Forms, and Ceremonies, or bodily Worship; though he is for comely Gravity, and all out­ward Decency in Gods worship, yet his main [Page 19] [...]re is to serve God with a frame of Heart [...]oper to Christianity, viz. not from servile [...]ar as the Jews under the Law, or the con­ [...]aint of humane Laws, as time-serving for­ [...]al Christians, much less out of vain osten­ [...]tion, as the Scribes and Pharisees, but with [...]ve, and delight, filial reverence, humility, [...]vency, and sincerity, as becomes a true Chri­ [...]an; and will not cry up holiness in Places, Al­ [...]rs, and Vestures, &c. and yet despise it in [...]ens Persons.

Neither doth he place his Religion in high [...]raphical Notions, affected Gestures, canting [...]ords, doubtful opinions, or in not conform­ [...]g with others out of meer singularity; but [...] sound Knowledge, Faith, Love, Mercy, Hu­ [...]ility, and all Holiness of Life.

He also is one who can take kindly a just Re­ [...]oof, and prefer a faithful reprover, before [...] vain self-seeking flatterer, being more de­ [...]ous to be humbling himself, than to be self­ [...]alted.

If he meets with Affliction, he justifies God, [...]bmits himself patiently to his Soveraign [...]ill, and seeks to turn it to some advantage [...] his Soul; or if it be Persecution for Righ­ [...]ousness sake, he patiently commits his cause [...] God, will rather judge himself than revile [...]e Adversary; will use no unwarrantable [...]eans to deliver himself, will acknowledge [...]e righteousness of God in all the unrighte­ [...]usness of Men: Yea he doth love his Enemies, [Page 21] blesseth those that curse him, prayes them who despitefully use him, is not ov [...] come of evil, but overcomes evil with go [...] as becomes a Christian.

He is not offended at the Prosperity of wi [...] ed Men, he knowing it hath been so in [...] Ages, and that they receive all their go [...] things in this Life, and the time of Recompe [...] is not yet; neither doth he stagger at the A [...] versity of the Righteous, as knowing it co [...] either for a tryal of Vertue, or a chastisem [...] for their good, that they may not be conde [...] ed with the World.

He is one who is not Anxiously careful ab [...] the things of this Life, seeks not great thi [...] to himself; yet is diligent in his place, a [...] calling, and commits his Affairs to the cond [...] and blessing of God; seeks to eat his o [...] Bread, and is content with the portion G [...] allotts him of the things of this World.

Further, He will not extenuate Sin a [...] Wickedness in some, and aggravate it in othe [...] meerly to serve a design, to gratifie a par [...] and promote some particular Interest; [...] disallows of evil impartially in all.

Again, He considers not only what is La [...] ful, but what is Expedient, and of good R [...] port before Men, and is careful to give [...] just occasion of offence to any; and in [...] things, wherein he can without sin, will stu [...] ously avoid it, providing for things honest in t [...] sight of God and Men.

Further, He judgeth not of Right or Wrong, [...]od or evil, by events or successes, but by [...]e light of true Reason, and the Law of Equi­ [...], and the rule of Righteousness; and yet he [...] observant of the course of Providence, a­ [...]ut all humane Affairs, and gathers instructi­ [...] to himself thereby; but he well considers [...]hat the wise man said and observed in this [...]se, There is one event to the righteous and the [...]icked.

He is one who is not forward to censure [...]hers, but still hopeth the best; will not un­ [...]ertake to judge Mens hearts, which are only [...]nown to God, and is more ready to Judge [...]mself than he is his Brother, and will take [...]otice of the Good as well as of the Evil he [...]nds in any Man, according to the example of [...]od himself.

He doth not Rejoice when his Brother is [...]vertaken with a fault, will not Glory over [...]im, but rather with a spirit of Meekness will [...]ek to restore him, considering himself, lest [...]e also be Tempted; much less will he lay a [...]tumbling-block before him to cause him [...] fall.

Again, He is not of a base selfish Temper, [...]eeking only his own things, but is content to [...]uffer in his private interest, if the publick [...]ood may be Advanced thereby, and is glad [...] God is Honoured, and Chirists Kingdom [...]dvanced, though he be any way Eclipsed by [...].

He envies not anothers Prosperity, but [...] joyceth in anothers Welfare, as his own, [...] becomes a Christian to a fellow Member; W [...] one member rejoiceth all the rest rejoice with it, sa [...] the Apostle.

Again, He carries it Humbly towards a [...] and in Honour will prefer another before hi [...] self, and if he be High, yet condescends [...] men of Low degree, as becomes a Christian [...]

He is one who affecteth not Pride, Vanit [...] or any singularity in Apparel, but consid [...] the place, and condition wherein God ha [...] set him, and what is comely and of good [...] port herein, and what sobriety, humilit [...] and modesty the Christian Religion doth o [...] lige all unto, and requires both of Men a [...] Women professing Godliness.

He gives not heed to every Report, wise considers what he Hears, and much more [...] fore he reports again, that he may not [...] charged with folly, lying, or defamation.

Again, He is one who Glories not in hi [...] self, neither in what he is, or in what he hat [...] or in what he doth, but acknowledging G [...] in all, gives all Glory to God, as becomes Christian, he knowing well that he hath n [...] thing but what he hath received, and that i [...] God alone who makes him to differ.

He lays to heart publick Calamities, a [...] the Sins which bring them upon the Peopl [...] [Page 23] and stands in awe of God and his Judgments, when they are on the Earth, and is from thence learning Righteousness; but especially he be­ing a member of the Church of God, doth simpathize with her afflicted condition, and is not satisfied in his own private welfare, and will not omit the extraordinary Duty of so­ [...]emn Fasting and Humiliation in such extra­ordinary cases.

If he be cast upon Perilous times, he will [...]ot rashly expose himself, but will use all [...]rudent means for his own safety, but always [...]ill joyn the Innocency of the Dove with the Wisdom of the Serpent, and his dangers do [...]ake him flie to God for refuge, and to hide [...]imself under the shadow of his Wings; The [...]udent man foreseeth the evil, and hideth him­ [...]elf, saith the wise man.

He is one who walketh in Love, is a fol­ [...]ower of Peace with all men, as knowing [...]here there is strife and envy, there is confusion, [...]d every evil work; and that Men are known [...] be Christs Disciples by loving one another.

Further, He is no Busie-body in other Mens [...]atters, which concern him not, but minds [...]e Duty of his own place, to discharge it [...]rightly towards God, and faithfully to­ [...]ards Men.

If he be a Master of a Family, he will up­ [...]ld good Government, and the Worship of [...]od therein; allows not Sin in his Servants, [Page 24] yet Rules not over them with cruelty a [...] rigour, but gives them that which is just a [...] necessary. If a Servant, he is Submissive a [...] Gentle, Diligent and Faithful, performs n [...] Eye-service from fear of Man, but in singl [...] ness of Heart as to the Lord. If an Husban [...] he dwells with his Wife according to kno [...] ledge, Loveth and Cherisheth her as his o [...] Flesh, giving honour to her as the weak [...] Vessel, and is satisfied in her Breasts, a [...] embraceth not the Bosom of a Stranger: so t [...] true Christian Wife is modest, meek, prude [...] peaceable, a keeper at home, guiding t [...] House, submitting her self to her own H [...] band, as to the Lord, and is faithful to t [...] Marriage Bed: and so true Christian Pare [...] will provide for their Children, dispose [...] their Education to the best advantage, w [...] early teach them the good Knowledge and Fe [...] of God, and by reproof, counsel, and c [...] rection, restrain the exorbitances of th [...] Youthful Age: And so their Children, if co [...] to Age, will Reverence and Obey their [...] rents, endeavour to requite them, hearken [...] their instructions, and perform the ingag [...] ments they have laid upon them in their B [...] tism; and those that are Young will revere [...] Age, and be tractable to receive instructi [...] from their Elders, and the Aged will by [...] gravity of their carriage put an awe upon [...] Hearts of the Younger.

Again, A right Christian will not allow vain or wicked thoughts in his Mind, (the actual sins of the life being first committed in Mens thoughts) and knowing though they are hid from Men, yet they are all open to the Eye of the omniscient God, and under the Autho­rity and Cognizance of his Law, as well as Words or Actions; so that he being a lover of Gods Law, is an hater of vain thoughts, as the Psalmist speaks.

He is one also who watcheth over his Lips, that his speech may be seasoned with Salt, and that nothing that is vain, false, foolish or unsavoury, may proceed from them; he re­membring what the Apostle speaks in this case, If any man seem to be Religious, and bridleth not his Tongue, this mans Religion is vain.

He is one who is Just and Righteous in his dealings with Men, will not defraud and over-reach in Bargains, or fraudulently break in others Debts, will not lie, equivocate, or break his Promises, betray his trust, much less take a false Oath, to wrong another or advantage himself, and seeks to walk by the Apostles rule, Owe nothing to any man, but love one another; and if he hath wronged another, is ready according to his ability to make re­stitution.

He hath a sacred Reverence for the holy Name of God, will not Prophane it by com­mon [Page 26] Swearing, or take it up rudely in com­mon discourse or talk.

Again, He is pitiful, and compassionate to those that are in distress, will not add Affli­ction to the Afflicted, but is ready to shew mercy, and to forgive others, as he himself hopes to obtain forgiveness from God.

He will not abuse the good Creatures of God to any excess, his eating and drinking is to refresh, and not to oppress Nature, and will studiously avoid all Temptations thereun­to; that his Body may be kept in a due ser­viceableness, and subjection unto his Soul. But confines not himself to any Jewish, or super­stitious distinction of meat, and drink, he knowing as a Christian, that to the pure all things are pure, &c.

And, as he will not prodigally consume his earthly Substance, so he hath an Heart to make use of it, for comfort to himself, and the benefit of others; and will not disquiet his mind, or perplex his thoughts, with cark­ing cares, groundless fears, or endless de­sires about the things of this World, where­by he cannot enjoy the good that is in his hand.

He is one also who is careful to redeem, and improve his Time, and will not consume it in hearing or reporting News, in unnecessary Vi­sits, idle Discourse, much less in Gaming, Clubbing, Tipling, Feasting, or any immode­rate Recreation.

His love to Men is without dissimulation: He will not say to another, Your Servant, your humble Servant, Sir, when he hates him in his Heart.

And further, whenever he finds in himself an opposition betwixt Conscience and Interest, he gives Conscience the praeminence, prefer­ring his inward peace before outward advan­tages, and the pleasing God before gratifying himself.

Again, He will not use his utmost liberty [...]n lawful things, where it may be a Temp­ [...]ation to himself, or a stumbling-block unto others.

He is not led by the Examples of Men, ap­ [...]roves not of any evil, because practised by [...]he multitude, but having found out the Rule [...]f his walking, he follows it, though against the [...]ream of a corrupt Age.

Again; He studiously avoids vain Scoffing [...]nd reproachful Nick-names, especially about [...]atters of Religion, as being the Evidence of [...] frothy mind, and tending to beget pro­ [...]haneness and Atheism in Mens Hearts.

Further, Though his Conversation is civil [...]nd courteous towards all, yet he especially [...]onours them who fear the Lord, and chooseth [...]ch to be of his more intimate Acquaintance [...]d Society, wherein he doth delight.

He bridles his Anger, that it may not trans­ [...]rt him to any excess, either in words, or [...]tions, neither will he suffer the Sun to go [Page 28] down upon it, so as to lodge with him, lest it grow up into malice, or inveterate hatred: Remembring herein the wise Mans saying, An­ger resteth in the Bosom of fools. And he also hath that Rule over his Spirit, that he is no [...] easily provoked to wrath.

He will not easily take up false Report against any, much less divulge them; most o [...] all, not raise them, but seeks to preserve ano­thers Reputation as his own; knowing tha [...] he ought to love his Neighbour as himself and therefore he will not entertain ground less Jealousies, but puts all things under th [...] most favourable Interpretation, according t [...] the Rule of Christian charity.

He is not wise in his own Conceit, but judg­ing humbly of his own Parts, he readily heark­ens to other Men, and over-weens not his ow [...] understanding.

He will not rejoyce and triumph in othe [...] Mens Calamities, nor trample upon the [...] when they are fallen, not knowing how so [...] their case may be his own; and the trya [...] which are upon them, may come to his ow [...] door.

He makes it his care to preserve Pea [...] within, in the midst of all the troubles th [...] attend him from without, and sets befo [...] him the Joys of Heaven as a Relief against t [...] Worlds sorrow.

He looketh upon the Providence of Go [...] as superintending, and guiding the Affairs [Page 29] the World, and therefore is not dismayed by the signs of the Heavens; gives not heed to Diviners and Soothsayers, as the Heathen did, and which was forbidden by many Chri­stian Emperours, and becomes not the Chri­stian Profession. Neither doth he ascribe Events to blind Fortune, the Power of exor­cisms, or to the Connection of second causes, any further than they are influenced by the first cause; and therefore he doth not per­plex his Thoughts about future things, which are not in his Power, but in the discharge of his present Duty; leaves them all in the hand of the only wise God.

Again, Though he is diligent in the affairs of his Calling, yet he suffers not the things of this World, so to ingross his Time, Heart, and Thoughts, as to be diverted from all Communion with God, and attending the great Concernments of his Soul; and will what he can, avoid the incumbrances of the World, that his Heart may be more free for the Duties of Religion, and the service of God.

And seeing that he was not made by him­self, or for himself, he is careful to serve the end of his being, which is to glorisie his Crea­tor, and for that end is diligent to improve the several Talents wherewith God hath in­trusted him, whether natural, acquired, ci­vil or spiritual, and considering also himself as bought with a price, he glorifies God both [Page 30] in Soul and Body, which both are his: which is peculiar to a Christian.

And lastly, He knowing that his Time is short upon Earth, he is making Provision for his latter End, that he may dye in Peace: Whereupon he lives not in continual Bondage to the fear of Death, nor hardens himself against it by a Roman courage, but looking upon Death by Faith in the Death of Christ, he seeth the Sting of it taken away, and it made a Passage into Eternal Life: And know­ing also that the coming of the Lord draws nigh, he comforts himself in the Expectation of it, as hoping to find mercy of the Lord at that day. I should here have added one par­ticular more, which the Christian Religion doth oblige all Men to, which is Obedience to Rulers and Magistrates, but I shall make it a distinct head to speak of afterwards.

Now Reader, By these things, and such things as these, (for I cannot possibly menti­on all,) thou seest what it is to be a Christi­an, and what an Excellency and Purity is in the Christian Religion, and what brave Men it would make us, both towards God, our selves, and one another: Whatever moral Ver­tues the Heathen Philosophers boasted of, or whatever Goodness or Truth there is in natu­ral Theology, whatever is consentaneous to the purest Reason, or whatever moral good­ness there is in the Law of Moses, whether Moral, Judicial, or Ceremonial, or in any Re­ligion [Page 31] professed in the World, we have it all comprized in Christianity. Here we have an account of the true Happiness of Man, and how to attain it: And where an Expiation may be found for the sin of his Soul: And how he may be supported under all the Ca­lamities of this present Life, which three things the Minds of the Philosophers were so exercised about. It is a Religion, which en­dows men with higher Principles, and sets before them higher Motives against the pra­ctice of evil, and for performing that which is good, than any other in the World; and was it Exemplified in the Lives of Men, in­stead of Oppression, Injustice, and Violence, instead of Animosities, Divisions, and Conten­tions, instead of treacherous plotting and contriving the destruction of one another; we might enjoy our selves and live together in great Tranquility, Love, and Peace: where­as, now the lives of most who are called Chri­stians, are the publick scandal of the World, and as great Atheism, Prophaneness, Irre­ligion, and all sorts of Immoralities are found among us, as where the Name of Christ and the Gospel were never heard of: And in many things worse than Infidels, which makes the old saying true, Aut hoc non est Evangelium, aut nos non sumus Evangelici: Ei­ther this is not the Christian Religion we pro­fess, or else we are not Christians. And will not Christ be ashamed of them, who are [Page 32] a shame to him, and his Name, that is upo [...] them? As a Parent who hath a vile and wic­ked Son, is ashamed that he should bear hi [...] Name: And as some have probably thought [...] that those shall come first to Judgment, s [...] they are likely to fall under the severest judg­ment in the day of Christ. The Heathen o [...] old upbraided the Christians with their Name▪ Cajus Sejus bonus vir, sed Christianus; but now it may be said, Cajus Sejus Christianus, sed no [...] bonus vir; which is a real Reproach, which th [...] other was not. And may we not complai [...] as Salvian in his Time, In nobis patitur Chri­stus opprobrium, in nobis patitur Lex Christian [...] maledictum? Christ and his Religion do bot [...] suffer reproach in us: Whereas the Primitiv [...] Christians as they gloried in their Name, an [...] were encouraged by it under their Persecutions▪ so they were a Glory to it both in their Lif [...] and Death. Let no Man say, that he hope [...] to be saved by Gods Mercy, or by an impute [...] Righteousness, while he walks not by the ho­ly Precepts of our Saviour, and the Rule of th [...] Gospel. And Baptism, or a Christian name, o [...] the Name of Protestant, will avail men no­thing, where there is not true Christianity if we count it a disgrace to be called a Jew, [...] Turk, an Heathen, let us take heed we mak [...] not the Name of a Christian odious: and a [...] Eusebius, speaks of the Godly who lived be­fore the coming of Christ, that they were [...] though not [...], Christians; but many tha [...] [Page 33] [...]ive now after it, are [...], not [...]; Chri­stians in Name only, not in Practice: And he is not a Jew (a Christian) who is one outward­ [...]y, saith the Apostle.

I know, 'Tis an easie thing to talk of Religi­on, of a Catholick Church, and to commend morality, and the Excellency of our Saviours Precepts, when Men will not touch the pra­ctice of them with one of their fingers. If Love be the fulfilling of the Law, sure then where there is not love, the whole Law is broken, and there is nothing of true Religi­on: And when Men walk in strife, envy, malice, hypocrisie, &c. they are quite Strangers to right Christianity.

And though it hath not cost me much time or pains, to gather these many things together, (for I considered nothing, but the publick be­nefit, and the present necessity of the Times) yet to reduce them into practice, he shall find it difficult who will seriously apply him­self thereunto, corruption and lust prevail­ing in most Men, above true Reason and Con­science: Yet every Christian who is upright in his Profession, is striving after further per­fection in Christianity, though he finds he yet falls short in many things.

And though I know that the whole Duty of Man may be generally expressed in a few words, yet as the saying is, Generalia non pungunt; and particulars are more apt to make impression upon Mens Hearts: Though [Page 34] I have not enlarged upon any of them, that may bring the Summe of a Christians Dut [...] within as narrow compass as I could.

And I think there are but few Duties of Christian, but what are either mentioned, or comprehended in them. And I believe the trut [...] of them will be owned by all sober Christians carrying their Evidence along with them t [...] their Judgments and Consciences. The Protestants call themselves of the Reformed Religion, but how many have unreformed Lives they have good Articles of Faith, but hav [...] not their Creed in their Conversation.

But methinks we may expect to find tru [...] Christianity in as high an Elevation, and Eminency in England, as in any part of the Christian World. What Nation hath afforded more Eminent Divines both for Learnin [...] and Piety? where hath the Cause of Religio [...] been more asserted, and vindicated? Wher [...] have the holy Mysteries of the Christian Reli­gion, been more clearly opened? Where have such Books of practical Godliness, been pub­lished and printed, as here? which are muc [...] valued in forraign Countries, and their young Divines learn to preach by them: I know some will shrugg their Shoulders, and say, It's true, we ought to be such Christians a [...] are before described, but alas! where are ther [...] any such? And we are but as others are; and we would be better Christians if we could, [Page 35] [...]nd all have their failings: Thus men exeuse [...]heir sin and Sloth; but do their Consciences [...]ell them they do what they can, and not ra­ [...]her the contrary? were but the Principles of [...]eason and Natural Conscience more awaken­ [...]d in Men, it would reduce them from many Ex­ [...]rbitances they run into, and lead them into a [...]ore sober and regular Conversation, how [...]uch more the Principles of Christianity? But [...]en love their sin, and hate to be reformed: [...]nd cannot bear a faithful Ministry, of one [...]ort or another, and trust to a little outside [...]evotion, or feigned Profession, and know [...]othing of the serious part of Religion. Let [...]en seriously read the former particulars, and [...]s they read them, make a short pause, and [...]onsider them; and I have not publisht them, [...]ecause men know them not, but because they [...]o know and profess them, and that they [...]ay practise what they know, and their [...]nowledge may not condemn them. And [...]ould not Men consider what their Baptism [...]oth oblige them to, and those that profess [...]hemselves of the Church of England, what [...]hen their Sponsors undertook for them? That [...]hey should forsake the Devil, and all his [...]orks, the Pomps and Vanities of this wic­ [...]ed World, and all the sinful lusts of the [...]lesh? Words easily said, but little regard­ [...]d.

And is not this Obligation vouched, and re­ [...]ewed afresh, every time they come to the holy [Page 36] Communion? Hath their Baptism no other effe [...] upon them, but that then they received thei [...] Christian Name? Surely either all Religion is bu [...] Nomen inane, a vain Name, as Brutus said of Ve [...] tue, or else it is the most momentous thing i [...] the whole World: we should therefore practi [...] it in good earnest, and be Christians alt [...] gether, as before described. For I fear, le [...] in opposition to the Dissenters, who hav [...] cryed up so much the Power of Godliness it is grown into Contempt, and we satisfie our selves in the outward Form, and i [...] the name of a Church.

And for the people called Dissenters, giv [...] me leave (and I hope you will take it well to deal plainly with you, out of love to you persons, and the honour of Religion, wherei [...] all good Men are concerned.

The truth is, You not conforming to th [...] Church of England, as Men of stricter Principles in Religion, have thereby contracte [...] much envy from your Neighbours, and a mo [...] critical observation of your Conversation, expecting more exactness and exemplinarines [...] of Life from you than others; and though i [...] may be more hath been charged upon you, o [...] some of you, than is true, yet too much fear is true: First,

Have not there been found among you some who have dealt Deceitfully in their Commerce and Trading, Cheating, Over-reaching, breaking your Word, and sometime [Page 37] Equivocating, and Lying for a private Ad­vantage?

Have there not been some, who have failed and broke in others Debts, and that either through great Carelesness, or rash Adventures, or it may be plain Cousenage?

Have not some of you taken too much li­berty at Taverns, to Drink and Tipple, and to Discourse at Coffee-houses, and spending your time there at unseasonable Hours, when you should have been attending the Duties at home, of your Families? Which those that may like it well enough in others, and practise it themselves, yet cast it upon you in Re­proach.

Have not others been guilty of excessive Costliness, and Pride, and vanity in Apparel, and modish and immodest Dresses, not be­coming their Profession; and high living be­yond their Quality, their Place, or it may be their outward Estates?

Again, Have you not some amongst you who are of unquiet Spirits, unruly Passions, given to brawling, strife, and contention in your Family, Parents with Children, Masters and Mistresses with Servants, using reproach­ful Names and threatning Language, not be­coming the Gospel, and injurious to all good Order and Government?

Have not some also been guilty of great Covetousness, grasping at great Estates, and griping the Poor, and oppressing the Needy, [Page 38] and withholding Wages when it was due, an [...] shutting up your Purse in works of Charity and Mercy, and have had the cry of the Poor thereby against you?

Have not some of you had itching Ears, now crying up one Man, then another, ha­ving Mens persons in admiration, because of parts, gifts, opinions, and affecting tone, o [...] some peculiar notions in Religion, affecting Novelties more than sound Doctrine, and hearing them, rather to please your Fancies, than profit your Souls?

Again, Have not others of you run into extreams in Religion, running so far from Justification by Works, as to cast off Charity and good Works, and seeking purer Ministry and Ordinances, have rejected both, and de­pending upon the Spirit, have cast off the Scriptures and negected endeavours; and fleeing from Superstition are fallen into practi­cal Atheism, and from knowing Christ after the Flesh, to know him only as a Light with­in; and from corruption in the Church to be of no Church, and have run from Prelacy to a popular Anarchy, and from receiving the Sacrament Kneeling, not to receive it at all?

Have not others been Tale-bearers, Sowers of Discord, and Raisers of false Reports, it may be of Magistrates themselves, at least have been too credulous to receive them, and di­vulge [Page 39] them abroad, and so ensnare themselves in the words of their own Mouth?

Have not some been guilty of too much Uncharitableness to such who have differed from you, and your Opinions in Religion, and confining the Church of God to too nar­ [...]ow a compass, and making Christs Kingdom [...]o consist in doubtful Opinions, high Noti­ons, forms of Government, gifts of Utterance, [...]ather than in Righteousness, Peace, and Joy [...]n the Holy Ghost, as the Apostle speaks?

Have ye not also had great Divisions and Animosities among your selves, Brother going [...]o Law with Brother; rash Censuring of one [...]nother, and broke off your Communion with [...]ach other, for slight, and trivial, and doubt­ [...]ul matters, being of fickle Minds, and have [...]ot any due consistency among your selves; [...]eing uneasie without Liberty, and when you [...]ave it, want wisdom to preserve it, or im­ [...]rove it?

Have not many of you discovered great [...]ant of Wisdom and Prudence in the manag­ [...]g of your Professions, and different Opini­ [...]ns, both in your speeches and behaviours [...]mongst Men, and towards one another, and [...]ereby given just occasion of offence?

Have not some of you placed much of your [...]eligion in your particular Opinions, in your [Page 40] separate Churches, without seeking as ye ought, that inward Grace which might Sancti­fie your Hearts, and Regulate your Lives and so separate you from the moral evils o [...] the World as well as corruptions in Worship▪

Have not others of you been guilty of muc [...] Spiritual Pride, in despising those whom y [...] have thought in a Form below you, and di [...] covered it in contemptuous Language an [...] Carriage? And have mistaken the power o [...] Fancy, and the transport of meer natura [...] Passion, soon vanishing away, for the work [...] the holy Spirit which abides in the Soul.

Have your Fastings, and days of Praye [...] been kept as dayes of true Humiliation fo [...] Sin, but rather to have your Sufferings removed than Sanctified; or to have some particular Opinion prevail, rather than sincere R [...] ligion, substantial Holiness, and solid Piet [...] in your Hearts and Lives?

Again, Have not the Temptations of th [...] times made some of you to act contrary t [...] your Consciences, Principles and Professions to save your self from Suffering, and givin [...] occasion thereby to your Adversaries to glor [...] over you?

Other things I might mention, but the [...] things may serve for Conviction to the Guilt [...] and for Caution to others. For I am perswade [...] better things of many of you, though I th [...] [Page 41] speak: I know ye have among you many emi­nent examples of Piety, Prudence, Justice, Sobriety, Charity, and strict and sincere De­votion towards God, and Innoceny towards Men; and that nothing but Conscience to­wards God doth make them Dissenters in Religion; being otherwise ready to perform all dutiful respect to Magistrates, and all acts of Love, Friendship, Hospitality, and good Neighbourhood towards all among whom they live; and it cannot be denied but that many of your Ministers and Teachers have been and are, Men of great Learning, Pru­dence, and Piety, great Textuaries, and emi­nent Preachers, and sound Expositors, and zealous against Popery.

But if any will make an ill use of what I have said, and are glad through the sides of some offending Dissenters to wound all Re­ligion, Piety and Profession, I shall only say as the Prophet Oded did to the Host of Is­rael, after they had slain their Brethren, the men of Judah, with a rage reaching up to Heaven, Are there not sins with you, even with you, against the Lord your God? 2 Chron. 28. 10. Or as our Saviour to the Pharisees concern-in the Woman taken in Adultery, Let him that is without sin cast the first Stone at her.

Have not those of the Church of England (who have of late been casting Stones at the Dissenters) their Sins? May not our Sa­viour [Page 42] say to the Church of England, as to the Church of Ephesus, I have somewhat a­gainst thee? And as it's said to the Church in Sardis, Rev. 3. 2. Srengthen the things which re­main that are ready to die, for I have not found thy works perfect before God.

Hath she not exprest more zeal against Nonconformity in some indifferent Rites and Ceremonies, so accounted by themselves, than against notorious Vice and Wickedness?

Hath she not establisht Church Communi­on upon other Foundations, than the Apo­stles did in the Primitive Churches; as Pro­fession of Faith, and Repentance, and Subjecti­on to the Commandments and Institutions of Jesus Christ?

Hath she manifested the meek and tender Spirit of Christ toward those who have i [...] some small Points of Religion differed from her, and such as may justly be Scrupled; and herein not done to others as she would he [...] self be done unto? And scoffing at their plea [...] of Conscience as vain Canting?

Hath she not in many of her Doctrine Preached, Printed, and Published, departe [...] from her own Articles, and some forwar [...] Men have been shaping them, and their publick Worship and Order, more and more int [...] a conformity to the Church of Rome, an [...] [Page 43] thereby raised the hope of the Papists, and occasioned many multitudes of Protestants in the Nation to dissent from her; she driving them from her Communion, and then punishing them for so doing? Hath she not been break­ing down the Civil Bounds and ancient Land-marks, and exposing the holy Sacrament, that she might thereby the better establish her self?

Hath she not made it too evident, that Wealth, Grandeur, and Dominion hath been more her design than the Glory of God, pro­ [...]oting true Holiness, and the Salvation of Mens Souls?

Hath she not been guilty of Silencing many [...]undreds of able Preachers, not for Slothful­ [...]ess or Non-residency, not for Insufficiency, [...]ot for Scandal, not for Heresie, not for [...]ebellion to the Civil Authority, but only [...]on-conformity to some unnecessary Rites in [...]eligion which they scrupled out of their zeal [...]gainst Popery; wherein if they have exceed­ [...], I hope it may now be judged a pardon­ [...]le Crime; but I fear it hath had no good [...]fect, but hath tended to the hindering the [...]ogress of the Gospel, and the Salvation of any Souls, by rigid imposing of Subscriptions [...]d Canonical obedience, and Assent and Con­ [...]t, and stretching Conformity beyond what [...] was in the former Age? Doth not the in of many Families, and the loss of some [...]es lie at her door?

Hath she not debarr'd publick Assemblies for Worship to multitudes in the Nation, unles [...] in such a way as was Offensive to their Con­sciences, and not Edifying to their Souls though such as maintain and profess all th [...] substantial parts of the Christian and Protestant Religion, are blameless in their Live [...] and profitable in the Nation; and thereb [...] exposing them to the danger of returning t [...] Popery, or of being reduced to Paganism? D [...] the Dissenters differ from her in any of tho [...] things wherein she differs from the Papist [...] but rather in those things wherein she agre [...] with them? And what then is that whi [...] is strictly to be called the Church of Englan [...] She hath indeed made a strong and honour [...] ble oppsition to Popery by many Wort [...] and Learned Men of her Communion, b [...] hath it not been in those things wherein t [...] Dissenters agree with her, and rejoyce [...] what they have done, and act with her the [...] in? So that the Church of England consid [...] ed as distinct from the forementioned Diss [...] ters, is made up only of some Additional to [...] Christian Religion. And if it be Object▪ That such deference ought to be given to [...] Laws of the Land, as not to have publ [...] Meetings otherwise than allowed: I Answ [...] Such Laws are only humane and topical, [...] so cannot supersede the universal Law [...] Nature, which doth dictate to all Nati [...] publick Assemblies for the solemn worshi [...] [Page 45] God. And let it be considered, whether the imposing of those things which are judged un­necessary can be justified, to the hindering of what is necessary both by the Law of Na­ture, and the written Law of God; and whether this Liberty hath not been taken a­gainst publick Laws, both in the times of the Heathen Persecution, and here in Eng­land in times of Popery.

Many other things I might mention; but these I only lay before her, with the words of our Saviour to the Church of Ephesus, Remember therefore from whence thou art fallen, and Repent, or else I will come against thee quickly, and remove thy Candlestick, except thou Repent, Rev. 2. 5. And if she thinks her self in danger, should not this awaken her to Repentance? And is there any Protestant Church, but doth solemnly Fast and Pray in threatning Dangers? But we see little of this in the Church of England: Not that eve­ry individual Member of that Ecclesiastick body ought to be charged, God forbid. I know many of them have been grieved at the sufferings of their Brethren, Pleaded [...]heir Cause, and Lamented to see such a [...]pirit of Persecution act in the Church of England; and could see a little better than [...]thers, who they were that pusht on those [...]evere Persecutions against them, and how [...]opery crept in upon the Nation under a Pro­ [...]estant Vizard; and were ashamed to hear [Page 46] some of her Clergy boast of the Purity of the Church of England, when (to their great trouble) Corruptions both in Doctrine and Worship, and in the Conversations of mul­titudes in it, was so visibly seen to prevail, not only tolerated but too much countenan­ced; and little Discipline exercised but a­gainst Non-conformists, though Men of the greatest Sobriety and Piety, and usefulness in the Nation.

But I mention these things not to recri­minate, but to help on that Repentance which may prevent Gods controversie with that Church; and to melt down their Spirits into such a Coalition with their dissenting Bre­thren, that the Nation may be strengthened against our Popish Adversaries; and that all hands may be at work to make the Bank strong against the inundation of the Sea, [...] mean the See of Rome. I fear whilst our pub­lick, especially our Cathedral Worship is sha­ped so like to that which is in Popery, the transition will be made more facile to it. It will be never the less Decent by being less Ceremonious: And I hope the Pulpit-theam of some dignified Clergy-men, will be no longer, The Necessity of a Publick Conscience, The Absoluteness of Kings, And Invectives a­gainst Dissenters; and that Able, Orthodox, and Learned Preachers will not be starved out of their work for want of Maintenance. Nothing is more likely to secure the Prote­stant [Page 47] Religion, than a pious, diligent, and able Ministry. Every body knows the influences a corrupt Clergy hath upon the Laiety, and how easily under the name of the Church of England, such Men may lead the People blind­fold into the Enemies Camp.

But now I hope that both sides will be sensible wherein they have failed, and the more Sober, Pious and Judicious among them both, centring in their present Majesties Ac­cession to the Throne, it will allay all former Animosities; and we shall love and own one another as Christians and fellow Protestants; which will disappoint the Hopes of the com­mon Adversaries above any thing that can be imagined, who are likely to get no great advantage upon us but by our own Divisions, and make no Musick but by our Discords, and we may well hope that the Concord that is found in the great Assembly of Par­liament for the uniting all Protestants, will have a happy influence upon the whole Nation herein: but if any will be still grum­bling and contentious, sure they are such Men who love the fiery Element, are the Nations Enemies, and are secretly acted by Priests and Jesuits, to bring us back again to Popery and Confusion.

But I hope by this time the body of the Nation is enlightned and awakened to dis­ [...]ern their Dangers, the Indications of Pro­vidence, [Page 48] and their own Interest, and that the designs wherewith these Men are travelling will prove Abortive, or bring forth no other Fruit but Mischief to themselves; but it may seem strange, that any who have Prayed or Preached for Union, and lamented the want of it, should run from it, when it is now offered to them, and they invited to it. As we would preserve the Nations Existence and Entity, let us study its Unity, and follow the instincts of Nature herein: Omne ens no [...] minùs appetit unitatem quam entitatem.

And as Natural Unity upholds the Uni­verse, so Civil Unity the Common-wealth No external Force can shake the Earth, bu [...] Winds and Vapours within its own Bowels Vis unita fortior, is a true Rule both in thing [...] Natural and Civil. We can never expect t [...] have all Men pleased, but we should all be s [...] wise as to subordinate a Private to a Pub­lick Interest, and Sacrifice our particula [...] inclinations to the advantage of the Whole▪ As Air and Water will move contrary to thei [...] Nature, to prevent a Chasme and Ruptur [...] in the Universe. Let us be Wise before i [...] be too late, and act like Christians, and rational Men.

And seeing our present King and his Roya [...] Consort have so often declared, that o [...] great end of their accepting the Invitatio [...] of coming to us, and of the Regal Powe [...] now in both their Hands, yea, and the Roy [...] [Page 49] Crown now upon both their Heads, was to Unite all Protestants, and thereby strengthen the Protestant Interest both at Home and Abroad. I hope we shall readily fall in with so good a design, and not disappoint it by our Divisions; which nothing I observe doth more foment, than Jealousies among our selves.

I think, none will envy the Dignity of the Church of England, if they make not use of it to trample others down; as thinking, that Liberty of Conscience is inconsistent with it; and that all that are not with them, must needs be against them.

That good Old Rule well observed would be a Panacaea, a Catholick remedy to Heal us all; In necessariis unitatem, in non necessariis li­bertatem, in utrisque Charitatem: Ʋnity in things necessary, Liberty in things unnecessary, and Cha­rity in both. It's true, the Dissenters are not all of one Piece, yet they are all as One Man against the return of Popery, and for the Civil Rights and Liberties of the Nation; and have been great Sufferers upon that ac­count, and have stood their ground against the Temptations laid before them in the Reigns of the last Kings; and made resistance to their utmost against them that would be­tray them.

Their Royal Majesties, our present King and Queen, seem to have a generous Princi­ple in their Breasts, not to be Heads of a [Page 50] Party, but of Protestants in General, that the Birds of every wing, that are not Birds of Prey, may lodge under their Branches; and I hope we shall all say them, Our God Speed, and not lay some narrow, selfish Interest, in the way of this so Catholick a Design.

Of the Christian Ministry.

I Call it Christian, to distinguish it from the Pagan Priesthood, and Jewish Ministry of Priests and Levites under the Law, which was confin'd to a particular Family. And un­der this Name I comprehend all Men that are in that sacred Function: Whether called by the Name of Bishops, Pastors, Elders, Do­ctors, Guides, &c. and in after-times the Cler­gy. The Gospel Ministry is of Divine Insti­tution, and of no humane Creation. God hath had a Ministry in his Church from the Beginning, though under several Forms, and Denominati­ons; and our Saviour hath appointed it for the Gospel Church, and to continue to the end of the World. Now a right Gospel-Christian-Mi­nister, is as follows.

First, He is one who is in some measure ac­companyed with Gifts, and Grace, Know­ledge and Learning, Wisdom and understand­ing, Speech and Utterance for the discharge of that so solemn Work; for no Man ought to take this honour to himself, but he that is [Page 51] called of God, and God calls no Man to a Work, or Office, for which he is no way fit. As no Man is called to be a Physician, School­master, Pilot, Architect, &c. that hath not a Competent Skill in such Professions; and how can he be able to teach, as is required, if he is a Novice, and hath not Ability, hath not Natural, Acquired, and Moral Qualifications for it. According to the Decree in the Coun­cil of Toledo in this Case, Solus ad sacra Dei Mysteria tractanda accedat, quem morum innocen­tia & literarum splendor reddit illustrem: Let none undertake to handle the holy Mysteries of God, but men well esteem'd for Integrity of Life, and Excellency of Learning; and I may add, Men fitted of [...], 2 Cor. 3. 5. God, as the Apostle speaks, Our sufficiency (or fitness) is of God.

Again, He undertakes the Ministry, not for carnal Ends, but because he judgeth it to be a good Work, wherein he might be service­able both to God and Men, in the highest Ca­pacity in this World: So that Love to Christ and the Souls of Men invites him to it, and influences him in it, and yet he hath a sub­ordinate respect to the maintainance and pro­fit that is annexed to the Work: God having appointed that the Preachers of the Gospel should live of the Gospel; but is not tempted by it, to comply with any unlawful Terms, or the using of sinister or indirect means for the obtaining of it.

He is one separated to the Work of the Gospel, by solemn Ordination, and joyns not a Trade, or secular Imployment with it; but gives himself wholly to it, as his proper Work, to which God hath called and Consecrated him; and doth not thrust himself upon his Charge, without a due Call, according to the Rules of the Gospel, and as the Providence of God opens a door.

Again more particularly, He is one who La­bours in the Word and Doctrine, he readeth the Word, and maketh use of it in Wisdom, for Conviction, Reproof, Instruction, Ex­hortation, or Comfort, rightly dividing the Word of Truth, as there is occasion; and is instant in season, and out of season.

He looks upon his Office as a Divine Insti­tution, and originally derived upon him from Christ himself, tho he receives the Exercise of it from the Designation of Men, or the call of the People.

He minds the good of his Flock, and the Salvation of Souls, more than any private ad­vantage of his own, knowing the invaluable worth of Souls, and the Dangers they lie open to.

He is one sensible of his own Insufficiency for so great a Work, and therefore doth hum­bly and daily seek Divine Asistance from Hea­ven, saying with the Apostle, Who is sufficient for these things?

He ascribes the Glory to God, for what [Page 53] good he doth, or for what assistance, or success he hath in his Ministry, as knowing that he that planteth is nothing, or he that watereth is no­thing, but God that giveth the increase. Where­by be serveth God in his Ministry, (as the A­postle speaks) with all humility of Mind.

He seeks not the Applause and Praise of Men, and to be called Rabbi, Rabbi; as know­ing the words of our Saviour, He that is from beneath, seeketh his own honour: And therefore his Preaching is not in wisdom of words, and ostentation of Learning, or to gain a popular Auditory, but strives to commend himself to every mans Conscience in the sight of God.

He seeks to bring Men over to the true Knowledge of God, to the Principles and Pra­ctice of true Piety according to the Gospel, rather than to a Party or disputable Opinion, to uphold and promote a private Interest.

He affects not the secular Pomp, and Gran­deur of this World, considering whose Servant he is, the great design of the Gospel he preach­eth, the Example of Christ his great Lord and Master, and of the Apostles sent forth by him; much less doth he affect to introduce it into the New-Testament Church, which was well caution'd against in the first Ephisine Coun­cil; Ne sub specie administrationis rerum Sacra­rum, potentiae secularis, Typhus in Ecclesiam ir­repat, &c. Canone ultimo.

He seeks not so much to please as to profit [Page 54] the People committed to him, and yet will become all things to all Men to gain them, and do them good; and as it is Titus 1. 7. required of him, not to be [...], a self-pleaser, so he is a Pleaser of Men only to their Edification and Salvation.

He is one not given to Contention, nor soon angry, no Striker or Railer, no Promoter of Strife, Faction, or Sedition, or inhumane Cruelties, but with meekness instructeth those that oppose themselves, if peradventure God will give them Repentance to the acknow­ledging of the Truth.

He is not for the promoting of Religion, by Fire and Sword, as Maho­met; nor as some rigid Zea­lots Bellarmin de laici. Lib. 3. Cap. 22. p. 1319. of the Roman Church, that Hereticks are every where to be rooted out, if they are not too strong for them, then they must be quiet and shew them forbearance.

He is Sober, and Temperate in all things, not given to Wine, no haunter of Taverns, but useth all moderation in Meats and Drinks, that his Mind may be more sedate, and com­posed, to intend and discharge the Work he is called unto.

He is not Morose, nor Stoical, but Affable, and courteous to all, and seeks to preserve an Esteem for his Person, to the greater ad­vantage of his Ministry; yet he studiously avoids all lightness or vanity in Speech or Be­haviour, [Page 55] and by Gravity of Carriage puts an Awe, Respect and Reverence to his Person, upon the Hearts of the People.

He is one not greedy of filthy Lucre, useth not a Cloak of Covetousness, whatever Gar­ment he weareth; will not make merchandize of the People, for his private advantage; en­tangles not himself in the Affairs of this pre­sent Life, but is ready to deny himself in his Earthly Interests, rather than bring a blemish upon his Office, and obstruct the success of his Labours, whereby his People may see he seeketh not Theirs but Them.

Again, He doth not Lord it over the Faith, and Consciences of the People, but seeks by sound Doctrine, and Evidence of the Truth, to convince mens Judgments, and perswade mens Minds, to the Faith, Obedience, and love of the Word.

Neither doth he affect Preeminence, and Dominion over his Brethren, and to assume a Jurisdiction which Christ never gave him: As when in the degenerate State of the Church, the Bishops contended about the Superiority of their Sees, and which our Saviour reproved in the Disciples, when they disputed who should be greatest. But what Authority he hath given to his Ministers, he doth faithfully exercise it to preserve the Churches Purity, to Propagate and Exalt his Name and Kingdom, but not to exalt himself: For the Jewish Priest­hood being now changed, as being typical, he [Page 56] knows we can't argue from thence for an Hie­rarchy under the Gospel to be parallel to it, without a new Institution from Jesus Christ. Whereby Primacy over the Gospel Church might be as clearly declared, as that of the High-Priests over the Jewish Church? And therefore it is well known, that the Council o [...] Carthage would not allow the Name of Epis­copus Episcoporum, the Jurisdiction of one Bi­shop over another: yet in all difficult Cases, he taketh advice, and submitteth his own Judg­ment to the Judgment of Synods, regularly assembled to determine Controversies in Reli­gion.

He is one who Practiseth himself what he preacheth to others, Exemplifies his Doctrine in his Conversation, that he may be an Ex­ample to his Flock, and of good Report with those that are without; and doth not tempt his People to think that he preacheth those things which he himself believes not to be true by his not walking accordingly: And thereby not only bring Contempt on the Ministry; but while he preacheth to others, himself may be cast away.

Further, He indulgeth not himself in Sloth and Idleness, follows close his private Studies as strength and opportunity give him leave, that he may grow in Learning, and Knowledge and be better furnish'd for his publick Mini­stry; more able to convince gainsayers, and open the Mysteries of God's Kingdom, as a [Page 57] Minister of the New Testament, and lead up the People to further degrees of Knowledge, and higher attainments in Christianity: But as for Politicks, and Mysteries of State, and the Affairs of Civil Government, he leaves them to the Study of Princes, and the Civil Magistrates, to whose Province they especially belong.

Again, He considering that he is for Salt to Season others, he seeketh to maintain a favour upon his own Heart of the Doctrine that he preacheth to them, that he may not himself be rejected as unsavoury Salt. And for that end he is much in Prayer, for the daily supply of the Holy Spirit, and his teachings upon his Heart; the New-Testament Ministry being a Ministration of the Spirit.

He is one who feareth not the Face of Men in the discharge of his Duty, will not baulk or decline any Truth, or faithful Reproof of Sin, for the Fear of Man, but declares the whole Counsel of God, that he may give up his Account with Joy, and be free from the blood of all Men.

He will not accumulate Livings, and en­large his Cure beyond his Capacity to dis­charge it, least he be injurious to some of his Brethren, who may want both Work and Maintenance, and aggravate his own Account by the neglect of his Duty. Neither doth he think it reasonable that he should live of the Flock he doth not feed, or of the Altar at [Page 58] which he doth not serve, especially when no ne­cessity compells thereunto: He well knowing that at first there was no Bishops, but to Sin­gle Congregations, which he might be able to in­spect with the assistance of Presbyters, where the Church was numerous; and the enlarging them to more, crept in gradually, by the Ambiti­on of Men, or humane Constitution.

He is one who Ruleth well his own House, having his Children and Servants, in subje­ction, with all Gravity; instructing his Fa­mily in the Knowledge of God, their Duty to him, and the Duty of their several Places and Relations: And if he be unmarried, he pre­serveth his Mind and Body chast, but confines not himself to a single life, as necessary to his Office.

He also Preacheth sound Doctrine, feedeth the Souls of his People with wholsome Food, giveth not Chaff instead of Wheat, nor Stones instead of Bread, nor Scorpions instead of Fish, warneth them against Contentious Schisms, the Errors, and Heresies of the Times, and en­deavours to preserve truth uncorrupted, and his People sound in the Faith, and to lead them the right way to Salvation, whereby he neither seeks to pollish the simplicity of the Gospel with vain Philosophy, or Platonick Speculations, or corrupt its Purity by the mix­ture of Pelagian, Socinian, or any Popish Do­ctrines dissonant from the Scriptures.

Further, He bindeth and loseth, retains and [Page 59] remits Mens sins: Yet only Ministerially, he well knowing, that none can forgive sins but God only, and this he doth not only by gene­ral Doctrine in his Preaching the Gospel, but by what particular Evidence he finds of true Faith, and Repentance in Men. As the Priest cleansed the Leper, when upon Examination he declared him clean, and not othewise, Lev. 14. 11.

And, though few question but a Form of Prayer, animated with a right Intention, and holy Affection, may be accepted of God, yet he confines not himself to it, as knowing there may be many Emergent Cases among his People, fit to be commended to God in Prayer, which cannot particularly be comprehended in any stated Form.

And he hath a special Reverence for the Lords Prayer, as briefly comprizing all those Blessings both Spiritual and Temporal which we have need to ask of God, and as Dictated by the sacred Lips of Christ himself, but he doth not think that the meer saying of it doth sanctifie his Prayer, or that it is the Sal & Condimentum Sacrificii: As Durandus speaks, Ra­tionale, Lib. 5. in his Discourse of the Mass.

He is one who Preacheth and Practiseth Obe­dience to Civil Magistrates, making publick Prayers for Kings, and all that are in Autho­rity, as knowing that they are Ordinances of God, appointed for the good of Men, to main­tain the publick Peace, and the Estates, Li­berties, [Page 60] and Lives of the People; to be a Terror to evil-doers, and a praise to them that do well; and he putteth his People in mind to be subject to them for Conscience-sake, Giving to Caesar the things which are Caesars, and to God the things which are Gods.

He teacheth not for Doctrine, the Com­mandments of Men, nor makes void any Com­mandments of God by humane Traditions, and makes no more things necessary to Salvation, than Christ hath made either in Doctrine or Worship, whom he knows to be Lord and Head of the Church: And yet is careful to maintain Order, and Decency in the publick Assemblies, for the more comely discharge of all publick Service, and the greater Edificati­on of the People; as knowing that God is A God of Order, and not of Confusion, as in all the Churches of the Saints.

If he dissents in any thing from the establish­ed Religion, he doth not do it out of Faction, Pride or Obstinacy, but out of a real, and ra­tional dissatisfaction of Mind; makes no noise with his dissent, and will not judge and con­demn other good Men in their belief, or pra­ctice, as he would not be judged and condemn­ed in his own; and doth not separate from the Universal Church, by any particular dissent in Religion.

Again, He is wise to Sobriety, will not too boldly search into the Secrets of God, but contents himself to know and preach only the [Page 61] things that are revealed, and will not be posi­tive, in dark Prophesies, or dubious Problems in Religion, but modestly submits his own Sentiments to the Tryal and Judgment of other Men.

He reckons the Work of his Ministry not only to be Laborious, but Hazardous, a spiritual Warfare, and therefore doth Arm himself with Faith, Wisdom, Courage, and Patience to encounter the Perils that may at­tend the faithful discharge of his Function. Scripture-story tells him of the Sufferings of the Prophets, and Apostles: Ecclesiastical Story of Ignatius, Policarp, Cyprian, &c. and our own Martyrologies of Cranmer, and Rid­ley, and many other famous Bishops and Mi­nisters in their days, and of the fires they pas­sed through into the Light and Glory of Hea­ven. And Eusebius tells us, that the Perse­cution under Maximinus the Emperor, was particularly against the Pastors and Ministers, who are above others set for the defence of the Gospel.

Again, He serveth not God of that which costs him nothing, digests well in his own Mind what he delivers to others, examines it by the unerring Rule of the Scripture, cloaths his Matter with convenient words and method, that he may approve himself a Workman that needeth not be ashamed, and better speak to the Understanding, Memory, and Affections of the People.

He studiously avoids ridiculous Gestures, mimical Postures, affected Tones, disfiguring Looks, Superstitions, and all Antick Formalities in his publick Service, but fills up his Place with that Presence and Gravity, as becomes the so­lemn Work that he is ingaged in, and is careful to utter nothing rashly with his mouth before God.

Further, He wisely considers the State of his Flock, and therefore suits his Doctrine to the Capacity and Condition of the People; he hath strong meat for the Strong, and milk for Babes; and he puts a difference betwixt the Righteous and the Wicked, the Penitent and the Obstinate, the Scrupulous and the hard­ned Conscience. He will not cast his Pearls before Swine, nor give that which is holy unto Dogs; but will give to the Children their Bread, and as a faithful Steward, will give to all their Portion of Meat in due Season: And also, he knowing that his Office leads him not only to Teach, but Rule, he therefore will make use of Christs Discipline, to preserve the Purity of his Church, both in Doctrine, Worship and Manners, doing it with Wisdom, Integrity, and Impartiality; Christ having put the Pow­er of Order and Jurisdiction, as they distin­guish, the Keys of Doctrine and Discipline, in the same hand; and in all his use of the Church Keys, he is careful to avoid Extreams, which Men are apt to run into, either by opening the Door where it it should be shut, [Page 63] or shutting it where it should be open.

And, Though he meets not with that Re­ward, and Encouragement from Men, which he expected, and may be his due, yet he is not discouraged, but persists in the discharge of his Duty, and encourageth himself in the Reward reserved for him in Heaven, to be fully given when the chief Shepherd shall appear.

Again, He is no Respecter of Persons, thinks not the meanest and poorest of his Flock beneath his Care, and Charge, that he may give good Account of his Ministry to the chief Shepherd, who takes care of his whole Flock, and regards not the Rich more than the Poor. And though the Name of Bishop be now confined to one particular Order of Mini­sters, yet he looks upon himself as a Bishop in his own Congregation, to take the oversight of his whole Flock, as his Name and Office do oblige him.

He hath respect to the Interest of Religion, beyond his own Congregation, as he hath Call and Opportunity, he being set a Minister in the Universal Church, as well as particular, and a Servant of Christ therein; and though he be not a Roman Catholick, yet is truly Ca­tholick, and hath a Catholick Respect to the Service and Interest of his great Lord and Ma­ster, in every place. Yet he will not be [...], to intrude himself into anothers Work or Charge without ground and Warrant.

He is also one given to Hospitality, ready to [Page 64] relieve the Strangers, Fatherless and Widows, and such as are in distress, according as he hath Ability and Opportunity thereunto, that he may express the Vertues upon Earth, of his great Lord and Master in Heaven.

He regards not the Speeches and Censures of the People, in the Faithful discharge of his Duty, accounts it a small thing to be Judged of Mans day, but is satisfied in the Testimony of his own Conscience, and in the Approbation he hopes to find with God, who is the Search­er of the Heart, and hath learned to go through good Report and evil Report. And tho he observes some foolish and ignorant Men to de­spise the Calling of the Ministry, yet he is not ashamed of the Gospel of Christ, but magnifies his Office.

Again, If he find any of his Brethren to ex­ceed him in Parts, Learning, Ministerial Abi­lities, and have more success in their Labours, and are better accepted with the People, he envies them not, but rejoyces that Christ is Preached, Piety promoted, and Gods King­dom propagated, though by other hands more than his own.

He contenteth not himself to Preach gene­ral Doctrine, but seeks by particular Applica­tion of the Truth to awaken Mens Conscien­ces, and to lead Men into the Knowledge of their Hearts; and to bring into Captivity every Thought in their Hearts into the Obedi­ence of Christ.

Further, Besides his publick Ministry, he is ready to go from House to House, to com­fort the Afflicted, to support the Feeble-mind­ed, to satisfie the Scrupulous, to visit the Sick, and pray with them, and prepare them for their latter End.

He convinceth Gainsayers, and confuteth Errors by strength of Reason, solid Argu­guments, and Evidence of the Scriptures, and the best Antiquity, without casting reproach upon Mens Persons, with vilifying and inve­ctive Language, whether he hath to do with Dissenting Protestants, or Papists: For though Controversies in Religion, are a Theological War, and therefore called Polemical; yet he doth not manage it with the Sword and Spear of bitter words, which neither tend to convince the Judgment, nor win the Adversary. He read­ing in his Greek Testament, that the Minister of the Gospel ought to be [...], no Fighter, either with Hand, Tongue or Pen, 1 Tim. 3. 3.

Lastly, He discharges his whole Ministry, in sincerity, as in the sight of God; will not set up his Sail, to move with every wind, nor look to the East, and Row to the West, but deals plainly and faithfully with God, with the People, and with his own Soul, that this may be his rejoycing, as it was the Apo­stle Pauls, in the Work of his Ministry, even The Testimony of his Conscience.

Now Reader, By these things, or such as these, we have the Portraicture of a right [Page 66] Christian-Gospel-Minister, which as it reflects Honour upon some, so Shame upon others; However, the Office of the Ministry is sacred, honourable, and necessary, and ought not to be in Contempt on the Account of the Per­sonal miscarriages of any.

And if some think the Papists lift it up too high, let not the Protestants cast it down too low, as many did in the late Times, and de­spised all Ministry, but what was of their own Opinion, or Humour; which our English Na­tion is too prone and subject to. And yet let the People consider that their Ministers are not Angels, but Men of the like Infirmities with themselves, and not account that a Vice in them, which they will account a Vertue in other Men.

Yet I think if the Christian World was well furnisht with Ministers competently qualified, as before described, they might be accepted of the People, and usefull to their Salvation, and own one another, as true Ministers, notwithstanding some lesser differences in Re­ligion, and in the Form of their Ordinations; which the common People do not much re­gard, and less understand. For we may observe that the publick reflections that Ministers have made upon one another, have but taught the People to despise all Ministry, and their coming to Church hath been to hear other Mens faults and errors reproved, and not their own. And it may be it is no way prudent to have the People gratified in such an humour.

Of the Christian Magistrate.

MAgistracy is a great Ordinance of God, for the good of Mankind. He appointed it from the beginnning, and it hath continu­ed in all Ages, though under several Forms: And there is scarce any People in the World so barbarous and blind, but have among them some Government. Magistrates, we know, are called Gods, and bear some stamp of Gods Authority; and without them the World would run into Anarchy and Confusion, every Mans Will, Humour, Fancy, or Lust, would be a Law to him; and as far as his Power reach­ed, would be a Law to others: Yet Ma­gistracy is not founded in Grace. A bad Man may be a lawful Magistrate, to whom Obedience is due; as well as a bad Man may be a Father or Master, to whom Obedience is due both from Children and Servants; yet good Magistrates are to be desired, though the bad are to be obeyed in all lawful things.

Now Magistrates are either Inferior, Superior, or Supream, the King himself, or Governours sent forth by him; all which are called by the name of Powers, by the Apostle, though their power is not all of the same Nature, Extent, or Degree; yet all appointed to one common end, which is the well-being of the People both in Soul and Body. And I hope it will [Page 68] not be accounted Presumption to speak o [...] things, which may seem above me; For [...] speak only in Thesi, as Divines do who spea [...] of Magistracy, in their common Places of Divinity. I shall proceed in the same manne [...] as before.

First, A right Magistrate is one who come [...] lawfully unto his Power, according to the Con­stitution, Order, or Custom of the place where his Power is exercised, or at least wil [...] not impose himself upon the People without their Call or Consent: An Intruder cannot properly be called a good Magistrate, though we could suppose him to be a good Man; he cannot lawfully command, though in some Cases it may be lawful for the People to obey when he is in plenary possession of Power.

Again, He is a Man of Wisdom, able to Judge of right or wrong, can search out a matter, and can discern both Time and Judg­ment. Can distinguish of Causes, and Persons, of Guilt and Innocence, and of the several circumstances that are to be considered in a Righteous Judgment.

He is a Man of Courage, fears not the face of Man in the discharge of his Duty. Is not daunted by the Dangers that may encounter him in the way of Righteousness; will make bold adventures for the Peoples Wealth, Li­berty and Safety: Yet his Courage is not fierce and boisterous, as of some Brutes, but is guided and animated by sober Counsel, and sound Wisdom.

He is a Man of Justice, who will not be corrupted by Bribes, enticed by Flatteries, or [...]iassed by Friendship, Opinion, or a Party. He regards not the Rich more than the Poor, in pronouncing Sentence; will deliver the Op­pressed from unjust Violence, and plead the Cause of the Fatherless, and in all things pro­ceed uniformly, according to the Rules of Equity, and right Reason, without partiality or respect of Persons. He knowing he is the Righteous Gods Vice-gerent, or Minister, dares not act unrighteously, as Bracton speak­ing of the supream Magistrate; while he doth Justice he is Vicarius Dei, but when Unjustly, Minister Diaboli. Lib. 3. l. 9.

He is a Man endued with Mercy, and Cle­mency, can have Compassion on the Oppressed, and Afflicted, will mitigate the rigour of the Laws, where they may seem over-severe, espe­cially in matters of Religion, and makes his Government an easie Yoke, and not irksome and grievous to the People; seeks rather to Rule in their Hearts by Love, and Gentleness, than over their Persons by Fear and Terrour; is ambitious of a Chearful, rather than a for­ced Obedience; can sympathize with the Peo­ple, as a Father with his Children, and the Cryes of the Oppressed enter into his Ears, and their Petitions find easie access, and speedy relief; so that he obligeth them by his Good­ness, and provokes them not to Wrath by rigour and severity. But yet he is careful to [Page 70] keep up the Authority of his Government, tha [...] it fall not under Contempt.

He studies not Revenge, but counts it his glory to pardon Offenders, so far as may stand with publick safety; shewing himself herein, like unto God, whose Name he bears, and whose Minister he is, who as the Psalmist saith, is Slow to Anger, and ready to forgive.

He is also, a Man of a publick Spirit, minds the general Good, more than his own private Concerns, and rejoyceth more in the Good and Welfare of the People, than his own, or rather wraps up his Own in Theirs; And that he may act the more like God himself, who doth good to all, he is devising how he may make his Government most useful to the pub­lick Benefit. As the Emperor Adrian had this for his Motto, Non Mihi, sed Populo: His Power was for the People, not Himself.

He depends not upon Power and Success to justifie his Cause, so as to leave himself no Witness from God, good Men, or his own Conscience, if it doth miscarry; but the righ­teousness of his Cause doth uphold him, so that he doth not go on Trembling, upon the prospect of the mutability of humane Affairs, or any emergent Difficulties that may rise up in his way, or from any inward regret of his own Mind or Conscience.

If he meet with Success, and his Affairs Prosper at Home or Abroad, it doth not trans­port [Page 71] him to transgress the Bounds of Justice, [...]he Law of God, or the Rules of his Go­ [...]ernment, or to invade any of those just Rights or Priviledges, which belong to the People, but is a Defender of Property against Foreign Claims, or domestick Wrong or Vio­lence.

Again, If he be incompassed with visible Strength, and all probable safety, both at Home and Abroad, yet he is not secure, remembring the Old saying, Summa cadunt subito; nor puts his trust in any Arm of Flesh, as knowing the uncertainty of all humane Affairs, and the unexpected Changes that do often befall the things of this World. And therefore Conradus the Emperor chose for his Motto, Fortuna, dum blanditur, fallit; For­tune is False when she Flatters; and Citò repo­scit, quae dedit, was anothers; Soon takes away what she gives.

Further, He is true and faithful to his Word and Promises, will not prostitute his Honour and his Conscience by Deceit or Dissimula­tion: He well knowing that his Office and Place requires of him to be a Man of Truth, and that not only the Law of God, but the Light of Nature, oblige him thereunto. Ma­ny of the Heathen as appears in story, va­luing their Words equal with their Lives; and as he expects Truth and Fealty from the People, in performing their Oaths, Promises, and Ingagements unto him; so he reciprocally [Page 72] answers it, by performing his Trust, or In­gagements unto them. And as he entertains no principles to the contrary, so neither is he led aside by any bad Examples; as in the case of John Huss, who was put to Death by the Emperour Sigismund, at the Council of Constance, tho' he engaged his Faith and Ho­nour for his safety, Cochlaeus, lib. 5. Histor. Hussitarum. And as the Dignity of his Place, Cloaths his Word with Power; so he knows it will reflect the grearer Dishonour upon him if it be divested of Truth.

Again, He is vigilant to discover Dangers at Home, and to understand the state of affairs Abroad, that he may either strength­en himself by Foreign Alliances, or be pre­pared to resist Invasions, or any Encroach­ments that may be designed upon the Nation and his Government.

Again, He well knowing that People are apt to be led by the Example of their Go­vernours, he is therefore careful about his more Private and Personal conversation, that it may be managed with that gravity, wis­dom, sobriety, piety, and true manliness, as becomes his Place, and may procure an awful Respect to his Person, and the more invite the People to give Obedience to the whole­some Laws of his Government; according to the true Motto, Bonus dux, bonus comes: A good Leader will have good Followers.

The love of Pleasure doth not effeminate his Mind, nor divert his Thoughts from at­tending the weighty Affairs of his Govern­ment, and the Interest of the People. And if he be a King, the weight of his Crown doth affect his Head with thoughts, but the Lustre of it doth not blind his Eyes, or be­witch his Heart.

He is one who will stop his Ears to Syco­phants, and Flatterers, who for some pri­vate Advantage to themselves may Counsel him to that which may be really Mischievous to himself, and injurious to the Publick good.

Again, He carries it Humbly, tho' he is in High Place, his outward State and Grandeur, lift not up his Heart with Pride; he main­tains them rather to keep up the Awe and Authority of Government, than to exalt him­self: The distance of his Place, doth not make Access to him uneasie, through his con­descention to the people. Though he is cal­led God, yet he knows he must Die like a Man, and that Death will fetch him down from those Steps again, to which his place hath Advanced him.

He will make use of Policy, but what on­ly may consist with Justice, and Honesty. He will not in all things follow Machiavel, or a Caesar Borgias, lest he be condemned by Solon, Lycurgus, Solencus, or any of those just Heathen Law-givers. He always keeps within [Page 74] the bounds that Reason, Conscience, or the Law of his Government doth set him. His Will is still guided by Judgment, and his Policy is always directed to the Welfare, not Destruction of the People. He is always resolved to do Good, yet as wisely as he can; yet he trusts not to humane Policy, obser­ving how often God makes the Wisdom of the Wise of no Effect.

He is also a studious maintainer of Peace, both at Home and Abroad, he knowing well the mischief and misery of Civil or Foreign War. He will never obtain that by Strife, which he can have by Peace: If he draw the Sword, it is not Avarice, or Ambition, or private Revenge that do unsheath it; yet be­cause he knows that he bears not the Sword in vain, he draws it, when the Honour, Wealth, or Safety of the People calls for it. He is always careful that what Blood is spilt may not lie at his door, and therefore will not give just Provocations, and be first in Quar­rels, and will never advance his own Greatness upon the spoil of others.

He is one who gives not himself to Wine, or strong Drink, Lest he forget the Law of God, or pervert the Judgment of any of the Af­flicted, which was the advice of Bathsheba to King Solomon.

Again, He doth nothing Momentous in his Government without deliberate Counsel, as knowing, that In the multitude of Counselors there [Page 75] is safety; and chooseth Men of the greatest Wisdom, Integrity, and Experience to be his Counsellors.

He also doth seek to Cherish, Preserve, and Multiply the People, as knowing the true saying of Solomon, In the multitude of the peo­ple there is Honour, but in the want of people is the Destruction of the Prince, Prov. 14. 28. And Joabs Prayer for David, The Lord thy God add to the People, how many soever they be, an hun­dred-fold, 2 Sam. 24. 3.

The Candor of his Government doth Invite and Unite people to it, but the Rigour of it drives them not away from it, whereby the publick Revenue is encreased, and the empty Houses filled with Inhabitants, and his Qui­ver being filled with People, he need not fear his Enemy in the Gate.

Further, He sets before him the Example, not of Tyrants and Usurpers, but of the Wisest and Best of Governours to be his Pat­tern, will not follow that which is wicked and unjust, though it hath had success, yet wisely observes what Rocks others have split [...]pon, to avoid them, and by what Methods good Designs have prospered, to imitate them.

Again, If he hath Persons of differing Judg­ [...]ents in Religion, under his Government, as it is impossible to have all men of the same [...]ind,) He spreads the Wing of his favoura­ [...]e Protection over them all, so far as may [Page 76] stand with the publick Peace; He knowing that those who may differ in some matters of Religion, may yet be good Subjects, faithful to the Government, and useful to the Publick: Our differences in some matters of Religion, being to God and our own Consciences, saith a late Writer. He therefore disowns those principles which lead to Cruelty, upon that account, yet he will wisely distinguish be­tween men of Turbulent Spirits, and such as peaceably dissent through scruple of Consci­ence; he well knowing that every man in Re­ligion, ought to be well satisfied in his own mind, and that Conscience is not in our own power, and that a forced Religion cannot be accepted of God. And as he himself would not be imposed upon, so neither doth he think it equal with respect to others. For as a Magistrate may be a good Governour to the People, though he differs from them i [...] Religion; so he knows they may be good Sub­jects to him, though therein differing from him. Neither will he suffer one part of th [...] people to destroy the other, because not all o [...] the same opinion, in case they live inno­cently to one another, and are useful to th [...] Government, and profitable to the Nation when both hands may be working for the publick Good, and in his Service; he will no [...] suffer the right Hand to cut off the left, b [...] comprehends all useful persons in his Government; yet he stands not indifferent to a [Page 77] Religions or Opinions in Religion; if they tend to Atheism, Blasphemy, and plain Ido­latry, or are destructive of Morality, or hu­mane Society, or the known or fundamental Principles of Christianity, or the Civil Go­vernment, or are repugnant to the Laws of Nature; in such cases he will make a diffe­rence, but in other things he shews forbear­ance, wherein men truly Pious may differ from one another.

Again, He seeks to satisfie the Minds of all his People, by doing things that are Rational, Just and Good; but Men of restless Spirits, whom nothing will content, he restrains their Power, for the preserving the publick Peace.

Moreover, He will not judge of a whole Party by the Miscarriages of some, as to com­prehend them all under the same Guilt, but will defend the Innocent, while he doth cor­rect the Guilty, that every one may bear his own Burthen, and not anothers.

Lastly, Which is the greatest of all, he is a Man fearing God, and though he is as a Temporal God on Earth, yet he knows there is a Supream God in Heaven, and though now he Judgeth others, yet that he himself must come to Judgment. And in Religion he is really before God, what he seems to be be­fore Men. He commands not his Religion, but is commanded by it, and follows not [Page 78] Machiavils advice to the young Prince, That to seem Religious may be to his advantage, but to be really so, may be to his prejudice. And as his place is higher, and more capacious of Service than other Mens, so he knows his account will be greater; and though he now stands above them, yet then must stand level with them, and therefore, doth not only seek the outward welfare of the People, but the progress of true Religion, to the saving of their Souls, and seeks the Honour of that God that hath put Honour upon him. For this end he doth countenance, and encourage a good Ministry to teach the People, and re­flects the greatest Honour upon them who are most diligent and faithful. He upholdeth Universities, and Schools of Learning, that there may not want Men of ability to defend the Truth; and that the Church may be fur­nished with an able, Orthodox Ministry, to in­struct the People, and seeks to suppress that Vice and Wickedness which may provoke God, and bring down his Judgments upon him and the Nation. And he being a Christian Magistrate, knows that Christ is King of Kings, and Lord of Lords, and that by him Kings Reign, and Princes decree Judgments; He therefore Kisseth the Son, lays his Government at his Feet, submits to his Scepter, propa­gates his Kingdom, and upholds whatever is truly Christian, against all which is truly Antichristian, either in Doctrine or Worship, [Page 79] and derogatory to his Crown. The Motto we know upon our Kings Coin in England, is, Christo auspice Regno; and the Emperor Jovinian chose for his Motto, Scopus vitae, Christus; and Charles the Great, Christus regnat, vincit, trium­phat: Wherein they acknowledged the Supe­riority of Christs Dominion, and the subser­viency of their Government to it: And we know the Title of the French King is, Rex Christianissimus; but how proper to him, let Europe judge.

And though he intermeddle not in the In­trinsicks of the Church of Christ, which be­long to the Ministry, yet he makes use of his Power to preserve Civil Peace in Church and State, and to command Obedience to the known Laws, and Ordinances of Christ in his Church, both in Ministers and People, by his Power and Government in matters Ecclesiasti­cal, and will Protect and Encourage them therein. And as the Kings of Israel were re­quired to write a Copy of the Law of God, and Read therein all the days of their Life, so he Reads and Studies the Word of God, that he may see with his own Eyes, and that his own Devotion towards God, and that which is Professed and Practised by the People, may be guided by that infallible Rule. And being sensible of the weighty Charge of his Government, he depends upon Almighty God for his daily Assistance, Guidance, and Blessing. So that this fear of God doth steer his whole [Page 80] Course, and Rules in his Heart, in all his Rule over Men; whereby the Righteous re­joyce and flourish under his Government, but the Wicked and wickedness are scattered with his Eyes.

Thus we have a Brief Description of a good Magistrate, and what a Blessing such are to the People, and may engage all to give them Honour and chearful Obedience; and may condemn those Men that will submit to no Government; and others who only Submit, while their own Interest or Opinion is upheld by it: And if in any thing the Magistrates fall short, they at least may by these things see their Rule; however it will not excuse the People, in the Duty they owe unto them, which leads me to the next Head, to Discourse of

A Right Christian-Subject.

FIrst, He is one who acknowledgeth God himself to be the Supream Governour of the World, but yet that he doth execute his Government by Second Causes and Instruments, and particularly by Princes, and Magistrates, in their respective Provinces, Places, Kinds, and degrees of Power.

He also owneth the Providence of God, as the chief disposer of the Governments of the World, and of the Persons that under him [Page 81] do execute them; Setting up one and Remov­ing another, and changing of Times and Sea­sons as he pleaseth; and whether they are sent in Wrath, for Correction and Punishment; or in Mercy, for the Comfort and Establish­ment of a People; he acknowledgeth a Di­vine hand in both.

He is one who is contented in his Station, and being a Subject, seeks rather to Obey well, than to Aspire after Power and Government, which belong not to him; he considering the cares, fears, distractions, and dangers that attend high Places, which Men in a lower Sphere are freed from, whereby he rather Pities than Envies them: The Onus of Govern­ment for the most part outweighing the Honos of it.

He is careful, in the First place, to discharge his Duty toward God, and therefore dares not yield Obedience to Men in any thing that is inconsistent with his Fealty, Allegiance, and Duty towards God; he knowing that he must Fear God as well as Honour the King, and that he that Fears not God, cannot be duly and truly Subject to Men; and that the Notion of a Deity, is no Enemy to Civil Go­vernment, by setting up a fear of God in Mens Hearts, above all other fear, as some Atheists have said. His Religion teaches him Loyalty, but he makes not Loyalty his only Religion.

He is one who giveth Obedience to Magi­strates, [Page 82] not meerly out of fear of Wrath, o [...] any outward Constraint, but of a ready Mind, in compliance with the Commands of God, and the Dictates of a well regulated Conscience; and as he makes the Law of God, and the Laws of the Land conjunctim, the Measure o [...] his Obedience, so Conscience is the Principle of it.

He is a follower of Peace and Concord, n [...] sower of Strife and Sedition, no fomenter o [...] Divisions, no Incendiary to kindle Flames; he knowing it is great disservice to the Rule [...] to have his People Divided, and injurious to the growth of the Nation, in Wealth, Strength, and Honour.

He will not entertain, much less promote groundless Jealousies of Magistrates, whereby to disaffect the Minds of the People, and so diminish their just Honour, and the Authori­ty of their Government.

He is one industious in his Place and Calling, and serviceable to the Common-wealth of the Nation, though he be but in a mean Place and Station; the King himself being served by the Field, and the Labour of the Plough-man; whereas Men that live like idle Drones, are neither useful to their Governours, nor the publick Welfare, and so are not, as they ought to be, good Subjects. As that is not a good Bee, that brings neither Wax nor Honey to the Hive, so in point of Arms, he is not a good Subject that will not use them in a [Page 83] just Cause, for the publick Good, upon Law­ful Command, as well as he that takes them up without such grounds.

He pays Tribute, Custom, or whatever Tax is justly due to the Magistrate, for preserving the Peace, Wealth, and Honour of the Go­vernment under which he lives, and accord­ing to his Duty and Ability, will help to de­fray that publick Charge which is necessary for his own, and the peoples Preservation, in the Community of the Neighbourhood a­mong whom he dwelleth.

He will not revile the Gods, and speak evil of Rulers, nor rashly censure their Acti­ons, as knowing they may Act upon Reasons of State, which are not known to him, nor fit to be made Publick; and will not oppose his private Sentiments to the publick Wisdom of the State.

And as a good Subject, he is careful in his Place and Calling, to maintain those Liberties and Immunities which are legally and justly due to the People; and will not basely through Cowardise or Bribery, betray them to an Ar­bitrary Power. As a good Servant will carry it, as he ought, not only to his Master, but also to his fellow Servants; but herein he is careful to do nothing tumultuously, but ac­cording to Law, and Ancient Custom, with peace and quietness; so that if any distur­bances arise, they may not lie at his Door; that Judgment may run forth like a River, [Page 84] and Righteousness like a mighty Stream, and no rushing noise arise by interrupting the free course thereof.

He doth truly Honour, but not Idolize Rulers, gives not that Fear, Trust, Honour, and Adoration to them, which are due to God alone; and as Men of Wisdom, in high Place, affect not vain Applause, and to have their Persons in Admiration above what is meet, (as we Read of some of the Heathen Emperors that they affected Divine Titles and Worship;) so a wise Subject, who truly Loves and Ho­nours the Prince, will not spread a Snare for his Feet, by flattering Encomiums and Deisying Venerations; as when the People shouted to Herod's Oration, It is the Voice of a God, and not of a Man; it proved in the issue no ho­nour nor kindness to him.

Again, He will not be found in any wicked Conspiracies against Lawful Governours, and abhors those Principles, which justifie the Law­fulness of Killing and Assassinating Princes upon the account of Religion, or any account whatsoever; but thinks himself obliged to detect and discover them, when they come to his knowledge: neither will he publish false News, or invent, or scatter Seditious Libels, in design to exasperate the Minds of People, and disturb the peace of the Nation.

Lastly, A good Christian Subject judgeth himself Obliged continually, to Pray to Al­mighty [Page 85] God, for the Peace and Welfare of the place where he dwelleth, and of the Civil Government under which he is protect­ed, that he may live a peaceable Life, in all Godliness and Honesty; and will take heed of that Sin and Wickedness, which bring down the Judgments of God upon a Nation: And to speak truly, to be a right Subject, requires a Man to be a true Christian: As Constantine, or rather Constantius, is said once to make try­al of his Servants, by such a Test, saying, Qui in Deum, etiam in Imperatorem, perfidi essent. So­zomen, Lib. 1. Cap. 6. They who are perfidi­ous to God, will not be true to their Prince.

Thus, I have run briefly through many par­ticulars, and given the World a short Taste, what Christianity is, and if it run in the Truth and power of it, through Men, in all De­grees, Ranks, and Relations, it will make us an happy People in this World, and that which is to come.

The Nation I know, hath been sadly divi­ded, and in this woful State, that one part of the Nation hath thought it their Interest to destroy the other; and the foolish Names whereby we have distinguisht Men, proclaim­ed our Folly to the World, and argued the displeasure of Heaven against us.

By many years Experience it is made evi­dent, That there will never be Peace and Set­tlement in the Nation, if we do not somewhat [Page 86] Codnescend to one another; and 'till there be some Settlement, Trading will decay, Indu­stry will be discouraged; we shall have Break­ing upon Breaking, and Men will not dare to trust one another; and the Revenue of the King will suffer in the End. I find most Men satisfied in the Model and Frame of our Eng­lish Government, Dissenters, and all for the most part, and can swear Allegiance to it, un­less a few odd People, who scruple all Oaths: And I believe after this unhappy, and threat­ning Storm of the Papists, is now as we hope blown over, and the Providence of God so eminently appeared in the sudden scattering of it, mens Minds are much disposed to quiet and settlement, especially since their Majesties ac­ceptance of the Regal Power, and the Con­currence of the Lords and Commons therein; And is it not a brave sight to see all sorts of People to follow their several Vocations, without Distraction and Trouble? The Countrey-Farmer improving his Land and Stock, and paying well his Landlord: The Plowman following his Plough, the Carter to go Whistling by his Horses side, the Shep­pherd with his Dog attending his Sheep, the Shoomaker sitting at his Last, the Taylor upon his Board, the Weaver at his Loom, the Smith at his Anvill, the Trades-man bu­sie in his Shop, and the Merchant exporting, and importing, to the enriching of the Nation? To see [...]o leading into Captivity, no complain­ [...]ng [Page 87] in our Streets; but Mens Swords turned [...]nto Plough-shares, and Spears into Pruning- [...]ooks; to which I may add with the Psal­ [...]ist, as the Conclusion of all, Happy is that [...]eople, who are in such a Case, yea happy is that [...]eople whose God is the Lord. Psal. 144. ult. v.

But if War should arise, I hope it will not continue long, and the Ancient Proverb made good, Bellum in Angliâ non senescit: And that [...] will soon issue in an happy Peace. And [...]othing is likely more to shorten it, than a [...]rm Union amongst our selves. England be­ [...]ng compared by the Historian to a great A­ [...]imal, that will not dye until it Kill it self.

Of Right Christian Worship.

I Call it Christian, to distinguish it from Jewish, Mahometan, Pagan, or any false Worship. That Worship which Christ hath appointed for his Church under the New Testament; [...]his I call Christian, which I touch'd upon be­fore; this Worship is either External, or In­ [...]ernal. External consists in the Ordinances ap­pointed by him, wherein the outward man is concerned.

As all Nations have some outward Rites, Modes and Forms, which they use in their Worship, besides the Worship of the inward Man.

God appointed such for the Church of the Old Testament, and Christ hath appointed some for the Church of the New: But hath laid aside those many Figures and Shadows, and significant Ceremonies, which clouded the Old Testament-Worship; intending a more spiritual Worship for his Church in its adul [...] State, conversing more immediately with the [...] heavenly things themselves, and so nearer resembling the Worship of Heaven. And in­tending to give more of the help of his Spirit, hath provided fewer sensible helps in his Worship:

And because he went out of the World before the Gospel Church and Worship wer [...] fully establisht, he sent forth his Spirit to di­rect his Apostles herein. And we may observe,

1. How they make no mention of the Bloo [...] or Flesh of any Beasts or Fowls to be offere [...] in Sacrifice; or of Flower, Wine, Oyl, Incense, &c. as were used under the Law, to be used in the New Testament-Church.

2. Neither do they mention any Altar o [...] Earth, Wood, or Stone, to which the Ministers of the New Testament, are to approac [...] in the Service of God, as the Priests were appointed under the Law.

3. Neither have they given notice of an [...] one general Place that is appointed for hi [...] People to assemble in, as the Jews did at Jerusalem.

[Page 89] 4. Neither do they mention any particular Times, or stated Days, Months or Years, to be observed for solemn Fasts, or Festivals, as God appointed under the Law: Or any of the Jewish Sabbaths, but only that of the Moral Law, changed from the Seventh to the First day.

5. Neither did the Apostles give Order a­bout Consecrating of Temples, and Worship therein; whereby it might be the more accepta­ble to God, for the Places sake, as it was un­der the Law, or prescribed the Forms or Di­mensions of any such Temple, or Temples, as it was then.

6. Neither have the Apostles mentioned any thing about Musicians, and Choristers by Of­fice, or Singers, or Players upon Instruments of Musick, as the Law required.

7. Neither have they left any thing upon Record about the Confining of the Instituted Worship of God to any particular Family, Seed, Countrey, or Nation, as it was under the Old Testament; when the Ordinances of Gods Worship were the Inheritance of the House of Jacob, Psal. 47. 4.

8. Neither have they told us of any High-Priest, or Priests on Earth, for the Gospel-Church, to whom the People are to present their Services, or Gospel-Sacrifices, that through them they may be presented with ac­ceptance to God, as under the Law. Neither [Page 90] have they appointed Saints or Angels, or the Virgin Mother in Heaven for such a Work.

9. Neither have the Apostles left any Dire­ctions about Garments and Vestures, that the Ministers of the Gospel are to wear in their publick Ministry and Service of God, as God appointed to the Priests under the Law.

10. Neither have they left any Order about outward Washings, Cleansings, and Purify­ings, to fit Men to approach to him in his so­lemn Worship, as was required under the Old Testament. These things, and many more hath our Saviour left out in the New Testament-Worship, that were required under the Law; so that to return to these, is to go back to Juda­ism, and to the Bondage and Yoke of the Law, and not to stand fast in the Liberty wherein Christ hath set us free: And can any imagine that Christ laid these aside to make Room for Men to introduce others in their stead? But for his Gospel Worship and Worshippers,

1. He hath appointed publick Assemblies for his Disciples, to meet together for Worship, in all Places and Nations where they do re­side, and not to satisfie themselves in their private Devotions, or Family-Worship, Heb. 10. 25.

2. He hath appointed them not only to meet together, but to incorporate themselves into an orderly Body, and Society, for their [Page 91] mutual Edification, Comfort, and Establish­ment, as was practised in the first Gospel-Converts, by the Appointment and Assistance of the Apostles.

3. He hath appointed in these Assemblies his Word to be Read, Expounded and Preach­ed; Baptism and the Lords Supper to be ad­ministred, Prayers and Thanksgiving for all Men, and Psalms to be sung for the Praising of God, and Collections to be made for the Poor, as there is occasion; that they might be Nurseries of Charity, as well as Piety; and Discipline to be Administred for the preserving the Churches Peace and Purity; as it was in the Church of Corinth, against the Incestuous Per­son; which makes it necessary that Churches should be fixed, organized Bodies, and not loose Assemblies.

4. He hath also appointed a Ministry for his Gospel-Church, to administer the Ordinan­ces of his Worship, and to preside in all their Assemblies, to be chosen and approved of by themselves, and to be set apart to their Of­fice by solemn Ordination. And hath left up­on Record their Qualifications necessary to their Office, and the Provision that is to be [...]ade for their outward Maintenance, and [...]any Motives and Encouragements to their Work and Labour.

5. He hath reserved to himself the sole Head­ [...]ip in all these Gospel Churches, and not ap­ [...]ointed any one visible Head under himself; [Page 92] that so all Ordinances may be administred, and all Church Power executed immediately in his own Name: having left his Promise with his Churches to be with them to the end of the World, and that Wherever two or or three meet together in his Name, he will be in the midst of them. The High-Priest under the Law, Head of the Church of Israel, being a Type of this Headship of Christ over the Gospel Church; which the Apostle speaks of, Eph. 4. 5. One Lord, &c.

6. He hath left with his Gospel Churches his Rule in the New Testament, to be observed by them for the way of Worship; which therefore they ought to search out, and cleave unto; and hath not left the ordering or altering it to the Will of Men; so as to make any thing the Worship of God, or any part of Worship, which is not appointed by him. Neither do we find appointed by him any one Church, to be as a Mother-Church to others, and to which they are subordinated, and to receive Rules and Directions from, in their Faith, Worship, and Practice, or to make their Appeals unto.

Neither do we find that he left any stated Li­turgy for the Gospel Church, or appointed his Apostles to frame one; only general Directi­ons for Prayer in the Lords Prayer, when his Disciples desired him to teach them how to pray.

And as for such things in Gospel Worship▪ [Page 93] wherein he hath left no particular Rule, there are general Rules laid down by the Apostle to be observed in it.

1. That all things be done Decently and in Order, 1 Cor. 14. ult. For the Gospel-Worship being to be set up in all Nations, no particular Rule can agree to all herein: For that is Decent in one place that is not so in another, and order­ly in one Church that is not so in another, and at one time that is not at another; And the Light of Nature, which is part of Christs Law, and the Custom of the Place, and the Christi­an Wisdom of each Church, especially of their Pastors, and Teachers, are to guide them herein: In which things nothing is to be imposed as an Act of meer Dominion, but upon grounds of Reason and Judgment: And nothing that may savour of Pride, Pomp, and Vanity, not becoming the simplicity of the Gospel.

2. That all things be done to Edification; 1 Cor. 14. 26. So that whatsoever is introduced into the Worship of God that tends not to this, is forbidden by this General Rule; whereby all such Ceremonies that are meerly Arbitrary, and such Practices which hinder Edification, are to be excluded.

And each particular Church is best able to judge in this Case, what may be best for their own Edification: And what is thus judged, is no longer to be accounted as a thing meerly indiffe­rent. And the Apostle himself conformed to this [Page 94] Rule, saying, All things are lawful for Me, but all things edifie not. 1 Cor. 10. 23. And advised all Churches to manage all their Church-Mini­strations to this End.

3. That all things be done without Offence, 1 Cor. 10. 32. Which Rule respects things Circum­stantial, and not Essential in Worship: And just occasions of Offence, and not groundless Exceptions, and things disputable rather than such as are clear and plain, and the direct Commandments of God. About these things the Apostle requires Christians to be tender in giving Offence one to another, and here­by to walk charitably; for to offend against the Law of Charity, is to offend against one of the greatest Laws of Christs Kingdom: And hereby, by giving offence, a Brother may stumble, fall, and perish, for whom Christ di­ed, Rom. 14. 15.

Though no Offence to Man can supersede our Obedience to the express Command of God; yet we ought to forbear sinning against a Bro­ther, whenever it may be done without sin­ning against God: Though one Mans Liberty is not to be judged by anothers Conscience; yet in things not necessary, we are to have respect to anothers Conscience as well as our own.

4. Let every Man be fully satisfied in his own Mind. Rom. 14. 5. Which General Rule forbids pra­ctice in Religion with a doubting Conscience; whereby, that may be lawful to one which is [Page 95] not to another, and sinful to one that is not to another: As to eat Flesh might be sinful to one, and not to another; and so keeping of days, as the Apostle argues, Rom. 14. whereby Chri­stians should be tender of forcing their own Sentiments, especially in doubtful things, upon anothers Conscience.

5. Abstain from all Appearance of Evil, 1 Thes. 5. 22. Many things may in themselves be law­ful, yet not to be practis'd when they carry an Appearance of Evil. Religion may be scan­daliz'd, and real Evil encouraged, by that which is not a real Evil, but only hath an Appearance of it: As to sit at meat in an Idols Temple, was not evil in it self (for an Idol is nothing, and the Sacrifice offered is properly nothing, that is, no Sacrifice) but it had an Appearance of Evil, to him that had not that Knowledge; and therefore the Apostle doth forbid that practice, 1 Cor. 8. 1 Cor. 10. 14. and requires them to flee from Idolatry in that Shew and Appearence of it; and so those Ce­remonies in Worship that are abused to Ido­latry, should be laid aside rather than others, because they have an Appearance of Evil: I know what is answered, that they may be used where the Superstition or Idolatry of them are declared against. But I am confi­dent that the Primitive Christians would not have put Incense into the Fire of the Sacrifice offered to an Idol, thô they might have had Liberty to declare against the Idolatry of it: [Page 96] Nor the three Children bow to Nebuchadnez­zor's Image, tho they might have declared against the Idol. And the Apostle forbids eat­ing meat in the Idols Temple, thô it was not thought that they were Idolaters who sat there, or practised Idolatry. God for­bad the Israelites when they came into Ca­naan, to symbolize with the Customs of the Heathen, tho in themselves not evil, because they had an Appearance of Evil; and their minds thereby might be the sooner recon­ciled to the Evil it self. Superstition is very catching, and therefore the occasions of it are dangerous; which made Hezekiah break in pieces the brazen Serpent, when abused to Su­perstition, 2 King. 18. 4.

6. The last General Rule is: Let all things be done to the Glory of God; which though it be a General Rule to all the Actions of Mens Life, yet the Apostle applies it to things in them­selves indifferent in Religion, and the Wor­ship of God; as about eating things offered to an Idol; 1 Cor. 10. 31. so that nothing should be practis'd herein, but what may tend to this General End: And hereupon forbids the using of that Liberty that may offend anothers Con­science, and cause him to fall, as that which would not be to the Glory of God, v. 32. yea, whatever it is that offends against any of the forementioned Rules, is not for his Glo­ry. And this General Rule well observed, would direct Christians much in the managing [Page 97] such Circumstances in Religion, where there is no express Rule or Institution; and limit all Governours from imposing such things in Worship, which tend not at all to the Glory of God.

And tho I know 'tis not well possible to an­swer all Scruples particularly, which may be made about Christian-Worship; yet I believe these General Rules well observed, would make Peace with all judicious, and sober Chri­stians. And I easily grant, that the Gospel Church is left more at Liberty in Circumstan­ces of Worship, than the Jewish Church, as about Times and Places, and Postures, &c. Christ intending a more spiritual Worship in these dayes, hath not tyed us up to the Ob­servation of every minute Circumstance be­longing to it, or appointed any outward Pomp and Splendor therein, as in the Temple-Worship of the Jews, seeking now a true spiri­tual Worship.

And as for that General Rule which some assert in this Case, that what Christ hath not for­bidden in his Worship, humane Authority may Command, and what he hath left Indifferent, may by Men be made necessary, I would wish all Protestants to take heed of urging it; for we know the evil use the Papists have made of it. Where, say they, are the use of Oyl, Cream, Spittle, Exorcisms, &c. forbidden in Baptizing? where is the use of Holy Water, when they enter their Temples, forbidden? [Page 98] where is Sprinkling the Head with Ashes for­bidden? where is the use of Pictures and Ima­ges, as helps to Devotion, forbidden? And where is the Crossing themselves, as they do upon several occasions, forbidden? And much more of this kind is used by them. But we know our Saviour excused his Disciples from observing the Traditions which the Pharisees urged upon the People, though they were com­manded by the Authority of the Jewish Church: Such as washing of Hands, Cups, Platters, which seem to be very innocent Ceremonies: And were such things as these only recommended, and not enjoyned, if they did no good, they might do no hurt; but when they are made necessary to Church Communion, and for not observing them, People are shut out of the Church, and the ordinary means of Salvation, the mischief is unspeakable. And let it be considered, when God under the Law required in Sacrifice either two Turtle Doves, or two young Pidgeons, whether any Authority in the Jewish Church or State might determine that which God left indifferent; but herein let the former Rules be observed.

And I shall conclude this Discourse, with adding a few Passages out of the late Author of The Discourse of an Infallible Judge: A Learned Divine of the Church of England.

‘There is, (saith he) an easie and effectual way of Curing Church Divisions, without having a Judge of Controversies, nay with­out [Page 99] making all Men of a mind in every thing, which must never be expected in this World. And that is, not to make the necessary terms of Communion straighter and narrower than Christ hath made them; nothing but what is plainly revealed in Scripture, and is Es­sential to Christian Faith and Worship: For such matters most Christians agree in, and tho they may have some private Opinions of their own, this ought not to divide Com­munions, while they do not impose them up­on the Faith of others, nor introduce any new and strange Worship unto the Christian Church. P. 55.’

Again, ‘If Catholick Communion be the Communion of the whole Catholick Church from the time of Christ and his Apostles, to the end of the World, which is but one Church, and the Apostolick Churches are the true measure and Standard of true Catho­lick Communion, then those Churches which are to this day in Communion with the Apo­stles, are in true Catholick Communion: And this Test we will stand by, &c. p. 78.’

Again, In the same Page, ‘The Communi­on of particular Churches doth not consist in using the same Liturgies, or External Rites of Worship, if their Worship be a Right Christian-Worship, and agreeable to the General Rules of the Gospel. For eve­ry Church hath Authority within her self [Page 100] to direct, and Model her own Wor­ship.’

And therefore those that keep to the Apo­stolick Terms of Communion, cannot justly be charged with Schism. And these Rules observed would have prevented those Persecu­tions, which have bin in the Christian World, upon the account of Rites and Ceremonies, or some little difference in Religion. And this is all I shall speak about Christian-Worship in the External part of it.

And therefore shall next speak of it in the In­ternal part of it: Of which our Saviour speaks. John 4. 23. The hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and in Truth: But this is General; but more Par­ticularly, he that worships as a Christian,

1. He Worships in the Faith of the New Te­stament, which is a Faith respecting Christ as already come; and not as yet to come, as the Faith of the Old Testament did. And he worships in greater assurance of Faith also; which the Apostle speaks of as proper to the New Testament; Heb. 10. 22. Christ having now actually Suffered, and the New Covenant sealed with his Blood, and ascended Heaven to make Intercession, as our great High-Priest. The Faith of the New Testament hath more assurance in it, wherein the Saints do worship and draw nigh to God. Let us draw nigh with full assurance of Faith, &c. Heb. 10. 22. Let us come boldly to the Throne of Grace. Heb. 4. 16. [Page 101] Having therefore boldness to enter the Holiest, Heb. 10. 19.

2. He Worships, not in the Oldness of the Letter, but in the Newness of the Spirit. This oldness of the Letter referrs either to the Ce­remonial, or Moral Law. The true Christian worships not in the oldness of the first Cove­nant: He worships not in the Ordinances of the Ceremonial Law, but only in what was spi­ritually signified in them: His Incense is fer­vent Prayer ascending to Heaven, in the Fire of the Holy Ghost: His Peace-offering is hearty Thanksgiving: His Heave-offering is an Heart lifted up to Heaven: His Wine-of­fering, Joy in God: His Sin-offering is Repen­tance, Confession of Sin, and a Broken Heart: His Burnt-offering is his whole Body of Sin offered up to be destroyed: He keeps the Feast of Tabernacles by living as a Stranger upon Earth, and Travelling towards the Heaven­ly Countrey: He keeps the Feast of Pass­over in his worshipping and living without the Leaven of Hypocrisie and Malice in his Heart all his Days: His Washings and Puri­fyings, are the Sanctifyings of his Heart and Conscience: And his looking towards the Temple in Worship, is his looking to Christ herein. And this is one part of his worshipping God in Spirit and in Truth, and not in the Let­ter of the Ceremonial Law.

So also he Worships not God in the outward Letter of the Moral Law; that is, meerly by the [Page 102] force of an outward Letter without the inward Principle of a renewed mind: when the outward Letter of the Law striking upon the natural Con­science, carries a Man sorth to Worship, with­out any love to the Duty, any life or delight in it, this is to worship in the oldness of the Let­ter, Rom. 7. 6. The Letter is said to kill, but the Spirit giveth life; 2 Cor. 3. 6. So that all Worship in the outward Letter, without the Spirit, is dead Worship, and not truly Chri­stian.

3. The true Christian Worship is, not to Worship in a Spirit of Bondage, but in a Spi­rit of Adoption: As the Apostle speaks of Christian Believers, Gal. 4. 6, 7. that They were no more Servants but Sons; so they serve not God in the Spirit of Servants, but of Sons: Not so much for fear of Wrath and Punish­ment, as love to please God, honour him, and enjoy him; which is the Principle that they act from. Perfect love casts out fear, for fear hath Torment, 1 Joh. 4. 18. And God hath not given us the Spirit of fear, but of power, love and a sound mind. 2 Tim. 1. 7. And to the same purpose, Rom. 8. 15. Christianity brings not Men to Mount Sinai, where are Thunders and Earthquakes, Blackness, and Darkness, and Tempests; which made not only the Peo­ple, but Moses himself to fear and quake: And in this Principle of servile fear, did the Jews for the most part serve and worship God, which is not the proper principle of true Chri­stian [Page 103] Worship. Though this Worship ex­cludes not all fear of God, but requires it; Let us have Grace to serve God with Reverence, [...]nd Godly Fear, saith the Apostle, Heb. 12. 28. A Reverential Fear of God, at­ [...]ended with an holy Modesty [...]. and Caution, as the Greek words import, ought to be found in all Christian Worship. He worships God as a Father, and with a filial fear suited to that Relation, but not with servile fear.

4. The true Christian Worships God as a Redeemer in Christ; and so it is distinguisht from the worship of the Heathen, who wor­shipt him only as the Creator of the World. They worshipt and adored him, beholding the Characters of his Power, Wisdom, and Goodness in the Works of his Creation; but the Christian Worships and Adores him, be­holding his Love, Mercy, and Grace, &c. manifested in the Work of Redemption: He worships God rather as he is in Christ, than in the Creatures. And the Heathen worship­ping God in the Creatures, did lead them at last to worship the Creatures themselves, and so became Idolaters instead of true Worship­pers; yea, the Apostle saith, They worshipt and served the Creature more than the Creator; Rom. 1. 25. They did not worship God in his Creatures, but divided their worship betwixt God and his Creatures, and the Creatures got the greater share of it. But none of this is Chri­stian [Page 104] worship: The Apostle gives account how he Worshipt God, 2 Cor. 1. 3. Blessed be God the Father of our Lord Jesus Christ, &c. And Eph. 3. 14. I bow my Knees to the Father of our Lord Jesus: And the Worship performed by the Elders, and Angels, and all Creatures, that we read of Rev. 5. 13. is directed to him that Sits upon the Throne, and the Lamb, even that Lamb that hath Redeemed his People by his Blood.

So that the Right Christian Worshipper looks at God as in Christ, and as manifested in the Work of Redemption. And so behold­ing him, is inwardly acted and moved there­by to Adore and Worship him: The true Prin­ciple of a Christian.

Lastly, The true Christian Worshipper wor­ships in Humility of Mind: The Christian Re­ligion so clearly shewing man, above all Reli­gions, his lost and wretched State in his Fall, and that he hath all his Righteousness, Life, Strength and Hope in another, out of himself. It teacheth him to worship in Humility: As the twenty four Elders worship, falling upon their Faces, and casting down their Crowns before the Throne, Rev. 4. 10. A Representa­tion of right Gospel-worship; which Christ therefore would have drest up in a decent plainness, that it might be performed in Hu­mility, and not in Ostentation.

Thus we see what is the Internal part of Right Christian-Worship: Not that it doth [Page 105] not require also the humble Gestures and Ado­rations of the outward Man, which was pra­ctised in the Old Testament, and ought to be also in the New, and was practised by Christ himself; and the Light of Nature did lead the Heathens to it in their Worship: And the Christian Religion excludes none of the Prin­ciples of the Light of Nature. But that wor­ship which is more strictly Christian, is wor­ship in Spirit, from an Evangelical Principle, and according to the Laws and Institutions of the New Testament.

Neither doth this Religion exclude publick Oratories, Temples, or as we call them, Church­es, for publick Worship, or any convenient pla­ces appropriate thereunto. The Light of Na­ture, and the forementioned Rules of doing all things Decently and to Edification, in the worship of God, doth direct to them; but to think that the Place makes the worship acceptable, is no Christian Principle, as ha­ving no holiness in it, like the Jewish Tem­ple, and under no such Institution. For that Temple was figurative both of Christ and the Gospel-Church: So that God hath his Temple still, his Visible Church, as the Apostle tells the Corinthians, Whose Temple you are: And as that Temple of Solomon had its outward and inward Court, so it is now: Some who wor­ship in the outward Form only, which are the [Page 106] outward Court given up to the Gentiles or Pa­ganizing Christians, and are that Temple where the Man of Sin sits, and which God re­gards not, and will not have it measured: And others who worship God in Spirit, and are the inward Court, and the true Temple and Altar, measured by the line of Gods Sanctua­ry, and where Christ doth sit and walk. And was this Spiritual Worship more regarded, I believe we should not contend so much about the Ceremonial part; which when it is forced upon Men by Fines and Penalties, it looks more like Antichristian than Christian Wor­ship.

Of the English PARLIAMENT considered as Christian.

I Should not have added any thing upon this Head, but that the present juncture of Af­fairs makes it seasonable, we having at this Time a Parliament Assembled, not only of Christian Men, but of Protestants, which pro­fess Reformed Christianity: And by a wonder­ful and unexpected Call brought together, and in a critical Time, when the Nation was in an Agony of Fear, Distraction and Dan­ger. How welcome are Physicians to a Di­stempered, Dying Patient, who both know [Page 107] the Malady, and have Skill to recover him! Such we hope this Parliament to be to England, consisting of so many Eminent Worthies, freely chosen, and freely debating, sent from all parts of the Nation to Consult our Cure. And see­ing that I have bin treating of the Christian Religion, in the Excellency and Influence of it, we cannot but expect its Eminent Influence up­on that great Assembly: And that true Christi­anity will be in the Chair, and preside in all their Votes and De [...]btes.

I do not presume to be capable of giving any Advice to those Honourable Persons who are every way so far above me. All I shall presume unto, is only to lay before them such things which they already know, and present them in a fresh view to their Minds, and that only in Hypothesi; and only according to the Laws of Christianity, and not the Rules of State-Policy.

Our English Parliament, we know it to be the Supream Court of the Nation, England's Sanhedrim, and the Kings great Council, of ancient Constitution; acknowledged and main­tained by successive Princes both of the Saxon and Norman Race for many Generations. It is the Epitome of the whole Nation, who are all here either present or represented. It is the Fountain of Justice, the Ne plus ultrà of Contro­versie. [Page 108] It is the Bulwark of its Defence, the Hea­ler of its Breaches; the united Reason, Wisdom and Counsel of the whole Kingdom. It is the true Ballance of our English Government, hold­ing the Scale even betwixt a Turkish Tyranny, and Republican Democracy, or betwixt Arbi­trary Government and Popular Anarchy; yea, I may style it, a brief Model of the whole Uni­verse: wherein the King may be considered as Regent in both Houses; the Peers as the Planets compassing him about; who as they receive the Splendour of their Honour from him, so they reflect it back again upon him, in their Loy­alty, and Allegiance to his Person and Go­vernment. The House of Commons is as the middle Region, which by its Coldness doth Temper and Moderate the Influence of the Su­perior Luminaries, that the Earth of the Com­mon People may not be Scorched by it. The wholsome Laws here Enacted, are as Rivers that Run forth to refresh the whole Land. And it subsists as the Universe, by the Unity of its Parts, and breaks in pieces by Division. And as Natural things are formed by the Communion that is betwixt the Superior and Inferior World; so things Political, by that Communion which is betwixt the two Houses of Parliament.

But who is a right qualified Member of this great Assembly? He that would describe him, [Page 109] may have the easier Task, by having the In­stances before him hereof, in the many emi­nent Worthies now met together in this pre­sent Parliament.

First, He is one who sits in the House by a just Right, either by the right of Birth and Peerage, as the Lords, or by a right of a free Election of the People in the Majority of their Votes and Suffrages, as the Commons. But yet, as he is a Christian, he takes notice of the Providence of God in calling him to this Publick Service.

Again, He is a Man not Acted by Ambition, cometh not thither meerly to assume Honour to himself, but to do some publick Good to the Nation, and Service to his Country, which he accounts his greatest Honour, which is a temper becoming Christianity.

He sits in the House with a mind free from Prejudice, both with respect to Causes, and the Persons of all Men; and gives up himself to the conduct of Reason, Equity, and Con­science, in all his Votes and Debates, that he may not justly wrong any Man; as becomes a Christian.

He is not pertinacious in his own sentiments, and overweening his own Parts and Wisdom [Page 110] above other Men; but is more ready to hear than to speak, and will submit readily himself, to Men of greater Judgment and Experience than his own, and in Honour will prefer ano­ther before himself; as becomes a Christian.

He looks not on himself as a private Person when he sits in that great Assembly, and there­fore lays aside the consideration of all private Interests when they stand in Competition with the publick Good, that he may Faithfully discharge both towards God and Man, the publick Trust that is in his Hand; As becom­eth an English Senatour, and a Christian.

He will not suffer himself to be transport­ed with Heat or Passion, whereby his Judg­ment may be blinded, and his Speech preci­pitate and provoking, but hath that Command over his own Spirit by the Dominion of Rea­son, and the Grace of God in his Soul, where­by he can either be Silent and not Speak, or else can Speak with that Sedateness and So­briety, as becomes a Christian.

He is aware of the great Mischief of Ex­treams, and therefore seeks to have all things carried on in that Assembly with that Deco­rum and Moderation, which may be most safe and satisfying to the whole Nation; [Page 111] whereby he seeks to prevent Divisions, and to promote Union; As becomes a Christian.

He Acts not in the House for the interest of a particular Party, but hath regard to the whole Community, and will not be a re­specter of Persons for Interest, Friendship, or a private Design, not becoming a Christi­an. And will rather widen than narrow the Protestant Interest, to strengthen it against Popery; As becomes a Protestant Christian.

He doth not so much consider which is the Strongest side, and most likely to Prevail, but where Justice, Equity, and the Interest of true Religion do preponderate; aiming not so much at the securing himself, as saving the Nation. And if he cannot do the Good he would, he will do the Good he can, both for the Honour of God, and the Welfare of the Nation, as becomes a Christian.

If there be Differences in the Nation, ei­ther upon the account of Religion, or Civil Liberties; as a State-physician, he will rather seek to have them Healed, than to be made Wider and Incurable; and endeavours if it may be, rather to have the Flesh cured, than the Limb to be cut off; shewing herein the true Spirit of Christ, and of a good Christian.

He is careful to Maintain the just Privi­ledges of Parliaments, and the Ancient Bounds and Land-marks of the Nation, as a true English man. And also to give unto Caesar the things that are Caesars, in maintaining the due Power, and Prerogative of the King; whereby he approves himself to be a Man who both Fears God and Honours the King; As becomes a Christian.

He is one who can discern both Time and Judgment, and considers not only what is Just or Lawful in it self, but what is most Proper, with respect to the present State of the Nation, and the juncture of Affairs both at Home and Abroad; and accordingly will Act, either in making New Laws, or Repeal­ing the Old, when the State of the Nation is Altered, and the Reason of the Law is Ceased. And will in a good sence [...], as the Apostle speaks, and take the Advan­tage of the Season for the doing of Good, as becomes a wise Christian; not knowing whe-it may ever again return into his Hand.

He is one who hath respect to Posterity as well as the present Generation; and will take care for the future Age, that no oppressing Yoke may be entail'd upon the Necks of those that are to come after, by leaving any such Laws Unrepealed, or by making any such [Page 113] New Laws, which may have a bad effect up­on the following Age, and which may affect his own Posterity, as well as others. To [...]oresee an Evil, is left by Solomon as the Character of a prudent Prov. 22. 3. Man, which may now be styled, of a wise Christian.

He is careful to provide supplies for the King, both sufficient and speedy, as the Ho­ [...]our of his Government, and the Affairs of the Nation may require; that some parts of Mens Estates may be Sacrificed to the preser­ [...]ation of the whole: And yet he is merciful [...]o the Peoples Purse, not to impose a burden that is either Unreasonable or Unnecessary: By which mercy he Acts as a true Patriot of his Country, and as a Christian.

He gathers Wisdom from the experience of former times, wisely considering the Rocks that others have Split upon, that went before him; that he may Steer his present Course by other Measures, and take timely warning; and will not follow any evil Steps, but avoid them; As becomes a Christian.

He is Careful and Vigilant, as a publick Watch-man, to discover the Nations Dangers, either from Abroad or at Home; either such as are before his Face, or such as lie in Am­bush [Page 114] behind; and will be diligent to make speedy Provision against them, least by delay▪ they prove invincible. And he will not be diverted by securing some Mens particular Cabbins, from attending the safety of the whole Vessel from Wrack and Ruin. He con­sidering the Trust that is in his Hand, he makes Conscience to discharge it as becomes a Christian, that no ruins which may pos­sibly come, may lie at his Door.

He takes notice both of Persons and Things that obstruct the course of Justice in the Na­tion, and have been injurious to the Liberties, Peace, Wealth, Strength, and Security of the Kingdom, as its proper Grievances: That such Things may be removed out of the way, and such Persons who have been violators of publick Justice, may be made exemplary, tho' hitherto escaped, and such who have suffered wrong may be recompensed. Which as it hath been the practice of our English Parlia­ments, so it is agreeable to the Rules of true Christianity.

He stops his Ears to Pernicious Counsel, shuts up his Hand against taking Rewards to pervert Justice, to wrong the Innocent, or to make his motions Eccentick from others, to promote a private design. He is also dili­gent to attend his publick Duty, and will [Page 115] [...]t be found Absent when the publick Affairs [...]quire his Presence: And will Subordinate [...]s private Concerns to the common Good.

And will not be diverted by Ease or Pleasure [...]om putting his own Hand to the Oar, to [...]eer the Vessel to the right Port. Consider­ [...]g, that the known Rule of Hoc agere, doth [...] well respect Civil Affairs, as the Duties of [...]hristianity and Religion towards God.

If the Affairs of the Nation be Urgent and [...]ressing, and its Dangers Eminent, he useth [...]ouble Care and Diligence. He well knowing, [...]at the Patient may Die by the Physicians de­ [...]ys; and the Vessel sink, by the Leak suffered [...]o long; and the Fire be past Quenching, [...]r want of timely prevention. And the say­ [...]g of Solomon may in this case be verified; He that is Slothful (or Remiss, Heb.) in his Work, [...] Brother to him that is a great Waster, Prov. 18. 9. [...]nd that of the Poet,

—Serò Medecina paratur,
Cum mala per longas invaluere moras.
The Medicine is too late at length,
When the Disease hath gotten strength.

He is also more particularly concerned a­ [...]out Religion, and the Service and Honour of [Page 116] God; that true Piety may be Protected a [...] Encouraged through the Nation, and th [...] open Vice and Wickedness may be suppress'd and that good Laws may be made, or exec [...] ted for that end; and especially, that goo [...] Ministers may be encouraged, and good Preac [...] ing may abound in the Nation, and a maintenance to support it, whereby the Protestant Religion may be secured, good Knowledge may encrease, and the People not lef [...] in Ignorance to be seduced to Popery, o [...] drawn aside to any moral Impieties, whereb [...] he gives to God, the things that are Gods And he that is thus Concerned, I am sure he Acts like a good Christian, and to the Interes [...] of Christianity: And the Line I have been drawing, effectually reacheth to him. And as he knows the Eyes of the Nation are upon the Parliament, whom they Trust; so much more the Eyes of the Omniscient God, be­fore whom all the Gods of the Earth must shortly appear.

And as the Nation hoth now the Blessing of the Conjuction of a Protestant King and Queen in the Throne; and as we hope and desire, an Hearty Conjuction of both Houses of Parlialiament with them; surely then, no Conjunction of the most Benigne Stars in the Heavens (according to the Rules of Astronomy) can be esteemed so Auspicious as [Page 117] these Conjunctions, to the flourishing Estate these Nations.

I have nothing further to add, but to [...]gg Pardon for this Boldness, and the Ac­ [...]ptance of my good Intentions, both as a [...]ristian and an English-man.

Of the Christian Souldier.

Shall draw my Line a little further; from [...] Men of Peace, to Men of War; from the [...]urt to the Camp; from the Persons who sit [...] Councel, to those who March in the Field; [...]ecially considering our present times, where­ [...] we hear of Wars, and Rumours of Wars: [...]a we see them come to our very Doors. It [...]ould be a Mercy to the World if there was [...] need of Souldiers; But when there is, it [...]y be Mercy to have them; especially such, [...]o are good Christians, as well as good [...]uldiers. It was one of the Judgments threat­ [...]d to the Jews, that God would remove from [...]em, The Mighty man, and the man of War; [...]e Captain of Fifty, and the man of Eminent [...]untenance, Isa. 3. 2, 3.

And now when Antichristian Armies a [...] round about us, and dangers Threaten us [...] every Side; it is time for the true Chr [...] stian Souldier to gird on his Sword, a [...] stand upon his Guard; for the Contest no [...] with us, seems to be betwixt Papist and Pr [...] testant, true and false Christianity; or pa [...] ticularly, betwixt the French and Irish Papis [...] and the English and Dutch Protestants, a [...] their Allies. And as the Israelites carried t [...] Ark of God along with them into the Field that they might have good success in Battl [...] so true Christianity will not a little tend [...] the success of the Army that is influenc'd [...] it; and therefore it is desirable it may atte [...] the Camp also, and that not only in the Pr [...] fession, but Practice too.

Now this Christian Souldier,

First, (which is to be supposed) He is o [...] whose Conscience is perswaded of the La [...] fulness of Christians to take up Arms. So [...] have denied it; as the Manichees of Ol [...] and so do some still at this Day; but su [...] scruples and ties upon the Consciences of m [...] may be very injurious, in this time of p [...] lick distress and necessity. Our Saviour inde [...] forbids private Revenge, and requires patie [...] [Page 119] [...]uffering for private Wrongs in the case of [...]ersecution, and bad Peter put up his Sword, [...]ut no where declares the Unlawfulness [...]f all War. We know how God trained [...]p the Israelites in Martial Discipline, Com­ [...]anded, Commended, Assisted, and Blessed their [...]artial Enterprizes; tho' private Revenges [...]ere then Unlawful as well as now; but Na­ [...]ional War in a good Cause was Lawful then, [...]nd so it is still. When the Soul­ [...]iers came to John the Baptist, he Luk. 3. 14. [...]ids them use no Violence, &c. but [...]equires them not to lay down their Arms. When Peter Preached to Cornelius the Centu­ [...]ion, and Converted him to the Christian Faith, [...]e Baptized him, but required him not to [...]ay aside his Sword and Military Office, Act. 10. [...]s not our Saviour neither, the other Centu­ [...]ion mentioned Matt. 8.

And we read of Christian Souldiers called [...]he Thundering Legion, in Aurelius his Roman Army. And when Tertullian in his Apology [...]or the Christian Religion, pleads, That they Pray'd for the Roman Empe­rors, and that their Councils Exercitus fort [...]s, Senatum fidelem, &c. cap. 29. and Armies might be prospe­rous; surely he did not think all National Wars Unlawful. And though he speaks against the Use of their Idolatrous Crowns and Garlands, in his Book De Coronâ [Page 120] militis, yet not the Use of the Sword i [...] War.

And the light of Nature doth teach all Men▪ yea all Creatures Self-preservation; and Chri­stianity doth not extinguish the Light an [...] Laws of Nature; and hereby Christian Com­mon-wealths▪ will be more exposed than any other. So that this is supposed of the Christian Souldier; for being a Christian, he will no [...] practise what is not allowed by the Laws o [...] his Religion.

Again, He looks upon his Employment not only as Lawful but Honourable, the Honour of most Noble Families being raised first in the Field; and therefore seeks to put on that true greatness of Mind, whereby on a right principle, he can look upon Dangers and Difficulties so below him, as that he is able to Encounter them.

Further, He hath a general Satisfaction, at least, of the justness of his Cause. Tho' he knows not the secret Councels and Reasons of State, or of every particular Command, which may not be fit for him to know; yet he believes in general, that the War he in­gageth in, is not upon any wicked design, meerly to satissie the Ambition or Revenge of Men, but for the defence of Liberty, Pro­perty, [Page 121] or true Religion, against such who do invade them. For what is not of Faith is sin, is a General Rule in the Christian Religion.

He will not make use of his Sword for any unjust Violence, either to Mens Persons, Goods or Estates, or to usurp that which is not his own, because he hath power in his hand, but is Content with his Wages, and makes no Mutiny: And the Power of his Sword is un­der the restraint of his Conscience, and Reli­gion.

He will be faithful to his Cause, and his Prince, that intrusts him with the Sword; And abhorrs to be treacherous and perfidious, as that which is below a Man, much more a Christian. For as the Heathen did detest it, so they honoured Fidelity even in an Enemy: And if in any thing he is dissatisfied, he will rather lay down his Arms, than use them in Hypocrisie, and Treachery to the Power that doth both pay and trust him.

He counts not his Life dear that he may serve his Countrey, the Welfare of the Na­tion, and the Publick good: He knowing that he was not born for himself, and that his Strength, his Spirits, his Skill and Life are well improved when they are Sacrificed to the good of Mankind, especially in any [Page 122] Christian Service, either at Home or Abroad. And that he may pay a Tribute to God, the King, and his Countrey, when he pays his Tribute to Nature.

And seeing that Courage is necessary to his Warfare, and that it is the gift of God; he looks up to Heaven for it, that he may not turn back in the day of Battle, and by base Cowardise betray his Cause, open the way to a destroying Enemy, and expose or dispa­rage himself: Having in his Thoughts the Speech of Joab in the Head of his Army, Be of Good Courage, and let us play the Men for our People, and the Cities of our God, and the Lord do that which seemeth him good, 2 Sam. 10. 12. True Christian Courage.

He knows he carries his Life in his hand, when he goes forth to War, and therefore doth intrust it in the hand of that God who gave it him, and hath appointed its Bounds; And he knows that God can as well preserve it abroad as at home, in the Field as in the Chamber; and being in his way, he may hope for Gods Keeping and Protection over him in his War­fare, as well as in any other Employment: And if an easie Death be desireable, those that are Slain in the Field have commonly the advan­tage of those that die in their Beds.

He trusts not in his own Strength, Skill or Courage, or in the Numbers of Horse or Men; but he knows, as a Christian, that Victory is in the hand of God: And therefore after the best improvement of Martial Skill, and notwith­standing all advantages that are before him, he makes the Lord his only trust, and commits all Successes into his hand, as becomes a Christi­an.

He is content in the Station wherein he is set; whether in higher or lower Command, or under Command; and is careful to be found in his proper Duty, and discharge of the Ser­vice of the place he stands in; whether of Commanding, or Commanded; that there may be no breach upon Military Order, or through the Irregularity of any one Wheel, the motion of the whole may be discomposed, and preju­diced: And to be content and diligent in our own Place and Station, is, we know, a Rule enjoyned in Christanity; and if he desires af­ter an higher Station, he seeks to raise him­self to it, by his Courage and Faithfulness in the place where at present he stands.

He is willing to deny himself in his outward Accommodations, and to endure hardship in the attending his present Warfare; and especially when the Cause of Liberty and Religion is in Jeopardy: In which Case he saith with that brave Man Ʋriah, The Ark, and Israel, and [Page 124] Judah abide in Tents, and my Lord Joab, and the Servants of my Lord are Encamped in the open Field, shall I then go into my House to eat and to drink, and lye with my Wife, &c? When the publick All seems to lye at Stake, he exposeth his Flesh to hardship, as well as his Life to hazards; and shakes off an Effeminate Temper of Mind.

He also carefully avoids those Sins and Im­pieties which usually attend the Camp; as Drunkenness, Rapes, Swearing, Cursing, Quarrelling, horrid Imprecations, Blasphe­ming, &c. and all such Debauchery, which is dishonourable to humane Nature as well as Christianity. And as God required the Israe­lites, when they went forth to War, to re­move all Ceremonial Uncleanness out of the Camp, that he might not forsake it; so the Christian Souldier will avoid those moral pol­lutions which may be displeasing and provo­king to the Eyes of that God from whom he knows comes all Success and Victory; and for the cause of which, great Armies have been often defeated, and rebuk'd from Heaven; as Christians well know.

And if he meet with Success, and his Arms Prosper, he gives not the Glory of it to the Va­lour, Strength, or Skill of Men, but, as a Chri­stian, he gives all Glory to God himself, well [Page 125] remembring the Wise Man's saying, The Race is not to the swift, nor the Battle to the strong, &c. Eccles. 9. 11. And if the Light of Nature led the Heathen to offer Gratulatory Sacrifices to their Gods, for their Victories, much more doth the Light of Christianity teach Men to give Glory to God: And if the Romans, would ascend the Capitol in their solemn Triumphs, to pay their thanks to Jupiter, much more is [...]t becoming a Christian to ascend with his Thanksgivings to God.

He will not seek to prolong the War for [...]rivate advantage, ingageth in it rather out of Necessity than Choice, and the usual Mot­ [...]o, Pacem Bello quaerimus, if not painted in his Colours, yet is written in his Heart.

Lastly, The Hazards of Life which he En­ [...]ounters, make him to secure his Peace with God, that he may dye both honourably and [...]appily; that tho he hath bin a Man of Warr, [...]et may dye in Peace, and live triumphantly in [...]eaven, when his Warfare is finisht here on [...]arth. And as his Religion directs him for this [...]nd, both Repentance towards God, and Faith [...]owards the Lord Jesus Christ, so he is found [...]n the daily practice of it, as becomes a Chri­ [...]tian; whereby that old Latin Verse is Con­ [...]uted:

Nulla fides, pietasque viris qui Castra sequuntur. [Page 126] And when we see Faith and Piety, Valour an [...] Virtue attending the Camp, especially in the Commanding Part of it; we may then say with King David, that Man of War; God hath given a Banner to them that fear him, to be display­ed, because of the Truth. Psal. 60. 4.

Not that I think it is Essential to a goo [...] Souldier to be a good Christian, or tha [...] Church-qualifications are necessary to th [...] Camp, yet this I say, that whatever natura [...] or moral goodness, or acquired accomplish­ments are found in any Man, the superadding of true Christianity to them, will put a far­ther Excellency and Usefulness upon them both in the Service of God and Men, and wil [...] put the Blessings of Heaven upon them also: An [...] tho I pretend not to Skill in Martial Affairs▪ whereby to speak as a Souldier, yet I do to some Knowledge in the Rules of Christianity, whereby to speak as a Christian.

Thus I am come to the End of my Line; and have endeavoured to make good the Title o [...] this short Discourse, by shewing the Excellency of Right Christianity, and its Usefulness in the whole Life of Man: And thereby to attain [...] true Reformed Religion.

FINIS.

Books lately Printed for John Dunton at the Black Raven in the Poultrey, over against the Compter.

(1) A Continuation of Morning Exercise Questions and Cases of Conscience, pra­ [...]tically Resolved by sundry Ministers, in Octob. [...]682. Printed in a Large Quarto. Price bound 8. s.

(2) A Collection of the Dying Speeches, Let­ [...]ers and Prayers, of those eminent Protestants who suffered in the West of England and elsewhere: [...]nder the Cruel Sentence of George Lord Jeffe­rys. price 6. d.

(3) The Saints Readiness for their Lords com­ [...]ng: A Funeral Sermon preach'd upon the death of that faithful and laborious Servant of Christ Mr. John Oakes: by Samuel Slater Minister of the Gospel. Price bound 1 s.

(4) His Sermon Preached to Young Men the Twenty fifth of December last, at that which was Mr. Oakes's Meeting-place: price 6 d.

(5) Early Piety, Exemplified in the Life and Death of Mr. Nathanael Mather, who hav­ing become at the Age of Nineteen, an Instance of more than common Learning and Virtue, chan­ged Earth for Heaven, Octob. 17. 1688. Where­to are added, some Discourses on the true Nature, the great Reward, and the best Season of such a Walk with God, as he left a pattern of. Price bound 1 s.

[Page] (6) The Joy of Faith; or a Treatise opening the true Nature of Faith; its lowest Stature, and Distinction from Assurance, with a Preliminary Tract, evidencing the Divinity of the Sacred Scrip­tures. By Samuel Lee, M. A. All sold by John Dunton at the Black Raven in the Poultrey: price bound 1 s. 6 d.

(7) A compleat History of the Life and Mili­tary Actions of Richard Earl of Tyrconnel, where­in (among other things) is related the Skirmishes, Battles, Seiges, and remarkable Transactions which have hapned under his Government both be­fore (and since) the Late Kings Landing in Ire­land. Dedicated to the Officers in his Majesties Army: To which is added the Life and memorable Actions of Father Peters. price 1 s.

ADVERTISEMENT.

THere will in a little time be publisht a Treatise Entitu­led, A New Martyrology, or the Bloody Assizes, now exactly methodized in one e [...]ire Volume, comprehend­ing a Compleat History of the Lives, Actions, Tryals, Suf­ferings, Dying Speeches, Letters and Prayers of all those Eminent Martyrs, who fell in the West of England, and elsewhere, from the year 1678. to 1689. with the Pictures of several of the most Eminent of them in Copper-plates. To this Treati [...]e will be added the late Duke of Monmouth's whole Expedition whilst in the West. Written by an Offi­cer in his Army: As also, the Life and Death of that bloody Persec [...]sor, George Lord Jefferies. The third Edition with large Additions, Printed according to the Original Copies in large Octavo, for John Duncon at the Black Raven in the Poulare.

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