and Earth is named as tâ—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 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 â—criptures to be 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 thâ— name of all his People and there sits at thâ— 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 buâ— 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 aâ— 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 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
and his Religion do botâ— suffer reproach in us Whereas the Primitivâ— Christians as they gloried in their Name anâ— were encouraged by it under their Persecutions so they were a Glory to it both in their Lifâ— and Death Let no Man say that he hopeâ— to be saved by Gods Mercy or by an imputeâ— Righteousness while he walks not by the holy Precepts of our Saviour and the Rule of thâ— Gospel And Baptism or a Christian name oâ— 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 â— Turk an Heathen let us take heed we makâ— not the Name of a Christian odious and aâ— Eusebius speaks of the Godly who lived before the coming of Christ that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians but many thaâ— â—ive now after it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians in Name only not in Practice And he is not a Jew a Christian who is one outwardâ—y saith the Apostle I know 'T is 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 I have not enlarged upon any of them that may bring the Summe of a Christians Dutâ— 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 trutâ— of them will be owned by all sober Christians carrying their Evidence along with them tâ— 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 havâ— not their Creed in their Conversation But methinks we may expect to find truâ— 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 Learninâ— and Piety where hath the Cause of Religioâ— been more asserted and vindicated Wherâ— 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 mucâ— 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 aâ— are before described but alas where are therâ— any such And we are but as others are and we would be better Christians if we could â—nd all have their failings Thus men exeuse â—heir sin and Sloth but do their Consciences â—ell them they do what they can and not raâ—her the contrary were but the Principles of â—eason and Natural Conscience more awakenâ—d in Men it would reduce them from many Exâ—rbitances they run into and lead them into a â—ore sober and regular Conversation how â—uch more the Principles of Christianity But â—en love their sin and hate to be reformed â—nd cannot bear a faithful Ministry of one â—ort or another and trust to a little outside â—evotion or feigned Profession and know â—othing of the serious part of Religion Let â—en seriously read the former particulars and â—s they read them make a short pause and â—onsider them and I have not publisht them â—ecause men know them not but because they â—o know and profess them and that they â—ay practise what they know and their â—nowledge may not condemn them And â—ould not Men consider what their Baptism â—oth oblige them to and those that profess â—hemselves of the Church of England what â—hen their Sponsors undertook for them That â—hey should forsake the Devil and all his â—orks the Pomps and Vanities of this wicâ—ed World and all the sinful lusts of the â—lesh Words easily said but little regardâ—d And is not this Obligation vouched and reâ—ewed afresh every time they come to the holy Communion Hath their Baptism no other effeâ— upon them but that then they received theiâ— Christian Name Surely either all Religion is buâ— Nomen inane a vain Name as Brutus said of Veâ—tue or else it is the most momentous thing iâ— the whole World we should therefore practiâ— it in good earnest and be Christians altâ—gether as before described For I fear leâ— in opposition to the Dissenters who havâ— cryed up so much the Power of Godliness it is grown into Contempt and we satisfie our selves in the outward Form and iâ— the name of a Church And for the people called Dissenters givâ— 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 whereiâ— all good Men are concerned The truth is You not conforming to thâ— Church of England as Men of stricter Principles in Religion have thereby contracteâ— much envy from your Neighbours and a moâ— critical observation of your Conversation expecting more exactness and exemplinarinesâ— of Life from you than others and though iâ— may be more hath been charged upon you oâ— 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 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
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 these Conjunctions to the flourishing Estate these Nations I have nothing further to add but to â—gg Pardon for this Boldness and the Acâ—ptance of my good Intentions both as a â—ristian and an English-man Of the Christian Souldier Shall draw my Line a little further from â— Men of Peace to Men of War from the â—urt to the Camp from the Persons who sit â— Councel to those who March in the Field â—ecially considering our present times whereâ— we hear of Wars and Rumours of Wars â—a we see them come to our very Doors It â—ould be a Mercy to the World if there was â— need of Souldiers But when there is it â—y be Mercy to have them especially such â—o are good Christians as well as good â—uldiers It was one of the Judgments threatâ—d to the Jews that God would remove from â—em The Mighty man and the man of War â—e Captain of Fifty and the man of Eminent â—untenance Isa 3. 2 3. And now when Antichristian Armies aâ— round about us and dangers Threaten us â— every Side it is time for the true Chrâ—stian Souldier to gird on his Sword aâ— stand upon his Guard for the Contest noâ— with us seems to be betwixt Papist and Prâ—testant true and false Christianity or paâ—ticularly betwixt the French and Irish Papisâ— and the English and Dutch Protestants aâ— their Allies And as the Israelites carried tâ— Ark of God along with them into the Field that they might have good success in Battlâ— so true Christianity will not a little tend â— the success of the Army that is influenc'd â— it and therefore it is desirable it may atteâ— the Camp also and that not only in the Prâ—fession but Practice too Now this Christian Souldier First which is to be supposed He is oâ— whose Conscience is perswaded of the Laâ—fulness of Christians to take up Arms. Soâ— have denied it as the Manichees of Olâ— and so do some still at this Day but suâ— scruples and ties upon the Consciences of mâ— may be very injurious in this time of pâ—â—lick distress and necessity Our Saviour indeâ— forbids private Revenge and requires patieâ— â—uffering for private Wrongs in the case of â—ersecution and bad Peter put up his Sword â—ut no where declares the Unlawfulness â—f all War. We know how God trained â—p the Israelites in Martial Discipline Comâ—anded Commended Assisted and Blessed their â—artial Enterprizes tho' private Revenges â—ere then Unlawful as well as now but Naâ—ional War in a good Cause was Lawful then â—nd so it is still When the Soulâ—iers came to John the Baptist he Luk. 3. 14. â—ids them use no Violence c. but â—equires them not to lay down their Arms. When Peter Preached to Cornelius the Centuâ—ion and Converted him to the Christian Faith â—e Baptized him but required him not to â—ay aside his Sword and Military Office Act. 10. â—s not our Saviour neither the other Centuâ—ion mentioned Matt. 8. And we read of Christian Souldiers called â—he Thundering Legion in Aurelius his Roman Army And when Tertullian in his Apology â—or the Christian Religion pleads That they Pray'd for the Roman Emperors and that their Councils Exercitus fortâ—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 militis yet not the Use of the Sword iâ— War. And the light of Nature doth teach all Men yea all Creatures Self-preservation and Christianity doth not extinguish the Light anâ— 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 noâ— practise what is not allowed by the Laws oâ— 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 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 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
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 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 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 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 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 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 thâ— weakness folly or sinful miscarriages of somâ— that make profession thereof much less wilâ— he take advantage thereby to reproach anâ— 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 aâ— 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 â—â—re is to serve God with a frame of Heart â—oper to Christianity viz. not from servile â—ar as the Jews under the Law or the conâ—aint of humane Laws as time-serving forâ—al Christians much less out of vain ostenâ—â—tion as the Scribes and Pharisees but with â—ve and delight filial reverence humility â—â—vency and sincerity as becomes a true Chriâ—an and will not cry up holiness in Places Alâ—rs and Vestures c. and yet despise it in â—ens Persons Neither doth he place his Religion in high â—raphical Notions affected Gestures canting â—ords doubtful opinions or in not conformâ—g with others out of meer singularity but â— sound Knowledge Faith Love Mercy Huâ—ility and all Holiness of Life He also is one who can take kindly a just Reâ—oof and prefer a faithful reprover before â— vain self-seeking flatterer being more deâ—ous to be humbling himself than to be selfâ—alted If he meets with Affliction he justifies God â—bmits himself patiently to his Soveraign â—ill and seeks to turn it to some advantage â— his Soul or if it be Persecution for Righâ—ousness sake he patiently commits his cause â— God will rather judge himself than revile â—e Adversary will use no unwarrantable â—eans to deliver himself will acknowledge â—e righteousness of God in all the unrighteâ—usness of Men Yea he doth love his Enemies blesseth those that curse him prayes them who despitefully use him is not ovâ—come of evil but overcomes evil with goâ— as becomes a Christian He is not offended at the Prosperity of wiâ—ed Men he knowing it hath been so in â— Ages and that they receive all their goâ— things in this Life and the time of Recompeâ— is not yet neither doth he stagger at the Aâ—versity of the Righteous as knowing it coâ— either for a tryal of Vertue or a chastisemâ— for their good that they may not be condeâ—ed with the World. He is one who is not Anxiously careful abâ— the things of this Life seeks not great thiâ— to himself yet is diligent in his place aâ— calling and commits his Affairs to the condâ— and blessing of God seeks to eat his oâ— Bread and is content with the portion Gâ— allotts him of the things of this World. Further He will not extenuate Sin aâ— Wickedness in some and aggravate it in otheâ— meerly to serve a design to gratifie a parâ— and promote some particular Interest â—â— disallows of evil impartially in all Again He considers not only what is Laâ—ful but what is Expedient and of good Râ—port before Men and is careful to give â— just occasion of offence to any and in â— things wherein he can without sin will stuâ—ously avoid it providing for things honest in tâ— sight of God and Men. Further He judgeth not of Right or Wrong â—od or evil by events or successes but by â—e light of true Reason and the Law of Equiâ— and the rule of Righteousness and yet he â— observant of the course of Providence aâ—ut all humane Affairs and gathers instructiâ— to himself thereby but he well considers â—hat the wise man said and observed in this â—se There is one event to the righteous and the â—icked He is one who is not forward to censure â—hers but still hopeth the best will not unâ—ertake to judge Mens hearts which are only â—nown to God and is more ready to Judge â—mself than he is his Brother and will take â—otice of the Good as well as of the Evil he â—nds in any Man according to the example of â—od himself He doth not Rejoice when his Brother is â—vertaken with a fault will not Glory over â—im but rather with a spirit of Meekness will â—ek to restore him considering himself lest â—e also be Tempted much less will he lay a â—tumbling-block before him to cause him â— fall Again He is not of a base selfish Temper â—eeking only his own things but is content to â—uffer in his private interest if the publick â—ood may be Advanced thereby and is glad â— God is Honoured and Chirists Kingdom â—dvanced though he be any way
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 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 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 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 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
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 Vriah The Ark and Israel and 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 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 â—t becoming a Christian to ascend with his Thanksgivings to God. He will not seek to prolong the War for â—rivate advantage ingageth in it rather out of Necessity than Choice and the usual Motâ—o Pacem Bello quaerimus if not painted in his Colours yet is written in his Heart Lastly The Hazards of Life which he Enâ—ounters make him to secure his Peace with God that he may dye both honourably and â—appily that tho he hath bin a Man of Warr â—et may dye in Peace and live triumphantly in â—eaven when his Warfare is finisht here on â—arth And as his Religion directs him for this â—nd both Repentance towards God and Faith â—owards the Lord Jesus Christ so he is found â—n the daily practice of it as becomes a Chriâ—tian whereby that old Latin Verse is Conâ—uted Nulla fides pietasque viris qui Castra sequuntur And when we see Faith and Piety Valour anâ— 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 gooâ— Souldier to be a good Christian or thaâ— Church-qualifications are necessary to thâ— Camp yet this I say that whatever naturaâ— 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 wilâ— put the Blessings of Heaven upon them also Anâ— 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 oâ— this short Discourse by shewing the Excellency of Right Christianity and its Usefulness in the whole Life of Man And thereby to attain â— 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 praâ—tically Resolved by sundry Ministers in Octob. â—682 Printed in a Large Quarto Price bound 8. s. 2 A Collection of the Dying Speeches Letâ—ers and Prayers of those eminent Protestants who suffered in the West of England and elsewhere â—nder the Cruel Sentence of George Lord Jefferys price 6. d. 3 The Saints Readiness for their Lords comâ—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. 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 eâ—â—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 Treatiâ—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 Persecâ—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