may be a Tempâ—ation to himself or a stumbling-block unto others He is not led by the Examples of Men apâ—roves not of any evil because practised by â—he multitude but having found out the Rule â—f his walking he follows it though against the â—ream of a corrupt Age. Again He studiously avoids vain Scoffing â—nd reproachful Nick-names especially about â—atters of Religion as being the Evidence of â— frothy mind and tending to beget proâ—haneness and Atheism in Mens Hearts Further Though his Conversation is civil â—nd courteous towards all yet he especially â—onours them who fear the Lord and chooseth â—ch to be of his more intimate Acquaintance â—d Society wherein he doth delight He bridles his Anger that it may not transâ—rt him to any excess either in words or â—tions neither will he suffer the Sun to go 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 noâ— easily provoked to wrath He will not easily take up false Report against any much less divulge them most oâ— all not raise them but seeks to preserve anothers Reputation as his own knowing thaâ— he ought to love his Neighbour as himself and therefore he will not entertain ground less Jealousies but puts all things under thâ— most favourable Interpretation according tâ— 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 owâ— understanding He will not rejoyce and triumph in otheâ— Mens Calamities nor trample upon theâ— when they are fallen not knowing how soâ—â— their case may be his own and the tryaâ— which are upon them may come to his owâ— door He makes it his care to preserve Peaâ— within in the midst of all the troubles thâ— attend him from without and sets befoâ— him the Joys of Heaven as a Relief against tâ— Worlds sorrow He looketh upon the Providence of Goâ— as superintending and guiding the Affairs 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 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 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 a shame to him and his Name that is upoâ— them As a Parent who hath a vile and wicked Son is ashamed that he should bear hiâ— Name And as some have probably thoughtâ— that those shall come first to Judgment sâ— they are likely to fall under the severest judgment in the day of Christ The Heathen oâ— old upbraided the Christians with their Name Cajus Sejus bonus vir sed Christianus but now it may be said Cajus Sejus Christianus sed noâ— bonus vir which is a real Reproach which thâ— other was not And may we not complaiâ— as Salvian in his Time In nobis patitur Christus opprobrium in nobis patitur Lex Christianâ— maledictum Christ
so Civil Unity the Common-wealth No external Force can shake the Earth buâ— Winds and Vapours within its own Bowels Vis unita fortior is a true Rule both in thingâ— Natural and Civil We can never expect tâ— have all Men pleased but we should all be sâ— wise as to subordinate a Private to a Publick Interest and Sacrifice our particulaâ— inclinations to the advantage of the Whole As Air and Water will move contrary to theiâ— Nature to prevent a Chasme and Rupturâ— in the Universe Let us be Wise before iâ— be too late and act like Christians and rational Men. And seeing our present King and his Royaâ— Consort have so often declared that oâ— great end of their accepting the Invitatioâ— of coming to us and of the Regal Poweâ— now in both their Hands yea and the Royâ—â— 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 Vnity 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 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 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 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 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 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 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 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 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