YOu may presume, at the hearing of these words, that I designedly wave all temptations of in­termedling with the concerns of Publick Affairs, or entertaining your attentions with reflections upon any State-emergencies. I would not be willingly exempla­rily [Page 2] guilty, of tempting you from that excellent order of Your stu­dying to be quiet, and of doing your own business.

But as I would not move in a circumference larger then my Office; so I would not willingly be confined to one narrower, that is, I would not spend (I may say, lose) an hour in instructing them in their duty, who understand it better then my self; much less in quarrelling the miscarriages of of the Laws proceedings, some of which will be always unavoid­able upon the best management; and in others we may easily miss our mark for want of a right un­derstanding the Nature of those Affairs. Either of which have been seldom done without many unkind reflections upon other mens Callings and Imployments.

Nevertheless, I solemnly de­sign [Page 3] to do you the best good I can; and that not without a particular respect to your present Affairs. But I shall endeavour it from the best expedient of Instruction that the mind of Man is capable to re­ceive; that is, from the influ­ence which Christianity in gene­ral, may and must have upon all the actions of men; infallibly conducting them to the two great ends of Nature and Religion, that is, In all things, and to all men, to do that's right and Good.

Nor is there any method where­in I may place Christianity more in your view in so short a time, or express it with so much advan­tage for the obtaining of both those ends, as by representing it in the blessed Pattern of our Sa­viours Life and Actions. Espe­cially if we can believe our selves obliged (according to my Text) [Page 4] as he hath left us an example, to fol­low his steps.

In the management of which Doctrine of following Christ as an example, though the Socinians do affirm little other use or bene­fit to have been designed in all that he did and suffered, but to be a pattern, by which we should govern our lives and actions, and in that sense to redeem us from all iniquity: Making his death neither expiatory of the guilt, nor meritorious of the pardon of it; much less satisfactory to the Justice of God in order to either. Yet ought the Doctrine to be con­sidered in its due place, and care­fully prest, as the most successful expedient to secure and promote the universal practice of all Go­spel-holiness in the lives of men. Learn of me, saith Christ, Matth. 11.29. that is, study to be instru­cted [Page 5] by my personal Vertues and Practices, as well as be conducted by my Laws and Precepts; which will appear to have greater force and lustre from my exemplifica­tion of them. And St. Paul ob­ligeth his Corinthians, 1 Cor. 11.1. to be followers of him, as he was of Christ. To whose Image and Pat­tern we were predestinated, saith the same Apostle, Rom. 8.29. to be made conformable; that is, Christ left us an example to follow his steps.

In the handling which words, according to my proposed design, I think all Expositors will afford me a liberty to interpret that they intend, not only an imita­tion of him in his sufferings, but much more in the manner of his submission to them; that is, in all those Graces, Vertues, and imita­ble parts of holy life, that attended his suffering state, and were de­signedly [Page 6] practised by him for our perpetual imitation. All which I shall endeavour to represent in se­veral the most considerable parts of his excellent example, such as will be most requisite for us to follow in order to our great Sal­vation.

step 1 The first step of them was his Eminent and Extensive Love. A Love that had no narrow limi­tation of a private concern, like the new admired prudential love and Leviathan kindness of the World, designed only to center in self interest. Nor like the love of Factions, knit together in com­bined strengths for mischief; which always proves like the kindness of Wolves, (to whom our Saviour compares them, Mat. 7.15.) who when they have assi­sted one another in united Com­panies to destroy the innocent [Page 7] Flocks, do in the end exercise their ravenous nature in devour­ing one another.

But our dear Saviours love, as it was wholly resigned up to, and terminated upon the good of all men, so it admitted no restraint, refused no attempt from the grea­test disobligations of them that needed it, even to the loss of life it self; which he suffered not only for them that were most un­worthy in themselves, the ungodly. But as they were most unworthy to him, even while they were his Enemies, as S. Paul ( Rom. 5.) di­scourseth the commendation of his love.

This kind of love, and in such proportions as our abridged ca­pacity can advance it, our Savi­our intended for our necessary imitation. And so he declared his will, and instituted his command, [Page 8] That ye love one another, as I have loved you, Joh. 13.34. And by this shall all men know that ye are my Disci­ples, if ye love one another.

And this Copy of Christs love was so eminently and universally transcribed, by the Primitive Christians, that Tertullian ob­serves, that it became Prover­bial even among their enemies, To love like Christians.

But then we must further un­derstand from Christs example, that our greatest Enemies, even upon the strongest provocations to the contrary, are to be admit­ted to all the measures of that holy love, that is, to all acts of strict justice, and mercy, of for­giveness, and blessings▪ and that upon the peril of our souls, if we live habitually in the breach of any part of that love.

But O unhappy face of Chri­stianity [Page 9] now in the World! How do men make temptations from little differences in Opinion, nice distinctions of Parties, some small affronts, or casual mistakes, to study spite, and mischief, ill turns, and unkind usages, secret hatreds, and open hostilities; to the op­pression and ruine one of ano­ther.

Can these things be justified by the example of Christ? Can these be the proper effects of that Profession where love should be predominant? Do we not know that he that loveth not his Bro­ther, 1 Joh. 3.10. that is, every man, and in the measures I have mentioned, is in the same state of danger towards God, as he that doth not Righteousness; that is, universally and grosly wicked. The sum is, he that refuseth the love of Christ for an example to [Page 10] imitate, cannot without presum­ption rely upon the benefit of the same love for his souls blessing and salvation.

step 2 The second part and step of Christs example in his suffering state, which we are to imitate, was his professed humility; then which nothing could be greater, because then himself nothing could be made less, nor then his own any condescension lower.

There is nothing recorded of him from first to last, except his transfiguration (the glory of which was very transient and private) but what speak the lowest abasement and depressed humility. His birth, fortune, so­ciety, and quality, the price of his Presentation in the Temple, and his value at his death, and the manner of his sufferings, do all declare that he chose the bot­tome [Page 11] of contempt, and poverty. Therefore St. Paul was at a stand how to express it, and because he thought [...], Phil. 3.8. he humbled himself, was too little, he adds [...], he emptied himself to nothing, to exemplifie his humi­lity.

This is the pattern, which he gave his Disciples for their imi­tation; and so he commands, Learn of me for I am meek and lowly in heart, Mat. 11.29. And what he said upon one particular in­stance, of his Condescension, Washing his Disciples feet, may be supposed to be obliging to all o­ther parts of his Humility; I have given you an example to do as I have done, Joh. 13.15.

O let us be studious to tran­scribe this blessed Copy, and a­dorn our Profession, by imitating his holy example. Let us put on [Page 12] humbleness of mind, let it be pre­valent over all our faculties with­in us; Let us be cloathed with humility in our whole conversa­tion without us, as the two great Apostles St. Paul and St. Peter ad­vise, Col. 3.10. 1 Pet. 5.5. that is, let us be humble in our thoughts, and private communions with our minds; let us be humble in our discourses, carriage, and conver­sation with others; let us be hum­ble in all our disputes with all those that differ, and in all our reproofs of all those that offend God or us; let us condescend to the capacities of those whom we are to instruct, and to the infirmi­ties of them with whom we live and converse; let us stoop to the meanest offices of doing good, and serving God, in doing which no­thing can be truly accounted mean, or beneath us; if we take [Page 13] Christ for our pattern, his Religion for our rule, and his Rewards for our encouragement.

On the other side it is Pride that puts an irreconcileable difference be­tween the World and Christ King­dom, Joh. 1.2, 16. For whereso­ever it is, and practised, it doth not only debauch the use of all humane Faculties, banish all Moral Vertues, and all Remarks of natural Good­ness, but makes the Soul an unfit ha­bitation for every grace of God, of which it naturally destructive. And when that Idol is once set up in the Soul, all the capacities which God God gives us to be instrumental of good, shall all be sacrificed to the self-deity of a vain mind, and made to serve the interests of Envy and Revenge, of Luxury and Ostentation. He therefore that follows not Christ in the example of his humility here below, ought not to pretend to a [Page 14] hope of a participation in his exal­ted Glory in a future state of bliss above.

step 3 The third instance and step of our Saviours great example in his suffering state, which we are obliged to transcribe and follow, was his e­minent Patience. Which because it was a grace to be most especially upon trial in the whole course of his life, and of greatest use in the lives of his Disciples, it is fit we take the greater care to represent it as it was in him, and as it ought to be exem­plary to our selves.

Now as this Grace is distinguish­able in its practice by the different objects of God and Man, so was his Patience eminent in both respects, to the highest perfection. As it re­spected God, it was most empha­tically manifested, when in the se­verest passion of his soul, his stupen­dous Agony; and when he saw be­fore [Page 15] him the bitter cup he was to drink, he fully submitted to Gods pleasure, with a nevertheless, not as I will, but as thou wilt, Mat. 26.39. Of which Tertullian would have no other sense made, but as exemplary of what we should do in our greatest extremities.

Then as his Patience respected men, though he encountered the hardest usages that the Combina­tions of Power, Malice, and Ingra­titude could offer him, in all kinds of sufferings, from all kinds of per­sons, yet he never expressed the re­venge of an hard word; he did nei­ther [...], nor [...], recri­minate, nor threaten; (the words dependent upon my Text) he made no other returns, but Silence, For­giveness, Prayers, and Blessing.

And I do not wonder, that when Justin Martyr was asked what was Christs greatest Miracle, that he [Page 16] answered, his Patience: Or that it was St. Austins Opinion, that the Ju­stification which the Centurion made of him hanging upon the Cross, Mat. 27.54. Truly this was the Son of God, was rather from the wonder of his patience then his power. But as great as it was, it was certainly de­signed to be made exemplary to us, and exactly to be followed by us, if we intend upon any account to be his Disciples.

O let us then be concernedly care­ful whatsoever afflictions it shall please God to lay upon us, by what­soever instruments they are effected, that Patience may have its perfect work upon our souls, not murmur­ing against God in his severest dis­pensations: who will (if we would but study his gratious ends, and the happy effects of all afflictions) be always justified in his sayings, (or doings) and clear when he is judged, Psal. 51.

[Page 17]And if the malice and mischief of men be instrumental to the evils we suffer, (as no good man shall want his portion) let us be sure strictly to answer our Saviours pattern, and his holy Apostles triumphant exem­plification of it; who when they they were harrassed with the most violent oppressions that any sort of innocent men ever endured (as St. Paul expresseth their miseries, 1 Cor. 4.) yet all the returns their patient souls contrived, was no more then that, being reviled, we bless; being persecuted, we indure it; being defamed, we entreat, v. 12.

These, these were the weapons with which the Primitive Christians contended with, and subdued their most powerful adversaries: with which they set up their spiritual Trophies upon the Thrones of Princes, and brought the Kingdoms of the World to be Provincial to [Page 18] Christs heavenly Empire, These carriages are the prevailing argu­ments that command the Worlds acknowledgment, that we belong to God; and that render our souls an easie possession to our selves in the midst of all disturbances. And which is more then all, they shall have a peculiar return of blessing from God, as the holy Apostle expresseth it, (just before my Text, and with a particular aspect upon it) they shall be [...], favour with God, welcom and acceptable to him. Of which David was so sensible, that when he was studying some special return for some extraordinary mer­cies, he did not say ( sacrificabo tauros & altilia) I will offer some great sacrifice of any commonly-judged signal value, but calicem salutis, I will take the cup of salvation, that is, (as many of the Fathers interpret it) the Cup of Affliction; the patient [Page 19] bearing of which, he judged the most grateful sacrifice to God for all his mercies.

The conclusion is, he that wil­fully refuseth to bear the Cross of Christ, in any of these instances of Patience to God or Man, ought not to be so presumptuous as to expect any benefit by the same Cross, to the blessing and salvation of his soul.

step 4 The fourth part of our Savi­ours Example in his suffering state, which we must imitate, was his universal design of doing good, which he performed not in any little measures: For, saith St. Peter, Acts 10.38. He went about doing good. The Syriack reads it, perlustrans, looking about; the Greek, [...], going through, and about, to find out all occasions and opportuni­ties of relieving the miseries of the afflicted.

[Page 20]And this he did not only in grea­ter and more famous instances, as when he went about (as St. Matthew testifies of him, Matth. 4.23.) heal­ing all manner of diseases, and all kinds of infirmities; but (as it may be presumed) in the smallest cases and opportunities: witness his first re­corded Miracle, when he supplied the want of Wine, though it were but to relieve the modesty, and to salve the repute of a Wedding en­tertainment.

And though the Divine Story hath recorded little more then the miraculous part of his doing good, yet it appears that he did not then step aside from his universal design, when it is considered that all his Mi­racles (not like the tricks of Apollo­nius and Mahomet, which could serve no other ends, but of mirth, cheat, and vain-glory) were all real acts of Mercy and Charity: [Page 21] the particulars of which, were they recorded, (to use St. Johns Hyper­bole) I suppose the whole World would not contain the Books that would be written.

In this part of our Saviours Ex­ample, we must be most especially concerned to follow him; for the harvest of the eternal reward, will at last answer this seed-time, as S. Paul allegoriseth, Cal. 6.) and in such proportions, he that soweth sparing­ly, shall reap sparingly; and that St. Paul intended by sowing, doing good, his inference evinceth, As therefore we have opportunity, let us do good to all men.

It is this part of Christianity that must properly fit us for the great account, as our Saviour represents the measures of it, Matth. 25. and that shall make the discrimination at the Worlds resurrection, when the [...], they that have [Page 22] done good shall only rise to the life im­mortal, Joh. 5.29. O then, if there be any design for heaven in your minds, of any ray of Grace or Vertue shining in your souls, let it light you to walk in this path of blessing. And let not only all your earthly designs stoop to it, but let all parts of your Religion be gover­ned and conducted by it. Do not think that the Religion of the Ear, Tongue, and Knee, can acquit your purse, and other capacities of doing good, when your disposition for the great reward shall be inquired into.

But what can those men answer to God, when in stead of our Saviours going about doing good, in stead of the Primitive Christians transcripti­on of his excellent Copy in wiping away the tears of Widows, stilling the cries of Orphans, easing the chains of Prisoners, redeeming Ca­ptives, dealing bread to the hungry, [Page 23] and such like acts of doing good, some are running about to make di­sturbance in Church and State, alie­nating the minds of innocent people from just submission to legal esta­blishments for Peace and Order? Others are traversing the habitations of Prostitutes, losing their precious hours in Visits, Courtships, and arts of pleasure, which they use (not as alleviations to more serious imployments, but) as the important business of their lives.

Now I wish the Christian World would once consider, whether a Con­fession, Absolution, and a Dirge on the one hand; a Ministers Prayer, a few good words, and a dole, on the other hand, can commute for such neglects, expiate their omissi­ons, and compensate for the rewards of eternity, against Christs exam­ple, and his express precepts, the te­nour of the threats and promises [Page 24] of the Gospel to the contrary.

step 5 The fifth part and step of our Saviours great example which we are to follow, was his universal sub­mission to all the then established Powers and Superiours; that is, both to the Roman Emperours, (to whose Government the Jewish Na­tion was then Provincial) and to all other remaining permitted Jurisdi­ctions among the Jews themselves.

He never attempted either to re­proach their Government, or resist their Authority in the least branch appointed for its execution. And thus he behaved himself, when he met all manner of temptations to do the contrary: as first when they universally opposed the great Work and Cause of God, then upon his hand; that is, the greatest Reforma­tion that ever was in the World, the change of the Jewish Religion to the Gospel-dispensation. And then, at [Page 25] a time the whole Nation (from the then universally observed signs of his near approach) were pregnant with the expectation of a Messiah, who they believed should be their tem­poral Redeemer from the Roman Yoak, and therefore might be pre­sumed to be fitly disposed to com­ply with any attempt to oppose and controul that Government. Lastly, To compleat the evidence of his un­questionable Loyalty, all this he did when it was in his power to have freed himself and his cause from all their opposition; when he could have commanded Legions of Angels, Matth. 26.53. when he could have convented the hosts of Heaven, and made the Stars in and out of their courses ( & conjurati veniunt ad prae­lia venti) to have assisted him. Fur­ther, he was so far from any kind of resistance, that he expressed very ma­ny positive approbations of their Au­thorities: [Page 26] as first, When he com­manded the Sword, that had smote off the High-priests servants ear, (though drawn by St. Peter in his defence) to be put up, with this re­flexion; all they that take the Sword, shall perish with the Sword, Matth. 26.52. that is, that draw and use it against lawful Authority, though abusing its Power, (as the excellent Annotator paraphraseth.) He paid the tribute due to the Temple, (a Custom meerly Judaical) when lest he should offend, a miracle supplied him, Matth. 17.27. And lastly, When upon the view of a piece of money, he declared for the Impe­rial Power, Give unto Caesar the things that are Caesars, Matth. 22.23.

Now that Loyalty, which our Sa­viour so unexceptionally practised in his own person, the Apostles and Apostolical Churches after confir­med, [Page 27] both by their precepts and practises. As to their precepts, such as that of Rom. 13. and the like, being worn by every Tongue and Pen, I shall not need to urge. But for their Practises (the best Com­mentaries upon their Doctrines) nothing could be more agreeable to to the Pattern and Example of Christ. Witness their carriage be­fore, and in the Ten bloody Perse­cutions; in the bitterest Storms of which, it could never be said, that any Christian made the least unduti­ful reflexion upon their Emperours, or their Government: as the great Apologists. Justin Martyr, Tertul­lian, and the rest that lived in those early Ages, do beyond all exce­ption testifie. And this innocency they maintained, not only in their greatest incapacities of doing other­wise, but when some of the Heathen Emperours Armies chiefly consi­sted [Page 28] of them, and had sufficient power to have grappled with them for their indempnities: as Tertullian glories, and of which afterward the famous story of the Theban Legion was a renowned instance.

And now, who could believe it possible, if there were nothing else to be alledged for the strictest obe­dience to Authority, but the exam­ple of Christ and his immediate fol­lowers, there should be found any that bear the name of Christian, that should study and contrive Argu­ments for the allowance of the Prin­ciples and Practices of Disloyalty, as some of our Adversaries on ei­ther hand have done, to the distur­bance of the Christian World, when the Church of England hath always stood an immoveable Rock of Loyal­ty, between them both. But I shall make no unkind reflexions upon our late miscarriages, of which I believe [Page 29] many have truly repented, most have been ashamed of, and of which there will be little danger that Posteri­ties should make approbation, un­less we can suspect them to be in love with the greatest dishonour, that could be done to Christianity and the severest blow that the Refor­med Religion ever received.

O then, let us perswade our selves that we can never walk acceptably to God in a religious course, till we have exactly transcribed our Saviours Copy in all our carriages towards our Governours, of every order. And to do this, not only when we are pleased, but when affairs move most unsuitably to our private judg­ment or interest: considering, that sometimes Princes are obliged, or pleased to lessen the concerns of some, to ballance their favour to all; which when they do, it is our duty, with all quiet and innocency, to [Page 30] make the best interpretation, and the tenderest submission.

But those, who can reconcile and promote their professions, with bold disobedience to just Authori­ties, may as well, and as reasonably hope to go to Heaven with Adul­tery and Murther upon their souls, for they do equally contradict the Example and Religion of Jesus.

step 6 The sixth, last, and highest step of our Saviours example, which for great ends we may chuse, and be wisely concerned to follow, was his free and voluntary ingagement; as in the suffering part of it, so in all other religious duties and practices of his life, which he chose to perform and exercise in the greatest heights of perfection.

And in this respect, he so institu­ted his life, in the whole course of it, as not only by many degrees to exceed the measures of those Laws [Page 31] which he had constituted, but to act and suffer, in many instances of which he had given no express com­mandment. As for instance, when he designed to contemn the World, as one part of his holy life, first he did it (as to the riches of it) in such a degree, as to chuse the lowest Po­verty, beneath the propriety which the Foxes and Birds of the Air en­joy. Then as to the Honour of it, he not only despised it as a necessary duty; but he renounced it to that degree as to chuse to appear in no higher quality then in the form and reputation of a servant, Phil. 2. Lastly, as to the pleasures of it, he so far receded from all innocent sa­tisfactions, as to make himself em­phatically a man of sorrows all his life. And when he came to die, he chose more then to die; that is, for the joy that was set before him, he endured the Cross, and despised the [Page 32] shame, Heb. 12. that is, to die with all the aggravations of torment and dishonour.

Now all that I propound as imi­table from this part of his example, is not the exact following him in all the degrees of the former duties, nor in all other his chosen acts of greater perfection; as his prodigious Fast­ings, Pernoctations in Prayer, Agoni­stick Devotions, and the like; which had they been universally obliging all his Disciples and Professors of his Religion, (though some of them have been fondly imitated by some Orders of the Roman Communion, and other fanatick Enthusiasts) would not only have been inconsistent with our humane frailties, and natural frames of Body and Mind, but have indangered the safety of all humane Societies.

All that I intend by it, is that ho­ly persons, who are affected with a [Page 33] more enflamed love of God, and would express it; that are transpor­ted with a more heightned desire of pleasing God, and are studying how to do it; that design [...]u [...]er assuran­ces of Gods love, and aspire at grea­ter degrees of Reward and Glory, and would be informed of the best method to attain them; I say, such persons should endeavour to im­prove their ingagements to Self-de­nial, Charity, Piety, and universal Obedience above the lower degrees which the latitude of the Precept may be presumed to allow; and not to stop in their walking with God in the practice of them, at the minimum quod sic, lowest pitch of the absolutely necessary adjudged duty.

For instances; First, Not to stand at the denial of themselves, in re­nouncing all that is directly evil, but to change (as often as the case will [Page 34] bear it) the most innocent and allow­able freedoms and satisfactions; in­to severer exercises and religious imployments.

Then as to Charity, to study to do more then is absolutely necessary sub periculo animae, that is, beyond what Divines can or ought to de­clare, as universally obliging: some­times imitating the Macedonians cha­rity to do good, [...], above what they are well able, 2 Cor. 2.8. And not only to abjure all occasions that are sinfully expensive (with which no man that hopes for Hea­ven can in reason acquit himself) but sometimes to part with porti­ons which their order of life usually require, when objects and opportu­nities of pity call upon them for their help. And this is done espe­cially, when God shall enable men to perpetuate mercy, by setled er­dowments for the successions of the [Page 35] miserable. Of which, there be three such noble monuments, founded within these few years, by three ex­cellent men of the Episcopal Order, (all very lately gone to their re­wards) as are sufficient to out­ballance the unworthy opinions of the Age, against that Hierarchy, if it were capable to understand, or love what is truly good.

So in the case of Piety, first parti­cularly that of Prayer; when above the common measures which judi­cious men may account generally competent, for the observation of the Precept, holy men shall chuse to warm their Devotions at the flames of diviner fires; and think it not enough to be measured by the Repetitions of the Jews daily sacri­fice, or Daniels three addresses; but rather imitate Davids seven times a day, and his midnight office, Psal. 119. or the Primitive Christians [Page 36] every third hours return, and then chuse to fill up every interval of time from company and employment, with the shorter Offices of private Ejaculations. As for publick De­votions, when they shall think it not enough to make legal compliances, but moreover shall express their love to God, and his publick wor­ship, by a more tender regard to the honour, propriety, and peace of them that minister to his holy Name and Service. And then spa­ring no cost, not only to uphold, but to advance the Greatness, Splendor, and Beauty of places separated to the service of the great God, and the Eucharistick Offices of his holy Son. And this gives a just title to the pious zeal of Governours, when they shall take care, not only to see the sub­stantial parts of commanded wor­ship, truly performed. But when out of a greater love to God, they [Page 37] shall endeavour to advance the ho­nour and beauty of it with decent rites, and circumstances, that it may appear more comely and reveren­tial.

Now of all these particulars, and other rarer instances of heightned zeal above the ordinary allowed per­formances of preceptive duties, we have innumerable pregnant Exam­ples, for the encouragement of such as chuse to climb the heighths of Religion, with which the Stories of the Ancients abound to amazement; of which these few minutes will not give me leave to make any tolerable enumeration; yet I will endeavour to give you a short view of some few of them, but of such as were in the first, and unsuspected Ages of the Church.

It was this heightned love to God that inflamed the Primitive Christi­ans, not only to die when it was [Page 38] their duty, but for a greater encou­ragement and confirmation of others in the Holy Faith of Jesus, to offer themselves to the fury of their ene­mies, and run into the flames of Mar­tyrdom, till they had tired their Per­secutors, as Tiberianus President of Palestine complained to the Emperor. This made the famous Edyssa run and complain she should come too late to the Crown of Martyrdom. This Angelick zeal, was the reason why they did not only provide conve­nient Places, for the Christian As­semblies, but raised up Temples in [...] days of Constantine, to the vastest heighth, threatning the very Clouds; and with the greatest splendor, auro & ebore nitentia, their roofs shining with Gold and Ivory, as St. Jerome witnesseth.

Then the heighths of their Cha­rity, were so seraphick and memo­rable, that Clemens Romanus (the first [Page 39] Father) affirms, that besides their ordinary engagements of relieving the Poor, some of them sold them­selves to bondage, to redeem others in greater extremities; and let them­selves out to Services, that by their wages, the more impotent might be provided for. Nazianzen reports of his Father, that he was wont to part with that in charity which was reserved for necessary uses: and that he had heard his Mother oftentimes wish, that she and her children might be sold, that the price might purchase supply for the wants of the afflicted. To which I may add the famous story of Paulinus, who when his money was gone in redeeming Captives, delivered himself to the Vandals, to redeem the Widdows son. Who hath not heard of the Empress Placilla, who went daily to the Hospitals, to dress the Ulcers with her own hand? And of Sr. Je­romes [Page 40] Fabiola, a Roman Lady that sold all she had, and bought an Ho­spital, and executed the Offices a­bout the Lazars in her own per­son?

Thus I have given you some few instances, the thousandth part of what might be offered. More of which, who designs to see, may find some of these, and many more, col­lected lately, by an excellent person giving an account of Primitive Chri­stianity. But if I have offered e­nough to convince you of the tem­per of ancient Zeal and Devotion, I have attained my end, why I men­tioned them.

And now to obviate that reproach which some may study to throw upon this innocent and noble prin­ciple of advanced Piety. First they are to know, that I intend not to give credit to the Romanists fond and unallowable excesses, as worshiping [Page 41] of Figures and Images, Praying to Saints and Angels, their ridiculous Pilgrimages, and Pennances, and their such like extravagances; but that this heightned love to God, be expressed onely in rational ingage­ments, such as are really good in themselves, not contradictory to holy Scripture, and the Analogy of of Faith; and that are nearly agree­able, and consequent to the nature and reason of the constituted Pre­cepts. Much less do I advise them as meritorious, or as challenging by their own vertue any thing at Gods hand, to whom (in that sense) when we have done all we can, we are un­profitable servants. But least of all as works of supererogation, of which the Romanists account is, that they are done as satisfactory not only for their own sins, but abounding to the satisfaction of the sins of others. Neither do I plead for them as uni­versally [Page 42] necessary; but as Christ ad­vised once in a matter of like nature, Matth. 19. he that can receive them, let him receive them. Or as St. Paul declared his sense, in a particular case of this kind, to be made use of for a general purpose, He that doth them not, may do well; but he that doth them shall do better, 1 Cor. 7.

But I propound them as highly profitable and advantageous for these great purposes.

1. Because such acts of heightned Zeal and eminent Piety, will establish the souls of good men with fuller assurances of the love and favour of God; and will deliver them from the discomfort of a doubtful medium, and suspense, between hope and fear, which an ordinary performance of Religious duties, do too often afflict the Spirits of good men living and dying.

2. Because they are such acts, as [Page 43] though for which God hath not made express command, yet with which he will be well pleased, and are secure of his gracious accepta­tion; as the Jews Free-will-offer­ings were, and as Davids design was, when he had it in his heart to build him an house, for which he gave him no commandment, 1 King. 8.17. And as Mary Magdalens act of love was, when she anointed our Sa­viours feet with precious ointment, for which she had no positive rule or precept.

And if (as once against her charge­able expression of her zeal) it shall be objected against some more no­ble and costly acts of Piety (as in building or adorning Gods▪ Houses, and the like) that they might have been spared, and the money given to the Poor, I shall only mind them to consider, who it was that said so, and I am superseded from the trou­ble [Page 44] of giving any further answer.

3. Pious souls should be affectio­nately desirous to be exercised in such advanced acts of Charity and Piety, from the assurance that God will reward them. For if a Cup of cold Water shall not lose his re­ward, much more will every act of greater import have its proportioned recompence, for Jesus sake. This was Placilla's encouragement when she was reproved by the siner Ladies of her Court, for her fore-mentio­ned acts of Charity, when she an­swered them ( pro regno hoc ago) I do them in expectation of a better Crown and Kingdom then my own. And indeed such chosen acts of more eminent goodness, are the proper ingagements which God rewards; if we will observe St. Pauls reason­ing, 1 Cor. 9. how he expected a grea­ter reward for his [...], his voluntary costless preaching the Go­spel, [Page 45] for the noble end of doing more good, then for the necessary com­manded duty of preaching it at all.

Fourthly and lastly, From the great advantage which Christianity obtains from the amiable prospect of eminent strictness, and such height­ned degrees of Charity and Piety.

O what need have the remiss and Under-Professions of this Age; to be intended and advanced by presi­dents of such heightned zeal for God and goodness. It is necessary that some men should not only walk in the light of an ordinary Profession, but shine as lights, to warm and melt the hearts of others, who are frozen and fixed against most acts of Charity, and almost all of Precy: and then be able not only to correct all such erroneous zeal, that spends it self in unwarrantable practices of Mistaken Godliness, but put a stop to the Worlds bold defiances against [Page 46] all that is good. But if Church­men especially, would assume it as their more proper care, to live and act in those heighths that I have mentioned, (by which they princi­pally, in the purest Ages, obtained the name of Spiritual Persons, in opposition to Secular; that is, to men that were not ingaged in such advanced Professions of stricter holiness,) I say, if they were more generally so ingaged, (though I am assured no Christian Nation in the World can parallel the number of such as are) it would sooner con­fute the spight that is against them, wear off the contempt that is upon them, and would be found the most successful expedient to bring dissen­ters to sober opinions and peaceable conformities.

Thus have I endeavoured to re­present to you the measures of Christs great Example in the six se­veral [Page 47] steps we should walk in; which if by the grace of God you shall faithfully endeavour to follow, as you will be out of all danger of miscarriage in your present services, (for I think I need give no other di­rections) so will you be best prepa­red to receive the Crown of Immor­tal Bliss, when Christ shall come to render to every man according to his works at the general Assizes of the World, the great and universal Re­surrection. And that Almighty God may afford you and us all his heavenly assistance so to do, let us join in our prayers one for another, in the words which the Church hath taught us in the Collect for the se­cond Sunday after Easter.

ALmighty God, who hast given thine only Son, to be unto us both a sacrifice for sin, and also an ensample of godly life, give us grace that we [Page 46] [...] [Page 47] [...] [Page 48] may always most thankfully receive that his inestimable benefit: and also dayly endeavour our selves to follow the blessed steps of his most holy life, through Jesus Christ our Lord. Amen.

THe same reasons that mo­ved me before to decline all intermedling with your present affairs, pre­vail with me still in this my second Adventure. I would not seem to reproach these venerable persons, My Lords the Judges, with the least suspicion that they needed my aid to teach them either Skill or Vertue.

[Page 52]And as for the inferiour Instru­ments of Justice in your proceedings, that chiefly need Priestly counsel, whereby right may be done to them that here dearly seek it, I think par­ticular applications to be an expe­dient too weak and unsufficient to encounter the Ages universal false­ness and aversation to all vertue and honesty. These sholes are not to be fished for, and caught to Goodness, by such single hooks of particular di­rections; they must have a Net spred over them of some more gene­ral concern in Religion, which may powerfully influence them with the knowledge of, and obligation to their respective duties.

The last time therefore I attem­pted them with one of the largest compass, the whole Body of Chri­stianity, practically represented in the example of Christ. I shall now en­deavour to encompass them▪ with [Page 53] one of a lesser circle, (and yet as rea­sonably promising success) and that is, an ingagement to a more firm ad­herence in some, and a speedier re­turn in others, to the Communion of the Church of England, as being a Church accommodated, more to the designs of the Gospel, as to all morals, and the safety of all Socie­ties, then any Church or Profession in the World.

And as because woful experience hath taught us to date the Peoples declination from the blessed practi­ces of Justice, Honesty, Veneration of an Oath, obedience to Authority, and all other Christian Vertues, (which only necessarily suits the happy mannagement of such affairs as these) to the late confusions; so to endeavour to bring men back to the same Church whence they were fallen must be believed the most rea­sonable expedient to recover them [Page 54] to the same excellent Vertues they lost by departing from it.

It is too pregnantly observed, that ever since the breaking up the Foun­dations of this excellent Church, we have sunk every day more and more, in all the neglects of our duty to God and Man: we have looked ever since like a People in ill hand­ling, possessed with an Evil Spirit, and bewitched (as Rebellion well resembles it) to our mischief and undoing, and to an universal unthrif­tiness in the enjoyment of Gods grea­test mercies both spiritual and tem­poral.

O then it is high time to put to our hands for the Churches reco­very, and to bring back the People (as fast as we can) to her Commu­nion: that they may learn again to be honest and good, and recover the excellent Genius of the old English spirit.

[Page 55]It is high time that we no more smother our defence, for fear of of­fending, or to preserve the Mistaken Title of Moderation: Nor meal our mouths so long, till we be choaked against all purposes of after-help; and lest by pretending an over indul­gence to men of weak minds, we rock the People asleep in their Schism and Folly, beyond all possi­bility of being ever awakened. De­signing therefore to do something which (besides the respect I had to the present affairs) I judged might be of the more publick and univer­sal concernment in so general an As­sembly, I found nothing (as the state of the Church now stands) could answer my purpose so fully, as to endeavour to confirm and fortifie them that yet adhere to the Church of England, against all temptations to decline or desert it; and to unde­ceive all those that already have un­happily [Page 56] departed from it. And my Text offers a fair opportunity to attempt both, in which are two parts to be discoursed;

• 1. An Inhibition, Believe not eve­ry spirit.
• 2. An Exhortation, But trie the spirits, whether they be of God.

First, The inhibition; where it is fit we explicate the terms. The meaning of Believing, as to Spirits, offers no difficulty; though in refe­rence to God and Christ, it hath been perplexed with as many idle and extravagant notions, and to as many ill purposes, as any word in Scripture ever was. But the word Spirit will admit some little exami­nation. Originally it signifies the Wind; Scripturally and by Analogy, may other things: sometime the Soul of Man in general, and then the [Page 57] several faculties in particular: of­tentimes it is taken for Angels, and those good and bad: most eminent­ly it is taken for the Deity, and then most distinctly for the third Person of the Trinity; and particularly for it in its guiding and reaching Office, whether immediately by it self, or mediately by others; and thus it is here taken really or so pretended. And then the inhibition imports thus much: That Christians should not credulously, and without sufficient trial, follow and be governed by eve­ry Teacher that pretends to the Of­fice by a Plea or Commission from the Spirit of God.

Now the Text it self offers two Arguments against such a credulity and aptness of belief. First, because (as the comprehensive indefinite, [...] every, purports) there be many kinds and varieties of Spirits, by which Teachers may be deceived, [Page 58] and be able to deceive others; and which (how many soever they be) must be all false but one. Thus the Devil (when God permits) turns a teaching Spirit, I will, saith he, be a lying spirit in the mouth of the Pro­phets, 1 Chron. 18.20.

And there is a spirit of perversness, Isa. 19.14. vertiginis, as St. Hierome; [...] as the Lxx; that is (as they render it) a spirit of turning about, or errour, which God suffers to be dispersed among a People, as a punishment upon them. St. Paul mentioneth, [...], the spi­rit of a man; that is, his own fansie and opinion; which is as various as the several humours and imagina­tions of men, 1 Cor. 2.11. He adds, [...], a spirit of the world which St. Augustine calls the spirit of Pride and Ambition. And this spirit sets up many a Teacher, and is as various as the different circum­stances [Page 59] and humours of Times, to which it must be always garbed and accommodated.

Further, No man ought to won­der at the great variety of spirits, when he considers what a strange gift of propagation every Evil spirit hath been observed to have; and how (if it hath had any, the least respite from restraint) it hath pre­sently branched it self into many se­veral Families, and divided apart­ments of new Spirits. And thus early the Mother-spirit of Gnosticism (which we find so often reproved in the New Testament) did in a short time, become the Parent of such a fruitful Progeny, that from its loyns descended the spirit of Valentinians, Saturninians, Macedonians, and o­thers, as Ireneus, and other Ancients testifie. And St. Augustine obser­ved of the Evil spirit of Donatism, that it procreated so fast, that it be­gat [Page 60] a very great company of new and disagreeing Parties.

But to go no further then our own experience: No sooner was this glorious Church broken to pieces in our late Rebellion; no sooner had one common spirit of Opposition (known then but by the one name of Puritanism) sacrificed the Chur­ches Peace and Unity, Government and Worship to its Rage and Lust; but it begat Legions, spawned an Offspring of such hideous shapes; brought forth such Litters of so many deformed stocks of new Spirits, as might make Heresie it self blush to bear their names, and shamed any sort of men in the World into re­pentance, but one, for being the un­happy Parent of such a monstrous and equivocal issue. And then to consider how far every one of those new Spirits had prevailed over the minds of men, to be deceived by [Page 61] them, I think it were alone enough to arm us with a resolution most carefully to observe the inhibition of my Text.

But that which makes it yet more reasonable and necessary, is because all such spirits (how inconsistent so­ever they be among themselves) do always contrive, by some pretence or other, to make themselves as like the Spirit of God, as the case can possibly bear, and the Folly and cre­dulity of their Followers admit. For since the Devil can transform him­self into an Angel of Light (as S. Paul argues, 1 Cor. 13.14.) it will be much easier for all other Spirits to make an assimilation.

All which being thus represented, as it must needs put the credulous into a great sense of the danger of being deceived, so it makes their sus­pension of not believing every spirit, very just and necessary. This the first:

[Page 62]Secondly, The second Argument from the Text (by the words which do immediately follow it) is, Be­lieve not every spirit, because many false Prophets are gone out into the World; that is, because as there be varieties of spirits, to delude the minds of men, so those spirits (while there is Folly, Pride, and Passion in in the World) can never want a­gents, in every place to execute their unkind offices; and that will be sedulously active, (by gratifying the base humours and designs of some, and by surprizing the weak­ness and credulity of others) to di­sturb the Church and mislead the People.

Now there is no man that se­riously considers the multitude, sub­tilty, and unwearied diligence of such Officers of Evil spirits (when they are abroad) but must believe himself to run a very great hazard of [Page 63] being deceived, without the greatest care and strictest enquiry whom to trust.

And that the Church was never without such kinds of men, to offer temptations to the most stedfast, will appear by a very few instances.

What considerate person might not tremble at the thoughts of his danger of being deceived, if he reads but the story of Core and his com­plices: that such persons should e­ver mask their wicked designs with such a prevailing disguise of Piety as should be able to seduce so many thousands to their destruction. Who would not dread his own instability, and be engaged in the carefullest sus­pension of mind, whom to trust and follow, when he reads of the Jews prodigious defection in the Samari­tan Schism: or if ever he should meet a parallel temptation to go a­stray, as they had who were obliged [Page 64] to believe one Elias, against 450 Prophets of Baal set to deceive him? And if such presidents of danger be not sufficient to chastize and awaken mens credulities, how should our Saviours Cavear admonish them? Beware of false Prophets, Mat. 7.15. How should the frequent Apostolick predictions of such Seducers advise them, as when it was foretold, Acts 20.29. that grievous Wolves should enter in, not sparing the Flock?

Lastly, How should the almost incredible multiplication of such Prophets in every Age, engage them in the severest care, what spirits they should believe, and by what Tea­chers they should be instructed? St. Augustine reckons up 88 several sorts of Hereticks to his time, and Philastrius 128, and so proportiona­bly they increased in every following Century. Of all which whosoever desires to see a perfect and yet com­pendious [Page 65] prospect to terrifie him from the danger of seducement through his own credulity, let him but overlook the Churches Tragoedy lately acted in this Nation, and (as in a short Scene) he may see almost all the heresies that ever were before (besides a progeny of new ones) up­on the Stage together: and may be­hold the subtle Professors of them, not only acting over again all the ancient Arts of seduction, but pra­ctising new tricks, frauds and pagean­tries of Piety, to cheat, and deceive the World.

All which put together, makes it very reasonable, that (because many false Prophets are gone out into the World) the inhibition in my Text, of not believing every Spirit, should be as strictly and carefully observed, as men would prize and secure their eternal safety. This the second Ar­gument.

[Page 66]And now shall common observa­tion of former dangers make us wa­ry whom we believe, or relie upon in our secular affairs; and shall we be carelesly credulous in matters of spiritual concern?

Shall Wordly wisedom teach us to trust no body in temporal things, and yet believe every body in mat­ters of eternal moment? Shall we be more then wise men in the one, and less then fools and babes in the other?

Can we suspend our faith in things in which sensible demonstration may direct our prudence? And shall we easily trust, where the Arguments are spiritual, and in the dark, (as to sense) and Evidence at distance, and the danger of miscarrying the greatest that can be?

O let us be wary where we trust our souls! And since every spi­rit is not of God, and our precious souls lie at stake upon a right choice, [Page 67] let us (and there never was a time in which it was more needful) take all possible care, and use all our faculties and skill, to try which are truly of God. And that leads me to the se­cond part of my Text, the Exhor­tation, But try the spirits.

2. The duty is, [...], to try: where we are first to observe (as an incouragement to un­dertake it) that God hath so deli­vered the things of our Peace in Scri­pture, as we are Creatures of Rea­son, Choice, and Judgment: and therefore he was pleased that much in Religion should depend upon the exercise of our Reason by trial and examination. For so it is, as to the matter and general substance of our happiness, we are obliged ( [...], Phil. 1.12.) to try and search for the things that are excellent: but there is no case where­in we are more concerned then in [Page 68] this, the trial of spirits, the guides of souls; upon whose Offices and Gods Ordinances in their hands, de­pends the Peace and Unity of the Church, and the great event of every mans particular salvation.

Now that which makes this duty very reasonable, is, that as God was pleased there should in natural things be differential marks, and incommu­nicable characters to guide mans un­derstanding in distinguishing one be­ing from another; so much more in spirituals, (where the concern is greater) we cannot suspect that God should impose a duty to try and chuse, and leave us without sufficient means to discriminate and distin­guish.

Not ought we to doubt it in this instant case in hand, that since God hath put it upon our Trial and Choice what Guides we are to fol­low, what spirits to trust too, t [...]t [Page 69] he hath also allowed us some diffe­rencing notes and characters, how to understand the spirits that are of God, from those that are not.

For the finding out of which at this needful time (in which there appears so many different pretenders to conduct Religion and the souls of men) is the business of this hour. And that I may be sure not to mis­carry in this great trial, I shall first lay down the characters which false spi­rits or Teachers, may have in com­mon with those that are of God, and then describe those that do really e­vince the difference.

1. The first Character in com­mon, and undistinctive, is a natural aptitude, or a well acquired ability to Teach: Though they be impro­ved to a more then ordinary dexte­rity of the most gratifying and zea­lous utterance, in Praying and Preach­ing. Therefore St. Paul, when he [Page 70] commanded the Romans to mark them that make Divisions, renders them not distinguishable by their words and manner of speaking; for saith he, they shall ( [...], Rom. 16.18.) by good words and fair speeches deceive the hearts of the simple. And when St. Peter forewarns them of false Pro­phets he tells them they shall come with the speaking character, [...], 2 Pet. 2.3. with feigned words; that is, framed and fashio­ned, perhaps to the highest strains of Piety. But if those Teachers seem to be over-studious to exceed others in more pleasing and melting modes of speaking, and to habituate them­selves to extraordinary winning and humouring expressions, (though what they say be good) yet they may justly give occasion to wise ob­servers to collect some reasons to suspect their truth and sincerity. [Page 71] Therefore St. Jerome observed in his time, affabilis sermo & blandum elo­quium, &c. sunt haereticorum laequei, quibus pisces capiunt & volucres, an af­fable way of discoursing, and a flat­tering delivery, were the sna [...]es of Hereticks, by which they catched the little People into their affections, and opinions. But if in stead of the true spirits modest endeavour to found the Peoples souls in the com­mon Articles of the Christian Faith, they shall chuse to fly aloft, like St. Judes empty Clouds, at higher doctrines, as they call them. As when they turn the Gospel into a Mystery, of which they themselves must pretend to be the only men that carry the Keys to open it; and, if instead of instructing the People in their obligations to obey Christs commandments, and soberly dire­cting them in all parts of holy life, as Justice, Mercie, Obedience to [Page 72] Authority, and the like (which they reach the poor people to underva­lue as legal preaching) they be ven­turing at the seals of the Revelation, numbring of heads, and horns, and beasts, controuling Governments, and disputing Laws; or shall be towring up to the lofty Nothings of empty Metaphors, extravagant No­tions and Phrases; or be continually trading with St. Judes [...], great swelling words of Priviledges, Saintships, Liberties, Divine Uni­ons, and the like; or be always at a thousand repetitions of the name of Christ, getting him, laying hold o [...] him, closing with him, and the like; though they do all this with the grea­test earnestness, zeal, and sweat ima­ginable, they grow beyond suspicion their design is not good.

The sum is, To be able to pray and preach with the best skill and capacity, is no distinguishing mark; [Page 73] for men may have those faculties and yet nevertheless be spirits, Tea­chers that are not of God.

2. Nor secondly can a pretence to a claim, for their doctrines from the holy Scriptures, be a sufficient mark of distinction; for as much as no Ancient or Modern Heretick, but did, and do cry up an interest in Gods Word, to support, or at least to seem to palliate their plea and doctrines. And this is pregnantly to be taken notice of through the whole stock of Ecclesiastick Records. Tertullian very early observed in his famous Book, De praescriptionibus Haeretico­rum, that Suadere non possunt de rebus fidei, nisi de literis fidei scriptur as ob­tendunt, & hac sua audacia quosdam movent, it had not been possible to have removed some from the truth, had they not been prevailed with by the sacred name of Scripture. How much would this hour be too little [Page 74] for such heaps of observations of this kind, as might be collected.

Now all the advantage which all false spirits do make by pretending Scriptures, is because God hath so delivered his truths in them, many of which are so wrapt up in Meta­phors, and other Tropes, and Fi­gures, so immixt with occasional discourses, and very often so obscure­ly delivered (or as St. Paul expresseth it, [...] so darkly, and as it were in a riddle) that they that have designs to deceive others, that want humility to hear the sense of the Church, and to obey their lawful Guides appointed to instruct them in their right interpretation, may find Arguments semblable enough in Scri­pture, to serve the ends of a Decei­ver, to satisfie a private and prejudi­cate spirit in any errour in the world, wresting them (as St. Peter adviseth us) to their own destruction. Hence [Page 75] it is that Hereticks of the greatest in­consistency among themselves, and some of them in perfect contradi­ction one to another, have laid their Plea upon the holy Scriptures. So Vincentius observes of the Hereticks before his time, and instanceth in Photinus, Novatianus, Sabellius, Do­natus, and many others. And we our selves in our days have seen the same effect. To instance, How have the Socinians found in Scripture, a seeming authority to assert their denial of Christs Divinity; and yet the Romanist can think he thence finds proof enough, that a Priest in a Wa­fer may make him the mighty God, and worship him accordingly? How have the contending Armies of the Remonstrants and Contra Remon­strants, (whose principles stand at the Poles distance one from another) managed their long War, with the same weapon of holy Scripture? [Page 74] [...] [Page 75] [...] [Page 76] And how from thence have the three great parties among us, perswaded themselves that each of them can in Scripture trace the measures of their several Church-governments? And (which is most to be admired) how have the unwarrantable pra­ctices of Rebellion, Murder, and confounding all that's sacred, been so far patronized from Scripture, as to engage multitudes to believe them to be the prosecutions of Gods cause, and instances of his most ac­ceptable service? Hath not expe­rience taught us, that such a distant Text, as, Down with it, down with it, even to the ground, hath prevailed more to destroy the places of Publick Worship, then that, This House shall be called a House of Prayer, could per­swade men to keep them up; that a binding Kings in chains, have tem­pted men to the most execrable de­struction of their natural Princes; [Page 77] when, they that resist shall receive to themselves damnation, could not sa­tisfie their Consciences to preserve them. And have we not heard, that a Curse ye Meroz, could justifie all the Ravages committed upon the Loyal and the Innocent? To be short, the sum is, A bate appeal and claim to Scripture, is not an incommunica­ble mark, but that nevertheless, the spirit that doth it may not be of God.

3. Thirdly and lastly, A plausible and fair life and conversation doth not distinguish; for as much as the greatest enemies of truth in all Ages, have been noted for a greater pretext of framed sanctimony, and formed piety, outward innocency and humi­lity, or so much of these as might serve to advance a reputation to their Plea, and Doctrines. But this is the sheeps cloathing of false Prophets, Mat. 7.14. and the transformation of false Apostles into the likeness of [Page 78] the Apostles of Christ, 1 Cor. 11.13. And it is that which St. Paul calls, [...], 2 Tim. 3.5. the form or appearance of godliness. S. Au­stin relates, that the great tempe­rance and devotion of the Manachees, betrayed himself and Alipius into the gross heresie of Manachism. And S. Basil affirms of the Arians, that ob confictam sanctimoniam omnia concre­dita habuere, they surprized an uni­versal belief of their heresie by their contrived and fashioned Piety. Which gave occasion to St. Ber­nard to affirm and observe, that haeresis docta est non tantum lingua, sed vita mentiri, Heresie was as well skilled to dissemble for its ac­ceptance, with the cheat of life, as with the deceit of the tongue.

Now the design of all this arti­ficial zeal and piety, is to check the unavoidable imperfections of the true Guides of souls-carthen-vessels, [Page 79] and to raise a reputation to them­selves from their disgrace, which they are always studying to im­prove before the People.

But though the false spirits grea­ter seeming piety may allure men of weak minds, who understand not the cheat, and justifie their er­rours, with such whose pride and interest tempt them to a compli­ance with them; yet the wise and innocent will easily suspect, that un­der the disguises of a more then ordi­nary scenical Piety, most common­ly there lies hid, some spiritual wickedness, some close and undis­covered sin. We know that Jehu was a zealous Reformer; and John of Leyaen was no inconsiderable Re­ligionist, Earl Gowry was no small Professor; and the Authors of our late troubles were not to be reckon­ed among the crowds of the Pro­phane, [Page 80] because most of them were great hearers, and had notable gifts of Prayer; yet what impieties were lodged under their smooth professi­ons, we shall now not willingly re­count.

Again, I would have it further considered, (because this Plea goes a great way with the multitude) that it is one thing to live intirely to the precepts of Christ, and by the just laws of Government; and ano­ther thing, to live up to the humours and modes of a party, that distin­guish themselves from others by a manner of speaking, peculiar phra­ses, looks and garbs, by oppositi­ons and scruples, rather then by an observed stricter justice, nobler de­grees of mercy, tenderer loyalty, and other such like graces of Chri­stianity, which gives the onely true reason of being denominated God­ly, [Page 81] and without which, the appel­lation is presumptuously assumed, and unwarrantably given. But let them be as good as their proselytes can fame them, nay suppose them to be good (if possible) without just exception, yet is it no incom­municable character of distinction, or mark of office; but neverthe­less they that have it, may yet be spirits that are not of God.

Thus I have endeavoured to de­scribe the qualifications that hold in common with the false spirits, and the spirits that are of God; and though they are all required in the true spirits and teachers that are of God, to make them capable sub­jects of the distinguishing chara­cters, yet are not incommunicable marks of a particular mission of God to the holy Calling.

We acknowledge and profess that [Page 82] the true Guides of souls should be really qualified in all those three that I have mentioned.

1. They should, [...], 1 Tim. 3.2. be fit and able to teach others, competently skilled in the present learned Languages of the Christian World, if not in the Original Tongues; that by such aids of knowledge, their minds may be furnished with a convenient (at least) stock of Learning, and their tongues fitted to express themselves decently and significantly.

2. They should be principally skilled in the holy Scriptures, that as all truth is either expresly or vertually contained in them, so they may be able readily to appeal to them, preach and apply them to the good of souls.

3. They should be as St. Paul adviseth, [...], Tit. 1.6. [...], [Page 83] 1 Tim. 3.4. blameless, and without just cause of accusation. And this was typified in the Aaronical Priesthood, when none that had a blemish should come near to offer the offerings of the Lord, Levit. 21.21. And therefore the true spirits of God should rather, vi­tia morum quam verborum vitare; po­tior enim est bene vivendi quam be­ne loquendi facultas, avoid ill living then ill speaking, for a good life is the powerfullest and most prevalent instruction.

Now though they should be thus qualified, yet over and besides these, they must be characteristically sepa­rated to their Ministerial Offices, by some marks and testimonials that declare a mission from God; without which they that shal presume to execute such offices, or any part of them, are guilty of a great pre­sumption [Page 84] in themselves; No man taketh this honour to him unless he be called of God as was Aaron, Heb. 5.4. and all their administrations, ought to be judged invalid to others; for how can they preach, much more perform any other Priestly Office, with blessing and success, unless they be sent, Rom. 10.15. Which se­paration and mission must be made demonstrable, by some signal mark and character, which may be a proof, quoad nos, to us, that they are so separated and sent of God; otherwise how should any man be capable of performing this duty of Trial, or be assured at any time of receiving any blessing by any mini­sterial Offices, for their souls good.

The signal Characters of Christ and his Apostles separation to their Ministerial Offices, were Miracles; without which it had been a ridi­culous [Page 85] Plea to have told the World (from any thing in themselves) that they were sent of God: which Christ acknowledgeth, If I bear witness of my self (if I make my own testimonial) my witness is not true; that is, it is not competent, nor rational.

But when Gods time was come, that Miracles should cease, he also shut that door by which his Mini­sters first entered into the Church, and hath been since pleased that there should be no other separation, but by a mediate and ordinary calling; which must be, sub aliquo signo sen­sibili ut not a sit Ecclesiae, under some sensible signs, or marks, that they may be known to the Church, and distinguished by them.

Now the sensible signal Characters and Testimonials, by which the Church knows the spirits that are [Page 86] of God, from those that are not, are these three in concurrence toge­ther.

1 The first is (with and besides all those former qualifications) to have received imposition of Apo­stolical or Episcopal hands, as a visible designation of lawful sepa­ration. And of this practice the Scripture (which makes it of Di­vine Institution) gives an infallible evidence, in the times they bear date. Thus the Holy Ghost separa­ted Barnabas and Saul, Acts 13.2. and after fasting and prayer, it was signally declared by laying on of hands, v. 3. Such a Character had Timothy and Titus, (as the Epistles to them shew) and the same to communicate to them that should follow in their respective charges, Tit. 1.5. And the continuation of [Page 87] that primitive practice of it, was so pregnant and universal, that Calvin himself could not but say, that illa tam accurata observatio praecepti vice nobis esse debet, the accurate obser­vation of it could not amount to a less obligation then that of a precept. He therefore that should presume to teach, admit, or conduct Assem­blies, and that hath neither Mira­cles, as Christ and his Apostles, nor imposition of hands (as the Church hath always practised, as in the first so in all following Ages) to evi­dence his Commission, is a spirit not of God, whatsoever excellencies of qualification, may otherwise be pretended; and they that are gui­ded by him and have not consider­ed it to trial, follow him in sin, if they understand it, in great wicked­ness.

Now the contrary mark of false [Page 88] Prophets, is declared by our Savi­our, [...], Mat. 7. they come to you in sheeps cloathing: they come, come voluntarily, and are not sent.

And St. Paul, Act. 20.29. chara­cterizeth them with an [...], enter in; Grievous Wolves shall en­ter in, that is voluntarily assume the Office, not called, sent, or pla­ced by order or commission. Such are not [...]. separated by God in the Order of the Church, Rom. 1. but [...], Jude 19. such as separate themselves by their own presumption and intru­sion. Such as these we are not to trust to, as being spirits that are not of God.

2 The next means of enquity, is to understand by whom such im­position of hands have been made [Page 89] and executed; and then the mark of the true spirits of God is to be separated and ordained to their Offices by such persons, who by a continued chain, or line of succes­sion, can securely derive their Com­mission from the person of Christ. From whom, as from our com­mon Parent, there is an holy seed under the new Covenant; though not annexed to a Family, as that of Aaron, yet to an holy Calling, for a perpetual spiritual propagation. Now the end of this Chain is in the hand of God, who sent Christ, who sent his Apostles; As my Father hath sent me, so send I you, Joh. 20.21. The Apostles to main­tain that succession, did in their respective charges, appoint and or­dain successors, with engagement that they should still propagate the Office of the Gospels holy Priest­hood; [Page 90] as it appears by St. Pauls order to Titus, I have left thee at Crete, to ordain Elders in every City, Tit. 1.5. Hence it is that our Saviour tells his Apostles, Lo I am with you to the end of the World, Matth. 28. that is, not with them onely in their persons, but in their successors also, who should proceed directly from their spiri­tual loyns. And for this reason it is that the Ancients (unbiassed Jud­ges in this Enquiry) have taken such care, and were observed to be so curious in Marshalling the successions of the Bishops of the principal seats of Christianity: for which Epiphanius gives this reason, (after he had exactly recorded the very names of the several succes­sions,) Let no man wonder that we so carefully recite such things and names, for ( per haec enim sem­per [Page 91] claritas ostenditur, they are an evidence of the truth of our holy Calling, and consequently of the Church it self.

Now as to the present Church of England, we have had this blessing from God, that both for the earli­ness and uninterruption of the line of our successions, no Church in the Christian World, can pretend to a better evidence; and that Rome it self (after all her insultations) must be content with one much more perplext, and doubtful, as might easily be made appear. And I am morally assured of this comfort, that there is no Bishop, nor Priest of the Church of England, but may and ought to believe his spi­ritual pedigree, as truly derived from the Person of Jesus, (the first Bishop and Priest of the Gospel) as any Prince, can make his title to [Page 92] his Crown, or any Noble man to his honour and inheritance by a succession from Ancestors of farr shorter Antiquity and continuance. But of this honour and blessing, the two Milstones (as the great Arch­bishop calls them) our Enemies on either hand have endeavoured to deprive us. First, The Roma­nists would fain blend our succes­sion, by the vain Fable of the Nags­head-Ordination. But Mason and incomparable Bramhall have so perfectly baffled that idle and groundless story, that their late more learned Controverters have wholly laid it aside, and so needs not the trouble of a particular Confutation. On the other hand, our Fanaticks do chuse to que­stion and decry it, because the line ran through the time in which Ro­mish superstition prevailed.

[Page 93]But to this I answer, That suc­cession is, as by acts of Propaga­tion; and the Roman Corruptions could have no more power or in­fluence on our Ecclesiastick Genera­tion, then the unworthiness of a Parent in begetting a Child, or of a Priest in baptizing it. And we know the succession of Man­kind is not interrupted in the one, nor Christian Profession in the o­ther. But to conclude, grant that some of our spiritual Ancestors were so corrupted, yet it is more honourable to have had a bad great Grandfathers Grandfather, then to have no known Father at all; or that the worst of Fathers should be our immediate Predecessor.

On the other side, the contrary mark of the spirits that are not of God, is as our Saviour intimates, [...], Mat. 24.11. they shall [Page 94] arise, as without mission, so with­out succession or propagation, by which the Churches lawful Pastors lineally descend. They arise as the smoak ascends, that darkens the Sun and the Air, Rev. 9.2. or like the Beast, (armed for mischief) with heads and horns, Rev. 13.1. or like the Tares of the field, which the husbandman never sowed; that is, they shall climb unto their Of­fices, by the steps of Ambition, or are raised up to them by popular favour and voice of tumultuous Assemblies, who commonly (if permitted, as St. Paul observes) love to heap to themselves their own Teachers, 2 Tim. 4.3. whom they keep and govern, and by whom they may always be uncontrolla­bly humoured, and observed. But let them be made by whom they please, they are not constituted [Page 95] by Gods order, and so not of God.

3 The third and last Character, in concurrence with the former, to direct our trial of spirits is, that such spirits are then demonstrably of God, who teach and maintain the doctrines of God. Men may be false Prophets by false Doctrines, as well as by false Callings. And the Arian Priests were such by their heretical principles, as well as the Arian Presbyters by their unlaw­ful Ordinations. But because the whole circle of the differing par­ties (from the Romanist to the Qua­ker) do all make claim, and cen­ter in this pretence, that their several doctrines are of God; and lest we should seem barely to presume and assert our own, to be so, (as most of Adversaries use to do) and not [Page 96] sufficiently demonstrate that they are so: Therfore it is just and ne­cessary that we endeavour to find out such marks that may signally distinguish the doctrines that be of God from those that are not, and then see how farr the doctrines of the Church of England stand in a­greement with them.

1. First then, Those are the do­ctrines that are of God, which (as to the fundamentals of Faith) are either expresly declared, or evi­dently deduced from the holy Scri­ptures, and none to be believed as such, but those that are so. And as to the super-fundamental Arti­cles of Doctrine, contrived for the common peace and order of parti­cular Churches, (such as are our 39 Articles, and as the Confes­sions of other Churches ought to [Page 97] be so accounted) if they be not refutable by the Scriptures, and the analogy of Faith, nor be con­trariant to right reason, ought also to be reputed the Doctrines of God.

2. But then secondly, Because God was pleased so to deliver his truths in Scripture, (for reasons before mentioned, to which many more might be added) with some obscurity, (though not so much so by it self, as made so by the moral infirmities of mens under­standings) therefore Christ did provide and immediately send ano­ther guide, (which the Apostles themselves did seem to stand in need of, though they were blest with Christs personal instructions) and that was the Holy Ghost, which he promised should guide them in­to [Page 98] all truth, Joh. 16.13. And lest it should seem to have concer­ned the Apostles onely in their time, it was also promised to a­bide with them for ever, Joh. 14.16. that is, for the benefit of their successors and the whole Church to the end of the World. There­fore whosoever would afterward understand the doctrines which were of God, was obliged not onely to be governed by his own pri­vate reading the Scriptures, and judgment upon them, but also to enquire for, and to submit to the conduct of Gods Spirit wheresoe­ver it was to be found. Now this is principally to be understood, as to cases in controversie, and to diffi­cult places: but as to the funda­mentals of the common Faith, and rules of Holy Life, as they are plain­ly set down in Scripture, and easily [Page 99] discoverable to every honest mind, so every man ought to be encoura­ged to a constant reading of them, for the confirmation of his Faith, and government of his Life.

3. Therefore thirdly and lastly, Our next enquiry is, to understand where those promises were or are fulfilled, and where the guiding Of­fice of the Holy Ghost was, or is, executed and performed; that men may attend to it, and be guided by it in all cases of different perswa­sions and professions, that they may know which are of God.

The Romanists would engross it to the Churches of their Commu­nion onely, and that by as an infalli­ble a conduct, as the Apostles enjoy­ed it. But because this pretence hath been so lately examined, and sufficiently baffled, I shall only en­quire [Page 100] how some Popes themselves should be recorded to have been notorious Hereticks; as particularly Liberius and Honorius; and then, how he that relies on that pretence, can reasonably think himself secure.

The Fanaticks on the other side, (if as to us they may be thought al­together to be of two sides) lay claim to it, by an especial parti­cular light given to them of God, or (as the soberer sort of them) by a private sufficient assistance from God, in the use of the best mears they can, for the understanding the Scriptures. But there needs no o­ther confuration of this pretence, but their certain disappointment, that have trusted 'o it, made evi­dent by their own unconstancy of opining, and the perpetual disagree­ments of those that have made that claim.

[Page 101]There is but one more that I know of, was ever pretended to; and indeed, then which, I cannot imagine any other that can with any shew of reason, be offered in satis­faction to this Enquiry, and that is the Holy Ghosts guidance of the u­niversal Church in all Ages and places, to be observed in those do­ctrines and interpretations of Scri­pture, (according to the famous rule of Vincentius Lirinensis,) which claim to Primitive Antiquity, uni­versal Profession and Consent: ( Quod ubique, quod semper, quod ab emni­bus, hoc vere proprieque catholicum, cap. 30.) So that the sum of this Enquiry is, that those are the do­ctrines of Christ and his Apostles, which have been received as such in the first and purest Ages, and that have continued to be acknowledg­ed as such, by the most uni­versal [Page 102] Consent and Profession.

Against the absoluteness, and un­exceptionable exactness of this rule of Vincentius; whatsoever may be alledged or granted, it must for ever stand uncontrolled, till any other rule can be produced or imagined, (which I think no man hath pre­tended to attempt) that may in any degree demonstrate the promi­ses of the Holy Spirit guiding into all truth.

Now this is the Glory of the Church of England, and which hath made her the envy of all her dissenting Neighbours round about her, that in all her Doctrines, Go­vernment and Worship, she alone can offer her self to this most rea­sonable and antient Rule to be tried and judged, to which no other Church in the World dare pretend to submit. Therefore it is that all [Page 103] those doctrines wherein we differ from the Church of Rome cannot be from the conduct of Gods Spirit, and so not the doctrines of the Spi­rits that are of God, because they want the first part of Vincentius his rule, that is, succession from primi­tive antiquity. And therefore the great Archbishop offered this chal­lenge, p. 382. That if any Jesuite can prove, that by a visible conti­nued succession to this day, either Transubstantiation in the Eucharist, the Eucharist in one kind, or Purgato­ry, or Worship of Images, or Prayers in an unknown Tongue, with divers other points, have been so taught, I, for my part will yield the cause, As to the private opinions of some ancient Fathers (as those of Tertul, Orig. St. Austin, and others) though they had antiquity, yet they wan­ted universal consent, and so were [Page 104] maintained against that part of the evidence of being the Doctrines of God.

And then as to the new opinions of these times so strongly contended for by our present dissenters, (such as concern their new models of Go­vernment, manner of Worship, and several opinions (as they stand in opposition to the present established Church of England) could not be from Christ and his Apostles, and they that teach them, not the spi­rits that are of God, because they want all the marks of Gods Spirit, as having neither primitive Antiqui­ty, nor universal Consent, Profes­sion or Practice; and we challenge them to shew it if they have any: which if they do, I shall willingly sacrifice all that I have said against them, to shame and Recantation.

All the Arguments that I know [Page 105] they have to tempt them from their conformity to this excellent Church, is either ignorance, because they un­derstand it not; or perverseness of humour, and discontentedness of mind, which in some men must for ever be gratified by opposition; or else an habitual dislike which they call tender Conscience, which we may then believe to be sincerely pretended, when we see the same tenderness expressed in the most con­siderable practices of Christianity and Holy Life, as Justice, Mercy, Obedience to Authority, and the like; as well as in the declining a poor innocent Ceremony, or for­mation of substantial Worship, no where forbidden by God, and com­manded by the just Laws of men. This is the third and last mark and Character of the Spirits that are of God, to whose conduct we may en­trust [Page 106] our souls, and that is such as teach the Doctrines that are of God.

And now you see (by the transient applications that I have made, and the clear evidence of the matter it self) upon what a sure foundation the present constituted Church of England stands, above any Profession of Christianity in the World. As to my endeavour of offering all the marks of a true Church and its Ministry, I thank God I can testifie to him that I have with-held no evi­dence that I know of, that may dis­cover the truth, nor offered any thing in my applications of them, to our own, which my soul hath not as faithfully dictated, as my Tongue expressed.

Time gives me not leave to offer any further applications; onely I desire and pray to God, that those that yet truly adhere to this Church, [Page 107] may (by what I have said) find reason to love and honour it, and the true Spirits of God within it more and more: and that those that are departed from it, may timely and seriously consider upon what slender evidence they have done it, and may speed their return to it, as to a Church that hath all the marks of God, and Characters of truth upon it. And I hope there be many amongst us that have so much compassion for them, as to be willing, (if God Almighty should grant it as a condition of so great a mercy) to be something that may resemble St. Pauls noble Charity, (when he wished him­self accursed; that is, at least, to be deprived of the happiness of an outward Profession of Christia­nity, to bring the Romans to it, Rom. 9.3. that such our dissen­ters [Page 108] were returned in mind and pra­ctice, to serve God with us, with one heart and mouth. Which God grant for Jesus sake.