IT is at least highly probable, that of those antient Prophecies which concern the Extent, and Purity, and Glory of our Saviour's Kingdom, there are several which as yet have never been accomplished: but that before the Consummation of all things, [Page 2]there is yet a time to come, wherein our Savi­our will once more miraculously display the Victorious Banner of the Cross, and go forth conquering and to conquer, till he hath con­summated his Victories in a glorious Triumph over all the Powers of the Earth; wherein he will come with his Fan in his hand, and throughly purge the floor of his Church, from all that Chaff of Superstition and Idolatry, Schism and Heresy, Irreligion and Immorality, with which it is yet, and hath for many Ages, been spread, and almost covered: in the room of which, the truly antient Faith, the sincere Piety, the unaffected Vertue, the open, gene­rous, and unbounded Charity, which Christia­nity teaches and prescribes, will be the uni­versal Livery and cognizance of the Christian World; and as an Introduction to this glori­ous state of things, it is foretold, that God will raise up in his Church, a great many Pastors and Teachers, eminent for Learning and Wis­dom, Piety and Virtue, who by the efficacy of their Doctrine, the sanctity of their Lives the prudence of their Conduct, & the unwearied activity of their zeal for God, and the good o [...] Souls, will greatly contribute to this gloriou [...] work of the Conversion of the Heathen, an [...] [Page 3]the Reformation of the Christian World; for this God promises in the Text, And I will give you Pastors after my own heart, &c. And that this Promise refers to this future glorious state of the Church is evident: for it is made to the Jews upon their restoration from their last and great dispersion, as you may see from v. 12. to the Text, which restoration of theirs, the Scripture represents as the opening and intro­duction of this glorious face of things.

Before we proceed to the main Argument of the Text, it will be necessary to inquire, who are here meant by Pastors? Pastors pro­perly signify Feeders of Flocks and Herds of Beasts, and more particularly Shepherds or Feeders of Flocks of Sheep; and these the Scri­pture usually expresses by the Hebrew Rogim, which generally signifies Pastors of Beasts, but metaphorically it signifies Rulers and Teachers of Men, who in Scripture are most commonly expressed by the Hebrew Parnasin, which is the word in the Text. For thus in Scripture, not only God himself, the Ruler and Teacher of the World, not only Jesus Christ the great King and Prophet under God the Father, but Kings also who are God's Vicegerents, are fre­quently stiled Pastors and Shepherds; in which [Page 4]last sense, sundry Expositors will have the word understood in the Text, I will give 'em Kings and Princes according to my own heart. But besides Kings, this Title in Scripture is fre­quently given to Spiritual Rulers and Teach­ers, thus, Isay lvi. 10, 11. the blind and ignorant Watchmen, by which all Expositors understand the Ecclesiastick Governours and Teachers, are called dumb dogs, and shepherds that cannot un­derstand. So also Jer. 1.6. My people have been lost sheep, their shepherds have caused 'em to go astray, i. e. Their Prophets and Teachers have mis­guided 'em, and so in sundry other places. And in the New Testament the very office of Bishops and Teachers, is frequently described by feeding the Flock of Christ; and the Apostle, enumerating the several Orders of Ministers which Christ had instituted in his Church, men­tions among 'em Pastors and Teachers, Eph. iv. 11. which Title of Pastors seems to have been derived from the Jewish Synagogue, in which there were three Parnasin, or Pastors, whose office it was to Rule and Teach, to administer Justice to the People, and to instruct 'em in the Law; and accordingly, by Pastors all Christian Antiquity understands Bishops and spiritual Guides and Teachers, who in all Ec­clesiastical [Page 5]Writings are frequently dignified with this stile of Pastors: and in this latter sense, viz. of Ecclesiastical Rulers and Teachers, I conceive the word Pastors is more peculiarly meant in the Text; where it is said, that these Pastors should feed 'em with Knowledge and Under­standing, that is, according to the most natu­ral signification of the words, shall instruct you in the true knowledge of God, and of Religi­on, according to that of Mal. ii. 7. The Priests lips should keep knowledge, and they should seek the law at his mouth; for he is the Messenger of the Lord of Hosts. Though I confess, the words may import no more than — who shall rule you with Prudence and Discretion; as it is said of David, That he fed the people of Israel according to the integrity of his heart, and guided them with the skillfulness of his hand, Psal. lxxviii. 72. But this latter sense being more forced and critical, we ought, according to the most known rules of interpretation, to prefer the former, which is most natural; and then by Pastors here, must be understood the spiritual Rulers and Teach­ers, viz. the Bishops and Presbyters of the Church, whose peculiar office it is to teach and instruct the People, in the Knowledge of God and of Religion. So then, that which [Page 6]God here Promises is this, That he will very much advance and raise the state of his Church in the latter days: for so v. 16, 17, 18. In those days, saith the Lord, they shall say no more, the Ark of the Covenant of the Lord; neither shall it come to mind; neither shall they remember it; neither shall they visit it; neither shall that be done any more. For then shall their Ceremonial worship be ut­terly abolished, of which the Ark of the Cove­nant was a principal part; and they that wor­ship shall worship in spirit and in truth. And then he tells 'em, at that time they shall call Jeru­salem the Throne of the Lord, and all the Nations shall be gathered unto it, in the name of the Lord to Jerusalem; neither shall they walk any more after the imagination of their evil heart: and in those days the house of Judah shall walk with the house of Israel, and they shall come together out of the Land of the North, to the land that I have given for an inheritance to their Fathers. Which glorious things, being yet for the most part unaccomplished, must be reser­ved for future Ages: and in Order to the In­troduction of this glorious state of things, God promises that he will give 'em spiritual Guides, and Pastors after his own heart, &c.

The words, thus explained, necessarily im­port this Proposition, which shall be the sub­ject of the ensuing Discourse;

That such spiritual Guides and Pastors as are ac­cording to God's own heart, do very much conduce to the glory, and beauty, and perfection of the Church. In prosecution of which Argument, I shall en­deavour

• I. To shew what those qualifications are which render Men Pastors according to God's own heart.
• II. In what respects Pastors so qualified, do conduce to the glory, and beauty, and perfection of the Church.

I. First, We will shew, What those Quali­fications are which render Men Pastors after God's own heart. For God doth not approve or disapprove of Men in any state or capacity out of a fond respect or partiality to their Per­son; Persons, as such, are all alike, and indif­ferent to him: and it is only their Qualificati­ons that do distinguish 'em in his esteem and affection. Now there are these three Qualifi­cations necessary to render Men Pastors after God's own heart:

• First, Their being sent and commission­ed by God.
• Secondly, Their being throughly instruct­ed in the knowledge of God's mind and will.
• [Page 8]Thirdly, Their being exemplary in their Conversation of the goodness and pu­rity of their own Doctrine.

First, To qualify Men for being Pastors af­ter God's own heart, it's necessary that they be sent and commissioned by him. For such as are God's Pastors, do act in God's stead, and are his spiritual Vicegerents in the Church: and hence they are said to pray men in Christ's stead to be reconciled to God, 2 Cor. v. 20. And as Christ is stiled the supream Shepherd under God the Sovereign Pastor of the Church; so they under Christ are stiled the Overseers and Shepherds in the flock, to feed the Church of God, Acts xx. 28. and their office is to feed the flock of God, and to take the oversight thereof, 1 Pet. v. 2. and as Christ was his Father's Embassador to the World, so they are stiled the Embassadors of Christ, 1 Cor. v. 20. and seeing by their office they act in the stead of Christ, as Christ doth in the stead of God, and are his spiritual Prox­ies and Substitutes in his Kingdom; it is neces­sary they should be commissioned by him: o­therwise instead of being his Under-Shepherds, they are Thieves that break into his Fold, and there usurp his Power and Authority. And ac­cordingly you find, that in the very same sense [Page 9]that Christ was sent from the Father, that is, as his Authorised and Commissioned Minister, to act for him, and in his stead. These Under-Pastors of his Flock were sent from Christ; as the Father sent me, saith he, so send I you; that is, as my Commissioned Ministers, to act for me and in my stead, John xx. 21. And to shew, that this was the intention of his sending 'em, he tells 'em, be that heareth you, heareth me, because you speak from me, and I by you; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me; because you by vertue of this my Mission represent me, even as I by vertue of my Father's Mission represent him, Luke x. 16. And as he sent 'em to act in his stead, and by his authority, so in sending 'em he transferred upon 'em all the powers of his own Mission from the Father, in which is in­cluded the same Authority to send others, that he had to send them, that so they might de­rive their Mission to others, as he did his to them, through all succeeding Generations. For unless by sending them he gave 'em the same authority to propagate their Mission to others, as his Father gave him to propagate his Mission to them; how could he truly say, that he sent them as his Father sent him, since he must have [Page 10]sent 'em without that very authority from his Father, by vertue of which he sent them? And this it's plain, the Apostles did believe was in­cluded in their Commission, seeing without any other authority, at least that we know of, they afterwards proceeded to ordain and commissi­on others; and thereby to impower them still to derive the same commission to others, and so on in a continued succession to the end of the World, as is evident by innumerable in­stances in the New Testament, and especially in those two famous ones of Timothy and Titus, the first Bishops of Ephesus and Creet. Thus Christ ordained the Apostles, the Apostles ordained the first Bishops, and these ordained their Col­legues and Successors; and so through the Episcopal hands have the Holy Orders been all along derived, in a continued Succession, from one Generation to another, as is notori­ous, not only from all Ecclesiastical History, but even from St. Jerom himself, who though he sometimes, out of a particular pique, in­deavours to level Bishops with Presbyters, is yet fain to do it with an Excepta Ordina­tione. Ep. ad Exagr. Seeing therefore our Saviour hath thus intailed his Mission from God upon all succeeding Pastors of the Church, and taken [Page 11]such care to consign it down to all future Ages: I think it is a plain case, that they who intrude themselves into the Pastoral Office without it, at least where it may be had, are so far from being Pastors after God's own heart, that he looks upon 'em as so many lawless Usurpers and Invaders of his Authority.

Secondly, To qualify Men for being Pastors after God's own heart, it's necessary that they should be throughly instructed in the know­ledge of God's Mind and Will; for their Office is to be Guides of Souls, and how should they be Guides to others, who know not the way themselves? If the blind lead the blind, saith our Saviour, both shall fall into the ditch; and accord­ingly God charges the ruine of his people upon the Ignorance of the Priests, for which he threatens to reject 'em; My people are destroyed for lack of knowledge: because thou hast rejected know­ledge I will reject thee, that thou shalt be no Priest to me, Hos. iii. 6. And 'tis a dreadful charge he gives against the ignorant Priests of Israel, his watchmen are blind, they are all ignorant, they are all dumb Dogs, they cannot bark, sleeping, lying down, lo­ving to slumber, and they are shepherds that cannot understand, Isay lvi. 10, 11. But as for the Pa­stors after God's own heart, a main part of [Page 12]their Character, according to St. Paul is, that they be apt or fit to teach, which they cannot be till they himselves be first taught and instructed, 1 Tim. iii. 2. 'Tis true indeed, when the Gos­pel lay hid in the eternal Councils of God, it was necessary that he should immediately re­veal it to the minds of those who were to de­clare it to the World; otherwise it is impossible it should ever have been known to Mankind. But when once he had fully revealed it to them, and declared it by 'em, and had transmitted their Declaration by a standing Scripture to all succeeding Generations; to what end should he still proceed to make new Revelations, un­less it be supposed, either that he had not suffi­ciently revealed his Gospel to them, or that he hath still some new Gospel to reveal? For o­therwise to continue immediate Revelation, would be only actum agere, to multiply acti­ons to no purpose, unless it were to gratify Mens sloth and idleness, and excuse 'em from the trouble of searching and studying the Scri­pture, in which he hath sufficiently transmit­ted his mind and will to the World. But though God will never be wanting to Man­kind in any necessary assistance; yet when once he hath put things within our own power, [Page 13]he expects we should do 'em, and not sit still with our hands in our Pockets, expecting that he should do 'em for us. Since therefore by transmitting to us the Scripture, he hath put it within the power of the Pastors of the Church to understand and teach his mind and will; he expects they should exercise that power in a di­ligent study of those things which lead to the understanding of it, and not depend upon new Revelations, for the understanding of those things which are already sufficiently revealed. For thus, till the Old Testament was finished, God continued the Spirit of Prophecy in the Jewish Church, after which he immediately withdrew it, and wholly remitted his people to the conduct of the Priests and Levites, who in their 48. Cities, which were so many Uni­versities for their Education in divine learning, diligently read and studied the Law, and there­by accomplished themselves to preach and ex­plain it to the people. And in like manner God continued the same Spirit of Prophecy in the Christian Church till the New Testament was revealed and written, and Copies of it disper­sed through all the Churches, and from thence­forth the Spirit of Prophecy ceased, and in the room of its first inspired Ministers, there suc­ceeded [Page 14]an ordinary standing Ministry, who by their learning, and industry, and diligent search of Scripture, were to supply the defect of im­mediate Revelation, and to qualify themselves to teach and instruct the several Flocks commit­ted to their charge: in order whereunto, a ve­ry large Compass of Knowledge is required; it being not sufficient for 'em, simply to know and understand the several Articles and Propo­sitions of Religion: but they must also be able to deduce from 'em their just and natural infe­rences, and be furnished with proper Mediums to assert and prove 'em, and with strong and powerful perswasions, to press and inforce 'em upon the Minds and Consciences of the Peo­ple. For which end it's necessary, that they should be instructed, not only in the art of reasoning, but also in natural and revealed Theology, and in moral Philosophy, that so they may be able to explain the particular Of­fices of Piety and Divine Worship, and the na­tures of the particular Vertues and Vices they exhort to, and dehort from, and to enforce 'em with the Eternal Reasons of Good and Evil: but above all it's necessary, that they should be well acquainted with the Holy Scri­pture, that great Oracle of Truth, which from [Page 15]God's own Mouth declares his Will to the World: and that in order to this, they should be competently Skilled in the Original Lan­guages, in the History, and Rights and Cu­stoms of the Ages wherein they were writ. And seeing it is the Pastor's Office, not only to propound, but also to assert and maintain the holy truths of Religion, (which through the vast multiplication of Errors and Heresies, are, and have always been, very hardly beset) to ac­complish him for this part of his office; it's highly requisite that he should be well acquain­ted with the true states of Controversies, with the History of Christian Theology, and of the rise and progress of the several Errors and He­resies with which it hath always been oppo­sed, so as to be able to trace up those poison­ous streams to their Fountain Heads. I do not say that all these things are absolutely necessary to render Men Pastors after God's own heart: for I make no doubt but a good Man that throughly understands his Religion, may with a little learning do a great deal of good, and be able at last to render a comfortable account of the charge committed to him. But certainly to render a Man a Pastor accomplisht at all points, and for all parts of his office, requires a [Page 16]very large and comprehensive Knowledge.

Thirdly and lastly, To qualifie Men for be­ing Pastors after God's own heart, it's necessary that they should be exemplary in their Conver­sations of the goodness and purity of their own Doctrine: and indeed this is so necessary, that without it the two former are of little signifi­cancy in the esteem of God; 'tis this alone in­dears the Man to God: and how well soever he may be authorised to his Office, or accom­plished in his intellectuals, unless the Man be approved of God, the Pastor can never be ac­cording to God's own heart. And indeed a good Life is so necessary to qualify Men for the Pastoral Office, that without it it's hardly con­ceivable how they can ever be successful in the discharge of it. For the generality of the peo­ple understand with their Eyes, and believe with their Senses; if they see us live as if we believed our own Doctrine, they will believe it too: but if not, they will be apt to con­clude, that we see no ground to believe what we teach 'em; and from thence to infer, that there is none, seeing if there were, one would think it is impossible, but we whose business it is to study Religion, should easily see and find it. Thus when Pastors openly contradict in their [Page 17]Lives, what they teach with their Mouths, they thereby unteach their own Doctrine, and in effect tell their People, it is all an ungrounded imposture; and that even Religion it self, how zealously soever they seem to contend for it, is in their opinion a meer Castle in the air, that hath no foundation, but only in the invention of Knaves, and in the faith of Fools. Thus when the vulgar behold Religion prostituted, by the Hypocritical Professors of it, to base and unworthy ends, this shocks their Faith more than a thousand Atheistical Reasons. They have seen shrewd and crafty Men use their Re­ligion as Juglers do their Boxes, for no other end but only to play tricks with it, and delude and cosen the simple and well meaning: and hence they first suspect, and at last conclude, That it is only a politick device contrived for se­cular ends and purposes. Of the truth of which the Age we live in is a sorrowful instance: for to scorn and despise Religion, is now no lon­ger the Prerogative of Wits and Gallants; but the infection is spread and propagated into Shops and Stalls, and even among the Rabble there are Apostles of Atheism and Impiety: and whence should this proceed? Is it to be suppo­sed, that such as these Philosopize themselves [Page 18]into Infidelity? that these found their Atheisti­cal Principles upon the sage Hypotheses, either of Epicurus, or Aristotle? O, no, their argu­ment lies near home, and more open to their Capacities; they have seen a World of base tricks plaid under Religious disguises, which tempts 'em to conclude, that Religion it self is nothing but a trick and disguise: But when they see those who are the Ministers of Reli­gion, live in a direct opposition to those very Laws of it which they themselves prescribe and teach, the most natural inference they can make of it is, That they minister to Religion for no other end but to make their Fortunes, and gain a good subsistance by it; and conse­quently, that they look upon Religion it self as nothing but a secular Trade. And while we give the people such reason to suspect that we do not believe our own Doctrine, how can we expect that they should believe it, who are far less capable to judge of the reason and evidence upon which it is founded? Wherefore it was not without very great reason, that St. Paul exhorts his Son Timothy to be an Example to the Believers, in Word, in Conversation, is Charity, in Spirit, in Faith, in Purity, 1 Tim. iii. 12. where you have the particulars, in [Page 19]which more especially Pastors ought to be Ex­amples to others. 1. In Word. 2. In Con­versation. 3. In Charity. 4. In Faith. 5. In Spirit. 6. In Purity. Of each of which I shall discourse very briefly.

1. In Word, that is, as I conceive, in ob­serving a decent gravity in discourse; for just before the Apostle had advised him so to be­have himself, as that no Man might despise his Youth: and in order to that, that first of all he should be exemplary in word, that is, that his discourse should not be as young Mens use to be, vain, or light, or scurrilous, or pro­phane; but that it should be well poised be­tween the vicious extreams, so as neither on the one hand, to be over youthful, gay and frolick; nor on the other, to be sour and mo­rose, starcht and formal: which latter though it may take with less discerning people, will ren­der a Man suspected, by those who look farther than the outside, either of great emptiness, or vile Hypocrisy: whereas a decent openness and freedom of Discourse, mingled with seri­ousness, gives it both Charm and Authority, by which it profits and delights together, and entertains the Mind with a chearful Edificati­on. So that by observing a decent gravity in [Page 20]our discourse, we stamp a graceful majesty upon what we say, which at once pleases, in­structs, and aws those that hear us.

2. In Conversation, which Grotius ren­ders in a sweet and obliging deportment, to carry our selves at an equal distance, from contempt and haughtiness on the one hand, and sneaking and glavering on the other; both which, in the judgment of all discerning Men, render us equally mean and contemptible. For to contemn another, is to behave ones self above ones self: and to sneak to another, is to behave ones self beneath ones self: and for a Prince to cringe, or for a Peasant to insult, are equally ridiculous. But he who in his Conver­sation observes a just equality, (so as neither to be too assuming, nor too prostrate; that treats his inferiours and equals courteously and affa­bly; and his superiours and equals with a mo­dest freedom and assurance) shews himself both a wise, and an humble Man, that understands the just value both of himself and others; and by such a just demeanour, he can hardly fail of obliging all he converses with; but only such, as either undervalue him, or over-value themselves.

3. In Charity, that is, in an hearty [Page 21]good will and forward beneficence to all Men, as we have opportunity; in being ready to supply 'em in their necessities, to counsel 'em in their difficulties, to assist 'em in their just pretensions, to put fair interpretations on their actions, to bear with their pitiable prejudices, to make just allowances for their infirmities, to pitty their follies and miscarriages, and use all gentle means to reclaim 'em; to be long-suffer­ing under their provocations, and gentle and easy to be intreated: these are the great acts of Charity, in which Pastors ought to be exem­plary to the people; and by being so, they will take the most effectual course, not only to propagate this excellent grace to others, which includes the one half of Religion: but also to erect themselves a sure Empire in the hearts of their People; by which powerful interest, they will be much more effectually inabled to sub­due 'em to the obedience of the Gospel, which is the great end of their profession.

4. In Spirit, that is, in an active and sprightful zeal for the glory of God, and the good of Souls; such as renders 'em indu­strious in their Pastoral Office, in feeding, go­verning and instructing the Flocks committed to their Charge. For certainly, if for Men to [Page 22]be diligent in their Callings, be a part of their Religion; for Pastors to be diligent in theirs is a main part of their Religion; there being no Calling in the World wherein Reli­gion is so nearly concerned, and upon which Religion lays so much stress, and charges so severe an account. For so St. Paul tells us, that the Pastor's Office is to watch for the Souls of Men; and that his Charge is to give an ac­count of 'em, Heb. xiii. 17. And certainly, he whose Office it is to watch over so rich a Trea­sure, as the Souls of Men, and whose burthen is to give an account, at his own eternal pe­ril, for all that are lost through his negligence, had need be very active and diligent, in the discharge of so vast and dangerous a trust.

5. In Faith, that is, as I suppose, in an immoveable Constancy and Fidelity to our Religion, in holding fast the form of sound words, and contending earnestly for the Faith that was once delivered to the Saints; not indu­ring either to be huft or wheelded out of the pro­fession of truth. For as Christians, we take up our Religion, with this condition, to die for it, rather than to part with it; but as Christian Pastors, Christianity it self is more peculiarly recommen­ded to our care, to be preserved intire and invio­lable; [Page 23]and as such, to be handed down, by us, to the Generations to come. So 1 Tim. vi. 20. O Timothy, keep that which was committed to thy trust; which elsewhere he thus expresses, hold fast the form of sound words, or the true Chri­stian Faith committed to thy charge, 2 Tim. i. 13. and in order to his so doing, he charges him not only to be careful to preserve it him­self; but also to commit it to faithful Men, that is, to faithful Pastors, who should be care­ful to teach it to others also, 2 Tim. ii. 2. Thus God delivered in trust his holy mind and will to the Primitive Pastors, by them to be handed down intire and pure to their Successors; and so on through all succeeding Generations: and be­cause he foresaw, that it would necessarily con­tract soil and corruption, by being delivered down through so many impure hands, there­fore he hath bequeathed to us the holy Scri­pture for a standing rule, whereby each suc­ceeding Generation might be able to reform the profession of it, from the errors and cor­ruptions which it should contract in its passage down from the Generations before 'em. And thus hath Christianity been derived down to us of this Generation. viz. By the constant and couragious Profession of all the preceding Pa­stors [Page 24]of the Church, regularly reformed by the Rule of Scripture, from the Corruptions it had contracted in its descent through the Ages be­fore us. And as we owe our Christianity to the constant Profession of preceding Pastors, many of whom have sent it down to us, Sealed with their Blood; so we owe the delivery of it, by our constant Profession of it, down to succeed­ing Generations: in which if we fail, we are not only false and perfidious to the most sacred trust that ever was committed to Men, but so far as in us lies, we stop the Current of our holy Religion down to succeeding Ages, and do our best endeavours to intercept this Hea­venly Light, which hath shone down to us from our Predecessors, from shining down from us upon our Successors.

6. And lastly, Another Excellency wherein Pastors are to be exemplary is, in Pu­rity, that is, in abstaining from all fleshly Lusts, from Worldly Mindedness, Intemperance and Wantonness: for the great design of the Reli­gion we teach is, to abstract and wean Men from sense and sensual Injoyments, that there­upon they may acquire a sincere relish of divine and spiritual goods, which are the great Enter­tainments upon which they must live for ever; [Page 25]that so, when they leave this World of sensual things, they may carry hence with 'em such grateful presensions, and foretasts of the joys and pleasures of the spiritual World, as to be able to live contented with, and happy upon 'em to Eternal Ages. And this being the great design of the Religion we profess and teach, we are peculiarly concerned to teach it by our Example, as well as by our Doctrine; other­wise 'twill be thought by those that hear us, that we perswade them to a Spiritual Life, for no other end, but only to get the Monopoly of sensual Injoyments to our selves. Wherefore in order to the advancing this great design of our Religion, it's necessary, that by purifying our selves from sensual Lusts, and by the Ex­ample of our heavenly mindedness, we should indeavour to convince our People, That we do not place our Happiness in the gratifications of our Sense; but that we look upon our selves as born to higher Hopes, and that our great Ex­pectation is beyond the Grave.

Having thus dispatched the first thing I pro­posed, which was to shew, What or who those Pastors are that are according to God's own heart; I shall touch very briefly upon the second, viz.

II. How much such Pastors do con­duce to the Glory, and Beauty, and perfecti­on of the Church. In short, the Glory and Perfection of a Church as such, principally consists in the following particulars: First, In soundness of Faith. Secondly, In Purity of Worship. Thirdly, In vigour of Discipline. Fourthly, In unity of Communion and Affe­ction. Fifthly, In sanctity of Manners. To all which, such Pastors as are according to God's own heart, do very greatly con­duce.

First, In soundness of Faith, to which there is nothing can more conduce, than Pious and Learned Pasrtors; who being not only purged from those vicious Affections, which are wont to seduce Men into Errors and Heresies; and not only inspired with an hearty zeal for Truth, but also accomplished with Parts and Learning to distinguish between Truth and Falshood, and to separate the Innovations of false Teach­ers from the antient truths of Christianity, can­not but be highly instrumental to the restoring the Faith of their Churches, whereever they find it corrupted and sophisticated, to its Primi­tive Lustre and Simplicity.

Secondly, In purity of Worship; for the [Page 27]end of all Church-Assemblies being to wor­ship God, and the worship of God consisting in a devout acknowledgment of the infinite perfections of his nature, by such internal and external acts, as right, reason and revelation directs: to be sure all such as are truly de­vout, and sincerely affected with the Divine Perfections, must look upon themselves, as greatly concerned to worship God, in such manner as is most suitable to his Will and Na­ture; that so instead of making an honourable acknowledgment of his perfections in their worship, they may not seem to ridicule and disgrace 'em. And this the Pastors of the Church are more peculiarly concerned in, who being the Guides and Directors of the publick Worship, must, if they are truly Pious, be ve­ry jealous of the worship of God, to see it maintained in, or restored to its Primitive Pu­rity and Perfection: and consequently, if they are Judicious as well as Pious, and can distin­guish between true Worship and false, to be sure where they find it true and pure, they will use their utmost endeavour to preserve it so; and take all possible care, that it be nei­ther defaced with Superstition, nor blended with Idolatry for the future: and where they [Page 28]find it hath contracted rust and corruption, will be no less sollicitous to restore it to its na­tive lustre.

Thirdly, A Churches Glory and Perfection consists also in the vigour of its Discipline, in the just and vigilant Administration of the Power of the Keys, in admonishing such as go astray, in excluding 'em the Communion of the Church if they continue obstinate, and re-admitting 'em upon their Repentance; which Power our Saviour committed to the hands of his Apostles, and was from them derived to the Bishops their Successors, as a Spiritual Rod, to chastize and reduce those stragling Sheep of their Flocks, upon whom the gentler methods of Religion should prove ineffectual: and in those purer Ages of the Church, wherein this Power was maintained in its due and regular exercise, and it was not prostituted to serve humane passions and secular ends, it very rare­ly failed of its designed effect. And to this day in the Greek Church, where the spiritual Censures are administred, though with great Corruption by those in whose hands our Savi­our and his Apostles deposited it; there is no corporal Coercion whatsoever so tremen­dous to the People as that of Excommunication, [Page 29]and this not without just reason. For if Men have any reverence for the authority of Christ, or any dread of his Tribunal; doubtless to be justly excluded from his Kingdom upon Earth, and from the Priviledges and Communities thereof, by those whom he himself hath im­powred to exclude, must in their esteem be the next degree of punishment to their being actually excluded from his Kingdom in Hea­ven. Whenever therefore this Power falls into the hands of such Bishops and Pastors, as do not only apparently derive it in a lineal Suc­cession from our Saviour, but will also take care to administer it with Prudence, Equity, and Justice; the dread of it must needs be a mighty influence upon the Lives of all such Christians as have any regard to the Authority of God, and our Saviour.

Fourthly, A Churches Glory and Perfecti­on consists in unity of Communion and affe­ctions, so that there be no Schisms in the Body, but that all its Members being incorporate in the same Communion, be knit and fastned to one another by the ligaments of mutual Love and Charity; to which excellent effect, there is nothing in the World can more conduce, than Learned, Prudent, and Pious Pastors; [Page 30]who by wisely stating the different Opinions upon which Men divide, will set 'em nearer together, and in many Cases reduce the Con­troversie to a meer quarrel about words; who by prudent expedients will so adjust and tem­per the different interests of differing Parties, as to render them fairly consistent; who by the gravity of their discourse, and the integrity and obligingness of their behaviour, cannot fail to wind themselves into the esteem and af­fections of both Parties; whereby they will be the better inabled to sweeten and influence their mutual animosities, and to reduce 'em to a better understanding of one another. In a word, who by their gentleness to the froward and peevish, their condescention to the inno­cently prejudiced, and their honest moderation to all, will be continually pouring a soft and healing Balm into the bleeding Wounds of their Churches; and if it be possible, so effe­ctually mediate between the divided Parties, as at length to unite 'em in the same Commu­nion, and cement their divided hearts and affections.

Fifthly and lastly, The Glory and Perfecti­on of a Church consists also in sanctity of Manners; to promote which also, nothing [Page 31]can be more conducive than Pastors according to God's own heart. For first, their being Commissioned from God, in a continued visi­ble Succession from our Saviour, to teach and govern his Flock; must give their Doctrine a very great authority in the minds of all that have any reverence for God, and thereby ren­der it more prevalent and effectual: and then their Doctrine, supposing they are Pious and Learned, will be throughout holy, and in all points tending to promote the interest of Piety and Vertue; and above all, their holy Do­ctrine will be backt and inforc'd by their holy Examples, which will preach more effectually than their Tongues. For whereas Precepts and Discourses of Vertue, are only the dead Pictures, and artificial Landskips and descrip­tions of it; a vertuous Example is Vertue it self informed and animated, alive and in mo­tion, exerting and exhibiting it self before our Eyes in all its natural Charms and Graces. And therefore as we know a Man much better when we see him alive and in action, than when we only see his Picture: so Vertue and Piety are much better understood, and better loved by Men when they see 'em living and acting in holy Examples, than when they only [Page 32]hear 'em described and Pictured in vertuous Pre­cepts and Discourses. When therefore their Pastoral Authority, their Doctrine and Exam­ple, shall all conspire to advance the Interest of Piety and Vertue in the World; to be sure they must have a powerful influence upon the Lives and Manners of Men.

What then remains but that you, the Right Reverend and Reverend Pastors of the Church, in whose Power it is to do such a World of good, make it your great indeavour to approve your selves Pastors according to God's own heart. Bles­sed be God, our Church hath hitherto aboun­ded with such Pastors as have not only been sent forth by Bishops, who in an uninterrupted Succession have derived their Authority to send 'em from the Apostles, as they did theirs from our Saviour (and hitherto God be praised our Church hath known no other) but have also been as Renowned for their Learning and pro­found Science in Religion, and as conspicuous Examples of true substantial Piety and Vertue, as any that any Church in the World can boast of: and by the great earnest he hath this day given us of his kind Intentions for the future, we have incouragement to hope that he will not only continue, but multiply 'em, and still [Page 33]more and more improve the glory of our Church, by giving her more and more Pastors after his own heart; that so under their wise and pious Conduct, she may not only continue what she is, viz. by many degrees the best and purest Church in the World; but may still increase in Strength, and Beauty and Perfection; and that she that hath born the shock of so many Angry Storms, may still stand firm, like a Rock of Adamant, against the noisy Billows that are driven against her, and still force 'em to retire in empty foam and fury, till by their vain attempts they have wearied themselves into smaller Waves, and are at last composed into a Calm. For which end Grant, O Lord, we beseech thee, that the course of this World may be so ordered by thy Governance, that thy Church may joyfully serve thee in all Godly Quietness through Jesus Christ our Lord. Amen.