THE WORK OF THE MINISTRY Represented to The Clergy of the Diocese of ELY.  
By SIMON Lord Bishop of ELY.  
LONDON, Printed for Ri. Chiswel, at the Rose and Crown in St. Paul's-Church-Yard. 1698.   

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The WORK OF THE MINISTRY REPRESENTED To the CLERGY OF THE Diocese of ELY.  
Dear Brethren,  
TO shorten my own Labour, and your attendance at my approaching Visitation, I send you this little Treatise beforehand; which may serve in stead of the Exhortation, which is wont to be made on that occasion. You will read it, I hope with as serious consideration, as you would have heard it, had it been spoken, with due attention. By which means you will receive a greater benefit, than you could have done the other way: for you may read that often, and imprint it in your minds; which you could have heard but once, and might have slipped out of your memory.  
You see by the Title of it, that it treats of the Duties which belong to that Function; in which it hath pleased the Most High, to do you the honour to employ you. A Function so truly noble, that it is not in my power to set forth the Dignity of it. For the Blessed Apostle St. Paul, thought it so great an honour to be made a Christian, that he thought no words, too lofty, to express the dignity of their state: which he calls, not only our High Calling, III Philip. 14. but our Heavenly Calling in Christ Jesus, III Heb. 1. Which I cannot think of, but it makes me reflect; what an honour than it is, to be made a Minister of Jesus Christ, whose business it is, to bring others into this glorious state of Christianity; and to breed them up, & keep them in it.  
What preferment is there comparable to this, to be constituted a Servant, and a Minister of the King of Glory; a Steward of the Heavenly Mysteries; an Ambassador for Christ; a Labourer in his Vineyard or Harvest; which implies indeed great pains, but carries in it also the great honour of sowing the Seed of Eternal Life in men's Souls; and cultivating, that is preparing and making them fit to be carried into Christ's Heavenly Kingdom? I do not name all the places in the Holy Writings, where you find yourselves described under these Characters; because you cannot but be well acquainted with them. I shall only add, that we do not assume too much to ourselves, when we call ourselves the Clergy, i. e. God's Portion, or Inheritance; being peculiarly separated to his Service; as our Famous Mr. Mede hath most judiciously observed. Discourse XXXVI. p. 270. For the prime Ministers of our Lord Christ, are called by himself; The Angels of the Churches over which they presided, I Revel. 20. And therefore St. chrysostom in his third Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feared not to say, That the Priesthood is a Dignity raised far above all the honours of this World, and approaching to the Angelical Glory.  
Which if it be duly weighed, and laid to heart, we can never cease to give God thanks, who hath advanced us to such a noble Station; nor be unmindful of the service he expecteth from us: but both study all the duties belonging it; and endeavour to perform them with a Spirit suitable to our Function.  
What those Duties are, it is the principal business of this small Treatise to lay before you. And with what Spirit they ought to be performed, I shall, in the Conclusion of it, briefly admonish you. These Two will comprehend all that I have to recommend to your Consideration. For there is no necessity, sure, to prove, that they whom God hath set apart to himself, for a peculiar service, and therefore have a special relation to him, and have received a special favour from him; have a singular Obligation, to do all they can to express their gratitude to him; by discharging faithfully that great trust which he hath committed to them.  

PART I.  
NOW as to the Duties which are incumbent upon the Ministers of Christ, I shall First treat of those which are to be performed in Private; and then of those which are of Public concernment.  

SECT. I.  
The Private Duties, being to qualify them for the right discharge of all Public Offices, are principally, the Study of the Holy Scriptures, and Prayer.  
We profess at our Ordination, that we are Persuaded the Holy Scriptures contain sufficiently all Doctrine required of necessity for Everlasting Salvation, etc. and we declare that we are determined out of the aid Scriptures to instruct the People committed to our charge, etc. Which supposes that above all things we ought to apply ourselves to the serious study of these Holy Books; that there we may learn, our own duty, and the duty of those whom we are to instruct in the Christian Religion. And accordingly a solemn Exhortation is made to those who are to be admitted to the Order of Priesthood; to consider how studious they ought to be in reading, and weighing, and learning the Scriptures; that they may wa● riper and stronger in their Ministry And more than this, we promise before God and his Church, that we will be diligent herein: which no Man can think of, if he have any Conscience, and live in the neglect of this Sacred Study. For after we have given our Faith 〈◊〉 God and to his Church to be careful in this matter; we Seal it by receiving the Holy Communion of Christ's Body and Blood. Which one would think should be of mighty force (and will be so if duly weighed) to stir us up to this part of our duty; that we may not be guilty of the breach of such solemn promises, as were made to God at his Altar.  
And here it may be proper briefly to remember you that this is so conformable to the Doctrine and practice of the Ancient Church; that Theophylact (upon the X St. John 1 etc.) saith the Scriptures are the door by which the true Pastor enters; and that he is a Thief, who comes not in by these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. for he doth not use the Scriptures as witnesses and vouchers for what he says. By these, saith he, we are brought to God: these will not permit Wolves to enter; they keep out Heretics, placing us in safety and security: These give us right notions of all things wherein we desire to be infomed.  
And therefore, My Brethren, apply yourselves devoutly to the Study of these Divine Books; or rather of these Books which will make you Divine. For so they were called in the Ancient Christian Language, Deificos libros, and Deificas Scripturas, and Instrument a Deifica (as Aelianus Proconsul of Africa calls them in Optatus lib. 1.) Which Name the very Heathen had learned, it was so common, as appears by the inquiries they made after Bibles to burn them: this being an usual question in the examination of the Martyrs, Libros Deificos habetis? Which we should look upon therefore, (as they did) as an invaluable Treasure: and let the word of Christ dwell in us richly in all wisdom, as the Apostle S. Paul speaks III Colossi. 16. Such wisdom, as will not indeed make us Philosophers, or Rhetoritians, etc. (to use the words of Justin Martyr) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But gives such instructions, that of Mortals it makes us immortal; of Men it makes us Godlike; from the Earth it translates us above the top of Olympus. Exhort. 2. ad Graecos. p 40.  
And the very same in effect the Holy Scriptures speak concerning themselves, when they tell us they are able to make such a Man as Timothy was, wise unto salvation; being profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the Man of God may be perfect, throughly furnished unto all good works. 2 Tim. III. 15, 16, 17. which should move us to follow his Exhortation in the foregoing Epistle, 1 Tim. IV. 13, 15. Give attendance to reading, etc. Meditate on these things, give yourselves wholly to them, that your profiting may appear to all, or in all things.  
For this end you must join with this, such other Studies, as tend to lead you into a right understanding of the Holy Scriptures: Of this you were admonished also at your Ordination; when you promised to be diligent in reading the Holy Scriptures, and in such studies as help to the knowledge of the same, laying aside the study of the World and of the Flesh. And chief you are to study to understand the Language, in which the Holy Scriptures were Originally delivered to the Church: especially the New Testament; in which we ought to be as perfect, as Lawyers are in Littleton's Tenors. For this is our standing Rule, of Faith, and Manners: in which if we be not well skilled ourselves, we shall never be able to direct others. And next to this, it is necessary to study diligently some approved Commentator upon the Bible; especially Dr. Hammond on the New Testament: which is not only to be read over, but to be digested so that you may be Masters of the sense of our Saviour and his Holy Apostles. I shall not launch out into any further directions about the study of the Fathers, and the Church-History, which are necessary to accomplish a complete Divine: for that would swell this Book to a much greater bulk, than I design it should have.  
To conclude this Section, let Ezra that Restorer of Religion among the Jews be your pattern: who tells us himself, that he was a ready Scribe in the Law of Moses, VII Ezra 6. Such we should be, well versed in the Holy Scriptures, especially in the Laws of Christ: so as to have them ready at hand for our purpose. And in the 10th Verse, he tells us how he came to deserve this Character. First, he had prepared his heart to seek the Law of the LORD. i e. understand it: and then Secondly, it follows, he prepared his heart to do it: that is, to act according to his knowledge; and so, to teach Israel statutes and judgements.   

SECT. II.  
Which that we may be able to do with good success, we ought as the Psalmist speaks most emphatically, give ourselves unto prayer, CXIX Psal. 4. This is a duty incumbent upon all private Christians, whom our Saviour and his Apostles command, to pray always, and to pray without ceasing, and to watch unto prayer: but the Ministers of Christ ought more especially, to be instant and incessant in it; because they have need of a special assistance and blessing from above, upon their labours to make others good Christians.  
Which cannot be done without the blessed presence of God's Holy Spirit with us: which must constantly and earnestly be implored; to give us a right judgement in all things; to fill us with a lively sense of Divine Matters, and to enable us to convey it into the Minds and Hearts of others.  
Of this also we are put in mind at our Ordination; and therefore should never forget it. For in that admirable Exhortation, which goes before the Questions to which we are to make Answers, the great excellence, and the great difficulty of our Office is represented to us; to make us sensible what need we have to pray earnestly for God's Holy Spirit: without which it is impossible for us to have either a will or ability to perform it as we ought. And accordingly this is one of the things, which immediately after we promise to God and to his Church: That we will be diligent in Prayers, as well as in reading the Holy Scriptures.  
Let us therefore, as it follows in the forenamed Exhortation, Pray continually to God the Father, by the Mediation of our only Lord and Saviour Jesus Christ, for the heavenly Assistance of the Holy Ghost. For as the Holy Scriptures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Door whereby the good Shepherd enters to the performance of his Office, as Theophylact I observed before Expounds our Saviour's words, X John 1. So the Holy Spirit of God, in the opinion of the same Father, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the third Verse of that Chapter, which we translate the Porter, or the Doorkeeper, who opens the Door for us; and lets us into the sense of the holy Scriptures. So his words are; because by the Holy Spirit, the Scriptures being opened and understood, Christ is made known to us; therefore it is called the Doorkeeper. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. By whom he being the Spirit of Wisdom and Knowledge, the Scriptures are opened unto us: and by that means, our Lord the good Shepherd enters to take us into his care and conduct.  
To be Strangers then to this Holy Duty, is to be Strangers to God, and to all that is good: who as He is nigh to all those that call upon him faithfully; so he withdraws himself from those who neglect him. Of which we cannot be guilty, if we remember, in what need we stand above all other Men, of his blessed Presence with us, to guide, and strengthen, and further us in the discharge of our weighty trust for his Honour, and the Salvation of Men. This will stir us up not only to ask, and seek, but knock also (as our Saviour Speaks) that is pray with the greatest importunity for the Holy Spirit, which our Heavenly Father is more ready to give, than Parents are to give food to their hungry Children.  
Let us be awakened by the example of King David, who prevented the morning light to pray to God, and to meditate in his Statutes, as he tells us, CXIX Psal. 147, 148. Though he was a man that had abundance of Cares upon him, and was engaged in many Wars (as Theodoret glosses upon that place) yet God still was in all his thoughts; without whose aid he durst not undertake any thing, much less hope for success in his Affairs. And shall we who have no such load of business upon us, roll our ●e●ves up and down in ease, and (as that Father there speaks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. not so much as in the beginning of the day, offer up an hymn of Praise and Thanksgiving to the giver of all good things; and implore his Blessing upon us? A most stupid negligence, and an unpardonable insensibleness of our constant and most bountiful benefactor: without whom we can do nothing.  
His Grace and Mercy we ought to seek as soon as we rise; and as often, as we can in the day; retiring ourselves on purpose into our Closets, to beseech him to be with us in our Studies, and in our Labours for the good of Souls. For as Clemens Alexandrinus speaks (Lib. VII. Strom.) a Priest ought to be of such an heavenly Spirit, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his whole life is Prayer, and Conversation with God. Which St. Basil (in his Homily upon the Martyr Julitta) thinks is the Apostles meaning, when he bids us, Pray without ceasing: not by putting up Petitions to Heaven perpetually, in so many words (for that's impossible) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. but rather by the settled Disposition of our mind, and bend of our Wills towards God (into which our Prayers ought to put us and preserve us therein) and by a regular Life: whereby we shall draw down still more of his Grace upon us.  
For this I must observe in the Conclusion of this part of my Discourse; that careless and frigid Prayers, which make no alteration in ourselves, have no effect with God. To whom we must address ourselves with such fervent and earnest Desires, as turn our Hearts towards him; and give us such a lively sense of him, as brightens and cheers our minds, knits our Wills and Affections to him, and makes us like him. Thus Daniel represents this Duty to us, when he complains of the Children of Israel, that They did not make their prayer to the LORD their God, to turn from their iniquity, and to understand the truth, IX. Dan. 13. Which as it denotes their dull formality in their Prayers, (which no doubt they continually made in their Captivity) whereby they were not converted to God, and reform in their lives: So it implies withal that serious and devout Prayer, hath a power in it to turn about the Heart, and give God the possession of it: which is the best way to understand the truth.  
Employ therefore as much time as you can, in secret Prayer to God; with such Affection, that you may feel yourselves really bettered by it. Pray for yourselves and pray for your Flock (that God would bless your Labours among them, and pour the Dew of his Heavenly Grace upon them) for the whole Church of Christ; yea for all Mankind. For such is the Nobleness of this Duty, that in the exercise of it, we extend our Charity to all the World, which we cannot do by any other means. It enlarges our Souls into a kind of infinity and immensity in our good Desires and Wishes; and in the readiness of our Mind to do good to every one, were it in our power.   

SECT. III.  
Thus having briefly laid before you the private Duties intumbent on the Ministers of Christ, I proceed to those which are of a public Concernment. And in treating of them, I shall take them into consideration, in that Order wherein they lie in the public Liturgy of our Church.  
Where the first thing that presents itself unto us, is the Order for MORNING and EVENING Prayer, daily throughout the year. Which is to be performed by him that Ministereth in every Parish-Church or Chapel, being at home, and not being otherwise reasonably hindered. This is the standing Law of this Realm; and a most reasonable Law it is. For who can imagine, that God who so strictly enjoined the Jews, to offer to him a Lamb every morning and every evening at the Temple, to double this Sacrifice on their Sabbath, doth not expect that we (who are made a peculiar people to him, by far greater benefits than were conferred on them) should offer unto him the Sacrifice of prayer, and praise and thanksgiving, Morning and Evening in our Churches? All Christians from the beginning ever did it. At this day all the Eastern Churches, both Greek and Armenian constantly do it. I need say nothing of the practice of the Roman Church; which in this matter is truly Catholic. The Lutherans and Calvinists (as they are called) in Germany, have their daily public Offices; and full Congregations. The Socinians in Poland, as Ruarus tells us (Cent. 2. Epist. pag. 99) had public Prayers Morning and Evening, which lasted three Quarters of an Hour. Yea, the Mahometans themselves have their stated times of Prayer; five times in the day. For Mahomet had so much sense, as to call Prayer, The Pillar of Religion (as Dr. Pocock observes upon Abul-Pharagii, p. 304.) For take this away, and Religion falls to the ground: as this Pillar of i● will soon do, if it be not supported by public Assemblies.  
How they came to be so much disused among us, here in this Church, except only on Sundays it is sad to consider, and extremely to be lamented. We herein forsake the practice of all Churches; and fall short of those who are not Christians. The Constitutions indeed of our Church, are conformable to all others; and strictly enjoin that which we do not now practise. Which is a public Witness against us, that we are degenerated from our first Principles; and by degrees grown cold and remiss in our Religion. The fault perhaps may have been very much in the People; but it is to be feared we have been to blame also: in not admonishing them of their Duty, and calling upon them to assemble themselves daily to Worship their blessed Lord and Saviour.  
It must be allowed, that in some Parishes, the Houses are so scattered, and lie so far distant from the Church, that they cannot possibly meet together daily for the Public Service of God. But this Plea cannot, with any appearance of truth, be made for all Parishes; especially for Market-Towns: where the Houses are built closer together, and not far from the place of public Worship. Many are at leisure also in such Parishes, to attend daily, if they had Hearts to do it, upon the public Prayers: Whatsoever may be alleged in the excuse of poor labouring People.  
Therefore use your best endeavours to bring the People to a sense of their Duty, in this matter; and to the performance of it: where no tolerable reason can be given for the neglect of so necessary a part of our Religion; and which tends so much to the honour of it, and to the Glory of God. To attempt such a good thing, though you should not succeed in it, will give you great satisfaction. But whosoever considers the Condition of the Cities of London and Westminster, as they were formerly, and as they are now, will not despair of Success. For before our unnatural Civil War, I have been informed by a Reverend Divine, there were few Churches in those Cities, where daily public Prayers were read; and where they were, very few People to join with the Minister in them. But now there are very few Churches that want them; or a Congregation to attend them. And though such Assemblies were but thin, when this first begun, a little after the happy Restauration of our Monarchy and Church; yet I myself can witness, that their Numbers daily increased: in so much that in some places there are public Prayers four times a day, and good Congregations; where, in my Memory, there were none at all.  
This is a great Encouragement to try what may be done in other great Towns; where People are not far distant from the Church.  
Begin with persuasions to come, at least, upon Litany days: And so, by degrees, they may be induced to wait upon God constantly at his House, to make their Prayers and Acknowledgements to him. Represent to them frequently how much the public Service of God, excels all that we can perform in Private: Because than God appears more glorious in Praises, when his People join together to set them forth. Bid them mark how David and other inspired Persons, have, in the Book of Psalms, stirred up the Affections of the whole Body of God's People, to meet together for his Divine Service: saying, O praise the LORD, all ye nations: praise him all ye people, CXVII. 1. O magnify the LORD with me, and let us exalt his name together, XXXIV. 3. Praise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of Saints, CXLIX. 1. Or, as it is in the Hymn appointed every day, after the second Lesson at Morning Prayer, C Psal. 4. O go your way into his Gates with thanksgiving, and into his Courts with praise: be thankful unto him, and speak good of his Name. In short instruct them, that every Hallelujah, they meet withal in the Holy Scriptures, or, Praise ye the LORD, suppose public Assemblies (to which all the foregoing Exhortation are directed) where many met together for Divine Worship: not contenting themselves to praise God alone by themselves; but with all those who were Members of the same Body with them.  
But if by all your endeavours you cannot bring this to pass, yet there is one thing of which I must admonish you, that I am sure is in your power. It is this, That all Priests and Deacons are bound by the Law of this Realm and of this Church, to say daily Morning and Evening Prayer privately, when they cannot openly: Not being let by sickness, or some other urgent Cause. See the first Rubric in the Common-Prayer Book, after the Preface, concerning the Service of the Church: Do not fail therefore, I beseech you, to read the daily Prayers, Morning and Evening, privately in your own Family: That the Divine Service, according to Law, may be performed daily in every Parish, though not every Church. There cannot be constantly nor commonly urgent Causes, much less Sickness, I hope, to hinder this: And when there is not, look upon yourselves as bound in Conscience, to read the Prayers at home.  
And when you do officiate Publicly on the Lord's Days, or other times, in the Church, let it be in such a solemn manner; that it may move the People to attend, and make them in love with our Prayers. There is a careless, overly way of reading them, so fast, and with such little Devotion, as hath exceedingly disgraced them: and given great offence to the better sort of People among us, and hardened the bad in Profaneness and Irreligion. I hope none of you are guilty of this; but it becomes me to admonish you of the danger of it, and to beseech you constantly to compose yourselves with the greatest seriousness, and reverence, and affection, to perform Divine Service in the Church. This will keep up the Majesty of our Worship, and preserve it from Contempt. For I can see nothing that should move those that Dissent from us, to call it dead and formal, but only the deadness and formality that hath appeared too often in him that Officiates. Stir up yourselves therefore to Officiate in every part of the Divine Service, with a becoming Gravity and Deliberation; and yet with such Life and Affection, as may express your Concern to have your Petitions Granted, and the word of God Regarded.  
Avicenna (as he is vulgarly called) an Arabian Philosopher, hath an excellent Discourse upon this Subject, in the third part of his Metaphysics: Where having said that they who instruct the People, aught to teach them Forms of Prayer, wherein to address themselves too God. He adds this Direction to them. As a Man uses to prepare himself to come to the King, in purity and cleanness; with graceful Language, and an humble Gravity: with a comely Deportment of Body; ceasing from all disorderly Motions there, as well as from perturbation of mind: so it is fit there should be laudable Modes and Forms of serving God at all times. For these do highly conduce to imprint on the minds of the People a sense of the most high: and to confirm them in their Devotion to the Laws and Rules of Life. Which if they were not preserved by this solemn Commemoration; Men would quite forget in one or two Generations. Thus I find him quoted by Mr. Selden in his Comment. in Eutichii Origines, fol. 57 And he doth but express the sense of the Ancient Christians; from whom the Mahometans derived that solemnity and seriousness which they use in their Divine Service.  
It is no small part of the Study of Priests in the present Roman Church, to learn how to compose their Looks, and Gestures, and Voices; in the several Offices which they are to perform. Which as it hath too much of the Theatre in it, so that pains may all be spared, by possessing our Minds with a deep sense and feeling of the Majesty of God to whom we speak; and of our great need of the things which we pray him to bestow upon us. This will naturally compose our Countenances, and regulate the tone of our Voice, and make us pronounce the Prayers as gracefully, as we would a Petition to the greatest Majesty on Earth. The Organs of Speech indeed in several Men, are of a very different Frame and Figure; so that all cannot speak no more than sing alike: But some more harshly, some more sweetly. Yet an awful Sense of God upon our Minds, and an hearty Love to him, would form every Man's Voice to as good an Accent, as his natural Capacity will permit.   

SECT. iv  
The next Office in our Liturgy, is The Order for the Administration of the Holy Communion; which being the highest Duty of our Religion, that which is most peculiar Christian Worship; the greatest Care ought to be taken about the due Performance of it. That is:  
1. First of all you ought to invite your People to a frequent Participation of it. We are not told in Scripture how oft we are to do this in remembrance of our Saviour: But when we consider, that this is the end and intention of it, to Commemorate the wonderful Love of our Lord, in his Death and Passion for our sakes, we cannot think fit to let there be a long time between one communion and another. Especially when we consider that the first Christians, it is manifest, met together every LORDS Day, at least, to magnify the mercy of God, in giving his only begotten Son to be our Redeemer; and the inconceiveable love of the Son of God, in making himself an Offering for our Sins. This they thought their great business, when they assembled together; so that our Assemblies never look so like Christian Assemblies, as when the Holy Communion is celebrated.  
2. In order to which frequently open to your People, the Nature, Necessity, and the great Benefits of communion with Christ, and one with another, in this Holy Sacrament of Christ's Body and Blood. Answer their Scruples, and remove their Objections: but especially awaken them out of that lazy indifference wherein too many live; whether they live like Christians or no.  
3. When the time is appointed for its Administration, warn them to prepare themselves for it; and direct them how to do it: and require them who intent to partake of it, to signify their Names to you, at least, sometime the day before. So the first Rubric before the Order for Administering the Holy Communion, requires with great reason: because you ought to have time to do what follows.  
4. If any Person in your Parish, be a notorious evil liver, or have done any wrong to his Neighbours, either by word or deed, so that the Congregation be thereby offended, you ought, having knowledge thereof, to admonish him (as the next Rubric directs) to amend his naughty Life; and not presume to come to the Lord's Table, till the Congregation be satisfied of his Repentance; and that he hath made such a recompense to those he hath wronged, as they accept of. The like is to be done when you perceive Malice and Hatred to reign among any of your Parish: endeavouring to bring them to a reconciliation; before you suffer them to partake of the Holy Communion.  
5. And more than this, the Third Rubric requires you, if these private endeavours have no effect, openly to repel such Persons from the Communion, if they offer themselves to receive it, who will not be reconciled, nor reform: giving notice of their obstinacy to the Ordinary, within the time there prescribed.  
6. In the Administration of the Holy Communion, compose yourselves, to the most serious and solemn deportment, and perform every part of this most Christian service, with the highest degree of Devotion. So St. Justin Martyr tells us, in his Second Apology (where he gives an account of what was done in the Christian Assemblies in his time) that Bread, Wine and Water, being set before him that presided, He sendeth up Prayers and Thanksgivings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all his Power, or Might. Which is an expression that hath been much abused by those who separate from us, to prove that no forms of Prayer were used in the Church in those days: but he who officiated, conceived a Prayer of his own, as well as he was able. So they interpret that Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which is manifestly an expression of that earnestness of Devotion with which the Bishop or Priest came to Consecrate the Sacrament of Christ's Body and Blood. It being a Phrase very much used among the Jews, when they speak of their Prayers; For their Ancient Doctors, have this saying among them (as our excellent Mr. Thorndike observes) Whosoever saith Amen WITH ALL HIS MIGHT, the gate of the Garden of Eden is opened to him: And Maimonides describing their Morning Service useth the same form of Speech. The People answer, Amen: be his great name Blessed for ever and ever, WITH ALL THEIR MIGHT: See Service of God at Religious Assemblies, Chap. VII. To which may be added what we read in the Apostolical Constitutions; where there is a large Form of Thanksgiving at the Eucharist, for all God's Blessings; Especially in our Lord Christ, from his Incarnation to his Sufferings, Death and Resurrection: And then it follows, Therefore being mindful of these things, which he suffered for us, We give Thee thanks, O Almighty God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not so much as we ought, but as much as we are able. Which exactly answers to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ALL THE MIGHT in Justim Martyr, and explains the meaning of it.  
But there have been so many excellent Books written about the Holy Communion, that I will enlarge no further upon this Subject.   

SECT. V  
In that Office there is a Rubric directing where the Sermon is to come in: and therefore I shall in the next place say something to you concerning Preaching. Which is a Duty to be performed by every Priest, according to the Authority given to him at his Ordination, in those words, Take thou Authority to Preach the Word of God, and to Minister the Holy Sacraments, in the Congregation, where thou shalt be lawfully appointed thereunto: And the Prayer made after the Ordaining of Priests, That God's Word spoken by their mouths, may have such success, that it may never be spoken in vain.  
Now to make it thus successful a great many directions might be usefully given, concerning both the Matter of Sermons, and their Form; their Style also, and manner of Delivery, with distinct Pronunciation, and such like: into which if I should launch out, they alone would be sufficient to fill a little Book. I shall therefore only briefly desire you to consider, the state and condition of your Auditory, and to suit your Discourses thereunto. Country People are not to be troubled with Controversies and Disputes; but to be plainly taught, what to believe and practise.  
1. Therefore endeavour to instruct and settle their minds in the Principles of Religion. And for this end study well the Works of Two Late Bishops of Chester. One of which (Dr. Wilkins) hath wrote a Treatise of Natural Religion: and the other (Dr. Pierson) hath given a full account of the Christian, in his admirable Book upon the Apostles Creed.  
2. Especially instruct them in the great Fundamental Article of our Religion, the Divinity of our Blessed Lord and Saviour; and of the Holy Ghost: showing them how all our comfort is built upon this. And truly I look upon it as a singular Providence of God, that he did not 〈…〉 Heretics who now boldly strike at this great Article of our Faith, to start up in an ignorant Age; but in a time when there are so many able Men in the Church to beat them down. God hath furnished us with a great number of such excellent Persons, as have throughly studied the Holy Scriptures, and the Ancient Doctors of the Church: And they who have not had opportunity to make such improvement in Divine Knowledge, may furnish themselves out of their Writings, which these Heretics have occasioned. Particularly out of the Bishop of Worcester's Discourse about the Blessed Trinity; which is not long, but very full and satisfactory.  
3. Yet I must admonish you, when you find it necessary to discourse to your People upon this Subject, that you be mindful of His Majesty's late Injunctions; and not presume to invent any new ways of explaining so sublime a Mystery, as the Holy Trinity, or use any other terms to express it, but such as the Ancient Christians used, and are in the Articles of our Religion, the Three Creeds, and our Liturgy. Which teach us, that our Blessed Saviour is the Son of God, in the highest and most proper sense of these Words, by Eternal Generation. In like manner we are to believe that the Holy Ghost is God, proceeding from the Father and the Son. This may be evidently proved out of the Scriptures, wherein God hath thus far revealed his own most Blessed Nature, as well as his Mind and Will unto us. But how the Son is Begotten of the Father, and how the Holy Ghost proceeds from both he hath not revealed unto us (because it is as incomprehensible, as the Divine Essence is) and therefore we must not adventure to say any thing about it. For though we know that the Son is God, and the Holy Ghost is God, and yet there are not Three Gods, but one God in Three Persons (because the Holy Scriptures plainly declare the Son to be a distinct Person from the Father, and the Holy Ghost from both) yet what it is that makes the distinction of the Person of the Son, from the Person of the Father, etc. that is not declared to us by God, who only knows it, and therefore is not to be enquired into. Accordingly the Holy Fathers of the Church frequently admonish us to forbear such inquiries, in that Memorable saying of theirs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search not into the manner, how such things can be, but eat such inquiries. For the manner of the Sons Generation, and the Holy Ghosts Procession, can be comprehended by none but themselves.  
But such things being let alone, as out of our reach, let it be your business to establish the People in this great Truth, that Jesus Christ is really the Eternal Son of God, begotten of him before all Worlds: By representing this to them as the great support of their Souls; which may safely rely upon one so mighty to save. For he who is persuaded that our Saviour, is perfect God, as well as perfect Man, can no more doubt of his Power to communicate all Divine Grace to us; than he can doubt of the Virtue of his Sacrifice, to make satisfaction for our Sins, and work our Reconciliation with God: whereby whatsoever might hinder his Divine Communications to us, is taken out of the way. We are sure, if this be true, that he is an Everlasting Spring of Divine Grace, to the whole World; would they but believe on him: Whereas it is inconceivable how any mere Creatures, should be so highly exaulted, as to be possessed of Omnipotence and Omniscience; that is to be able to know all our needs, as well as to supply them. Which it is easy for our Blessed Saviour to do, if he be the Eternal Son of God; who hath taken out Nature into a personal Union with himself.  
4. Which great truth being firmly established in their belief, endeavour I beseech you to improve it all you are able, to the amendment of their lives. Such an amazing love of God, aught to have a mighty effect upon us all; and will make a great change in us, if it be hearty believed, and pressed home by serious consideration. Let that therefore be the great business of your Preaching, to reduce this and all other Christian Truths, to Christian Practice. Make them sensible what manner of Persons they ought to be in all holy Conversation and Godliness (as St. Peter speaks) being so nearly related to the Son of God. Whatsoever Sin you know them to be addicted unto, lay the heinousness of it before them; especially after God hath loved us so much, as to give his only begotten Son to redeem us from all iniquity, and purify us to himself a peculiar people zealous of good Works. Whatsoever duty you know them to neg lect, or to be remiss in the performance of it, represent to them how dangerous it is to disobey our Blessed Saviour, who hath made this the test of our love to him; that we keep his Commandments. Remember them frequently of what he said to his Disciples, in his last Discourse he had with them, XV John 14. Ye are my Friends, if ye do whatsoever I command you.  
5. Endeavour to convince their judgement about these things, by clear Reasons; and then to awaken their Affections by your Zeal and Fervour. And that will be excited in you, by an inward sense and feeling in your own hearts, of that which you deliver to your People. It is an admirable observation of Erasmus (in his Book De ratione Concionandi) upon those words of our Saviour concerning John the Baptist, V John 35. He was a burning and a shining Light. ARDERE PRIUS EST, LUCERE POSTERIUS. To burn (with Zeal, that is, for God, and fervent affection to the People) is the first thing; and then we shall shine, by Christian instructions. Which will be faint and feeble, if they do not proceed from an ardent Spirit.  
6. And there is very much in another thing of which the same great Man, put me in mind, in another part of his Works; Lib. V. Epist. 27. Where he tells Jodocus Ionas, Non parum ponderis adder orationi tuae, si quae doces, potissimum ex arcanis voluminibus haurias, si vita doctrinae responderit; si docendi Officium, nullâ gloriae, nulla quaestus suspitione vitietur. It will add no small weight to thy Sermons, if thou draw those things that thou tacheth chief out of the Holy Scriptures; if thy life be correspondent to thy Doctrine: and the Office of instructing, be tainted with no suspicion of vain glory, or worldly advantage. The proof of what you say out of the Holy Scriptures, rightly expounded and fitly applied, will certainly make it very powerful. For what is there that hath so much force in it; as the Authority of God? All Believers have a great reverence to his Word; which the Ancient Christians thought the highest learning. Insomuch that the Abyssines (who retain much of the ancient Simplicity) are never so pleased, as to hear the Word of God alleged; and the more Scripture any Man hath in his Sermons, the more learned they esteem him. So Ludolphus informs us in his late Historica Ethiopica, Lib. III. Cap. V N. 16.  
7. And there is nothing in the Holy Scripture that you ought to explain with greater care, or inculcate more frequently, than the Covenant of Grace, which God hath made with us in Christ. The terms and conditions of which you should endeavour to make your People thoroughly to understand; both on God's part, and on their own: together with the Mediator of this Covenant, and the means whereby he purchased such gracious Conditions of Salvation for us.  
But above all things we must take the greatest care that our life, do not contradict our Doctrine: for it is not sufficient that our Conversation in this World be innocent and unblameable, but we must endeavour to make it exemplary and useful: It must be so ordered as to convince the People that we firmly believe, the excellence of those Virtues which we commend to them: and that our chief aim and design, is to save their Souls. This will procure us love and esteem; and make the People look upon us with Reverence, as Men of God. Our Office, which is indeed very honourable, is not sufficient to secure us from contempt; if we act not according to it. Nay, men are prone to pry into our lives, to see if they can find a justification of their own evil Practices, by ours. Which is the argument that Isidorus Peleusiota uses to a Bishop to be very cautious (Lib. IU. Epist. 219.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because his Life is scanned, and strictly examined, by a thousand eyes and tongues.  
I shall say nothing particularly of our care to avoid, any tang of Vain Glory, and desire of applause in our Preaching; but conclude this matter, with this plain admonition. That in an age so degenerate, as that we now live in, we ought to give all diligence, to shine as Lights in the World, as well as to be harmless and blameless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation; holding forth the Word of Life: by our exemplary conversation, that is, as well as by Preaching, TWO Philip. 15, 16. This St. Paul there makes the duty of all Christians: but above all it concerns the Ministers of Christ; whom he himself calls (V Mat. 13. 14.) in a peculiar manner, the Salt of the Earth, and the Light of the World. And there never was greater need than now, that we should study to season Men, not only with wholesome Doctrine, but an holy Example: that we may preserve them from the Corruption, which is in the World through lust. There is a most dangerous putrefaction of manners (as I may call it) which hath so universally spread among us, that I look upon the Nation as lost, if we should lose our Savour. Nothing can then preserve it from utter ruin and destruction. And therefore let us distinguish ourselves from others, by our diligence in our calling, by our exemplary Piety and Holiness; that if it be possible, we may save our Nation from perishing.   

SECT. VI  
The next Office wherein you are concerned, is the Ministration of Baptism of Infants. Concerning which I shall only briefly admonish you of these things following.  
1. First, that it is your duty to instruct your People frequently, in the nature of this Sacrament: that they may not imagine it an indifferent thing whether their Children be Baptised or no; nor bring them carelessly to the Font, as an old Ceremony that hath been long used in the Church: But they may look upon it as, indeed it is, a solemn dedication of their Children to Christ, and their entrance into the Covenant of Grace; which they stand bound sacredly to keep. And consequently call upon them often to consider their Children after this, as Christ's Children; by whom they are regenerate and boru again: and therefore aught to be carefully brought up in the nurture and admonition of the Lord. VI Ephes. 4.  
2. More particularly put them in mind that in Baptism a solemn profession is made of belief in the Blessed Trinity: that is of God, in Three Persons, Father, Son, and Holy Ghost: Unto whose Service we are there devoted. For it is no frivolous observation of Theophylact upon those Words of our Saviour, XXVIII Mat. 19 Go and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he does not say, Baptism them into the Names, but into the Name of the Father, Son, and Holy Ghost. For though they be three, yet their Name, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Their Godhead is but one, as he there explains it. One God in three Persons, of whose Love and Favour we are assured in Baptism: and should value it above all the Riches in the World.  
3. And therefore admonish them what care they ought to take to give up their Children, as soon as they can to this Blessed Trinity: That they may be under their Care, and partake of the Grace of our Lord Jesus Christ, and of the Love of God, and the Communion, or Communication, of the Holy Ghost, as St. Paul speaks, 2 Corinth. XIII. 14. And the first Rubric before the Office for private Baptism directs them to admonish the People often, that they defer not the Baptism of their Children, longerthan the first or Second Sunday next after their birth, or other Holiday falling between; unless upon a great and reasonable Cause to be approved by you.  
4. Next of all you are bound by the following Rubric, to warn them, that without great Cause and Necessity, they procure not their Children to be Baptised at home in their Houses. The reason of which is given in the first Rubric before the Office of Public Baptism, which sets forth the convenience of administering Baptism, only upon Sundays or other holidays, when the most number of People come together: First, For that the Congregation there present may testify the receiving of such as be newly Baptised into the Number of Christ's Church; and Secondly, that every Man present may be put in remembrance of his own Profession made to God in his Baptism. Which are such wise and holy Reasons, that every Man of Conscience, who is Considerate, will yield unto them.  
5. Advise Parents also about the Choice of Godfather and Godmothers, and of the usefulness of them. First, about their Choice, that they be such Persons as have a sense of Religion and understand it; and will take some care, it may be hoped, of their Children, if they themselves should die before they be grown up. It is supposed that as long as Parents live, they will put their Children in mind of their Vow in Baptism: which is the reason that no new Obligation, besides that they have already, is laid upon them, by making them Sureties for their Children. But without this solemn undertaking for them, other Men would not be so ready to assist them, and look after their Education; as it is to be hoped this will make them. Which shows the other thing; the usefulness of this Institution: Which in the beginning of our Religion, was in a manner absolutely necessary. For when Parents were sometimes snatched on a sudden from their Children, by bloody Persecutors: They might have been brought up in Paganism, if these Spiritual Parents had not been engaged to look after them, and instil Christian Principles into them.  
6. You give a charge, after Baptism, to the Godfathers and Godmothers, that they take care, the Child be brought to the Bishop to be confirmed by him, so soon as he is fit for it: And therefore you would do well to remember them, as you have opportunity, of this part of their Duty; and in order to it to see they be instructed in the Church Catechism set forth for that purpose.   

SECT. VII.  
Which is the next part of your care diligently, upon Sundays, and holidays, to instruct and examine openly in the Church, so many of the Children of your Parish sent unto you, as you shall think convenient, in some part of the CATECHISM. They are the very words of the first Rubric, in the end of that Office where, in the next Rubric, Fathers, Mothers, Masters, and Dames, are ordered to cause their Children, Servants, and Prentices (which have not learned their Catechism) to come to the Church at the time appointed, and obediently to hear and to be ordered by you, till they have learned all that is appointed in the Catechism for them to learn. It is to be hoped they will do this, if you call upon them, and beseech them to take care of it: letting them know that you are ready and desirous to perform your Duty, if they will do theirs.  
And mark, I beseech you, what is required of you, not only to examine the Children in the Catechism, (that is, to ask them the questions, and receive their answers) but to instruct them therein; that is, teach them the meaning, and make them understand the weight of every word. If you would spend a quarter of an Hour, in this exercise all the Summer long, when the days are long, at Evening Prayer, after the Second Lesson (as the Rubric appoints) it would be of wonderful use both to yourselves, and to your People. I say to yourselves as well as the Parish: because it would put you upon Considering, Collecting and Digesting, such proper places of Scripture as relate to every Article of the Creed, and to the Commandments, and to all other parts of the Catechism. And upon studying also and framing the plainest and clearest Explications, and Illustrations of every Point; couched in so few words, that they might easily be carried away and remembered. Which being once well done, it would serve you all your Life: The same thing being to be repeated over and over again every Year. For I suppose you may be able once a Year to go through the whole Catechism: Which would certainly edify your People very much, and make them more capable to understand your Sermons, by having a clear Notion of many Terms, which you have constant occasion to use in them. It would bring People also to Church in the Afternoon: For they would soon perceive this short Instruction to be as useful as any Sermon. And consequently they would observe the Lord's day better: For I cannot but think, that many would by this means, have your Explication of the Catechism by Heart; and be able to instruct their Children again at home.  
I shall quicken you to this, by what I find was done about it in the Reign of King James I. who sent strict Orders to the Archbishop of Canterbury, both concerning Preaching and Catechising; especially the latter: Which he would have by all means continued in the Afternoon, according to the former custom in England (so his words are) which it seems then began to be disused. And of this the Lord Keeper Williams saith the King was so desirous, that he declared, If his Bishops would not take care that it should be done, he would recommend it to the care of the Civil Magistrate. And in a Letter to the Bishop of London, he tells him the reason of all this. He saw many going away to Popery, or Anabaptism, or other points of Separation, and considering with much admiration, what should be the cause of it (especially since he opposed both so much himself) he could think of none in greater probability, than the lightness, affectedness, and unprofitableness, of that kind of Preaching, which had of late Years been much taken up in Court, University, and Country. The usual scope of very many Preachers being noted to be soaring up in points of Divinity, too deep for the Capacity of the People; or the mustering up a great deal of reading; or the displaying of their own Wit; or an ignorant meddling with Civil Matters; or the venting their own Distastes, etc. So the People being bred up with this kind of teaching, and never instructed in the CATECHETICAL and Fundamental Points of Religion, were easily led aside from their Religion, either by Papists, or Anabaptists, or other Sectaries. This I find in the Cabala of Letters, p. 112. which is necessary to be considered now: Because since that time, the Explication of the Catechism in the Afternoons hath been much neglected; unto which we have reason to impute the instability of many Souls in their Religion.   

SECT. VIII.  
When the Children of your Parish are throughly instructed in the Church-Catechism, and are come to a competent Age, (as the words of the third Rubric are, in the end of that Office) you are to take care that they be brought to the Bishop, to be Confirmed by him.  
Now such little Children as are commonly presented to the Bishop, cannot be thought to be of a competent Age. Which is explained, both in the Title of the Order of Confirmation, and the Preface to it, to signify such as are come to years of Discretion. That is, to understand what they do; and consent to renew the solemn Promise and Vow, that was made in their Name at their Baptism, ratifying and confirming the same in their own Persons, and acknowledging themselves bound to believe and do what their Godfathers and Godmothers undertook for them.  
As you are bound therefore, (by the last Rubric, at the end of the Catechism) when the Bishop gives notice of his intention to Confirm, either to bring or send in Writing, with your Hands Subscribed thereunto, the Names of all such Persons within your Parish, as you shall think fit to be Presented to him to be Confirmed: So I beseech you take care you set down the Names of none, but such as have a sense that they take upon themselves an Obligation, to keep their Vow in Baptism; and are resolved to do their Duty towards God, and towards their Neighbour, as they have been taught in their Catechism.  
In short, I think none ripe to be Confirmed, but such as are fit and disposed, immediately after it, to receive the Holy Communion of Christ's Body and Blood. Our Church seems to signify so much, when in the end of this Office it Ordains, That none be admitted to to the Holy Communion, until such time as he be Confirmed, or be ready and desirous to be Confirmed. One of these is plainly here made, a Preparation for the other: And as none should be admitted to the Communion till they be Confirmed; so being Confirmed (or ready for it, and desirous of it) I take it none are to be refused the Communion.  
It is of the greatest Concernment therefore, that young People be discreet and serious before they be brought to be Confirmed. Of the Necessity of which King James , was as sensible, as he was of the Necessity of Catechetical Instruction. For his Son (who was afterwards King Charles the Martyr) was not Confirmed till the thirteenth year of his Age. Then he was Confirmed on Easter Monday, 1613. in Whitehall-Chappel, after a long and strict Examination by the Archbishop of Canterbury, and the Bishop of Bath and Wells, as Dr. George Hackwell, who was an Earwitness of the Satisfaction he gave, tells us in a little Tractate he wrote upon that Occasion, concerning Confirmation.  
I conclude this Section with these remarkable Words of a famous Divine of our Church, Dr. Jackson, in his X Book upon the Creed, Chap. 50. (which I have mentioned, with a great deal more upon this Subject, in a little Book about Baptism, near Forty Years ago) Whether the solemn Baptising of all Infants, which are the Children of presumed Christian Parents, throughout this Kingdom, without solemn Astipulation, that they shall at years of Discretion, personally ratify their Vow in Baptism in Public, in such manner as the Church requires, be not rather more lawful or tolerable, than expedient, I leave with all submission, to the consideration of higher Powers. In like manner may I be bold to put this Question, Whether it be to any purpose to admit those to this solemn Act of Ratifying and Confirming their Vow in Baptism, who are not arrived at such Years of Discretion, as understandingly to consent thereunto, and to remember it all the Days of their Life. For I fear many have been Confirmed, who have no more Memory of what they then did; than they have of what was done to them in Baptism.   

SECT. IX.  
The next Office wherein you are concerned, is the Solemnisation of Matrimony. Which though it be not a Sacrament, yet is such an Holy State, that as there is the greatest reason it should be solemnised with public Rites and Forms by the Ministers of Christ; so they ought to take care to perform it in a very solemn manner.  
It may be demonstrated, that no Marriage anciently was ever made among Christians, which the Church did not allow: and the Benediction of Marriage by the Priest was a sign of that allowance. Nay among the Jews it is manifest from the Story of Boaz and Ruth, that Marriage was Celebrated before the Elders. IV Ruth 11. And Epiphanius was of Opinion, that our Lord was invited to the Marriage of Cana in Galilee; that, as a Prophet he might bless the Marriage.  
And therefore it ought to be lebrated in the Church, in as public a manner as may be; and with such Gravity and seriousness, as becomes the Place, and the Priestly Function, and the State itself, which is Holy and Honourable. In order to this, the People are to be instructed often, with what Advice, Deliberation and Reveence, such a weighty matter, is to be undertaken. Of which they are excellently admonished in our Liturgy at the time of Marriage: and should be admonished beforehand, that they may not lightly or wantonly enterprise it, but discreetly soberly, and in the fear of God.  
For the better security of this, keep strictly to LXII Canon, which requires you to marry none except the Banns of Matrimony have been first Published in time of Divine Service, three several Sundays, or holidays: Or a Licence have been obtained to do it without, according to the Canons C. CI. CII. CIII. Which most reasonably constitute, that none be Married either with Licence, or after Banns Published, under the Age of One and Twenty Years complete, without the consent of their Parents, or of their Guardians and Governors, if their Parents be deceased.  
Remember also that Marriage is to be celebrated publicly in the Parish Church or Chappel, where one of the Parties dwelleth, and in no other place, and that between the hours of Eight and Twelve in the Forenoon. For which reason care is taken by the Second Rubric in the Office of Matrimony, that if the Persons that are to be Married dwell in divers Parishes, the Banns must be asked in both Parishes; and the Curate of the One Parish shall not Solemnize Matrimony betwixt them, without a Certificate of the Banns being thrice asked, from the Curate of the other Parish.  
These Laws are the more Sacredly to be observed, because they are for the preservation of Human Society. Which made Plato say in the beginning of his Book de Legibus, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Laws for the regulating Marriage, should be the very first, which a Lawgiver should establish: because the Propagation of Mankind is the support of Cities and Kingdoms: of which if due care be not taken, all other Laws are in Vain.  
This very consideration, that Marriage is Seminarium generis humani (as Tertullian calls it Lib. 1. ad Uxorem cap. 2.) was sufficient to make our Church so very cautious in its Constitutions about this important affair: that those many mischiefs might be prevented, which have ensued, from the neglect of them in many places. Which have been no less than incestuous Mixtures: together with the ruin of several Families, great grief of Parents, by the disobedience of their Children: which hath quite alienated their Affections one from another: not to mention the contempt and reproach it hath brought upon those of the Clergy or others, that have had a hand in these irregular actions.  
I question not but all imaginable care will be taken in my Diocese, that no Licence be granted, but according to the Canon: and, none of My Clergy I persuade myself, can be so mean, as to let a little Money prevail with them to dishonour their Holy Calling, by violating those Wise and Pious Constitutions of our Church, which they have sworn, as I take it, to observe, in their Oath of Canonical Obedience.   

SECT. X.  
The next Office which follows in our Liturgy, is that of Visitation of the Sick; which ought to be attended very seriously; as much, if not more than any else. For Men are never so sensible of the everlasting concerns of their Souls, as they are when they lie on a sick Bed. If they had no thought of God before, no reflections on their ways; they can scarce avoid them, in that condition. Pliny tells us, he learned this by the Sickness of a Friend of his, Optimos nos esse, dum infirmi sumus, that we are then the best Men, when we are sick, Read a most pithy Epistle of his, which is wholly upon this Subject. Lib. VII. Epist. XXVI. Where among other things he tells Maximus (to whom it is directed) than a Man remembers that there are Gods (that you know is the Pagan Language) and that he himself is but a Man. Then he envies no Man; admires no Man; despises no Man; Riches signify nothing to him, nor Honours; Lust is extinguished, etc. all that he desires is, that he may recover his Health, purposing then to lead an innocent and happy Life. So that whatsoever Philosophers endeavour to teach in many words and many Volumes; that I may teach the e and myself in this short Precept: Ut tales esse sani perseveremur, quales nos futuros profitemur infirmi, that we continue such when we are well, as we promise to be when we are sick. So he concludes that Epistle.  
By which you cannot but see what an opportunity the Sickness of any of your Parishioners assords you, to help forward the Salvation of their Souls, by your Prayers, Instructions, and Exhortations: when they are most disposed to receive them, and to be tenderly affected with them. Do not stay therefore till notice be sent you by those about them, of any one's Sickness (for they are too apt to defer it, till there be no hope of life left) but when you hear of it, repair to such Persons, and apply yourselves to them in such discourses as are proper to their condition.  
Examine them, as the Office directs, about their belief in God, and in Jesus Christ, and all the rest of the Articles of the Christian Faith. If they have led a bad Life, contrary to their belief, represent to them how highly it concerns them to repent, and resolve to become new Men. Bid them consider how much they have neglected God, and his Divine Service (which is a common Sin) and also what wrong they have done to any of their Neighbours; that they may make them what Satisfaction they are able. If they have lived in most things regularly, but been negligent in some Duties; comfort and support them with this persuasion, that God hath sent this Sickness to perfect what was wanting in them. As for such as have led truly Pious Lives, void of Offence towards God and towards Man, they are to be strengthened with all the Consolations that are in Christ; and raised in their hope of Remission of Sin and Eternal Life, which will banish all fear of Death. By this means not only the sick Person may receive great Benefit; but all the Bystanders also, who hear your Discourse: Which may raise such a sense of things in you, as will much improve yourselves.  
And here I shall admonish you only of one thing more, leaving you to the directions in the Office, for the rest: That Absolution of Penitents, is a thing of great moment; which may alone be sufficient to convince you both of the Dignity, and the Difficulty of your Holy Function. For what an high Honour is it to be made a Judge of the state of men's Immortal Souls, and to pronounce a Sentence upon them, according as you find them, upon Examination? But how industriously then ought you to labour to understand the Gospel of Christ, whereby you are to Judge; that you may not pass a wrong Sentence, through ignorance of the Conditions of Salvation by Christ? Whose promises are made plainly to an Holy Life, which if it hath not been minded, till a Man come to die; let him not despair of God's Mercy, but take heed how you absolve him in his Name: For we can make no certain judgement of Men, by what they resolve in their Sickness, when they have no Temptation to run on in their former Wicked course of Life: but must stay to see how they will keep their Resolutions, which they too often break, when they are well. If they do not live to give a proof of their Sincerity, God notwithstanding, who knows the Secrets of all Hearts, if he see them to be sincere, and that they would be steadfast, should they have recovered their Health, will undoubtedly absolve them, though they depart the World without our Absolution. In short, this may well (as the Pythagoraeans were wont to admonish their Scholars) make, you reverence yourselves, so as to live up to this Dignity and high Authority, he hath committed to you: and this very Power, if you use it well, will procure you reverence from others, who understand any thing of Religion.  
At the end of this Office, is annexed the Order of Administering the Communion to the Sick: which Mr. Calvin himself thinks (though it was not the usage of Geneva) should not be denied to them, if they desired it, and understood what they did, and were disposed with solemn Resolutions to renew their Covenant with Christ. But timely notice ought to be given of this desire, with a signification how many there are to communicate with the Sick Person, which must be three or two at the least; unless it be in the time of a Plague; or other Contagious Disease, when the Minister may Communicate with him alone.   

SECT. XI.  
Concerning the next thing in our Liturgy, which is The Order for the Burial of the DEAD, there needs not much to be said. But that commonly Men and Women are apt to be very serious, when they see their Friends and Neighbours laid in their Graves: and therefore what you are then ordered to say either, when you meet the Corpse, or in the Church, or at the Grave, should be pronounced with great Gravity, Earnestness, and Affection; that the Hearts of those who are present may be moved with it. If you are desired to come to the House of the Deceased, and thence to accompany the Corpse to the Grave, you may have an opportunity to put those in mind who sit near to you, of preparation for Death; which should never be out of our thoughts, but then especially be sensibly reflected on, when we have a Spectacle of Mortality before our Eyes. Who was as strong and healthy perhaps as any there present; and yet on a sudden snatched away. Such things piously represented, are apt, (for the present at least) to touch men's Hearts, and make deep impressions there.   

SECT. XII.  
Of the Churching of Women, after Childbirth, I shall say only this: that the First Rabrick directs that the Woman, at the usual time after Delivery, shall come into the Church decently Apparelled, and there kneel down in some convenient place, as hath been accustomed. Now the accustomed place (it appears by our Old Common-Prayer Book before the Restauration) was nigh to the Communion Table. To put her in mind I suppose, that she should take the next opportunity, to receive the Holy Communion: if there be none that day, when the last Rubric declares, it is convenient she should partake of it. Unto this therefore you are to Exhort her, that she may perfect her acknowledgements of God's goodness; by the highest Thanksgiving the Church can offer; and which is proper and peculiar to Christian People.   

SECT. XIII.  
The last Office wherein you are concerned, is the Reading the Commination, which is to be done but once a Year, on the first day of Lent: though the Prayers then appointed are to be used at other times, as the Ordinary shall appoint. This if done solemnly, though it seem a thing of no great labour; yet might have a great effect. For every one knows (or aught to know) that the Lent Fast was Instituted, to be a time of Repentance: and to bring Men to it, what can be more effectual than this Denunciation of God's Anger and Judgements against Sinners; with most comfortable assurances of Grace and Mercy to the Penitent?  
I know it is hard, as the World goes, to get a Congregation together, upon that day; when this is required to be read in the Church. You may therefore read it on the First Sunday in Lent; and then put the Sense of it into your Sermon: where it may be proper to press them to weigh every part of it distinctly. And in order to it, remove that foolish Objection, which I have heard some have in their Mouths, that they cannot endure to Curse their Neighbours: by showing them plainly, that they are not the Curses of the People, but of God himself, which he hath denounced against Sinners. To which when the People are ordered to say AMEN, they only consent to the truth of that which God saith. The very Office teaches this, when it declares the end of reading those Curses gathered out of the XXVII of Deuteronomy and other places of Scripture, and the People's saying Amen to them; that they may flee from such vices, for which they affirm with their own mouth the Curse of God to be due. And represent to them also, that whether they will affirm these Curses to be due, or no; they will fall upon them, if they be such Sinners as are there named: and the sooner, because they refuse to say Amen to the Words of God: that is affirm what he affirms, who is the Faithful and the True.  
This Cavil being taken away, it will be easy to make them sensible, how useful it is for them to join with you in this Commination: which may awaken drowsy Souls, to consider and amend their evil do; that they may escape those Judgements that are threatened to them, which are unavoidable, if they go on still in their Sins.  
There was something like this among the ancient Jews, who at certain stated times, were wont to denounce a general Anathema, against all the Israelites, who knowingly and willingly, violated such and such Laws. A Form of which Mr. Selden hath given us out of their Ritual, called Colho, Lib. IU. De Jure Nat. & Gent. cap. 7. This it is likely the Christian Church thought fit to imitate; not by denouncing a formal Anathema, but only by a solemn recital of the Threaten in God's Laws, against impenitent Sinners: And their affirming the truth, and certainty of them. Which in the Romish Church came at last to such an Anathema as I now mentioned in the Jewish Ritual: called, The greater Excommunication: which here in England was denounced by every Bishop twice a year; and by every Parish-Priest four times a year, against certain Persons. A Form of which great Curse, the same most Learned Person hath given us, out of the Ritual, according to the use of the Church of Sarum, in his first Book De Synedriis, Cap. X. where he observes that in the room of this our first Reformers only ordered this Maledictory Commination (as he well styles it) to be used once a Year.  
In the beginning of which Commination there is mention made of a godly Discipline in the Primitive Church, whereby such Persons as stood Convicted of notorious sins, were in the beginning of Lent put to open Penance. This Discipline we there wish might be restored again; but seem to suppose, that for the present, we can only, instead of it, denounce God's anger and judgements against sinners, and make them say Amen thereunto; whereby they may stand Convicted in their own Consciences, that they are under the Curse of God, and so be brought to Repentance. Had we not need then do this very seriously, if it be all that we can do of this kind? Yet let it be considered, whether we may not be able to do something more; if we will attempt it. For may not scandalous Persons be more frequently presented, than they are? May not private Admonitions, if not public, be more used? Let us not then think fit to do nothing, because we cannot do all that we would. The right way to enlarge our Authority, (of the want of which we complain) is to use that which we have uprightly and faithfully. That is, if we presented none in the Ecclesiastical Court, till private Applications had been made to them, with seriousness and earnestness, unsuccessfully; and if it were done without respect to Persons, Parties, or Interests, we might bring our Courts into that just esteem and credit, which they ought to have.  
And having mentioned private Admonition, let me, in a few words, remember you, that at your Ordination, you promised to use both public and private monitions and exhortations, as well to the sick, as to the whole within your Cures, as need shall require, and occasion shall be given. And perhaps more good might be done this way than any other; if it were done at fitting times, with as much secrecy as may be, and with apparent affection to them. In some Cases perhaps it may be done most effectually, by Letter: which may be sent, when you cannot have opportunity to speak to them. And here it may be proper to admonish you, that Dissenters from our Church are thus to be dealt withal; by some way of private Conference with them, not by Preaching against them, for they are not there to hear it. Our own People indeed are by public Discourses, as well as otherways, to be confirmed and established in our Communion: But there is no way to reduce them, but by private arguing with them. Which is not to be omitted; because the present act of Indulgence, doth not justify them in their separation, but only suspends the Punishments to which they were before liable. Still they are in a state of Schism, out of which you should endeavour to recover them, by kind Persuasions and Arguments, which may work more upon them than all the Penalties formerly inflicted, which made them Angry, but did not Convert them.  
For the Conclusion of this part of my Treatise, I should upon the mention of LENT have said something concerning that Fast, and other days of Fasting or Abstinence, appointed by the Church, which if Men could be persuaded to observe, as times of Recollection, and Examination of themselves, and Prayer, they would find great benefit thereby, to the increase of Christian Piety. I wrote a little Book about it in the beginning of the late Reign; which had the Approbation of my Superiors: But I have not room to say more of it here. Nor of the Festivals which are ordered to be kept, in Commemoration of great Blessings God hath bestowed upon us. Of which you should endeavour to make your People sensible; whereby they may be induced to observe them with Religious Joy. Especially the three chief Festivals, in memory of our Saviour's Nativity, Resurrection, and the Coming of the Holy Ghost.  
But it is time to proceed to the other part of this Discourse, which I propounded in the beginning: And I must be the shorter in it, because I have been longer in this, than I at first intended.    

PART II.  
HAving laid before you the Duties both private and public, which belong to your Holy Function; I come now to treat a little of the Spirit wherewith they ought to be Performed.  

SECT. I.  
And above all things you must labour to possess your Hearts with a Spirit of Love to God, whose Servants you are, and who employs you in the most Glorious Work, in the World. A Spirit, I say, of Love to God the Father, who hath sent his Son to be the Saviour of the World, and to God the Son, who loved the Church and gave himself for it; and to God the Holy Ghost, who hath, by a peculiar Grace, separated you from other Men, to Minister unto Christ in his Church. Which was a Witness of what was said to you at your Ordination; Receive the Holy Ghost, for the Office and Work of a Priest in the Church of God. These were not empty words, nor mere lofty Expressions, without any Power in them: But an effectual Prayer for the Holy Spirit of Grace, which was then conferred upon you. And should mightily move you to serve the Church of Christ, in the love of the Spirit, as St. Paul speaks, XV Rom. 30. That is, in the Love, which the Spirit of God inspires you withal. For, as he saith before in that Epistle V. 5. The love of God is shed abroad in our Hearts, by the Holy Ghost which is given unto us. So we pray in the Hymn, which is recited at the Ordination of Priests  

Come Holy Ghost, our Souls inspire,  
And lighten us with Celestial fire,  
Thy blessed Unction from above,  
Is comfort, life, and fire of Love.   
These are not vain words, if sent up with ardent Affection to God, but procure for us the power of the Holy Spirit, to enlighten, and enliven, and warm our Hearts with the Knowledge and Love of God our Saviour. Which Love we should every day endeavour to stir up; by reflecting upon the wonderful Love of God the Father, Son, and Holy Ghost unto us. For so St. Chrysostom notes upon those words of St. Paul, XV Rom. 30. He mentions the Love of the Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; For as Christ and the Father hath loved the World, so hath the Spirit. Upon this Love we ought to reflect every Morning, and ponder it so long, till we find it excite in us that Heavenly fire of Love to God; which we prayed for at our Ordination.  
For if we preserve this Flame in our Hearts; it will make us cheerful as well as diligent, restless and unwearied in the work of the Lord. Nothing can carry 〈◊〉 through it, like this; and render it so easy and sweet to us: as to think we are serving our good God, in that which he loves and delights to have done; and to feel that every thing we do proceed from love to him, and to his service.  
Our Saviour teaches us, that this is the Principle by which 〈◊〉 his Ministers ought to Act, in that Question which he asks St. Peter, and repeats it thrice after his Resurrection, Simon Peter lovest thou me? (XX● Joh. 15, 16, 17.) And in the command which follows upon his profession that he sincerely loved Him. Feed my Lambs, and feed my Sheep take care of the Souls of Young and Old, that they want not their proper Food. For they are so dear to him (as Theophylact there Notes) that he makes our care of them, to be the mark of our Affection to him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For it is therefore a certain token of our Love to him; because it flows from thence as from its Fountain and Spring. If we love him, we can never neglect them. This will make us studious and industrious to promote the Salvation of those Souls, whom Christ so dearly loved: It being the truest Expression of our Love to Christ. So St. Chrysostom upon this place: Christ repeated this so often, to show us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After what manner we ought chief to love him, by taking care of his flock. Can any Man read this then and be negligent? No; not if he Love the Lord Jesus in Sincerity: who hath bid him demonstrate his Love, by feeding his Lambs and his Sheep There are several other things, saith that great Father of the Church, which may give us some Confidence towards God, nay make us Illustrious and Famous: But that which above all things wins us the favour of Heaven, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our tender care of our Neighbours. Which leads to the next thing;   

SECT. II.  
Which is a sincere Love and Affection to the Souls of Men, which Christ hath redeemed with his precious Blood. If we make an estimate of them by the price which was paid for them, we cannot set too high a value upon them: And if we look upon them as invaluable Being's (purchased at so dear a rate) we shall do all we can to save them; and be exceeding fearful, lest any of them should be lost through our Negligence.  
Preserve therefore, and keep alive in your Hearts, a Spirit of love to the Souls of Men; especially to your Parishioners. And there is no way to do this like to the Consideration, what it cost to Redeem them; no less than the Blood of the Son of God: who demonstrated thereby how precious they are in themselves, and how dear to him. Bestow a few thoughts upon this every day, and it will beget and continue in you the greatest Kindness, and tenderest Compassion towards them: And that will move you to lay out yourselves with the utmost Diligence, in all the Offices belonging to your Function. And this, both for his sake, and for theirs; that, he may see of the travel of his Soul, and be satisfied (as the Prophet speaks LIII Isa. 11.) and that they may obtain the Salvation which is in Christ Jesus, with Eternal Glory, 2 Tim. 2. 10.  
I shall conclude what I have said of these two things (a Spirit of love to God, and to the Souls of Men) with a notable Discourse of St. Austin's. Who in a Letter to Longinianus, a Pagan Philosopher, remembers him of this saying of one of the Ancients, quibus satis persuasum esset, ut nihil mallent mallet se esse, quàm viros bonos, his reliquam facilem esse doctrinam; unto those who were persuaded so far, as to desire no thing but to be made good Men, all the rest of the Instructions, that Philosophers could give them, would be very easy. This he saith he took to be a saying of Socrates, which must be acknowledged to be excellent. But then he tells him, there is a far more ancient prophetical saying, which preceded this many Ages; teaching Men briefly and at once, not only to desire nothing but to be made good men; but also how they may be made truly good, viz. Love the LORD thy God, with all thy heart, and with all thy Soul, and with all thy mind; and thy Neighbour as thyself. To him who can be persuaded to do this, Non ei reliquam facilem, sed eam totam esse doctrinam duntaxat utilem & salubrem. I do not say as Socrates did, that all the rest will be easy; but that this is the whole only profitable and wholesome Doctrine; and there needs no more. Epist. XX.  
Keep this therefore perpetually in your Heart, which contains in it all things else. Love the Lord your God, and love your Neighbour; and you have done all you need to do: for all is included in this: You will not be wanting in your Duty to either of them, if you hearty Love them.   

SECT. III.  
My next Advice shall be in the words of the blessed Apostle St. Paul, (who hath left us a wonderful Example, of most tender affection to men's Souls, read 1 Thes. 2, 7, 8, 11.) Whatsoever ye do, in word or deed, do all in the Name of the Lord Jesus, giving thanks unto God and the Father by him. III Coloss. 17. That is, when you are going to perform any part of your Office, pray him to be present with you, and assist you. So St. Chrysostom (and out of him Theophylact) Expounds these words, in the Name of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calling upon him to be thy Helper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; First making thy prayer to him, and so go about thy business. When you put on your Surplice, for instance, think with yourselves that you are going to offer up the Prayers of the People to God, in the Name of Jesus Christ: And then with what Solemnity, with what Reverence will you perform that Sacred Office? Especially when you have besought him to be with you, and believe that he is nigh to all them that call upon him in Truth. In like manner when you go up into the Pulpit; consider with yourselves, that you are going to speak in the Name of Christ, unto his People; beseeching him to assist you, and to carry home the Truths you shall deliver to their Hearts and Consciences. For dexteriùs loquentur cùm hominibus, qui prius tota ment cum Deo fuerunt collocuti, as Erasmus excellently speaks, they will speak with Men more dextrously, who have first of all, with their whole Soul, spoken with God. The like I might say, of other parts of your Duty, which will then be most successfully discharged; when you have engaged our Lord by solemn Prayer to him, to go along with you, and accompany you.  
Theodoret hath another interpretation, or rather a further improvement of the sense of these words: which is this, adorn all your words and actions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the remembrance of the Lord Christ. That is, having invoked his blessed presence to be with you, think what he would do, how he would behave himself, and with what Spirit he would perform such things, as you are going about. For example, when you are going to compose a Sermon, it would be of great use and efficacy, if you would think with yourselves, what Christ would say to your People, if he were to speak to them; what he would require of them; with what Motives he would excite them; and what Compassion he would express to their Souls. It would be inpossible then, for any Man, if he had Christ in his mind, to say any thing, but what he hath well considered, and will tend to make Men good. He will not Preach for his own glory, but for the glory of Christ: pursuing things profitable, rather than plausible; not affecting in his discourse lenocinia sed remedia, such things as may tickle the ears of idle People, but such as will cure their Diseases and Distempers. They are the Words of Salvian in his Preface to his Book de Gubernation Dei. Which are agreeable to the old Rule, which Rittershusius there mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Give me not Spruce things, but such as the City needs.  
They that interpret the words to this sense, be so mindful of Christ, that you do nothing indecorous, nothing unbeseeming the relation you have to him, nothing that may dishonour him; differ not much from the former. And therefore I conclude this Advice as the Apostle doth his Admonition: As we ought to begin every thing with a devout remembrance of Christ, whose blessing upon us, we ought to implore; so we ought to end all by giving thanks to God through him. That's as acceptable to him as our Prayers; nay, is a powerful Prayer for more of his Grace. For none are so likely to receive more as those who thankfully acknowledge what they have received already. And therefore let all your do, be thus begun and ended, in the Name of Christ. Whereby you will be preserved in his Love and Favour; and partake still more of his grace.   

SECT. iv  
Especially if you do all this in Sincerity of heart. Which is that good Soil, wherein, if the Seed of the Word be not sown and received, it brings forth no Fruit to Perfection: and which our Saviour more particularly required in his Apostles, who were to sow that good Seed in men's hearts. Such Persons, it is manifest, he sought for, as were plain, simple, and honest hearted: having no worldly end to serve, but wholly bend to know the way to Eternal Salvation. Andrew and Peter who were first called to follow him, it is evident, were of this Spirit; for they left all they had to attend him: and next to them Philip, who finding Nathaniel, and telling him they had found the MESSIAH Jesus of Nazareth, to whom he prayed him to go along with him; as soon as our Saviour saw him, he said (to show what kind of Men he delighted in) Behold an Israelite indeed, in whom is no guile, I John 47. which was a surprising Character of him, after Nathaniel had made this objection against our Saviour, can any good thing come out of Nazareth? But, as Theophylact well observes, those were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of unbelief: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a mind that accurately weighed things, and was well studied in the Law: which taught him that Christ was to come out of Bethleem in Judaea, not out of Nazareth in Galilee. By this our Saviour judged of his Sincerity, which appeared also, in that, notwithstanding this seeming prejudice, he went along with Philip to be better informed of our Saviour.  
This is one great part of that Sincerity, which I am now recommending to you: to have your minds free from the power of Prejudice and partial Affections; being desirous only to know the truth, and understand what the will of the Lord is. So St. Chrysostom upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His judgement was uncorrupt and , and pronounced nothing either out of Favour and Affection, or out of dislike and hatred.  
Another token of which Sincerity there follows: in that after this high commendation which our Lord gave him, he was not at all elated by it, nor ran away with these Encomiums, (as the same Father speaks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. but continues enquiring, and searching more exactly: being desirous of this alone to be more perfectly satisfied in the Truth. As he was upon his next Question, and our Saviour's Answer to it.  
By this is appears that sincerity of heart is the best Disposition to understand the mind of Christ, and to be employed by him in the Ministry of the Gospel, as the Apostles were. Who had regard to Nothing in this World; but only to the Glory of God, and the Salvation of Men: in which also they found the highest Satisfaction, or rather Rejoicing and Glorying. For so St. Paul saith, 2 Corinth. I. 12. Our rejoicing (or glorying, or boasting) is this, the Testimony of our Conscience, that in simplicity, and Godly sincerity, etc. We have our Conversation in the World. He served our Lord, that is, with pure intention: designing nothing but to win Souls to him, by delivering his mind sincerely to them: and seeking no greater Satisfaction, than to have it believed and obeyed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as St. Chrysostom glosses on those words, There was nothing deceitful in him; No Hypocrisy, no Simulation, no Flattery, no Craft or Fraud, or any thing of that kind: but he acted with all freedom, in Simplicity, in Truth, in 〈◊〉 pure, uncorrupt Judgement, and clear intention: having nothing concealed and hidden undernaeths, nothing rotten at the bottom. Thus he explains himself in the Second Chapter of the First Epistle to the Thessalonians v. 3, 4, 5. For our Exhortation was not of deceit, nor of uncleanness, nor of guile: But as we were allowed of God to be put in trust with the Gospel, even so we speak; not as pleasing Men, but God, which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloak of covetousness, God is witness. Nor of men sought we glory, neither of you, nor yet of others.  
This admirable Spirit let us imitate; endeavouring after such a degree of this Virtue, as to be glad if Men could look into our Hearts, and see our secret intentions and designs; as we are sure God doth. Who as he is witness to them (as the Apostle speaks) so will judge us according to our uprightness and integrity in seeking to do him honour, and to promote the Salvation of Souls.  
Thus the Fathers of the Church, particularly St. Gregory Nazianzen, distinguish a Political Christian, from a Spiritual. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A Political Person, or a Man of this World's business, is to do and to say all things whereby he may do himself credit, and be honoured by others: designing no happiness, beyond this present Life. But a Spiritual Man's business, is to take care of his Salvation: and highly to esteem what contributes unto that, but to look upon that which doth not, as nothing worth. In short, To esteem those things above all others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. By which he himself may be made most worth; and he may draw others by himself, to the best and most excellent things. Orat. XIX. p. 300.   

SECT. V  
There are some other qualities, that make up the Character of a good Minister of Jesus Christ: of which I have not room, in this little Treatise, particularly to discourse. For he ought to serve the Lord with all humility of mind, XX Acts 19 with Patience also, 2 Tim. II. 24. and with Meekness, 2 Tim. II. 25. All which St. Paul hath commended to us, together with the foregoing qualities, in that admirable description he makes of himself. 2 Corinth. VI 3, 4, 5, 6. etc. which was part of the Epistle, I observed, for the First Sunday in Lent. Where he first of all saith, that they took care, to give no offence in any thing, that the Ministry might not be blamed. Of which I shall briefly speak a little, when I have first laid before you what follows. But in all things approving ourselves as the Ministers of God. Not merely showing themselves, (saith Oecumenius on the place) but more than that approving, or commending themselves: which signifies a demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by real Works and Deeds, to be truly Christ's Ministers. Which demonstration, saith he, they gave first of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Patience; nay, he adds much Patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generously bearing all that was said of them; that is, men's Censures, Reproaches, and Calumnies: yea, and all the sufferings and miseries, they pleased to heap upon them: Which he expresses in the next words, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watch, in fastings. Upon which I cannot enlarge; nor upon what he saith of their Pureness and Knowledge (i. e. their Divine Wisdom, whereby they approved themselves God's Ministers, not by Humane Philosophy as the same Oecumenius expounds it) and all the rest. But only take Notice of what he saith, v. 7. by the armour of righteousness on the Right hand, and on the Left. As if he had said, would ye know how we come to perform such things (as the same Author expounds it) give ear then to what follows; it was by being armed on both sides, on the right, and on the left; which are not so contrary, but the Armour of Righteousness fitted both. By the right hand, saith he, the Apostle understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prosperous things, such as honour and esteem among Men; which did not make us swell, nor puff us up with Vain Glory: and therefore were the Armour or Weapons of Righteousness. On the left hand, were the things contrary to these, Temptations, Persecutions, Reproaches, and Injuries; by which we were not dejected nor cast down; as by the other we were not elated. As if he had said in other words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither lifted up by good things, nor disheartened by evil. A proof of which immediately follows, by honour and by dishonour, by evil report and good report. In which words saith that Author, he recounts the right hand, and the left hand things. And in this Spirit, we ought to serve the Lord Christ: not minding the vain praise of Men, nor their dispraise: but only endeavouring to approve ourselves to our Blessed Lord and Master, with an equal mind in all Conditions.  
Before I end this, I cannot but a little reflect upon those words, wherewith the Apostle gins this discourse, giving no offence in any thing, that the Ministry be not blamed. Which admonishes us cautiously to avoid every thing at which Men may take just exception, for this very reason: lest the Gospel of Christ should be hindered; and our fault be laid upon our Religion.  
There is a remarkable Precept to this purpose, which the Apostle gives both to Timothy and to Titus. 1 Tim. IV. 12. TWO Tit. 15. Let no Man despise thee. Which some may fancy (as Theodoret observes) to be a command belonging to others rather than to us: who cannot hinder men's despisals. But that's a mistake, in the Apostles opinion, who would have Timothy to know, that he who commands and teaches others may preserve himself from contempt by this means (though he was a young Man) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Be thou a living Law, show in thyself the perfect work of the Law; lead such a life as will bear witness to thy words. Which life he describes in the words immediately following, be thou an example of the Believers, in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity. He that thus makes himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Oecumenius expresses it) as it were a living Image and Rule of a good Life, will preserve himself from contempt; and not lose but maintain his Authority.  
To conclude this; there is nothing the Devil more desires and endeavours than to alienate the hearts of the People from their Ministers: and therefore they should take the greatest care to do nothing that may give the least occasion of it. And here I cannot forbear to mind you of one thing, which hath given no small Scandal: which is, the not keeping your Houses, and that part of the House of God, which belongs to the care of some Ministers, in good Repair, and leaving them so to their Successors. This argues a very careless, or covetous, sordid Spirit; minding nothing but a Man's self, and the present World, and having no consideration of the future.  
I hope I need not exhort you to observe the LXXV Canon of our Church: which requires you not to resort to any Taverns or Ale houses at any time, other than for your honest necessities, etc. Which occasions cannot be frequent, nor of any long continuance. I shall only tell you that Julian the Apostate, in his famous Letter to Arsacius the High Priest of the Pagan Religion in Galatia, having commended the Exemplary Charity of Christians, to the imitation of his Priests, adds (after some other good Admonitions of governing their Families well) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Exhort a Priest, that he neither go into the Theatre, nor drink in a Tavern; nor exercise any base or ignominoius art. Honour those that obey these Orders, and put the disobedient out of their Office. Fpist. XLIX. This shows how sensible he was of the necessity of the Apostolical Precept, that he who ministered to God, should have a good report of them which are without. i e. are not of his Religion. 1 Tim. III. 7.  
To Conclude, think often what an honour it is to serve the Lord Jesus; and what Care he took of his Flock: How invaluable the Souls of Men are, which he purchased with his Blood. What an inestimable Treasure the Gospel of Christ is, wherewith you are entrusted: in what an high Station God hath placed you: and then you will never submit to so much as any mean Action; but do such things as may procure you esteem; or at least prevent contempt.  
And to keep this Good Spirit in you, which I have described, it would be of singular Use to read every Lord's day (at least every Ordination Sunday) the Vows and Promises you made when you were admitted into Holy Orders: Which are so Solemn, that it is impossible not to be moved by them, if they be not merely read, but seriously weighed and considered.  
These Instructions I have Written in the midst of great variety of Business, and with many interruptions; which may make them defective in many Particulars, and less accurate than they might otherwise have been: But what they want in that, will be made up, I hope, by the sincere desire I have to do good, and by the Grace of God accompanying all honest endeavours. Unto which Grace I most hearty commend you; and rest,  
Your Affectionate Brother, Sy. aliens. March 19 1697.     

Books Written by the R. R. Simon Patrick, D. D. now Lord Bishop of Ely; and Printed for Richard Chiswell.  
THE Parable of the Pilgrim, written to a Friend. The 6 Edition. 4to 1681.  
— Mensa Mystica: Or, a Discourse concerning the Sacrament of the Lord's Supper: In which the Ends of its Institution are so manifested, our Addresses to it so directed, our Behaviour there and afterward so composed, that we may not lose the Profits which are to be received by it. With Prayers and Thanksgivings inserted. To which is annexed.  
— Aqua Genitalis: A Discourse concerning Baptism: In which is inserted a Discourse to persuade to a confirmation of the Baptismal Vow. 8vo.  
— Jewish Hypocrisy: A Caveat to the present Generation. Wherein is shown both the false and the true way to a Nations or Persons complete Happiness; from the sickness and recovery of the Jewish State. To which is added, A Discourse upon Micah 6. 8. belonging to the same matter. 8vo.  
— Divine Arithmetic: A Sermon at the Funeral of Mr. Samuel Jacomb, Minister of St. Mary-Woolnoth-Church in Lombardstreet, London. With an Account of his Life. 8vo.  
— A Sermon Preached at the Funeral of Mr. Tho. Grigg, Rector of St. Andrew-Vndersharft, London, 4to.  
— An Exposition of the Ten Commandments. 8vo.  
— Heart's Ease: Or, a Remedy against all Troubles. With a Consolatory Discourse, particularly directed to those who have lost their Friends and Relations. To which is added Two Papers, printed in the time of the late Plague. The sixth Edition corrected. 12mo. 1695.  
— The Pillar and Ground of Truth. A Treatise showing that the Roman Church falsely claims to be That Church, and the Pillar of That Truth mentioned by St. Paul, in 1 Tim. 3. 15. 4to.  
— An Examination of Bellarmin's Second Note of the Church, viz. ANTIQVITY. 4to.  
— An Examination of the Texts which Papists cite out of the Bible to prove the Supremacy of St. Peter and of the Pope over the whole Church. In Two Parts. 4to.  
— An Answer to a Book spread abroad by the Romish Priests: Entitled [The Touchstone of the Reformed Gospel] wherein the True Doctrine of the Church of England, and many Texts of the Holy Scripture are faithfully explained. 8vo. 1692.  
— A private Prayer to be used in difficult times.  
— A Thanksgiving for our late wonderful Deliverance.  
— A Prayer for Charity, Peace and Unity; chief to be used in Lent.  
— A Sermon Preached upon St. Peter's Day; printed with Enlargements. 4to.  
— A Sermon Preached in St. James' Chapel, before the Prince of Orange, Jan. 20. 1688. on Isaiah 11. 6.  
— A Second Part of the Sermon before the Prince of Orange, on the same Text. Preached in Covent-Garden.  
— A Sermon Preached before the Queen in March 1688/9. on Colos. 3. 15.  
— A Sermon against Murmuring, Preached at Covent-Garden in Lent, 1688/9. on 1 Cor. 10. 10.  
— A Sermon against Censuring, Preached at Covent-Garden in Advent, 1688. on 1 Cor. 4. 10.  
— Fast-Sermon before the King and Queen, April 16. 1690. on Proverbs 14. 34.  
— A Thanksgiving-Sermon before the Lords, Nou. 26. 1691. for reducing of Ireland, and the King's safe Return. On Deut. 4. 9  
— A Fast-Sermon before the Queen, April 8. 1692. On Numb. 10. 9  
— A Sermon before the Lords, Nou. 5. 1696. on Dan. 4. 35.  
— Sermon before the Lord Mayor at St. Bride's Church, on Easter-Munday, 1696. on 2 Tim. 2. 8.  
— A Commentary on the First Book of Moses, called Geneses, 4to. 1695.  
— A Commentary on the Second Book of Moses, called Exodus, 4to. 1697.  
— A Commentary on the Third Book of Moses, called Leviticus. 4to. 1697.  
— Commentary on the Fourth Book of Moses, called Numbers [now in the Press.]  
Dr. THOMAS TENISON, now Lord Archbishop of Canterbury, his Sermon concerning Discretion in giving Alms. 1688.  
— Sermon against Self-love, before the House of Commons. 1689.  
— Sermon of doing Good to Posterity, before Their Majesties. 1689 90.  
— Sermon concerning the Wand'ring of the Mind in God's Service, before the Queen: Feb. 15. 1690.  
— Sermon of the Folly of Atheism, before the Queen: Feb. 22. 1690.  
— Sermon Preached at the Anniversary Meeting of the clergymen's Sons: Decemb. 3. 1691.  
— Sermon concerning the Celestial Body of a Christian, before the Queen on Easter-day. 1694. Sir-  
— Sermon concerning Holy Resolution, before the King at Kensington: Decemb. 30. 1694. on Psal. 129. 106.  
— His Sermon at the Funeral of Queen Mary, in the Abby-Church, Westminster, On Eccles. 7. 14.  
A Vindication of Their Majesty's Authority to fill the Sees of the deprived Bishops, in a Letter occasioned by Dr. B—'s Refusal of the Bishopric of Bath and Wells. 4to.  
A Discourse concerning the Unreasonableness of a new Separation, on Account of the Oaths to the present Government. With an Answer to the History of Passive Obedience, so far as relates to them. 4to.  
A Vindication of the said Discourse concerning the Unreasonableness of a new Separation, from the Exceptions made against it in a Tract called, [A brief Answer to the said Discourse, etc.] 4 to.  
Rushworth's Historical Collections. The Third Part, in Two Volumes. Containing the Principal matters which happened from the meeting of the Parliament, Nou. 3. 1640. to the end of the Year 1644. Wherein is a particular Account of the Rise and Progress of the Civil War, to that period. Fol. 1692. in 2 Vol.  
A Discourse of the Pastoral Care. By Gilbert Burnet, D. D. Ld. Bishop of Sarum. 1692.  
Origo Legum: Or, a Treatise of the Origine of Laws, and their Obliging Power; as also of their great Variety: and why some Laws are immutable, and some not, but may suffer change, or cease to be suspended, or abrogated. In seven Books. By George Dawson, Fol. 1694.  
Bp. Burnet's Four Discourses delivered to the Clergy of the Diocese of Sarum: Concerning, I. Truth of the Christian Religion. II. The Divinity and Death of Christ. III. The Infallibility and Authority of the Church. iv The Obligations to continue in the Communion of the Church.  
A Brief Discourse concerning the Lawfulness of Worshipping God by the Common-Prayer: in answer to a Book, intituied, A brief Discourse of the unlawfulness of the Common-Prayer-Worship.] By John Williams, D. D. 4to. 1694.  
A true Representation of the absurd and mischievous Principles of the Sect commonly known by the Name of the Muggletonians. 4to. 1694.  
Memoirs of the most Reverend THOMAS CRANMER, Archbishop of Canterbury: Wherein the History of the Church, and the Reformation of it, during the Primacy of the said Archbishop, are greatly illustrated, and many singular Matters relating thereunto, now first published. In Three Books. Collected chief from Records, Registers, Authentic Letters, and other Original Manuscripts. By John Stripe, M. A. Fol. 1694.  
The History of the Troubles and Trial of WILLIAM LAUD L. Archbishop of Canterbury; wrote by himself during his Imprisonment in the Tower. To which is prefixed, the Diary of his own Life faithfully and entirely Published from the Original Copy; and subjoined a Supplement to the preceding History; The Archbishop's Last Will; His large Answer to the Lord Says Speech concerning Liturgies; His Annual Accounts of his Province delivered to the King, and some other things relating to the History. Published by Henry Wharton, Chaplain to Archbishop Sancroft, Fol.  
— Bishop of Sarum's Sermon at the Funeral of Archbishop Tillotson. 1694.  
Archbishop Tillotson's Sermons of Sincerity and Constancy in the Faith and Profession of the True Religion, being the First Volume. Published from his Originals by his Chaplain Dr. Barker.  
— 2d. 3d. and 4th. Volumes of Seamons of the said Archbp. Published by Dr. Barker.  
— A Fifth Volume of the same, now in the Press.  
Dr. W. Outrams 20 Sermons. the 2d. Edition. 1697.  
Dr. Hezik. Burton's Discourses, in Two Vol. in 8vo. Published by Dr. Tillotson.  
Mr. Hen. Wharton's Sermons Preached in Lambeth Chappel. In Two Vol. 8vo. With an Accout of his Life.