Concio ad Clerum.  
A SERMON Preached to the CLERGY AT THE Arch-Deacon's Visitation, Held at Huntingdon, May 19 1696.  
Published at their Request.  
To which is added a PREFACE to the CLERGY.  
By SAM. SAYWELL, B. D. and Rector of Bluntsham in Huntingtonshire, and sometime Fellow of St. John's College in Cambridge.  
LONDON, Printed by Tho. Warren for Walter Kettilby, at the Bishop's- Head in St. Paul's Churchyard, 1696.   

To his Reverend Brethren of the Clergy, and more especially to those who are under the Jurisdiction of the Archdeacon of Huntingdon, and were Auditors of the following Discourse.  
THE Christian Church began, and was established, in all its Essentials, by that Authority which Christ himself gave to his Apostles, his first Commission-Officers: and 'twas by the care and faithfulness of them and their Successors (together with the special presence of Christ with them, and his undoubted blessing upon their honest Endeavours) that it shall last to the end of the World. Though therefore we are sure the Church shall never utterly fail or be destroyed, so long as the Heavens and the Earth, which are now, shall endure; yet it may ebb and flow, decay and flourish, lose its strength and comeliness, and recover them again; and under go innumerable changes and alterations in the several parts and branches of it: But, I think, it may truly be said, that no particular Church, so well constituted as ours is, can turn to decay (much less can it die and be extinguished) where the Clergy are Learned and Prudent, Sincere and Diligent, unanimous and Zealous, in the discharge of their several Offices. And this Consideration gives us great reason to hope, that the days of the prosperity of this Church may not be so short, as too many do wish they may; and many others are ready to Prophesy, they, certainly, will be: For no Church, of the same extent, can show so many Learned, Wise, and Industrious Clergymen, as ours can do, at this day. Now, if all these were also truly unanimous in their Counsels, and firmly united, and unfeignedly zealous in their Endeavours, for the promoting the common Cause of Christianity amongst us, they might so far influence, animate, and direct the whole Body of the Clergy, as to make them the Instruments of Curing the most dangerous distempers of this Church: and of bringing of it likewise to great beauty and perfection. And that all sorts and degrees of the Clergy, whether they be high or low, may be truly serviceable to the Church, and instrumental towards the healing her breaches, and making up of her defects; they should take great heed unto themselves, that they may have right and clear spirits within them, i. e. Neither distorted with Vice, nor polluted or soured with any kind of peccant humour: They should not be envious, peevish, or malignant against any; and much less should they be so against one another. They should not be of lofty, morose, covetous, or selfish Spirits; but of minds really generous, loving, humble, meek, tractable, and charitable towards all; ever rejoicing in truth, and in that which is good, what ever condition themselves are in. And, in a word, they should, above all men, look, not every man on his own things, but every man (amongst them especially) also on the things of others, Phil. 2.4. and as it follows in the next Verse, to let this mind be in them, which was also in Christ Jesus, etc. and let me add, That was in his most noble, heroical, and most faithful Servant St. Paul, as 'tis partly set forth in the following discourse. And then they must needs be blessings to the Church, let their own stations in it be what they will. For if we observe matters narrowly, and will judge according to righteous judgement, 'twill appear, that 'tis men's seeking their own, and not the things of Jesus Christ, that makes them they are not always serviceable to the affairs of the Church: For if men were of right Spirits, they would ever be of pure minds, and also peaceable, modest, and humble in all their behaviour: and if they could not serve the cause of true Religion in one kind, they would not fail to do it in another; and 'tis the doing what we can in our Capacities that makes our services acceptable to God and Men.  
And if any see it necessary to advertise or reprove their Brethren, for some dangerous slips they may have made, or for some pernicious Errors they may, unawares, have fallen into: they should, undoubtedly, do it in the most friendly manner; and they ought not to exceed the bounds of Charity, nor the Laws of the spirit of Meekness in a work of so nice and difficult a nature. And if all the sacred Tribe had duly regarded the great Apostles advice, Gal. 6.1. we should not have heard of such snarlings, and bitings, and opening of Mouths, amongst them, as if they would devour one another. For it is not to be told in Gath, nor published in the streets of Askalon, what bitter Satyrs and invectives some Clergymen have, of late, published against their Brethren. But if they who should teach all Mankind, and be Exemplary to them in every grace of the Spirit, shall give themselves the liberty to chasten one another, at such a rate; we may easily guests what sort of Persons they will make sport for, and what the consequences of such kind of doing will be.  
And that we may not help to destroy ourselves (when we have so many Enemies that are seeking our ruin) we should deeply consider, that the Spirit which dwelleth in us lusteth to Envy, and that the best, and wisest of all, are but Men, subject to many passions, failings, and infirmities: and we should often remember, what the Scriptures of truth do witness concerning those who would be accounted the wisest, when their Wit and Wisdom proceeds not from the Spirit of Wisdom, or descendeth not from above, 1 Cor. 3.19, 20, 21. and Jam. 3.13, 14, 15, 16. And knowing the manifold distempers of the late times, and under what different prejudices Persons have been bred up, it is great injustice for men to be over-severe in censuring and judging one another; and if we can but agree in all the parts of our present Constitution, according to our Oaths and Subscriptions, that should be enough to make us all Friends; and should be accounted the only sure bond of Unity, that is fit and able to hold us together: and if all can be brought, by gentle methods, to be conformable to the Rules of the Church, and to submit their Doctrines to the Judgement of their Superiors (as every sound Member of a true Church ought to do) all Names of distinction, amongst ourselves, should be wholly laid aside. And seeing the Sentiments of Men are (and ever will be) various, according to the several prejudices they have imbibed, in a distracted time; and finding the nature of Mankind is so frail and touchy, 'tis greatly to be hoped, that the Reverend Fathers of the Church will show themselves to be Persons of so much Wisdom and Goodness, as to treat their Children, of all sorts, with extraordinary tenderness and discretion: and that they will, by the properest means, endeavour to let them see, they really aim to do them all good: though in a divided state of things, 'tis impossible every body can have his own humour. And they that are Superiors in the Church, in any kind, and in a flourishing Condition, should ever have a feeling Compassion for their Brethren, who are on the suffering side, or in a lower station, and are toiling under meaner circumstances; and this would be a right means to encourage them under their difficulties, to make them diligent and useful in their stations, and truly observant of all their fair and Canonical Injunctions; and whatsoever discontents and sufferings some of our worthy Brethren may be under, at present, yet 'tis to be hoped, they will be so just and wise, as not to break out into any further divisions: but that they will rather set their hands to help, as fast as they can, to heal those wounds, and make up those breaches, that have already caused so much pain and grief, and that have let in so many mischiefs upon us. And it is infinitely to be desired, that all sorts of Persons, who have any love for God and true Religion left in their hearts, would lay aside all kind of bitterness, animosity, and factiousness of Spirit; and that they would seriously, and candidly, apply their minds to think upon, and actually to pursue, such things as make for Peace, and for the real edifying of the Church, bettering themselves, and mending of the whole World. And for our Dissenters of every denomination, though we extend our Charity never so much; yet we can look on them as none other, than the broken Remains and Offsprings of the most manifest Schism that ever happened in any Church; and if we view them as they stand divided into their different Sects, and with their oppositions one against another, 'twill evidently appear, they are as mere a Babel, as ever the Christian World beheld. But nevertheless, when we seriously call to our minds, how and in what times they began, and increased, in what manner they have been managed, what Scandals have been given them, and how hard a thing 'tis for the best and wisest of men to put off the inveterate projudices of their Education, etc. We must needs grant many of them to be persons of very honest and good meaning; and therefore real objects of great pity and Compassion.  
And I am verily persuaded, that were so learned, form, and every way so considerable a body, as the Clergy of the Church of England are, but so well united as they might be; and could be brought to act together, in some measure, in their several trusts, according to the design of the foling Discourse; not only the Papists would be greatly discouraged, from making farther attempts upon us; but also by this means (together with such gentle and prudent Methods as our Governors should think fit to make use of) the Eyes of the best and wisest of our Dissenters might be opened, and many of them would be reduced to the unity of the Church.  
I am yet more particularly to address myself to you, my Reverend Neighbours! before I put an end to this Preface, but I shall not do it, either in bestowing formal Compliments upon you, or in making long Apologies for myself; and that for reasons which we all know. But what I shall freely say to you in short, is this, viz. That if what I here publish to the World (chief at your request, and upon your Encouragement) shall be thought a needless troubling of my Brethren with what they all knew already, or if it shall happen to meet with spiteful Enemies, who shall load it, and the Author too, with Calumnies and reproaches for his good will (as 'tis seldom that Discourses tending to Peace and Reformation, do meet with better Fortune) then, you (as Accessaries) will in Conscience and Honour stand obliged to bear part of the blame, and will be ready, I hope, to ward off some of the strokes, that they fall not too heavily on the principal Actor's head.  
But on the contrary, if it should chance, that this Discourse should be read by many of my Worthy Brethren, with the same Candour with which you were pleased to hear it, and judge of it; and so might, by God's blessing, prove never so little serviceable to the good ends, the Author sincerely aimed at in its composure and delivery; then will you have a just Claim to your share in so blessed a Work. And whatsoever a divided, selfish, and Censorious Generation may now think, yet the time is shortly coming, when five words spoken in, and for the Peace and Unity of the Church, and with a truly charitable Spirit, for the reformation of what is amiss in all sorts of men, shall stand us in more stead, than ten thousand words delivered in a contentious manner, and for the upholding any kind of faction, looseness, or disorder.  
Finally, I do beg, that your Prayers may go along with what you send forth, and that you would seriously say, The Lord prosper it, and we wish it good luck in the Name of the Lord. Wherein you will also join with  
Your Loving Brother, and humble Servant, Sam. Saywell.   

Concio ad Clerum.  
A SERMON Preached to the CLERGY, etc.  Phil. II. 21. 
For all seek their own, not the things which are Jesus Christ's.  
IT appears from the two Verses immediately foregoing, and from that which follows just after these words, that the Great Apostle utters this Complaint of some of the Clergy of his time; and chief of those, who were his own Fellow-Labourers in the work of the Gospel. For 'tis with the respect unto the special faithfulness, and like-mindedness of Timothy with himself, and by way of reproving and censuring the rest, who were then about him; that St. Paul delivers these words which I have chosen for my Text. But it must not be imagined, that he wrote them rashly, or uncharitably; either not well considering what he said, or with a design to vilify, or unjustly to accuse any of his Brethren (and God forbidden, that the least uncharitable thought towards any of his Brethren, should harbour in the mind of him who is now about to handle them.) For the right taking of the Apostle therefore in this place, it must be considered, that Men who are extremely zealous themselves in a Cause of great Consequence, are ready to look on others (whom they observe to be less affected in the same concern) to be little better than Neutralists, or Lukewarm Persons: And thus it appears, that St. Paul was himself carried on with such a constant burning zeal for the glory of his Master Christ Jesus, that he looked on the generality of his Fellow-Labourers, in the work of the Ministry, to be but a Worldly and carnal sort of Gospelers. For though their business lay chief about spiritual and Heavenly matters, yet, he found, their thoughts were too much employed about Earthly, Worldly, and transitory concerns: and when their Procession led and obliged them to mind, especially, the things whereby the glory of Christ's Kingdom might be promoted, and the Souls of Men Eternally saved; he saw they aimed more than they should have done, at such things as, they thought, might advance their own security, ease, and present advantage in this World. So that 'tis not by way of accusing them of Crimes, or Condemning their Persons, but only to the diminishing the zeal of some of his Brethren, that St. Paul utters the words of the Text saying, For all seek their own, not the things of Jesus Christ. I shall not spend my time in showing, what is here meant by our own things, and what by the things of Jesus Christ, it being sufficiently obvious, that by the former are meant such matters, as relate only to our natural and temporal good: and by the latter, such things as are of a spiritual nature, and which relate unto Christ's Eternal Kingdom: But from the words I shall observe these three general matters.  
First, The exceeding great zeal of St. Paul above that of the rest of his Brethren; for he was, I say, so wholly swallowed up with the Love of his Master, and his mind was so constantly fixed to do him honour and service, that the generality of his Fellow-Labourers appeared, to his apprehension, little better than carnal Worldlings and Self-seekers; for he here saith of them, all seek their own.  
Secondly, We may hence observe, That even in the Primitive Times of all, there was much want of Zeal, and great defects and infirmities amongst the Clergy themselves; or else the Apostle could not have said of them as he doth in the Text.  
Thirdly and lastly, That 'tis, certainly, the special business of the Clergy, to seek the things of Jesus Christ in the first place, and above all other matters that may be called their own; otherwise, the Apostle could not have blamed his Brethren for not doing so. Of these three General heads I intent to speak at this time. And First of St. Paul's exceeding great Zeal above the rest of his Brethren.  
And this, I know, is a subject large enough of itself to take up all my time, if I should aim to prosecute it in its full extent; but I shall speak of it chief with respect to the matter in hand; and only so far as may be agreeable with my present purpose: and I take it for a gross mistake, and an Error of manifold ill Consequence (which yet prevails amongst all sorts of our Modern Dissenters) that St. Paul is not Eminently distinguished from almost all other Ministers of Christ whatsoever; not only for his Extraordinary gifts and endowments, but also for his singular Zeal, for the glory of Christ and high degrees of perfection in all manner of self-denial, Christian charity, and holiness of life. And I question, whether any mere Man in the World ever arrived to such heights of Christian perfection, in every respect, as he did: Neither are others obliged, by any precept of the Gospel, to imitate his Example in several cases.  
As in his Preaching the Gospel gratis to the Corinthians (for he did not do it in all other places) and his labouring with his own hands, that he might not be chargeable to any of them; which was a peculiar piece of self-denial in him, and a voluntary offering, which he humbly gloryed in, and expected in a special manner to be rewarded for it. I might add to this, his living a Virgin all his days, as 'tis commonly believed he did, but was not bound to do. And also, That when he was one of the freest men in the World, he made himself servant unto all: and these things he did out of an overplus of Zeal for his Master's service; and that he might not give the least offence, or suspicion of offence, to any in the discharge of his Ministry, as may appear to him that reads the 9th Chapt. of his first Epist. to the Corinthians; and if we consider his life and behaviour a little more particularly, and with respect to what he saith here in the Text; we shall find, that he sought not his own things, but those of Jesus Christ, in every instance that can be named.  
For 'tis plain, he sought not his own Worldly interest, being perfectly Crucified unto the World; and he counted all things in it but as dung, when they stood in Competition with his duty to God, or might be the least hindrance to him in the winning of Christ.  
He sought not his own ease, for he was in continual travels, watch, and labours of many kinds; he laboured more abundantly than they all, i. e. more than any one of the most Zealous of Christ's Apostles; he sought not his own honour or greatness, for he perfectly knew how to be abased, and did actually humble and debase himself to the meanest dispensations, of travelling up and down on foot, and working for a lively hood sometimes with his own hands; and he was so far from domineering over any, that he voluntarily made himself a Servant unto all, that he might win the more unto Christ; and he was so free from revenge, and retaliating injuries, that he tells us, he would very gladly spend, and be spent for those that dealt most ungratefully by him; and though the more abundantly he loved them, the less he were loved of them, 2 Cor. 12.15. and 'tis most manifest, that he sought not his own temporal security; for he most readily exposed himself to all manner of dangers and hardships for Christ's sake; witness, his own long Catalogue of perils and sufferings, 2 Cor 11. Nay, he was so far from refusing any sort of difficulties and hardships for the promoting of Christ's Kingdom; that he saith he took pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake, 2 Cor. 12.10. and when he was sure, that bonds and afflictions waited for him in every place, he tells the Elders of Ephesus, Act. 20.24. that none of those things moved him; neither, saith he, count I my life dear unto myself, so that I might finish my course with joy, and the Ministry which I have received of the Lord Jesus to testify the Gospel. of the grace of God.  
His Mind was perfectly bend on pleasing his Heavenly Master, and profiting of his Church on Earth, and he never seemed easy, when the work of his Ministry met with any lets or impediments, till he himself had used his best endeavours to remove them out of the way. And he was so absolutely free from seeking to please himself, and from minding his own things, that he spent himself wholly in labouring to please God, and the members of his Church; as he saith, 1 Cor. 10.33. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. So that, if ever any one perfectly fulfiled that most heroical Exhortation, which he gives to all Christians, Rom. 15.2. 'twas he himself, viz. That every one should please his Neighbour for his good to Edification.  
And he not only continually acted and suffered himself for the honour of God, and the good of his Church; but he seemed likewise perfectly to sympathise with all the members of it, in their joys and sufferings, for he rejoiced with them that did rejoice, as may be seen in several places of his Epistles, and he did as constantly suffer with those that suffered; and therefore could truly say, as he does 2 Cor. 11.29. who is weak, and I am not weak? Who is offended, and I burn not? I shall only add that which goes just before, his daily care of all the Churches. Now on these accounts, I look on St. Paul to have been the most absolute pattern of all kind of spiritual Wisdom, Piety, and Holiness, both to Pastor and People, that ever lived in the World; and he did as far exceed the generality of others, in all heights of Christian perfection, and spiritual stature, as Saul did the rest of the People, in the eminent stature and height of his Body.  
And from this excessive Zeal, and all kind of matchless perfection that was in St. Paul, I shall only observe these two things, briefly:  
1. The great presumption, and unjudicious, and injurious rashness of our Dissenters; in that they are ready for every trifle, to compare their Teachers with St. Paul, and to think them, and themselves also, to be like unto, and equal with him; and in their blaming and censuring the Regular Clergy of the Church, if they come not up, in their Opinion, to all his heights in every instance; and by this gross mistake, and their not distinguishing exactly between Persons and Persons; times, places, and other different circumstances of men and things, their Teachers constantly make great advantage to themselves, amongst weak and unwary people.  
2. It should ever be remembered, that St. Paul is set forth in God's word, and especially by his own Writings, as a most Complete Exemplar, under Christ himself, to all orders and degrees of Christians; showing them, not what they are all bound to be, on peril of losing their Salvation, but what they should aim to be, if they would endeavour to be consummate in all manner of Holiness and Christian Perfection, as he was.  
And though, it may be exceedingly advantegeous to us all, on many accounts, to be often looking at so Excellent a Copy, as St. Paul appears to have been, in every respect, yet 'tis much to be questioned, whether ever any one, since his time, has been able to equal so exact an Original: But, 'tis certain, that the generality both of Pastors and People, have in all times, come extremely short of doing this; which brings me to the second general drawn from the Text, viz. That even in the primitive times of all, there was much want of true Zeal, and great defects and infirmities amongst the Clergy themselves, or else the Apostle could not have said, as in the words before us, for all seek their own, not the things of Jesus Christ.  
I know, that all good men have ever been apt to think their own times the worst, and that there had never been so great corruption of doctrines, and manners, as in their days. But the wise man hath taught us, long since, not to say, what is the cause that the former days were better than these, for saith he, thou dost not wifely inquire concerning this. Therefore we must assure ourselves, that though some times have, doubtless, been better than others, for the flourishing of true Religion and Virtue; yet that all times have had their several evils and disadvantages; some in one kind, and some in another, as might easily be shown were we to take a particular view of every Age. But I shall confine myself chief to the times of the Apostles: And 'tis manifest enough from their own Writings, that they had not only to do with Heretics and Schismatics, who laboured to undermine and overthrow their fundamontal Doctrines, and to break that exact order and holy discipline, which they established in the Church; but even in those first times of all, there were Carnal-minded, proud, and selfseeking persons admitted into the Ministry, as well as into the Church: For if Simon Magus could deceive St. Peter by his Hypocritical pretences, to the gaining admmittance into the Church by Baptism; well might others do the like, even to the getting into the sacred Ministry itself: and some of these proved turbulent Heretics and Schismatics, according to St. Paul's Prediction to the Bishops met together at Miletus, Act. 20.30, where he saith, also of your own selves shall men arise, speaking perverse things to draw away Disciples after them. These were such as chief sought their own glory, and other worldly and bye-ends, which they had upon the persons whom they taught, and not the things of Jesus Christ.  
Others were only lukewarm and cowardly Professors, who brought little profit or credit to the cause of Christ, they were so nearly concerned in: for 'tis very evident, there were great defects and failings among those that held the Fundamentals, and abode in the unity of the Church, thus it appears, that some of them built only wood, hay, and stubble upon the foundation of Christ Jesus, as the Apostle intimates, I Cor. 3.12. i e. very slight, fantastical, and unedifying doctrines, such as would not endure the fiery trial of God's severe judgement, that shall pass on doctrines as well as manners at the last day: and some there were which preached Christ of envy and strife, and not with that true sincerity of heart, as is required in every faithful Minister of the Gospel Phil. 1.15, 16. These, I believe, were neither heretics, nor Schismatics, for then St. Paul could not have rejoiced in their preaching, as he tells us he did, v. 18. but, I take it, that they were Carnal and vainglorious persons, and such who envied the gifts and same of St. Paul, and thought to take advantage of his Imprisonment, to make themselves the more considerable in the Church; and some of the miraculously gifted teachers at Corinth seemed to aim more at their own glory than at the good of the Church, and edisying of their hearers; as may be conjectured from their delighting to speak in an unknown tongue, 1 Cor. 14. And I am apt to think that Apollos himself (though he were a good Man) was almost tired out with the factious and untoward behaviour of the Corinthians; for we find, he was not at all willing to come at them, when St. Paul greatly desired him so to do, 1 Cor. 16.12. and St. Paul was so offended with John Mark for leaving of them (I suppose in a time of need and danger) that he did not care to make him his Companion, in the work of the Ministry any more, which occasioned that sharp contention and division, which happened betwixt St. Barnabas and him that we read of, Act. 15.39. and Demas quite forsook his Ministry, for the love of this present World, 2 Tim 4.10. we read also, that there were some defects in most of the seven Angels, i. e. the seven Bishops of the seven Churches in Asia, Rev. Chap. 2.3. and very gross failings in those two of Sardis, and Laodicea. But that which is most strange of all is, That this very Timothy, whom St. Paul makes his special exception in this place, is generally supposed to be the person whom Christ himself writes to, and reproves by St. John, for having forsaken his first love, Rev. 2.1. for the Historians do mostly agree, and 'tis highly probable, that he was Bishop of Ephesus at that time; and when he is censured for forsaking his first love, the meaning is not, that he had quite lost his Charity and love to Christ; but that he had abated of his first Zeal for his honour, through the manifold temptations, great difficulties, and dangers he met with in the discharge of his office: which is not a thing unlikely to happen to a person of so great virtue and holiness as he was.  
But now if this were so (as we have great reason to believe) it should be a matter of special consideration, and admonition, to all the Bishops and Pastors of Christ's Church throughout all Generations; for than it will follow, that this very holy Timothy himself (whom St. Paul here so highly commends, and distinguisheth) did afterward, in some measure, fall under the same censure with the rest; and that he did, more than was fitting, seek his own, not the things of Jesus Christ.  
And if together with the subtlety of our spiritual Enemies, we consider the strange moveableness, deceitfulness and inconstancy of Man's nature; and the many unexpected difficulties, surprising, accidents, and temptations, he is continually subject to, while he is in this World; and that our most natural inclinations, are Enemies to us when we are in the greatest danger; It will not be thought extremely marvellous, if the best and holiest of men should degenerate by degrees, or fall suddenly, from a state of some eminency and perfection in holiness. But than it must be remembered, that such as these, are in a greater likelihood than others, to repent and recover themselves again, upon some special admonition or other: and therefore we have no reason to question, but that Bishop Timothy did return to his former love and zeal for Christ, upon the reproof that was given him.  
'Twould be too tedious to mention the many Complaints that are made by God himself, and the great failings that are recorded in his word, of the Priests under the law, and 'twould be endless and nauseous, to reckon up the defects and miscarriages of the Bishops and Governors of the Church that are to be found in the Ecclesiastical Historians. Grievous likewise are the complaints that are made of the Clergy of their own times by such holy men as St. Chrysostom, S. Salvian, Gregory the Great, St. Bernard, Petrarch, and many others.  
And there is nothing more remarkable of this kind, than what we meet with in the little work of our own Countryman Gildas; for 'tis a most dismal account that he gives of the Corruption of the British Clergy, a little before this Island was over run and destroyed by the Saxons.  
But I shall wave all these, and such like ungrateful matters, and proceed to make but two Observations from what hath been already said on this second general.  
1. We may hence observe, how very apt Man's Nature is to degenerate and swerve from the ways of God, and how difficult a matter 'tis for us constantly and duly to attend to spiritual things, i. e. to the things of Jesus Christ.  
And if there were no other Arguments to prove the corruption of humane nature, yet the very observing, how constantly all Orders and Societies of Men, are apt to fall away from the wise and pious Laws, and strict Rules given them by their first Former's and Founder's, is enough to convince us of it: and the Bodies of Men are scarce more apt to corrupt and turn noy some, after their Souls are departed from them, than their minds are to alter and be corrupted, if they are not carefully watched and continually seasoned with God's grace. But the grace of God is not to be obtained, but by the use of such means as are proper to cultivate our Souls, and to preserve and renew the spirit of God in them. Hence appears the necessity of reading, hearing, meditating, and taking an account of our own actions, inward as well as outward; the frequent and serious confession of our Sins, constant Prayers, and the often renewing of our Covenant with God in the Sacrament of the Lord's Supper. For by the frequent and due use of such holy Exercises as these, the Souls of Men are seasoned with God's Spirit, as all the Sacrifices were to be seasoned with Salt under the Law, Leu. 2.13. and by the due use of these means we shall always have spiritual Salt in ourselves, as Christ admonisheth us of the Clergy especially to have, Mar. 9.50. and we shall be able to present our Souls and Bodies as sound and living Sacrifices, which are the reasonable services which God now requires of us under the Gospel, Rom. 12.1. and all our actions and speeches will become sound and savoury, according to the Apostles advice, Col. 4.6. and Tit. 2.8.  
But if these Exercises be performed after a dead, careless, and lifeless manner, they will be but like dead salt neither, that hath lost its saltness; and they will not afford Virtue enough to season ourselves and our own services, much less will they fit us to season others.  
Therefore it should ever be remembered, that we are, every way, and on all accounts, so liable to degenerate, and to be corrupted, without a continual and strict watch over ourselves; that, even those which should be our best and choicest services, may be so far from being acceptable to God, that they may become offensive and loathsome to him.  
And we must ever take it for an undoubted truth, that the graces of God's holy Spirit, such as Faith, Hope, and Charity, do not naturally breed in, or grow up out of the hearts of men; but that the seeds of them must first be sown by God's Husbandry, and that they must be continually cherished and watered by Man's Care and Industry, together with the continued influence of God's Spirit, which he is always ready to give to such as rightly use the means, that he hath appointed; and made proper to those purposes. Nay, the mind of Man is not only born a stranger to all spiritual objects, and divine Revelations, but there is also in us, by nature, a great averseness to all such holy dispositions, from whence the habits of Christian Graces are to arise; and by which Christ is to be form in us, as the Apostle speaks.  
And therefore 'tis no wonder, if the work of a Christian be represented in holy Scripture, as a hard and difficult work; and that we are therein commanded and exhorted, to watch, to run, to fight, to strive, to give all diligence, to contend earnestly, to use violence, to take diligent heed, to walk circumspectly, to do all that in us lies, to take to ourselves the whole Armour of God, that we may stand to, and acquit ourselves like Men, in the great work we took upon us at our Baptism.  
And Men have ever found, That the slipping into any sinful or evil habit, is easy and natural to them; 'tis like sliding down the Hill, and swimming with the stream: But the attaining any new degree of Grace, and the increasing in any habit of Piety, doth require our special care, pains, and watchfulness.  
Now, hence we may all be sensible of the difficulty, of duly and constantly minding the things of Jesus Christ: and that 'tis no strange thing to see good men to fail, and to come short of their best purposes and resolutions: Because 'tis hard for them to attend steadfastly, at all times, to such things as are irksome and opposite to their strongest natural inclinations. For Men must have something or other to please and delight themselves in, or else they cannot be easy or happy in any measure. Therefore till persons can arrive to such a pitch of Religion and Piety, as to take delight and pleasure in the Exercises of it, it must needs be difficult to them; and they will so long be in immediate danger of degenerating from their holy Calling and Profession. Nay, of falling into grievous Sins, and carelessness of living.  
Therefore till our hearts be loosened, and pretty well weaned from all the things that can be enjoyed in this life; and until we have escaped the corruption that is in the World, through the lust after worldly things, as St. Peter hath it; and till we are delivered from the inordinate love of whatsoever is in the World, as St. John expresseth it; and till, with St. Paul, we can count all things here, as dung, that we may win Christ, we shall not be able so duly and steadfastly to mind and seek the things of Jesus Christ as we ought to do.  
2. Considering this exceeding great difficulty of always preserving so exact an innocency, so fervent a zeal, and so prudent a deportment in all respects, as could be wished for in every Minister of Christ; and remembering, that there were great failings and defects amongst the Clergy, even in the Primitive Times of all; The World should learn to make allowances unto them, and to overlook their failings as they do those of other men. For they are made up of the same flesh and blood, and are Men of like Passions with others. They have the same lusts and corruptions to fight against, that other Men have, and therefore it must not be thought strange, if they are Conquered sometimes, though their business be to lead and teach others how to fight. For, you know, the Commanders and Captains are often Conquered and slain, as well as the Soldiers of common rank. The Priesthood was never exempted from the fatal disasters that befall men in the spiritual Warfare, nor was it ever able to preserve those that bore it from every moral blemish: Though no one of the Seed of Aaron, who had any obvious defect or blemish in his body, was capable of the exercise of it under the Law, Leu. 21. We all know, what that Law aimed at, and what it was to signify to us: But however, in the event, it was but like the rest of God's most perfect Laws, rather showing men what they ought to be, than what they really are, or ever have generally been.  
And seeing by the experience of all Ages, it cannot be hoped, that any order, or small Society of Men will continue long in this World, without their remarkable defects and failings; it is therefore great injustice, to bespatter and deride whole Orders and Bodies of Men, on the account of the personal miscarriages of some particular Members; and from the faults of some Ministers and Instruments of Religion, to argue against and condemn Religion itself. But they are commonly bad Logicians, and worse Moralists, that make use of this, and such like Arguments, against our holy Profession.  
And it should especially be remembered, that the circumstances of the Clergy in our days, are vastly different from theirs in the Primitive Times. For they were to travel from place to place; and we are fixed to our stations. They had their maintenance provided for them quietly, by the Charitable Care and Piety of the Church: whereas we have to do with many untoward and unreasonable Men for the procuring of ours. The very first Preachers had not Families about them to burden and distract them, as they, more generally, have had, who have lived in the settled times of the Church. They had to do with those that dreaded their spiritual Authority, and highly reverenced and valued their sacred Functions; we have to deal with many such as little regard the holiness of our Office, or the infinite benefits that may accrue unto them by our Ministry, or the dreadful Censures which Christ hath empowered his Deputies on Earth, on good occasion to denounce against them. They had their Divine Wisdom and Knowledge in the Mysteries of the Gospel, immediately taught them, by the inspiration of the Holy Ghost: and we gain ours only by the ordinary blessing of God upon our hard studies, Prayers, and tedious Meditations. In their days the zeal of the Church was fresh, fervent, and burning: whereas we live in the latter and perilous times, wherein the love of many is waxed lukewarm, and cold; and when Men are become lovers of themselves more than lovers of God. In those days both Pastors and People did generally profess the Christian Religion out of Choice, love to God, and Principles of Conscience; but, now, 'tis to be feared, too many may do it out of Custom, and Interest, and merely in compliance with the fashions of the World. Then the Pastors and Ministers of the Church were chosen for their extraordinary gifts and zeal above others: Now, (through the Corruptions that creep into the Church by little and little) they are too frequently put in, not for their worth, but according to the Interest and Friends they can make amongst the great Men of the World, be they better or worse.  
They were to deal with a select Company of Persons, who were nearly and deeply concerned for the honour of their Lord, and the success of his Ministers labours: But now, we (since the World is come into the Church, especially in the lose state of affairs that we are at present in) have to deal with a multitude of formal Professors of the Christian Faith, whereof few have a sincere Zeal for the thriving of it, and many are secret Enemies to the Establishing of it in its greatest perfection. And they who do not consider these and such differences between the circumstances of the Clergy in the Apostles times, and ours, in these days; can never pass an equal judgement either of them or us. For we are not bound to undergo many of their difficulties and hardships: Neither were they liable to several of our temptations and inconveniencies. We are not tied to do divers Things, which they did; nor were they bound to some things, which are expected from us. And to conclude this point, if they who had so great advantages to keep up their Zeal, were yet too apt to mind their own things, before the things of Jesus Christ; it must not be thought strange if too many of us are ready to do the like; though it must ever be acknowledged, that they then, and all we now, who have taken the sacred fountain upon us, are bound to seek the things of Jesus Christ, in the first place, and before all other matters, which may be called our own. which was the third thing I have undertaken to speak unto from the Text.  
And, indeed, nothing should raise our thoughts more from Earth to Heaven, and fix them upon the business we have in hand; than the serious and frequent consideration of the admirable ends of our office, and the eternal excellency of the things we are employed about. For we are entrusted to carry on that work for which this whole Universe was made, and that hath exercised the infinite wisdom of God to contrive. All other Sciences, Arts, and Professions respect only the good of this life, whereas ours immediately concerns that Life, which is to last to Eternal Ages. All the effects and fruits of other men's labours, I mean, as they are merely the products of their humane skill and industry, shall perish with this World; whereas the fruits of our labours and administrations, shall continue when time shall be no more. We are instruments to put in Execution the resolutions of the Eternal Counsels of Heaven; and are set to keep up a lively sense of such truths, and to promote such manners amongst men, as the Son of God himself came down from Heaven to teach them. And the things of Jesus Christ, which we are to seek after, and set forward all we can, do immediately relate to the Honour of the King of Heaven, and, to the true and only happiness of Mankind.  
And 'tis impossible, that Man's Care, Wit, or Faithfulness, can be employed, in this life, about matters of a higher nature, or of greater worth than these. For as Christ Jesus is deputed by the Father, to execute in due time, the Eternal Counsels of his Will; concerning the Life or Death, Happiness or Misery of Mankind, so are the Bishops and Pastors of his Church his Commission-officers, for the carrying on of that work. And therefore in the prospering or miscarrying of it, the eternal fates of men's immortal Souls are involved. And the Apostle tells us, they are to be accounted, as Ambassadors for Christ, and that to them is committed the word of reconciliation; and therefore according as men receive or reject those offers of mercy and favour with himself, which God tendereth to them by their Ministry; so are they like to find peace with him in his Heavenly Kingdom, or to be rejected from it.  
Now, I say, the consideration of the nearness of our relation unto Christ, and the infinite concernment of the work we are employed about, should quicken and exalt our Zeal far above that of Ordinary Christians. For, who should be so much concerned for the honour of the King of Heaven, as they whom he hath sent forth to be his Ambassadors to his People on Earth? And if the Shepherds, who are set on purpose to watch for the good and security of the Flock, be negligent of their Charge, it will not be thought strange, if it far ill with the Sheep; or if many of them should go astray, or be lost.  
And if the Stewards of the Household give themselves over to rioting, carelessness, or any disorderly behaviour, it cannot be hoped, that the Family should be found according to their Master's liking, at his return. The Ministers of Christ are termed likewise Watchmen, Seers, Overseers, Bishops, Angels, etc. because of the careful Eye they are always to bear over his Church, and for that they should be, as it were, his Guardian Angels on Earth, to watch for the good of his People. And all the Names which are given them in God's word, do bespeak them, not only to be Persons of honour, but also Men of business and cares, and such, as have a great charge upon their hands, and so heavy an Onus upon their shoulders, as is, (according to the known saying of St. Jerom) even, humeris Angelorum formidandum. Though therefore they are not debarred from any innocent recreations, yet they ought not to wrap themselves up in ease and idleness, nor to lead careless and useless lives; much less are they to give themselves over to the extravagant pleasures, or lose divertisements of this World. For they should remember, that their business and duty is, not only to teach Men the will of God, and open to them the mind of Christ, and the Mysteries of his Gospel, but also, and especially, to be Patterns to their Flocks in every good work; and to lead and encourage them, by their Examples, to all holy Conversation and Godliness. They should be burning, shining, and steady Lights, to guide others securely, through the dark passage of this Life; that their Eyes be not dazzled by the many ignes fatui, or false Lights, which the Devil is ever trimming up, and setting forth, to the distracting and confounding the weaker Members of the Church. And because God's People are commanded to hear, to imitate, mark, obey, and follow them; therefore they ought to be so wise and prudent in all their Commands and Injunctions; and so unblameable, charitable, and holy in all their behaviour, that their Flocks may readily be followers of them, as they are of Christ and his Apostles. And in order to the performing aright the charge they have taken upon them, 'tis highly requisite, they should have a real concern, and genuine care, for the good of all those they are to teach and watch over. For, though it may not be necessary, that every Clergyman should be a constant Preacher, yet, I think, 'tis required of all, who have entered into holy Orders, that they should some way or other be serviceable in the work they have taken in hand; and that they should have a true zeal and earnest desire for the good of the Church, and for the Salvation of men's Souls. And this is the special Commendation that St. Paul gives unto Timothy, above the rest of his Fellow-Labourers, in the Verse before the Text; That he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. That he was one like unto, and suitable to his own Soul, and who was genuinely solicitous for the Philippians spiritual concerns, and all who have taken Curam Animarum upon them, are bound to see, that their charges want not means of instruction in all necessary matters; and that all convenient opportunity may be offered, and all suitable means of serving God acceptably, may be provided for them. Therefore all that are committed to their Care, should be frequently called upon, and put in remembrance of the fundamental points of their Christian Duty; Every Article of the Faith, every one of the Ten Commandments, all the Petitions of the Lord's Prayer, together with the Doctrine of the Holy Sacraments, are to be sufficiently opened and explained. No material rule of our own Church should be wholly unregarded; every Error immediately dangerous should be refuted. No gross neglect of God's Ordinances, or reigning Vice, should pass unreproved; and I wish I could say no scandalous Offender should escape without being made to undergo the public Censures of the Church. And when we have thus sincerely done all that, in reason, can be required of us, for the discharging of our duty; to the benefiting of our Church, and to the Salvation of their Souls in particular, which are committed to our own care; we may safely say, we have given the Sinner warning, and with St. Paul, That we are clear from the blood of all Men; and we may then comfortably commit the success and event of our labours and endeavours to the blessing of God: And, as 'tis said of Christ himself by the Prophet, so I doubt not, but it may be truly affirmed of his faithful Ministers, according to their measure, viz. That, though Jacob be not brought again, and Israel be not gathered, yet they shall be glorious in the Eyes of the Lord, and their God shall be their strength, Isai. 49.5. For though it can never be hoped, that all the outward Members of the Church should be brought, in any measure, to live according to that exact order and holiness, which the Scripture aims at, and their duty obligeth them to; yet, 'tis not to be questioned, but Almighty God will be a shield, and exceeding great reward to them, who constantly pray, and sincerely endeavour that they may be so. If therefore our work may appear extremely difficult, and our discouragements many, great, and unsupportable; let us remember also, that the greatness and goodness of the Master, whom we serve, is beyond all comparison; and the reward we may expect from him, in another life, is above all that can be expressed. And if we are not resolved in the first place, to seek the Kingdom of God and his righteousness, to lay up our treasure in another World, and to expect the reward of our labours in Heaven, we shall not be fit to be God's Ministers here on Earth; nor shall we ever be able to seek the things of Jesus Christ, as we ought to do.  
And now, I beseech you to bear with me a little, and accept a word of admonition from the meanest of your Brethren, and he hath done. You all know, we live in a lose, distracted, divided, and miserably distempered World; and we see also the state of the Church to be sadly confounded, broken, and polluted; and that our own Church and Nation in particular, have their share in all those evils and calamities, which Christendom at present groaneth under. We have Enemies many, subtle, malicious, and powerful, threatening of us on every side; and these are considerations enough, I hope, to make us all extremely circumspect, watchful, and diligent in our several stations and capacities; and not to meddle with the state. I think the preservation of the best constituted Church in the Christian World depends, at this time, on the unanimous Zeal, steadyness, and wisdom of her Clergy. I do not speak this, or any thing I have said, or am about to say, as though I doubted, whether the Clergy of the Church of England, were not (generally speaking) some of the most learned, best, and wisest that are this day upon the Earth; but only that I think, 'twas never more necessary that they should be such; and because I am extremely desirous, that whatsoever is a miss, amongst them, might be amended; and that they might abound more and more (as the Apostle often exhorteth) in whatsoever is good and commendable. The constitution of our Church hath been abundantly defended against all her adversaries, and every cavil, that hath been raised against it, hath been fully answered by one worthy hand or other; I think, beyond all possibility of a material reply. Our Doctrine hath been proved to be truly found and Catholic, our Government undoubtedly Primitive and Apostolical, our Worship the purest, the most agreeable to the best ancient Liturgies, and therefore the most inoffensive of any now used, or that has been used in any Age, or in any part of the Christian Church. Our Discipline (though at present sadly fallen to the ground) is likewise, in the frame of it, the most agreeable to Scripture rules, and ancient usage, the most moderate, and upon all accounts, the most justifiable of any that can be named.  
So that the whole Fabric of our Church is made up of the soundest and most tried Materials, and is as well put together as any particular Church in the Christian World. And all this has been made to appear if not to the Conviction, yet, in a manner, to the silencing of our Adversaries, on every side. And they now, all choose rather to attack us by wily tricks and politic entriegues, than by open force or dint of Argument. And the greatest advantage they have against us, and the main hopes that any of them have left, of gaining their ends upon us, lie chief in the looseness of our own Members, and in that flood of Irreligion and profaneness, which hath broken in upon us, through the cracks and rents which themselves have made; and do still help to keep open. For the divisions, which have been caused among us have made the goodly Fabric of our Church to shake and shatter; and that want of Discipline, and profaneness which have entered in at the clefts do now moulder away the strength, utterly deface the outward beauty of it. For if a House be never so well built if it be not also well protected and carefully descended from the injuries of the weather and other annoyances it may quickly come to ruin. And if any thing can long preserve this Church from further decays, and heal the present wounds and breaches of it, in some measure it must be, the Unanimity, the true Christian Zeal, and the prudence of the Clergy. For to say the truth, this Church hath never been rightly of a piece since the Reformation: and they were the different Sentiments among the Clergy, that drew on, and occasioned, by degrees, the grievous divisions, that we, at this time, lament and groan under. But, God be thanked, those differences are pretty well worn off; and the Clergy are now generally well satisfied with the Constitution, and very much disposed to be of one mind (bating the most unhappy breach, which hath lately happened amongst us, and we should do all we can to make it up again.) But 'tis their acting together unanimously in all respects, their teaching the same things, and their keeping strictly to the same rules, which the Church hath given them to walk by, and which they are all equally bound to observe, that can make them strong and impregnable, against all the assaults of their Enemies. For as the greater differences amongst the Clergy drew after them those most pernicious Schisms and Heresies, that are now so flagrant amongst us; so the smaller differences in modes and manners of Administration, and almost any swerving from our common rules, do give some kind of secret wound unto the Church; and 'tis the perfect Unanimity and Uniformity of the Clergy, that must help to cure those evils which have grown, I say, from the differences that first began among themselves. For all men know, that what is done by common consent, and by a unanimous agreement, carries strength and authority with it; whereas any thing done of private motion, or by following irregular Examples, is ever liable to be censured and carped at; and 'tis a sad thing, when the very observing of the rules of the Church must be looked upon as a singularity, and almost most an occasion of offence, and that merely for want of that uniform acting, which our common duties oblige us unto. And it should be especially taken notice of, that we are to do all we can to make men sensible, what the Doctrine, Worship, Government, and Discipline of our Church really are (for not one in a hundred, either of our Dissenters, or of our own Members, rightly understand our constitution) but this can never be done effectually, but by a constant and uniform repetition, and exercise of them: for, 'tis remarkable to observe, how suddenly Papists, and the Members of all other Parties among us, shall learn to know and give an account of the main points of Doctrine, manner of Worship, Government, and Discipline, as they are held and practised in their several ways; and yet very few of our common people rightly understand these things, as they are better taught and used in our Church. I have not time to tell all the reasons of this difference, but 'tis certainly the reducing the main points of Religion to a narrow compass, and the frequent repetition and uniform practice of them, that must make common people understand so much of it as 'tis necessary for them to know. Unless therefore the Reverend Bishops are Unanimous in directing the rest of the Clergy in matters already established (and watchful in guiding of them likewise in all Emergencies of moment) and they in teaching and directing of the people, this Church can never rightly thrive and prosper.  
But the greatest Unity and Uniformity, without a true Christian Zeal in the Clergy also, can never make us a happy Church and People neither. For the holy fire must be always kept alive upon the Altar, and be ready to be fetched from thence, or else the Sacrifices of God's People will be crudely and coldly offered; and they which are to season others must have salt in themselves, or else the Body of the Church will quickly prove unsavoury, and be ready to turn to Corruption. And the truth is, a Clergyman without Zeal for carrying on the work he hath taken on him, is really one of the greatest hinderers of it; and if they who are Ministers and Officers in the Church, look more at the advantages and benefits that are annexed to their places, than to the good work that is expected from them, it makes the lose World to think, their Calling is but a Trade to live by, like those of others; and not a sacred Function appointed by Christ himself, and necessary for the keeping up of true Religion and Virtue among Men, and for the winning of Souls to God. We should remember, what Pastors they are that love the Great Shepherd of the Sheep, even those only that are careful to feed every part of his flock, as may be gathered from his own words, Joh. 21.15, 16, 17. We are set to profit many to all Eternity, and 'twill be the worst kind of Robbery in us, if we seek only to benefit ourselves for a little time in this World. We are in the places of those that should be public Benefactors and Blessings to God's Church and People, and if we are not such, we are injurious to God, to his Church, and perhaps, to those that would be so; and it must not be thought strange, if the People go about to rob God, and us too, of those deuce, which God himself, and our pious Ancestors, gave for our Maintenance; if we rob them of that necessary instruction, those constant Prayers, and good Examples which we own unto them; and if we are not Careful and truly Zealous for the Salvation of their Souls, that are committed to our care, 'twill not be wondered at, if they run away from us, and hearken to those, who take them chief by their Zeal; and which is, indeed, the most commendable quality that is in them; and we find, by sad experience, that all we can do is little enough, and too little, to keep the Sheep within the fold. I do not aim, God knows, by any thing of this to lay a heavyer burden on my brethren's shoulders than is there already; nor to deprive them of any liberty, that 'tis fit for Persons of their Profession to enjoy; much less, to debar them from taking a moderate care of their temporal concerns, and for the providing things honest and convenient for themselves and Families; for I know, it highly behoves them to have an Eye unto these things; but it infinitely behoves them also, to manage their Worldly matters so, that they may be as small a hindrance as 'tis possible, to their greater Spiritual Concerns. And when all is done, we should consider, that honesty is the best policy, in all professions, and the faithful discharge of our Offices, as we are the Ministers of Christ, is the readyest way to win the favour of God and Man, and to bring temporal, as well as eternal blessings upon us, and ours: 'twas the singular Piety and Devotion of the Clergy, that first won so much Wealth unto the Church; and 'twas the Pride, Tyranny, Looseness, and other defaults and neglects of some of their Successors, that occasioned the loss of it again, and there is nothing but a true and unfeigned Christian Zeal, that God throughly blesseth in all times and Ages; and if any thing do generally mend the temporal condition of the Clergy in this Land, it must be their Spiritual, and more universal Zeal for the benefit fit of those that are committed to their care. And 'tis this also that must redeem us from that contempt that hath too visibly fallen upon us of late years. I fear, 't'as been the want of this divine Spirit of Zeal for God's honour and the Salvation of his People's Souls, in too many of our Profession, that hath occasioned our reputation to sink, and our calling to be meanly thought of, especially by the viler sort of Men. For we should remember, that Christ our Elder Brother died, and is gone to Heaven, and that he hath left the care of his Spouse the Church unto us his Ministers, and he expects that we should be zealous in raising up Children unto him, and to preserve his name and honour in the World; Now, if we refuse to do this, any of us, 'twill be but just, if she, whom we should have espoused, do spit in our face, and our shoe be loosed, and we be marked with disgrace, as Moses hath mystically taught us in the Law, Deut. 25. and you know, Christ himself hath told us in the Gospel, what that Salt is fit for that hath lost its savour. So that our Interest, our Honour, and, I may say, all that should be most near and dear unto us, and that concerns either this life or another, are bound up, in the sincere and conscientious discharge of the several Offices we have taken upon us. And I believe, our good Examples, in all kind of Christian Practice, are every whit as much, if not more necessary, than our good instructions; especially in the Age we live in, wherein knowledge abounds, and good Books are every where to be met with; but truly good and pious Examples are very rare. We are bound by our places, Men think, to speak and teach the best things; and if we do not put in practice whatsoever we teach, and press upon others, all are looked upon but as words of course: And indeed, if they come but from the tip of our own Tongues, we must never expect, they should sink deep down into other men's Hearts: and with what face can we press every Christian duty upon other men, and endavour to plant in them every spiritual grace, if these are not first exemplified in our own lives, and deeply rooted in the bottom of our own Hearts? And how can we intercede with God for others, if we are not well reconciled to him, and do not constantly live in some good Friendship with him ourselves? And in a word, we can perform no office with full acceptance to God, true comfort to ourselves, or any great benefit to the Church, if we are not hearty Zealous for our Lord's honour and service. And now, though I own much Apology for what I have said already, yet I can scarce forbear saying many things more on this Subject; but I must remember my time, who I am, and to whom I speak, I shall therefore proceed to say but a very few words more, touching the Prudence, which is likewise highly requisite in Persons of our Profession; I shall thankfully release you, and perfectly relieve your injured Patience.  
We are all sensible, that Zeal without Knowledge is blind and dangerous, that 'tis like Fire out of its place, and we have seen enough of the mischiefs of it, of late years, and what havoc it has made in the World; and Zeal even in the best cause, if it be not mixed with Prudence and Discretion, is of little or no use neither, and it may be questioned, whether it doth not do more harm than good. And because misinformed Zeal hath done so much harm, and indiscreet Zeal doth so little good, it hath come to pass, that all kind of Zeal, though never so wise and Christian, is counted, by too many, as a ridiculous thing and is almost every where, quite laughed out of Count tenance; and not only a Zealot, in any cause (but almost any one that is Zealous in Religious matters) signifies, now a days little better than either a dangerous, or a foolish Person. But it should be marked, that this hath happened, to the exceeding great damage of true Religion, and to the no less encouragement of all kind of Schism and Profaneness, and by this means the Devil hath gotten an incredible advantage over the Souls of Men. But this distemper, which endangers the very life of Christianity amongst us, can not otherwise be cured, than by a more unanimous, truly Christian, and prudent Zeal of the Clergy. For Prudence is that universal and supereminent Virtue, that makes all other Virtues and Graces effectual for the obtaining their ends; and it gives reputation and honour to whatsoever is truly good and commendable in our whole behaviour, 'tis this Cardinal Virtue of Prudence, that enable us to judge of things according to their own natures and tendences; whether they be like to be good or evil, hurtful or profitable to the common cause of true Religion, and of their several degrees and measures either way; it teacheth us, to judge of Persons according to their various prejudices, tempers, distempers, inclinations, interests, and abilities, that we may make the best and wisest use of them we can, to the profiting themselves and to the doing the Church of God the greatest service. For all men have their several gifts and abilities, and there are searce any, now a-days, without their prejudices, defects, and failings, in one kind or other, which must be considered, and also be allowed for, by every prudent person, that knows how to treat with, and use all men to the best advantage: Prudence likewise teacheth us to guests aright at the most likely events and consequences of things, whereby we may avoid many evils and inconveniencies, which foolish, conceited, heedless, and obstinate Persons commonly fall into. Lastly, Prudence teacheth us, to discern the fittest and properest times and seasons for the doing of the best things: For that which may be easily accomplished at one time, cannot be brought to pass without the greatest difficulties and hazards imaginable, at another. However, your over-wary and prudential Men, too often omit all opportunities of mending any thing, under the notion, or pretence rather, of its being a very improper time to do it now: but this is only when their spiritual Zeal is not equally matched with their Worldly wisdom. Hence it is very manifest, that both these, I mean, Zeal and Prudence, must meet together, where any notable and greatly profitable good works can be expected. And as Prudence is to direct in all practical matters whatsoever, to the making of them successful; so, more particularly, it should teach us to understand, the feveral genius and prejudices of all the Adverfaries of our Church; that we may be sure to give them as little offence, as possible may be; and that we may be better able to stop their mouths, abate their Calumnies, and wear off their false Notions of us, and to win them over, by degrees, if it may be to the Peace and Unity of the Church; and if that cannot be done, however, our behaviour should be such, that whosoever is of the contrary part may have no evil thing to say of us. And to this purpose, we should remember the blind Watchmen, the dumb Dogs, the greedy Dogs, Isa. 56. the Idol Shepherds, Zech. 11.17. and we should consider, that all the severest rebukes given by the Prophets to the wretchedly sensual, ignorant, proud, covetous, and careless Priests in the Old Testament, which are very many; and all the sharpest reproofs of the Scribes and Pharisees, and Jewish Priests, that were delivered by Christ himself, and recorded in the New, are constantly thrown upon, and applied unto us, by some or other of our Dissenters; as though we had been the very Persons they were at first levelled against. But every Eye, that is not bloodshed with Envy and Malice, or some other like distemper, must needs see the gross injustice of such dealing as this. Howbeit, we should know, and well weigh these things (and also who they be that represent us as Carnal Gospelers, formal Guides, unedifying Teachers, Hirelings, etc.) not that we might retaliate these injuries upon any of our Adversaries, but that we might behave ourselves so unblameablely, in all respects, that we may not give the least cause for such kind of Censures; and that, with St. Paul, we may cut off occasion from all those that seek, and desire occasion against us: and, indeed, that according to St. Peter's advice, they may be made ashamed, who falsely accuse our good Conversation in Christ, 1 Pet. 3.16.  
We should not aim to vie with great ones in outward Pomp, or secular Glory; but our Honour and Ambition should be, to excel in those Graces, which truly adorn a Christian of the highest rank; and that may bring the most immediate glory to God, and benefit to his Church: and in a word (for I must not run out into any more particulars) we should study to approve our-selves unto God, and, according to the Pattern of our Great Master, to do the will of him that sent us, to let our Conversation be, in all points, as becometh the Gospel of Christ, and the faithful Ministers of it; and not to seek our own, but the things of Jesus Christ in the first place, and then all men would quickly see, that we were the Ministers of Christ, indeed, the Watchmen of God, and the Remembrancers of the Lord of Host, set upon the Walls of Jerusalem, to cry day and night, for the guiding of his People into the paths of truth and peace. Isai. 62.6.  
And if the Clergy would thus unanimously, Zealously, and Prudently, seek to promote the honour of God, and the things of Jesus Christ, 'tis not to be doubted, but God would wonderfully bless them, and all their endeavours of that kind; and it might yet be hoped, he might heal our breaches, and make all our Enemies to be at peace with us: that this Church as 'tis the best in its frame and constitution, so it it might become the happiest in all the World.  
FINIS.   

ERRATA.  
PAge 2. of the Preface, line 17. read in the truth, In the Sermon, p. 7. l. 26. r. advantageous, p. 11. l. 12. r. surprising accidents without a Comma, p. 18. l. 28. r. function for fountain, p. 22. l. 7, 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, also l. 32. for our r. the.   

Books Printed for Walter Kettilby.  
THE Christian Life, Part I. from it beginning to its Consummation in Glory; together with the several Means and Instruments of Christianity conducing thereunto: with directions for Private Devotion, and Forms of Prayer fitted to the several States of Christians. Octavo.  
The Christian Life, Part II. Wherein the Fundamental Principles of Christian Duty are Assigned, Explained and Proved. Vol. 1.  
The Christian Life, Part II. Wherein the Fundamental Principle of Christian Duty, the Doctrine of our Saviour's Meditation is Explained and Proved. Vol. 2.  
The Christian Life, Part III. Wherein the Great Duties of Justice, Mercy, and Mortification are fully Explained and Enforced. Vol. 4. All four by John Scott, D. D. late Rector of St. Gile's in the Fields.  
Of Trust in God, or a Discourse concerning the Duty of casting our Care upon God in all our difficulties; together with an Exhortation to patiented suffering for Righteousness, in a Sermon on 1 Pet. three 14, 15. By Nathanael Spinks, M. A. a Presbyter of the Church of England.  
A Discourse concerning Lent, in two Parts. The first an Historical account of its Observation. The second, an Essay concerning its Original; this subdivided into two Repartitions; whereof the first is Preparatory, and shows that most of our Christian Ordinances are derived from the second Conjectures that Lent is of the same Original. By Geo. Hooper, D. D. Dean of Canterbury.  
Mysteries in Religion Vindicated, or the Filiation, Deity and Satisfaction of our Saviour, asserted against Socinians and others, with Occasional Reflections on several late Pamphlets. By Luke Milbourn, a Presbyter of the Church of England.  
An Enquiry into New Opinions (chief) propagated by the Presbyterians of Scotland; together also with some Animadversions on a late Book Entitled a Defence of the Vindication of the Kirk, in a Letter to a Friend at Edinburgh. By Alexander Monro, D. D.  
The Principles of the Cyprianic Age, with regard to Episcopal Power and Jurisdiction, asserted and recommended from the Genuine Writings of St. Cyprian himself, and his Contemporaries, by which it is made Evident, that the Vindicator of the Kirk of Scotland is obliged, by his own Concessions, to acknowledge that he and his Associates are Schismatics. In a Letter to a Friend. By J. S.  
Bishop Overal's Convocation Book, 4to.  
The Faith and Practice of a Church of England Man. 12.  
Mr. Halywell's Defence of Revealed Religion in Six Sermons. 8vo.  
Dr. Gregory's Doctrine of the Trinity not Explained but asserted. 8vo.  
Dr. Templer's Treatise relating to the Worship of God, divided into Six Sections. 1. The Nature of Worship. 2. The Peculiar Object of Worship. 3. The True Worshippers. 4. Assistance Requisite to Worship. 5. The Place of Worship. 6. The Solemn Time of Worship.  
An Impartial Account of Mr. John Mason of Water-stratford, and his Sentiments. By H. Maurice, Rector of Tyringham, Bucks.  
A Letter to a Gentleman upon occasion of some new Opinions in Religion.