Reformed Religion, OR, Right Christianity DESCRIBED, IN Its Excellency, and Usefulness IN THE Whole LIFE of MAN.  
By a Protestant-Christian.  And the Disciples were called Christians first in Antioch. Act. 11. 26. ●eritatem Philosophi quaerunt, Theologi inveniunt, Religiosi possident. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nyssen. 
LONDON, Printed by J. A. for John Dunton at the Black Raven in the Poultry over against the Compter, 1689.   

THE PREFACE.  
THE present State and Circumstances of our English Nation, cause great Thoughts of Heart, every wise Man considering, not what will best gratify his own Humour, Passion, personal Interest, or Opinion, but what may be best for the peace, wealth, strength, safety, and settlement of the Nation. Every Fool can make breaches and divisions, but it requires good Wisdom to heal them. A wise Man's Heart discerneth both Time, and Judgement, saith Solomon; & Tempori parendum, was the Motto of Theodosius the second: we may better see what we may be able to do; than what is best to be done in our present Circumstances. We have amongst us a company of rash, heady, fierce, ignorant, and felf-confident People, who if wisely managed by the prudence of Government, may be made useful in the Nation, to the enriching and strengthening of it, who are no way fit to have the Reins in their own hand, whether they be Conformists or not. Was the fear of God, and the Principles of true Religion more set up in the Hearts of Men, it would greatly be to the advantage both of Church, and State: I have been thinking how this may be best done. And seeing though we have many sorts of Opinions amongst us, yet we all profess ourselves Christians, and unite in that Centre, I thought it might be a good work to show men briefly, what Christianity is, and what they are obliged to be, by being Christians; and have run over as many particulars about it, as I could at present think of; and finding that many of our Disorders and Mistakes arise, from want of a due understanding of, and regular respect to Magistracy and Ministry, I have therefore given a brief description of both, to engage Men to that reverend Honour, and Respect which are due to both: And that none may satisfy themselves in being Protestants, if they are not also true Christians. I find, 'tis not being of this, or that Party, or Opinion in Religion, which makes a right Christian. We may observe some bad Men in all, and I hope there may be some good, I would be loath to condemn all in a Lump. If I see a Man's Actions bad, I will say he is a bad Man, let his Profession be this or that; and so would I hope on the contrary. We have infallible Rules in the Word of God, to judge of Men by: Though for the most part we judge of Men by false Rules, suited to a Party, Opinion, or some secular Interest. But as I hate Profaneness and Debauchery, so I abhor Dissimulation, or Hypocrisy, in all Professions, so as to make Religion a pretence to Ambition, and Covetousness; to fraud and Cozenage; to Murders, and Massacres, to Treasons and Rebellions. The Form of Religion without the Power of it, the fairer it appears the fouler it is, is a good saying of a late Writer. Religion is most wounded in the House of its false Friends. And some upright, and innocent Souls, may suffer by the miscarriages of some of their own Party; whereof we have had many Instances of late amongst us. I am confident all good Christians agree in more things, than they differ: And there may be forbearance where there is not agreement, especially when the safety of Religion requires it: And sometimes the Providence of God doth that for a People, which their own endeavours could not accomplish. Let wise Men observe its present Indications and act accordingly.  
I find in the feavourish heats of men's disputes, the Vitals of Religion are apt to expire, and we have but too many sad Symptoms of it in the Nation, at this day: And to recover it to its primitive vigour, and activity, in the right Sphere, is the main Design of these papers; that there may be found more true Christianity, amongst those who bear the Name of Christians, and the Name of Protestants also. For the Conversation of many of them is such, that we have as good ground of hope, for the Salvation of Turks and Infidels as of theirs. It is not External Incorporating with any visible Church, whether the Church of England, the Church of Rome, or any other, that puts a Man into a State of Salvation, without having a sanctified Heart, and a Reformed Life. Many are ambitious to make Proselytes to their Opinions, and their Church, and then call them Converts, when possibly thereby, they may be made seven times more the children of Hell than before.  
I am sure the chief End of all Religion is the Salvation of men's Souls, and they are not likely to attain it in any Religion, if they are not sincere in it: And sincerity lies more in the Heart, than the Head: And therefore seeing men's heads, have of late been much exercised about Disputes, and the Polemical parts of Religion, and vindicating the Doctrine of the Church of England against the Errors of the Papists, (and of which there hath been great use,) I thought it might be seasonable to subjoin something about practical Religion, which is so much wanting in the Nation. Our Saviour styles his Apostles not only the Lights of the World, but the Salt of the Earth; And sent them forth not only to inform men's Judgements, but to season and sanctify their Hearts and Lives. The chief business of these Papers is to expose good Salt to public Sale; and as Solomon calls upon Men to buy the Truth, and the Prophet Isaiah, To buy wine and milk, So I hope this Salt will be bought up a pace, it being so necessary for every man's use. For as corruption in the Heart and Life doth oftentimes corrupt the Judgement, and makes Men receptive of any Religion, so Sanctity of Heart and Life may be a great means to preserve men from Popery, and erroneous Doctrines, and establish them in the true Religion. Therefore I hope these Papers will not be thought unseasonable. We know the Protestant, Reform Religion, is the Profession of these Nations, and therefore attempts to promote a true Reformation are surely seasonable in such a juncture, when the three Estates of the Land are engaged in the establishing of it. My design is to draw a straight Theological Line, whereby Men may discern both Rectitude and Obliquity; what they are, or what they ought to be. And if any will account me a Fool for speaking plainly, I am content to be so accounted, if I can make others wise.  
And let me advertise the Reader, that he will not find any rare things in the following Discourse, I mean rare in the Notion, but many things, God knows, too rare in men's practice.   

REFORMED RELIGION, OR, Right CHRISTIANITY DESCRIBED, etc.  
ALL Religion in the World hath Respect to a Deity; and was there no God, there need to be no Religion, and they cast off a Deity, and may be termed Atheists, who cast off all Religion. But there are such bright Characters of a Deity in the Works of Creation, and in every Man's Conscience, as that there are but few who embrace not some Religion or other: And though some Men seem to live as though there was no God, yet when they are in distress, or in the approaches of Death, the sense of a Deity returns upon them; as motions against Nature will at some time or other recur. And therefore such as promote Impiety under pretexts of Religion, are likely to do more mischief, and have greater success, than those who seek to do it by disputing against a Deity. I know some have endeavoured to make themselves and others Atheists; as Lucretius boasts of Epicurus, that he was the first that sought to deliver the World from the burdensome Yoke of Religion: but he had not many Followers. Yet I fear the notion of a Deity may be much stifled in many; for when they see all things come to pass by second causes; when they▪ see Vice and Wickedness rampant in the world, and true Piety, and Virtue under Contempt; and when they observe so many Sects in the World, and differences about Religion; and how the generality of Men, though they have no fear of God, yet they far as well as those that fear him; and when they see the Apostasy and Hypocrisy of many that have made great Profession, and the simpleness and weakness of others; they begin to think, all that is discoursed about a Deity, Providence, Judgement to come, Heaven and Hell, or any Religion, are but fanatic Fancies, superstitious Conceits, or politic Inventions, either of Princes to keep the People under Government, or of Priests to make Markets of People's Consciences. But my business at present is not with these, but such as own and acknowledge a Deity, profess Religion, yea, the best, and only true Religion, the Reformed Christian Religion; a Religion founded first in God's Eternal Counsels, for the highest Manifestation of his own Glory, and form for the good of Mankind in this World, and for conducting them to the Eternal Felicity of the World to come. And was it not defaced by the vicious practices of false Christians, it would either convince or convert the World to it; and vindicate itself from the Reproaches under which it lies with many at this day; most Men looking more at the Actions of Men, than the Rules of the Religion they profess, to judge it by; though some look upon it as some vindication of the Name of Christ against the Impostor Mahomet, in the great success of the Christians, so called, against the Turks; yet we may fear, that the unjust Practices, gross Idolatries, inhuman Persecutions, and scandalous Lives of many called Christians, may keep them from embracing Christianity. But because my design is general, I shall not make it my business now to consider any one Party or Denomination of Christians distinct from another, but shall briefly treat of Christianity itself, in the Principles, Rules, Mysteries, and Designs of it; that all may here as in a Glass see their own face; and as most, I fear, may have cause to blush, so it may tend to reduce the Christian world to a better Temper, especially our own English Nation. I find all Parties ready to reflect one upon another, whereas all may be guilty: And whilst each are contending for some particular Opinions and Circumstances in Religion, they may evidently transgress the Rules of common Christianity: And while some are called Papists, others Protestants, some Lutherans, some Calvenists, some Conformists, others Nonconformists, all are apt to forget they are called Christians: And while we are contending for that which is Primitive in Church order, and in the Externals of Religion, we regard not that which is primitive in the right Temperament of our Hearts and Lives, which if we could arrive at, or did studiously endeavour, it might prevent the mischiefs, which have befallen us, for time to come; and alloy our late contentions in Religion, more than all the wrangling disputes which have been among us; and though in doubtful things it is commendable to search out Truth, and plead for it, yet not with minds possessed with Passion, or Prejudice, which blind the Judgement, and break the bonds of Unity, Love and Peace: As the two Men mentioned by Anselm, who disputing and then falling to blows in the Morning, about the place where the Sun would rise, beat out one another's Eyes, and so neither of them could see it. It's no great advantage to a Man to be a Papist, Lutheran, Calvinist, Episcopal, Presbyterian, etc. if he be not a right Christian. Our greatest zeal is about those things for the most part, that are not necessary to Salvation; and which may leave us short of Heaven: So that we may take up the complaint of the Historian, about the Divisions of the Eastern, Western and Lybian Churches among themselves, Tanta confusio 
Niceph. cap. 25. lib. 16.  mentiumque Caligo orbem universum incessit. Opinions get into men's lusts, and are twisted with Interest, which make Men furious and violent, who are altogether Strangers to Christianity in the life and power of it: And though I have not told the World my Name, either who I am, or what I am, yet I think I need not care who knows it; for I suppose no man will be angry with me for wishing all Men well; and as for praise of Men, as I deserve none, so neither can I expect it from a work of this Nature: this I shall only say, I have lived now the full Age of a Man, have been an Observer of the Contests of the late Times, and have seen little good fruit upon the Spirits of most Men; many have changed their Opinions, their particular Professions, and Parties, but still have retained the same Hearts, and Religion in the Power of it hath been manifestly declining; either by being rarified into airy Ceremonies, or condensed into stupid Formality, or refined into speculative Notions, or rend asunder by manifold Opinions, and perverse Disputes, or abused to unwarrantable Designs; and Men have made it their work to trample others down, and their Conquests have proved their Snare, and then their Ruin; wherein the saying of Solomon is fulfilled, There is a time when one man ruleth over another to his own hurt, Eccl. 8. v. 9 I fear most Men know not, or forget what it is to be a right Christian: And what that worthy Name doth oblige them to; which was the Name whereby all Christ's Disciples were called, before all those Names were known in the World, whereby since they have been distinguished or reproached.  
And as it was the first Name given on Earth, so it may probably continue for ever in Heaven, For of Christ the whole Family of Heaven and Earth is named, as t●e Apostle speaks: I shall therefore endeavour to show in several distinct Aphorisms, what a right Christian is in general, and then apply my Discourse to Men in particular Capacities, and Relations: And I have not been careful to observe Method, which my design will not well admit of, but have put things down in my Paper as they came into my Thoughts, without consulting any Author; yet they are all contained in the Scriptures, as I could easily show, whence a Christian derives the Practice and Principles of his Religion.  

Of a Right Christian in General.  
FIrst, He is one baptised into the Profession of the Christian Faith, whether in Infancy or afterwards, or whether by sprinkling, plunging, or dipping, I shall not here dispute; which is the outward badge, or distinguishing Sign of a Christian, as Circumcision was to the Jews, and is sometimes applied to persons who prove as flagitious and impious as any that are upon Earth.  
And therefore in the next place, besides this outward washing of Water, he hath received the washing of Regeneration, and the Renewing of the Holy Ghost, Tit. 3. 5. whereby, (considered in his first Original) he is said to be one born of God, as one Apostle speaks, 1 John 13. And born of an incorruptible Seed, as another Apostle speaks, 1 Pet. 1. 23. Born of Water, and the Holy Spirit, as our Saviour himself speaks, John 3. 5. And is made a Christian, not born so by Natural Birth, as that Ancient Father speaks, Tertul. Apolog. Cap. 18. Fiunt non nascuntur Christiani. And though outward Baptism is styled by the Ancients, Regeneration, Renovation, Illumination, etc. yet it is with respect to the inward Grace, which sometimes accompanies, and sometimes follows Baptism in the right Christian; whereby he is more than a Christian in Name.  
Again, He acknowledgeth one only living and true God, the Maker of Heaven and Earth, and gives divine Honour, and Religious Worship to him alone, and will not so debase the Incomprehensible God, as to make any Image of him, to Worship him by. In both which he is distinguished from the Pagans.  
Further, He is one who believes the Revelation made of Christ in the scriptures to be true, that he is the Eternal Son of God, assumed the Nature of Man, offered himself a Sacrifice for the Sin of the World, risen from the dead, and now makes Intercession in Heaven, and will come again to judge the World.  
Moreover, as a Christian he is dead to the Law, seeks not Righteousness and Life by it, but believes that only through Faith in Christ, any Man can be Justified, Redeemed, Sanctified and Saved; and that there is no Salvation in any other, whereby a Christian is distinguished from Jews, Mahometans, and all Infidels whatsoever.  
Again, He is one who embraceth the Christian Religion, not merely by the Power of Education, or the Example of the place or Country where he dwelleth; but by the powerful Evidence and Conviction of the Truth of it upon his Mind, by the Purity of its Precepts, and the transcendent Reward it exhibits in its Promises to them that sincerely profess and practise it.  
He knows also, That as he is a Christian he is called to Liberty, yet useth it not for occasion to the Flesh, or to free himself from the obligation of any Duty he owes to God, or Man; but to keep his Conscience free from bondage to the Commands of the Ceremonial Law; or the rigorous Commands of the Moral Law of God, or the sinful Injunctions and Commandments of Men.  
Further, He measures not the Mysteries in Christianity, by the Line of his own finite Reason, he knowing that the Natural Man discerns not the things of the Spirit, but believes them because God hath revealed them, though he cannot comprehend them; yet is daily seeking further illumination in the knowledge of Spiritual things, being Spiritually discerned, and doth realize to himself by Faith the things that are not perceptible by Sense.  
He is one also, who, as he bears the Name of Christ; so he follows him as his Master and Teacher, and sets before him the Example of his Life, as his pattern to imitate. Imitari quem colimus est summa Christianitatis. Lactant. He having left us an example, that we should follow his steps, saith the Apostle.  
He is one who feels in himself a daily combat betwixt Flesh and Spirit, as Jacob and Esau struggling in the same Womb; but is Crucifying the fleshly part, that he may be like to Christ in his Death, and is striving to rise up into the power of a Spiritual life, that he may be like him in his Resurrection, and which are both signified in his Baptism; and by a serious Contemplation of the Death and Resurrection of Christ by the eye of Faith, and the help of the Spirit, he is arriving to both these; which is a Mystery only known in the Christian Religion.  
Further, He believing that Christ is Ascended into Heaven, and entered the Veil in th● name of all his People, and there sits at th● right hand of God; it doth raise up the Affection of his Heart, and the Contemplation of his Mind to things that are Above; which is peculiar also to a Christian, and above the Sphere of mere Morality.  
Again, He is no Enthusiast, expecting a Divine Teaching by Immediate Inspiration; bu● owning, and receiving the Scriptures as the holy Oracles of God; he reads them, and studies the knowledge of them, for his direction in Faith and Practice; Contra Scripture a● nemo Christianus. August.  
Neither is he a Sceptic in Religion, of a giddy unsettled Mind, tossed too and fro with every wind of Doctrine, but having received the Truth, he stands fast in it, and wherein he doubteth makes sober inquiry, and doth willingly receive instruction that he may be sound in the Faith, and complete in the whole Will of God; but resigns not up his Judgement or Practice in Religion to the Conduct or command of any Person, or Church, so as not to satisfy himself in the Grounds and Reasons of his Faith and Obedience; that his serving God may be a reasonable Service, and not blind Devotion.  
Neither is he a Solisidian, hoping to be saved merely by Believing, or naked Assent, but is one Zealous of good Works, as being profitable to Men, acceptable to God, honourable to Religion, and necessary to Salvation. Yet he knows they must spring from Faith, and are not sufficient of themselves to his Justification in the sight of God; and therefore he puts not his trust in them, but in the Mercy of God and perfect Righteousness of Jesus Christ; which Bellarmin himself at last thought the safest way.  
Further, He being sensible of his own insufficiency, depends upon God for that daily supply of his Grace whereby he may have his Heart in a readiness for every good work, and may show forth his Faith, by his love to God and Men.  
He is one who makes all his approaches to God by the one Mediator, the Man Christ Jesus, without making use of any Submediators either of Redemption or Intercession, not mentioned in the Gospel; and herein he considers God, not only as a Creator, or in the absolute perfections of his Being, but as reconciled in the Blood of his Son, related as a Father, and engaged by a special Covenant.  
He is one who waits and prays for the help of God's holy Spirit to lead him into the presence of God, and to help his Infirmities therein, and approacheth not to him merely by the impulse of natural Conscience, much less by the help of Pictures, or Images, forbidden by the Law of God; but by the Spirit of Adoption, inclining his Will, moving his Affections, and crying Abba Father in his Heart.  
Again, He reckons upon Suffering with Christ, as well as Reigning with him, of bearing his Cross, as well as wearing his Crown, and of Denying himself as becomes a Disciple of Christ; and therefore Arms himself for it, that he may not be surprised by it, or faint under it; and as he will not rashly thrust himself upon sufferings, so neither decline them when necessarily called thereunto, wherein he will have respect to the goodness of his Call, of his Cause, and of his Conscience.  
Further, He is one, who when he is Reviled reviles not again, patiently bears affronts and injuries for Righteousness sake; seeks not privately to revenge himself, but commits his Cause to him that judgeth righteously.  
Again, He embraceth Religion for its own sake, and not for any politic end, and abhors to make use of it as an Art, to serve any Covetous, Ambitious, or Treacherous designs.  
He is one who believes a Judgement to come, and therefore lives in continual awe of it, and endeavours so to manage the whole course of his actions, that he may be accepted of the Lord in that day, and not fall under the wrath to come, and thereupon is less concerned about being Judged of men, or of man's day.  
Again, He believing the Immortality of his own Soul, the Resurrection of his Body, and hoping for the Eternal Life of the World to come, (Life and Immortality being brought to light by the Christian Religion;) he is seeking to make it sure to himself, and thereupon is less concerned as to his temporal Life, and his short stay in this present World, looking upon himself as a stranger here on Earth.  
He is careful to examine himself about his State towards God, and to know the inward frame and temperament of his own Soul, and the Actions of his Life in the Principle, Rule and End of them, that he may not be found among Hypocrites, and that counterfeit Grace may not be mistaken for that which is true.  
His Zeal in Religion is not rash and precipitate, hypocritical and treacherous, violent and cruel, so as to transgress the Rules of Humanity, Charity, and Sobriety; but is grounded upon Knowledge, and regulated by sound Judgement, Wisdom, and Discretion; and his greatet Zeal is about the great things of Religion, and of the greatest certainty.  
He is one who hath a regular Conscience, extending to one Duty as well as to another, and therefore will not strain at Gnats and swallow Camels; nor be scrupulous about Ceremonies, and of conforming to some outward Forms of Worship, and yet can practise injustice, oppression, lying, fraud, intemperance, backbiting, malice, and such moral impieties not becoming Christians.  
And if he hath a Conscience of Conformity to the Church, he makes Conscience of the moral Duties of Religion, and will not be found guilty of swearing, cursing, drunkenness, fornication, scoffing at piety, blasphemy, false accusation, or persecution for Conscience sake of the truly conscientious, etc.  
And though his practice in Religion is according to his best Light and judgement, yet he confines not the Church of God, or monopolizeth Salvation to the narrow limits of his own private Opinion, but judgeth charitably of men who Conscientiously differ from him, as knowing that as in several Nations, so under several Opinions, He that feareth God and worketh Righteousness, is accepted of him; and therefore he can love and honour true Piety, Sincerity and Goodness, and real Worth, wherever he finds them; as the Philosophers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, studied to extract the good out of every Sect of Philosophers, and rejected the rest.  
Again, He beholdeth the Creator in the works of his Creation, and adores his wisdom, power, bounty, and goodness shining forth therein; and as a Christian, he can look upon the Creator of the World, as the Redeemer of it, and as his God and Father in Jesus Christ, and in special relation to him; and hereupon to have his Heart engaged to love him, honour him, fear him, and trust in him, which is more than the most learned Heathen, by the light of Nature could attain unto.  
Further, He considering the Dominion God hath given Man over the brute Creatures, he useth them with Thanksgiving, but will not abuse them as a Tyrannical Lord, and is stirred up to the more cheerful service of God, by those brute Creatures which are daily serving him.  
He knows that not only Faith is required of a Christian, but outward Profession, and therefore he conforms to all the Ordinances and Institutions of Christ in his Church, and attends there diligently for his Edification, and that God may be hononred by the Divine Worship of the Public Assemblies of his People, according to the dictates of the universal Law of Nature; and therefore as he will not have Communion with any Church in that that is evil, and sinful, so he is ready to hold Communion with all Churches in that which is lawful and good, that he may not fall under the just charge of Schism or unwarrantable Separation; and seeks the maintaining of his whole profession unspotted and without rebuke, and therefore He keeps his Foot when he goes to the House of God; demeans himself with all seriousness, and Reverence in Gods public Worship; will not be found talking, gazing, whispering, laughing, or sleeping when his mind and thoughts should be directed towards God, that he may carry himself suitable to that great Presence wherein he is, and the solemnity of that Service he i● engaged in.  
He carefully avoids all Tempting of God, by presuming upon his Power and Mercy, for the good either of his Soul or Body, without using suitable and rational means, or such as may be appointed of God for that end; neither will he pray or hope to receive what God hath never promised to give, and thereby be also a tempter of God.  
Again, He being a Christian, is careful to observe the Christian Sabbath, not the Seventh day of the Week as the Jews, but the First, according to the example of the Apostles, and the first Christian Churches; whereby he owns Christ's Lordship over the Sabbath, to change the day, as well as the Ordinances of God's worship therein; and therefore he remembers to keep it Holy by abstaining from bodily Labours, and by the exercise of his mind and thoughts in those Duties of Religion, both public and private, which are suitable to the Day, and required in the moral part of the Fourth Commandment; and we read, that the keeping of the Lordsday was made the Character of a Christian, in the primitive times.  
Further, He is an Encourager of good Ministers who labour in the Word and Doctrine; receiveth them as the Ambassadors of Christ, submitteth to their instructions in the Lord, and hath them in high esteem for their Works sake, and thinks it his Duty to give his Carnal things to them from whom he receives his Spiritual things, and grudgeth not an honourable Maintenance to such, whose Work and Office are both honourable.  
He shapes not his Religion to the times, and altars it not as his Interest altars; but denies himself therein, that he may be a true follower of Christ, and the Truth, and for the maintenance of a good Conscience.  
Again, He is one who lives not in any scandalous Sin, nor allows himself in any known Sin; but because he cannot live without Sin, he daily renews his Repentance towards God, and Faith towards the Lord Jesus Christ, to preserve his peace with God and his own Conscience, as the Christian Religion doth direct, whereby he doth carefully avoid the two fatal racks of presumption and despair.  
Neither is he the more easily drawn to any Sin because he esteems it Venial, or by hope of obtaining Pardon by the Absolution of a Priest, or the Intercession of any Saint, or the Expiation of it in Purgatory.  
He fetcheth down his Mercies from God by constant Prayer, and returns them back to God by hearty Thanksgiving, as becomes a Christian: The Incense he offers up is fervent Prayer, and his Peace-offering is a thankful Heart; and this he doth not only in company with others, but in his private Devotion betwixt God and his own Soul.  
He loves, honours, and practiseth true Godliness never a whit the lesser, because of th● weakness, folly, or sinful miscarriages of som● that make profession thereof; much less wil● he take advantage thereby to reproach an● scoff at it.  
But the excellency, equity, peace, and comfort which are in the ways of Religion, make him to cleave to it, though he sees many false pretenders to it, under several Professions, as knowing there will be some Hypocrites under all Forms; and he will not justify such a● make no profession, because many cast a reproach upon it by an irregular conversation.  
Again, What evil he sees or censures in another, he will examine his own Heart and practice, whether the same is not found in himself, and will therefore endeavour first to cast the Beam out of his own Eye, and not practise himself what he hath condemned in another, lest he thereby be self-condemned.  
He is one, who placeth not his Religion in Forms, and Ceremonies, or bodily Worship; though he is for comely Gravity, and all outward Decency in God's worship, yet his main ●●re is to serve God with a frame of Heart ●oper to Christianity, viz. not from servile ●ar as the Jews under the Law, or the contain of humane Laws, as time-serving for●al Christians, much less out of vain ostentation, as the Scribes and Pharisees, but with ●ve, and delight, filial reverence, humility, vivency, and sincerity, as becomes a true Chri●an; and will not cry up holiness in Places, Al●rs, and Vestures, etc. and yet despise it in ●ens Persons.  
Neither doth he place his Religion in high graphical Notions, affected Gestures, canting ●ords, doubtful opinions, or in not conform●g with others out of mere singularity; but ● sound Knowledge, Faith, Love, Mercy, Humility, and all Holiness of Life.  
He also is one who can take kindly a just Re●oof, and prefer a faithful reprover, before ● vain selfseeking flatterer, being more de●ous to be humbling himself, than to be self●alted.  
If he meets with Affliction, he justifies God, ●bmits himself patiently to his Sovereign ●ill, and seeks to turn it to some advantage ● his Soul; or if it be Persecution for Righteousness sake, he patiently commits his cause ● God, will rather judge himself than revile ●e Adversary; will use no unwarrantable ●eans to deliver himself, will acknowledge ●e righteousness of God in all the unrighteousness of Men: Yea he doth love his Enemies, blesseth those that curse him, prays them who despitefully use him, is not outcome of evil, but overcomes evil with go● as becomes a Christian.  
He is not offended at the Prosperity of wi●ed Men, he knowing it hath been so in ● Ages, and that they receive all their go● things in this Life, and the time of Recompe● is not yet; neither doth he stagger at the Adversity of the Righteous, as knowing it co● either for a trial of Virtue, or a chastisem● for their good, that they may not be conde●ed with the World.  
He is one who is not Anxiously careful ab● the things of this Life, seeks not great thi● to himself; yet is diligent in his place, a● calling, and commits his Affairs to the cond● and blessing of God; seeks to eat his o● Bread, and is content with the portion G● allotts him of the things of this World.  
Further, He will not extenuate Sin a● Wickedness in some, and aggravate it in other merely to serve a design, to gratify a par● and promote some particular Interest; ●● disallows of evil impartially in all.  
Again, He considers not only what is La●ful, but what is Expedient, and of good R●port before Men, and is careful to give ● just occasion of offence to any; and in ● things, wherein he can without sin, will stu●ously avoid it, providing for things honest in t● sight of God and Men.  
Further, He judgeth not of Right or Wrong, ●od or evil, by events or successes, but by ●e light of true Reason, and the Law of Equi●, and the rule of Righteousness; and yet he ● observant of the course of Providence, about all humane Affairs, and gathers instructi● to himself thereby; but he well considers ●hat the wise man said and observed in this ●se, There is one event to the righteous and the ●icked.  
He is one who is not forward to censure ●hers, but still hopeth the best; will not undertake to judge men's hearts, which are only known to God, and is more ready to Judge ●mself than he is his Brother, and will take notice of the Good as well as of the Evil he ●nds in any Man, according to the example of ●od himself.  
He doth not Rejoice when his Brother is overtaken with a fault, will not Glory over ●im, but rather with a spirit of Meekness will ●ek to restore him, considering himself, lest ●e also be Tempted; much less will he lay a stumbling-block before him to cause him ● fall.  
Again, He is not of a base selfish Temper, ●eeking only his own things, but is content to ●uffer in his private interest, if the public ●ood may be Advanced thereby, and is glad ● God is Honoured, and Chirists Kingdom advanced, though he be any way Eclipsed by ●●.  
He envies not another's Prosperity, but ● joyceth in another's Welfare, as his own, ● becomes a Christian to a fellow Member; W● one member rejoiceth all the rest rejoice with it, sa● the Apostle.  
Again, He carries it Humbly towards a● and in Honour will prefer another before hi● self, and if he be High, yet condescends ● men of Low degree, as becomes a Christian●  
He is one who affecteth not Pride, Vanit● or any singularity in Apparel, but consider the place, and condition wherein God ha● set him, and what is comely and of good ● port herein, and what sobriety, humility and modesty the Christian Religion doth oblige all unto, and requires both of Men a● Women professing Godliness.  
He gives not heed to every Report, wise considers what he Hears, and much more afore he reports again, that he may not ● charged with folly, lying, or defamation.  
Again, He is one who Glories not in himself, neither in what he is, or in what he hat● or in what he doth, but acknowledging G● in all, gives all Glory to God, as becomes Christian, he knowing well that he hath n●thing but what he hath received, and that i● God alone who makes him to differ.  
He lays to heart public Calamities, a● the Sins which bring them upon the People and stands in awe of God and his Judgements, when they are on the Earth, and is from thence learning Righteousness; but especially he being a member of the Church of God, doth sympathize with her afflicted condition, and is not satisfied in his own private welfare, and will not omit the extraordinary Duty of solemn Fasting and Humiliation in such extraordinary cases.  
If he be cast upon Perilous times, he will ●ot rashly expose himself, but will use all prudent means for his own safety, but always ●ill join the Innocency of the Dove with the Wisdom of the Serpent, and his dangers do ●ake him fly to God for refuge, and to hid himself under the shadow of his Wings; The ●●udent man forseeth the evil, and hideth himself, saith the wise man.  
He is one who walketh in Love, is a follower of Peace with all men, as knowing ●here there is strife and envy, there is confusion, ●d every evil work; and that Men are known ● be Christ's Disciples by loving one another.  
Further, He is no Busybody in other men's ●atters, which concern him not, but minds ●e Duty of his own place, to discharge it ●rightly towards God, and faithfully towards Men.  
If he be a Master of a Family, he will up●ld good Government, and the Worship of ●od therein; allows not Sin in his Servants, yet Rules not over them with cruelty a● rigour, but gives them that which is just a● necessary. If a Servant, he is Submissive a● Gentle, Diligent and Faithful, performs n● Eye-service from fear of Man, but in singleness of Heart as to the Lord. If an Husban● he dwells with his Wife according to knowledge, Loves and Cherisheth her as his o● Flesh, giving honour to her as the weak● Vessel, and is satisfied in her Breasts, a● embraceth not the Bosom of a Stranger: so t● true Christian Wife is modest, meek, pruden peaceable, a keeper at home, guiding t● House, submitting herself to her own H●band, as to the Lord, and is faithful to t● Marriage Bed: and so true Christian Pare● will provide for their Children, dispose ● their Education to the best advantage, w● early teach them the good Knowledge and Fe● of God, and by reproof, counsel, and c●rection, restrain the exorbitances of th● Youthful Age: And so their Children, if co● to Age, will Reverence and Obey their brents, endeavour to requite them, hearken ● their instructions, and perform the engagements they have laid upon them in their B●tism; and those that are Young will revere● Age, and be tractable to receive instructi● from their Elders, and the Aged will by ● gravity of their carriage put an awe upon ● Hearts of the Younger.  
Again, A right Christian will not allow vain or wicked thoughts in his Mind, (the actual sins of the life being first committed in men's thoughts) and knowing though they are hid from Men, yet they are all open to the Eye of the omniscient God, and under the Authority and Cognizance of his Law, as well as Words or Actions; so that he being a lover of God's Law, is an hater of vain thoughts, as the Psalmist speaks.  
He is one also who watcheth over his Lips, that his speech may be seasoned with Salt, and that nothing that is vain, false, foolish or unsavoury, may proceed from them; he remembering what the Apostle speaks in this case, If any man seem to be Religious, and bridleth not his Tongue, this man's Religion is vain.  
He is one who is Just and Righteous in his deal with Men, will not defraud and overreach in Bargains, or fraudulently break in others Debts, will not lie, equivocate, or break his Promises, betray his trust, much less take a false Oath, to wrong another or advantage himself, and seeks to walk by the Apostles rule, Own nothing to any man, but love one another; and if he hath wronged another, is ready according to his ability to make restitution.  
He hath a sacred Reverence for the holy Name of God, will not Profane it by common Swearing, or take it up rudely in common discourse or talk.  
Again, He is pitiful, and compassionate to those that are in distress, will not add Affliction to the Afflicted, but is ready to show mercy, and to forgive others, as he himself hopes to obtain forgiveness from God.  
He will not abuse the good Creatures of God to any excess, his eating and drinking is to refresh, and not to oppress Nature, and will studiously avoid all Temptations thereunto; that his Body may be kept in a due serviceableness, and subjection unto his Soul. But confines not himself to any Jewish, or superstitious distinction of meat, and drink, he knowing as a Christian, that to the pure all things are pure, etc.  
And, as he will not prodigally consume his earthly Substance, so he hath an Heart to make use of it, for comfort to himself, and the benefit of others; and will not disquiet his mind, or perplex his thoughts, with carking cares, groundless fears, or endless desires about the things of this World, whereby he cannot enjoy the good that is in his hand.  
He is one also who is careful to redeem, and improve his Time, and will not consume it in hearing or reporting News, in unnecessary Visits, idle Discourse, much less in Gaming, Clubbing, Tippling, Feasting, or any immoderate Recreation.  
His love to Men is without dissimulation: He will not say to another, Your Servant, your humble Servant, Sir, when he hates him in his Heart.  
And further, whenever he finds in himself an opposition betwixt Conscience and Interest, he gives Conscience the praeminence, preferring his inward peace before outward advantages, and the pleasing God before gratifying himself.  
Again, He will not use his utmost liberty ●n lawful things, where it may be a Temptation to himself, or a stumbling-block unto others.  
He is not led by the Examples of Men, approves not of any evil, because practised by ●he multitude, but having found out the Rule ●f his walking, he follows it, though against the ●ream of a corrupt Age.  
Again; He studiously avoids vain Scoffing ●nd reproachful Nicknames, especially about ●atters of Religion, as being the Evidence of ● frothy mind, and tending to beget profaneness and Atheism in men's Hearts.  
Further, Though his Conversation is civil ●nd courteous towards all, yet he especially honour's them who fear the Lord, and chooseth ●ch to be of his more intimate Acquaintance ●d Society, wherein he doth delight.  
He bridles his Anger, that it may not trans●rt him to any excess, either in words, or ●tions, neither will he suffer the Sun to go down upon it, so as to lodge with him, lest it grow up into malice, or inveterate hatred: Remembering herein the wise Man's saying, Anger resteth in the Bosom of fools. And he also hath that Rule over his Spirit, that he is no● easily provoked to wrath.  
He will not easily take up false Report against any, much less divulge them; most o● all, not raise them, but seeks to preserve another's Reputation as his own; knowing tha● he ought to love his Neighbour as himself and therefore he will not entertain ground less Jealousies, but puts all things under th● most favourable Interpretation, according t● the Rule of Christian charity.  
He is not wise in his own Conceit, but judging humbly of his own Parts, he readily hearkens to other Men, and over-weens not his ow● understanding.  
He will not rejoice and triumph in other men's Calamities, nor trample upon the● when they are fallen, not knowing how so●● their case may be his own; and the trial which are upon them, may come to his ow● door.  
He makes it his care to preserve Pea● within, in the midst of all the troubles th● attend him from without, and sets befog him the Joys of Heaven as a Relief against t● World's sorrow.  
He looketh upon the Providence of Go● as superintending, and guiding the Affairs the World, and therefore is not dismayed by the signs of the Heavens; gives not heed to Diviners and Soothsayers, as the Heathen did, and which was forbidden by many Christian Emperors, and becomes not the Christian Profession. Neither doth he ascribe Events to blind Fortune, the Power of exorcisms, or to the Connection of second causes, any further than they are influenced by the first cause; and therefore he doth not perplex his Thoughts about future things, which are not in his Power, but in the discharge of his present Duty; leaves them all in the hand of the only wise God.  
Again, Though he is diligent in the affairs of his Calling, yet he suffers not the things of this World, so to engross his Time, Heart, and Thoughts, as to be diverted from all Communion with God, and attending the great Concernments of his Soul; and will what he can, avoid the encumbrances of the World, that his Heart may be more free for the Duties of Religion, and the service of God.  
And seeing that he was not made by himself, or for himself, he is careful to serve the end of his being, which is to glorify his Creator, and for that end is diligent to improve the several Talents wherewith God hath entrusted him, whether natural, acquired, civil or spiritual, and considering also himself as bought with a price, he glorifies God both in Soul and Body, which both are his: which is peculiar to a Christian.  
And lastly, He knowing that his Time is short upon Earth, he is making Provision for his latter End, that he may die in Peace: Whereupon he lives not in continual Bondage to the fear of Death, nor hardens himself against it by a Roman courage, but looking upon Death by Faith in the Death of Christ, he seethe the Sting of it taken away, and it made a Passage into Eternal Life: And knowing also that the coming of the Lord draws nigh, he comforts himself in the Expectation of it, as hoping to find mercy of the Lord at that day. I should here have added one particular more, which the Christian Religion doth oblige all Men to, which is Obedience to Rulers and Magistrates, but I shall make it a distinct head to speak of afterwards.  
Now Reader, By these things, and such things as these, (for I cannot possibly mention all,) thou seest what it is to be a Christian, and what an Excellency and Purity is in the Christian Religion, and what brave Men it would make us, both towards God, ourselves, and one another: Whatever moral Virtues the Heathen Philosophers boasted of, or whatever Goodness or Truth there is in natural Theology, whatever is consentaneous to the purest Reason, or whatever moral goodness there is in the Law of Moses, whether Moral, Judicial, or Ceremonial, or in any Religion professed in the World, we have it all comprised in Christianity. Here we have an account of the true Happiness of Man, and how to attain it: And where an Expiation may be found for the sin of his Soul: And how he may be supported under all the Calamities of this present Life, which three things the Minds of the Philosophers were so exercised about. It is a Religion, which endows men with higher Principles, and sets before them higher Motives against the practice of evil, and for performing that which is good, than any other in the World; and was it Exemplified in the Lives of Men, instead of Oppression, Injustice, and Violence, instead of Animosities, Divisions, and Contentions, instead of treacherous plotting and contriving the destruction of one another; we might enjoy ourselves and live together in great Tranquillity, Love, and Peace: whereas, now the lives of most who are called Christians, are the public scandal of the World, and as great Atheism, Profaneness, Irreligion, and all sorts of Immoralities are found among us, as where the Name of Christ and the Gospel were never heard of: And in many things worse than Infidels, which makes the old saying true, Aut hoc non est Evangelium, aut nos non sumus Evangelici: Either this is not the Christian Religion we profess, or else we are not Christians. And will not Christ be ashamed of them, who are a shame to him, and his Name, that is upo● them? As a Parent who hath a vile and wicked Son, is ashamed that he should bear hi● Name: And as some have probably thought● that those shall come first to Judgement, s● they are likely to fall under the severest judgement in the day of Christ. The Heathen o● old upbraided the Christians with their Name▪ Cajus Sejus bonus vir, sed Christianus; but now it may be said, Cajus Sejus Christianus, sed no● bonus vir; which is a real Reproach, which th● other was not. And may we not complain as Salvian in his Time, In nobis patitur Christus opprobrium, in nobis patitur Lex Christian● maledictum? Christ and his Religion do bot● suffer reproach in us: Whereas the Primitive Christians as they gloried in their Name, an● were encouraged by it under their Persecutions▪ so they were a Glory to it both in their Lif● and Death. Let no Man say, that he hope● to be saved by God's Mercy, or by an impute● Righteousness, while he walks not by the holy Precepts of our Saviour, and the Rule of th● Gospel. And Baptism, or a Christian name, o● the Name of Protestant, will avail men nothing, where there is not true Christianity if we count it a disgrace to be called a Jew, ● Turk, an Heathen, let us take heed we mak● not the Name of a Christian odious: and a● Eusebius, speaks of the Godly who lived before the coming of Christ, that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christians; but many tha● ●ive now after it, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Christians in Name only, not in Practice: And he is not a Jew (a Christian) who is one outwardly, saith the Apostle.  
I know, 'Tis an easy thing to talk of Religion, of a Catholic Church, and to commend morality, and the Excellency of our Saviour's Precepts, when Men will not touch the practice of them with one of their fingers. If Love be the fulfilling of the Law, sure then where there is not love, the whole Law is broken, and there is nothing of true Religion: And when Men walk in strife, envy, malice, hypocrisy, etc. they are quite Strangers to right Christianity.  
And though it hath not cost me much time or pains, to gather these many things together, (for I considered nothing, but the public benefit, and the present necessity of the Times) yet to reduce them into practice, he shall find it difficult who will seriously apply himself thereunto, corruption and lust prevailing in most Men, above true Reason and Conscience: Yet every Christian who is upright in his Profession, is striving after further perfection in Christianity, though he finds he yet falls short in many things.  
And though I know that the whole Duty of Man may be generally expressed in a few words, yet as the saying is, Generalia non pungunt; and particulars are more apt to make impression upon men's Hearts: Though I have not enlarged upon any of them, that may bring the Sum of a Christians Dut● within as narrow compass as I could.  
And I think there are but few Duties of Christian, but what are either mentioned, or comprehended in them. And I believe the trut● of them will be owned by all sober Christians carrying their Evidence along with them t● their Judgements and Consciences. The Protestants call themselves of the Reformed Religion, but how many have unreformed Lives they have good Articles of Faith, but hav● not their Creed in their Conversation.  
But methinks we may expect to find tru● Christianity in as high an Elevation, and Eminency in England, as in any part of the Christian World. What Nation hath afforded more Eminent Divines both for Learning and Piety? where hath the Cause of Religion been more asserted, and vindicated? Wher● have the holy Mysteries of the Christian Religion, been more clearly opened? Where have such Books of practical Godliness, been published and printed, as here? which are muc● valued in foreign Countries, and their young Divines learn to preach by them: I know some will shrug their Shoulders, and say, It's true, we ought to be such Christians a● are before described, but alas! where are ther● any such? And we are but as others are; and we would be better Christians if we could, ●nd all have their failings: Thus men exeuse ●heir sin and Sloth; but do their Consciences ●ell them they do what they can, and not ra●her the contrary? were but the Principles of ●eason and Natural Conscience more awakened in Men, it would reduce them from many Ex●rbitances they run into, and lead them into a ●ore sober and regular Conversation, how ●uch more the Principles of Christianity? But ●en love their sin, and hate to be reform: ●nd cannot bear a faithful Ministry, of one ●ort or another, and trust to a little outside devotion, or feigned Profession, and know ●othing of the serious part of Religion. Let ●en seriously read the former particulars, and ●s they read them, make a short pause, and consider them; and I have not published them, because men know them not, but because they ●o know and profess them, and that they ●ay practise what they know, and their knowledge may not condemn them. And ●ould not Men consider what their Baptism ●oth oblige them to, and those that profess themselves of the Church of England, what ●hen their Sponsors undertook for them? That ●hey should forsake the Devil, and all his ●orks, the Pomp's and Vanities of this wicked World, and all the sinful lusts of the ●lesh? Words easily said, but little regarded.  
And is not this Obligation vouched, and renewed afresh, every time they come to the holy Communion? Hath their Baptism no other effe● upon them, but that then they received thei● Christian Name? Surely either all Religion is bu● Nomen inane, a vain Name, as Brutus said of Virtue, or else it is the most momentous thing i● the whole World: we should therefore practic it in good earnest, and be Christians altogether, as before described. For I fear, le● in opposition to the Dissenters, who hav● cried up so much the Power of Godliness it is grown into Contempt, and we satisfy ourselves in the outward Form, and i● the name of a Church.  
And for the people called Dissenters, giv● me leave (and I hope you will take it well to deal plainly with you, out of love to you persons, and the honour of Religion, wherein all good Men are concerned.  
The truth is, You not conforming to th● Church of England, as Men of stricter Principles in Religion, have thereby contracte● much envy from your Neighbours, and a mo● critical observation of your Conversation, expecting more exactness and exemplinarines● of Life from you than others; and though i● may be more hath been charged upon you, o● some of you, than is true, yet too much fear is true: First,  
Have not there been found among you some who have dealt Deceitfully in their Commerce and Trading, Cheating, Over-reaching, breaking your Word, and sometime Equivocating, and Lying for a private Advantage?  
Have there not been some, who have failed and broke in others Debts, and that either through great Carelessness, or rash Adventures, or it may be plain Cozenage?  
Have not some of you taken too much liberty at Taverns, to Drink and Tipple, and to Discourse at Coffeehouses, and spending your time there at unseasonable Hours, when you should have been attending the Duties at home, of your Families? Which those that may like it well enough in others, and practise it themselves, yet cast it upon you in Reproach.  
Have not others been guilty of excessive Costliness, and Pride, and vanity in Apparel, and modish and immodest Dresses, not becoming their Profession; and high living beyond their Quality, their Place, or it may be their outward Estates?  
Again, Have you not some amongst you who are of unquiet Spirits, unruly Passions, given to brawling, strife, and contention in your Family, Parents with Children, Masters and Mistresses with Servants, using reproachful Names and threatening Language, not becoming the Gospel, and injurious to all good Order and Government?  
Have not some also been guilty of great Covetousness, grasping at great Estates, and gripping the Poor, and oppressing the Needy, and withholding Wages when it was due, an● shutting up your Purse in works of Charity and Mercy, and have had the cry of the Poor thereby against you?  
Have not some of you had itching Ears, now crying up one Man, then another, having men's persons in admiration, because of parts, gifts, opinions, and affecting tone, o● some peculiar notions in Religion, affecting Novelties more than sound Doctrine, and hearing them, rather to please your Fancies, than profit your Souls?  
Again, Have not others of you run into extremes in Religion, running so far from Justification by Works, as to cast off Charity and good Works, and seeking purer Ministry and Ordinances, have rejected both, and depending upon the Spirit, have cast off the Scriptures and negected endeavours; and fleeing from Superstition are fallen into practical Atheism, and from knowing Christ after the Flesh, to know him only as a Light within; and from corruption in the Church to be of no Church, and have run from Prelacy to a popular Anarchy, and from receiving the Sacrament Kneeling, not to receive it at all?  
Have not others been Tale-bearers, Sowers of Discord, and Raiser's of false Reports, it may be of Magistrates themselves, at least have been too credulous to receive them, and divulge them abroad, and so ensnare themselves in the words of their own Mouth?  
Have not some been guilty of too much Uncharitableness to such who have differed from you, and your Opinions in Religion, and confining the Church of God to too narrow a compass, and making Christ's Kingdom ●o consist in doubtful Opinions, high Notions, forms of Government, gifts of Utterance, ●ather than in Righteousness, Peace, and Joy ●n the Holy Ghost, as the Apostle speaks?  
Have ye not also had great Divisions and Animosities among yourselves, Brother going ●o Law with Brother; rash Censuring of one ●nother, and broke off your Communion with ●ach other, for slight, and trivial, and doubtful matters, being of fickle Minds, and have ●ot any due consistency among yourselves; ●eing uneasy without Liberty, and when you ●ave it, want wisdom to preserve it, or improve it?  
Have not many of you discovered great ●ant of Wisdom and Prudence in the manag●g of your Professions, and different Opinions, both in your speeches and behaviours ●mongst Men, and towards one another, and ●ereby given just occasion of offence?  
Have not some of you placed much of your religion in your particular Opinions, in your separate Churches, without seeking as ye ought, that inward Grace which might Sanctify your Hearts, and Regulate your Lives and so separate you from the moral evils o● the World as well as corruptions in Worship▪  
Have not others of you been guilty of muc● Spiritual Pride, in despising those whom y● have thought in a Form below you, and discovered it in contemptuous Language an● Carriage? And have mistaken the power o● Fancy, and the transport of mere natural Passion, soon vanishing away, for the work ● the holy Spirit which abides in the Soul.  
Have your Fast, and days of Praye● been kept as days of true Humiliation fo● Sin, but rather to have your Sufferings removed than Sanctified; or to have some particular Opinion prevail, rather than sincere Religion, substantial Holiness, and solid Piet● in your Hearts and Lives?  
Again, Have not the Temptations of th● times made some of you to act contrary t● your Consciences, Principles and Professions to save yourself from Suffering, and giving occasion thereby to your Adversaries to glor● over you?  
Other things I might mention, but the● things may serve for Conviction to the Guilt● and for Caution to others. For I am perswade● better things of many of you, though I th● speak: I know ye have among you many eminent examples of Piety, Prudence, Justice, Sobriety, Charity, and strict and sincere Devotion towards God, and Innoceny towards Men; and that nothing but Conscience towards God doth make them Dissenters in Religion; being otherwise ready to perform all dutiful respect to Magistrates, and all acts of Love, Friendship, Hospitality, and good Neighbourhood towards all among whom they live; and it cannot be denied but that many of your Ministers and Teachers have been and are, Men of great Learning, Prudence, and Piety, great Textuaries, and eminent Preachers, and sound Expositors, and zealous against Popery.  
But if any will make an ill use of what I have said, and are glad through the sides of some offending Dissenters to wound all Religion, Piety and Profession, I shall only say as the Prophet Oded did to the Host of Israel, after they had slain their Brethren, the men of Judah, with a rage reaching up to Heaven, Are there not sins with you, even with you, against the Lord your God? 2 Chron. 28. 10. Or as our Saviour to the Pharisees concernin the Woman taken in Adultery, Let him that is without sin cast the first Stone at her.  
Have not those of the Church of England (who have of late been casting Stones at the Dissenters) their Sins? May not our Saviour say to the Church of England, as to the Church of Ephesus, I have somewhat against thee? And as it's said to the Church in Sardis, Rev. 3. 2. Strengthen the things which remain that are ready to die, for I have not found thy works perfect before God.  
Hath she not expressed more zeal against Nonconformity in some indifferent Rites and Ceremonies, so accounted by themselves, than against notorious Vice and Wickedness?  
Hath she not established Church Communion upon other Foundations, than the Apostles did in the Primitive Churches; as Profession of Faith, and Repentance, and Subjection to the Commandments and Institutions of Jesus Christ?  
Hath she manifested the meek and tender Spirit of Christ toward those who have i● some small Points of Religion differed from her, and such as may justly be Scrupled; and herein not done to others as she would he● self be done unto? And scoffing at their plea● of Conscience as vain Canting?  
Hath she not in many of her Doctrine Preached, Printed, and Published, departe● from her own Articles, and some forwar● Men have been shaping them, and their public Worship and Order, more and more into a conformity to the Church of Rome, an● thereby raised the hope of the Papists, and occasioned many multitudes of Protestants in the Nation to descent from her; she driving them from her Communion, and then punishing them for so doing? Hath she not been breaking down the Civil Bounds and ancient Landmarks, and exposing the holy Sacrament, that she might thereby the better establish herself?  
Hath she not made it too evident, that Wealth, Grandeur, and Dominion hath been more her design than the Glory of God, promoting true Holiness, and the Salvation of men's Souls?  
Hath she not been guilty of Silencing many ●undreds of able Preachers, not for Slothfulness or Nonresidency, not for Insufficiency, ●ot for Scandal, not for Heresy, not for rebellion to the Civil Authority, but only nonconformity to some unnecessary Rites in religion which they scrupled out of their zeal ●gainst Popery; wherein if they have exceed●, I hope it may now be judged a pardon●le Crime; but I fear it hath had no good ●fect, but hath tended to the hindering the ●ogress of the Gospel, and the Salvation of any Souls, by rigid imposing of Subscriptions ●d Canonical obedience, and Assent and Count, and stretching Conformity beyond what ● was in the former Age? Doth not the in of many Families, and the loss of some ●es lie at her door?  
Hath she not debarred public Assemblies for Worship to multitudes in the Nation, unles● in such a way as was Offensive to their Consciences, and not Edifying to their Souls though such as maintain and profess all th● substantial parts of the Christian and Protestant Religion, are blameless in their Live● and profitable in the Nation; and thereby exposing them to the danger of returning t● Popery, or of being reduced to Paganism? D● the Dissenters differ from her in any of tho● things wherein she differs from the Papist● but rather in those things wherein she agreed with them? And what then is that whi● is strictly to be called the Church of Englan● She hath indeed made a strong and honourable oppsition to Popery by many Wort● and Learned Men of her Communion, b● hath it not been in those things wherein t● Dissenters agree with her, and rejoice ● what they have done, and act with her the● in? So that the Church of England considered as distinct from the forementioned Diss●ters, is made up only of some Additional to ● Christian Religion. And if it be Object▪ That such deference ought to be given to ● Laws of the Land, as not to have puble Meetings otherwise than allowed: I Answ● Such Laws are only humane and topical, ● so cannot supersede the universal Law● Nature, which doth dictate to all Natif public Assemblies for the solemn worship God. And let it be considered, whether the imposing of those things which are judged unnecessary can be justified, to the hindering of what is necessary both by the Law of Nature, and the written Law of God; and whether this Liberty hath not been taken against public Laws, both in the times of the Heathen Persecution, and here in England in times of Popery.  
Many other things I might mention; but these I only lay before her, with the words of our Saviour to the Church of Ephesus, Remember therefore from whence thou art fallen, and Repent, or else I will come against thee quickly, and remove thy Candlestick, except thou Repent, Rev. 2. 5. And if she thinks herself in danger, should not this awaken her to Repentance? And is there any Protestant Church, but doth solemnly Fast and Pray in threatening Dangers? But we see little of this in the Church of England: Not that every individual Member of that Ecclesiastic body ought to be charged, God forbidden. I know many of them have been grieved at the sufferings of their Brethren, Pleaded ●heir Cause, and Lamented to see such a spirit of Persecution act in the Church of England; and could see a little better than others, who they were that pushed on those ●evere Persecutions against them, and how ●opery crept in upon the Nation under a Protestant Vizard; and were ashamed to hear some of her Clergy boast of the Purity of the Church of England, when (to their great trouble) Corruptions both in Doctrine and Worship, and in the Conversations of multitudes in it, was so visibly seen to prevail, not only tolerated but too much countenanced; and little Discipline exercised but against Non-conformists, though Men of the greatest Sobriety and Piety, and usefulness in the Nation.  
But I mention these things not to recriminate, but to help on that Repentance which may prevent God's controversy with that Church; and to melt down their Spirits into such a Coalition with their dissenting Brethren, that the Nation may be strengthened against our Popish Adversaries; and that all hands may be at work to make the Bank strong against the inundation of the Sea, ●● mean the See of Rome. I fear whilst our public, especially our Cathedral Worship is shaped so like to that which is in Popery, the transition will be made more facile to it. It will be never the less Decent by being less Ceremonious: And I hope the Pulpit-theam of some dignified Clergymen, will be no longer, The Necessity of a Public Conscience, The Absoluteness of Kings, And Invectives against Dissenters; and that Able, Orthodox, and Learned Preachers will not be starved out of their work for want of Maintenance. Nothing is more likely to secure the Protestant Religion, than a pious, diligent, and able Ministry. Every body knows the influences a corrupt Clergy hath upon the Laiety, and how easily under the name of the Church of England, such Men may lead the People blindfold into the Enemies Camp.  
But now I hope that both sides will be sensible wherein they have failed, and the more Sober, Pious and Judicious among them both, centring in their present Majesty's Accession to the Throne, it will allay all former Animosities; and we shall love and own one another as Christians and fellow Protestants; which will disappoint the Hopes of the common Adversaries above any thing that can be imagined, who are likely to get no great advantage upon us but by our own Divisions, and make no Music but by our Discords, and we may well hope that the Concord that is found in the great Assembly of Parliament for the uniting all Protestants, will have a happy influence upon the whole Nation herein: but if any will be still grumbling and contentious, sure they are such Men who love the fiery Element, are the Nations Enemies, and are secretly acted by Priests and Jesuits, to bring us back again to Popery and Confusion.  
But I hope by this time the body of the Nation is enlightened and awakened to discern their Dangers, the Indications of Providence, and their own Interest, and that the designs wherewith these Men are travelling will prove Abortive, or bring forth no other Fruit but Mischief to themselves; but it may seem strange, that any who have Prayed or Preached for Union, and lamented the want of it, should run from it, when it is now offered to them, and they invited to it. As we would preserve the Nations Existence and Entity, let us study its Unity, and follow the instincts of Nature herein: Omne ens no● minùs appetit unitatem quam entitatem.  
And as Natural Unity upholds the Universe, so Civil Unity the Commonwealth No external Force can shake the Earth, bu● Winds and Vapours within its own Bowels Vis unita fortior, is a true Rule both in things Natural and Civil. We can never expect t● have all Men pleased, but we should all be s● wise as to subordinate a Private to a Public Interest, and Sacrifice our particular inclinations to the advantage of the Whole▪ As Air and Water will move contrary to thei● Nature, to prevent a Chasm and Rupture in the Universe. Let us be Wise before i● be too late, and act like Christians, and rational Men.  
And seeing our present King and his Royal Consort have so often declared, that o● great end of their accepting the Invitation of coming to us, and of the Regal Powe● now in both their Hands, yea, and the Roy●● Crown now upon both their Heads, was to Unite all Protestants, and thereby strengthen the Protestant Interest both at Home and Abroad. I hope we shall readily fall in with so good a design, and not disappoint it by our Divisions; which nothing I observe doth more foment, than Jealousies among ourselves.  
I think, none will envy the Dignity of the Church of England, if they make not use of it to trample others down; as thinking, that Liberty of Conscience is inconsistent with it; and that all that are not with them, must needs be against them.  
That good Old Rule well observed would be a Panacaea, a Catholic remedy to Heal us all; In necessariis unitatem, in non necessariis libertatem, in utrisque Charitatem: Unity in things necessary, Liberty in things unnecessary, and Charity in both. It's true, the Dissenters are not all of one Piece, yet they are all as One Man against the return of Popery, and for the Civil Rights and Liberties of the Nation; and have been great Sufferers upon that account, and have stood their ground against the Temptations laid before them in the Reigns of the last Kings; and made resistance to their utmost against them that would betray them.  
Their Royal Majesties, our present King and Queen, seem to have a generous Principle in their Breasts, not to be Heads of a Party, but of Protestants in General, that the Birds of every wing, that are not Birds of Prey, may lodge under their Branches; and I hope we shall all say them, Our God Speed, and not lay some narrow, selfish Interest, in the way of this so Catholic a Design.   

Of the Christian Ministry.  
I Call it Christian, to distinguish it from the Pagan Priesthood, and Jewish Ministry of Priests and Levites under the Law, which was confined to a particular Family. And under this Name I comprehend all Men that are in that sacred Function: Whether called by the Name of Bishops, Pastors, Elders, Doctors, Guides, etc. and in aftertimes the Clergy. The Gospel Ministry is of Divine Institution, and of no humane Creation. God hath had a Ministry in his Church from the Beginning, though under several Forms, and Denominations; and our Saviour hath appointed it for the Gospel Church, and to continue to the end of the World. Now a right Gospel-Christian-Minister, is as follows.  
First, He is one who is in some measure accompanied with Gifts, and Grace, Knowledge and Learning, Wisdom and understanding, Speech and Utterance for the discharge of that so solemn Work; for no Man ought to take this honour to himself, but he that is called of God, and God calls no Man to a Work, or Office, for which he is no way fit. As no Man is called to be a Physician, Schoolmaster, Pilot, Architect, etc. that hath not a Competent Skill in such Professions; and how can he be able to teach, as is required, if he is a Novice, and hath not Ability, hath not Natural, Acquired, and Moral Qualifications for it. According to the Decree in the Council of Toledo in this Case, Solus ad sacra Dei Mysteria tractanda accedat, quem morum innocentia & literarum splendor reddit illustrem: Let none undertake to handle the holy Mysteries of God, but men well esteemed for Integrity of Life, and Excellency of Learning; and I may add, Men fitted of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 3. 5.  God, as the Apostle speaks, Our sufficiency (or fitness) is of God.  
Again, He undertakes the Ministry, not for carnal Ends, but because he judgeth it to be a good Work, wherein he might be serviceable both to God and Men, in the highest Capacity in this World: So that Love to Christ and the Souls of Men invites him to it, and influences him in it, and yet he hath a subordinate respect to the maintenance and profit that is annexed to the Work: God having appointed that the Preachers of the Gospel should live of the Gospel; but is not tempted by it, to comply with any unlawful Terms, or the using of sinister or indirect means for the obtaining of it.  
He is one separated to the Work of the Gospel, by solemn Ordination, and joins not a Trade, or secular Employment with it; but gives himself wholly to it, as his proper Work, to which God hath called and Consecrated him; and doth not thrust himself upon his Charge, without a due Call, according to the Rules of the Gospel, and as the Providence of God opens a door.  
Again more particularly, He is one who Labours in the Word and Doctrine, he readeth the Word, and maketh use of it in Wisdom, for Conviction, Reproof, Instruction, Exhortation, or Comfort, rightly dividing the Word of Truth, as there is occasion; and is instant in season, and out of season.  
He looks upon his Office as a Divine Institution, and originally derived upon him from Christ himself, though he receives the Exercise of it from the Designation of Men, or the call of the People.  
He minds the good of his Flock, and the Salvation of Souls, more than any private advantage of his own, knowing the invaluable worth of Souls, and the Dangers they lie open to.  
He is one sensible of his own Insufficiency for so great a Work, and therefore doth humbly and daily seek Divine Assistance from Heaven, saying with the Apostle, Who is sufficient for these things?  
He ascribes the Glory to God, for what good he doth, or for what assistance, or success he hath in his Ministry, as knowing that he that planteth is nothing, or he that watereth is nothing, but God that giveth the increase. Whereby be serveth God in his Ministry, (as the Apostle speaks) with all humility of Mind.  
He seeks not the Applause and Praise of Men, and to be called Rabbi, Rabbi; as knowing the words of our Saviour, He that is from beneath, seeketh his own honour: And therefore his Preaching is not in wisdom of words, and ostentation of Learning, or to gain a popular Auditory, but strives to commend himself to every man's Conscience in the sight of God.  
He seeks to bring Men over to the true Knowledge of God, to the Principles and Practice of true Piety according to the Gospel, rather than to a Party or disputable Opinion, to uphold and promote a private Interest.  
He affects not the secular Pomp, and Grandeur of this World, considering whose Servant he is, the great design of the Gospel he preacheth, the Example of Christ his great Lord and Master, and of the Apostles sent forth by him; much less doth he affect to introduce it into the New-Testament Church, which was well cautioned against in the first Ephisine Council; Ne sub specie administrationis rerum Sacrarum, potentiae secularis, Typhus in Ecclesiam irrepat, etc. Canone ultimo.  
He seeks not so much to please as to profit the People committed to him, and yet will become all things to all Men to gain them, and do them good; and as it is 
Titus 1. 7.  required of him, not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a self-pleaser, so he is a Pleaser of Men only to their Edification and Salvation.  
He is one not given to Contention, nor soon angry, no Striker or Railer, no Promoter of Strife, Faction, or Sedition, or inhuman Cruelties, but with meekness instructeth those that oppose themselves, if peradventure God will give them Repentance to the acknowledging of the Truth.  
He is not for the promoting of Religion, by Fire and Sword, as Mahomet; nor as some rigid Zealots 
Bellarmin de laici. Lib. 3. Cap. 22. p. 1319.  of the Roman Church, that Heretics are every where to be rooted out, if they are not too strong for them, than they must be quiet and show them forbearance.  
He is Sober, and Temperate in all things, not given to Wine, no haunter of Taverns, but useth all moderation in Meats and Drinks, that his Mind may be more sedate, and composed, to intent and discharge the Work he is called unto.  
He is not Morose, nor Stoical, but Affable, and courteous to all, and seeks to preserve an Esteem for his Person, to the greater advantage of his Ministry; yet he studiously avoids all lightness or vanity in Speech or Behaviour, and by Gravity of Carriage puts an Awe, Respect and Reverence to his Person, upon the Hearts of the People.  
He is one not greedy of filthy Lucre, useth not a Cloak of Covetousness, whatever Garment he weareth; will not make merchandise of the People, for his private advantage; entangles not himself in the Affairs of this present Life, but is ready to deny himself in his Earthly Interests, rather than bring a blemish upon his Office, and obstruct the success of his Labours, whereby his People may see he seeketh not Theirs but Them.  
Again, He doth not Lord it over the Faith, and Consciences of the People, but seeks by sound Doctrine, and Evidence of the Truth, to convince men's Judgements, and persuade men's Minds, to the Faith, Obedience, and love of the Word.  
Neither doth he affect Preeminence, and Dominion over his Brethren, and to assume a Jurisdiction which Christ never gave him: As when in the degenerate State of the Church, the Bishops contended about the Superiority of their Sees, and which our Saviour reproved in the Disciples, when they disputed who should be greatest. But what Authority he hath given to his Ministers, he doth faithfully exercise it to preserve the Church's Purity, to Propagate and Exalt his Name and Kingdom, but not to exalt himself: For the Jewish Priesthood being now changed, as being typical, he knows we can't argue from thence for an Hierarchy under the Gospel to be parallel to it, without a new Institution from Jesus Christ. Whereby Primacy over the Gospel Church might be as clearly declared, as that of the High-Priests over the Jewish Church? And therefore it is well known, that the Council o● Carthage would not allow the Name of Episcopus Episcoporum, the Jurisdiction of one Bishop over another: yet in all difficult Cases, he taketh advice, and submitteth his own Judgement to the Judgement of Synods, regularly assembled to determine Controversies in Religion.  
He is one who Practiseth himself what he preacheth to others, Exemplifies his Doctrine in his Conversation, that he may be an Example to his Flock, and of good Report with those that are without; and doth not tempt his People to think that he preacheth those things which he himself believes not to be true by his not walking accordingly: And thereby not only bring Contempt on the Ministry; but while he preacheth to others, himself may be cast away.  
Further, He indulgeth not himself in Sloth and Idleness, follows close his private Studies as strength and opportunity give him leave, that he may grow in Learning, and Knowledge and be better furnished for his public Ministry; more able to convince gainsayers, and open the Mysteries of God's Kingdom, as a Minister of the New Testament, and lead up the People to further degrees of Knowledge, and higher attainments in Christianity: But as for Politics, and Mysteries of State, and the Affairs of Civil Government, he leaves them to the Study of Princes, and the Civil Magistrates, to whose Province they especially belong.  
Again, He considering that he is for Salt to Season others, he seeketh to maintain a favour upon his own Heart of the Doctrine that he preacheth to them, that he may not himself be rejected as unsavoury Salt. And for that end he is much in Prayer, for the daily supply of the Holy Spirit, and his teachings upon his Heart; the New-Testament Ministry being a Ministration of the Spirit.  
He is one who feareth not the Face of Men in the discharge of his Duty, will not balk or decline any Truth, or faithful Reproof of Sin, for the Fear of Man, but declares the whole Counsel of God, that he may give up his Account with Joy, and be free from the blood of all Men.  
He will not accumulate Live, and enlarge his Cure beyond his Capacity to discharge it, lest he be injurious to some of his Brethren, who may want both Work and Maintenance, and aggravate his own Account by the neglect of his Duty. Neither doth he think it reasonable that he should live of the Flock he doth not feed, or of the Altar at which he doth not serve, especially when no necessity compels thereunto: He well knowing that at first there was no Bishops, but to Single Congregations, which he might be able to inspect with the assistance of Presbyters, where the Church was numerous; and the enlarging them to more, crept in gradually, by the Ambition of Men, or humane Constitution.  
He is one who Ruleth well his own House, having his Children and Servants, in subjection, with all Gravity; instructing his Family in the Knowledge of God, their Duty to him, and the Duty of their several Places and Relations: And if he be unmarried, he preserveth his Mind and Body chaste, but confines not himself to a single life, as necessary to his Office.  
He also Preacheth sound Doctrine, feedeth the Souls of his People with wholesome Food, giveth not Chaff instead of Wheat, nor Stones instead of Bread, nor Scorpions instead of Fish, warneth them against Contentious Schisms, the Errors, and Heresies of the Times, and endeavours to preserve truth uncorrupted, and his People sound in the Faith, and to lead them the right way to Salvation, whereby he neither seeks to polish the simplicity of the Gospel with vain Philosophy, or Platonic Speculations, or corrupt its Purity by the mixture of Pelagian, Socinian, or any Popish Doctrines dissonant from the Scriptures.  
Further, He bindeth and loseth, retains and remits men's sins: Yet only Ministerially, he well knowing, that none can forgive sins but God only, and this he doth not only by general Doctrine in his Preaching the Gospel, but by what particular Evidence he finds of true Faith, and Repentance in Men. As the Priest cleansed the Leper, when upon Examination he declared him clean, and not otherwise, Leu. 14. 11.  
And, though few question but a Form of Prayer, animated with a right Intention, and holy Affection, may be accepted of God, yet he confines not himself to it, as knowing there may be many Emergent Cases among his People, fit to be commended to God in Prayer, which cannot particularly be comprehended in any stated Form.  
And he hath a special Reverence for the Lords Prayer, as briefly comprising all those Blessings both Spiritual and Temporal which we have need to ask of God, and as Dictated by the sacred Lips of Christ himself, but he doth not think that the mere saying of it doth sanctify his Prayer, or that it is the Sal & Condimentum Sacrificii: As Durandus speaks, Rationale, Lib. 5. in his Discourse of the Mass.  
He is one who Preacheth and Practiseth Obedience to Civil Magistrates, making public Prayers for Kings, and all that are in Authority, as knowing that they are Ordinances of God, appointed for the good of Men, to maintain the public Peace, and the Estates, Liberties, and Lives of the People; to be a Terror to evil-doers, and a praise to them that do well; and he putteth his People in mind to be subject to them for Conscience-sake, Giving to Caesar the things which are Caesar's, and to God the things which are Gods.  
He teacheth not for Doctrine, the Commandments of Men, nor makes void any Commandments of God by humane Traditions, and makes no more things necessary to Salvation, than Christ hath made either in Doctrine or Worship, whom he knows to be Lord and Head of the Church: And yet is careful to maintain Order, and Decency in the public Assemblies, for the more comely discharge of all public Service, and the greater Edification of the People; as knowing that God is A God of Order, and not of Confusion, as in all the Churches of the Saints.  
If he dissents in any thing from the established Religion, he doth not do it out of Faction, Pride or Obstinacy, but out of a real, and rational dissatisfaction of Mind; makes no noise with his dissent, and will not judge and condemn other good Men in their belief, or practice, as he would not be judged and condemned in his own; and doth not separate from the Universal Church, by any particular dissent in Religion.  
Again, He is wise to Sobriety, will not too boldly search into the Secrets of God, but contents himself to know and preach only the things that are revealed, and will not be positive, in dark Prophecies, or dubious Problems in Religion, but modestly submits his own Sentiments to the Trial and Judgement of other Men.  
He reckons the Work of his Ministry not only to be Laborious, but Hazardous, a spiritual Warfare, and therefore doth Arm himself with Faith, Wisdom, Courage, and Patience to encounter the Perils that may attend the faithful discharge of his Function. Scripture-story tells him of the Sufferings of the Prophets, and Apostles: Ecclesiastical Story of Ignatius, Policarp, Cyprian, etc. and our own Martyrologies of Cranmer, and Ridley, and many other famous Bishops and Ministers in their days, and of the fires they passed through into the Light and Glory of Heaven. And Eusebius tells us, that the Persecution under Maximinus the Emperor, was particularly against the Pastors and Ministers, who are above others set for the defence of the Gospel.  
Again, He serveth not God of that which costs him nothing, digests well in his own Mind what he delivers to others, examines it by the unerring Rule of the Scripture, cloaths his Matter with convenient words and method, that he may approve himself a Workman that needeth not be ashamed, and better speak to the Understanding, Memory, and Affections of the People.  
He studiously avoids ridiculous Gestures, mimical Postures, affected Tones, disfiguring Looks, Superstitions, and all Antic Formalities in his public Service, but fills up his Place with that Presence and Gravity, as becomes the solemn Work that he is engaged in, and is careful to utter nothing rashly with his mouth before God.  
Further, He wisely considers the State of his Flock, and therefore suits his Doctrine to the Capacity and Condition of the People; he hath strong meat for the Strong, and milk for Babes; and he puts a difference betwixt the Righteous and the Wicked, the Penitent and the Obstinate, the Scrupulous and the hardened Conscience. He will not cast his Pearls before Swine, nor give that which is holy unto Dogs; but will give to the Children their Bread, and as a faithful Steward, will give to all their Portion of Meat in due Season: And also, he knowing that his Office leads him not only to Teach, but Rule, he therefore will make use of Christ's Discipline, to preserve the Purity of his Church, both in Doctrine, Worship and Manners, doing it with Wisdom, Integrity, and Impartiality; Christ having put the Power of Order and Jurisdiction, as they distinguish, the Keys of Doctrine and Discipline, in the same hand; and in all his use of the Church Keys, he is careful to avoid Extremes, which Men are apt to run into, either by opening the Door where it it should be shut, or shutting it where it should be open.  
And, Though he meets not with that Reward, and Encouragement from Men, which he expected, and may be his due, yet he is not discouraged, but persists in the discharge of his Duty, and encourageth himself in the Reward reserved for him in Heaven, to be fully given when the chief Shepherd shall appear.  
Again, He is no Respecter of Persons, thinks not the meanest and poorest of his Flock beneath his Care, and Charge, that he may give good Account of his Ministry to the chief Shepherd, who takes care of his whole Flock, and regards not the Rich more than the Poor. And though the Name of Bishop be now confined to one particular Order of Ministers, yet he looks upon himself as a Bishop in his own Congregation, to take the oversight of his whole Flock, as his Name and Office do oblige him.  
He hath respect to the Interest of Religion, beyond his own Congregation, as he hath Call and Opportunity, he being set a Minister in the Universal Church, as well as particular, and a Servant of Christ therein; and though he be not a Roman Catholic, yet is truly Catholic, and hath a Catholic Respect to the Service and Interest of his great Lord and Master, in every place. Yet he will not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to intrude himself into another's Work or Charge without ground and Warrant.  
He is also one given to Hospitality, ready to relieve the Strangers, Fatherless and Widows, and such as are in distress, according as he hath Ability and Opportunity thereunto, that he may express the Virtues upon Earth, of his great Lord and Master in Heaven.  
He regards not the Speeches and Censures of the People, in the Faithful discharge of his Duty, accounts it a small thing to be Judged of Man's day, but is satisfied in the Testimony of his own Conscience, and in the Approbation he hopes to find with God, who is the Searcher of the Heart, and hath learned to go through good Report and evil Report. And though he observes some foolish and ignorant Men to despise the Calling of the Ministry, yet he is not ashamed of the Gospel of Christ, but magnifies his Office.  
Again, If he find any of his Brethren to exceed him in Parts, Learning, Ministerial Abilities, and have more success in their Labours, and are better accepted with the People, he envies them not, but rejoices that Christ is Preached, Piety promoted, and God's Kingdom propagated, though by other hands more than his own.  
He contenteth not himself to Preach general Doctrine, but seeks by particular Application of the Truth to awaken men's Consciences, and to lead Men into the Knowledge of their Hearts; and to bring into Captivity every Thought in their Hearts into the Obedience of Christ.  
Further, Besides his public Ministry, he is ready to go from House to House, to comfort the Afflicted, to support the Feeble-minded, to satisfy the Scrupulous, to visit the Sick, and pray with them, and prepare them for their latter End.  
He convinceth Gainsayers, and confuteth Errors by strength of Reason, solid Arguguments, and Evidence of the Scriptures, and the best Antiquity, without casting reproach upon men's Persons, with vilifying and invective Language, whether he hath to do with Dissenting Protestants, or Papists: For though Controversies in Religion, are a Theological War, and therefore called Polemical; yet he doth not manage it with the Sword and Spear of bitter words, which neither tend to convince the Judgement, nor win the Adversary. He reading in his Greek Testament, that the Minister of the Gospel ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no Fighter, either with Hand, Tongue or Pen, 1 Tim. 3. 3.  
Lastly, He discharges his whole Ministry, in sincerity, as in the sight of God; will not set up his Sail, to move with every wind, nor look to the East, and Row to the West, but deals plainly and faithfully with God, with the People, and with his own Soul, that this may be his rejoicing, as it was the Apostle Paul's, in the Work of his Ministry, even The Testimony of his Conscience.  
Now Reader, By these things, or such as these, we have the Portraiture of a right Christian-Gospel-Minister, which as it reflects Honour upon some, so Shame upon others; However, the Office of the Ministry is sacred, honourable, and necessary, and ought not to be in Contempt on the Account of the Personal miscarriages of any.  
And if some think the Papists lift it up too high, let not the Protestants cast it down too low, as many did in the late Times, and despised all Ministry, but what was of their own Opinion, or Humour; which our English Nation is too prone and subject to. And yet let the People consider that their Ministers are not Angels, but Men of the like Infirmities with themselves, and not account that a Vice in them, which they will account a Virtue in other Men.  
Yet I think if the Christian World was well furnished with Ministers competently qualified, as before described, they might be accepted of the People, and useful to their Salvation, and own one another, as true Ministers, notwithstanding some lesser differences in Religion, and in the Form of their Ordinations; which the common People do not much regard, and less understand. For we may observe that the public reflections that Ministers have made upon one another, have but taught the People to despise all Ministry, and their coming to Church hath been to hear other men's faults and errors reproved, and not their own. And it may be it is no way prudent to have the People gratified in such an humour.   

Of the Christian Magistrate.  
MAgistracy is a great Ordinance of God, for the good of Mankind. He appointed it from the beginning, and it hath continued in all Ages, though under several Forms: And there is scarce any People in the World so barbarous and blind, but have among them some Government. Magistrates, we know, are called Gods, and bear some stamp of God's Authority; and without them the World would run into Anarchy and Confusion, every Man's Will, Humour, Fancy, or Lust, would be a Law to him; and as far as his Power reached, would be a Law to others: Yet Magistracy is not founded in Grace. A bad Man may be a lawful Magistrate, to whom Obedience is due; as well as a bad Man may be a Father or Master, to whom Obedience is due both from Children and Servants; yet good Magistrates are to be desired, though the bad are to be obeyed in all lawful things.  
Now Magistrates are either Inferior, Superior, or Supreme, the King himself, or Governors sent forth by him; all which are called by the name of Powers, by the Apostle, though their power is not all of the same Nature, Extent, or Degree; yet all appointed to one common end, which is the well-being of the People both in Soul and Body. And I hope it will not be accounted Presumption to speak o● things, which may seem above me; For ● speak only in Thesi, as Divines do who spea● of Magistracy, in their common Places of Divinity. I shall proceed in the same manne● as before.  
First, A right Magistrate is one who come● lawfully unto his Power, according to the Constitution, Order, or Custom of the place where his Power is exercised, or at least wil● not impose himself upon the People without their Call or Consent: An Intruder cannot properly be called a good Magistrate, though we could suppose him to be a good Man; he cannot lawfully command, though in some Cases it may be lawful for the People to obey when he is in plenary possession of Power.  
Again, He is a Man of Wisdom, able to Judge of right or wrong, can search out a matter, and can discern both Time and Judgement. Can distinguish of Causes, and Persons, of Gild and Innocence, and of the several circumstances that are to be considered in a Righteous Judgement.  
He is a Man of Courage, fears not the face of Man in the discharge of his Duty. Is not daunted by the Dangers that may encounter him in the way of Righteousness; will make bold adventures for the People's Wealth, Liberty and Safety: Yet his Courage is not fierce and boisterous, as of some Brutes, but is guided and animated by sober Counsel, and sound Wisdom.  
He is a Man of Justice, who will not be corrupted by Bribes, enticed by Flatteries, or biased by Friendship, Opinion, or a Party. He regards not the Rich more than the Poor, in pronouncing Sentence; will deliver the Oppressed from unjust Violence, and plead the Cause of the Fatherless, and in all things proceed uniformly, according to the Rules of Equity, and right Reason, without partiality or respect of Persons. He knowing he is the Righteous God's Vicegerent, or Minister, dares not act unrighteously, as Bracton speaking of the supreme Magistrate; while he doth Justice he is Vicarius Dei, but when Unjustly, Minister Diaboli. Lib. 3. l. 9  
He is a Man endued with Mercy, and Clemency, can have Compassion on the Oppressed, and Afflicted, will mitigate the rigour of the Laws, where they may seem over-severe, especially in matters of Religion, and makes his Government an easy Yoke, and not irksome and grievous to the People; seeks rather to Rule in their Hearts by Love, and Gentleness, than over their Persons by Fear and Terror; is ambitious of a Cheerful, rather than a forced Obedience; can sympathise with the People, as a Father with his Children, and the Cries of the Oppressed enter into his Ears, and their Petitions find easy access, and speedy relief; so that he obligeth them by his Goodness, and provokes them not to Wrath by rigour and severity. But yet he is careful to keep up the Authority of his Government, tha● it fall not under Contempt.  
He studies not Revenge, but counts it his glory to pardon Offenders, so far as may stand with public safety; showing himself herein, like unto God, whose Name he bears, and whose Minister he is, who as the Psalmist saith, is Slow to Anger, and ready to forgive.  
He is also, a Man of a public Spirit, minds the general Good, more than his own private Concerns, and rejoiceth more in the Good and Welfare of the People, than his own, or rather wraps up his Own in Theirs; And that he may act the more like God himself, who doth good to all, he is devising how he may make his Government most useful to the public Benefit. As the Emperor Adrian had this for his Motto, Non Mihi, sed Populo: His Power was for the People, not Himself.  
He depends not upon Power and Success to justify his Cause, so as to leave himself no Witness from God, good Men, or his own Conscience, if it doth miscarry; but the righteousness of his Cause doth uphold him, so that he doth not go on Trembling, upon the prospect of the mutability of humane Affairs, or any emergent Difficulties that may rise up in his way, or from any inward regret of his own Mind or Conscience.  
If he meet with Success, and his Affairs Prosper at Home or Abroad, it doth not transport him to transgress the Bounds of Justice, ●he Law of God, or the Rules of his Government, or to invade any of those just Rights or Privileges, which belong to the People, but is a Defender of Property against Foreign Claims, or domestic Wrong or Violence.  
Again, If he be encompassed with visible Strength, and all probable safety, both at Home and Abroad, yet he is not secure, remembering the Old saying, Summa cadunt subito; nor puts his trust in any Arm of Flesh, as knowing the uncertainty of all humane Affairs, and the unexpected Changes that do often befall the things of this World. And therefore Conradus the Emperor chose for his Motto, Fortuna, dum blanditur, fallit; Fortune is False when she Flatters; and Citò reposcit, quae dedit, was another's; Soon takes away what she gives.  
Further, He is true and faithful to his Word and Promises, will not prostitute his Honour and his Conscience by Deceit or Dissimulation: He well knowing that his Office and Place requires of him to be a Man of Truth, and that not only the Law of God, but the Light of Nature, oblige him thereunto. Many of the Heathen as appears in story, valuing their Words equal with their Lives; and as he expects Truth and Fealty from the People, in performing their Oaths, Promises, and Engagements unto him; so he reciprocally answers it, by performing his Trust, or Engagements unto them. And as he entertains no principles to the contrary, so neither is he led aside by any bad Examples; as in the case of John Huss, who was put to Death by the Emperor Sigismond, at the Council of Constance, tho' he engaged his Faith and Honour for his safety, Cochlaeus, lib. 5. Histor. Hussitarum. And as the Dignity of his Place,  his Word with Power; so he knows it will reflect the grearer Dishonour upon him if it be divested of Truth.  
Again, He is vigilant to discover Dangers at Home, and to understand the state of affairs Abroad, that he may either strengthen himself by Foreign Alliances, or be prepared to resist Invasions, or any Encroachments that may be designed upon the Nation and his Government.  
Again, He well knowing that People are apt to be led by the Example of their Governors, he is therefore careful about his more Private and Personal conversation, that it may be managed with that gravity, wisdom, sobriety, piety, and true manliness, as becomes his Place, and may procure an awful Respect to his Person, and the more invite the People to give Obedience to the wholesome Laws of his Government; according to the true Motto, Bonus dux, bonus comes: A good Leader will have good Followers.  
The love of Pleasure doth not effeminate his Mind, nor divert his Thoughts from attending the weighty Affairs of his Government, and the Interest of the People. And if he be a King, the weight of his Crown doth affect his Head with thoughts, but the Lustre of it doth not blind his Eyes, or bewitch his Heart.  
He is one who will stop his Ears to Sycophants, and Flatterers, who for some private Advantage to themselves may Counsel him to that which may be really Mischievous to himself, and injurious to the Public good.  
Again, He carries it Humbly, tho' he is in High Place, his outward State and Grandeur, lift not up his Heart with Pride; he maintains them rather to keep up the Awe and Authority of Government, than to exalt himself: The distance of his Place, doth not make Access to him uneasy, through his condescension to the people. Though he is called God, yet he knows he must Die like a Man, and that Death will fetch him down from those Steps again, to which his place hath Advanced him.  
He will make use of Policy, but what only may consist with Justice, and Honesty. He will not in all things follow Machiavelli, or a Caesar Borgia, lest he be condemned by Solon, Lycurgus, Solencus, or any of those just Heathen Lawgivers. He always keeps within the bounds that Reason, Conscience, or the Law of his Government doth set him. His Will is still guided by Judgement, and his Policy is always directed to the Welfare, not Destruction of the People. He is always resolved to do Good, yet as wisely as he can; yet he trusts not to humane Policy, observing how often God makes the Wisdom of the Wise of no Effect.  
He is also a studious maintainer of Peace, both at Home and Abroad, he knowing well the mischief and misery of Civil or Foreign War. He will never obtain that by Strife, which he can have by Peace: If he draw the Sword, it is not Avarice, or Ambition, or private Revenge that do unsheathe it; yet because he knows that he bears not the Sword in vain, he draws it, when the Honour, Wealth, or Safety of the People calls for it. He is always careful that what Blood is spilt may not lie at his door, and therefore will not give just Provocations, and be first in Quarrels, and will never advance his own Greatness upon the spoil of others.  
He is one who gives not himself to Wine, or strong Drink, Lest he forget the Law of God, or pervert the Judgement of any of the Afflicted, which was the advice of Bathsheba to King Solomon.  
Again, He doth nothing Momentous in his Government without deliberate Counsel, as knowing, that In the multitude of Counsellors there is safety; and chooseth Men of the greatest Wisdom, Integrity, and Experience to be his Counsellors.  
He also doth seek to Cherish, Preserve, and Multiply the People, as knowing the true saying of Solomon, In the multitude of the people there is Honour, but in the want of people is the Destruction of the Prince, Prov. 14. 28. And Joabs' Prayer for David, The Lord thy God add to the People, how many soever they be, an hundred-fold, 2 Sam. 24. 3.  
The Candour of his Government doth Invite and Unite people to it, but the Rigour of it drives them not away from it, whereby the public Revenue is increased, and the empty Houses filled with Inhabitants, and his Quiver being filled with People, he need not fear his Enemy in the Gate.  
Further, He sets before him the Example, not of Tyrants and Usurpers, but of the Wisest and Best of Governors to be his Pattern, will not follow that which is wicked and unjust, though it hath had success, yet wisely observes what Rocks others have split ●pon, to avoid them, and by what Methods good Designs have prospered, to imitate them.  
Again, If he hath Persons of differing Judgements in Religion, under his Government, as it is impossible to have all men of the same ●ind,) He spreads the Wing of his favourable Protection over them all, so far as may stand with the public Peace; He knowing that those who may differ in some matters of Religion, may yet be good Subjects, faithful to the Government, and useful to the Public: Our differences in some matters of Religion, being to God and our own Consciences, saith a late Writer. He therefore disowns those principles which lead to Cruelty, upon that account, yet he will wisely distinguish between men of Turbulent Spirits, and such as peaceably descent through scruple of Conscience; he well knowing that every man in Religion, aught to be well satisfied in his own mind, and that Conscience is not in our own power, and that a forced Religion cannot be accepted of God. And as he himself would not be imposed upon, so neither doth he think it equal with respect to others. For as a Magistrate may be a good Governor to the People, though he differs from them i● Religion; so he knows they may be good Subjects to him, though therein differing from him. Neither will he suffer one part of th● people to destroy the other, because not all o● the same opinion, in case they live innocently to one another, and are useful to th● Government, and profitable to the Nation when both hands may be working for the public Good, and in his Service; he will no● suffer the right Hand to cut off the left, b● comprehends all useful persons in his Government; yet he stands not indifferent to a Religions or Opinions in Religion; if they tend to Atheism, Blasphemy, and plain Idolatry, or are destructive of Morality, or humane Society, or the known or fundamental Principles of Christianity, or the Civil Government, or are repugnant to the Laws of Nature; in such cases he will make a difference, but in other things he shows forbearance, wherein men truly Pious may differ from one another.  
Again, He seeks to satisfy the Minds of all his People, by doing things that are Rational, Just and Good; but Men of restless Spirits, whom nothing will content, he restrains their Power, for the preserving the public Peace.  
Moreover, He will not judge of a whole Party by the Miscarriages of some, as to comprehend them all under the same Gild, but will defend the Innocent, while he doth correct the Guilty, that every one may bear his own Burden, and not another's.  
Lastly, Which is the greatest of all, he is a Man fearing God, and though he is as a Temporal God on Earth, yet he knows there is a Supreme God in Heaven, and though now he Judgeth others, yet that he himself must come to Judgement. And in Religion he is really before God, what he seems to be before Men. He commands not his Religion, but is commanded by it, and follows not Machiavils advice to the young Prince, That to seem Religious may be to his advantage, but to be really so, may be to his prejudice. And as his place is higher, and more capacious of Service than other men's, so he knows his account will be greater; and though he now stands above them, yet then must stand level with them, and therefore, doth not only seek the outward welfare of the People, but the progress of true Religion, to the saving of their Souls, and seeks the Honour of that God that hath put Honour upon him. For this end he doth countenance, and encourage a good Ministry to teach the People, and reflects the greatest Honour upon them who are most diligent and faithful. He upholdeth Universities, and Schools of Learning, that there may not want Men of ability to defend the Truth; and that the Church may be furnished with an able, Orthodox Ministry, to instruct the People, and seeks to suppress that Vice and Wickedness which may provoke God, and bring down his Judgements upon him and the Nation. And he being a Christian Magistrate, knows that Christ is King of Kings, and Lord of Lords, and that by him Kings Reign, and Princes decree Judgements; He therefore Kisseth the Son, lays his Government at his Feet, submits to his Sceptre, propagates his Kingdom, and upholds whatever is truly Christian, against all which is truly Antichristian, either in Doctrine or Worship, and derogatory to his Crown. The Motto we know upon our King's Coin in England, is, Christo auspice Regno; and the Emperor Jovinian chose for his Motto, Scopus vitae, Christus; and Charles the Great, Christus regnat, vincit, triumphant: Wherein they acknowledged the Superiority of Christ's Dominion, and the subserviency of their Government to it: And we know the Title of the French King is, Rex Christianissimus; but how proper to him, let Europe judge.  
And though he intermeddle not in the Intrinsicks of the Church of Christ, which belong to the Ministry, yet he makes use of his Power to preserve Civil Peace in Church and State, and to command Obedience to the known Laws, and Ordinances of Christ in his Church, both in Ministers and People, by his Power and Government in matters Ecclesiastical, and will Protect and Encourage them therein. And as the Kings of Israel were required to write a Copy of the Law of God, and Read therein all the days of their Life, so he Reads and Studies the Word of God, that he may see with his own Eyes, and that his own Devotion towards God, and that which is Professed and Practised by the People, may be guided by that infallible Rule. And being sensible of the weighty Charge of his Government, he depends upon Almighty God for his daily Assistance, Guidance, and Blessing. So that this fear of God doth steer his whole Course, and Rules in his Heart, in all his Rule over Men; whereby the Righteous rejoice and flourish under his Government, but the Wicked and wickedness are scattered with his Eyes.  
Thus we have a Brief Description of a good Magistrate, and what a Blessing such are to the People, and may engage all to give them Honour and cheerful Obedience; and may condemn those Men that will submit to no Government; and others who only Submit, while their own Interest or Opinion is upheld by it: And if in any thing the Magistrates fall short, they at least may by these things see their Rule; however it will not excuse the People, in the Duty they own unto them, which leads me to the next Head, to Discourse of   

A Right Christian-Subject.  
FIrst, He is one who acknowledgeth God himself to be the Supreme Governor of the World, but yet that he doth execute his Government by Second Causes and Instruments, and particularly by Princes, and Magistrates, in their respective Provinces, Places, Kind's, and degrees of Power.  
He also owneth the Providence of God, as the chief disposer of the Governments of the World, and of the Persons that under him do execute them; Setting up one and Removing another, and changing of Times and Seasons as he pleaseth; and whether they are sent in Wrath, for Correction and Punishment; or in Mercy, for the Comfort and Establishment of a People; he acknowledgeth a Divine hand in both.  
He is one who is contented in his Station, and being a Subject, seeks rather to Obey well, than to Aspire after Power and Government, which belong not to him; he considering the cares, fears, distractions, and dangers that attend high Places, which Men in a lower Sphere are freed from, whereby he rather Pities than Envies them: The Onus of Government for the most part outweighing the Honos of it.  
He is careful, in the First place, to discharge his Duty toward God, and therefore dares not yield Obedience to Men in any thing that is inconsistent with his Fealty, Allegiance, and Duty towards God; he knowing that he must Fear God as well as Honour the King, and that he that Fears not God, cannot be duly and truly Subject to Men; and that the Notion of a Deity, is no Enemy to Civil Government, by setting up a fear of God in men's Hearts, above all other fear, as some Atheists have said. His Religion teaches him Loyalty, but he makes not Loyalty his only Religion.  
He is one who giveth Obedience to Magistrates, not merely out of fear of Wrath, o● any outward Constraint, but of a ready Mind, in compliance with the Commands of God, and the Dictates of a well regulated Conscience; and as he makes the Law of God, and the Laws of the Land conjunctim, the Measure o● his Obedience, so Conscience is the Principle of it.  
He is a follower of Peace and Concord, n● sour of Strife and Sedition, no fomenter o● Divisions, no Incendiary to kindle Flames; he knowing it is great disservice to the Rule● to have his People Divided, and injurious to the growth of the Nation, in Wealth, Strength, and Honour.  
He will not entertain, much less promote groundless Jealousies of Magistrates, whereby to disaffect the Minds of the People, and so diminish their just Honour, and the Authority of their Government.  
He is one industious in his Place and Calling, and serviceable to the Commonwealth of the Nation, though he be but in a mean Place and Station; the King himself being served by the Field, and the Labour of the Ploughman; whereas Men that live like idle Drones, are neither useful to their Governors, nor the public Welfare, and so are not, as they ought to be, good Subjects. As that is not a good Bee, that brings neither Wax nor Honey to the Hive, so in point of Arms, he is not a good Subject that will not use them in a just Cause, for the public Good, upon Lawful Command, as well as he that takes them up without such grounds.  
He pays Tribute, Custom, or whatever Tax is justly due to the Magistrate, for preserving the Peace, Wealth, and Honour of the Government under which he lives, and according to his Duty and Ability, will help to defray that public Charge which is necessary for his own, and the people's Preservation, in the Community of the Neighbourhood among whom he dwelleth.  
He will not revile the Gods, and speak evil of Rulers, nor rashly censure their Actions, as knowing they may Act upon Reasons of State, which are not known to him, nor fit to be made Public; and will not oppose his private Sentiments to the public Wisdom of the State.  
And as a good Subject, he is careful in his Place and Calling, to maintain those Liberties and Immunities which are legally and justly due to the People; and will not basely through Cowardice or Bribery, betray them to an Arbitrary Power. As a good Servant will carry it, as he ought, not only to his Master, but also to his fellow Servants; but herein he is careful to do nothing tumultuously, but according to Law, and Ancient Custom, with peace and quietness; so that if any disturbances arise, they may not lie at his Door; that Judgement may run forth like a River, and Righteousness like a mighty Stream, and no rushing noise arise by interrupting the free course thereof.  
He doth truly Honour, but not Idolise Rulers, gives not that Fear, Trust, Honour, and Adoration to them, which are due to God alone; and as Men of Wisdom, in high Place, affect not vain Applause, and to have their Persons in Admiration above what is meet, (as we Read of some of the Heathen Emperors that they affected Divine Titles and Worship;) so a wise Subject, who truly Loves and Honours the Prince, will not spread a Snare for his Feet, by flattering Encomiums and Deisying Venerations; as when the People shouted to Herod's Oration, It is the Voice of a God, and not of a Man; it proved in the issue no honour nor kindness to him.  
Again, He will not be found in any wicked Conspiracies against Lawful Governors, and abhors those Principles, which justify the Lawfulness of Killing and Assassinating Princes upon the account of Religion, or any account whatsoever; but thinks himself obliged to detect and discover them, when they come to his knowledge: neither will he publish false News, or invent, or scatter Seditious Libels, in design to exasperate the Minds of People, and disturb the peace of the Nation.  
Lastly, A good Christian Subject judgeth himself Obliged continually, to Pray to Almighty God, for the Peace and Welfare of the place where he dwelleth, and of the Civil Government under which he is protected, that he may live a peaceable Life, in all Godliness and Honesty; and will take heed of that Sin and Wickedness, which bring down the Judgements of God upon a Nation: And to speak truly, to be a right Subject, requires a Man to be a true Christian: As Constantine, or rather Constantius, is said once to make trial of his Servants, by such a Test, saying, Qui in Deum, etiam in Imperatorem, perfidi essent. Sozomen, Lib. 1. Cap. 6. They who are perfidious to God, will not be true to their Prince.  
Thus, I have run briefly through many particulars, and given the World a short Taste, what Christianity is, and if it run in the Truth and power of it, through Men, in all Degrees, Ranks, and Relations, it will make us an happy People in this World, and that which is to come.  
The Nation I know, hath been sadly divided, and in this woeful State, that one part of the Nation hath thought it their Interest to destroy the other; and the foolish Names whereby we have distinguished Men, proclaimed our Folly to the World, and argued the displeasure of Heaven against us.  
By many years Experience it is made evident, That there will never be Peace and Settlement in the Nation, if we do not somewhat Codnescend to one another; and till there be some Settlement, Trading will decay, Industry will be discouraged; we shall have Breaking upon Breaking, and Men will not dare to trust one another; and the Revenue of the King will suffer in the End. I find most Men satisfied in the Model and Frame of our English Government, Dissenters, and all for the most part, and can swear Allegiance to it, unless a few odd People, who scruple all Oaths: And I believe after this unhappy, and threatening Storm of the Papists, is now as we hope blown over, and the Providence of God so eminently appeared in the sudden scattering of it, men's Minds are much disposed to quiet and settlement, especially since their Majesty's acceptance of the Regal Power, and the Concurrence of the Lords and Commons therein; And is it not a brave sight to see all sorts of People to follow their several Vocations, without Distraction and Trouble? The Countrey-Farmer improving his Land and Stock, and paying well his Landlord: The Ploughman following his Plough, the Carter to go Whistling by his Horse's side, the Sheppherd with his Dog attending his Sheep, the Shoemaker sitting at his Last, the Tailor upon his Board, the Weaver at his Loom, the Smith at his Anvil, the Tradesman busy in his Shop, and the Merchant exporting, and importing, to the enriching of the Nation? To see ●o leading into Captivity, no complaining in our Streets; but men's Swords turned ●nto Ploughshares, and Spears into Pruning-●ooks; to which I may add with the Psalmist, as the Conclusion of all, Happy is that people, who are in such a Case, yea happy is that people whose God is the Lord. Psal. 144. ult. v.  
But if War should arise, I hope it will not continue long, and the Ancient Proverb made good, Bellum in Angliâ non senescit: And that ●● will soon issue in an happy Peace. And ●othing is likely more to shorten it, than a ●rm Union amongst ourselves. England being compared by the Historian to a great Animal, that will not die until it Kill itself.   

Of Right Christian Worship.  
I Call it Christian, to distinguish it from Jewish, Mahometan, Pagan, or any false Worship. That Worship which Christ hath appointed for his Church under the New Testament; ●his I call Christian, which I touched upon before; this Worship is either External, or In●ernal. External consists in the Ordinances appointed by him, wherein the outward man is concerned.  
As all Nations have some outward Rites, Modes and Forms, which they use in their Worship, besides the Worship of the inward Man.  
God appointed such for the Church of the Old Testament, and Christ hath appointed some for the Church of the New: But hath laid aside those many Figures and Shadows, and significant Ceremonies, which clouded the Old Testament-Worship; intending a more spiritual Worship for his Church in its adul● State, conversing more immediately with the● heavenly things themselves, and so nearer resembling the Worship of Heaven. And intending to give more of the help of his Spirit, hath provided fewer sensible helps in his Worship:  
And because he went out of the World before the Gospel Church and Worship wer● fully established, he sent forth his Spirit to direct his Apostles herein. And we may observe,  
1. How they make no mention of the Bloo● or Flesh of any Beasts or Fowls to be offere● in Sacrifice; or of Flower, Wine, Oil, Incense, etc. as were used under the Law, to be used in the New Testament-Church.  
2. Neither do they mention any Altar o● Earth, Wood, or Stone, to which the Ministers of the New Testament, are to approach in the Service of God, as the Priests were appointed under the Law.  
3. Neither have they given notice of an● one general Place that is appointed for hi● People to assemble in, as the Jews did at Jerusalem.  
4. Neither do they mention any particular Times, or stated Days, Months or Years, to be observed for solemn Fasts, or Festivals, as God appointed under the Law: Or any of the Jewish Sabbaths, but only that of the Moral Law, changed from the Seventh to the First day.  
5. Neither did the Apostles give Order about Consecrating of Temples, and Worship therein; whereby it might be the more acceptable to God, for the Places sake, as it was under the Law, or prescribed the Forms or Dimensions of any such Temple, or Temples, as it was then.  
6. Neither have the Apostles mentioned any thing about Musicians, and Choristers by Office, or Singers, or Players upon Instruments of Music, as the Law required.  
7. Neither have they left any thing upon Record about the Confining of the Instituted Worship of God to any particular Family, Seed, Country, or Nation, as it was under the Old Testament; when the Ordinances of God's Worship were the Inheritance of the House of Jacob, Psal. 47. 4.  
8. Neither have they told us of any Highpriest, or Priests on Earth, for the Gospel-Church, to whom the People are to present their Services, or Gospel-Sacrifices, that through them they may be presented with acceptance to God, as under the Law. Neither have they appointed Saints or Angels, or the Virgin Mother in Heaven for such a Work.  
9 Neither have the Apostles left any Directions about Garments and Vestures, that the Ministers of the Gospel are to wear in their public Ministry and Service of God, as God appointed to the Priests under the Law.  
10. Neither have they left any Order about outward Washings, Cleansing, and Purifying, to fit Men to approach to him in his solemn Worship, as was required under the Old Testament. These things, and many more hath our Saviour left out in the New Testament-Worship, that were required under the Law; so that to return to these, is to go back to Judaisme, and to the Bondage and Yoke of the Law, and not to stand fast in the Liberty wherein Christ hath set us free: And can any imagine that Christ laid these aside to make Room for Men to introduce others in their stead? But for his Gospel Worship and Worshippers,  
1. He hath appointed public Assemblies for his Disciples, to meet together for Worship, in all Places and Nations where they do reside, and not to satisfy themselves in their private Devotions, or Family-Worship, Heb. 10. 25.  
2. He hath appointed them not only to meet together, but to incorporate themselves into an orderly Body, and Society, for their mutual Edification, Comfort, and Establishment, as was practised in the first Gospel-Converts, by the Appointment and Assistance of the Apostles.  
3. He hath appointed in these Assemblies his Word to be Read, Expounded and Preached; Baptism and the Lords Supper to be administered, Prayers and Thanksgiving for all Men, and Psalms to be sung for the Praising of God, and Collections to be made for the Poor, as there is occasion; that they might be Nurseries of Charity, as well as Piety; and Discipline to be Administered for the preserving the Church's Peace and Purity; as it was in the Church of Corinth, against the Incestuous Person; which makes it necessary that Churches should be fixed, organised Bodies, and not lose Assemblies.  
4. He hath also appointed a Ministry for his Gospel-Church, to administer the Ordinances of his Worship, and to preside in all their Assemblies, to be chosen and approved of by themselves, and to be set apart to their Office by solemn Ordination. And hath left upon Record their Qualifications necessary to their Office, and the Provision that is to be ●ade for their outward Maintenance, and ●any Motives and Encouragements to their Work and Labour.  
5. He hath reserved to himself the sole Headship in all these Gospel Churches, and not appointed any one visible Head under himself; that so all Ordinances may be administered, and all Church Power executed immediately in his own Name: having left his Promise with his Churches to be with them to the end of the World, and that Wherever two or or three meet together in his Name, he will be in the midst of them. The Highpriest under the Law, Head of the Church of Israel, being a Type of this Headship of Christ over the Gospel Church; which the Apostle speaks of, Eph. 4. 5. One Lord, etc.  
6. He hath left with his Gospel Churches his Rule in the New Testament, to be observed by them for the way of Worship; which therefore they ought to search out, and cleave unto; and hath not left the ordering or altering it to the Will of Men; so as to make any thing the Worship of God, or any part of Worship, which is not appointed by him. Neither do we find appointed by him any one Church, to be as a Mother-Church to others, and to which they are subordinated, and to receive Rules and Directions from, in their Faith, Worship, and Practice, or to make their Appeals unto.  
Neither do we find that he left any stated Liturgy for the Gospel Church, or appointed his Apostles to frame one; only general Directions for Prayer in the Lord's Prayer, when his Disciples desired him to teach them how to pray.  
And as for such things in Gospel Worship▪ wherein he hath left no particular Rule, there are general Rules laid down by the Apostle to be observed in it.  
1. That all things be done Decently and in Order, 1 Cor. 14. ult. For the Gospel-Worship being to be set up in all Nations, no particular Rule can agree to all herein: For that is Decent in one place that is not so in another, and orderly in one Church that is not so in another, and at one time that is not at another; And the Light of Nature, which is part of Christ's Law, and the Custom of the Place, and the Christian Wisdom of each Church, especially of their Pastors, and Teachers, are to guide them herein: In which things nothing is to be imposed as an Act of mere Dominion, but upon grounds of Reason and Judgement: And nothing that may savour of Pride, Pomp, and Vanity, not becoming the simplicity of the Gospel.  
2. That all things be done to Edification; 1 Cor. 14. 26. So that whatsoever is introduced into the Worship of God that tends not to this, is forbidden by this General Rule; whereby all such Ceremonies that are merely Arbitrary, and such Practices which hinder Edification, are to be excluded.  
And each particular Church is best able to judge in this Case, what may be best for their own Edification: And what is thus judged, is no longer to be accounted as a thing merely indifferent. And the Apostle himself conformed to this Rule, saying, All things are lawful for Me, but all things edify not. 1 Cor. 10. 23. And advised all Churches to manage all their Church-Ministrations to this End.  
3. That all things be done without Offence, 1 Cor. 10. 32. Which Rule respects things Circumstantial, and not Essential in Worship: And just occasions of Offence, and not groundless Exceptions, and things disputable rather than such as are clear and plain, and the direct Commandments of God. About these things the Apostle requires Christians to be tender in giving Offence one to another, and hereby to walk charitably; for to offend against the Law of Charity, is to offend against one of the greatest Laws of Christ's Kingdom: And hereby, by giving offence, a Brother may stumble, fall, and perish, for whom Christ died, Rom. 14. 15.  
Though no Offence to Man can supersede our Obedience to the express Command of God; yet we ought to forbear sinning against a Brother, whenever it may be done without sinning against God: Though one Man's Liberty is not to be judged by another's Conscience; yet in things not necessary, we are to have respect to another's Conscience as well as our own.  
4. Let every Man be fully satisfied in his own Mind. Rom. 14. 5. Which General Rule forbids practice in Religion with a doubting Conscience; whereby, that may be lawful to one which is not to another, and sinful to one that is not to another: As to eat Flesh might be sinful to one, and not to another; and so keeping of days, as the Apostle argues, Rom. 14. whereby Christians should be tender of forcing their own Sentiments, especially in doubtful things, upon another's Conscience.  
5. Abstain from all Appearance of Evil, 1 Thes. 5. 22. Many things may in themselves be lawful, yet not to be practised when they carry an Appearance of Evil. Religion may be scandalised, and real Evil encouraged, by that which is not a real Evil, but only hath an Appearance of it: As to sit at meat in an Idols Temple, was not evil in itself (for an Idol is nothing, and the Sacrifice offered is properly nothing, that is, no Sacrifice) but it had an Appearance of Evil, to him that had not that Knowledge; and therefore the Apostle doth forbid that practice, 1 Cor. 8. 1 Cor. 10. 14. and requires them to flee from Idolatry in that Show and Appearance of it; and so those Ceremonies in Worship that are abused to Idolatry, should be laid aside rather than others, because they have an Appearance of Evil: I know what is answered, that they may be used where the Superstition or Idolatry of them are declared against. But I am confident that the Primitive Christians would not have put Incense into the Fire of the Sacrifice offered to an Idol, though they might have had Liberty to declare against the Idolatry of it: Nor the three Children bow to Nebuchadnezzor's Image, though they might have declared against the Idol. And the Apostle forbids eating meat in the Idols Temple, though it was not thought that they were Idolaters who sat there, or practised Idolatry. God forbade the Israelites when they came into Canaan, to symbolise with the Customs of the Heathen, though in themselves not evil, because they had an Appearance of Evil; and their minds thereby might be the sooner reconciled to the Evil itself. Superstition is very catching, and therefore the occasions of it are dangerous; which made Hezekiah break in pieces the brazen Serpent, when abused to Superstition, 2 King. 18. 4.  
6. The last General Rule is: Let all things be done to the Glory of God; which though it be a General Rule to all the Actions of men's Life, yet the Apostle applies it to things in themselves indifferent in Religion, and the Worship of God; as about eating things offered to an Idol; 1 Cor. 10. 31. so that nothing should be practised herein, but what may tend to this General End: And hereupon forbids the using of that Liberty that may offend another's Conscience, and cause him to fall, as that which would not be to the Glory of God, v. 32. yea, whatever it is that offends against any of the forementioned Rules, is not for his Glory. And this General Rule well observed, would direct Christians much in the managing such Circumstances in Religion, where there is no express Rule or Institution; and limit all Governors from imposing such things in Worship, which tend not at all to the Glory of God.  
And though I know 'tis not well possible to answer all Scruples particularly, which may be made about Christian-Worship; yet I believe these General Rules well observed, would make Peace with all judicious, and sober Christians. And I easily grant, that the Gospel Church is left more at Liberty in Circumstances of Worship, than the Jewish Church, as about Times and Places, and Postures, etc. Christ intending a more spiritual Worship in these days, hath not tied us up to the Observation of every minute Circumstance belonging to it, or appointed any outward Pomp and Splendour therein, as in the Temple-Worship of the Jews, seeking now a true spiritual Worship.  
And as for that General Rule which some assert in this Case, that what Christ hath not forbidden in his Worship, humane Authority may Command, and what he hath left Indifferent, may by Men be made necessary, I would wish all Protestants to take heed of urging it; for we know the evil use the Papists have made of it. Where, say they, are the use of Oil, Cream, Spittle, Exorcisms, etc. forbidden in Baptising? where is the use of Holy Water, when they enter their Temples, forbidden? where is Sprinkling the Head with Ashes forbidden? where is the use of Pictures and Images, as helps to Devotion, forbidden? And where is the Crossing themselves, as they do upon several occasions, forbidden? And much more of this kind is used by them. But we know our Saviour excused his Disciples from observing the Traditions which the Pharisees urged upon the People, though they were commanded by the Authority of the Jewish Church: Such as washing of Hands, Cups, Platters, which seem to be very innocent Ceremonies: And were such things as these only recommended, and not enjoined, if they did no good, they might do no hurt; but when they are made necessary to Church Communion, and for not observing them, People are shut out of the Church, and the ordinary means of Salvation, the mischief is unspeakable. And let it be considered, when God under the Law required in Sacrifice either two Turtle Doves, or two young Pigeons, whether any Authority in the Jewish Church or State might determine that which God left indifferent; but herein let the former Rules be observed.  
And I shall conclude this Discourse, with adding a few Passages out of the late Author of The Discourse of an Infallible Judge: A Learned Divine of the Church of England.  
There is, (saith he) an easy and effectual way of Curing Church Divisions, without having a Judge of Controversies, nay without making all Men of a mind in every thing, which must never be expected in this World. And that is, not to make the necessary terms of Communion straighter and narrower than Christ hath made them; nothing but what is plainly revealed in Scripture, and is Essential to Christian Faith and Worship: For such matters most Christians agree in, and though they may have some private Opinions of their own, this ought not to divide Communions, while they do not impose them upon the Faith of others, nor introduce any new and strange Worship unto the Christian Church. P. 55.  
Again, If Catholic Communion be the Communion of the whole Catholic Church from the time of Christ and his Apostles, to the end of the World, which is but one Church, and the Apostolic Churches are the true measure and Standard of true Catholic Communion, than those Churches which are to this day in Communion with the Apostles, are in true Catholic Communion: And this Test we will stand by, etc. p. 78.  
Again, In the same Page, The Communion of particular Churches doth not consist in using the same Liturgies, or External Rites of Worship, if their Worship be a Right Christian-Worship, and agreeable to the General Rules of the Gospel. For every Church hath Authority within herself to direct, and Model her own Worship.  
And therefore those that keep to the Apostolic Terms of Communion, cannot justly be charged with Schism. And these Rules observed would have prevented those Persecutions, which have been in the Christian World, upon the account of Rites and Ceremonies, or some little difference in Religion. And this is all I shall speak about Christian-Worship in the External part of it.  
And therefore shall next speak of it in the Internal part of it: Of which our Saviour speaks. John 4. 23. The hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and in Truth: But this is General; but more Particularly, he that worships as a Christian,  
1. He Worships in the Faith of the New Testament, which is a Faith respecting Christ as already come; and not as yet to come, as the Faith of the Old Testament did. And he worships in greater assurance of Faith also; which the Apostle speaks of as proper to the New Testament; Heb. 10. 22. Christ having now actually Suffered, and the New Covenant sealed with his Blood, and ascended Heaven to make Intercession, as our great Highpriest. The Faith of the New Testament hath more assurance in it, wherein the Saints do worship and draw nigh to God. Let us draw nigh with full assurance of Faith, etc. Heb. 10. 22. Let us come boldly to the Throne of Grace. Heb. 4. 16. Having therefore boldness to enter the Holiest, Heb. 10. 19  
2. He Worships, not in the Oldness of the Letter, but in the Newness of the Spirit. This oldness of the Letter refers either to the Ceremonial, or Moral Law. The true Christian worships not in the oldness of the first Covenant: He worships not in the Ordinances of the Ceremonial Law, but only in what was spiritually signified in them: His Incense is fervent Prayer ascending to Heaven, in the Fire of the Holy Ghost: His Peace-offering is hearty Thanksgiving: His Heave-offering is an Heart lifted up to Heaven: His Wine-offering, Joy in God: His Sin-offering is Repentance, Confession of Sin, and a Broken Heart: His Burnt-offering is his whole Body of Sin offered up to be destroyed: He keeps the Feast of Tabernacles by living as a Stranger upon Earth, and Travelling towards the Heavenly Country: He keeps the Feast of Passover in his worshipping and living without the Leaven of Hypocrisy and Malice in his Heart all his Days: His Washings and Purifying, are the Sanctifying of his Heart and Conscience: And his looking towards the Temple in Worship, is his looking to Christ herein. And this is one part of his worshipping God in Spirit and in Truth, and not in the Letter of the Ceremonial Law.  
So also he Worships not God in the outward Letter of the Moral Law; that is, merely by the force of an outward Letter without the inward Principle of a renewed mind: when the outward Letter of the Law striking upon the natural Conscience, carries a Man forth to Worship, without any love to the Duty, any life or delight in it, this is to worship in the oldness of the Letter, Rom. 7. 6. The Letter is said to kill, but the Spirit giveth life; 2 Cor. 3. 6. So that all Worship in the outward Letter, without the Spirit, is dead Worship, and not truly Christian.  
3. The true Christian Worship is, not to Worship in a Spirit of Bondage, but in a Spirit of Adoption: As the Apostle speaks of Christian Believers, Gal. 4. 6, 7. that They were no more Servants but Sons; so they serve not God in the Spirit of Servants, but of Sons: Not so much for fear of Wrath and Punishment, as love to please God, honour him, and enjoy him; which is the Principle that they act from. Perfect love casts out fear, for fear hath Torment, 1 Joh. 4. 18. And God hath not given us the Spirit of fear, but of power, love and a sound mind. 2 Tim. 1. 7. And to the same purpose, Rom. 8. 15. Christianity brings not Men to Mount Sinai, where are Thunders and Earthquakes, Blackness, and Darkness, and Tempests; which made not only the People, but Moses himself to fear and quake: And in this Principle of servile fear, did the Jews for the most part serve and worship God, which is not the proper principle of true Christian Worship. Though this Worship excludes not all fear of God, but requires it; Let us have Grace to serve God with Reverence, ●nd Godly Fear, saith the Apostle, Heb. 12. 28. A Reverential Fear of God, attended with an holy Modesty 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and Caution, as the Greek words import, aught to be found in all Christian Worship. He worships God as a Father, and with a filial fear suited to that Relation, but not with servile fear.  
4. The true Christian Worships God as a Redeemer in Christ; and so it is distinguished from the worship of the Heathen, who worshipped him only as the Creator of the World. They worshipped and adored him, beholding the Characters of his Power, Wisdom, and Goodness in the Works of his Creation; but the Christian Worships and Adores him, beholding his Love, Mercy, and Grace, etc. manifested in the Work of Redemption: He worships God rather as he is in Christ, than in the Creatures. And the Heathen worshipping God in the Creatures, did lead them at last to worship the Creatures themselves, and so became Idolaters instead of true Worshippers; yea, the Apostle saith, They worshipped and served the Creature more than the Creator; Rom. 1. 25. They did not worship God in his Creatures, but divided their worship betwixt God and his Creatures, and the Creatures got the greater share of it. But none of this is Christian worship: The Apostle gives account how he Worshipped God, 2 Cor. 1. 3. Blessed be God the Father of our Lord Jesus Christ, etc. And Eph. 3. 14. I bow my Knees to the Father of our Lord Jesus: And the Worship performed by the Elders, and Angels, and all Creatures, that we read of Rev. 5. 13. is directed to him that Sits upon the Throne, and the Lamb, even that Lamb that hath Redeemed his People by his Blood.  
So that the Right Christian Worshipper looks at God as in Christ, and as manifested in the Work of Redemption. And so beholding him, is inwardly acted and moved thereby to Adore and Worship him: The true Principle of a Christian.  
Lastly, The true Christian Worshipper worships in Humility of Mind: The Christian Religion so clearly showing man, above all Religions, his lost and wretched State in his Fall, and that he hath all his Righteousness, Life, Strength and Hope in another, out of himself. It teacheth him to worship in Humility: As the twenty four Elders worship, falling upon their Faces, and casting down their Crowns before the Throne, Rev. 4. 10. A Representation of right Gospel-worship; which Christ therefore would have dressed up in a decent plainness, that it might be performed in Humility, and not in Ostentation.  
Thus we see what is the Internal part of Right Christian-Worship: Not that it doth not require also the humble Gestures and Adorations of the outward Man, which was practised in the Old Testament, and aught to be also in the New, and was practised by Christ himself; and the Light of Nature did lead the Heathens to it in their Worship: And the Christian Religion excludes none of the Principles of the Light of Nature. But that worship which is more strictly Christian, is worship in Spirit, from an Evangelical Principle, and according to the Laws and Institutions of the New Testament.  
Neither doth this Religion exclude public Oratories, Temples, or as we call them, Churches, for public Worship, or any convenient places appropriate thereunto. The Light of Nature, and the forementioned Rules of doing all things Decently and to Edification, in the worship of God, doth direct to them; but to think that the Place makes the worship acceptable, is no Christian Principle, as having no holiness in it, like the Jewish Temple, and under no such Institution. For that Temple was figurative both of Christ and the Gospel-Church: So that God hath his Temple still, his Visible Church, as the Apostle tells the Corinthians, Whose Temple you are: And as that Temple of Solomon had its outward and inward Court, so it is now: Some who worship in the outward Form only, which are the outward Court given up to the Gentiles or Paganizing Christians, and are that Temple where the Man of Sin sits, and which God regards not, and will not have it measured: And others who worship God in Spirit, and are the inward Court, and the true Temple and Altar, measured by the line of God's Sanctuary, and where Christ doth sit and walk. And was this Spiritual Worship more regarded, I believe we should not contend so much about the Ceremonial part; which when it is forced upon Men by Fines and Penalties, it looks more like Antichristian than Christian Worship.   

Of the English PARLIAMENT considered as Christian.  
I Should not have added any thing upon this Head, but that the present juncture of Affairs makes it seasonable, we having at this Time a Parliament Assembled, not only of Christian Men, but of Protestants, which profess Reform Christianity: And by a wonderful and unexpected Call brought together, and in a critical Time, when the Nation was in an Agony of Fear, Distraction and Danger. How welcome are Physicians to a Distempered, Dying Patient, who both know the Malady, and have Skill to recover him! Such we hope this Parliament to be to England, consisting of so many Eminent Worthies, freely chosen, and freely debating, sent from all parts of the Nation to Consult our Cure. And seeing that I have been treating of the Christian Religion, in the Excellency and Influence of it, we cannot but expect its Eminent Influence upon that great Assembly: And that true Christianity will be in the Chair, and preside in all their Votes and De●btes.  
I do not presume to be capable of giving any Advice to those Honourable Persons who are every way so far above me. All I shall presume unto, is only to lay before them such things which they already know, and present them in a fresh view to their Minds, and that only in Hypothesi; and only according to the Laws of Christianity, and not the Rules of State-Policy.  
Our English Parliament, we know it to be the Supreme Court of the Nation, England's Sanhedrim, and the King's great Council, of ancient Constitution; acknowledged and maintained by successive Princes both of the Saxon and Norman Race for many Generations. It is the Epitome of the whole Nation, who are all here either present or represented. It is the Fountain of Justice, the Ne plus ultrà of Controversy. It is the Bulwark of its Defence, the Healer of its Breaches; the united Reason, Wisdom and Counsel of the whole Kingdom. It is the true Balance of our English Government, holding the Scale even betwixt a Turkish Tyranny, and Republican Democracy, or betwixt Arbitrary Government and Popular Anarchy; yea, I may style it, a brief Model of the whole Universe: wherein the King may be considered as Regent in both Houses; the Peers as the Planets compassing him about; who as they receive the Splendour of their Honour from him, so they reflect it back again upon him, in their Loyalty, and Allegiance to his Person and Government. The House of Commons is as the middle Region, which by its Coldness doth Temper and Moderate the Influence of the Superior Luminaries, that the Earth of the Common People may not be Scorched by it. The wholesome Laws here Enacted, are as Rivers that Run forth to refresh the whole Land. And it subsists as the Universe, by the Unity of its Parts, and breaks in pieces by Division. And as Natural things are form by the Communion that is betwixt the Superior and Inferior World; so things Political, by that Communion which is betwixt the two Houses of Parliament.  
But who is a right qualified Member of this great Assembly? He that would describe him, may have the easier Task, by having the Instances before him hereof, in the many eminent Worthies now met together in this present Parliament.  
First, He is one who sits in the House by a just Right, either by the right of Birth and Peerage, as the Lords, or by a right of a free Election of the People in the Majority of their Votes and Suffrages, as the Commons. But yet, as he is a Christian, he takes notice of the Providence of God in calling him to this Public Service.  
Again, He is a Man not Acted by Ambition, cometh not thither merely to assume Honour to himself, but to do some public Good to the Nation, and Service to his Country, which he accounts his greatest Honour, which is a temper becoming Christianity.  
He sits in the House with a mind free from Prejudice, both with respect to Causes, and the Persons of all Men; and gives up himself to the conduct of Reason, Equity, and Conscience, in all his Votes and Debates, that he may not justly wrong any Man; as becomes a Christian.  
He is not pertinacious in his own sentiments, and overweening his own Parts and Wisdom above other Men; but is more ready to hear than to speak, and will submit readily himself, to Men of greater Judgement and Experience than his own, and in Honour will prefer another before himself; as becomes a Christian.  
He looks not on himself as a private Person when he sits in that great Assembly, and therefore lays aside the consideration of all private Interests when they stand in Competition with the public Good, that he may Faithfully discharge both towards God and Man, the public Trust that is in his Hand; As becometh an English Senator, and a Christian.  
He will not suffer himself to be transported with Heat or Passion, whereby his Judgement may be blinded, and his Speech precipitate and provoking, but hath that Command over his own Spirit by the Dominion of Reason, and the Grace of God in his Soul, whereby he can either be Silent and not Speak, or else can Speak with that Sedateness and Sobriety, as becomes a Christian.  
He is ware of the great Mischief of Extremes, and therefore seeks to have all things carried on in that Assembly with that Decorum and Moderation, which may be most safe and satisfying to the whole Nation; whereby he seeks to prevent Divisions, and to promote Union; As becomes a Christian.  
He Acts not in the House for the interest of a particular Party, but hath regard to the whole Community, and will not be a respecter of Persons for Interest, Friendship, or a private Design, not becoming a Christian. And will rather widen than narrow the Protestant Interest, to strengthen it against Popery; As becomes a Protestant Christian.  
He doth not so much consider which is the Strongest side, and most likely to Prevail, but where Justice, Equity, and the Interest of true Religion do preponderate; aiming not so much at the securing himself, as saving the Nation. And if he cannot do the Good he would, he will do the Good he can, both for the Honour of God, and the Welfare of the Nation, as becomes a Christian.  
If there be Differences in the Nation, either upon the account of Religion, or Civil Liberties; as a State-physician, he will rather seek to have them Healed, than to be made Wider and Incurable; and endeavours if it may be, rather to have the Flesh cured, than the Limb to be cut off; showing herein the true Spirit of Christ, and of a good Christian.  
He is careful to Maintain the just Privileges of Parliaments, and the Ancient Bounds and Landmarks of the Nation, as a true English man. And also to give unto Caesar the things that are Caesar's, in maintaining the due Power, and Prerogative of the King; whereby he approves himself to be a Man who both Fears God and Honours the King; As becomes a Christian.  
He is one who can discern both Time and Judgement, and considers not only what is Just or Lawful in itself, but what is most Proper, with respect to the present State of the Nation, and the juncture of Affairs both at Home and Abroad; and accordingly will Act, either in making New Laws, or Repealing the Old, when the State of the Nation is Altered, and the Reason of the Law is Ceased. And will in a good sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle speaks, and take the Advantage of the Season for the doing of Good, as becomes a wise Christian; not knowing wheit may ever again return into his Hand.  
He is one who hath respect to Posterity as well as the present Generation; and will take care for the future Age, that no oppressing Yoke may be entailed upon the Necks of those that are to come after, by leaving any such Laws Unrepealed, or by making any such New Laws, which may have a bad effect upon the following Age, and which may affect his own Posterity, as well as others. To foresee an Evil, is left by Solomon as the Character of a prudent 
Prov. 22. 3.  Man, which may now be styled, of a wise Christian.  
He is careful to provide supplies for the King, both sufficient and speedy, as the Ho●our of his Government, and the Affairs of the Nation may require; that some parts of men's Estates may be Sacrificed to the preservation of the whole: And yet he is merciful ●o the People's Purse, not to impose a burden that is either Unreasonable or Unnecessary: By which mercy he Acts as a true Patriot of his Country, and as a Christian.  
He gathers Wisdom from the experience of former times, wisely considering the Rocks that others have Split upon, that went before him; that he may Steer his present Course by other Measures, and take timely warning; and will not follow any evil Steps, but avoid them; As becomes a Christian.  
He is Careful and Vigilant, as a public Watchman, to discover the Nations Dangers, either from Abroad or at Home; either such as are before his Face, or such as lie in Ambush behind; and will be diligent to make speedy Provision against them, lest by delay▪ they prove invincible. And he will not be diverted by securing some men's particular Cabins, from attending the safety of the whole Vessel from Wrack and Ruin. He considering the Trust that is in his Hand, he makes Conscience to discharge it as becomes a Christian, that no ruins which may possibly come, may lie at his Door.  
He takes notice both of Persons and Things that obstruct the course of Justice in the Nation, and have been injurious to the Liberties, Peace, Wealth, Strength, and Security of the Kingdom, as its proper Grievances: That such Things may be removed out of the way, and such Persons who have been violators of public Justice, may be made exemplary, tho' hitherto escaped, and such who have suffered wrong may be recompensed. Which as it hath been the practice of our English Parliaments, so it is agreeable to the Rules of true Christianity.  
He stops his Ears to Pernicious Counsel, shuts up his Hand against taking Rewards to pervert Justice, to wrong the Innocent, or to make his motions Eccentick from others, to promote a private design. He is also diligent to attend his public Duty, and will ●t be found Absent when the public Affairs squire his Presence: And will Subordinate ●s private Concerns to the common Good.  
And will not be diverted by Ease or Pleasure ●om putting his own Hand to the Oar, to ●eer the Vessel to the right Port. Consider●g, that the known Rule of Hoc agere, doth ● well respect Civil Affairs, as the Duties of christianity and Religion towards God.  
If the Affairs of the Nation be Urgent and ●ressing, and its Dangers Eminent, he useth ●ouble Care and Diligence. He well knowing, ●at the Patient may Die by the Physicians denies; and the Vessel sink, by the Leak suffered ●o long; and the Fire be past Quenching, ●r want of timely prevention. And the saying of Solomon may in this case be verified; He that is Slothful (or Remiss, Heb.) in his Work, ● Brother to him that is a great Waster, Prov. 18. 9 ●nd that of the Poet,  

— Serò Medecina paratur,  
Cum mala per longas invaluere moras.   

The Medicine is too late at length,  
When the Disease hath gotten strength.   
He is also more particularly concerned a●out Religion, and the Service and Honour of God; that true Piety may be Protected a● Encouraged through the Nation, and th● open Vice and Wickedness may be suppressed and that good Laws may be made, or executed for that end; and especially, that goo● Ministers may be encouraged, and good Preaching may abound in the Nation, and a maintenance to support it, whereby the Protestant Religion may be secured, good Knowledge may increase, and the People not lef● in Ignorance to be seduced to Popery, o● drawn aside to any moral Impieties, whereby he gives to God, the things that are Gods And he that is thus Concerned, I am sure he Acts like a good Christian, and to the Interes● of Christianity: And the Line I have been drawing, effectually reacheth to him. And as he knows the Eyes of the Nation are upon the Parliament, whom they Trust; so much more the Eyes of the Omniscient God, before whom all the Gods of the Earth must shortly appear.  
And as the Nation both now the Blessing of the Conjunction of a Protestant King and Queen in the Throne; and as we hope and desire, an Hearty Conjunction of both Houses of Parlialiament with them; surely then, no Conjunction of the most Benign Stars in the Heavens (according to the Rules of Astronomy) can be esteemed so Auspicious as these Conjunctions, to the flourishing Estate these Nations.  
I have nothing further to add, but to ●gg Pardon for this Boldness, and the Ac●ptance of my good Intentions, both as a kristian and an Englishman.   

Of the Christian Soldier.  
Shall draw my Line a little further; from ● Men of Peace, to Men of War; from the ●urt to the Camp; from the Persons who sit ● Council, to those who March in the Field; ●ecially considering our present times, where● we hear of Wars, and Rumours of Wars: ●a we see them come to our very Doors. It ●ould be a Mercy to the World if there was ● need of Soldiers; But when there is, it ●y be Mercy to have them; especially such, ●o are good Christians, as well as good ●uldiers. It was one of the Judgements threat●d to the Jews, that God would remove from ●em, The Mighty man, and the man of War; ●e Captain of Fifty, and the man of Eminent ●untenance, Isa. 3. 2, 3.  
And now when Antichristian Armies a● round about us, and dangers Threaten us ● every Side; it is time for the true Christian Soldier to gird on his Sword, a● stand upon his Guard; for the Contest no● with us, seems to be betwixt Papist and Pr●testant, true and false Christianity; or particularly, betwixt the French and Irish Papis● and the English and Dutch Protestants, a● their Allies. And as the Israelites carried t● Ark of God along with them into the Field that they might have good success in Battle so true Christianity will not a little tend ● the success of the Army that is influenced ● it; and therefore it is desirable it may atte● the Camp also, and that not only in the Profession, but Practise too.   

Now this Christian Soldier,  
First, (which is to be supposed) He is o● whose Conscience is persuaded of the Lawfulness of Christians to take up Arms. So● have denied it; as the Manichees of Ol● and so do some still at this Day; but su● scruples and ties upon the Consciences of m● may be very injurious, in this time of p●●lick distress and necessity. Our Saviour inde● forbids private Revenge, and requires patie● ●uffering for private Wrongs in the case of persecution, and bad Peter put up his Sword, ●ut no where declares the Unlawfulness ●f all War. We know how God trained ●p the Israelites in Martial Discipline, Commanded, Commended, Assisted, and Blessed their ●artial Erterprises; tho' private Revenges ●ere then Unlawful as well as now; but Na●ional War in a good Cause was Lawful then, ●nd so it is still. When the Soul●iers came to John the Baptist, he 
Luk. 3. 14.  ●ids them use no Violence, etc. but requires them not to lay down their Arms. When Peter Preached to Cornelius the Centurion, and Converted him to the Christian Faith, ●e Baptised him, but required him not to ●ay aside his Sword and Military Office, Act. 10. ●s not our Saviour neither, the other Centurion mentioned Matt. 8.  
And we read of Christian Soldiers called ●he Thundering Legion, in Aurelius his Roman Army. And when Tertullian in his Apology ●or the Christian Religion, pleads, That they Prayed for the Roman Emperors, and that their Councils 
Exercitus fort●s, Senatum fidelem, etc. cap. 29.  and Armies might be prosperous; surely he did not think all National Wars Unlawful. And though he speaks against the Use of their Idolatrous Crowns and Garlands, in his Book De Coronâ militis, yet not the Use of the Sword i● War.  
And the light of Nature doth teach all Men▪ yea all Creatures Self-preservation; and Christianity doth not extinguish the Light an● Laws of Nature; and hereby Christian Commonwealths▪ will be more exposed than any other. So that this is supposed of the Christian Soldier; for being a Christian, he will no● practise what is not allowed by the Laws o● his Religion.  
Again, He looks upon his Employment not only as Lawful but Honourable, the Honour of most Noble Families being raised first in the Field; and therefore seeks to put on that true greatness of Mind, whereby on a right principle, he can look upon Dangers and Difficulties so below him, as that he is able to Encounter them.  
Further, He hath a general Satisfaction, at least, of the justness of his Cause. Tho' he knows not the secret Counsels and Reasons of State, or of every particular Command, which may not be fit for him to know; yet he believes in general, that the War he engageth in, is not upon any wicked design, merely to satisfy the Ambition or Revenge of Men, but for the defence of Liberty, Property, or true Religion, against such who do invade them. For what is not of Faith is sin, is a General Rule in the Christian Religion.  
He will not make use of his Sword for any unjust Violence, either to men's Persons, Goods or Estates, or to usurp that which is not his own, because he hath power in his hand, but is Content with his Wages, and makes no Mutiny: And the Power of his Sword is under the restraint of his Conscience, and Religion.  
He will be faithful to his Cause, and his Prince, that entrusts him with the Sword; And abhors to be treacherous and perfidious, as that which is below a Man, much more a Christian. For as the Heathen did detest it, so they honoured Fidelity even in an Enemy: And if in any thing he is dissatisfied, he will rather lay down his Arms, than use them in Hypocrisy, and Treachery to the Power that doth both pay and trust him.  
He counts not his Life dear that he may serve his Country, the Welfare of the Nation, and the Public good: He knowing that he was not born for himself, and that his Strength, his Spirits, his Skill and Life are well improved when they are Sacrificed to the good of Mankind, especially in any Christian Service, either at Home or Abroad. And that he may pay a Tribute to God, the King, and his Country, when he pays his Tribute to Nature.  
And seeing that Courage is necessary to his Warfare, and that it is the gift of God; he looks up to Heaven for it, that he may not turn back in the day of Battle, and by base Cowardice betray his Cause, open the way to a destroying Enemy, and expose or disparage himself: Having in his Thoughts the Speech of Joab in the Head of his Army, Be of Good Courage, and let us play the Men for our People, and the Cities of our God, and the Lord do that which seemeth him good, 2 Sam. 10. 12. True Christian Courage.  
He knows he carries his Life in his hand, when he goes forth to War, and therefore doth intrust it in the hand of that God who gave it him, and hath appointed its Bounds; And he knows that God can as well preserve it abroad as at home, in the Field as in the Chamber; and being in his way, he may hope for Gods Keeping and Protection over him in his Warfare, as well as in any other Employment: And if an easy Death be , those that are Slain in the Field have commonly the advantage of those that die in their Beds.  
He trusts not in his own Strength, Skill or Courage, or in the Numbers of Horse or Men; but he knows, as a Christian, that Victory is in the hand of God: And therefore after the best improvement of Martial Skill, and notwithstanding all advantages that are before him, he makes the Lord his only trust, and commits all Successes into his hand, as becomes a Christian.  
He is content in the Station wherein he is set; whether in higher or lower Command, or under Command; and is careful to be found in his proper Duty, and discharge of the Service of the place he stands in; whether of Commanding, or Commanded; that there may be no breach upon Military Order, or through the Irregularity of any one Wheel, the motion of the whole may be discomposed, and prejudiced: And to be content and diligent in our own Place and Station, is, we know, a Rule enjoined in Christanity; and if he desires after an higher Station, he seeks to raise himself to it, by his Courage and Faithfulness in the place where at present he stands.  
He is willing to deny himself in his outward Accommodations, and to endure hardship in the attending his present Warfare; and especially when the Cause of Liberty and Religion is in Jeopardy: In which Case he saith with that brave Man Vriah, The Ark, and Israel, and Judah abide in Tents, and my Lord Joab, and the Servants of my Lord are Encamped in the open Field, shall I then go into my House to eat and to drink, and lie with my Wife, & c? When the public All seems to lie at Stake, he exposeth his Flesh to hardship, as well as his Life to hazards; and shakes off an Effeminate Temper of Mind.  
He also carefully avoids those Sins and Impieties which usually attend the Camp; as Drunkenness, Rapes, Swearing, Cursing, Quarrelling, horrid Imprecations, Blaspheming, etc. and all such Debauchery, which is dishonourable to humane Nature as well as Christianity. And as God required the Israelites, when they went forth to War, to remove all Ceremonial Uncleanness out of the Camp, that he might not forsake it; so the Christian Soldier will avoid those moral pollutions which may be displeasing and provoking to the Eyes of that God from whom he knows comes all Success and Victory; and for the cause of which, great Armies have been often defeated, and rebuked from Heaven; as Christians well know.  
And if he meet with Success, and his Arms Prosper, he gives not the Glory of it to the Valour, Strength, or Skill of Men, but, as a Christian, he gives all Glory to God himself, well remembering the Wise Man's saying, The Race is not to the swift, nor the Battle to the strong, etc. Eccles. 9 11. And if the Light of Nature led the Heathen to offer Gratulatory Sacrifices to their Gods, for their Victories, much more doth the Light of Christianity teach Men to give Glory to God: And if the Romans, would ascend the Capitol in their solemn Triumphs, to pay their thanks to Jupiter, much more is ●t becoming a Christian to ascend with his Thanksgivings to God.  
He will not seek to prolong the War for private advantage, engageth in it rather out of Necessity than Choice, and the usual Mot●o, Pacem Bello quaerimus, if not painted in his Colours, yet is written in his Heart.  
Lastly, The Hazards of Life which he Encounters, make him to secure his Peace with God, that he may die both honourably and happily; that though he hath been a Man of War, ●et may die in Peace, and live triumphantly in ●eaven, when his Warfare is finished here on ●arth. And as his Religion directs him for this ●nd, both Repentance towards God, and Faith ●owards the Lord Jesus Christ, so he is found ●n the daily practice of it, as becomes a Chri●tian; whereby that old Latin Verse is Confuted:  
Nulla fides, pietasque viris qui Castra sequuntur. And when we see Faith and Piety, Valour an● Virtue attending the Camp, especially in the Commanding Part of it; we may then say with King David, that Man of War; God hath given a Banner to them that fear him, to be displayed, because of the Truth. Psal. 60. 4.  
Not that I think it is Essential to a goo● Soldier to be a good Christian, or tha● Church-qualifications are necessary to th● Camp, yet this I say, that whatever natural or moral goodness, or acquired accomplishments are found in any Man, the superadding of true Christianity to them, will put a farther Excellency and Usefulness upon them both in the Service of God and Men, and wil● put the Blessings of Heaven upon them also: An● though I pretend not to Skill in Martial Affairs▪ whereby to speak as a Soldier, yet I do to some Knowledge in the Rules of Christianity, whereby to speak as a Christian.  
Thus I am come to the End of my Line; and have endeavoured to make good the Title o● this short Discourse, by showing the Excellency of Right Christianity, and its Usefulness in the whole Life of Man: And thereby to attain ● true Reformed Religion.  
FINIS.    

Books lately Printed for John Dunton at the Black Raven in the Poultry, over against the Compter.  
(1) A Continuation of Morning Exercise Questions and Cases of Conscience, practically Resolved by sundry Ministers, in Octob. ●682. Printed in a Large Quarto. Price bound 8. s.  
(2) A Collection of the Dying Speeches, Let●ers and Prayers, of those eminent Protestants who suffered in the West of England and elsewhere: ●nder the Cruel Sentence of George Lord Jefferys. price 6. d.  
(3) The Saint's Readiness for their Lords coming: A Funeral Sermon preached upon the death of that faithful and laborious Servant of Christ Mr. John Oakes: by Samuel Slater Minister of the Gospel. Price bound 1 s.  
(4) His Sermon Preached to Young Men the Twenty fifth of December last, at that which was Mr. Oakes' Meeting-place: price 6 d.  
(5) Early Piety, Exemplified in the Life and Death of Mr. Nathanael Mather, who having become at the Age of Nineteen, an Instance of more than common Learning and Virtue, changed Earth for Heaven, Octob. 17. 1688. Whereto are added, some Discourses on the true Nature, the great Reward, and the best Season of such a Walk with God, as he left a pattern of. Price bound 1 s.  
(6) The Joy of Faith; or a Treatise opening the true Nature of Faith; its lowest Stature, and Distinction from Assurance, with a Preliminary Tract, evidencing the Divinity of the Sacred Scriptures. By Samuel Lee, M. A. All sold by John Dunton at the Black Raven in the Poultry: price bound 1 s. 6 d.  
(7) A complete History of the Life and Military Actions of Richard Earl of Tyrconnel, wherein (among other things) is related the Skirmishes, Battles, Seiges, and remarkable Transactions which have happened under his Government both before (and since) the Late Kings Landing in Ireland. Dedicated to the Officers in his Majesty's Army: To which is added the Life and memorable Actions of Father Peter. price 1 s.   

ADVERTISEMENT.  
THere will in a little time be published a Treatise Entitled, A New Martyrology, or the Bloody Assizes, now exactly methodised in one e●●ire Volume, comprehending a Complete History of the Lives, Actions, Trials, Sufferings, Dying Speeches, Letters and Prayers of all those Eminent Martyrs, who fell in the West of England, and elsewhere, from the year 1678. to 1689. with the Pictures of several of the most Eminent of them in Copper-plates. To this Treatise will be added the late Duke of Monmouth's whole Expedition whilst in the West. Written by an Officer in his Army: As also, the Life and Death of that bloody Persec●sor, George Lord Jefferies. The third Edition with large Additions, Printed according to the Original Copies in large Octavo, for John Duncon at the Black Raven in the Poulare.