CHA P. or Office for publick Religion; whilft by InfinXVII. cerity and Hypocrify they blufh not to defile the Honour and Name of Gent. in occafionally mixing with Chriftian Prayers recommended to Heaven in the Name of the Mediator, and partaking of Sacraments built upon him, in order to grasp the Civil Offices in Chriftian Countries. One thing we are very fure of, that they are fincere in their Enmity, and therefore safe from their Flattery.

BUT notwithstanding the Beam in their Eye, should they truly hit at a Mote in ours, it would be the greatest Prudence to pull it out immediately, and take away Occafion from them that feek it we very well know the great Profit that is to be made of an Enemy and his Scurrility, according to the Advice of Plutarch, but more especially the fuffering Precedents and Patterns from that Treatment in Chriftian Annals, making us the more circumfpect to attain, and not fall short in fome eminent Degree of the Religion of the End, whilst we ourselves are entrusted by God, and Man to accomplish, by our continual Befeechings in Christ's ftead, the fame End in others, thro' our intent Miniftration of his Reafons, his Means, his Aids, his Motives to the furtherance of the fame; confidering that well known Maxim, Malus Sacerdos de Sacerdotio fuo crimen acquirit, non Dignitatem.

*

THE Author of Characteristicks, if he was not fo whimfically conceited in his Mistakes about. the Nturre of Things, might have known when he wrote his Advice to an Author, that the Ufe

:

*An Epithet given him by Philaleth. Lipfienf

and

and Neceffity of publick Preaching arofe from CHAP. the general Neglect of Mens recognizing them- XVII. felves, and confidering their main Scope, and End in the Occurrences of their Lives; for want of fome proper impartial Perfon to hold out the Looking-Glafs to give them the inward View of themselves +, and fhew themselves to themfelves as they ftand accountable to their Maker and Redeemer; and to form the home Acquaintance with their Hearts, what manner of Persons they are, and ought to be; and to remove the Interest of Ambition, Avarice, Corruption, and every fly infinuating Vice as prevents this Interview ‡, and to infpect and audit the falfe Opinions and Fancies that arife to the fhaking the Conftancy of the Will that by obferving them, in time, they may gain a will, and infure themselves a certain Refolution; by which they shall know where to find themselves; be fure of their own Meaning and Defign; and as to all their Defires, Opinions, and Inclinations, be warranted one and the fame Perfon to-day as yesterday, and to-morrow as to-day: And that Appetite, the elder Brother of Reafon, on every Contest, may not take the Advantage of drawing all to his own Side +, feeing the Imaginations and Fancies on his Side difcover themselves mere Sophifters and Impoftors, who have not the leaft to do with the Party of Reafon, and good Senfe**

Now feeing this Knowledge of ourselves, and Examination of our State, by the Tendency of our Thoughts and Actions, and the Correction and Amendment of what is amifs, is fo gene

CHAP. rally neglected, as his Advice fuppofes; inftead XVII. of fuperfeding, as he intended *, this helps to establish an Order of Preachers, and to recommend their useful Service.

FOR are they not incumbent upon that very thing in Publick, to bring Men to know, and inspect themselves, by the Help of that true Knowledge which came down from Heaven, to give them the true Infight and Emendation of themselves, as deriving from the fame Source whence came the Frame and Fabrick of their Being? And do they not in the domeftick Prefence of God, and Chrift, hold out that recognizing edifying Mirrour to the Face of the Congregation, that every one by the Reflection may fee himself for himself (not his Neighbour) what manner of Perfon he is; and instruct, reprove, correct, according to the Tenor and Directions of the fame; that every one giving their conftant Attendance, may be thoroughly furnish'd to all good Works? And do they not moreover befeech Men in Christ's ftead, the great Teacher of all Righteousness, both of the Religion of the End, and of the Means; who open'd the Way to the Favour of God, and came down from Heaven to establish all the efficacious Means for furely conducting all Believers thither, to be reconciled to God and to their own Happiness; and conftantly pursue that End, in the conftant ufe of the appointed Means? Do they not labour in that very Thing, in befeeching Men in the Bowels of Love to be reconciled to God; and, as they are adopted, to become therefore obedient Children in Christ. Thus faith the Lord, and thus echo his Labourers, have I not

* Charact. Vol. I. pag. 167, 174.

pray'd

pray'd you as a Father his Sons, as a Mother her CHA P. Daughters, and a Nurfe her young Babes, that ye XVII. would be my People, as I am your God, that e fhould be my Children, and I be your Father, 2 Efd. i. 28. And do they not labour in diftin'guishing, directing, and applying the Means, to the accomplishing the Ends? And fhew the Sophiftry of the deluding Pleasures, Honours, Profits of this World; the Deceitfulness of Sin; the Devices of Satan; the Honefty and Simplicity of Virtue; the Integrity of fearing and loving God, and keeping his Commandments; and of believing likewife in the Mediator, and honouring him; and of doing no despite to the Spirit of Grace, but concur with his Affiftance; and faithfully perfevere to refpect those as the faithful true Friends of their infallible Happiness, pointing out to Chriftians fojourning in this World all the true Pleasures, Honours, Profits of it; and immensely greater in that which is to come?

AND if, in the nature of things, and fucceffive Experience of the World, there will always be moft need of improving and encouraging that second Degree of Wisdom, of following good Advice, which is to fupply in the Conduct of Men the (generally abfent) first Degree of Wisdom of doing always what is right and good of onefelf; and if there will always be Ignorance of faving Truth and religious Obligation in the growing Generation; Miftakes about Religion in very many; Heedleffness of the great concern. in multitudes; and Forgetfulness of duty in all, even the most knowing, even in Proteftant Countries and that will continue as long as Chriftians are Men, incumber'd with Body, diverted with the

;

Hurry

CHAP. Hurry of fecular care, and entangled with the XVII. Love, the deceitful Charms of falfe Happiness in their Pursuit of earthly Things, befides various other Hindrances of Religion; and as long as Men have, by Nature, an Appetite for, and a Relish to fome Spice of Novelty, in the En-* joyment of the moft fubftantial Things that belongs to their Suftenance; I mean also of old falutary Truths, under new Lights and Reprefentations making their Addrefs in the varying Language of every Age; fo long the Neceffity of publick Preaching will continue from Generation to Generation, in the Christian World. If a Deuteronomy in the Mofaick Law, and a second Epiftle of an Apoftle (2 Pet. i.) were neceffary for explaining, and putting in Remembrance thofe things already known to Chriftians, in the Truth whereof they are already establish'd; the Rehearsal of thofe Scriptures, and upon that Rehearsal, bringing known Truths prefent to the Mind, explaining, enforcing, and befeeching according to Times. and Seafons, Needs and Occafions, will be perpetually neceffary to the Coming of Chrift; and this doing the Work of an Evangelift, and making full Proof of the Ministry, neceffarily requiring regular Appointment of, and Subordi nation in the fame, will likewife in every Country, more or lefs, continue different Orders, Degrees, and Dignities. If they are not now the supporting Pillars of Truth, in the Houfhold of Faith and Building of God, they are at least the Pilafters of it, both Ufeful, and Ornamental.

I CONCLUDE this Head, with applicable Paffages out of the learned Dean Prideaux. As the Jews had their Synagogues in