THE Sum of all is this: The Ministers of the Gospel must first reverence themselves, before they can expect that others fhould reverence them: Reverence themselves; ---not by affuming Honours that do not belong to them,-nor by importunately claiming those that do, but by their excellent Lives and Christian Doctrine.

I fpeak this, my Brethren, with Freedom; because I know 'tis agreeable to your own Senfe of Things. You have given the World convincing Proofs of your ftrict Regard to GoD and RELIGION; to TRUTH and VIRTUE. Go on to be the fame pious, honeft Men. Your Profeffion fets you on a Hill, and your Behaviour cannot be hid. The Eyes of Mankind are upon you. The Good regard you to rejoice in your Virtue, and to imitate the excellent Pattern; the Bad, to glory in your Failings, and to support themselves from thence in their Vices. This Situation requires great Care, that you do nothing that may ftain your Character, or difgrace your Function; nothing that may grieve the Hearts of the Pious, or open

ye fhall know them. Matth.vii. 15, 16.-St. Paul commands the Brethren, in the Name of our Lord Jefus Chrift, to WITHDRAW from every Brother that walketh diforderly. 2 Theff. iii. 6.

Irenæus fays, We ought to withdraw from thofe Presbyters uho ferve their Pleasures, and have not the Fear of God in their Hearts.Presbyteri, qui ferviunt fuis voluptatibus, & non præponunt timorem Dei in cordibus fuis, &c. ab omnibus igitur talibus abfiftere oportet. Lib. 4. 44. p. 278.

It was decreed by the firft Nicene Council, Can. 2. He that bad committed Αμαρτημα τι Ψυχικον any carnal Luft, πεπαυθω ο τοίκτος το Κλης» muf cease from being of the Clergy.

The Church of England requires Teftimonials of the good Life and Converfation of Candidates, Can. 34. It apper⚫taineth to the Difcipline of the Church, that Enquiry be made ⚫ of evil Ministers, and that fuch as be found guilty be depofed." Art. 26. On this Article Bifhop Burnet remarks thus. 'main Part of the Discipline of the Primitive Church lay heavieft on the Clergy; and fuch of them as apoftatized, or fell into fcandalous Sins, even upon their Repentance, were, indeed, ⚫ received

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the Mouths of the Profane. O Men of God! Flee thefe Things: and follow after Righteousness (x). Be Examples to the Believers in Word, in Conversation, in Gharity, in Spirit, in Faith, in Purity (a). Approve your felves as the Minifters of God, by Pureness, by Knowledge, by Long-fuffering, by Kindness, by Love unfeigned, by the Word of Truth, and by the Armour of Righteousness (b). In all things fhew your felves Patterns of good Works (c).

THE advanced Piety of our Fathers in the Ministry did eminently conduce to their remarkable Success. It has been faid of us who are entered on their Labours, that we are grown very remifs as to Religion, and come very fhort of their Piety and Goodness. I fear this Charge has fome Truth in it, tho' probably, as coming from Some, it has more of Malice.--My Brethren, Let it be your Care, and let it be mine, to avoid, not only every thing blameable, but every thing fufpicious. Let it be

your

received into the Peace of the Church, but they were appointed to communicate among the Laity, and were never after that admitted to the Body of the Clergy, or to have a Share in their Privileges. Burnett's Expof. Art. xxiv. p. 297, 298.

A Bishop, or Presbyter, or Deacon, who indulges himself ⚫in Dice or Drinking, either let him leave off thofe Practices, or let him be deprived.' Bishop Beveridge on the Apoftol. Ca

nons.

The learned Bishop of London appears to be of the fame Opinion in his first excellent Paftoral Letter, in which his Lordship fays, p. 52. • Whether therefore we regard the Nature and Original of their Office, or the Work they are employ'd about; they are to be confidered as God's Minifters, unless they forfeit their Title to Refpect by living unfuitably to their Character. In which Cafe I am very far from recommending them either to your Love or Efteem, fince I know 'tis impoffible for you to pay either; there being no Perfon fo truly the Object of Abhorrence and Contempt in the Sight of all good Men, as a Minifter of the Gospel, who, by his irregular Life, renders himself unworthy of his Function and Character.

1

(z) 1 Tim, vi. 11. (a) 1 Tim. iv. 12. (6) 2 Cor. vi. 4, 6, 7, (c) Tit. ii. 7.

ORDINATION of, &c.

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your Ambition, and let it be mine, to excel in Holiness, and in Propriety of Behaviour. Thus, we fhall, in great Measure, ftop the Mouth of Calumny, and filence the invidious Charge. Then fhall we be able, with a good Grace, to defend the Caufe of Religion by our Arguments, when we adorn it by our Example.

THERE are certain Virtues which I would particularly recommend to your Regard; because they will, in a petaliar Manner, contribute to your Acceptance and Sucrefs. They are fuch as follow:

4. HUMILITY and MEEKNESS are Ornaments of great Luftre. These brighten every other Excellence, and entitle to univerfal Refpect but a haughty Difpofition, and an imperious Conduct are difpleafing in all; but doubly displeasing in the Ministers of the lowly Fefus.---* Wherefore, my Brethren, if you would do any Good in the World, be not affuming to your felves, or over bearing to others. Let your Eye never acquire the difdainful Gaft, or your Lips affume the infolent Tone. Let your whole Deportment be affable and obliging. Receive Injuries from Men with Meeknefs, and Corrections from God with Patience. Bear the Admonitions of Friends with a gentle Temper, and fuftain the Reproaches of Enemies with a Calmnefs of Soul. Be flow to Anger, but fwift to forgive (d). Mind not high things, but condefcend to Men of low Eftate (e), to the Meaneft, for their Good to Edification (f). I add for their Good; becaufe all Condefcenfion, is not true Humility. Pride will fometimes creep, that it may foar; and footh, that it may afterwards infult.

I would not be thought to encourage an affected Fawning, or flattering Compliments. Such low Practices the generous Mind will fcorn, and ftrict Religion does

not

(d) James i. 19.

(e) Ram. xii. 16.

Rom. xv. 2.

not allow. You may be humble without being mean and fervile. Civility and Complaifance are, without queftion, to be expreffed to all with whom we converse, whatever their moral Character may be; and there are great Condefcenfions to be made to fome, whofe Characters may in feveral Respects be disagreeable to us, fo long as we have any Profpect by this Means of reforming them. But Familiarities with Men who are a Reproach to Nature, and a Scandal to Religion, beyond what neceffary Civility, or a real Profpect of reclaiming them requires, you will avoid with uncommon Care, if you have common Piety, and common Prudence.----My Brethren, as you value the Honour of your Mafter, the Credit of his Religion, and your own Usefulness in your Office, against Pride, a lordly domineering Spirit, and every thing that has the Appearance of it, guard with the utmost Care. A wife Sobriety of Thought do you always maintain: A mild Dignity, an ingenuous Simplicity, and unaffected Modefty thro' the whole Conduct do you ever preserve. Let the fame Mind be in you, which was alfo in Christ Jesus; who, tho' he was in the Form of God, took upon him the Form of a Servant (g), and came not to be miniftred unto, but to minister (h). In this Way you will magnify your Office. This Behaviour will recommend you to God, and endear you to Men. He that humbleth himself shall be exalted (i).

2. FURTHER, Generous BENEVOLENCE and univerfal CHARITY are amiable Graces, that both deferve. and attract Efteem. To inspire Men with this happy Temper is one Design of the Christian Difpenfation. It is fitted, above all others, to sweeten the Paffions, to enlarge the Heart, and to make Men Friends. The Gofpel, indeed, recommends and enjoins the Practice of

every

(g) Phil. ii. 5, 6, 7. (b) Matt. xx. 28. (i) Luke xiv. 11.

every Virtue; but pure, unconfined Benevolence it inculcates with peculiar Force; and on this it lays the greatest Strefs, declaring it to be the Completion - and End of all Religion (k). Its Divine Author makes this the diftinguishing Characteristick of Chriftians (1), and he practised it himself to Perfection (m). For he was all mild and beneficent. He gave Feet to the Lame, Eyes to the Blind, Ears to the Deaf, and the Gospel to the Poor (n). Tho' he was expos'd to all Sorts of evil Treatment, and had a very lively Senfe of the Indignities that were offered him; yet he never rendred Evil for Evil, or Railing for Railing (0).---He went about doing Good (p).

This

(k) Matt. v. 48. 1 Tim. i. 5. (1) John xiii. 35

(m) The Intrinsick Excellence of the Chriftian Religion proves it to be most worthy of God, and is a strong prefumptive Mark of its Truth and Divine Original: I don't say this alone is fufficient to evince it to be properly an Inftitution from Heaven; to make out this Point we must likewife bring in the Confideration of the Miracles, that were wrought for the Confirmation of it. However, the Confideration of the Intrinfick Goodness of Chriftianity may, at leaft, procure it the Attention of Mankind, and incline all, who have any Senfe of Humanity and Virtue, to wish well to an Inftitution, the great Design of which is fo evidently benevolent and useful: This may prevent their taking up any groundless Prejudices against it, and much more, their ufing any dishonest Arts for overthrowing it.But Experience teaches us, that there are no Truths fecure from Mifconftru&ion and to which Ignorance and minute Philofophy, a cursory Reflec tion, or Perverfenefs of Temper, will not give a low and invidious Turn. That fublime Scheme of Benevolence, laid down in the Gofpel, has been objected againft, as neither prefcribing nor recommending those two Inftances of Benevolence, private Friendfhip, and the Love of our Country. But how groundless the Objection! Thefe Affections, far as they have any thing truly rational and excellent in them, are included in, and must be intirely fubfervient to, the great Law of uniperfal Benevolence. When particular Unions, and the contracted Affections of Friends or Country interfere with this Law, and diffolve higher Obligations, they are neither laudable nor innocent; but inglorious and detrimental. (p) Alts x. 38.

(n) Matt. xi. 5. (0) Pet. iii. 9.