A SERMON Preached at the Visitation OF The Right Reverend Father in God, JOHN Lord Bishop of CHESTER, AT CHESTER.  
By JAMES ARDERNE, D.D. Chaplain in Ordinary to His Majesty.  
LONDON: Printed for H. Brome, at the Gun at the West-end of St. Paul's Church, 1677.   

A Visitation Sermon.  2 Tim. iv. 5. latter part of the Verse. Make full proof of thy Ministry. 
THese words are the summing up of all those advices in general terms which St. Paul had more distinctly given before in this and the former Epistle to Timothy.  
These particulars, as we find them in both, will most suitably become the matter of this days discourse. And I hope though both the Text and this Assembly would fairly allow us to show, that Timothy was a Diocesan Bishop, yet it will not be reckoned necessary, since the Authority of St. Ignatius' Epistles hath been beyond all just exception fully vindicated; and that other the ancientest Records of Church-affairs do prove Bishop and Priest to be not merely two Degrees, but likewise two Ranks of Clergymen, distinguished by different Ordinations and Powers, as appears amongst several Writings from the Apostolic Canons, which I take the freedom to urge by this Name, because they were called so before the first General Council of the Church, and are referred to by it, and have expressly this Title given by that of Ephesus, which was one of the four principal Councils. But to return to the propounded work, the Advices given to Timothy, which concern all who are placed in the Ministry, may be brought under these four heads: 

1. To keep out of our Religion whatever is new.  
2. To improve in Divine knowledge.  
3. To be diligent in all Offices of the received Ministry.  
4. To have a Conversation suitable to their Office.    
1. To keep out of our Religion whatever is new.  
Our Religion is the eternal Gospel of Jesus Christ; therefore suitable both to Christ, and to every other Eternal; it should be the same yesterday, to day, and for ever. It being at once, and at first perfect, any alteration or addition would utterly spoil it. Hence is it that St. Paul bids Timothy, 1 Tim. 1. 3, to charge some that they teach no other Doctrine, and ch. 4. v. 6, that he should put the Brethren in remembrance like a good Minister of Jesus Christ, of the words of Faith and good Doctrine; and ch. 6. v. 3, that he should so teach and exhort, that if it might be, not any man might reach otherwise, but consent to wholesome words; more directions of the same nature you may read in this second Epistle, as ch. 1. 13. of holding fast the form of sound words; of committing the Apostles Doctrine to faithful Teachers of others, ch. 2. 2. the like charge is given to Titus, ch. 2. 1. and 7. and so before, ch. 1. 9  
Now being new things made part of Religion do plainly destroy the rest of it, let us inquire awhile whence such innovations arise, and how they betray themselves, and how they are most popularly carried on; they rise from the same Original whence wars come, from the lusts within men, from vainglory very oft, and from an ambitious desire of drawing Disciples after them, so the old Canon Law defines at once a Heretic and a Schismatic to be such, who for the sake of vainglory either makes or follows false opinions. Such the Gnostics, were men vainly puffed up in their fleshly minds, professing themselves to be wise; such an one Novatus was, as Cornelius Bishop of Rome gives an account of him to Fabius of Antioch, 
Euseb. hist. l. 6. cap. 43.  That he was lifted up with arrogance, and that his ambition and longing for a Bishopric was the cause of his separation. The Heresy of Martion, as we learn from Tertullian sprang from another as bad ground, 
* Tertul. de prescript. Epiphan. li. haeres. 42.  and Epiphanius, to wit, from revenge, because the Roman Church was then more strict and modest, and judged it unlawful to receive him into its Communion, who had been excommunicated by his own Father, a Bishop in Pontus, for foul conversation with a woman of that City. Sometimes Divinity-inventions are studied out of covetousness, so Simon thought to buy the gift of Healing, that he might be a good gainer by his practice. And as to the present state of the Church of Rome, whose innovations are much more modern than any I have yet named, if we survey the main differences 'twixt them and us, and compute the large revenues thence arising to their Churchmen, we should think, if their opinions had been old enough, that they came rather from this Simon than from St. Peter. If it were not tedious to you to hear what already you fully know, it would be easy to show a like beginning of all new whims and fashions of deceivers; for though it were uncharitable to question, but that some may follow a Heresy or Schism, as some followed Absoloms' rebellion, in their simplicity, and knew not any thing; yet it would be charity mistaken to believe, that this simplicity and ignorance could furnish out a Leader, that sets up his Banner in defiance of the Church; no certainly, this requires some endowments, like those of a fallen Angel fight against Heaven, a good understanding and an ill purpose.  
Such men do usually betray themselves, and show that they are setting up a new Doctrine, when they quarrel with the words used by the Church; so the Arrians, when they were suspected, alleged that they were only offended with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fearing lest it favoured Sabellius, who taught that there was but one Person and three Manifestations in the Godhead; and the Socinians, when they first framed into a body like a Church, pretended they did not find fault with the Doctrine concerning Christ and the Holy Ghost, but only with the barbarous School-term Trinity; but for all their simpering, both these enemies of God appeared afterwards barefaced in their own colours; the like may be observed in those who design an alteration in Discipline, as these other did in Doctrine. If you knew not the men, and their communication, you would take them to be harmless and tender, but history and experience acquaint us, by what has been, that they are not like other dealers, for that they will have more than they ask. Another way whereby men discover an inclination to something foreign to the Church of which they appear Members, is, when they would compound with the Church, that which were all along Articles of Religion, should now be only Articles of Peace; and what was looked upon formerly to be believed, should be only not publicly opposed; but this project has too many mischiefs surely ever to obtain success; it would cast a mighty Reproach upon our first Restorers, and it would make us one, just as the Interim made the dissenting Germans, not in Religion, but as than it was fitly called, an Inter-religion. And further, seeing our Doctrines are plainly contained in our Devotions, it would make these men, who are both for Dissension and Peace, the very worst of Hypocrites.  
Having now given you some account of the original and tokens of Innovation, it remains we consider the fairest Pleas on whose credit the man excepts against what is well established; these are chief two: 

1. That what has hitherto been received in the Church, is contrary to the Rules of Reason. Or,  
2. Contrary to the enlight'ning of the Spirit.    
1. Contrary to the Rules of Reason. It was indeed never denied of reason, by those who might be supposed to have some share of it, that it was very serviceable about Religion, and it is yielded among us, that it could never find so creditable employment as in defending that of Christians; but there is a wide difference betwixt Instrument and Contriver, betwixt Service and Authority. Reason was very useful in discovering the honesty and infallibility of the first Publishers of the Christian Doctrine; but than it has no right to take the Doctrines asunder, and to make an exact search whether these agree to those apprehensions of things which flow from the alone light of Nature, and to order that as the Doctrines shall approve themselves upon this trial, suitably their success shall be either to be entertained or rejected; no, certainly the Laws of God do not so doubtfully depend upon the sentence of our faculties, nor is the Scripture a fair proposal only that may probably be received, if we approve the matter of it. All the power of debate, and that is fully enough, which God gives to our reason, antecedent to our belief, is this, to examine the miracles wrought in confirmation of our faith, and so to consider whether these, and consequently the Gospel which accompanies 'em, can proceed from any one but the most High God; and after this hearing is over, reason changes its person, it lays down all its Ensigns of Jurisdiction, descends from its Judgment-seat, and does homage to this Vicegerent come from Heaven, professing an entire obedience to its Authority; and afterwards if it be found that some of these Laws so Divinely authorized, shall appear capable of two meanings, or of none that is plain to us, reason is not to take this advantage for an excuse to restore itself to its former power, but it must go to consult with those who conversed familiarly face to face with the Publishers of this Law. or with their nearest Successors, to know what interpretation they received of this dark saying, or what Doctrines were delivered them nearest the possible meaning of this place, and so it believes according to their true report. This is in a manner the whole process of the Knowledge and of the Faith of Christianity; and he who will attribute to reason an employment higher than this, must be requested to tell us, how by reason he arrived at the belief of the Trinity, and of other mysteries of the Christian Faith. If he say, that he has as distinct a conception of these, as of any self-evident proposition, we congratulate his early attainments and his being already wrapped up into Heaven; but if his free answer prove, as we may well suspect, quite contrary, that for his part he does not at all believe these things, because he cannot clearly understand 'em, and that Christian Religion has nothing in it, but what is plain and easy to conceive, it will be expected in the next place he show, after these incomprehensible propositions are laid aside, what so difficult truths there are in our Religion, more than were in the world before; that it should be worthy of God to make a man on purpose, in such a wonderful manner to preach them, and to communicate to him his own power to do those mighty works, that men might believe on this score that which mankind believed long afore by the light of Nature. Thus, as the argument derived from divine Revelation, and the strange attendants of it, proves that more was required to be believed than reason could suggest; so we shall find, if we look into Scripture, that it professes to contain more than human reason, even after the revelation given, can fully conceive.  
2. Some plead in behalf of their novelties, that they proceed from the enlight'ning of the Spirit. They apply hither those promises of the Old Testament made concerning the latter days, whereas those latter days are by St. Peter understood of the days of the Apostles preaching, and so they were applied by the primitive Church in opposition to the Enthusiasm of Montanus and his fellows. We acknowledge sufficient aids of the Spirit of Grace in the use of means, but we say it does not give this knowledge by inspiration in our days; this extraordinary grant being formerly accompanied with the gift of strange tongues, and with that of working of Miracles, these two, or the like, being necessary to go along with that Spirit which distinguishes the Divinely inspired from the pretending Impostor.  
Having said thus much concerning Innovations, let me further dissuade you from them, consider that what is of the greatest standing and continuance is truth itself; truth is that which is eternal in God, and among men it is the offspring of Divine perfection; whereas error is modern and an upstart; thus was it with the Idolatry of the jews, they served new Gods, newly come up. In the stile of Scripture, the Ancient People signifies the same with the true Church; 
Deut. 2. 19  and the good way and the old way are one and the same. Our Saviour makes this the best trial of Doctrine, whether it be true or no, by seeing whether it was so from the beginning. The jews are directed in matters of Religion, to consider the years of many Generations: ask thy Fathers and they will tell thee, thy Elders and they will show thee; the whole Church in all ages is but one Flock, and we that come after, must as Solomon bids, observe the steps of the old Flock. The first Christian Church is that Pillar of truth on which Divine Laws were affixed, that they might be made public; whom may we then with better success follow than those whose bright knowledge of what they reached was not sullied with lusts, nor swollen with arrogance, nor envenomed with malice? How can we suspect their evidence, who knew God's will by doing it. and who rather chose to die than betray their Faith given to God, or the Faith delivered to them, Blessed Saints!  
The second Advice of St. Paul is to improve in knowledge.  
He would not that they who are Teachers should not understand what they say, Eph. l. 7. Nor would he a Teacher should only begin to understand, so ch. 3. Not a Novice, lest he be filled with pride. But instead hereof, one who hath well studied his work, 1 Ep. ch. 2. 15. Study to show thyself approved to God, a workman that needeth not to be ashamed, rightly dividing the word of truth. Of all knowledge most principally the knowledge of Scripture is required; this Timothy had from a Child, which at this day many who profess themselves great Divines do scarce at all regard. So the History of the Council of Trent tells us of the Italian Prelates, that they were good School-Divines, but understood little of Scripture. We should as the Rarraei among the jews, cleave only to the Doctrines of Scripture, and exercise ourselves herein continually, over and over again. So the jews, to intimate so much upon the eight day of the Feast of Tabernacles, read at the same time the last Section of the Law, and with it the beginning of the first. We should be unwearied in this frequent reading, as it is reported of one who when he had read a Book of Aristotle forty times over, wrote upon it, I will read it again; by doing thus we shall daily grow in knowledge. For such is the excellency of every Word of God, and such is the narrowness of our understandings at that end where we receive knowledge, that though our Souls are made capable of much knowledge, yet we cannot receive much at once. What has been said of improving in Scripture-knowledg, concerns all men as well as Ministers, seeing the reasons given in Scripture why it should be searched, reaches all; but there is a modesty to be used, as sensible they are more likely to be mistaken now and then about its meaning, than those whose whole study and business it is to make it be understood. But all have an undoubted right to the use of Scripture. Clemens Alexandrinus 
* Stromat. l. 7.  advises all Christians, to grow old in reading these Books, and adds, that as under the Law those Beasts which chewed the cud, and had parted hoofs were acceptable to God; so is the Christian who ruminates upon the Oracles of God day and night, whence in his going by Faith to the Father and the Son, he receives that steadiness of gate which proceeds from parted hoofs, thus far he. Many more passages of the like nature are met with among the Fathers, which we must now forbear. But as for those who are separated to the work of the Ministry, more is required than reading Scripture and Divinity in English, the knowledge of Tongues, and of the true state of the primitive Church; this must be had from an entire reading of the ancient Records of the Church, that we may not be deceived with false representations under that persuading title; and human Learning must be retained into the service of Christian knowledge, many parts of it are of necessary use, and almost all give a good advantage to our discourses; these secular disciplines were recommended by several, but most fully by Clemens Alexandrinus 
* Stromat. 6. , his Scholar in Origen 
* 3 Tom. in Genes ,. and are to good purpose used by most of them. These accomplishments are helpful in the two great works of our Ministry, to wit, instructing the ignorant, and convincing gainsayers, which comes under the next advice of St. Paul, which is,  
Thirdly, A Diligence in Ministerial duties. Our duty has three main parts, Teaching, Praying, and Watching over the People.  
These being undoubtedly necessary, we need not inquire which is of the greatest dignity. As to Teaching, St. Paul requires one apt to teach, 2 Tim. 2. 24. and that he be instant in preaching the word, 2 Tim. 4. 2. he must instruct with much plainness, and not make the Gospel to return to the likeness of the Law, with a veil and thick darkness about it; he must exhort with all heartiness, by the fittest true arguments of persuasion; he must both boldly and meekly reprove sin, not sparing the fault, but still manifesting he has no quarrel with the person. In short, in all the instances of teaching there must appear what St. Paul requires from Titus, ch. 2. 7. uncorruptness, gravity, sincerity.  
2. The second part of duty is Prayer. Thus the Ministers of the Lord are to cry, Spare thy people, O Lord. This work at this time, when Knowledge is more plentifully found than Living well, is of the more general usefulness; and as the profession of the same Articles of Faith in the very same express terms, is a mark of Communion among the distinct Assemblies of the Church, so praying unto God in the same words, in our several Congregations, shows that we are not independent, but members one of another. Such were the primitive Prayers justin Martyr speaks of, 
2. Apolog.  their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Common Prayer, and Origen of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their appointed Prayers; and we have greater examples, of john the Baptist and of our Saviour, teaching the Disciples to pray in set words. As the public prayers of the first Christians had appointed words, so likewise they had Times and Places appointed. Of both these St. Clemens, the fellow-labourer of St. Paul, speaks, 
* 1 Ep. Corinth.  telling us, that our Lord would not have holy Offices performed rashly, nor disorderly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist. l. 10. c. 3.  but in determinate places and hours, where and by whom he would have these done, he hath appointed by his Sovereign will. Several others of them speak to the same purpose; and Eusebius acquaints us, that these Houses of Prayer were consecrated. Which I the rather mention, to remedy the mistake of those who count it Popish, when-as indeed it was done in the purest Ages of Christianity. So much for the place; as for the Hours they were thrice a day, and the day of the most public Assembly was that which we rightly call the Lord's day; of this St. Barnabas, the Companion of St. Paul, speaks 
* Ep. Catholic. , we keep (saith he) with gladness of mind that day on which jesus both rose from the dead, and appeared, and ascended into Heaven. What has been said of Prayers, why they should be the same, holds as strongly for the administration of Sacraments in the same words and manner; for these, besides the benefits by them received from God, are tokens of an agreement among ourselves; for as right Baptism at large is a fixing the person in the Catholic Church, so in order to his being joined more immediately to a branch of the Catholic Church, the same form of Baptism which this particular one uses, is required. The like is to be said of the Lords Supper, it is not only a sign of our Communion with Christ, but of our Communion with the whole true Church upon Earth, where the necessaries of administration are observed; and when we practise in this the same allowable differences, we manifest as by the necessaries that we are of the universal, so by these allowable differences that we are more immediately of this or that particular Church, and that (in the phrase of St. Paul,) we being many are one.  
The third instance of diligence is a subordinate watching over the People. I call it a subordinate watching, because watching implies a care joined with authority, and neither of them originally in the Presbyter, but the care assigned, and the authority permitted by the superior order. The primitive Church called Presbyters, which in our English abridgement of the word is Priests, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the sacred Officers of the second Throne. These St. Ignatius tells us 
* Euseb. hist. l. 10. c. 5. , might do nothing without the Bishop; but on the other hand, it needs not now move any doubt what St. Cyprian writes 
* Ignat. Ep. ad trall. , that he did nothing without his Presbyters. No more do our Bishops, when they only execute those Canons made by our Provincial Councils, of which the Presbyters are a part. The care over the people is exercised in private and personal reproving, comforting, instructing, reconciling, and the rest as they become necessary; and since the ill times make it highly so, in warning them to beware of separation from the Church; of this the Apostles and their Successors took the greatest care that the people should not severally entertain opposite Teachers, nor forget the assembling of themselves together, and they reckoned to them Schism equal to the most scandalous and destructive sins. To this matter St. Barnabas speaks thus 
* Epist. Cathol. , ye ought not to draw yourselves apart, as if ye were justified, for the Scripture saith (quotiog Isa. 5. 22.) woe unto them that are wise in their own eyes, and prudent in their own sight. The same dissuasive is the main design of St. Clemens' Epistles, and of almost all of St. Ignatius, but most largely the empty pleas for separation are confuted by St. Cyprian 
* l. 3 Epist. 3. . and the aggravation and future punishment thereof is displayed by St. Iraeneus 
* l. 4. c. 62. . We must likewise warn an indifferent sort of people, that come both to our public Assemblies and to those set up through a dislike taken causelessly against our Church; it is no light matter left at discretion to join either to one or other; we never find that the right Christians went to the Assemblies of the Montanists, though Tertullion, who too well knew them, vouches that they were orthodox in Doctrine 
* Non aliquam fidei aut spei regulum evertunt Tertul. advers. Phychicos. , only differing in some points of Discipline. We can no more belong both to the Church and adverse Meeting, than we can serve two Masters; to this purpose there is an old Canon 
* Canon Apostol. 63. Concil.  that by the sixth General Council is reckoned Apostolic 
* Constantinopels 4. Can. 2. , that he that prays with them in the Conventicles set up against the Church, shall be deprived of the Church's Communion.  
The fourth and last advice of St. Paul, is to have a conversation suitable to the Ministerial Office. We must have a conversation which becomes the Gospel which we preach. St. Paul requires, that we follow after righteousness, godliness, faith, love, patience, meekness, 1 Tim. 6. 11. and the like advice, 2 Ep. 2. 22. and to Titus, 2. 7. that in all things he show himself a pattern of good works; when he says a pattern, he means not any thing in our conversation, wherein no one is bound to imitate us, but in every Moral duty, as belonging to all men, a Minister is bound to be first, and most remarkable. As we are to be patterns to others, so we must take those that have gone before for ours. It was said by our Saviour of the Baptist, that he was a burning and a shining light; the common gloss should teach us, he burned in his zeal, and shined in his example; it is not only he that Teaches, but who likewise does that shall be called Great in the Kingdom of Heaven. It is a commendation given of Origen, that his doctrine and his manners did agree; and of Nazianzen, that he never gave in charge to his Scholars any thing which he had not first practised upon himself. It is certain that all men are drawn more readily by examples than by fine say; and are like Soldiers, who more cheerfully follow their Commander than his bare Commands. A good life makes a Preacher not only better heard, but to understand better; if any man will do the will of God, he shall know of his doctrine, for the secrets of the Lord are with those that fear him; and the Schechinah (say the jews) was not afforded but to the best of men. Real goodness gives a sense and taste upon our minds of what we recommend to others; and the good counsel we give, being wrought and pointed in our Hearts, pierces further into our Hearers. By our living soberly, righteously, and godlily, men will be assured that when we persuade them to the same duties we are in good earnest, and that we do not merely preach these things, as customary and expected, or as pretty clean speculation, but as our and their Duty, as a practical truth, and as such which is not only required but possible; by this means we shall gain both an esteem and success to our Ministry, when our actions do not shame our speech, when our Hearers cannot whisper, why Does he not what he Says? To conclude now with the exhortation of St. Peter applied to our purpose, Let us have our conversation honest amongst men, that when they speak against us as evil doers, they may by our good works, which they shall behold, glorify God. To whom, the Father, Son, and the Holy Ghost, three Persons, and one God, be all Honour given for ever more.  
The End.   

ERRATA.  
Page 10. line 24. r. 1 Ep. pag. 11. l. 7. r. Karraei. pag. 12. l. 27. deal in.   

A Catalogue of some Books and Sermons Printed for, and sold by H. Brome, since the dreadful Fire of London, to 1678.  
COmber on the Common-Prayer; in two Volumes, octavo.  
Dean W. Lloyd's Sermon before the King about Miracles.  
— His Sermon at the Funeral of John Lord Bishop of Chester. 6 d.  
— His Sermon before the King in Lent, 1673. 6 d.  
The Seasonable Discourse against Popery, in quarto. 6 d.  
— The Defence of it, quart. 6 d.  
— The difference betwixt the Church and Court of Rome, quarto. 6 d.  
The Papists Apology to the Parliament answered. 6 d.  
Mr. Naylors' Commemoration Sermon for Colonel Cavendish. 6 d.  
Mr. Sayer's Sermon at the Assizes at Reading. 6 d.  
Papal Tyranny, as it was exercised over England for some Ages; with two Sermons on the fifth of No. by D. Du Moulin, quar. 1s. 6 d.  
— His Sermon at the Funeral of Dr. Turner, Dean of Canterbury. 6 d.  
Bishop Laney's last Sermon before the King.  
The Reformed Monastery, or Love of jesus.  
The History of the Charterhouse, with the Life and last Will of Thomas Sutton, Esq  
Mr. Pindar's Sermon before the Lord Mayor.  
Considerations touching the true way to Suppress Popery in England, with an Historical Account of the Reformation here in England.