AD CLERUM. A VISITATION SERMON PREACHED At Beckonsfield in the County of Bucks, April the 9 th'. 1678.  
By JOHN JAMES, A. M. Rector of Latimers in the County of Bucks.  
LONDON, Printed by T.H. for R. Chiswel, at the Rose and Crown in St. Paul's Churchyard, 1678.   

Imprimatur, Geo. Thorp. R more. in C.P.D. Domino Gulielmo Archiep. Cant. a Sacris Domesticis.  
May 31. 1678.   
1 Cor. 4.1, 2. 
Let a man so account of us, as of the Ministers of Christ, and Stewards of the Mysteries of God. Moreover it is required in Stewards, that a man be found faithful.  
SAint Paul having planted Christianity among the Corinthians, by preaching the Gospel of Christ in the City of Corinth, and other adjacent Provinces in the Country of Greece; after the space of Eighteen Months he departed from those Regions, and took his Journey into Asia, where he alsodelivered what he had received from the Lord, and instructed the People both publicly in the Synagogues, and privately in their Houses, in the Mysteries of the Kingdom of God: Immediately after his departure, Apollo's being by Priscilla and Aquila, sufficiently instructed in the Doctrine of the Gospel upon his coming to Ephesus, is by them recommended and sent to the Brethren at Achaia, where he boldly delivered and diligently taught the things of the Lord; confirming those who were converted by the Ministry of St. Paul, in the grounds and principles of the Christian faith, and by arguments unanswerable confuting the most obstinate Jews, and putting to silence publicly in the Synagogues the most subtle and shrewdest Disputants among them, Acts 18. vers. 24 etc.  
But though Paul had planted the Christian Religion in converting many by the preaching of the Gospel to be Proselytes to it, and Apollo's after him, had watered those Converts, in contributing his utmost assistance to settle and establish them on the Foundation which Paul had laid, though God himself had given increase in making their labours effectual by the blessed influence of his Spirit, to obtain those great ends he designed, in the promulgation of the Gospel; to wit, the Conversion and Edification of Souls, in the faith of Christ; yet, in a short time the heat of their Devotion began to be abated, or rather to be misemployed upon improper objects: For those which had enroled themselves into the same Society, professed and were Baptised into the same faith; and so became members of the same mystical body; broke forth into furious contentions & animosities against each other, rendering most miserably, and most cruelly tearing the Church of Christ to pieces in its very Infancy; for through the enmity of those impure Gnostics, against the Rules and Precepts of Christianity, and the malice of the Judaizing Christians, against many points of Doctrine contained therein; most lamentable Schisms and Factions broke forth in the Church of Corinth, which like flames of Fire were ready to consume and burn it down to the ground; Errors and Heresies were scattered abroad, and greedily received by too many among them, which like ill Weeds soon grew up, and brought forth most unwholesome fruit in their lives and manners.  
This sad news no sooner came to the Ears of our Apostle, but it sunk heavily down upon his Soul, and made a deep impression of sorrow upon his mind; therefore to redress these mischiefs, and if possible, to settle the distractions and divisions of Corinth, he presently composeth and directs this Epistle to the Church there, and to all other Christians both Jews and Gentiles inhabiting the Regions of Achaia, in which after a Religious and most affectionate Salutation to procure from them a favourable Audience, and a candid entertainment of what he delivered, from v. 1. to v. 9 He most earnestly exhorts them to an Unity in Doctrine and brotherly Communion one among another; vers. 10, 11. And then laying open before their eyes the grievousness of their Schism, he charges them boldly with it to their very faces, vers. 11, 12, 13. Telling them plainly that the Christian Religion is but one, and Christ Jesus the only Author of it: That the excellency of its is such, that though it be not ushered into the World with sublimity of speech, and the Ornaments of humane wisdom, and therefore is styled the foolishness of Preaching, and by the learned Scribes, and wise Disputers of the World, was rejected with pride and insolence; yet, it consisteth in the power of God, and so far excelleth the wisdom of this World, that it destroys the understanding of the Wise and Prudent, and confounds the things that are Mighty and Noble: Chap. 1.2. That as Christ is the Author of this Divine Institution, so he is the only proper Foundation for men to lay the Superstructure of their Faith and Salvation upon; and according to the expression of St. Peter, Acts 4.12. The only Name under Heaven given among Men, whereby they should be called: And consequently that thoso who labour in the Church of Christ, have no dominion over the Faith of men, or authority to command their Consciences; notwithstanding they are Ministers of Christ, and fellow-labourers together with God: Stewards in the Household of Faith, and Dispenser's of the Mysteries of the Gospel; and therefore as men are obliged to show them their respective and just esteem, but not to transcend its prescribed limits and bounds, so 'tis required these be faithful in their Office, and Conscientious in the discharge of so Sacred a Function: which as 'tis a prevalent means to repair the breaches and cure the divisions in the Church of Christ, so 'tis the advice of the Apostles to the Corinthians, and the immediate design of the words in my Text. Let a man so account of us, etc.  
That my discourse may be full and comprehensive, proportionable to the just design and import of these words; and serviceable in some measure to the present occasion, and future necessities of this Assembly; Three things necessarily require our consideration: 

First, The Subjects of the Apostles discourse employed under the Pronoun, Us.  
Secondly, The matter predicated of, or attributed to these Persons: The Ministers of Christ and Stewards of the Mysteries; both which Particulars joined together, make up an entire Proposition; that the Persons intended by the Apostle, are the Ministers of Christ, and Stewards of the Mysteries of God.  
Thirdly, Practical Inferences deduced from the truth of the Apostles assertion, one respecting the men to whom these persons are employed as Ministers and Stewards: Let a man so account of us, as of— The other relating to the Persons themselves, to whom their Office is committed. Moreover 'tis required in Stewards, that a man be found faithful.    
First, We shall consider the subjects of the Apostles discourse, employed under the Pronoun, Us: The Persons here intended, being the very Foundation of the Apostles Argument, and a just determination of this Particular, the most regular and orderly Method to assist us in the undertaking, and progress of our present employment. 'Tis certain, that the Persons spoken of, whom St. Paul did directly and immediately respect are those mentioned, Chap. 3. vers. 22. Paul, Apollo's and Cephas, who were separated by the Lord for the work of the Ministry, and appointed as subservient to the Faith and Salvation of the Corinthians; but that this particular direction to the Church of Corinth may be of larger use and service to the Church of Christ in general, 'tis most rational and consentaneous to the whole scope and tenure of the Gospel, to affirm, that all those, who according to the Canons of Christ and the Apostles, are consecrated to the same employment, are invested with the same Authority and Office, implicitly included in the expression of the Apostle, and therefore as justly styled, Ministers of Christ, and Stewards of the Gospel, as Paul, or Apollo's or Cephas were.  
And if particular Commission be necessary to constitute the Offices of the holy Order, the Negative holds as infallibly true as the Affirmative, that no person may presume to administer any Office appropriate to this sacred Function, but those who are Legally called to, and Canonically invested with it: for the Gospel, almost as oft as occasion is offered to make mention of the Ministers and dispensers of it, plainly intimates, that the Master of our Religion, designs a separation of persons from secular employments, to officiate in the Ministry and Preaching of the Gospel, as in 1 Cor. 12. The Apostle resembles the Church to a Body, which is constituted of several Members, and every one designed to serve in its proper place for the benefit and advantage of the whole; that the foot cannot usurp the Office of the Head, nor the Arm exercise the Authority of the Brain; but every one discharge its proper Function; that there be no Schism nor Division in the body; in proportion to which similitude the state of Christ's mystical body is to be understood, in which every the meanest Christian is a Member in particular, but every Member cannot dispose and regulate the affairs of the whole; For are all Apostles? are all Prophets? are all Teachers? do all speak with Tongues? do all Interpret? Vers. 29.30. Shall the foot say, Unless I am head, I will not be of the Body? Or the ear say, Because I am not the eye, I am not sufficiently honoured? If the whole Body were an eye, where were the hearing? And if every Member were the Head, where were the Body? But God hath set the Members every one in the Body as it hath pleased him, Vers. 16, 17, 18. 

First Apostles,  
Secondarily Prophets,  
Thirdly Teachers,   Vers. 28. And that this distinction should remain in the Church to the end of the World, is confidently conffirmed by the Apostle, Ephes. 4.11, 12, 13. Wherein he declares, that the Officers of the Church therein mentioned to be given for the perfecting of the Saints, for the edifying of the Body of Christ, etc. Which Phrases must of necessity denote their continuance in the Church, till the number of God's Elect are accomplished, and the state of Christ's mystical Body perfectly completed; and for this reason St. Paul justifies his special designation to the Apostleship, 1 Tim. 2.7. And St. Peter exhorts his Presbyters to continual diligence in their employment, as their proper and necessary duty, 1 Pet. 5.1, 2.  
And indeed if we search into the ancient Records of the World; or consider the account, which Modern Historians have privately collected, and publicly presented to us, the most learned and faithful among them, do confidently assure us, that never any Nation in the World, made a public profession of Religion, but the Governors thereof solemnly appointed a separation of Persons, whose constant employment it should be to Solemnize and Celebrate the Mysteries thereof; and Moses in transcribing the History of the Church of God, both before and after the Flood, and under the admistration of the Law, hath recorded the observation of the same custom, in those several forms of Church-government; thus Enoch and Noah, were Preachers of Righteousness to the old World; Abraham, and the succeeding Patriarches were Kings and Priests, in their respective Families, and duly administered the affairs of Religion to their several charges: And when God erected his Theocratical Government over the Jews, whom he had chosen for his own People, he commanded Aaron and his Sons to be set apart for the Priest's Office, that they might wait at the Altar of the Lord, and Minister to the People in Holy things, which was appointed a Statute unto him, and to his Seed after him for evermore, Exod. 28.1, 43.  
And if the Christian Religion must be denied this honour, and no such Custom observed in the Church of Christ; this strange innovation must be grounded upon one or both of these reasons, either that it contains matters of less value and concernment to Christians, than the Religion of other Nations to the Proselytes of it: Or else that they are so plain easy in all and every particular Doctrine, that the meanest understanding can comprehend their most intimous sense and meaning, and 'tis impossible for the most illiterate to be deceived in his judgement concerning them. These are the fairest pretences that can be alleged against the necessary distinction of the Ministerial Office, yet their weakness is apparent at the first view, and their absurdity so gross, that it may palpably be felt: For the Gospel of Christ is so far from deserving this reproach and contempt, that it contains matters of the greatest moment and importance for Man to know; such as are the excellency of the Divine Nature, the state and condition of man's Soul; and that incomparable Method contrived by the Divine Wisdom for man's eternal happiness; comprehends matters of the most universal Satisfaction to the minds of men, and propounds the duties of a Practical Religion, which are most agreeable to the Divine Nature to require, and most reasonable for Mankind to observe; in all which respects it infinitely transcends all the Platforms of Religion entertained in the World, and even the worship of the Jews themselves; and though those Practical points which are essentially necessary to man's Salvation, are extremely suitable to the dictates of right reason, and delivered with the greatest perspicuity and clearness imaginable; yet, it discourseth concerning points of Faith, of the greatest depth and mysteriousness which are altogether inconceiveable and incomprehensible, and do exceed the apprehensions of any created Being; such are the Eternal purposes and decrees of God; the Doctrine of the Trinity, the Incarnation of the Son of God, with other Doctrines of like affinity, scattered up and down the Gospel; for so St. Peter tell us, That in the Epistles of St. Paul, are some things hard to be understood, which they that are unlearned and unstable so wrest, as they do also the other Scriptures to their own destruction, 2 Pet. 3.16. What can be spoken of such infinite importance? What can be delivered of so tremendous consequence, as the Christian Religion? And shall not the sacred Offices of so Divine an Institution▪ be handled with the most awful Solemnity, and Celebrated with the greatest reverence and most Religious adoration imaginable? And when many stumble at this Rock of offence and miscarry at the sight of those wonderful things represented therein, is it not extremely necessary that men of the greatest wisdom and gravity be Consecrated for the work of the Ministry; that they may improve their time and abilities for a right understanding of the Mysteries of the Christian Faith, and then employ the Talon of their Wisdom and Knowledge, for the information and direction of others; that men may not promiscuously intermeddle with those Holy Offices, nor any man after the strictest distinction of Pastor and People: go astray through want of instruction, and perish for want of understanding?  
But because the subject of our present Argument respects a Matter of Fact; and to discourse only de Jure concerning the Ordinances of Christ is insufficient to our present purpose; let us consider what the Master of our Religion hath de facto determined concerning the Ministerial Office; the first remarkable Instance that affords any light to this disquisition, is the Election and nomination of Apostles, recorded Mark 3.13. Luk. 6.13. Whose Commission is granted by their Lord and Master, Matth. 10.1. Luk. 9.1. After this, Luk. 10.1. He called his Seventy Disciples, to whom he gave Commission to Preach the Gospel; these were the only Persons which that supreme Head of the Church Ordained in Person; and to these he gave Commission to execute the Ministerial Office, as their proper and peculiar Function; the Twelve Apostles, and the Seventy-two Disciples: And that these sacred Orders might remain in the Church to the end of the World; when he first appeared to an Assembly of his Apostles, after his Resurrection, he breathed on them the Holy Ghost, and thereby invested them with full Authority to execute the Pastoral Office, for the Ordering and Governing his Church, which his Father had committed to him, Joh. 20.21, 22. As my Father hath sent me, even so send I you; which immediately before his Ascension he again renews, with a plain intimation of the continuance of that Order; and consequently the necessity of Ordaining men to succeed them in it, till all things should be fulfilled, Mat. 28.18, 19, 20.  
And that the Apostles understood their Master in this sense is apparent, because as necessity required through the death of the present Officers or the larger groweth and extent of the Church, they Assembled together, and exercised Episcopal Authority in Ordaining others to that Holy employment. Thus they Consecrated Mathias, though he were Elected by God himself, into the place of Judas, and he was numbered with the Eleven Apostles, Acts 1.25. And though St. Paul was a singular Instance of an immediate miraculous Call, when by a voice from Heaven he was made an Apostle; yet, he began not to Preach the Gospel, till Ananias had put his hands on him, and prayed over him, that he might be filled with the Holy Ghost, Acts 9.17. And when the Gentiles had received the Gospel through the dispersion of the Christians upon the prosecution of St. Stephen; the Apostles remaining still at Jerusalem, sent forth Barnabas, that he should go to Antioch, who finding Saul at Tarsus, joined together, and mightily confirmed the Believers there, Acts 11. And in the Thirteenth Chapter, these Two men were solemnly Ordained Apostles of the Gentiles by those Apostolical Persons mentioned, Vers. 1 To all which agrees that Rule of the Apostle, comprised in the Interrogation of St. Paul, Rom. 10.15. How shall they Preach except they be sent? (i.e.) They have no Authority, and can expect no blessing upon their labours, till they have a lawful Commission to set them on work. To which practice of the Apostles, the Primitive, and all succeeding Churches in Christendom, till some Zealots of late, have justly confirmed, as all Ecclesiastical Histories do fully testify; and thus St. Clemens, contemporary, with Saint Paul in his Epistle to the Corinthians hath left on Record: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That the Apostles first Ordained Ministers in Churches, and gave command, that as any were removed by death, the most deserving Persons should be Chosen into their place, and Ordained to execute their Office. Now certainly, the Example and approbation of so great a Cloud of Witnesses, is not only a sufficient Warrant, but a just Authority to regulate the affairs of the Church, according to their Pattern, to the World's end. So that I may lawfully assume my designed Proposition, and confidently deliver it as a just and regular Conclusion, that whatever Persons have been successively Ordained into, or at present invested with the Sacred Order of the Ministerial Office, by imposition of hands from Regular Bishops and their Presbyters; such men from the Authority of Apostolical practice, are to all intents all purposes the Ministers of Christ, and most properly Stewards of the Gospel; and that all other persons, whatever be their Natural abilities, their Supernatural Graces, their acquired parts, or their great experience in Church-affairs, have lot or portion as Agents in these matters, till they receive Commission from good Authority; and which is more considerable, do wilfully cast themselves out of the Church of Christ, whilst they reject and disown his lawful Ministers; which was the Judgement of that most ancient Father, St. Ignatius, 
Epist. ad Trall. P. 50.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that it was not without great reason, that that blessed Martyr called upon the Church of Philadelphia, with such zeal and importunity. 
Epist. ad Philad. P. 43.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
What shall we then think of the insolence of those men, who Sacrilegiously usurp the Ministerial Authority, being neither sent by men, nor as they pretend, called by God? I mean those illiterate, but conceited Mechanics, who being engaged in some civil Calling as the business and employment o their lives presume to be Masters of Divinity, and Teachers in the business of Religion; as if Divine Knowledge were in this latter and declining age of the World, conveyed into the minds of men, by the working of Miracles, through an immediate inspiration; or the Sacred Mysteries of Christianity were exposed by Christ without any Guardian to the open World, to be prostituted to, and desecrated by any the most common or unsanctified Persons. 'Tis true that the Prophecies of the Old Testament might be fulfilled, and to illustrate the glory of the New; in the beginning of the Christian World, God did communicate extraordinary gifts, even to mean and ordinary persons, who being inspired by the Holy Ghost did extraregularly Prophesy, or Interepret, or speak with Tongues, Acts 2.17. For so it was spoken By the Prophet, Joel. 2.28. But as they were but few, beside the Officers of the Church, to whom God dispensed those miraculous gifts, so they did not pretend to assume the Ministerial Office, nor presume to execute any part thereof, but only altered the inspired Dictates of the Holy Ghost, for which their extraordinary endowments were a sufficient Commission, and when those ceased, the men returned to their former condition.  
And 'tis agreed by all, that there are but two ways, by which men may enter into the Office Ministerial, by immediate Command from God, or mediate Commission from men; at the first Plantation of the Gospel, those extraordinary Ministers were admitted to their Function by an extraordinary Call from Heaven; but because God cannot work in vain, and will not multiply Miracles without just necessity; that other Method of initiating Church-Officers, is by Divine appointment established in the Church, I mean the Imposition of hands with the prayers of the Superior Clergy, which Form as 'tis more ordinary than the former, so 'tis sufficient for its purpose, and fairly correspondent to the perpetual Rules of a settled and established Religion; the former Ministers gave evidence of their Ordination by their miraculous Operations; the latter must if at all, by the Testimonials of the Presbytery, of whom they are ordained: therefore I cannot but ask those bold Pretenders, by what Authority they exercise those strange and irregular courses, and who gave them that Authority, that six days in the week they shall labour and do all that they have to do in their Secular employments; and behold on the Seventh, they sit as Masters of Assemblies, or stand forth as Preachers in a Congregation; if they receive their power from God, let them come forth and produce their evidences; let them in the name of Christ do wonders, and work Miracles, than we will embrace them as Apostles, and give them the right hand of fellowship; otherwise 'tis certain, they are not the Messengers of God; if they derive it from men, I ask from whom? From the Bishops and Presbyters? Who are entrusted with the Office of Ordination, as being competent Judges of the qualifications of men for Spiritual Ministries? If not from them, they are Invaders and Intruders into the Offices of the Church, and in the language of Christ himself, Thiefs and Robbers, Joh. 10.1. But if they will usurp the Priestly Office, which belongs not to them; and take the Censer into their hands, when Christ forbids them, Let them remember, that Nadab and Abihu perished by Fire; and Corah with his complices were swallowed up alive into the Earth, for committing such things; and though their pretences may be fair, and their designs honest; yet Uzzah was smitten for his indiscreet zeal, and died, though his intent was good: And if the word spoken by Angels was steadfast, and every trangression received a just recompense of reward, of how much sorer punishment, suppose ye, shall they be thought worthy, who have trodden under foot the Laws of Christ, and counted the blood of the Covenant an unholy thing, and done despite to the Spirit of Graces.  
From the Subjects of the Apostles Discourse, we proceed to consider the Matter predicated of, or attributed to them, which was the second Particular delivered from the Words; and the other part of the Proposition implicitly contained in them, They are the Ministers of Christ, and Stewards of the Mysteries of God; the proper intent and purpose whereof is really the same, to represent the just Authority of the Ministerial Office; yet because 'tis a complex Proposition, the parts whereof are not in all respects coincident, and a real difference is apparent in them, they may justly be severed in our consideration of them, and therefore shall be handled apart in our intended discourse upon them; the former respects the Authority and Commission of Ministers, They are the Ministers of Christ: the latter their Office and employment: They are the Stewards of the Mysteries of God.  
First, Consider the Authority and Commission of the Persons in the Text: the Apostles and their Successors are the Ministers of Christ: the former ordained by Christ in Person, or by an immediate Command from Heaven, the latter regularly invested with same Commission by the solemn Prayers of the Church, and Imposition of hands by the principal Officers thereof; which was the Form of Ordination exercised by the Apostles themselves, and other Persons in their Generations (as hath been already sufficiently demonstrated) the practice whereof must necessarily be a sufficient Authority to Consecrate others in the succeeding ages of the Church, and all such Persons by virtue of that Apostolical Institution regularly ordained according to the will of Christ, and without all controversy acknowledged by him, as his Servants and Ministers.  
For as Men and Angels were sometimes employed by God, as Ministers and Agents in the delivery of some Message, as conveying some blessing to the World before the Incarnation of Christ; so our blessed Lord, that absolute and supreme Monarch of the Church, in imitation of his Heavenly Father, called to his assistance a certain number of Persons, to act the part of Ministerial Officers under him the great Diocesan, and Bishop of men's Souls; and after his departure from the world, and Ascension into Heaven, poured down the Holy Ghost upon a full Congregation of them as they were Assembled to Solemnize the worship of God, Acts 2. By whose descent they were immediately taught from God, inspired infallibly to Preach the Gospel, to confirm it by Miracles, and had a gracious promise, that the same blessed Spirit should attend them and their Successors to the World's end; and accordingly when a complete body of Religion was perfected, and the Scripture finished, yea, so that that extraordinary work of supernatural Revelation ceased; the Apostles in the name of Christ Ordained a degree of men to succeed them in Ordinary in that honourable Function of the Ministry, whose it is to Rule under Christ over the several Flocks, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and to speak unto them the Word of God; which account we receive from St. Clemens Bishop of Rome; that as Christ was the Angel of God under the second Covenant; so the Apostles were the Messengers of Christ, who being filled with the Holy Ghost, went forth and Preached the Kingdom of Heaven; and as the number of Converts increased, Constituted the most eminent and worthy Christians to edify the Church, and perfect the body of Christ: from hence the Holy Ghost describes these pers●ns by those Phrases and Expressions, which denote their relation to Christ to be like that of a Servant to a Master, or a Steward to a Lord; for so they are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Messengers, that Receive Commission from him to exercise Authority in his name over the Church; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Disciples or followers of Christ as their Lord and Master; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Legates, or Ambassadors to deliver some Message from their Heavenly Sovereign to poor distressed mortals here on Earth; Parallel to which are those other Appellations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all which are used with reference to those immediate Officers of Christ, who were employed as Commissioners under him, andsent with Authority from him, to treat with their fellow-Creatures in the business of Religion, and to communicate the Mysteries of the Gospel to them; which by a just Analogy may also be attributed to all succeeding Ministers, who are legally appointed to serve at the Altar of Christ, and to Minister to his People in Sacred things.  
Which is the second part of the Proposition, and respects the Office and employment of the Persons spoken of in the Text, They are the Stewards of the Mysteries of God; that the Gospel of Christ or the Doctrine of Christianity is intended under this Phrase, will most evidently appear, if we compare this Expression of the Apostle with others of the like Nature; and then consider the most genuine import and signification of them: in Col. 2.2. the Apostle professing his ardent Zeal and Solicitude for the Church of God at Colossi, and Laodicea, inserteth this very expression into his prayer for them, that they might be united with one accord, into the the knowledge and profession of the Mysteries of God; of which he affirms in the next Verse, That all Treasures of Wisdom and Knowledge are contained in them, the same he calls their Faith in Christ, Vers. 5. And receiving Christ Jesus the Lord, Vers. 6. Which Phrases can admit of no other Exposition to explicate their sense and meaning, than to signify the Christian Doctrine, which at the first was delivered by the Lord, and afterwards confirmed and perfected by them that heard him; Parallel to which is that Illustrious Aphorism of St. Paul, 1 Tim. 3.16. Great is the Mystery of Godliness; that is, the Religion of Christ, which prescribes the most excellent and perfect Rules of Piety; and that this notion requires so general a signification appears, by the several branches enumerated by the Apostle, as a Basis or Foundation to support the Church of God, which were the common received Articles of the Christian Religion.  
For that men might not wander eternally in the dark, and an everlasting blindness possess their Souls; it hath pleased the infinitely Wise and Gracious God to communicate to the World, by Divine Revelation many sublime and mysterious points, and whatever else is necessary to be believed and observed in order to men's Salvation; and that these things might be perpetuated to the World, and secured from the corruptions or invasions of Enemies, it seemed good to the Holy Ghost to commit them to writing in the Sacred Records of Holy Scripture; which by an especial providence are preserved entire to this very day in the Canonical Books of the Old and New Testament; which latter was the only Foundation laid by the Apostles; and therefore the Catalogue of Books contained therein, the sum and substance of the Christian Faith, which St. Paul saith, was made manifest and known to the Saints; and so certainly could not remain in unwritten Traditions; for than it would have been hid from the World, Rom. 16.26. And another Apostle calls it the Faith, once, or at once delivered, Judas 3. Which directly opposeth any Innovation or Introduction of Doctrines into the Gospel after its consummation by the Apostles; which is an assertion of such Catholic verity, that all the Writers in the Church of Christ have constantly acknowledged it, till those few persons in the late Council of Trent durst venture to reject the universal Tradition of the Church, and run counter with the best Antiquity; which is plainly demonstrated by the incomparable industry, and elaborate inquiry of the late Reverend Bishop of Durham, in his Scholastical History of the Canon of Holy Scripture.  
So that, though the Writings of Apocryphical Authors may be Read in the Church of God, for example of life, and instruction of manners; yet, the Governors of our Church in Compiling her public Liturgy, have appointed no part of those Books to be Read, but what is agreeable to Canonical Scripture; and always accounted their Authority too weak to lay any Foundation for, or to establish any necessary Doctrine upon: Which was the Judgement of Saint Jerome, concerning this matter, who was also the most strenuous Assertor of the certain and indubitate Catalogue of Holy Writers; for, speaking of the Writings of Apocrypha, he saith, Legit quidem Ecclesia, sed eas inter Canonicas non recipit, and though we receive the Name and Number of Canonical Books from the Authority of humane Tradition, and upon the same credit believe those Copies which now we enjoy, to be Authentic, and in all material parts agreeable to the most Primitive Writings of the Evangelists and Apostles; yet we dare not receive the Traditions of men, as the Doctrine of God; nay, we utterly reject such Impositions, as presumptuous and impudent, and are afraid of the Curse of God, if we should receive them as Articles of Faith; because the Holy Ghost in the Comsummation of the Gospel, hath consigned and Sealed it up with an Anathema, Rev. 22.18, 19 Itestifie, etc. Therefore the Church of England according to the practice of the Catholic Church in all Ages, since the time of the Apostles, hath prescribed the same Canon of Scripture, and utterly disclaimed all pretence of Addition to, or Detraction from it, as 'tis recited in the Sixth Article of our Religion. So that the written Word of God, the Sacred Records of the Gospel, the several Contents therein, the various parts thereof, and no other Writings or Traditions, whatsoever are that depositum committed to the charge of all Ministerial Officers, whose duty it is to preserve and improve the same according to the pleasure of their Lord and Master; for this purpose they are constituted Stewards of God, and Dispenser's of Holy Mysteries; thus St. Paul affirms in general, 2 Cor. 5.18, 19, 20. God hath given Us the Ministry of Reconciliation, and committed to Us the Word of Peace, that we are Ambassadors for Christ, to pray men in Christ's stead to be reconciled unto God; and in particular, proclaims of himself, that he was appointed a Preacher of the Gospel, and an Apostle, and a Teacher of the Gentiles, 2 Tim. 1.11. And for this reason he exhorts Timothy, to stir up the gift of God which was in him, by the putting on of his hands, to hold fast the form of sound words, which he had heard of him, and to keep by the Holy Ghost, the good thing which was committed to him, Vers. 6, 13, 14. To which agrees that description of a Minister or Precedent in Sacred affairs delivered by that Mystical Divine, that he is the proper Interpreter of Divine Theology, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the Angel of Almighty God, being to learn from those Divinely inspired Oracles, and then to teach and explain them to the Church.  
And if the Commission of those Apostolical Persons be restrained within the prescription of certain bounds, that they durst not go beyond the command of the Lord, to do either good or bad of their own mind, had power to say nothing in the name of Christ, but what he communicated to them by Divine Inspiration, and none to diminish aught of what he bid them speak, (for though they enjoyed under Christ the greatest pre-eminence imaginable in Relious affairs; yet they durst not detract from, or add to the will of God, by Preaching up their own fancies, and the imaginations of their own Brains; this St. Paul professeth of himself, 1 Cor. 2.1. to 7. And both the Evangelists and Apostles do seriously protest, that whatever they delivered to the World (as to all the main and necessary parts of Doctrine) they received it from Christ in Person, or by Revelation from the Holy Ghost; as we may well believe, considering those miraculous gifts and graces, which were communicated to them; which was an irrefragable demonstration of the Spirit and Power of God, by which they spoke;) 'tis highly absurd to imagine that their Successors should have greater liberty in the Church of Christ, and especially at such a vast distance of time from the propagation of the Gospel and the cessation of Miracles; indeed it might be deservedly accounted a Miracle, not the least, if we should be Sovereign Lords over men's Consciences, or have absolute dominion in matters of Faith, if our Ambassage should be of an unlimited Nature, like the command which Tiberius gave Drusus upon a certain expedition, Nullis certis mandatis, exre consulturum; that every man might have the power of a Plenipotentiary, and deliver what seems good in his own eyes; when every tittle of our Errand is comprised by God, rati●ed and confirmed f●om Heaven, and explicitly contained in the grand Charter of our Commission; the Records of the Gospel: So that as the Civil Law adjudgeth those Ambassadors guilty of High Treason, who transcend the bounds and limits of their Commission; and both Modern and Ancient Histories Record, that such presumption hath received a just recompense of reward; the Apostles always accounted it a Sacrilege most horrid and inexcusable in the sight of their Master, and loaded that Person with a most dreadful Anathema, who should presume to broach his own Inventions, and to intermingle them with the Doctrine of the Gospel, Gal. 1.8 9 If we, or an Angel from Heaven Preach any other Doctrine, then that ye have already received, let him be accursed; which Apostolical Constitution is of equal Authority in the Church, to this very day; for in reference to that Text, is that gloss of St. Austin. Maledictus est qui quidpiam praedicat, praeterquam, quod in Scriptures Legis and Evangelii recepimus.  
And if these things be true, what just indignation may the Master of our Religion conceive against the presumption and boldness of the Church of Rome; which advanceth the Pope into His Tribunal, and ascribes a like power, might and dominion to him, as to the eternal Son of God For though Christ alone can instruct us in the Laws and Ordinances of his Kingdom, and by the influence of his Spirit direct us in the way of life; though that pretended Vicar of Christ be styled the Minister of our Lord, and in his Canons and Decrees subscribe himself; Episcopus & servus Servorum Dei; yet dares he proudly usurp the most proper Offices of his Master, and boldly assume the Title of Head of the Church: For he, as they confidently boast, hath received full Authority from Christ to deliver the whole will of God to the World; and to decide all Controversies in Religion, who, according to them, is certainly infallible, when he acts as Head of the Church, whom the Holy Ghost doth continually attend in Council, lawfully Summoned, and in his Consistory assists him to Judge infallibly of Spiritual affairs; he hath Supremacy over the Souls of Men, can dispense with Divine Laws, dissolve men's Obligation of obedience to them, and secure their Persons from the wrath of God, which for their disobedience they justly deserve; he can constitute new Articles of Faith, and impose his definitions on the whole World, as Credentials necessary to man's Salvation; the Keys of Heaven are delivered to him, for though Chritst alone opens and no man shuts, and shuts and no man opens, Rev. 3.7. Yet, by Succession to St. Peter, he dares Sat and Reign as Universal Sovereign, by his Papal Authority determining the Conditions of Life and Death; and according to men's observation of them, adjudging them to the one or other: as if he that Reigns in Heaven above, and Rules on Earth beneath, had ceased to execute his Kingly Office over the Church, and had derived it to St. Peter, as his immediate Successor, and to the Pope as Universal Vicar.  
That these are indeed the Principles of the Church of Rome, and not the slanderous suggestion of Protestants, is apparently manifest, not only from the Writings of their private Doctors, but from the decretals of their general Councils, and the most solemn Bulls of several Popes; in which they have acted so directly opposite to the Ministers of Christ, and Stewards of the Gospel, that they have exercised Authority over Christ himself, and by their Traditions made the Gospel of Christ of no effect: Witness that Decree concerning the Canon of Scripture, in the Fourth Session of the Council of Trent, Celebrated under Paul the Third, wherein it was declared, that the Books of Apocrypha, and all their unwritten Traditions, are equally the Dictates of God's Spirit with the most Canonical Scripture, 
Synodus Libros Scriptos, & sine sc. traditiones, tanquam velore tenus a Christo, vel a Spiritu Sancto dictatas pari Pietatis affectu ac reverentiâ suscipit ac veneratur. Si quis autem sciens & prudens contempscrit, Anathema sit.  and as necessary to confirm any Article of Faith, and to prescribe Rules for the regulating of manners; and therefore to be embraced with the like affection of Piety, and received with the same religious Reverence, under peril of the most dreadful Anathema. And now I appeal to the judgement of and sober considerate man, whether such Doctrines as these are agreeable to the Tenor of the Gospel, and becoming the Ministers of Christ, or not rather highly derogatory to the dignity and honour of his Majesty, as being palpably erroneous, and horridly blasphemous; if tried by the Scriptures of the Old and New Testament, which are the only Canon of Faith and good manners.  
We have hitherto considered the Doctrine of the Text; which was naturally contained in the two former Particulars; that the Apostles and all other Persons lawfully Consecrated into their Spiritual Office, are the Ministers of Christ, and the Stewards of the Mysteries of God. Now both the Nature of the preceding Discourse, and the Order of the Method propounded, require our consideration concerning the last Particular; which contains Two practical Inferences deduced from the truth of the Apostles Assertion: One respecting the men to whom these Persons are employed as Ministers and Stewards: Let a man so account of Us,— The, other relating to the Persons themselves, to whom this Office is committed: Moreover 'tis required in Stewards, that a man be found faithful; both which are a complete and necessary Application to our present discourse, and require our most serious consideration.  
First concerning the men to whom these Persons are employed as Ministers and Stewards; the Apostle delivers this exhortation, Let a man so account of Us; which words will easily admit of a double Exposition, and thereby present the Laity with a Twofold duty concerning their respect and carriage to the Clergy. 

First, That they set no greater value upon them.  
Secondly, That they account so worthily of them, as of the Ministers of Christ, and Stewards of the Gospel.    
First, That men set no greater value upon the Ministers of the Gospel, than what their Office and employment requires: They are the Ministers of Christ, not Ministers of their People's Consciences: They are the Stewards of God, not Lords over any men's Faith; 'tis therefore unreasonable for men to terminate their glory in the worth and excellency of those that dispense the Mysteries of Salvation; and a pride, not much inferior to that of Herod, for these to take such honour to themselves: It was this Ostentation in the People, and this Ambition among some of the Clergy, that occasioned those Schisms and Divisions in the Church of Corinth, when the Christian Converts in the Regions of Achaia adhered so implicitly to the Authority of those Ministers from whom they received the Faith, that they slighted and disregarded the Preaching of others; whilst they magnified the Dictates of their own Apostles, as men should adore the Oracles of God: For this reason I conceive the Apostle so sharply reproves their erroneous conceit, 1 Cor. 1. 13, 14. Was Paul crucified for you? Or were you Baptised in the name of Paul? I thank God, I Baptised none of you, that men might not glory in my name: Or else because of those gifts and excellencies, which they apprehended more eminent in one Apostle than in another, every one as his Fancy directed, admiring either Paul or Apollo's, or Cephas. One extolling the powerful plainness of Paul, whose discourse was sharp as a two-edged Sword, and his arguments nervous and weighty, the weapons of whose warfare were not carnal, but mighty to the pulling down of strong holds. Another applauding the fullness of Apollo's, as one that could entertain their minds with an ample variety of Heavenly Rhetoric, could expatiate upon the glory of Heaven, as if he saw the Gates of that Jerusalem open and Christ Jesus sitting at the right hand of God, and enlarge upon the torments of Hell, as if he heard the languishing cries, and saw the insupportable miseries of the Damned. A third admiring the solidity and perspicuity of Cephas, who could explain the Oracles of God, and unriddle the Mysteries of Salvation to the life; the depth of Divinity he was able to fathom, and to render the most difficult points plain and intelligible; so much had the Spirit of Antichrist possessed the Spirit of the Corinthians, that they forgot the Lord their Redeemer, and refused not to glory in men, whilst they neglected to render unto God the honour of their gifts and graces, and attributed it to the industry and endeavour of his Servants and his Stewards and Vassals, as if those who were at best but the Ministers of Christ and Stewards of God had been the sole Authors of their faith, and could infallibly finish their Salvation. But the Apostle so extremely disliked the weakness and vanity of those Persons, that notwithstanding their splendid profession of the Christian faith, and glorious ostentation in their respective Ministers, he confidently tells them they were so far from being Spiritually eminent in the Church, that they were but carnal men, and nothing Superior to the most imperfect Christians, 1 Cor. 3.1, 2, 3, 4. After which reprehension he subjoins a most seasonable Admonition to instruct the Corinthians and all Christian professors, with that just measure of honour and respect, which the Ministers of Christ should be entertained withal; that they are Servants of God, and Ministers attending in the Church for men's Salvation; but their abilities are neither the endowments of Nature, nor the mere advantages of Education and industry; but all their sufficiency is of God, who distributes to every man according to the pleasure of his own will, and therefore the glory of men's Conversion to the Faith, of their Edification in it, and Salvation by reason of it; should be attributed to God as the Principal efficient cause, who both preventeth his Ministers in all their undertake, and blesseth their labours with good success; which is the substance of the Apostles argument, Vers. 5, 6, 7. And is excellently illustrated by the Paraphrase of the Learned Doctor Hammond, and the Marginal Annotations of Junius and Tremelius. Yet as if the Writing of the Apostles concerned not us, and the Church of Christ were in no great danger by the fond dotages and vainglorious Ostentation of Schismatical and Carnal Spirits; with what confidence and vigour have the Divisions of the Corinthians been frequently renewed and reinforced upon the Christian World, as if they were entailed to the Epistles of St. Paul, and were inseparable Companions to the Gospel of Christ? For alas! most woeful experience too plainly manifests, that those who call upon the Name of Christ, and lay the greatest claim to an interest in him, most wickedly arrogate that glory which is due to His Majesty, to those instruments who are men of like passions and infirmities with themselves: For how common is it for Christians to separate, and stand at a more than ordinary distance from their fellow-Christians; and when they have adopted themselves into this or that Party, to cry up their Faction, as the only true Religion, to confine the Spirit of God within the Walls they Assemble; and to look with reproach, contempt and scorn upon those that will not be as Schismatical in the Church and disobedient to Governors as themselves? So wretchedly do men abuse their own Consciences with the Vizor of an Hypocrital Zeal, and under the pretence of a singular Piety dishonour the Christian Religion, when they adhere to their Teachers more than Christ, adoring their Persons, though never so Ignorant and unlearned, as if an Angel from Heaven were dropped down among them, like the Image of Diana, among the Ephesians, and implicitly assenting to whatever they deliver, though never so ridiculous and absurd; as if the gods were come down to them in the likeness of men, or at least they spoke the very Oracles of God; of these men the Apostles long since Prophesied, 2 Tim. 4.3, 4. After their own lusts, shall men heap to themselves Teachers, having itching Ears, who shall turn away their Ears from the Truth, and be turned unto Fables: But my Brethren these things ought not so to be, there is one only Lawgiver, Jesus Christ the Righteous, and who art thou that constitutest another? 'Tis an excellent saying of Nazianzen, and extremely pertinent to our present judgement; 
Orat. 30.  I reverence Peter, yet will not I be called a Petrian: I honour Paul, yet will not I be called a Paulian: But the Assertion of Lactantius, though very severe, 
Instit. L. 4. C. 30.  is undoubtedly true, Christiani esse desièrunt, qui Christi nomine amisso, humana and externa vocabula induerunt: And indeed 'tis such a reproach to Christianity, for its Professors to assume those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
De Conscience, Prael, P. 3.  that as the Reverend Bishop Sanderson sadly complained, Non est dignus, qui sit Christi, qui non est Unius Christi discipulus.  
But if men did seriously design the Peace of their own Consciences, or the prosperity of the Church and State in which they live, they would rejoice exceedingly in the Name of Christians alone, would reverently observe the lawful Constitutions of a well settled National Church, and embrace Christianity in its purity and simplicity, without any sinister respect to Parties and Divisions. I hearty wish that the Sons of the Church of England, do neither by their flattery or pusillanimity, their connivance or lukewarmness contribute any thing to these sad distractions in this Nation; and I humbly beg that they will most seriously declaim against, and sincerely endeavour to suppress such extravagant vanities in the Religion of their Auditors, and that the People of this Kingdom would once be persuaded into this necessary piece of Christian Prudence, not to think of their Teachers more than they ought, but whatever Reverence they bear to their Persons, however fair and plausible their reasonings may seem to their weak understandings, to let none of their Stratagems deceive their Souls, nor a Multitude of Words to sway their Judgements to make unjust separations in the body of Christ's Church, to affront the Authority of the lawful Powers, by which under God they are protected; much less to be perverted from any one Article in the Christian Faith, or to receive any Doctrine that overthrows it; for this is the Command of him, who is the only Potentate, and Lord over Heaven and Earth, Mat. 23.6, 7, 9 Though your Patriots love the uppermost Rooms at Feasts, and the chief seats in the Synagogues, and to be called of men, Rabbi, Rabbi; yet call no man your Father upon the Earth, for one is your Father, which is in Heaven.  
2. The Exhortation of the Apostles admits of this Exposition, that men account so worthily of these Persons, As the Ministers of Christ, and Stewards of God; as those denominations, are applied to Ministers which denote their servitude and subjection to Christ, so the same and other Titles of honour are attributed to them; which import some Power and Authority inherent in them; thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes their Dignity and Commission in the Government of the Church; for as in Temporal Kingdoms, when Rulers or Procurators are sent into any Province, they receive Authority to regulate the affairs thereof, as Deputies or Vicegerents to their Sovereign Lord; so Christ sent forth his Apostles with Commission to Succeed him in the Administration of the Government of his Spiritual Kingdom, to execu in his Name several Offices in the Church, which he in Person performed when he was conversant with it, thereof they are called by the Holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 12.28. Of like signification is that honourable Appellation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which respects the eminent Dignity of the Ministerial Officers, who are employed by the Prince of Heaven, as his Ambassadors to Treat and Negotiate with the Sons of of Men, concerning the Mysterious affairs of his glorious Kingdom: For so the Romans gave the Title of Legates to those Persons, who were invested with Dignity to represent their Master's Person, and with Authority to manage their Commission with Foreign States; which employment as it highly advanceth the Dignity of these Officers, so it justly requires from men an honourable respect to their Message, and a Reverend estimation of their Persons; and for this St. Paul commends his beloved Corinthians, because of their kindness and obedience to Titus, that out of respect to his Spiritual Function, with fear and trembling they had received him, 2 Cor. 7.15. In conformity to which practice, the Apostle frequently inserts an Exhortation of the same Nature, as a necessary injunction to the Church, 1 Thes. 5.12, 13. We beseech you Brethren to know them which labour among you, and are over you in the Lord, and to esteem them very highly in love for their works sake; and Heb. 13.17. Obey them that have the Rule over you, and submit yourselves, for they watch for your Souls, as they that must give account: and from hence St. Ignatius Exhorting the Church of Smyrna, to Unity and Order, presents them with that respect, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Epist. ad Smyrn. p. 6.  which is due to the Officers of the Church, as a proper expedient thereto. Let the Bishop be obeyed as your Spiritual Father; the Presbytery, as the Apostles of Christ; and the Deacons revered in obedience to the Command of God; let nothing be done without the Bishop's appointment.  
I must confess that the best of us are but men of like Passions and infirmities with others, and consequently many imperfections through the degeneracy of humane Nature are in us unavoidable, and perhaps there may be some in sacred Orders very disorderly in their lives and profane in their Manners; such as should adorn the soundness of their Doctrines by the holiness of their Conversations, but bring it into contempt and derision by their unholy and vicious course; yet so long as their Doctrines are sound and Orthodox, and till they are suspended from their Office by lawful Authority, (which is hearty to be wished) they stand in Christ's stead, who hath extended his Precept concerning this very purpose to the vilest of men, that People should follow the good Doctrine of their Teachers, not the evil example of their Lives and Actions, Mat. 23.2, 3. So that though the Person for his immoralities deserve to be degraded into the lowest Rank of Christians, according to the Twenty Fifth of the Apostles Canons, and upon continued disobedience after sufficient admonition, to be expelled the Christian Church, Mat. 18.17. Yet 'tis easy to distinguish his Office and Employment from his personal vices, and necessary to respect him for his Works sake.  
But I may return from this digression, and take up a just reprehension against an impudent Generation of Men, who are not afraid to abuse the Messengers of Christ, and to confront the Message delivered by them; such as deride and affront their Persons, as if they were the refuse and offscouring of the World, and endeavour by Sacrilege and injustice to deprive them of their competent and necessary Allowance, which the Laws of God have commanded in general, and the contribution of charitable friends with the just Authority of the civil Powers have prescribed in Particular; most contrary to the Canon of the Apostle, 1 Tim. 5.17.18. That those who labour in the Word and Doctrine, be counted worthy of double honour, for the labourer is worthy of his reward: And an Ordinance of Christ himself, 1 Cor. 9.14. That they which preach the Gospel should live of the Gospel. Such as refuse to attend to his Ambassage though of Divine Authority, and neglect to consider the grand importance of it, though he speak the very Oracles of God, and discourse to them of the Kingdom of Heaven: Such as scorn to endure the reproof of their Minister, though never so just and necessary, and are enraged at his reprehensions, though ushered with meekness, wisdom, and gravity; whose affections are so corrupt, and their Spirits so haughty, that they become his enemies, because he tells them the Truth, and if the Power of their hand were equal to the Passion of their hearts, would Parallel the Oppression of Ahab, the Impiety of Jehoiakim, or the Cruelty of Herod; Et alia insunt stolida & vana, vel si molliùs acciperes miseranda, sed non ad invidiam ista, verum conciliandae misericordiae refero: Which Epiphonema of the Historian, may be expounded by the words of the Apostle in the Language of the Holy Ghost; we are made a Spectacle unto the World, to Angels, and to men, we are fools for Christ's sake, being despised and reviled, I speak not these things to shame our enemies, but as a faithful Minister of Christ to warn and remember them, 1 Cor. 4. ●9. etc.  
Father forgive them, they know not what they do, they consider not what reproach and affront, they cast upon thy Son our Master, when they contemn and dishonour us his immediate Servants; which yet our Lord hath expressly signified, Luk. 10.16. He that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. But that we may be persuaded better things of the People in our several charges, may this Petition be inserted into our daily Litany, that they will cheerfully ascend to the House of God, to receive instruction; will attend with reverence and devotion to our Words of Exhortation, will impartially examine and seriously consider the rational importance of our Doctrines and Admonitions, and either friendlily inform us, if any Error or Corruption fall from us; or if we speak the truth in Christ, and lie not, faithfully believe, and sincerely obey us. But whether Men will hear, or whether they will forbear, let us remember the Vocation, whereto we are called, that arming ourselves with the resolution of St. Paul, 
Acts. 20.24.  That their Bonds nor afflictions shall move us: neither will we count our life dear unto us, so that we may finish our Course with joy, and the Ministry we have received of the Lord Jesus, 
2 Cor. 6.4. etc.  We may attain the Christian simplicity and courage of that blessed Apostle, And approve ourselves the faithful Ministers of Christ, and good Stewards of the Mysteries of God.  
Which is the Second Inference delivered in the Text, and respects the Persons, who are the Ministers and Stewards of the Gospel, that they be faithful in discharge of their Office committed to them: Moreover 'tis required in Stewards, that a man be found faithful; the just design of which Exhortation will be fully answered by them, if they be endowed with these two qualifications. 

First, A good understanding of their Office and Employment.  
Secondly, A good Conscience in the discharge and performance of it.    
First, A good understanding of their Office and Employment, is necessary in the Stewards of God, that they be found faithful; for 'tis impossible that men be faithful in their Stewardship, whose intellectuals are Naturally defective, or their understanding, though capable of improvement, yet rude and ignorant in the knowledge of their duty. How can they discharge the Office of Teachers, that have need to be taught the first Principles of the Oracles of God? Or how can those Persons instruct their People in the Mysteries of Religion, that are Novices in the Faith of Christ, and know not those Canons by which the House of God is to be ruled? and how shall they then take care of the Church to preserve it pure and undefiled, or be able by so und Doctrine to exhort and convince the gainsayer? 'Tis our Saviour's observation, if the blind lead the blind, they shall both fall into the Ditch: So necessary 'tis that the Ministers of Religion be themselves sufficiently instructed, that they may communicate to others in all Spiritual knowledge: And as the Lacedæmonians called the Governors of their City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they framed the dispositions, and fashioned the manners of their Subjects according to the Laws of their repective Communities; and the Wise Athenians for the same reason gave their Rulers the same denomination, and styled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they constituted good and wholesome Laws for the direction of the People, and used most prevalent means to have them observed. So God that Sovereign Lord of his People hath given the like Appellations to the Deputies in his Church, the Ministers of Spiritual affairs, as Seers, Prophets, Overseers and Stewards, that from the signification of their Name, they may be put in remembrance of their duty, that the Priests lips should preserve knowledge, and the People should seek the Law at their mouths.  
What the Office of a Minister in general is, hath been already discoursed, when we considered that depositum committed to his charge, and for whole service it should be employed, the substance of which is, that the whole will of God concerning man's Salvation be faithfully delivered and explained, as 'tis contained in the Gospel of Christ; the particular Offices, wherein this general duty is to be performed are briefly comprehended in those short instructions recommended to the Ministers of Christ in their Ordinations; to them are committed the blessed Sacraments of the Christian Religion; that as opportunity serves, and necessity requireth, they Administer those Sacred Rites in the Church of God, 
Mat. 28.19. 1. Cor. 11.24, 25.  by Baptising such as are duly disposed for that Solemn Ordinance and distributing the Holy Communion to those pious and humble Souls that are Religiously disposed to celebrate the honour of God in that Sacred Institution; and into their hands me S. Sc: are put, who are Commanded to Solemnize the worship of God is public, either as Priests to wait at the Altar of Lord, to intercede with his Majesty in the behalf of the People, and to present in their stead, Prayers, and supplications and thanksgivings to him; this St. Paul gave in charge to Timothy, 1 Tim. 2.1, 2. And for this reason that great Apostle so frequently inserts his Petitions in his Epistles to his beloved Converts, protesting that he should sin against God, if he neglected to pray for them, and resolving never to omit so necessary a duty; and upon this accout those public Offices were composed in the Primitive Church, and Hours of Prayer appointed that the Priests might almost continually be praying for the People; according to which practice 'tis commanded by our Church, that the Ministers of Religion offer up a Morning and Evening Sacrifice to the Throne of Grace, in the public Service and Liturgy of our Church, which in all Cathedral Churches, and Collegiate Chapels is duly observed; or as Ambassadors to treat with the People in the business of Religion, and reveal the Will of their Maker to them, faithfully explaining the Gospel in its true and prosper sense, and framing their discourses according to the qualities and capacities of their Auditors, that their understandings may be well informed in the Principles of Religion, and their hearts strongly confirmed in the Faith; to warn sinners of the evil of their ways, and to Preach up the duties of a Practical Religion, to present them with the most convincing Reasons and powerful Exhortations to a good Life, if by any means, the hearts of men may be inclined to the love, and their lives to the practice of as universal Piety. Hitherto may be referred that necessary Office of Catechising the Christian youth by some short and familiar Questions concerning the Essential parts of Religion, which if duly performed by the Ministers of Religion, would in a great measure prevent that infidelity and profaneness, so scandalous and offensive in the Christian Church, even by those which are arrived to the use of Reason, and the exercise of their understanding: For this purpose, that admirable Compendium of the Christian Religion, the Catechism of our Church is commanded to be learned by every Baptised Person, before he be confirmed by the Bishop, that he may be able to give an account of his Faith, before he be admitted to the Holy Communion.  
But the duty of a Minister is still of larger extent. The Apostle tells us, and experience too truly manifests what busy Agents the Emissaries of Satan are to disseminate the Doctrine of Devils, and to spread abroad most damnable Errors; of which sort are they that creep into private Houses, and lead Captive silly Women, laden with divers lusts, and those false Teachers, who being unruly and vain Talkers and Deceivers, call in Question the most undeniable Principles of Religion, and turn the grace of God into lasciviousness, whose folly should be made manifest to all men, and their mouths stopped, that they proceed no further; which is certainly the duty of those men, to whom the word of God is committed, that they may be able by sound Doctrine to convince and reclaim the gainsayer, Tit. 1.5, 9 For 'tis absurd to conceive, that the care and vigilance of Ministers whose employment is to watch over Souls, and to endeavour their Salvation, may without affront to their Lord and Master be inferior to the pains and solicitude of those Seducers, whose business is to tempt and entice men to sin, and thereby to ascertain their eternal Damnation. So that 'tis undoubtedly their Office by Private instruction and admonition as well as by Public, to contend earnestly for the Faith of Christ, against the clamorous and impertinent cavils of malicious Spirits and false apostles; to study the preservation of the Truth in the hearts of those unhappy Persons that are assaulted by them, that they neither embrace the Errors of those men, nor fall into a state of sin and Death; and to wrestle with God by their most fervent and importunate prayers, till their People are delivered from the snares of the Devil, and their Souls confirmed in the way of life; thus St. Paul, when he had called together the Elders at Miletus, committed to them, the Flock of God, and warned them of false Teachers, that they faithfully watch against their Invasions, lest they draw away Disciples after them, Acts. 20.28, 29, 30, 31.  
Add to all this, the gross Ignorance of many, which cries aloud for Personal instruction; the open Profaneness of others, which stands in need of the most serious Admonitions, and seasonable Reprehensions from their Spiritual Guides; and always the Visitation of the Sick is incumbent on them, who according to their various conditions require the most affectionate Exhortations and convincing Arguments to confirm their Patience, to increase their Faith, to quicken their Hope, to complete their Repentance, and to perfect their Charity: All which the Apostle hath Ordained as a perpetual Office in the Church, James 5.14. Is any man sick among you? let him call for the Elders of the Church, and let them pray over him, and the prayer of Faith shall save the sick. All which particulars are briefly recommended to the Care and endeavour of Polycarp Bishop of Smyrna, by Ignatius Bishop of Antioch, and comprehended in the Epistle of Polycarp to the Presbyters of Philippi, as their necessary and indispensable Offices: These are the several parts of the Ministers Office, and are therefore necessary to be known by the Stewards of God, that by these Spiritual Ministries, they may faithfully discharge their duty in the Family and Household of Christ.  
And so I proceed to the Second branch of the Apostles Exhortation to the Ministers of Christ, viz. A good Conscience in the discharge and performance of their Office. And if the Solemnity of our Ordination, or the Injunction of our Lord and Master; if the manifold Advantages which our faithfulness will infallibly effect, or the severe Account we must render to God concerning our Stewardship; if any or all of these have any weight and importance in them, they lay the strictest Obligation upon us, to engage our faithfulness in the work of the Ministry. For in our Ordination we received Authority to preach the Gospel, and explain the Scriptures, to Administer the Sacraments and other Rites and Ceremonies belonging to the Church; and when we received Institution from our Diocesan, were strictly enjoined to watch over the Flock of Christ, of which we were oppointed Overseers; and if the Gospel of our blessed Saviour be of Divine Authority, what variety of Precepts are then delivered by God himself? There being neither an Evangelist, nor an Apostle, but from the Spirit of the Lord prescribes our Duty, and requires our Fidelity: Besides, the Glory of God is extremely concerned; the Salvation of our People lies at Stake, and our own everlasting Doom most certainly depends upon the faithful Discharge or wretched Neglect of our Office and Employment. For by the strength of this Argument St. Paul exhorts Timothy, to discharge his duty, with the greatest care and a good Conscience. I charge thee before God, and the Lord Jesus Christ who shall judge the quick and the dead, at his appearing and his Kingdom, that thou observe these things, 1 Tim. 5.21. 2 Tim. 4.1.  
But because he that is unjust in his own affairs will scarce be faithful in Administering the goods of others; I mean if our Consciences be lose and treacherous in ordering our own lives, we shall discover but little Conscience in prescribing Rules and Directions to others; or if we do employ our knowledge and our strength to explain the Mysteries of Salvation to the Souls committed to our charge, we cannot challenge a Blessing from God upon our endeavours, nor rationally expect that our labours should be successful; for God himself hath taken up a quarrel against such men, Psal. 50.16, 17— Unto the wicked saith God, What hast thou to do, to declare my Statutes, or to take my Covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee? therefore I will reprove thee, and set thy sins in order before thy eyes. And the Apostle assures us that such men are inexcusable before God, and that his Sacred Name is blasphemed by them, Rom. 2.1, 17 --- 24. And as our People may justly upbraid the Indecency and absurdity of our Lives, when our Actions confront our Doctrines, and our Manners give our Preaching the Lie, as St. Jerome hath observed, Perdit Authoritatem docendi, cujus Sermo opere destruitur; so they may be provoked to reproach and contemn the Gospel itself, as an unholy Institution, or a fabulous Legend; like those in Salvian's time, Si Christus Sancta docuisset, Christiani Sanctè vixissent. Of what great concernment is it then, that we demonstrate our knowledge in the sound Mysteries of Religion, by our Reverend apprehensions of them, and a Religious deportment in the whole course and frame of our actions, correspondent to them? That every Article of the Christian Faith, of whose truth we labour to persuade our People, be influential upon our Practices in such proportion, 
1 Cor. 14.24, 25.  that if there come in one that believeth not, or one that is unlearned, into our Assemblies; he may be convinced, and falling down on his face worship God, and report that God is in us of a truth: And every Precept in the Body of Christianity, which we bind upon the Consciences of men, and exhort them to practice, may be delineated so fairly in our Lives and Conversations, that others seeing our good works may glorify our Father which is in Heaven. Such was the faithfulness of our Apostle in this particular, that without any remorse he could take the Philippians by the hand, and lead them to the Practice of every good work, by the conduct of his own Example; Brethren be ye followers together of me, and mark them which walk so, as ye have us for an example, Phil. 3.17. And in his Epistle to these, he appeals to their own Consciences, to judge in what manner of Conversation he walked among them, 1 Thes. 2.1.10. Yourselves, Brethren, know our entrance unto you, and ye are Witnesses, and God also, how justly, and holily, and unblamably, we behaved ourselves among you: 
Lib. 3. de Jub. Dei. P. 78.  for which reason Salvian so highly and deservedly commends him, Boni Domini bonus famulus, & singularis Magistri praeclarus imitator.  
And now, Brethren, we see our Calling; and are we Conscientious in the management of it? We have heard our Profession; and are our Practices answerable to it? We cannot, I am sure, be ignorant of those Arguments, that oblige our Faithfulness, and do they preswade us to a constant Universal Obedience? Or are not the best of us too little serious in the work of the Ministry; and therefore our labours the less successful Do we persuade our People in the Mysteries of Godliness, and press them to unfeigned Repentance, and uniform Obedience to the Laws of Heaven, as men that know the terrors of the Lord, and believe without these things our Auditors shall perish Eternally? Do we entreat, exhort and beseech them as it were for their Lives and Salvation? Or do we count our Office a burden, and substituting others into our Stewardship, are indifferent what Persons labour in the Vineyard, so we may eat the Fruit thereof, and receive the Profits in their appointed Season? Do none of us by our scandalous lives disgrace the Gospel we Preach, and so offend our weaker Brethren, by laying a stumbling Block in their way to Heaven, and scandalising them by our licentious Courses?  
I come not into this place to Caluminate any, much less to accuse my Fathers, and my Brethren; this work I refer to the scrutiny of every man's Conscience, and the Inquisition of our Spiritual Governors. And I hearty wish that every Minister in this Assembly after the strictest Examination will be found to have approved himself a faithful and wise Steward in the House of God; that our care is to rertench the sins and impieties, and to repair the Schisms and Divisions in the places were we live: that we are obedient to the voice of our exact Conformity to her Laws and Canons, and Brotherly kindness to one another; that in our Instructions and Exhortations, we display the odious Nature of sin in its proper colours, that sinners may blush, and be ashamed at their profane and vicious courses: And use the most prevalent Rhetoric to set forth Virtue to the life, to represent it with our utmost skill in the most amiable and lovely attire, that men may be drawn as with Cords of love to Court and embrace her; and above all these things, that we keep ourselves unspotted from the sins of the World, for hereunto are we called, to be blameless and harmless, as the Sons of God, without rebuke, that our Conversations may be living Sermons, and our Sermons the lively Oracles of God.  
These are the qualifications to make us faithful Stewards in the Church of God: We must be Wise to understand the Mysteries of Religion, lest we be deceived by the Stratagems and Sophistry of Impostors; and Faithful, lest we seduce and delude others: We must be Learned in the word of God, that in our Doctrines we may show Incorruptness, Gravity, Sincerity, and found speech, that cannot be condemned; and Conscientious in Preaching the same, that he who is of the contrary part may be ashamed; and those that gainsay the faithful Word of God, by the soundness of our Doctrines and faithfulness of our Labours may be convinced. Who then is a faithful and wise Servant, whom his Lord hath made Ruler over his Household to give them meat in due Season; Blessed is that Servant, whom his Lord when he cometh shall find so doing: For he shall say unto him, Well done thou good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things; enter thou into the Joy of thy Lord.  
FINIS.