A SERMON PREACHED AT EXON, In the Cathedral of St. PETER; AT THE VISITATION OF THE Right Reverend Father in GOD, ANTHONY, by Divine permission, Lord Bishop of EXON.  
By John Prince, Minister of the Gospel, at St. Martin's, EXON.  
LONDON, Printed by A. Maxwell, for R. Royston, Bookseller to His Most Sacred Majesty; and are to be sold by Abisha Brocas, Bookseller in Exon. MDCLXXIV.   

To the Right Worshipful Sir John Drake, of Ash, in the County of Devon, Baronet.  
SIR,  
FOR the confidence of the present Address, if an humble Gratitude become not Apology sufficient, I must ingenuously profess I am provided of none. That's a Virtue (however Drolled upon by no small Wits, for a formal foppish thing) of no common veneration among the Wise and Good of all Ages; of which, whoso is destitute, has been deservedly reputed in the rank of neither. 
Sen.  The Philosopher having numbered several of the worst of Crimes, concludes all, with a— Infra ista omnia Ingratus. To avoid which worst of Characters, Sir, I am not a little happy of the present opportunity, of acknowledging to the World, how much I stand obliged to your Worthy Family: A Family Great, not only in its Antiquity, and most Noble Alliance, (if so near Relation to the Villiers, Boteler, Marleburgh, Newport— can speak it so:) But if there be any truth in— Nobilitas sola est atque unica virtus— like to be much more so, in your great Virtue, and Sobriety; which truly in a Gentleman of your Years and Quality, looks in this Age like the Poets— Rara avis— and attracts not only Applause, but Wonder.  
You are not ignorant, Sir, of the strange Innovations the present Generation seems imposing upon all things, how Sacred or Venerable soever. The Notion of the present Virtue we find with some, differs as much from the Ancient, as the Mode-Cravett, does from the Yellow Ruffs of our Ancestors: And those Vices, which heretofore would be owned by none, but the most Profligate Ruffian, are now made the Ingredient of an Accomplished and Brave Man. Grace sometime was without Morality, and now Morality is made to swallow up all Grace. The most Reformed Religion (as 'twould be accounted) we find had well-nigh banished Philosophy, and all other Learning out of the Land; but Philosophy now gins to stomach the affront, and thinks to revenge the indignity, by threatening an Ostracism to Religion; which seems to bode thus much, That among so many contrasts of Opinion about both, we shall not enjoy (if some can do't) either long.  
But, Sir, I crave leave to remember you of an excellent Passage of your Great Uncle, 
Lloyd, Fair Warn.  the late Earl of Marl. in his Letter to Sir H. P. That a certain thing going up and down the World, called Religion, though pretended and dressed Fantastically, and to purposes bad enough, does not yet by such evil dealing lose its Being. And though it requires no small Resolution to pass through the Raillery of a Frolic Age, in the Embrace of a despised Virtue; yet the Honour 'twill create you in all good men's breasts while you live (whose Censure only is truly Valuable) and the sweet Perfume 'twill leave on your Name when you die, and that continual Feast 'twill prove to your Conscience living and dying, will, I doubt not, carry you on in all virtuous Practices steadfast unto the end: Whereby you will not only highly Accomode your truest Interest (as every Wiseman should) but prove likewise an Example of real Greatness and Generosity, to others of your own Age and Quality (who do not a little need it) as every charitable Man would. And what is more, infinitely endear yourself and all your concerns to the Great and Good God, whose loving kindness, is not only better than all the Honour and Grandeur of this World; but as the royal Prophet tells us, Better than Life itself: Unto which I take leave to commend you, with the humble Ambition of being owned for  
Your most faithfully devoted Servant JOHN PRINCE. St. Martin's Exon. Decem. 18. 1674.   
1 TIM. 4.16. 
Take heed unto thyself, and to thy Doctrine; continue in them: For in doing this, thou shalt both save thyself and them that hear thee.  
AELIAN, in the 41st. chap. of the 9th. 
Pag. 260.  Book of his Histories, tells us, That when Pausanias the Lacedaemonian at a certain Treat, desired Simonides the Poet to bestow upon him some wise Saying, he gave him this;— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— Remember you are a Man. But the great Captain swollen with Pride and Ambition at that time, made little account of it; till a while after, Misery and Famine bringing him down nigher to himself, He thrice breaks out into this Acknowledgement,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Cean! There was great weight in that Golden Sentence of thine. Truly, let who will among ourselves seriously consider it, he will not deny it the same just Encomium: The ignorance and misapprehension of which, is one great occasion of the many disorders observable in human life. There are but few who remember themselves Men; either Pride and Arrogance elates them above the species of Humanity, and they bestow a strange Apotheosis upon themselves, as Alexander, Commodus, and others have done; or else on the other hand, by Luxury and sottish Practices, they debase their Noble Natures to the condition of Brutes: on whom the observation of Tacitus concerning Aulus Vitellius may be inverted, Through the stupidity of their drenched Natures, if others did not remember they were Men, they themselves would utterly have forgotten it. What renders the Delphic Oracle very famous was, that wise Sentence 'twas heard to deliver, Know thyself. They are but few words, but as much sense as Jupiter himself knew; 
Pag. 88 B.  As Plutarch in his Consolatory Oration to Apollonius, quotes it from jon. The great Miscarriages on both hands, most certainly arise from the unjust Measures Men take of themselves, either from Pride, or Contempt. The famous Moralist among his Apothegms, relates this memorable one of Cato Senior, 
Pag. 53. B.  That he thought it every one's duty— Seipsum maxime vereri,— To pay the greatest reverence to himself: For he who shall once come to despise and contemn himself, soon sinks infinitely beneath the Dignity of his own Nature, and becomes a Swine, a Wolf, a Goat erect and clad in the Mode and Garb of a Man: This certainly is the Duty, this the Obligation of all.  
But how much more so may we conclude it theirs, who are, or should be, the more wise and refined part of Mankind, the Guides and Curates of Souls: These should especially attend themselves and their Doctrines too, on a conscientious regard to which, so weighty a Concern as their own and others Salvation, is said to depend in the words of the Text— Take heed unto thyself, and thy Doctrine; for in so doing, etc.—  
And here to give you a tedious Analysis of the Chapter, to show the Connexion of the Text and Context, or to crumble the Words into nice or syllabical Particles, might justly be interpreted an abuse of your Time and Patience; of both which, I shall be as cautious as I can. It sufficeth to observe, That our great Apostle, having laid down many weighty Remarks for his Beloved Timothy's more faithful discharge of his Office in the foregoing Verses; seems to give an Anacephaleosis, or Summary of all, in the words of the Text (which needs no further Preface) Take heed unto— In which we have two general Parts.  
1. An earnest Exhortation— Take heed unto thyself, and to thy Doctrines; continue in them.  
2. A weighty Motive to enforce it;— For in doing this, thou shalt save both thyself, and them that hear thee.  
For the Exhortation; 
Part. I.  In which we are to take notice of these two Circumstances; The Person Exhorted: And the Subject-matter of the Exhortation.  
1. For the Person Exhorted; We are to seek in the relative— Thyself— and this we find to be Timothy, Bishop of the Church at Ephesus. Though we are not to relate this Counsel and Advice, only to the Reverend Persons of that venerable Order, as I might satisfy you, if I thought it needful, from undeniable Authority; but to the lower and inferior Clergy likewise. Nor are they to look upon themselves as excluded neither, but that they are included with a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— And what's the duty of the lesser Stars in this respect, is much more so of those greater Luminaries in the Firmament of the Church, That they take heed unto themselves, and to, etc. Which leads me to the  
Second thing proposed, The Matter of the Exhortation in three Particulars. 1. That we Take heed unto ourselves. 2. To our Doctrine. And 3. That we continue in them. But here by reason of the straitness of the Time, I shall crave leave to blend the last of these with both the former, That we continue to attend ourselves, and our Doctrine. To begin with the  
First, Of that Care and Heed we are to take unto ourselves. In which are two things to be considered; How, and Why.  
1. How,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— The word, as Strigelius observes, admits of a double interpretation— Adhibere, & Cohibere: Both which are very expressive of the Duty incumbent on every Minister of the Gospel. Briefly of both.  
1. Adhibere, To apply himself to— And there are these three things more especially, unto which we are carefully to apply ourselves.  
1. We are to take heed to ourselves, To be competently qualified with those Accomplishments necessary for the discharge of so weighty a Function; such as skill in the Tongues, and some acquaintance with the Arts and Sciences, those necessary Handmaids to Divinity. For however some blatter, that the holy Apostles were but Illiterate Mechanics, never acquainted with University-Learning; the Objection is as Brutish as the Authors of it: They were extraordinarily supplied by the immediate assistance of the Holy Spirit, and they understood all Languages in an instant; so that The Medes, and Elamites, and the dwellers in Mesopotamia, with other Nations, heard them speak in their own Tongues the wonderful things of God. But if it be examined 'twill be found that all the Apostles were not Men of such illiberal Education. St. Paul was brought up at the feet of Gamaliel an eminent Doctor of the Jews: And how learned St. Luke was, even in profane Authors, his Style and Quotations, in his excellent History of the Apostles, sufficiently demonstrate. But Why? What offence has Learning done, it should be thus condemned? No, we see 'tis only by such as are much in Mahomet's Circumstances, and are afraid it should detect their Fanaticism and Folly. These Owls are afraid of the Light, and so could wish all Universities, those Lumina Mundi, quite put out and extinguished; so true is that— Nullum habet inimicum— But why should Wisdom and Knowledge (for Learning is no more) now Miracles and extraordinary Gifts are ceased, be less needful for the defence of the Gospel, thaned has been always accounted for all other Religions whatever? We find that the very Heathen expected and preferred it in their Religious Persons. So were the Priests among the Egyptians, to whom Lycurgus, Pythagoras, Plato and others, are said to apply themselves for Learning: So were the Chaldees, among the Babylonians; the Magis, among the Persians; the Flamens, among the Romans; the Gymnosophists, among the Indians; the Druids, among the Gauls, etc. And that Christianity (the Noblest and Divinest of all Religion's whatever) should have its fence pulled down, and be laid open to the fury of Atheists, Heretics and other invidious Oppugners of it, proclaims the hearty goodwill of such as would have it so. Not that 'tis necessary that every one in holy Orders, should be as Learned as an Archbishop, or a Doctor of the Chair; It's possible, meaner Parts and Abilities may be of good use in their place. Though I must crave leave to add, That if Persons were so industrious and studious as they might be, even after holy Orders, they might improve that little Stock they sat up with, to such a degree, as to prevent much of the Scandal their Ignorance reflects upon themselves, and those Venerable Persons that ordained them. And truly 'tis every ones Concern, To approve himself a workman, that needs not to be ashamed, rightly dividing the word of truth. But then to this of Human Learning, there is another no less necessary Expedient; and that is Holiness and Purity of Heart and Life. Every good Man, said a good Man once, 
Joh. 7.17. Psal. 25.14. Prov. 23.5.  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— taught of God. If any man do his will, he shall know the Doctrine whether it be of God. The secret of the Lord is with them that fear him, and he will show them his Covenant. And though I am not recommending what some of late years did, a sanctified Duncery; yet without doubt, Sanctification is the best help and expedient a Clergyman can find, for the right understanding and explaining the great Mysteries of the Gospel: As the Learned and most ingenious Bishop Taylor has fully demonstrated, 
Via intelligentia.  in his excellent Sermon to the University of Dublin. This then is the first thing you are to take heed unto. But then,  
2. The best Natural or Artificial Accomplishments, are not sufficient to constitute a Minister of the Gospel, without a Lawful external Call. 
Heb. 5.4. Exod. 4.14, 15,— 27, 28.  None taketh this Office upon him, 'tis said, but he that is called of God, as Aaron was. And how was that? Not only by his admirable internal Qualifications, but by the external Call likewise of Moses the Prophet of the Lord. Our Saviour himself pleads his Commission, That he was sent of God, and he confirms it by Signs and Wonders. And as the Father sent him, he tells his Apostles, 
Joh. 20.21.  So send I you. And St. Paul's Question puts the matter quite out of question, 
Rom. 10.15.  How shall they Preach except they be sent? But then what's this Call or Ordination we are to take heed unto? A Call of the Laics only? Nothing so; For, however 'twas a Custom among the Ancients, for the People to nominate and elect those who were to be ordained, and prefer them unto the Bishop; yet this Nomination was never looked on as a sufficient Ordination, without laying on of hands. But then whose hands must it be? Of a Lay-press-bytery, or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Galamawfree of Lay-and Church-Elders? Nothing so neither; there's not a word countenancing so wild a fancy, either in Scripture, or any sober Ancient Writer. The Learned Scultetus acknowledges that he was sometime, 
Scult. observ. in prim. Ep. ad Jun. pag. 35.  by great names led into this Error; but in his Observations on this Epistle, he publicly retracts it in these words— Me errasse ingenue profiteor; nam quocunque me vertam, nullos ego Laicos Presbyteros, nullam Laicorum manuum impositionem in allegato D. Pauli loco invenio. And then for the explaining that phrase some have kept so much pother about— The laying on of the hands of the Presbytery, he has a little after these words— Itaque 
Pag. 36.  si demus— If we grant that the Presbytery here signifies the Assembly of the Elders, those Elders were Apostles, Evangelists, Prophets, and the Seventy two Disciples— and not Lay-Elders. Quorum scriptura unsquam meminit, 
Ibid.  says he, & qui hoc ipso loco a Presbyterio, velut ex professo, excluduntur. But then are the hands of mere Presbyters sufficient Ordination? We can't find it neither without the concurrence of a Bishop. Our Blessed Saviour (the great Bishop of Souls) ordained Apostles, and they Bishops, and they were to Ordain Elders in every City. 
Tit. 1.5.  The Learned Bishop Hall, has a memorable passage to this purpose in his Tract of Episcopacy: Confirmation and Ordination were ever held so intrinsecal to Episcopacy, that I would fain see, says he, where it can be showed, That any extremity of necessity, 
Vid. Bishop Hall, of Episc. Part. 2. Sect. 15. p. 91. and 95.  was by the Catholic Church of Christ, ever yet acknowledged a warrant sufficient to diffuse them into other hands. And I find in the second Apol. for Athanasius, that Ischyras was pronounced by no less than a General Council, to be no Presbyter, because Ordained only by a Presbyter. 
Cons. de ho Ep. Hall, de Epis. pag. 92.93. Secundae Par. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So the Apologist. All that were Ordained by Coluthus the Presbyter in that Schism, were looked on no other than as Laics. And how Ordination has been all along established by Councils and Canons of the Church in the hands of Bishops, would be too tedious here to relate. From all which, we can't but admire at the boldness of some, who dare invade the secret Function, without any justifiable warrant, nothing dreading the dire fate of Vzziah the King; 
2 Chron. 26.19.  and the obstinacy of others, who having received their Orders from no other than Presbyters, will not yet submit to the imposition of the Episcopal hands. So that this is one material point farther, every Minister of the Gospel should take heed to himself in. But than  
Lastly, What he is farther to take heed unto, is, Faithfully to discharge his weighty Office, after lawful admission into it; and that not only in Doctrine (of which anon) but in making Conscience likewise of fulfilling those Oaths and Promises he has made to Conformity. 'Tis feared a small enquiry would discover a too great Unfaithfulness in this particular: How shamefully do some cramp and curtail the solemn Devotion of the Church, to make room for their own extempore Conceptions? In which how warm and earnest are they, as if they would be thought that they did not truly pray till now; posting through the Liturgy with that haste and negligence, as if they suggested they did it only to avoid Censure, and not because the great God could be very acceptably worshipped, by that reasonable Service. Which has this honour and recommendation, that all its most spiteful Adversaries (who have not been a few) could never yet in so many years draw up any material Objection against it, and have still discovered more weakness in themselves, than in that. Now there are a sort of persons among us, that are Con-Non-Cons party perpale— who serve an humour and an interest of Faction, and would be thought a great deal more holy than their Brethren by making Conscience of not doing their Duty. These are the bane and pest of the Church, as Dr. Ashton in his Case of scandal calls them, and work it more mischief than its most professed enemies without. The Wild-Boars, and subtle Foxes (if the Mound and Fence be good) may foam and howl, and that's all: Whereas those creeping Moles work underground, undermine the Foundation, turn up the Garden of the Church, hinder the Growth and spoil the Beauty of it. To abate the Cross or Ring, to throw aside the Surplice, to omit the Litany and second Service, shall recommend a Man farther to some humours, than all the Parts, and Learning, and Sobriety of another that's faithful to his Duty. But I beseech all to remember, That 'tis God, and Conscience, and the public Laws that ought to be satisfied, and not a private Interest or a Faction. These things, Reverend and Beloved, I crave your pardon to be your remembrancer in. And so much for this first acceptation of the word, Take heed.— I proceed now to the  
Second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Refrain, Restrain yourselves as to some things; And here I shall briefly consider what they are: All things evil; And all things of evil report.  
1. All sinful things: To enumerate which, the Time forbids me to be particular. Nor need I, in this grave Auditory, declaim long against the intemperance either of Mind or Body, Pride or Envy, Avarice or Dishonesty, Softness or Effeminacy, which reproach not only the sacred Function, but our Natures, and are the stain and shame of the Soul; That blushes to be upraided with such things. They are Swine- Epicuri de grege Porci— who are found to delight and glory in such filth as this. 
Hor. Ep.  However there is one sin, the Danger as well as Scandal of which is so great, that I shall crave your patience to be a little more distinct in; And that is the gross and crying sin of Simony, in which sense soever ye take the word.  
1. If for unlawful conferring or obtaining Holy Orders, which is generally owned to be the proper Simony; we find it a sin of dreadful consequence, by that cutting reprehension given to Simon the Sorcerer in the Acts of the Apostles: 'Tis he whose head is fullest of Learning and Knowledge, and whose heart is fullest of Grace and Sanctity, and not he who has the fullest Purse, or can make the best Interest, that aught to be admitted to so weighty a Trust. Though from the great Piety and Providence of the Reverend Bishops, there can be found no just ground of complaint in this particular. And that there are now and then illiterate and unworthy Persons preferred to the sacred Function, is often very much from the facility of the Inferior Clergy, who are so easily persuaded (whether out of kindness or interest) to pass Testimonials and confer Titles on such as no way deserve them. Which, if't were considered what Detriment it brings the Church, and what Scandal it reflects upon the Reverend Fathers of it, can't but prevail with all, who wish the welfare of either, to be exceeding cautious in this particular. But then  
2. If be taken for obtaining or bestowing unlawfully Ecclesiastic Promotions (as commonly 'tis) 'Tis what every one should take special heed to himself in. I had thought I needed not have spoken much on this Theme in this place, till I observed it so publicly muttered, that in point of Disposing, the Clergy are but little less corrupt than the Laity; but in obtaining a great deal worse. For if there were no Buyers, there could be no Sellers; and he that buys Souls at the rate of Money, no wonder if he sells them for the same Coyn. Whereas 'tis much that Persons of so ingenuous Education should prove such Fools and Knaves: For what other than folly is it, to purchase that at a dear rate, which must otherwise necessarily descend gratis? And is't not the height of Knavery to obtain Promotion by Perjury and Baseness? If all Persons would consent but to be honest, this cursed Trade would soon fall to the ground. Now, With what Conscience will such discharge the Offices of that Church, into which they come by perjury and corruption? With what comfort or satisfaction can any administer the Blessed Eucharist, or indeed celebrate any other Religious Office, with the guilt of such gross sins upon their Souls, and in which they resolve still to persist? They are serious words of a most pious Prelate, 
Bishop Tailor in his right Evan. p. 10.  I beseech you consider them; If a Priest be Simoniacal, he can't be esteemed righteous before God, by Preaching well and taking care of his Charge. Better far were any to live a Curate all his days, at the stipend of a Groom or Shepherd, than purchase the best Temporal preferment at the ruin of his Soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Beware, Take heed to yourselves here. But then,  
2. 'Tis not enough to refrain from evil, but from things too of evil Report: As Caesar said of his Pompeia, That 'twas not enough that Caesar 's Wife be free from guilt, but she should be from suspicion too. There are many things in themselves innocent and lawful enough, which prejudiced by custom, and raising as ill opinion, in the minds of Spectators, as if they were really evil, ought carefully to be avoided. Such an Action, such a Game, or Recreation, may not be in its own nature sinful; but yet because 'tis ill interpreted and gives offence, and depretiates the holy Function, it ought rather to be abstained from; And 'tis a less evil to abridge my Privilege in so indifferent a matter, than expose my Person or Profession to obloquy or Censure. All things, says the Apostle, are lawful for me, but all things are not expedient; and what may be Genter, and a piece of Gallantry in another, shall be interpreted a Crime inexpiable in a Minister of the Gospel. 
Concil. Trid. ses. 22.  I shall conclude this with that serious advice, whoever was the Author; Levia etiam delicta, quae in ipsis maxima essent, effugiant, & eorum actiones cunctis asserant venerationem. Even light offences, which in them would be the greatest delinquencies, let them carefully avoid, and let their actions strike all into a reverence. This is that earnest Heed and Care which all Curates of Souls, have great Reason to take always unto themselves. Which leads me on to the  
Second thing proposed, Why we should take such earnest Heed?  
1. It must be considered that we have many eyes upon us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says the Apostle, We are become a Spectacle, a Theatre to the World, to Angels and to Men. And among those many, whose eyes are upon us, some observe us with fear, others with envy and ill-will; some are concerned at our failings, and others triumph. We are like a City set upon an hill (as our Blessed Saviour's comparison is) which cannot be hid. There is a great deal of malice and curiosity, which make many pry into the actions of a Clergyman: And the Schismatic, the Profane, the Recusants of all persuasions think to excuse their greater, by putting them in view with the lesser Failures of a Man in Orders. And the very truth of it is, Sins receive a mighty aggravation from the Quality of the Person by whom committed.— Tanto conspectius in se crimen habet— We are still upon the Stage, and had need look well to ourselves.  
2. Be pleased to consider farther, that we are set to be a Pattern and an Example unto others. Ye are the Light of the World, says Christ, and if the light be darkness, how great is that darkness? Ye are the Salt of the earth, and if the Salt hath lost its savour, for what is't good? How sad is it when those Examples, which should invite to Heaven, precipitate the speedier way to Hell? How deplorable when they shall have their People— Suorum Criminum Testes, Socios & Consocios— Not only Witnesses of, but Associates in Villainy, whom they ought to show a better Example? 'Tis a most undoubted Truth, whatever the Author were,- Causa sunt ruinae populi, sacerdotes mali, 
Clich.  Wicked Priests are a people's ruin. We are sat upon a Tribunal, says a Learned Forreigner, and if we Live well, and Preach well, we judge others; If we Preach well, and Live ill, we condemn ourselves. By living well and preaching well, we instruct others how to live; but by preaching well and living ill, we show God how to damn us. With what confidence can a Minister reprove his Flock for that, which he himself at the next turn may be dashed in the teeth withal?  
3. There is yet a farther Inducement, In that the effect of their Doctrine, depends much on the Credit of their Persons and Conversations. If the Man's Person once fall into contempt, let his Parts and Accomplishments be never so great, his Doctrine will lose its Edge and Pungency; he has lost his Authority in their Consciences, and is looked upon but as one of them. And among all other things, 'tis Sin and Vice (this neglect of himself) that sets a person so very low in the repute of others. 'Tis true, an indiscreet familiarity with the Vulgar, vain discourse, light and trifling actions, is what often sets a person very low in the esteem of those he shall converse with. 
De vita & morib. sacerd. cap. 17. p. 18, 19  Quotidiana sacerdotum cum Laicis conversatio, as Clichthoveus observes, contemptibiles ipsos reddit. I shall forbear to English it. But what truly and most sadly lessens and disparages the Man, is Vice. When they see the Man of God given to the same inordinacies, and enslaved to the same lusts, they begin to look upon him but as another Man, and that none of the best neither. 'Tis a sincere Virtue, and a severe Conversation, that makes a person truly Honourable, and enforces the greatest and the losest to do him a silent Reverence. There was never yet a truly sober, grave and virtuous Person, (who pared off sin and trifling from his Conversation) but obtained a mighty Reverence wherever he came, though his other Qualifications were but ordinary. And truly this is the best, the only way I know left, to make your Persons and your Doctrines both, acceptable and venerable wherever ye come. Some may be admirable Preachers; but if their Lives give the Lie to their Doctrine, they give too just occasion of having that crimination of the Spanish Ladies, reflected upon them, That they are Angels in the Church, but Devils out on't: or else that Sarcasme cast on some among ourselves, That when they are in the Pulpit, 'tis pity they should ever come out on't; and when they are out, 'tis pity they should ever come there. It lies us then much upon, to take all possible heed.— Especially in  
The Last place, When we consider how much this caution and circumspection will conduce to the true splendour and honour of that Church, whose dutiful Sons we would be thought to be. We might even tremble to think, in what a trembling posture, this poor Church seems to be; but than you should remember, That when the Ark of God was shaken 'twas because carried by Beasts. 'Tis wonderful to observe from what improbable beginnings Christianity risen to that degree and prevalency it has in the earth: What? was it from the great Eminency, Parts and Learning of its first Founders? Alas! These, were but some poor mean persons— Ignoti nominis— of no Name or Reputation where they lived. And that a few Fishermen and others of no higher Dignity should thus bear down before them all the Wisdom of the Ethnick-World, which was observed then to be at its very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and its debauched Powers; and what was no less strange, the perverse and obstinate Jews, is a matter most worthy Admiration. But if you would know the true reason on't, 'twas as well from the Exemplariness of their Lives, as the Powerfulness of their Doctrines; because they did— Bene agere & male pati— And were eminent themselves for that Purity and Holiness they inculcated upon others. 
Bishop Taylor.  'Twas the observation of an excellent Person, That the great Learning of the Fathers, was more owing to their Piety, than to their skill, more to God than to themselves. 'Twas Holiness and Purity, brought the Catholic Church to that veneration and perfection it ever had in the World; And truly no National Church can ever expect to thrive any other way. 'Tis not all the Hecking and Vapouring of its greatest Braves, about those Fimbriae of its ceremonious Constitutions, will be able to do it; Their importune intemperate heat may do it a far greater mischief than advantage. Though I wish from my soul, that all would with zeal and unanimity conform hearty to the innocent as well as decent Modes which are enjoined us, being no way able to find any thing can excuse their Disobedience in this kind from sin; yet 'tis a true and sober Virtue, when all is done, that must make it glorious. To be fond of the Shadow and let go the Substance, is the Discretion of Esop's Dog: Or, to be curious about the knots or fringes of our Garment, and in the mean time neglect the Body, is not a greater madness than they are guilty of, who keep a mighty noise to preserve some few Rites, but all the while neglect its truest Interest and Concern. 
Serm. pag. 200.  They are the words and judgement of no less Person than that Learned Bishop Taylor, in his Christian Prud. They that are zealous for their Rights, and tame in their Devotion, furious against Sacrilege, and Companions of Drunkards, implacable against breakers of a Canon, and careless and patiented enough with them that break the Commands of the Decalogue, tell all the World, their private sense is to preserve their own interest with scruple and curiosity, and leave God to take care for his. 'Tis this is the way still left us of making this poor Church to become truly splendid. Those certainly are the greatest Enemies she has, who would be known for her Sons by their being more lewd than others: In that they won't bungle, or be shy of an Oath, but let it fly in the full of the mouth; that they dare be Drunk and boast on't too, commit Folly and blush not to own it. These play the Judas, and betray while they kiss her; and whilst they pretend kindness with Abner, wound her in her Vitals: when all her other professed Adversaries, whether of Rome or Geneva, whatever flourishes they make, can scarce so much as reach her in her  or Habit. Does this our most dear and venerable Mother, in any of her Articles or Constitutions, allow of any such things as these? No, She obliges to as much Purity, and as sincere a Virtue, as the greatest Precisian dares pretend to. It could be therefore wished that such Learned persons would pretend to some other Mother, and not abuse the best Church in the World, by claiming so near a Relation, when they are of spurious Extraction all the while. Why can't we, why should we not be as great lovers of Virtue as others would be thought to be? Why should we suffer others Demureness, and Starchedness to carry away the credit of all Religion and Sobriety? Dare we not own as great strictness and severity as they? Truly if we would contribute any thing to the repair of this poor languishing Church, It must be this way: This lies within our Sphere, this we can undertake for ourselves and our Flocks. And if we are serious and faithful in it, we shall not doubt of seeing her once more to lift up her most beautiful face, and become the Joy of the whole Earth; which God of his infinite mercy grant. If we would have it so, if we would contribute what we can unto it— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Take heed unto thyself, and to thy Doctrine: Which brings me to the  
Second Branch of the Exhortation, That we take heed to our Doctrine too, and continue so to do; where I shall briefly consider what this Doctrine is, and how we should take heed unto it.  
1. 
Raven. in vex.  Doctrine here is taken— Pro functione docendi; For the Office and Function of Teaching: And it seems much the same with that advice given by our great Apostle some other where; Take heed unto yourselves and all the Flock, over which the holy Ghost hath made you overseers, to feed the Church of God. This is the heed you are to take, not to fleece but to feed your Flocks. How then do such answer this weighty Injunction, who seldom visit them but at shearing time? When 'tis too palpable that they come, not to feed them, but themselves? Now this taking heed to our Doctrine, chief shows itself these two ways; In Catechising; in Preaching: In both which respects we are to take all earnest heed unto it.  
1. For Catechising: And here to undertake to show the import and advantages of it, how necessary 'tis a good Foundation be first laid, before a firm Superstructure can be raised; how needful 'tis the first Principles should be well understood, before the greater Mysteries can be throughly apprehended; what a most excellent expedient 'tis to prevent Heresy and Schism; what benefit would hence accrue both to Church and State, I suppose altogether needless in this venerable Assembly. Though I am bold to say, That for matter of Instruction it has great advantage over Preaching itself; and they are like to receive little benefit by a Sermon, who are not well learned in the Catechism. Nor is the office of Catechising beneath the Dignity of the greatest Minister of the Gospel; 'tis what the holy Apostles themselves did; The Ancient Fathers themselves were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And 'tis a good example our right Reverend Diocesan is pleased to give you, whose weekly practice in this particular convinces you that 'tis not beneath the Dignity of a Bishop. I shall only mind you of the Injunction of the Church, which requires you Sundays and holidays after the second Lesson at Evening-Prayer, 
The Rubric after the Cat.  to Catechise the Children of your Parishes in the Church-Catechism: A Catechism so short and yet so copious, that all Divinity, says the Divine Herbert, 
Country Pars.  may easily be reduced unto it. This is one principal part, of that Doctrine you are to take heed unto But then,  
2. The other is Preaching, a duty of infinite Consequence and Advantage; though I shall not endeavour to advance it by comparison, as some by comparison have done to depretiate it. Praying, Catechising, and Preaching, are all Duties of Eternal Concern: And whether some may have done so well, in raising the Desk equal with the Pulpit, in bringing in a contention between those beautiful Sisters, who would have been content to have lived peaceably together, and mutually have supported each the other, with the pardon of some great Names, may be a question. Why should we set the Ordinances of our blessed Saviour together by the ears, and make them clash for superiority? Rather let them all have that Reverence and Respect paid them which is their just due. Nor can I see how it can consist with true Piety, to disparage the one to advance the other. God knows! this most weighty Institution of Preaching has been terribly abused, hardly any thing more; yet I hope that won't lessen it in the judgement of any serious person. For all its unhappiness, it should still have its due Veneration, as 'tis the— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle calls it; The power of God to Salvation. And truly, all in their several places from the highest to the lowest, that are duly Commissioned to it, should be most faithful and constant in the discharge of it. This is what (after the Judgement be duly informed by Catechising) has a great influence upon the Heart and Affections which are most capable to be wrought on this way. Take heed then to this part of your Doctrine too. And from this I proceed to the  
Second thing proposed, to inquire, How? And here for Youth and Ignorance to undertake to prescribe to so much Gravity and Learning, would most justly be interpreted an unpardonable Presumption. Though I dare not pretend to be an Instructor to any, I shall crave pardon to be a Remembrancer to all in a few particulars.  
1. Take heed your Doctrine be profitable and wholesome: Many fill the brains of their Auditors with noise and air; which however it makes good Music for the time in the Ear, proves like the Spartans' Nightingale— vox & praeterea nihil— Such things as are of daily use and practice, as are all earnest inculcations of Obedience to God, and to Man for Gods-sake, of Humility and Sobriety, of Love and Charity, of Common Justice and Honesty, of Faith and Repentance and good Works— If thou put them in remembrance of these things, thou shalt be— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good Minister of Jesus Christ. What have the ignorant vulgar to do with Controversy? Why should their heads be filled with perplexed Notions, and foolish questions, which engender strifes? 'Tis Prudence as well as Piety, not so much to urge things in controversy as out of controversy, which all confess to be good and gracious. However some make it their business to dish into their Auditory fine Notions, most rare and acquaint Speculations, Mystical Metaphysical Nonsense, though it may make them gape and stare, 'twill no more nourish them, than as one words it, a slice of Millstone. But,  
2. There is this farther heed to be taken, it be Grave and Zealous. He that has not so much Learning or Oratory as his neighbour, 
Bishop Ches. Eccles. p. 130.  may have yet as much Zeal; and 'tis an hearty urging matters that often makes them impressive. 'Tis a memorable story recorded by a late Reverend Bishop: That divers Learned men having with much Argument and strength of Reason contended with another persuading him to be a Christian; he being also Learned, did subtly evade their Arguments: At length a grave Person among them, of no note for Learning stands up and bespeaks him in some downright affectionate expressions, which so wrought upon him, that he presently submitted; yielding this as his Reason— Donec audiebam rationes humanas— While I heard nothing but humane Reason, I repelled it with the same; but as soon as I hear the holy Spirit speaking, I yield unto the Spirit. There is often far more Energy in a hearty plainness, than the quaintest Rhetoric. The Vulgar that sit under their Pulpits are as hard and dead as the Seats they sit on, and need a mountain of Fire to kindle them, as the pious Herbert speaks. Though I am not now urging that Fanatical Raving which some, with success enough to their own Designs, have of late used; but a sober and prudent Zeal, which however some reproach with the Character of Fanaticism (though I suppose it far from any sober person to do it) yet is it of great Advantage; it being natural to men to think, that where is much earnestness, there is something worth the hearing. Nor should the most solemn serious Truths be delivered in a Theatrical strain; but the Stage should be made to know its distance from the Pulpit. The Preachers business is to teach men not to be witty but holy; though that looseness and irreverence, by some of late called Preaching in the Demonstration of the Spirit, should be as carefully avoided on the other hand; and Vtile and Dulce are most successfully contempered. Yet this too aught to be remembered, 
Resus.  that a light Wit and a Buffoon is the greatest solecism in a Pulpit. The Learned Verulam has a good Remark to this purpose, that there is not— Major confusio, quam serii & Joci— A greater confusion than to commix jest and earnest. 'Tis not therefore witty Conceits, nor learned Quotations, nor flaunting Language, that will benefit the poor ignorant soul; It may please an itching Ear, while it strikes gently on it, but it can't refresh a parched Soul, that's a-thirst, not for the droppings of Helicon, but the streams of the Blood of God. But that I be not tedious;  
Lastly, What is farther to be heeded is, That all imprudent, intemperate heats be avoided in our Doctrine; That there be no hot or violent Reflections, especially such as are untrue or unsound. Though I must humbly profess there is not any person present, less affected to the groundless sinful Separations of our present Dissenters of all sorts; yet can't I think the Pulpit a fit place to reclaim them in, who possibly are seldom there, and when they are so, are but the more hardened by the ill-Language and bitter Invectives thrown on themselves or Party. All persons whatsoever pretend more or less to honour, and they can't be easily reconciled to such as would rob them of that Treasure and expose them (whatever they are) for Fools and Rascals: Whereas Reason is not satisfied by the loudest Taunts or Sarcasms, but with Reason; and the Line of humane Reason must be acknowledged short, 
Vid. Tossani synops.  and we may easily be mistaken. All the Ancient Fathers of the Church in some thing or other have been so: And what we may suppose very proper and becoming, has been adjudged in other parts of the World very incongruous. As the incomparable Charron observes, 
Wisd.  That the learned'st Philosophers were wont in all their Discourses, to say, Ita videtur, and in Nature there's nothing certain, but uncertainty; which might teach us in matters dubious and controversial, to be modest and moderate. There is more good to be obtained by Love and Charity, and personal Condescensions, than by Haughtiness and intemperate Zeal. Charity edifieth, says the Apostle; makes us good Men and good Ministers. And thus should we take heed to our Doctrine, to fulfil it with all faithfulness and prudence. To which, if ye remember, we have all most weighty Encouragement. Which brings me to the  
Second General Part of my Text, 
Part II.  Thou shalt save both thyself and them that hear thee. In which we find most weighty inducement to take all imaginable heed both to ourselves and our Doctrines; Our own Salvation, and the Salvation of others.  
1. Thou shalt save thyself. And this will need a little Explication. Not thyself Civilly considered; not thy Interest, not thy Honour, not thy Ease, not thy Concern in this world; No, we find those who are most faithful in this respect, are not yet able so to save themselves. For what reproaches are reflected, not upon some particular obnoxious persons, but the whole Function? Insomuch, with some 'tis a Scandal to be a Clergyman; and to call him Priest, or Doctor, or Parson, (Titles of Honour and Deference heretofore), as some will Mouth it, 
Dr. South Consecra. Ser. p. 24.  is to set him, as a great Wit expresses it, Ten degrees below his own Servant. Whereas, if it be considered, we shall find a great Reverence and Esteem due to every faithful Minister of the Gospel, in the words of my Text,— He shall save both himself and others. Where you see a faithful Minister is called a Saviour. Though God be jealous of his Honour, and will not suffer it should be given to another; yet he seems content his faithful Ambassadors should share with him in this Title. Not that every one in that sacred Office shall save himself; 
Homil. 3. in act. Apost.  no, 'twas St. Chrysostom's Opinion, Ex Ecclesiae ministris non arbitror multos salvari. I tremble to put it into English: But he that is faithful to his trust, In so doing, thou shalt— which yet is not from the Dignity of the Person, but the Virtue of the Office; God Almighty blessing his own Institution to this happy purpose. And truly, however this holy Profession be despised by the great Wits and daring Drolls of the Age, it has always had a very large Veneration in the World, and that by the greatest Personages of it, as well Heathen as others. Josephus in lib. 11. of his Antiquit. reports, That when Jaddus the Highpriest of the Jews went out to meet Alexander the Great, adorned with his Pontificals and Robes of Office, that great Emperor (before whom the World fell) struck with awe, fell down at his feet, and did him reverence. The great Augustus held it no less Glory, to be styled Pontifex Max. than Imperator: And you all know whence the Egyptian Mercurius had the Surname of Trismegistus. 
De vit. & mor. sacerd. p. 9  Among the Ancients the same men were Kings and Priests. And Clichthoveus tells us, among the Egyptians 'twas the Custom, Ex omni Philosophorum numero, To choose out of their Philosophers, Priests, but out of their Priests a King. 
Virgil.  And the Poet testifies of Anius, that he was Rex idem Hominum, Phaebique Sacerdos. Insomuch, let none presume to despise that Sacred Office, which is not beneath the most Glorious Angel, or any of the Celestial Hierarchy. And let none of the Sons of men disdain to be of that Employment of which the Son of God was. However unjustly despised, let us esteem it the far greatest Honour we are capable of in this World, and endeavour to credit that, as that credits us.  
Nor since those cursed dismemberings of Church-Revenues, is this the way that takes more to Wealth than Honour, Dat Galenus opes, that Justinianus— and much good may they do them-But yet that those glean which remain of a prodigious Avarice (for in many places they can be called no other) should be looked on with a malevolent aspect, this is no less sad than strange. And pray, whence is it, That a Clergyman, who has spent his Time and Fortune too in the Schools of the Prophets, in order to be beneficial to the rest of Mankind; who, if he had turned that way, has parts and abilities sufficient to have advanced him to as much Honour and Wealth as some others arrive to; that yet after all this, be envied a small Annuity during life, narrower it may be than that of some ordinary Mechanic? That I suppose the truest Reason assigned by our blessed Saviour, Ye are not of this World, and therefore the world hates you. Now, how consonant this is to the Interest of true Religion, let any sober person judge. Religion is observed to flourish or fade always, as the Priests and Ministers of it do. Insomuch 'twas said of Julian, when he robbed the Church of her Revenue, that he did not only occidere Presbyteros sed & Presbyterium, kill the Ministers, but (what was a prodigious flight of witty Malice) the Ministry itself. And 'twas a grave Observation I have met with to this purpose, That as long as the Gentile- Priests had any maintenance and respect left them, so long their Superstitions continued, even under Christian Emperors; but as soon as Theodosius deprived them of that, Gentilism presently vanished, and expired like a Lamp whose Oil was consumed. And truly, whatever some invidiously pretend of the Ignorance of some, and the Scandal of others of the Clergy, 'tis undoubtedly the uncertain slender maintenance in Cities and Corporations, that has been the true cause of so much Schism and Fanaticism as is now among us: A Remedy for which can never be expected till there be some settled Provision in this particular.  
So then this is not the meaning of the words, Thou shalt save thyself— No, we may too truly say with the Apostle, If in this life only we had hope, Miserabiliores sumus omnibus filiis hominis; so Tremelius. But then this saving ourselves must be understood, of saving our Consciences here whole and entire; feasting them with the most excellent Banquet of Peace and Tranquillity, and a sense of having done our Duty; and the saving our Souls in the other World, a securing a most glorious and blessed Eternity to ourselves, with our great Master in Heaven. And truly this is a very high and a very great Encouragement. And how should the Apostles care be ours, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to beat down our bodies, lest that by any means, while we preach to others, we ourselves become castaways. Faithfulness to his Person and to his Doctrine, is the only way for a Minister to secure his Salvation; in which, if he miscarries he is undone for ever. And I should humbly conceive, That Interest (especially in so weighty an affair) should be more powerful than the most melting Oratory, to engage you to your Duty; and that entreaties in this matter would be altogether needless and impertinent; You shall save yourselves: But not only so. In the  
Second place, You shall save others too, Them that hear thee. Where you see, that the Salvation of your Flocks, depends very much upon your Faithfulness to them and to yourselves. And would it not be a dreadful thing, if to your own intolerable guilt, the Damnation of an whole Parish should be charged too upon your Consciences for ever. 'Tis no mean thing certainly, to be a Minister of the Gospel; the consideration of which made many of the holy Fathers to tremble. St. Chrysostom calls it, Onus Angelicis humeris formidandum. 
Holy Court.  And Causinus tells us, It made St. Ambrose hid himself (when they were about to Consecrate him a Bishop) and three times fly from Milane, and after he had traveled hard all night, miraculously found himself the next morning at the very Gate of that City he endeavoured to avoid. Did he seriously consider what it is he undertakes, he could hardly sleep quietly one night all his Life after, there is so strict and severe an Account at last to be required at his hands: Not that Success is a Ministers Duty; We may not sin, if our People won't be bettered and improved i e. If we faithfully warn them, 'tis their fault, and we can't help that. 
2 Tim. 2.24, 25.  The servant of the Lord, says the Apostle, must be gentle to all men, apt to teach, in meekness instructing those that oppose themselves: If peradventure God will give them repentance, to the acknowledgement of the truth. Where you see after a Minister has done his best, 'tis yet but a peradventure, if God will give them repentance. Though I must crave leave to mind you, that these words seem to be a certain Promise of success to a Ministers faithful discharge of his Duty; He shall save both himself and them that hear him. Which last words intimate what a people's Duty is, in order to this great End, Attendance and Submission. Of which briefly.  
1. A constant Attendance on their Ministry. They are to hear them; And how can they hear them; but by frequenting those lawful public places, Consecrated to that purpose? Not creeping into Chambers, or Barns, or Stables, places destined to the vilest Offices. 'Tis strange to observe the fluctuation of the humours of the giddy Multitude, who shall sometimes turn Churches into Stables, and Stables back again into Chambers. A Practice that does not a little disparage Religion, and sink it low in the opinion of the Profane and Debauched, giving them occasion to account that a low sordid thing, which they shall see celebrated in so beastly a place. Truly 'tis not the least Indignity, our Brethren of the Nonconformity, reflect upon the Church and King both, thus to seduce silly people into Parlours, and Halls, and Barns, as if they lived in the times of some Nero, or Dioclesian, and suggest that the true Christian Religion, were nowhere purely professed but among themselves; not considering how great a sin Schism and unjust Separations have been by all holy men most justly accounted. 
Bakon's Resus.  Non servatur unitas in credendo, nisi eadem sit in colendo, was the observation of a grave and wise Man. So that 'tis the people's Duty to attend their Minister, their own Minister that God and the Laws have set over them. The Apostle rebukes it as an ill custom among some in his time, The people's heaping to themselves Teachers, having itching ears. Give your own lawful Ministers than the encouragement of your constant Attendance, lest you incur the guilt of weakening their hands in the Work of the Lord. But then,  
2. There is farther incumbent on the People, Submission and Obedience. Hearing is often taken for Obeying; and unless you obey and follow what you hear, your hearing will but aggravate your condemnation. You should submit to them as such as are over you in the Lord, and yield up yourselves to the conduct of their better Judgements in Religious Affairs, whose Profession, those things more immediately are, and who have had greater advantages of being better acquainted with them than you have. 'Tis sad to see how confidently illiterate ignorant people will often contend with their Minister. A great sin 'twas among the Jews to strive with their Priests; though nothing more common with such as would be thought the best of Christians; when, spiritual pride and conceitedness (this crying sin of the Times) is not a little dangerous, and requires no small watchfulness against it. You should therefore be docil and tractable, yielding a submissive Ear to your faithful and lawful Pastors and Curates; which I shall endeavour to enforce upon your Consciences in the words of the Apostle. Obey them who have the Rule over you and submit yourselves, for they watch for your Souls as they that must give account, that they may do it with joy and not with grief; for that is unprofitable for you.  
All that I have now more to add, is only this short Paraenesis to my Brethren of the Inferior Clergy. First of all,  
That you would be persuaded into a conscientious practice of your Duty. Consider what most weighty moments depend upon it, what great encouragement attends your Fidelity. 
Osor. Contion. Tom. 3.  'Twas the Opinion of some of the Ancients, That there was an Additional Coronet of Glory that shall be bestowed on three sorts of Persons, among which, Doctors are one, such as Labour in Word and Doctrine. However from a surer word of Prophecy, this we are certain of, That They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever.  
Next of all I crave pardon to add one word to our Right Reverend Visitor, That he make it his business to see the Inferior Clergy do their Duty, and to take all earnest heed unto themselves and Doctrine. 
Sessi. 14.  'Tis serious Advice proposed by the Council (or, as a Great Man styles it, 
Fas est & ab hoste doceri.—  The Conventicle) of Trent, whose greatest excellency was observed to consist in those good Rules it prescribed the Clergy,— Monchunt Episcopi suos Clericos in quocunque ordine fuerint, ut conversatione, sermone, & scientia commisso sibi Dei Populo praeeant— ne illud Prophetae impleatur in illis, Sacerdotes Dei contaminant sancta & reprobant legem. And one thing farther deserves your Lordships, no less strict inspection, that there be no abuses creep into the Ecclesiastical Courts of this Diocese, to the shame and ruin of the Church; that it mayn't be so frequently heard, That what must be presented in haste shall be reform by leisure.  
I shall now ease your well-approved Patience, in that serious Obtestation of our great Apostle to his Son Timothy; 
2 Ep. 4. c. 1.2. v.  which you may believe I dare not in my own name or person do, but in the name of the great Master of us all— I charge you before God and our Lord Jesus Christ, who shall judge the quick and dead at his appearing and his Kingdom, Preach the Word, be instant in season, out of season: Reprove, rebuke, exhort with all long-suffering and Doctrine. Which God of his Mercy grant we all do through Jesus Christ our Lord; To whom with the Father and the Holy Ghost, be all Honour and Glory, World without end. Amen.  
FINIS.