A SERMON Preached at a Public ORDINATION AT St. Peter's Cornhill. MARCH 15 the. 1684/5; BY EDW. STILLINGFLEET, D. D. DEAN of St. Paul's, and Chaplain in Ordinary to His MAJESTY. LONDON, Printed by M. Flesher, for Henry Mortlock, at the Phoenix in St. Paul's Churchyard. 1685. TO THE RIGHT REVEREND FATHER in GOD, HENRY, LORD BISHOP of LONDON, One of the LORDS of His MAJESTY'S PRIVY COUNCIL, etc. My LORD, WHen I lately received Your Lordship's Command for Printing the Sermon I Preached at Your last Solemn Ordination, I thought Your Lordship's Authority and Judgement aught to Overrule my own Inclinations; although the Experience of a former Storm, on a like Occasion, might justly make me unwilling to venture abroad again, unless there were some Hopes of a Calmer Season. But whatever the Issue be, I have the Satisfaction of doing my Duty; and I hope others will have so much, at lest in Reading it, as to be convinced, how unjustly I have been, not long since, represented to the World, as an Enemy to the very Being of Churches in general, and to the Constitution of this Church in particular. A Calumny so groundless and ridiculous, that the Author of it doth not produce one considerable Argument (for I envy him not the rare Embellishments of his Style) to prove the Church a distinct Society; which I had not made use of to that Purpose in a Discourse published above Twenty years since. But this must never be taken notice of, nor any of those passages in my later Writings; wherein I had fully asserted and vindicated the Church's Power in general, and the particular Constitution of this Church, jest the World should laugh at the Folly and Malice of such an unskilful Maker of Controversies, who follows the Schoolmen only in two things, viz. a Barbarous Style, and a Rude Way of Disputing with his Brethrens. But that is a small thing with him, who in one Of the subject of Church Power, p. 514. single Page of his Book, charges no lesle than two of our Renowned Archbishops, Whitgift and Bancroft, and the Learned Bishop of Winchester, Bilson, with Writing Inconsiderately; and that for a new sort of Henrician Heresy, viz. deriving the Magistrates Power from Christ. If this Person had not with great humility written himself the Vicar of Cosmus Blene, one might have thought, by these passages, he had fancied himself another kind of Vicar; especially, when he proceeds so like a Judge of Controversies, and after an imperious manner, summons me, by a kind of Citation, to answer to such Questions as he should demand of me; but out of Respect to Your Lordship's Authority, and Jurisdiction over me, I declined giving any Answer to him. And he hath since Printed his Monitory Letter in the Preface to his Book. Therefore left my silence on this Occasion, should make others think, there were some ground for such a Public Accusation of me; I shall, in few words, lay open before Your Lordship, (to whom I own an Account of my Actions) the Nature and Merits of this Cause, and the only Foundation of all this Noise and Clamour, that Your Lordship may Judge, how well I am treated by this Accuser of his Brethrens. It happened, my Lord, that in my younger days (about Twenty five years since) I thought it necessary to inform myself, as well as I could; in the state of the Controversy about Church Government, which had been managed with so much Heat among us, and was then like to be revived. And to that end I applied myself to the Reading and Considering the Authors of greatest esteem on both sides; and by diligent perusing of them, I thought them more happy, in overthrowing each others Hypothesis, than in setting up their own. And supposing no better Reasons could be produced than I found in them, I from thence concluded, that the Form of Church Government was left at Liberty by any Law of Christ, and was therefore to be determined, as served best to the great Ends of Peace and Order; which were the plain and standing Laws of the Christian Church. To make this more clear, I considered the Nature and Force of Laws; what there was in the Christian Society, which was taken from the Law of Nature, what from Divine Positive Laws; whither the Places of Scripture, or Testimony of Antiquity, or Reform Churches, did determine this Matter. All which being put together, I did adventure to publish at that time, hoping by that means to bring over those to a Compliance with the Church of England (then like to be Reestablished) who stood of upon the Supposition, that Christ had appointed a Presbyterian Government to be always continued in his Church; and therefore they thought Prelacy was to be detested, as an unlawful Usurpation. In the very first Chapter of the Book I set myself to Answer the Presbyterian Arguments, without mentioning their Books, in which they may be still seen, and so Jus Divinum Regiminis Ecclesiastici, etc. quite through I omitted nothing that was pleaded by them against Submission to Episcopal Government. And I dare challenge any Man to produce one Passage in the whole Book that tended to encourage Faction or Schism, or Opposition to the Church of England; but on the contrary, I endeavoured to recommend the Episcopal Government, as having the Advantage of all others, and coming nearest to Apostolical Practice; and I concluded all with the Proposal of King Charles I at the end of his second Paper at the Isle of Wight, as most highly just and reasonable, viz. The reducing Episcopacy and Presbytery to such a well-proportioned Form of Superiority and Subordination, as may best resemble the Apostolical and Primitive times, so far forth as the different condition of the times, and the exigences of all considerable circumstances will admit. And now, my Lord, You see my Crime; and if in this last I erred, it was with a most Excellent Prince, and a True Friend to the Church of England, whose Sufferings could never make him warp from what his Conscience and Judgement directed. I do not deny, my Lord, that I do now think much more is to be said for the Apostolical Institution of Episcopacy, than I at that time apprehended (as will fully appear in the following Sermon:) But I confess, I yet see no Cause for such Clamours against this Book, as though nothing could satisfy but a Recantation of it, as Public as the Error, Scandal and Offence given by it. These are the Terms prescribed me by the Lofty Superintendent of Cosmus Blene; but they are, in Truth, a Reflection on all my Superiors in the Church, who, for so long a time, have been pleased to treat me with more Kindness, than so much as to mention any such thing to me, with respect to that unlucky Book, as my Accuser calls it. For they were so wise, to consider the Time when it was Written, viz. before the Church was Reestablished; And with what Design it was Written, viz. to gain upon the Dissenters from our Church. And it did not want Success that way, both here, and in a Neighbour Kingdom. But suppose there were Errors and Mistakes in it (as no doubt there were) they were so wise to make Allowances for the Scepticalness and Injudiciousness of Youth, and for the Prejudices of Education. All Men are not so happy to be born or bred in settled times, when they have had no Temptation to think otherwise than they do: but suppose a Man brought up when all things are in Confusion, and every one at liberty to choose his own Way; Was it not a fair step towards the Church of England, even then to receive Episcopal Orders, and to follow the Directions of an Excellent Bishop of this Church? Which things I can truly affirm of myself at that time. And for many years since it is well known, that besides the constant Duties of my Place (in which I have always opposed Faction and Schism) I have made it my Business to defend the Church of England, against its Enemies on both sides. But it seems nothing can Atone for such an Error with these Implacable Men, but a Public Recantation. And are we sure that will do it? It seems to me to be a Commendable Piece of Ingenuity in any Person, to Retract a former Opinion upon full Conviction, when it proceeds from Judgement and Choice; (for otherwise a Man is but like a Speaking-Trumpet, uttering the Words which others put into him:) but yet some Men love to be still rubbing upon the old sore, and upbraiding such a Man with what he hath Publicly Disowned, and with his very disowning of it: Which looks, as if they were glad he had been in the Wrong, and were unwilling he should be otherwise. So that, when Men are resolved to found Fault with others, no Recantation can do them good; but it is very hard for us now to be under such a rigorous Dispensation, which makes every slip unpardonable. Especially, when it is set up by those, who have been such Offenders themselves. For some of these are most apt to be severe towards others; as if it were some Atonement for their own Miscarriages, to be always finding fault with their Brethrens. And I hearty wish, my Enemies have noon greater to answer for, than such as arise from too great a zeal for Peace and Unity among ourselves. Yet if even therein I have go beyond my bounds, I beg pardon of my Superiors; Since it is too evident, that an untractable Spirit on one side, as well as a pretence to an Infallible Spirit on the other, tender all Projects of Accommodation useless. This I mention, my Lord, because I hear some Proposals of my, when I was Writing against the Dissenters, have given offence to some, and have been made use of to ill purposes by others. But those who consider the Design and Tendency of them, and the Circumstances of that Time when they were made, will see no Cause to pass any severe Censure upon one, who Designed to serve the Church of England by them; as the Dissenters themselves confessed, and thought they would end in the Ruin of the Separation; and therefore never thanked me for them. And now I hope Your Lordship's Goodness (of which I have had so large Experience) will excuse all this Unpleasant Discourse (as usually Apologies are) but since my Accuser thinks Posterity will be concerned in his Write in this Cause (I dare say not to make a Pattern for Style out of them) I was willing to take this opportunity to clear myself for once, to Your Lordship and the World. As to his Accusation about Archbishop Cranmers MSS. I think he hath heard enough of that already: and he owes me a Public Recantation upon his own Terms, for charging me, with Unfaithfulness therein, for the Scandal and Offence hath been very Public. I am afraid I have exercised Your Lordship's Patience too long, and therefore humbly beg your Lordship's Blessing upon, My Lord, Your Lordship's most Faithful and Obedient Servant. Edw. Stillingfleet. London, June 1st. 1685. 1 TIM. 5. 22. Lay hands suddenly on no man. THESE words are Part of the Charge given by St. Paul to Timothy, whom he had entrusted with the Care of the Churches of the Proconsular Asia, when he departed from thence into Macedonia. For, although St. Paul saith, he besought Timothy to abide still at Ephesus; 1 Tim 1. 3. yet we are not to suppose, that his Care extended not farther, than to the Church in that City; seeing, by means of St. Paul's Preaching there, St. Luke affirms, That all Act. 19 10. they which dwelled in Asia heard the word of the Lord Jesus, both Jews and Greeks: Which can neither be understood of the greater, or lesser Asia; but of that Asia, which lay about Ephesus, and whereof it was the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Ep. ad Ephes. Certum est celeberrimam illam civitatem primas semper tenuisse inter ●●nes hujus Dioeceseos Metropoles. Berter. Diatrib. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Nummis Galieni, Saloninae, Gordianis apud Holsten. not. in Steph. Byzant. p. 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Primae vulgò Graecis dictae quae Romanis Metropoles, seu Gentis Capita. Ezek. Spanhem. de Numism. dissert. 9 p. 885. chief Metropolitan City, the b Prima Civitas sed que Proconsuli●. Holsten. Ephesum verò, alterum lumen Asiae remotiores conveniunt. Plin. Nat. Hist. l. 4. c. 29. Roman Proconsul keeping his ordinary Residence there, and holding those Solemn Courts, to which the Inhabitants of that Province were obliged to resort. But withal, this was the c Euseb. Hist. Eccles. l. 4. c. 13. Principal City in the Common Assembly of Asia, d Strab. l. 14. Aristid. Orat. de Concord. ad Civit. Asiat. a Place of great Trading, the Seat of the most Magnificent Temple of Diana, e H. Vales. not. in Eufeb. l. 4. c. 13. where the Citizens of Asia met to Worship; on all which Accounts, there was a great Concourse of People thither from the parts thereabouts. It is no wonder therefore St. Paul should fix his abode so long in this City f Act. 20. 31. for about the space of three years in all. And yet a long time for him, considering the quickness of his Progress in other places, g Bar. An. Dom. 46. n. 12. some allowing no longer time to his first Peregrination, ( h Usser. Annal. A. D. 45, 46. Jac. Cappell. Centur. prima Eccles. Christian. A. D. 43. 45. others not so much) wherein he and Barnabas planted Churches in i Act. changed 13 & 14. Seleucia, Cyprus, Pisidia, Pamphylia and Lycaonia, k Act. 14. 23. and ordained Elders in every Church with Fasting and Prayer: from whence it is very reasonable to infer, (1.) That this Church at Ephesus was certainly beyond the compass of a particular Congregation; or else St. Paul had very little success in all the Pains he took there; which he so l Act. 20. 20. 25. particularly mentions in the solemn leave he took of the Elders of the Church whom he sent for to Miletus. And St. Luke speaking of the Jews and Greeks dwelling in Ephesus, saith, m Act. 19 17. 20. That fear fell on them all, and the Name of the Lord Jesus was magnified. So mightily grew the Word of God, and prevailed. And St. Paul himself takes notice, n 1 Cor. 16. 8, 9 that at Ephesus a great and effectual Door was opened unto him. What, for one single Congregational Church to be form, in so great a City, with all the success St. Paul had in his Preaching there; when, in far lesle time, he planted so many Churches in other Places! (2.) That the Extent of St. Paul's Care did reach beyond the Bounds of the City: it being very improbable, that those of Asia should so long hear St. Paul Preach at Ephesus, and yet no Churches be founded, by his means, in any of the neighbour Cities. But withal, it seems probable to me, that the Elders of those Churches were not as yet removed from Ephesus, where St. Paul ordained them, with a design to fix them in their several Stations; For it is observable, that o Act. 10. 17. 20. St. Paul sent to Ephesus for the Elders of the Church to come to Miletus; whereas, if they had been dispersed, he would have sent to their several Places of abode; and yet when they come to Miletus from Ephesus (which were not far difstant, p If by Miletus that Place be meant, which is now called Figena, or Scala Nova, as some imagine, that lies but 10 Miles from Ephesus to the South west; but that rather seems to be the Phygela of the Ancients. The Modern Geographers, who make it to be Melasso, are certainly mistaken, not only because of the too great distance from Ephesus, but because its Situation doth not agreed with that of Miletus; for it appears by Livy and Solinus Solin. c. 40. , that the Meander ran into the Sea, between Miletus and Priene; and but 10 Stadia from Miletus, saith Pliny Plin. l. 5 c. 29. ; but Melasso is a great distance from it. Our latest Travellers think it Palatsha; but Dr. Spon confesses that to be some Miles from the Sea; and therefore it seems yet to lie undiscovered in its Ruins, as is well observed by Sir G. Wheler. Ferrarius placeth Ephesus at 30 Miles distance, between Smyrna and Miletus. Spon saith, It is a day and a halfs journey from Ephesus to Palatschia. Arrian describes Miletus as not far from Ephesus, and very neare the Sea. Voyage du Levant. To. 1. p. 359. Wheler's Voyage into the Lesser Asia, p. 272. Arr. de Expedit. Alex. l. 1. he discourses to them of his Affairs from the time of his coming unto Asia; v. 18. after what manner he had been with them at all Seasons, and had kept back nothing profitable for them v. 20. ; but had showed them, and taught them publicly, and from house to house. Which being spoken to the Elders of the Church, do imply a particular care he had there of fitting People for the Pastoral Charge, besides, his Testifying both to the Jews and to the Greeks Repentance v. 21. towards God, and Faith toward our Lord Jesus Christ And, to these Elders, he not only commits the Church of Ephesus, but all the Flock over which the Holy Ghost had v. 28. made them overseers, i e. all that had been converted in Asia, through his means, during his adode there. q Iren. l. 3. c. 14. Irenaeus understands St. Paul, as though he summoned them from the Neighbour Cities as well as Ephesus; but St. Paul v. 16. was in so great haste, that he would not so much as go to Ephesus, nor sand any wither 17. but to that City; and yet those to whom he committed the whole Flock then in Asia, come from Ephesus to Miletus; which makes it probable, that there St. Paul had raised a Nursery for the Churches thereabouts, as r Clem. Epist. p. 54. Clemens observes the Apostles were want to do in Fruitful Soils; with a prospect of such Churches as were to be form. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now where these were not yet settled, such People remained under the. Apostles immediate Care and Instruction, who by their Doctrine and Example, were still preparing them for so great a Work. And Clemens takes notice that the Apostles were want to pitch upon their First-Fruits, or most early Converts; and of these at Ephesus we meet with Twelve People, upon whom Saint Paul, at his first coming, laid his hands, and Act. 19 6. 7. the Holy Ghost come upon them, and they spoke with Tongues, and Prophesied. And so were qualified, in an extraordinary manner, to be Teachers of others; and might be in the number of these Elders, whom St. Paul charges to take heed to themselves, and to all the Flock, over which the Holy Ghost had made them overseers. When St. Paul sent for these Elders to Miletus; Timothy was with him: For, we found him among those who waited for his return at s Act. 20. 1, 2, 3, 4, 5. Troas, upon his coming back from Macedonia through Greece; and therefore his leaving Timothy at Ephesus, was, when he first went into Macedonia, being forced Act. 20. 1. away by the Uproar that was raised against him there. And in his return through Greece, where he abode three Months, he sends this Epistle to Timothy, then at Ephesus, and taking Care of the Churches thereabouts: As he afterwards left Titus in Crete, to set in order Tit. 1. 5. the things that were wanting, and to ordain Elders in every City, as he had appointed him. To this purpose he directs this Canonical Epistle to Timothy; wherein he gives him very particular Directions about the due Exercise of that Apostolical Office, which he was entrusted with the management of; And especially about these things, (1) The great regard he aught to have to the Doctrine that was taught by those, who were to instruct others; that thou mightest charge some, that they teach no other Doctrine. 1 Tim. 1. 3. (2.) The due Performance of the Public Offices of Divine Worship; that Supplications, Prayers, Intercessions and giving of thanks 1 Tim. 2. 1. 3. be made for all Men; for Kings and for all that are in Authority, etc. And this order Timothy was to see observed in the Churches under his Care. (3.) The proper Qualifications of the Bishops and Deacons of the Church, as the proper Ch. 3. Officers of it under Timothy; who was to take care of fit Men, to succeed those who were then in being, or to provide more. (4.) The manner of proceeding in Church Censures against Elders and Widows, and open Ch. 5. 1. to the 21th. Offenders: Against an Elder receive not an Accusation, but before two or three Witnesses. Them that sin rebuke before all, that others also may fear. Which plainly shows, that there was a Right of Judging and Censuring Offenders in Timothy, by virtue of his Office. (5.) The Caution to be used, in admitting People to these holy Functions, the Qualifications whereof he had laid down before: And for this he gives a general charge, to do nothing in these matters by Partiality; v. 21. and then mentions the Consideration and Circumspection necessary in the laying on of Hands; Lay hands suddenly on no man. Some have thought these words relate to the Reconciliation of Penitents, and not to the Ordination of the Bishops and Deacons before mentioned; because it immediately follows, neither be partaker of other men's sins; but I see no Cause to recede from the Sense generally received, for these Reasons, (1.) Because St. Paul had not mentioned laying on of hands in relation to Penitents; but he had done it in this Epistle, with respect to Ordination; and that in Timothy's own Case; wherein St. Paul as the principal Person did in an Authoritative manner, lay on his hands, as himself expresses it, in the second Epistle; and the Presbyters assisted in 2 Tim. 1. 6. laying on their hands, to manifest their concurrence and Approbation: but the laying on of hands is no no where in these Epistles, applied 1 Tim. 4. 14. to the other Sense; nor in any other place of Scripture. (2.) If these words do not relate to Ordination, St. Paul would have given Timothy no particular direction, about that which was one main part of his Office. As it is expressed concerning Titus, That he was appointed to ordain Elders in every City: And no doubt Timothy had the same Commission, which is no where intimated but in these wo●●● (3.) Supposing, laying on of hands then equally used in both Cases, yet the Apostle gives no Rules concerning the Qualifications of Penitents, as he doth concerning Bishops and Deacons; and therefore we have more cause to apply it according to the chief intention and design of this Epistle; but he saith nothing before, what Penitents were to be reconciled; and after what time, and under what Conditions they were to have hands laid on them in token of Reconciliation. And there is no concurrent Evidence of such a Practice, so early in the Christian Church. (4.) The following words are capable of a very good meaning, according to this Sense. For then being partaker of other men's Sins, doth imply, that as it is a Fault in those who rudely, and inconsiderately, without due preparation of Mind, do rush upon so Sacred an Office; so those cannot acquit themselves of a great share in their Gild, who do not use their best endeavours, by due Examination and Trial of the People, to keep them from entering upon it, till they are prepared and qualified for it. (5.) The great use of the laying on of hands in the New Testament, is for the setting People apart for the discharge of a Sacred Office. So, when the Office of Deacons was first instituted, it is said, They were set before Act. 6. 6. the Apostles, and when they had prayed, they laid their hands on them. And which is more considerable; when Barnabas and Paul, by the particular appointment of the Holy Ghost, were to be separated unto the Work whereto God Act. 13. 2, 3. had called them; it is said, And when they had fasted and prayed, and laid their hands on them, they sent them away. Here it was not for miraculous Cures, as the Apostles sometimes used Mark 16. 18 Act. 28. 8. Act. 8. 15. 15. 19 6. it to Sick People; nor for conferring miraculous Gifts of the Holy Ghost, as at other times they used it; (and probably this was the Gift of God which Timothy had, by laying on of the 2 Tim. 1. 6. Apostles hands;) neither was it a mere Rite of Benediction, as Jacob laid his hands on the sons of Joseph; and our Saviour on the Children Gen. 48. 14. Mark 10. 26. when he blessed them; but it was a solemn Rite of Dedication of particular People to God, when they are set apart for the Exercise of a Function which immediately related to his Service. I confess, that among the Jews, it was not used in the Consecration of Exod. 29. 9, 10. 15. 19 Priests; For, Aaron and his sons were to lay their hands on the Sacrifices that were offered on that occasion, and particularly on the Ram of Consecration; but the Ceremony was performed by putting some part of the Ra●, Leu. 8. 14. 18. 22. and the Cakes, and the Wafer upon Aaron's hands, and his sons hands. For the Priesthood 26. 27. 28. of the Law being a Work of the hands, the Ceremony was very fitly applied to them; but that of the Gospel being more intellectual and spiritual, the laying on of hands on the Heads of the People devoted thereto, was more agreeable to the design of it. And this was an ancient Custom among the Jews in employments of the highest nature. So Moses laid his hands on Joshua; and then it is said, that he was full of the Spirit of Wisdom, Numb. 27. 18. 23. Deut. 34. 9 for Moses had laid his hands on him: and from hence it come to be an usual Ceremony among the Jews, in the Solemn Designation of People for Sacred Employments, either to be Rulers or Teachers in their Synagogues. And from thence it was not only brought into the Christian Church, but made use of to express that Right and Authority which People do receive together with it, for the Exercise and Discharge of their Ministerial Function. So that from these Words, there are Three things considerable to be spoken to, (I) The Nature of the Office to which they are ordained, by laying on of hands. (II) The Authority here supposed in Timothy, to admit People to this Office, by laying on of hands. (III) The great Care and Circumspection necessary for the right performing it; Lay hands suddenly on no man. (I) The Nature of the Office; which may relate both to Bishops and Deacons before mentioned; But the principal parts of that Office, which is here chief meant, are by St. Paul said to be these two; Ruling well, and Labouring in the Word and Doctrine. v. 17. (1.) Ruling well; Not, in opposition to Timothy, who was to Rule them well; nor so as to imply, that the entire Power of Government was lodged in a College of Presbyters Hier. Comment. in Epist. ad Tit. then, as St. Jerome imagines; for what had Timothy then to do in the governing them? I cannot found any Argument of Force in the New Testament, to prove, that ever the Christian Churches were under the sole Government of Presbyters. For what St. Jerome allegeth, doth by no means prove it: I grant he proves, That the Name of Bishop and Presbyter were at that time common to the same People; But what then? Suppose the Bishop and Elder here in Timothy's Epistle were the same: Doth this prove, that these Governed the Church without Timothy? The true Question is not, about the Sense of Words, but about the Authority of these Bishops or Presbyters, i e. Whither the whole Care of their Churches were committed to them, without any Superior Jurisdiction? What if it be yielded to St. Jerome, That the Bishops and Deacons at Phil. 1. 1. Philippi were no other than the Presbyters and Deacons; as long as the Apostle, either in Person, or by some other appointed by himself, did rule over them? What, if the Bishops summoned to Miletus, were no other than the Pastors and Teachers? Did not St. Paul himself, Act. 20. 28. at that very time, call them together, and given a Charge and Direction to them, as one who had Authority over them? So that it doth no no where appear in Scripture, that the Presbyters were invested in the Supreme Power over the Church. But yet they were not excluded from all kind of share in the Government, for then they could never be said to Rule well, who had nothing at all to do in Government: And those who are under a Supreme may be called. Governors, and are to be obeyed according to 1 Pet. 2. 14. the Nature of their Authority; which doth relate to Men in another capacity, and for very different ends from what Civil Government doth. For the Church is a Society in its Nature, Design, Duties, Offices, Censures, really distinct from any mere Human Institution. And no Christian, who believes that the Kingdom of the Messiah was to be an external, visible Kingdom, can be of another Opinion. And although Christ be the King of Kings, and Lord of Lords, and therefore Revel. 17. 14. 19 16. as Kings they are subject to him; yet that Authority which Christian Kings do exercise over their Subjects, doth not overthrew the Rules and Orders which himself hath established in his Church. For no Power derived from him can voided or destroy his own Laws and Institutions. Since then the Church doth subsist by virtue of Christ's own Appointment, and that Church is to have peculiar Officers to instruct and govern it, it must follow, that even in a Christian Kingdom, the Church is a Society distinct from the Commonwealth. (2.) Labouring in the Word and Doctrine. Not to distinguish them from another sort of Elders, whom St. Paul never thought of: For he knew of noon but such as were set apart by laying on of hands, and therefore dedicated to the Work of the Ministry; and if St. Paul's Bishop and Elder were the same, they must have the same qualifications; and one of the chief of them is, that he be apt to teach; so that they may as well pled for a Lay Bishop, as for a Lay Elder; or else the Elder must be one apt to teach, if the same with 1 Tim. 3. 2. the Bishop. But some may say, There was then indeed great need of labouring in the Word and Doctrine, when the Christian Doctrine was not well known, or understood in the World; But what necessity is there of it now, when all People own the Profession of Christianity among us? And this continual Preaching doth but fill the People's heads with too much Knowledge, and makes them more opinionative, and lesle capable of being governed. To which I Answer, If Christ appointed Preachers only for the Conversion of Infidels, this Argument would have great force: But the Apostle tells us, That Christ hath appointed in his Church, not only Apostles and Evangelists, but Pastors Ephes. 4. 11, 12. and Teachers; for the perfecting of the Saints, and for the edifying of the Body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect 13. Man, unto the measure of the stature of the fullness of Christ Therefore as long as the Church is in its imperfect State, as long as it may want Unity or Knowledge, or Improvement, this Office of Teachers is to continued. And those Elders will still deserve double honour, who do not perfunctorily and rarely discharge this Duty, but who do labour in the Word and Doctrine. There are indeed many sorts of Preaching, which the Church stands in no need of, because they tend so little to Edification: Such are all fine Harangues in the Pulpit, i e. Words well put together without suitable Matter; All dry, flat, insipid Discourses, about things of no great consequence to Man's Salvation; All affectations of Jingling Sentences, Farfetched Allusions, Elaborate Trifles; All impertinent Disputes about needless, vain, intricate Controversies; All Enthusiastic unintelligible Talk, which tends to confounded Man's Notions of Religion, and to evaporate the true Spirit of it into Fancies and Eastern Modes of speaking: Lastly, All Corrupt and Seditious Doctrine, which Poisons the Minds of People, with dangerous Errors, or Factious Principles. But setting all these aside, there remains a Grave, Serious, Pious, Affectionate, Convincing way of Preaching; which is profitable, in its degree, for the same ends for which the holy Scripture is useful, viz. for Doctrine, for Reproof, for Correction, for Instruction in 2 Tim. 3. 16. Righteousness, i e. for the best purposes in the World. And can any think such a Work to be now unnecessary, as long as Men have Consciences to be awakened, Errors to be confuted, Vices to be reformed, and stand so much in need of good direction in the way to Heaven? Can we be employed about a better or more useful Work than this? While the Souls of those under our Care, are in such perpetual danger, either of being overspread with Errors, or overcome with Temptations, or overset with Difficulties, or overwhelmed with Fears? When should the Pilots show their Skill and Courage, and Diligence, but when the Sea is rough, and the Wether Tempestuous, and Banks of Sand appear of one side, and Rocks on the other, and so many Wrecks before them; and the common Mariners are bold and unskilful, unable to govern, and impatient of being governed? Is it time then to say, There is no need of Pilots now, but they may lie in their Cabins and sleep, for the Ship will steer itself well enough, and the Mariners cannot fail of their Duty, as long as the Coasts are known, and the Rocks have been discovered to them? It is very true, that the way to Heaven is not now hard to found; but it is no easy matter to bring Men to look in earnest after it, or to keep them in it. And here lies the main of our Work of Preaching; We are not to teach Men new Doctrines, but to Clear, Defend, and Apply the old, to the Consciences of Men. It is very easy to shoot over the People's heads, and to spend an hour to little or no purpose; but it requires all our skill to Preach plainly without flatness; and to set the Matters of Religion in the best light, and to recommend them to the Minds of People, with the greatest force of Persuasion. It is no hard matter to trifle away the time, but it is not so to speak Suitably, Warmly and Effectually to the Hearts of our Hearers; to make them found the same effect of our Preaching, which the two Disciples did, when Christ unknown was discoursing with them; When they said to one another, Did not our hearts burn within us while Luk. 24. 32. he talked with us, and while he opened to us the Scriptures? That is then the best way of Preaching, which hath Light and Heat together; which clears the Scriptures to the People's Capacities, and warms their Aff●ctions to Spiritual things. And it is hardly possible to mistake, as to the best Method of Preaching, if Men do but judge aright concerning the End and Design of it. For there must be Strength and Clearness to convince; and a close Application to Man's Consciences, to Excite and Persuade them to the Practice of those things which Men can hardly be ignorant of, and yet are very backward to do. And therefore this must be the chief Work and Business of our Preaching. Which noon aught to undervalue or be ashamed of, who do in earnest believe God and another World; noon aught to neglect, whose peculiar Office and Dignity it is to take Care of Man's Souls; and noon will be careless in it, who have a regard to their own or others Souls. For in doing this, 1 Tim. 4. 16. saith St. Paul to Timothy, speaking of his diligence in his Function, Thou shalt both sav● thyself and them that hear thee; as though a Man's own Salvation, and that of his Hearers, went together. That is indeed the most desirable thing in the World to be the Instruments of carrying Souls to Heaven; for they Dan. 12. 3. who convert many to righteousness, shall shine as the stars for ever and ever: but yet, the most careful Endeavours do not always meet with Success; and even our Blessed Saviour's Preaching, who spoke as never man spoke, was ineffectual to many; (What then may we expect!) But this is our Duty, and the most likely way of doing good to Souls, as appears by our Saviour's own Practice; and if we do not meet with success to our desires, let us not given over doing our Duty; and say, We have laboured in vain, and spent our Isa. 49. 4. strength for naught and in vain; for surely our judgement is with the Lord, and our Work with our God, as the Prophet speaks; and if we fail of a Recompense in this World, we shall not in another. II And so I come from the Nature of the Office, to the Authority of Conferring it; these words implying it to belong to Timothy, as being spoken particularly to him, Lay hands suddenly on no man. For although he often speaks of the Bishops and Elders before; yet he gives no charge about Ordination, but only to Timothy. True, some say, in this particular Case; but this was by virtue of an Extraordinary Commission given to him, as an Evangelist by St. Paul: But what is this to the standing Rule and Practice of the Church in succeeding Ages? which is not to be governed by su●h Precedents, unless the Succession in the same Office be made appear in the following Bishops of the several Churches. To make this Matter as clear as I can I shall recommend these things to consideration. (I Consid.) That from hence appears evidently, That the Apostolical Power of Governing Churches, and Ordaining Elders in them, was not limited to the People of the Apostles, but was capable of being communicated to others whom the Apostle entrusted with it. And this is a very material Point, to Prove, that this Power was not so peculiar to the Apostles, but it might be transmitted to others, and therefore might be continued in the Church. But the great Objection against Timothy's being a Pattern for Episcopal Power, is this; That it appears by Scripture, he was sent up and down to several Places, as St. Paul thought fit. For he took him into his attendance at a Act. 16. 3. Lystra; from whence he accompanied him through b ●. Phrygia, Galatia, Macedonia, (and c 12. 17. 1. 10. there from Philippi to Thessalonica and Ber●●) And when he went to Ath●ns, he d v. 15. sent for Timothy to him, and sent him from thence back to Thessalonica; and he returned from e 1 Thes. 3. 1. 2. Macedonia to him f Act. 18. 5. at Corinth. From thence St. Paul went into g 18. Syria, and so to h 19 Ephesus; and there again he sent Timothy into i Act. 19 22. (20. 1. Macedonia with Erastus; wither St. Paul went afterwards himself. And upon his return to Miletus, he speaks to the Elders, and not to Timothy, as their Bishop. From hence, they say, St. Paul took him to Jerusalem, and so to Rome, as appears by the Epistles Written from thence. From this Series of the Story they conclude Timotby to have been only an Evangelist, and not a fixed Bishop. To which I Answer; That the frequent removes of Timothy, before this Epistle to him at Ephesus, are not material to this purpose. But it is very material to consider, what Power of Government St. Paul then committed to him. Which is a certain Proof, that such a Power was not ●o peculiar to the Apostles, by virtue of their immediate Commission from Christ, but it might be delegated to others in their stead. Whither for a longer or shorter time, whither while the Apostles went up and down, or neare their Decease, makes no difference, as to the Point of Delegation. And if it be granted, that such an Apostolical Power of Governing Churches might be committed to others, and was actually so by the Apostles; then there is no more to be done, but to inquire, whither upon their Remove, or Departure, they did entrust any People in such a manner, as it is certain from Scripture Saint Paul did Timothy, as to the Churches of Asia, when he went into Macedonia. Some think, that St. Paul's leaving Timothy at Ephesus, was upon his return out of Macedonia, when he was going up to Jerusalem, knowing that they should see his face not more; and that while he stayed for him at Troas, he sent this Epistle to him. But St. Paul's words are too plain to be avoided, that he left him at Ephesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which can never be interpreted returning from Macedonia. And there was as much need of one to look after the Churches of Asia, when St. Paul was then absent in Macedonia, as when he went to Jerusalem: and so l Theodor. Praefat. in Epist. Pauli. Theodoret understands it. But if Timothy were then with St. Paul, as appears by his being at m Act. 20. 4. 5. Troas, when he went from thence to Miletus, that was sufficient Reason why he did not address himself to him, but to the Elders which come from Ephesus; whom he put in mind of their Duty by his Speech, as he had done Timothy by an Epistle not long before directed to him. Whose Office was not more superseded by this Charge given to them; than a Proconsuls was by the Senate's Instructions to his Legats, when hmself was present. If it were evidently proved, that St. Paul then carried away Timothy with him to Jerusalem, and so to Rome, there would be greater force in the Objection. But how doth that appear? Not from Scripture. For when St. Paul appeared at the Temple, the Jews laid hold on him, because they supposed n Act. 21. 29. he had brought Trophimus the Ephesian with him into the Temple, whom they had seen so much with him in the City. How come Timothy not to be as much taken notice of, if he were there? For, he being discovered by the Jews of Asia, there was far greater Reason for them to have raised a Tumult about Timothy, than about Trophimus. After this, we found o Act. 24. 27. St. Paul kept two years in Prison, and not a word of Timothy, whom we may justly suppose exercising his Charge all that time at Ephesus. When Saint Paul was carried to Rome, we found not Timothy in his Company; no mention being made of him till he Written the Epistles to the p Phil. 1. 1. Philippians and q Coloss. 1. 1. Colossians, and then Timothy was with him. For St. Paul had sent for him from Ephesus in his Second r 2 Tim. 4. 9 Epistle; where, in all probability, he remained till that time. During his stay at Rome those Epistles were Written, as likewise that to Philemon, and to the Hebrews; in which it is said, s Heb. 13. 23. That he had been Imprisoned, and was then at Liberty; and intended shortly to return into the Eastern Parts. From henceforwards we read nothing of Timothy in Scripture. But t Hier. in Catal. St. Jerome himself makes him Bishop of the Ephesians, and so doth u Euseb. Hist. Eccl. l. 3. c. 4. Eusebius; x Theod. in 1 Tim. 3. 1. Theodoret calls him, The Apostle of those in Asia; and St. y Chrys. in 1 Tim. 5. 19 Hom. 15. Chrusostom saith, The whole People of Asia were committed to his Charge, i e. of this Proconsular Asia, which lay about Ephesus. And now let any reasonable Man consider, whither there be not sufficient Proof, that the Apostolical Power of Governing Churches was communicated to others besides the Apostles themselves; and consequently there might be a Succession in that Power, in as many as the Apostles thought fit. It is confessed by some z Walo. Messal. c. 1. p. 40. 50. 81. That there were Secondary Apostles, such as besides Timothy and Titus, Linus, Clemens and Epaphroditus are said to have been; but these are called Itinerant Preachers, and not fixed Bishops. But the same People observe from a Theodoret. in Argum. Epist. 1. ad Timoth. Theodoret, not only that these were called Bishops afterwards; but that the Reason why St. Paul Written Epistles to some, and not to others, was, because some he took with him, and others he entrusted with the Government of Churches. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which can hardly agreed to Itinerant Preachers. But it is said, These Secondary Apostles were not sent by Christ, but by the Apostles. And what then? Would the Apostles betray their Walo, & c. p. 5●. Trust, and commit part of that charge to others, which was entrusted only to themselves? But if this Office were by the Will of Christ appropriated to the People of the Apostles, they could not commit it to others without breach of Trust. ●nd if it were not so, then this Power might be communicated to as many as the Apostles judged convenient; and so (as I said before) we have nothing farther to do, but to inquire, whither at their removal from particular Churches, they did not put this Power into the Hands of others. (II Consid.) Whither the Apostles, upon their withdrawing, did pass this Power over to others, as St. Paul did plainly in the Case of Timothy and Titus, is a matter of Fact; and to be proved in such a manner as such a thing is capable of. We found plainly, the Apostles had this Power in themselves, and did convey it to some others; but whither Universally, and with a design to continued this Order, must be proved by the best means, we can do a matter of Fact of so great Antiquity. (III Consid.) There can be no stronger Proof of such a matter of Fact, than the general sense of the Christian Church in the Ages next succeeding the Apostles. Now, as to the finding out the general sense of the Church, as to this matter, I shall premise Three things. (1.) It is not necessary to prove from Scripture, that the Apostles did observe the same method in all Churches; which we found, as to the Churches of Ephesus and Crete. For we have no such particular account, as to the other Churches; but we are certain St. Paul would do no irregular thing, nor communicate an Office to others, which was to expire with themselves. (2.) It is not at all necessary, to prove, that all the Bishops mentioned in Scripture had this Apostolical Power; for the contrary appears in the Bishops under Timothy and Titus: and therefore the Succession is not to be drawn from the Bishops mentioned in the Epistles to them, but from themselves; the want of considering this one Point, hath caused more perplexity in the Controversy about Episcopacy, than any one thing besides. (3.) It is not necessary that the Succession in this Apostolical Power be made equally clear in all Churches; since the Records of the Church may be more doubtful and defective in some Churches which are not in others. But yet there are these ways to make out the general Sense of the Christian Church, as to this point. (1.) That the Evidence of the Succession is clear in the most conspicuous Churches, by undoubted Testimonies. (2.) That those who seemed most doubtful about the first Succession, do yield the general Consent of the Church in the Practice of it. (1.) As to the undoubted Testimonies of this Succession in the most conspicuous Churches; I shall first appeal to Irenaeus and Tertullian, as lest liable to Exception. The former not only mentions a Succession of People to the Apostles; but he saith, * Qui ab Apostolis ipsis instituti sunt Episcopi in Ecclesiis— quibus etiam ipsas Ecclesias committebant— quos & Successores relinquebant, suum ipsorum locum Magisterii tradentes. Iren. l. 3. c. 3. The Apostles committed the Care of the Churches to them; and left them to succeed in their Places: Which implies, that as the Apostles themselves had the Care of the Church, so they committed it to the Bishops, whom they chose to succeed them. Tertullian not only mentions those in general who succeeded the Apostles, but particularly instanceth in Polycarp, placed by St. John at Smyrna; and Clemens, by St. Peter at Rome; and then adds, † Proinde utique & caeter● exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habeant. Tert●ll. de prescript. c. 32. That the other Churches had Bishops placed in them like to these. So that what Authority Polycarp had at Smyrna, or Clemens at Rome, that Tertullian affirms the Bishops had in other Churches. Now Irenaeus saith, That Clemens had Episcopatum administrandae Ecclesiae, i e. the Episcopal Power of governing the Church which the Apostles delivered to them. And St. Chrusostom saith of Chry●. To. 5. p. 499. Ignatius, That he Received the Government of that Church from the Apostles own hands. And the Commentator on the Apocalypse, under St. Ambrose's Name, calls the Angels of the Seven Churches, The Governors of those Churches. From all which, we may justly infer, That this Succession was not in mere Presidency of Order, but that the Bishops succeeded the Apostles in the Government over those Churches. But as Theodoret well observes, The Name of Apostles was not continued, out of Reverence Theod. ad 1 Tim. c. 3. to the Apostles; but the Name of Bishops was then appropriated to the Successors of the Apostles. Which alteration of the Name, hath proved another great Occasion of the Confusion in this Controversy. But that the Bishops did succeed the the Apostles, we have the general Consent of the Ancient * Cyprian. Epist. 3. 66. ed. Ox. Hier. in Psal. 44. ad Evagr. Ep. 85. ad Marcellam. Aug. in Psal. 44. Ambro●. in Eph. 4. 11. & in ●●●● Cor. 12. 28. Fathers, who were the most competent Witnesses in this Case; which is an Argument, they believed the Apostolical Power, with respect to the Government of Churches, did not expire with the Apostles, but was to continued, as long as Christ had promised to be with them, i e. to the end of the World. Matt. 28. 20. (2.) That those who seemed most doubtful about the Original of Episcopacy, do yield the general consent of the Church in the Practice of it. Some few of the Ancients must be allowed to have had singular Fancies and Opinions of their own, about this Matter. And the not yielding this, hath been another great Advantage to the Enemies of Episcopacy. But, as to those few among the Fathers, who have advanced singular Opinions about the first Government of Churches, I desire these things may be observed. (1.) That it is no wonder there should be different Opinions about the Beginnings of things, which are generally very obscure; and therefore thinking Men are apt to frame different Hypotheses about them. As about the Original of Civil Government; some founding it in Dominion and Property; others on Consent of the People; others in a Natural Right of Sovereignty, which one preserves, and the rest part with; others in Primogeniture; and lastly, others most reasonably in Divine Providence and Institution. Whilst these things lie only in Speculation, a difference of Opinions is hard to be prevented, and of no such ill consequence to the World: but if Men, from those Speculations, draw such Inferences as tend to disturb the Peace of the World, and to withdraw Men from Obedience to Government; then such Opinions are to be looked on as Dangerous and Seditious, and care must be taken to prevent their spreading. So here, about the Rise of Episcopal Government, if the Question were only a matter of Curiosity, Whither the Apostles did first try the Experiment of Presbyters governing in common, and upon the inconvenience of that Government set up Bishops, as St. Jerome seems to think; or, Whither there were at first a Succession in Course, as another of the Ancients imagined, till the inconvenience of that made a Choice necessary: Sub Nomine Ambros. in c. 4. ad Ephes. If it went not farther than bore Speculations, though these Opinions may be both false, yet they are not dangerous: But when any from hence infer, the Episcopal Government to be an Usurpation, and that Men are bound to restore the Right of Presbyters in opposition to them, notwithstanding the Universal Consent of the Church, from the Apostles times; then such Opinions change their Nature, and become mischievous in their Consequences. (2.) It is a great Argument against these singular Opinions, that they contradict each other; and therefore the General Sense of the Church is to be preferred before them. For St. Jerome affirms, That from St. Mark 's time, Hieron. in Epist. ad Evagr. 85. in the Church of Alexandria, the Presbyters always chose one of their Body, whom they made their Bishop: So that no such thing could ever be practised there, as a Succession in Course, which the other affirms. And as it is the great Advantage of Monarchy, that it had the General Consent of Mankind in the Elder times; and that those who would set up Popular Government, differ so much in the First Principles and Fundamentals of it; So it is, as to the Government of the Church by Bishops, that even these who differ about the First Form, yet agreed in the early Change, and the Universal Consent in it. (3.) If St. Jerome be understood of the setting up Episcopacy in the Apostolical Churches, after the Apostles times, and a trial then made of Governing by Presbyters, he cannot be excused from contradicting himself as well as the rest of the Fathers. For what Experiment was there of that kind in the Church of Alexandria, if from St. Mark 's time, the Presbyters set up one above themselves, as an Army making choice of a General; which are his own Expressions? Will any Man say, An Army is Governed by a Council of Inferior Officers, when they have a General over them, though of their own choosing? So in the Church of Jerusalem, he saith. St. James Hieron. ad Gal. 2. & in Script. Eccles. was the first Bishop; How was that Church then Governed by a College of Presbyters? At Ephesus, he confesses Timothy was Bishop there; and Titus in Crect In Catalogue .. At Rome he makes Linus and Clemens to succeed in the Bishopric there. At Antioch, he saith, Ignatius was Bishop, and he owns his Epistles, and surely there is nothing like the sole Government by Presbyters in them. At Smyrna, he saith, Polycarp was appointed Bishop, and had care of the Churches of Asia. Where then, according to St. Jerome, is this Government by Presbyters to be found after the Apostles times? (4.) No Man lays down greater Reasons for the Change of this Government, than St. Jerome doth. For he saith, That Episcopacy was found necessary Quod autem poste● u●● electus est qui c●●teris praeponeretur in Schismatis remedium factum est, nè unusq●isque ad se tra●ens Christi Ecclesiam rumperet. Ad Evagr. to prevent Schisms and disorders, and tearing the Church in pieces. What could be said Ut unus de Presbyter is elect us superponeretur caeteris, ad quem omnis Ecclisie cu●a pertineret, & Schismatum sensina tollerentur. In Comment. ad Tit. more to the Advantage of any Government than that it was brought in upon the best Reason for Government in the World, viz. the preserving of Peace and Order in the Church? We need not carry the matter so far, as to make St. Jerome charge the Apostles with Indiscretion before, in not preventing the first Occasion of Schisms. For he might think, the Presbyters would have thought themselves hardly dealt with, to be excluded from Government till the Experiment were tried, and the Confusions following convinced themselves of the Necessity of a Superior, and so made them more willing to submit. Saint Jerome seems to have had the same kind of Notion of Church Government, which others have of the beginnings of Civil Government, viz. That at first there was a State of War among Mankind, and the inconvenience of that made men willing to part with their own Rights for the sake of Peace; so these Presbyters, finding so much Disorder and Confusion, by being left to themselves, were far better contented to yield to such Government as would best keep the Church in Peace. (5. St. Jerome yields, that this Alteration of Government did Universally obtain. For nothing lesle than that can be meant by his In toto orbe decretum est: He doth not speak clearly, whither he means a Decree of the Apostles to bind the Church, or a General Consent; but whichsoever be meant, he supposes no difference, or opposition about it. If he had said it was done by the Apostles in plain terms, he had taken away the force of his own Argument, which goes upon the Apostles Times; but yet it is hard to conceive how such an alteration should hap without the Apostles Act. For, if they had left the Presbyters in full Power of Government, it is not to be imagined, they would so universally part with it, without being obliged thereto, by those who had Authority over them; but this St. Jerome leaves to be gathered by the Event. (6. St. Jerome never supposes this Alteration to have been made against any Institution of Christ. All that he saith, is, That there was a time when the Presbyters were left to themselves, and so did Govern the Church by common Consent. And at that time the Apostles Writing to them suppose a Bishop and Presbyter the same: but he never saith that Christ had appointed, that noon should be set over them. For then there could be no Alteration without Violation of a Law of Christ, which he could never suppose would so universally obtain without opposition. And he never dreamt the setting up of this Government to be any part of the Mystery of Iniquity then working; unless he could imagine the preserving the Peace of the Church to be it. On the contrary, St. Jerome makes this Government in the very same Places to bear an Analogy to Aaron and his Sons, and the Levites in the Temple, to Moses and the LXX. Elders under the Law: and in other Places out of the heat of Dispute, when the Roman Deacons were not in his head, he makes the Bishops the Fuerunt O Ecclesia, Apostoli Patres tui— Nunc quia illi recesserunt à mundo, habes pro his Episcopos filios, quia te creati sunt; sunt enim & hi Patres tui, quia ab ipsis regeris. Comment. ad Psal. 44 Caeterum omnes Apostolorum Successores sunt. Ad Evagr. Apud nos Apostolorum locum Episcopi tenent. Ad Marcellam. Successors of the Apostles. But if they had come in by Usurpation, he would have called them the Successors of Simon Magus, of Diotrephes, of Caiaphas, and according to his warm manner of Expression, of Lucifer himself. (7. St. Jerome concludes this Alteration to have been made on such good grounds, that all People are bound to submit to it, and to be subject to the Bishops as their Spiritual Governors: Nay, he makes the Peace and Welfare of E●to subditus Pontifici ●●s & quasi Animae Parentem suscipe. Ad Nepotian. Nec hoc dico quod iftiusmodi Gradibus in Ecclesiâ non debeatis esse subjecti. Quicunque enim maledixerit Patri aut Matri morte morietur. E● Apostolus docet P●aepositis in Ecclesiâ obediendum. In Mich. c. 7. Ecclesia Salus in summi Sacerdotis Dignitate pendet, qui si non exores quaedam & ab omnibus eminens-detur potestas, tot in Ecclesiis efficientu● Schismata, qu●t Sacerdotes. Advers. Luci●erianot. the Church to depend upon it. And nothing more can be said in that respect for any Government, than even St. Jerome speaks for Episcopacy. (IV. Consid.) The Universal Consent of the Church being proved, there is as great Reason to believe, the Apostolical Succession to be of Divine Institution, as the Canon of Scripture, or the Observation of the Lord's Day. We do not doubt but it is unlawful to add to, or to diminish from the Canon of Scripture; and yet there is no plain Text for it, with respect to all the Books contained in it, and some of the Books were a long time disputed in some Churches; but the Churches coming at last to a full Agreement in this matter, upon due search and enquiry, hath been thought sufficient to bind all after-Ages to make no Alterations in it. And as to the Divine Institution of the Lord's Day, we do not go about to lessen it, but only to show, that some Examples in Scripture, being joined with the Universal Practice of the Church in its purest Ages, hath been allowed to be sufficient ground not only for following Ages to observe it, but to look on it as at lest an Apostolical Institution. Now it cannot but seem unequal, not to allow the same force, where there is the same Evidence. And therefore our Church hath wisely and truly determined, That since the Apostles times there-have been three Orders, of Bishops, Priests and Deacons; and in a Regular, well constituted Church, are to continued to the World's end. III The last thing to be spoken to, is the Care and Circumspection necessary in admitting People to the Exercise of this holy Function here mentioned, Lay hands suddenly on no man. And that will appear very reasonable on these accounts, because the Welfare of the Church, the Honour of Religion, and the Salvation of Man's Souls depend so much upon those who are admitted to holy Orders; and therefore it is not only Negligence and Stupidity, but Unfaithfulness to the Trust reposed in them, if through their Fault they suffer unfit Men to take upon them to be the Ministers of holy things. (1.) The Welfare of the Church is so much concerned in it. It is true, some have higher Places, greater Authority, more powerful Influence on the State of the Church than others have; but yet every Wheel must be in its due Order and Motion, or the whole may be easily disturbed. A lose, irregular Clergy have so great Influence on the Minds of some People, with respect to the whole Church, that they will never think well of that Church where such People are employed. For they will not distinguish the Good and Bad, where it is more suitable to their Interest, and Prejudices not to do it. And we found, by too sad Experience, if those who are disaffected to our Church have met with unfit People in their Places, though very obscure and remote, what perpetual Clamour they make with it all their Lives after; and what Insinuations are given, that the rest were alike; and this is still pleaded, how unjustly soever, as the most popular Argument for Separation. So that a Scandalous Clergy-Man doth unspeakable Mischief, not only to his own and others Souls, but to the whole Church he owns himself to be of. And very many good Examples do not signify so much to the Benefit of a Church, as a few bad ones do to the Mischief of it. (2.) The Honour of Religion lies at Stake too; which suffers very much, when those who pretend to Teach others the way to Heaven, are seen going themselves, and drawing others into the Broad Way to Destruction. Our Preaching to the People their Duties, doth but make them more narrowly watch and observe our Lives, to see whither we live agreeably to the Directions we given them. And if we slight in our Practice what we Preach in the Pulpit, if we act ourselves just contrary to what we require from them, it will be hardly possible to convince them we are in earnest, and believe any thing of Religion ourselves. And how can we imagine they should regard what we say in the Pulpit, if they plainly see we regard it not ourselves when we are out of it? It was Aristotle's observation long ago; That it is not what Men speak, which moves the People so much, as the Opinion they have of the Person that speaks: and therefore the Orators of old put into the Definition Fab. Quintil. l. 2. c. 16. l. 12. c. 1. of one fit to persuade the People, that he must have the Reputation of a good Man; otherwise all he speaks will be thought only Art or Design. I know no way to have the reputation of a Good Man, like being so: and we are infinitely more concerned to be so, than those, whose great Business was to put false Colours upon things. We speak the Words of Truth and Soberness; let us not then make the People question them, by not finding the due effects of them in our own Conversations. They are very apt to suspect we look on Preaching as our Trade, and mind it no more than the Silversmiths did the Shrines they made for Act. 19 24. Diana, which they set of to the best advantage, not for the Reverence they had for Diana, but for the Gain She brought to the Craftsmen. We have no such effectual Way to convince our Auditors, that we mean what we say, as when they found us to be great Examples ourselves of the Duties we press upon them, viz. of Devotion, Humility, Charity, Sobriety, Mortification, Contentedness, Peaceablesses, and Universal Holiness and when the People see our Light shining before them, by the good Works we do, we shall there by excite them to glorify God, to think better of Religion, and to follow our Example. (3.) The Salvation of Man's Souls depends very much upon the Care and Conduct of those who are to be their Guides to Heaven. For, if they led them astray, whom they think they are bound to follow, their destruction will be unavoidable. When the blind led the blind, they both fall into the Di●ch; but yet the blind leader falls first, and falls heaviest and deepest, and the other falls upon him, and sinks him lower. It is a sad thing to have the Gild of other Man's sins, as well as our own to answer for; when by our Wilful Neglect of our known Duty, or by our Examples, or by our Erroneous Doctrine, we prove the Occasion of damning those Souls, which were committed to our Charge to conduct them to Heaven. The Care of Souls would be a dreadful thing indeed, if we were to answer for all the Miscarriages of the People committed to our Charge: But if they are such as hap through the voluntary and plain Omission of the Duty laid upon us; or our being Accessary to their Commission of them, they may be justly charged on our Account. With what Care and Caution then aught all People to enter upon so weighty, so holy, so tremendous a Charge? What Preparation of Mind is necessary to consider it! What Fasting and Prayer to obtain God's Assistance in it! What Wisdom, and Piety, and Resolution to discharge it! But let us not be disheartened; we serve a Gracious Master, and in the best Employment; and although we may meet with many Difficulties, within and without, and on all sides, yet let us be steadfast, unmoveable, always abounding in the Work of the Lord, for as much as we know, that our labour shall not be in vain in the Lord. FINIS. Errata. PAge 18. l. 21. deal not. 37. in the M●rgin, l. 1●. r. cui ●i non exo●.