Imprimatur.  
Octob. 22. 1689. Z. Isham, R. P. D. Hen. Episc. land. à Sacris.   

A SERMON PREACHED at FULHAM, On Sunday, Oct. 13. 1689.  
AT THE Consecration Of the Right Reverend FATHERS in GOD, 

Edward Lord Bishop of Worcester,  
Simon Lord Bishop of Chichester,&  
Gilbert Lord Bishop of Bristol.    
By JOHN SCOTT, D. D.  
LONDON, Printed for Walter Kettilby, at the Bishop's Head in St. Paul's Church-Yard, and Thomas horn, at the South-Entrance of the Royal-Exchange, 1689.   

A SERMON Preached at the Consecration OF Three BISHOPS.  JER. iii. 15. 
And I will give you Pastors according to mine heart, who shall feed you with knowledge and understanding.  
IT is at least highly probable, that of those ancient Prophecies which concern the Extent, and Purity, and Glory of our Saviour's Kingdom, there are several which as yet have never been accomplished: but that before the Consummation of all things, there is yet a time to come, wherein our Saviour will once more miraculously display the Victorious Banner of the across, and go forth conquering and to conquer, till he hath consummated his Victories in a glorious Triumph over all the Powers of the Earth; wherein he will come with his Fan in his hand, and thoroughly purge the floor of his Church, from all that Chaff of Superstition and Idolatry, Schism and Heresy, Irreligion and Immorality, with which it is yet, and hath for many Ages, been spread, and almost covered: in the room of which, the truly ancient Faith, the sincere Piety, the unaffected virtue, the open, generous, and unbounded Charity, which Christianity teaches and prescribes, will be the universal Livery and cognizance of the Christian World; and as an Introduction to this glorious state of things, it is foretold, that God will raise up in his Church, a great many Pastors and Teachers, eminent for Learning and Wisdom, Piety and Virtue, who by the efficacy of their Doctrine, the sanctity of their Lives the prudence of their Conduct,& the unwearied activity of their zeal for God, and the good o●… Souls, will greatly contribute to this gloriou●… work of the Conversion of the Heathen, an●… the Reformation of the Christian World; for this God promises in the Text, And I will give you Pastors after my own heart, &c. And that this Promise refers to this future glorious state of the Church is evident: for it is made to the Jews upon their restoration from their last and great dispersion, as you may see from v. 12. to the Text, which restoration of theirs, the Scripture represents as the opening and introduction of this glorious face of things.  
Before we proceed to the main Argument of the Text, it will be necessary to inquire, who are here meant by Pastors? Pastors properly signify Feeders of Flocks and Herds of Beasts, and more particularly Shepherds or Feeders of Flocks of Sheep; and these the Scripture usually expresses by the Hebrew Rogim, which generally signifies Pastors of Beasts, but metaphorically it signifies Rulers and Teachers of Men, who in Scripture are most commonly expressed by the Hebrew Parnasin, which is the word in the Text. For thus in Scripture, not only God himself, the Ruler and Teacher of the World, not only Jesus Christ the great King and Prophet under God the Father, but Kings also who are God's Vicegerents, are frequently styled Pastors and Shepherds; in which last sense, sundry Expositors will have the word understood in the Text, I will give 'em Kings and Princes according to my own heart. But besides Kings, this Title in Scripture is frequently given to Spiritual Rulers and Teachers, thus, Isay lvi. 10, 11. the blind and ignorant Watchmen, by which all Expositors understand the ecclesiastic Governours and Teachers, are called dumb dogs, and shepherds that cannot understand. So also Jer. 1.6. My people have been lost sheep, their shepherds have caused 'em to go astray, i.e. Their Prophets and Teachers have misguided 'em, and so in sundry other places. And in the New Testament the very office of Bishops and Teachers, is frequently described by feeding the Flock of Christ; and the Apostle, enumerating the several Orders of Ministers which Christ had instituted in his Church, mentions among 'em Pastors and Teachers, Eph. iv. 11. which Title of Pastors seems to have been derived from the Jewish Synagogue, in which there were three Parnasin, or Pastors, whose office it was to Rule and Teach, to administer Justice to the People, and to instruct 'em in the Law; and accordingly, by Pastors all Christian Antiquity understands Bishops and spiritual Guides and Teachers, who in all Ecclesiastical Writings are frequently dignified with this style of Pastors: and in this latter sense, viz. of Ecclesiastical Rulers and Teachers, I conceive the word Pastors is more peculiarly meant in the Text; where it is said, that these Pastors should feed 'em with Knowledge and Understanding, that is, according to the most natural signification of the words, shall instruct you in the true knowledge of God, and of Religion, according to that of Mal. ii. 7. The Priests lips should keep knowledge, and they should seek the law at his mouth; for he is the Messenger of the Lord of Hosts. Though I confess, the words may import no more than— who shall rule you with Prudence and Discretion; as it is said of David, That he fed the people of Israel according to the integrity of his heart, and guided them with the skillfulness of his hand, Psal. lxxviii. 72. But this latter sense being more forced and critical, we ought, according to the most known rules of interpretation, to prefer the former, which is most natural; and then by Pastors here, must be understood the spiritual Rulers and Teachers, viz. the Bishops and Presbyters of the Church, whose peculiar office it is to teach and instruct the People, in the Knowledge of God and of Religion. So then, that which God here Promises is this, That he will very much advance and raise the state of his Church in the latter days: for so v. 16, 17, 18. In those days, saith the Lord, they shall say no more, the Ark of the Covenant of the Lord; neither shall it come to mind; neither shall they remember it; neither shall they visit it; neither shall that be done any more. For then shall their Ceremonial worship be utterly abolished, of which the Ark of the Covenant was a principal part; and they that worship shall worship in spirit and in truth. And then he tells 'em, at that time they shall call Jerusalem the Throne of the Lord, and all the Nations shall be gathered unto it, in the name of the Lord to Jerusalem; neither shall they walk any more after the imagination of their evil heart: and in those days the house of Judah shall walk with the house of Israel, and they shall come together out of the Land of the North, to the land that I have given for an inheritance to their Fathers. Which glorious things, being yet for the most part unaccomplished, must be reserved for future Ages: and in Order to the Introduction of this glorious state of things, God promises that he will give 'em spiritual Guides, and Pastors after his own heart, &c.  
The words, thus explained, necessary import this Proposition, which shall be the subject of the ensuing Discourse;  
That such spiritual Guides and Pastors as are according to God's own heart, do very much conduce to the glory, and beauty, and perfection of the Church. In prosecution of which Argument, I shall endeavour 

I. To show what those qualifications are which render Men Pastors according to God's own heart.  
II. In what respects Pastors so qualified, do conduce to the glory, and beauty, and perfection of the Church.    
I. First, We will show, What those Qualifications are which render Men Pastors after God's own heart. For God doth not approve or disapprove of Men in any state or capacity out of a fond respect or partiality to their Person; Persons, as such, are all alike, and indifferent to him: and it is only their Qualifications that do distinguish 'em in his esteem and affection. Now there are these three Qualifications necessary to render Men Pastors after God's own heart: 

First, Their being sent and commissioned by God.  
Secondly, Their being thoroughly instructed in the knowledge of God's mind and will.  
Thirdly, Their being exemplary in their Conversation of the goodness and purity of their own Doctrine.    
First, To qualify Men for being Pastors after God's own heart, it's necessary that they be sent and commissioned by him. For such as are God's Pastors, do act in God's stead, and are his spiritual Vicegerents in the Church: and hence they are said to pray men in Christ's stead to be reconciled to God, 2 Cor. v. 20. And as Christ is styled the supreme Shepherd under God the Sovereign Pastor of the Church; so they under Christ are styled the Overseers and Shepherds in the flock, to feed the Church of God, Acts xx. 28. and their office is to feed the flock of God, and to take the oversight thereof, 1 Pet. v. 2. and as Christ was his Father's ambassador to the World, so they are styled the ambassadors of Christ, 1 Cor. v. 20. and seeing by their office they act in the stead of Christ, as Christ doth in the stead of God, and are his spiritual Proxies and Substitutes in his Kingdom; it is necessary they should be commissioned by him: otherwise instead of being his Under-Shepherds, they are Thieves that break into his Fold, and there usurp his Power and Authority. And accordingly you find, that in the very same sense that Christ was sent from the Father, that is, as his authorized and Commissioned Minister, to act for him, and in his stead. These Under-Pastors of his Flock were sent from Christ; as the Father sent me, saith he, so sand I you; that is, as my Commissioned Ministers, to act for me and in my stead, John xx. 21. And to show, that this was the intention of his sending 'em, he tells 'em, be that heareth you, heareth me, because you speak from me, and I by you; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me; because you by virtue of this my Mission represent me, even as I by virtue of my Father's Mission represent him, Luke x. 16. And as he sent 'em to act in his stead, and by his authority, so in sending 'em he transferred upon 'em all the powers of his own Mission from the Father, in which is included the same Authority to sand others, that he had to sand them, that so they might derive their Mission to others, as he did his to them, through all succeeding Generations. For unless by sending them he gave 'em the same authority to propagate their Mission to others, as his Father gave him to propagate his Mission to them; how could he truly say, that he sent them as his Father sent him, since he must have sent 'em without that very authority from his Father, by virtue of which he sent them? And this it's plain, the Apostles did believe was included in their Commission, seeing without any other authority, at least that we know of, they afterwards proceeded to ordain and commission others; and thereby to empower them still to derive the same commission to others, and so on in a continued succession to the end of the World, as is evident by innumerable instances in the New Testament, and especially in those two famous ones of Timothy and Titus, the first Bishops of Ephesus and Creet. Thus Christ ordained the Apostles, the Apostles ordained the first Bishops, and these ordained their colleagues and Successors; and so through the Episcopal hands have the Holy Orders been all along derived, in a continued Succession, from one Generation to another, as is notorious, not only from all Ecclesiastical History, but even from St. Jerom himself, who though he sometimes, out of a particular pique, endeavours to level Bishops with Presbyters, is yet fain to do it with an Excepta Ordinatione. 
Ep. ad Exagr.  Seeing therefore our Saviour hath thus entailed his Mission from God upon all succeeding Pastors of the Church, and taken such care to consign it down to all future Ages: I think it is a plain case, that they who intrude themselves into the Pastoral Office without it, at least where it may be had, are so far from being Pastors after God's own heart, that he looks upon 'em as so many lawless Usurpers and Invaders of his Authority.  
Secondly, To qualify Men for being Pastors after God's own heart, it's necessary that they should be thoroughly instructed in the knowledge of God's Mind and Will; for their Office is to be Guides of Souls, and how should they be Guides to others, who know not the way themselves? If the blind led the blind, saith our Saviour, both shall fall into the ditch; and accordingly God charges the ruin of his people upon the Ignorance of the Priests, for which he threatens to reject 'em; My people are destroyed for lack of knowledge: because thou hast rejected knowledge I will reject thee, that thou shalt be no Priest to me, Hos. iii. 6. And 'tis a dreadful charge he gives against the ignorant Priests of Israel, his watchmen are blind, they are all ignorant, they are all dumb Dogs, they cannot bark, sleeping, lying down, loving to slumber, and they are shepherds that cannot understand, Isay lvi. 10, 11. But as for the Pastors after God's own heart, a main part of their Character, according to St. Paul is, that they be apt or fit to teach, which they cannot be till they himselves be first taught and instructed, 1 Tim. iii. 2. 'tis true indeed, when the Gospel lay hide in the eternal Councils of God, it was necessary that he should immediately reveal it to the minds of those who were to declare it to the World; otherwise it is impossible it should ever have been known to Mankind. But when once he had fully revealed it to them, and declared it by 'em, and had transmitted their Declaration by a standing Scripture to all succeeding Generations; to what end should he still proceed to make new Revelations, unless it be supposed, either that he had not sufficiently revealed his Gospel to them, or that he hath still some new Gospel to reveal? For otherwise to continue immediate Revelation, would be only actum agere, to multiply actions to no purpose, unless it were to gratify Mens sloth and idleness, and excuse 'em from the trouble of searching and studying the Scripture, in which he hath sufficiently transmitted his mind and will to the World. But though God will never be wanting to Mankind in any necessary assistance; yet when once he hath put things within our own power, he expects we should do 'em, and not sit still with our hands in our Pockets, expecting that he should do 'em for us. Since therefore by transmitting to us the Scripture, he hath put it within the power of the Pastors of the Church to understand and teach his mind and will; he expects they should exercise that power in a diligent study of those things which led to the understanding of it, and not depend upon new Revelations, for the understanding of those things which are already sufficiently revealed. For thus, till the Old Testament was finished, God continued the Spirit of prophesy in the Jewish Church, after which he immediately withdrew it, and wholly remitted his people to the conduct of the Priests and Levites, who in their 48. Cities, which were so many Universities for their Education in divine learning, diligently red and studied the Law, and thereby accomplished themselves to preach and explain it to the people. And in like manner God continued the same Spirit of prophesy in the Christian Church till the New Testament was revealed and written, and Copies of it dispersed through all the Churches, and from thenceforth the Spirit of prophesy ceased, and in the room of its first inspired Ministers, there succeeded an ordinary standing Ministry, who by their learning, and industry, and diligent search of Scripture, were to supply the defect of immediate Revelation, and to qualify themselves to teach and instruct the several Flocks committed to their charge: in order whereunto, a very large Compass of Knowledge is required; it being not sufficient for 'em, simply to know and understand the several Articles and Propositions of Religion: but they must also be able to deduce from 'em their just and natural inferences, and be furnished with proper Mediums to assert and prove 'em, and with strong and powerful persuasions, to press and enforce 'em upon the Minds and Consciences of the People. For which end it's necessary, that they should be instructed, not only in the art of reasoning, but also in natural and revealed Theology, and in moral Philosophy, that so they may be able to explain the particular Offices of Piety and Divine Worship, and the natures of the particular virtues and Vices they exhort to, and dehort from, and to enforce 'em with the Eternal Reasons of Good and Evil: but above all it's necessary, that they should be well acquainted with the Holy Scripture, that great Oracle of Truth, which from God's own Mouth declares his Will to the World: and that in order to this, they should be competently Skilled in the Original Languages, in the History, and Rights and Customs of the Ages wherein they were writ. And seeing it is the Pastor's Office, not only to propound, but also to assert and maintain the holy truths of Religion,( which through the vast multiplication of Errors and Heresies, are, and have always been, very hardly beset) to accomplish him for this part of his office; it's highly requisite that he should be well acquainted with the true states of Controversies, with the History of Christian Theology, and of the rise and progress of the several Errors and Heresies with which it hath always been opposed, so as to be able to trace up those poisonous streams to their Fountain Heads. I do not say that all these things are absolutely necessary to render Men Pastors after God's own heart: for I make no doubt but a good Man that thoroughly understands his Religion, may with a little learning do a great deal of good, and be able at last to render a comfortable account of the charge committed to him. But certainly to render a Man a Pastor accomplished at all points, and for all parts of his office, requires a very large and comprehensive Knowledge.  
Thirdly and lastly, To qualify Men for being Pastors after God's own heart, it's necessary that they should be exemplary in their Conversations of the goodness and purity of their own Doctrine: and indeed this is so necessary, that without it the two former are of little significancy in the esteem of God; 'tis this alone indears the Man to God: and how well soever he may be authorized to his Office, or accomplished in his intellectuals, unless the Man be approved of God, the Pastor can never be according to God's own heart. And indeed a good Life is so necessary to qualify Men for the Pastoral Office, that without it it's hardly conceivable how they can ever be successful in the discharge of it. For the generality of the people understand with their Eyes, and believe with their Senses; if they see us live as if we believed our own Doctrine, they will believe it too: but if not, they will be apt to conclude, that we see no ground to believe what we teach 'em; and from thence to infer, that there is none, seeing if there were, one would think it is impossible, but we whose business it is to study Religion, should easily see and find it. Thus when Pastors openly contradict in their Lives, what they teach with their Mouths, they thereby unteach their own Doctrine, and in effect tell their People, it is all an ungrounded imposture; and that even Religion itself, how zealously soever they seem to contend for it, is in their opinion a mere Castle in the air, that hath no foundation, but only in the invention of Knaves, and in the faith of Fools. Thus when the vulgar behold Religion prostituted, by the Hypocritical Professors of it, to base and unworthy ends, this shocks their Faith more than a thousand Atheistical Reasons. They have seen shrewd and crafty Men use their Religion as jugglers do their Boxes, for no other end but only to play tricks with it, and delude and cousin the simplo and well meaning: and hence they first suspect, and at last conclude, That it is only a politic device contrived for secular ends and purposes. Of the truth of which the Age we live in is a sorrowful instance: for to scorn and despise Religion, is now no longer the Prerogative of Wits and Gallants; but the infection is spread and propagated into Shops and Stalls, and even among the Rabble there are Apostles of Atheism and Impiety: and whence should this proceed? Is it to be supposed, that such as these Philosopize themselves into Infidelity? that these found their Atheistical Principles upon the sage Hypotheses, either of Epicurus, or Aristotle? O, no, their argument lies near home, and more open to their Capacities; they have seen a World of base tricks played under Religious disguises, which tempts 'em to conclude, that Religion itself is nothing but a trick and disguise: But when they see those who are the Ministers of Religion, live in a direct opposition to those very Laws of it which they themselves prescribe and teach, the most natural inference they can make of it is, That they minister to Religion for no other end but to make their Fortunes, and gain a good subsistence by it; and consequently, that they look upon Religion itself as nothing but a secular Trade. And while we give the people such reason to suspect that we do not believe our own Doctrine, how can we expect that they should believe it, who are far less capable to judge of the reason and evidence upon which it is founded? Wherefore it was not without very great reason, that St. Paul exhorts his Son Timothy to be an Example to the Believers, in Word, in Conversation, is Charity, in Spirit, in Faith, in Purity, 1 Tim. iii. 12. where you have the particulars, in which more especially Pastors ought to be Examples to others. 1. In Word. 2. In Conversation. 3. In Charity. 4. In Faith. 5. In Spirit. 6. In Purity. Of each of which I shall discourse very briefly.  
1. In Word, that is, as I conceive, in observing a decent gravity in discourse; for just before the Apostle had advised him so to behave himself, as that no Man might despise his Youth: and in order to that, that first of all he should be exemplary in word, that is, that his discourse should not be as young Mens use to be, vain, or light, or scurrilous, or profane; but that it should be well poised between the vicious extremes, so as neither on the one hand, to be over youthful, gay and frolic; nor on the other, to be sour and morose, starched and formal: which latter though it may take with less discerning people, will render a Man suspected, by those who look farther than the outside, either of great emptiness, or vile Hypocrisy: whereas a decent openness and freedom of Discourse, mingled with seriousness, gives it both Charm and Authority, by which it profits and delights together, and entertains the Mind with a cheerful Edification. So that by observing a decent gravity in our discourse, we stamp a graceful majesty upon what we say, which at once pleases, instructs, and awes those that hear us.  
2. In Conversation, which Grotius renders in a sweet and obliging deportment, to carry ourselves at an equal distance, from contempt and haughtiness on the one hand, and sneaking and glavering on the other; both which, in the judgement of all discerning Men, render us equally mean and contemptible. For to contemn another, is to behave ones self above ones self: and to sneak to another, is to behave ones self beneath ones self: and for a Prince to cringe, or for a Peasant to insult, are equally ridiculous. But he who in his Conversation observes a just equality,( so as neither to be too assuming, nor too prostrate; that treats his inferiors and equals courteously and affably; and his superiors and equals with a modest freedom and assurance) shows himself both a wise, and an humble Man, that understands the just value both of himself and others; and by such a just demeanour, he can hardly fail of obliging all he converses with; but only such, as either undervalue him, or over-value themselves.  
3. In Charity, that is, in an hearty good will and forward beneficence to all Men, as we have opportunity; in being ready to supply 'em in their necessities, to counsel 'em in their difficulties, to assist 'em in their just pretensions, to put fair interpretations on their actions, to bear with their pitiable prejudices, to make just allowances for their infirmities, to pitty their follies and miscarriages, and use all gentle means to reclaim 'em; to be long-suffering under their provocations, and gentle and easy to be entreated: these are the great acts of Charity, in which Pastors ought to be exemplary to the people; and by being so, they will take the most effectual course, not only to propagate this excellent grace to others, which includes the one half of Religion: but also to erect themselves a sure Empire in the hearts of their People; by which powerful interest, they will be much more effectually enabled to subdue 'em to the obedience of the Gospel, which is the great end of their profession.  
4. In Spirit, that is, in an active and sprightful zeal for the glory of God, and the good of Souls; such as renders 'em industrious in their Pastoral Office, in feeding, governing and instructing the Flocks committed to their Charge. For certainly, if for Men to be diligent in their Callings, be a part of their Religion; for Pastors to be diligent in theirs is a main part of their Religion; there being no Calling in the World wherein Religion is so nearly concerned, and upon which Religion lays so much stress, and charges so severe an account. For so St. Paul tells us, that the Pastor's Office is to watch for the Souls of Men; and that his Charge is to give an account of 'em, Heb. xiii. 17. And certainly, he whose Office it is to watch over so rich a Treasure, as the Souls of Men, and whose burden is to give an account, at his own eternal peril, for all that are lost through his negligence, had need be very active and diligent, in the discharge of so vast and dangerous a trust.  
5. In Faith, that is, as I suppose, in an immovable Constancy and Fidelity to our Religion, in holding fast the form of sound words, and contending earnestly for the Faith that was once delivered to the Saints; not enduring either to be huft or wheelded out of the profession of truth. For as Christians, we take up our Religion, with this condition, to die for it, rather than to part with it; but as Christian Pastors, Christianity itself is more peculiarly recommended to our care, to be preserved entire and inviolable; and as such, to be handed down, by us, to the Generations to come. So 1 Tim. vi. 20. O Timothy, keep that which was committed to thy trust; which elsewhere he thus expresses, hold fast the form of sound words, or the true Christian Faith committed to thy charge, 2 Tim. i. 13. and in order to his so doing, he charges him not only to be careful to preserve it himself; but also to commit it to faithful Men, that is, to faithful Pastors, who should be careful to teach it to others also, 2 Tim. ii. 2. Thus God delivered in trust his holy mind and will to the Primitive Pastors, by them to be handed down entire and pure to their Successors; and so on through all succeeding Generations: and because he foresaw, that it would necessary contract soil and corruption, by being delivered down through so many impure hands, therefore he hath bequeathed to us the holy Scripture for a standing rule, whereby each succeeding Generation might be able to reform the profession of it, from the errors and corruptions which it should contract in its passage down from the Generations before' em. And thus hath Christianity been derived down to us of this Generation. viz. By the constant and courageous Profession of all the preceding Pastors of the Church, regularly reformed by the Rule of Scripture, from the Corruptions it had contracted in its descent through the Ages before us. And as we owe our Christianity to the constant Profession of preceding Pastors, many of whom have sent it down to us, Sealed with their Blood; so we owe the delivery of it, by our constant Profession of it, down to succeeding Generations: in which if we fail, we are not only false and perfidious to the most sacred trust that ever was committed to Men, but so far as in us lies, we stop the Current of our holy Religion down to succeeding Ages, and do our best endeavours to intercept this Heavenly Light, which hath shone down to us from our Predecessors, from shining down from us upon our Successors.  
6. And lastly, Another Excellency wherein Pastors are to be exemplary is, in Purity, that is, in abstaining from all fleshly Lusts, from Worldly Mindedness, Intemperance and Wantonness: for the great design of the Religion we teach is, to abstract and wean Men from sense and sensual enjoyments, that thereupon they may acquire a sincere relish of divine and spiritual goods, which are the great Entertainments upon which they must live for ever; that so, when they leave this World of sensual things, they may carry hence with 'em such grateful presensions, and foretastes of the joys and pleasures of the spiritual World, as to be able to live contented with, and happy upon 'em to Eternal Ages. And this being the great design of the Religion we profess and teach, we are peculiarly concerned to teach it by our Example, as well as by our Doctrine; otherwise 'twill be thought by those that hear us, that we persuade them to a Spiritual Life, for no other end, but only to get the Monopoly of sensual enjoyments to ourselves. Wherefore in order to the advancing this great design of our Religion, it's necessary, that by purifying ourselves from sensual Lusts, and by the Example of our heavenly mindedness, we should endeavour to convince our People, That we do not place our Happiness in the gratifications of our Sense; but that we look upon ourselves as born to higher Hopes, and that our great Expectation is beyond the Grave.  
Having thus dispatched the first thing I proposed, which was to show, What or who those Pastors are that are according to God's own heart; I shall touch very briefly upon the second, viz.  
II. How much such Pastors do conduce to the Glory, and Beauty, and perfection of the Church. In short, the Glory and Perfection of a Church as such, principally consists in the following particulars: First, In soundness of Faith. Secondly, In Purity of Worship. Thirdly, In vigour of Discipline. Fourthly, In unity of Communion and Affection. Fifthly, In sanctity of Manners. To all which, such Pastors as are according to God's own heart, do very greatly conduce.  
First, In soundness of Faith, to which there is nothing can more conduce, than Pious and Learned Pasrtors; who being not only purged from those vicious Affections, which are wont to seduce Men into Errors and Heresies; and not only inspired with an hearty zeal for Truth, but also accomplished with Parts and Learning to distinguish between Truth and falsehood, and to separate the Innovations of false Teachers from the ancient truths of Christianity, cannot but be highly instrumental to the restoring the Faith of their Churches, wherever they find it corrupted and sophisticated, to its Primitive Lustre and Simplicity.  
Secondly, In purity of Worship; for the end of all Church-Assemblies being to worship God, and the worship of God consisting in a devout acknowledgement of the infinite perfections of his nature, by such internal and external acts, as right, reason and revelation directs: to be sure all such as are truly devout, and sincerely affencted with the Divine Perfections, must look upon themselves, as greatly concerned to worship God, in such manner as is most suitable to his Will and Nature; that so instead of making an honourable acknowledgement of his perfections in their worship, they may not seem to ridicule and disgrace' em. And this the Pastors of the Church are more peculiarly concerned in, who being the Guides and Directors of the public Worship, must, if they are truly Pious, be very jealous of the worship of God, to see it maintained in, or restored to its Primitive Purity and Perfection: and consequently, if they are Judicious as well as Pious, and can distinguish between true Worship and false, to be sure where they find it true and pure, they will use their utmost endeavour to preserve it so; and take all possible care, that it be neither defaced with Superstition, nor blended with Idolatry for the future: and where they find it hath contracted rust and corruption, will be no less solicitous to restore it to its native lustre.  
Thirdly, A Churches Glory and Perfection consists also in the vigour of its Discipline, in the just and vigilant Administration of the Power of the Keys, in admonishing such as go astray, in excluding 'em the Communion of the Church if they continue obstinate, and re-admitting 'em upon their Repentance; which Power our Saviour committed to the hands of his Apostles, and was from them derived to the Bishops their Successors, as a Spiritual Rod, to chastise and reduce those straggling Sheep of their Flocks, upon whom the gentler methods of Religion should prove ineffectual: and in those purer Ages of the Church, wherein this Power was maintained in its due and regular exercise, and it was not prostituted to serve human passions and secular ends, it very rarely failed of its designed effect. And to this day in the Greek Church, where the spiritual Censures are administered, though with great Corruption by those in whose hands our Saviour and his Apostles deposited it; there is no corporal Coercion whatsoever so tremendous to the People as that of Excommunication, and this not without just reason. For if Men have any reverence for the authority of Christ, or any dread of his Tribunal; doubtless to be justly excluded from his Kingdom upon Earth, and from the privileges and Communities thereof, by those whom he himself hath impowred to exclude, must in their esteem be the next degree of punishment to their being actually excluded from his Kingdom in Heaven. Whenever therefore this Power falls into the hands of such Bishops and Pastors, as do not only apparently derive it in a lineal Succession from our Saviour, but will also take care to administer it with Prudence, Equity, and Justice; the dread of it must needs be a mighty influence upon the Lives of all such Christians as have any regard to the Authority of God, and our Saviour.  
Fourthly, A Churches Glory and Perfection consists in unity of Communion and affections, so that there be no Schisms in the Body, but that all its Members being incorporate in the same Communion, be knit and fastened to one another by the ligaments of mutual Love and Charity; to which excellent effect, there is nothing in the World can more conduce, than Learned, Prudent, and Pious Pastors; who by wisely stating the different Opinions upon which Men divide, will set 'em nearer together, and in many Cases reduce the controversy to a mere quarrel about words; who by prudent expedients will so adjust and temper the different interests of differing Parties, as to render them fairly consistent; who by the gravity of their discourse, and the integrity and obligingness of their behaviour, cannot fail to wind themselves into the esteem and affections of both Parties; whereby they will be the better enabled to sweeten and influence their mutual animosities, and to reduce 'em to a better understanding of one another. In a word, who by their gentleness to the froward and peevish, their condescension to the innocently prejudiced, and their honest moderation to all, will be continually pouring a soft and healing Balm into the bleeding Wounds of their Churches; and if it be possible, so effectually mediate between the divided Parties, as at length to unite 'em in the same Communion, and cement their divided hearts and affections.  
Fifthly and lastly, The Glory and Perfection of a Church consists also in sanctity of Manners; to promote which also, nothing can be more conducive than Pastors according to God's own heart. For first, their being Commissioned from God, in a continued visible Succession from our Saviour, to teach and govern his Flock; must give their Doctrine a very great authority in the minds of all that have any reverence for God, and thereby render it more prevalent and effectual: and then their Doctrine, supposing they are Pious and Learned, will be throughout holy, and in all points tending to promote the interest of Piety and virtue; and above all, their holy Doctrine will be backed and enforced by their holy Examples, which will preach more effectually than their Tongues. For whereas Precepts and Discourses of virtue, are only the dead Pictures, and artificial landscapes and descriptions of it; a virtuous Example is virtue itself informed and animated, alive and in motion, exerting and exhibiting itself before our Eyes in all its natural Charms and Graces. And therefore as we know a Man much better when we see him alive and in action, than when we only see his Picture: so virtue and Piety are much better understood, and better loved by Men when they see 'em living and acting in holy Examples, than when they only hear 'em described and Pictured in virtuous Precepts and Discourses. When therefore their Pastoral Authority, their Doctrine and Example, shall all conspire to advance the Interest of Piety and virtue in the World; to be sure they must have a powerful influence upon the Lives and Manners of Men.  
What then remains but that you, the Right Reverend and Reverend Pastors of the Church, in whose Power it is to do such a World of good, make it your great endeavour to approve yourselves Pastors according to God's own heart. Blessed be God, our Church hath hitherto abounded with such Pastors as have not only been sent forth by Bishops, who in an uninterrupted Succession have derived their Authority to sand 'em from the Apostles, as they did theirs from our Saviour( and hitherto God be praised our Church hath known no other) but have also been as Renowned for their Learning and profound Science in Religion, and as conspicuous Examples of true substantial Piety and virtue, as any that any Church in the World can boast of: and by the great earnest he hath this day given us of his kind Intentions for the future, we have encouragement to hope that he will not only continue, but multiply 'em, and still more and more improve the glory of our Church, by giving her more and more Pastors after his own heart; that so under their wise and pious Conduct, she may not only continue what she is, viz. by many degrees the best and purest Church in the World; but may still increase in Strength, and Beauty and Perfection; and that she that hath born the shock of so many Angry Storms, may still stand firm, like a Rock of Adamant, against the noisy Billows that are driven against her, and still force 'em to retire in empty foam and fury, till by their vain attempts they have wearied themselves into smaller Waves, and are at last composed into a Calm. For which end Grant, O Lord, we beseech thee, that the course of this World may be so ordered by thy Governance, that thy Church may joyfully serve thee in all Godly Quietness through Jesus Christ our Lord. Amen.  
FINIS.   

Books Written by the same Author.  
DOctor Scott's Christian Life, Part I. From its beginning to its consummation in Glory. Together with the several means and instruments of Christianity conducing thereunto; with directions for Private Devotions, and Forms of Prayer, fitted to the several states of Christians. The Fourth Edition.  
— 's Christian Life, Part II. Wherein the Fundamental Principles of Christian Duty are Assigned, Explained and proved, Vol. I. The Second Edition.  
— 's Christian Life, Part II. Wherein that Fundamental Principle of Christian Duty, the Doctrine of our Saviour's Mediation is explained and proved, Vol. II. The Second Edition.  
— 's Sermon before the Lord Mayor, Decem. 16. 1683. on Prov. xxiv. 21.  
— 's Sermon before the Lord Mayor, July 26. 1685. on 2 Sam. xviii. 28.  
— 's Sermon at the Chelmsford Assizes, Aug. 31. 1685. on Rom. xiii. 1.  
— 's Sermon before the Lord Mayor, Sept. 2. 1686. on John v. 14.  
— 's Sermon at Sir John Buckworth's Funeral, Dec. 29. 1687. on Eccles. xi. 8.  
— 's Sermon at Sir John Chapman's Funeral, March 27. 1689. on Eccles. vii. 1.