SAint Paul having planted Christianity among the Corinthians, by preaching the Gospel of Christ in the City of Corinth, and other adja­cent Provinces in the Countrey of Greece; af­ter the space of Eighteen Months he departed from those Regions, and took his Journey into Asia, where he alsodelivered what he had received from the Lord, and instructed the People both publickly in the Syna­gogues, and privately in their Houses, in the Myste­ries of the Kingdom of God: Immediately after his de­parture, Apollos being by Priscilla and Aquila, suffici­ently instructed in the Doctrine of the Gospel upon his coming to Ephesus, is by them recommended and sent to the Brethren at Achaia, where he boldly deli­vered and diligently taught the things of the Lord; confirming those who were converted by the Mini­stry of St. Paul, in the grounds and principles of the Christian faith, and by arguments unanswerable con­futing the most obstinate Jews, and putting to silence publickly in the Synagogues the most subtle and shrewdest Disputants among them, Acts 18. vers. 24 &c.

But though Paul had planted the Christian Religi­on [Page 2]in converting many by the preaching of the Gos­pel to be Proselytes to it, and Apollos after him, had wa­tered those Converts, in contributing his utmost assi­stance to settle and establish them on the Foundation which Paul had laid, though God himself had given increase in making their labours effectual by the bles­sed influence of his Spirit, to obtain those great ends he designed, in the promulgation of the Gospel; to wit, the Conversion and Edification of Souls, in the faith of Christ; yet, in a short time the heat of their Devotion began to be abated, or rather to be misim­ployed upon improper objects: For those which had enrolled themselves into the same Society, professed and were Baptized into the same faith; and so became mem­bers of the same mystical body; broke forth into furious contentions & animosities against each other, rendring most miserably, and most cruelly tearing the Church of Christ to pieces in its very Infancy; for through the enmity of those impure Gnosticks, against the Rules and Precepts of Christianity, and the malice of the Judaizing Christians, against many points of Do­ctrine contained therein; most lamentable Schisms and Factions broke forth in the Church of Corinth, which like flames of Fire were ready to consume and burn it down to the ground; Errors and Heresies were scattered abroad, and greedily received by too many among them, which like ill Weeds soon grew up, and brought forth most unwholsom fruit in their lives and manners.

This sad news no sooner came to the Ears of our Apostle, but it sunk heavily down upon his Soul, and made a deep impression of sorrow upon his minde; therefore to redress these mischiefs, and if possible, to settle the distractions and divisions of Corinth, he [Page 3]presently composeth and directs this Epistle to the Church there, and to all other Christians both Jews and Gentiles inhabiting the Regions of Achaia, in which after a Religious and most affectionate Salutati­on to procure from them a favourable Audience, and a candid entertainment of what he delivered, from v. 1. to v. 9. He most earnestly exhorts them to an Unity in Doctrine and brotherly Communion one among ano­ther; vers. 10, 11. And then laying open before their eyes the grievousness of their Schism, he charges them boldly with it to their very faces, vers. 11, 12, 13. Tel­ling them plainly that the Christian Religion is but one, and Christ Jesus the only Author of it: That the excellency of its is such, that though it be not ushered into the World with sublimity of speech, and the Or­naments of humane wisdom, and therefore is styled the foolishness of Preaching, and by the learned Scribes, and wise Disputers of the World, was reje­cted with pride and insolence; yet, it consisteth in the power of God, and so far excelleth the wisdom of this World, that it destroys the understanding of the Wise and Prudent, and confounds the things that are Mighty and Noble: Chap. 1.2. That as Christ is the Author of this Divine Institution, so he is the only pro­per Foundation for men to lay the Superstructure of their Faith and Salvation upon; and according to the expression of St. Peter, Acts 4.12. The only Name un­der Heaven given among Men, whereby they should be called: And consequently that thoso who labour in the Church of Christ, have no dominion over the Faith of men, or authority to command their Consciences; not­withstanding they are Ministers of Christ, and fellow­labourers together with God: Stewards in the Hous­hold of Faith, and Dispensers of the Mysteries of the [Page 4]Gospel; and therefore as men are obliged to shew them their respective and just esteem, but not to tran­scend its prescribed limits and bounds, so 'tis required these be faithful in their Office, and Conscientious in the discharge of so Sacred a Function: which as 'tis a prevalent means to repair the breaches and cure the divisions in the Church of Christ, so 'tis the advice of the Apostles to the Corinthians, and the immediate design of the words in my Text. Let a man so account of us, &c.

That my discourse may be full and comprehen­sive, proportionable to the just design and import of these words; and serviceable in some measure to the present occasion, and future necessities of this Assem­bly; Three things necessarily require our considerati­on:

• First, The Subjects of the Apostles discourse im­plyed under the Pronoun, Us.
• Secondly, The mat­ter predicated of, or attributed to these Persons: The Ministers of Christ and Stewards of the Mysteries; both which Particulars joyned together, make up an entire Proposition; that the Persons intended by the Apo­stle, are the Ministers of Christ, and Stewards of the Myste­ries of God.
• Thirdly, Practical Inferences deduced from the truth of the Apostles assertion, one respecting the men to whom these persons are employed as Mi­nisters and Stewards: Let a man so account of us, as of— The other relating to the Persons themselves, to whom their Office is committed. Moreover 'tis re­quired in Stewards, that a man be found faithful.

First, We shall consider the subjects of the Apostles discourse, implyed under the Pronoun, Us: The Per­sons here intended, being the very Foundation of the Apostles Argument, and a just determination of this Particular, the most regular and orderly Method to [Page 5]assist us in the undertaking, and progress of our pre­sent employment. 'Tis certain, that the Persons spoken of, whom St. Paul did directly and immediate­ly respect are those mentioned, Chap. 3. vers. 22. Paul, Apollos and Cephas, who were separated by the Lord for the work of the Ministry, and appointed as subservient to the Faith and Salvation of the Corinthi­ans; but that this particular direction to the Church of Corinth may be of larger use and service to the Church of Christ in general, 'tis most rational and consentaneous to the whole scope and tenure of the Gospel, to affirm, that all those, who according to the Canons of Christ and the Apostles, are consecrated to the same imployment, are invested with the same Au­thority and Office, implicitely included in the expressi­on of the Apostle, and therefore as justly styled, Ministers of Christ, and Stewards of the Gospel, as Paul, or Apollos or Cephas were.

And if particular Commission be necessary to con­stitute the Offices of the holy Order, the Negative holds as infallibly true as the Affirmative, that no person may presume to administer any Office appro­priate to this sacred Function, but those who are Le­gally called to, and Canonically invested with it: for the Gospel, almost as oft as occasion is offered to make mention of the Ministers and dispensers of it, plainly intimates, that the Master of our Religion, designs a separation of persons from secular employ­ments, to officiate in the Ministry and Preaching of the Gospel, as in 1 Cor. 12. The Apostle resembles the Church to a Body, which is constituted of several Members, and every one designed to serve in its pro­per place for the benefit and advantage of the whole; that the foot cannot usurp the Office of the Head, nor [Page 6]the Arm exercise the Authority of the Brain; but every one discharge its proper Function; that there be no Schism nor Division in the body; in proportion to which similitude the state of Christ's mystical body is to be understood, in which every the meanest Christi­an is a Member in particular, but every Member can­not dispose and regulate the affairs of the whole; For are all Apostles? are all Prophets? are all Teachers? do all speak with Tongues? do all Interpret? Vers. 29.30. Shall the foot say, Unless I am head, I will not be of the Bo­dy? Or the ear say, Because I am not the eye, I am not sufficiently honored? If the whole Body were an eye, where were the hearing? And if every Member were the Head, where were the Body? But God hath set the Members every one in the Body as it hath pleased him, Vers. 16, 17, 18.

• First Apostles,
• Secondarily Prophets,
• Thirdly Teachers,

Vers. 28. And that this distinction should remain in the Church to the end of the World, is confidently con­ffirmed by the Apostle, Ephes. 4.11, 12, 13. Wherein he declares, that the Officers of the Church therein mentioned to be given for the perfecting of the Saints, for the edifying of the Body of Christ, &c. Which Phrases must of necessity denote their continuance in the Church, till the number of Gods Elect are accom­plished, and the state of Christs mystical Body perfect­ly compleated; and for this reason St. Paul justifies his special designation to the Apostleship, 1 Tim. 2.7. And St. Peter exhorts his Presbyters to continual dili­gence in their imployment, as their proper and neces­sary duty, 1 Pet. 5.1, 2.

And inded if we search into the ancient Records of the World; or consider the account, which Modern Historians have privately collected, and publickly presented to us, the most learned and faithfull among [Page 7]them, do confidently assure us, that never any Nation in the World, made a publick profession of Religion, but the Governours thereof solemnly appointed a sepa­ration of Persons, whose constant employment it should be to Solemnize and Celebrate the Mysteries thereof; and Moses in transcribing the History of the Church of God, both before and after the Floud, and under the admistration of the Law, hath recorded the observation of the same custom, in those several forms of Church-government; thus Enoch and Noah, were Preachers of Righteousness to the old World; Abra­ham, and the succeeding Patriarchs were Kings and Priests, in their respective Families, and duly admini­stred the affairs of Religion to their several charges: And when God erected his Theocratical Government over the Jews, whom he had chosen for his own Peo­ple, he commanded Aaron and his Sons to be set apart for the Priests Office, that they might wait at the Al­tar of the Lord, and Minister to the People in Holy things, which was appointed a Statute unto him, and to his Seed after him for evermore, Exod. 28.1, 43.

And if the Christian Religion must be denyed this honour, and no such Custom observed in the Church of Christ; this strange innovation must be grounded upon one or both of these reasons, either that it con­tains matters of less value and concernment to Christi­ans, than the Religion of other Nations to the Prose­lytes of it: Or else that they are so plain easie in all and every particular Doctrine, that the meanest understan­ding can comprehend their most intimous sence and meaning, and 'tis impossible for the most illiterate to be deceived in his judgment concerning them. These are the fairest pretences that can be alledged against the necessary distinction of the Ministerial Office, yet [Page 8]their weakness is apparent at the first view, and their absurdity so gross, that it may palpably be felt: For the Gospel of Christ is so far from deserving this re­proach and contempt, that it contains matters of the greatest moment and importance for Man to know; such as are the excellency of the Divine Nature, the state and condition of mans Soul; and that incompa­rable Method contrived by the Divine Wisdom for mans eternal happiness; comprehends matters of the most universal Satisfaction to the minds of men, and propounds the duties of a Practical Religion, which are most agreeable to the Divine Nature to require, and most reasonable for Mankind to observe; in all which respects it infinitely transcends all the Plat­forms of Religion entertain'd in the World, and even the worship of the Jews themselves; and though those Practical points which are essentially necessary to mans Salvation, are extremely suitable to the dictates of right reason, and delivered with the greatest per­spicuity and clearness imaginable; yet, it discours­eth concerning points of Faith, of the greatest depth and mysteriousness which are altogether inconceive­able and incomprehensible, and do exceed the appre­hensions of any created Being; such are the Eternal purposes and decrees of God; the Doctrine of the Trini­ty, the Incarnation of the Son of God, with other Do­ctrines of like affinity, scattered up and down the Gos­pel; for so St. Peter tell us, That in the Epistles of St. Paul, are some things hard to be understood, which they that are unlearned and unstable so wrest, as they do also the other Scriptures to their own destruction, 2 Pet. 3.16. What can be spoken of such infinite importance? What can be delivered of so tremendous consequence, as the Christian Religion? And shall not the sacred [Page 9]Offices of so Divine an Institution▪ be handled with the most awful Solemnity, and Celebrated with the greatest reverence and most Religious adoration imaginable? And when many stumble at this Rock of offence and miscarry at the sight of those won­derfull things represented therein, is it not ex­tremely necessary that men of the greatest wisdom and gravity be Consecrated for the work of the Mini­stry; that they may improve their time and abilities for a right understanding of the Mysteries of the Christian Faith, and then employ the Talent of their Wisdom and Knowledge, for the information and di­rection of others; that men may not promiscuously intermeddle with those Holy Offices, nor any man af­ter the strictest distinction of Pastour and People: go astray through want of instruction, and perish for want of understanding?

But because the subject of our present Argument respects a Matter of Fact; and to discourse only de Jure concerning the Ordinances of Christ is insuffi­cient to our present purpose; let us consider what the Master of our Religion hath de facto determined concerning the Ministerial Office; the first remarkable Instance that affords any light to this disquisition, is the Election and nomination of Apostles, recorded Mark 3.13. Luk. 6.13. Whose Commission is gran­ted by their Lord and Master, Matth. 10.1. Luk. 9.1. After this, Luk. 10.1. He called his Seventy Disci­ples, to whom he gave Commission to Preach the Gospel; these were the only Persons which that supreme Head of the Church Ordained in Person; and to these he gave Commission to execute the Ministerial Of­fice, as their proper and peculiar Function; the Twelve Apostles, and the Seventy-two Disciples: [Page 10]And that these sacred Orders might remain in the Church to the end of the World; when he first ap­peared to an Assembly of his Apostles, after his Re­surrection, he breathed on them the Holy Ghost, and thereby invested them with full Authority to exe­cute the Pastoral Office, for the Ordering and Go­verning his Church, which his Father had commit­ted to him, Joh. 20.21, 22. As my Father hath sent me, even so send I you; which immediately before his Assention he again renews, with a plain intimati­on of the continuance of that Order; and consequent­ly the necessity of Ordaining men to succeed them in it, till all things should be fulfilled, Mat. 28.18, 19, 20.

And that the Apostles understood their Master in this sence is apparent, because as necessity required through the death of the present Officers or the larger groweth and extent of the Church, they As­sembled together, and exercised Episcopal Authority in Ordaining others to that Holy employment. Thus they Consecrated Matthias, though he were Elected by God himself, into the place of Judas, and he was numbered with the Eleven Apostles, Acts 1.25. And though St. Paul was a singular Instance of an immediate miraculous Call, when by a voice from Heaven he was made an Apostle; yet, he began not to Preach the Gospel, till Ananias had put his hands on him, and prayed over him, that he might be filled with the Holy Ghost, Acts 9.17. And when the Gentiles had received the Gospel through the dispersion of the Christians upon the prosecution of St. Stephen; the Apostles remaining still at Jerusalem, sent forth Bar­nabas, that he should go to Antioch, who finding Saul at Tarsus, joyned together, and mightily con­firmed [Page 11]the Believers there, Acts 11. And in the Thir­teenth Chapter, these Two men were solemnly Or­dained Apostles of the Gentiles by those Apostolical Persons mentioned, Vers. 1 To all which agrees that Rule of the Apostle, comprised in the Interroga­tion of St. Paul, Rom. 10.15. How shall they Preach except they be sent? (i.e.) They have no Authority, and can expect no blessing upon their labours, till they have a lawful Commission to set them on work. To which practice of the Apostles, the Primitive, and all succeding Churches in Christendom, till some Zealots of late, have justly confirmed, as all Ecclesia­sti [...]al Histories do fully testifie; and thus St. Cle­mens, contemporary, with Saint Paul in his Epistle to the Corinthians hath left on Record: [...]. That the Apo­stles first Ordained Ministers in Churches, and gave command, that as any were removed by death, the most deserving Persons should be Chosen into their place, and Ordained to execute their Office. Now certainly, the Example and approbation of so great a Cloud of Witnesses, is not only a sufficient Warrant, but a just Authority to regulate the affairs of the Church, according to their Pattern, to the Worlds end. So that I may lawfully assume my designed Pro­position, and confidently deliver it as a just and regular Conclusion, that whatever Persons have been suc­cessively Ordained into, or at present invested with the Sacred Order of the Ministerial Office, by impo­sition of hands from Regular Bishops and their Presby­ters; such men from the Authority of Apostolical pra­ctice, are to all intents all purposes the Ministers of Christ, and most properly Stewards of the Gospel; and that all other persons, whatever be their Natural abilities, their Supernatural Graces, their acquired [Page 12]parts, or their great experience in Church-affairs, have lot or portion as Agents in these matters, till they receive Commission from good Authority; and which is more considerable, do willfully cast them­selves out of the Church of Christ, whilst they reject and disown his lawfull Ministers; which was the Judgment of that most ancient Father, St. Ignatius, Epist. ad Trall. P. 50. [...]. So that it was not without great rea­son, that that blessed Martyr called upon the Church of Philadelphia, with such zeal and importunity. Epist. ad Phi­lad. P. 43. [...].

What shall we then think of the insolence of those men, who Sacrilegiously usurp the Ministerial Autho­rity, being neither sent by men, nor as they pretend, called by God? I mean those illiterate, but conceited Mechanicks, who being ingaged in some civil Calling as the business and employment o their lives presume to be Masters of Divinity, and Teachers in the business of Religion; as if Divine Knowledge were in this lat­ter and declining age of the World, conveyed in­to the minds of men, by the working of Miracles, through an immediate inspiration; or the Sacred My­steries of Christianity were exposed by Christ with­out any Guardian to the open World, to be prostitu­ted to, and desecrated by any the most common or unsanctified Persons. 'Tis true that the Prophecies of the Old Testament might be fulfilled, and to illustrate the glory of the New; in the beginning of the Christian World, God did communicate extraordinary gifts, even to mean and ordinary persons, who being inspired by the Holy Ghost did extraregularly Prophesie, or Interepret, or speak with Tongues, Acts 2.17. For so it was spoken [Page 13]By the Prophet, Joel. 2.28. But as they were but few, beside the Officers of the Church, to whom God dispensed those miraculous gifts, so they did not pretend to assume the Ministerial Office, nor presume to execute any part thereof, but only altered the inspi­red Dictates of the Holy Ghost, for which their ex­traordinary endowments were a sufficient Commis­sion, and when those ceased, the men returned to their former condition.

And 'tis agreed by all, that there are but two ways, by which men may enter into the Office Ministeri­all, by immediate Command from God, or medi­ate Commission from men; at the first Plantation of the Gospel, those extraordinary Ministers were ad­mitted to their Function by an extraordinary Call from Heaven; but because God cannot work in vain, and will not multiply Miracles without just necessity; that other Method of initiating Church-Officers, is by Divine appointment established in the Church, I mean the Imposition of hands with the prayers of the Superiour Clergy, which Form as 'tis more ordina­ry than the former, so 'tis sufficient for its purpose, and fairly correspondent to the perpetual Rules of a set­led and established Religion; the former Ministers gave evidence of their Ordination by their miraculous Operations; the latter must if at all, by the Testimo­nials of the Presbytery, of whom they are ordained: therefore I cannot but ask those bold Pretenders, by what Authority they exercise those strange and irre­gular courses, and who gave them that Authority, that six days in the week they shall labour and do all that they have to do in their Secular employments; and behold on the Seventh, they sit as Masters of Assemblies, or stand forth as Preachers in a Congrega­tion; [Page 14]if they receive their power from God, let them come forth and produce their evidences; let them in the name of Christ do wonders, and work Miracles, then we will imbrace them as Apostles, and give them the right hand of fellowship; otherwise 'tis certain, they are not the Messengers of God; if they derive it from men, I ask from whom? From the Bishops and Presbyters? Who are intrusted with the Office of Ordination, as being competent Judges of the quali­fications of men for Spiritual Ministries? If not from them, they are Invaders and Intruders into the Of­fices of the Church, and in the language of Christ himself, Thieves and Robbers, Joh. 10.1. But if they will usurp the Priestly Office, which belongs not to them; and take the Censer into their hands, when Christ forbids them, Let them remember, that Na­dab and Abihu perished by Fire; and Corah with his complices were swallowed up alive into the Earth, for committing such things; and though their pre­tences may be fair, and their designs honest; yet Uz­zah was smitten for his indiscreet zeal, and died, though his intent was good: And if the word spoken by Angels was stedfast, and every trangression re­ceived a just recompence of reward, of how much sorer punishment, suppose ye, shall they be thought worthy, who have troden under foot the Laws of Christ, and counted the blood of the Covenant an un­holy thing, and done despight to the Spirit of Graces.

From the Subjects of the Apostles Discourse, we proceed to consider the Matter predicated of, or attri­buted to them, which was the second Particular deli­vered from the Words; and the other part of the Proposition implicitely contained in them, They are the [Page 15]Ministers of Christ, and Stewards of the Mysteries of God; the proper intent and purpose whereof is really the same, to represent the just Authority of the Ministe­rial Office; yet because 'tis a complex Proposition, the parts whereof are not in all respects coincident, and a reall difference is apparent in them, they may justly be severed in our consideration of them, and there­fore shall be handled apart in our intended discourse up­on them; the former respects the Authority and Com­mission of Ministers, They are the Ministers of Christ: the latter their Office and employment: They are the Stewards of the Mysteries of God.

First, Consider the Authority and Commission of the Persons in the Text: the Apostles and their Suc­cessors are the Ministers of Christ: the former ordain­ed by Christ in Person, or by an immediate Com­mand from Heaven, the latter regularly invested with same Commission by the solemn Prayers of the Church, and Imposition of hands by the principal Officers thereof; which was the Form of Ordination exercised by the Apostles themselves, and other Per­sons in their Generations (as hath been already suffici­ently demonstrated) the practice whereof must neces­sarily be a sufficient Authority to Consecrate others in the succeding ages of the Church, and all such Persons by virtue of that Apostolical Institution re­gularly ordained according to the will of Christ, and without all controversie acknowledged by him, as his Servants and Ministers.

For as Men and Angels were sometimes employed by God, as Ministers and Agents in the delivery of some Message, as conveying some blessing to the World before the Incarnation of Christ; so our bles­sed Lord, that absolute and supream Monarch of the [Page 16]Church, in imitation of his Heavenly Father, call'd to his assistance a certain number of Persons, to act the part of Ministerial Officers under him the great Diocesan, and Bishop of mens Souls; and after his departure from the world, and Ascension into Hea­ven, poured down the Holy Ghost upon a full Con­gregation of them as they were Assembled to Solem­nize the worship of God, Acts 2. By whose descent they were immediately taught from God, inspired infallibly to Preach the Gospel, to confirm it by Mira­cles, and had a gracious promise, that the same bles­sed Spirit should attend them and their Successors to the Worlds end; and accordingly when a compleat body of Religion was perfected, and the Scripture finished, yea, so that that extraordinary work of super­natural Revelation ceased; the Apostles in the name of Christ Ordained a degree of men to succeed them in Ordinary in that honourable Function of the Ministry, whose it is to Rule under Christ over the several Flocks, [...]. and to speak unto them the Word of God; which account we receive from St. Clemens Bishop of Rome; that as Christ was the Angel of God under the second Covenant; so the Apostles were the Messen­gers of Christ, who being filled with the Holy Ghost, went forth and Preached the Kingdom of Heaven; and as the number of Converts increased, Constitu­ted the most eminent and worthy Christians to edi­fie the Church, and perfect the body of Christ: from hence the Holy Ghost describes these pers [...]ns by those Phrases and Expressions, which denote their relation to Christ to be like that of a Servant to a Master, or a Steward to a Lord; for so they are styled [...], Messengers, that Receive Commission from him to exercise Authority in his name over the Church; [Page 17] [...], Disciples or followers of Christ as their Lord and Master; [...], Legates, or Ambassadours to de­liver some Message from their Heavenly Soveraign to poor distressed mortals here on Earth; Parallel to which are those other Appellations of [...], all which are used with reference to those immediate Officers of Christ, who were em­ployed as Commissioners under him, andsent with Authority from him, to treat with their fellow-Crea­tures in the business of Religion, and to communi­cate the Mysteries of the Gospel to them; which by a just Analogy may also be attributed to all succeeding Ministers, who are legally appointed to serve at the Altar of Christ, and to Minister to his People in Sacred things.

Which is the second part of the Proposition, and respects the Office and employment of the Persons spoken of in the Text, They are the Stewards of the Mysteries of God; that the Gospel of Christ or the Doctrine of Christianity is intended under this Phrase, will most evidently appear, if we compare this Ex­pression of the Apostle with others of the like Nature; and then consider the most genuine import and signi­fication of them: in Col. 2.2. the Apostle professing his ardent Zeal and Sollicitude for the Church of God at Colossi, and Laodicea, inserteth this very expression into his prayer for them, that they might be united with one accord, into the the knowledge and pro­fession of the Mysteries of God; of which he affirms in the next Verse, That all Treasures of Wisdom and Knowledge are contained in them, the same he calls their Faith in Christ, Vers. 5. And receiving Christ Jesus the Lord, Vers. 6. Which Phrases can admit of no other Exposition to explicate their sence [Page 18]and meaning, than to signifie the Christian Doctrine, which at the first was delivered by the Lord, and after­wards confirmed and perfected by them that heard him; Parallel to which is that Illustrious Aphorism of St. Paul, 1 Tim. 3.16. Great is the Mystery of God­liness; that is, the Religion of Christ, which pre­scribes the most excellent and perfect Rules of Piety; and that this notion requires so general a signification appears, by the several branches enumerated by the Apostle, as a Basis or Foundation to support the Church of God, which were the common received Articles of the Christian Religion.

For that men might not wander eternall [...] in the dark, and an everlasting blindness possess their Souls; it hath pleased the infinitely Wise and Gracious God to communicate to the World, by Divine Revela­tion many sublime and mysterious points, and what­ever else is necessary to be believed and observed in order to Mens Salvation; and that these things might be perpetuated to the World, and secured from the corruptions or invasions of Enemies, it seemed good to the Holy Ghost to commit them to writing in the Sacred Records of Holy Scripture; which by an especiall providence are preserved entire to this very day in the Canonical Books of the Old and New Testament; which latter was the only Founda­tion laid by the Apostles; and therefore the Cata­logue of Books contained therein, the sum and sub­stance of the Christian Faith, which St. Paul saith, was made manifest and known to the Saints; and so certainly could not remain in unwritten Traditions; for then it would have been hid from the World, Rom. 16.26. And another Apostle calls it the Faith, once, or at once delivered, Jude 3. Which directly [Page 19]opposeth any Innovation or Introduction of Doctrines into the Gospel after its consummation by the Apo­stles; which is an assertion of such Catholick verity, that all the Writers in the Church of Christ have constantly acknowledged it, till those few persons in the late Councel of Trent durst venture to reject the universal Tradition of the Church, and run coun­ter with the best Antiquity; which is plainly de­monstrated by the incomparable industry, and ela­borate inquiry of the late Reverend Bishop of Durham, in his Scholastical History of the Canon of Holy Scrip­ture.

So that, though the Writings of Apocryphical Au­thors may be Read in the Church of God, for exam­ple of life, and instruction of manners; yet, the Governours of our Church in Compiling her pub­lick Liturgy, have appointed no part of those Books to be Read, but what is agreeable to Canonical Scrip­ture; and always accounted their Authority too weak to lay any Foundation for, or to establish any necessary Doctrine upon: Which was the Judgment of Saint Jerome, concerning this matter, who was also the most strenuous Assertor of the certain and indubitate Ca­talogue of Holy Writers; for, speaking of the Wri­tings of Apocrypha, he saith, Legit quidem Ecclesia, sed eas inter Canonicas non recipit, and though we re­ceive the Name and Number of Canonical Books from the Authority of humane Tradition, and upon the same credit believe those Copies which now we enjoy, to be Authentick, and in all material parts agreeable to the most Primitive Writings of the Evangelists and Apostles; yet we dare not receive the Traditions of men, as the Doctrine of God; nay, we utterly reject such Impositions, as presumptuous [Page 20]and impudent, and are afraid of the Curse of God, if we should receive them as Articles of Faith; be­cause the Holy Ghost in the Comsummation of the Gos­pel, hath consign'd and Sealed it up with an Ana­thema, Rev. 22.18, 19. Itestifie, &c. Therefore the Church of England according to the practice of the Catholick Church in all Ages, since the time of the Apostles, hath prescribed the same Canon of Scrip­ture, and utterly disclaimed all pretence of Adition to, or Detraction from it, as 'tis recited in the Sixth Article of our Religion. So that the written Word of God, the Sacred Records of the Gospel, the several Contents therein, the various parts there­of, and no other Writings or Traditions, what­soever are that depositum committed to the charge of all Ministerial Officers, whose duty it is to preserve and improve the same according to the pleasure of their Lord and Master; for this purpose they are con­stituted Stewards of God, and Dispensers of Holy My­steries; thus St. Paul affirms in general, 2 Cor. 5.18, 19, 20. God hath given Us the Ministry of Reconcilia­tion, and committed to Us the Word of Peace, that we are Ambassadours for Christ, to pray men in Christs stead to be reconciled unto God; and in particular, proclaims of himself, that he was appointed a Preacher of the Gospel, and an Apostle, and a Teacher of the Gentiles, 2 Tim. 1.11. And for this reason he exhorts Timo­thy, to stir up the gift of God which was in him, by the putting on of his hands, to hold fast the form of sound words, which he had heard of him, and to keep by the Holy Ghost, the good thing which was com­mitted to him, Vers. 6, 13, 14. To which agrees that description of a Minister or President in Sacred affairs delivered by that Mystical Divine, that he is [Page 21]the proper Interpreter of Divine Theology, [...]. and the Angel of Almighty God, being to learn from those Divinely inspired Oracles, and then to teach and ex­plain them to the Church.

And if the Commission of those Apostolical Persons be restrained within the prescription of certain bounds, that they durst not go beyond the command of the Lord, to do either good or bad of their own mind, had power to say nothing in the name of Christ, but what he communicated to them by Divine Inspi­ration, and none to diminish ought of what he bid them speak, (for though they enjoyed under Christ the greatest preheminence imaginable in Reli­ous affairs; yet they durst not detract from, or add to the will of God, by Preaching up their own fancies, and the imaginations of their own Brains; this St. Paul professeth of himself, 1 Cor. 2.1. to 7. And both the Evangelists and Apostles do seriously pro­test, that whatever they delivered to the World (as to all the main and necessary parts of Doctrine) they received it from Christ in Person, or by Revelation from the Holy Ghost; as we may well believe, consi­dering those miraculous gifts and graces, which were communicated to them; which was an irrefragable demonstration of the Spirit and Power of God, by which they spake;) 'tis highly absurd to imagine that their Successors should have greater liberty in the Church of Christ, and especially at such a vast di­stance of time from the propagation of the Gospel and the cessation of Miracles; indeed it might be deser­vedly accounted a Miracle, not the least, if we should be Soveraign Lords over mens Consciences, or have absolute dominion in matters of Faith, if our Ambas­sage should be of an unlimited Nature, like the com­mand [Page 22]which Tiberius gave Drusus upon a certain ex­pedition, Nullis certis mandatis, exre consulturum; that every man might have the power of a Plenipotentia­ry, and deliver what seems good in his own eyes; when every tittle of our Errand is comprized by God, rati [...]ed and confirmed f [...]om Heaven, and explicitely contained in the grand Charter of our Commission; the Records of the Gospel: So that as the Civil Law adjudgeth those Ambassadors guilty of High Treason, who transcend the bounds and limits of their Commis­sion; and both Modern and Ancient Histories Record, that such presumption hath received a just recom­pence of reward; the Apostles always accounted it a Sacrilege most horrid and inexcusable in the sight of their Master, and loaded that Person with a most dreadful Anathema, who should presume to broach his own Inventions, and to intermingle them with the Doctrine of the Gospel, Gal. 1.8 9. If we, or an Angel from Heaven Preach any other Doctrine, then that ye have already received, let him be accursed; which Ap [...]sto [...]ical Constitution is of equal Authority in the Church, to this very day; for in reference to that Text, is that gloss of St. Austin. Maledictus est qui quidpiam praedicat, praeterquam, quod in Scripturis Legis and Evangelii recepimus.

And if these things be true, what just indignation may the Master of our Religion conceive against the presumption and boldness of the Church of Rome; which advanceth the Pope into His Tribunal, and as­cribes a like power, might and dominion to him, as to the eternal Son of God! For though Christ alone can instruct us in the Laws and Ordinances of his Kingdom, and by the influence of his Spirit direct us in the way of life; though that pretended Vicar of [Page 23]Christ be styled the Minister of our Lord, and in his Canons and Decrees subscribe himself; Episcopus & ser­vus Servorum Dei; yet dares he proudly usurp the most proper Offices of his Master, and boldly assume the Title of Head of the Church: For he, as they confidently boast, hath received full Authority from Christ to deliver the whole will of God to the World; and to decide all Controversies in Religion, who, according to them, is certainly infallible, when he acts as Head of the Church, whom the Holy Ghost doth continually attend in Council, lawfully Summon'd, and in his Consistory assists him to Judge infallibly of Spiritual affairs; he hath Supremacy over the Souls of Men, can dispense with Divine Laws, dissolve mens Obli­gation of obedience to them, and secure their Persons from the wrath of God, which for their disobedience they justly deserve; he can constitute new Articles of Faith, and impose his definitions on the whole World, as Credentials necessary to mans Salvation; the Keys of Heaven are delivered to him, for though Chritst alone opens and no man shuts, and shuts and no man opens, Rev. 3.7. Yet, by Succession to St. Peter, he dares Sit and Reign as Universal Sove­raign, by his Papal Authority determining the Con­ditions of Life and Death; and according to mens ob­servation of them, adjudging them to the one or other: as if he that Reigns in Heaven above, and Rules on Earth beneath, had ceased to execute his Kingly Office over the Church, and had derived it to St. Peter, as his imme­diate Successor, and to the Pope as Universal Vicar.

That these are indeed the Principles of the Church of Rome, and not the slanderous suggestion of Prote­stants, is apparently manifest, not only from the Wri­tings of their private Doctors, but from the decretals [Page 24]of their general Councils, and the most solemn Bulls of several Popes; in which they have acted so directly opposite to the Ministers of Christ, and Stewards of the Gospel, that they have exercised Authority over Christ himself, and by their Traditions made the Gospel of Christ of no effect: Witness that Decree concerning the Canon of Scripture, in the Fourth Sessi­on of the Council of Trent, Celebrated under Paul the Third, wherein it was declared, that the Books of Apocrypha, and all their unwritten Traditions, are equally the Dictates of Gods Spirit with the most Ca­nonical Scripture, Synodus Libros Scriptos, & sine sc. tradi­tiones, tan­quam velore tenus a Christo, vel a Spiritu Sancto dicta­tas pari Pieta­tis affectu ac reverentiâ sus­cipit ac vene­ratur. Si quis autem sciens & prudens con­tempscrit, Ana­thema sit. and as necessary to confirm any Ar­ticle of Faith, and to prescribe Rules for the regula­ting of manners; and therefore to be embraced with the like affection of Piety, and received with the same religious Reverence, under peril of the most dread­full Anathema. And now I appeal to the judgment of and sober considerate man, whether such Doctrines as these are agreeable to the Tenor of the Gospel, and becoming the Ministers of Christ, or not rather highly derogatory to the dignity and honour of his Majesty, as being palpably erroneous, and horridly blasphemous; if tried by the Scriptures of the Old and New Testament, which are the only Canon of Faith and good manners.

We have hitherto considered the Doctrine of the Text; which was naturally contained in the two for­mer Particulars; that the Apostles and all other Per­sons lawfully Consecrated into their Spiritual Office, are the Ministers of Christ, and the Stewards of the Myste­ries of God. Now both the Nature of the precedeing Discourse, and the Order of the Method propounded, require our consideration concerning the last Particu­lar; which contains Two practical Inferences dedu­ced [Page 25]from the truth of the Apostles Assertion: One re­specting the men to whom these Persons are employed as Ministers and Stewards: Let a man so account of Us,— The, other relating to the Persons themselves, to whom this Office is committed: Moreover 'tis requi­red in Stewards, that a man be found faithful; both which are a compleat and necessary Application to our present discourse, and require our most serious consideration.

First concerning the men to whom these Persons are employed as Ministers and Stewards; the Apostle de­livers this exhortation, Let a man so account of Us; which words will easily admit of a double Expositi­on, and thereby present the Laity with a Two­fold duty concerning their respect and carriage to the Clergy.

• First, That they set no greater value upon them.
• Secondly, That they account so worthily of them, as of the Ministers of Christ, and Stewards of the Gospel.

First, That men set no greater value upon the Mi­nisters of the Gospel, than what their Office and em­ployment requires: They are the Ministers of Christ, not Ministers of their Peoples Consciences: They are the Stewards of God, not Lords over any mens Faith; 'tis therefore unreasonable for men to terminate their glory in the worth and excellency of those that dis­pense the Mysteries of Salvation; and a pride, not much inferior to that of Herod, for these to take such honour to themselves: It was this Ostentation in the People, and this Ambition among some of the Clergy, that occasioned those Schisms and Divisions in the Church of Corinth, when the Christian Converts in the Regions of Achaia adhered so implicitely to the Authority of those Ministers from whom they received the Faith, that they slighted and disregarded the Preaching of others; whilst they magnified the Di­ctates [Page 26]of their own Apostles, as men should adore the Oracles of God: For this reason I conceive the Apostle so sharply reproves their erroneous conceit, 1 Cor. 1. 13, 14. Was Paul crucified for you? Or were you Bap­tized in the name of Paul? I thank God, I Baptized none of you, that men might not glory in my name: Or else because of those gifts and excellencies, which they ap­prehended more eminent in one Apostle than in an­other, every one as his Fancy directed, admiring ei­ther Paul or Apollos, or Cephas. One extolling the powerfull plainness of Paul, whose discourse was sharp as a two-edged Sword, and his arguments ner­vous and weighty, the weapons of whose warfare were not carnal, but mighty to the pulling down of strong holds. Another applauding the fulness of Apollos, as one that could entertain their minds with an ample variety of Heavenly Rhetorick, could expatiate upon the glory of Heaven, as if he saw the Gates of that Jerusalem open and Christ Jesus sitting at the right hand of God, and inlarge upon the torments of Hell, as if he heard the languishing cryes, and saw the in­supportable miseries of the Damned. A third admi­ring the solidity and perspicuity of Cephas, who could explain the Oracles of God, and unriddle the Myste­ries of Salvation to the life; the depth of Divinity he was able to fathom, and to render the most difficult points plain and intelligible; so much had the Spirit of Antichrist possest the Spirit of the Corinthians, that they forgat the Lord their Redeemer, and refu­sed not to glory in men, whilst they neglected to render unto God the honour of their gifts and graces, and attributed it to the industry and endeavour of his Servants and his Stewards and Vassals, as if those who were at best but the Ministers of Christ and Ste­wards [Page 27]of God had been the sole Authors of their faith, and could infallibly finish their Salvati­on. But the Apostle so extremely disliked the weakness and vanity of those Persons, that notwith­standing their splendid profession of the Christian faith, and glorious ostentation in their respective Ministers, he confidently tells them they were so far from being Spiritually eminent in the Church, that they were but carnal men, and nothing Superior to the most imperfect Christians, 1 Cor. 3.1, 2, 3, 4. After which reprehension he subjoyns a most season­able Admonition to instruct the Corinthians and all Christian professors, with that just measure of ho­nour and respect, which the Ministers of Christ should be entertained withall; that they are Ser­vants of God, and Ministers attending in the Church for mens Salvation; but their abilities are neither the endowments of Nature, nor the meer advan­tages of Education and industry; but all their suffi­ciency is of God, who distributes to every man ac­cording to the pleasure of his own will, and there­fore the glory of mens Conversion to the Faith, of their Edification in it, and Salvation by reason of it; should be attributed to God as the Principal efficient cause, who both preventeth his Ministers in all their undertakings, and blesseth their labours with good success; which is the substance of the Apostles ar­gument, Vers. 5, 6, 7. And is excellently illustrated by the Paraphrase of the Learned Doctor Hammond, and the Marginal Annotations of Junius and Treme­lius. Yet as if the Writing of the Apostles con­cerned not us, and the Church of Christ were in no great danger by the fond dotages and vain-glo­rious Ostentation of Schismatical and Carnal Spirits; [Page 28]with what confidence and vigour have the Divisi­ons of the Corinthians been frequently renewed and reinforc'd upon the Christian World, as if they were entailed to the Epistles of St. Paul, and were inse­parable Companions to the Gospel of Christ? For alas! most wofull experience too plainly manifests, that those who call upon the Name of Christ, and lay the greatest claim to an interest in him, most wickedly arrogate that glory which is due to His Majesty, to those instruments who are men of like passions and infirmities with themselves: For how common is it for Christians to separate, and stand at a more than ordinary distance from their fellow-Christians; and when they have adopted them­selves into this or that Party, to cry up their Facti­on, as the only true Religion, to confine the Spirit of God within the Walls they Assemble; and to look with reproach, contempt and scorn upon those that will not be as Schismatical in the Church and disobedient to Governours as themselves? So wret­chedly do men abuse their own Consciences with the Vizor of an Hypocrital Zeal, and under the pretence of a singular Piety dishonour the Christi­an Religion, when they adhere to their Teachers more than Christ, adoring their Persons, though never so Ignorant and unlearned, as if an Angel from Heaven were dropt down among them, like the Image of Diana, among the Ephesians, and im­plicitely assenting to whatever they deliver, though never so ridiculous and absurd; as if the gods were come down to them in the likeness of men, or at least they spake the very Oracles of God; of these men the Apostles long since Prophesied, 2 Tim. 4.3, 4. After their own lusts, shall men heap to themselves [Page 29]Teachers, having itching Ears, who shall turn away their Ears from the Truth, and be turned unto Fables: But my Brethren these things ought not so to be, there is one only Lawgiver, Jesus Christ the Righte­ous, and who art thou that constitutest another? 'Tis an excellent saying of Nazianzen, and extreme­ly pertinent to our present judgment; Orat. 30. I reverence Peter, yet will not I be called a Petrian: I honour Paul, yet will not I be called a Paulian: But the Assertion of Lactantius, though very severe, Instit. L. 4. C. 30. is un­doubtedly true, Christiani esse desièrunt, qui Christi no­mine amisso, humana and externa vocabula induerunt: And indeed 'tis such a reproach to Christianity, for its Professors to assume those [...], De Consc, Prael, P. 3. that as the Reverend Bishop Sanderson sadly complain­ed, Non est dignus, qui sit Christi, qui non est Unius Christi discipulus.

But if men did seriously design the Peace of their own Consciences, or the prosperity of the Church and State in which they live, they would rejoyce ex­ceedingly in the Name of Christians alone, would reverently observe the lawfull Constitutions of a well settled National Church, and embrace Christia­nity in its purity and simplicity, without any sini­ster respect to Parties and Divisions. I heartily wish that the Sons of the Church of England, do neither by their flattery or pusillanimity, their con­nivance or lukewarmness contribute any thing to these sad distractions in this Nation; and I humbly beg that they will most seriously declaim against, and sincerely endeavour to suppress such extravagant vanities in the Religion of their Auditors, and that the People of this Kingdom would once be persuad­ed into this necessary piece of Christian Prudence, [Page 30]not to think of their Teachers more than they ought, but whatever Reverence they bear to their Persons, however fair and plausible their reasonings may seem to their weak understandings, to let none of their Stratagems deceive their Souls, nor a Multi­tude of Words to sway their Judgments to make unjust separations in the body of Christs Church, to affront the Authority of the lawful Powers, by which under God they are protected; much less to be perverted from any one Article in the Christian Faith, or to receive any Doctrine that overthrows it; for this is the Command of him, who is the on­ly Potentate, and Lord over Heaven and Earth, Mat. 23.6, 7, 9. Though your Patriots love the upper­most Rooms at Feasts, and the chief seats in the Syna­gogues, and to be called of men, Rabbi, Rabbi; yet call no man your Father upon the Earth, for one is your Fa­ther, which is in Heaven.

2. The Exhortation of the Apostles admits of this Exposition, that men account so worthily of these Persons, As the Ministers of Christ, and Stewards of God; as those denominations, are applied to Mini­sters which denote their servitude and subjection to Christ, so the same and other Titles of honour are attributed to them; which import some Power and Authority inherent in them; thus [...] denotes their Dignity and Commission in the Government of the Church; for as in Temporal Kingdoms, when Rulers or Procurators are sent into any Province, they receive Authority to regulate the affairs there­of, as Deputies or Vicegerents to their Soveraign Lord; so Christ sent forth his Apostles with Commis­sion to Succeed him in the Administration of the Government of his Spiritual Kingdom, to execu [...] [Page 31]in his Name several Offices in the Church, which he in Person performed when he was conversant with it, thereof they are called by the Holy Ghost, [...], 1 Tim. 5.17. [...], Heb. 13.17. [...], 1 Cor. 12.28. Of like signification is that honourable Appellation of [...], which respects the eminent Dignity of the Ministerial Officers, who are employed by the Prince of Heaven, as his Am­bassadors to Treat and Negotiate with the Sons of of Men, concerning the Mysterious affairs of his glo­rious Kingdom: For so the Romans gave the Title of Legates to those Persons, who were invested with Dignity to represent their Masters Person, and with Authority to manage their Commission with Fo­reign States; which employment as it highly advan­ceth the Dignity of these Officers, so it justly re­quires from men an honourable respect to their Message, and a Reverend estimation of their Persons; and for this St. Paul commends his beloved Corinthi­ans, because of their kindness and obedience to Titus, that out of respect to his Spiritual Function, with fear and trembling they had received him, 2 Cor. 7.15. In conformity to which practice, the Apostle frequently inserts an Exhortation of the same Na­ture, as a necessary injunction to the Church, 1 Thes. 5.12, 13. We beseech you Brethren to know them which labour among you, and are over you in the Lord, and to esteem them very highly in love for their works sake; and Heb. 13.17. Obey them that have the Rule over you, and submit your selves, for they watch for your Souls, as they that must give account: and from hence St. Ignatius Exhor­ting the Church of Smyrna, to Unity and Order, [Page 32]presents them with that repect, [...]. &c. Epist. ad Smyrn. p. 6. which is due to the Officers of the Church, as a proper expedi­ent thereto. Let the Bishop be obeyed as your Spiritual Father; the Presbytery, as the Apostles of Christ; and the Deacons rever'd in obedience to the Command of God; let nothing be done without the Bishops appointment.

I must confess that the best of us are but men of like Passions and infirmities with others, and con­sequently many imperfections through the degene­racy of humane Nature are in us unavoidable, and perhaps there may be some in sacred Orders very disorderly in their lives and profane in their Man­ners; such as should adorn the soundness of their Doctrines by the holiness of their Conversations, but bring it into contempt and derision by their un­holy and vitious course; yet so long as their Do­ctrines are sound and Orthodox, and till they are suspended from their Office by lawfull Authority, (which is heartily to be wisht) they stand in Christs stead, who hath extended his Precept concern­ing this very purpose to the vilest of men, that People should follow the good Doctrine of their Teachers, not the evil example of their Lives and Actions, Mat. 23.2, 3. So that though the Person for his immoralities deserve to be degraded into the lowest Rank of Christians, according to the Twen­ty Fifth of the Apostles Canons, and upon continu­ed disobedience after sufficient admonition, to be ex­pelled the Christian Church, Mat. 18.17. Yet 'tis easie to distinguish his Office and Employment from his personal vices, and necessary to respect him for his Works sake.

But I may return from this digression, and take up a just reprehension against an impudent Generation of Men, who are not afraid to abuse the Messengers of Christ, and to confront the Message delivered by them; such as deride and affront their Persons, as if they were the refuse and off-scouring of the World, and indeavour by Sacrilege and injustice to deprive them of their competent and necessary Allowance, which the Laws of God have commanded in general, and the contribution of charitable friends with the just Authority of the civil Powers have prescribed in Par­ticular; most contrary to the Canon of the Apostle, 1 Tim. 5.17.18. That those who labour in the Word and Doctrine, be counted worthy of double honour, for the labourer is worthy of his reward: And an Ordinance of Christ himself, 1 Cor. 9.14. That they which preach the Gospel should live of the Gospel. Such as refuse to attend to his Ambassage though of Divine Authority, and neglect to consider the grand importance of it, though he speak the very Oracles of God, and discourse to them of the Kingdom of Heaven: Such as scorn to endure the reproof of their Minister, though never so just and necessary, and are inraged at his reprehensi­ons, though ushered with meekness, wisdom, and gravity; whose affections are so corrupt, and their Spirits so haughty, that they become his enemies, because he tells them the Truth, and if the Power of their hand were equal to the Passion of their hearts, would Parallel the Oppression of Ahab, the Impiety of Jehoiakim, or the Cruelty of Herod; Et alia insunt stolida & vana, vel si molliùs acciperes miseranda, sed non ad invidiam ista, verum conciliandae misericordiae refero: Which Epiphonema of the Historian, may be expoun­ed [Page 34]by the words of the Apostle in the Language of the Holy Ghost; we are made a Spectacle unto the World, to Angels, and to men, we are fools for Christs sake, being despised and reviled, I speak not these things to shame our enemies, but as a faithful Minister of Christ to warn and remember them, 1 Cor. 4. [...]9. &c.

Father forgive them, they know not what they do, they consider not what reproach and affront, they cast upon thy Son our Master, when they contemn and dishonour us his immediate Servants; which yet our Lord hath expresly signified, Luk. 10.16. He that de­spiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. But that we may be perswaded better things of the People in our several charges, may this Petition be inserted into our daily Litany, that they will cheerfully ascend to the House of God, to recieve instruction; will attend with reverence and devotion to our Words of Exhortation, will impartially examine and seriously consider the rational importance of our Doctrines and Admonitions, and either friendlily in­form us, if any Error or Corruption fall from us; or if we speak the truth in Christ, and lie not, faithfully believe, and sincerely obey us. But whether Men will hear, or whether they will forbear, let us re­member the Vocation, whereto we are called, that arming our selves with the resolution of St. Paul, Acts. 20.24. That ther Bonds nor afflictions shall move us: neither will we count our life dear unto us, so that we may finish our Course with joy, and the Ministry we have received of the Lord Jesus, 2 Cor. 6.4. &c. We may attain the Christian simplicity and courage of that blessed Apostle, And approve our selves the faithful Ministers of Christ, and good Stewards of the Mysteries of God.

Which is the Second Inference delivered in the Text, and respects the Persons, who are the Ministers and Stewards of the Gospel, that they be faithfull in dis­charge of their Office commited to them: Moreover 'tis required in Stewards, that a man be found faithfull; the just design of which Exhortation will be fully an­swered by them, if they be endowed with these two qualifications.

• First, A good understanding of their Office and Employment.
• Secondly, A good Con­science in the discharge and performance of it.

First, A good understanding of their Office and Employment, is necessary in the Stewards of God, that they be found faithfull; for 'tis impossible that men be faith­full in their Stewardship, whose intellectuals are Natu­rally defective, or their understanding, though capable of improvement, yet rude and ignorant in the know­ledge of their duty. How can they discharge the Of­fice of Teachers, that have need to be taught the first Principles of the Oracles of God? Or how can those Persons instruct their People in the Mysteries of Reli­gion, that are Novices in the Faith of Christ, and know not those Canons by which the House of God is to be ruled? and how shall they then take care of the Church to preserve it pure and undefiled, or be able by so und Doctrine to exhort and convince the gainsayer? 'Tis our Saviours observation, if the blind lead the blind, they shall both fall into the Ditch: So ne­cessary 'tis that the Ministers of Religion be themselves sufficiently instructed, that they may communicate to others in all Spiritual knowledge: And as the Lacedae­monians called the Governours of their City, [...], because they framed the dispositions, and fashioned the manners of their Subjects according to the Laws of [Page 36]their repective Communities; and the Wise Atheni­ans for the same reason gave their Rulers the same de­nomination, and styled them [...], because they constituted good and wholesom Laws for the direction of the People, and used most prevalent means to have them observed. So God that Soveraign Lord of his People hath given the like Appellations to the Depu­ties in his Church, the Ministers of Spiritual affairs, as Seers, Prophets, Overseers and Stewards, that from the signification of their Name, they may be put in remembrance of their duty, that the Preists lips should preserve knowledge, and the People should seek the Law at their mouths.

What the Office of a Minister in general is, hath been already discoursed, when we considered that depositum committed to his charge, and for whole ser­vice it should be employed, the substance of which is, that the whole will of God concerning mans Salvation be faithfully delivered and explain'd, as 'tis contained in the Gospel of Christ; the particular Offices, where­in this general duty is to be performed are briefly com­prehended in those short instructions recommended to the Ministers of Christ in their Ordinations; to them are committed the blessed Sacraments of the Christian Religion; that as opportunity serves, and necessity requireth, they Administer those Sacred Rites in the Church of God, Mat. 28.19. 1. Cor. 11.24, 25. by Baptizing such as are duly disposed for that Solemn Ordinance and distributing the Holy Communion to those pious and humble Souls that are Religiously disposed to celebrate the honour of God in that Sacred Institution; and into their hands me S. Sc: are put, who are Commanded to So­lemnize the worship of God is publick, either as [Page 37]Priests to wait at the Altar of Lord, to intercede with his Majesty in the behalf of the People, and to present in their stead, Prayers, and supplications and thanksgivings to him; this St. Paul gave in charge to Timothy, 1 Tim. 2.1, 2. And for this reason that great Apostle so frequently inserts his Petitions in his Epi­stles to his beloved Converts, protesting that he should sin against God, if he neglected to pray for them, and resolving never to omit so necessary a duty; and upon this accout those publick Offices were composed in the Primitive Church, and Hours of Prayer appointed that the Priests might almost continually be praying for the People; according to which practice 'tis com­manded by our Church, that the Ministers of Religi­on offer up a Morning and Evening Sacrifice to the Throne of Grace, in the publick Service and Liturgy of our Church, which in all Cathedral Churches, and Collegiate Chapels is duly observed; or as Ambassa­dors to treat with the People in the business of Religi­on, and reveal the Will of their Maker to them, faith­fully explaining the Gospel in its true and prosper sence, and framing their discourses according to the qualities and capacities of their Auditors, that their under­standings may be well informed in the Principles of Religion, and their hearts strongly confirmed in the Faith; to warn sinners of the evil of their ways, and to Preach up the duties of a Practical Religion, to pre­sent them with the most convincing Reasons and pow­erfull Exhortations to a good Life, if by any means, the hearts of men may be inclined to the love, and their lives to the practice of as universal Piety. Hitherto may be referred that necessary Office of Catechizing the Christian youth by some short and familiar Que­stions [Page 38]concerning the Essential parts of Religion, which if duly performed by the Ministers of Religion, would in a great measure prevent that infidelity and profaneness, so scandalous and offensive in the Christi­an Church, even by those which are arrived to the use of Reason, and the exercise of their understanding: For this purpose, that admirable Compendium of the Christian Religion, the Catechism of our Church is commanded to be learned by every Baptized Person, before he be confirmed by the Bishop, that he may be able to give an account of his Faith, before he be ad­mitted to the Holy Communion.

But the duty of a Minister is still of larger extent. The Apostle tells us, and experience too truly manifests what busie Agents the Emissaries of Satan are to disse­minate the Doctrine of Devils, and to spread abroad most damnable Errors; of which sort are they that creep into private Houses, and lead Captive silly Wo­men, laden with divers lusts, and those false Teachers, who being unruly and vain Talkers and Deceivers, call in Question the most undeniable Principles of Reli­gion, and turn the grace of God into lasciviousness, whose folly should be made manifest to all men, and their mouths stopt, that they proceed no further; which is certainly the duty of those men, to whom the word of God is committed, that they may be able by sound Doctrine to convince and reclaim the gain­sayer, Tit. 1.5, 9. For 'tis absurd to conceive, that the care and vigilance of Ministers whose employment is to watch over Souls, and to endeavour their Salvation, may without affront to their Lord and Master be infe­riour to the pains and solicitude of those Seducers, whose business is to tempt and intice men to sin, and [Page 39]thereby to ascertain their eternal Damnation. So that 'tis undoubtedly their Office by Private instruction and admonition as well as by Publick, to contend earnest­ly for the Faith of Christ, against the clamorous and impertinent cavils of malicious Spirits and false Apo­stels; to study the preservation of the Truth in the hearts of those unhappy Persons that are assaulted by them, that they neither embrace the Errors of those men, nor fall into a state of sin and Death; and to wrestle with God by their most fervent and importunate prayers, till their People are delivered from the snares of the Devil, and their Souls confirmed in the way of life; thus St. Paul, when he had called together the Elders at Miletus, committed to them, the Flock of God, and warned them of false Teachers, that they faithfully watch against their Invasions, least they draw away Disciples after them, Acts. 20.28, 29, 30, 31.

Add to all this, the gross Ignorance of many, which cryes aloud for Personal instruction; the open Prophaness of others, which stands in need of the most serious Admonitions, and seasonable Reprehen­sions from their Spiritual Guides; and always the Vi­sitation of the Sick is incumbent on them, who ac­cording to thier various conditions require the most affectionate Exhortations and convincing Arguments to confirm their Patience, to increase their Faith, to quicken thier Hope, to compleat their Repentance, and to perfect their Charity: All which the Apo­stle hath Ordained as a perpetual Office in the Church, James 5.14. Is any man sick among you? let him call for the Elders of the Church, and let them pray over him, and the prayer of Faith shall save the sick. All which [Page 40]particulars are briefly recommended to the Care and endeavour of Polycarp Bishop of Smyrna, by Ignatius Bishop of Antioch, and comprehended in the Epistle of Polycarp to the Presbyters of Philippi, as their ne­cessary and indispensable Offices: These are the se­veral parts of the Ministers Office, and are there­fore necessary to be known by the Stewards of God, that by these Spiritual Ministries, they may faith­fully discarge their duty in the Family and Hous­hold of Christ.

And so I proceed to the Second branch of the A­postles Exhortation to the Ministers of Christ, viz. A good Conscience in the discharge and performance of their Office. And if the Solemnity of our Ordi­nation, or the Injunction of our Lord and Master; if the manifold Advantages which our faithfulness will infallibly effect, or the severe Account we must render to God concerning our Stewardship; if any or all of these have any weight and importance in them, they lay the strictest Obligation upon us, to engage our faithfulness in the work of the Mini­stry. For in our Ordination we received Autho­rity to preach the Gospel, and explain the Scrip­tures, to Administer the Sacraments and other Rites and Ceremonies belonging to the Church; and when we received Institution from our Diocesan, were strictly enjoyned to watch over the Flock of Christ, of which we were oppointed Overseers; and if the Gospel of our blessed Saviour be of Divine Autho­rity, what variety of Precepts are then delivered by God himself? There being neither an Evangelist, nor an Apostle, but from the Spirit of the Lord pre­scribes our Duty, and requires our Fidelity: Besides, [Page 41]the Glory of God is extremely concerned; the Salvation of our People lyes at Stake, and our own everlasting Doom most certainly depends upon the faithful Discharge or wretched Neglect of our Of­fice and Employment. For by the strength of this Argument St. Paul exhorts Timothy, to discharge his duty, with the greatest care and a good Conscience. I charge thee before God, and the Lord Jesus Christ who shall judge the quick and the dead, at his ap­pearing and his Kingdom, that thou observe these things, 1 Tim. 5.21. 2 Tim. 4.1.

But because he that is unjust in his own affairs will scarce be faithfull in Administring the goods of others; I mean if our Consciences be loose and treacherous in ordering our own lives, we shall discover but little Conscience in prescribing Rules and Directions to others; or if we do employ our knowledge and our strength to explain the Myste­ries of Salvation to the Souls committed to our charge, we cannot challenge a Blessing from God upon our endeavours, nor rationally expect that our labours should be successful; for God himself hath taken up a quarrel against such men, Psal. 50.16, 17— Unto the wicked saith God, What hast thou to do, to declare my Statutes, or to take my Covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee? therefore I will reprove thee, and set thy sins in order before thy eyes. And the Apostle assures us that such men are inexcusable before God, and that his Sacred Name is blasphemed by them, Rom. 2.1, 17---24. And as our People may justly upbraid the Indecency and absurdity of our Lives, when our Actions confront our Doctrines, and our [Page 42]Manners give our Preaching the Lye, as St. Jerome hath observed, Perdit Authoritatem docendi, cujus Sermo ope­re destruitur; so they may be provoked to reproach and contemn the Gospel it self, as an unholy Insti­tution, or a fabulous Legend; like those in Salvian's time, Si Christus Sancta docuisset, Christiani Sanctè vixissent. Of what great concernment is it then, that we demonstrate our knowledge in the sound Mysteries of Religion, by our Reverent apprehensi­ons of them, and a Religious deportment in the whole course and frame of our actions, correspondent to them? That every Article of the Christian Faith, of whose truth we labour to persuade our People, be influential upon our Practices in such proporti­on, 1 Cor. 14.24, 25. that if there come in one that believeth not, or one that is unlearned, into our Assemblies; he may be convinced, and falling down on his face worship God, and report that God is in us of a truth: And every Precept in the Body of Christi­anity, which we binde upon the Consciences of men, and exhort them to practice, may be delineated so fairly in our Lives and Conversations, that others seeing our good works may glorifie our Father which is in Heaven. Such was the faithfulness of our Apo­stle in this particular, that without any remorse he could take the Philippians by the hand, and lead them to the Practice of every good work, by the conduct of his own Example; Brethren be ye follow­ers together of me, and mark them which walk so, as ye have us for an example, Phil. 3.17. And in his Epi­stle to these, he appeals to their own Consciences, to judge in what manner of Conversation he walked among them, 1 Thes. 2.1.10. Your selves, Brethren, [Page 43]know our entrance unto you, and ye are Witnesses, and God also, how justly, and holily, and unblameably, we be­haved our selves among you: Lib. 3. de Jub. Dei. P. 78. for which reason Sal­vian so highly and deservedly commends him, Boni Domini bonus famulus, & singularis Magistri praeclarus imitator.

And now, Brethren, we see our Calling; and are we Conscientious in the management of it? We have heard our Profession; and are our Pra­ctices answerable to it? We cannot, I am sure, be ignorant of those Arguments, that oblige our Faith­fulness, and do they preswade us to a constant Uni­versal Obedience? Or are not the best of us too lit­tle serious in the work of the Ministry; and there­fore our labours the less successful Do we persuade our People in the Mysteries of Godliness, and press them to unfeigned Repentance, and uniform Obe­dience to the Laws of Heaven, as men that know the terrors of the Lord, and believe without these things our Auditors shall perish Eternally? Do we intreat, exhort and beseech them as it were for their Lives and Salvation? Or do we count our Office a burden, and substituting others into our Steward­ship, are indifferent what Persons labour in the Vineyard, so we may eat the Fruit thereof, and re­ceive the Profits in their appointed Season? Do none of us by our scandalous lives disgrace the Gos­pel we Preach, and so offend our weaker Bre­thren, by laying a stumbling Block in their way to Heaven, and scandalizing them by our licentious Courses?

I come not into this place to Caluminate any, much less to accuse my Fathers, and my Brethren; this [Page 44]work I refer to the scrutiny of every mans Con­science, and the Inquisition of our Spiritual Gover­nours. And I heartily wish that every Minister in this Assembly after the strictest Examination will be found to have approved himself a faithfull and wise Steward in the House of God; that our care is to rertench the sins and impieties, and to repair the Schisms and Divisions in the places were we live: that we are obedient to the voice of our exact Con­formity to her Laws and Canons, and Brotherly kindness to one another; that in our Instructions and Exhortations, we display the odious Nature of sin in its proper colours, that sinners may blush, and be ashamed at their prophane and vicious courses: And use the most prevalent Rhetorick to set forth Vertue to the life, to represent it with our utmost skill in the most amiable and lovely attire, that men may be drawn as with Cords of love to Court and embrace her; and above all these things, that we keep our selves unspotted from the sins of the World, for hereunto are we called, to be blameless and harmless, as the Sons of God, without rebuke, that our Conversations may be living Sermons, and our Sermons the lively Oracles of God.

These are the qualifications to make us faithfull Stewards in the Church of God: We must be Wise to understand the Mysteries of Religion, lest we be deceived by the Stratagems and Sophistry of Im­posters; and Faithfull, lest we seduce and delude others: We must be Learned in the word of God, that in our Doctrines we may shew Incorruptness, Gravity, Sincerity, and found speech, that cannot be condemned; and Conscientious in Preaching the same, [Page 45]that he who is of the contrary part may be asha­med; and those that gainsay the faithfull Word of God, by the soundness of our Doctrines and faith­fulness of our Labours may be convinc'd. Who then is a faithful and wise Servant, whom his Lord hath made Ruler over his Houshold to give them meat in due Season; Blessed is that Servant, whom his Lord when he cometh shall find so doing: For he shall say unto him, Well done thou good and faithfull Servant, thou hast been faithfull over a few things, I will make thee Ruler over many things; enter thou into the Joy of thy Lord.