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 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 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 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 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 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 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 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 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: 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 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: 〈 in non-Latin alphabet 〉 . 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 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. 〈 in non-Latin alphabet 〉 . 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. 〈 in non-Latin alphabet 〉 .

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 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; 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 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 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, 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , Meſſengers, that Receive Commiſſion from him to exerciſe Authority in his name over the Church; 〈 in non-Latin alphabet 〉 , Diſciples or followers of Chriſt as their Lord and Maſter; 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 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 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 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 the proper Interpreter of Divine Theology, 〈 in non-Latin alphabet 〉 . 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 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 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 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 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 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 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; 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 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 〈 in non-Latin alphabet 〉 ,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, 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 〈 in non-Latin alphabet 〉 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 〈1 page missing〉 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, 〈 in non-Latin alphabet 〉 , 1 Tim. 5.17. 〈 in non-Latin alphabet 〉 , Heb. 13.17. 〈 in non-Latin alphabet 〉 , 1 Cor. 12.28. Of like ſignification is that honourable Appellation of 〈 in non-Latin alphabet 〉 , 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, preſents them with that repect, 〈 in non-Latin alphabet 〉 . &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.