A sermon preached at the consecration of the Right Reverend Father in God, Herbert, Lord Bishop of Hereford by Jasper Mayne ...

PErlegi hanc Concionem, eám{que} dig∣nissimam judico quae publicam lucem aspiciat.

Geo. Stradling, S. Th. D. Reverendi in Christo Patris Gilberti Episc. Lond. Sacellanus domest.

Feb. 24. Anno Salut. 1661.

A SERMON Preached at the CONSECRATION OF The Right Reverend Father in God, Herbert, Lord Bishop of Hereford.

By JASPER MAYNE, D. D. Canon of Christ-Church, and one of His Majesties Chaplains in Ordinary.

JOHN 20. 21. As my Father sent Me, so send I You.

LONDON: Printed for R. Royston, Bookseller to the Kings most Excellent Majesty, at the Angel in Ivie-lane, 1662.

To the Right Reverend Father in God, BRIAN, Lord Bishop of Winchester, Prelate of the Honourable Order of the Garter, and Almoner to His Majesty.

My Honoured Lord,

THose learned Jews and Christians, who have been curious to find out the reason of some Visions in the Scripture, do affirme, That the Bush which Moses saw unburnt in the midst of fire, was an Em∣bleme of the Israelites then in bondage to the Aegyptians, who were not onely preser∣ved in the midst of Persecutions, but thrived under their Oppressions, hard Tasks and heavy Burthens; and grew more numerous from the politick Arts which strived to lessen and destroy them: till at length God contrived them a miraculous Deliverance, which with their Calamitios concluded in a Song.

When I look back upon our late suffering Times, (the saddest which I think any History hath recorded) where Oppression backt with Power made the Ruine of

our Church the horrid step and ladder to the Usurpation of the Crown; and where the name of a Bishop was so criminal and odious, as to verifie Tertullian's sad com∣plaint of his brutish Times, Nominis & vocabuli rei fuimus, We were made guilty of a Word, and con∣demned for being Christians, and the style was punisht with publick Sales and Sequestrations: and when with∣all I do consider, by what unlookt-for way of Providence your Order and Religion, like a Treasure snatcht from shipwreck, were stupendiously restored after many years Confusion: Methinks that Bush which Moses saw was the Embleme of our Church, kept safe by Miracle in the midst of hungry fire: and the Ship in the Gospel was presented to my eyes, where Christ and his Apostles were tost in an hideous Storm; but he waked and stilled the Winds, and put a calmness to the Sea.

In these dayes of publick Calamity, I was curious to observe how several men behaved themselves in strug∣ling with their dangers. I saw some take for their pa∣tern the Prophet Jonas in a storm, who slept securely and untroubled when his Shipwreck rolled about him. I saw others so much Cowards, that to preserve their wretched Fortunes they compounded with the Tempest, and made a League and Friendship with the Winds; nay, Servilely revived the Religion of those base timo∣rous Heathens, who worshipt every thing they fear'd, and sacrificed to Furies, and built Altars to their Plagues. I saw others of a nobler and more stout and

Christian Temper (whose just reward is now to shine like Stars of Honour in the Church) immovably reso∣lute to maintain their Loyalty and Conscience with the loss of their Lives, as they had already with their For∣tunes.

Yet, I hope, it will be no diminution of their Vertues, if I say, That your Lordships Carriage in these Times of Persecution was to me most remarkable; who by your happy Restitution, and addition of more Honour, have been made a greater Bishop, but not a greater Person, then you were in your lowest ebbe of Fortune.

The payment of your Vow in your building of an Alms-house on the place where you your self so ofter sate, not wanting of an Almes, but weeping o're the Prospect not then pleasant to your Eye, because your proper busi∣ness there was to aske the passers by, If ever there were sorrows like to the sorrows of this Nation; Your large Bounty to the College of which I am a Member, which, if I should name the Summe, would make the world be∣lieve you meant to found a new College, and not complete an old; Your dying Liberalities bequeathed to others in your Will, even to your meanest Servants, who were your servants in distress, are things which do proclaim you a great and noble Benefactor. But these are but the good deeds of your Fortune, done by the Bishop of Win∣chester, the Charities of one possest with plenty and a∣bundance; your Rents and Mannors here share with you as Co-founders: and your new Almes-house might

have it written on the Walls, A poor Bishop vow'd this House, but a great and wealthy built it.

That which made you truly great and reverend in my eyes, was to look into your noble Heart, your large and bounteous Mind, where your Good Deeds now, were then but Wishes and Designs. You were truly great to me, when I saw you in your Poverty anticipate your Almes-house, and be liberal at your door: and the poor people in your House now, had then places at your Gate; when being reduced to the last Cruse of Oyle, you made the drops run to others; and when there was but a handful of Meal left in the little Barrel, you then dealt your Loaf to those who wanted daily bread. In short, when you had but two Coats left, to give one to the naked; when you had hardly more then one Dish, to make the poor your Guests; to see you walk up your Hill with not much money in your purse, and return back with none; but then to think of laying up Treasures in Heaven, when you had so little left on Earth, was a Charity which raised in me a religious Admiration; and lookt something like the Miracle wrought by our Savi∣our in the Gospel, where Multitudes were fed with two fishes and five loaves.

Nor may I, without some Injustice to your Vertues, forbear to let the world know, That I never saw Affli∣ctions born with a more serene and even temper then you did yours; who in the worst of Times stood like a firme unshaken Rock in the midst of angry waves; your

Courage still the same, unbroken or undisturbed with a∣ny sad Disasters not more publick then your owne. The old Church of England still kept up in your House, with all its Formes and Rites, though pub∣lickly forbidden; Prayers constantly, and twice a day, read by you for the King, at a time when such Devotions were made Treason by the Tyrant; and Weekly Sermons preacht before you, filled with so much Loyalty and Truth, as would any where else have cast the Preacher into Bonds, if not sent him from his Pulpit to the place of Execution.

To all this your Lordships continued Kindnesses to me, by which I can compute my self almost grown aged in your Favours; your encouragement of my youn∣ger Studies, which grew up under your Example; your Rescue of me from a Shipwreck in the late un∣doing Times, when being tost, and stript of all, you were the Plank to save me, and threw me out a line which drew me safe to shore; are Reasons sufficient to let the World know, that of most sins I think Ingratitude the worst.

Being therefore fairly invited at first to preach this Sermon, and since by several Hearers of it to make it this way publick, I beseech your Lordship to allow it the shadow of your Wing; and to accept it, not as a full payment of my Debts to you, (for this very Dedication of it sets me deeper on your score)

but as a Testimony how much greater my Desires are then my Abilities or Parts, to let the World know how unfeignedly I am

Your Lordships Most obliged and very grateful Servant, IASPER MAYNE.

Feb. 26. 1661.

1 TIM. 4. 14.

Neglect not the Gift that is in thee, which was given thee by Prophecy, with the laying on of the Hands of the Presbytery.

THE PREFACE.

AS in the raising of the noblest Heights and Buildings, that they may be exact, and gain a reverence from the Eye, great preparations are made towards the Erection of the Pile; the best Masters in that Art are taken in∣to counsel, and Vitruvius is consulted to assist it with his Rules; Platforms are drawn, and Mo∣dels are contrived, that what was but a Scheme may be brought into a Structure: Which made Aristotle say, when he spoke like a Philosopher, but so as that his saying holds in Architecture too,

That a material House or Palace springs from an immaterial; and the Pile, which is the creature of the Workmans Tool without, was first shap'd and form'd by some designing mind within: Lastly, as when the materials are all ready and prepared, some are set on work to hew and square the Stones, others to dispose them into their several seats and stations, others to oversee that the Workmen doe their Duties, and that all things be done regularly as the Surveyors shall direct: So God hath proceeded by the same course and method, in the designing, shaping, forming and building of his Church.

Upon whose rude beginnings if we cast our eyes, as it first appeared in the times before the Law, though it began with the World, and be as ancient as Mankind, and had the same Cor∣ner-stone laid which now supports the Build∣ing, in the promised Seed, which was to bruise the Serpents head; yet that Corner-stone being wrapt up in a Mystery, and many thousand years required to remove the Veil and Cloud, 'twas but then a Church creeping forth out of the Quarrey, without a hand to give it its just feature and perfection. 'Tis true indeed, the Light of Nature, helpt by the light and gui∣dance of Tradition, sufficiently inform'd men that God was to be worship'd; but the way or

manner how, the work and person of the Priest, the time when, the place where, with what holy Forms and Rites, was left wholly to their Reason to discover and find out.

So that in the state of Nature the case stood with Religion, as some have observed it did with the first Essayes in Painting; unskilful men at first drew faces with a Coale, to which after-times found Colours, and gave beauty by their Pencil. Or, if you will hear me speak in the language of a Poet, in this imperfect state of Nature the case stood with God in a way of Service and Religion, as it did with the first Jupiter at Rome;

Aedibus exiguis habitabat Jupiter ingens, In{que} Jovis dextrâ fictile fulmen erat.

He was so rustickly adored, that a Thatcht. Cottage was his Temple, where he stood hold∣ing an Farthen Thunder in his hand.

To redeem himself from so much rudeness of Devotion, and to contrive a Worship some way worthy of his Greatness, in the times of the Law he chose unto himself a select, peculiar People, which he formed into a Church; and placed it for some Ages like a City on a Hill, to invite the erring World to be its Proselytes and

Converts. His Service here below was taught to move like the Heavens above, in a well-tu∣ned harmony and musick of the Spheres. A High-priest was appointed, and the Miter set upon his head; and inferiour Priests and Le∣vites had their lower Orbs assigned them. Sa∣crifices were prescribed, and the business of the Temple proportion'd and cut out to the several Orders and Degrees of those, who thus distin∣guish'd were to wait upon the Altar: and the distinction was so sacred, and the several bounds so set, that as the Levite was not to in∣vade the Office of the Priest, so those inferiour Priests who broke beyond their bounds, and attempted to invade the Office of the High-priest, were not said to offer Sacrifice, but strange fire before the Lord, and perish'd for their boldness with their Censers in their hands: To let us see, that God was then the God of Order, and turn'd such mens Oblations into their ruine and destruction.

Yet the Jewish Church thus modelled by Al∣mighty God himself, was but the imperfect draught and platform of a much holier Church to come. 'Twas but like their Tabernacle, their House of Offerings and Oblations, a moveable Pavilion, or Tent fitted for a march towards a Land of Promise, not yet discovered

to their eye; where that transitory Building, that Temple made of threds, was to be taken down to make way for one more lasting. In short, as 'tis observed, (and 'tis St. Austins Ob∣servation) That in the forming of the Jewish Church the platform was first drawn, and pre∣sented in a holy Scheme to Moses in the Mount; so when that Scheme or Platform was wrought into a Fabrick, when that which was a Pattern became a bodied Truth, even that glorious Church, in the midst of all its splendour, was but a type and shadow of the Christian Church to come. Some of the old lines were indeed to be preserved, but with the addi∣tion of new colours drawing nearer to the life; a High-priest was to be retained, but with his Robes and Miter changed; the Order of Aaron was to pass into the Order of Melchisedeck; no longer to remain the Priest of one private, single People, but to be the publick Priest of all the Nations in the World. The inferiour Priests and Levites too were to shift and change their Ephods, and to pass into the Christian Presbyter and Deacon.

And now to hold you no longer in the Porch and Entrance of this Sermon, but to draw this large Circle to its intended Point and Centre; to reduce those Shadows into

Substance, and those Platforms into Building; to form a new Church out of the ruines of an old, stupendious in the raising, and eternal in duration; to make the Scripture-Prophecy be∣come true authentick Story, and the Glory of the second Temple to eclipse and drown the first; to break down the Partition-Wall which divided Jews from Gentiles; to square disproportion'd Subjects, and unite all Nations in one Faith, and by one common Gospel to bring them to Salvati∣on; was a Work reserved for none but Christ the Son of God himself. Who, as he was be∣fore designed to be the Head of this new Church, so, that he might be the Founder and Foundation of it, the chief Corner-stone and great Master-builder too, all the Powers of Heaven did help to carry on the Work.

I think I need not tell you, that the Gospel, like the Law, was at first proclaimed by the Ministry of Angels; that Jacobs dream and vision was made by them true story; a Ladder was set up which reach'd from Earth to Heaven, and they ascending and descending with sacred Messa∣ges to Men. Nay, the Holy Ghost himself, who foretold this in the old Testament, was most busily imployed to fulfill it in the new: every Sermon preach'd was attended with a miracle; and the Doctrine signed and ratified with holy

prodigies and wonders; the Preachers all inspired with gifts proportion'd to their Work, and en∣abled by those gifts to go and teach all Nations. Nay, so sollicitous and careful was this holy Spi∣rit of God to provide fit Successors to those inspi∣red and gifted Teachers, that for many years af∣ter the first plantation of the Gospel, not a Bishop was installed or admitted to his Chair, not a Pa∣stor to his Charge, not a Deacon to his Table, which was not first designed, and named, and qualified by him. And this I might prove to you by several places of the Scripture, but none more clear then this which I have chosen for my Text; where St. Paul sayes to one of those new consecrated Bishops, Neglect not the Gift that is in thee, which was given thee by Prophecy, with the laying on of the Hands of the Presbytery.

IN which words you have these considerable Parts. First, the Person here consecrated to the sacred Office of a Bishop: that was Timothy, exprest in this word Thee. Next, his Qualification for that divine and sacred Office: he was a Gifted man, a man fitted for that Honour; exprest in this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Gift that is in thee. Third∣ly, his Conge D'Eslire, or Designation to that Of∣fice by the Holy Ghost, Author of that Gift: 'twas given him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the pre∣diction

of the Prophets. Fourthly, the Forme of his Consecration to that Office: the holy Ghost designed him, but the Church gave him Ordina∣tion; 'twas done by the laying on of the Hands of the Presbytery. Lastly, St. Pauls fatherly Advice to him for his Deportment in that Office; in these words, Neglect not the Gift which was thus bestowed upon thee. Of these in this order; and first of the Person, that was Timothy, exprest in this word Thee.

[ 1] As the distance between God and Man was so great, that none but one who was com∣pounded of both Natures was fit to reconcile them, or to be a Mediator; so in reconciling the Jews to the Gentiles, to make them piece and joyn in one united Church, none was so fit to procure a good liking and agreement, as one in whom both parties had an equal Interest & claim.

Now of all the men designed by God to ac∣complish that great Work, I know none in all kinds so well fitted and proportion'd as this ho∣ly man, the Bishop in this Text; whose very birth disposed him to break down Partition-walls, and to be a Reconciler of both parties from the womb.

For, if we enquire into his Original or Birth, as 'tis set down in the Church-book, Acts 16. his Mother was a Jewess, but a Jewess made a Chri∣stian; and his Father was a Greek, but well-affected

to the Jews, as you may read in the first Verse of that Chapter: not a Greek Hellenist, or Jew bred in Greece, called so from the Grecian Language which he spoke; nor a Greek in the Grecian sense, a man opposed to a Barbarian: but a Greek in the general acception of the Scri∣pture, which divides the whole World of men into two Members, Jews and Greeks. For, if we may give credit to the Syriack Translator, he was Aramaeus, that is, no Greek, but Syrian: or as the Latine Interpreter more largely hath descri∣bed him, he was Homo Gentilis, that is, no Jew, but Gentile.

And as his Birth did thus prepare him to preach the Gospel to all Nations, so St. Paul, who well knew the advantage of this mixture, and how readily a Jew would hearken to a Jew, and a Gentile be perswaded by one who was a Gentile, to make his Capacity more passable and currant, thought fit to circumcise him, though he were before a Christian; as you may read at the fourth Verse of that Chapter. That by imploying one to preach who was a baptised Jew, and one who withall was a circumcised Be∣liever, all prejudices might be stopt, and no ob∣jection left to hinder or obstruct the free pas∣sage of his Sermons. For that this was the reason why he circumcised him, namely, not to

oblige him to observe and keep the Law, but to remove obstructions from his preaching of the Gospel, is evident from the end and close of that Verse, which sayes, that St. Paul in a holy pru∣dence did it, because They all knew that his Father was a Greek.

And certainly, as St. Paul by this action, this politick design, gained justly to himself the repu∣tation of that style, which he bestows upon himself, of being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A wise Master-builder, in the third Chapter of his first Epistle to the Corinthians, at the tenth Verse; one who knew how to fit his Tools to his Matter, to hew rude Subjects to his Ends, and to give them shape and form, so as to work upon the tempers of disagreeing Minds: so no passage more con∣firms that rare Description of his Art, which he makes in the 9. Chapter of that Epistle, at the 20. Verse and forwards, where he sayes, That he became all things to all men; as a Jew to the Jews, and as a Gentile to the Gentiles; to them under the Law as a man lock'd up in shackles, to them without Law as at perfect liberty and freedom: And all this to compass his great Catholick De∣sign, which was to bring, if possible, both par∣ties to salvation.

Next then, as his Birth did much contribute to his Function, so his Education contributed

much more. He was bred in a Family upon which Religion seem'd entail'd, where Piety ran in a bloud, and lineally descended, like Vertue of Inheritance, from the Parents to the Child. St. Paul speaking of his Mother Eunice, and his Grandmother Lois, in the 1. Chapter of his 2. Epistle to him, at the 5. Verse, sayes, It very much rejoyced him to find the same unfeigned Faith in him, which in a holy Pedegree he received and took from them.

And certainly, as ill Example hath the power to convey hereditary Vices, to infect by being seen, and to corrupt by imitation; nay, as Vice in the Parent hath such an influence on the Child, as to think it disobedience where the Parent is a sin∣ner, not to be as wicked and as great a sinner too: (As the young Virgin in the Poet seeing her un∣chast, lascivious Mother write Letters to her loose Adulterer and Servant, thought her self obliged to think Chastity a sin, and so learnt in time to write such Letters too; or as the young Gentle∣man, whose Father was a Gamester, learnt to handle Dice, and stake whole Mannors at a Throw) So good Example hath the like power to infect by being seen, and Vertues may like Vices be made hereditary too.

But besides those seeds of Vertue sown in him by his Parents, St. Paul himself had been his

Tutor, and had the forming of his manners; he was bred up in his School to that ripeness and perfection, that he superscribes this Epistle to him as to one begotten by him: To Timothy my Son, sayes he; nay, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To Timothy my own Son, sayes our English Translation.

But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek, if we may believe St. Jerome, is a word to which no other Tongue can find a word to match it; a word which in all kinds signifies the Son to have such a near resemblance to the Father, as almost to confirm the Opinion of Andreas Dudithius, who, in his book De Conjugio Presbyterorum, maintains that St. Paul was married and had children, like St. Peter. Of which, but that we know his Father was a Greek, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might perswade us that this Timothy was one.

Indeed the resemblance between them was so great, that as in other births and natural gene∣rations the marks to distinguish the true-born from the spurious are the likeness of the child in shape and visage to the parent,

Sic oculos, sic ille manus, sic or a ferebat;

If he have his Fathers eyes and cheeks, looks, hands and gestures too, we may conclude him genuine, and the Parent twice the same: So St. Jerome in his close Interpretation of that word, proceeds by a distinction, which holds comparatively true;

St. Paul had many Sons, sayes he, whom he converted to the Faith, as the Corinthians and Ephesians, whom he vouchsafes to call his Sons: But the style of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Filius germanus, the style of true-born Son, so in all things like himself, as not to be more the Son of the Parents that begot him, then he was his morum filius, the Off-spring of his Mind, so furnisht with his ver∣tues, so accomplish'd with his gifts, so zealous in his preaching, so valiant in afflictions, so active in his spreading the Gospel through the World, was a style bestowed on none but this Timothy and Titus: As if all others were his Bastard-sons, begot upon some Hagar, and onely these two were legitimate. It is St. Jerome sayes so.

In short, as likeness in manners begets a dearness in affections, and as a friendship in affections be∣gets a likeness in engagements; so St. Paul made him his Fellow-labourer and Associate. When the Decrees of the Apostles were to be disperst, made in their general Council assembled at Jerusalem, this Timothy was chosen to assist him in his Tra∣vels; as you may read in the 16. Chapter of the Acts, at the 4. Verse. When an Evangelist was to be sent to confirm those distant Churches, which St. Paul himself had planted, but was not able to re-visit, this Timothy was sent as his Depu∣ty-Lieutenant; as you may read in several Epi∣stles to those Churches.

To all this, such a holy prudence shined forth in all his actions, his Morals were so good and so seasoned with Religion, that his Name was like that precious Oyntment in the Scripture, still breathing forth perfumes in all places where he came: For, he was well reported of, he was above all reproch and scandal; as you may read at the 3. Verse of that Chapter.

And of such Instruments as this did the Holy Ghost make choice to be Preachers of the Gospel, and Rulers in the Church: Men, whose Life as well as Doctrine was still Sermon to the People; men, who confuted Vice not more by argument and reason, then by their blameless carriage and vertuous conversation. 'Twas against the Oeconomy and Discipline of Heaven, to send men into Gods Vineyard who went drunk into the Field; and who minded not the vine, but the vintage, grape and wine. And the Holy Ghost himself had er∣red, had he given his Pearls to Swine, to the sen∣sual or intemperate, still wallowing in the mire: or had he taken his holy things, and cast them unto Dogs; no sooner eased of one distemper, but returning to another. No cloven Tongues of fire did sit upon their heads, whose tempers were still cloven, still kindling Flames and Factions, still breaking of Gods people into divisions, rents and schisms. The gift of Knowledge was not dropt

upon the ambitious, proud, high-minded; their Bladder swelled too much, and was too much puft up before. To him that hath shall be given, was the Rule Gods Spirit went by; and more gifts were given to him who had well imployed the former. Which leads me on to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Gift, here in this Text, and comes in the next place to crave a room in your Attentions.

The Saying of our Saviour Christ when he [ 2] spoke it was so true, in the 10. Chapter of St. Luke at the 2. Verse, The Harvest truly is great, but the Labourers are few; that to increase their number, and to fit them for the work, the Holy Ghost was fain to interest himself in the choice of workmen, and the qualifying of them too: His work and business 'twas to send men into the Field, and to teach them how to manage and use their Sickle too.

The Men already chosen, if their number had been greater, where a World was to be con∣verted, were too disproportion'd for the Har∣vest. Besides, they wanted parts for so great an undertaking; unless they could have done like the man in Eunapius a Greek Historian, who tells us of one Aedesius, who had so much the Spirit of Divination in his power, that he would but clap a Wreath of Lawrel on his head, and straight speak by Inspiration, straight put himself

in Raptures, and utter learned Oracles, to the great amazement of the Hearers.

The Apostles were not all bred at the feet of Gamaliel, but were as yet unlearned, men called from mending Nets, fitter to deal with Fishes, and to put forth a Boat to Sea, then to cast their Nets on Land, and there catch men in the Inclo∣sure. Besides, being Jews, they were hardly fit to preach to Jews; for where was their gift of Miracles to work upon the Jews, who were onely to be gained by Miracles and Wonders? Had they preacht to the Gentiles, where was their gift of Tongues, to preach to all Nations, who could speak no Tongues but one? Had Christ sent to Athens to stock himself with Preachers, he might have found great Scholars there, but hard to be perswaded to forsake their own Schools, and to list themselves in his: Nay, these for some Ages were the greatest Enemies of the Faith; men who measured Truth by Aristotles Precepts, and would believe no more then what some Plato taught: Nay, men who, like Por∣phyrius, called the Christian Religion Barbaram philosophiam, A barbarous Philosophy; A new Doctrine creeping forth into the World by the foolishness of Preaching; affraid to enter combate with any rational Dispute, or to endure a tryal where right Reason was opponent. According to

that which St. Paul hath delivered in the first Chapter of his first Epistle to the Corinthians, at 22, 23. Verses, where he sayes, The Jews require a sign, and the Greeks seek after wisdom. That is, the Jews would believe no more of the Gospel then they saw confirmed by miracle, and proved by signs and wonders: And the learned Greeks or Gentiles would admit no more then they saw confirmed by Syllogisme, and proved by Demon∣stration. In this scarcity of Preachers then, to win upon all parties, and to captivate both Jews and Gentiles to the obedience of the Gospel, the Holy Ghost pour'd forth his gifts, proportion'd to the work which each man was to do, as Time, Place and Countrey needed: To one was gi∣ven the Word of Wisdom, to another the Word of Knowledge, to another Prophecy, to another the gift of Healing, to another the gift of Miracles, to another the gift to discern true Prophets from the false, to another the gift of Tongues, to another the gift to interpret the sense and mean∣ing of those Tongues: And all these wrought that one and self-same Spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the build∣ing of the Church; as you may read in the 12. Chapter of the first Epistle to the Corinthians, the 11. first Verses.

Now in the distribution and imparting of those gifts, unless it were our Saviour Christ the

Son of God himself, in whom this holy Spirit had no limit, bound or measure, he never did pour forth himself in such overflowing gifts as he did on the Apostles, the first Preachers of the Gospel. The old Prophets had him sparingly, more sprinkled then poured forth; he was to them a little Brook, to these a full-tide Sea; he fell in single drops on them, on these in full-grown showres. Besides, they had him but sometimes, these to themselves and heirs: they were able, like a firm Estate, to bequeath him in their Wills, and to make him their gift to others, as he was his own gift to them; for whereever they laid their Hands the holy Ghost still followed. The gift of Tongues, of Prophecy, of Miracles and Healing, were as naturally diffused by them as the Sun sheds light and beams.

And now I speak of Miracles, methinks the persons were the greatest, upon whom this holy Spirit did thus pour forth his gifts. That men not bred to Letters should suddenly grow wise, and be every one a School and Athens to himself; to be able to maintain Disputes with great Scho∣lars of all Sects; to make a Sadducee confess there was a Resurrection, and to make a Pharisee recant his false glosses on the Law; nay, to make Ari∣stotles school send forth Disciples unto Christ, and to erect a new Church in Plato's Commonwealth; to

see a Zeno or Chrysippus surrender up his Chair, and sit at the feet of a poor Fisherman inspired; to hear an Apollos so eloquent in Preaching, as if some Tully or Demosthenes were got up into the Pulpit; to hear men speak all Languages, who had learned no Tongue but one, so as to be thought Natives in all Countries where they came, and who travelled through the World, yet never went from home; lastly, to see a plain unskilful man, who never heard of Galen, and to whom Hippocrates was utterly unknown, without the help of medicines do Cures beyond the power of Physick, to cure Palsies, Fevers, Dropsies, Gouts, by the bare virtue of a Word; to make blind men see, and lame men walk, by virtue of a Touch; nay, to make their shadows do the business of Physicians, and to cure all Diseases by their bare shadows passing by: These, these in∣deed were gifts which bore down the World be∣fore them; these changed the face of Empires, and gave new form to States; converted Hea∣thens into Christians, and Idolaters to Saints.

Now, whether all these gifts, or any one of these, were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or gift here given to this Bishop, because this Text is silent, I cannot well determine. Grotius thinks it was the gift of Tongues; and perhaps his reason was, because being an Evangelist and Co-adjutor to St. Paul,

whose task and business 'twas to preach the Go∣spel to all Nations, this could not well be done without the Language of all Nations.

Others think it was the gift of Wisdom, by which without the help of Books he was inspi∣red with Knowledge. But then why did St. Paul, in the Verse next before this Text, bid him im∣prove himself by study, and addict himself to read∣ing and exhortation till he came? Where by Reading sure is meant the Theory of Knowledge, by Exhor∣tation the exercise and reduction of it into practice.

Others therefore think, that here is meant the gift of Healing. But then St. Chrysostoms dis∣pute in his Homily on that Text, Drink no longer Water, but use a little Wine for thy Stomachs sake and often Infirmities, will deserve to be considered, and to have the Question askt, Why, if he had the gift of Healing, did he not heal himself? un∣less this may be an Answer, That being but a Novice, or young man, endued with the gifts and parts of old, God would not give him leave to cure this weaknesse in himself, lest his gift of Knowledge should swell and puff him up. Since the gifts of the holy Ghost are not so secure from danger, but that they may degenerate into high∣mindednesse and pride.

Nay, this it seems was St. Pauls very case; who though he had the gift of healing to that mi∣raculous

degree, as to be able to raise men from the dead; yet after his strange Rapture up into the third Heaven, after all the glorious Visions and Revelations of that place, lest he should be exal∣ted above the measure of a man, A thorn in the flesh, called the Messenger of Satan, was sent to buffet him, and to humble him again: in the 12. Chapter of the 2. Epistle to the Corinthians, at the 7. Verse. Where some too injuriously, and too unchastely too, by that thorn in the flesh con∣ceive some concupiscence or lust; but he himself calls it an infirmity or weaknesse, for which his gift of Healing could not contrive a cure; as you may gather from the 8, & 9. Verses of that Chapter.

But now after all this which I hitherto have said, what if the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or gift, here mentio∣ned in this Text, were none of all these, but the very Office of a Bishop, here given him by Pro∣phecy, with the laying on of hands? Certainly, if those ancient Fathers and great Lights of the Church, who living near the Spring-head did see the stream run clear, wrote not by a false light, which deceived themselves and others; St. Jerome, Ambrose, Haymo, Primasius, and some others, in which number was Lyranus, were of this Opinion. Nay, the 2. Canon of the Nicene Council, the 18. Canon of the Council of Ancyra, the 101. Canon of the Council called in Africk, do

speak as if those Fathers did either make those Canons, or did inspire the pen of the Scribe or Re∣gister who wrote them. And truly, if I may joyn Historians to those Councils and those Fa∣thers, Eusebius in his 6. Book and 8. Chapter, Socrates in his 7. Book and 41. Chapter, do make the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the last word in this Text, bear the same sense and meaning with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies not a Presbytery of El∣ders, but the very Office of an Elder, ordained and made a Bishop.

Indeed this Text in Greek, if we transpose the words a little, doth seem to favor this Opinion, and may be made to run thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, Neglect not the gift of Eldership which is in thee, which was given thee by Prophecy, with the laying on of Hands. Where it would not be hard to prove to you by the best primitive Records, That the word Eldership, where ere 'tis used in the Writings of the New Testament, sig∣nifies the dignity and office of a Bishop.

Nay, if you will hear me quote a more authen∣tick Author then all these, not for his integrity, (for he was no friend to Bishops) nor yet for his parts, (for St. Jerome sure had greater) but for his authority, which ought not to be question'd, when the Enemy of a cause bears witness to the

Truth; Mr. Calvin himself was of this Opinion; who in the 4. Book of his Institutions, and the 3. Chapter, hath translated this Greek Text into this modern Latine, Fac ut gratia quam per manuum impositionem accepisti, cum te Presbyterum crearem, non sit irrita. Take heed the grace or favour which was bestowed upon thee by the laying on of Hands, when I made thee a Presbyter, were not given thee in vain. Where though he do mistake the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signi∣fies a grace or favour, as the other doth a gift; yet he did not erre when he made both words agree in this, that in this place they signifie an Office given by the Church.

But what need I quote Authorities either anci∣ent or more modern, when I have a clear demon∣stration of Gods Spirit, that by the gift here in this place is meant an Office given? For doth not St. Paul remove all Clouds, and lend a Sun∣beam to this Text, in the 4. Chapter of the Ephe∣sians, from the 8. to the 12. Verse? Doth he not there strike one of the chief strings in Davids harp, and say, That Christ ascended up on high, that he led captivity captive, and that he gave gifts to men? And what were those gifts? The 11. Verse re∣solves you; they were the several Offices and Orders in his Church: He gave some Apostles, some Prophets, some Evangelists, some Pastors, and some

Teachers; as you may read in that place. And all this for the perfecting of the Saints, for the work of the Ministry, for the building of his Church; as the End is exprest in the 12. Verse of that Chapter.

Onely by the way I cannot but observe, That in the bestowing of those gifts, those Church-Offices and Functions, as none were to partake them without commission from the Church; so lest the Church should erre in the ad∣mission of the persons, they still brought their Letters Testimonial from Gods Spirit. He first by some Prophet designed and named them to their Office, before the Church drew up their Patent, by the Imposition of their Hands. Which is the Conge D'Eslire, or third part of this Text, name∣ly, the Prophecies which markt out this Bishop for his See.

[ 3] What Prophet 'twas, or whether one or many, by whom the holy Ghost design'd this Bishop to his Office, is wrapt up in a Cloud which affords no light to see by. But sure 'twas none of the old Prophets, who though they were called Seers, yet this person stood too distant to fall within their view. And because the name of the new Prophet is not set down in particular, the most we can do is to seek for him by conjecture.

In the 21. Chapter of the Acts, at the 8, 9. Verses, 'tis said, that St. Paul in his Travels with

this Disciple in his Train, came to Caesarea, where dwelt Philip the Evangelist; Into whose house they entered, and abode there many dayes: And that Phi∣lip had four daughters, Virgins, which did prophesie. Again, 'tis said at the 10, 11. Verses of that Chapter, that Whilest they staid there, a certain Pro∣phet named Agabus came down from Judaea, who pro∣phesied against Pauls going to Jerusalem. Now the circumstances of Persons, Time and Place thus laid together, have made it probable to some, that some one of these She-prophetesses, conversing daily with him, or that Agabus, who forewarned St. Paul of his imprisonment and bonds, were opportunely moved by Gods Spirit in that place, to nominate this Timothy to his Bishoprick and Charge, of which St. Paul no longer could be an Over-seer.

And great reason there was why the Prophets should have a hand in all such sacred Nominati∣ons; who standing next to the Apostles in the Bill and Catalogue of Honour, (for there were first Apostles, then Prophets, then Evangelists, then Pa∣stors) As an Evangelist was a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Fellow-labourer or Assistant to a travelling Apostle in the dispersion of the Gospel; so when he was to fix and settle in some one certain place, and from an itinerant Preacher or Evangelist was to pass into a Bishop, for order sake some Prophet, who stood

next in rank above him, was to recommend him to the Consecration of the Church, to point him out his Diocese where he was to reside, with the full power of an Apostle fixt and seated to his charge. So that the business of those Prophets was partly to foretell the contingent future acci∣dents which were to happen in the Church, part∣ly to provide fit Guides and Rulers for it.

But whoe're the Prophet was (for 'tis but Cu∣riosity to search) the same holy Spirit which did consecrate our Saviour to be the Head of the Church, and to publish his own Gospel, in the 4. Chapter of St. Luke at the 18. Verse, where he sayes, and quotes the Prophet Esay for it, The spirit of the Lord is upon me, because he hath anointed me to preach the Gospel; and the same holy Spirit who commissioned the Apostles to go and plant a Church in all Nations of the World; the same holy Spirit, I say, did direct and guide the Church in the choice of the persons who were to follow and succeed them.

For here if I may draw waters from the same Fountains and Spring-heads from whence others have poured forth their Discourses on this subject, In the first Age of the Church, when 'twas but yet a tender plant, the first businesse of the Apo∣stles was in their Travels through the World, to convert it from Idolatrie, and to gain Proselytes

to Christ. When the number of Believers was every where increast, and the name of Christian, which at first began at Antioch, was every where disperst as far as Words were Names of persons; the next business of the Apostles (whose commis∣sion like the Sun's was never to stand still or settle in one place, but still to move like him from one Countrey to another) was to mould their new Believers into well-form'd and govern'd Churches, especially in great Cities, such as Ephesus and Corinth; and to appoint them Over-seers, who should both teach and rule the Flock: lest being left like Sheep without a Shepherd to o're∣look them, they either should be swallowed up by their own Heresies and Schisms, or should break out of the Fold, and relapse back again to Heathens.

These Overseers, or, as the Scripture calls them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These Bishops of the Flock, they were compelled to chuse out of their new Converts and Disciples; who in that infancy of time, that famine of great Parts, were gene∣rally men whose Faith was far greater then their Knowledge; men not bred in Schools, unskilled in Tongues and Arts, especially the Art 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Art of Ruling well. Indeed they were such men as St. Paul describes in that mean and humble Map which he drew of those

Times, in the first Chapter of his first Epistle to the Corinthians, at the 26. and 27. Verses, where he sayes, Ye see your calling, Brethren, how that not many wise men after the flesh, not many mighty, not many noble are called: But God hath chosen the foolish things of the World to confound the wise, and weak things of the World to confound the mighty; and base things, and things despised, and things that are not, hath God chosen, to annihilate and bring to nought the things that are.

To supply this great Defect, the holy Ghost was fain to assist the very Apostles in the making of their choices, and to furnish men with gifts and parts which might fit them for Elections. Nay, the persons generally were so ungifted, raw, unlearned, in all kinds so unfit to rule or govern in the Church, that he was fain to qualifie them in a way of new creation, to make Things which were not bring to nought the things that were; to give form to shapelesse matter, to change their Ignorance to Knowledge, to make unwise men wise, and to raise their Wisdom out of nothing; to call Light out of Darknesse, and then divide it into Stars; to make those learned Shepherds who were but lately Sheep, able to defend their Flocks from the most fierce and learned Wolves: In short, to call a Church out of a Chaos, and give a beauty to confusion; to dispose the several parts into

well-tuned Orbes and Spheres; to place great Lights in this new Firmament, which were to rule the Day, and lesser Lights to drive and chace away the Night; was a Work which required the Illu∣mination of Gods Spirit, to hold a Torch to those who had else stood in the dark.

And this is that which St. Chrysostom, Oecume∣nius, Theodoret, Theophylact, and many other anci∣ent Writers have very well observed. For St. Chrysostom in his Comment upon this very Text sayes, that in this childhood, this nonage of the Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That no∣thing was done as Mans Wisdome did direct; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but by the direction of Gods Spi∣rit: whose business 'twas not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to foretell things to come; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to reveal things present too, espe∣cially in the choice of fit Rulers in the Church. Clemens Romanus speaking of those Rulers sayes, That the first Bishops which were made were made by the Apostles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having tryed them by the Spirit. Oecumenius also speaks as if the other held his pen, and sayes almost in the same form of words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The first Bishops were made Bishops by the appointment of Gods Spirit. Thus St. Paul and Barnabas were of Preachers made Apostles, Act. 13. 2. thus Titus was made Metropolitane of Creet, Tit. 1. 5. and thus

Timothy in this Text was made the first Ephesian Bishop, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Spirit of God design∣ing of him by the Prophets.

Nay, Eusebius in the third Book of his Ecclesi∣astical History, taking Clemens of Alexandria for his Chronologer and Warrant, sayes, That this way of making Bishops, by the Appointment of Gods Spirit, was observed in the Church till the death of St. John, who after his return from his banish∣ment to Ephesus, being intreated by the Church there to provide for succession, went through all the Regions near in a holy Visitation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and ordained such a Clergie as the holy Ghost revealed. So that they who have been curious to compute St. Johns re∣turn, which was in the Reign of Nerva, the 98. year of Christ, 30. years after St. Pauls martyrdom, do reckon, That from the day of Pentecost, in which the holy Ghost descended on the Apostles in cloven Tongues of fire, to the time of St. John's death, which was in the 100. year of Christ, this way of making Bishops by the designation of Gods Spirit, continued in the Church 66. years com∣plete.

At which time the Church having taken ge∣neral root, and from a grain of Mustard-seed be∣ing become a spacious Tree, able to diffuse it self without Miracles and Wonders, those gifts of

Gods Spirit which had brought it to this Growth, and had every where furnisht it with Rulers sent from Heaven, like the Manna in the Scripture, ceast to fall on those who had now the Promised Land given to them in pos∣session.

But yet though all this be true, we are not to suppose that Gods Spirit did so whol∣ly ingrosse this businesse to himself, as to ob∣trude those new Rulers on the Church without their Allowance and Approbation too. He one∣ly did direct and name and recommend them; 'twas left to the Church to admit them to their Cures: he but designed the Persons, the Church gave them Ordination, by the laying on of the Hands of the Presbytery. Which describes to us the Forme of this Bishops Consecration, and comes in the fourth place to be considered and examined.

'Tis observed, that the Spirit of God, who [ 4] in the Jewish Church spoke by the several spark∣lings of those precious stones or Jewels, which shined in the Brest-plate of Aaron the High∣priest, where a Diamond and Amethyst gave Ora∣cles and Answers, and an Agate might be rec∣koned into the number of the Prophets, remo∣ved those precious stones into the twelve Apo∣stles, and made them twelve Foundation-stones

in the new Building of Christs Church; as you may read in the 21. Chapter of the Revelation, at the 18, 19. Verses.

Certainly, whatever in that Church condu∣ced to Piety and Order, whatever might be made a patterne for religious Imitation, the Chri∣stian Church transcribed as holy Platformes of their building. The Waters of Baptism, the Bread and Wine in the other Sacrament, the Distinction of their Hierarchie into Higher Priests and Lower, and the Ordination of those Priests by the laying on of Hands, were bor∣rowed and translated from the old Temple to the new.

In the pursuit and handling of which last, namely, the laying on of Hands, (which is the proper Theme and Subject of this Text) two things I will observe to you: First, the several Ends and Uses to which it was applied: next, who the Persons were who were commissioned to apply it.

First, as for the several Ends and Uses of this Ceremony, in the times of the Old Testament 'twas sometimes made use of in a way or forme of Blessing. Thus Jacob laid his hands upon the two sonnes of Joseph, and blest them on his Death-bed; in the 48. Chapter of Ge∣nesis, at the 14. Verse. Nay, in this way of

blessing, if we may believe Lipsius in his Book De Cruce, or several sorts of Crosses, the same holy Spirit who revealed the Shiloh to him, the promised Messias, Christ, who suffered on the Crosse, did direct and guide his Hands to do something like a Christian: for in lay∣ing his right hand on the younger Son, and his left hand on the elder, the crosse postures of the Children on whom he laid his hands, made his Imposition bear the figure of a Crosse.

Next, this laying on of hands was sometimes made use of in the making and creation of a great Minister of State. Thus Moses did chuse Josuah to succeed him in his Power, in the 27. Chapter of Numbers, at the last Verse. And thus Senators were admitted into the great Sanedrim or Council, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the laying on of the hands of some of the elder Senators; as the Thal∣mudists report.

In the New Testament this Ceremony was as diversly applied. Our Saviour Christ laid his hands upon the little children brought unto him, and blest them, sayes the Text, of which this was the mark and signe; in the 10. Chapter of St. Mark, at the 16. Verse. 'Twas also made use of in the Visitation of the Sick; in the 16. Chapter of St. Mark, at the 18. Verse. But it never was omitted in the Consecration

of a Bishop, Ordination of a Priest, nay, of a Deacon too. Onely to make it the more so∣lemne and effectuall, the Church added usual∣ly their Prayers and Fastings too. Thus Saint Paul was made a Preacher by the laying on of hands, in the 9. Chapter of the Acts, at the 12. Verse. And thus Saint Paul and Barna∣bas were of Preachers made Apostles: the El∣ders and Prophets which were at Antioch ha∣ving fasted, and prayed, and laid their hands up∣on them, sent them away; in the 13. Chapter of the Acts, at the 3. Verse. And thus Timothy in this Text was made the first Bishop of Ephe∣sus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the laying on of Hands.

But why by the laying on of Hands? some disputing men have ask'd. Why by such a Forme, such a Ceremony as this? Why not by a Licence drawne up in Writing from the Church? Nay, sayes the Independent Preacher, by a Licence from the State? I must confesse the Question is not so hardly answered as his, who askt what God did before he made the World, what kind of Fruit 'twas by which our first Parents fell, where they had the Needle which stitch'd their Leaves toge∣ther, or where they had the Thred before the Art of Spinning was found out. For here

suppose I should reply, and give this for an Answer, That 'twas Gods Will to have it so, so directing by his Spirit: Who then art thou, O Man, who darest dispute with God? Must the Potter give a Reason of his Actions to his Clay?

But God, who made the World in Num∣ber, Weight and Measure, who never did a thing superfluous or vaine, but made Order to distinguish his Creation from a Chaos, with∣out which his six dayes Works had still lain in a confusion, proceeded by a Reason, nay, a multi∣tude of Reasons, in this way of giving Order to his Church.

For, First, what would men have him do? Issue forth commissions to the Rulers of his Church, as he did to the Apostles, in Mi∣racles nad Wonders? Had he gone no further, he must have still wrought Wonders, to per∣swade the doubting World that they were Rulers sent by him. And so when such Mi∣racles, such Signes and Wonders ceast, the Church for want of Miracles must have wanted Ru∣lers, and then for want of Rulers must have ceast to be a Church. The Gifts of the Holy Ghost, which I mentioned to you before, though they made men fit, and prepared them to be Rulers; yet being invisible, secret,

and unseen, without some outward mark to make them own'd and knowne, to those who knew them not would but have past for private Spirit, not able to gain publick faith to the persons thus commission'd.

Some outward Mark was needful then to let the People know who the Persons were whom God designed to be their Guides. As to let the Jews know that Christ was to be their Head, the Holy Ghost descended on him in the figure of a Dove; and to let all Nations know who were to be their Tea∣chers, in the sight of all Nations then assem∣bled at Jerusalem, the Holy Ghost fell on the Apostles in cloven Tongues of fire: So to let after-Ages know who were to be their Lea∣ders, the same Holy Ghost appointed the lay∣ing on of Hands, as the way and forme of issu∣ing forth his commissions by the Church. And the Reasons of this Ceremony were yet more clear∣ly these.

There be two wayes, sayes the Civil Law, by which men take possession, and so gaine a propriety in a thing which was not theirs. If it be a thing immoveable, as Lands, Tene∣ments or Houses, by treading on the Soyle they take Possession by their Feet; if it be a moveable, as Goods, Money, Ware or Ser∣vant,

to gaine to themselves a property, they take possession by their Hands. So when God called a Man to be his Minister or Ser∣vant, as to preach, or beare some publick Of∣fice in his Church, by the Hands of his Church he took possession of him, and the person thus laid Hands on was no more his owne, but Gods.

Next, this laying on of Hands, as it was a forme of Alienation, by which the person thus ordained did quit all Interest in himself, and past himself away to the Service of Gods Church; so it was a forme of Hallowing and Consecration too. The Case stood with men ordained as it did with other things made ho∣ly. As for Example, In the Old Testament, a Beast in the herd was but a common crea∣ture of the Field, indifferent for the Sham∣bles or to be made a Sacrifice: But being fetcht from thence and brought into the Temple, when the Priests which waited there had laid their hands upon him, he was no more one of the herd, but an Oblation for the Al∣tar; and of a Beast became the Expiation of a Sinne. The Stones in the Quarrey are but vulgar, common stones, indifferent to be wrought into a Kitchin or a Temple: But being fetcht from thence, and made a consecrated Building,

that which was a common heap becomes a house of Prayer. Once more: The Waters run∣ning in the Streame, or drawne out of the Well, are but a common Element, no holier then the Streame: But being poured into the Font, and there applied to Baptisme, that which was common Water puts on the nature of a Sacrament. And I might say as much of the Lords Supper too; The bread in the common lump is indifferent for all Tables, no holier then the Sheafe, or Corne ungathered in the Field: But being made into a Loafe, and set upon the holy Table, and there being tou∣ched and hallowed by the Priest, that which was a Loafe becomes the body of our Savi∣our. In short, as Holinesse, in the best and strictest Definition of it, is nothing but the separation or apartment of a thing from a com∣mon use to a religious and divine, (as the Sab∣bath was called holy, because a common part of Time was divided from the rest, and allot∣ted to Gods service:) so a man thus ordain∣ed by the laying on of hands, became a person separated from the common heap of Men, a person hallowed for a Work whose Institution was divine.

Thirdly, how shall men preach except they be sent? sayes Saint Paul, in the 10. Chapter of

the Romans, at the 15. Verse. Where the Question is not put as if it were physically impossible for men to preach to others with∣out Authority or Licence from the Church. In our late licencious Times, where Men in∣spired themselves, the Cobler, Weaver, Tin∣ker, and Lay-preaching Souldier did it, and went up into the Pulpit with a Sword by their Side, or with an Awle, or Shuttle, or Trowel in their Hand. But Quo Jure? Where was their Warrant or Commission to do so? Who signed and sealed their Patent by the laying on of hands? Certainly, if Men have not power to preach without this Au∣thorizing Forme, I am not Erastian enough to believe that they may assume the power and usage of the Keyes, Excommunicate, Or∣daine, Confirme, Deliver up to Satan, and ju∣dicially passe Censures upon Schismes, Heresies and Scandals.

This then being clear, the next thing to be enquired is, who the Persons were who were commissioned to do this. If we may be∣lieve Irenaeus, Eusebius and Tertullian, the Apo∣stles singly did it by their laying on of hands. Thus Polycarp at Smyrna was made a Bishop by Saint John, thus Euodius at Antioch was made a Bishop by Saint Peter, and thus by

the same hands were Linus, Cletus, Clemens Romanus made at Rome. Nay, in the first Chapter of the second Epistle to Timothy▪ at the sixth Verse, 'tis said, That by Saint Paul's hands alone this Bishop was ordained; Stir up the Gift of God which is in thee, sayes the Apostle in that place, which was given thee by the putting on of my hands.

Why is there mention made then in this Text of a Presbytery? What means this Pres∣bytery, with their laying on of hands? Do you not wonder, holy Fathers, that the same Ma∣ster Calvin, who took this Word Presbytery for the Office of an Elder, should from the same Word set up his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his compounded mixt Presbytery of Spiritual and Lay-Elders? A thing of which Aërius the Here∣tick never dreamt, nor did Iscbyras or Collu∣thus ever receive into their Fancy. Certain∣ly, those famous Lights and Fathers of the Church, Saint Chrysostome, Theodoret, Theophy∣lact, and others, were so far from allow∣ing of Lay-Elders in this Work, that they would not allow a Presbyter to lay hands upon a Bishop; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Inferiour Priests assisted not at this higher Conse∣cration. 'Twas still done by an Apostle, or by some other Bishops▪ at least by two or

three, say the Canons called Apostolick.

Which cleares the seeming contradiction be∣tween this Text, which sayes, That Timothy was ordained by the hands of the Presbytery; and that other Text 2 Tim. 6. which sayes, That Saint Paul ordained him by his lay∣ing on of hands: Both Texts joyned together are thus fairly reconciled; he was ordain∣ed by Saint Paul assisted by the Bishops, cal∣led here the Presbytery or Elders on the place.

And now, holy Fathers, if you will heare me draw your Pedigree from the Spring-head downe the Streame, your Order and the Chri∣stian Church, with its Religion too, had the same divine Original, and derives it self from Heaven; God sent his Sonne, his Sonne sent Apostles, the Apostles made Bishops, and those Bishops made their Successors: And all this by one and the same authentick Patent, As my Father sent me, so send I you, sayes Christ in the 20. Chapter of Saint John, at the 21. Verse. An Order which hath stood out all the Injuries of Time, Persecutions of the Hea∣thens, Opposition of Philosophers, Contradicti∣on of Hereticks, even all the Powers of Hell, which have strived to shake it by their vio∣lence and stormes. An Order which hath fil∣led

our Calendars with Saints, our Histories, with Fathers, Holy Confessours and Mar∣tyrs. An Order which is promised to be as lasting as the Sun; for, Lo, I am with you to the end of the World, sayes our Saviour Christ the Founder of your Order, in the 28. Chap∣ter of Saint Matthew, at the last Verse. Last∣ly, an Order in our English Church recovered out of Ruines, made glorious after Shipwreck, victorious over the Rage and Sacrilege of those who raised a Storme in hope to enrich themselves with Spoyles. In short, an Order which nothing can eclipse, endanger or ex∣pose to the Malice or Designs of those who would destroy it, but the Negligence or want of care in those whose Order 'tis. Which should be the last part of this Text, exprest to us in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Do not neglect your Gift.

But this being a piece of holy Counsel, much fitter for Saint Paul to preach out of this Pulpit to Men so like himself, then for me so much inferiour in Gifts and Station to you: For me to teach a Bishop how to over-look his Charge, to prescribe him Rules of Government, or to hold a Candle to him in his laying on of hands, or Work of Ordination; for me to instruct him how to admit fit Pastors to their Cures,

fit Shepherds to their Flocks; where to let loose his holy Thunders, and to call them back againe; where to use the Rod, and where to poure in Oyle; lastly, how to de∣port himself with all Gravity in publick, and how to demeane himself with all Piety at home, would be an undertaking like the foolish Orator's in Tully, who in a Speech to Hannibal taught him the Art of War; for which by that great Souldier he was accoun∣ted mad. Having therefore, Reverend Fathers, profest my Submission and Obedience to those Rules and Orders which you shall prescribe to me, but my very great unfitnesse to preach Lawes and Rules to you; I hope my Modesty will gain me your pardon and excuse, if I here put a period and conclusion to this Sermon.

FINIS.