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A47044
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A sermon preached at the consecration of the Right Reverend Father in God Ambrose Lord Bishop of Kildare in Christ-Church, Dublin, June 29, 1667 / by the right reverend father in God, Henry, Lord Bishop of Meath.
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Jones, Henry, 1605-1682.
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1667
(1667)
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Wing J948; ESTC R5267
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35,856
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90
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distinction of members So is it there Levelling Parity therefore and confused community are in this excluded as contrary to Order Government and Settlement Therefore Order here intended is that wherein is distinction of Offices and persons and degrees in way of Superiority and Subordination This Nature and Reason and Scripture shew to be necessary 1. So is it in the body natural where the the members are distinguished in order and use which is by the Apostle excellently expressed shewing that the body is not one member but many and if the whole body were an eye where were the hearing and if the whole were hearing where were the sâ—elling and if they were all one member where were the body but now are they many members yet but one body shewing after the use of that distinction in the usefulness thereby of each member to other and of all to the body and that thereby there should be no schism in the body applying all that to us that as the body is one and hath many members and all the members of that one â—odâ— being many are one body so also saith the Apostle is Christ ver 12. that is Christ Mystical considered as compleat in head and body he the head we taking in the Church Catholick or Universal being his body and each of us distinct members in that body under him the head Lastly all that is applied to the present business God saith he hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that miracles then gifts of healings helps governments diversities of tongues adding are all Apostles are all Prophets are all Teachers are all workers of miracles have all the gifts of healing do all speak with tongues do all interpret ver 28 29. so there In all you see a distinction of members in the body natural distinct in order and use and that every way necessary 2. See it so also in the body Politique in all civil Societies of men in every condition whether in families or corporations a word borrowed from the body or in States In any of which if no distinction of persons or of callings if not difference in place or degrees how in reason can that family city or Kingdom subsist 3. And if so elsewhere generally in the Body Natural and Politick then so in the Church Christs Mystical Body and there especially the Church being in this leading to others God saith the Apostle is not the author of confusion but of peace As in all the Churches of the Saints And in that hath Gods care appeared particularly as is evidenced 1. In the former Ministration and Government of the Church under the Law where God appointed 1. One in chief an High Priest Superior to all in Divine things he overseeing ruling and judging Gods House Gods house is his Church 2. Vnder him the High Priest were Levites the lowest in that Ministration and more restrained in duty and at distance in the service of the Tabernacle 3. From among the Levites were Priests chosen who were as to Order higher than Levites and in service more full and nearer the Altar Tabernacle or Temple 4. And whereas there were of these Priests several courses 24 in number we find each of these 24 courses of Priests to have had an Overseer or chief Priest of which chief Priests much is spoken in the New Testament These chiif Priests were in degree and dignity next the high Priest and above all others Thus and so was the Church then ordered in way you see of preheminsnee and subordination God himself so appointed it But is it not now under the New Testament otherwise Is not that distinction now removed all Gods people being holy and all now a Royal Priesthood which is spoken of Saints in a generality It is indeed what some would have therein giving a general liberty to all for acting in holy things in common one as another or where that is by others restrained they notwithstanding allow not in the Church government in chief but taking that from others that they themselves might rule In which as to that general liberty for acting in way of Parity or Community that is already cast off it being inconsistent with Order or Government as hath been shewed And as to that said of all the Lords people being holy therefore none to assume a Propriety in Divine Offices more then others which is the consequence by such contended for there needs no more to be said of that but to know whose reasoning that was Was it not Corah and his factious Crew by whom that was urged against Aaron and his Priesthood which had been by God himself appointed that therefore I hope will not be now again insisted on Lastly To what is said of all Gods people that all are a Royal Priesthood therefore all to act accordingly which is by some inferred 1. What priviledge is in that now which had not been before under the Old Testament for of them also is that spoken and yet none then so acted notwithstanding who had not been thereunto peculiarly called 2. All Gods people are said to be Kings also as Priests a Royal Priesthood or a Kingdom of Priests And are all Kings in a sense they are so and in that sense and not otherwise are all Priests also All that are truly Gods are Kings but that spiritually and in a private capacity as to our selves onely so are we Kings â—ver our selves ruling over our own hearts and passions the greatest rule He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a city so are we all Kings And so are all of us Priests also that is spiritually so as are our Sacrifices an holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ. All of us are also Priests in our private capacities all praying for our selves and others and exhorting each other to good this is incumbent on all Christians as Christians in way of private duty not of Office For as to publick Office that appertaineth to such only as are thereunto expresly called and peculiarly appointed No man taketh this honor to himself but he that is called of God as was Aaron So also even Christ glarified not himself to be made an high Priest but he that said unto him Thou art my son to day have I begotten thee as saith the Apostle Hebr. 5. 4 5. and if not Christ until called to it then surely none other therefore was King Vzziah sacrificing justly of the High Priest reproved and by God himself punished To all it is given to be Priests in way of private priviledge not as to Office publiquely Such were Gods Appointments in this under the Old Testament nor is it now under the New Testament otherwise And so far is it from such a change now that the New Testament
the month that is immediately after His Majesties happy entrando among his people and before his own Solemn Settlement on his Royal Throne then were the doors of the Lords house by him opened and the Sanctuary purged from filth and prophanation Then the holy offices of the Church in Gods Service Setled And our Apostolical Church Officers Arch-bishops and Bishops set in their respective places And soon after were also restored the just possessions of the Church for support of those attending that Sacred work And all this done as it were on a suddain silently and cheerfully even to astonishment that shewing it not to be from men but from God who as he â—owed the hearts of the people as one man to His Majesties own Royal Person as to David so the hand of God was on the people that he gave them one heart to do the commandement of the King and of the Princes towards this Royal reformation as in Hezekiah s and that as there 〈…〉 with a general rejoyeeing For the like thing had not been in England since the beginning of Christianity In all which as we have to bless God greatly for such his goodness to his people so to begg daily his preserveing to us his Sacred Majesty as our nursing Father of his Church together with such of the Princes who under his Majesty have been in this great work eminently instrumental Tit. 1. ver 5 6 7 8 9. Ver. 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee 6. If any be blameless the husband of one wife having faithful children not accused of riot or unruly 7. For a Bishop must be blameless as the steward of God not self-willed not soon angry not given to wine no striker not given to filthy lucre 8. But a lover of hospitality a lover of good men sober just holy temperate 9. Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers THat is here verified which the great Apostle of the Gentiles S. Paul speaketh of himself his being daily pressed with the care of All the Churches that his care began in planting and was followed in watering and continued in settling the Churches planted and watered First Planting where yet none were In which his pains were great labours indefatigable and endeavours succesful so that from Jerusalem and round about unto Illiricum I have saith he fully preached the Gospel of Christ. In which round about are Arabia Damafeus Antiochia Seleucin Cyprus â—amphilia Pisedia Licaonica Siria Cilicia â—hrygia Galatia Misia Troas Achaia Epirus and many more over all which he passed in few years in all powerfully and effectually preaching the Gospel of Christ so were those Churches planted Secondly After that was his care also in watering and confirming the Churches so planted And that did he 1. By personal visits where it might be and staying with them also while it was permitted him so find we him wintering at Nicopolis of Macedonia whence this Epistle is sent and continuing about Ephesus the space of three years 2. Also sending others for that work where he himself could not be So in Corinth where himself had planted there Apollo after watered and thither sent he also Timotheus That saith he he should bring you into remembrance of my ways which be in Christ as I teach every where in every Church 3. Further also confirming in appointing some to be more constant and resident for instructing and ordering the Churches so Timothy at Ephesus and Titus in Crete 4. That also by writing where there was occasion such are his Epistles whether to those appointed in chief over the Churches respectively as to Timothy and Titus or to the Churches themselves so to the Romans c. hereby confirming the souls of the Disciples and exhorting them to continue in the faith and that we must through much Tribulation enter into the Kingdom of God Thirdly and lastly His care was in setling the Church planted and confirmed In that was his care as was said continued This Settlement of the Church was 1. By Order and Government there appointed without that were no settlement for that is Titus left in Crete to set in order the things there wanting c. 2. In appointing persons fitly qualified for that work for which is here also provided v. 6 7 8 9. where you see those qualifications in such required 3. In both providing for the future as for the present and that by Ordination ordaining Elders in every City Ordination is a standing Church Ordinance answering mortality supplying vacancies and extending to all in holy Orders not to those of lower rank onely to whom in common speaking Ordination seemeth to be now almost rest ained but rising to the higher also even to Bishops in respect of whom it is now termed commonly Consecration Consecration is the highest act of Ordination Ordination includeth Consecration so are Bishops ordained as Timothy ordained Bishop of Ephesus and Titus ordained Bishop of Crete This is the work of this day for which and for what concerns it are these words now chosen In which words you have the persons in this sacred Ministration considered 1. In their place order and work v. 5. 2. In their qualifications apting and fitting for that work v. 6 7 8 9. 1. As to the persons in this great work of Church Settlement see them here considered as chief and subordinate first the Apostle next and under him Titus and by Titus others ordained and ordered So was it there so in other Churches so was it then and to be so in the Church successively for ever which gives us this Doctrinally That in Order and Church-Government is Church-Settlement In which speaking of Order are excluded Parity and Community 1. Parity That and Government are inconsistent for if all equal Who then ruling who ruled Who ordering who ordered Inter pares non est potestas Government there ceaseth 2. Community That also is here excluded Community as to Government is but confusion Let Quakers and such see to this among whom in Divine things is no distinction of Offices or persons no nor of Sexes even very women to whom it is not permitted but expresly forbidden to speak in the Church the Apostle crying shame on such so speaking yet even women so speaking are among these allowed Lastly All with them depending in Divine duties on uncertain Impulses whensoever and from whomsoever Wherein let them see if such Impulses be what they pretend from God God disowning confusion and that in the Church especially God is not the author of confusion but of peace as in all the Churches of the Saints And what greater confusion than for a body to be all in a heap and lump without head or foot or