priests, through reverence of the Deity, in the cases of Melchizedek, Potipherah, Jethro, and Aaron.

The Egyptian Hierophantæ, Persian Magi, Gaulish Druids, caliphs and muftis of the Mahometans, being passed over, the peculiar veneration paid to their priests by the wise and valiant Romans is dilated on. Exordium of Cicero's oration ad Pontifices introduced. Example of our own magnanimous ancestors on the same point considered.

II. The good of the church requires that the priesthood be well protected, well provided for, and well regarded. That men may be converted from iniquity, and brought to the sincere practice of virtue, is the chief good of the church, that to which the favor of God is annexed: and this good mainly depends, partly on the due execution of the priestly office, partly on the fit disposition of the people to comply therewith; to both which effects the comfortable estate of the priesthood is requisite. The priest must be capable to instruct with advantage, and the people disposed to learn; but what alacrity can he be master of, whose mind is continually distracted by care and grief, the inseparable companions of a needy state? whose spirit is dejected with constant regret and frequent disappointments; who is perplexed with the difficulties, and incumbered with the varieties of secular business. The priests' lips are expected to speak with boldness and authority; but how can necessary courage be cherished in the breast of him who grovels on the ground, and crouches under a load of want and disgrace?

But admit it possible that such a man may be equal to this; that although extremely indigent, he may be sufficiently resolute with what regard will his free and faithful advice be entertained? Will not his moderate confidence be accounted impudence, and his open sincerity of speech be styled unmannerly presumption? This point enlarged on.

Almighty God, that he might conciliate credit unto, and

infuse a persuasive energy into the words of his prophets and apostles, was pleased to distinguish them by extraordinary gifts. Where such extraordinary commendations are wanting, it is reasonable that the deficiency should be supplied by ordinary and probable expedients.

It might be added, that a necessitous and despicable estate commonly not only disturbs the mind and renders the spirits dejected, but makes men peevish, greedy, and covetous, tempting them to unworthy courses.

Also that priests confer good on the state, which is secured by the sincere instruction of men in the duties of obedience, justice, and fidelity. Seeing therefore that the good of the church, on various accounts, is so much concerned in the welfare of the priests, it is very fitting they should have encouragement and respect. Concluding serious admonition on this head, from Heb. xiii. 17.

III. Common equity and the reason of the case exacts that safety, competent subsistence, and fitting respect be allowed to the priests. If their personal qualities, commonly resulting from a liberal, sober education in the schools of wisdom and good discipline, be considered, who better deserve such treatment?

True worth is not confined to any particular order of men; yet none would be wronged, if it were said that worth is to be found no where more plentifully than in that of the priesthood. What is it which advances men's nature, and adorns their minds? Is it knowlege? The priests' lips preserve it. Is it virtue? Whence have greater examples of it proceeded than from among them? Is it piety? It is their proper business to promote it.

Faults they have had, and will always have; for they are but men, and subject to the common imperfections of a mortal nature; but perhaps if it were seemly to make comparisons, it might be shown without difficulty that they have fewer and less than any other distinct body of men, &c.

But to waive this plea, consider their employment. Is there any office attended with more wearisome toil, solicitous care, and tedious attendance? whence they are deservedly called watchmen and shepherds: these points enlarged on. Report of Maximinus by Eusebius, that he commanded only the governors of the church to be slaughtered, as authors of the growth and prevalence of evangelical doctrine. Nor is the practice of that tyrant singular; for they generally fall the first sacrifices to outrageous persecution.

Is it not reasonable then that they, who for the service of God and benefit of the church undergo such difficulties, and are exposed to such hazards, should be sustained and refreshed by proportionable encouragements? This topic enlarged on. The nature of their profession also considered, which secludes them from all ordinary means of temporal advancement.

Reflexions on the reasonableness, and goodness, and wisdom of Almighty God in undertaking the protection, and asserting the honor of his priests; which, together with a consideration that he has hitherto done so, may strengthen our reliance on his promise.

Conduct of Christians in the first ages of Christianity, ages not more dismal for suffering, than glorious for piety, considered. How passionately did they then love their pastors! how cheerfully did they contribute, out of a slender stock or spoiled fortune, to their maintenance! &c. Conduct of Christians in the succeeding times, when Christianity shone forth out of the scattered clouds of persecution: how the joyful acclamations of the faithful people resounded in praise of their victorious champions! and how did the emperors themselves, with outstretched arms and hearts enlarged, embrace the authors of their happy conversion, and rescind all laws prejudicial to their welfare! and this occurred not only in the Roman empire, but in other nations which afterwards embraced

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Christianity; as in the case of the Goths, Vandals, Lombards, &c.

And ever since, whilst they have been the guardians of the safety of others, they have not themselves been deprived of protection; have abounded rather than wanted; have been cherished by princes and nobles, who have relied on their advice, and intrusted them with their highest concerns.

It is true that God's promise is not affixed to all parts of time, to all particularities of place, to all determinate circumstances of things. The priests may now and then suffer, be plundered, ejected; but they may also be soon restored, repossessed, and re-advanced, &c. God may for a while hide his face from us, but he will not for ever turn his back on us: the honor of the priesthood may for a while be eclipsed in some part of the world; but it shall never suffer a total eclipse, nor be swallowed up in a perpetual night.

SERMON XII.

A CONSECRATION SERMON.*

PSALM CXXXII.-VERSE 16.

I will also clothe her priests with salvation.

THE Context runs thus: The Lord hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set on thy throne. If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit on thy throne for evermore. For the Lord hath This is my

chosen Zion: he hath desired it for his habitation. rest for ever here will I dwell; for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread. I will also clothe her priests with salvation; and her saints shall shout aloud for joy. There will I make the horn of David to bud,' &c.

If all, not only inaugurations of persons, but dedications even of inanimate things to some extraordinary use, hath been usually attended with especial significations of joy and festival solemnity; with great reason the consecration of a person to so high and sacred a function as that of a Christian bishop, (that is, of a prince, or principal pastor in God's church,) requires most peculiar testimonies of our gratulation and content: the face of things ought then to be serene and cheerful; the thoughts of men benign and favorable; the words comfortable and auspicious, that are uttered on such occasion. And that ours at

Henry the Seventh's chapel, July 4, 1663, at the Bishop of Man's consecration.