A SERMON Preached in the Cathedral Church OF NORWICH: AT THE Primary Visitation of The Right Reverend Father in God, JOHN, Lord Bishop of NORWICH. May 18. 1692.  
By JOHN JEFFERY, M.A. Minister of S. Peter's of Mancroft in Norwich.  
LONDON: Printed by Samuel Roycroft, for Robert Clavell, at the Peacock in S. Paul's Churchyard. 1692.   

IMPRIMATUR,  
Ramires: Barker. Jul. 27. 1692.   

A SERMON Preached in the Cathedral Church OF NORWICH.  2 Cor. IV. 5. 
For we Preach not ourselves, but Christ Jesus the Lord: and ourselves your Servants for Jesus sake.  
GOD is the Supreme, Absolute, and Universal Governor of the World; and acts as such by the immediate Influences of his Wisdom, Goodness, and Power 
(a) Salu. de gub. Dei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Ep. 123. . Those Influences have their proper and full effect (according to the Divine Will) upon all Creatures, Animate and Inanimate; Rational and Irrational: But the Government is most perfect, where Rational Natures are the Subjects. Those Rational Natures are Angels and Men; and among Men, those who are Truly Religious, are most eminently Subjects of this Kingdom: And therefore the State of Religion (especially in the Days of the Messiah) is called the Kingdom of Heaven, and the Kingdom of God 
(b) Vid. Grot. ad Mat. 3.2. Dan. 2.44. & 7.13, 14. . That Kingdom is no other than the Empire of Reason and Religion in the Souls and Lives of Men, by which (so far as it prevails) they are made Wise, and Good, and Happy 
(c) V Erasm. Paraphr. Mat. 4. p. 125. Jam enim instat Regnum coelorum, etc. Luc. 22 p. 217. Nolite tale, etc. Mat. 20. p. 133. Illic enim qui, etc. : And the Son of God (to whom the Father has committed all Power) came down from Heaven, and assumed our Nature, and was born, and lived, and died, and risen again, and ascended into Heaven, and became the Author and the Pattern of the Religion and of the Happiness of Men. This is the glorious Doctrine of the Gospel; and this is the True Notion of Jesus Christ: This was sincerely declared by the Apostles; and this is easy to be understood by all Christians. Their Office, the Apostles were separated unto, by the Son of God; and they were Qualified for it by the Divine Spirit: They performed it with all Simplicity and Faithfulness; and they were accompanied with Assurance and Success. Therefore says S. Paul, Ver. 1, 2. Seeing we have this Ministry, we faint not: But have renounced the hidden things of dishonesty, not walking in craftiness, not handling the Word of God deceitfully; but by manifestation of the Truth, commending ourselves to every man's Conscience, in the sight of God. This Doctrine the Disciples of Christ were obliged to believe and profess: In such Teachers as the Apostles, they might entirely confide; and Nothing could hinder the Conversion of Men to Christianity, but vicious Principles, and infernal Delusion. Ver. 3, 4. But if our Gospel be hid, it is hid to them that are lost: In whom the God of this World hath blinded the Minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them. Such is the Fidelity of those who Preached the Gospel of the Kingdom: And such is the case of those to whom it was preached. As a Mark of their Fidelity to whom the publication of this Divine Doctrine was committed, They did not assume unto themselves; but ascribe all unto Christ: And had no other Design upon Men; but to minister to the Conversion and Salvation of them. For we preach not ourselves, but Christ Jesus the Lord, and ourselves your Servants, for Jesus sake. They published the Gospel of the Kingdom: That Jesus Christ alone was the Supreme Lord: That themselves were only his Inferior Ministers: That in setting up this Spiritual Kingdom in the Souls of Men, they were Servants of Christ, and of them. This is the great Truth I am to discourse, viz.  
Doctrine. That the Son of God Incarnate, is the only Supreme Lord: That the Teachers of Christianity are the Inferior Ministers of his Spiritual Kingdom.  
For Explication of which Truth, I shall give some Account, 

1. Of the Nature of the Spiritual Kingdom:  
2. Of the Glory of the Supreme Lord:  
3. Of the Office of his Inferior Ministers.    
1. I shall give an Account of the Nature of this Spiritual Kingdom.  
Since the Original degeneracy of Man; there has been a gradual advancement of the State of Religion. In the first Ages of the World, it did subsist in dispersed Individuals; till some Assemblies began to Call upon the Name of the Lord 
(d) Gen. 4 6. . Afterwards God set up an Empire among the Jews, peculiarly for the interest of Virtue; and a whole Nation professed the True Religion, as they were taught by supernatural Revelation. The Government of that Holy Nation was a Theocracy; and the Laws of their Polity, as well as of their Religion, were Divine 
(e) 1 Sam. 2.12.8.7.10.19. Judg. 8.23. . In allusion to this Sacred Empire, God foretold (unto that People) the Perfection of Religion, that should be, in the Days of the Messiah; under the Notion of His Kingdom, which should be Universal, and that all Kings should fall down before, and all Nations serve Messiah the Prince 
(f) Psal. 72.1. Dan. 9.25. . The submission of all Orders and Nations of Men, to be Subjects of this Kingdom, is demonstration that the Nature of it is Spiritual: For that Subjection was to be, by voluntary and cheerful Consent, as Men accept what they account their Glory. Agreeable unto this, was the Declaration of Christ, who disowned all Secular Power, and said, His Kingdom was not of this World 
(g) Joh. 18.34. ; signifying, that it was such as GOD had exercised from the beginning, but with extraordinary manifestation and effect. It was indeed the Empire of Religion, or the Effectual and Universal prevalency of it; by which, Men of all Nations, who became Christians, should become Like God in Wisdom and Goodness 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hiero. ad v. 67. p. 290. . This the Jews called the Kingdom of Heaven; and this the Gentiles called, Philosophy: Which, according to Plutarch is the Institution of a Virtuous Man 
(i) Plut. de lib. Educ. Hieroc. Praes. . For among the Gentiles Religion was no such thing, as it ought to have been; but rather the consecration of Vice, than the practice of Virtue 
(k) Quid mirum si ab hâc gente universa flagitia manarunt? apud quam ipsa vitia religiosa sunt: Eaque non modo non vitantur, verum etiam coluntur. Lactant. l. 1. c. 20. Aug. de Civ. D. lib. 2. c. 4, 5, 6, 7, 8, 10, 14, 16, 22, 25, 26. ; and their Philosophers and Lawgivers 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hiero. p. 309.  (not their Priests) taught Men to Live. Hence the Christians speaking of our Religion, to the Capacity of the Gentiles, called it Our Philosophy 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tatian. contra Gr. p. 166. , the Divine Philosophy 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin M. Ap. 1. , and the Lord's Philosophy 
(o)— Magis duru● secularis Philosophiae pravitate, quam Philosophiae Dominicae lonitate pacificus. Cypr. Ep. 1. l. 1. ; looking upon it as the Institution of a Religious Man, and that delivered in the Divine History of the Son of God: The Doctrine of True Religion, is the Image of God in Records; and the Practice of Religion, is the Image of God in Life; and then Men are most properly subject to, when they are Imitators of God 
(p) Eph. 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 11.1. . The Perfection of Religion, is in a peculiar sense, this Divine Kingdom: And as by Baptism Christians take upon them, the Profession of, and Obligation to it; so by the Lord's Supper, they continually set Him before their eyes, who is the Author and Pattern thereof. Instruction and Persuasion are the proper Means to make men Wise and Good; and the Addresses to that purpose are made effectual, by the Spirit of God, on the Souls of Men. Thus is the Kingdom of God set up in Individual Persons; and the Society of all such Persons is the Catholic 
(q) Act. 10. ●●.  Church; or Universal Kingdom of God on Earth, entitled from its Nature, The Kingdom of Heaven. For as the Blessedness of Heaven, is the highest perfection of Religion; so the Religion of Christ has the nature of that Blessedness on Earth. Beatitude and Piety are the same, in the accounts of the Gospel 
(r) Mat. 5.3. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  and Truth itself; and every Man is so far truly Happy, as he is truly Religious. This Institution is Eternal and Divine, such as continues after Death; and raises the Souls of Christians to the state of Angels. So this Kingdom of God over Men, which shall never end, is begun here; and as the Nature of that Kingdom is entirely Spiritual, so it is most Excellent and Glorious. The External Polity of this Religious State is Temporary and Secular, and is such a Defence for Christianity (the Spiritual Kingdom of God,) as Worldly Government is for Moral Virtue (his Natural Kingdom.) Among degenerate Christians, this Secular Polity, and the Worldly Advantages of it, are their chief Design: Religion is made by them, subservient to their Greatness, Wealth, and Power: Christianity is made a Carnal Religion, and the State of it is made a Worldly Empire 
(s) Vid. Erasm. Annot. ad Matt. 11. Jugum meum suave] & add Matt. 5. Omne malum.] . But this Antichristian Cheat is not to be run down, by depriving Religion of all Secular Protection and Encouragement from Laws; but Christian Constitutions must favour Piety, as the Civil Constitutions have favoured Justice, (which is also Divine and an Essential part of Religion 
(t) Jus à Jove. .) This then is the Nature of Christ's Spiritual Kingdom, The Perfection of Religion in the Souls and Lives of Men, promoted by Spiritual Means and Influences. Of this there is an External Polity, by which it is guarded against the Violence and Craft of wicked and unreasonable Men, who have not Faith: And so Kings are the Nursing Fathers, and Queens the Nursing Mothers of the Church 
(u) Is. 49.23. .  
2. I am to give an account of the Glory of the Supreme Lord.  
The Archetypal Idea of this Spiritual Kingdom, is the Nature of God himself; and so far as God is manifested to Men, his Kingdom is come among them. But as Plato observed, the Eyes of Men are not able to bear the Rays of Divinity 
(x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Soph. p. 119. ; and the Image of the greatest things cannot affect Human Sense, or descend to Human Capacity 
(y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Civil. : Yet it is necessary, that there should be in Men a right, and stable, and lively Opinion of Wisdom and Virtue; and such an Opinion is a Particle of Divinity, in whomsoever it abides 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato p. 137. . The True God provided a glorious Expedient for this, when He caused the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the brightness of his Glory, and the express Image of his Person 
(a) Heb. 1.3. ,) to assume the Nature of Man, and in it to perform the Works of God. This Sacred Person (Consubstantial 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Athan. de Syn. Arim. & Sal. Ep. p. 928. 937. Niceph. l. 8. c. 22.  to the Most High God,) was Incarnate: The Word was made Flesh, and dwelled among us; and we beheld his glory, the glory of the only begotten of the Father, full of Grace and Truth 
(c) Joh. 1.14. . Thus God exhibited Himself to Men in the person of his Son, and He appeared in the Shape and Form of Man, familiarly to Men. The Human Nature of the Son of God was consecrated into a Living Temple by his residence in, and Union with it: And God the Word, so acquainted Himself with Mortal men, by the Instrument of a Body, as Eusebius says 
(d) Euseb. Orat. ad Tric. Const. c. 14. . He demonstrated His Divine Perfections in the using of our Nature, as an excellent Musician discovers his Skill by using an Harp, whose Nature is altogether unlike and inferior to his. Such a Nature as ours (which is Rational and Material,) was fit for the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for God the Word to show Himself in, to Men; and when He showed himself, He showed the most High God, for He is God of God, as the Rays of the Sun are Light of Light. Therefore he said, He that hath seen me, hath seen the Father 
(e) Joh. 14.9. ; and, He that seethe me, seethe him that sent me 
(f) Joh. 14.45.  Thus was God gloriously and sensibly manifested unto Men, when He came down to Men in the likeness of Man, and in our Nature discovered his own: For in Jesus Christ dwelled all the fullness of the Godhead Bodily 
(g) Col. 2.9. . And when he appeared in Human Nature, He discovered Himself by Divine Works; and His glory was disclosed by his Actions. If any one looked upon the Man Christ Jesus, there was no sensible Glory about his Head, that might distinguish Him from Others; but there was an Intellectual Lustre, which Wisdom and Goodness adorned Him with. His Words and Deeds were such, as mere Man never did exhibit; and upon his Speeches and Actions there were Marks of Divinity visible. His Miracles were such as no Power, but that of God could do; and with them He entertained and astonished the Minds of Men, who expressed their Admiration, saying, What manner of Man is this 
(h) Matt. 8.27. . Besides, these Miracles were all Acts of Love, and Men were affected at them, as at the observation of Greatness and Goodness 
(i) Mar. 7.37. Act. 10.38. . At the fame time, the obliged and amazed Multitude were entertained by the Divine Reason, with Discourses full of Wisdom and Virtue; such as were most worthy of God, and most profitable to Men 
(k) Joh. ●. 46. . Those who heard Him speak such Wisdom as never Man spoke, saw Him Live such Virtue as never Man lived; and Celestial Holiness clothed the Son of Man with Glory. He was thus a Living Law of Virtue, and the substantial Doctrine of Wisdom, and a sensible manifestation of Power; and yet a Man like unto Us in all things, except those excellent Glories, and except our vicious Infirmities. Here then was Human Nature in view, and Human Conversation observable: But in all this, a Divine Wisdom, Goodness and Power did appear. Here was the Life of God exhibited in the Nature of Men; and the Invisible Divinity did appear veiled in the sensibleness of Humanity. His Conversation was familiar, and yet stupendious; and every appearance was Wonderful, but not Terrible. Such a manifestation of God there was, as obliged Men to the greatest Veneration of Him: and what the Son of God did, was most Godlike. Such an One is He, who is the Supreme in the Spiritual Kingdom of God, and none Other was either worthy or fit to be Supreme but He, who by his Appearance could show us the Father, and reconcile us unto Him. Men had sinned against God, and some Atonement was necessary for the expiation of Sin, and reconciling of Sinners. This was the common and true Opinion of all Mankind, who were justly solicitous how God might be appeased, and their Pardon be obtained. For this end they at first made their Sacrifices of Beasts; but at length deeming them an insufficient Oblation, they came to offer Men 
(l) Deorum maximè Mercurium colunt, cui certis diebus humanis quoque hostiis litare fas habent. Tacit. de mor. Germ. Caesar. de bell. Gall. l. 1. p. 129. Euseb. Orat. in Constat. Tric. c. 13. Plin. Nat. Hist. l. 30. c. 1. Plut. de defect, Orac. . Their Superstition was a violence to their Nature, and they sacrificed their Children 
(m) Psal. 106.37, 38. , (i.e. their own Bowels) to their Idols. This was the Law and the Opinion of the Gentiles; for, as Plato says, The Law is the Opinion of the Country 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Minos. : And he adds in the same place, That the sacrificing of Men, was according to the Laws of the Carthaginians; it was Legal and Holy among them 
(o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Mino. . This inhuman and horrid Custom, shows how odious Sin was thought to be in the sight of God; and how difficult it was to appease Him, who was made our Enemy by our Sins. This was the Reason of the Death of Christ, That He might be a Holy Victim offered up to God, as a perfect expiation of the Sins of Men. He gave Himself a Ransom for us 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Life for Life. , and died to deliver us from Death. Through the power of the same Sacrifice, He also destroyed the Diabolical Superstitions; and saved Men, not only from the Perdition of Hell, but also from the tyranny of Satan upon Earth. Through the virtue of this Death, and the Victory he gained over Death, He destroyed Him who had the power of Death, that is, the Devil; and delivered them who were all their Lives subject unto bondage 
(q) Heb 2.25. . So that by the Appearance, and Doctrine, and Sufferings of the Son of God, Satan's Kingdom was abolished; and (as one Evidence of it) the dead Bones of the Martyr Babylas, disabled Apollo Daphnaeus from giving an Answer to Julian, who consulted that Oracle 
(r) Evagrius, lib. 1. c. 16. Socrates, l. 3. c. 18. . Of such Virtue was the Death of Christ. for the good of Men; for their Eternal and Temporal Salvation, from the power and malice of the Devil. After this, the Son of God Incarnate showed Himself the Author and Pattern of our Happiness, by his Resurrection and Ascension. He who was the Divine Word, and Power, and Life, could not so yield unto Death as not to be the Conqueror of it; and this He was by Dying, and Rising from the dead. By this Resurrection of Jesus from the dead, Men were led into the prospect of Eternity, and enabled to look beyond the narrow limits of Time. They saw a Life and Death in this World, by Sense; and they saw Life and Immortality in the other World, by Faith. Christians fear only that which is the Second, and Eternal Death: And to avoid that, they take care how they live here; but fear not to die and go from hence. This, which is their Reproach among the Heathen, is their Wisdom: While they fear to die after this Death, they do not fear to die this Death, 
(s) Et dum mori post mortem timent interim mori non timent. Minu. Fe. p. 26.  The same Jesus who had promised Life unto Others, by his Resurrection manifested himself the Lord of Life 
(t) Joh. 11.25, 26. ; and no better or greater demonstration could there be of a future and blessed Immortality 
(u) 2. Tim. 1. 10. . Of Old it had been common among Pagans, to Deify dead Men (as Athanasius 
(x) Athanasius contra Gentes.  and others tell us); and their Gratitude transported them into Idolatry. But He whom we worship as the Son of God, dwelled in Human Nature, and was the Son of Man, and showed by his Resurrection that his Nature was Divine 
(y) Rom. 1.4. . After his Resurrection He ascended into Heaven in the Humane Nature, and is Enthroned at the Right Hand of the Majesty on High; and 'tis in the Power of Him alone to give Salvation unto the Souls of Men, and to bestow Immortality upon those whom He hath Redeemed. This is the utmost Perfection which Human Nature is capable of; and such a State, as even that Nature must be improved, that it may be capable of it. But the Son of God, is able to exalt us unto that place and state whither He is gone before Us; and there We shall be for ever with the Lord 
(z) 1 Thes. 4.17. , and like unto Him 
(a) Phil. 3.21. 1 Joh. 3.2. . Thus is the Son of God, the Author and Pattern of the Duty and Happiness of Men; who was Born, and Lived, and Died, and Rose again, and Ascended into Heaven. There all Power is committed unto Him 
(b) Mat. 28.18. Phil. 2.6, etc. Heb. 1.4, etc. , and He is the Supreme Lord of that Kingdom which is established by the Gospel. So Great is the Person of our Teacher and Redeemer; and He is no less our Only Master, than our Only Saviour 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. p. 597 . For his Doctrine is the Standard of our Faith, and Himself is both the Subject and Author of the Gospel. To the Conduct of Him we are to give up ourselves; And if Christ alone be to be heard, we are not to regard what Any before us have thought; but what Christ, who was before all, has declared 
(d) 
Quare si solus Christus audiendus est, non debemus attendere quid aliquis ante nos saciendum putaverit, sed, quid, qui ante omnes est Christus prior fecerit. Cyprian. L. 2. Ep. 3. p. 56. de Haer. Bapt. p. 321. Contra Ep. Steph. p. 330.  
Non est autem de Consuetudine praescribendum, sed ratione Vincendum. Quir. Fratri, p. 332. Sentent. Epise. de Haer. bapt. Castus à Sicca, p. 338. Libofus ab Agra, p. 339. Felix à Bulacc. 342.  . We are the Servants of Christ, and of God; and we must follow Him, who is the Son of God, and the Light of the World 
(e) Joh. 1.4, 9 12.46. 8.12.95. . He is the Teacher come from God 
(f) Joh. 3.2. , and was qualified for his Undertaking by, his Nature; and we who harken unto Him are all taught of God 
(g) Isa. 54.13. Lactant. l. 4. c. 24. . He alone is the Great Teacher, who did not learn what He taught; and so began to Teach without being first a Disciple 
(h) Ambrose de Offic. l. 1. c. 1. : And the Reason of this is manifest from his Nature, forasmuch as. He was the Eternal Son of God. 'Twas in these last Days, that He was Born; but he is supposed by the Ancients, long before to have Appeared, and always to have been the Teacher of Men 
(i) Iren. l. 4. c. 26, 27. Tertul. adv. Herm. p. 231, 240, 395, 400, 723, 725. Orig. l. 6. p. 329. & l. 3. p. 119. . He manifested God unto Men; and of Him it is said by Irenaeus, The Father is that which is Invisible of the Son; and the Son is that which is Visible of the Father 
(k) Invisibile etenim filij Pater, Visibile autem patris Filius. Lib. 4. c. 14. . He is called by Eusebius, The Chief of Philosophers, and the Teacher of Religious Men 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Dem. Evang. l. 3. c. 6. . As the Kingdom of God is the Perfection of Religion; so He is the Supreme Lord of that Kingdom, who is the only Author of that Doctrine, and the Son of God Incarnate. We Christians are not therefore the Disciples of Men, but of God and his Son; and are Baptised into the Name of the Father, Son, and Holy Ghost: And that Initiation obligeth us to observe whatever Christ has commanded 
(m) Matt. 28.19, 20. V Grot. ad loc. . His Ministers did not Baptise into their own Names, but into their Masters; as S. Paul, in the justification of Himself, said 
(*) 1 Cor. 1.14, 15. , Christ had taught them to call no man Father, or (which is the same) Master, upon Earth; for that, One is their Master, even Christ; and all they were Brethren. 'Tis not therefore any Person, or Number, or Succession of Men; that can prescribe unto our Faith: There is but One Lord, as there is but One Faith, and One Baptism, and One God 
(n) Eph. 4.5, 6. . We know in whom we believe, and in whom we confide; to whom we subject our Consciences, and from whom we expect our Salvation. 'Tis from that Glorious and Divine Person, who is the Son of God; and 'tis from God manifested in the Flesh 
(o) 1 Tim. 3.16. . Such is the Person; and such is the Glory of the Supreme Lord.  
3. I am to give an Account of the Office of his Inferior Ministers.  
In the same Sense in which this Order and Succession of Men are Ministers of Christ's Kingdom, they are Teachers of his Religion; and this is the greatest Honour, since the Son of God Himself was the Summus Ecclesiastes 
(p) Erasin. de rat. Contion, l. 1. Matt. 4.17. , the Chief Preacher: And we (according to our several proportions) are his Servants and Successors in the Office of preaching the Kingdom of God. We are Ambassadors for Christ, as though God did beseech Men by us; we pray them in Christ's stead, to be reconciled unto God 
(q) 2 Cor 5.20. . This Office we are to have in high Esteem, and to account it our Dignity, that this Ministry is committed unto us: For (to use the Words of that Book, called the Institution of a Christian Man) surely the Office of Preaching is the chief and most principal Office, whereunto Priests and Bishops be called by Authority of the Gospel 
(r) P. 44.2. . This is the Means to lead men into all Truth, and to communicate to them the knowledge of Heavenly Wisdom; to make men Religious, and that is to make them Blessed. The Doctrine of our Religion is delivered in the Gospel of our Saviour; and the History of Christ, is the Institution of a Christian. The Office of the Ministers of the Gospel is to teach men the Knowledge, and to conduct them in their Imitation of Christ; that by such help Christians may Learn of Christ to Live that they may be Happy. This is such a Provision for the advancement of Wisdom and Virtue, as never was among any sort of men, but Jews and Christians; where whole Nations are taught to Live; and no greater Benefactors can there be unto Mankind. S. Augustin justly Objects against the Gods of the Heathens, That they never delivered Rules of Living to their Votaries: But on the contrary debauched them, by the Immoralities of their Worship 
(s) Ang. de Civ. D. l. 2. c. 6, 2, 28. . Let them show (says he) in what places, Officers were appointed to teach the Precepts of Virtue; and where the People were assembled to Learn them, among the Gentiles; as it is in the Churches ordained to this purpose, wherever the Christian Religion does obtain 
(t) Aug. de C.D. l. 2. c. 6. . From the Infernal Took and Penal Society of  Powers, men are delivered by the Name of Christ; and wicked and ungrateful Men, slaves unto the Accursed Spirit, complain, that others are translated from that Night of pernicious Impiety, unto the Light of Life and Godliness: They complain, that Men gather unto our Churches, that they may Learn to Live well here, that they may live happily for ever. In those places the Holy Scriptures, the Doctrine of Righteousness sounds from on high, in the presence of all; and they that obey, Hear unto Life, and they who obey not, Hear unto Judgement 
(u) Aug. de C.D. l. 2. c. 28. . He that understands the History of Jesus Christ; He that Reverences God and Love's men, must magnify this Office: For by it we are made Wise and Holy unto Salvation. Go teach all Nations, &c. 
(x) Matt. 28.19, 20. , was the Commission our Lord gave unto his Apostles; and in the performance of their Duty, He promised to be with them unto the end of the World. The whole of their Office, and of all Ecclesiastical Ministers, is comprehended by the Apostle in Prayer and the Ministry of the Word 
(y) Act. 6.4. ; and to this Office they are separated by their Ordination. Through this Ministration, the Churches of Christ, compared with other Assemblies of Men, are as the Lights of the World 
(z) Origen. count. Cells. l. 3. p. 128. ; and according to the success of this Work, so is the Increase of Wisdom and Righteousness among men. This is a Rational Service 
(a) Rom. 12.1. , by which we are the Ministers of God to men, for their Spiritual and Eternal Good; and by which the Communion between God and Men is maintained. For by Prayer Men make their Addresses unto God; and by his Word, God makes his Addresses unto Men. By this Sacred Intercourse Men assimilate unto God, and receive Influences from Him; and thus, by the Exercises of Religion, they are prepared for the enjoyment of Happiness. For this end, when the Son of God had fulfilled his Ministry, He ascended up on High, and led Captivity Captive, and gave Gifts unto Men; viz. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers: For the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ 
(b) Eph. 4.8, 11, 12. . Some extraordinary, and some ordinary Ministers of Christ; and the several Orders and Degrees of both have been in the Christian Church; as the Records of Ancient Times attest, and as the Nature of things does require. These all are Ministers by whom we believe, according as God gave unto every man 
(c) 1 Cor. 3.5. . So far therefore as the Kingdom of God, i. e. the Interest of True Religion (for the Kingdom of God is righteousness, and peace, and joy in the Holy Ghost 
(d) Rom. 14.17. ): So far, I say, as True Religion, and the Power of Godliness 
(e) 2 Tim. 3.5.  does prevail upon the Hearts and Lives of men, and so many as those men are upon whom it prevails; so far Christ's Kingdom is set up, and He reigns among men. This is what we are to expect by our Attendance upon the Appointments of God, and putting ourselves under the conduct of the Guides of Souls. When Christ Lives in us 
(f) Gal. 2.20. , then are we Subjects of his Spiritual Kingdom; and He is with effect our Lord, and we are in Truth his Servants. Thus is the Son of God Incarnate the only Supreme Lord: Thus is the Ecclesiastical Hierarchy, the Inferior Ministers of his Spiritual Kingdom: And thus are Men, by the power of Godliness, Subjects of that Kingdom.  
Hitherto I have given an Account, 1. Of the Nature of this Spiritual Kingdom: 2. Of the Glory of its Supreme Lord: And, 3. of the Office of his Inferior Ministers.  
The Application of what I have said, shall be made, 1. To those who are the Ministers: And, 2. To those who are the Subjects of this Spiritual Kingdom, of which Christ is the Lord.  
1. By what I have said, those who have the Honour to be Ministers of the Spiritual Kingdom of Christ, are obliged, 1. To be Faithful in their Office: And, 2. To be Humble towards their Brethren.  
1. Those who are Ministers of the Spiritual Kingdom of Christ, are obliged to be Faithful in their Office.  
We are entrusted with the Gospel of Christ, and with the Souls of Men; and we sensibly cry out with the Apostle, Who is sufficient for these things 
(g) 2 Cor. 2.16. ? But our sufficiency is of God, who hath made us Able Ministers of the New Testament. 
(h) 2 Cor. 3.5, 6.  At the beginning, the Ministers of the Gospel were endowed with the extraordinary Gifts of the Holy Ghost; and performed their Duty by a Wisdom and Inclination, that they were Inspired with. But, as We pretend not to such Miraculous Gifts; so we are now prepared by the Experience of a Religious Life, and by the Study of Divine Truth. With these Advantages we offer ourselves to Examination, and the Censure of those whom God has Appointed to Ordain Ministers, and to Judge what Persons are fit for that Office. We do not Intrude ourselves upon the Sacred Function, without a regular Calling and Approbation; and therefore we humbly expect, that God will Accept and Prosper our Endeavours. We know that Men are to account of us, as the Ministers of Christ, and the Stewards of the Mysteries of God: Moreover, we know it is required in Stewards, that a Man be found Faithful 
(i) 1 Cor. 4.1, 2. . We consider, that we are (according to our proportion) Watch men unto the House of Israel; and that if we give not Warning unto the Wicked Man, He shall die in his Sin; but his Blood will be required at Our hands: And if we do give Warning to the Wicked, and He turn not, He shall die in his Sin, and We have delivered our Souls 
(k) Ezek. 18.17, 18, 19 . Our great Care therefore is, To keep back nothing that is necessary or profitable; but to Teach and Inculcate the Duties of Repentance towards God, and Faith towards our Lord Jesus Christ; that we may be pure from the Blood of all Men 
(l) Act. 20.20, 21, 26. . We are Dignified by our Character; and our Solicitude is, that we may act suitably to it. We are sensible what will befall us, If while a Heathen was applauded by Heathens, for doing Honour to a vile Office by his Virtue; we should render a Sacred Office contemptible by our Vice 
(m) Erasm. de rat. Contion. l. 1. p. 80. . I have noted, that our Religion is, by some of the Ancients, called Philosophy: And we remember, that such as the Philosophy is, such aught the Professor of it to be 
(n) Qualis est Philosophia, talem decet esse Professorem. Erasm. ibid. p. 62, etc. : And that to ascend to a higher degree of Dignity, and not to ascend to a higher degree of Virtue, is to descend, and not to ascend 
(o) Ascendere ad dignitatis gradum, &c non ascendere and sublimes Virtutes, descendere est verius quam ascendere. Ibid. p. 152. . We study to Affect ourselves with the Importance of our Office, that others may be affected by our Exercise of it; knowing that none can speak to the Heart, but from the Heart 
(p) Nullus autem potest loqui ad Cor populi nisi loquatur ex Cord. Id. p. 155. 
Ut ridentibus arrident, sic flentibus adsunt  
Humani vultus, si vis me flere, dolendum  
Primum ipsi tibi tunc tuà me insortunia laedunt.  Hor. de Art. Poet..  We are ware, that 'tis sufficient Honour to be the faithful Shepherd of a small Flock: And that all Souls are equally precious in the sight of God. We are ware that our Sins, rest not in our own persons, but spread among the People; and that 'tis not possible we should be vicious alone, as Isidore speaks 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Ep. 3 22. . We have a double Care upon us, to be Good Men, and Faithful Guides: For we know well, that The Ecclesiastical Dignity makes not any One a Christian, as S. Jerom says 
* Non omnes Episcopi Episcopi sunt, non facit Ecclesiastica dignitas Christianum. Hieren. Ep, 1. . We feel the burden of the Office that is upon us, and call to mind our great Account; and study the Conversion, and not the Applause of Men. The Sin, and the Impenitency of our Charge, are our shame and sorrow: We mourn over those who chose Death, and anxiously inquire into ourselves, whether we be not guilty of their Death. This consideration of our Danger makes us Sigh, and Pray; and we daily recommend them unto the Mercy of God, who are, perhaps, our Enemies because we tell them the Truth, and call upon them to Amend. But All that we can do, by a whole Life of Study and Prayer, and Care and Diligence, is, that we may save some, and that after we have preached unto others, ourselves may not be castaway 
(r) 1 Cor. 9.27. . Thus we spend our Days, and ourselves, in Fears and Labours; and are transported with Joy, when we find we do any good unto those Souls, which are redeemed by the Blood of the Son of God. If those who belong unto our Charge knew, how much solicitude for them filled our Hearts; they would almost out of Pity to us, Harken, that their Souls might Live. But whether Men will Hear, or whether they will forbear 
(s) Ezek. 2.5, 7. , the Obligation abides upon us; and we must bear with the Indiscretion and ill Usage of the most Perverse, lest we harden them in Sin, by Ours. Thus we take heed unto ourselves, and to our Doctrine, and continue in it, that so doing we may (if possible) save ourselves, and those that hear us 
(t) 1 Tim. 4.16. .  
2. We must be Humble to our Brethren, and look more upon the Labour, than the Dignity of our Vocation; as the Apostle did, when he said, we are your Servants for Jesus sake. Herein we follow too the Example of our Master, who took upon Him the form of a Servant, and came not to be ministered unto, but to minister 
(u) Mat. 20.28. . He presided with the Power of a Lord; not as over Slaves, but as over Disciples; and being Gracious and Gentle, He loved them as Brethren, saith S. Cyprian 
(x) Discipulis non ut servis dominicâ potestate praefuit, sed benignus & mitis fraternâ eos charitate dilexit▪ Cyprian. de bono Patient. p. 199. . This Meekness notwithstanding, must not hinder that Severity which Faithfulness obliges us to: For we must sometimes Rebuke sharply, when need does require, and when Good can be done thereby. Like Surgeons, who are really most Tender, when they seem most Cruel, as S. Jerom says 
(y) Putridae carnes serro indigent & cauterio, nec est medicinae culpa sed vulneris: Cum clementi crudelitate non parcit medicus, ut parcat saevit, ut misereatur. Hieron. Ep. 147. . We cannot perform this Office without Honour; but 'tis not Honour which we seek, in the performance of it; we design the Profit of those we preside over, and value ourselves by their Improvement 
(z) Ecclesia mihi credita, cujus utilitatibus servio, cui non tam praeesse quam prodesse desidero. Aug. Ep. 160. . This made the Great Apostle say, Though I be free from all Men; yet have I made myself Servant unto all, that I might gain the more 
(a) 1 Cor. 9.19. . 'Tis no Humility in Him who is properly a Servant, to Act as such, or to suffer himself to be used as such by his Master: But where men's Education and Office are a Dignity, 'tis a voluntary and Christian Abasement, to do and suffer any thing, that They may be Useful. Such an Education is necessary to Us, who Minister about Holy Things: And while any sort of Learning is thought considerable, Ours will be so. Our Office is like unto our Education; and that under a double consideration, as Human, and as Divine. If it were no other than a Human Institution; yet were it an Honourable Employment, to teach Men Wisdom and Virtue: And so long as those Perfections of Men are had in just Esteem, our Office cannot be despised. But our Office is not only Excellent, but also Sacred; and in this performance We are the Immediate Servants of the Most High God and our Saviour. Whosoever therefore has any Reverence for Religion, must own, that there is no small degree of it due to the Ministers of Religion: And if God be Venerable, it cannot but be a high Honour to be his Priests 
(b) 1 Sam. 9.6. . We are therefore advanced by our Character, that we may descend by our Humility; and He that humbleth himself shall be exalted 
(c) Luc. 14.11.18.14. . We have this Obligation, and Encouragement, and Necessity, for Abasing ourselves in doing good unto the Souls of Men: And if we should be ill used, we must not render Evil for Evil, but remember the Example of our Lord Jesus, who endured the contradiction of Sinners against Himself; who when He was reviled, reviled not again; when He suffered, He threatened not 
(d) Heb. 12.3.1 Pet. 2.23. . Those very Persons who scorn, or hate us, are part of those whose Souls we are charged with; and we must upon peril of our Souls, Discharge ourselves. Let us therefore Mourn for those who sin, and Pity those who are miserable: Let us remember they are our Brethren by Nature and Religion, and let us stoop to any thing, that they may come to Repentance, and be saved. Christ humbled Himself unto the death, even the death of the Cross; and We imitate Him but very faintly, when we willingly suffer any Indignity, pursuant of his Design, to save a Soul from death 
(e) Jam. 5.19, 20. .  
Thus the Doctrine of the Text may be applied unto the Ministers of Christ's Spiritual Kingdom; for the persuading them, 1. To be Faithful in their Office; and, 2. Humble towards their Brethren.  
Secondly, This Doctrine may be applied to the Subjects of this Kingdom; for the persuading them, 1. To Reverence their Guides: And, 2. Live their Religion.  
1. The Subjects of Christ's Spiritual Kingdom, i.e. the Professors of his Religion must be persuaded, to Reverence the Guides of their Souls. As there is a God, to whom our Services are due, and upon whom our Interest depends; so is it necessary we should Worship that God, and be Instructed how we may be in Favour with Him. There must therefore be such as Minister about Holy Things; and, the reason of all Mankind hath taught them, That such Persons are necessary and venerable. Aristotle, in his Politics inquires, how many things there are, without which a Nation cannot subsist; among others, he says, The Fifth and Chief thing is, The Care of Holy Things, which is called Priesthood 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Pol. l. 7. §. 41. . The Designation of such (he says) is manifest, That no Ploughman, or Artificer, aught to be a Priest; because the Gods ought to be Honoured by the Nation 
(g) Id. §. 43. . The Office is sacred, and the Persons ought to be so; and care must be taken, that God may be honoured by the choice of his Ministers. The First Precept of those golden Verses ascribed to Pythagoras, is to Honour the Gods, according to their Natures 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . In order unto that, says Hierocles, a Priest is necessary; because he is supposed to have an Understanding and a Temper fit for it: He only is Wise, He only is Acceptable to the Gods, He only knows how to pray 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hieroc. p. 25. . So he. And thus much is unquestionably true, That 'tis the greatest Interest of Men, to secure the Favour of God; and that those who have studied the Nature of Religion, are best able to direct Men how to do this. But 'tis the duty of the Ministers of Religion, to Understand, and Teach, and Exemplify it 
(k) V Collect. 〈◊〉 Ordin of Bish. Pr. and Deac. ; and from them Men can most advantageously be informed. As every Institution of Virtue and Wisdom is Divine, (as Plutarch notes 
(l) Plut. de lib. Educ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ;) so the Institution of Religious Virtue and Wisdom is most Divine. This is, in an eminent sense, Eternal and Divine; and the Advantage of it is Great and Everlasting. Nothing else is so considerable as this; and this a Man cannot be deprived of. A man's Learning and Religion will abide with him, when all other things fail; and no Adversary can take them away from him. Some things are consumed by Time, and others by Use; but Piety is improved by Exercise and Continuance. This Benefit we receive from the Ministers of the Gospel, and Gratitude obliges us to a respect for them. The Office is neither unnecessary or unprofitable, as some Enemies of Religion pretend: But as Fools only hate knowledge 
(m) Pro. 1.22. ; so Irreligious persons only hate the Ministers of Religion 
(n) Jo. 3.22; . All others find by Experience, how much they own unto their Labours; and reverence those as Guardian-Angels, who watch for their Souls 
(o) Rev. 2.2, 8. . Of Old, when Zeal for Christianity was high, the Veneration of Bishops was so too: They were not only esteemed among the People, but among Princes, and almost adored. Witness the Case of the Emperor Theodosius, who submitted to the Censure of S. Ambrose; and that Authority the Bishop obtained by being a Bishop indeed 
(p) Erasm. de rat. Conc. l. 1. p. 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Ep. 127. . The Duty of a Minister of Christ, conciliates a respect to Him, among all who who honour God and Religion; and nothing can diminish such an One among wise and good Men, but his doing what is contrary to his Character 
(q) Erasm. de rat. Conc. l. 1. p. 164, etc. & p. 73. . But the Cheerfulness and Alacrity with which a Minister of Christ is to perform his Office, has a dependence upon the People's performing their Duty; and if the People show themselves sincerely Teachable, God will not suffer them to want Faithful Teachers: And it comes to pass often, for the Sins of the People, That instead of a King, God sends them a Tyrant; and instead of a Shepherd, He sends them a Wolf 
(r) Erasm. p. 177, 178. Vid. Consecrat. of Bishops. . Before therefore Christians break forth into Contempt and Indignation against their Teachers, they should do well strictly to examine themselves, and see if some Sin of theirs, in despising a Faithful Guide, or being Obstinate against his good Counsel; has not provoked God, to punish them with a blind and vicious One. We Ministers are no more than Men, of like Passions 
(s) Act. 14.15.  and Infirmities with others: But our Office is Divine, and our Labour difficult, and our Account severe: Therefore the People committed to our Charge, aught to Excuse the defects of our Nature; to pray for the Success of our Ministry; and to Reverence the Character of the Servants of the Most High God. Jamblicus tells us, That there is a double person in a Priest; one Human, which He has from Nature; and the other Divine, which He has from his Consecration 
(t) Jamb. de Mist. . After him, Isidore says much the same thing, That Priesthood is a Medium between the Divine and Human Nature 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Ep. 20. . Upon this account the Apostle says, We beseech you Brethren, to know them which Labour among you, and are over you in the Lord, and Admonish you; and to esteem them very highly in Love for their Works sake; and to be at Peace among yourselves 
(x) 1 Thes. 5.20. . For such Address themselves to Men, in the Name, and by the Command of Christ; and Christ considers their Usage, and his own. He that receiveth you, receiveth me, (says our Saviour) and he that receiveth Me, receiveth Him that sent me 
(y) Matt 10.40. : And he that receiveth a Prophet in the Name of a Prophet, shall receive a Prophet's reward. On the contrary, He that despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me 
(z) Luc. 10.16. . The Contempt of the Ministers of Christ, is the Contempt of Christ and of God; and sure God will vindicate His own Honour, and the Honour of his Faithful Servants. Therefore let all Profane Persons consider in time; since the Contempt of their Spiritual Guides will prove their Eternal confusion, if they do not Repent. 'Tis a dangerous sign, that such have no True Religion, who scorn and malign the Ministers of it; and he must be Profane, who has no Reverence for Persons who are Sacred. Obey them that have the Rule over you, and submit yourselves. For they watch for your Souls, as they that must give account; that they may do it with joy, and not with grief: For that is unprofitable for you 
(a) Hebr. 13.17. . It is a grief and discouragement, when a Minister of Christ, observes such an Enmity against Religion; but 'tis Destruction to those in whom that Enmity is, if they do not Repent: Let such therefore know, That to scorn and malign those whose peculiar and distinctive Character it is, that they belong to God; is to oppose God Himself. That to have no Respect and Reverence for the Messengers of God, is a Neglect of Him. 'Tis not therefore for our own sakes, but for yours, that we say such things as these. For we know our Character is Sacred, and that All who are Wise and Religious count it so. We know also, that God is interested in the Honour of his Immediate Servants, and that he takes care of those who are Faithful to Him. But we dare not be guilty of such vicious Modesty, as wholly to forbear reminding Christians, what Reverence is due to their Spiritual Guide; because that Reverence is fundamentally necessary to Christians profiting by them, and the want of that Reverence, is a fatal Sign, that their Ministry has no effect on such Men. In short, We are unto God, a sweet savour of Christ in them that are saved, and in them that perish. To the one we are the savour of Death unto Death, and to the other we are the savour of Life unto Life. So we are, if we do not corrupt the Word of God; but as of sincerity, but as of God, in the sight of God we speak in Christ 
(b) 2. Cor. 2.15, 16, 17. . Therefore no Case can be more dangerous than that of those Men, who have a Faithful Minister of Christ, watching for their Souls; and who do not submit to their Conduct, or Reverence their Function. This is the Reason which moves and constrains us, to magnify our Office: And may what is said, be candidly understood, and seriously considered.  
Thus must Christian's Reverence their Ministers: And,  
2. They must Live their Religion.  
This may justly be inferred from the foregoing Discourse; in which, the Nature of Christ's Spiritual Kingdom, and the Glories of Him our Supreme Lord, and the Office of his Inferior Ministers have been accounted for. A Christian professes the Religion of Christian, and pretends to belong unto the Kingdom of God: He is under the Obligations of a Disciple and Subject. A Christians Duty is the Study of Wisdom, and the Practice of Goodness, by the History of Jesus Christ; Learning his Doctrine, and Imitating his Example. That Wisdom is such as may influence us to, and direct us in the practice of Goodness; and that Goodness is such, as the Son of God was the Pattern of, who is the Consubstantial Reason of the Father. Without that Wisdom, there can be no Virtue: For as Wisdom separated from Goodness, turns Enthusiasm; so Goodness separated from Wisdom, turns Superstition. There is no true Holiness without great Understanding, and an Unlearned is an Ungodly life 
(c) Si verum fateri volumus, nulla est sancta rusticitas sicut nulla est rusticana sanctitas; ubicunque est vera Sanctitas ibi est magna Philosophia, miniméque vulgaris Eruditio▪ Erasm. de rat. Conc. l. 1. p. 46. . The Life of Man is the Matter of Virtue, and he who Lives wisely, Lives religiously. He does not live like a Man, who does not, in some sort, Live like a Christian; and a Rational, is a Divine Conversation. Religion is a practical Institution; the True Art of Living well and happily: For Virtue is the Art of Living in which all Action is contained, says Philo 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo de Leg. l. 1. p. 80. . Reason and Religion are of the same Original, and Nature; and what is Irrational is Irreligious 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo, ibid. p. 43. , As Philo said of the Jewish Virtue, so Justin M. said of Christian Piety, it consists not in Words, but Deeds 
(f) Justin M. ad Gr p. 33. . No man must pretend to a Practical Institution, and not practise by it: All such Pretences are so grossly false, that they are very ridiculous. But as the Christian Institution is the Perfection of Religion, and that Religion is a Divine Life 
(g) The Life of God, Eph. 4.18. ; so the Conversation of a Christian, must excel in Virtue. Except our Righteousness exceeds the righteousness of the Scribes and Pharisees (i e. the most celebrated among the Jews,) we can in no case enter into the Kingdom of Heaven 
(h) Matt. 5.20. . We cannot be happy in the other World; nor Religious in this. S. Cyprian in his Tract concerning Patience, gives this Character of Christians; We Brethren, are they, who are Philosophers, not in Words but in Deeds; who do not pretend wisdom in Habit, but in Truth; who know rather the Conscience, than the Boast of Virtue: Who do not Speak, but Live great things, as the Servants and Worshippers of God 
(i) Nos autem fratres charissimi, qui Philosophi, non verbis sed factis sumus, nec vestitu sapientiam, sed veritate praeserimus, qui Virtutum magis Conscientiam quàm jactantiam novimus, qui non loquimur magna sed vivimus, quasi servi & cultores Dei. Cyprian. de Patient. . 'Tis not in Speculation, but in Practice; 'tis not in some single Acts, but in a course of Life, that Christianity does consist 
(k) 1 Pet. 1.15. . Job gives the description of True Wisdom, and represents it as coming from God: And unto Man he said; Behold, the Fear of the Lord, that is Wisdom; and to departed from Evil, is Understanding 
(l) Job 28.28. . Thus we must be Wise in this Life, or we must be Miserable in the next. For we have not another Life afforded us, that we may seek Wisdom in this, and be Wise in that: 'Tis necessary we should do both in this 
(m) Non enim nobis altera vita conceditur, ut cum quaeramus in hâe, sapientiam, in illâ sapere possimus: In hâc utrumque fieri necesse est. Lactant. l. 3. c. 16. . This is the great Design of the Gospel, which is called the Grace of God; and that Grace is saving, as it teaches this. The Grace of God, that bringeth Salvation, hath appeared to all Men; teaching us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously and godly in this present World: Looking for the Blessed Hope, and the glorious Appearing of the Great God, and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all Iniquity, and purify unto Himself a peculiar People, zealous of good Works 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 2.11, 12, 13, 14. . This is the Design of our Lord, and this is the Duty of his Disciples: And to this End, the Performances, of his Ministers tend; and agreeable is their Obligation. I charge thee (says S. Paul to Timothy) therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead, at his Appearing and his Kingdom; Preach the Word, be instant, in season and out of season; reprove, rebuke, exhort, with all Long-suffering and Doctrine 
(o) 2 Tim. 4.1, 2. . The Kingdom of God signifies that state Eminently, which shall be at the Resurrection of the Dead 
(p) Vid. Grot. ad Matt. 5.19. & 16.28. . Then they that sleep in the Dust of the Earth, shall awake, some to everlasting Life, and some to Shame and everlasting Contempt: And they that be Wise, shall shine as the brightness of the Firmament; and they that turn many unto righteousness, as the Stars for ever and ever 
(q) Dan. 12.2, 3. . Let all than who are Christians, Take heed unto themselves. And let us who are Ministers take heed unto ourselves, and to all the Flock over which the Holy Ghost hath made us Overseers; to feed the Church of God, which He hath purchased with his own Blood; That when the Chief Shepherd shall appear, we may receive that Crown of Glory that fadeth not away 
(r) Hebr. 2.1, 2, 3. . And, O Lord God, keep this for ever in the Imagination of the thoughts of the Heart of Us thy Servants, and prepare our Hearts unto thee 
(t) 1 Chron. 29.18. .  
ALmighty God, the Giver of all good Gifts, who of thy Divine Providence hast appointed divers Orders in thy Church: Give thy Grace, we humbly beseech thee, to all those, who are called to any Office and Administration in the same; and so replenish them with the Truth of thy Doctrine, and endue them with Innocency of Life, That they may faithfully serve before Thee, to the glory of thy great Name, and the benefit of thy Holy Church, through Jesus Christ our Lord. Amen.  
FINIS.