THE Clergyman's Office, AND THE Clergyman's Due.  
A SERMON Preached at the Triennial Visitation of the Right Reverend Father in GOD EDWARD Lord Bishop of GLOUCESTER, AT CAMPDEN, Octob. 7. 1698.  
By ROBERT MORSE, A. M. Rector of Willersy, in the County of Gloucester, and Master of the Free-School in Campden.  Fortis est falsam infamiam contemnere. Sunt qui quod sentiunt, etiamsi optimum sit, tamen invidiae metu non audent dicere. Tul. Of. l. 1. p. 37. 
LONDON: Printed for Tho. Bennet, at the Half Moon in St. Paul's Churchyard, and Henry Clements, Bookseller, in Oxford, 1699.   

To the Right Reverend Father in God Edward, by Divine Providence, Lord Bishop of Gloucester.  
My Lord,  
HAving received your Lordship's Letter to Preach the Visitation-Sermon at Campden, I was not long in resolving what Points of Doctrine to insist upon.  
The Duty of Prayer took up my Thoughts in the first place; one of the principal Duties of sinful Men, though now accounted (if we may guests by their general Practice) the least of Christian Obligations. I am much afraid, that they who are negligent in coming to the Public Divine Service, are not more forward in the performance of this indispensible part of Religion elsewhere.  
Though Common Prayer is now become a scandalous thing in the Opinion of some (woe unto them by whom the offence cometh) yet I am persuaded the more frequent use good and wise Men make of it, the higher esteem they must have for it.  
Discoursing once about the Excellency of our Service-Book, (as some Men call it by way of contempt, as if Book-Prayer was altogether Antichristian) with a Minister of the Presbyterian Communion, upon his Accusations of it in General, I desired him to instance in some Particular. After some pause, he at last pitched upon these Words; Give Peace in our Time, O Lord, because there is none other, etc. God be praised, by the Courage and Conduct of His Present Majesty, King William, we have the Blessing prayed for: but, as the Learned Bishop Stillingfleet says to Mr. Baxter, in his excellent Book of the Unreasonableness of Separation, on a like occasion; at this rate some Men may want Causes to defend, but they can never want Arguments.  
That I take occasion in the second place to Discourse upon the Duty of Thanksgiving, Gratitude at this time more particularly obliges me, and all of us of the Reformed Persuasion. For I take it to be past all doubt, that we of the Church of England, and Protestant Religion, were not long since in imminent danger of losing the public Exercise of it.  
In my third and fourth Particulars I aim at the Honour due to the Clergy, upon the account of their Office; and show that they ought to preserve themselves from Contempt, by a Demeanour suitable to their Sacred Office. That this of ours is a despicable Deanery of Clergymen, we dare challenge our greatest Adversaries to prove. Bishop Nicholson used to call it his Beloved Deanery; and I hope we shall all deport ourselves so as to find the like Approbation in your Lordship, our Diocesan.  
That Sober, Religious and Learned Ministers should be any where despised, must proceed from a gross and barbarous rudeness of Men, mixed with an Atheistical Genius: Wherever Men have been truly well Bred, sincerely Virtuous and Pious, they have paid their due respects to God's Ministers.  
That your Lordship may long enjoy that Happiness, wherever you are concerned, as you justly merit it by your Love to the Church of England, which among sundry other Instances you have signally demonstrated, in your late Encouragement of the Minister of Cirencester, is the very hearty wish of  
My Lord, Your Lordship's most Dutiful And Humble Servant, ROBERT MORSE.   
1 Thessaly. Chap. V 17, 18, 19 and 20 Verses. 
Pray without ceasing: In every thing give thanks, for this is the will of God in Christ Jesus concerning you. Quench not the Spirit: Despise not prophesyings.  
THE Occasion of St. Paul's Writing this Excellent Epistle to the Thessalonians, was the ill usage those among them who had embraced the Christian Faith received, together with their Apostle, who had Preached it into their Ears, and by those Instruments of Conveyance (God Blessing the Seed sown) by the best of Demonstrations, and most Infallible Arguments, rooted it in their Hearts. The hard Treatment they underwent, was from the Unbelieving Jews, or their Adherents, who lived in Thessalonica, or were Inhabitants of some part or other of Macedonia. They were none of them at that distance, but their Malice and Revenge would bring them quickly together to Consult, and effect, if possible, the Extirpation of the Christian Religion.  
The Good Apostle had dealt very fairly with these Believing Thessalonians, and the other Macedonian Christians; he had told them plainly what they must trust to, if they were Christians in reality. 'Twas not a Life of Ease or Luxury they were to lead, but such as his own; a Life of Labour and hard Travel, yet withal alleviated by a cheerful Spirit, and a thankful Commemoration of the Disciple being like unto his Master, and the Servant as his Lord, Mat. 10.25. With an Assurance, That Sufferings for Christ's sake would not last for ever but the recompense of the reward would, which God the Father, through the Merits of his Son Christ Jesus, would bestow upon them.  
The Persecutors of the Church, St. Paul knew, would flourish like a Green Bay Tree for a while, but their end, he foresaw, without timely Repentance (which he most earnestly desired) would be Infernal Flames; and that it would not be long e'er the Christians, as 'twas revealed to him from Heaven, should have a glorious Deliverance; and after the Storms and Tempests of Persecution, quiet Halcyon Days; as they had.  
The danger was, least in the interim, upon a timorous prospect of the Trouble that should intervene, they should be drawn away from the Profession of the Faith, turning aside like a deceitful bow, Psal. 78.57.  
As to this Affair, St. Paul was very solicitous, lest his labour in the Gospel should prove in vain upon their accounts, though not his own; as appears from the Third Chap. of this Epistle, ver. 5. Wherefore he saw it necessary frequently to put in mind what they were, and what to do. To this end may be read what is antecedent and consequent in this Epistle to the Chapter where my Text is.  
Pray without ceasing.  
In every thing give thanks, etc.  
Quench not the Spirit.  
Despise not prophesyings.  
Which Words are several short and pithy Sentences of Exhortation to Believers, how to behave themselves in this World, in order to their being happy in another, not limited wholly to the Thessalonians particular circumstances, but very extensive, and reaching all Christians, of all times and places whatsoever.  
In the Words we have these Particulars;  
First, We are positively enjoined the great Duty of Prayer, and the Constancy of it, Pray without ceasing.  
Secondly, The Duty of Thanksgiving in the like positive manner, and how universally to be performed, and for what reason; In every thing give thanks; for this is the will of God in Christ Jesus concerning you.  
Thirdly, We have a Negative Precept not to quench the Spirit; which includes this Affirmative in it, viz. that we reverence the real gifts of good Ministers, Sound and Orthodox Divines.  
Fourthly and lastly, We are obliged not to despise prophesyings, which is a negative precept also, and contains this affirmative, that we set an especial value on Genuine Interpretations of the Word of God, the Holy Scriptures, meant here by Prophecying; and consequently on those that make them.  
1. We are here positively enjoined the great Duty of Prayer, and the constancy thereof, Pray without ceasing.  
We have many Enemies to contend with in this Vale of Misery, and Temptations to Sin; and those very potent, subtle, and ensnaring. Such is, First, the Prince of Darkness, the Devil, with other his accursed Accomplices, and Eternally condemned Retinue; partly by that Sublime Angelical Nature they are of, and partly by that shrewd Experience they have gained by the indefatigable diligence they have used for some Thousands of Years together, Egged on and Exasperated by an inveterate hatred to Mankind in general. For these being desperate Apostates themselves, and seeing a second Creation ordained, as it were, in direct opposition to them, to supply the places in Heaven by these Rebels Eternally lost, a keen and endless Malice inflames them to do all they can, to bring us also into the place of Torments; where they will not pity us; no, that will be as far from them as Heaven is 〈◊〉 hell, but cruelly Tyrannize and Insult over us when they have done: And also much Animated they have been to persist in these their Diabolical Attempts, by that victory obtained over Primitive Innocence, whereby their Stratagems have gone on with a more fatal success over the infirm Posterity of our Lapsed first Parents.  
2. Besides these fierce and implacable Foes, which will always be endeavouring to draw us into Sin, and ruin all our hopes of Eternal Salvation, the World is another Enemy that hath a thousand Gins to entangle us in; such as, Pride, Ambition, Covetousness, Profaneness, Irreligion, Voluptuousness, Intemperance, and the like, which if complied with, will draw Men into Destruction and Perdition.  
3. Our own corrupt Flesh is apt to concur with these, to hinder us from doing good, and incline us to evil; Hence arise inordinate Affections, and evil Concupiscencies of the Mind. So that we must needs miscarry if we rely on our own Strength, and seek not out for some Assistance more powerful than ourselves; and how is this to be sought, but from our gracious Father in Heaven, who has promised to be found of them that seek Him, if they seek him with all their Heart, and with all their Soul. This must be done by Prayer at the Throne of Grace; and to this end the Apostle tells us, that we must pray always with all prayer and supplication in the Spirit, and watch thereunto with all perseverance, Eph. 6.18. This he had from our Saviour, who commands us to watch and pray lest we enter into temptation; Mat. 26.41. and always to pray and not to faint, Luke 18.1. We must pray every where, saith St. Paul, lifting up holy hands, without wrath and doubting, 1 Tim. 2.8.  
By this Prayer to God's Majesty, as we are taught to use it, w● distinguish ourselves from Atheists and Heathens; 'tis true the Heathens themselves, by the Dictates of natural Reason and Religion, held themselves obliged to one sort of Adoration or another; but here was the mischief, their Gods were no Gods; 

Mentis ludicras omnia.  
Picti ludibriae trunci.  
Autebur in varias aut saxa incisa figuras.   they Worshipped the Fond Imaginations of their own Hearts, and many times the work of their own Hands. They carved themselves God's out of some senseless Stone, or hewed them out of some inanimate Tree; of part whereof they made them a Fire to warm their Hands at; of the other part they fashioned them Gods to invoke and hold up their Hands unto. To this Horace alludes, Serm. Lib. 1. Sat. 8. 
Olim Truncus eram ficulnus, inutile lignum,  
Cum faber incertis scamnum faceret ne Priapum  
Maluit esse Deum.  But our Addresses are to the right Object, and Owner, God alone; A God that can hear our Prayers, and not only can but will; a God that takes pleasure in our Applications to him, and hath commanded us not to neglect it to our own hurt. We continually stand in need of God's Forgiveness and Pardon; when we have Sinned (as, alas! who is there that Sins not?) we must pray for the averting God's Wrath and Indignation; we cannot be penitent if we pray not; if we confess not our Sins, we must not expect an Absolution of them.  
Neither is the whole Duty of Prayer consisting of Confession alone, to expiate for the past Offences of our Lives; but 'tis also necessary to be used as a Method of Prevention for the time to come. This is the Antidote to keep off the infection of all Spiritual Maladies, the omission whereof is like going out fasting in a time of Epedimical Pestilence, whereby a free Passage lies open for the Contagious Air to insinuate itself, and corrupt the whole Mass of Blood. The holy Father, and great Penitent, St. Austin, confessed it as a just Judgement of God once upon him, in giving him over to the mischief of a prevailing temptation, for having gone out that day without making his Prayer to God, as he ought to have done, and as he used to do. It always behoves us therefore,  we enter on our several Employments, to beseech the favourable Influences and Assistances of Heaven; else what good Success can we look for, when we are out of God's Protection? But with his help what shall be able to annoy us; what may we not obtain at his hands by Prayer that is really for our Good?  
It is a thing that is almost Omnipotent, like the God that hears it, and whom it is made unto. Nay it binds the Hands of the Almighty himself; the effectual fervent Prayer of the righteous availeth so much. Thus, for instance, when the Israelites in the absence of Moses, had made them a Golden Calf, and God was angry thereat, he doth as it were ask leave of Moses, as if he could do nothing without his consent; Now therefore let me alone, that my wrath may consume them, it is a stiffnecked People: yet when Moses meekly besought the Lord, he repent of the evil that he thought to do unto his People and he did it not, in the Psalmist words; God said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them. Thus Nineveh was threatened, Yet forty Days, and Niniveh shall be overthrown. This determination seems absolute and irreversible, yet it was not so; for when the Ninevites fasted, and prayed, and repent, upon the preaching of Ionas, this made God himself repent, Jonah, 3.10. O the wonderful Efficacy of Devout Praying! So the Zealous Breath of Hezekiah's mouth scattered, like Chaff before the Wind, the Numerous Host of a Blasphemous Sennaoherib, 2 Kings, chap. 19 ver. 15. etc. and blew them into ruin and destruction. Thus his earnest Entreaties and Tears disannulled the sad message, Set thy house in order, for thou shalt surely die and not live; for we read that God heard him, and added to his Days 15 Years, Isa. 38.5. So True and infallible is the Word of him that saith, Whatever ye ask in prayer, believing, ye shall receive, Mat. 21.22.  
We read in Eusebius of St. James the Just, how that his custom was, to enter Daily into the Temple by himself, and there with bended Knees, to entreat for Grace and Remission of Sins unto his People, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Lib. 2. c. 23. Insomuch that his Knees were hardened like a Camels, into a callous substance, by his constant using to Pray Kneeling. Which I mention not only as an Example of constant Prayer, but also as to the Posture of it, Kneeling, miserably neglected by the Majority, even of our own Communion.  
Thus much for the Usefulness and Necessity of Prayer, which is of Three Kind's.  
1. Private, in our Closets.  
2. Domestic, with our Families.  
3. Common, with the Church.  
1. As for Private Prayer, it cannot be imagined, that any good Christian can live a Day, nor scarce an Hour without it; so many are his Necessities, so great his Infirmities, and so violent his Temptations: And it is not to be expressed what good a short Ejaculation will produce to a Pious Christian, when for want of Time, he can use no longer Address: what Comfort it brings to an humble Penitent, though he say no more but with the Poor Publican in the Gospel, smiting his Breast, God be Merciful to me a Sinner. Morning and Evening we should implore God's Pardon for our Iniquities, his Grace to Support us, and Enable us to serve Him; but as for Ejaculations, they should be as frequent, I had almost said, as our Pulse beats, as the Minutes of our dying Breath.  
2. Family-Devotions should not, unless upon very extraordinary Occasions, be passed by Morning and Evening; that so we may make a neat Epitome of the Church of GOD, in our several Habitations. Then,  
3. As for Common-Prayers, or the Prayers of the Church, they are the best of all, especially as we have them; and we should be present at them, without ceasing, as my Text says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without leaving off; not forsaking the Assembling of ourselves together for this purpose. They are the Public Prayers of the Church, as Expositors tells us, that St. Paul chief means in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Words are (St. Luke, Chap. 21. and Ver. 26.) Always, that is upon all Opportunities, especially upon the Lord's Day, and other Feasts and Fasts of the Church.  
And however it may be allowed us at home, to use a greater and more unconfined Freedom of Expression, by ourselves, or with our Families in some particular cases; (though there I think Forms, generally speaking, most proper to be observed) yet for the Church of God, I esteem Forms of Prayer, and an Established Liturgy, so far from Stinting of the Spirit (as some Men would have it, who know not what they mean, or else would not have other poor ignorant Wretches understand) that nothing but wild Disorder and Confusion would arise amongst us, if every one (who only fancies himself sufficient for the Work) was to be his own, and the Congregations Prayer-Maker, upon every Return of Divine Worship, who knows not how to Pray with the Spirit, and to Pray with the Understanding also, 1 Cor. chap. 14. ver. 15.  
And this may suffice for the Duty of Prayer. Only let me add this, with all humble Submission to you (my Reverend and Learned Brethren of the Clergy) to beseech you still to use the Prayers of the Church, with such Decency and Devotion, as may show you to have truly Pious and well-affected Souls; and that you Love and Admire the Unparallelled Prayers of the Church, beyond any other Compositions whatsoever: And as for the Crude, Extempore Effusions of Enthusiasts, that you esteem them to admit of no Comparison (but what is odious) with them.  
Secondly, I pass on now to the Duty of Thanksgiving, and the Universality thereof, and for what reason; of which more briefly.  
The Apostle tells us, We must in every thing give thanks, because this is the will of God in Christ Jesus concerning us. Which is as much as to say, That we must look unto God, as the great Disposer of all the things of this World, and that what He allots, is best for us, in General and in Particular. If He ordains us Adversities, Troubles and Sicknesses, Patience and Submission will carry us through them, when Murmuring and Discontent will not ease our Load here, but aggravate that and our Gild together; and Repining and Reluctance under our present Infelicities, will but consign us to a more irreversible State of Dissatisfaction hereafter. The Apostle tells his Thessalonians, That this is the will of God, that they should in every thing give Thanks, even in Tribulations and Afflictions for the sake of Christ Jesus, whose Disciples they were. Rejoice evermore, says he, ver. 16. of this Chapter.  
Now this is the Life of our Religion in all Occurrences, to be of a Thankful Temper to our good God, and to Adore him for his unspeakable Gifts the Gifts of Food and Raiment, Health, Relations, Friends and Benefactors; all the Necessaries and Conveniencies of this Life; but above all for the means of Grace and hopes of Glory; for the Purity of the Reformed Religion, and the Benefits of the Gospel Light, which we enjoy in this our Goshen. That we are not overwhelmed by the Darkness of Popish Superstition, by those sundry and late Attempts that have been made to bereave us of this Happiness; that we are not deprived of the Inestimable Privilege of serving God in such consecrated Places as this, after the best and most Primitive Modes of Worship; that the unjustifiable Paradoxes either of Rome or Geneva are not Transplanted hither: We ought to render thanks, both Ministers and People, not only with our Lips, but in our Lives. And that will induce God, when he sees us thus greateful to him, to continue us in the state we are now, Objects of his Divine Favour, in the preservation of our Church, as it is now amongst us Established, blessed be his wonderful and most Glorious Goodness for it.  
All you of our Communion, aught in particular to consider your Felicity in being within the Pale of the Church, and that you have not blind Guides to lead you astray, you know not whither, till you fall into the Bottomless Pit; that you have such for your Pastors, as are able to confute all Gainsayers, able and willing to instruct you in all the necessary Points of Salvation, rightly dividing the word of God, and not rending it asunder, as the manner of some is; such as Pray for you without ceasing, at home and in the Church; such as instruct your Children in the Fundamentals of Christianity; the Excellent Church Catechism; and yourselves, as well as them, in the Exposition of it; such as visit you in all your Distresses, and Trials, council, comfort, secure you; For these Blessings we ought all to give Thanks, and for the enjoyments of the Gospel without the cruelties of an Inquisition, or the barbarities of an Oliverian sequestration. For if the Thessalonians were in every thing to give thanks, and rejoice in the Lord always, tho' surrounded with Persecutions, much more we who have no disturbance in our Religion, as the poor Afflicted Protestants now in France and Savoy, and other places have, whom God of his All-sufficient Grace support, God of his Infinite Goodness in his due time deliver.  
3. I proceed now, after these two foregoing positive precepts, to one that is negative, which is this, Quench not the Spirit, including, as I intimated, this affirmative, viz. That we reverence the real Gifts of Good and Faithful Ministers, Sound and Orthodox Divines. The Spirit of God does not now adays Operate in an extraordinary manner, as in the Primitive Times, so as to ennable Men, otherwise Illiterate, as most of the Apostles were, to speak divers Languages, not taught them the common way.  
The Apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Inspired by the Holy Ghost, and in a more peculiar manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Taught Immediately by God. The holy Ghost descended visibly, in Cloven Tongues, like as of Fire, as appears from Acts, Second and Third, from whence this passage of not Quenching the Spirit, seems to be derived. And to Give them their due, tho' many Enthusiasts boast of Inspiration, Extraordinary Call, and Apostolical Endowments, to qualify them for the Work of the Ministry, they pretend not to the Gift of Tongues; here they will grant that the Spirit is stinted to them, and that they are not absolutely so good Linguists as the Apostles were.  
They have had those among them indeed, who have made a vain Ostentation of this gift also; but they have been Subtle Popish Priests in Masquerade, who in Mechanical Dresses, have endeavoured to make men believe, that they never had any learned Education, and yet that they did not want it, as having no less a Person than the Holy Ghost himself for their Tutor, who has taught them the Learned Tongues; but these have been detected for Impostors, by trying them in such Languages as they have not understood. And so for the gift of Healing, Curing the Deaf, Blind, Dumb, Lunatic and Paralytic, and Ejecting of Devils, they do not lay claim to them; and yet one thing, observe by the way, they assume to themselves, which is the Gift of Unpremeditated Prayer, and yet that is not mentioned amongst any of the Gifts of the Holy Ghost, described at large in 1 Cor. 12. nor in any other place of Holy Scripture beside.  
It may be asked then here, What is the Quenching of the Spirit now adays? Doth not the Spirit of God work still on the Children of Obedience, as well as the Evil Spirit on the Children of Disobedience? Eph. 2.2.  
I Answer Yes, without doubt, so as to assist all those that use honest Endeavours, and proper Means, to fit themselves for the Ministerial Function. But how can we once think that God will work Miracles upon some, to save them the Pains of Study, and the Charges of Education, and forsake others, that by all possible care, have made it their Business, and been at great Expense both of Time, and upon other accounts, to qualify themselves for the Ambassadors of Christ Jesus, 2 Cor. 5.20.  
For my part (and I doubt not the concurrent Sentiments of all unprejudiced and considerate Persons) I give no credit to any that arrogate to themselves a Supernatural Call to the Ministry. With great and profound Humility, we Sons of the Church of England, are ready to acknowledge, That the best Men of us all are unable to act any good thing, as of ourselves alone, but our Sufficiency is of God. We own all we can say or do well, to the Aid of God's good and gracious Spirit, Co-operating with our earnest tho' weak Endeavours. But how unlikely is it, and indeed absurd, to imagine, That God should deny us the Blessings of his Holy Spirit, who are always praying for its Sanctifying Influences, kind and benign Assistances, and by incessant Studies, striving to improve our Talents of Grace, Learning and Knowledge, for the Edification of our Brethren; and bestow it in a Supereminent degree upon Persons who never had any extraordinary Parts, or common Ingenious Education, so as to enable them to do more without any precious Pains, than those who have always been diligent to supply themselves with necessary Sciences of all sorts, in order to the great Work of the Ministry?  
Certainly our Heavenly Father hath always been more propitious to the sedulous Endeavours of his Pious Servant, joining the help of his Spirit with ordinary means; such as Learning, Study, Meditation, comparing of Passages of Holy Scripture one with another, Consulting Original Languages, and the like. This undoubtedly is the way to a true Gospel-Ministry, to have such for the Guide of Souls, as have had good Education, have been such Studious Preparers of themselves for their Sacred Office, that as it would be presumption in them in the highest degree, to expect Miracles in these Days, to make them Learned Rabbins extempore of Illiterate Men, so (God be praised) it is no wise necessary for them to plead any such thing, as being qualified for the Work in the usual Method, as the Nature of our Established Church requires, viz. by being taught the Learned Tongues in their youthful Days, Philosophical Insititutions in their fresher Academic Gowns (which Philosophy is justly Styled the Handmaid to Divinity) and afterward in the Maturity of their Judgements, have searched into the great Truths of the Christian Religion, Perused the Councils, Fathers and Primitive Writers, and the Defences and Apologies of our Church, against all sorts of Opposers. Which by the Grace of God will still be done, against Atheists and Theists, which, I look upon to be as near in their Notions, as they are in their Names, if not, many of them (though dissembled) altogether the same: Against Socinians, who deny the Lord that bought them, and put him to an open shame, who, as far as in them lies, make Him suffer in his Divinity, as he did once in his Humanity: Against Jesuited Romanists, and Bigoted Separatists and Schismatics, of what Denomination whatsoever; in the mean time showing a Spirit of Moderation, and of some having Compassion, making a difference, as St. Judas speaks, ver. 22. endeavouring to win them, together with the Strength of Arguments, by all the Sweetness of Temper imaginable, Brotherly Love and Respect, Neighbourly Visits, especially in any Affliction, extraordinary Emergency or Occasion; but above all, by the Gravity of our Deportment, and the Lustre and Ornament of Sober and Religious Lives.  
Where there is such a Ministry, as God be thanked ours is, And Honour is due; Divines that have been Episcopally Ordained, according to the custom of the Church from the Apostles times, having been strictly examined as to their Abilities before admitted Graduates in the Universities; afterward, before the Imposition of Hands for the Susception of Holy Orders, by the Holy Prelates of the Church themselves, or by persons of Learning and Integrity deputed by them, whom they can safely confide in for that weighty purpose.  
These are the Levites that (as the Scripture speaks) the Laity are not to forsake as long as they live upon the earth, Deut. 12.19. such are to be reverenced for their works sake, the Message which they came upon, being no less than the Reconciliation of Men to God; the Salvation of their unvaluable and immortal Souls. Which is one great meaning of the not quenching the Spirit; that as the Ministers of the Gospel should not by neglect of their Office, and illness of their lives (which God avert) drive off the Holy Spirit from assisting them in their Labour, but keep up Godliness and Religion, by devout Prayer and good Preaching, joined with a sober exemplary Life and Conversation; so where such persons and gifts are seen, none should be averse to them, as if they were false Prophets; None should rob them of their Tithes and Deuce, which is called robbing of God, Malac. the 3d. and v. 8. and such sacrilegious Persons are said to be cursed with a Curse in the verse following; None should wrong them in their good Names, by execrable Lies and Villainous Slanders, or any way grieve or misuse them; none should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as I may so speak) haters of the Clergy, which yet more than a good many are, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of the Clergy, remembering that ancient observation, Qui vera fide colit Deum, amat etiam Sacerdotum. He that loveth God in sincerity, loves his Ministers so too; and as the Apostle speaks, let us be so accounted of, as Ministers of Christ, and stewards of the Mysteries of God. 1 Cor. 4.1. And that all we that are Ministers of Christ, and Stewards of the Mysteries of God, may be found faithful in our several Stations, which is required of us v. 2 of that Chapter. May the Good Spirit of God guide and direct us, that thus by the goodness of our Lives, and soundness of our Doctrine, we may save both ourselves and them that hear us, 1 Tim. 4.16.  
4. Which introduces the Fourth and last Particular, Despise not Prophesying, i. e. Genuine Interpretations of the Word of God, the Holy Scriptures, nor consequently those that make them, such as labour in the Word and Doctrine, as the Apostle's expression is to Timothy, 1 Tim. 5.17.  
The Holy Scripture is the Rule that we are all to walk by, and the Expounding of this, and the exciting our Brethren, from the Examples, Precepts, Promises, and Threats thereof, how to deport themselves, is our Ministerial Office and Duty. That the word Prophecy is Interpreting Scripture and preaching upon it, is evident from the 14 Chap. of the 1 Ep. to the Cor. v. 1. Fellow after Charity, and desire spiritual gifts, but rather that ye may prophesy; and v. 3.4. He that Prophecieth, speaketh unto men to Edification, and Exhortation and Comfort; he that speaketh in an unknown Tongue, edifieth himself, but he that prophesieth Edifieth the Church. This was our Saviour Christ's Prophetic Office, to make known the Will of God to the World, and so all that have in any good degree done the like, are styled Prophets, all that have Taught men their Duty towards God and man. Thus among the Pagans, the Divines who taught them what they ought to do, their Priests or Religious Persons, were termed Vates, Prophets. The word doth always imply such as are endued with a Spirit of foretelling future Events, but as Grammarians, informs us, naturally signifies no more than a Procurator, or Prolocutor, speaking from, or instead of another, or acting in his stead; as a Proconsul is he that supplies the Consul's Place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition being the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Upon this account the Jewish Highpriest was a Prophet to his People, who entering into the Sanctum Sanctorum, the Holy of Holies, to inform himself of God's Will, was to reveal the same to the People. In the like Sense it is that God saith to Moses, concerning Aaron, He shall be thy Spokesman to the People, and he shall be to thee a mouth, and thou shalt be to him instead of God, Exod. 4.16. That which is here rendered Spokesman, Orator, or Prolocutor, is Chap. 7.5. Interpreted Prophet. See (saith God) I have made thee a God to Pharaoh, and Aaron thy brother shall be thy Prophet. In the acceptation of speaking from Man to God, Abraham is called a Prophet, Gen. 20. v. 7. where God in a Dream speaketh to Abimilech in this manner: Now therefore restore the man his wife, for he is a Prophet, and he shall pray for thee. Whence may be inferred, that the Appellation of Prophet may be ascribed, not improperly, to them who in Christian Congregations have a due Ministerial Call to put up public Petitions for their People, and Administer all the Offices of Religious Worship. Now, though the Word of God itself, in this degenerate Age, is despised by many evil Men, under the Notion of Revealed Religion, which they are great Contemners of, yet since it is clear as the Sun, that it is unjustly and groundless (not Writings whatsoever having the like Authentic Truth, as the Learned Bishop Stillingfleet, in his Origines Sacra, makes appear) So I take those Words to be Reflection sufficient upon them, and which ought to be a Terror to them, from the Examples of others, as being spoken on the like occasion, Acts 13.41. Behold the desisers, and wonder, and perish. The Despisers of the Gospel are here particularly threatened, for disbelieving and rejecting our Saviour's Resurrection, and other Divine Works foretell by the Prophets long before. And what if the Romanists vilify this Word of God in comparison with their Traditions, their Foolish and Ridiculous Legends (as the Pharisees of old) is it ever the worse in itself? No, 'tis for this very reason that they do it, assigned by St. John, chap. 3.20. Every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. And as for those that call it a Dead Letter, doubt we not, upon the good evidence we have, but they received it from those Deluders, the first Projectors of this rude and ill mannered antic and ridiculous Profession.  
As to us Ministers of the Church of England, we desire upon all accounts to have the Scripture for our Test, To the Law and to the Testimony, as Isaiah speaks, Isa. 8.20. They who speak not according to this word, it is because there is no light in them. If the Scripture be not on our side, let none bid us God speed, or wish us good luck in the Name of the Lord, 2 John 10. Maledictus est, saith St. Austin, qui quidpiam praedicat, praeterquam, quod in Scriptures legis & Evangelii recepimus. Though an Angel from Heaven should preach otherwise, let him be accursed, Gal. 1.8. But (as it hath been sufficiently proved against all our Adversaries) if we act consonantly to the Word of God, derive the Authority of our Commission and Doctrine from thence, and live accordingly, then are we not to be despised, but to be accounted worthy of a double Honour; then they that despise us, despise Christ that sent us, and our Heavenly Father that sent Him, Luk. 10.19. Despise not man but God, who hath given unto us his holy Spirit, 1 Thes. 4.8.  
St. Paul tells us, 2 Tim. 3. That the Scriptures are able to make us wise unto Salvation, through Faith which is in Christ Jesus: And that all Scripture is given by Inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Man of God, that is the Teacher or Preacher of the Gospel, sent, and authorised by God, may by the Study of the Scriptures be supplied upon all Occasions to discharge his Duty towards Men's precious Souls, committed to his care.  
The necessity of these public Instructions from the Public, may be deduced from Rom. 10.14, 15. How shall they call on him, on whom they have not believed? And how shall they believe in Him, of whom they have not heard? And how shall they hear without a Preacher? And how shall they preach except they be sent? As it is written, How beautiful are the feet of them that preach the Gospel of Peace, and bring glad tidings of good things?  
That the Ministers of our Church are lawfully Commissioned, and sent to Preach the Gospel, I have showed before, as not usurping the Office of the Ministry, but having received the Laying on of the Hands of the Presbytery, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Bishops, as the Word signifies; no Inferior Novel Imposition.  
Which Episcopal Order, that it hath been from the Apostles times, is manifest from the Apostles themselves: For St. Peter was Bishop of Antioch; Titus Archbishop of Crete, and Timothy Bishop of Ephesus. And we need go no further for the proof of it, than those Words in this Chapter, Ver. 12. & 3. where you find my Text; 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. The Greek Words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those are set, or rule over you, signify the Bishops of the several Churches in those days, called in the first times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Learned Dr. Hammond observes. As appears then, Preaching was one of the Bishop's principal Works of old, which since they cannot do so constantly in all places now adays, their Dioceses being so large, and their Avocations so frequent upon divers accounts, our Church has found it necessary to have settled Parochial Ministers, who are to be Faithful and Wise Stewards under Christ and them, Rectors or Rulers over God's Household, the Church, to give them their Portion of Meat, Spiritual Sustenance for their Souls, in due Season.  
To conclude then, Happy ye Sons of the Tribe of Levi, the Lot of God's own Inheritance, Priests of the Most High God; who like Timothy, from your Youth have Studied the Word of God, and ever since made it your Employment and Delight together, to Consult these Lively Oracles: Here is the inexhaustible Fountain of Comfort, to which you Shepherds of Souls are to lead your Flocks; here are the Pastures whence you are to Feed those whom Christ hath Purchased with his own Blood; from this Magazine you are to Arm yourselves and others, to war a good warfare; fight the good fight of faith, and lay hold on eternal life: Hence you are to supply yourselves with Materials, as the Apostle speaks in this Chapter, v. 14. where my Text is, To warn them that are unruly, comfort the feeble-minded, support the weak, and be patiented towards all men; i e. To preserve your Flocks from the Inroads of Wolves in Sheep's clothing, to spare no Pains to reduce the lost or straggling Sheep, from the Example of the good Shepherd in the Gospel, That bore him on his shoulders rejoicing, Luke 15.5. Hence, like Boanerges, the Sons of Thunder, whilst you proclaim the Terrors of the Lord against hardened and presumptuous Sinners, you are to Animate the timorous and weak of Faith, that they despair not, pouring Oil into their Wounds, and showing them what a Gracious God, upon unfeigned Repentance, they have to deal with. And as the Apostle speaks to the Galatians, Gal. 6.1. to restore such as are overtaken in a Fault. Brethren, says he, if a man be overtaken in a fault, ye which are spiritual, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divines, restore such a one in the spirit of meekness. Blessed are they, whom the Lord, when he cometh, shall find so doing; if He come in the Second, or come in the Third Watch, blessed are those Servants; assuredly, when Christ, the Chief Shepherd shall appear, they shall receive a Crown of Glory that fadeth not away.  
FINIS.