A SERMON Preached at the Primary Visitation OF THE Right Reverend Father in GOD, JOHN, Lord Bishop of NORWICH. JUNE, 20th. 1692.  
By GEORGE RAYMOND, A. M. Minister of St. Laurence in Ipswich.  
LONDON: Printed for Randall Tailor near Stationers-Hall. MDCXCII.   

TO THE Right Reverend Father in God, JOHN, Lord Bishop of NORWICH.  
My Lord,  
YOUR Lordship's pleasure to have this Sermon published, is founded (as I suppose) upon this Opinion; That the Meditations it contains are useful, though obvious; and have a genuine force, though not set off with Illustration, nor enforced (as they might have been) with artificial Arguments. Indeed my aim in preaching it, was only to be a Remembrancer of such apposite, and seasonable Truths, as might merit to be considered; and the consideration of which might promote in us of the Clergy, a faithful, wise and close attendance on our Ministerial Charge. To which end, if the Publication may in any sort serve; I am abundantly rewarded for my Labour, and shall ever rejoice in my Obedience to your Lordship's Commands; Which however shall be always most readily observed by  
Your most Humble, and Dutiful Servant, GEO. RAYMOND.   

A SERMON Preached at the Primary Visitation, etc.  EPHES. IU. 12. 
For the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ.  
I Have thought it unnecessary in this Auditory, to travel into the Context, or spend any of the time in unfolding the Text: but have designed only to offer to your meditation, such useful Observations, and practical Remarks, as the words furnish, suitable to our present Occasion. The general Instruction contained in them is this; viz. That the Sacred Ministry appointed by Christ in his Church, when he ascended up into Heaven, is a signal Pledge of his love to, and care for it. For whether that Ministry were Extraordinary, and to continue for a time only, as that of the Apostles, Prophets, and Evangelists; or whether Ordinary and Perpetual, as Pastors and Teachers; the end of both is for the perfecting of the Saints, and for the edifying of the body of Christ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] For the compacting 
[a] The original notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to compact or knit together, either members in a Body, or parts in a Building, Exod. 15.17. Psal. 40, 6. more largely it signifies to prepare, corroborate; and lastly, to perfect, as the building of a House is the perfecting of it. So Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ham. in 2 Cor. 13.11. c.  or knitting together, the Saints, or Christians sanctified unto God, by their Calling, and fellowship in the Gospel of his Son. And this may afford us the first useful Note or Observation; viz. 1st, That regular communion and fellowship among Christians, is necessary to the edification of the Church: But the Separatist (whatever his Pretence be) neither edifieth himself, nor the Church of God. As a House is finished by compacting its several Materials; so Ministers edify the Church of Christ, by holding Christians together in Unity and Peace, in orderly Assemblies, and regular Communion. This Chapter contains an Exhortation to Christian Unity; and this is one Argument by which the Apostle presseth it: viz. That the Ministry left by Christ in his Church, as the greatest Pledge of his kindness, may have a consummate effect, and fully answer the ends of his Love. For verse 16. From Christ the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. They therefore profane the Ministry they pretend to, and destroy the Church which they should edify, who are the Authors and Abettors of uncharitable Schisms, causeless, and unchristian Separations. He that hath not more regard to Christian Unity, and the Church's peace, than to his own Honour, Humour or Interest, wants the Spirit of a Minister of Christ; is like to make sad Work, and to give a dreadful Account of the Ministry committed to, or assumed by him. And they who forsake their regular Ministers 
(b) 
Inexpiabilis & gravis est culpa discordiae, nec passione purgatur. Cypr. de Unit.  
Aliud altare constitui, aut sacerdotium novum fieri praeter unum altar, & unum sacerdotium non potest; Quisquis alibi collegerit, spargit: Procul ab hujusmodi hominum contagione discedite; vitate lapos qui oves à Pastore secernunt. Id. Ep. 40.   for better Edification, purer Ordinances, or upon the new pretence of Absolute Loyalty, do as a Man that pulleth down his House for the more easy coming at the Roof, to mend the Tiles, or beautify the Ceiling. But I will not enlarge upon this Note.  
2. We may observe, That the Office of Ministers doth respect the Body, or Church of Christ; and private Christians in order to the whole as Members of the Body. The perfecting of the Saints, is in order to the edifying, and consummating of the Body of Christ. Whence it follows, that the Governors of the Church must take such order, as tends to General Edification; and may not consult the Opinion, Fancy, or real Benefit of some individual Christians, to the detriment and offence of a considerable Body of christians; much more of the whole Christian Church. Neither may Ministers gratify the desires of private Christians, to the breach of public Order. It becometh private Persons to be modest, and tractable to public Discipline, lest they be found guilty of obstructing the Work of the Ministry, and frustrating the tender Love of Christ to his Church: Whilst they are so perverse, that if they be not gratified in every thing, (and yet so fickle as scarce to know what pleaseth them;) all must go to wrack and confusion by their obstinate Separations. Indeed an excellent Prudence, generous Charity, tender Compassion to the Infirmities and Prejudices of Men, are highly requisite in the Authors of public Constitutions; but Humility and Modesty becomes those, who are to observe them; and by both these, when they happily meet, shall the Church be edified, particular Christians growing up to perfection by regular Submission to wise Constitutions, sincerely ordained for public benefit.  
3. The words teach us the Divine Original of the Ministry; it is from Christ, appointed by him in his Church for the Edification thereof. Let men therefore so account of us as Ambassadors, and Ministers of Christ; and let us show the faithfulness requisite in Stewards of the Mysteries of God, 1 Cor. 4.1, 2. Christ hath given to his Church Pastors and Teachers; and when he ascended into Heaven, entering into his Kingdom, the first Act of his Royal Authority was the constituting, and sending these his Officers and Messengers, into the World. He sent the first with a power to provide themselves Successors, for he promiseth to be with them to the end of the World 
[c] Matt. 20.20. John 14.16. . He gave them their Commission, furnished them with Instructions, and appointed their Subsistence; for the Lord hath ordained, that they who preach the Gospel should live of the Gospel, 1 Cor. 9.14. both the Preachers and their Maintenance, are his Ordinance.  
The same Light of Nature that taught Heathens to hold Assemblies for Religious Worship, directed 
(d) Cum multa Divinitus, Pontifices, à majoribus nostris inventa atque iustituta sunt, tum nihil praeclarius, quam quod Vos eosdem & Religionibus Deorum immortalium, & summa Reip. Praeesse voluerunt. Cicer. Orat. ad Pont.  them to have also a distinct Order of Men, to officiate and preside in them. And if such an Order be necessary, then must there be some known and regular way of separating Persons to, and investing them with the Sacred Office; otherwise the Office itself fails by being laid in common. Justice cannot be administered, but by select Persons commissioned thereunto; nor is it sufficient to make one a Magistrate, that he hath the Gifts and Spirit of Government, unless also he be legally Authorized and Appointed thereunto. So there can be no orderly Administration of Sacred things, no Work of the Ministry, unless there be a legal way of separating and ordaining Persons to that Work. And if such Ordinations 
(e) Acts 14.23. Tit. 1.5.  in the Apostolical times were judged necessary, whenas Persons were designed to this Sacred Ministry by the extraordinary Gifts of the Holy Ghost; how much more needful are they now, when men must fit themselves for the Ministry by diligent Study, and virtuous Conversation? Upon which account 'tis now absolutely necessary that there should be a power to judge of the Abilities of Candidates, and to provide for the Church-Ministers, duly qualified to officiate therein, which Power can't be executed, nor this provision made without maintaining a distinct Order.  
In whose hands this Power of Ordaining is lodged, hath been the Subject of a pernicious Controversy, managed by the Authors and Abettors thereof, with more of the Will and Passion, than of the Understanding. Some contend that the People's Call, and others that the Presbyters Hands are a sufficient designation of any Person to the sacred Office. To which (not designing Enlargement, nor Controversy) I briefly answer; That we have no such Custom, nor the Churches of God before us: for from the beginning it was not so 
[f] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. Ep. ad Magnes.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ad Trull.  
Ind (Sc. Christi dispositione) per temporum & Successionum vices, Episcoporum Ordinatio, & Ecclesiae ratio decurrit, ut Ecclesia super Episcopos constituatur, & omnis actus Ecclesiae per eosdem prapositos gubernetur. Cypr. Epist. 27.  , as hath been abundantly demonstrated by many Learned Writers. The Power of Ordination was from the beginning lodged in the hands of the Bishops; and this Order universally received as conformable to Apostolical Practice, and the mind of Christ 
(g) 
Nec Episcopus computari potest, qui Evangelica & Apostolica traditione contemptâ●, nemini succedens à seipso ortus est. Cypr. Ep. 76.  
Constat id esse ab Apostolis Traditum, quod apud Ecclesias Apostolicas fuerit sacrofanctum▪ Tertul. adv. Marc. 4.5.  
Habemus annumerare eos, qui ab Apostolis instituti sunt Episcopi in Ecclesiis, & successores eorum usque ad nos. Iren. l. 3.3.  
When I shall see all the Fables in the Metamorphosis acted, and prove Stories; when I shall see all the Democracies and Aristocracies in the World lie down and Sleep, and awake into Monarchies; then will I begin to believe that Presbyterial Government, having continued in the Church during the Apostles times, should presently after (against the Apostles Doctrine, and the Will of Christ) be whirled about like a Scene in a Masque, and transformed into Episcopacy. In the mean time, Episcopacy being confessed to be so Ancient and Catholic, must be granted also to be Apostolic. Chillingw. p. 324.  . Both the Antiquity and Universality of this practice is confessed by the most learned of our Dissenting Brethren, as might be easily showed: and certainly the Controversy, with respect to present practice, would soon be decided, would but our said Brethren fairly and impartially consider these two or three things; viz. That the usage of our Church in this matter, is conform to the Primitive and Constant Practice of the Churches of Christ; and that the Laws only require Obedience to this good Order, but do not exact any Declaration of their Opinion concerning it. That Episcopal Ordination doth not exclude, but comprehends the People's Suffrage, and the Presbyters hands. 
[h] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. Ep. ad Ephes.  
A primordio Episcopatus mei statuerim nihil sine consilio vestro, & sine consensu plebis ●ae privatâ sententiâ gerere. Cypr. Ep. 6.  
In ordinationibus Clericis, fratres Charissimi (Sc. Clerus & Plebs) solemus vos ante consulere, & mores ac merita singulorum communi consilio ponderare. Cypr. Ep. 33.  
Ordinationes sacerdotales, non nisi sub populi assistentis conscientiâ fiant. Ib. Ep. 68   That they do not allege, much less prove the Bishops presiding in this matter, to be sinful; therefore a Separation from the National Church upon that account, must be causeless and sinful. That to oppose established Order which is not unreasonable, and to assume and execute an Office in contempt of such public Discipline and Constitution, is to walk disorderly, and work Confusion, which is not to be Followers of God and Christ 
(i) Quid enim non periculum metuere debemus; quando aliqui de Presbyteris nec Evangelii, nec loci sui memores, neque futurum domini judicium cogitantes, quod nunquam antecessoribus factum est, cum contumeliâ & contemptu praepositi totum sibi vendicant? Cypr. Ep. 10. .  
I will not say (as some do) that God hath tacked the Efficacy of Sacraments, and of his Grace, and consequently the Salvation of Men, to the Punctilios of Ordination; so that there is no work of the Ministry done, but all the Flock lost, and undone; if the Minister doth not derive his Orders from some one of the Apostles by an uninterrupted Succession. The Consequences of this rash Opinion are dishonourable to God, and prejudicial to Piety; and the practice of the Church of England needs no such defence. 
(k) See the Preface to the Office for Ordination.  But certainly this may be said, and aught to be considered, That the Usurpers of an Office, and Invaders of well-established Order and Discipline, can very little expect a Blessing from the God of Peace and Order; nor can be Ministers unto sound and orderly Christians. They therefore who, according to the public good Order of the Church, are appointed to the Sacred Office, with the Suffrage of the People, the Approbation of the Bishop, by the Imposition of his Hands, together with those of the Presbytery, being regularly called and ordained, may say with the first Ministers of Jesus Christ (though not in the same plenitude of sense) That they are his Ambassadors, set by him in the Church, and that the Holy Ghost hath made them Overseers of the Flock.  
4thly, The words lead us to reflect upon the grand importance, and singular utility of the Sacred Ministry, which Christ hath appointed in his Church, as an instance of his tender care over it, and for the edifying and consummating thereof. Upon this Usefulness of our Function, rather than upon the conceited Dignity of any indelible Character, may we justly value ourselves: and for this aught the people to esteem their ministers very highly in love for their works sake, 1 Thess. 5.13.  
The important Usefulness of the Office may appear from the Character the Holy Scripture gives of those who are invested with it, and from the Instances of their Duty which it declares. The persons to whom this trust is committed, are by reason thereof styled, not only Pastors and Teachers, but the Servants of the Lord, 2 Tim. 2.24. and that in a transcendent sense beyond the rest of Christians: 
[l.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 15.16, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 4.1. Luke 12.42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 3.9.  yea Stewards of God, and of his Mysteries; Rulers over his Household, to give them their portion of meat in due season. They are also called Builders of that House, Presidents and Guides in, and over it: Ambassadors of Christ, and workers together with God, for the conversion of Sinners, the edification of Saints, and salvation of Souls. And the particulars of their Duty are answerable to these Characters of their Persons and Function.  
For 1st, Their duty it is to hold Assemblies for Religious Worship; and to see that all things there in be orderly performed, and for Edification; that so Christians 
[m] Heb. 10.24, 25. Coloss. 2. 2-19.  may be provoked to good works, and knit together in love; and glorifying God with one mind, and one mouth, may be edified in love, and increase with the increase of God. So the Scripture declareth this instance of our Ministry, together with the admirable fruits and benefits of it.  
Again 2dly, How beautiful are the feet of them that preach the Gospel, bringing glad tidings of good things, Rom. 10.15.  
Now unto this we are ordained; and this is what we have solemnly vowed, viz. to feed the Flock with sound Doctrine, diligently to teach, and instruct out of the Holy Scriptures the People committed to our charge. 
[n] See the Interrogatories in the Ordination of Priests.  Thus, the Lovingkindness of our Blessed Saviour, foreseeing the perpetual need of his Family, hath provided for their constant relief. That the heavenly Doctrine, that Bread which nourisheth to Eternal Life, should constantly be set before, and broken amongst them: That the study and labour of those who give themselves to this very thing, may be profitable to such who are encumbered with variety of Secular Affairs: That saving Knowledge may be so advantageously inculcated, as to render gross ignorance next to impossible, and spiritual wisdom easily attainable: That by a particular application of general Truths, good thoughts may be instilled, and good purposes from time to time excited in the hearts of the People.  
That the cogitations of men's hearts may be met withal, their prejudices detected, their Consciences awakened, and pressed upon duty: That the Understanding of the Weak may be assisted, and the reigning Vices and Errors of every Age and Place corrected, by men skilful to apply the Sacred Truths, and to press such portions of them as are most apt and seasonable: especially that those practical Truths which men sufficiently know, but are willing to forget, and averse to consider, by being frequently inculcated, pathetically urged, and set in a proper and commanding light, may make their genuine impressions upon, and produce their salutary fruits in the hearts and lives of Christians: That they may be frequently reminded of their solemn Obligations, and made sensible of the connexion between Faith and Holiness, between the avowed Principles of their Creed, and the bounden Duties of a Christian Life.  
The benefits of this Ministration are so many and great, that 'tis hard to number or weigh them. And the Ignorance, Barbarity and Wickedness of those places where Preaching is quite omitted, or triflingly performed, is a demonstration of the necessity and usefulness thereof. A Consideration sufficient of itself to engage Ministers unto a serious and faithful discharge of this part of their Office, and Vow; and the People to a thankful and conscientious attendance on this Ministry, and to stop the mouths of those who think Preaching to be the least (if any) part of our Office, and very little of that sufficient. 
[*] In Religionibus suscipiendis, caput est interpretari, quae voluntas deorum immortalium esse videatur. Cicer. Orat. ad. Pontif.  It is certainly because such men's Consciences cannot bear the light of wise and good Instruction, that they are so willing to part with it. But of that more under the next Head.  
Farther, 3dly, We have the Office of private Guides, as well as public Teachers. We watch for souls, as those that must give an account, Heb. 13.17. We must feed the flock, taking the oversight thereof, 1 Pet. 5.2. We vowed at our Ordination, 
[o] Ordinat. Office, Interrog. 4.  With all faithful diligence to use both public and private Admonitions and Exhortations, as well to the sick as to the whole, within our Cures, as need shall require, and occasion be given. Many and great are the benefits of this work of the Ministry, faithfully discharged on our part, and duly complied with by the People. By this means may we resolve their particular Doubts and Scruples; rectify their Errors and Prejudices; help them to judge impartially in their own case; inculcate good Thoughts; animate good Purposes; regulate their Zeal; fortify them against their most powerful Temptations; comfort them in their Sorrows, and confirm their Hopes; and, by some one private Conference, more advance their spiritual Estate, than by many public Sermons. And for these purposes ought we to be acquaint with our People, watching for opportunities to do them what good we can; and giving them occasion and encouragement to use us as Guides and Helpers, though not Masters, of their Faith. Would to God men would duly consider, that the Sacred Ministry may be profitably used, beyond the public Exercises of it: and that, if they steer amiss through contempt of the Pilot's skill, they are guilty of their own ruin; obnoxious to God for the neglect of his gracious Provision; and perish in their Pride or Presumption.  
4thly, The benefit of great and good Examples is readily owned; and such, in a singular manner, the Ministers of Christ are designed to be. They must be Ensamples to the Flock, 1 Pet. 5.3. showing themselves, in all things, patterns of good works. We must carefully look, that there be a good agreement between our Doctrine and our Practice; lest we teach our People to be Unbelievers and Atheists: whilst they consider us as a sort of Sophisters, that would impose upon them, what they plainly see we do not believe ourselves. 
[p] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ad Ephes.  
Qui autem dicunt tantùm, non faciunt, ipsi praeceptis suis detrahunt pondus. Quis enim obtemperet, cum ipsi praeceptores doceant non obtemperare? Bonum est recta & honesta praecipere; sed nisi & facias mendacium est: Incongruum atque ineptum est, non in pectore sed in labiis habere bonitatem, Lactant. l. 3. c. 16.   Blessed is that good and faithful Servant, who keepeth the Commandments of God, and teacheth men so: he shall be great (i. e. his Reward shall be so) in the Kingdom of Heaven. And though an Age of general Licentiousness, and wherein good Discipline is altogether relaxed, doth but little recommend holy Institutions; yet even than it is visible, that the sacred Ministry is a check and bridle to the Vices of men; restraining them from the havoc which they would otherwise make of all Godliness and Sobriety. But I should exceed my limits, if I should proceed to unfold of what signal use it is, to have an Order of men eminently holy, both in profession and life. And these, Lastly, under the Sacred Obligations of their Office, and (as they will render a good account thereof) engaged to be constant Intercessors for the people: to pray continually and fervently for those under their Charge, and for the good success of their Ministry among them.  
What hath been said, shall suffice to evince the grand importance, and signal usefulness of the sacred Ministry; and to admonish us, that we profane not the dignity of our Office, by substracting from the Utility thereof. Always remembering, that useless Authority or Power is scorned by wise men, and hated of all: But the Minister of God for good, shall (besides his Reward in Heaven) have esteem and love from men, for the benefit they receive from him.  
5thly, We observe from the words, the necessity of continuing the Work of the Ministry in the Church of Christ. For it must last as long as the Church can be edified; till it be consummated by it. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, v. 13.  
The Extraordinary Functions of Apostles, Prophets, and Evangelists, ceased with the reason and occasion of them; but the Ordinary Ministry of Pastors and Teachers must abide for ever in the Church; because ever needful for it. St. Paul in his Epistles to Timothy and Titus, prescribes the Qualifications of Persons to be ordained unto the sacred Ministry: and these have nothing in them extraordinary; require not the Gifts of Tongues, or Miracles, or of Discerning Spirits; are not appropriate to any one Age, but describe the Persons that will be necessary, and useful, through all succeeding Ages of the Church. 
[q] See 1 Tim. 3. Tit. 1.6, etc.   
Our Blessed Lord hath made provisions for the lasting needs of his Church; that his Household may not want Stewards, nor his Flock Pastors, nor his Works (which is the salvation of men by the knowledge of the truth) those that should labour therein. So long as there must be Christian Assemblies held, there must be an Order of men to officiate in them: a Church and a Pastor, or a Congregation and a Minister, being in right reason necessary Relatives, as well as in fact and usage derived from Primitive and Apostolical practice. Public Preaching (whatever some object) will be needful, so long as men are born ignorant, live viciously, or remain imperfect. So long as there is error, wickedness, and weakness in the Church; so long as there is a secular life to divert men from their holy purposes; a Devil to tempt, Sinners to entice, or Heretics to seduce. The Usefulness of this Ministration is readily acknowledged by pious Proficients in Christianity; and sure the Ignorant and Vicious have the least pretence, of being above Ordinances, and of having superseded the necessity of Teaching and Exhortation. They who are so willing to forget their known Duty, need such Monitors to stir them up by way of remembrance; and it is the force and restraint of such Admonitions which they feel, that makes them so desirous to be rid of them. So that the sort of the men who are the only Cavillers against frequent Preaching, is next to a demonstration of the usefulness thereof: Men who are very industrious either to debauch, or expose the Clergy; secretly hating them for the Authority of their Doctrine, and Influence of their Example; not valuing any part of their Office, unless, perhaps, their last ministration of Prayers, and the Holy Communion upon the approach of Death; foolishly trusting to that which can least help them; and imagining to patch up a wicked and ungodly Life, with a religious End. For the use of the Ministry is in the time of life and health, by public Preaching, and private Admonitions; by good Example, and wise Application; to lay restraints on the vicious Inclinations of men, and to cherish their virtuous Dispositions and Purposes: and by renewing holy impressions upon their Spirits, to form them by degrees into a fixed Religious Temper; by reiterated Persuasions to prevail with them to give up themselves unto, and become sincere Disciples and Followers of the Holy Jesus. They who resist this Grace of God, cannot love the Instruments of it; but they who receive the Grace of God, and the benefit of our Ministry, will always give him thanks for, and acknowledge the usefulness of such Authorized Guides in their way to Heaven.  
But I dismiss this, intending to speak somewhat more largely of the last Remark or Observation, which will contain a particular Address to us of the Clergy. Viz.  
6thly, If the Edification and Perfection of Christians be the end of our Ministry, than we may note, what diligent Application, and holy Prudence is necessary; that we may levelly every Exercise of our Function at that Mark; and neither shoot beside, nor short of it. For we have not only such variety, but also such contradiction of Tempers to deal withal, that whilst we seek the edification of one sort, we are in danger of offending and destroying others. Give me leave to lay before you some of the difficult Cases of our Ministry; not to discourage, but caution; to add fervour unto our Prayers for the Divine Assistance, and to excite a studious application, and prudent diligence, that we may not do the Work of our Lord negligently, nor betray the Trust committed to our Charge.  
As for instance; In preaching (whatever some imagine) it is no such easy matter to show ourselves Workmen that need not be ashamed, rightly dividing the word of God 
[r] 2 Tim. 2.15.  for if we employ but little pains and thoughts about the business, how can we expect that God should bless, or the People regard, what we ourselves trifle withal? And yet if we be very studious and thoughtful, it is odds but we shall overdo; and though we may edify ourselves, shall be Barbarians to the Congregation, and speak unto the Air 
[s] 1 Cor. 14.9, 11. . There is a lose way of talking that profiteth none; and there is a closeness of reasoning, too elaborate for common understandings.  
Again; If Pulpits affect the Pomp and Dress of the Stage, who can forbear concluding, That the Actors upon either have much the same design, i. e. Applause and Money? And yet on the other hand, there is a slovenly dress and mien, that exposeth the Ministry, and gives too great occasion for the Contempt of the Clergy.  
Farther; If we neglect to enforce our Exhortations and Instructions with pertinent Citations of Holy Scripture, we Preach without Authority and Effect, as to the generality, whose Consciences are readily commanded by the Word of God, when their Understandings can't reach the Force of an Artificial Argument. And yet if we deliver in Scriptures by Number, rather than Weight, or multiply Sacred Phrases, without their proper sense, we oppress and nauseate some of our Auditors, and expose the Sacred Oracles, and ourselves.  
If we accustom ourselves altogether to General Discourses, and Soft Harangues; to what purpose is it thus to struck the Consciences of our people (as a Reverend Prelate of our Church expresseth it), with Feathers dipped in Oil? Yet if we be very particular, and mightily fervent, there be some whom we shall exasperate, instead of persuading, or who will be more apt to ridicule the indiscreet Fervour of the Preacher, than to weigh the Truth and Importance of the Exhortation.  
If we descend not to the particular estates of men's souls, and their Cases of Conscience, we harden them in their folly, or abandon them to their Doubts and Scruples, without remedy. And yet Sermons that are very Casuistical, (by a misapplication almost inevitable) are in great danger of doing more harm than good. It is hard to determine any Case by General Rules, because every man's Case is diversified by Particular Circumstances.  
Again; If in our Sermons we do not exhibit Rational and Judicious Notions of the Christian Religion, we furnish Sport to the Profane, and give Scandal to the Thinking: These we provoke to go over to the Party of the Deists, if at any time we obtrude upon them trifling and silly, or misshapen and monstrous Notions of the Christian Faith and Doctrine. Yet on the other hand, if we depart but a little from the vulgar prejudices, popular schemes and modes of speaking, we are presently suspected or despised by another sort of men, and lose with their esteem of us, our advantage of edifying them.  
If we soar aloft into the Clouds, deal much in Mysteries, we shall tickle some, who imagine themselves wrapped into Heaven by such Discourses, and admire because they do not understand; but then we disgust the wiser sort of Auditors, and we profit none. Yet if we treat of the common Practical things in a plain and familiar manner, this is apt to be despised by many, as a mean Performance; because we tell no News, we merit not Attention.  
But I have said more than enough upon this Head, to show the difficulties attending our Ministry, and requiring our Study and Prudence; and that it is not so slighty a business (to him that will discharge a good Conscience) to provide an hours talk for Sunday. We are perhaps at the same time to deal with persons that hate Preaching, because it disturbs their Conscience; and meditate Revenge on the Sermon by Exposing it; and with others who are excessively fond of Preaching, but in such a fashion and dress, as the Profane can easily ridicule. We are at once to treat with, and persuade, the Judicious and the Ignorant, the Timorous and the Confident, the Ingenuous and the Stubborn; such whom nothing can awaken, but the Terrors of the Lord, and the Damnation of Hell; and such too, whose Faith in God we desperately shake, if we offer to graft upon it any terrible opinions of him. But I dismiss this, and will be more brief in the following Instances.  
If we Catechise not diligently, we neglect our Duty, and omit what seemeth an important work of our Ministry: Yet if we do it at all, we know not to what purpose, nor which are the properest Methods, because we can get no account of the Success of any. They who are sent to be Catechised, are too small to receive any great benefit thereby; and they who might receive it, will not come for it.  
Again; In visiting sick beds, we can do but little; yet often do too much; and by our tenderness to the dying, betray the living into false securities. Whilst we are intent to cherish good beginnings, we are in danger of encouraging a presumptuous dependence upon a good end, (as they call it); i. e. A Deathbed Contrition, with the Minister's last Office, and the Church's Passport, as a sufficient and safe Plank for Shipwrecked Souls.  
Our Conversation also is a weighty subject of our Prudence and Care; that we may edify by our Example, as well as our Doctrine. If we keep at a distance from the people, we give them occasion to think us Proud, and themselves despised: And if we be very familiar, we are in danger of losing that Reverence and Authority which recommends our Advices and Instructions to them. If we shut up ourselves from Conversation, or be morose and sour in it, we misrepresent our Master, and his holy Religion: And there be those that will not fail to impute such Monkishness to the Notorious Qualities of that Tribe, Ignorance and Hypocrisy. But if we use our Liberty, and converse freely, what vigilant Circumspection, and strict Guard, will be always necessary, to secure decorum in ourselves, and that we be not Witnesses or Allowers of the Extravagancies of others, nor give them encouragement to pass their bounds?  
Finally; in the very demanding of our Deuce, we meet with difficulties, and have need of Prudence: If we do it with Rigour, or but Exactness, that is apt to create a Prejudice against our Persons and our Instructions; and if we be remiss, than they that cheat us, learn thereby to undervalue and think meanly of us.  
These, and many more, are the Difficulties that require our Wisdom, and will employ our most prudent application: For it is given us in charge, That no man despise us, Titus 2.15. And that we give no offence in any thing, that the Ministry be not blamed, 2 Cor. 6.3. Neither is it our Reputation only that is at stake, but the Credit of Christ's Religion, the Interest of his Kingdom, and the Salvation of the Souls committed to our Charge: For whom, if we do not faithfully bend ourselves to do the best we can, we are guilty both of their destruction, and our own.  
It cannot be expected that I should prescribe Rules to the forementioned cases; that is the subject of each ones Personal Wisdom and Study, according to the Gift bestowed upon him. But let the consideration of our important Charge, and the Difficulties that attend it, effectually prevail with us, to stir up the gift of God that is in us 
[t] 2 Tim. 1.6. 1 Tim. 4.14. ; by diligent Study, by assiduous Attendance on our Ministry, and (above all) by continual Supplication and Prayer.  
God that giveth wisdom liberally to all that ask, will not deny his immediate Servants the measure necessary for the discharge of that Office which he hath invested them withal. Our Lord, whose Ambassadors we are, hath promised to give us a mouth, and wisdom, which all our Adversaries shall not be able to gainsay or resist; Luke 21.15. We may therefore pray in faith for extraordinary assistance upon extraordinary Emergencies; and for the Conduct and Success of faithful and well-advised Endeavours in ordinary Cases. Let us then join devout and fervent Prayer to assiduous Study: remembering always the Vows 
[u] Continually to pray for the heavenly Assistance of the Holy Ghost from God the Father, by the mediation of our only Mediator and Saviour Jesus Christ; that by daily reading and weighing of the Scriptures, ye may wax riper and stronger in your Ministry.  of God that are upon us, and that we are not sufficient for these things. Let us charge ourselves with the oversight of the Flock, as those who must render an account of them: be sure to make their edification our Design; to have their profiting in wisdom and holiness, in serious consideration and chief regard. 
To be diligent in Prayers, and in reading of the Holy Scriptures, and in such Studies as help to the knowledge of the same; laying aside the study of the World and the Flesh. Ordination of Priests.  See that every Sermon of ours be fraught with some pious Design; accommodated to the People with our best skill, and offered unto God for his Blessing. Let us speak as the Messengers of God, and as becometh the Majesty of Divine Truth 
[*] Non diserta sed fortia, non ad audientiae popularis illecebram culto sermone fucata, sed ad divinam indulgentiam praedicandam rudi veritate simplicia. Cypr. Ep. 1. . Not with ostentation of Wit or Eloquence, nor dealing in curious Speculations, or fruitless Controversies; but endeavouring to fasten important Truths in the Consciences of others with all that Authority and venerable regard that they have, 
Cum de rebus ab ostentatione submotis agitur, quid dicatur spectandum est, non quali amaenitate dicatur; nec quid aures commulceat, sed quas adferat audientibus utilitates: dissoluti pectoris est, in rebus seriis quaerere voluptatem; & cum tibi sit ratio cum male se habentibus & aegris, sonos auribus infundere dulciores, non medicinam vulneribus admovere. Arnob. adv. Gent.  or aught to have in our own. Let our Sermons be affectionate, but weighty; our Zeal discreet, and tempered with a sense of humane Infirmities and Prejudices; but yet our mien and fervour such, as may manifest that we are in earnest, and executing the Trust we have received from God. Let us be very careful, that we may be Ensamples to the Flock; of humble and hearty devotion in the Church, and of blameless and useful Conversation out of it. Let us converse under a constant Guard, and with a sense of the decorum that befits our Character, and may adorn our Ministry. Fly the Conversation of debauched and vain Persons; and let the Virtuous and well-disposed see that we love their Company. Be forward to all good Offices amongst our People, and slow even to necessary Contentions and Suits.  
In a word, Let us ever aim at doing good; act soberly and advisedly, and pray constantly to our Heavenly Lord and Master for direction and assistance; and this general care of our Duty will entitle us to the help of God, and procure us wisdom from him sufficient for the difficult Instances of it.  
FINIS.