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SERM. fhew from thence the bounden Duty of I. such Perfons, to apply themselves with the utmost diligence and care, to the study of thofe things it is their bufinefs to teach. And this is what the Prophet means in the words now before us, that the Priest's lips fhould keep knowledge.

It concerns all Men, without doubt, to know the things which belong to their own. peace; but it concerns the Priest, not for his own fake only, but the fake of others: And if through an inexcufable neglect of fearching into thefe matters, he should be mistaken in his notions of Faith or Duty, and from thence proceed to lead others aftray, and make fhipwreck of the Souls committed to his charge; he fhall not only die in his own fin, but their blood alfo fhall be required at his hands *. For he is fet as a Watchman to the Church, to give early notice of approaching danger, to describe Sin to his hearers both in its nature and its confequences, to infift upon the obligation and reward of Virtue, to defend the Truth, and to confound Error: And if he be unacquainted with these things himself, how fhall he be able to inftruct others? If the blind be fet to lead the blind, how dif mal is the confequence? and what can be expected but that both fhould fall into the

* Ezek. xxxiii. 8,

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ditch? And yet the matter is ftill worse, SER M. if after he has made himself mafter of these qualifications, he be wilfully negligent and remifs in the execution of his office; for the Sin of Prefumption is yet more culpable than Ignorance. Wherefore, add we

2. Secondly, That to compleat this part of the Priest's character, that his Lips fhould keep knowledge, it is farther neceffary that being in the first place thus qualified himfelf, he should next be vigilant and careful to inftruct his Flock : Otherwise, his knowledge were of no use to any but to himself; whereas, the end of the Priesthood is the public benefit. And indeed, the very phrase of his LIPS keeping knowledge, seems to imply his Duty to communicate what he knows to others. For the Lips are to be confidered as the door of utterance; and therefore 'tis faid in the next words, that the People should feek the law at his mouth, because he is authorised and obliged to teach and to inftruct them. And it was for this very end I urged before his great Duty of clofe ftudy and application; not merely for his own information, (That concerns all perfons that have leifure and abilities;) but moreover for their information too that are committed to his care.

+ Mat, xv. 14.

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SERM. But not to dwell long upon an argument which can hardly be difputed; to his Pre'cept he must add his own Example. This I mention here, not fo much upon account of the neceffity of a good life in general, as because it is more particularly neceffary in him, to render his Doctrine effectual with others. For however abfurd and unreafonable it may be, to argue against Religion from the viciousness of its Ministers, and to conclude those maxims falfe which have no influence on fome who most inculcate them; (fince Men's practices are not always guided by their principles, and they commonly indeed act not fo much by reafon, as affection ;) yet it cannot be denied, but that, weak and frivolous as it is, it has been made use of by fome fort of People to the prejudice of Religion, and has been dexterously managed by such persons as are glad of any handle for continuing in Sin. Now he who would avoid thefe fatal inconveniencies, who would remove these impediments of the efficacy of his Doctrine; he should first be careful to begin at home, and make himself an enfample to the flock *. Then would they fee that the Duties he preaches are not only practicable, but actually practifed: They would be provoked,

* 1 Pet. v, 3.

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by his Example, to a generous emulation ; SERM. and every Virtue which fhone forth in him, would be a tacit but powerful reproof of the Vices predominant in them. The Jewish Priefts, it feems, were guilty of fcandalous corruptions after their release from Captivity; and it was upon that very account the Prophet Malachi was fent, to put them in mind of the original institution of their Order, and the true intention of their facred function; (which, if attended to in any due measure, muft needs make them afhamed of their enormities, fo grofly inconfiftent with, and so visibly repugnant to it ;) That the Priest's Lips fhould keep knowledge, and the People should feek the Law at his mouth. Which brings me in order to the

III. THIRD general Head propofed, namely the Peoples Duty with regard to the Prieft: They (fays the Prophet) Should Seek the Law at his mouth: Which Duty of theirs must principally, I conceive, imply in it thefe four things, viz.

1. That regard and esteem they are to bear to the Character of the Priest. 2. Their obligation to confult him. 3. Their obligation likewise to follow his advice. And

4. Their

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SERM. 4. Their obligation to avoid all fuch Teachers as act of their own head, and without commiffion.

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1. First, that regard and esteem they are to bear to the Character of the Prieft. That they who minifter in holy things, deferve fome refpect and obfervance upon ac count of their Character, and that relation they bear to God and his fervice, was the fubject of an inference from the FIRST Head of Discourse. I fhall only add at present in few words, that we have here a confequential enforcement of the fame Duty: For unless Men have fome antecedent respect to the Character of him that speaks, they will hardly pay any due attention or regard to what he fays. The most candid Perfons in the world can scarce wholly diveft themselves of prejudice; and when they have conceived a mean opinion of any Man, it is natural to flight his counfel, and refuse him their attention. So that it must be a matter of the utmoft confequence, that the People should have a juft veneration for the Character of the Priest, if it be (as I am now in the

2. Second place to fhew it is) their Duty to confult him. The Priefts (as we have feen) are the authorised Messengers of the Lord of Hofts, fent forth for that very purpose,

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