them, he adds, He that receiveth you, receiveth me. And when this was his Defign and Intention, could he forget all Degrees of Teachers, but Apoftles, and yet be fo particular in reckoning up all Degrees of Chriftians? It was neceffary to his Purpose indeed; and to complete the Comparison; to mention the several Degrees of Christian Charity, that it might appear how highly he valued, above all others, that which was to be the Support of his Miniftry on Earth: and therefore having fhewn the Preference that was to be given to his Ministers, according to the Dignity of their Office, he proceeds to fhew, that others were but in a lower Degree, and were to be regarded according to their perfonal Attainments in Faith and Holinefs; which was evidently giving the Preference to his Minifters upon Account of their Office, before all others, how great foever their spiritual Attainments might be. This was effectually to recommend them to the Care of the Faithful, by fhewing, that by providing for them here, they laid up for themselves hereafter the greatest Riches: for he that receiveth a Prophet, in the Name of a Prophet, shall receive a Prophet's Reward.

From

From this Declaration, made by our Saviour, we learn what ought to give the Preference in Chriftian Charity. The Relation which Men bear to Chrift, is the Foundation of the Love and Honour that are due to them; and the nearer the Relation is, the greater Love and Honour are due to it. Of his Difciples our Saviour faid in the Gospel, Behold my Mother and my Brethren: no Wonder then that he says to them here, he that receiveth you, receiveth me. By this Rule our Kindness muft descend from the greatest to the meanest of Chrift's Difciples; and when it rests there, it fhall in no wife lofe its Reward.

It were eafy here to fhew, the Title that thefe feveral Degrees of Charity have to their respective Rewards; but I fhould tire your Patience, fhould I run through every Kind; give me Leave only to instance in one, and because it is most applicable to our present Discourse, in that of receiving a Prophet in the Name of a Prophet.

This Charity is entitled to a Prophet's Reward: and well it may; for it is a Charity that does a Prophet's Duty: by enabling him to do the Work of his Calling, we share with him in it; and preach the Gof

pel

pel by the Mouth which we feed. It is St. Auftin's Obfervation concerning St. Paul, that when he held the Garments of those who stoned the Martyr Stephen, he did* omnium Manibus lapidare; the Affistance he gave to all, entitled him to the Guilt of all; and made his Hand to be in every Blow that was ftruck: and certain it is, that the Affiftance and Encouragement we give Men, either in the Good, or Evil, they do, will make us Sharers with them in their Merit, or their Guilt. The Charge which St. Paul gives Timothy, to lay Hands fuddenly on no Man, he supports with this Reason, Neither be Partaker of other Men's Sins; keep thyself pure. For he would have been chargeable with the Unworthiness of fuch, as he should, without due Trial, admit into the Ministry.

*

Quando lapidatus eft Stephanus primus Martyr pro Nomine Chrifti, evidentius aderat et Saulus; et fic aderat lapidantibus, ut non ei fufficeret fi tantum fuis Manibus lapidaret. Ut enim effet in omnium lapidantium Manibus, ipfe omnium Veftimenta fervabat; magis fæviens omnes adjuvando, quam fuis Manibus lapidando. Auguft. de S. Pauli Converfione.

Inter Lapidatores Sancti Stephani Martyris ibi erat ifte durus, et forte cæteris durior, omnium lapidantium Veftimenta fervabat, ut omnium in Manibus lapidaret. Item in Pf. 147.

By

By the fame Rule, to bring Men worthy of the Office, into the Miniftry; to support and encourage them in the Discharge of their Duty; is to partake with them in their Ministry, and must be attended with the Reward that is proper and peculiar to it.

The Work of the Miniftry is great, and requires our whole Attendance; it is the Prophet's Business to inftruct the Weak; to comfort the Afflicted; to vifit the Sick; to rebuke Sinners; and what time can be ftolen from thefe neceffary Duties, is but too little to be employed in searching the Oracles of Truth, that we may know the perfect Will of God in all Things: and if to this, the Trouble of the World must be added; and the conftant Care of supporting Ourselves and Families against encroaching Poverty and Want; who is fufficient for thefe Things? Muft not the Ignorant want Inftruction, and the Afflicted Comfort, whilst the Prophet is employed in the meaner Cares of the World? And may not fuch then, who, by their Bounty and Liberality, fet the Prophets of the Lord free from the World, and in a Manner confecrate them anew, and entirely to his Service, be properly faid to labour with them in the

Work

Work of the Gofpel? and as they partake in the Work, ought they not likewise to partake in the Reward?

The propereft Method of exercifing this Charity, is by allotting fuch a Maintenance for the Ministers of Chrift, as may enable them to provide for themselves, and thofe who depend on them: and of this Kind of Charity, the Piety of our gracious Sovereign has given a noble Inftance; which will make her Memory dear to all Ages in the Church of God; and will, we doubt not, be an Addition to the Crown of Glory reserved for her in the Heavens.

Next to its prefent Wants and Neceffities, Poverty has nothing more terrible in it, than the Fear of Futurity; nor is Life acquainted with a more anxious and distracting Care, than that which arifes from the Profpect of entailing Poverty upon those who are to come after us; and whom, by the strictest Bonds of Nature, we are obliged to provide for. After a present Maintenance therefore, the next Degree of Charity is to lighten this heavy Burden; that the Minifters of Chrift may with Cheerfulness, and without Interruption, attend the Service of the Altar; when they see a Way open for the Support of their

indigent