THe subject of these words, though,Introduction. it may be, not so toothsome and acceptable to some palates, yet, I am sure, it is both wholsome and profitable, yea and necessary too; there being no way to Heaven but by Christ Joh. 14.6.; no way to Christ but by Faith Joh. 1.12.; no way to faith but by Hearing Ro. 10.14.; no way to hear but by a Preacher Ro. 10.14.; no likelihood of profiting by what he preaches, without some esteem of, and affection to, both his doctrine and personMar. 6.4, 5., and a competent performance of the other duties hereafter to be mentioned. And therefore consulting rather how to profit then to please people, I have made choice of these words to be handled at this time: which I may call The peoples directory, how to carry themselves toward their Ministers. I gloss them thus:

Explication. And] or, But. i. e. Though private charitative edi­fication, (mentioned in the words immediately pre­ceding the Text) be to be endeavoured, yet not to the prejudice and disadvantage of publike and authoritative. Duties must not starv, eat up, or justle out one another. No; God will have mercy and sacrifice both, in this sense.

—we] The Ministers and Messengers of Christ, au­thorized by him to bind and loose, See D^r Lightf. Harm. of N.T. Sect. 52. i. e. (according to the common use of that phrase among Jewish writers) to teach you what is lawfull, what unlawfull; what you ought to do, and what to forbear: And more particularly and especially, I Paul, who am guided by the unerring Spirit of God in what I now write to you, and require of you,

—beseech] Though we might be much bold in Christ, (i. e. in his Name, and by vertue of that authority he hath given us) to enjoyn you that which is fitting and convenient, and require your obedience thereto; yet for loves sake, to shew our affection and love to you, and our gentleness and mildness towards you, we be­seech and entreat, as if it were some great courtesie and kindness to our selves, whenas it is your own greatest concernment.

—you] The private members of the Church of Thessalonica, and in you, all Christians of your rank and place to the end of the world.

—Brethren] Though, 'tis true, you be our younger Brethren, as I may so say, (for we are Elders) and so ought to be guided by us, yet because you are our brethren, and children of the same Father and Mother, therefore we deal thus gently, lovingly, and respectful­ly with you.

—to know] Which is not meant of a bare personall, but of a practicall knowledge, (for, verba sensus, &c.) i. e. so to carry your selves as befits the relation you stand in.

—them that labour among you] i. e. your Ministers; whose calling is a painfull, laborious imployment, how sleight soever some make of it: for Solomon saith, Much study, or, reading ( [...] which Luther ren­ders predigon, preaching,) is a weariness to the flesh, ay and to the spirits too, spending them more then any bodily exercise whatsoever; as appears by those consumptions, apoplexies, and such like diseases, which Ministers are more subject to then others.

—and are over you in the Lord] Whom God hath set to be your spirituall Parents, to beget you unto God; and Nurses, to feed you with the sincere milk of the word; and Guides, to direct you in your way to Hea­ven; and Physicians, to counsell you for your souls good. And therefore though you be never so high and much above them in other respects, yet in these respects they are above you, yea above the highest. For as Ministers are no where in Scripture exempted from the secular power, so norI grant that Cleries both may and ought to display their colours and ensignes of their censures against Prin­ces, who vio­late their pub­like and so­lemn Oath, do raise & make open warre against Jesus Christ. King [...]ames's de­fence of right of Kings against Card. Petron. p. 113. Edit. in 4^o. Magistrates from the Ecclesiasticall; but if there be an [Rom. 13.1. Let every soul be subject to the higher powers. omnis anima] that reaches Ministers; so there's a [Joh. 20.23. Whosesoever sins ye remit, &c. cujuscunque] that includes Magistrates.

—and admonish you,] or, instruct you. Where you are faulty, they must deal plainly and truly with you, and reprove you for your miscarriages, and teach you how to behave your selves better, and as becomes Chri­stians.

The words thus opened and anatomized, shew you [Page 4] something that concerns the Ministry, and something that concerns the People or Populary; Division. That which con­cerns Ministers is, A description of them, both by their dignity, that they are over their people in the Lord; and by their duty, more generally, they la­bour among you; and more especially, they admonish you, or instruct you.

That which concerns the People, is their Duty to­wards their Ministers, viz. to know them; and this earnestly pressed upon them, by a most friendly and patheticall supplication, We beseech you, Brethren; ma­nifesting both the weightiness and concernment of this duty; as also the necessity of performing it.

Hence many Doctrines might easily be raised, but I shall only take up that point that lies uppermost next my hand, and which is the principall intendment of the words; viz.

Observation. God expects and requires of people, that they should carry and behave themselves towards their Ministers, as is befitting such a relation: that they should diligently perform all those duties towards their Ministers that he hath commanded them. The 5^th Commandment en­joyns the duties of all relations; now there being a neer, and necessary relation between Pastor and people, the duties of each, and therefore of people to their Pa­stor, as well as of Pastors to their people, are there commanded. But you will find the full proof of the Point in those severall particular duties which people owe to their Ministers, which are as follow. High Estimation; Singular Affection, Diligent Attendance, Ready Obedience, Patient Submission, Humble Meek­ness, Holy Imitation, Carefull preservation of their [Page 5] Credit, Cheerfull Maintenance, Fervent Prayer, and Gratefull Memoriall. Where, by the way, pray you take notice, that I lay upon you no other, or greater burden, than these necessary things plainly held forth in Scripture.

The first duty that people owe to their Ministers (for I begin with those which are next neighbours to the Text) is

1. A high Esteem and Account of them. High Estima­tion. Esteem them very highly, ver. 13. Marke: An ordinary Esteem will not serve the turn: He contents not himself with the bare word of [Esteem] but adds two other words to set forth the wonderfull high esteem you should have of them. 'Tis not enough to esteem them after an ordinary manner as you do other men, but you must esteem them Highly, or [...]. abundantly: nor is that yet enough, but you must do it [...]. over and above abun­dantly, or beyond measure, as a phrase [...]. very neer of kin to it is rendred, Mar. 6.21.

The like expression is not used concerning any o­ther sort of men what ever. 'Tis but1 Pet 1.17. Honour the King: andExod. 9.12. Honour thy Father and Mother [Honour] barely, without any more adoe; but here 'tis Esteem them very highly. This is elsewhere called Double-Honour, 1 Tim. 5.17. A single is not sufficient. They must have a double portion of Honour to other men: not only a Child's portion, but a First-borns portion, into whose place they are adoptedNumb. 3 12.. People are commanded also to Hold them in reputation, Phil. 2.29. [...], Esteem them precious So the word is rendred, 1 Pet. 2.4, 6., your Jewels and treasures; or Honourable ^h, accounting their ve­ry feet (much more their other parts) beautifull, [Page 6] Rom. 10.15. Thus the Galatians prized and rated Paul, So Luk 14.8. [...], Gal. 4 14. Acts 10.25. a more honou­rable man then thou. when they counted him as an Angel of God, yea even as Jesus Christ: and Cornelius, Peter, when he gave him such extraordinary reverence and respect: and indeed a little too much; as appears by Peters words, ver. 26. And the people of Antioch, Chrysostom, when they cried out upon his silencing, satius est ut Sol non luceat, quam Chrysostomus non doceat: better that the Sun should be eclipsed, then Chrysostome si­lenced. Yea thus did Joash, an Idolater, value and re­spect the Prophet Elisha, when he cried out, upon E­lisha's being sick, O my father, my father, the charet of Is [...]ael and the horsemen thereof. Nay the very Hea­thens (who therefore will rise up in judgment against many Christians) set such a high price upon their diabolicall Votaries,2 King. 12.14. that one of the Romane Consuls riding in his chariot, and seeing a Priest and some ve­stall Virgins going on foot, descended and would not go into it again, till they were first placed.

Yet mistake me not in this point: I would not be understood to speak so much of outward respect; we do not stand so much upon that. I do not say, the Honour you owe to us, is such as is due to Magistrates, and the great men of the world: we do not challenge to our selves, either that civill authority, or those titles, or that outward pomp and state, or that wealth and abundance that is due to them. No; our message is spirituall, our Master is heavenly, and his Kingdom is not of this world, and therefore his Officers must not gape after worldly Honour. But, as in his ser­vants he looks principally to the heart, and will be worshipt in spirit, so that honour that belongs to us, [Page 7] is chiefly inward and spirituall; consisting especially in a high esteem of the Excellency, Necessity, and Utility of our calling and emplyment. And yet withall, as we must serve God with our bodies, as well as our souls, 1 Cor. 6.20. and it is as impossible there should be true inward devotion without some outward expressions some time or other, as for an opacous body to be in the light of the Sun without casting a shadow; so let me tell you, that where there is an inward Honour and respect, it is impossible, but that that man that understands himself, should make fome outward manifestation thereof in a civill way; which, particularly, in this case, must be done, partly in words, 1 Tim. 5.1. Rebuke not an Elder, but entreat him as a Father. Rebuke not, [...], Jerke him not, lash him not, chastise him not with the scourge of the tongue; handle him not roughly; box him not about the ears with any uncivill, disrespectfull lan­guage, by prating to him, as Diotrephes did, 3^d Ep. Joh. v. 10. [...], prating with evill words. You must not talke to them saucily, malepert­ly, impudently, insolently, sharply, roughly, slightingly, or any way unhandsomely: but entreat them as Fa­thers, speak reverently, submissively, humbly, respect­fully to them, as children to their Parents. If you find any thing rebukeable in them, you must tell them of it in an humble manner, and entreat them to be more cautious for the time to come: and partly in gesture, by a respectfull carriage towards them: as Obadiah the Governour of King Ahab's house, meeting with Elijah, fell on his face before him. Cultum exhibens, non ut Petro Cornelius, aut Johannes Angelo, Divinum; 1 King. 18.1. [Page 8] nec merè tamen, ut fratres Josepho, civilem, sed spiri­tualem quendam, at (que) eo nomine quod esset Propheta: qualis erit & Angelis, sicubi spectantur, tribuendus, saith the Author of the Anonymous Annot. printed Cantabr. 1653.2 Sam. 28.14. Even King Saul also stooped with his face to the ground, and bowed himself before him, whom he conceived to be Samuel. And Alexander the Great,Joseph. Antiq. l. 11. c. 8. when he saw Jaddua the High Priest, alighted from his horse, and humbled himself with much re­verence unto him: and, Constantine when he entred into the Synod of Nice, bowed himself very low unto the Bishops there assembled, and sate not down untill they desired him. And well may it be thus, that peo­ple should so highly Esteem, Honour and Reverence their Ministers, since

Their Calling is the most honourable in the world: for,Mal. 2.7. 2 Cor. 5.20. they are Messengers (or Angels) of the Lord of Hosts; and Embassadors of God. Now a speciall Messenger is a Messenger sent after an honourable manner from some great personage to represent his own person: and therefore the dignity of an Embas­sadors place is greater or less according to the excel­lency of his Master that sends him. They then being Embassadors of God, who is King of Kings and Lord of Lords, sent in his own2 Cor. 5.20. stead, their Calling must needs be honourable in a spirituall way, as I said be­fore. Hence also they are called, Angels, Elders, Rulers, Overseers, Fathers, Lights, all which call for and bespeak, esteem, honour, and respect. Yea even many who seem in their words most to vilifie and undervalue the Ministry, yet by their actions disco­ver a high esteem of it; in that they invade it with [Page 9] so much eagerness, and earnestness. For who goes a wooing to a poor forlorn maid or widdow that hath nothing of worth in her? This then being their due, as you have seen, Render to them their due—honour to whom honour belongs, Rom. 13.7.

2. A second due is, Singular Love and Affection, Singular Af­fection. Magis ac ma­gis charos duca­tis. Beza. Gal. 4.15. Rom. 16.4. Esteem them very highly in love. Or, Count them more than exceedingly dear. They must have a spe­cialty in their peoples affection. Thus the Galatians loved Paul so entirely that they would have pul'd out their own eyes to have done him good. So did Aquila and Priscilla, when for his life they laid down their own necks: resolved to stick close to him whatever it cost them. And good Obadiah came not behind any of them in love, when, not without adventure of his life, he hid the Lords Prophets in caves,1 King. 18.4. from the rage of Jezabel. Alexander the Great was wont to say, that he was more beholding to his Master Ari­stotle, then to his Father Philip, for that he had his being only from the one, and his well-being from the other. And surely if we owe love to our naturall pa­rents, as authors of our temporall life; how much more is due to our spirituall parents, who have begot­ten us by the immortall seed of the word, unto a blessed and eternall life?

And truly 'tis but equall that people should thus intirely love their Ministers, because their Ministers do most passionately affect them. Witness that strange wish of Paul, I could wish that my self were accursed (or separate) from Christ, for my brethren, Rom. 9.3. my kins­men according to the flesh. Where some lay the em­phasis upon the word [could,] q.d. if it were possible [Page 10] to be done,Balls Power of godliness. p. 8. and lawfull to be desired, I could find in my heart to do it. Others thus: He doth not wish to be made the enemy of Christ, but only, not to en­joy the blessed vision of Christ: not of an elect person to be made a reprobate, but, remaining a chosen vessel, to be deprived of the glory of the elect, that his bre­thren might be saved; however it was a high and admi­rable strain of heroicall love. So 1 Thes. 2.8. Being [...], an emphaticall word, not used elsewhere in the New Te­stament, signi­fying to be in a manner, o­verborn with earnest desire. affectionately desirous of you, we were willing to have imparted to you, not the Gospell of God only, but our own souls also, because ye were dear unto us. True, the Galatians would have parted with their eyes for Paul; ay, but he would part with his soul (i. e. his life; ei­ther by pains in preaching, or by persecution) for the Thessalonians here. See also 2 Cor. 2.4. and 12.15. 1 Thes. 3. per totum. Phil. 1.7, 8. and 2.20. And this also is the temper of every faithfull Minister in some measure; as appears by their readiness to spend and be spent in the service of their peoples faith. Now then, if there be but the least spark of good nature in you, this cannot but ingage you in the strongest bonds of love to them again. Magnes amoris, amor. And therefore if you will not amorem impendere, freely vouchsafe them your love, yet are you bound, amorem rependere, to requite their love with love. But yet withall observe, that you must not love them meer­ly, nor only upon this account, because they love you, nor yet for the excellency of their gifts, cour­tesie, liberality, or the like; but principally, for their works fake; because they teach you to know God, [...]. Chrys. hom. in 1 Thes. 5.12. Et paulo post [...]. they are the instruments of your conversion and regeneration; open Heaven gates unto you; make [Page 11] you partakers of a Kingdom; inform you of your duty, reprove you for stepping aside, and admonish you of your miscarriages; for this is part of their work, ver. 12. and for this works sake, you must count them dear; even for their admonition, and reprehen­sion, as well as for their exhortation, and consolation. This is right love, and indeed such a love, as that they which can find it in their souls, may take much com­fort therein, as being a very good sign of sincerity.

3. Diligent Attendance Diligent At­tendance. upon them for Instruction, whereby first people must seek unto their Ministers privately for satisfaction and resolution in any thing they are ignorant of, or scrupulous about: So they are directed to do, Mal. 2.7. The Priests lips should keep knowledg, and they (the people) should seek the Law at his mouth: not only, out of their own brains, nor out of their books. It's no praise for them to be [...], self-taught; as Austin reports of Anthony the Monk: lest they have cause to complain with Jerom, Having no other guid whom I might follow, Nullum praevi­um sequens, pes­simum Magi­strum memetip­sum habeo. I had the worst Master that could be, viz. my self. But they must be [...], taught of God, inwardly by his Spirit, outwardly by his Ministers. Hence Corne­lius was appointed by the Angel to send for Peter, Acts 10.5, 6.9.6. Hag. 2.11. and Paul is sent by Christ himself to Ananias for in­struction; and God sends the people to the Priests to be resolved in a Law-case. And it is observable, that this was the ordinary practise of the Disciples, when Christ had taught any thing in publike which they understood not; to ask him privately about it. Mark 4.10. And when he was alone, they that were about him with the twelve, asked of him this Parable; i. e. the [Page 12] meaning of it. So again Mark 7.17. and 10.10. Yet they should not enquire so much concerning doubt­full disputations (as the Apostle calls them) and no­tionall points (as the woman of Samaria questioned Christ about the great controversie then in fashion,Rom. 14.1. between the Jews and Samaritans, concerning the place of worship (though there may be time and place for these also) as about practicall cases of conscience, that thereby they may learn rather how to do better, then to know more: which was the first and principall care of the Jailor, when his heart was toucht, Acts 16.30, Sirs, what must I do to be saved? So, Sir, How may I walk more holily, enjoy more communion with God, get power over such a corruption? and the like? 2. They must watch all opportunities of publike In­struction; As one that attends upon another waits his leisure, and is ready upon all occasions; so people must be ready not only on the Lord's day, but on a week day, if opportunity be offered, to hear the word. They must lye daily at wisdoms gates, Prov. 8.34. and at the pool of Bethesda. Thus the people of God are described, Calling upon, and quickning one another hereto. Esay 2.3. Many people shall say, Come and let us go up to the mountain of the Lord, to the house of the God of Jacob. And sitting in his presence. Ezek. 33.31.—they sit before me as my people. Psal. 122.1. And Da­vid rejoiced in such opportunities. I was glad when they said unto me, Let us go into the house of the Lord. But especially

3. They must hearken diligently, and heed, and give attention to what is delivered. Prov. 4.1. Attend to know understanding. Fix thy quick-silver mind, [Page 13] and set thy self to hear, as Jehoshaphat did to pray. Thus did Lydia, Acts 16.14. Luk 19.48. [...]. She attended to the things that were spoken of Paul. And the people on Christ, who were very attentive to hear him; or, they hanged upon him, as Birds do on the bills of their Dams for food. They did as it were, hang their ears upon his lips. They gaped after his words.

And here it may not impertinently be enquired,Cas. Consc. Whether it be lawfull for people to make a common practise of going from their Minister that God hath set over them, to hear another?

I answer briefly,Solut. See Hild. on Joh. 4. p. 241. Baxt. Christian Concord. p. 35. It's not without good ground generally resolved by Divines, that if the Minister of a place be such an one as is approved by the Church of God for his ability, faithfulness, and diligence in his place, so that there is no just exception to be made a­gainst him, it is not lawfull for any of his flock to go ordinarily from him to hear another; because he is in a more especiall manner appointed by God to watch over them; and, it's to be supposed, that he is better acquainted with their temper and condition, and con­sequently is beter able to suit himself to their occasi­ons, then another who is but a stranger to them, or not so well acquainted with them. And besides, it would bring confusion into places,1 Cor, 14.33. which God allows not of.

As for that common pretence of many, that they cannot so well profit by their own Minister, as ano­ther, I answer, If he be such an one, as is before de­scribed (for I would not be thought to be an advo­cate for any idle, ignorant, or insufficient person, of which sort, God knowes, too many were put into [Page 14] places in these later times: No; let Baal plead for himselfe, for me: but) if, I say, he be such an one as is before mentioned, then you had need to ex­amine your hearts, strictly, whether there be no fault in your selves. For I must needs say, I cannot but think that generally (I will not say, alwayes) the de­fect is rather in your selves that you do not profit, than in your Minister. My reason is plainly this. Because our profiting by any mans Ministery depends principally,1 Cor. 3.7. nay wholly (for neither he that plants, nor he that waters, is any thing) upon the blessing of God, and assistance of his Spirit: and not upon any mans parts, gifts, and abilities: Insomuch that our Saviour Christ himself, though, He spake as never man spake, Joh. 7.46. most graciously, to admiration, Luk. 4.22. most powerfully and demonstratively, to conviction, Luk. 14.6. Mat. 22.46. yet had not such success in his Ministry as many of his Apostles, be­cause the Spirit was not yet given in that plentifull man­ner, as afterwards, Joh. 7.39. Now the blessing of God beingMat. 28.20. promist, and so belonging as well to one true Minister of Christ as another, certainly, if there be any defect, and want of profiting, 'tis not on Gods part, but on ours. 'Tis true, God being wont to concur with meanes according to their natu­rall capacity and efficacy, where he hath bestowed greater gifts, it may reasonably be supposed, that, caeteris paribus, he doth concur with a great­er degree of efficacy and assistance; whence wee finde the gaine answerable to the talents, Mat. 25.15, 17. and therefore people under such an eminent Ministery, may be more edi­fied, [Page 15] yet it warrants not others to forsake their own Minister upon this account, for the Reasons fore­mentioned.

But yet to grant with the most; Suppose that any should not yet be satisfied, but, after much experi­ence & dealing impartially with themselvs, they do find that they can profit far more by another than by their own Minister, yet they must not go to another con­stantly, or ordinarily without the consent and leave of their own Minister. Because by Gods Ordinance they owe duty to him as their Superior in all things that concern their souls (as shall be shewed present­ly) And likewise, they are bound to seek his com­fort, and give him all good encouragement, that he may do the work of his Ministery with joy and chear­fulness.Heb. 13.7.

4. Ready and chearfull obedience. Ready Obe­dience. Enjoyned plain­ly and fully, Heb. 13.7. [...], which signi­fies such a subjection as an inferior, who counts himself under another, yields to him, who is over him. Gouge in loc. Obey them that have the rule over you; even your ordinary Pastors. Mentioned also in severall other places, Isa. 50.10. Who is there among you, that feareth the Lord, that obeys the voice of his Servant? i. e. Priest, or Prophet. (Where, by the way, Observe, That 'tis the property of one that truly fears God to obey his Minister,) 2 Cor. 2.9. For this end did I write, that I might know the proof of you, whether ye would be obedient in all things, a large word. And 7.15. His inward affection is more abundant towards you, while he remembreth the obedience of you all, how with fear and trembling you received him. Here's a universality of persons, as in the former place, of things. All persons must be o­bedient in all things. And this was mystically repre­sented [Page 16] in Ezechiels Vision, where the wheels were guided by the four living creatures,See Lightf. Descript. of Temple. c. 38. p. 255. i. e. ^b people, by their Pastors and Ministers. Thus much, I suppose will be readily and generally granted, being so plain­ly and positively enjoyned: all the difficulty is,

Dub.Concerning the extent of this Obedience: How far forth, and wherein people are bound to obey their Pastors. This therefore we shall a little enquire into; and the rather because some who yet pretend great respect and friendship to the Ministery, do so clip and restrain it, that they make it little more then a meer cipher, and leave scarce any thing, but the name thereof.

Solut.In Generall, It must be In all things, 2 Cor. 2.9. whereby 'tis parallel'd with, and made as large, as the obedience of children to parents, Col. 3.20. Servants to Masters, ver. 22. and wives to their husbands, Eph. 5.24. And this I shall branch out into three particulars. In necessary Duties; undetermined Cir­cumstances; and doubtfull points or Cases.

1. People must obey their Ministers, In those ne­cessary duties plainly laid down in the Word, which they declare unto them, and in Gods name require their con­formity to; as Sanctification of the Sabbath; perfor­mance of Family duties; diligence in frequenting the publick Assemblies: avoiding drunkenness, swearing, lying, &c. Matth. 23.3. All therefore whatsoever they bid you observe (viz. not of their own heads, or ac­cording to the Traditions of the Elders; but, which is enjoyned in the Law of God) that observe and do. People must conform to their advertisements; both in obedience to God and them: and the neglect here­of [Page 17] is a contempt, and disobedience against them, as well as against God; and rendred censurable by Christ, Mat. 18.17. If he neglect to hear the Church, (sc. urging the reformation of scandalous miscarria­ges) let him be, &c. And is also a great aggravati­on of their sin, 2 Chron. 36.12. He (Zedekiah) did that which was evil in the sight of the Lord, and hum­bled not himself before Jeremiah the Prophet, speaking to him in the name of the Lord. Therefore also the Lord saith, Ezek. 33.33. that when that should come to pass, (viz. which he hath threatned, vers. 27, 29.) that they should then know, that a Prophet had been a­mong them, i. e. their own consciences should, in their afflictions, aggravate their sin, by this circum­stance; that the Lord had sent his Prophets to them, and they had not regarded, or obeyed them.

2. In those circumstances of publick worship, which are necessary in the generall, but not particularly deter­mined by God. Such are, Time; as, What hour on the Lords day to begin; how long to continue toge­ther; what dayes the Lords Supper shall be admini­stred, and how oft; when any shall be baptized; what day of the Week to keep a Lecture. Place; as, Where the Assembly shall meet; where the Minister shall stand to read, preach, administer the Sacraments; and where the people shall sit to hear, receive, &c. Whether the Corpse shall be brought into the Church, or stand by the grave, or put into it, while the solemnity is performing. Gesture; as, To hear, sitting or standing; with the Hat off, or on; and so for the Minister to preach; to receive the Lords Supper sitting, or standing, or kneeling. Habit; as, [Page 18] Whether the Minister shall preach in a Cloak, or Gown, &c. of what colour or materialls his cloathes shall be.See a full e­numeration of them in Baxt. of Episc. p. 400. Many other such circumstances there are, which being necessary in generall, i. e. such, as no action can be performed without, and yet not particu­larly determined by God now under the Gospel, and so being left to the prudence of Church-guides to de­termine of, according to the generall Rules, of Order, Decency, Edification, &c. people ought to yield conformity to such determinations; for if a difference should arise concerning any of these circumstances, between Pastor and people, whether think you fit­test should submit, Pastor to flock; Ruler to ruled; or on the contrary?

See Baxt. of Episc. p. 10. Propos. 10.3. In doubtfull points and difficult cases, which ei­ther they are ignorant in, or cannot be satisfied about; till they receive satisfaction, or understand them themselves, and are able to judge of them, Heb. 13.7. Whose faith follow. For where common people have not time, or leasure, or ability to study all points of Divinity themselves, whom is it more fit they should hearken to, and be ruled by, then their own Pastors and Teachers: as a wife should by her hus­band, and children by their Parents? It being to be supposed ordinarily (for I speak not of extraordinary cases, which may sometimes happen in some places, as in the Universities, or Innes of Court) that they understand themselves better in these things then their people, because it's their business and employ­ment to study them: And therefore as we see in all other cases, men will usually take the judgements of Artificers in matters that concern their own trade. If [Page 19] you have a matter of Law, you go to Lawyers; of health, to Physicians; of building to Carpenters, &c. And if I were to be resolved in a point of Hus­bandry, which I understand not my self, I would come to some of you that have been versed, and expe­rienced in it all your time, and take your judgement rather then mine own, because it's your calling and not mine; so ought you in those points you understand not, especially controversall points, to submit your judgement to ours, and to conform your practice to our directions: for it being our office to teach you, it's your duty to believe us with a humane faith,Oportet discen­tem credere. in cases where you have no evidence to the contrary. So that in case a Minister require his people to believe such a point, which they know not whether it be a truth or no; or conform to such a practice, which they know not whether it be lawfull or no, then the command of obeying them takes place: for the duty of obeying them being certain, and the error of the point held forth, or unlawfulness of the practice re­quired, being uncertain, and unknown, and only sus­pected, they must go on the surer side. But yet withall let me adde, That you are not so wholly to rely upon the suspected judgement of a single Pastor, but that you must search diligently after the truth, and labour to find out whether those things he teaches be so or no, as Act. 17.11. And also in weighty cases apply your selves to the unanimous Pastors of other Churches, for their judgement.

But because all obedience is founded upon autho­rity, and where there is no power to command, there is no obedience owing: therefore I shall briefly assert [Page 20] the authority of Ministers over their people: And that both

Generally, from those names and titles given un­to them, which clearly hold forth as much. They are called [...], or [...], as in the Tex [...], and rendred, are over you, and if God hath set them over you, then he hath put you under them. Rendred also, such as rule, or, Rulers, Rom. 12.8. 1 Tim. 5.17. And that as a Governour rules his family, 1 Tim. 3.5 [...].. and a Parent his children, ver. 12 [...].. and have not they power to command? Called also [...], Heb. 13.7, 13, 24. Shepheards, Mat. 9.36. that lead, guide, and govern their flocks. Stewards, 1 Cor. 4.1. Fathers, Philemon 10. All which im­ply superiority, rule, and authority: and hence, they have sometimes not only desired, requested, entreat­ed, and beseeched their people (as in the Text) but peremptorily commanded them, as you may see se­verall times in one Chapter, 2 Thess. 5.4, 6, 10, 12. And also

Particularly, in the severall cases aforementioned. As

See Baxter of Episc. p. 8.1. That they have Authority to teach their peo­ple, and declare their duty unto them, none will de­ny. You may see their Commission, Mat. 28.19. Some indeed allow thus much to others, but I think none take it from them. And 'tis true, private Christians may exhort, admonish, edifie one another; but there is as much difference between these and a Ministers preaching, as between a neighbours advice, and a Justice of Peace his Warrant: or between a Canon charged with a Bullet, and one only with [Page 21] Powder, which may make as great a noise, but doth no execution.

2. Concerning the Circumstantialls of publike worship not determined in Scripture, that place, 1 Cor. 14.40. empowers them to judge and deter­mine, Let all things be done decently and in order All things, i. e. that he had been speaking of before. viz. what language they should use; and in what manner to exercise the gift of tongues and prophesy­ing; and others of like nature, being only necessary Circumstances not determined by God (not mysti­call Ceremonies) must be ordered by them, in a grave, sober, and comely manner.

3. For controversall points of faith, or practise; (which we call Cases of Conscience) which people understand not so well themselves, their Ministers have likewise power to determine; as appears by the practise of the Councell at Jerusalem, who made bind­ing determinations for the Church. Acts 15.28. It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden, then those necessary things. Not necessary in their own nature, but in that present jun­cture of time, for the avoiding of offence. Even as the Priests under the Law had power to determine controversies. Deut. 17.8, 12. and as among us Justi­ces of Peace have at the Sessions.

5. Patient submission, Patient Sub­mission. in case of Censure, by Ad­monition, Suspension, or Excommunication; submit your selves, saith the Apostle, Heb. 13.17. which pro­perly refers to some punishment. Not on the one hand fretting, raging, railing, and crying out, that they take too much upon them, and meddle with that that [Page 22] belongs not to them. What! cannot a man be over­taken a little, but he must presently be told of it, and censur'd for it? Nor, on the other hand, slighting, and making nothing of it, and saying, Well! If I cannot re­ceive the Sacrament here, I can go elsewhere, where I can. If he will not give it me, yet I hope God will save me without him: this is far from submission; but to be sensible of your demerit, to acknowledg the justice of the sentence, and to endeavour by a speedy repentance and reformation to get it revok't, and your selves restored to communion with the Church again; as the incestuous person did, 2 Cor. 2.7. And this submission is due to them, upon the account of that power they have received from Christ, to call their people to account for their miscarriages, and to take cognizance of scandalous sins and transgressions of Gods Law, by hearing complaints and testimony of wit­nesses. Mat. 18.16, 17. by censuring, judging, or pas­sing sentence upon offenders. 1 Cor. 5.12. Do not ye judg them that are within? and that finally and deci­sively, so as that there lies no appeal from that cen­sure. Mat. 18.17. If he neglect to hear the Church, (there's no further process; no appeal to the Civil Magistrate:Levit. 13. Here's the non plus ultra of these cases, let him be to you, &c. Even as under the Law, the Priests were judicially, decisively, to determine con­cerning Lepers, and to pronounce them either clean, or unclean, and according to the Priests sentence, was the person to be accounted to all intents and purposes, so as to be admitted, or excluded the Congregation; so it is here. And then in case of Repentance, they have power to absolve, acquit, pronounce clean, as I [Page 23] may so say, and to admit to communion with the Church again; called by Christ loosing, or unbinding. Mat. 18.18. a metaphor shewing the efficacy and strength of Church-censures: and forgiving their sins. Joh. 20.23. And therefore I would not have people to think, they may do what they will, and have no­thing said to them: profane the Sabbath and be blame­less: be drunkards, swearers, negligent in coming to Church, and yet scape scot-free. No, the Ecclesia­sticall, as well as the Civill Magistrate, I mean, their Pastors, may and must punish them for such miscar­riages. And as it's a neglect of their duty, and be­traying the trust in Justices of Peace, or Constables, to see the Laws of the Land broken, and take no course with transgressors; so that Minister neglects his duty, that suffers his people to live in such sins, and doth not only not reprove and admonish, but also not call them to account, and more deeply censure them for the same. And if this be not a compulsive power, and that as great, nay more, (as we shall see anon) then any Civill Magistrate on earth hath, then I know not what a compulsive power is. For how do Magi­strates use to compell their subjects? Why, only in a morall, not physicall, or naturall way, i. e. when they forbid such a practise, suppose murder, they do not tye the hands of all their subjects, but only annex a penalty to the Law, that if any transgress, they shall be punished in such a manner. So for things enjoyn'd; the penalty is the compulsion. Now this power have Ministers; power to punish and revenge all disobe­bience, 2 Cor. 10.6. and that in a higher way, and with greater punishment, then any Magistrate on earth can [Page 24] inflict. For all punishment inflicted by the Civil Ma­gistrate, is but outward, either upon the persons body, or estate,Psal. 49.20. or both: but the punishment infligible by the Minister, or Ecclesiasticall Magistrate, is spirituall, and reaches to the soul; so that by how much the soul is more valuable then the body, or estate, by so much is the punishment infligible by the Minister, more terrible and dreadfull, then any can be inflicted by the Civil Magistrate. Although 'tis true, because men do so much obbrutescere, and become like the beasts that perish, and are led so much by sense, thence it comes to pass, that they are more affected with corpo­rall, then spirituall punishments, and more fear the death of the body, then the damnation of the soul, and consequently stand more in awe of the Laws of the Land, then of the Laws of God. Yet in it self the spirituall punishment is incomparably the greater, and consequently, there is incomparably aQuod si homi­nes reputarent, metuerent sibi plus ab Ecclesiae censuris, quàm à gladio & virgis Reipubl. cùm Ministri habent potestatem vitae & necis aeternae; ut de omnibus vel ad vitam, vel ad mortem sententiam fe­rant. — Si è terrâ exi­gere & extur­bare sit mag­num, quanto magis expellere è caelo? si è col­legio vestro ci­vem movere, quanto magis è coetu & collegio Sanctorum ali­quem excludere posse? Cartwr. Harm. p. 560. stronger obli­gation lies upon persons, to obey the commands of God and his Officers, i. e. Ministers, than the Laws of the Land and the Civil Magistrate: because, I say, the soul is concerned in the punishment inflicted by the Minister. Now it reaches to the soul, inasmuch as while persons lye under Ecclesiasticall Censures du­ly inflicted, they are in a state of damnation (as far as man can judg of them,) because their sins are unpar­don'd. (Joh. 28.23. whose soever sins ye retain, they are retained:) and without pardon no blessedness. Psal. 32.1. The Kingdom of Heaven is shut against them—portam coeli ei occlusam iri, cui Ecclesiae ostium & val­vas obturaverit; rem Sacramen­ti illis substra­ctam iri, cui Ecclesia Sa­cramentum ne­gaverit, &c. id. p. 604. b.; for God ratifies and confirms the censure. Mat. 16.19.—whatsoever thou shalt bind on earth shall be bound in Heaven: He adds his Dicu le veult, where­by [Page 25] it becomes not only an Ordinance of the Church, but a Statute-Law of Heaven too: so that if a justified person should fall under this censure, 'tis as impossible for him to die in that condition, as for David to die in the act of adultery, before repentance; so that in it self, 'tis incomparably greater. Only here's that, that something qualifies the matter, That punishments in­flicted by the Civil Magistrate, are sometimes purely (at least perfectly) vindictive; as when they touch the life of the offender; for in that case there's no place left for Repentance and amendment: but now the punishment inflicted by the Church, is purely and perfectly (in its own nature) medicinall, aiming at the reformation and amendment of the party punished: that his soul may be saved in the day of the Lord, 1 Cor. 5.5. for his edification, not destruction, 2 Cor. 10.8. that he may learn not to blaspheme,) or transgress in any other particular.) 1 Tim. 1.20.

So then, Lay all these things together, and then tell me whether Ministers have not a compulsive, as well as a directive power. For can you imagin that a Mi­nister hath no more power over his people, than a Phy­sician over his patient? who cannot inflict the least shadow of punishment upon them, for the greatest non­observation of, or contrary practise to his directions? or that, people are no more bound to obey their Mi­nister, than a patient, his Physician, who yet (I doubt not, but) is bound in conscience to follow his prescri­ptions? No; 'tis certainly in it self the highest com­pulsory power imaginable; and I see no reason, why it may not properly be called Jurisdiction; which is nothing else, but such a commanding, as carries in con­sequence [Page 26] a revenge against the disobeyer (as the great­est Scholer of his time defines it;F. Paul. Hist. of Inquis. p. 85. 2^d Edit. in 8^o.) which the Apostle Paul almost totidem verbis attributes to Ministers in the place aforementioned. 2 Cor. 10.6. Having in readiness to revenge all disobedience. As also, Why it may not be said, That people should obey their Mi­nisters, not only for conscience sake, but for wrath (which yet is commonly denied:) as subjects must their Magistrates, not only for wrath, but, for conscience sake, Rom. 13.5. only the obligation lies stronger to­wards Ministers than Magistrates, because they are more immediate deputies of Christ, and deal more im­mediately for him than Magistrates do.

Object. If it be objected (as 'tis by some, to elevate, and extenuate their power) That all this power of Mini­sters is butMorrice of the Sacrament, Sect. 32. p. 300. derivative, delegated, executive, and Mi­nisteriall;

Answ. I grant it: and yet 1. However they have, at least, as much power in their sphears, as any subordinate Magistrate whatsoever (Judg, or Justice of Peace) in theirs; who act all in the Name of another, viz. the Supream Magistrate, and nothing in their own. 2. 'Tis so in relation to God only, and not to man: They derive not their power from man, nor are his servants therein. And thus, the highest Civil power on earth is derivative, viz. from God. True, we are our peo­ples servants, (2 Cor. 4.5.) to do them all the good we can; but yet they are not our masters, to rule and command us.

6. Another duty people owe unto their Ministers is, Humble meekness Humble Meek­ness. under reproof, (which though it belong properly to the former head, as a branch [Page 27] thereof, yet in regard of the length of that, I shall handle it distinctly by it self.) I say, Quiet, and meek enduring of reproof. Heb. 13.22. I beseech you, Brethren, suffer the word of Exhortation: which phrase [the word of Ex­hortation,] though it may be taken generally for all manner of instruction, whether Information, Dire­ction, Admonition, or the like, yet the word [suffer] seems to aim at something which was grievous and distastfull to them, and which they did not care to hear; and therefore I take it here more strictly, for matter of reproof; that people should willingly and patiently hearken to the reproofs of their Ministers; take Potions as well as Cordials; suffer them to ap­ply corrasives, when there is occasion, as well as leni­tives at other times: thus did David. Nathan doth not sprinkle him with Court holy-water, but tells him plainly of his sinne; Thou art the man, 2 Sam. 12.7. and threatens him grievously for it, ver. 10, 12. Now David doth not fret and fume at him for it, but takes it very patiently, ver. 13. And David said unto Na­than, I have sinned against the Lord. A meek and humble speech! the contrary whereto, viz. fretting at, and impatience of reproof, is a most sensless and bruitish practise, not to be parallel'd in any case in the world again. For, who is angry with his Lawyer for acquainting him with the badness of his cause; or with his Physician for discovering to him the danger of his disease? or with a watchman for giving notice that his house is beset, or on fire, though he be disturb­ed and affrighted thereby? Who takes it ill of a friend, that seeing a poison'd arrow or Cannon-bullet coming directly towards him, pulls him away with [Page 28] such violence, as perhaps to pull his arm out of joint? Why then should people be angry with their Mini­ster for dealing plainly and impartially with them, and laying open the true state of their souls to them, and warning them to fly from the wrath to come? And tru­ly let me tell you, that if at any time you be galled by the Ministry of the word, 'tis not so much your Mi­nisters, as your own consciences that reproach you. For did you ever know a sober man angry with a Minister for preaching against drunkenness; a chast man finde fault with a Sermon against uncleanness, &c. so that if you find your selves at any time aggrieved at a reproof, you must thank your selves, and not blame them.

7. An holy Imitation Holy Imitation. of their Example. Phil. 3.17. Brethren, be followers together of me, and mark them which walk so as ye have us for an example. And that because they are their spirituall parents. 1 Cor. 4.15, 16. For though you have ten thousand instructers in Christ, yet have ye not many Fathers: for in Jesus Christ have I begotten you through the Gospell: Where­fore I beseech you be ye followers of me. Hence Mini­sters are called [...], types or samplers to their flocks, 1 Pet. 5.3. People must learn of their Ministers by the eye, as well as by the ear; be taught by their works, as well as their words; take recommendation and encouragement to duty, by their practise, as well as their preaching. If you see your Minister strict in the observation and sanctification of the Sabbath, li­berall in works of mercy and charity, peaceable, tem­perate, or exemplary in any other duty, then you must be carefull to dress your selves by this glass, to write [Page 29] after this copy; otherwise his example will rise up in judgment against you, as well as his Doctrine. Only remember, it must be only in matters of duty, as I said, in the practise of piety: to follow them only so far forth as they follow Christ, 1 Cor. 11.1. You must set your clock by theirs, so far as theirs agrees with the Sun: for if either they give a bad example, or say and do not, then you must do as they say, and not as they do, Mat. 23.3.

8. Carefull preservation of their good name. Carefull preser­vation of their Credit. People must charily maintain their Ministers credit, and nei­ther be tale-bearers, and carriers about, or senders a­bout of disgracefull reports of them. Acts 23.5. Thou shalt not speak evill of the Ruler of thy people. Which doubtless will hold good as well concerning Ecclesia­sticall, as Civil Magistrates, being here immediately applied to the High-Priest: as you must not speak unhandsomely to them, (as was shewed afore) so here you are caution'd, not to speak unhandsomely of them: nor be tale-bearers, or receivers and credulous in be­lieving disgracefull reports concerning them. 1 Tim. 5.19. Against an Elder receive not an accusation, but under two or three witnesses. God here hath made an express provision for the safety of their reputation, and set a speciall fence and mound about their good names; so that they are priviledged persons, and pe­culiarly exempted above others; and therefore their people should be exceeding tender of their credit. Thus we read in Ecclesiasticall History, that,Theod. Hist. l. 1. c. 11. Socr. l. 1. c. 8. when the Synod of Nice was assembled, by Constantine's com­mand, and some accusations were presented to the Emperour against some Bishops and Ministers, he [Page 30] lookt not on the particulars, but sealed them up with his own Signet, and having first reconciled the parties, commanded the Libells to be burnt; adding withall, ‘That if he should see a Bishop in adultery, he would cover his nakedness with his own Royall Robe; for, saith he, the sins of such men ought not to be divulg­ed, least their examples do as much hurt to the souls of others, as their fact to their own;’ their good name being as necessary for others, as a good life for themselves. And therefore you must be very cau­tious both of your tongues and ears, both in telling and hearkening to any ill report of them. And truly there's great reason for it. Partly because men are apt to hate him that reproves in the gate, Amos 5.10. Gal. 4.16. and we know, Ill-will never speaks well. Partly, because men in office are most watcht and observ'd. Jeremy complains, that all his familiars watcht for his halting, Jer. 20.10. and God discovers thus much to Ezekiel concerning himself, Ezek. 33.30.—the children of thy people are always talking a­gainst thee by the walls, and in the doors of the houses. Yea thus was Christ himself served and dealt withall by the Chief Priests and Scribes, (Luk. 20.20.) who watched him, and sent forth spies, which should feigne themselves just men, that they might take hold of his words. And he warnes his Disciples to expect the like. Joh. 15.20.—if they have [...], insidiosè observarunt ser­monem meum. Sic [...] su­mittur? Mat. 27.36, 24. Gatak. observed, (or watcht, for so it should be translated) my sayings, they will watch yours also. And partly, because their Credit is of most concernment for the honour of the Gospell. For as one would be loath to eat meat (otherwise whol­some and good) if serv'd up in a foul dish; so even [Page 31] wholsome truths will be but sleighted, if brought by one whose good name is bespattered, and besmear'd with reproaches, whereby prejudices are entertain'd against him. In all which respects, people must be ve­ry carefull how they give ear or credit to disgracefull reports concerning their Ministers.

9. People owe unto their Ministers chearfull and liberall Maintenance. Chearfull Maintenance. Though it belongs to Ministers only to preach the word, typified by Aaron and his sons ordering the Lamps, Exod. 27.21. yet the people must see that the Lamps be kept burning, by provi­ding oyl for continuall their supply, ver. 20.Vines. ‘The bird that is to keep the nest and sit upon the eggs, must have her meat brought in to her, and not fly abroad to purvey for her self.’ Whatever cavils conten­tious persons may make, nothing is more clear in Scri­pture than this duty, and that in the New Testament as well as the Old; it being an Ordinance for Gospel-Ministers, as well as Legall. 1 Cor. 9.14.—even so hath the Lord ordained, that they which preach the Gospell, should live of the Gospell. q. d. As God took care of the Priests under the Law, to make provision for them, by severall Laws and ordinances concerning their maintenance; so hath the Lord Christ likewise, for Ministers of the Gospell: viz. Luk. 10.7, 8. In the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire, i. e. deserves to be maintained for his labour: and there­fore meat and drink include all things requisite there­to. Nor makes this any thing against that freeness of preaching the Gospell, which some in simplicity or worse, do urge as inconsistent with liberall main­tenance; [Page 32] for even the Volunteer follows not the warre at his own charges. Concerning which main­tenance, observe with me these following particulars worthy consideration:

1. That it must not be pinching and scanty, but li­berall and plentifull. Thus it was under the Law: for though the Priests were not above a fourth part of the people (asSee D^r Reyn. on Psal. 110. p. 478. D^r Reynolds computes it) or not above a fifth or sixth part, (according to the Learned Selden,) yet their revenues in first-fruits and prediall tenths, amounted to neer a fifth part of the profits of the Land (asSee Seld. Review. c. 5. prope finem. Selden reckons it,) besides their lands and many other advantages: so that they had above ten times as much as the same number of persons of other Tribes. Now Ministers of the Gospell having a more excellent Ministry (as the Apostle shews, 2 Cor. 3.) their maintenance also should be proportionably libe­rall: for 'tis prophecied, that in Gospell-times it should be so, Isa. 23.18. where the Prophet speaking of the conversion of Tyre, and how she should employ her riches, when she was converted, saith, It shall not be treasured nor laid up; (viz. for any civill, common use, either publike or private:) for her merchandize shall be for them that dwell before the Lord, to eat suf­ficiently, and for durable cloathing, i. e. from the Tyrian trade, (they being converted to God) means and main­tenance should be freely and largely afforded to God's Ministers, for all necessaries and accommodations; so the English Annot. but more clearly, the Apostle gives an express command, that he that is taught, should communicate to his Teacher, [...], in all his goods, Gal. 6.6. and that Ministers should have double [Page 33] honour, i. e. maintenance, 1 Tim. 5.17. so as to be able to keep hospitality, 1 Tim. 3.2.

2. This maintenance must be proportion'd out of the least arising profits, as well as the greatest: Mint, annise, and cummin, and all manner of hearbs ought to be tithed, Mat. 23.23. Luk. 11.42. The Jewish Do­ctors deliver by tradition, with Selden, Seld. of tithes. p. 20. that all things growing out of the earth, and fit for man's meat, is titheable.

3. It is not a matter of alms, or in the nature of a free gift, but that which Ministers have power to re­quire of the people, 1 Cor. 9.4, 6, 12. 2 Thes. 3.9. be­ing due both by God's Ordinance, as was shewed a­fore; and also by a Law of Justice; they performing service for it. 1 Cor. 9.7, 10. Who goes a warfare any time at his own charges, &c? q.d. Ask the souldier, husbandman, shepheard, whether they will serve you for nought; and whether they do not justly require recompence for their labour? And if it be but just to pay them, then, 'tis but just to recompence these.

4. That maintenance Ministers receive from their people, they receive it in Gods name and stead; it be­longs primarily to him, and they are but his Officers in receiving, as well as dispensing; and therefore de­frauding of them, is robbing of God. Mal. 3.8. Will a man rob God? yet ye have robbed me: but ye say, wherein have we robbed him? in tithes and offerings.

5. Whatsoever maintenance Ministers receive from their people, yet their people can never make them amends; because there is no proportion be­tween what people give to them, and what they re­ceive [Page 34] from their Ministers. 1 Cor. 9.11. If we have sown unto you spirituall things, is it a great thing if we reap your carnall things? D^r Rey. q.d. If you rightly judg of those hea­venly treasures which we bring in abundance to you, it's impossible you should judg our pains and service towards your immortall and precious souls, sufficient­ly rewarded with any of these earthly perishable things we receive from you. And therefore Paul tells Philemon, that he owed him even his very selfe. Phi­lemon. 19.

6. Ministers may justly require maintenance of their people, though they have estates of their own: for thus God had expressely provided under the Law, Deut. 18.8. They shall have like portions to eat, beside that which cometh of the sale of his patrimony. The Priest must live of his service notwithstanding his private estate; the equity of which Law, belongs to the Ministers of the Gospel.

See Jus Divi. Mini. Evang. p. 15.7. Though, 'tis true, Paul and Barnabas for some speciall reasons received nothing from some Churches, but did work with their own hands to supply their ne­cessities, yet 1. They put it into the Catalogue of their sorrowes and sufferings, 1 Cor. 4 12. We labour work­ing with our own hands. 2. They still thought that it was a Gospell-ordinance, and assert their power to re­ceive it. 1 Cor. 9.4—15. 1 Tim. 5.17, 18. 2 Thes. 3.9. 3. They received much from others. 2 Cor. 11.8. That which was lacking to me, the Brethren that came from Macedonia supplied, Phil. 4.16. Even in Thessalonica ye sent once and again to my necessity. And 4. He high­ly commends the Philippians for this their liberality towards him. Phil. 4.14. Ye did well, that ye did com­municate [Page 35] with my affliction. And ver. 18.—having re­ceived of Epaphroditus the things that were sent from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God.

Concerning the particular proportion of Ministers maintenance, I shall not meddle with the Divine right of tithes, only say, that this way of mainte­nance by tithes being establisht by the Laws of the Land, people are bound in conscience to obey the Law (except they can shew that it interfears with the Law of God) in paying of them. Rom. 13.5. Ye must be subject not only for wrath, but for conscience sake. And therefore a person may as well pick the money out of a Ministers pocket, as defraud him of any due; the latter being as much to be abstained from as the former; because both are forbidden' by the same Law.

10. Another duty is, Fervent Prayer for them. Fervent Prayer. 1 Thes. 5.25. Brethren, pray for us. So Heb. 13.18. Thus when Paul and Silas went forth to preach, they were recommended by the Brethren to the grace of God, viz▪ by prayer, Acts 15.40. People should pray, that God would qualifie their Ministers with sufficient a­bilities for discharge of their place. Ephes. 6.18, 19. Col, 4.3, 4. 2 Thes. 3.1. that he would deliver them from wicked and unreasonable men, ver. 2. and all other dangers and calamities; and direct them to speak fit­ly to the peoples capacities, understandings, affections, temptations; and suitably and seasonably to all their occasions.

And truly, great need have people to pray for their Ministers;

[Page 36]1. Because it is of all callings the most difficult: which made the Apostle cry out,Gouge. Who is sufficient for these things? 2 Cor. 2.16. The Ministers office is, to quicken such as are dead in sins; raise up and restore such as are fallen; comfort the troubled in conscience; strengthen the weak; encourage the faint-hearted; confound the obstinate; stand against all adverse pow­er; with many other the like; all which are very difficult things.

2. Because faithfull Ministers are more opposed by Satan, and his instruments than any other sort of men whatsoever.Zach. 3.1 When Joshua stood before the Angell of the Lord to receive his Commission, Satan stood at his right hand to resist him. As soone as Christ was pubickely set apart to performe his Ministeriall fun­ction, Satan set upon him in the wildernesse Mat. 4. begin. And ever after, the Scribes, Pharisees, and▪ Sadduces, and other limbes of the Divell persecuted him from time to time. And in our own times, we see the storm of the fury of the Quakers, and other Sectaries, as also of profane, loose and ungodly per­sons, falls especially upon the Ministers.

3. Because their failing in duty is most dangerous; for if they perish, many perish with them, they are like the Admirall Ship that caries the lanthorn where­by the whole fleet is guided; if that miscarry all the rest are at a losse. As when Peter slipt aside out of the way, many Jewes and Barnabas also was carried away with them. Gal. 2.13. O therefore let your Mini­sters never be forgotten in your prayers!

A gratefull memoriallA gratfull me­moriall. of them, when dead and gon, or removed to some other place. Heb. 13.7. [Page 37] Remember those your Rulers (so it should be transla­ted) who have spoken to you the word of God. Let their memory be blessed, (as Solomons phraise is Prov. 10.7.) So as to blesse and praise God for them, and for the benifit you reaped from their labours while you did enjoy them; as also, to praise them, and speake well of them; as the LXX render that place. [...]. Remember them also, so as to take all occasions of manifesting your respects unto them, if they be yet alive, and only removed from you, by desiring and rejoycing to see them a­gaine. Thus it was with the Thessalonians concern­ning Paul. 1 Thes. 3.6. When Timothy came from you to us, he brought us glad tidings of your faith and charity, and that you have good remembrance of us al­wayes, desiring greatly to see us. Or, if they be dead, by shewing the kindnesse of the Lord to their posteri­ty. Such a remembrance of them, as it is the great­est honour that living people can do to their deceased, or departed Pastors, so it wilbe an excellent means to keep them free from the infection and seduction of false teachers; to establish them in the truth they re­ceived from those Ministers; and to keep them stea­dy in the way of righteousnesse, wherein those Mini­sters walked before them.

Well, you have now heard what duties you owe unto your Ministers; Now is there any of you that can or dare deny these things to be the word of God? If so stand forth, and speake, that we may know Christians from Heathens. But if you cannot but ac­knowledg this that I have spoken (for the substance of every duty) to be the expresse word and will of [Page 38] God, then consider how you will ever be able to an­sweare it another day to God and your own consci­ences, if being informed of your duty you do not practise it, but remaine disobedient and rebellious a­gainst the Law of God. But I hope better things of you &c. But more particularly.

Ʋse 1 Be carefull to render to all (and therefore to your Ministers) their dues; as you are required to do. Rom. 13.7. You use to call their tithes their dues, but you have seen there are many more dues, belong to Ministers from their people besides them; and which you should make as much conscience of paying, and be every whit as carfull to com out of their debt for, as for them. And therefore, I say, be carefull to render, as to Cesar the things that are Cesars; to the Civill Magistrate; what belongs to him; so to God the things that are Gods; and to his Embas­sadors (Ecclesiasticall Magistrats) the things that be­long to them. I shall steele and strengthen this Ex­hortation, by backing it onely with this one conside­ration taken from,

The Interest you have in them, for the benifit and behoofe of your Soules. All that we Ministers have or are, is yours. Paul, Apollos, and Cephas are yours. 1 Cor. 3.22. We are your servants for Jesus sake. 2 Cor. 4.5. OurA Ministers gifts are the Town-stock, given for the good of the soules both of rich and poore. Gurn. Abilities are for your Edification. Ephe. 4.11, 12. —he gave some Pastors and Teach­ers,—for the Edifying the body of Christ. Our Autho­rity also is for the same end. viz. for your Edification, not your destruction. 2 Cor. 10.8. Whence there arises a great and necessary dependance of people upon their Ministers for their Soules good; insomuch that it's [Page 39] im­possible, in any ordinary way, that ever you should come to Heaven but by there help. For,

1. From us you receive the meanes which God hath ordained for the bringing you to Salvation. To us is committed the word of reconciliation. Saith the A­postle 2 Cor. 5.17. And we are his Embassadours, sent with Commission and authority about the weigh­tiest businesse that ever was taken in hand, even the treating and concluding a peace between God and your Soules. To us also is committed the Admini­stration of the Sacraments and we are the Keepers of Gods Seales, so as that you cannot have them, but from our hands. 1 Cor. 4.1. Let a man so account of us as of the stewards of the mysteries of God. Yea, to us are committed the Keies of the Kingdom of heaven. Mat. 16.19. We have that authority from God to assure you in his name (according to Scripture-rules) of the pardon of such sins as trouble your consciences, as no man in the world hath besides. Yea,

2. You do not onely receive the outward meanes of your salvation from us, but (which is far more) by us God gives you his Spirit, and saving grace also, and conveies it into your hearts. God, (saith the A­postle) hath made us able Ministers of the New Testa­ment, not of the letter, but of the Spirit, 2 Cor. 3.6. Insomuch that where there is any truth of grace, some Minister or other was the Spirituall Father to beget it, or water it in you. For thus much those emphaticall questions of the Apostle amount unto. Gal. 3.2. This only would I learn of you, Receaved ye the Spirit by the workes of the Law, or by the hearing of faith? and Rom. 10.14. How shall they beleive in him of whom they have not [Page 40] heard? and how shall they heare with out a Preacher? So that you see, all we have, or are is yours i. e. for your good; as a candle is made to give light unto others; and nurses are stock't with milke for their nurslings sakes: now every one uses to be carefull of their own;Sic vos non vo­bis &c. and make much of that which is their own, and not be wanting in any due concernment thereof.

Ʋse 2 Take heed of whatsoever is contrary to that duty you owe to your Ministers: and do not please your selves in the neglect of your duty with such a foolish conceit as this, That we speake only for our own ends, when we tell you of these things. No! when we ac­quaint you with your duty to our selves 'tis not (as the Apostle speakes concerning the contribution sent unto him by the Church of Philippi) because we desire these things (principally and with respect only to our selves) but we desire fruit that may abound to your ac­count. Phil. 4.17. And yet if it were so? who re­fuses good counsell from a Lawyer, or wholsome di­rections from a Phisician, out of a conceit that they speake only for their fee; but I say that is not the rea­son, but for your own sakes: for (alas!) what is it to us (comparatively and farther than as we sympathize with you in your weale or woe) if you will not heare, and obey, and be saved? Do we desire any thing but what makes for your owne good, and turns to your own account, and by performance whereof, you will be the greatest gainers your selves? O therefore be not so mad and spitefull as to prejudice and wrong your own Soules, for, the doing us a little displeasure: As it is in matter of tithes; would not you count that man brutishly and senselesly wilfull and malicious, who [Page 41] should let his ground ly fallow, and thereby loose his own nine parts, on purpose to hinder his Minister of his tenth? why, so is it in any other duty: by the neglect thereof, you prejudice your selves nine parts at least to our tenth i. e. You do infinitely more wrong your selves thereby than you do us. But I shall speake a little more particulary concerning each of the fore­mentioned duties. 1. Despise not their Calling 2 Be not disaffected to their Persons. 3. Neglect not their In­structions. 4. Disobey not their Commands. 5. Be not unsubmissive to their Censurs. 6. Fret not at their Reproof. 7. Slight not their Example. 8. Wrong them not in their good names. 9. Grudge not their maintenance. 10. Cease not to Pray for them. Lastly Forget them not.

1. Take heed of slighting, and lightly esteeming, much more of vilifying and contemning your Ministers; count them not indifferencies, conveniencies, super­fluities which may very well be spared: much lesse do not groane under them as your burdens, and epidemicall grievances, whose roome you had rather have than their company: esteeme them not the scum and refuse of the world, the filth and offscourng of all things; nor like Jereboams Priests, the meanest of the people, so as toPrecedency any mans ra­ther than the Ministers: eve­ry mammonist' every yonger Brother, every upstart of the first head must have the place of us. To the gay cloath­ing every one saith, sit here in the best roome: but unto us, stand thou there or sit here under my foot-stoole. Thus Children be­have themselves proudly against the ancient and the base against the h [...]nor [...]ble. Esa 3.4. Downs Treat. An Amulet. p. 16. post-pose them to every Thing that lookes like a Gentleman or hath got but a few fine clothes. O Sirs! would you dare to carry your selves so towards Christ if he were personally here on earth? why, 'tis all one in effect, if you will believe his own word. Luk. 10.16. He that despiseth you despiseth me. The dirt that is cast in the Ministers face, besmears, and bespatters Christ. And they that slight his Ministers would serve him so too: they that misused the Servants dealt no better with the Son, Mat. 21.35, 39. compared. And cerain­ly such a sin as this shall not go unpunished: Princes and States have alwayes been very tender of their Embassa­dors; [Page 42] deeply resenting, and severely punishing (to their power) any affront put upon them. Thus did David. 1 Sam. 10.6. and 12.31. And the Romans extin­guisht Corinth for violating their Embassadors, though the violation were so small, that Florus could not tell whether it were Voce, or manu. Do you think then that Christ will take it well at your hands, and put up pa­tiently those wrongs and affronts you put upon his Em­bassadors?Ps. 105.15, 1. No; he that reproved Kings for their sakes, will not take it at your hands, nor let you scape scot­free. You may see what to expect, (and learn wis­dom too from thence, if you are not hardned to your sin) by what God hath threatned against, and inflicted upon others for this sin. Christ tells the Jewes, the vineyard should be let out to other husbandmen, Mat. 21.41. and the Kingdom of God (i. e. the means of grace whereby they should be brought to happinesse) taken from them, v. 43. and bestow'd upon others (sc. the Gentiles) for their misusing his messengers and servants.v. 35. There is a spirituall judge­ment, and in the next Chapter but one, he threatens them with temporall judgments, viz, the desolation of the Temple, and, as an attendant thereon, the destruction of their Ceremoniall Worship for the same sin. c. 23.37, 38. Which did shortly after come to passe. And so, long before that, their Babylonish Captivity is charged upon the score of this sin, 2 Chron. 36.16, 17. They mocked the messengers of God, and despised his words, and misused his prophets, untill the wrath of the Lord rose up a­gainst his people, till there was no remedy, therefore he brought upon them the King of the Chaldees &c And if God hath punisht this sin so severely in this world, O what severity then may they expect from Christ in the day of retribu­tion, the greatest part of whose religion is to heape indignities and disgraces upon his Ministers and Messengers!Rom. 3.8. [...]. and to belch out blasphemies (for that is the term Paul uses concerning disgracefull [Page 43] speeches of them) against them.

2. Take heed of entertaining any malice, or hatred, yea of giving way to the least grudge, illwill, animosity, or disaffection to them. It's a signe of a wretched mis­creant, such an one as Ahab, who sold himselfe to worke wickednesse, to hate a Messenger of God.1 Kin. 22.8. O therefore do not requite all their love and kindnesse and paines to your precious soules so ill! Yet (Alas!) this is the temper of the ingratefull world: of whome the Mi­nisters of Christ may complaine, as David of some in his time, They compassed me about with words of hatred, and fought against me without a cause, for my love they are my adversaries, — and have rewarded me evill for good, and hatred for my love. Psal. 109.3, 4, 5. They are the Ministers of all others, who are made the cheife butt, against which many persons do shoot all the in­venomed arrowes of their rage and malice: and no sort of men, I dare say, are more odious to a number of loose, untractable persons, sons of Belial, than they: who are many of them, so desperatly bent and furiously driven on with a rage reaching up to heaven, that no­thing lesse then their bloud, (if they could tell how to come at it (and utter extirpation, would quench their thirst, and satisfy their revengefull hearts, (as it was with Hero­dias concerning John the Baptist:) But, as we say, Curst cowes have short hornes, so some that have spoken big swelling words of vanity against Ministers and Ministry, breathing out threatings, and designing their utter ruine and destruction, have, been not only defeated, and disappointed in their intended mischeif, but the wheel is brought upon them selves, (as Solomon speakes, Prov. 20.26.) whereby they are bruised, and crusht and thresht; and so their faces are filled with shame, as 'tis said con­cerning such. Psal. 83.16. So that we have seen of late daies the propheticall imprecation of Moses upon the enemies of Levi, notably verified, Smite through the [Page 44] loines of them that rise up against him, and of them that hate him, that they rise not againe, Deut. 33.11.

3. Take heed of non-attendance upon them for instruction▪ neglect not seeking unto them Privatly for satisfaction and resolution, a very common and continuall fault, the duty being sildome or never practised in many places: so that whereas the doores of Lawyers and Physitians are thronged many times with attendants, poore Ministers may sit longe enough before any one will come to the mon such an errand: though the for­mer be costly, and this they may have upon free-coste, only for asking▪ but however

Neglect not frequenting the publicke Assemblys, for in­struction there. Forsake not the Assembling of your selves together, as the manner of some (a great many now a daies,) is: Heb. 10.25. 'Tis a sign of some sad distemper hanging upon the soule, when persons either have no stomack at all to their spirituall food, or prefer unsa­vory stuffe, yea infectious trash, before wholsome provision. Therefore let neither profanesse, flothful­nesse, nor presumption, detaine you from Church. Nay ramble not from your own Pastor if he be in any measure able and faithfull. A rolling stone gathers no mosse, and rambling Christians cannot grow much either in grace or knowledge. And therefore let not a gadding humor drive you from your own Church. And when you are there;

Be not drowsy, sleepy, carelesse, heedlesse, care­lesse hearers: let not your heads be like leaking vessells, letting that go out at one eare, which you take in at the other: when you bring your bodies in to the Congre­gation, leave not your soules behind you. But be swift to heare Jam. 1.19. Heare as for your lives, when you are hearing the word of life.

4. Take heed of contemning their Authority, and disobey­ing their commands and directions: Heareby a light mis­pirsion [Page 45] may grow up into a grand transgresson; an inconsiderable anomy an diniquity, may swell into an hainous and heavy enormity. For, as obedience is better then sacrifice, and to hearken then the fat of rams; so Re­bellion is as the sin of witchcraft, and stubbornesse is as iniquity, and idolatry. 1 Sam. 15.22.23. Thinke not your selves wiser than your teachers, so as proudly to con­tradict and oppose them. A sin not of the least mag­nitude: for it is set as a brand of infamy upon those that were guilty of it; and as an instance of a notori­ous sin. Hos. 4.4. Thy people are as they that strive with the Preist. And therefore threatned to be punisht pro­portionably. Deut. 17.12. The man that will do pre­sumptuously and will not hearken to the Priest (that standeth to Minister there before the Lord thy God:) or unto the judge, even that man shall dy, and thou shalt put away the evill from Isaerl. And actually censured by the A­postle. 2 Thes. 3.14. If any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed. And truly, methinkes, these words of Chrsts (Mat. 18.18. Whatsoever ye shall bind on earth, shall be bound in Heaven) should be as so many thunderclaps to strike terror into the consciences of all stuborn and rebellious persons, who disobey and neglect to heare their Ministers, and thereby incur Ec­clesasticall censures, that they are not only condemned and censured by them, but by God likewise: and beleive it, sirs, its no playing and dallying with such edg-tooles. O therefore take heed least you find cause one day to be­waile your folly heerin, when 'tis too late; and to com­plain of your selves as he in Prov. 5.13. How have I hated instruction, — and have not obeyed the voice of my teachers, nor inclined mine eare to them that instructed me?

5. Take heed of impatience under their censures, or un­dervaluing thoughts of them, as if they were but bruta fulmina, blunt weapons, like cannons charged with pow­der [Page 46] only, which make a great noise, but do no executi­on; or like a bee that hath lost his sting, which though it may humme, yet it cannot hurt. True; they wound not the body, nor prejudice the estate (directly and immediately,) yet are never the lesse terrible for that, for (like lightning that melts the Sword, and meddles not with the Scabbard,) they seize upon the soule, and punish persons in a spirituall way: they turn them out of dooers, as I may so say, (as masters do unruly servants,) by banishing them from communion with the Church, they make them to fast (as Parents do unto­ward children many times,) by depriving them of the bread of life in the Sacrament of the Lords Supper. Whereby such persons are in the state of Publicans and heathens. Mat. 18.17. Yea like dogs and swine. Mat. 7.6. Which surely is no contemptible matter. Yea by these censures they are bound over to the venge­ance of God, with such strong cords, which ('tis true, they may unty by Repentance, but) they shall never be able to breake and disintangle themselves from, by all their impenitence, and contempt, or any such like courses.

Is he that ad­viseth thee, thy superior? Thine anger is undutifull. Is he thy friend? It is ungratefull, D^r Rein.6. Take heed of being angry with them for their Reproofes. Wee Ministers are too apt of our selves to be mealie-mouth'd many times, and let you alone in your sins for feare of your displeasure. A pettish patient maketh the Chirurgeon search the wound lesse than is necessary to a through cure. Now, do not you help forward this hu­mor in us, and make us deale more unfaithfully with your soules than otherwise we should do. Had you not better heare the worst of it now, while there may be remedy, than feele the misery of it hereafter when 'tis too late to helpe it? And yet how few consider this? Seldome shall one meet with a professor that can take a close reproofe patiently: much lesse then is it to be found in others, most persons count their Ministers their [Page 47] greatest enemy, that deale most freely, plainly,Reprooses are good physick, but they have an unpleasing farewell: 'tis hard for men not to vomit them up againe in the face of him that gives them. Gurn. faith­fully, and impartially with them. We cannot speake to them so tenderly, but they are ready to thinke, it is to disgrace them, or out of ill will to them, or that we make more ado than needs, or make them worse than they are, and are ready to say, Looke to your selfe, you shall not answer for me. Yea they would, if they could, stop his mouth from preaching, who would stop there course in sinning, as Amaziah did the prophets, 2 Chron. 25.16. Ay but one day, sooner or later, you will see your own folly herein, and befoole your selves, as he did, Prov. 5.12. Saying, How have I hated instruction and my heart despised reproofe? And therefore give not way to this humor in your selves, but rather be angry with thy selfe for thy sin, and thou wilt love him that endea­vours to free thee from it. Count it thy disease, thy burden, thine Enemy, and thou wilt be thankfull to him that discovers this disease, and administers physick for thy cure; that lends thee his hand to throw off this bur­den; that forewarnes thee of this Enemy, and helps thee to fight against it.

7. Beware of disregarding their example as not worthy your observation, or Imitation. For though, 'tis true, in matters of Doctrine they are not infallible, nor in matters of Practise impeccable and unblameable, yet as they know their duty and the way they should walke in, bet­ter than others, (ordinarily,) so likewise they do many times, (and I suppose, usually,) obtaine more grace of God than others to be faithfull in their stations, and to be more brightly burning and shining lights than others: it being but agreeable to Gods ordinary method of providence, to qualify persons for those places he calls them to; so that they being set inMat. 5.15. an eminent, observable place, are inabled accordingly, through grace, to be of exemplary lives. This exemplarinesse then being bestowed upon them, partly for the imitation of o­thers, [Page 48] should not lightly be accounted of, as not worth the taking notice of. People should not hide their eyes from beholding theMat. 5.16. light of their Ministers good workes, much lesse looke upon it through false glasses, but so to see and observe it, as to glorify God, by an imitation thereof.

8. Beware of wronging and wounding them in their good names, either by raising, or receiving any ill report of them: a very frequent and common practise with ma­ny. As it was formerly, Ezek. 33.30. Son of man, the children of thy people are still talking against thee by the walls, and in the doors of their houses, so it is still. How of­ten are the good names of Ministers thrust thorough with the sharp swords of backbiting tongues? 'tis the common trade that many drive, to cast dirt upon them, wherever they come, but especially if they chance to spy any naked­nesse, or humane infirmity in such an one, then they have some scratch for their itch; presently all the town and country shall ring of it; instead of covering it with the garment of charity, they (like cursed Cham) proclaim, and divulge it all abroad to his disgrace. Yea, aut invenient aut facient; rather then faile, they will invent some lye or other to blaspheame them, and bespatter their good name with all. A fearefull sin, which you should be very fraid of. For saith God, Wherefore were ye not afraid to speake against my servant Moses? Num. 12.8. q. d. What! to speake against my servant! against Moses! to disgrace any one whom I put speciall markes of honour upon! I wonder you would offer it. Nay, 'tis a sin of such an ugly aspect, that I wonder you durst be so foole-hardy as to venture upon it; that you were not afraid of it. And therefore take heed of being either the Parent, or Nurse of such a bastard, yea divelish practise, as this; but remember, you must be responsible both for your Eares and Tongues in this case.

9. Grudge not their maintenance. Beware either of de­taining the whole, or defrauding them of any part of that [Page 49] which is their due either by the Lawes of God or man.It was once said, What shall we give the man of God? 1 Sam. 9.7. but now eve­ry one saith, Come let us take the houses of God in posse­sion, Psal. 83.12. When Moses built the Ta­berncle, he was sain to stay the peo­ple from gi­ving, they were so for­ward, Exod. 36.5, 6. but now would God we could stay their hands from robbing the Tabernacle. Down. This is plainly neither better nor worse, than a rob­bing of God and so you will find it one day. A point, that, if I mistake not, much concernes both Impropri­ators, and Compounders. Impropriators; who, if their be any such sin as Sacriledge (which I know no reason to deny) are highly guilty of it. For if either on the one hand the Law of god concerning tithes as to the substance of it, be still in force, so that such a propor­tion be due to the Ministers of the Gospell as was to the Preists and Levites under the Law, then Impropri­ators have no right to them; or if on the other hand, that Law be not in force now, yet this is clear, that the persons who first assigned such portions out of their e­states, did intentionally dedicate them unto God, and set them apart for the maintenance of his worship and service (however sometimes their might be some error in the manner) and so they became hallowed things and such as did belong to God, and consequently not aliena­ble afterwards by any man, or company of men what­soever, it being both against the doners will, which none ought to disanull. (Gal. 3.15.) And the nature of hallowed things, which ought not to be put to a com­mon use. Whence we read that the censers used by Corah and his complices, though it was strange fire that was offered in them, yet because they were offered before the Lord, therefore they were hallowed and command­ed to be turned into broad plates for the Altar, that so they might not be put to any common use againe. Num. 16.37.38. Besides, being hallowed things, they belong pri­marily unto God Lev. 27.30. Now he hath appoin­ted his Ministers to be his receivers. Num. 18 8.9. The Lord spake unto Aaron, behold I have also giv [...]n thee the charge of my heave-offerings of all the hallowed things of all the children of Israel, Lev. 27 30. unto thee have I given them [Page 50] by reason of the annointing, and to thy sons by an ordinance for ever, &c. so that what is due to God is to be paid to them. Numb. 5.8. —Let the trespass be recompensed unto the Lord, even to the Priest, q. d. the Priests (then, and so Mini­sters now) are the Lords Receivers; so that which be­longs to the Lord must be paid to them; and what is paid to them, it is all one as if it were paid into Gods own hands; for he allows it upon account, and gives an acquittance and discharge for it, as if received by him­self. And therefore except these persons can show a Commission from God for their receiving of them, such as he hath given to his Ministers, I wou d fain know how they will be ever able to answer it to God, and acquit themselves of the guilt of sacriledge. I might adde that these revenues being designed for the main­tenance of Gods service, as I said, i. e. of those, whose business and particular calling it is to be employed about Gods worship, and service, how can they have any right to eat of the Altar, who serve not at the Altar? How un­reasonable and unjust a thing is it, that they that are not so much as in a capacity of doing the work, should have (in a manner) all the wages? Ministers plow and sow (as I may so say) and Impropriators reap the crop and benefit. Ministers plant the vineyard, and Impro­priators eat the fruit thereof. Ministers feed the flock, and Impropriators eat the milke, and take the fleece of the flocke. This is not so strange a thing, in many places in England (how absurd and sinfull soever it be) as the Apostle makes it, 1. Cor. 9.7.

And then for Compounders, who take (I will not say, steal) a Goose and stick down a feather only, (as we use to say) that have large estates and proportions, and yet al­low but some petty inconsiderable Composition in lieu of all, perhaps not a tithe of their tithe, let them seriously consider, whether Prescription and Custome will be a sufficient Plea at Gods Tribunall. If a tenth be still due [Page 51] by Gods Law, (as I think the learnedest of them cannot disprove) then I am sure that the Law of man will ne­ver excuse them, that limits it to a twentieth, or some­times it may be scarce a fourtieth part. For though the Law of the Land may augment and enlarge, yet cer­tainly it cannot contract and abridge, what the Law of God gives and allowes. An inferiour power cannot take away any thing that a superiour gives, though it may give more. True,Lev. 27. in some cases we read of an exchange allowable; that the hallowed thing might be turned into money, but then an indifferent price was to be set upon it by the Priest, and he was not bound to change a Noble for nine pence. I have spoken the more concerning these things, because persons swallow them so easily without chewing, and considering, that though they be sweet in the mouth, they will be bitter in the belly, and in the end. And therefore beware of devouring holy things in any way whatsoever, but see that you keep a good conscience in these things, wherein so many do offend, that you may be able to purge your selves, and make that protestation which the Jewes were commanded to do, Deut. 26.12, 13, 14. When thou hast made an end of tithing all the tithes of thine increase—then thou shalt say be­fore the Lord thy God, I have brought away the hallowed things out of mine house, —according to all thy Commande­ments which thou hast commanded me: I have not transgressed thy Commandements, neither have I forgotten them: I have not eat thereof in my mourning, i. e. (as some expound it) What want soever I have been in, yet durst I never re­lieve my necessity by robbing God of his part, by appro­priating to my self, or imploying to my own private use any thing that did belong to him.

10. Cease not to pray for them He is counted uncivill, that, if he doth but pass by one at plow, or meet a tra­veller on the road, will not bid him God speed: and surely he is both unchristian and undutifull, that will [Page 52] not pray for the continuance and increase of his Mini­sters gifts and graces, and for a blessing upon his labours. Yet many pray rather for a quiet and peaceable man, as they call him, who will be content with any thing they give him; not inquisitive into their conversations; not busie in prying into their faults, but rather winking at them; suffering them to walk in their sinfull wayes, and take no notice of it. O this is the man for their turn! Such a one they pray heartily their Minister may be; but for his ability and fidelity in the discharge of his place, and other things of the like nature, they never so much as wish for.

Forget not your Ministers, and their labour of love a­mong you for your souls good. Let them not have oc­casion to say of you, according to the old Proverb, Out of sight, out of mind: hereby you will discover both your ingratitude and folly. It's taxed as a foul blemish upon that City which was delivered by the wisdome of a poor wise man, that no man remembred the same poor man, Eccl. 9.15. And it was the destruction of Joash, that he remem­bred not the kindness which Jehoiada had done to him, 2 Chron. 24.22, &c. O therefore let it never be said, that you have so soon forgotten all those wholsome in­structions they gave you, and those other kindnesses they shewed to your souls, so that you should not re­tain a gratefull memoriall of them so long as you live.

Take heed of making default in any of these particu­lars; and think not that an inconsiderable under-rate Composition will serve for these dues: for assure your selves, that if either you detain or defraud your Mini­sters of them, God will fine you in treble dammages at least. And therefore be carefull in paying all these debts and duties you owe to them, that thereby you may make it appear, that you Know them (and your duty to them) which labour among you, and are over you, and admonish you. Amen.