ed; we make no great matter of disregarding those relative duties required by the fifth commandment, when we should greatly condemn ourselves were we guilty of theft or adultery; while nevertheless the honour of God, and indeed the welfare of our neighbour, are as much affected by one as the other.

I have explained already the relations which are domestic, those between parents and children, masters and servants, husbands and wives. We now step abroad, and consider those which are more general, namely, of ministers and people, magistrates and subjects. Wherefore the

Fourth relation provided for by this fifth commandment, and which comes now to be spoken to, is that which subsists between ministers and people.

6

It will be needful, in order to our better understanding the nature and obligations of this relation, to observe that a ministry is God's appointment for his glory in the edification of the Church, by dispensing to it the word and sacraments. This is plain from the commission given by Christ to his disciples, Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen." Here the commission, and the end of it, are both evident; as also the promise of Christ's presence and power to attend the ministry. Now, therefore, with what temper and conduct must they, who are thus solemnly charged and commissioned, minister the Gospel? The answer to this will discover the duty of ministers. And how must they be received and treated by those to whom they are sent ? The answer to this will show the duty of the people. Concerning both nothing can be plainer, than that it is the business of those, who are thus commissioned, to promote the interests of Christ by all the means in their power; as it is also that they to whom they are sent ought to receive them in such manner as shall testify their regard for him whose messengers they are, and most effectually answer the gracious design of their office. And therefore I suppose that which is most material to be said upon this relation of ministers and people, will fall within the compass of these four points.

* Matt. xxviii. 19, 20.

First.-Ministers must account themselves servants of Christ; and people must reverence them as bearing that character. Secondly.-Ministers must diligently dispense the word; and people must meekly receive it at their mouths.

Thirdly.-Ministers must give themselves up to their work; and people must communicate unto them in all good things. Fourthly.-Ministers must be an example of what they teach; and people must follow their example as far as they are so. To these special duties on the one part and the other must be added,

Fifthly. As common to both, that they must pray for one another.

First.-Ministers must account themselves servants of Christ; and their people must reverence them as bearing that character. -Ministers must account themselves servants of Christ. To serve Christ in the Gospel is the very end of their office. Christ did not appoint them that they should serve their own lusts by their calling; but simply that they should serve the interests of his kingdom in raising up and edifying his Church. This is the very design of their institution; and in this view they are variously called 'ambassadors for Christ,* stewards of the mysteries of God, † labourers in the Lord's harvest, watchmen over the house of Israel,'§ as well as by other titles, which sufficiently declare the nature, importance, and divine appointment of their office. They must therefore account themselves men set apart to the service of Christ in the Church. This must be their great aim; and this they must regard as their great business; otherwise they pervert their institution, will infallibly betray their Master's interest, and suffer the wolf to scatter and devour his sheep. They must be sensible of the prodigious trust committed to them; how the honour of God, and the salvation or destruction of immortal souls, are most intimately connected with their faithfulness or negligence. Their great inquiries should be, "Have I the temper of an ambassador for Christ, my heart abounding with zeal for the honour and interests of his kingdom, and big with the most affectionate longing after the souls committed to my care, to

*2 Cor. v. 20. † 1 Cor. iv. 1. ↑ Matt. ix. 20. § Ezek. iii. 17.

bring them home to Christ, and to feed them and nourish them in his pastures? Am I ready to sacrifice my all for his and their interest? Have I no by-ends; neither seeking in the pride of my heart to lord it over God's heritage, nor in the covetousness of my heart to promote my own filthy lucre? Is God my witness, and will the judgment-day make it publicly appear to the assembled world, that I am not led by worldly views in my office; and that I mean this one thing (dearer to me than my life, and which is the principle of my whole conduct), the interests of Jesus and the salvation of souls? And was this always my aim and view? Did it engage me to enter into the office; and has it steadily followed me in it from that day until now? At that time had I no undue eye to the honours or interests of the world? And since that time have I never been warped to a conformity with the world, by a desire of obtaining its wealth, or of preserving its esteem and favour?" These are great inquiries, which enter into the very soul of the ministerial office. Happy should I be could I answer them as St. Paul did, I know nothing by myself.'* Such is the account ministers must make of themselves.-And what account must their people make of them? They must account of them as the ministers of Christ, and stewards of the mysteries of God;'t in which character they must bear a reverence towards them upon their heart. Hear what the Scripture saith: We beseech you, brethren, to know them who labour among you, and are over you in the Lord; and esteem them very highly in love for their work's sake.' You see, the minister must be esteemed in love for the sake of his office: for it is that, and not his abilities, which puts honour upon him. He must be esteemed for his work's sake, because he is the servant of Christ to minister the Gospel. If he be honoured because of his learning, yea, even because of his goodness, these (though otherwise proper grounds of reverence) are not the mark; he must be reverenced because he is Christ's servant. 'Let the elders who rule well be counted worthy of double honour, especially they who labour in the word and doctrine.'§ Speaking of Epaphroditus, the Apostle says to the Philippians, Receive him in the Lord with all gladness, and hold such in reputation: be* 1 Cor. iv. 4. † Ib. iv. 1. 1 Thess. v. 12, 13. § 1 Tim. v. 17.

A messen

cause for the work's sake he was nigh unto death.'*
ger of Christ is one in an honourable station, and must be re-
ceived with a degree of reverence proportionable to the dignity
and majesty of him whose servant he is. Accordingly Christ
saith, 'He that despiseth you despiseth me.' So it must needs
be; because to despise the messenger proves a disregard of him
that sent him. You see therefore that reverence is due to the
ministers of Christ, that they must be considered in that charac-
ter, and for that reason must be esteemed. I say they must be
reverenced for their work's sake, because they represent Christ's
person, (what a gravity and dignity should that impress upon
their own hearts and conduct!) because they bring his message,
and minister his ordinances. It is herein lies the ground of the
reverence due to them; not the man, however qualified, but the
servant of Christ must be respected; the Master must be ho-
noured in the servant. I magnify mine office,' saith St.
Paul. His office, you observe, not himself. Aaron and Moses
ask, What are we, that ye murmur against us?'

We are nothing; but in consideration of the office God had invested them with, they add, 'Your murmurings are not against us, but against the Lord.'§ In this view what have ministers to boast? Yet how evidently must they be reverenced for their work's sake? Suffer me therefore to ask, have you accounted ministers as servants and representatives of Christ? As such have you esteemed and honoured them, neither despising them for the meanness of their gifts, nor, if they have been of more distinguished talents, paying respect to their abilities instead of their office? Have you at all times behaved respectfully towards them; bearing with their infirmities (for they are men, and not angels), and concealing as far as you might their frailties? Especially have you never behaved irreverently towards them in the execution of their public trust, by slighting, despising, railing at, or jesting upon their messages brought you from God? Have you, like David, patiently heard their reproofs, saying with him, I have sinned,' when it has been said to your heart, Thou art the man; or, in the spirit of the ill-tutored children of Bethel to Elisha, have you said, 'Go up, thou bald

Philipp. ii. 29, 30.
§ Exod. xvi. 7, 8.

+ Luke x. 16.

Rom. vi. 13.

|| 2 Sam. xii. 7, 13.

head?'* As far as any have failed in reverence toward their ministers, they will be found not only to have sinned against God, but also against their own souls; for to profit by a ministry there must needs be a reverent regard to the institution of Christ in the appointment of it; otherwise, if that be wanting, and the ordinance of God disregarded, there is nothing of that spirit of meekness wherein only we can receive into our hearts the word that is able to save our souls. But this enters into the

Second duty of ministers and people. Ministers must diligently dispense the word; and people must meekly receive it.Ministers must dispense the word. This is the means of executing their office; they are appointed purposely to deliver, explain, and apply God's messages of reproof, direction, and comfort, which are written in the Scripture. And this it is their office and duty to do, as need is, with all freedom, diligence, and simplicity. It is their business to search, understand, and explain the way of salvation contained in the Scriptures, so that their people may if they will be instructed in the whole counsel of God towards them, set forth, not from man's inventions, nor upon man's authority, but from the plain word of God, according to the express injunction, Teaching them all things whatsoever I have commanded you. You find they must teach what Christ has commanded, and nothing else; and all this they must teach, withholding nothing profitable to salvation. Herein they must be painful and unwearied, never tired of their work, but spending and improving their time in such a manner as to be themselves better instructed, and to be prepared with such discourses as may best tend to the edification of their people. It is their business on the one hand to preach the unsearchable riches of Christ, to make known to those who are seeking God the love of the Father, the grace of the Son, and the consolations of the Spirit, to the end that the bruised may be healed, the brokenhearted bound up, the servants of Jesus established by the seasonable ministration of the promises and sacraments. On the other hand, it is their business boldly to rebuke vice, to stand up against iniquity, to watch the sins that abound, to oppose to them the threatenings of God's word: and herein to set their faces as brass, neither to be ashamed nor afraid to tell the house * 2 Kings ii. 23.