Minister's Dues AND PEOPLE'S DUTY; OR A BILL of ACCOUNTS BETWEEN Ministers and People: SHOWING What People own unto their Ministers; which may also serve to mind Ministers, what they are to expect from their People.  
By Sam. Clark M. A. sometimes Fellow of Pembroke-Hall in Cambridg, and now Minister of Grendon Underwood in Buckinghamshire.  HEB. 13.17. 
Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief, for that is unprofitable for you.  
Curant, & sanant haec amara, quamvis sensum exasperent.  Clemens Alex. 
LONDON, Printed by A. M. for William Miller at the Golden Acorn in St Paul's Churchyard, near the little North-door, 1661.   

To the Right Worshipful Sr RICHARD PIGOT OF Dothershall Knight, His honoured Patron, Grace, Mercy, and Peace.  
Right Worshipful,  
IT was one of the statute-Lawes of the Jewish Theocracy, that, If a Master gave his servant a wife, 
Exod. 21.4.  and she did bear him sons or daughters, the wife and her children should be her Masters. An Ecclesiastical Benefice, is by some Authors called a wife: such a wife, endowed with a competent Portion, you were pleased freely and undeservedly to bestow upon me: and between us this tender Infant (this weak Tractate) is brought forth, which by the tenor and obligation of the former Law, belongs to you. Will you now be pleased to own it upon this consideration, and look upon it for its relative, though not for any real inherent worth; and to let some drops of that love and kindness, which you have done, and do continually pour upon the head of its unworthy Author, fall down upon it. Let that pity, charity, and hospitality, which all sorts do so frequently experiment, be extended to this poor exposed birth. Besides, as you are Lord of the Manor in which it was first conceived and born, so it owes homage to you, and I am confident is ready to pay suit and service to you, according to its utmost capacity and possibility. Will you be pleased but to make trial of its service, and see what; it can do for you, and hearken to its voice, as Naaman to the little maids, 2 Kings 5.2, 4, 5. And though 'tis true, you stand not in need of such a servant, yet it may stand in need of such a Master: and therefore it begs the favour of one of your retainers, which I likewise crave in its behalf, that it may serve as a public monument of my gratitude, and testify to all that I am  
Sir, Your most obliged and devoted Servant, Samuel Clarke.   

TO THE READER.  
Readers;  
AS it hath long been the happiness of this unworthy Land, to have had great store of faithful Pastors (and long may it so continue) so is it the aggravated unhappiness of too many, that they know not the worth and use of this mercy; but lose it, and turn it to the increase of their sin and misery, by contemptuous disesteem, supine neglect, or obstinate disobedience. Some use the name and shadow of the Ministry to quiet their consciences, while they live a worldly fleshly life, and are strangers to the Spirit and power of the Gospel, and perhaps abhor, or at least refuse, to live by faith, a holy and heavenly conversation: as if the Ministry were appointed by certain formalities to bless the ungodly and the Hypocrites, whom God condemneth; and to charm those into Heaven, that God hath said shall not come there. Others do honour them, while they humour them in their opinions, or cross them not in the way of their sensuality, ambition, covetousness, or outside hypocritical self-deceiving Religion. But if Pastors will be Pastors, guiding, and not following the humours of the people; and if they will be faithful, resolving rather to profit, than by flattery or sinful silence and omissions and compliances to please, they shall then be the object of the anger of some, the censures of others, the scorns of too many, and it's well if not revenge and persecution. Were Lawyers as despitefully, contemptuously, and unworthily used by their clients, and Physicians by their Patients, and the Teachers of any Languages, Arts, or Sciences, by their Disciples, you may easily conjecture how it would be born, and what would be the effects and consequences. But it se●ms it is Heaven only, and the way and guides that lead to Heaven, that must be patiently slighted, vilified and abused. And if our blessed Lord, the Captain of our salvation, in whom they profess to place all their hopes, must practically be rejected, it beseemeth not his servants to be impatient of men's ingratitude and contempt. Readers, because as it is not having food, but eating it that must nourish you, nor having , but wearing them that must keep you warm, nor having a Physician, but opening your cases to him, and taking and following his advice, that must cure you; so it is not having faithful Pastors, but understanding their office, and use, and applying yourselves to them for necessary advice in public and private, and submitting to their holy Ministrations, that must make you savingly partakers of the blessing of their Office and labours. We recommend this Sermon to your perusal, and practice, which with plainness and brevity acquainteth you more particularly with your duties, in relation to those that are over you in the Lord, beseeching you to believe and consider, that if you own, defend, and maintain your Teachers, and yet do not hearty and resolvedly entertain and obey the heavenly message which they bring you, you are in the way to Hell among Sermons and holy Ordinances, as well as Heathens are, that sin in greater darkness. He that hath ears to hear, let him hear. I ●m  
Novemb. 10. 1660. Your faithful Monitor. Richard Baxter.   

To the Christian Reader.  
Christian Reader,  
IT is an effect which falls under the common observation of the narrowest and most unapprehensive capacities. That many things do move contrary to their proper and particular inclination for the general benefit and good of the Universe: The cause whereof Philosophers assign to be, ne detur vacuum. A consideration of something parallel to this in morality, hath moved me, contrary to my general resolution against all such attempts, to close with thoughts of the publication of my weak endeavours upon this subject. For having occasion to take notice that (as far as my little reading and intelligence would enable me to discern) this subject is not so fully and thoroughly handled as might be desired by any one of those many that have written of Relative duties, and yet it being of so great concernment for the peace and settlement of the Church, especially after our sad distractions and divisions, and for the reducing of things into some order again, I thought such a sorry b should might serve to stop this gap, till some better materials were provided, and a more effectual remedy administered, by an abler band: So that as people's neglect of their duty first moved me to preach on this Subject; so want of sufficient means thoroughly to know their duty, prevailed with me to print it. 
Oportet eum qui instruit rudes animos talem esse, qui pro ing●ni● auditorum possit se aptare. Gratian.  And as you see it is set out in a plain garb, and familiar style, as being calculated for the Meridian of Country-capacities, which usually for the generality are not of any great latitude; And therefore some of the particulars here published were omitted in the Preaching, because in all probability they would have flown over the heads of most, if not of all of my hearers: and I desire to shoot just breast-high, and to aim especially at the hearts, or however never above the heads of my Auditors. Again, other passages may seem to some abominable truths, which they are unwilling to hear and take notice of, and yet they cannot tell how to gainsay; but if truths, they must not be always thrown aside and disregarded; they must neither be always concealed by Ministers, nor neglected by people: and what more fitting season for the declaring of them, than such an opportunity? And lastly, some things may be disputable, which all do not agree in; concerning which, if any one shall vouchsafe nostras esse aliquid putare nugas, and so far enhance the price of them, as to render them considerable by a public refutation, yet I do not take myself bound to enter the lists with any one in their defence, and to engage in such a quarrel; for my design (as hath been said) was only to acquaint people with their (much neglected) duty, wherein I have given them my judgement of what came in my way: if any be otherwise minded in any of the particulars, I shall not quarrel with them. There are too many differences in the Church already de larâ caprinâ, about these extra essential points, which have made it very 
* Litigandi pruritus est Ecclesiae scabies. Wotton.  scabbed. I had rather struck than scratch it, be a peacemaker than a peace marrer. My aim is to quicken those that are remiss, to practise, not to provoke the learned to contend. And if this Discourse may be any way useful to thee in this way, give God the glory, and pray for a further blessing upon his endeavours, who is  
Thine in the Lord, S. C.   
1 Thessal. 5.12. 
And we beseech you, Brethren, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to know them which labour among you, and are over you in the Lord, and admonish you.  
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 wholesome and profitable, yea and necessary too; there being no way to Heaven but by Christ 
a Joh. 14.6. ; no way to Christ but by Faith 
b Joh. 1.12. ; no way to faith but by Hearing 
c Ro. 10.14. ; no way to hear but by a Preacher 
d Ro. 10.14. ; no likelihood of profiting by what he preaches, without some esteem of, and affection to, both his doctrine and person 
e Mar. 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 people's 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 public 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 lose, 
See Dr 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 lawful, what unlawful; 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 virtue of that authority he hath given us) to enjoin you that which is fitting and convenient, and require your obedience thereto; yet for love's sake, to show our affection and love to you, and our gentleness and mildness towards you, we beseech and entreat, as if it were some great courtesy and kindness to ourselves, 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 personal, but of a practical knowledge, (for, verba sensus, etc.) i. e. so to carry yourselves as befits the relation you stand in.  
— them that labour among you] i. e. your Ministers; whose calling is a painful, laborious employment, 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 than any bodily exercise whatsoever; as appears by those consumptions, apoplexies, and such like diseases, which Ministers are more subject to than others.  
— and are over you in the Lord] Whom God hath set to be your spiritual 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 counsel 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 not where in Scripture exempted from the secular power, so nor 
* I grant that Cleries both may and aught to display their colours and ensigns of their censures against Princes, who violate their public and solemn Oath, do raise & make open war against Jesus Christ. King ●ames's defence of right of Kings against Card. Petron. p. 113. Edit. in 4ᵒ.  Magistrates from the Ecclesiastical; but if there be an [
a Rom. 13.1. Let every soul be subject to the higher powers.  omnis anima] that reaches Ministers; so there's a [
b Joh. 20.23. Whosesoever sins ye remit, etc.  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 yourselves better, and as becomes Christians.  
The words thus opened and anatomised, show you 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 pathetical 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 principal 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 5th Commandment enjoins the duties of all relations; now there being a near, 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 several particular duties which people own to their Ministers, which are as follow. High Estimation; Singular Affection, Diligent Attendance, Ready Obedience, Patiented Submission, Humble Meekness, Holy Imitation, Careful preservation of their Credit, Cheerful Maintenance, Fervent Prayer, and Grateful Memorial. 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 own 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. Mark: 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 wonderful 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 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  abundantly: nor is that yet enough, but you must do it 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  over and above abundantly, or beyond measure, as a phrase 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  very near of kin to it is rendered, Mar. 6.21.  
The like expression is not used concerning any other sort of men what ever. 'Tis but 
d 1 Pet 1.17.  Honour the King: and 
c Exod. 9.12.  Honour thy Father and Mother [Honour] barely, without any more ado; 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 adopted 
f Numb. 3 12. . People are commanded also to Hold them in reputation, Phil. 2.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esteem them precious 
g So the word is rendered, 1 Pet. 2.4, 6. , your Jewels and treasures; or Honourable ʰ, accounting their very feet (much more their other parts) beautiful, Rom. 10.15. Thus the Galatians prized and rated Paul, 
h So Luk 14.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 4 14. Acts 10.25. a more honourable man than 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 Peter's 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, than chrysostom 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 chariot of Is●ael and the horsemen thereof. Nay the very Heathens (who therefore will rise up in judgement against many Christians) set such a high price upon their diabolical Votaries, 
2 King. 12.14.  that one of the Roman Consuls riding in his chariot, and seeing a Priest and some vestal 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 own to us, is such as is due to Magistrates, and the great men of the world: we do not challenge to ourselves, either that civil authority, or those titles, or that outward pomp and state, or that wealth and abundance that is due to them. No; our message is spiritual, 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 worshipped in spirit, so that honour that belongs to us, is chief inward and spiritual; consisting especially in a high esteem of the Excellency, Necessity, and Utility of our calling and emplyment. And yet withal, 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 foam outward manifestation thereof in a civil 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 uncivil, disrespectful language, by prating to him, as Diotrephes did, 3d Ep. Joh. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prating with evil words. You must not talk 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 respectful carriage towards them: as Obadiah the Governor 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.  nec merè tamen, ut fratres Josepho, civilem, sed spiritualem quendam, atque 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 entered into the Synod of Nice, bowed himself very low unto the Bishops there assembled, and sat not down until 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 Ambassadors of God. Now a special Messenger is a Messenger sent after an honourable manner from some great personage to represent his own person: and therefore the dignity of an Ambassadors place is greater or less according to the excellency of his Master that sends him. They then being Ambassadors of God, who is King of Kings and Lord of Lords, sent in his own 
a 2 Cor. 5.20.  stead, their Calling must needs be honourable in a spiritual 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 vilify and undervalue the Ministry, yet by their actions discover a high esteem of it; in that they invade it with so much eagerness, and earnestness. For who goes a wooing to a poor forlorn maid or widow 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 people's affection. Thus the Galatians loved Paul so entirely that they would have pulled 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 hide 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 own love to our natural parents, as authors of our temporal life; how much more is due to our spiritual parents, who have begotten us by the immortal seed of the word, unto a blessed and eternal life?  
And truly 'tis but equal that people should thus entirely love their Ministers, because their Ministers do most passionately affect them. Witness that strange wish of Paul, I could wish that myself 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 to be done, 
Balls Power of godliness. p. 8.  and lawful 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 heroical love. So 1 Thes. 2.8. Being 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an emphatical word, not used elsewhere in the New Testament, signifying to be in a manner, overborne with earnest desire.  affectionately desirous of you, we were willing to have imparted to you, not the Gospel 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 faithful Minister in some measure; as appears by their readiness to spend and be spent in the service of their people's faith. Now then, if there be but the least spark of good nature in you, this cannot but engage 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 withal observe, that you must not love them merely, nor only upon this account, because they love you, nor yet for the excellency of their gifts, courtesy, liberality, or the like; but principally, for their works fake; because they teach you to know God, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 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 Priest's lips should keep knowledge, 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 guide whom I might follow, 
Nullum praevium sequens, pessimum Magistrum memetipsum habeo.  I had the worst Master that could be, viz. myself. 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 practice of the Disciples, when Christ had taught any thing in public 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 meaning of it. So again Mark 7.17. and 10.10. Yet they should not inquire so much concerning doubtful disputations (as the Apostle calls them) and notional points (as the woman of Samaria questioned Christ about the great controversy 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 practical cases of conscience, that thereby they may learn rather how to do better, then to know more: which was the first and principal care of the Jailor, when his heart was touched, 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 public 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 lie daily at wisdoms gates, Prov. 8.34. and at the pool of Bethesda. Thus the people of God are described, Calling upon, and quickening 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 quicksilver mind, and set thyself 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 lawful for people to make a common practice 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 lawful for any of his flock to go ordinarily from him to hear another; because he is in a more especial 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  able to suit himself to their occasions, than 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 knows, too many were put into places in these later times: No; let Baal plead for himself, for me: but) if, I say, he be such an one as is before mentioned, than you had need to examine your hearts, strictly, whether there be no fault in yourselves. For I must needs say, I cannot but think that generally (I will not say, always) the defect is rather in yourselves that you do not profit, than in your Minister. My reason is plainly this. Because our profiting by any man's Ministry 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 man's parts, gifts, and abilities: Insomuch that our Saviour Christ himself, though, He spoke as never man spoke, 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 plentiful manner, as afterwards, Joh. 7.39. Now the blessing of God being 
* Mat. 28.20.  promised, 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 God's part, but on ours. 'Tis true, God being wont to concur with means according to their natural 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 we find the gain answerable to the talents, Mat. 25.15, 17. and therefore people under such an eminent Ministry, may be more edified, 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 themselves, 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 God's Ordinance they own duty to him as their Superior in all things that concern their souls (as shall be showed presently) And likewise, they are bound to seek his comfort, and give him all good encouragement, that he may do the work of his Ministry with joy and cheerfulness. 
Heb. 13.7.   
4. Ready and cheerful obedience. 
Ready Obedience.  Enjoined plainly and fully, Heb. 13.7. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 several 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 in ezechiel's Vision, where the wheels were guided by the four living creatures, 
c 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 enjoined: 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 inquire into; and the rather because some who yet pretend great respect and friendship to the Ministry, do so clip and restrain it, that they make it little more than a mere cipher, and leave scarce any thing, but the name thereof.  

Solut.  In General, It must be In all things, 2 Cor. 2.9. whereby 'tis paralleled 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 doubtful 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 God's name require their conformity to; as Sanctification of the Sabbath; performance of Family duties; diligence in frequenting the public Assemblies: avoiding drunkenness, swearing, lying, etc. 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 enjoined 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 is a contempt, and disobedience against them, as well as against God; and rendered censurable by Christ, Mat. 18.17. If he neglect to hear the Church, (sc. urging the reformation of scandalous miscarriages) let him be, etc. 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 threatened, 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 public worship, which are necessary in the general, but not particularly determined by God. Such are, Time; as, What hour on the Lord's day to begin; how long to continue together; what days the Lords Supper shall be administered, and how oft; when any shall be baptised; 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, etc. 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, Whether the Minister shall preach in a Cloak, or Gown, etc. of what colour or materials his  shall be. 
* See a full enumeration of them in Baxt. of Episc. p. 400.  Many other such circumstances there are, which being necessary in general, 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-guide to determine of, according to the general Rules, of Order, Decency, Edification, etc. 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 doubtful 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 leisure, or ability to study all points of Divinity themselves, whom is it more fit they should hearken to, and be ruled by, than 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 Inns of Court) that they understand themselves better in these things than 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 you have a matter of Law, you go to Lawyers; of health, to Physicians; of building to Carpenters, etc. And if I were to be resolved in a point of Husbandry, which I understand not myself, I would come to some of you that have been versed, and experienced in it all your time, and take your judgement rather than mine own, because it's your calling and not mine; so ought you in those points you understand not, especially controversal 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 lawful or no, than 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 withal let me add, 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 yourselves 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 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 Text, and rendered, are over you, and if God hath set them over you, than he hath put you under them. Rendered also, such as rule, or, Rulers, Rom. 12.8. 1 Tim. 5.17. And that as a Governor rules his family, 1 Tim. 3.5 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . and a Parent his children, ver. 12 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . and have not they power to command? Called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13.7, 13, 24. Shepherds, 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 several times in one Chapter, 2 Thess. 5.4, 6, 10, 12. And also  
Particularly, in the several 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, edify one another; but there is as much difference between these and a Ministers preaching, as between a neighbour's advice, and a Justice of Peace his Warrant: or between a Canon charged with a Bullet, and one only with Powder, which may make as great a noise, but doth no execution.  
2. Concerning the circumstantials of public 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 mystical Ceremonies) must be ordered by them, in a grave, sober, and comely manner.  
3. For controversal 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 practice of the Council 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, than 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. Patiented submission, 
Patiented Submission.  in case of Censure, by Admonition, Suspension, or Excommunication; submit yourselves, 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 belongs not to them. What! cannot a man be overtaken a little, but he must presently be told of it, and censured 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 acknowledge the justice of the sentence, and to endeavour by a speedy repentance and reformation to get it revoked, and yourselves 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 God's 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 judge 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, etc. 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 Priest's 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 may so say, and to admit to communion with the Church again; called by Christ losing, or unbinding. Mat. 18.18. a metaphor showing 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 . No, the Ecclesiastical, as well as the Civil 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 Civil Magistrate on earth hath, than I know not what a compulsive power is. For how do Magistrates use to compel their subjects? Why, only in a moral, not physical, or natural way, i. e. when they forbidden such a practice, suppose murder, they do not tie 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 enjoined; 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, than any Magistrate on earth can 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 Ecclesiastical Magistrate, is spiritual, and reaches to the soul; so that by how much the soul is more valuable than the body, or estate, by so much is the punishment infligible by the Minister, more terrible and dreadful, than 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 corporal, then spiritual punishments, and more fear the death of the body, than 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 itself the spiritual punishment is incomparably the greater, and consequently, there is incomparably a 
a Quod si homines reputarent, metuerent sibi plus ab Ecclesiae censuris, quàm à gladio & virgis Reipubls. 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 lie under Ecclesiastical Censures duly inflicted, they are in a state of damnation (as far as man can judge of them,) because their sins are unpardoned. (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 
b— portam coeli ei occlusam iri, cui Ecclesiae ostium & valvas obturaverit; rem Sacramenti illis substractam iri, cui Ecclesia Sacramentum negaverit, etc. 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 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 itself, '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) medicinal, 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 imagine that a Minister hath no more power over his people, than a Physician over his patiented? who cannot inflict the least shadow of punishment upon them, for the greatest non-observation of, or contrary practice to his directions? or that, people are no more bound to obey their Minister, than a patiented, his Physician, who yet (I doubt not, but) is bound in conscience to follow his prescriptions? No; 'tis certainly in itself 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 a revenge against the disobeyer (as the greatest Scholar of his time defines it; 
F. Paul. Hist. of Inquis. p. 85. 2d Edit. in 8o. ) 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 but 
a Morris of the Sacrament, Sect. 32. p. 300.  derivative, delegated, executive, and Ministerial;  
Answ. I grant it: and yet 1. However they have, at least, as much power in their spheres, as any subordinate Magistrate whatsoever (Judge, or Justice of Peace) in theirs; who act all in the Name of another, viz. the Supreme 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 people's 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 own unto their Ministers is, Humble meekness 
Humble Meekness.  under reproof, (which though it belong properly to the former head, as a branch thereof, yet in regard of the length of that, I shall handle it distinctly by itself.) 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 distasteful 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 sin; 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 senseless and brutish practice, not to be paralleled 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 poisoned arrow or Cannon-bullet coming directly towards him, pulls him away with 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 chaste man find fault with a Sermon against uncleanness, etc. so that if you find yourselves at any time aggrieved at a reproof, you must thank yourselves, 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 spiritual 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 Gospel: 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 practice, as well as their preaching. If you see your Minister strict in the observation and sanctification of the Sabbath, liberal in works of mercy and charity, peaceable, temperate, or exemplary in any other duty, than you must be careful to dress yourselves by this glass, to write after this copy; otherwise his example will rise up in judgement against you, as well as his Doctrine. Only remember, it must be only in matters of duty, as I said, in the practice 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, than you must do as they say, and not as they do, Mat. 23.3.  
8. Careful preservation of their good name. 
Careful preservation of their Credit.  People must charily maintain their Minister's credit, and neither be tale-bearers, and carriers about, or senders about of disgraceful reports of them. Acts 23.5. Thou shalt not speak evil of the Ruler of thy people. Which doubtless will hold good as well concerning Ecclesiastical, as Civil Magistrates, being here immediately applied to the Highpriest: as you must not speak unhandsomely to them, (as was showed afore) so here you are cautioned, not to speak unhandsomely of them: nor be tale-bearers, or receivers and credulous in believing disgraceful 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 special fence and mound about their good names; so that they are privileged persons, and peculiarly exempted above others; and therefore their people should be exceeding tender of their credit. Thus we read in Ecclesiastical 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 Emperor against some Bishops and Ministers, he looked not on the particulars, but sealed them up with his own Signet, and having first reconciled the parties, commanded the Libels to be burnt; adding withal, That if he should see a Bishop in adultery, he would cover his nakedness with his own Royal Robe; for, saith he, the sins of such men ought not to be divulged, lest 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 harkening 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, Illwill never speaks well. Partly, because men in office are most watched and observed. Jeremy complains, that all his familiars watched 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 withal by the Chief Priests and Scribes, (Luk. 20.20.) who watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words. And he warns his Disciples to expect the like. Joh. 15.20.— if they have 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insidiosè observarunt sermonem meum. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumittur? Mat. 27.36, 24. Gatak.  observed, (or watched, 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 Gospel. For as one would be loath to eat meat (otherwise wholesome and good) if served up in a foul dish; so even wholesome truths will be but slighted, if brought by one whose good name is bespattered, and besmeared with reproaches, whereby prejudices are entertained against him. In all which respects, people must be very careful how they give ear or credit to disgraceful reports concerning their Ministers.  
9 People own unto their Ministers cheerful and liberal Maintenance. 
Cheerful 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 oil for continual 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 herself. 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 Legal. 1 Cor. 9.14.— even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. q. d. As God took care of the Priests under the Law, to make provision for them, by several Laws and ordinances concerning their maintenance; so hath the Lord Christ likewise, for Ministers of the Gospel: 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 Gospel, which some in simplicity or worse, do urge as inconsistent with liberal maintenance; for even the Volunteer follows not the war 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 liberal and plentiful. Thus it was under the Law: for though the Priests were not above a fourth part of the people (as 
a See Dr Reyn. on Psal. 110. p. 478  Dr Reynolds computes it) or not above a fifth or sixth part, (according to the Learned Selden,) yet their revenues in first-fruits and predial tenths, amounted to near a fifth part of the profits of the Land (as 
b See 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 Gospel having a more excellent Ministry (as the Apostle shows, 2 Cor. 3.) their maintenance also should be proportionably liberal: for 'tis prophesied, 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 civil, common use, either public or private:) for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing, 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 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 proportioned out of the least arising profits, as well as the greatest: Mint, anise, and cummin, and all manner of herbs 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 showed 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 soldier, husbandman, shepherd, whether they will serve you for nought; and whether they do not justly require recompense for their labour? And if it be but just to pay them, then, 'tis but just to recompense these.  
4. That maintenance Ministers receive from their people, they receive it in God's 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 rob me: but ye say, wherein have we rob 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 from their Ministers. 1 Cor. 9.11. If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? 
Dr Rey.  q.d. If you rightly judge of those heavenly treasures which we bring in abundance to you, it's impossible you should judge our pains and service towards your immortal 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 self. Philemon. 19  
6. Ministers may justly require maintenance of their people, though they have estates of their own: for thus God had expressly 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 special 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 sorrows 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 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, wellpleasing to God.  
Concerning the particular proportion of Minister's maintenance, I shall not meddle with the Divine right of tithes, only say, that this way of maintenance by tithes being established by the Laws of the Land, people are bound in conscience to obey the Law (except they can show 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 qualify 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 people's capacities, understandings, affections, temptations; and suitably and seasonably to all their occasions.  
And truly, great need have people to pray for their Ministers;  
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 Minister's 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 faithful Ministers are more opposed by Satan, and his instruments than any other sort of men whatsoever. 
Zach. 3.1  When Joshua stood before the Angel of the Lord to receive his Commission, Satan stood at his right hand to resist him. As soon as Christ was pubickely set apart to perform his Ministerial function, Satan set upon him in the wilderness Mat. 4. begin. And ever after, the Scribes, Pharisees, and▪ Sadduces, and other limbs of the Devil 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, lose 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 Admiral Ship that caries the lantern whereby the whole fleet is guided; if that miscarry all the rest are at a loss. As when Peter slipped aside out of the way, many Jews and Barnabas also was carried away with them. Gal. 2.13. O therefore let your Ministers never be forgotten in your prayers!  
A grateful memorial 
A grateful memorial.  of them, when dead and gone, or removed to some other place. Heb. 13.7. Remember those your Rulers (so it should be translated) who have spoken to you the word of God. Let their memory be blessed, (as Solomon's phrase is Prov. 10.7.) So as to bless and praise God for them, and for the benefit you reaped from their labours while you did enjoy them; as also, to praise them, and speak 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 rejoicing to see them again. 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 always, desiring greatly to see us. Or, if they be dead, by showing the kindness 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 willbe 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 righteousness, wherein those Ministers walked before them.  
Well, you have now heard what duties you own 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 speak, that we may know Christians from Heathens. But if you cannot but acknowledge this that I have spoken (for the substance of every duty) to be the express word and will of God, then consider how you will ever be able to answer it another day to God and your own consciences, if being informed of your duty you do not practise it, but remain disobedient and rebellious against the Law of God. But I hope better things of you etc. But more particularly.  
Use 1 Be careful to render to all (and therefore to your Ministers) their deuce; as you are required to do. Rom. 13.7. You use to call their tithes their deuce, but you have seen there are many more deuce, belong to Ministers from their people besides them; and which you should make as much conscience of paying, and be every whit as careful to come out of their debt for, as for them. And therefore, I say, be careful to render, as to Cesar the things that are Caesar's; to the Civil Magistrate; what belongs to him; so to God the things that are Gods; and to his Ambassadors (Ecclesiastical Magistrates) the things that belong to them. I shall steel and strengthen this Exhortation, by backing it only with this one consideration taken from,  
The Interest you have in them, for the benefit and behoof of your Souls. All that we Ministers have or are, is yours. Paul, Apollo's, and Cephas are yours. 1 Cor. 3.22. We are your servants for Jesus sake. 2 Cor. 4.5. Our 
a A Ministers gifts are the Town-stock, given for the good of the souls both of rich and poor. 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 dependence of people upon their Ministers for their Souls good; insomuch that it's impossible, in any ordinary way, that ever you should come to Heaven but by there help. For,  
1. From us you receive the means 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 Ambassadors, sent with Commission and authority about the weightiest business that ever was taken in hand, even the treating and concluding a peace between God and your Souls. To us also is committed the Administration of the Sacraments and we are the Keepers of God's Seals, 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 Keys 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 only receive the outward means of your salvation from us, but (which is far more) by us God gives you his Spirit, and saving grace also, and conveys 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 Spiritual Father to beget it, or water it in you. For thus much those emphatical questions of the Apostle amount unto. Gal. 3.2. This only would I learn of you, Received ye the Spirit by the works of the Law, or by the hearing of faith? and Rom. 10.14. How shall they believe in him of whom they have not heard? and how shall they hear 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 stocked with milk for their nurslings sakes: now every one uses to be careful of their own; 
Sic vos non vobis etc.  and make much of that which is their own, and not be wanting in any due concernment thereof.  
Use 2 Take heed of whatsoever is contrary to that duty you own to your Ministers: and do not please yourselves in the neglect of your duty with such a foolish conceit as this, That we speak only for our own ends, when we tell you of these things. No! when we acquaint you with your duty to ourselves 'tis not (as the Apostle speaks concerning the contribution sent unto him by the Church of Philippi) because we desire these things (principally and with respect only to ourselves) but we desire fruit that may abound to your account. Phil. 4.17. And yet if it were so? who refuses good counsel from a Lawyer, or wholesome directions from a Physician, out of a conceit that they speak 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 sympathise with you in your weal or woe) if you will not hear, and obey, and be saved? Do we desire any thing but what makes for your own good, and turns to your own account, and by performance whereof, you will be the greatest gainers yourselves? O therefore be not so mad and spiteful as to prejudice and wrong your own Souls, for, the doing us a little displeasure: As it is in matter of tithes; would not you count that man brutishly and senselessly wilful and malicious, who should let his ground lie fallow, and thereby lose 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 yourselves nine parts at least to our tenth i e. You do infinitely more wrong yourselves thereby than you do us. But I shall speak 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 Censures. 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 less do not groan under them as your burdens, and epidemical grievances, whose room you had rather have than their company: esteem 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 to 
a Precedency any man's rather than the Ministers: every mammonist ' every younger Brother, every upstart of the first head must have the place of us. To the gay clothing every one saith, sit here in the best room: but unto us, stand thou there or sit here under my footstool. Thus Children behave themselves proudly against the ancient and the base against the honourable. Esa 3.4. Downs Treat. An Amulet. p. 16.  post-pose them to every Thing that looks like a Gentleman or hath got but a few fine clothes. O Sirs! would you dare to carry yourselves 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 Minister's 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 always been very tender of their Ambassadors; 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 extinguished Corinth for violating their Ambassadors, 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 Ambassadors? 
Ps. 105.15, 1.  No; he that reproved Kings for their sakes, will not take it at your hands, nor let you scape . You may see what to expect, (and learn wisdom too from thence, if you are not hardened to your sin) by what God hath threatened against, and inflicted upon others for this sin. Christ tells the Jews, 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 happiness) taken from them, 
v. 43.  and bestowed upon others (sc. the Gentiles) for their misusing his messengers and servants. 
v. 35.  There is a spiritual judgement, and in the next Chapter but one, he threatens them with temporal judgements, viz, the desolation of the Temple, and, as an attendant thereon, the destruction of their Ceremonial Worship for the same sin. c. 23.37, 38. Which did shortly after come to pass. 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, until the wrath of the Lord risen up against his people, till there was no remedy, therefore he brought upon them the King of the Chaldees &c And if God hath punished 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 heap indignities and disgraces upon his Ministers and Messengers! 
Rom. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and to belch out blasphemies (for that is the term Paul uses concerning disgraceful 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 sign of a wretched miscreant, such an one as Ahab, who sold himself to work wickedness, to hate a Messenger of God. 
1 Kin. 22.8.  O therefore do not requite all their love and kindness and pains to your precious souls so ill! Yet (Alas!) this is the temper of the ingrateful world: of whom the Ministers of Christ may complain, 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 evil for good, and hatred for my love. Psal. 109.3, 4, 5. They are the Ministers of all others, who are made the chief butt, against which many persons do shoot all the envenomed arrows of their rage and malice: and no sort of men, I dare say, are more odious to a number of lose, untractable persons, sons of Belial, than they: who are many of them, so desperately bend and furiously driven on with a rage reaching up to heaven, that nothing less than their blood, (if they could tell how to come at it (and utter extirpation, would quench their thirst, and satisfy their revengeful hearts, (as it was with Herodias concerning John the Baptist:) But, as we say, Cursed cows have short horns, so some that have spoken big swelling words of vanity against Ministers and Ministry, breathing out threatings, and designing their utter ruin and destruction, have, been not only defeated, and disappointed in their intended mischief, but the wheel is brought upon themselves, (as Solomon speaks, Prov. 20.26.) whereby they are bruised, and crushed 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 days the prophetical imprecation of Moses upon the enemies of Levi, notably verified, Smite through the loins of them that rise up against him, and of them that hate him, that they rise not again, Deut. 33.11.  
3. Take heed of non-attendance upon them for instruction▪ neglect not seeking unto them Privately for satisfaction and resolution, a very common and continual fault, the duty being seldom or never practised in many places: so that whereas the doors of Lawyers and Physicians are thronged many times with attendants, poor Ministers may sit long 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 ask▪ but however  
Neglect not frequenting the public Assemblies, for instruction there. Forsake not the Assembling of yourselves together, as the manner of some (a great many now a days,) is: Heb. 10.25. 'Tis a sign of some sad distemper hanging upon the soul, when persons either have no stomach at all to their spiritual food, or prefer unsavoury stuff, yea infectious trash, before wholesome provision. Therefore let neither profaneness, flothfulnesse, nor presumption, detain you from Church. Nay ramble not from your own Pastor if he be in any measure able and faithful. A rolling stone gathers no moss, and rambling Christians cannot grow much either in grace or knowledge. And therefore let not a gadding humour drive you from your own Church. And when you are there;  
Be not drowsy, sleepy, careless, heedless, careless hearers: let not your heads be like leaking vessels, letting that go out at one ear, which you take in at the other: when you bring your bodies in to the Congregation, leave not your souls behind you. But be swift to hear Jam. 1.19. Hear 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 may grow up into a grand transgresson; an inconsiderable anomy an diniquity, may swell into an heinous and heavy enormity. For, as obedience is better than sacrifice, and to hearken then the fat of rams; so Rebellion is as the sin of witchcraft, and stubborness is as iniquity, and idolatry. 1 Sam. 15.22.23. Think not yourselves 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 Priest. And therefore threatened to be punished 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 die, and thou shalt put away the evil 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, methinks, 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 hear their Ministers, and thereby incur Ecclesasticall censures, that they are not only condemned and censured by them, but by God likewise: and believe it, sirs, it's no playing and dallying with such edg-tooles. O therefore take heed lest you find cause one day to bewail your folly heerin, when 'tis too late; and to complain of yourselves as he in Prov. 5.13. How have I hated instruction,— and have not obeyed the voice of my teachers, nor inclined mine ear 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 only, which make a great noise, but do no execution; or like a be that hath lost his sting, which though it may hum, yet it cannot hurt. True; they wound not the body, nor prejudice the estate (directly and immediately,) yet are never the less terrible for that, for (like lightning that melts the Sword, and meddles not with the Scabbard,) they seize upon the soul, and punish persons in a spiritual way: they turn them out of doers, 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 untie by Repentance, but) they shall never be able to break and disentangle themselves from, by all their impenitence, and contempt, or any such like courses.  

Is he that adviseth thee, thy superior? Thine anger is undutiful. Is he thy friend? It is ungrateful, Dr Rein.  6. Take heed of being angry with them for their Reproofs. We Ministers are too apt of ourselves to be mealie-mouthed many times, and let you alone in your sins for fear of your displeasure. A pettish patient maketh the Chirurgeon search the wound less than is necessary to a through cure. Now, do not you help forward this humour in us, and make us deal more unfaithfully with your souls than otherwise we should do. Had you not better hear the worst of it now, while there may be remedy, than feel the misery of it hereafter when 'tis too late to help it? And yet how few consider this? Seldom shall one meet with a professor that can take a close reproof patiently: much less than is it to be found in others, most persons count their Ministers their greatest enemy, that deal most freely, plainly, 
Reprooses' are good physic, but they have an unpleasing farewell: 'tis hard for men not to vomit them up again in the face of him that gives them. Gurn.  faithfully, and impartially with them. We cannot speak to them so tenderly, but they are ready to think, 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, Look to yourself, 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 befool yourselves, as he did, Prov. 5.12. Saying, How have I hated instruction and my heart despised reproof? And therefore give not way to this humour in yourselves, but rather be angry with thyself 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 thankful to him that discovers this disease, and administers physic for thy cure; that lends thee his hand to throw off this burden; that forewarns 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 Practice impeccable and unblameable, yet as they know their duty and the way they should walk in, better than others, (ordinarily,) so likewise they do many times, (and I suppose, usually,) obtain more grace of God than others to be faithful in their stations, and to be more brightly burning and shining lights than others: it being but agreeable to God's ordinary method of providence, to qualify persons for those places he calls them to; so that they being set in 
a Mat. 5.15.  an eminent, observable place, are enabled accordingly, through grace, to be of exemplary lives. This exemplariness then being bestowed upon them, partly for the imitation of others, should not lightly be accounted of, as not worth the taking notice of. People should not hid their eyes from beholding the 
b Mat. 5.16.  light of their Ministers good works, much less look 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 practice 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 nakedness, or humane infirmity in such an one, than 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 than fail, they will invent some lie or other to blaspheme them, and bespatter their good name with all. A fearful sin, which you should be very afraid of. For saith God, Wherefore were ye not afraid to speak against my servant Moses? Num. 12.8. q. d. What! to speak against my servant! against Moses! to disgrace any one whom I put special marks 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 foolhardy 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 devilish practice, as this; but remember, you must be responsible both for your Ears and Tongues in this case.  
9 Grudge not their maintenance. Beware either of detaining the whole, or defrauding them of any part of that which is their due either by the Laws 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 possession, Psal. 83.12. When Moses built the Taberncle, he was said 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 concerns both Impropriators, and Compounders. Impropriators; who, if their be any such sin as Sacrilege (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 Gospel as was to the Priests and Levites under the Law, than 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 disannul. (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 again. Num. 16.37.38. Besides, being hallowed things, they belong primarily unto God Leu. 27.30. Now he hath appointed his Ministers to be his receivers. Num. 18 8.9. The Lord spoke 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, 
Leu. 27 30.  unto thee have I given them by reason of the anointing, and to thy sons by an ordinance for ever, etc. 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 sacrilege. I might add that these revenues being designed for the maintenance of God's service, as I said, i. e. of those, whose business and particular calling it is to be employed about God's 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? Minister's plough 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 milk, and take the fleece of the flock. This is not so strange a thing, in many places in England (how absurd and sinful 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 Custom will be a sufficient Plea at God's Tribunal. If a tenth be still due by God's Law, (as I think the learnedest of them cannot disprove) than 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 allows. An inferior power cannot take away any thing that a superior gives, though it may give more. True, 
Leu. 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 yourselves, and make that protestation which the Jews 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 Commandments which thou hast commanded me: I have not transgressed thy Commandments, 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 myself, or employing to my own private use any thing that did belong to him.  
10. Cease not to pray for them He is counted uncivil, that, if he doth but pass by one at plough, or meet a traveller on the road, will not bid him God speed: and surely he is both unchristian and undutiful, that will 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 busy in prying into their faults, but rather winking at them; suffering them to walk in their sinful ways, and take no notice of it. O this is the man for their turn! Such a one they pray hearty 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 wisdom of a poor wise man, that no man remembered the same poor man, Eccl. 9.15. And it was the destruction of Joash, that he remembered not the kindness which Jehoiada had done to him, 2 Chron. 24.22, etc. O therefore let it never be said, that you have so soon forgotten all those wholesome instructions they gave you, and those other kindnesses they shown to your souls, so that you should not retain a grateful memorial of them so long as you live.  
Take heed of making default in any of these particulars; and think not that an inconsiderable underrate Composition will serve for these deuce: for assure yourselves, that if either you detain or defraud your Ministers of them, God will fine you in triple damages at least. And therefore be careful in paying all these debts and duties you own 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.  
FINIS.