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that will ensue.

Wherefore consider with yourselves the end of your ministry towards the Children of God, towards the spouse and bedy of Christ; and see, that you never cease your labours, your care, and diligence, until you have done all that lieth in you, ac'cording to your bounden duty, to bring all such as are,

or shall be committed to your charge, unto that agree◄ment in the faith and knowledge of God, and to that ⚫ripeness and perfection of age in Christ, that there be

no place left among you either for error in Religion or for viciousness of life.'-Judge, my Brethren, from this passage, what is the duty of a Minister towards his people, and how great are his obligations to discharge it. Let us now turn to the other side, and inquire into the Duty of the People towards their Ministers. ̧

II. It must be plain that Duty begets Duty. Where there is a Duty on the one side, there must be a Duty to answer it on the other side. If ministers be required to have the rule over their people, and to watch for their souls what must be required of their People in return, but obedience and submission? Thus it is stated in the text, obey them that have the rule over you, and submit yourselves." Let us then see what are the na

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ture and extent of this Obedience and Submission.

Are ministers to rule over the persons of their people? Are they to lord it over their consciences? Such is not the Obedience which this passage enjoins. Such is not the Submission which the Ministers of the Gospel claim. They have not forgotten what Christ hath said, Ye know that the Princes of the Gentiles exercise dominion over them, and they that are great, exercise auVOL. II.

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thority upon them. But it shall not be so among you : but whosoever will be chief among you, let him be your servant." It is in the affections, it is in the hearts of their people that the ministers desire to rule. The obedience which they ask for, reaches only to the office which they bold. The submission, which they require, is a spiritual submission. Such are the obedience and submission here enjoined, and they include at least the following particulars.

1. It is the duty of the people to attend on their minister with a disposition to receive and follow his instructions. Not that they are required to believe or to do what he tells them, merely because he tells them. This would be to put him in the place of God; and his word in the place of the Divine Word. But still they are to regard him, as the person, who fills the office appointed for their spiritual edification, and from whose labours and ministry they may hope to derive a peculiar blessing. In this respect they are required to submit to him; to obey his word, while it agrees with Scripture, and to honour the servant for the sake of that Heavenly Master, whose commission he bears, and in whose name he speaks.

2. It is the Duty of the People to bear with the importunity and solicitude of their minister in watching for their souls. They are not to take offence at his plain speaking, nor be impatient under his friendly admonitions. Should his zeal sometimes appear to be indiscreet, or his interference unreasonable; yet still they are to take what he does, in good part, and not to forget, that the advice may be sound, and the intena Matt. xx. 26, 27.

tion in offering it sincere, though the manner of doing it, may seemingly be harsh, and the endeavour, in their opinion, ill-timed.

3. It is the Duty of the people to join with their ninister in such plans and attempts, as may best promote the object of his ministry. Does he, for example, point out any particular means by which immorality and ungodliness may be checked, or the cause of truc Religion may be encouraged and strengthened? Does he propose that such an ungodly custom should be left off, or such a salutary practice should be adopted? In these cases his people are justly required to attend to his proposals; and by their countenance and support to forward his endeavours. If they act otherwise; if, while he is thus watching for their souls; if, while he is recommending and introducing such measures, as may be most likely to advance their spiritual good, they refuse to concur in his designs, and even actively to assist in accomplishing them, they clearly fail in the Obedience which they owe to him: they do not comply with the spirit of the injunction in the text, nor "submit themselves," as they ought to do.

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From this view of the people's duty towards their minister, let us turn to the obligations which they are under to discharge it.

In the first place, the very Office of the Minister imposes it on them. If the Minister be bound, at the peril of his own soul, to rule over the people and to watch for their souls, doubtless they are bound at the same peril, to wait on his ministry, and to submit to his spiritual guidance. The same Authority, which

prescribes to him his duty, prescribes also to them their duty. And the same reasons, in both cases, enforce the performance of it. The end for which ministers are ordained, namely, to save the souls of the people committed to them, cannot be attained, unless both parties diligently fulfil their respective duties. To what purpose does the minister watch, if the people do not submit? To what end is he commanded to rule, if they are at liberty not to obey? The ministerial office is God's appointment; and whenever it is faithfully executed, to reject it, is to reject not man, but God. Remember who hath said, "He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me."b

But in the second place, the Object, which the minister has in view, strongly obliges the people to discharge their duty towards him. For whose souls does. he watch, but for theirs? For whose happiness, for whose salvation does he labour, but for theirs? For whom does he spend his strength, wear out his spirits, encounter opposition, and endure reproach, but for them? How he may do them the most good: how he may best advance their spiritual interests, is the frequent subject of his meditations in his study, in his walks, and on his bed. Is it not reasonable then, that his people should concur with his designs, and have the same object in view? Is it not reasonable, that by an affectionate attachment to his person and ministry, they should endeavour to lessen his difficulties and repay his toils?

b.Luke x 16.

But let it be considered, thirdly, that in this, as well as in every other instance, duty and interest are closely joined together. It is the people's interest to obey them that have the rule over them, and to submit to those who watch for their souls. The minister, let it be recollected, must give an account of his ministry.. And do we suppose that this account relates only to Himself? Doubtless, it relates to his people also. He must bereafter give a final account of his own diligence and faithfulness in his office; but even now, he must give as it were a daily account of the success of his labours, and of the reception which he meets with, from those to whom he is sent. And according as this account be favourable or otherwise, he cannot but givè it with joy or grief. But which, think you, will be most profitable for them? Will it be most for their advantage, that in his private devotions, with thankfulness and gladness of heart, he should bless God for the humility and teachableness which he finds among them, in that they hear meekly the word, receive it with pure affection, and bring forth the fruits of the Spirit ;”. or that he should be compelled with tears and sorrow of heart to complain of their obstinacy and unbelief, and to testify against them, that they are a people, who refuse instruction, and will not obey the Word of the Lord? The text expressly tells us, that such testi-1 mony will be unprofitable to them. And, doubtless, it must be so. It must be displeasing to God. It must provoke his anger against them; and may lead him in the end, to say ; It is a people that do err in VOL. II.

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