AS I am come into this Desk at the Desire of my Brother, whom the Bonds of Nature, and the Blindness of Affec­tion, may somewhat excuse in intro­ducing me; so I hope that if I treat the Subject mention'd, with any good Measure of Truth and Justice, and address this great Congregation, and the various Orders in it, with that Modestly that becomes my Age, and apparent Reverence of that God in whose Presence we all are, my Confidence will find an easy Pardon. Wherefore asking this, of my Fathers in the Ministry especially▪ I apply my self to the Truths of God we are called to meditate on.

We all at least profess, that Jesus Christ is the Author and Finisher of our Faith, and our Master which is in Heaven, and therefore profess to have the highest Reverence for his Advices. And his Directions to his Disciples and the Multi­tude, when on Earth, must needs demand a Place in the Hearts of his Ministers and other Disciples in all Ages. Very important Exhortations and Cautions we have, in the Words I have chosen for the Subject of our present Meditations: Which if they touch not every Branch of Duty, in Ministers and People, yet will many and very weighty Parts.

All that is necessary before we consider the Words, is to note: That the Scribes and Pharisees, the Imitation of whose Conduct our Lord is here warning his Disciples against, were at that Time the Teachers and Rulers of the Jewish Church, and their chief Men on civil Accounts; and were a Gene­ration of Men, who instead of teaching others the right Way of the Lord, made void his Laws thro' their Traditions; who bound heavy Burdens on the Neck of others, thro' their Tyranny over Conscience, which they themselves would not touch with one of their Fingers; at the same Time that they burden'd them in some Points, freeing their Consciences in others from the Duties of Morality; suffering Children to give the Support they owed to their ancient Parents to the sumptuous Expences of the Temple; adding to divine Insti­tutions, and making new Modes of them, and setting up va­rious Worships which God never required. And while they thus ruled the religious Affairs of that People, they were im­moderately ambitious in their common Conduct, see [...]ing after worldly Grandeur, chief Places in Synagogues, Title of Ho­nour and slavish Submissions. On the contrary, our Lord who was himself meek and lowly of Heart, and always did what pleased the Father, here enjoins on his Disciples and the Multitude, a Submission to God and him their Master, and a meek, equal and humble Carriage and Behaviour.

We may just farther observe, that our Lord's Discourses were often more peculiarly address'd to his Disciples, whom [...] afterward designed to make his Apostles and Ministers, and those who constantly followed [...]m and believed on him, and [Page 7]more remotely the Multitudes. Ver 1. Then spake Jesus to the Multitude, and to his Disciples. And seeing the Scribes and Pharisees, and their Faults as Teachers especially, are thro' out this Chapter rebuked; no Doubt but Christ intended special Instruction to his peculiar Disciples, at the same Time designing the Instruction and Advantage of the Multitude in general. Accordingly in what I shall by God's Help offer from these Words, I shall understand them in both Views; as spoke to his Disciples, whom the Ministers of Christ in this Day are the Successors of, and to the Multitude here pre­sent who have also their Part in them.

I propose,

• I. To consider the Phrases of the Text, Rabbi, Father, Master, as opposed to your Master Christ, and your Father in Heaven.
• II. The Caution of Jesus Christ, who is the Way and the Truth, to his Disciples and the Multitude; to his Ministers and the Multitude of his professing People. Be ye not called Rabbi—Neither be ye called Masters—Call no Man your Father on the Earth.
• III. The Reason of his Caution; why we should not so do. For one is your Father which is Heaven—For one is your Master which is Christ—All ye are Brethren.
• IV. His gracious Advice and Exhortation, But he that is greatest among you shall be your Servant.

I. Let us consider the Intent of the Phrases in our Text, Rabbi, Master, Father, opposed to your Master in Heaven, your Father in Heaven. The Titles of Rabbi and Master were then in Use, and frequently given to one and another. And here 'tis evident that Christ does not intend to destroy natural or civil Titles of Respect, or the Authority of the va­rious Relations of Life. Because these Distinctions both Name and Thing he has confirm'd; when he has commanded Children to honour their Parents: when he has commanded us all to give Honour to whom Honour is due, Tribute to whom [Page 8]Tribute. These Titles and what is contained under them, do not contradict the Title of supreme Father which we owe to God, nor of supreme Master which we owe to Christ. But the acknowledging these Relations, and the Titles of Distinction which become them and indicate them, is Part of the Duty we owe to God. For the Powers that be are or­dained of God. But as Christ makes an Opposition here, he intimates; the giving Men such Titles, or paying them such Submissions, as are due to our Father in Heaven, or to him, such as detract from the Dignity of their Relation to us, or the Duty we owe them; and the taking such Titles, or claiming such Power our selves.— Further, 'tis not to be supposed, that Christ here cautions only against the trifling Ambition of gaudy Names and pompous Titles. These are only what very light Minds are taken with. The Scribes and Pharisees were Men of deeper Aims than these. As he levels against these, he warns against the Vices they were guilty of, and against all such Actions and Endeavours as Entrenche on the Authority of God or him, or the State and Equality of human Nature. We may then well understand, than the Disciples of Christ, whatever their Station be, are not to aim at too high Titles, nor at too great Power; not at that which belongs to God or Christ, or is beyond the Capacity of weak Men. By our Father in Heaven, I think Christ al­ways means, God the Father, his Father and our's. And by this Term Father, is intended, his Right and Authority over us. By his being our Master, is intended his spiritual Power over us, in every Branch of it.

But we come,

II. To meditate on the Caution given by him who is the Way and the Truth, to his Disciples and the Multitude, to his Ministers and the Multitude of his professing People. Be ye not called Rabbi.—Neither be ye called Masters.—Call no Man Father upon Earth.

This Caution is naturally divided into two Parts, viz. Be ye not called Rabbi; Neither be ye called Masters. And Call no Man Master upon the Earth.

Here then,

1. No Christian is to aim at being called Rabbi or Master, not at too high Power, or too great Submission from his Fellow-Christians.

And here again, as Christ first addressed his Disciples and then the Multitude, so it comes to his Ministers and all his People.

(1.) No christian Minister is to aim at being a Rabbi or Master, at Power too high for his Station, entrenching on the Authority of Christ, or bringing our Fellow-Christians under undue Subjection.

This Ministers may do, by abusing their peculiar Offices of Teachers, Advisers, Overseers, and Guides of Souls, or in their common Conduct and Walk. The Scribes and Phari­sees offended in this Kind, both as Teachers and as Men in common with their Neighbours.

Now Ministers transgress this Direction, when they proudly take too much upon them in the Matters of Faith or Con­science, the Constitution of the christian Church, or warp their spiritual Office to the intermeddling with temporal Matters, or in their ordinary Walk among their People.

First, Our Lord here forbids Ministers pretending to be Masters of Men's Faith. This it appears the Pharisees stre­nously aimed at. When the Officers sent by the Pharisees to apprehend Christ, returned saying, Never Man spake like this Man, the Pharisees answered, Have any of the Rulers or Pharisees believed on him. ^* Our Lord in the Context says of them, Wo unto you Scribes and Pharisees, Hypocrites; for ye shut up the Kingdom of Heaven against Men: For ye neither go in your Selves, neither suffer ye them that are entring to go in ^‡. Which he elsewhere explains, Wo unto you Lawyers or Scribes: For ye have taken away the Key of Knowledge: Ye entred not in your selves, and them that were entring in ye hindred ^†. And [Page 10]all aim at the same Power who walk in the same Steps, who endeavour to enslave others to their Opinions, to be Lords of Men's Faith, or to have Dominion over it. There is a vast Pride in the Hearts of Men, which discovers it self many Ways. Sometimes by tyrannizing over Men's Bodies, but very often over their Souls and Understandings, in Matters of Religion. As christian Ministers have the promoting that for their peculiar Province; they have here often shewn their Ambition.

The Church of Rome is a flagrant Instance of this. She bereaves the common People of the Bible the only Rule of Faith, and thereby puts in the Power of the Priesthood, to dictate to them what Principles of Religion they please. — The Church of England would have arrogated something of the same Power, when she says in her 21st Article, "That the Church (by which I suppose is meant Assemblies of the Clergy in Convocation) hath Authority in Controversies of Faith;" had she not happily explain'd it to mean, no de­creeing any Thing contrary to holy Writ, nor Power to misinterpret any Part of it.

All Assemblies of the Clergy, do by their Actions shew their Desire of this Power, who meet to decree or determine any Thing to be necessary to be believed on their own Authority; or to make their Interpretations of God's Word to be infallibly true; or to publish their Results as undoubted Comments upon holy Scripture; so as to deny any christian Privileges to those who will not submit to them; or to ana­thematize and declare Hereticks all whose Understandings will not cringe to theirs, but will search the Scriptures for themselves, and believe for themselves.

All Ministers arrogate to themselves the Authority of Rab­bi's, who in their publick and private Teaching, whether as to general Articles of Faith, or particular Applications to Souls, preach themselves, their own Notions, either philoso­phical or metaphysical, however they may think them agrea­ble to Scripture, if they are not to be proved by it: Who preach abstruse Speculations and suppos'd Consequences of [Page 11]dark Texts of Scripture above common Conceptions As this is the being wise above what is written, they who are hereby bro't into these distinguishing Peculiarities, must be first learnt to depend on the Wisdom of Men, above the Wisdom of God. —All Ministers who teach People to build their Hopes of Salvation, on Doctrines founded on the Experience of themselves or others; when at the same Time every necessary Point of the Doctrine of Conversion, as well as all other necessary ones, is plainly laid down in Scripture, take leading Steps to such a Power. — All Ministers ac­count themselves Rabbies and Masters, who expect christian People should believe or disbelieve Propositions, because they affirm or deny them. —They aim at this Power in a Way beneath the Dignity of common Sense, but often with great Success, who would beat their Sentiments into their Fellow-Christians, by Dint of a loud Voice and boisterous Delivery, instead of Reason and Argument upon the holy Scripture.— In a gross Manner do all Ministers usurp the Place of God and Christ, who when they publish their Opinions, instead of proving them by the Word of God, make free with the Terrors of the Almighty, and placing themselves on his Throne, boldly denounce Hell and Damnation of those who will not swallow all they say: When at the same Time the Persons they threaten must believe for themselves, must obey God rather than Man, and understand his Words as they can, not as they will.—In an insulting Manner do they assume the Mastership, who Diotrephes like [...]iming at the Preheminence enter upon the Labours Christ has committed to their Bre­thren, because their Brethren will not make them the Stan­dard of their religious Principles or Practices. Especially when the Principles they contend for are not said to be con­tained directly in the Word of God, but to be true by Con­sequence only, in which C [...]se humane, fallible, reasoning Powers take Place. These are some Instances wherein (I think) they who follow the Steps described, may be said to affect to be Masters and Rabbi's.

And hence we see in this Point what was our Lord's Intent. That his ministers neither in Assembly nor singly, take upon them to publish of themselves, Articles of Faith necessary to [Page 12]be believed by all christian People. But that they preach up constantly, that the Word of God is the only Rule of Faith, and that nothing in Religion is to be proved but by it; ex­cept such first and almost self evident Principles, as even the Truth and divine Authority of the holy Scripture is built upon. That we maintain, that every Man is for himself to search it for his own Faith; and tho' he use Ministers and others as Helps, yet not as Authorities. That we lay no Claim to Infallibility, nor make our Interpretations of Scripture equal to the Authority of God; nor breath out the same Threat­nings against those who differ from us, and perhaps mistakenly from Truth, which God has against those who profanely and contemptuously deny his Authority and cast his Words behind their Backs.

Again, Secondly, When Christ says, Be ye not called Rabbi; Be ye not called Master, he may intend that his Ministers should not aim at being Lords of Conscience.

This was a Power the Pharisees did assume. This Christ taxed them with, as we may see, Matth. 15.2. Why do you transgress the Commandment of God by your Tradition. For God commanded saying, Honour thy Father and Mother, and he that curseth Father or Mother, let him die the Death. But ye say, Whosoever shall say to his Father or Mother, It is a Gift by whatsoever th [...] mightest be profited by me, and honour not his Father or his Mother he shall be free. Thus [...]ve ye made the Commandments of God of none Effect, thro' [...] Traditions.

And all Ministers follow these Jewish Teachers, who pre­tend of their own Authority to determine the Nature of Good and Evil. All do so who pretend absolutely to forgive Sins or hold Persons under the Guilt of them. All Ministers assume the Mastership, who absolutely declare Persons con­verted or unconverted. All Ministers exercise this, who advance Things as absolute Truths and Terms of Salvation, tending either to make the Consciences of Sinners easy or to grieve and perplex the Generation of God's Children. All Ministers do so who put People upon judging of the Nature and Tendency of their Actions, otherwise than by the Na­ture [Page 13]of Good and Evil as laid down in God's Word: And leaving that to suppose that their State towards God depends on certain bodily Sensations and Emotions of Passion, of which these Ministers are Judges whether they are good or not; or on a particular narrow Set of religious Principles, which are always their own. In a Word, Whoever abuses the ministerial Power, in an arbitrary Manner to make Terms of Salvation, distinct or different from those of God's Word, aim at being Rabbi's; reach after Mastership.

Here then Christ teaches his Ministers, not to be Lords, but Guides under him and in Obedience to him. That they take every Direction they give to Souls, from his unerring Word, not tampering with them like Quacks, and dealing out to them their own Nostrums; but the Rules of their Master, whose Laws, Directions and Advices touch every Case which the human Soul can possibly be in.

Thirdly, This may be included in Christ's Advice to Mi­nisters, Be ye not called Rabbi, be ye not called Masters, presume not to model the external State of Religion, the Ordinances and Institutions of it, by your own Power or after your own Fancy. Thus when Christ said, That not that which goeth into the Mouth defileth a Man, but that which cometh out. The Pha­risees were offended. ^‡ When the Pharisees asked him, Why do thy Disciples transgress the Tradition of the Elders, for they wash not their Hands when they eat Bread.—Christ says in his Answer, In vain do they worship me, teaching for Doctrine the Commandments of Men. ‡ When our Lord made his publick Appearance on Earth, it was the indispensible Duty of every one among whom he lived, to believe in him as the Messiah; and yet the Pharisees had a great Hand, in casting one out of the Synagogue, excommunicating him, for be­lieving in Christ on the most powerful Evidence. ^*

And this Power has been often assumed since Christ was on Earth. Christ Jesus our Lord, left his Church plain and simple, like a clean and modest Virgin; but Men presumed [Page 14]to dress and paint her up, till at Length what is called Christ's Church in many Places, is the Mother of Whoredoms. But our Lord desires to have her as he left her. His Work needs not Man's mending.

There are indeed some outward Circumstances of religious Worship and Assemblies, (as in all other Matters) which Societies must agree upon; but I speak of such Things as are esteemed the Parts of christian Worship, and wherein we are limited by God's Word. The Church of Christ is his pro­fessing People throughout the World; but in a more confined Sense, those particular Societies, to whom he has given special Rules and Injunctions, Officers and Ordinances.

All Ministers encroach on his Authority who pretend to make any humane Mode of a divine Ordinance, and essential Part of it, as much as the Parts divinely appointed; and on the other Hand who leave any Part of a divine Ordinance. All those Ministers especially make themselves Rabbi's and Masters in a very extraordinary Degree, who being station'd according to Scripture Plan, to the Execution of their Offices in any particular Part of Christ's Church; leaving their Charge, neglect their Labours; and in an arbitrary Manner enter upon Men's Labours; tread under Foot the Li [...]erties of other Churches; invade Flocks committed to the Charge of others, by the same Authority that fixed them in their Places; endeavouring to alienate People's Affections from Pastors to whose Care they are committed, and in an un­wearied Way stirring up needless Strife and perpetual Confu­sion, in the Kingdom of the Prince of Peace. Lastly here, All those Ministers aim at too great Degrees of Mastership, who knowingly make the Terms of Communion or Ad­mission to the special Ordinances, more strait or lax than our Lord himself has made them.

Again,

Fourthly, Christ's Ministers are not to be called Rabbies or Masters, not to aim at too great Degrees of Submission from others, in the common Conduct of Life.

This the jewish Teachers, the Pharisees, were notoriously guilty of. They made broad their Phylacteries, and enlarged the Borders of their Garments, and loved the uppermost Rooms at Feasts, and the chief Seats in the Synagogues, and Greetings in the Markets, and to be called of Men, Rabbi, Rabbi, Math. 23.5, &c. We cannot suppose our Saviour here forbids all civil Terms of Respect and Distinction, because he and his Disci­ples used them, But hereby in general is doubtless forbidden, a lordly overbearing Behaviour; Expressions of Pride and Self-conceit; the aspiring after high Titles; Places of Supe­riority in publick Concourses of People. Especially hereby is condemned the arrogant Air of a Minister among his own People.—The maintaining himself much above them—The keeping at an awful Distance from them—The observing a great Reserve—The dealing in a haughty Manner, especially with such as ask his Advices and Instructions, in a becoming modest Manner. Such a Behaviour is very unfit for the Dis­ciples of Jesus, such as declare they will spend and be spent for Souls.

The contrary Character to this, which certainly Christ ex­pects, is a meek and lowly Behaviour; a Condescension to Inferiours; a free Conversation; an affable courteous Disposi­tion; the not taking State, but putting on Humbleness of Mind but especially, the treating all humble Souls in their spiritual Concerns, with the greatest: Tenderness and Kindness; giv­ing them the best Advice, and by no Means driving from them the fearful Sheep and Lambs Christ has given them to feed.

But,

(2.) This Advice and Caution comes also to all christian People. Be ye not called Rabbi : Be ye not called Masters. As the Scribes and Pharisees were Men who set themselves in the most conspicuous Light; as they were greatly revered, so they were much imitated. Hence our Saviour takes Occasion to warn the Multitude against their Example.

No Christian then is to aim at being called Rabbi.—No Christian is to be a Dictator of his own Faith, much less of that [Page 16]of others. No Christian is to prescribe to his own Conscience, much less to the Consciences of others; or to form Distincti­ons of Good or Evil according to his own Fancy. No Chri­stian is to go out of his Sphere, but to keep within the Limits of his Calling, and therein abide with God. No Christian or Society of Christians is to make any new Terms of Communi­on, which Christ has not made; nor refuse any Admission to Christ's Ordinances among them, who are not destitute of and Qualification he has made necessary to the Being of a Christian. No Christian is to take on himself Pride and Haughtiness, but to be humble and meek in every Station.

But I hasten to the

Second Branch of the Caution. Call no Man your Father upon the Earth. This Advice of our ascended Lord comes to us all both Ministers and People. We are forbid to pay too great Submission to, or have too great Dependance on, any Man. If we are not to arrogate the Power of Fathers, be­cause it belongs to none but God, then we are to suffer none to use it over us. We are not to suffer any one in an arbitra­ry Manner, to prescribe to us what we shall believe concern­ing God, or the Duty we owe him; but courageously to as­sert Freedom of Enquiry into religious Matters, Liberty of thinking and judging for themselves, to be the unalienable Right of all Christians, and to hold it fast ourselves. We are to believe no Man as to any important Truth of Religion upon his bare Word, but upon satisfactory Evidence, or the plain Authority of holy Scripture. We are not to rely on any Man, tho' ever so famous for Learning or Piety, any far­ther than we can see the Truth of their Assertions. It is Part of the Liberty wherewith Christ has made us free, to be in Sub­jection to none but him.

Much less should we call any Man Father upon Earth, in respect to his Power over Conscience. This neither is nor can be subject to any but God. We ought to obey God rather than Man, Acts 5.29. We are to lay no Stress on any Man's Decisions of the Nature of Good and Evil, of Duty and Sin, any farther than he agrees with the revealed Will of God. Any Man's confident Declarations of our good Estate, or his [Page 17]threatning out Hell and Damnation against us; the one is not to be depended on, nor need the other the valued of a Rush, any farther than they are agreeable to the Directions of the only Lord of Conscience.

No Christian ought to give himself up to the Directions of another, as to the Ordinances of Christ, the Method and Parts of his Worship, so far as he has limited them in his Word. But to stick by the Simplicity of them, let Men say on dispute what they will; yea, tho' they should in a great Zeal for Piety, pretend that there are some Methods different from Christ's Ordinances, which God is pleased to bless, and which abundantly more promote Religion than they, and bring some plausible Evidences thereof.

No Christian ought to give flattering Titles to Men, or pay them slavish Submissions, in religious Matters; (as the Papists do when they give the Titles of God to the Man of Sin) but to assert the Dignity of humane Nature. And tho' we give Honour to whom Honour is due, yet not to humour unlawful Pride or any Encroachments upon the Rights of God our only Father, and Jesus Christ whom he has exalted.

But on the other Hand, We are to receive the Doctrines and Rules of Religion, from none but God and him whom he has sent and made our only Prophet, Lawgiver and Lord. Not but that common Reason will inform us, and God's Word confirms it: That we should pay a becoming Defe­rence to the Opinions of the Wife, the Learned, and the Pious, so as to hear their Advices, to give due Attendance to them, to weigh and deliberate upon them, and follow them as far as they appear to us true, and agreeable to the sacred Oracles. But then this Agreement with Truth and God's Word, is to be the Measure of our following them and the Ground of it, and not the meer Sayings or Practices of any Man. We must give to Men Honour and Respect, but not idolatrous Homage.

But I now proceed to consider the Reason our Lord gives for this Conduct, viz.

III. For one is your Father which is in Heaven.—For one is your Master which is Christ.— All ye are Brethren. These I shall consider as our Saviour has been pleased to lay them down. Altho' they are interchangeably true. Christ's being our Master is an Argument, sufficient to prove, that we are to call no Man our Father upon the Earth. And God's be­ing our Father is a strong Argument why we should not be called Rabbi. But because our Saviour has thus varied the Phrases let us so consider them.

And,

1. We are to call no Man our Father upon the Earth, be­cause one is our Father which is in Heaven. This is a Reason common to Ministers and People. One God, may Brethren, hath created us. We have all one Father. The great God, is the Father of the Spirits of all Flesh. He at first gave us our rational Powers, our Capacity of knowing Truth and em­bracing it. He is the Author of all Truths, and the Revealer of all such as concern our Souls. In every Age, and in every Place, true Wisdom comes down from the Father of Lights, who is the Giver of every good and perfect Gift. ^‖ Now surely he who gave us our Souls, may rightly demand our Improvement of every Faculty of them in the Search of Truth and Care of them. He who is the Author of Truth rightly demands that we embrace all Truths he reveals. Our Father in Heaven, who is all-perfect, all-knowing, all-wise, is the only suitable Object of Dependance as to Truth and Falshood. He who is the Author of Conscience and original Lord of it, has alone a Right to direct it, to lay down the Rules of Good and Evil, and to prescribe Limits to our Conduct. He who is the only Object of religious Worship, has a Right and none else, to lay down Rules for the devout Obedience and Worship we shall pay him the one God and Father of all, whom thro' Je­sus Christ we are to worship in Spirit and in Truth.

Now are not these the strongest Reasons why we should call no Man our Father upon the Earth. Is not that to give the Authority of God to Men? Can we receive any Man's Opinion as Truth upon his own Authority, without renoun­cing [Page 19]the Authority of the Father of Spirits? Can we submit our Consciences to the Jurisdiction of any Man upon Earth, without revolting from him who is greater than our Con­sciences and than all Men, and knoweth all Things? Can we receive Laws and Constitutions for the Worship of God, from any Man without placing him in God's Stead, and be­ing guilty of Idolatry? Is not this the making the Command­ments of God void, by worshipping him according to the Commands of Men? We are then to renounce all absolute Submissions to Men, in Matters that concern the Soul, be­cause we have a Father in Heaven. And every Christian ought constantly to say, to any one who would endeavour to bring his Understanding or Conscience or outward religious Conduct under Subjection, I have a Father in Heaven, to whom I owe all Duty and Submission. Whatever you say agreeable to his Will I believe and conform to; not on your Authority, but out of Obedience to him. What­ever you say disagreeable to him, I have nothing to do with. Such an Answer ought to be given to every Man and every Assembly of Men, tho' ever so numerous, grave, and pious. I cannot submit my Understanding or religious Conduct to you, for one is my Father which is in Heaven. Nevertheless here also, great Caution is to be used; that we go not into a faulty Extreme, and cast off all Counsel, Advice, and Means of Light and Knowledge, from the Wise and Judicious. Which Fault the Considera­tion of the Frailty of our Nature, and a due Humility will well arm us against.

2. As we are to call no Man our Father upon the Earth, because one is our Father which is in Heaven; so we are not to he called Rabbi or Master, because one is our Master, which is Christ.

When all Mankind lay in the Ruins of the first Apost [...], sunk in deplorable Ignorance, God was pleased in the Fullness of Time to send his Son from Heaven cloathed in Flesh, to reveal to us all necessary Truths that concern the humane Soul. And after Christ had personally done this, and [...] out eternal Redemption by his precious Blood, it pleased the [Page 20]Father to exalt him, God Man, to great Dignity and royal Power, that he might still carry on this glorious Work, and enjoin as a King, the Faith and Practice of those Things which he as a Prophet revealed. This ascended Jesus is our common Master, and this is the strongest Reason against our aiming at Mastership. However this admits of a somewhat different Consideration, when apply'd to Ministers and People.

1. Ministers are not to be called Rabbi's or Master's, for one is our Master even Christ. Ministers are not their own Men, but under Government. And the Business of Teachers and Rulers in the House of God, instead of giving them a License this Way, affords peculiar Arguments against it. Ministers have received their Commission from their Master in Heaven, who has a just Right to lay out all his Servants Busi­ness, and it is a revolting from him and setting up for our selves, to go a Step beside his Orders to the right Hand or to the left. Is it not so? Christ our Master is a wise Master, able to order the Affairs of his own Family infinitely better than the wisest Minister. What Folly then is it for any to ex­ceed the Limits he has set them. The Foolishness of God is wiser than Men, and the Weakness of God is stronger than Men, 1 Cor. 5.25. Christ our Master is jealous of his own Honour and the Rights of his Government. Shall we then presume to eject him his Throne, and lord it over the Understandings or Consciences of his Subjects. Would a like Insult be born by an earthly Master? Christ is a Master who will one Day call all his Ser­vants to account, for the Fulfillment of their peculiar Busi­ness; and will any one ran the Risque of then telling his Master, that he has been acting as tho' he were his own Lord.

Now if the Lord Jesus Christ has laid down the Doctrines he will have his Ministers preach, and the Manner in which they must be preached; if he has laid down the Limits of Good & Evil, of what pleases and what displeases him; if he has constituted the Form and Ordinances of his Church; and if he be at the same Time such a Master as has been described; Is not that Minister proud and presumptuous beyond compare, who shall disregard these Limits, and preach himself Lord▪ or follow his own Reason and Imagination to the Neglect of Christ.

Once more; Christ tho' our exalted Master, yet is hum­ble himself. He came not to be ministred to, but to minister, and to give his Life a Ransom for many, Mark 10.45. And a little before he left the World, washed his Disciples Feet, saying, If I your Lord and Master, have washed your Feet, ye ought to wash one anothers Feet; for I have given you an Exam­ple that ye should do as I have done to you, John 13.14. Surely then his Ministers should be humble, meek and lowly; ready to do any good Offices to their Fellow-Christians. What? Did our Master so and shall we refuse? I might under this Head bring many Texts to prove that Jesus Christ is the Au­thor of all religious Truths, and has bound his Ministers both in publick and private to deliver only his Truths; that he is the only Lawgiver and the only Head of his Body the Church.

But I must pass on

2. No Christian or Societies of Christians are to be called Rabbi or Master, because one is their Master even Christ. All Christians profess him to be their Lord, and if so must surely submit to him. No Christian therefore may pretend to draw up a Scheme of religious Principles for himself, but with an absolute constant Regard to the Revelation of Christ in his Gospel. Every Christian is to remember, that his Brother has a Master even Christ, as well as he, to whom he must be subject; and therefore is not to try by any other Way than Argument and Scripture to bring his Brother's Reason or Conscience to a Conformity to his. For we must remember, my Fellow-Christians, that for all this we are to be bro't into Judgment. Our all-wise Master will one Day see how his Subjects have behaved, and what will be the Event, if he find we have trampled on his Authority and cast his Laws behind our Backs, if he find us forgetting whose Disciples we are, and filled with Pride and Anger, and every evil Work. Here particularly let me briefly say, Christ's being the Master of all Christians, is a strong Reason why we should make the Terms of Persons Communion with us in his Ordinances no narrower than he has done, no narrower than he has made the Term, of Salvation; but receive all whom he has received to the Glory of God. For the Master of the Family certainly knows best who should be admitted into it, and it is an Affectation of Mastership for us to enclose the Privileges of his Church in [Page 22]Limits of our prescribing. Again, One Thing more deserves Consideration here; If Christ be the only Master, and Mini­sters are his Servants employed by him on his Business; then Christians singly or collectively ought never to treat with Severity or to eject or leave the Ministry of any of Christ's Servants, sent in his Way, till they find that these Servants, do grosly exceed their Limits, or in no Measure faithfully fulfill their Mission; which they must determine by their continual neglecting the plain Duties of their Office, or preaching publickly or privately contrary (not to any parti­cular humane System of Religion but) to the Tenor of the plain and indubitable Parts of the Gospel of Christ. But while they go on in publick and private, saying nothing con­trary thereto, but delivering the whole Counsel of God, cer­tainly they are fulfilling their Mission, they are doing the Bu­ness of Jesus Christ their Master; and if their Hearers, those committed to their Charge, neglect them, refuse to hear them, or ask Advice of them, it is an Affront to our only Master.

3. Let us consider the other Reason our Lord gives, why none of his Disciples are to be called Rabbi or Master, to indulge Pride or aim at too great Authority; which is this, Ye are all Brethren.

This also duly considered is a Reason of great Weight. For it implies these two Things. That God and his Son have not given us any unlimited Power, in Matters of Religion; and that we are very unfit for it. Jesus Christ has given to none of his Disciples a Superiority over others in Matters of Faith, Life or Worship. We are all Brethren.

Ministers are peculiarly called to concern themselves im­mediately in the propagating the Truths of Religion, but then they may only do it by fair Argument and the Word of God; and after they have done their best, leave the Event to God. The pastoral Office raises none above the Level of Brethren to their Fellow-Christians; gives them no Power to tyrannize over their Bodies for the Sake of their Souls, nor to give up to Satan any who differ from their Sentiments, nor to treat People in common Conduct as tho' they were Slaves. But [Page 23]if all Christians are Brethren, Ministers are freely and in an equal Manner to converse with private Christians, to be ready to receive Light from them as well as to give it to them; in Meekness reclaiming such as they think mistaken, and leaving such as continue so, to the one Master. All Christians are to esteem each other as Brethren, and therefore as they take it to be their Right to think and act for themselves in the Things of Religion, they are to allow it to every one else. Not therefore by meer Power to deny any christian Privileges who own their absolute Subjection to the common Master, and give no Evidence to the contrary. Much less should they use bodily Terrors to bring them to the Truth. Mi­nisters and People are under a common Obligation, and he who encroaches upon it robs his Brother of a right Christ has invested him with.

But farther,

As we are all Brethren, we are not fit or accomplished for the Office of Rabbies or Masters. Brethren have the same common Nature, and all the Disciples of Christ are Men. We are all fallible; our Master in Heaven is infallible. No Man, be his natural or acquired Parts ever so great, is to be acknowledged our Master, because he is our Brother; of the same Nature, and therefore liable to Mistakes. All Assemblies of Men are but Assemblies of our Brethren, and therefore cannot have the Place of Masters without unwar­rantable Usurpation.

Thus you see, My Brethren, what strong Reasons our Lord here gives why we should not take the Authority which belongs to him, or submit our selves to it in any other.

IV. And lastly, We are to attend to our Saviour's gracious Advice and Encouragement, He that is greatest among you shall be your Servant. These Words should make a deep Impression on us all. They may be taken either as a Direction and Ad­vice, or Encouragement to True Humility, and a Concern for Souls.

1. They may be taken as an Advice, what true Great­ness is. He that is the Servant of Souls, is in a religious [Page 24]Sense, a greater Man than any other, let his Grandeur be what it will. He is so who in a just and rational Way, in his proper Sphere, takes most Pains to promote the Interest of Truth and of Souls. Hence says Solomon, He that winneth Souls is wise, Prov. 11.30. To promote Men's everlasting Good, is the most exalted Degree of publick Spiritedness. It was an indefatigable and dauntless Zeal in this Regard, which gave Renown to the Apostles and primitive Martyrs and Confessors, and herein must every Christian, especially every Gospel Minister be conversant.

For further, We may thus understand the Words. Who­ever is placed in any advantageous Station among you, let him honour himself and magnify his Office, by Diligence in his peculiar Station, and doing all the Good he can. Hence then the gaping after temporal Honours and Preferments, the aiming at great Names or unlimited Authority, are not Characters of true Greatness; but the stedfast Continuance in every good Office, whereby the real Welfare of Souls is forwarded.

2. This Verse may be also taken as an Encouragement. He that is greatest, &c. i. e. He that is a Servant shall be greatest in the Esteem of others. A Concern for the Interests of Religion, constant Endeavours, by Instruction, Advice, Reproof, to forward the everlasting Welfare of others, is so far from being beneath the Dignity of any one, be he ever so great even in civil Authority, that it raises every Part of his Character, how much more in a Gospel Minister? It is there­fore the true Way to Reputation, Honour, and Esteem, to labour for Souls.

But above all, 'tis to be remembred that whosoever is a Servant is great in the Esteem of God. For he resisteth the Proud, but giveth Grace to the Humble, Jam. 4.6. Especially does he hate Pride in them who pretend to be Followers of his Son, and Ambassadors carrying on his Work, which can­not be well done by an ambitious Soul. But where the grea­test Minister is ambitious only of spending, and being spent for Souls, there God looks on with Approbation, and his Appro­bation is always a Crown of Glory.

Thus I have endeavoured to enumerate some Particulars contained in this cautionary Speech of our blessed Saviour; that all Ministers especially may by having it renewedly bro't to Remembrance be more stedfastly engaged in practising agreable to it.

Let us make some IMPROVEMENT.

1. How happy had it been for the christian World, if this Caution of our Saviour had been constantly observed. Pride and Ambition have been the Bane of the Church. Christ or­dained the Office of the Ministry, for the Service of immortal Souls, and it was for some Ages a Business of great Burden and Labour, and little Reward, except the Pleasure of doing Good, and a Conscience of Approbation with God. But in Process of Time, when the Ministers of Religion came to much civil Respect and temporal Profits, then ambitious Men of corrupt Lusts, counting that Gain is Godliness, crept into the sacred Office, them they shaped the Doctrines and Con­stitutions of Christ's Church as they pleased. And to hinder Truth's ever emerging, used secular Terrors to prevent Li­berty of Tho't, the only Way of gaining and preserving it. So that in many Lands which call themselves Christian, a Profession of Christ's Truth is attended with Pains, Penalties, and Death. Very unhappy also are those Lands where Christi­anity and the Freedom of professing it is confined to particu­lar Sects, and all negative Discouragements used to prevent Dissent from established Opinions. These are Methods which serve Falshood as well as Truth; they are most arro­gant Pretences of any Men; Christ's Religion needs them not, nor is he well pleased with them. His Truths recommend themselves sufficiently, when they come in their native Sim­plicity, unattended by temporal Threats; and Religion will always flourish most, where Men humbly leave their Neigh­bours to direct their own Consciences; where Magistrates are Protectors of the Quiet in the Land in all their religious Pri­vileges, from Persecution and spiritual Tyranny. How thankful then are we to be that we in this Land enjoy Liberty of Conscience, of believing and worshipping for our Selves, and are protected therein; and that the Ministry of this Land [Page 26]makes not Use of Fines and Imprisonment to establish truth, but of Reason, Argument and the Word of God. These Blessings may God always preserve to us, may his Mercy be upon us to all Generations.

2. It may be proper to say something by Way of Caution against the Abuse of the Doctrine of our Text.

Tho' our Lord here forbids us to be called Rabbi or Master, yet he by no Means forbids his Ministers to act becoming the Dignity of their Office, to insist, when the Interests of Reli­gion require it, on the Rights and Privileges of the Gospel Ministry, or to expect that Deference, Attention and Consi­deration from People, which they owe to the Ambassadors of God. Nor does he forbid either Ministers or People, to covet earnestly the best Gifts, to gain all Degrees of Knowledge they can, to be ready to communicate what they have, to be stre­nuous for the Truths of Christ when attacked; but only if we strive we must strive lawfully. We never fall under this Censure for being firm in the Faith of Things, in Proportion to the Evidence and Importance of them; or for being sted­fast in promoting what we think Truth, by lawful Means, Scripture and Argument.

Tho's we are to call no Man Father upon the Earth, yet as I have before hinted, we must maintain a humble Temper, and think that some may know more than we, and not that we are the Men, and Wisdom shall die with us. We should always have the Disposition of Learners, remembring that the Truths of God may be a continued Employment, that we can never reach the End of them. The Saying and Opinions of Men of Piety ought to have great Weight and be solidly tho't on. And that Method of Worship, under which ge­nuine Religion flourishes most, demands our most serious Exa­mination whether it be not the truest. Men of Understand­ing we should hearken to. In a Multitude of Counsellors there is safety, and Brethren may and ought to be helpful to each other.

3. I shall take the Freedom to address my self to the reve­rend Ministers present. To you my Fathers (whom in Re­spect of your Age, Learning, Stations and Piety I may yet so call) this Caution and Advice peculiarly comes. But I count my self happy in that I am now speaking to those, to whom I need not use a Style unbecoming my Age, and in it self un­grateful, I mean of Taxing and Reproof. For I really be­lieve that God is Witness and your People are Witnesses, that as you call no Man Father upon the Earth, so you seek not the unwarrantable Power your selves, which you yield not to others.

You preach not your selves but Jesus Christ Lord. From him you gain every Principle of the Faith you instruct your People in, every Rule of Life you advise them to, and every Foundation of Hope you encourage them to rely on.—You teach Men the Way to Virtue and Happiness, not after your own Imaginations or any humane Scheme, but by the Laws and Directions of him, who openeth and no Man shutteth, and shutteth and no Man openeth—You preach up the Necessity of the new Birth, because Christ has, but no other Scheme of Conversion than that of holy Scripture; because the Author of that glorious Work can alone describe the Method of it.—You dare direct Men in no other Way than that he has marked out, because in so doing you know you would daub with untempered Mortar, heal the Wound of the Daughter of God's People slightly, and Jesus Christ would be no longer King in his own Kingdom.—You know that no false Terrors nor ungrounded Joys, can forward any Souls in the Way to Heaven.—You presume not to shape Christ's Ordinances according to any supposed advantageous Scheme nor popular Opinion, but so far as you are concerned in them, you en­deavour to keep them pure and simple as he left them.— You with a stedfast View to the Example and Authority of our great Master, behave your selves with all Humility to­ward all; not in an assuming Manner bearing down and usurping the Rights of your Brethren in the Ministry; nor domineering and lording it over your Brethren of the Laity; Seeking not your Selves, your Honours and Profits, but their Souls Good, you give them your best and most solemn Ad­vices, [Page 28]you patiently hear them, resolve their Doubts, support the Disconsolate, and lead them by the Hand in the Ways of Christ and Holiness, and those that must give Account.

At the same Time, this very Humility leads you to call no Man your Father upon the Earth, because you know that true Humility is to be first exercised in a Submission to God, and that the neglecting him and receiving the Dictates of any Man is hateful Pride.—It is therefore that you use the Sum­maries of christian Faith drawn up by any Man or Number of Men, but as Helps; and chuse rather to take your Reli­gion from your Master, than any of his Disciples, from the Fountain than any Streams.—It is therefore that you bind not your selves to the Opinions of each other, any farther than our Master leads the Way.—And therefore however the Opinion or even Silence of Men of Wisdom and Piety, of great Learn­ing and Leisure for Study, who live as it were at the Foun­tain Head of Knowledge, may influence you in any Cause, yet you enslave not your selves to their Sentiments. For who are Paul and Apollos but Ministers. Our Master dwells not at Rome or Constantinople, but in Heaven. We are all Bre­thren.—You truckle not to all popular Opinions and spread­ing Novelties, because you know we are not to be many Masters, lest we Receive the greater Condemnation, Jam. 3.1.

Nor do you account that in thus following your Father and Master, and couragiously asserting his Doctrines and standing firmly by his Constitutions, you act the Part of Rabbi's, tho' the Out [...]ry of Pride and Obstinacy be raised upon you; tho' many of your Hearers be displeased; be­cause you are perswaded that so long as he honours you with this Office, you are to be faithful to your Master; that so under all outward Discouragements, you may yet have your Consciences clear, and be able to look up to him with Com­fort and Joy; trusting that as you have been faithful and un­fainting in serving Souls, you shall be infinitely better re­ceived by him, than if you swam with the Stream, and were loaded with the fawning Caresses of an unstable Multitude.

If there be any Minister in this Assembly of another Con­duct, may God enlighten him in his Duty in this Matter. But I trust that all who thus do, will go on and prosper for a Blessing to this Land, for the continuing the Interests of Truth and Righteousness. Religion can never be in more Danger than when the Ministers of it are the Slaves of a Party; spend­ing that Time and Study, which should be spent about the great and important Doctrines and Laws of Christ, in beat­ing into themselves and others the little Peculiarities of a Sect; Things which gender to Strife, & not to that Charity which is the End of the Commandment, nor to the promoting the wholsome Words of our Lord Jesus Christ, and the Doctrine which is according to Godliness, (1 Tim. 6.3.) But I hope there is none of such a Character here, I believe we could all speak with the late Rev. Mr. Pierce of Exeter in England, (who whatever his Opinions might otherwise be, herein spake as became a Man, a Christian, and a Champion for the religious Liberties of the Protestant Dissenters in England) As the holy Scriptures (says he) are the only Rule in Matters of Religion, so Men should not pretend to impose their Notions upon other.—And this Liberty let others tamely give up as they please, I do and will insist upon it for my self, as a reasonable Creature, a Christian, a Protestant, and a Dissen­ter. As I pretend not to impose on others, so nor will I in this Case be imposed on by others. No King, no Parliament, no Church, no Council, no Synod, no Mini­ster, or Bodies of Ministers, no Man or Body of Men, shall be acknowledged by me to have any such Power or rightful Authority over me. They may deprive me of my civil Liberty, of my Estate, or of my Life, but this Liberty by the Grace of God they shall never deprive me of; to think & speak of the Matters of God & Religion only in that Manner in which I apprehend they are spoken of in the holy Scriptures by God himself. Tell me not what Atha­nasius or Arius, what the Council of Nice or Remini have said, but what Christ, and Peter, and Paul, and James, and John, and Jude have said. I call no Man Master on Earth. After these Authorities let us all perswade Men to be reconciled to God.

4. Let me beg your Patience while I bring Home the Doctrine of the Text to all the christian People here present. To you our Lord speaks, Be ye not called Rabbi. Where­fore be Christians. Own by your Actions as well as Words that Christ is your Master. Bow your own Understandings and Consciences to him. And give your Brethren the same Liberty of understanding God's Word, and worshipping him that you claim for your selves. Let their Consciences determine their Duty, to their Father & Lord. Never run into that schismati­cal Sort of Pride, of cursing all Men but yourselves, or treating with a surly Superiority those who cannot come to your Mea­sure in all Things. Where you think any mistaken, in Meekness instruct them. Debate without Anger. Be ready to receive as well as give Light. Deny your Communion in christian Priviledges to none to whom you have not Reason to think Christ will deny the Glory of God. And always seek your own Faith and Practice from our only Master. After all Helps and Advantages let him have the casting Vote. This is the Duty of all as we have but one Father and one Master; but especially becoming the Posterity of those who first broke off from the Church of Rome, and afterwards dis­sented from the Church of England, the highest humane Au­thorities, that they (as they professed) might be subject to none but Christ.

And surely every Protestant here is of the Opinion of the famous Mr. Chillingworth, (who was, I think, himself con­verted from a popish Priest) By the Religion of Protes­tants (says he) I do not understand the Doctrine of Luther, or Calvin, or Melancthon, nor the Confession or Augusta, or Geneva, nor the Catechism of Heidelberg, nor the Arti­cles of the Church of England, no nor the Harmony of protestant Confessions; but that wherein they all agree, and which they all subscribe with greater Harmony, as a prefect Rule of their Faith and Actions, that is, the Bible. The Bible, I say, the Bible only is the Religion of Protes­tants; whatsoever else they believe besides it and the plain irrefragable indubitable Consequences of it, well may they hold it as Matter of Opinion, but as Matter of Faith and Religion, neither can they with Coherence to their [Page 31]own Grounds believe it themselves, nor require the Belief of it of others, without most high and schismatical Pre­sumption. I, for my Part, after a long (& as I verily believe and hope) impartial Search of the true Way to eternal Happiness, do profess plainly, That I cannot find any Rest for the Sole of my Foot, but upon this Rock only. I see plainly, and with my own Eyes, that there are Popes a­gainst Popes, Councils against Councils, some Fathers a­gainst others, the same Fathers against themselves, a Con­sent of Fathers of one Age against the Consent of Fathers of another Age, the Church of one Age against the Church of another Age. Traditive Interpretations of Scripture are pretended, but few or none are found. No Tradi­tion but only of Scripture can derive itself from the Foun­tain, but may be plainly proved to be bro't in in such an Age after Christ, or that such an Age it was not in. In a Word, There is no sufficient Certainty but of Scripture, for any considering Man to build upon. This therefore and this only I have Reason to believe. This I will pro­fess, according to this I will live, and for this, if there be Occasion, I will not only willingly but even gladly loose my Life, tho' I should be sorry Christians should take it away from me. Propose me any Thing out of this Book, and require whether I believe it or no; and seem it never so incomprehensible to humane Reason, I will subscribe it with Hand and Heart, as knowing no Demonstration can be stronger than this; God hath said so, therefore it is true. In other Things I will take no Man's Liberty of judging from him, neither shall any Man take mine from me. I will think no Man the worse Man, nor the worse Christian; I will love no Man the less for differing in Opinion from me. And what Measure I mete to others, I expect from them again. I am fully assured that God does not, and therefore Men ought not, to require any more of any Man than this, to believe the Scriptures to be God's Word, to endeavour to find the true Sense of it, and to live according to it. And this noble Foundation, Brethren, let us be ever united on.

But I must not leave this Subject without a more particu­lar Application, to the Church and Congregation at whose Desire we are now assembled.

Brethren, We in Charity believe, that it is with sincere Hearts you attend the Solemnity of this Day. That you re­ally think, that one of the Gifts which our lord, when he ascended on high, gave to Men, was that of Pastors; for the convincing of Sinners, the perfecting the Saints, and edifying his Body. Wherefore remember that he, for whose solemn Separation to the Ministry we are now met, is a Gift of our ascended Lord, and a Servant of him our heavenly Master. Therefore as you are to call no Man Father on the Earth, you are to regard him no longer than he does his Master's Work, but to compare what he says and does with his Master's Orders.

But then, Be ye not called Rabbies. Set not your selves up in Christ's Place. So long as he is faithful in Christ's Service, remember our Lord's own Words, He that despiseth you, despiseth me. ^‡ You must remember that our common Master hath sent him, and your due Regard to him in the Administration of his Office, is but Part of your Obedience to Christ. Wherefore whatever he declares agreable to his Master's Will, receive it as tho' Christ spoke to you. Ac­quaint him with the Difficulties of your Souls, and meekly receive his Advices, when agreable to the Gospel; they are the Advices of his Master by him. Don't give him Occasion for that sad Report to his Master, Lord, who hath believed our Report. ^† Treat him not with Pride and Contempt; he is the Ambassador of the King of Kings. Never fault his Ad­ministrations, 'till you find your Ground in the Revelations and Laws of our common Master. As he is not your Master, so neither are you his. One is our Master ever Christ, and all we are Brethren. Shew him that Meekness and Love which our Master did to his Disciples, and do it for our Master's sake. Pray for him without ceasing to the Master of the House, that he may be a wise Steward of the Mysteries [Page 33]of God. That he may come in and out before you, in the Fulness of the Blessing of the Gospel of Peace, and always have with him the Presence of him who hath all Power in Heaven and Earth, and who has said to his faithful Servants, Lo I am with you always to the End of the World. This is the Way wherein you may expect that our Master in Heaven will bless you, and in a good Measure make up to you the heavy Loss you underwent, when he took your late Pastor from your Head, to receive the Reward of his faithful Ser­vices; and that he will receive him who is now to be your Pastor, to eternal Happiness in his own Time, with a Multi­tude of you for his Glory and Joy.

And now Lastly, Dear Brother, Let me exhort you to lay up these divine Instructions. We hope you have seriously and prayerfully reflected on the high and holy Nature of the Business you are engaging in, that it is the Service of the one only Master of Christians; that therefore you do not vainly and prophanely imagine, it an Office wherein you are only to enjoy some temporal Revenues, be caressed by the People, and indulge your self in Sloth and Idleness, or tyran­nize over their Consciences; nor yet an Office wherein you are to become a Slave to every one's Humour and Notions. The Tho't of this Subject will, by God's Grace, have a good Influence upon you, in both these Regards. Realize that the Father of Spirits has a Right to direct you in the Use of your Understanding, that Christ your Master has a just Title to all your Service. Wherefore be subject to the Father of Spirits only. Believe nothing but what you have rational Evidence of. Teach nothing but what you think Truth, and the Truth of Christ, tho' you should have all Mankind affirming it. Your Soul being impressed with a Sense of the Authority of your heavenly Father, this will engage you to Diligence in improving every Power thereof, in searching his Will; it will prevent your subscribing to the Authority of any meer Man; it will engage you to deliver to your People, his Doctrine, and his alone; it will engage you to be always getting Knowledge, and therefore readily hearkening to Ad­vice, receiving Light, and under God, gaining by the Con­versations and Writings of the Wise, Learned, and Pious. [Page 34]But farther, Brother, At all Times by a firm Faith, view our ascended Master on a Throne of Glory, from thence giving to all his Servants their respective Business: Realize it that it is he sends you here, and he does it that you may in his Stead perswade Men to be reconciled to God, & edify his Chil­dren in their most holy Faith. Realize what a Master you have.

This well considered will influence you, to Humility and Faithfulness, to Diligence and Zeal, it will strengthen you against Discouragements, and extend your Views beyond the Vanities of Time and Sense. It will move you to preach his Doctrines, Laws, and Motives at all Times, and his only. —To give such Advices to his People at all Times and in all Cases, as his Word directs to — To stand up for the Order and Ordinances of the Gospel (according to your Station) against all Invasions. — To treat your People as Brethren in Christ — To Humility of Conduct. Especially in all con­cerns of Souls, the Consideration that the Office of an Adviser and Guide is committed to you by a Master in Heaven, to whom you are to give Account; will make you tender and compassionate, bearing them on your Heart at all Times at the Throne of Grace; giving them Line upon Line, Precept upon Precept. For what a Master is it you serve? A Master who takes exact Cognizance of your Behaviour, and will call you to Account therefor. A Master from whose gracious Mouth those Words proceeded, If any Man serve me let him follow me, and where I am there shall also my Servant be; If any Man serve me, him will my Father honour, Joh. 12.26. You have a Master in Heaven whom you are to serve; and if you are to serve, you are to follow him. Wherefore always bear in mind the Ex­ample of your Master, which ought to have the Force of a Law with you, O how amiable is it, how engaging ought it to be to all his Ministers! He came not to be ministred to but to minister, and to give his Life a Ransom for many, Mark 10.45. He brake not the bruised Reed, nor quenched the smoaking Flax. If you regard him you will be far from desiring to be a Rabbi or Master. You will esteem it your highest Glory, to be doing Good; you will be (as I may say) in your Element, when you are impressing upon Men the Doctrines and Motives of the Christian Life, to their Progress in every Grace. This will as it were force you to be his Servant. To submit to any Service when the Good of Souls requires it. Hereby also [Page 35]you gain divine Approbation, For he that is greatest among you shall be your Servant. Wherefore Brother, Pray to God con­tinually, that all these Arguments may be lastingly set home upon your Soul. Let the Authority of your Father in Heaven and exalted Lord, the Honour of your great Master, his per­fect Example, an awful Sense of the last Account to be given to him, and the Glories of his Presence which you hope for, perswade you to be the faithful Servant of Christ. To him look up for promised Help; to his Honour let all your La­bours be dedicated; to him keep your Eye for the Reward of a stedfast Adherence to his Gospel. For remember, and let his Example constrain you, that Jesus himself, the Author and Finisher of our Faith, for the Joy that was set before him, endured the Cross despising the Shame, and is set down at the right Hand of the Throne of God, Heb. 12.2. There if you continue faith­ful to him, under all the Labours, the Discouragements and Re­proaches of this Office, you may expect one Day to see him, for I will again repeat our Saviours Words, If any Man serve me let him follow me, and where I am there shall my Servant be. If you are faithful to him and the Interests of immortal Souls, you may with a humble Confidence expect that blessed Sen­tence, Well done good and faithful Servant, enter thou into the Joy of thy Lord, Math. 25.21.

Thus, Men, Brethren, and Fathers, I have delivered what I think contained in the cautioning Words of our Saviour. It had doubtless more moved our Affections, to have meditated on the Duties of the pastoral Office which more intimately concern Souls, such as their Love and Care of them, but then we must remember that every Advice of Christ should be weighed by us and practiced upon, and if we view the State of Religion among us on every Side, perhaps the Subject we have been upon is very useful to direct at this Day.

I conclude all with the Exhortation of the Apostle Jude, Ye Beloved, building up your Selves in your most holy Faith, pray­ing in the Holy Ghost, keep your selves in the Love of God, looking for the Mercy of our Lord Jesus Christ unto eternal Life.— Now unto him that is able to keep you from Falling, and to present you faultless before the Presence of his Glory with exceeding Joy; to the only wise God our Saviour, be Glory and Majesty, Dominion and Power, both now and ever, AMEN.