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committed to him, that is now solemnly to be set apart to the work of the ministry.

If it be, as you have heard, the proper excellency of a min-, ister of the gospel to be a burning and a shining light, then it is your duty earnestly to pray for your minister, that he may be filled with divine light, and with the power of the Holy Ghost, to make him so. For herein you will but pray for the greatest benefit to yourselves; for if your minister burns and shines, it will be for your light and life. That which has been spoken of, as it is the chief excellency of a minister, so it ren ders a minister the greatest blessing of any thing in the world that ever God bestows on a people.

And as it is your duty, to pray that your minister may by this mean become such a blessing to you, so you should do your part to make him so, by supporting him, and putting him under the best advantage, with a mind free from worldly cares, and the pressure of outward wants and difficulties, to give himself wholly to his work; and by all proper acts of respect and kindness and assistance, to encourage his heart, and strengthen his hands: And to take heed that instead of this you do not take a course to obscure and extinguish the light that would shine among you, and to smother and suppress the flame, by casting dirt upon it; by necessitating your minister by your penuriousness towards him, to be involved in worldly care; and by discouraging his heart by disrespect and unkindness. And particularly when your minister shews himself to be a burning light by burning with a proper zeal against any wickedness that may be breaking out amongst his people, and manifests it by bearing a proper testimony against it in the preaching of the word, or by a faithful exercise of the discipline of God's house, instead of taking it thankfully, and yielding to him in it, as you ought, does not raise another fire of a contrary nature against it, viz. the fire of your unhallowed passions, reflecting upon and reproaching him for his faithfulness. Herein you will act very unbecoming a Christian people, and shew yourselves very ungrateful to your minister, and to Christ who has bestowed upon you so faithful a minis

ter, and will also, while you fight against him, and against Christ, fight most effectually against your own souls. If Christ gives you a minister that is a burning and shining light, take heed that you do not hate the light, because your deeds are reproved by it; but love and rejoice in his light; and that not only for a season, like John the Baptist's apostatizing hearers: And come to the light. Let your fre quent resort be to your minister for instruction in soul cases, and under all spiritual difficulties; and be open to the light and willing to receive it; and be obedient to it. And thus walk as the children of the light, and follow your minister wherein he is a follower of Christ, i. e. wherein he is as a burning and shining light. If you continue so to do, your path will be the path of the just, which shines more and more to the perfect day, and the end of your course shall be in those blissful regions of everlasting light above, where you shall shine forth with your minister, and both with Christ, as the sun, in the kingdom of the heavenly Father.


Christ the Example of Ministers.

JOHN xiii. 15, 16.





WE have in the context, an account of one of the many very remarkable things that passed that night wherein Christ was betrayed (which was on many accounts the most remarkable night that ever was) viz. Christ's washing his disciple's feet; which action, as it was exceeding wonderful in itself, so it manifestly was symbolical, and represented something else far more important and more wonderful, even that greatest and most wonderful of all things that ever came to pass, which was accomplished the next day in his last suffer

Preached at Portsmouth, at the ordination of the Rev. Mr. Job Strong, June 28, 1749.

ings. There were three symbolical representations given of that great event this evening; one in the passover, which Christ now partook of with his disciples; another in the Lord's supper, which he instituted at this time; and another in this remarkable action of his washing his disciple's feet. Washing the feet of guests was the office of servants, and one of their meanest offices: And therefore was fitly chosen by our Saviour to represent that great abaseinent which he was to be the subject of in the form of a servant, in becoming obedient unto death, even that ignominious and accursed death of the cross, that he might cleanse the souls of his disciples from their guilt and spiritual pollution.

This spiritual washing and cleansing of believers was the end for which Christ so abased himself for them. Tit. ii. 14. "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people." Eph. v. 25, 26 "Christ loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water." That Christ's washing his disciple's feet signified this spiritual washing of the soul, is manifest by his own words in the 8th verse of the context. "Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me." Christ, in being obedient unto death, even the death of the cross, not only did the part of a servant unto God, but in some respects also of a servant unto us. And this is not the only place where his so abasing himself for our sakes is compared to the doing of the part of a servant to guests. We have the like representation made in Luke xxii. 27. "For whether is greater, he that sitteth at meat, or he that serveth? Is not he that sitteth at meat? But I am among you as he that serveth." And wherein Christ was among the disciples as he that did serve, is explained in Matth. xx. 28, namely, in his giving his life a ran som for them.

When Christ had finished washing his disciples' feet, he solemnly requires their attention to what he had done, and commands them to follow his example therein. Verse 12....17.

"So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done unto you? Ye call me Master and Lord, and ye say well, for so I am. If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, the servant is not greater than his Lord, neither he that is sent, greater than he that sent him. If ye know these things, happy are ye if ye do them."


When our Saviour calls on his disciples to imitate the example he had given them in what he had done, we are to understand him, not merely by the example he gave in the emblematical action, in washing his disciples' feet, in it selfconsidered; but more especially, of that much greater act of his that was signified by it, in abasing himself so low, and suffering so much, for the spiritual cleansing and salvation of his people.

This is what is chiefly insisted on as the great example Christ has given us to follow: So it is once and again afterwards, in the discourse Christ had with his disciples, this same night, verse 34, of the chapter wherein is the text: "A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another." Chap. xv. 12, 13. "This is my commandment, that ye love one anoth, er, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends." And so in I John iii. 16. "Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren."

Christ, in the words of the text, does not only intend to recommend this example of his to the disciples as Christians, or some of his professing people, but especially as his ministers, This is evident by those words he uses to enforce this counsel, "Neither he that is sent, is greater than he that sent him." In which words he manifestly has respect to that great VOL. VIII.

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