to conform his sentiments and discourses to that groundwork of the christian religion.

3. We have a right to expect that clergymen will shew their fidelity by doing their duty diligently; embracing every proper occasion to inculcate the doctrines of Christ, and promote the spiritual interests of his people, by prayers, sermons, catechising, and conversation, as the opportunity may be: That they attend on the offices of religion with fervency; that all may perceive it to be their earnest desire to discharge their duty effectually, to the honour of God, and the salvation of his people: That they conduct themselves meekly and temperately; avoiding all appearance of anger and intolerance towards those who differ from, or oppose them; aiming to convince by reason and mildness, not to overbear by authority and heat.

4. We may reasonably suppose that clergymen will live, agreeably to their profession, in all holy conversation and godliness. Those clergymen can have but little regard to their fidelity, who neglect their moral behaviour, or are indifferent about their character. They, not only, have the mysteries of God' committed to them as stewards, but they are set as patterns and examples to believers, in word, in conversation, in charity, in spirit, in faith, in purity.'* If they fail in this matter, they fail in a most essential point, and it is impossible to tell how far the ruin, by their ill conduct, may extend. To themselves it must be fatal; and happy will it be for their people, if they partake not in their destruction. They should, therefore, consider it as an object of the first consequence, to regulate their lives by the precepts of the holy scripture; not only avoiding open scandal, but regarding propriety of conduct; cultivating simplicity of manners, and modesty of deportment: and, by maintaining a disinterested conduct, convince their people that they seek not their wealth, but their welfare---not to be their masters, but their patterns and guides, that together they may so pass through things temporal, that they finally lose not the things eternal.'†

* 1 Tim. iv. 10.

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† Collect for fourth Sunday after Trinity.

5. Another instance in which a clergyman ought to shew his fidelity is that of private admonition and reproof. This duty, it must be confessed, is attended with many difficulties, and requires judgement and prudence to discharge it to advantage. Under the best management there is always some danger of exciting resentment. When this danger is apparent, admonition had better be omitted, till God's providence shall present an opportunity of doing it to greater advantage. But where there is a fair chance of doing good, a clergyman's duty requires him to use it, however disagreeable the task may be. Some art, great mildness, and absolute secrecy, are always necessary to make it successful.

With regard to public reproof, I fear, it oftener does harm than good. When improper behaviour deserves it, the party is commonly irritated by something which has happened, and, if then reproved, is apt to make an affrontive or profane reply: and, instead of amendment, resentment follows. Should, however, a case happen which requires that the honour of God, or of our Redeemer, be immediately vindicated, fidelity will oblige a clergyman to risk resentment and ill usage, rather than betray either fear or negligence in supporting the reverence due to his Creator. But these are cases which always speak for themselves, and will not admit of being brought under particular regulations.

6. A faithful clergyman will attend to the administration of the sacraments, and other offices of religion, on all proper occasions, with gravity, solemnity, and devotion: He will visit and comfort the sick and troubled in mind : He will relieve the poor, and befriend the oppressed, as God shall give him ability.

To see a minister negligent or indifferent about the instituted means of religion, must be a great discouragement to well-disposed people. They will be tempted to disregard religion, if their minister sets light by its institutions. For instance, should he neglect or needlessly postpone the usual returns of administering the holy communion, with what face could he exhort his people to be

frequent at it? Or if he conduct its administration lightly, carelessly, or in a hurried manner, how shall he persuade people that there is any matter of importance in it? Fidelity, therefore, requires, that he attend on this, and all the other ordinances of religion, with punctuality and devotion; and that he omit no opportunity of recommending them to his people by his own good example, as well as by his discourses.

With regard to the sick and afflicted, they require his attention on a double account. They cannot attend on public prayers and instruction; and possibly there is no time in which they are more needed, or would do so much good, as in those hours of distress, when worldly depen dence is lessened, and the heart is softened and carried out in trust and hope in the Almighty. Besides, they are suffering pain and anguish, and want the consolations of friendship, as well as the aids of religion; and who so proper to minister both, as a faithful and affectionate clergyman, who must be their friend by all the ties of humanity and religion?

The poor and oppressed must also partake of his attention. His ability may not enable him to give much in relief to the necessitous: His want of power or influence may prevent his shielding the oppressed from the malice of his persecutor. But something he can do in both cases. To the little which he can give to the poor, he can add his prayers and consolations; and, also, his advice and cautions against those temptations, which poverty often brings with it, and too often renders successful. Though he may want power to rescue the oppressed from the hand of violence, his mediation may be of real service. If he fail, no harm is done; and his good disposition will meet with the approbation of his Saviour and Judge, who will esteem those offices of christian benevolence which are done to his afflicted children as done to himself, and will reward them accordingly; and will consider the neglect of them as a defect in that fidelity which we owe to him, and in that humanity which is due to all men; which the whole system of his gospel tends to inspire, and which its laws so strictly enjoin.

DISCOURSE I.

PART III.

THE DUTY OF THE PEOPLE TOWARDS THE MINISTERS OF CHRIST.

IN the first part of this discourse I considered the gene

ral tenor of the text, shewed the occasion on which it was written, and its connection with the apostle's subject. I then entered more particularly into its meaning, and explained the sense of the expressions, ministers of Christ,' and stewards of the mysteries of God'-ascertaining the authority on which clergymen act, and shewing in what respects they are ministers of Christ,' and stewards of the mysteries of God.'

In the second part, I considered the obligations of fidelity which the ministers of Christ are under, and pointed out the particular instances in which we might reasonably expect they would shew it.

My present design is to make some inferences from what has been said. These inferences will principally relate to the conduct of the people towards the ministers of Christ who are set over them.

When speaking of the office and duty of clergymen, I used, as you must be sensible, all freedom of sentiment and expression; and I have to request that you would indulge me in the same freedom now. Plainness of speech in preaching becomes my age and character; and it is my duty. And, I persuade myself, you will not decline your duty to hear me patiently, both now, and whenever it shall please God to give me an opportunity of addressing you

from the pulpit. I have also to request, that should any thing, at any time, come from me, to which you cannot immediately assent, that you would take time, and give your candid consideration; and then, I flatter myself, I shall escape all just censure.

it

1. You have had explained to you, in the first part of this discourse, the authority under which clergymen act. It was there proved, that their office is the institution of Christ, and their powers derived from him; that he has appointed them to be governors and teachers in his church; has committed to their hands its doctrines and discipline, and the administration of his ordinances; in short, the whole mystery of reconciliation with God through him. Hence arises a plain duty on your part, namely, to receive their instructions, to submit to their government, to reverence their authority, to partake with them in the ordinances of religion, and to preserve the unity of the church, in faith, in discipline, and in worship. If you attend not on their ministry, with regard to you their appointment is vain if you reject their government, you reject the institution of Christ: if you despise their authority, you despise him that sent them : if you refuse to partake in the ordinances of religion, you eut yourselves off from the communion of saints; and if you break the unity of the church, in faith, or discipline, or worship, you fall under the condemnation of those christians who walk disorderly and cause divisions, whom the apostle advises us to avoid, lest the contagion of their example should infest the faithful.

That there is an unwillingness in men to submit to any authority but of their own appointment, daily observation will convince us. It is the necessary consequence of the present fashionable opinion, that all government is derived from the people; and the practice of the different denominations of protestants is full proof, that this opinion is not confined to civil, but extends itself to ecclesiastical authority witness the different and discordant modes of church government which the different protestant sects. have instituted. It is not always safe to contradict popu