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necessary, and charity as confessedly fundamental, as the commands of God can make them.

If, on this occasion, these men declare, they have no rancour nor spleen against those with whom they differ; and that they cannot see, why Christians should hate one another, merely because they are unable to pursue one track of thinking in matters so mysterious and speculative, as they are pleased to call them; they will in vain attempt to excuse themselves by such a declaration, while they contend with as much heat, perhaps, I might say, with at least as much bitterness, as their opponents, for their own favourite opinions. On a careful examination of their own hearts, and an impartial review of their past conduct, it is to be feared, they will find them far enough from that humility and moderation they cry out for in their adversaries. But, be it as it will with themselves, they cannot be so ignorant of human nature, as not to know, that religious disputes, although concerning matters never so trifling in themselves, have ever been, and, till men become indifferent to all religion, will ever be, attended with uncharitable animosities. Since, therefore (if we believe themselves), they prefer benevolence and charity to every thing else, they ought not surely to throw a needless bone of contention among their brethren, who may happen not to Le blessed with so much temper as they are, nor with so much sense as to see, that opinions, for the sake of which men of so great learning think fit to disturb the repose of their own church, are, after all, far from being essentials in the judgment of those very men.

But even granting, that the Scriptures, in prescribing the unanimity just now contended for, had therein required of us a thing unreasonable or impossible; or, that the unanimity prescribed relates to other points, than those about which we are divided; yet this will be no excuse for men, who, when they were ordained, and when they were instituted, and again when they were inducted into their livings, did most solemnly subscribe, and declare their unfeigned assent and consent, to certain principles of great importance; and also solemnly promise to teach those principles, and no other; which principles they now, neverthelesss, without either renouncing their orders, or resigning their livings, do

to the uttermost of their power oppose. Nay, what is worse than all this, after having thus opposed the principles they so solemnly engaged to defend, these men, we see, are ready, as often as tempted by a new benefice, again solemnly to declare, in the face of God, and the congregation, for the very same principles; yet (astonishing!), as soon as they are in, set themselves to run them down again without a single blush! and, instead of these, for which the word of God himself is voucher, to cant up the feeble, the affected philosophy of others, or new-fangled nonsense of their own. "Woe unto us if we preach not the gospel ;' or rather, double woe unto us, if we preach any thing else for gospel; if we turn moralists, instead of apostles, and conceitedly preach up ourselves, or Cicero, or Seneca, or (pardon me for naming them with these illustrious heathens) if we preach up Shaftesbury, or Hutcheson, or Chubb, in the place of Christ and Scripture; whereas we ought to know nothing among the brethren, but Christ, and him crucified.'

And are these the men, thus, through love of the world, declaring for one thing, and, through conceit and self-sufficiency, insisting on quite the contrary, who are ever telling us, that our articles of faith are of little consequence? and that good works, sincerity, and moral righteousness, give the only title to salvation? Is it thus they exemplify, to a criticising world, their own applauded morality? Is theirs the very sincerity, that is to stand for all religion and virtue, and which renders them so highly meritorious, as to need no atonement, no imputed righteousnes? O thou God of truth! who cannot look on iniquity, is this the righteousness that will justify in thy sight? O thou guileless Lamb of our salvation! Is this the infantine simplicity, that is to recommend us to thy embraces, and make us the children of God? Would to God I could have done justice to my subject, without touching on a topic, that wounds the very vitals of Christianity, that throws infamy on the ministry, that pierces every honest Christian to the soul, as often as he thinks of it, with a mixture of shame, terror, and indignation!

But bear with my infirmity, my dear brethren, and give me leave to shut up this already too tedious discourse, with VOL. II.

2 B

two reflections, which, I humbly apprehend, may be of singular use to us of the ministry, if seriously laid to heart.

First: Let us awfully consider whom it is we have undertaken to serve, and wherein we propose, to serve him; how arduous our duty; how glorious the reward to be hoped for, if we discharge it as our Master requires; and how dreadful the punishment to be feared, if we materially fail therein. If the best clergyman in the world lays this home to his heart, as feelingly as the dignity of the subject demands, it will shake his soul within him. His modesty will perhaps be more ready to suggest the punishment to his fears, than his vanity the reward to his hopes. What then must we suppose the unworthy clergyman ought to feel, could he sum up thought enough for the alarming reflection. God be merciful to me! I feel it too sensibly myself to be able to dwell on it any longer.

What I have said concerning the dignity of our employment, was chiefly in order to give us an high idea of that, and an humble one of ourselves, and our qualifications, when compared to a post of such transcendent trust and importance.

The meanest artificer stands as high as he can on the honour of his particular calling; and, if he hath any sense, he knows the best, or rather, the only way to procure it honour, is to fill it with skill and integrity. And shall not a clergyman, whose calling is in all respects so sacred, give proofs of a like sensible zeal for its credit, and take the same method to honour it himself, and to render it respectable in the estimation of others? But when the ignorant, the slothful, or the vicious, takes this office on him, does he not despise it himself, and teach others to do the same, inasmuch as he thinks a wretch like him is good enough for it? Does he not treat it with more contempt than the layman, who calls it priestcraft; since, in the very literal sense of the word, he actually makes a craft of it, and a most iniquitous craft too; for, so he can devour the temporal good things of his flock, he cares not whether they taste of spiritual good things from him, or not.

And, after all, does he stupidly look for respect on account of a profession, to which he is a scandal? It ought

to be laid dowu as a maxim, applicable to all employments, but more especially to that of a clergyman, that the post should impart only so much reputation to the man, as he is qualified to reflect on it. Indeed this is practically received by all the wiser part of the world. We do not honour an officer, although he struts in scarlet, and wears a sword, if we know him to be a coward; or, if we do, it must be owned that, when such are honoured, the commission is vilified; for it is supposed, the base and timorous are fit enough to bear it. In like manner, we must either despise the office of a clergyman, as too many do, for the unworthiness of him who fills it; or we must look with more contempt on him for presuming to undertake so sacred a charge, than we should have done, had we seen him in the light of a dishonest tradesman, or an unskilful ploughman.

The other reflection is, that we do not want encouragement, even from men, to hope for a retrieval of our honour, if we are not altogether wanting to ourselves. Things are at such a pass (we should be stung to the heart with the reproachful truth) that a clergyman who does but the third part of his duty, and is but half as exemplary as he ought to be (so glad are our people to see us aim at diligence) is sure to be applauded, and almost compared to the primitive apostles and fathers. While he hath but too much reason to fear the vengeance of God for the far greater part of his duty, which he neglects, he hears himself (O shameful honour!) exalted to the stars by men, for the little he performs.

This, notwithstanding, I shall readily own, there are those, who, from various motives, too invidious, and too tedious to be detailed, will be sure to throw on us all the contempt and odium they possibly can, let our carriage be never so prudent, never so apostolical; nay, who will be very sorry to see us behave ourselves as we ought to do; because that will deprive them of the only topic they know how to be witty on, of their strongest argument against onr religion; and, what must be still more vexatious, will revive the influence of that religion, which they hate, and which they had hopes of banishing out of the world.

These men, however, cannot yet (God be praised) boast a majority among the people; so that a proper conduct in us, joined to the candour of a far greater number, will soon

stifle the then ill-grounded insinuations, and manifestly malicious railleries, of such men.

To conclude: It is in vain to hope for a retrieval of our dignity, or a revival of Christian piety, which must always go together, without one and all, or generally, at least, betaking ourselves to the measures recommended. God will assist and bless no other; and if we put our trust in mere prudential or political schemes, those he will blast and curse.

Let us, therefore, in the name of our Almighty Master, do our utmost, honestly to approve ourselves in all things as the ministers of God;' and then, and only then, may we reasonably hope our people will, with affection and esteem, 'think of us, as they ought to think of the ministers of Christ, and the stewards of the mysteries of God.'

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And now to God the Father, God the Son, and God the Holy Ghost, unto him that is able to do exceedingly abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus, throughout all ages, world without end.' Amen.

DISCOURSE XXXVIII.

THE RELIGIOUS DUTY OF PARENTS AND MASTERS ENFORCED.

JOSHUA XXIV. 15

As for me and my house, we will serve the Lord.

THOUGH the office, in which the master of a family is placed, does not usually give him authority over many persons, yet it is a post of great importance and trust. The head of this little society has a more absolute power, and exercises it more personally and immediately upon his subjects, than that of any other. The number of those, over whom he is set, is, by the nature of things, generally determined to a

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