observe his conduct, not to encourage themselves in wickedness, but to be directed and encouraged in godliness; not presently to judge him precise in abstaining from common customs, but to suspect there may be somewhat amiss in them, seeing he avoids them; nor to imagine he is righteous beyond measure in doing more than others, but modestly suppose that, being the teacher of others, he is better acquainted with his and their duty. But,

Fifthly and lastly.-It is the common duty of ministers and people to pray for each other. Well it becometh ministers (who are the servants of Christ, and have so difficult a task on their hand in his behalf with the untoward hearts of men, as well as to oppose the whole power of spiritual wickedness) to pray earnestly and frequently for God's blessing and grace to fall continually on their ministrations; that they may be successful upon the people, that God will forgive their sins, will not be provoked to take his Spirit from them; that the Lord himself will take them in hand, heal their sinful nature, and cause his word to work effectually on their hearts. We find St. Paul continually speaking of his bowing his knees before God, with ceaseless importunity, for the establishment and growth of believers. And Samuel says, God forbid that I should sin against the Lord, by ceasing to pray for you.'* Indeed it would be a foolish and vain thing, should a minister think of doing any good among his people without praying for them. Should he preach with all the zeal of Paul and all the eloquence of Apollos, all would be fruitless unless God gave the increase. It is not man's labour and wisdom, but the Spirit, that can make the word effectual to humble the lofty looks of the proud, and to strengthen the feeble hands of the faint. And therefore it is the duty of ministers to pray much for their people, and to give God the praise if any fruit hath been wrought by their ministry. When Jeremiah could not prevail with the people he was sent to, he says, like a true Prophet, My soul shall weep in secret places for your pride.'† If public preaching cannot prevail, I will try what private mourning will do; if I cannot move you to repent, I will try if I cannot move God to convert you. By such exercises the

minister will also find the enlargement of his heart much increased toward his people, and his soul stirred up to much fatherly love and compassion, which will mightily help him in his labours toward them.-We hear often, on the other side, of the people's praying for their ministers; Pray for us,' saith the Apostle to the Hebrews.*

To the Thessalonians he says, Pray for us, that the word of the Lord may have free course and be glorified even as it is with you and that we may be delivered from unreasonable and wicked men.'+ This is a great duty lying on the people. And yet it is to be feared there are many who never once offered up one true and hearty prayer for their minister, that he might be furnished with abilities for so great and weighty an office; that he might have the gift of wisdom and utterance to divide the word aright; that the Lord would be with his mouth to speak to the consciences of his hearers, and to their edifying; many again that never thanked God for stirring up their minister's heart at any time to reprove sin with more earnestness, and to call to repentance with more power; as if it were no mercy to them that God opened their minister's heart thus to be plain and pressing with them. You must judge for yourselves, whether herein doth not lie a considerable cause of so much fruitless hearing among you.

The institution of a ministry being God's, the duties which I have now laid before you, on one part and the other, arising out of that institution, must be matters of much importance. And it will become us on both sides to consider how we have discharged them. Not in such manner, I am confident, either you or we, that both have not great need of God's forgiveness. And, blessed be God, he sits on a throne of mercy prepared by the blood of the Redeemer. Thither then let us come with contrite and penitent hearts, and our sins shall not be our destruction. And, while we are pleading the riches of redeeming love for our pardon, we shall find our hearts animated with vigour to run in the ways of God's commandments. Happy they who have so tasted that our God is gracious, as that their hearts are thereby sincerely inclined to keep his laws.

SERMON XXXIX.

GALATIANS iii. 24.

Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

THE plain design of the fifth commandment, which for several Sundays has afforded matter of consideration, is to regulate by God's immediate authority the divers relations men stand in one to another. And this he does not so much to preserve the peace and good order of society (though it is manifest that, where there is no regard to God's command in the several social relations, there society has no stable foundation,) as, by the influence of these several relations religiously observed, to promote his own glory in the maintenance of piety among sinful and corrupted creatures. By a distinct consideration of the relative duties it manifestly appears how peculiarly God's honour and our present happiness would be promoted, did we all faithfully discharge the social trusts he has committed to us: while it may be equally easy to observe that the great disgrace which religion suffers, and much of that vexation and misery that is in the world, can be ascribed to no other cause than our disregard of our duty in these relations. Were parents and children, masters and servants, husbands and wives, ministers and people, magistrates and subjects, all kinds of superiors and inferiors, what they should be in these several relations, what a resemblance of heaven would there be upon earth! how would peace and happiness abound; how would religion flourish; how would God be glorified! especially would all this appear and be produced from the conscientious regard that should be paid to the duties of magistrates and subjects; which being a relation of a more large extent, and taking in all persons, the good effects of faithfulness in it on the one part and the

*

other would be more universal; as, on the contrary, disregard to the duties of such relation on one or both sides must be more dreadfully destructive to God's honour in the world and man's social happiness. Whether this nation of ours be not an instance in proof of what I am advancing, I will leave any man to judge. With all the means of public happiness in our hands, which any nation this day in the world can boast of, what are we? Are not our counsels distracted, our measures and undertakings unsuccessful? Is there not somewhat at the bottom, which, like the worm that smote Jonah's gourd, withers all our hopes, and lays us open to the stroke of affliction, as the Prophet's fainting head was exposed to the raging heat of the sun when that friendly shelter was taken away? And what is this but want of conscience toward God in those who are intrusted with authority, and in those who are in subjection? Is there any show of conscience toward God in those who are in authority, I mean those who are in public trust? Does not every

man mean himself, not God's glory, (alas, how little is that thought of!) not the public good? And if you cast your eye to the side of the people, can you see anything like obedience to governors, for conscience-sake? Is not every man set up for a judge of his governors, blaming all things, directing all things, determining all things in his own conceit; our liberty turned into a factious licentiousness? There is little conscience toward God on either part; and from hence we are naturally necessarily and judicially sinking under confusions at home and disappointments abroad. What can put a stop to our certain ruin? Nothing on our part but the fear of God falling on our hearts. We may call for a change of men and measures; our expectations may run high from this and that enterprise; but we shall sooner or later in the issue but reap the whirlwind, as the Prophet speaks, unless the fear of God possess our hearts, and regard to his honour and law influence us to a faithful discharge of our duty as governors and people. Let us open therefore our hearts to conviction, while I am laying out the duties of magistrates and subjects, which is the

This Sermon was preached at Truro, May 22, 1757, when our affairs had a very cloudy aspect; but it pleased God afterwards to favour our counsels, and give great success to the British arms against their enemies.

Fifth relation provided for by the commandment now under consideration. In order to the clearer understanding the scope and extent of this relation, let it be remembered that government is an ordinance of God, not as to the particular form of it, but with regard to the obligations which rulers and subjects are mutually brought into by being members of society. Here God's authority comes in, and obliges to the respective duties of this relation. And then be it further considered what is God's design in this ordinance. This the Apostle plainly intimates in that direction to Timothy, I exhort that supplications, prayers, intercessions, and giving of thanks, be made for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty." In the latter clause of this passage you may observe how the end of government is marked out to be, that we may lead a quiet and peaceable life; and then the means hereto are added, in all godliness and honesty. There can be no quiet and peace without godliness and honesty; and therefore the design of government is, by maintaining godliness and honesty, to preserve quietness and peace among a people.

Now godliness and honesty are to be maintained, and so peace and quietness promoted, only by the faithful discharge of the duties of that station we are called to in government, whether it be a station of authority or of subjection. There must be rulers for the maintenance of godliness and honesty; these must look to their work; and they must also be submitted to, and supported in their carrying it on: otherwise, if rulers be negligent, or people will not submit, the design of government is overturned; and as godliness and honesty are not maintained by it, so neither are quietness and peace procured. From the whole thus stated, it will be easy to see what are the duties of magistrates and subjects. If government be God's ordinance for the quietness and peace of society, by means of godliness and honesty maintained hereby, then,

First. Those in authority must regard themselves as God's ministers appointed for these ends.-And subjects must reverence them as the ministers of God.

* 1 Tim. ii. 12.