these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.'*

The clergy, being taken from among your brethren, are men of the same tempers and passions with yourselves; and, though set to watch over your souls, and guide your feet in the way of salvation, are subject to the infirmities of nature, in common with other christians. They have, indeed, a sacred and precious treasure' committed to them, but they have it in earthen vessels, '† liable, not only to bodily casualties and diseases, but to mental weaknesses and disorders. These circumstances point out what ought to be your behaviour toward them.

It cannot be expected but that they should in many instances feel, and in some instances sink under, the weaknesses of nature. Imperfection belongs to man, and infirmity is his constant attendant. These may produce imprudencies: they may lead to improprieties of conduct: they may end in real faults: they may degenerate into open vice. The true christian spirit will dispose you to bear with imprudencies and improprieties of the lighter kind, and to endeavour to correct them by friendly hints and explanations; to throw a veil over real faults, especially when exposing them will answer no good purpose; and will prevent you from aggravating open vices which you cannot conceal. In this way, you will prove yourselves to be christians in deed, as well as in name---possessed of that 'charity' which 'never faileth,' but which is kind and envieth not;' which is not easily provoked, and thinketh no evil;' which rejoiceth not in iniquity, but rejoiceth in the truth;' which beareth, believeth, hopeth, endureth all things; which covereth even the multitude of our neighbour's sins,'§ and concealeth his transgressions from the eye of observation: the piety of Shem and Japheth will be yours; and the blessing of Noah will, in its best, its spiritual sense, be made good to you, in the kingdom of God.

You will not suppose that I am pleading for indulgence

* Matt. xviii. 6.

† 2 Cor. iv. 7.

1 Cor. xiii. 4, &c.

$1 Pct. iv. 8.

to immoral clergymen. I have no conception of a worse character. But their vices should not be exaggerated, nor needlessly exposed. When the honour of our holy religion, the dignity of the sacred order, or the benefit of the people, can be promoted, let their iniquities be exposed and punished, that others may fear to offend. But till some, at least of these good ends can be answered, let not the light of day behold their works of darkness, lest religion, also, suffer some part of that reproach and contempt which they most justly deserve.

Should any congregation be so unhappy as to have a wicked clergyman for their minister, the remedy is short and easy. Upon complaint to the bishop, and due proof of his crimes, he will fall under the censure of deprivation.

There is, however, one case relating to unworthy ministers, which involves more difficulty in its management, because it is a case in which the people are as deeply concerned as the minister. A case may arise, where the minister may be, not only irreproachable, but exemplary in his moral conduct; and yet so tinctured with heresy and false doctrine, as to be unfit to have a christian congregation under his charge. His congregation may be corrupt. ed by his influence, so as to be pleased with him and his errors. To get rid of such a man is not easy. Should the bishop call him to account, his congregation will neither accuse him, nor appear as evidences against him; but would probably countenance and support him against any censure; and, rather than give him up, make a schism in the church. Besides, to condemn him upon suspicion or report would be unjust and cruel. Nor does the mischief stop here. Should God's providence remove him, the congregation having the right of choosing their minister, and being corrupted by erroneous principles, will not fail to choose one agreeable to themselves, that is, as deeply sunk in error as they are. Thus error has a chance of being perpetual.

There is but one remedy in this case, and that is for the people to wave, or abate this right, which, to say the

most, is but a doubtful one, and pregnant with more mischief than good; tending to continue error in the church, and to breed parties and animosities in the congregations, and thereby keep them long unsupplied. Was the appointment of ministers directly in the bishop with the advice of the clergy, as such an appointment could be only during pleasure, it would be easy to get rid of an unworthy minister-parties in the congregations would be prevented, and error would have but little chance of being permanent.

That the people should concede this point is rather to be wished, than expected. If they knew their own good, and were sensible how much it would conduce to peace and unity in the church, and, consequently, to its stability and prosperity, they would scarcely hesitate. Thus much, however, we have a right to expect: That they' will consult their bishop and clergy in the choice of their minister, and will pay proper regard to their judgment and authority, should the charge of heretical doctrines bring the censure of his bishop on him.

From this disagreeable subject, let us turn our attention to an object worthy of your regard-the good and faithful clergyman, who labours in the word and doctrine,'* and is an example to his flock, in word, in conversation, in charity, in spirit, in faith, in purity.' This character you will reverence; with such a minister you will go to the house of God from inclination, as well as duty. There, love will add fervor to your devotions, and give sweetness to his instructions. You will delight to remember, and recount his good dispositions and actions. You will support him in his ministry, and will assist in removing every impediment out of his way; that his piety may have free scope, and his zeal no restraint, but from his knowledge and prudence. You will defend his character from the attacks of malice, the underminings of envy, and the insinuations of idle talkers. You will comfort him in sickness, and sympathize with him in all his distresses. You will imitate his faith, and patience, and

good works. You will pray to God for him, and bless his holy name for the benefit of such a guide in your heavenly journey. May God realize this happiness to every one of you!

3. You have heard, not only how great a charge is committed to the ministers of Christ, but also how extensive and various their duty must be. If they discharge it with diligence and fidelity, you must be sensible it will require their whole attention and time, especially if their parish be large. Yet they are to preach twice on Sundays, and once at least on the festivals, besides occasional lectures and catechetical discourses.. You expect, and have a right to do so, that they prepare themselves to preach with propriety and some degree of accuracy, and with application of the subject to your situation and circumstances. Hence arises your duty to provide the necessaries and comforts of life, and in such a style as their station and labours give them a right to expect; that they may attend on their duty, without being hurried by the cares of the world, or perplexed by a solicitude for their daily support.

Under the law, the priests and Levites, when doing duty in the temple, were supported by the sacrifices; and God commanded the people to be liberal in their offerings, that there might be plenty of food for his officiating ministers. In their cities, they were supported by the tithes which God gave them for their inheritance; because they had no inheritance of lands among their brethren. I mention this circumstance to shew that God did provide for the Levites, in a manner equally plentiful and sure, with the rest of the tribes; that it is, therefore, reasonable in itself, as well as the will of God, that his ministers should have an equal share of the good things of this life with other people; and that thus to provide for them is the duty of the people where they serve.

With regard to tithes particularly, I have no wish to have any thing to do with them. They are a mode of supporting the clergy which, in the present disposition of the world, has several inconveniencies attending it. They are often paid grudgingly and with ill temper, and some

times occasion law-suits between the minister and people, which greatly obstruct his usefulness. Where, however, the state, or the benevolence of particular people, has, in any way, made provision for the clergy, it is a monstrous iniquity to defraud them of their right, merely because they are clergymen, and cannot contest that right, as others might do, for fear of destroying their own usefulness, and thereby defeating the end of their appoint

ment.

This is a species of robbery of the worst kind-a robbing of God in the persons of his servants: For his servants your ministers are; and he has appointed them their wages-the necessaries and decencies of life. He has. made you their paymasters, and he expects, not justice only, but liberality from you. It is a tribute he exacts in acknowledgment of his sovereignty, and of the many blessings of providence and grace which he confers on you. The law of man, as well as of God, requires that you clothe and feed your servants, in consideration of their bodily labour. Under the old testament, God extended his care even to brute animals: Thou shalt not muzzle the ox, when he treadeth out the corn :'* • Thou shalt not tie up his mouth while, with his feet, he is threshing out that corn for thy use which his labour has raised; but shalt permit him to take freely of it, while so employed.' Quoting this text,† St. Paul asks, Doth God take care of oxen; or saith he it,' did he give that command, altogether for our sakes'... for the sake of his ministers? For our sakes, no doubt, this is written: that he that plougheth, should plough in hope; and that he that thresheth in hope, should be partaker of his hope :'‡ That as he who plougheth and soweth, hopes to reap and enjoy the fruits of his labour, so he who laboureth in the gospel should have his just hope fulfilled, and live by the gospel.' That this is the drift of St. Paul's argument appears from the next verse: If we have sown unto you spiritual things, is it a great thing, if we shall reap your carnal things?'

* Deut. xxv. 4.

VOL. I.

t1 Cor. ix.
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# Verse 10.