should certainly defend them from contempt, and the relation they have to God fhould fecure them from ill treatment: in order to which it is neceffary to confider, that as there is an inherent holiness, whereby men's actions and affections are in fome measure conformable to the laws of God, in which fenfe good men in all ages were esteemed holy; fo there is a relative holiness, which confifts in fome peculiar relation to God's fervice, which may be afcribed to things, times, places, and perfons. Thus the tribe of Levi was called the holy tribe, as thofe that are dedicated to the service of Chrift under the gospel are called Chrift's minifters; not that it was always true of them, that they walked before God in purity and piety, and turned many from iniquity; for too often they have gone out of the way, and caufed many to ftumble at the law; but because they had a particular relation to God in the performance of that worship, which was then paid to him by his appointment. Therefore,

not deter us

from our

As to that objection, that many minifters are obnoxious for their wicked lives; it is granted: What then? Their evil Does their wickednefs void the ordinances of God? lives fhould No: For as the church teacheth, Altho' in the vifible church the evil be ever mingled with the duty. good, and fometime the evil have chief authority in the 'miniftration of the word and facraments; yet, forafmuch as they do not the fame in their own name, but in Chrift's, and do adminifter by his commiffion and authority, we may ' use their ministry, both in hearing the word of God, and ' in the receiving of the facraments. Neither is the effect ' of Chrift's ordinance taken away by their wickedness, nor 'the grace of God's gifts diminished from fuch, as by faith and rightly do receive thefacraments miniftered unto them; 'which be effectual, because of Chrift's inftitution and promife, although they be miniftered by evil men.'* And this we may compare to a pardon paffed by an immoral king, or a fentence pronounced by a wicked judge; which are always looked upon as valid to all intents and purpofes; because their efficacy depends not upon the qualification of

* See the 26th Article of Religion.

thofe

In

those in commiffion, but upon the fovereign authority from whence they both receive their commiffion fo to do. like manner, the advantages we receive by their miniftrations, and the relation they have to God, fhould ftill preserve some respect for the perfons even of badminifters. And therefore as long as minifters are cloathed with flesh and blood as well as other men, we ought not to be prejudiced against religion; because some few are overcome by the follies and infirmities common to mankind.

How we

But where we have a thorough information of their scandalous lives, it is doubtlefs a better demonftration muft behave of chriftian zeal to make proof of it before their lawful fuperiors; that, being found guilty, they Such. may by juft judgment be depofed; than either by

towards

our words or actions to affront or contemn them ourselves, or to provoke others fo to do. Because the defpifing the perfons, and exposing the conduct of our pastors, diminishes that credit and effect, which their spiritual administrations ought to have upon the minds of men, and makes them lefs capable of doing that good which their profeffion obliges them to attempt; for, as much as we take from the opinion of their piety and integrity, so much we leffen their power in promoting the intereft of religion, whose fate very much depends upon the reputation of those who feed and govern the flock of Chrift Jefus. Wherefore the enemies of religion, being very fenfible of this, omit no opportunity of expofing their perfons, and representing their facred function only as a trade, whereby they procure an advantageous fubfiftence; which is a mean infinuation, and may be easily confuted by Why to be these confiderations. Is it not fit that they, who respected. quit all other methods of procuring fubfistence, should live of that gofpel they preach? and though men may be swayed by intereft, yet the truth and falfehood of things no ways depend upon it; and the measures of judging concerning them are quite of another fort. Nothing but fufficient evidence should convince an impartial man concerning the truth of what is afferted. And it is most reasonable to suppose, that they, who make it their business to search into these matters, should be best acquainted with the

grounds

grounds of conviction, and manner of fettling fuch points. Befides, we find that our value for the laws of the land, and the art of phyfick, is no way abated by the great advantages thofe make who follow the profeffion of either of them. From all which duties that we owe to the ministers of God's holy word and facraments we learn, that The reafon the contempt of the clergy generally proceeds of their confrom a contempt of religion, or, when it takes its tempt. rife from a more innocent caufe, is very apt to lead to it; because a due regard to religion can never be maintained without a proportionable respect to the ministers of that religion: And though it may pass for a current maxim among fome, that priefts of all religions are the fame; yet I am of the opinion, it will appear a much truer obfervation by experience, that they of all religions, that contemn the priesthood, will be found the fame both as to their principles and practices; fceptical in the one, and diffolute in the other.

The advan

So that one proper method to increase our reward in the next world is to do all good offices to those that are dedicated to the fervice of the altar; because tages of this he that encourages and inables a prophet for his duty. duty, hath his interest in his work, and confequently in the reward that belongs thereto. Such as receive a prophet out of respect to his function fhall receive a prophet's reward. So our zeal to defend the rights of the facred order ought the more frequently to exert itself, by how much more the faithful discharge of their function exposes them to the illwill and malice of wicked and unreasonable perfons. Befides, there is no better way to maintain the peace of the church, and edify the body of Chrift, than by preferving a great refpect for our spiritual governors, and by submitting to their lawful commands.

Now, if what I have here faid makes any impreffion upon men's minds, as it will most certainly, if calmly And danger and seriously confidered; it will startle the boldett of the confinner to find, that in contemning this order of trary. men he affronts his Maker; and in defpifing the minifters of the gospel he despiseth him that sent them. Luke x. 16. But

2

Before

Of the king's fu

premacy in

[Sund. 8. Before I conclude this fubject, we muft obferve that God, knowing the hearts of men long before, did in his infinite wisdom inveft another order or degree of men with a power to punish the evil-doer, and for the praise of them that do weil, which is ftyled the fovereign magiflraecclefiaftical cy; whofe fupremacy confifts in ruling all eftates affairs. and degrees committed to their charge by God, whether they be ecclefiaftical or temporal; to exercise their civil power in ecclefiaftical caufes, as well as over ecclefiaftical perfons,and in reftraining with the civil fword the stubborn and evil-doers. Wherefore, all perfons in their dominions, fpiritual as well as temporal, are fubject to their authority; because, when men become minifters in the church, they do not cease to be fubjects of the state to which they belong. Every foul must be fubject to the higher powers, which includes an apostle, an evangelift, or a prophet, as well as a tradefman, gentleman, &c. And thus the church declares That the king's majesty hath the chief power in the realm of England, and other his dominions, unto whom the chief government of all eftates of this realm, whether they be ecclefiaftical or civil, in all caufes, doth appertain.' * Yet, by virtue of the fupremacy, the miniftring of God's word, or of the facraments, is not given to princes, because they are not invested with, nor have a fovereign difpofal of, the power of orders. Let it therefore be obferved, that the power of the magiftrate, when moft full and abfolute, does not Yet he cannot execute extend either for themselves to use, or to commuthe priest's nicate to others, thofe fpiritual powers, which Chrift left only to his apoftles and their fucceffors in the church. It would be therefore the greateft piece of presumption imaginable to pretend to fign and feal punish evil covenants in God's name, without receiving any power and authority from him in order thereto : as well as the highest infult to God's power, for minifters to plead that their attendance at the altar is an exemption from the cognifance of the civil powers.

•fice.

But may

minifters.

* See the 37th Article of Religion.

SUNDAY

SUNDAY VIII. PART II.

Duties to

rents.

V. A third great branch of the paternal authority relates to the mutual duties of natural parents and their children. For we are commanded to honour our natural pa father and mother; that is, to love, to reverence, to obey, to fuccour, and to fupport them. And we fhew our love to our parents when we take fuch courfes as will increase our natural affection, and decline all duty to pathings that may leffen the fame. Parents must be rents. refpected by their children, who must pay them external honour and civility; for as love comprizes all kinds

Children's

of honour, so it is an offence against natural de- Respect. cency to fee children bear themselves upon the fquare with their parents, to answer them rudely, or to be want- Their outing in respect, in looks or gefture, in words or in ward behadeeds. Hearken, fays Solomon, unto thy father viour. that begot thee, and despise not thy mother when she is old: and let fuch as neglect the practice of these and the like exhortations, dread the threatening of the Wife-man, who also declares, that the eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles fhall eat it. But if parents, through fondness or want of judgment, take off the restraint, and remove the bar that kept their children at adue distance, they too often have reafon to repent thereof: and if there be no miscarriage on it, it is not owing to their difcretion, but to the grace of God working early in the children's hearts, Bring up thy fon with indulgence, and he shall make thee 'afraid: play with him, and he shall bring thee to heavinefs. 'Bow down his neck whilft he is young, left he be disobedient ⚫ unto thee, and fo bring forrow to thine heart.' Ecclef. xxx. Children must not pry into the infirmities and failings of their parents, but conceal them. And that children may dif charge this part of their duty better, as it is partly in the parents power, fo fhould it be their great care not to mifehave in fight of their children, nor fet them bad examples. Refpect is founded upon fome fuppofed excellency, worth, and fome fuperiority; and when parents admit their children to an equality, and make them privy to their indifcre