obligations passingly.

But the case is different,

when by misrepresentations of fact, or by sophistical arguments, their minds begin to be alienated from their duty, and they learn to call evil good, and good evil, to put darkness for light, and light for darkness, bitter for sweet, and sweet for bitter. It is then the business of the preacher, if preaching be not a mere matter of form, to do what he can to inform them better, both as to the fact, and as to the argument. Can then the observance of the duty we owe to magistrates, be an unseasonable subject at present, when so many are at such uncommon pains (some doubtless through mistake, and some through ill design) to undermine it?

The pulpit without question would be an improper place for canvassing the economical regulations, which might properly be adopted in the government of families. But if tenets should be advanced, and warmly recommended, totally subversive of the honour due from children to their parents, and of the obedience due from servants to their masters, would he deserve the character of a minister of Christ, who chose to continue silent, and under the silly pretext, that the pulpit was not intended for discussing family affairs, would take no concern in the controversy? Shall we find men that are indefatigable in distributing poison, and shall not those who have it in their power, be at some pains to administer the antidote ?

It has in like manner been urged, that Under these plausible pretences, the pulpit hath some

times been made the instrument of raising sedition, and of doing the greatest mischief to the public. The charge is indeed but too true. But is that a good reason for not employing it for the contrary purpose of inculcating allegiance and loyalty? The pulpit has also been often employed in the service of error. Shall it therefore never be used for the advancement of truth? It has often been perverted to be instrumental in kindling persecution. Shall it therefore be accounted improper to use it in recommending the moderation, the meekness, and the gentleness of Christ? Besides, will those who abuse the pulpit, by employing it to a bad purpose, be the less disposed to do so, because nobody dares oppose them from the pulpit?

From the manner in which some talk of the businers of a preacher, one would imagine, that in their apprehensions, he ought ever to be occupied (as preachers have been but too often occupied) in doating about questions and strifes of words, discussing all the futile logomachies of the schools, which gender contention, envy, bigotry, and wrath, but minister not to godly edifying, to pious and practi

cal instruction.

The Author begs leave to add, that he hopes the doctrine here maintained may be of some service, independently of the American disputes which have occasioned its publication. There is a real danger arising from the loose and republican principles now so openly professed, and so assiduously disseminated, through the British Isles; which, should they still

make progress, as they seem to have done for some years past, might, after the present controversy is settled and forgotten, involve this country in the most direful calamities. On the other hand, he is happy to observe that this quarrel has excited some persons of great learning and penetration, fully capable of doing justice to the subject, to examine more narrowly than had been done before, into the origin, nature, and end of civil government *. It may be expected as the consequence, that the wild schemes of our political visionaries, for there are visionaries in politics as well as in religion, will in due time be properly exposed, and at length abandoned by every body.

* The public has been promised by an eminent writer, one entirely equal to the subject, an examination of Mr Locke's Theory of Government. It is earnestly wished by many, that an enquiry so useful in itself, and so peculiarly seasonable at present, may not be unnecessarily deferred.

SERMON IV.

PROV. XXIV. 21.

Meddle not with them that are given to change.

OUR

UR religion teaches us to consider all afflictions as chastisements for sin, and as mercifully intended by our heavenly Father to bring the afflicted to reflection and repentance. National calamities we are taught to regard as the punishments of national vices, and as warnings to the people to bethink themselves and reform. In the day of adversity consider, is an admonition equally apposite, as applied to individuals, and to nations.

When the trouble itself, whether private or public, is the immediate and natural consequence of particular vices, it is more especially a call to examine into those vices which are the direct source of our calamities, that by the grace of God we may forsake and avoid them. Thus a bad state of health caused by debauchery, specially warns the suffering person of the necessity of temperance in the indulgence of appetite. And the miseries of a civil war, whether incurred by immoderate stretches of power on the one side, or produced by a wanton abuse of liberty on the other, are loud and particular calls to the correction of these enormities.

сс

If this be a just representation, no Christian can reasonably doubt that our present distressful and threatening circumstances in regard to America, ought to be thus viewed by every British subject on both sides of the Atlantic. War of every kind points more directly to the depravity of our minds and the corruption of our manners, than do those public calamities, famine, pestilence, and earthquake, which are considered as proceeding immediately from the hand of God. They are all to be regarded as the punishments, but not as the natural effects of sin. Whereas war is to be viewed equally in both lights. Whence come wars and fightings amongst you, says James, come they not hence, even of your lusts that war in your members * ? It is within the human breast that this mighty mischief is conceived. There the fire is lighted up, which afterwards bursting forth sets the world on flame.

In every war, then, foreign or domestic, there is on one side or the other, not seldom on both, some immorality or guilt which is the direct cause. The superintendency of Providence is doubtless to be acknowledged in this, as in every other event. And therefore affliction of every kind ought to excite us to self-examination, prayer and repentance. But those which people more directly bring upon themselves, ought to lead them to inquire into the immediate cause, that so the present evil may, as

* James iv. 1.