that are dispersed among the laity at large, to be collected in one assemblage for one man.

The profit of the flock, not the profit from the flock, is the grand object of a true pastor's concern. It is the character of the hireling, whose own the sheep are not, to care only for the fleece; and when he gets this, the sheep not being his, (which he proves by his want of care for their souls,) he is nothing better than a robber. The world swarms with these spiritual thieves, who sacrifice all the plunder to their idleness, avarice, pride, or pleasures.

What a character doth the 'Lord give of whom he calls the foolish shepherd? He doth not "visit those that are cut off, nor seek the young, nor heal the broken, nor feed that which standeth still. Wo (continues he) to the idol (the false or foolish) shepherd, that leaveth the flock; the sword shall be upon his arm, and upon his right eye; his arm shall be clean dried up, and his right eye shall be utterly darkened." He shall be without strength or understanding. Zech. xi. 16. See also Ezek. xxxiv.

When any congregation of people have the blessing of an able and faithful minister, how ought they to prize so scarce and valuable a jewel! Such an one is worthy of all honor, both for his work's sake and for his own sake; and those Christians are not wise for themselves, who do not all in their power to strengthen his hands, and to assist him in his ministry.

One good way of accomplishing this, is to pray earnestly and constantly in private for the pastor. This would draw down mutual blessings both on speaker and hearers, and much endear them to each others. The reason, probably, of the dissatisfaction and uselessness, which often arise between them, may be owing to the want of mutual prayer, which begets indifference or remissness, as well as discovers too lax a spirit of watchfulness and faith. And, then, how can the word, on

one side, profit; and on the other, how can the preacher be approved?

The minister of Christ, who gives up all his time, labor, and expectations to his holy calling, ought to be comfortably and honorably supported in it. The laborer is worthy of his hire; and the very beasts eat of the corn for which they toil. If the maintenance

be voluntary, it ought to be the more liberal for that very reason; if it be settled, it ought to be punctually complied with. It is sad for ministers, whose business is of a higher kind, that the covetousness or dishonesty of their people should make it just and necessary for them to attend, with any anxiety, to lower affairs. Certainly, it betrays a want of love to God, when men can suffer his ministers or his poor to starve by their dwellings. How can the pastor give himself up to the word and to prayer, when he is constrained to serve tables ? And how can he minister without distraction, when poverty and care haunt and worry him all the day long? As a layman, I may ask these questions, without suspicion of any interested attachment to an order.

It is a melancholy fact, that the worldly pride and laziness of some clergymen, have made the laity regardless of their profession, and ready to treat it with wrongs; and that the spiritual ignorance and the irreligion of the laity have rendered the profession of the clergy, in all respects, not so honorable or desirable, as it should be, for themselves.

However these things may be, the Christian hath one security of hope, which can never fail; the foundation of God standeth sure, having this seal: "the Lord knoweth them that are his ;" and, "let every one that nameth the name of Christ, depart from iniquity." God is our refuge and strength; we have found him abundantly so in trouble; therefore, will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea. There is a

river, the streams whereof shall make glad the city of God.

Outward embellishments may vary and fail; but the true temple of God shall endure for ever. Yet while Providence has ordained these outward establishments, it seems the business and privilege of grace cheerfully to observe and support them.

CHAPTER VI.

ON QUARRELS AMONG CHRISTIANS.

It is not grace which genders strife, but corruption. If therefore my brother's corruption be raised against me, shall I oppose my corruption to his, and so enter into wrath; or shall I not rather beg of God, that his grace in me may invite the grace that is in my brother, and so we may settle the whole in peace? If we are real christians, we must both desire only what is just and right, or we do not live like Christians; and if we both agree in desiring this as the end, how is it that we differ violently about the means? If either have done or desired the wrong, the other, who is more under the conduct of grace, should kindly and affectionately represent it; and, if he cannot be heard, should leave the matter to God, without raising the unholy and unhappy tumult of heat and resentment in his own mind. He that can bear and forbear most, is certainly most the Christian. It is misery and deadness to a real believer to walk and to war after the base fury and discord of the flesh. When he deserves well, and patiently suffers evil, then he is like to his Master, and right in himself.

The apostle directs for believers, not the vengeance of the law, but Christian arbitration. Law is the last refuge, and can only be lawful, when right is not to be had by better means.

One

If Christians, who have a matter of difference, would graciously agree to meet with each other in prayer, and to pray together kindly for each other before the throne of grace; surely, if they meant the attainment of that right and truth which they prayed for, they might soon find it out and settle it accordingly. But it is the flesh which comes in and mars all. cannot stoop; and the other will not. They are not so wise as Luther's two goats, that met upon a narrow plank over a deep water. They could not go back, and they dared not to fight. At length one of them lay down, while the other went over him; and so peace and safety attended both. Why should not believers try this method? But, alas! while grace remains idle or neuter; the world jeers and triumphs; the devil is busy and excites; good men mourn and lament; the weak are stumbled and turned aside; and a long train of inquietudes and jealousies fill the breasts of those, who humbly hope to dwell with God, and with each other throughout eternity. These things ought not to be.

If my brother be wrong, how shall I show myself in the right? By wounding him more than he hath wounded himself? By doing wrong likewise, and rendering evil for evil? No; let me pray, that God would open his eyes, and not shut my heart; that he would give him more grace, and me more patience to meet what is not gracious in him; and, at the utmost, that I may not be a partaker with him of anger, or of those sins which may follow upon it.

Am I in the wrong? What then shall I do? Shall I persist in it, and make myself more in the wrong? This would not be gracious; this would be bringing

misery by heaps upon myself. Rather let me go first to God, and then to my brother, acknowledging my fault, or my error, to both. There is no shame in confessing our sins to God, nor any meanness in owning them to men. It is the mark of a noble and generous spirit in common life; and it is the wisdom, as well as the duty and privilege, of a much better life in the Christian.

O thou love of the brethren, whither art thou fled! We profess to believe in the communion of saints; but where are the saints, who have this communion? We talk of the unity of God's church with respect to its members; but where are those members, who live in this unity? O shame upon us, that we differ at all, that we differ on trifles, that we love to differ, that we urge and promote differences, and that the healing spirit is not more to be found among us? Lord, if thou wouldst differ with us at any time, as we are ready at all times to differ with others; O how should we stand before thee, or what could we answer for ourselves! Give, O give more of thy grace, that we may be humble in our own hearts, true and just in our desires, mild to others, and deeply submissive to thee!

CHAPTER VII.

ON THE MARRIAGES OF REAL CHRISTIANS, AND THEIR DUTIES IN THAT STATE.

IT is the voice of reason and religion, that piety must not be yoked with profaneness, nor the true believer with an infidel. When persons have broken through this rule, they have always done it to their own sad cost; as abundance of examples can testify.