barely a face-knowledge of them, he will leave a great part of his duty undone.

It is incredible how far this practice would go towards reforming the people, and especially those of the lower rank; for though he is doing no more than his bare duty, yet they would mistake it for a great honour and conde scension on his part, to visit them familiarly in their homely cottages; and by thus gaining their hearts, he would find them soft to his good impressions, and patient under his reproofs.

I hope, therefore, my reverend brethren, that you will be particularly assiduous in this branch of your duty; and that, for the more easy and effectual performance of it, you will divide your respective parishes into convenient districts, to be visited by you in a stated course.

Need I observe to you, in the third and last place, that the example of a virtuous and holy life in a minister will have more effect upon his people, than a thousand discourses from the pulpit, be they never so excellent.

The bulk of mankind are much easier led by the eye than the ear; and though he should preach like an angel, yet they will despise his doctrine, if they do not read it in his life: but when he shews himself in all things a pattern of good works, and presents in his own life a fair copy of all those graces and virtues which he recommends from the pulpit, his people will believe him to be in good earnest, and that his sincere aim is to save their souls as well as his own. His humility, meekness, and forgiveness, his charity and moderation, his temperance and sobriety, his grave, prudent, and peaceable behaviour, his encouragement of religion and devotion in his own family, will procure reverence and authority to his person, attention to his preaching, and a zeal to imitate his virtues: they will think such a labourer worthy of his hire; and he must be of a very perverse temper indeed, who will not cheerfully render him his dues.

I must here make one observation, which most naturally arises out of this head; and that is the indispensable duty of residing on your respective cures; for it is of the nature of examples to be present and before the eye; so that a minister who does not live among his flock can never be an example to them.

I might here mention, as a lower consideration, the convenience of residence to yourselves; not only for the better improvement of your glebes, and the providing of

more comfortable habitations for yourselves and successors, and being in the midst of your business; but also for avoiding all pretences of withholding from you your legal dues.

When a minister is not resident, either in person or by his curate, the parishioners are ready to plead, (and indeed with too much colour,) that they do not receive the valuable consideration of their tithes.

In strictness of law there is no foundation for this plea, because tithes are not the property of the tenant or the landlord, but free donations to the church by the piety of ancient times; which by unlucky accidents are fallen into the hands of mere laymen, who can do no spiritual service for the same: and in fact all estates subject to tithes were transmitted, or purchased, subject to this incumbrance; for which the purchaser must have paid a greater price, and the farmer a higher rent, if they had been tithe-free. Every man therefore must consider himself not as a possessor in property, but as a trustee of the tenth part of the produce; which he holds in trust for the use of the parish minister; and which he cannot without injustice withhold and apply to his own use, since he has no title to it.

And the case is become the same where there are layimpropriators; and yet these receive their tithes with less grumbling and opposition, though they can neither pray nor preach as a consideration for the same.

The nonresidence therefore of the minister, or even his neglects of duty, are a mere pretence set up against paying tithes; and I am afraid that if he would graciously remit his dues, too many of these clamourers would readily dispense with his residence.

But give me leave to observe, on the other hand, that if in law the minister be entitled to his tithes, the parishioners are in good conscience, and by the rules of the gospel, and the will of the donor, entitled equally to his spiritual cares and labours in the execution of his office for the good of their souls. If he reaps their carnal things, it is in consideration that he shall sow unto them spiritual things; and as he is partaker of the altar, he is required to wait at the altard; and therefore if he proves remiss in the discharge of his duty, if he is not at hand to watch over his flock, to feed and to guard them, he must not

d 1 Cor. ix. 11, 13.

wonder if they are untoward and difficult in the payment of their dues; for though the law be with him, yet they will justly set up the equity of the gospel against him.

I cannot dismiss this general head without putting you in mind of one duty more, which, though it be not properly canonical and within my province, yet is truly of religious consideration.

I am speaking of that provision for your families, by a prudent management of your incomes, which every man is bound by the laws of God and of nature to make. Št. Paul's admonition in this case is at least as binding as any canon of, our church: If any one provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidele.

And I am sorry to observe, that the memories of many clergymen lie under just reproach for their neglect of this duty, which the laws of God and nature oblige every man to do. If a clergyman happens to have a temporal estate, something will remain for the support of his family who survive him; but where his benefice is his only fund, he must want natural affection and justice, or to suppose the best, he must be void of all thought, who spends it as fast as it comes in, without laying up some part of it for their support. Whether it be owing to indolence, or bad management, or to idle projects, or whether his income be expended in entertainments and high living, falsely called hospitality, though it may more properly be called pride and ostentation; yet it makes no difference with respect to them, when there is nothing left for their subsistence.

He would disdain to be told, that the only refuge of his widow must be in some charity-house; and that his daughters, after being delicately bred, must be quartered as humble companions upon some good lady; where, if they are treated better than servants in point of ceremony and respect, yet their condition is so far worse, as they serve without wages; or if this should not be their good fortune, they must be exposed to snares and temptations, and at last perhaps fall a prey to some rich invader of their virtue, for the sake of a maintenance: I say, he would disdain to be told this, and yet he is taking the ready way to bring things to this issue. For he well knows that he is only a tenant for life, and that as he spends all while he lives, all his funds must die with him.

How much better would it be for such a one to re

e 1 Timothy v. 8.

trench all superfluities in good time, and enter upon a new economy! What if he should not treat with wine, and rival men of permanent fortunes in his entertainments; what if his wife and daughters were not to shine in silks, but be modestly clothed in decent stuffs, and the savings laid up for their fortunes; would any wise man think the worse either of him or them? No; his prudence and their humility would be universally applauded, and would be set up as an example to other families in the like circumstances.

I should therefore think it a most laudable resolution in every clergyman, who is not possessed of a temporal estate, to lay up one half, or one third, or at the least one quarter of his income, according as the thing will bear, for the future occasions of his family; and to look upon such savings as not at all his own, but sacred to their use.

It remains only that I exhort you to that which is not so properly to be called a distinct and separate head of duty, as a mode or quality that ought to run through all the rest: I am speaking of zeal, or that fervent desire of doing good to the souls of your parishioners, which will animate and enliven every part of your duty. This is opposed to that indolence and lukewarmness of spirit, which always proceeds with indifference and slothfulness in business; which does what is barely required, and no more, and therefore generally underdoes in every thing. To such tempers every thing goes up hill and against the grain; and is performed as if it were a task, which is done only because it must be done.

But a principle of zeal will turn our duty into delight, and make us active and diligent; it will overcome all difficulties, and spare no pains in promoting the honour of God, and the salvation of those souls that are committed to our charge. Our Saviour gives John the character of a burning and a shining light, shining by the light of his doctrine, and burning by the warmth and activity of his zeal: and the same should be the character of every minister of the gospel.

In order therefore to excite you to the effectual discharge of your spiritual offices with this laudable temper of mind, I shall, as I proposed, lay before you some motives and considerations, which, if duly attended to, cannot fail of success.

The first shall be taken from the nature of that trust, which with your own consent has been committed to you.

f John v. 35.

The souls of your parishioners are your immediate charge, and you are to guide them in the way to eternal salvation. Hence it is, that the office of a minister is represented in the holy scriptures under metaphors and characters importing a very high trust.

You are called shepherds, who are to feed the flock of Christ, by enlightening their minds with the knowledge of divine truths; to establish their faith, and influence them to the practice of virtue. Simon, son of Jonas, lovest thou me? says our Saviour; Feed my sheeps; which he repeats three times. The trust is comprised in three words, but so big with important matter as might fill a volume. However, you may observe the principle and spring from whence it is inferred and enforced; Lovest thou me? strongly implying, that wherever there is a true love for our blessed Saviour, it will naturally operate by a zeal for promoting the salvation of those souls for whom he shed his most precious blood.

As shepherds, you are likewise instructed to guard your flocks from spiritual enemies and dangers, especially as they are surrounded with those who will be assiduous to pervert and corrupt both their faith and manners. For this reason a good pastor will always have an eye upon his flock, to confirm those that are wavering, and to reclaim and recover such as have been led astray, being seduced by cunning men, who lay in wait to deceive; for those wolves have ever haunted about Christ's fold.

And it is in the same view and for the same purposes that you are called watchmen; for you are to watch over the faith and morals of your people, and guard them against infidelity, idolatry, false doctrines, corrupt religions, evil customs, and immoral practices. Son of man, says God to the prophet, I have made thee a watchman over the house of Israel; and the end follows, namely, to warn the wicked from his evil way. St. Paul takes up the allusion, Obey them that have the rule over you, for they watch for your soulsh.

And here I cannot but repeat the hint of the necessity of residence, which is so clearly and strongly implied in those metaphors; for an absent and rambling shepherd must needs neglect the safety of his flock, and a watchman or sentinel will be punished if he leaves his post.

And lastly, to name no more, you are stewards of the

John xxi. 16.

Hebrews xiii. 17.

B b