tised among us. If a man wishes to indulge in profanity, sabbath-breaking, intemperance, gaming, or debauchery, he knows where to find companions to countenance and assist him, and where to find places set apart on purpose for such abominations. Many of these vices stalk abroad among us, in open day. There is not virtue enough in the community to drive them back into their dens, or to make them hide their heads. The inhabitants of our moral pest houses are suffered to range at large, and spread the contagion of their vices. No wonder, then, that our children inhale the infection; and that many of the rising generation promise to outstrip in wickedness every generation that has gone before them. If it should, God have mercy on our country; for surely nothing but infinite mercy can save it from destruction! Now, my friends, it becomes us to inquire to whom is the prevalence of these vices to be ascribed? If we have no laws to restrain them, then the blame must rest upon our legislators; and those who choose them are partakers in their guilt. But if we have laws to restrain these abominations, then the blame must rest on those whose business it is to execute the laws; and all who prevent, all who do not assist in the execution of these laws, must share in the blame. For my own part, I am determined that, if loud and repeated testimonies against these things can prevent it, none of this blood shall rest with me; and I advise every one, who has any concern for his own soul, or for his eternal happiness, to adopt the same resolution; for it will be no light thing to be found partakers, at the judgment day, of the enormous sins which are committed in this town. Happy will it then be for him who can truly say, I am clear from the blood and from the guilt of all men.

2. It is impossible not to perceive how completely our subject justifies the conduct of those much insulted individuals, who have voluntarily associated for the purpose of assisting in executing the laws, and suppressing vice and immorality among us. Their God, the God whom our fathers worshipped, and whom we, their degenerate sons profess to worship, commands them not to be partakers in other men's sins. They have obeyed the command, and what has been their reward? The same which all the faithful servants of God in all ages have received from those whose welfare they labored to promote, by separating them from their beloved sins. They have been ridiculed,

insulted, turned out of those seats of office, which they honorably and faithfully filled; and are indebted wholly to a good Providence, and to the laws which he has given, for their preservation. from worse evils. Many of you, my hearers, have calmly sat by and seen this done, if you have not assisted in doing it. And, my friends, those who thus revile and oppose the friends of virtue and religion, would treat Christ and his apostles in a similar manner, were they now on earth.

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SERMON LXXXVI.

PRAYER FOR RULERS.

I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men; for kings, and all that are in authority, that we may lead a quiet and peaceable life, in all godliness and honesty.-1 TIMOTHY II. 1,2.

It appears from the preceding chapter, that Timothy had been left, by St. Paul, at Ephesus; to watch over the church in that city, and to guard against the introduction of error, by false teachers. In this chapter, the apostle gives him particular directions respecting some of the social and relative duties which were to be enjoined upon all, who professed to be the disciples of Christ. Among these duties, he mentions first in place, as first in importance, that of intercession; or praying for others. I exhort, says he, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and all that are in authority. It is evident that persons in authority are included in the direction to pray for all men. It appears, however, that the apostle did not think it sufficient, to inculcate the duty of praying for them, in this general way only. He felt that it was necessary to make a particular mention of this duty, in a clause by itself. He does, in effect say, While I exhort you to pray for all men, I urge you, especially to pray for those who possess the supreme power, and for all that are in authority. He thus evidently intimates, that, in addition to the

general reasons, which should induce us to pray for all men, there are particular reasons why we should pray for those who rule. I propose, in the present discourse, to state the reasons why we should pray, with peculiar frequency and importunity, for all who are invested with authority.

I. We ought to pray for those who are in authority, more frequently and earnestly than for other men, because they, more than other men, need our prayers. In other words, they need a more than ordinary share of that wisdom and grace which God alone can bestow; and which he seldom or never bestows, except in answer to prayer. This is evident in the first place, from the fact, that they have a more than ordinary share of duties to perform. All the duties which God requires of other men, considered as sinful, immortal, and accountable creatures, he requires of rulers. It is incumbent on them, as it is on other men, to possess personal religion; to exercise repentance toward God, and faith in the Lord Jesus Christ; to love and fear, and serve their Creator; and to prepare for death and judgment; for Jehovah's language to them is, Though ye be as gods, ye shall die like men, and have your portion like one of the people. In addition to the various personal duties, of a moral and religious nature, which are required of them, as men, they have many official duties, which are peculiar to themselves; duties which it is, by no means, easy to perform in a manner acceptable to God, and approved of men. They are appointed, and they are required to be ministers of God for good to those over whom they are placed. They are, in a certain sense, his representatives, and vicegerents on earth; for by him they are appointed, and to him they are accountable for the manner in which they discharge their duties. By me, says he, kings reign and princes decree justice; by me princes rule, and nobles, yea, all the judges of the earth. Promotion cometh not from the north, or from the south; but it is God that setteth up one, and putteth down another. There is no power but of God, the powers that be are ordained of God. Since then, legislators, rulers and magistrates are the ministers and vicegerents of God for good, they are sacredly bound to imitate him, whom they represent; to be such on earth, as he is in heaven; to take care of his rights, and see that they are not trampled upon with impunity; to be a terror to evil-doers, and a praise and encourage

ment to such as do well. They are also bound, by obligations, which ought ever to be regarded as sacred, and inviolable, to seek the welfare of those over whom they are placed, to prefer it, on all occasions, to their own private interests; to live for others, rather than for themselves; and to consider themselves, their time, and their faculties, as the property of the State. As the influence of their example must be great, it is their indispensable duty to take care that this influence be ever exerted in favor of truth and goodness; and to remember that they are like a city set upon a hill, which cannot be hid. Now, consider a moment, my hearers, how exceedingly difficult it must be for a weak, short-sighted, imperfect creature like man, to perform these various duties in a proper manner, and how large a share of prudence, and wisdom, and firmness, and goodness, is necessary to enable him to do it. Surely, then, they who are called to perform such duties, in a peculiar manner need our prayers.

2. Those who are invested with authority, need, more than other men, our prayers; because they are exposed, more than other men, to temptation and danger. While they have a more than ordinary share of duties to perform, they are urged by temptations, more than ordinarily numerous and powerful, to neglect their duty. They have, for instance, peculiarly strong temptations to neglect those personal, private duties which God requires of them as men, as immortal and accountable creatures; and a performance of which is indispensably necessary to their salvation. They are exposed to the innumerable temptations and dangers which ever attend prosperity. The world presents itself to them in its most fascinating, alluring form; they are honored, followed, and flattered; they enjoy peculiar means and opportunities for gratifying their passions; they seldom hear the voice of admonition or reproof; and they are usually surrounded by persons who would consider every expression of religious feeling as an indication of weakness. How powerfully, then, must they be tempted to irreligion, to pride, to ambition, to every form of what the Scriptures call worldlymindedness? How difficult must it be for them to acquire and maintain an habitual, operative recollection of their sinfulness, their frailty, their accountability to God, their dependence on his grace, and their need of a Saviour. How difficult, in the midst of such scenes and associates, as usually surround them;