why we should not endeavour, by the likeliest methods we can, to better the world, or keep it from growing worse. The good tendency of the method before us is unquestionable. And I think myself obliged to add, that upon a comparison of parishes where charity-schools have been for a considerable time established, with neighbouring ones, in like situations, which have had none, the good effects of them, as I am very credibly informed, are most manifest. Notwithstanding I freely own, that it is extremely difficult to make the necessary comparisons in this case, and form a judgment upon them. And a multitude of circumstances must come in to determine, from appearances only, concerning the positive good which is produced by this charity, and the evil which is prevented by it; which last is full as material as the former, and can scarce be estimated at all. But surely there can be no doubt whether it be useful or not, to educate children in order, virtue, and religion.

However, suppose, which is yet far from being the case, but suppose it should seem, that this undertaking did not answer the expense and trouble of it, in the civil or political way of considering things. What is this to persons who profess to be engaged in it, not only upon mere civil views, but upon moral and Christian ones? We are to do our endeavours to promote virtue and religion amongst men, and leave the success to God: the designs of his providence are answered by these endeavours, whether they will hear, or whether they will forbear; i. e. whatever be the success of them: and the least success in such endeavours is a great and valuable effect."

From these foregoing observations, duly considered, it will appear that the objections, which have been made against charity-schools, are to be regarded in the same light with those which are made against any other necessary things; for instance, against providing for the sick and the aged poor. Objections in this latter case could be considered no otherwise than merely as warnings of some inconvenience which might accompany such charity, and might, more or less, be guarded against, the charity itself being still kept up; or as proposals for

* See the Sermon before the Society for the Propagation of the Gospel.

placing it upon some better foot. For though, amidst the disorder and imperfection in all human things, these objections were not obviated, they could not however possibly be understood as reasons for discontinuing such charity; because, thus understood, they would be reasons for leaving necessitous people to perish. Well-disposed persons therefore will take care, that they be not deluded with objections against this before us, any more than against other necessary charities; as though such objections were reasons for suppressing them, or not contributing to their support, unless we can procure an alteration of that to which we object. There can be no possible reasons for leaving poor children in that imminent danger of ruin, in which many of these must be left, were it not for this charity. Therefore objections against it cannot, from the nature of the case, amount to more than reasons for endeavouring, whether with or without success, to put it upon a right and unexceptionable foot, in the particular respects objected against. And if this be the intention of the objectors, the managers of it have shown themselves remarkably ready to second them: for they have shown even a docility in receiving admonitions of any thing thought amiss in it, and proposals for rendering it more complete: and, under the influence of this good spirit, the management of it is really improving; particularly in greater endeavours to introduce manufactures into these schools; and in more particular care to place the children out to employments in which they are most wanted, and may be most serviceable, and which are most suitable to their ranks. But if there be any thing in the management of them, which some particular persons think should be altered, and others are of a contrary opinion, these things must be referred to the judgment of the public, and the determination of the public complied with. Such compliance is an essential principle of all charitable associations; for without it they could not subsist at all: and by charitable associations, multitudes are put in mind to do good, who otherwise would not have thought of it; and infinitely more good may be done, than possibly can by the separate endeavours of the same number of charitable

persons. Now he who refuses to help forward the good work before us, because it is not conducted exactly in his own way, breaks in upon that general principle of union, which those who are friends to the indigent and distressed part of our fellow creatures will be very cautious how they do in any case: but more especially will they beware, how they break in upon that necessary principle in a case of so great importance as is the present. For the public is as much interested in the education of poor children, as in the preservation of their lives.

This last, I observed, is legally provided for. The former is left amongst other works of charity, neglected by many who care for none of these things, and to be carried on by such only as think it their concern to be doing good. Some of you are able, and in a situation, to assist in it in an eminent degree, by being trustees, and overlooking the management of these schools; or in different ways countenancing and recommending them; as well as by contributing to their maintenance: others can assist only in this latter way. In what manner and degree then it belongs to you, and to me, and to any particular person, to help it forward, let us all consider seriously, not for one another, but each of us for himself.

And may the blessing of Almighty God accompany this work of charity, which he has put into the hearts of his servants, in behalf of these poor children; that being now trained up in the way they should go, when they are old they may not depart from it. May he, of his mercy keep them safe amidst the innumerable dangers of this bad world, through which they are to pass, and preserve them unto his heavenly kingdom.

SERMON V.

PREACHED BEFORE THE HOUSE OF LORDS, IN THE ABBEY-CHURCH OF WESTMINSTER, ON THURSDAY, JUNE 11, 1747, BEING THE ANNIVERSARY OF HIS MAJESTY'S HAPPY ACCESSION TO THE THRONE.

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

It is impossible to describe the general end which Providence has appointed us to aim at in our passage through the present world, in more expressive words than these very plain ones of the apostle, to lead a quiet and peaceable life, in all godliness and honesty: a quiet and peaceable life, by way of distinction, surely, from eager tumultuary pursuits in our private capacity, as well as in opposition both to our making insurrections in the state, and to our suffering oppression from it. To lead a quiet and peaceable life in all godliness and honesty, is the whole that we have any reason to be concerned for. To this the constitution of our nature carries us; and our external condition is adapted to it.

Now in aid to this general appointment of Providence, civil government has been instituted over the world, both by the light of nature and by revelation, to instruct men in the duties of fidelity, justice, and regard to common good, and enforce the practice of these virtues, without which there could have been no peace or quiet amongst mankind; and to preserve, in different ways, a sense of religion as well as virtue, and of God's authority over us. For if we could suppose men to have lived out of government, they must have run wild, and all knowledge of divine things must have been lost from among them. But by means of their uniting under it, they have been preserved in some tolerable security from the fraud and violence of each other; order, a sense of virtue, and the practice of it, has been in some measure kept up; and religion, more or less pure, has been all along spread and propagated. So that I make no scruple to affirm, that

Q

civil government has been, in all ages, a standing publication of the law of nature, and an enforcement of it; though never in its perfection, for the most part greatly corrupted, and I suppose always so in some degree.

And considering that civil government is that part of God's government over the world, which he exercises by the instrumentality of men, wherein that which is oppression, injustice, cruelty, as coming from them, is under his direction, necessary discipline, and just punishment; considering that all power is of God, all authority is properly of divine appointment; men's very living under magistracy might naturally have led them to the contemplation of authority in its source and origin; the one, supreme, absolute authority of Almighty God; by which he doeth according to his will in the army of heaven, and among the inhabitants of the earth:† which he now exerts, visibly and invisibly, by different instruments, in different forms of administration, different methods of discipline and punishment; and which he will continue to exert hereafter, not only over mankind when this mortal life shall be ended, but throughout his universal kingdom; till, by having rendered to all according to their works, he shall have completely executed that just scheme of government, which he has already begun to execute in this world, by their hands, whom he has appointed, for the present punishment of evil-doers, and for the praise of them that do well.‡

And though that perfection of justice cannot in any sort take place in this world, even under the very best governments; yet under the worst, men have been enabled to lead much more quiet and peaceable lives, as well as attend to and keep up a sense of religion much more, than they could possibly have done without any government at all. But a free Christian government is adapted to answer these purposes in a higher degree, in proportion to its just liberty, and the purity of its religious establishment. And as we enjoy these advantages, civil and religious, in a very eminent degree, under a good prince, and those he has placed in authority over us, we are eminently obliged to offer up supplications + Dan. iv. 35.

*Rom, xiii. 1.

1 Pet. ii. 14.