THE USE AND PROPRIETY OF LOCAL AND OCCASIONAL PREACHING:
A CHARGE, &c.

THE late Archbiſhop Secker, whoſe memory is en⯑titled to public reſpect, as on many accounts, ſo eſpecially for the judgement with which he deſcribed, and the affecting ſeriouſneſs with which he recommended, the duties of his profeſſion, in one of his charges to the clergy of his dioceſe ^*, exhorts them "to make their ſermons local." I have always conſidered this advice as founded in a knowledge of human life, but as requiring, in its application, a more than ordinary exerciſe of chriſ⯑tian prudence. Whilſt I repeat therefore the rule itſelf, with great veneration for the authority by which it was [6] delivered, I think it no unfit employment of the preſent opportunity, to enlarge ſo far upon its uſe and meaning, as to point out ſome of the inſtances in which it may be adopted, with the probability of making ſalutary impreſ⯑ſions upon the minds of our hearers.

But, before I proceed, I would warn you, and that with all the ſolemnity that can belong to any admonition of mine, againſt rendering your diſcourſes ſo local, as to be pointed and levelled at particular perſons in your con⯑gregation. This ſpecies of addreſs may produce in the party, for whom it is intended, confuſion perhaps and ſhame, but not with their proper fruits of penitence and humility. Inſtead of which, theſe ſenſations will be ac⯑companied with bitter reſentment againſt the preacher, and a kind of obſtinate and determined oppoſition to his reproof. He will impute your officiouſneſs to perſonal enmity, to party ſpirit, to the pleaſure of triumphing over an adverſary without interruption or reply, to in⯑ſult aſſuming the form of advice, or to any motive ra⯑ther than a conſcientious ſolicitude for the amendment and ſalvation of your ſlock. And as the perſon himſelf ſeldom profits by admonitions conveyed in this way, ſo are they equally uſeleſs or perhaps noxious to the reſt of the aſſembly; for the moment the congregation diſcover [7] to whom the chaſtiſement is directed, from that moment they ceaſe to apply any part of it to themſelves. They are not edified, they are not affected, on the contrary they are diverted, by deſcriptions of which they ſee the deſign, and by invectives of which they think they com⯑prehend the aim. Some who would feel ſtrongly the impropriety of groſs and evident perſonalities, may yet hope to hit their mark by covert and oblique alluſions. Now of this ſcheme, even when conducted with the greateſt ſkill, it may be obſerved, that the alluſions muſt either be perceived, or not. If they be not perceived, they fail of the effect intended by them; if they be, they are open to the objections which lie againſt more explicit and undiſſembled attacks. Whenever we are conſcious, in the compoſition of our diſcourſes, of a view to parti⯑cular characters in our congregation or pariſh, we ought to take for granted that our view will be underſtood. Thoſe applications therefore, which, if they were direct, would produce more bad emotions than good ones, it is better to diſcard intirely from our ſermons; that is to ſay, it is better to lay aſide the deſign altogether, than to attempt to diſguiſe it by a management which is ge⯑nerally detected, and which, if not ſeen through, defeats its purpoſe by its obſcurity. The crimes then of indivi⯑duals [8] let us reſerve for opportunities of private and ſea⯑ſonable expoſtulation. Happy is the clergyman who has the faculty of communicating advice and remonſtrance with perſuaſion and effect, and the virtue to ſeize and improve every proper occaſion of doing it; but in the pulpit let private characters be no otherwiſe adverted to, than as they fall in with the delineations of ſins and du⯑ties which our diſcourſes muſt neceſſarily contain, and which, whilſt they avoid perſonalities, can never be too cloſe or circumſtantial. For the ſame reaſon that I think perſonal alluſions reprehenſible, I ſhould condemn any, even the remoteſt, reference to party or political tranſ⯑actions and diſputes. Theſe are at all times unfit ſub⯑jects not only of diſcuſſion in the pulpit, but of hints and ſurmiſes. The Chriſtian preacher has no other province than that of religion and morality. He is ſeldom led out of his way by honourable motives, and, I think, never with a beneficial effect.

Having premiſed this neceſſary caution, I return to the rule itſelf. By "local" ſermons I would underſtand, what the reverend prelate who uſed the expreſſion ſeems principally to have meant by it, ſermons adapted to the particular ſtate of thought and opinion, which we per⯑ceive to prevail in our congregation. A careful atten⯑tion [9] to this circumſtance, is of the utmoſt importance, becauſe as it varies, the ſame ſermon may do a great deal of good, none at all, or much harm. So that it is not the truth of what we are about to offer which alone we ought to conſider, but whether the argument itſelf be likely to correct or to promote the turn and bias of opinion, to which we already perceive too ſtrong a ten⯑dency and inclination. Without this circumſpection we may be found to have imitated the folly of the architect, who placed his buttreſs on the wrong ſide. The more the column preſſed, the more firm was its conſtruction, and the deeper its foundation, the more certainly it haſ⯑tened the ruin of the fabric. I do not mean that we ſhould, upon any emergency, advance what is not true; but that, out of many truths, we ſhould ſelect thoſe, the conſideration of which ſeems beſt ſuited to rectify the diſpoſitions of thought, that were previouſly declining into error or extravagancy. For this model of preach⯑ing we may allege the higheſt of all poſſible authorities, the example of our bleſſed Saviour himſelf. He always had in view the poſture of mind of the perſons whom he addreſſed. He did not entertain the Phariſees with in⯑vectives againſt the open impiety of their Sadducean ri⯑vals; nor, on the other hand, did he ſooth the Saddu⯑cee's [10] ear with deſcriptions of phariſaical pomp and folly. In the preſence of the Phariſee he preached againſt hy⯑pocriſy: to the Sadducee he proved the reſurrection of the dead. In like manner, of that known enmity which ſubſiſted between the Jews and Samaritans this ſaithful teacher took no undue advantage, to make friends or proſelytes of either. Upon the Jews he incul⯑cated a more comprehenſive benevolence: with the Sa⯑maritan he defended the orthodoxy of the Jewiſh creed.

But I apprehend that I ſhall render my advice more intelligible, by exemplifying it in two or three inſtances, drawn from what appears to be the predominant diſpo⯑ſition and religious character of this country and of the preſent times.

In many former ages of religion, the ſtrong propenſity of men's minds was to over-value poſitive duties: which temper, when carried to exceſs, not only multiplied un⯑authoriſed rites and obſervances, not only laid an un⯑warrantable ſtreſs upon thoſe which were preſcribed; but, what was worſt of all, led men to expect, that, by a punctual attention to the ordinances of religion, they could compound for a relaxation of its weighty and difficult duties of perſonal purity and relative juſtice. This was [11] the depraved ſtate of religion amongſt the Jews when our Saviour appeared: and it was the degeneracy, againſt which ſome of the moſt forcible of his admonitions, and the ſevereſt of his reproofs, were directed. Yet notwith⯑ſtanding that Chriſt's own preaching, as well as the plan and ſpirit of his religion, were as adverſe as poſſible to the exalting or over-valuing of poſitive inſtitutions, the error, which had corrupted the old diſpenſation, revived under the new; and revived with double force, inſo⯑much as to transform Chriſtianity into a ſervice more prolix and burthenſome than the Jewiſh, and to aſcribe an efficacy to certain religious performances, which, in a great meaſure, ſuperſeded the obligations of ſubſtantial virtue. That age however with us is long ſince paſt. I fear there is room to apprehend that we are falling into miſtakes of a contrary kind. Sadducees are more common amongſt us than Phariſees. We ſeem diſpoſed, not only to caſt off the decent offices, which the temperate piety of our church hath enjoined, as aids of devotion, calls to re⯑pentance, or inſtruments of improvement, but to con⯑temn and neglect, under the name of forms and cere⯑monies, even thoſe rites, which, foraſmuch as they were ordained by the divine founder of our religion, or by his inſpired meſſengers, and ordained with a view of [12] their continuing in force through future generations, are entitled to be accounted parts of Chriſtianity itſelf. In this ſituation of religion, and of men's thoughts with re⯑ſpect to it, he makes a bad choice of his ſubject, who diſcourſes upon the futility of rites and ordinances, upon their inſignificancy when taken by themſelves, or even who inſiſts too frequently, and in terms too ſtrong, upon their inferiority to moral precepts. We are rather called upon to ſuſtain the authority of thoſe inſtitutions which proceed from Chriſt or his Apoſtles, and the reaſonable⯑neſs and credit of thoſe which claim no higher original than public appointment. We are called upon to con⯑tend with reſpect to the firſt, that they cannot be omitted with ſafety any more than other duties; that the will of God once aſcertained is the immediate foundation of every duty; that, when this will is known, it makes little difference to us what is the ſubject of it, ſtill leſs by what denomination the precept is called, under what claſs or diviſion the duty is arranged. If it be com⯑manded, and we have ſufficient reaſon to believe that it is ſo, it matters nothing whether the obligation be moral, or natural, or poſitive, or inſtituted. He who places be⯑fore him the will of God as the rule of his life, will not refine, or even dwell much, upon theſe diſtinctions. [13] The ordinances of Chriſtianity, it is true, are all of them ſignificant. Their meaning, and even their uſe, is not ob⯑ſcure. But were it otherwiſe; was the deſign of any poſi⯑tive inſtitution inexplicable; did it appear to have been propoſed only as an exerciſe of obedience, it was not for us to heſitate in our compliance. Even to enquire, with too much curioſity and impatience, into the cauſe and reaſon of a religious command, is no evidence of an humble and ſubmiſſive diſpoſition; of a diſpoſition, I mean, humble under the Deity's government of his crea⯑tion, and ſubmiſſive to his will however ſigniſied.

It may be ſeaſonable alſo to maintain, what I am con⯑vinced is true, that the principle of general utility which upholds moral obligation itſelf, may in various inſtances be applied to evince the duty of attending upon poſitive inſtitutions; in other words, that the difference between natural and poſitive duties is often more in the name than in the thing. The precepts of natural juſtice are therefore only binding upon the conſcience, becauſe the obſervation of them is neceſſary or conducive to the proſperity and happineſs of ſocial life. If there be, as there certainly are, religious inſtitutions which contri⯑bute greatly to form and ſupport impreſſions upon the mind, that render men better members of civilized com⯑munity; [14] if theſe inſtitutions can only be preſerved in their reputation and influence by the general reſpect which is paid to them; there is the ſame reaſon to each of us for bearing our part in theſe obſervances, that there is for diſcharging the moſt acknowledged duties of na⯑tural religion. When I ſay "the reaſon is the ſame," I mean that it is the ſame in kind. The degree of ſtrength and cogency which this reaſon poſſeſſes in any particular caſe, muſt always depend upon the value and importance of the particular duty: which admits of great variety. But moral and poſitive duties do not in this reſpect differ more than moral duties differ from one another. So that when men accuſtom themſelves to look upon poſitive du⯑ties as univerſally and neceſſarily inferior to moral ones, as of a ſubordinate ſpecies, as placed upon a different foun⯑dation, or deduced from a different original; and conſe⯑quently to regard them as unworthy of being made a part of their plan of life, or of entering into their ſenſe of obligation, they appear to be egregiouſly miſled by names. It is our buſineſs, not to aid, but to correct, the deception. Still nevertheleſs is it as true as ever it was, that, "except we exceed the righteouſneſs of the Scribes and Phariſees, we cannot enter into the kingdom of heaven;" "that the ſabbath was made for man, and [15] not man for the ſabbath;" "that the weightier matters of the law are faith, juſtice, and mercy:" but to inſiſt ſtre⯑nuouſly, and, as ſome do, almoſt excluſively, upon theſe points at preſent, tends to diminiſh the reſpect for reli⯑gious ordinances, which is already too little; and, whilſt it guards againſt dangers that have ceaſed to exiſt, aug⯑ments thoſe which are really formidable.

Again: Upon the firſt reformation from Popery, a me⯑thod very much prevailed in the ſucceeding churches of reſolving the whole of religion into faith; good works, as they were called, or the practice of virtue, holding not only a ſecondary but even diſtant place in value and eſteem, being repreſented indeed as poſſeſſing no ſhare or efficacy in the attainment of human ſalvation. This doctrine we have ſeen revived in our own times, and carried to ſtill greater lengths. And it is a theory, or rather perhaps a language, which required whilſt it laſted very ſerious animad verſion; not only becauſe it diſpoſed men to reſt in an unproductive faith, without endeavours to render themſelves uſeful by exertion and activity; not only becauſe it was naturally capable of being con⯑verted to the encouragement of licentiouſneſs; but be⯑cauſe it miſrepreſented Chriſtianity, as a moral inſtitu⯑tion, by making it place little ſtreſs upon the diſtinction [16] of virtue and vice, and by making it require the practice of external duties, if it required them at all, only as ca⯑ſual, neglected, and almoſt unthought of conſequences of that faith which it extolled, inſtead of directing men's attention to them, as to thoſe things which alone com⯑poſe an unqueſtionable and effective obedience to the divine will. So long as this turn of mind prevailed, we could not be too induſtrious, in bringing together and exhibiting to our hearers, thoſe many and poſitive decla⯑rations of ſcripture, which enforce, and inſiſt upon, practical religion; which divide mankind into thoſe who do good and thoſe who do evil; which hold out, to the one favour and happineſs, to the other repulſe and con⯑demnation. The danger however from this quarter is nearly overpaſt. We are on the contrary ſetting up a kind of philoſophical morality, detached from religion and independent of its influence, which may be culti⯑vated, it is ſaid, as well without Chriſtianity as with it; and which, if cultivated, renders religion and religious inſtitutions ſuperfluous. A mode of thought, ſo contrary to truth, and ſo derogatory from the value of revelation, cannot eſcape the vigilance of a Chriſtian miniſtry. We are entitled to aſk upon what foundation this morality reſts. If it refer to the divine will (and, without that, [17] where will it find its ſanctions, or how ſupport its au⯑thority?), there cannot be a conduct of the underſtand⯑ing more irrational, than to appeal to thoſe intimations of the Deity's character which the light and order of nature afford, as to the rule and meaſure of our duty, yet to diſregard, and affect to overlook, the declarations of his pleaſure which Chriſtianity communicates. It is impoſſible to diſtinguiſh between the authority of na⯑tural and revealed religion. We are bound to receive the precepts of revelation for the ſame reaſon that we comply with the dictates of nature. He who deſpiſes a command which proceeds from his Maker, no matter by what means, or through what medium, inſtead of ad⯑vancing, as he pretends to do, the dominion of reaſon and the authority of natural religion, diſobeys the firſt injunction of both. Although it be true, what the apoſtle affirms—that, "when the Gentiles, which have not the law, do by nature the things contained in the law, they are a law unto themſelves," that is, they will be accepted toge⯑ther with thoſe who are inſtructed in the law and obey it, yet is this truth not applicable to ſuch, as having a law contemn it, and with the means of acceſs to the word of God, keep themſelves at a voluntary diſtance from it. This temper, whilſt it continues, makes it neceſſary for [18] us to aſſert the ſuperiority of a religious principle, above every other by which human conduct can be regulated: more eſpecially above that faſhionable ſyſtem, which re⯑commends virtue only as a true and refined policy, which policy in effect is, and in the end commonly proves itſelf to be, nothing elſe than a more exquiſite cunning, which by a ſpecious behaviour in the eaſy and viſible concerns of life collects a fund of reputation, in order either to cheriſh more ſecurely concealed vices, or to reſerve itſelf for ſome great ſtroke of ſelfiſhneſs, perfidy, and injuſtice, in a preſſing conjuncture of fortunes. Nor leſs juſtly may we ſuperinduce the guidance of Chriſtianity to the direction of ſentiment; which de⯑pends ſo much upon conſtitution, upon early impreſſions, upon habit and imitation, that unleſs it be compared with, and adjuſted by, ſome ſafer rule, it can in no wiſe be truſted. Leaſt of all ought we to yield the authority of religion to the law of honour, a law (if it deſerve that name), which, beſide its continual mutability, is at beſt but a ſyſtem of manners ſuited to the intercourſe and accommodation of higher life; and which conſe⯑quently neglects every duty, and permits every vice, that has no relation to theſe purpoſes. Amongſt the rules which contend with religion for the government of life, [19] the law of the land alſo has not a few, who think it very ſufficient to act up to its direction, and to keep within the limits which it preſcribes: and this ſort of character is common in our congregations.—We are not to omit, therefore, to apprize thoſe who make the ſtatutes of the realm the ſtandard of their duty, that they propoſe to themſelves a meaſure of conduct totally inadequate to the purpoſe. The boundaries which na⯑ture has aſſigned to human authority and controll, the partial ends to which every legiſlator is obliged to conſine his views, prevent human laws, even were they, what they never are, as perfect as they might be made, from becoming competent rules of life to any one, who ad⯑vances his hopes to the attainment of God Almighty's favor. In contradiſtinction then to theſe ſeveral ſyſtems which divide a great portion of mankind amongſt them, we preach "faith which worketh by love," that princi⯑ple of action and reſtraint which is found in a Chriſtian alone. It poſſeſſes qualities to which none of them can make pretenſions. It operates where they fail: is pre⯑ſent upon all occaſions, firm upon the greateſt; pure as under the inſpection of a vigilant omniſcience; inno⯑cent where guilt could not be diſcovered; juſt, exact, and upright without a witneſs to its proceedings; uni⯑form [20] amidſt the caprices of faſhion, unchanged by the viciſſitudes of popular opinion; often applauded, not ſeldom miſunderſtood, it holds on its ſtraight and equal courſe, through "good report and evil report," through encouragement and neglect, approbation and diſgrace. If the philoſopher or the politician can point out to us any influence, but that of Chriſtianity, which has theſe properties, I had almoſt ſaid which does not want them all, we will liſten with reverence to his inſtruction. But until this be done, we may be permitted to reſiſt every plan which would place virtue upon any other founda⯑tion, or ſeek final happineſs through any other medium, than faith in Jeſus Chriſt. At leaſt whilſt an inclination to theſe rival ſyſtems remains, no good end I am apt to think is attained by decrying faith under any form, by ſtating the competition between faith and good works, or by pointing out, with too much anxiety, even the abuſes and extravagancies, into which the doctrine of ſal⯑vation by faith alone has ſometimes been carried. The truth is, that, in the two ſubjects which I have conſider⯑ed, we are in ſuch haſte to fly from enthuſiaſm and ſu⯑perſtition, that we are approaching towards an inſenſi⯑bility to all religious influence. I certainly do not mean to adviſe you to endeavour to bring men back to en⯑thuſiaſm [21] and ſuperſtition, but to retard, if you can, their progreſs towards an oppoſite and a worſe extreme; and both in theſe, and in all other inſtances, to regulate the choice of your ſubjects, by the particular bias and tendency of opinion which you perceive already to pre⯑vail amongſt your hearers, and by a conſideration, not of the truth only, of what you deliver, which however muſt always be an indiſpenſable condition, but of its effects, and thoſe not the effects which it would produce upon ſound, enlightened, and impartial judgments, but what are likely to take place in the weak and pre⯑occupied underſtandings with which we have to do.

Having thus conſidered the rule as it applies to the argument of our diſcourſes, in which its principal impor⯑tance conſiſts, I proceed to illuſtrate its uſe as it relates to another object—the means of exciting attention. The tranſition from local to occaſional ſermons is ſo eaſy, and the reaſon for both is ſo much the ſame, that what I have further to add will include the one as well as the other. And though nothing more be propoſed in the few direc⯑tions which I am about to offer, than to move and awaken the attention of our audience, yet is this a purpoſe of no inconſiderable magnitude. We have great reaſon to complain of liſtleſſneſs in our congregations. Whether [22] this be their fault or ours, the fault of neither or of both, it is much to be deſired that it could by any means be removed. Our ſermons are in general more informing, as well as more correct and chaſtiſed both in matter and compoſition, than thoſe of any denomination of diſſenting teachers. I wiſh it were in our power to ren⯑der them as impreſſive as ſome of theirs ſeem to be. Now I think we may obſerve that we are heard with ſome⯑what more than ordinary advertency, whenever our diſ⯑courſes are recommended by any occaſional propriety. The more therefore of theſe proprieties we contrive to weave into our preaching, the better. One which is very obvious, and which ſhould never be neglected, is that of making our ſermons as ſuitable as we can to the ſervice of the day. On the principal faſts and feſtivals of the church, the ſubjects which they are deſigned to commemorate, ought invariably to be made the ſubjects of our diſcourſes. Indeed the beſt ſermon, if it do not treat of the argument which the congregation come pre⯑pared to hear, is received with coldneſs, and with a ſenſe of diſappointment. This reſpect to the order of public worſhip almoſt every one pays. But the adaptation I ap⯑prehend may be carried much farther. Whenever any thing like an unity of ſubject is purſued throughout the [23] collect, epiſtle, and goſpel of the day, that ſubject is with great advantage revived in the pulpit. It is per⯑haps to be wiſhed that this unity had been more con⯑ſulted in the compilation of this part of the liturgy than it has been. When from the want of it a ſubject is not diſtinctly preſented to us, there may however be ſome portion of the ſervice more ſtriking than the reſt, ſome inſtructive parable, ſome intereſting narration, ſome con⯑ciſe but forcible precept, ſome pregnant ſentence, which may be recalled to the hearers attention with peculiar effect. I think it no contemptible advantage if we even draw our text from the epiſtle or goſpel, or the pſalms or leſſons. Our congregation will be more likely to re⯑tain what they hear from us, when it, in any manner, falls in with what they have been reading in their prayer books, or when they are afterwards reminded of it by reading the pſalms and leſſons at home. But there is ano⯑ther ſpecies of accommodation of more importance, and that is the choice of ſuch diſquiſitions, as may either meet the difficulties, or aſſiſt the reflections which are ſug⯑geſted by the portions of ſcripture that are deli⯑vered from the reading deſk. Thus, whilſt the wars of Joſhua and the Judges are related in the courſe of the leſſons which occupy ſome of the firſt Sundays after Trinity, it will be very ſeaſonable to explain the reaſons [24] upon which that diſpenſation was founded, the moral and beneficial purpoſes which are declared to have been deſigned, and which were probably accompliſhed, by its execution, becauſe ſuch an explanation will obviate the doubts concerning either the divine goodneſs or the cre⯑dibility of the narrative, which may ariſe in the mind of a hearer, who is not inſtructed to regard the tranſac⯑tion, as a method of inflicting an exemplary, juſt, and neceſſary puniſhment. In like manner, whilſt the hiſ⯑tory of the delivery of the law from Mount Sinai, or rather the recapitulation of that hiſtory by Moſes, in the book of Deuteronomy, is carried on in the Sunday leſſons which are read between Eaſter and Whitſunday, we ſhall be well engaged in diſcourſes upon the command⯑ments which ſtand at the head of that inſtitution, in ſhewing from the hiſtory their high original and autho⯑rity, and in explaining their reaſonableneſs, application, and extent. Whilſt the hiſtory of Joſeph is ſucceſſively preſented to the congregation during the Sundays in Lent, we ſhall be very negligent of the opportunity, if we do not take occaſion to point out to our hearers, thoſe obſervations upon the benevolent but ſecret direction, the wiſe though circuitous meaſures, of Providence, of which this beautiful paſſage of ſcripture ſupplies a train of ap⯑poſite examples. There are, I doubt not, other ſeries of [25] ſubjects dictated by the ſervice as edifying as theſe; but theſe I propoſe as illuſtrations of the rule.

Next to the ſervice of the church the ſeaſon of the year may be made to ſuggeſt uſeful and appropriate to⯑pics of meditation. The beginning of a new year has belonging to it a train of very ſolemn reflections. In the devotional pieces of the late Dr. Johnſon this occa⯑ſion was never paſſed by. We may learn from theſe writings the proper uſe to be made of it; and by the example of that excellent perſon, how much a pious mind is wont to be affected by this memorial of the lapſe of life. There are alſo certain proprieties which cor⯑reſpond with the different parts of the year. For exam⯑ple, the wiſdom of God in the work of the creation is a theme which ought to be reſerved for the return of the ſpring, when nature renews, as it were, her activity; when every animal is chearful and buſy, and ſeems to feel the influence of its Maker's kindneſs; when our ſenſes and ſpirits, the objects and enjoyments that ſur⯑round us, accord and harmonize with thoſe ſentiments of delight and gratitude, which this ſubject, above all others, is calculated to inſpire. There is no devotion ſo genuine as that which flows from theſe meditations, be⯑cauſe it is unforced and ſelf-excited. There is no frame [26] of mind more deſireable, and conſequently, no preaching more uſeful, than that which leads the thought to this exerciſe. It is laying a foundation for Chriſtianity itſelf. If it be not to ſow the ſeed, it is at leaſt to prepare the ſoil. The evidence of revelation arrives with much greater eaſe at an underſtanding, which is already poſ⯑ſeſſed by the perſuaſion, that an unſeen intelligence framed and conducts the univerſe; and which is accuſ⯑tomed to refer the order and operations of nature to the agency of a ſupreme will. The influence alſo of religion is almoſt always in proportion to the degree and ſtrength of this conviction. It is moreover a ſpecies of inſtruc⯑tion of which our hearers are more capable than we may at firſt ſight ſuppoſe. It is not neceſſary to be a philo⯑ſopher, or to be ſkilled in the names and diſtinctions of natural hiſtory, in order to perceive marks of contri⯑vance and deſign in the creation. It is only to turn our obſervation to them. Now beſide that this requires nei⯑ther more ability nor leiſure than every man can com⯑mand, there are many things in the life of a country pariſhioner which will diſpoſe his thoughts to the em⯑ployment. In his fields, amidſt his flocks, in the pro⯑greſs of vegetation, the ſtructure, faculties, and man⯑ners of domeſtic animals, he has conſtant occaſion to re⯑mark [27] proofs of intention and of conſummate wiſdom. The miniſter of a country pariſh is never therefore better engaged, than when he is aſſiſting this turn of contem⯑plation. Nor will he ever do it with ſo much effect, as when the appearance and face of external nature conſpire with the ſentiments which he wiſhes to excite.

Again; if we would enlarge upon the various bounty of Providence, in furniſhing a regular ſupply for animal, and eſpecially for human ſubſiſtence, not by one, but by numerous and diverſified ſpecies of food and cloathing, we ſhall be beſt heard in the time and amidſt the occupa⯑tions of harveſt, when our hearers are reaping the effects of thoſe contrivances for their ſupport, and of that care for their preſervation, which their Father which is in Heaven hath exerciſed for them. If the year has been favourable, we rejoice with them in the plenty which fills their granaries, covers their tables, and feeds their fami⯑lies. If otherwiſe, or leſs ſo, we have ſtill to remark, how through all the huſbandman's diſappointments, through the dangers and inclemencies of precarious ſea⯑ſons, a competent proportion of the fruits of the earth is conducted to its deſtined purpoſe. We may obſerve alſo to the repining farmer, that the value, if not the exiſtence, of his own occupation, depends upon the very [28] uncertainty of which he complains. It is found to be al⯑moſt univerſally true, that the partition of the profits between the owner and the occupier of the ſoil, is in fa⯑vor of the latter, in proportion to the riſk which he in⯑curs by the diſadvantage of the climate. This is a very juſt reflection, and particularly intelligible to a rural audience. We may add when the occaſion requires it that ſcarcity itſelf hath its uſe. By acting as a ſtimulus to new exertions and to farther improvements, it often produces, through a temporary diſtreſs, a permanent benefit.

Laſtly; ſudden, violent, or untimely deaths, or death accompanied by any circumſtances of ſurpriſe or ſingu⯑larity, uſually leave an impreſſion upon a whole neigh⯑bourhood. A Chriſtian teacher is wanting in attention to opportunities who does not avail himſelf of this im⯑preſſion. The uncertainty of life requires no proof. But the power and influence which this conſideration ſhall obtain over the deciſions of the mind, will depend greatly upon the circumſtances under which it is pre⯑ſented to the imagination. Diſcourſes upon the ſubject come with tenfold force, when they are directed to a heart, already touched by ſome near, recent, and affect⯑ing example of human mortality. I do not lament that [29] funeral ſermons are diſcontinued amongſt us. They gene⯑rally contained ſo much of unſeaſonable, and oftentimes undeſerved panegyric, that the hearers came away from them, rather with remarks in their mouths upon what was ſaid of the deceaſed, than with any internal reflec⯑tions upon the ſolemnity which they had left, or how nearly it related to their own condition. But by decent alluſions in the ſtated courſe of our preaching to events of this ſort, or by, what is better, ſuch a well-timed choice of our ſubject, as may lead our audience to make the alluſion for themſelves, it is poſſible, I think, to retain much of the good effect of funeral diſcourſes, without their adulation and without exciting vain curioſity.

If other occurrences have ariſen within our neigh⯑bourhood, which ſerve to exemplify the progreſs and fate of vice, the ſolid advantages and ultimate ſucceſs of virtue, the providential diſcovery of guilt or protection of innocence, the folly of avarice, the diſappointments of ambition, the vanity of worldly ſchemes, the fallaciouſ⯑neſs of human foreſight; in a word, which may remind us, "what ſhadows we are, and what ſhadows we pur⯑ſue," and thereby induce us to collect our views and en⯑deavours to one point, the attainment of final ſalvation, ſuch occurrences may be made to introduce topics of [30] ſerious and uſeful meditation. I have heard popular preachers amongſt the methodiſts avail themſelves of theſe occaſions with very powerful effect. It muſt be ac⯑knowledged that they frequently tranſgreſs the limits of decorum and propriety, and that theſe tranſgreſſions wound the modeſty of a cultivated ear. But the me⯑thod itſelf is not to be blamed. Under the correction of a ſounder judgement it might be rendered very bene⯑ficial. Perhaps, as hath been already intimated, the ſafeſt way is not to refer to theſe incidents by any direct allu⯑ſion, but merely to diſcourſe at the time upon ſubjects, which are allied to, and connected with them.

The ſum of what I have been recommending amounts to this, that we conſider diligently the probable effects of our diſcourſes, upon the particular characters and diſpoſitions of thoſe who are to hear them; but that we apply this conſideration ſolely to the choice of truths, by no means to the admiſſion of falſehood or inſincerity ^*: Secondly that we endeavour to profit by circumſtances, that is, to aſſiſt, not the reaſoning, but the efficacy of our diſcourſes, by an opportune and ſkilful uſe of the ſervice of the church, the ſeaſon of the year, and of [31] all ſuch occurrences and ſituations as are capable of re⯑ceiving a religious turn, and ſuch as, being yet recent in the memory of our hearers, may diſpoſe their minds for the admiſſion and influence of ſalutary reflections.

MY REVEREND BRETHREN, I am ſenſible that the diſ⯑courſe with which I have now detained you, is not of that kind which is uſually delivered at a Chancellor's viſita⯑tion. But ſince (by the favor of that excellent prelate, who by me muſt long be remembered with gratitude and affection) I hold another public ſtation in the Dio⯑ceſe, I embrace the only opportunity afforded me of ſubmitting to you that ſpecies of council and exhorta⯑tion, which with more propriety perhaps you would have received from me in the character of your Arch⯑deacon, if the functions of that office had remained entire.