nition of mine, against rendering your discourses so local, as to be pointed and levelled at particular persons in your congregation. 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 accompanied 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 insult assuming the form of advice, or to any motive rather than a conscientious solicitude for the amendment and salvation of your flock. 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 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 comprehend 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 per

ceived, they fail of the effect intendede by them if they be, they are open to the objections which die against more explicit and undissembled attacks.d Whenever we are conscious, in the composition of our discourses, of a view to particular 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 entirely from our sermons; that is to say, it is better to lay aside the design altogether, than to attempt to disguise it by a manage ment which is generally detected, and which, if not seen through, defeats its purpose by its obscurity. The crimes, then, of individuals let us reserve for opportunities of private and seasonable expostulation. Happy is the clergyman who has the faculty of com municating 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 duties 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 transactions and disputes. These are at all times unfit subjects, 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. 943 i

༩ ༥ 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 perceive to prevail in our congregation. A careful attention 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 tendency and inclination. Without this circumspection we may be found to have imitated the folly of the archi tect who placed his buttress on the wrong side. The more the column pressed, the more firm its construction, and the deeper its foundation the more certainly it hastened the ruin of the fabric. I do no 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 preaching we may allege the

الانبياء

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 invectives against the open impiety of their Sadducean rivals; nor, on the other hand, did he soothe the Sadducee's ear with descriptions of Pharisaical pomp and folly. In the presence of the Pharisee he preached against hypocrisy: to the Sadducees he proved the resurrection of the dead. In like manner, of that known enmity which subsisted between the Jews and Samaritans, this faithful Teacher took no undue advantage to make friends or proselytes of either. Upon the Jews he inculcated a more comprehensive benevolence: with the Samaritan 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 disposition 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 overvalue positive duties; which temper, when carried to excess, not only multiplied unauthorized rites and observances, not only laid an unwarrantable 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 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, notwithstanding 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, inasmuch as it went to transform Christianity into a service more prolix and burdensome 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 repentance, or instruments of improvement, but to contemn and neglect, under the name of forms and ceremonies, 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 their continuing in force through future generations, are entitled to be accounted parts of Christianity itself. In this situation of religion,

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