f 
 
 LIBRARY 
 
 OF 'II I K 
 
 Theological Seminary 
 
 PRINCETON, N. J. 
 
 Gerard, Alexander, 1728- 
 
 1795. 
 The pastoral care 
 
 
 i 
 

THE 
 
 PASTORAL CARE. 
 
 StyfHS. LATE 
 
 ALEXANDERS GERARD, D.D. F.R.S.E. 
 
 PROFESSOR OF DIVINITY IN THE UNIVERSITY. 
 
 AND KING'S COLLEGE OF ABERDEEN; 
 
 AND 
 
 ONE OF HIS MAJESTY'S CHAPLAINS IN ORDINARY 
 
 FOR SCOTLAND. 
 
 PUBLISHED BY HJf SON AND SUCCESSOR, 
 
 GILBERT GERARD, D.D. 
 
 ONE OF HIS MAJESTY'S CHAPLAINS IN ORDINARY 
 FOR SCOTLAND. 
 
 LONDON 
 
 printed for t. cadell jun. and w. davies, in the 
 strand; and a. brown, at Aberdeen, 
 
 1799. 
 
ADVERTISEMENT. 
 
 1 he following Work was part of my 
 late father's Theological Prelections, as Pro- 
 feflbr of Divinity. I know not whether he 
 ever intended to publifh it ; but had he lived 
 to prepare it for the prefs, it would have ap- 
 peared in a much more perfect form than 
 that in which it is now offered to the Public. 
 I found part of it carefully revifed and cor- 
 rected, and tranfcribed on a different and 
 more extenfive plan than what is followed 
 in his original notes on the fubject. This 
 plan I have endeavoured to complete, though 
 confcious of its being executed in a very in- 
 ferior manner to what himfelf would have 
 done. It is difficult to enter into another's 
 ideas, fo as to make them entirely one's 
 own, or to purfue his hints fo as to preferve 
 uniformity and confiftency. Whatever de- 
 fects, therefore, there may be in this refpect, 
 A 2 or 
 
IV ADVERTISEMENT. 
 
 or whatever inaccuracies in point of ftyle, 
 muft be charged folely on the Editor. Such 
 as it is, it is hoped the Work will be ufeful. 
 This was the only view of its Author, who 
 compofed it for the benefit of thofe Candi- 
 dates for the Miniftry who were under his 
 care ; a long fucceffion of whom iffued from 
 his fchool, and can, doubtlefs, bear teftimony 
 to the pleafure and inftru&ion they derived 
 from this part of his Theological Courfe : 
 and although it is peculiarly adapted to the 
 fituation of Clergymen of the Church of 
 Scotland, yet it may not be unprofitable to 
 thofe alfo of other perfuafions, who will find 
 it throughout breathing a fpirit of rational 
 and elevated piety, and marked with that 
 candour and moderation which diftinguifhed 
 his character. 
 
 GIL. GERARD. 
 
 King's College, 
 Aberdeen, Feb. 7, 1799. 
 
CONTENTS. 
 
 PAGE 
 
 Introduction - i 
 
 PART I. 
 
 The Importance of the Paftoral Office - 7 
 
 ■ CHAP. I. 
 
 The Dignity of the Paftoral Office ib. 
 
 Sect. I. The true Nature of the Dignity of the 
 
 Paftoral Office 8 
 
 II. Of a juft Senfe of the Dignity of the 
 
 Paftoral Office 23 
 
 III. Of the Efteem due to the Paftoral 
 
 Office 36 
 
 IV. Of the Contempt of the Clergy - 42 
 
 CHAP. II. 
 
 The Difficulties of the Paftoral Office - - 64 
 
 Sect. I. The Nature of its Difficulties - - ib. 
 II. Of the Obligations refpe£ting the Diffi- 
 culties of the Paftoral Office - 76 
 
 III. Of the true Spirit of the Paftoral 
 
 Office - - - - - 86 
 
 PART 
 
VI CONTENTS* 
 
 ?AGS 
 
 PART II. 
 
 The Duties of the Paftoral Office - - 95 
 
 CHAP. I. 
 
 Private Duties refpecling Individuals - - 97 
 
 Sect. I. Of Example - - - - *- 100 
 
 II. Of Private Inftru&ion - «. - 113 
 
 III. Of Private Exhortation - - - 137 
 
 IV. Of Compelling .... 147 
 V. Of Vifiting the Afflided - - - 163 
 
 VI. Of Reproving. - - - - 1 85 
 
 VII. Of Convincing • - - - 199 
 
 VIII. Of reconciling Differences - - 205 
 
 IX. Of Care of the Poor - - - 207 
 
 CHAP. II. 
 
 Private Duties refpecling leffer Societies - - 212 
 
 Sect. I. Of Vifitation of Families - - ib. 
 
 II. Of Catechizing - - - - 217 
 
 III. Of Fellowfhip Meetings - 223 
 
 IV. Of Marrying - 227 
 V. Of fubordinate Duties - 228 
 
 CHAR III. 
 
 Public Duties refpecling a whole Parijh - 235 
 
 Sect. I. Of Preaching ----- ib. 
 Art. I. Of Inftruclive or Explicatory 
 
 Difcourfes - 245 
 II. Of Conviclive or Probatory 
 
 Difcourfes - - -272 
 
 An 
 
 T- 
 
CONTENTS. vii 
 
 PAGE 
 
 284 
 289 
 306 
 
 343 
 34 6 
 348 
 355 
 
 Art, III. Of Panegyrical or Demonftra 
 tive Difcourfes - 
 IV. Of Suafory Difcourfes 
 V. Of Invention 
 VI. Of Difpofition 
 VII. Of Elocution 
 VIII. Of Memory 
 
 IX. Of Pronunciation or Action 
 Sect. II. Of prefiding in the ordinary Public 
 Worfhip of God, adminiftering the 
 Sacraments, and conducting Public 
 Worfhip on extraordinary Occafions 365 
 
 CHAP. IV. 
 
 Ecclefiaftical Duties refpecling the Church in 
 general -------- 388 
 
 PART III. 
 
 The Requifites for performing the 
 Duties of the Paftoral Office * - 404 
 
 CHAP. I. 
 
 The Qualifications for the Pajioral Office - ib. 
 
 CHAP. II. 
 
 Of Preparation for the Pq/loral Office - -• 41 8 
 
 THE 
 
THE 
 
 PASTORAL CARE 
 
 INTRODUCTION. 
 
 J N every purfuit, it is of great impdrtance, fifft 
 of all, to fix a proper end : for the nature of the 
 end determines the means which are fuitable, and 
 the courfe which we mull take, in order to attain 
 it ; and, if we fix a wrong end, it cannot fail to 
 miflead us into an improper track. The end of 
 every part of education, and every kind of ftudy* 
 ought to be, to fit men either for the general du- 
 ties of life incumbent upon all, or for fome of 
 thofe particular employments which, for the com- 
 mon convenience* are diflributed to different men. 
 Whatever contributes to neither of thefe purpofes, 
 is unprofitable or perverted : nothing can be of 
 real value, but fo far as it promotes one or the 
 other of them, 
 
 b Every 
 
INTRODUCTION. 
 
 Every employment requires fome education or 
 preparation for it : and this muff always be adapted 
 to the nature of that employment. It mufl always 
 include two things : — inflructions concerning the 
 principles and functions of the art; — and exercifes 
 fit for begetting a habit of acting according to 
 thefe principles, and executing thefe functions. In 
 a mechanical art, for example, a perfon mufl firft 
 learn the nature of the feveral materials and in- 
 ftruments belonging to it, and the manner of 
 ufmg them ; and next he muft be accuftomed to 
 ufe them, till he gradually acquire dexterity. 
 Both thefe are neceiTary: without knowlege, 
 practice would be undirected, lame, and blunder- 
 ing ; and without exercife, the greateft knowlege 
 could not prevent our being awkward, and at a 
 lofs in attempting to perform. 
 
 Different employments require different methods 
 of education. Inflructions and exercifes neceffary 
 in an apprenticefhip for one art, would be ufelefs, 
 or even abfurd, in an apprenticefhip for another. 
 The peculiar education proper for any art, can be 
 afcertained only by attention to the nature of that 
 art. Its nature ought to be conflantly kept in 
 view, that the proper ftudies and exercifes may 
 be felected, and conducted in fuch a manner as 
 to become moft effectually fubfervient to it. This 
 is in fome degree requifite even in the mechanical 
 employments : but it is more indifpenfably neceffary 
 in thofe profeflions which hold of the fciences. 
 15 In 
 
INTRODUCTION. 3 
 
 In the former, a great deal may be learned merely 
 by habit, and performed mechanically, by thofe 
 who are almoft totally ignorant of the principles 
 from which the practice is derived. The philofo- 
 pher explains thefe principles — the ingenious artift 
 reduces them to practice ; but the ordinary me- 
 chanic acquires the practice without underihinding 
 the principles on which he work?. The mecha- 
 nical powers, with their ieverai combinations, are 
 every day employ ^a by perlbns who know nothing 
 of the theory of them, Yet even in thefe arts, 
 knowlege of the principles gives a great advan- 
 tage for practice : it diftinguifhes the inventor, the 
 improver, the workman of ingenuity and tafte, 
 from the mere artificer. But in fcientifical pro- 
 feffions, no part of the practice is wholly mecha- 
 nical ; no ftep can be taken but in confequence of 
 knowlege of the principles : and the practice will 
 always be more or lefs proper in proportion to the 
 accuracy of that knowlege. A phyfician, for in- 
 flance, cannot practife his art without underftand- 
 ing medicine ; wherever his knowlege fails, his 
 practice muft be deficient ; and without a previous 
 idea of what the bufinefs of a phyfician is, he could 
 not with any degree of fuccefs prepare himfelf 
 for it. 
 
 The paftoral office is of this kind. It cannot be 
 properly exercifed by a perfon who knows not the 
 feveral duties belonging to it, who is not acquaint- 
 
 b 2 ed 
 
4 INTRODUCTION. 
 
 ed with the principles and fentiments requifite ill 
 difcharging them, and who has not learned the 
 proper manner of teaching and treating mankind, 
 So as to accomplifh the end of his office. The na- 
 ture of the paftoral office is therefore a fubject very 
 neceffary to be examined in the courfe of your 
 theological ftudies. The right difcharge of its 
 functions is the very end to which all your private 
 ftudies, all the inftructions delivered from this 
 place, and all the exercifes prefcribed to you, 
 ought to be fubordinate. So far only as they 
 qualify you for that, they are ufeful, or at lead 
 peculiar to you as ftudents of theology. :A juft 
 conception of the paftoral office will enable you to 
 perceive, what ftudies are neceffary to prepare you 
 for it, and to diftinguifh in what degree they are 
 neceffary, that your attention to them may be in 
 proportion to their utility. It will enable you to 
 difcern, how every part of ftudy is applicable to 
 the execution of that office, and to learn the proper 
 ufe of the feveral parts of fcience, while you are 
 acquiring the knowlege of their principles. In 
 whatever period of your theological ftudies you 
 happen now to be, the paftoral office may very 
 profitably engage your attention. If you are but 
 beginning them, it will fix a proper aim, at your 
 firft fetting out. If you are nearly fmifhing them, 
 it is high time to think ferioufly of the office which 
 you may be foon called to undertake. At every 
 ftep, a juft idea of it will afford a light by which 
 
 you 
 
INTRODUCTION. 
 
 you may review your pad, and direct your future 
 flu dies. 
 
 Every perfon who confiders the prefent (late of 
 thmo-s, ( muft be fenfiHe that there is great need to 
 infift on the real nature of the pafloral office. In 
 all ages the bed men have complained, that the 
 generality entered on it too forwardly, and with- 
 out fufficient preparation. At prefent, many feem 
 to think fcarcely any preparation neceffary. They 
 beftow very few years upon it : and they muft be 
 confcious, how fmall a part even of thefe they em- 
 ploy for the very purpofe of qualifying themfelves 
 for it. While a long apprenticelhip is required for 
 every ordinary trade, while intenfe fludy and ap- 
 plication are acknowleged to be neceffary for every 
 other learned or liberal profeffion, little fludy or 
 application is imagined to be needful for the bufi- 
 nefs of a clergyman. This cannot fail to render 
 many unfit for performing it with fatis faction to 
 themfelves, or with honour in the eyes of the 
 world : and it plainly tends to bring the office into 
 difcredit, and to make men think that any perfon 
 is fufficiently qualified for being entrufled with it. 
 An effectual check to this evil, by public authority, 
 would be highly defirable : but, I fear, it can 
 fcarcely be expe&ed. It is for this reafon the more 
 neceffary to endeavour to imprefs you with a fenfe 
 of the genuine nature of the pafloral office, for 
 which you are candidates. This will affift you hi 
 your preparation for it : and this will leave it on 
 
 B 3 every 
 
6 INTRODUCTION. 
 
 every one's own confcience to determine, how far 
 he is really fit to enter on it. 
 
 This fubjecl may be reduced to three general 
 heads; — the importance of the paftoral office, — the 
 duties belonging to it, — and the requifites for per- 
 forming them. 
 
[ 7 3 
 
 THE 
 
 PASTORAL CARE, 
 
 PART L 
 
 The Importance of the Pqftoral Office. 
 
 THE importance of the paftoral office may 
 be confidered as arifing from two circum- 
 flances : — its dignity, and its difficulty ; which it 
 will be proper to examine feparately. 
 
 CHAP. I. 
 
 The Dignity of the Pajloral Office. 
 
 T N examining the dignity of the paftoral office, 
 we (hall point out— the real nature of its^ dig- 
 nity ; and the fentiments fuitable to if, which it 
 requires, both in thofe who hold that office, and 
 in others, 
 
 b 4 Sect. 
 
THE. DIGNITY OF 
 
 Sect. I. 
 
 The true Nature of the Dignity of the Paftoral 
 Office, 
 
 It is on many accounts neceflary and proper to 
 afcertain the true nature and grounds of that dig- 
 nity which belongs to the paftoral office. By fome, 
 its dignity has been, not defcribed and delineated, 
 but difplayed in all the pomp of eloquence, and 
 exaggerated by an accumulation of the bolder!: 
 figures 3 . A florid imagination prompted them 
 to reprefent it in this manner : the tafte and bias 
 of the times bore it, or even invited it. The prin- 
 ciples of the prefent age would give no indulgence 
 to declamation of that kind. It is indeed improper 
 In itfelf. Magnificent figures, if they be not ftrictly 
 juft, convey no precife ideas : they may amaze, 
 but they infufe no permanent fentiments : they 
 may produce an unmeaning emotion for a moment, 
 but they form no determinate and durable temper. 
 To raife the dignity of the paftoral office above the 
 naked truth, by vague images and indefinite am- 
 plifications, is not ufelefs only; I am 'afraid, it is 
 hurtful alfo. Did it really obtain credit, it would 
 lead every modeft, ferious, confeientious perfon to 
 confider that office as too fublime for any mortal 
 man, and too pure for any imperfect, creature to 
 venture on ; as not defirable, but tremendous, 
 
 and 
 
 • Grcgcr. Nazianz. Apologet. Chryfoflom. de Sacerdot. 
 
THE PASTORAL OFFICE. g 
 
 and by all means to be avoided. They who have 
 delighted in giving fuch reprefentations of it, have 
 Hkewife thought themfelves obliged to affect de- 
 clining it, to flee into defarts, and to feem to be 
 dragged thence by violence to the acceptance of it. 
 They (hewed, however, that their fancy had a greater 
 (hare in thefe reprefentations than their judgment, 
 and that they did not fully give credit to them : 
 for witnout attempting to confute them, they af- 
 terwards fuffered themfelves to be inverted with 
 that very office. None who fincerely regarded it 
 in that point of view, could think of undertaking 
 it, except they were fo worthlefs as to have no 
 confcience, no fenfe of obligation, no concern to 
 fulfil their duty fa . They who ventured to occupy 
 it, would be elated with pride and arrogance: 
 others would either pay them excemve and per- 
 verted veneration, or ridicule the extravagance of 
 their claims. What has real dignity and import- 
 ance, (lands not in need of exaggeration : and it 
 mud fuffer by it. A fimple expofition of its in- 
 trinfic moment, is fufficient for procuring it that 
 kind and degree of honour which it merits, and 
 will moit ^effectually procure it. 
 
 It has been common to reprefent the paftoral 
 office as holy, as placing thofe who hold it in a 
 peculiar relation to God. There is a foundation 
 
 both 
 
 b Stillingfleet, Ecclefiaftical Cafes, Part I. charge ii. p. n6, 
 
IO THE DIGNITY OF 
 
 both in fcripture and in reafon, for the reprefent- 
 ation, provided it be properly underftood. Under 
 the Old Teftament, not only Aaron and his ions, 
 but the priefts alfo, and the Levites, were declared 
 to be " holy unto their God/' and to be " fancli- 
 " fied/* and " confecrated to (land before the Lord, 
 " and to minifter to him c ." Solemn rites, very 
 circumftantially defined, were exprefsly appointed 
 by God himfelf, for their feparation to their offices. 
 The gofpel not being, like the law, a difpenfation 
 of ceremonies, God has not 5 with equal precifion, 
 fixed rites for the feparation of perfons to the 
 Chriftian miniftry : nor do the writers of the New 
 Teftament apply to this office all the fame terms 
 which are ufed concerning the ancient prieflhood ; 
 and which had, perhaps, a reference to the man- 
 ner of feparation for it. But Chriftian miniflers 
 are fpoken of in terms which plainly imply, that 
 their office places them in a peculiar relation to God. 
 It is, I doubt not, partly with a refpefl: to .their 
 infpiration and their immediate commiffion from 
 Chrift, that the Apoflles are called " ambaffadors 
 " for" him a : but uninfpired teachers are called by 
 a name nearly equivalent, " angels c , 3 ' or meffen- 
 gers. The .infpired apoflles were in a peculiar 
 fenfe, " flewards of the myfteries of God V which 
 
 were 
 
 c Exod. xxviii. i. 3, 4. 36. 41. Lev. xxi. 6, 7, 8. Num. iii. 
 12, 13. 41. 
 d 2 Cor. v. 20. c Rev. ii. 1. f 1 Cor. iv. 1. 
 
THE PASTORAL OFFICE. ij 
 
 were revealed to them : but every Chriftian pallor 
 is likewife a " fteward of God 2 ," in a place of 
 trull and authority in his family, appointed to 
 difpeafe inftru&i- n to others. The teachers of 
 the gofr el are all, in a fenfe in which other 
 Chriftians are not, the fervants and minifters of 
 God ; peculiarly appropriated to him, and fet 
 apart for prefenting the devotions of others to him, 
 and publifhing his will to them. 
 
 It cannot, however, be denied, that the idea of 
 the fan&ity of the paftoral office has been often 
 mifunderftood and abufed. Confufed and im- 
 proper notions of it have been propagated, and 
 perverted to the bafeft purpofes of fuperftition. 
 That idea has been fo much overftretched and 
 diflorted, as to be made to imply an exemption 
 from the authority and jurifdiction of magistrates, 
 from fubjeclion to all human laws, and from the 
 common obligations of men in fociety j a power 
 of giving, in a greater or a lefs extent, according 
 to the different degrees of the clerical character, 
 a virtue and efficacy, a kind of magical charm, 
 to the ordinances of religion ; a privilege of ob- 
 taining a higher meafure of the favour of God, 
 than other men, or of obtaining it on different and 
 eaher terms ; a fort of interelt with God, to en- 
 gage him in all their views, to render every caufe 
 of theirs his cauie, to make it impious to oppofe 
 
 them, 
 
 s Tit, i. 7. 
 
12 THE DIGNITY OF 
 
 them, or to punifh their crimes, and to draw down 
 his judgments on all whom they reckon their ene- 
 mies. Such unholy claims cannot poffibly be 
 founded on the holinefs of the miniflry : they are 
 the offspring of ignorance and arrogance ; they 
 are by turns the nurfes and the nurfelings of fu- 
 perdition. The Chrifiian minilfry is truly an holy 
 office : but it is fo, only in this fenfe, that it is 
 occupied about holy things, that its object is re- 
 ligion. They who exercife this office, are holy 
 only in this fenfe, that they " mini ft er about holy 
 ? things," and that they are ftrictly obliged to real 
 holinefs, to moral goodnefs, without which their 
 character muff be repugnant to the fubjecf of 
 their profeffion. The confideration, therefore, of 
 the nature of the paftoral office, will lead us to the 
 very fame view of its dignity, to which we fhould 
 be led by a juft conception of its fanctity : and it 
 will render the exhibition of it more diftincl: and 
 precife, and lefs liable to mifconftruclion or abufe, 
 as well as more agreeable to the ftile of the New 
 Teftament. Following this track, v/e mail afcer- 
 tain the real dignity of the pafloral office, by the 
 confideration of its acknowleged end, and of its 
 natural functions. 
 
 In every cafe, the dignity of an occupation de- 
 pends, in a great degree, upon its end. From 
 this fource, the Chriftian mini/try, of all occupa- 
 tions, derives the greateft dignity. The gofpel of 
 Chrift, which it is the bufmefs of that office to 
 
 preachy 
 
THE PASTORAL OFFICE. jj 
 
 preachy " is the power of God unto falvation V 
 All the kinds of teachers in the Chriftian churchy 
 are given for this purpofe, " for the perfecting of 
 " the faints, for the edifying of the body of 
 " Chrifl *, that, warning every man, and teaching 
 " every man, in all wifdom, they may prefent 
 cc every man perfect in Chrifl Jefus k ." The 
 confequence of the right discharge of this office 
 will be, that they fliall " both fave themfelves, 
 c: and them that hear them'.". It is its direct 
 aim, to carry forward, in a certain degree, that 
 difpenfation of grace, which has, through all ages, 
 been the grand and favourite object of God's pro- 
 vidence in this lower world ; in promoting which 
 all the hofts of angels are employed ; in the ex- 
 ecution of which the Son of God was incarnate 
 and crucified, and the Holy Spirit given ; and 
 which terminates in conferring eternal life on as 
 many as comply with, it. While thus employed, 
 minifters are not only " fellow-fervants" of the 
 angels m , but alfo " workers together with God, 
 " befeeching men, as though God did befeech 
 " men by them, praying them in Chrift's flead, 
 cc that they be reconciled to God, and that they 
 " receive not the grace of God in vain V The 
 paftoral office is concerned, not about the fortunes 
 of men, not about their lives, but about what is 
 infinitely nobler, about their fouls : it is concerned 
 
 about 
 
 h Rom. i. 1 6. ! Eph» iv. 12. k Col. i. 28. 
 
 1 1 Tim. fv. 16. m Rev. xxif. 9. n 2 Cor. v. 20. vl. 1, 
 
f4 THE DIGNITY OF 
 
 about the interefts, not of time, but of eternity* 
 In a far fublimer fenfe than that in which the an- 
 cient painter gloried, the Chriftian minifter works 
 for immortality. If the lawyer fucceed not in his 
 caufe, his client may be reduced to poverty ; if 
 the fkill of the phyfician prove ineffectual, his 
 patient will die : but, in whatever cafe the end of 
 the paftoral office is defeated, everlafting deit ruction 
 is the confequencel Such being the end of that 
 office, to fuppofe any infenfible of its importance, 
 would be to fuppofe them befotted by the vanities 
 of time, and blind to the interefts of eternity. 
 And does this end reflect no dignity on the office 
 which is adapted to it ? Can it but be an honour- 
 able employment, to promote fo great a defign ? 
 
 The paftoral office derives dignity and import- 
 ance from the nature of its functions, as well as 
 from the fublimity of its end. For our perceiving 
 this, it will not be necefTary to enter into a minute 
 detail of thefe functions ; they will be explained 
 afterwards. At prefent it will be fufficient to ob- 
 ferve in general, that they confift in « teaching " 
 pure religion, " inftructing p " men in the nature 
 of it, " convincing* 1 " men of its principles and 
 obligations, " exhorting'" men to the belief and 
 practice of it, " reproving and rebuking 5 " every 
 
 fin, 
 
 1 Tim. iv. 1 1. vi. 2. 2 Tim. ii. 2. Eph. ivi II. Rom. xii. 7. 
 
 2 Tim. ii. 15. 1 Ads, xviii. 23. Tit. i. 9. 
 
 1 Tim. vi. 2. Tit. i. 9. ii. 15. s 2 Tim. iv. 2. 
 
THE PASTORAL OFFICE. ir 
 
 fin, " warning 1 " men of the temptations to which 
 they are'expofed, and of the danger of yielding to 
 them; in " watching 7 " for men, and " over- 
 <c feeing" ? them for thefe purpofes, taking every 
 proper opportunity, in public and in private, of 
 promoting them ; in " being enfamples to the 
 " flock w , in all things (hewing themfelves pat- 
 " terns of good works- ;? in endeavouring with- 
 out intermiffion to qualify themfelves more and 
 more for all this, and then exerting themfelves 
 indefatigably in it ; in a word, in ufing every 
 means that can be ufed by one man for infufmg 
 knowlege and goodnefs into other men. That 
 thefe functions confer dignity on the office to 
 which they belong, will be evident, whether we 
 confider them in themfelves in relation to their 
 end, or in refpect of their neceflity and ufefulnefs 
 to the people. 
 
 Some exercifes are in their nature low and 
 mean ; to be engaged in them, finks a perfon in 
 the eyes of others. The gofpel engages its mi- 
 nifters in no exercifes of this kind. It lays them 
 under peculiar obligations to praclife and improve 
 in all piety and virtue ; if-they fulfil the obliga- 
 tions, they acquire that righteoufnefs which ren- 
 ders 
 
 t A&s, xx. 31. Col. 1. 28. 1 Thefl*. v. 14. 
 
 r 2 Tim. iv. 5. Heb. xifi. 17. 
 
 u A&s, xx. 28. Phil. i. 1. 1 Tim. iii. 1, 2. Tit. i. 7. 
 
 v I Pet. v. 3. x Tit. ii. 7. 
 
l6 THE DIGNITY OF 
 
 ders a man " more excellent than his neighbour y /* 
 It engages them in the fearch of truth, and in 
 communicating knowlege : and if it be any part of 
 the dignity of man, that he is a reafohable crea- 
 ture, it muft be honourable to be employed in 
 fearching after truth, and diffufing it among men. 
 To difcover truth in that extent which belongs to 
 the paftoral office, requires, befides a confiderable 
 compafs of previous knowlege, the exertion both 
 of the acutenefs of the philofopher, and of the 
 judgment of the critic. In communicating it fuc- 
 cefsfully to others, the talents of the orator muft 
 be, in fome degree, employed. Each of thefe 
 characters has always been acknowleged refpect- 
 able : to deny, therefore, that the paftoral office* 
 which requires the union of therii all, is refpect- 
 able, would be to judge of this one cafe* in con- 
 tradiction to the natural fentiments of all mankind 
 in every other cafe. To promote any kind of 
 ufeful knowlege, has fome merit ; the name of a 
 teacher gives a perfon fome [elevation, in that one 
 fefpect at lead, in comparifon of thofe who are 
 taught by him : and the elevation bears always a 
 proportion to the fubject which a perfon is qualified 
 to teach, and engaged in teaching. It is the very 
 office of minifters of the gofpel, to teach others : 
 and the fubject of their teaching is the fublimeft, 
 the mod important, the mod interesting : it is 
 honourable to be occupied in teaching it ^ it is 
 
 very 
 
 7 Prov. xii. 26. 
 
THE PASTORAL OFFICE. \J 
 
 very honourable to be fit to teach it. It is the 
 very bufinefs of minifters, to inculcate the nobied 
 truths, thofe which regard God and divine things ; 
 to recommend univerfal goodnefs, the glory of 
 human nature ; to form the fouls of men to that 
 divine temper which will fit them for the everlaft- 
 ing fociety of God ; to " feed" and " overfee" 
 with care, that church on which the Lord fet fo 
 high a value, as to " purchafe it with his own 
 " blood 2 ." The office of a teacher implies au- 
 thority, the kind and degree of authority which 
 fuits its nature. The teachers of Chriftianity have 
 authority in the church ; they " are over you," 
 fays the apoftle, they " have the rule over you in 
 " the Lord\" Their authority is of the kind 
 which is congruous to their work : they neither 
 are " Lords over God's heritage b ," nor " have 
 " dominion over men's faith c ." They often 
 have claimed temporal power, political authority, 
 and civil dignities : but the claim is ufurpation ; 
 thefe are the pre-eminences of the kingdoms of 
 this world, but their office is folely in the kingdom 
 of Chrift, which " is not of this world d :" thefe 
 have a relation to the fecular affairs of men, but 
 this office only to their fpiritual concerns. Even 
 in their fpiritual concerns, the authority of mi- 
 nifters 
 
 z Afts, xx. 28. a 1 ThefT. v. 12. Hcb. xiii. 17. 
 
 * 1 Pet. v. 3. c 2 Cor. i. 24. d John, x\lu. 36. 
 
 C 
 
1,8 THE DIGNITY OF 
 
 miters is very far from being abfolute or unlimited* 
 It includes no power over the coniciences of men ; 
 no right to impofe upon them, any principles of 
 belief, or rules of conduct, but thofe which the 
 fcripture has impofed ; no right to obtrude upon 
 them our explications of fcripture or deductions 
 from it. The claim or exercife of fuch rights, is 
 not the government of Chrift, but the tyranny of 
 Antichrift : both to the people and to minifters, 
 the fcripture is the only ftandard of religion : mi- 
 nifters have authority to teach only what it 
 teaches ; and by it, and by it alone, it is the 
 right of the people, and their duty alfo, to exa- 
 mine what is taught. Even thole doctrines and 
 thofe precepts which are clearly contained in fcrip- 
 ture, the paftoral office gives no authority to en- 
 force by methods of violence : thefe are the inftru- 
 ments of political authority, the authority of paf- 
 tors is purely fpiritual. Religious belief and prac- 
 tice are of no value if thev be not voluntary, if 
 they proceed not from conviction and confcience. 
 Whenever civil penalties are applied to force them, 
 they are mifapplied. This is, impotently to at- 
 tempt promoting the kingdom of Chrift, by an 
 unnatural alliance with the kingdoms of the world. 
 Perfecution never can be but improper ; but in a 
 minifter of the gofpel it is mod improper. When 
 irreligion, vice, or fuperflition, fo directly affect 
 the proper interefts of fociety, as to render it mofl 
 juft to check them by laws> as civil crimes, the 
 
 enacting 
 
THE PASTORAL OFFICE. 19 
 
 enacting and executing thefe laws, is the province 
 of the rulers of the (late, not of the rulers of 
 church. Their authority is only a right to teach 
 the truths which the fcriptures teach, to inculcate 
 the duties which they require, to rebuke and cen- 
 fure the fins which they forbid, and to be liftened 
 to while they do fo : and they are entitled to fup- 
 port this authority by no other engines, but the 
 power of perfuafion and the influence of exemplary 
 virtue. It is the dignity which refults from this 
 kind of authority, and it alone, that belongs to 
 the paftoral office. 
 
 The functions of the paftoral office, thus worthy 
 in themfelves, will appear ftill more worthv and 
 important, when they are confidered in relation 
 to their end. It is fo fublime, that it reflects ho- 
 nour and importance on whatever has any, even 
 the remoteft, connexion with it ; but the clofer 
 the connexion of any functions is with it, and the 
 ftronger their tendency to promote it, the greater 
 in proportion will be their moment. Exercifes 
 mean in themfelves, ceafe to be mean when they 
 axe undertaken for fome great or good end : then 
 men will glory in them, who in any other fitua- 
 tion would have bluflied to have been found em- 
 ployed in them. The functions of the paftoral 
 office are the natural, the direct, and propel 
 means of promoting the moft important of all 
 ends : this is fufficient to ennoble fuch of them as 
 are meaneft in appearance. Pallors are " watch- 
 c 2 ' ; men :" 
 
20 THE DIGNITY OF 
 
 " men 6 :" but it is for " the foul*"," the im- 
 mortal part, that they watch. They are " fol- 
 * diers g :" but it is in " the good fight of faith V 
 They are " labourers," but it is " together with 
 " God," and in " his vineyard, his hufbandry, 
 " his harveft V They are "builders;" but it is 
 of the " temple of God k ." Such metaphors, 
 though fome of them mould be fuppofed to be 
 taken from mean employments, rife in their figni- 
 fication, when they are applied to the exercifes of 
 an office which has eternity for its aim ; as an 
 infignificant piece of canvas comes to be of great 
 price when it is made the ground of a capital pic- 
 ture. They are intended only to exprefs the diffi- 
 culties and the labours of that profeffion. Thefe 
 lelfen not its dignity : they add to it. Some of 
 the moft eminent offices are very laborious ; but 
 their toils are honourable. Whenever they are of 
 great utility, and extenfive confequence, it is noble 
 to encounter them, it is worthy to be indefatigable 
 in undergoing them, it is glorious to vanquifh 
 them. 
 
 Finally, the paftoral office is important, and 
 ought to be reckoned honourable by the people, 
 becaufe to them it is needful. The end of all its 
 functions is their falvation ; and in proportion to 
 
 its 
 
 c Jer. vi. 17. Ezek. in. 17. xxxiii. 7. f Heb. xiii. 17. 
 f 2 Tim. ii. 3, 4. Phil. ii. 25. h I Tim. vi. 12. 
 
 i Mat. h. 37, 38. i Cor. iii. 6 — 9. k Ver. 9, 10. 12. 16. 
 
THE PASTORAL OFFICK. 11 
 
 its neceflity for this end, it is inter efting to them. 
 It is folely for the fake of the people, that God has 
 appointed paflors in his church ; and to the people 
 all their functions have an immediate relation. It 
 belongs indeed to every individual, to " work out 
 " his own falvation 1 :" without his own care, as 
 well as the grace of God, all the labours of the 
 minifter cannot enlighten his underftanding, fanc- 
 tify his heart, or fave his foul. Yet the labours 
 of the minifter are ftrictly neceiTary to the people. 
 With abhorrence we difclaim the falfe pretenhon, 
 that religious knowlege is, or ought to be confined 
 to the clergy : God has eftablifhed no fuch bafe 
 or ilavifh dependence of reafon and confcience 
 upon fallible men. The people, as well as their 
 paftors, have accefs to the fcriptures ; it is equally 
 their right and their duty to " fearch" and " know 
 " them 1 ":" and they " are able to make them 
 " wife unto falvation \" But the bulk of man- 
 kind are, and will always necenarily be, much oc- 
 cupied about worldly affairs ; and, thus occupied, 
 will want the inclination, the leifure, the opportu- 
 nities, the capacity, the education, or the means, 
 requifite for collecting religious knowlege, and 
 fixing good impremons on their hearts. The weak, 
 the ignorant, the thoughtlefs, the diilipated, the 
 bufy, the corrupted, have abfolute need of one to 
 
 inflrucl 
 
 i Phil. ii. 12. » John, v. 39. * 2 Tim. in. 1 ;. 
 
 C 3 
 
£2 DIGNITY OF THE PASTORAL OFFICE. 
 
 inftruct them, to direct them, to remind them of 
 fpiritual things, to excite them to their duty. 
 Without this, very many will infallibly neglect it, 
 and lofe their fouls by the neglect. It is no exag- 
 geration to fay, that the future happinefs or mifery 
 of at lead fome of the people, depends on the 
 proper or the improper conduct of their teachers. 
 We juftly complain that the paftoral office, even 
 when its functions are performed with the greateft 
 fkill and care, produces not fo great or happy 
 effects as it feems to be fit for producing : but 
 were that office to ceafe, the ignorance and wicked- 
 nefs of the world would foon demonftrate, that it 
 does produce very great and very happy effects. 
 It cannot be a mean employment, which is both 
 fo neceflary and fo profitable to mankind. The 
 care of immortal fouls is the mofl important of all 
 trufts : the training of them for heaven is the 
 mofl excellent of all occupations °. 
 
 Thus I have evinced the importance of the 
 paftoral office, by fhewing its dignity and excel- 
 lence. Avoiding all vague panegyric, declining 
 indefinite declamation concerning its fanctity, I 
 have fatisfied myfelf with coolly afcertaining the 
 real kind and degree of dignity, which it evidently 
 derives from the fublimity of its end, and the 
 worthy and interefting nature of its functions. 
 
 • Burnet's Paftoral Care, chap. i. Scougal's Synod Serm. 
 
 Sect. 
 
C *3 3 
 
 Sect. II. 
 Ofajuji Senfe of the Dignity of the Pajtoral Office. 
 
 Such as we have defcribed being the dignity of 
 the paftoral office, let us next inquire, what fen- 
 timents its dignity ought to imprefs, both on thofe 
 who occupy it, and on thofe who afpire to it. It 
 certainly becomes them to cultivate and preferve a 
 fenfe of its importance, and likewife to render 
 that fenfe juft and properly directed. It is ne- 
 cefTary to do both ; a failure in either will be pro- 
 ductive of pernicious confequences. 
 
 The want of all fenfe of its dignity, will lead 
 men to confider it in the low and paltry light of 
 only a trade or living. This would demonflrate 
 a very abject fpirit, and it would render it every 
 day more abject. Confidered in that light, it 
 mud appear one of the meaneft of all employ- 
 ments ; for there are few whofe profits are not 
 more confiderable. Men would, however, enter 
 on it with merely interefled views. They would 
 long for it, as a provifion. They would not 
 be much concerned either to qualify themfelves 
 for its duties, or to exert themfelves in per- 
 forming them. They would be fatisfied with re- 
 ceiving the profits, though they were negligent or 
 little capable of doing the work. In the language 
 of fcrip ure, emphatically expreffive of the baie- 
 nefs of this mercenary fpirit, they would " feed 
 
 c 4 " them- 
 
24 OF A JUST SENSE OF THE 
 
 " themfelves," and " not feed the flock p ," but 
 leave it to be " ftolen, killed, and deftroyed^" 
 It is your fetting out with a high fenfe of the dig- 
 nity and importance of your profeflion, and your 
 conftantly maintaining that fenfe, that will bed 
 preferve you from thinking or acting beneath it, 
 and will form you to fuch elevation of views, fuch 
 exertion, and fuch dignity of conduct, as be- 
 come it. 
 
 Your fenfe of its dignity mud not only be high, 
 but likewife juft. As the nature of its dignity may 
 be misconceived, fo the fenfe of its dignity may 
 be perverted : and every perverfion of it will pro- 
 duce correfpondent ill effects on the temper and 
 the conduct. 
 
 A general and indefinite conception of the paf- 
 toral office, as merely an honourable employment, 
 efpecially if it were at the fame time exaggerated 
 and extravagant, would excite an unhallowed am- 
 bition and impatience for it as a pre-eminence, till 
 it were obtained ; and would afterwards elate the 
 heart with arrogance, pride, and infolence. Thefe 
 paflions are naturally enough produced by the ho- 
 nours which confifl only in diftinguifhed rank and 
 titles, and which are founded wholly in imagina- 
 tion : but by the dignity of the Chriftian miniftry, 
 
 they 
 
 ? £zek. xxxiv. 2, &c. * John, x. 10. 
 
DIGNITY OF THE PASTORAL OFFICE. 25 
 
 they cannot be produced, except it be totally mif- 
 underftood ; for its dignity refults folely from the 
 real utility of its functions. Thefe are pamons the 
 mod unbecoming in the fervants of the humble 
 jefus, fit only to render themfelves odious, and 
 to pervert the whole fpirit and tenor of their mi- 
 niftrations. Therefore, the apoftle directs, that a 
 bifhop be not em uninftrueTed, inconfiderate " no- 
 " vice, left being lifted up with pride, he fall 
 " into the condemnation of the accufer'/' 
 
 A vague and ill-digefted opinion of the fanclity 
 of the paftoral office, would beget the moft pre- 
 fumptuous kind of pride : it would give it the 
 blacked of all its forms : it would forge a claim to 
 fuperftitious refpect and blind veneration from the 
 people. This is the temper which Chrifl reproves 
 fo feverely in the Pharifees, who " loved the up- 
 " permoft rooms at feafts, and the chief feats in 
 " the fynagogues, and greetings in the market- 
 " places, and to be called of men, Rabbi, Rab- 
 " bi s ." But the teachers of his religion he com- 
 mands, " Be not ye called Rabbi, neither be ye 
 u called Mahiers 1 :'' exact not the admiration of 
 the multitude, as if you were, in confequence of 
 your holding an holy office, holier than they, 
 higher in God's favour, or pofTeifed of any'myi- 
 terious power in matters of religion. An ill- 
 defined 
 
 r z Tim. iii. 6. s Mat. xxlii. 6, 7. ' Vcr. S. 10. 
 
26 OF A JUST SENSE OF THE 
 
 defined fenfe of the fan&ity of the pafloral office 
 would lead us, it has led the priefts of another 
 church, to a demand of privileges mod foreign to 
 its real fan&ity, and a licence in practices molt 
 repugnant to every conception of holinefs. It is 
 undoubtedly proper that we be fenfible of its 
 being an holy office : but our fenfe of this mufl be 
 formed and defined by a diftincl: conception of the 
 real nature of its holinefs. It is not a notion that 
 the mere occupation of it can render us holy ; but 
 a fettled perfuafion that it will lay us under the 
 firicteft obligation to labour to become holy, and 
 ftill more holy. It is a fixed perfuafion, that un- 
 hallowed hands and an unfandihed heart are unfit 
 to be employed in its holy functions. It is a lively 
 fenfe, that all impurity is more incongruous to the 
 fubject of the Chriftian miniftry, than the mod 
 vulgar manners, the moft fordid fpirit, and the 
 coarfefl fentiments, would be to the higheft rank. 
 It is a conviction that that office gives thofe who 
 exercife it, great advantages for becoming holy ; 
 united with a conviction that, except they be care- 
 ful to improve them, they will not make them 
 holy, but will on the contrary confirm and harden 
 them in wickednefs ; and that the ftrength of their 
 obligations, and the greatnefs of their advantages, 
 will render the guilt of neglecting holinefs heinous, 
 and its punifhment fevere. In a word, a fenfe 
 that the pafloral office will place you in a near and 
 peculiar relation to God, fhould make you to look 
 upon yourfelves as bound to approach as near to 
 
 him 
 
DIGNITY OF THE PASTORAL OFFICE. 27 
 
 him as you can, in your temper, by ftrict purity, 
 exalted virtue, and fervent piety. , 
 
 A juft fenfe of the dignity of the paftoral office 
 mud be formed and directed by a precife idea of 
 the nature and grounds of that dignity, and be 
 rendered perfectly correfpondent to it. It is a 
 fenfe, that the duties of that office are of the moft 
 excellent nature, and of the mod facred obliga- 
 tion, and that it is of infinite moment that they be 
 difcharged aright. Such a fenfe of its dignity, 
 however high it be, will produce none of thofe 
 evil paflions which fpring fo naturally from a 
 vague or perverted conception of it. It can give 
 no encouragement to falfe ambition, pride, or 
 haughtinefs : it will be the mod powerful antidote 
 againfl: them. It will lead you often to compare 
 the " treafure" of the gofpel, with the " earthen 
 " vefTels," in which " we have" it u ; the weight 
 of the functions, with your unworthinefs and the 
 flendernefs of your abilities ; the eternal confe- 
 quences which are fufpended on your performance 
 of them, with the weaknefs of the means which 
 you can ufe. The comparifon forced the great 
 apoftle of the gentiles to exclaim, " And who is 
 " fufficient for thefe things v ?" The comparifon, 
 ferioufly made, will lead you to undertake this 
 office with diffidence, to be converfant in it with 
 
 awe, 
 
 2 Cor. iv. 7. v Chap. ii. 1 6. 
 
2S OF A JUST SENSE OF THE 
 
 awe, and in all its duties to " ferve the Lord with 
 " all humility of mind V Such a fenfe of the 
 dignity of your profeffion, carefully formed, ftea- 
 dily maintained, ftudiouily cherifhed, and inva- 
 riably acted upon, will have the happieft influence 
 on your views, on your exertions, and on your 
 whole character: and that the more effectually, 
 the higher it is raifed. 
 
 A well-formed fenfe of the importance of your 
 profeffion will refine and elevate your views and 
 aims in choofing, in undertaking, and in executing 
 it. It neceffarily includes an impreffion of the im- 
 portance of the end of your profeffion. To pro- 
 mote that end, will be your principal view in en- 
 tering upon it, and your leading aim in exercifing 
 it. You will think of entering on it, with a con- 
 fiderable degree of deliberation > and when you 
 determine to undertake it, it will be with a fincere 
 and fupreme defire, and an ardent concern, to 
 contribute all you can to the improvement and the 
 falvation of the fouls of men. Liable as all men 
 are to indifpofition, depreffion, and diftra&ion of 
 thought, it will require pains to keep fo fublime 
 an end conflantly in view, and to act with a fteady 
 regard to it. A lively fenfe of its moment is the 
 only means of furmounting the difficulty. This 
 will lead vou to think explicitly of it very frequent- 
 
 * A&s, xx. 19. 
 
DIGNITY OF THE PASTORAL OFFICE, 
 
 2 9 
 
 ly ; and it will enable you to have an habitual eye 
 to it, even when you do not actually think of it. 
 It will be in perpetual readinefs to occur to you, 
 and that with fuch force as to determine you to 
 contrive how every miniftration may be performed 
 in the way fitted: to promote it. Attention to fo 
 fublime an end will prevent your ever fubordi- 
 nating any of the paftoral functions to bye-ends, 
 to worldly inter eft, or to the gratification of a fa- 
 vourite paflion. It will prevent your directing any 
 of your performances merely to the difplay of your 
 own talents, to courting the favour of the great, 
 or to fcrambling for popularity among the multi- 
 tude. It will excite you to exert your powers, 
 only that you may do the greater good ; to 
 " pleafe" others only for their " edification %" 
 only when it is right to pleafe them, and would be 
 wrong not to pleafe them. Concern to accomplifh 
 the end of your profefllon, is too noble a principle 
 to admit any partnerfhip with mean defigns. It 
 implies love to God, affection to Chrift, the higheft 
 fpecies of benevolence, benevolence to the fouls of 
 men, zeal for the advancement of religion, a con- 
 viction of the incomparable importance of eternity, 
 all united together, deriving power from, and im- 
 parting it to, one another. Thefe will be in fome 
 degree the principles and views of every ingenuous 
 candidate ; whoever is wholly deftitute of them, 
 mud be unworthy to bear the facred character : 
 
 thefe 
 
 x Rom. xv. 2. 
 
$0 OF A JUST SENSE OF THt 
 
 thefe will be the principles and views of all who 
 are duly affected with the importance of the office, 
 and the great fprings and regulators of all their ex- 
 ertions in their profemon. 
 
 A fenfe of the importance of the pafloral office, 
 enlightened by a diftinct apprehenfion of the na- 
 ture of that importance, will add fpirit to all your 
 endeavours, both in preparing yourfelves for it, 
 and in executing it. Not dreaming that it has 
 fuch fan&ity as can of itfelf confer virtue on the 
 ordinances which it is employed in difpenfing, you 
 cannot expect that they will have virtue and effi- 
 cacy, if you be incapable of difpenfing them aright, 
 or if you be not careful to do fo. Important 
 functions fhould not be performed negligently, 
 and cannot be performed without the proper abi- 
 lities. Senfible of the importance of yours, if you 
 have any regard to duty or propriety, you will 
 decline no application that is neceffary to accom- 
 plifh you for them, however laborious it may be, 
 or whatever length of time it may require. Till 
 you be confcious that you are fufficiently accom- 
 plifhed for them, you will by no means think of 
 undertaking them. Without diligent application, 
 no man can excel, or even make a tolerable figure 
 in the very meanefl: profeffion : and can a man be 
 fit for fo excellent an occupation, without being 
 indefatigable in acquiring the knowlege and habits 
 requifite for exercifing it ? The teacher of all 
 truth and goodnefs, cannot be formed in a day. 
 6 The 
 
DIGNITY OF THE PASTORAL OFFICE. *fl 
 
 J 
 
 The importance of his office demands that he be 
 affiduous in rendering himfelf fitter for it every 
 day, and ready to undergo any labour that can be 
 conducive to his difcharging it in the bed manner. 
 It may be eafy to go through all the duties of that 
 office, fo as not to incur the imputation of omitting 
 them, without entering into the true fpirit of any 
 one of them : but to be fatisfied with this, is in- 
 confident with your either valuing or loving your 
 profefiion. The fenfe that its duties are in their 
 very nature worthy and honourable employments, 
 will not only prompt you to bring to them the re- 
 quifite accomplifhments, but alfo fupport and en- 
 liven you in the performance of them. Mean ex- 
 ercifes a man enters, on with relu&ance, and per- 
 forms with regret and languor : he is a/named of 
 them, and by (name his efforts are reprefied, and 
 his induftry enervated. But you need not be 
 afhamed of the gofpel of Chrift, or of the office 
 of preaching it : you may glory in preaching it, 
 and with confeious elevation ft retch all your facul- 
 ties in preaching it. The fenfe that all the paftoral 
 functions are directly fubfervient to the greateft of 
 all ends, the purity, perfection, and happinefs of 
 immortal beings, will determine you to adapt all 
 your ftudies and exercifes to that end ; to avoid 
 barren fpeculations, frivolous controverfies, fubtle 
 and unedifying queftions ; not to feek after, what 
 may pleafe the imagination, gratify the curiofity, 
 or humour the prejudices of the people : but to 
 inculcate only the fimple doctrine of the gofpel, 
 
 which 
 
$2 OF A JUST SENSE OF THE 
 
 which tends wholly to falsification, and to fet 
 every part of it in thofe points of view, in which 
 it has the ftrongefl tendency to affect the heart, im- 
 prove the temper, influence the practice, and thus 
 fit men for eternal life. From a lively impreffion 
 of the connexion of your functions with this end, 
 and of their necemty to the people, what ardor, 
 zeal, alacrity, and diligence in performing them, 
 muft arife ? It will make you cheerfully continue 
 and increafe your labours, and never give them 
 over, till you have accomplifhed their end, at leaft 
 till you have freed yourfelves from blame, though 
 they mould fail of actually reaching it. 
 
 A lively fenfe of the genuine importance of the 
 paftoral office will have a great influence on the 
 whole of your character. It will powerfully infli- 
 gate you to all goodnefs. It implies a fenfe of the 
 importance of eternal falvation, which is the end 
 of all the functions of that office. And with this 
 in your view, can you be but concerned for your 
 own falvation, and careful to fecure it ? Can you 
 indulge yourfelves in fin, which muft forfeit it, or 
 neglect that holinefs without which it cannot be 
 obtained ? Salvation is the mofl commanding ob- 
 ject that you can hold forth to others, for coun- 
 teracting the temptations of the world, for baffling 
 the power of fin, for furmounting the difficulties 
 of religion, for encouraging them to climb the 
 heights of virtue : and if you yourfelves have a 
 conftant fenfe of it, it is impoffible that it mould 
 
 have 
 
DIGNITY OF THE PASTORAL OFFICE. *<i 
 
 have no influence on your own temper and con- 
 duel. It will be your very bufinefs, to teach men, 
 in all poffible ways, " the doctrine which is ac- 
 " cording to godlinefs 7 :" can you. teach it with- 
 out fludying it ? and can :you make it the bufinefs 
 of your lives to fludy it, without feeling any thing 
 of its power in forming yourfelves to godlinefs? 
 It is doubtlefs poffible to go through the functions 
 of the pafloral office, without their having any 
 effect on your own fouls : but it is not poffible to 
 perform them with due attention to their nature, 
 or a real confeioufnefs of their tendency, without 
 their having a great effect. They are the means 
 which infinite wifdom has ordained for reforming 
 and fanctifying the world : and can you uprightly 
 employ yourfelves in applying them to this pur- 
 pofe, and yet yourfelves remain totally unreformed 
 and unfanctified ? A fenfe of the juft importance 
 of the pafloral office, impreffed on the hearf} will 
 form you, not only to goodnefs, but to dignity 
 of character and demeanour. A flation of dignity 
 requires dignity of character : and it is the trued 
 dignity of character, that the flation of miniflers 
 requires. This is widely different from that flate- 
 linefs and haughtinefs which highly mifbecome 
 them, but which fome have affected in its flead : 
 it is perfectly confiftent with the lowliefl humility ; 
 
 nay, 
 
 y i Tim. vi. 3. 
 D 
 
34 °* A JUST SENSE OF THE 
 
 nay, in the exertions of genuine humility, it fs 
 often moll: confpicuous. It exalts the foul, bi*t 
 elates it not ; it produces condefcenfion, not af- 
 fuming ; affability, not diftance : it difgufts not 
 the mofl jealous fpeclator ; it forces approbation, 
 and commands efteem. The apoftle certainly had 
 it in his eye, when he directed, not to the people, 
 but to the minifies the exhortation, " Let no 
 " man defpife thee 2 ." It is nothing elfe but 
 eminence of virtue. It is founded on a ftrong 
 perception of the excellence of virtue and the bafe- 
 nefs of vice, and on a permanent fenfe of the 
 vanity of prefent outward things, and the un- 
 fpeakable moment of things fpiritual and eternal. 
 It mews itfelf in a fuperiority to all the allurements 
 of fenfe and interefl, whenever they are incon- 
 fiftent with flricl: virtue ; in liberty from the do- 
 minion of vice, which is the loweft degradation of 
 a reafonable foul ; in the poffeffion and vigorous 
 exercife of a high degree of piety, benevolence, 
 and every worthy affection ; in difdaining to fpeak 
 or do any thing which betrays mean fentiments, 
 little views, or wrong paffions ; in being above 
 blufhing to perform offices feemingly the loweft, 
 whenever they are ufeful to the body or the foul 
 of any man, or conducive to the interefts of reli- 
 gion. This is true dignity of character : and this 
 is the dignity, and the only dignity, to which 
 
 your 
 
 * Tit. ii. 15. 1 Tim. iv. 12. 
 
DIGNITY OF THE PASTORAL OFFICE. 35 
 
 your profeflion can naturally prompt you to afpire. 
 A proper conception of the end of that profeflion 
 will kindle your ambition for it ; acquaintance 
 with the fubject of your profeflion, will form you 
 to it ; afliduity in the duties of your profeflion, 
 will draw it out into conftant exertion, and by 
 conftant exertion will confirm and perfect it. But 
 the foundation both of goodnefs and of dignity of 
 character mud be laid early. A perfon under the 
 full power of thofe fentiments which flow from a 
 fenfe of the excellence of the paftoral office, will, 
 from the firft moment that he thinks of chocfmg 
 it, ftudy to act in every refpect fuitably to its true 
 genius. He will ftudy to preferve that manner 
 from the very firfl:, which would be graceful and 
 becoming if he were already mvefted with the 
 facred character of a minifter of religion, in his 
 actions, in his words, in his whole behaviour. 
 Whatever would be declared by the general fenfe 
 of mankind indecent in a clergyman, can never 
 be altogether decent in a perfon who intends to be 
 a clergyman. Any behaviour unfuitable to the 
 character which you hope foon to bear, can pro- 
 ceed only, either from blameable thoughtleflhefs, 
 from a turn of mind ill correfponding to it, or 
 from a defire not to have it known that you are 
 defigned for that profeflion. All thefe are incon- 
 fiftent with a due fenfe of its dignity and import- 
 ance ; which will produce in you a conftant foli- 
 citude to fpeak and act worthy of it; and will 
 
 d 2 effectually 
 
J 
 
 6 OF THE ESTEEM DUE TO 
 
 effectually prevent your running into any fpecies 
 of conduct which can imply, that you are afhamed 
 of it, or that you do not reckon it your greateft 
 honour to be preparing for it, or engaged in it. 
 
 Sect. III. 
 
 Of the Efteem due to the P after al Office. 
 
 It is incumbent, not only on thofe who occupy 
 or afpire to the pafloral office, but likewife on all 
 others, to have a juft fenfe of its dignity and im- 
 portance. Becaufe it is both excellent in itfelf, 
 and highly ber&ficial to the people, they are 
 obliged to efteem it, and to think highly of it. 
 We are" affected towards all offices, according to 
 our opinion of their nature : we look with con- 
 tempt on thofe which we reckon mean ; we re- 
 fpect thofe w T hich we reckon honourable or im- 
 portant : we feel thefe fentiments though we our- 
 felves have no connexion with fuch offices. If the 
 moment of the pafloral office be meafured by the 
 rank which it gives in the prefent world, or the 
 emoluments which it yields, men can have but a 
 low opinion of it. But thefe are not the ftandards 
 by which its dignity mould be eftimated. Its bu- 
 fmefs is to teach religion ; its end is to promote 
 the eternal happinefs of mankind : its intrinfic 
 dignity is in proportion to thefe purpofes ; and in 
 proportion to men's fenfe of the excellence of 
 
 thefe, 
 
THE PASTORAL OFFICE. 37 
 
 thefe, their efteem of it will always be, If thefe 
 appear to men, as they really are, infinitely nobler 
 and more momentous than all earthly riches and 
 honours, they cannot entertain a low idea of the 
 paftoral office. This would be to think meanly 
 of the gofpel, which is the fubject of it, and to fet 
 little value on eternal happinefs, which is its aim. 
 This is inconfiftent with men's being Chriftians. 
 It demonftrates a bafe perverfion and depravation 
 of fentiment. It would be inexcufable, though 
 the paftoral office had no immediate relation to 
 themfeives. But when it has the nearefl relation 
 to themfeives ; when it is for teaching them the 
 gofpel, and promoting their falvation, that this 
 office is inftituted ; when, confidering their want 
 of leifure and opportunities, they could fcarce at 
 all obtain thefe purpofes without it ; when they 
 are fo deeply interefted in it, and that for pur- 
 pofes of fuch unfpeakable confequence to their 
 fouls ; not to hold it in high efteem, fhows not 
 merely infenfibility to its nature, but alfo indif- 
 ference about their own moil valuable interefts ; 
 thofe eternal interefts, indifference about which is 
 a complication of the grofleft folly and the bafefl 
 degeneracy of foul. Such extravagant or miftaken 
 notions of the dignity or the fandtity of the paftoral 
 office, as were formerly mentioned, would produce 
 a blind and fuperftitious veneration of it, as per* 
 nicious in its confequences as the want of all re- 
 fpect for it. It is only a value for it, founded on 
 a diftinft conception of its real utility, and cor- 
 
 d 3 refponclent 
 
38 OF THE ESTEEM DUE TO 
 
 refpondent to it, that either is due, or can be 
 profitable. 
 
 The importance of the paftoral office demands 
 likewife from the people, refpect for thofe who 
 bear it. Thefe two fentiments, a value for the 
 office, and efteem of thofe who exercife it worthily, 
 are infeparable, and muft in every man be in 
 exact proportion to one another: they who are 
 fenfible of the importance of the work, and of its 
 utility to them, will " for the work's fake efteem 
 " them very highly in love," who labour in it a . 
 In whatever belongs to their office, they are fu- 
 perior to the people and have an authority over 
 them ; this implies a right to correfpondent refpect 
 and deference, the refufal of which is a failure in 
 duty. Whenever minifters are exercifing their 
 office, they are doing fomething for the inftruction, 
 the fanctification, or the falvation of the people : 
 and by being employed for purpofes fo beneficial 
 to them, they cannot but be entitled to their af- 
 fection and gratitude. To refufe thefe attach- 
 ments, is to declare that they reckon thefe no 
 fervices. Love and efteem will add force to one 
 another, and will lead them to treat minifters both 
 with refpect and kindnefs, and to do them all the 
 good offices in their power, with an acknowleged 
 fenfe that they are due to them. An implicit de- 
 pendence 
 
 1 Theft v. 13. 
 
THE PASTORAL OFFICE. 39 
 
 pendence on the opinions and fentiments of mU 
 nifters, a fuperftitious dread of punifhing their 
 crimes, or of vindicating the rights of other men 
 againft them, a filly admiration of them, as if they 
 were beings of an higher order or endued with 
 fupernatural powers, are no parts of the deference 
 that is due to them ; they will be paid only by the 
 ignorant or the deluded, and accepted only by the 
 weak or the defigning ; they are warranted by 
 nothing in the real nature of the paftoral office : 
 but it does demand that rational efteem and love 
 for thofe who difcharge it uprightly, which is 
 proportioned to its moment, and congruous to its 
 functions. 
 
 A perfon may, doubtlefs, by behaving un- 
 worthily in his office, forfeit the efteem to which 
 it would have otherwife entitled him. In this 
 cafe, the very importance of the office which he 
 holds, will render him the more contemptible, or 
 the more deteftable. But a real value for the 
 paftoral office will give fome check to the feverity 
 of men's cenfures, and will often even prevent 
 them. It is plain that they who have leaft refpecl: 
 to the office, are generally the moft forward to 
 find fault with individuals belonging to it, and the 
 readied to pronounce that they have forfeited their 
 title to efteem. And by the manner of exprefling 
 their contempt or indignation againft individuals, 
 they betray the principles by which they are ac- 
 tuated : they exprefs it with pleafure or exultation, 
 
 d a with 
 
40 OF THE ESTEEM DUE TO 
 
 with flight or acrimony againft the office itfelf, or- 
 fometimes even with a fort of triumph over religion. 
 Indeed, perfons of very oppofite pretenfions fome- 
 times fhew the fame propenfity to undervalue or to 
 c.enfure individuals of the clergy. It is often ob- 
 fervable in thofe who profefs a high fenfe of the 
 importance and fanctity of the office, and great 
 zeal for the interefls of religion. Their idea of 
 the office is fo overftrained as to make them exact 
 from thofe that hold it more than is reafonable, 
 and expect more than is practicable : or their zeal 
 for religion is of a falfe and fiery kind, embittering 
 their fpirits, and rankling them into malevolence : 
 or their religion itfelf is of a fpurious kind, dif- 
 pofmg them to confider indifferent things as wrong, 
 and trivial things as momentous : or their pre- 
 tences to religion are hypocritical, and overdone 
 in order to conceal the impofition. A real and 
 juft fenfe of the importance of the paftoral office, 
 will extinguifh the propenfity to feek for faults in 
 minifters \ and, when faults are confpicuous, will 
 mix the cenfure of them with regret, concern, and 
 tendernefs. It is not every failing, or every im- 
 perfection in virtue, that can forfeit any part of the 
 efteem due to a minilter on account of his office :. 
 for fallibility and imperfection are the characterif- 
 tics of human nature in this mortal ftate. If it 
 could, God would never have commanded to 
 elteem them. Men's confcioufnefs of their own. 
 faults fhould lead them to expect fome in mi- 
 nifters, difpofe them to bear with them 3 and not 
 
 eafily 
 
THE PASTORAL OFFICE. ^ 
 
 eafily to contract prejudices againft them. They 
 are men like other men ; they live in the world, 
 fcefet with the like temptations ; it is not reafon- 
 able to expect from mortals the innocence or the 
 perfection of angels b . 
 
 A juft and well-regulated efteem of the paftoral 
 office, and of thofe who occupy it, will render men 
 well affected to all their miniftrations in it. In 
 whatever degree that office is important, in the 
 very fame degree it is of confequence for men to 
 attend upon the functions of it. If it be defigned 
 for promoting their moft important interefts, and 
 if they think highly of it on this account, they 
 muft attend upon its functions ; for without this it 
 can be of no advantage to them. An opinion that 
 the paftoral functions operate as it were magically, 
 merely by being performed and attended upon, 
 produces, in thofe who entertain it, a high value 
 for them, and a fcrupulous punctuality in attend- 
 ing on them : but as it fprings from a wrong prin- 
 ciple, it mull: likewife have a wrong direction. If 
 a rational perfuafion of their real utility produce 
 not as great an efteem of them, and afliduity in 
 them, it muft be owing to its being too weak, or 
 too little reflected upon. But the degree of re- 
 gard to them, which fprings from fuch a perfua- 
 fion, whatever it is, will at leaft be properly di- 
 rected. 
 
 b Stillingfleet, Ecclefiaft. Cafes, vol. i. p. 105. 
 
42 OF THE ESTEEM, &C. 
 
 reeled. It will not be merely formal \ it will be 
 beftowed with a Tingle view to apply them all to 
 themfelves, and with care to render them profit- 
 able for their inftrudion and improvement. Every 
 inftance of difregard to the functions of minifters 
 betrays a defect in men's value for their office ; 
 and every failure in improving by their functions, 
 fhews fome perverfion in the manner of conceiving 
 the importance of their office. 
 
 Sect, IV. 
 Of the Contempt of the Clergy* 
 
 Though the paftoral office b/rin its very nature 
 worthy and important, and entitle thofe who oc- 
 cupy it to honour and efteem, it is too plain that 
 it is neverthelefs very generally undervalued, and 
 they who hold it, fpoken of with contempt or ran- 
 cour. This fpirit fhews itfelf in different ways. 
 
 Sometimes it breaks out directly againft the paf- 
 toral office itfelf. This office is thought and fpoken 
 of with difrefpect. It is accounted mean, and de- 
 fending of very little honour. In eftablifhments 
 where it leads to riches or political pre-eminence, 
 it is reproached as proftituted to worldly views ; 
 and in others wh«-e it can fcarcely raife the occu- 
 piers of it above poverty, it is defpifed as on that 
 account low and unreputable. By fome it is ridi- 
 culed* 
 
OF THE CONTEMPT OF THE CLERGY. 43 
 
 culed, as excluding thofe who hold it from that 
 external polifh, eafinefs of manner, and graceful- 
 nefs of deportment, which are found in fome 
 other orders of men. It is fometimes even held 
 up to the deteflation of mankind, as tending to 
 corrupt the moral character of thofe who are in- 
 veiled with it. By artfully confounding its na- 
 tural and primary tendency, with the abufes of it 
 after this tendency has been refilled and defeated ; 
 by exaggerating thefe abufes, and the ill effects re- 
 fulting from them ; and by overlooking every cir- 
 cumflance in the office, which can counterbalance 
 them ; it has been mifreprefented as having a fixed 
 and unalterable tendency to promote in minifters 
 the grofs vices of hypocrify, fuperflition, ambition, 
 vanity, party-fpirit, rancour, and revenge c . 
 
 The fame fpirit leads men to feek out the faults 
 of individuals of the clergy, to exaggerate and fet 
 them in the moll invidious lights, and to publifli 
 them with a malicious eagernefs and exultation. 
 Imaginary faults are converted into real vices ; 
 fmall failings are exalted into atrocious crimes ; 
 and great blemifhes are condemned with the mofl 
 fpiteful bitternefs, and without making the lead 
 allowance for the weaknefs of human nature, or 
 the temptations of the world. They often are not 
 fatisfied with bitternefs againfl the individuals who 
 
 are 
 
 c Hume's Effay on National CHiarafters. Gerard, vol. II. 
 Serm. 2. Carlyle's Synod Serm. 
 
44 OV THE CONTEMPT 
 
 are guilty. : they impute them to the whole order \ 
 they take every occafion of ridiculing and re* 
 proaching all who belong to it. It cannot be de- 
 nied that there is a real propenfity in human na- 
 ture, to afcribe the character of Tome individuals 
 with whom we are bed acquainted, to the whole 
 fociety of which they are members. This is a 
 fpecies of inference which it is impoftible wholly 
 to avoid ; for it is derived from that mental prin- 
 ciple which difpofes us to form general rules of 
 judging, and from which many of our mod im- 
 portant intellectual operations proceed. But when- 
 ever we form a general rule haftily, without having 
 experience in a fuflicient number of inflances j 
 whenever we apply the conclufion to individuals 
 difiimilar to thole of whom we had experience, in 
 the circumftances on which the conclufion was ori- 
 ginally founded, however like they may be in 
 other circumftances ;• whenever we do not exercife 
 judgment in allowing the neceflary exceptions ; 
 that principle leads us into mere prejudices, inftead 
 of juft conclusions. From whatever caufe the un- 
 fairnefs proceeds, it is certain that our general 
 rules concerning characters, are much oftener 
 founded on the faults than on the virtues of men, 
 that we are readier to defer ibe a fociety or nation, 
 by the blemifhes than by the excellences of fuch 
 individuals belonging to it as we are acquainted 
 with. It is obvious too, that men impute the 
 faults of individual clergymen to the whole order s 
 more generally, more confidently, and with lefs 
 4 care 
 
OF THE CLERGY 
 
 45 
 
 tare to make exceptions, than in the cafe of any 
 other profeilion d . 
 
 But the fpirit of difafTection refts not even here. 
 The faults of the clergy are charged on religion 
 itfelf : the contempt of their office grows into con- 
 tempt of religion. If men be diffatisfied with a 
 particular lawyer or phyfician, they commonlf 
 content themfelves at the utmoft with blaming all 
 who are of the profeffion ; they feldom go fo far 
 as, on account of the faults of the practitioners, 
 to call in queftion the virtues of medicines, or the 
 utility of curing difeafes, to revile the laws of the 
 land, or the inftitution of civil government. But, 
 not fatisfied with defpifmg or reproaching the 
 whole clerical order for the vices of a few indivi- 
 duals, they would make the religion which they 
 teach anfwerable for them, and exprefs fufpicions 
 concerning the truth, the excellence, the import- 
 ance, or the practicability of the gofpel. There 
 may be circumftances which give a fpecioufnefs 
 to this partiality, and betray men thoughtlefsly 
 into it: but (till it is .an unreafonable partiality, 
 and feems to proceed in a great meafure from this, 
 that the depravity of men- makes them more eager 
 to find out fomething to the difcredit of religion, 
 than to that of the fubject. of any other profeffion. 
 
 When 
 
 d Stillingfl. Ecclef. Caf. vol. i. p. 176. Seeker's lit 
 Charge, Oxf. Gerard, vol. ii. Serm. 2. 
 
 9 
 
46 OF THE CONTEMTT 
 
 When men's contempt of the clergy proceeds 
 not fo far as to the contempt of all religion, yet 
 it often mews itfelf in a contempt of their mini- 
 flratrons, and indifference for attendance on them. 
 Thefe two things, contempt of their perfons and 
 neglect of their miniflrations, are nearly connected : 
 the tranfition is eafy from the one to the other. 
 Both imply an infenfibility to the importance of 
 the end and functions of the office. When men 
 are in any way prejudiced againft the perfon, they 
 cannot have a great refpect to his labours, nor the 
 expectation of much advantage from them. 
 
 Contempt of the paftoral office is very common 
 in all thefe forms. Whence can fentiments pro- 
 ceed fo repugnant to thofe that are naturally due 
 to its excellence and importance ? They proceed, 
 in different cafes, from different caufes. 
 
 Infidelity is one very natural caufe of fentiments 
 either of contempt or of rancour againft the paf- 
 toral office and thofe who exercife it. Atheifts, 
 who regard all religion as weaknefs and fuperfli- 
 tion, and infidels, who look on revelation as an 
 impofture, a falfe and pernicious fuperaddition to 
 natural religion, cannot have a great efteem for the 
 office of the teachers of religion. They mud of 
 courfe either defpife them as weakly credulous, or 
 diflike them as deceivers, carrying on a difhoneft 
 craft, impofmg upon men doctrines which them- 
 felves believe not, and rules of conduct which 
 
 themfelves 
 
OF THE CLERGY. 47 
 
 themfelves know to be of no obligation. Thefe 
 are the only fentiments which they can confidently 
 entertain. But in them alone they can appear 
 confident or reafonable. In all who profefs to 
 believe the gofpel, to regard it as a divine reve- 
 lation of true religion, of a ftupendous difpenfa- 
 tion carried on by God, from the foundation of 
 the world, for the falvation of mankindj and exe- 
 cuted by the mofl wonderful means ; it never can 
 be reafonable to flight the office of teaching reli- 
 gion, of propagating the principles and inculcating 
 the practice of Chridianity, or to undervalue thofe 
 who are employed in it. To defpife the order in 
 general, is to defpife the work, and to defpife the 
 gofpel which they themfelves believe ; for the gof- 
 pel is both the fource and the 'fubject of the em* 
 ployment of that order. This is abfurdity and in- 
 confidence in the extreme : but it is very far from 
 being uncommon 6 . 
 
 In fuch, the contempt of the clergy fometimes 
 arifes from the contagion of the fpirit of infidelity. 
 The prevalence of infidelity often corrupts the fen- 
 timents and practice of thofe whofe faith it cannot 
 abfolutely fubvert. Men adopt the maxims of in- 
 fidels without perceiving their confequences ; they 
 catch fomething of their fpirit, while they reject 
 their principles. While fpeculative tenets often 
 
 have 
 
 e Gerard, vol. if. Serm. 2, 
 
4$ OF THE CONTEMPT 
 
 have not a great or conftant influence on the beha- 
 viour, fyrnpathy is fo ftrong in human nature, that 
 it leads us to enter readily into the fentiments and 
 opinions of others, and to receive them by a kind 
 of infection, without confidering how far they are 
 confident with our own real belief. By this means, 
 the contempt and ridicule which infidels are na- 
 turally led by their tenets to pour out upon the 
 minifters of religion, diffufes itfelf and fpreads the 
 fame fpirit among thofe who, by their own princi- 
 pies, ought to honour them f . 
 
 Attachment to vicious habits and practices, noN 
 withftanding a belief of the Chriftian religion, is 
 another very natural caufe of difrefpect or aver- 
 fion to the Chriftian miniftry. It is not furprifing 
 that they who are addicted to wickednefs, fhould 
 diflike thofe who endeavour to check wickednefs $ 
 or that they who hate to be reformed, mould. hate 
 thofe whole very bufinefs it is to labour to reform 
 them. Corruption of manners is often both a 
 caufe and an effect of the contempt of the mini- 
 fters of religion. Men's acknowlegement of the 
 religion which they teach, cannot be expected to 
 prevent their contempt, any more than it has pre- 
 vented their own depravity ; for it is not more 
 contradictory to the former than to the latter. 
 Perfons of abandoned morals cannot fet a proper 
 
 value 
 
 f Gerard, vol. ii. Serm. 2. 
 
OF THE CLERGY. 
 
 49 
 
 value on the perfons or the office of minifters, 
 except they conceived a virtue in their functions, 
 to fecure their falvation without their being obliged 
 to relinquifh their vices ; and this miftaken con- 
 ception has fometimes led men of fuch morals to 
 an extravagant adulation or admiration of the 
 clergy, and a fuperftitious dependence on their 
 functions ; as dangerous to themfelves, and as 
 difgufting to them, as the moft open contempt or 
 difrefpect. 
 
 Even too low a fenfe of the excellence and 
 moment of religion, though not accompanied by 
 grofs immorality, will fink men's efleem of the 
 palforal office. As long as men are fo inattentive 
 to the importance of eternity, as to be drawn 
 off from a due regard to it by every prevailing 
 paflion or prefent intereft, it is impoffible that 
 they can have a juft fenfe of the importance of an 
 office, which is dignified chiefly by its being 
 calculated for training men up for eternity. Accuf- 
 tomed to eftimate every thing according to its 
 value in this world, they will refpecl the paftorai 
 office only in proportion to the degree of rank, 
 or weight, or influence, which it gives the poffeffor 
 in civil fociety ; and confequently their refpecl will 
 be both too low, and of a kind that is im- 
 proper and incongruous to the real nature of the 
 office. 
 
 E Differences 
 
50 OF TH2 CONTEMPT 
 
 Differences of opinion in matters of religion 
 fometimes contribute very powerfully to fome 
 fort of contempt of the clergy. The adherents 
 to one feci, bigotedly attached to its peculiarities, 
 and violently fet againft all who differ from them, 
 direct their fpite principally againft the minifters of 
 other feels ; reproach them as irreligious or enthu- 
 fiafts, as loofe or over-rigid, as fools or hypocrites, 
 according as circumftances give the eafieft handle 
 for one charge or another. Such abufes have 
 been reciprocally heaped by different parties and 
 different churches on the teachers of each other. 
 Every difference in the fituation of thefe teachers 
 has been turned by the reft into a reproach againft 
 them : their faults have been fearched out, difco- 
 vered with joy, exaggerated without mercy, and 
 turned into reafons for contempt or averfion 
 towards all the teachers of the fame perfuafion. 
 The diffentions of thofe who ought to have confi- 
 dered themfelves as brethren, have been greedily 
 laid hold of by the enemies of religion, received 
 with an eager faith, retorted upon them all, and 
 improved into a confeffion, that the minifters of 
 any denomination cannot be entitled to much 
 efteem. Some fec~ls of Chriftians, being mifled by 
 fome of their peculiar principles to difclaim the 
 miniftry as a feparate office or profeftion, have, in 
 confequence of this, profeffedly defpifed all who 
 have devoted themfelves to the exercife of it ; and 
 in their ridicule- or inve&ive againft them, have 
 
 fometimes 
 
OF THE CLERGY. rj 
 
 fometitnes equalled, or even furpafTed, the open 
 enemies of all religion s . On the other hand, the 
 railing the raeafures of the paftoral duty too high, 
 though owing to an exalted idea of the importance 
 of the office, tends directly to produce contempt or 
 difaffection towards thofe who occupy it. Fofter- 
 ing in men an expectation of more from minifters, 
 than is in their power to do, they will never think 
 that they have done enough, and will be diflatisfied 
 with them after they have done all they can. 
 
 When thefe or other caufes have in any degree 
 introduced a contempt of our order, it can 
 fcarcely fail to fpread. The giddy and inconfider- 
 ate will run into it by imitation, without examin- 
 ation of its jufiice, without reflection on its tendency, 
 without any fettled ill defign. The gay and 
 fprightly will choofe it as an eafy way of difplaying 
 their wit and humour. The bearifh will lay hold 
 of it, as offering a defirable opportunity of venting 
 their rudenefs without giving general offence. 
 Some will affect it as a mark of politenefs, of 
 freedom of fentiment, of fuperiority to vulgar 
 prejudices, of exemption from fuperftition : and 
 fome, by depreciating the clergy, and difregarding 
 their functions, hope to exalt themfelves as above 
 the need of any inftruction or direction from them. 
 
 When 
 
 8 Barclay's Apology. Letters on Theron and Afpafia. 
 E 2 
 
52 OF THE CONTEMPT 
 
 When the fpirit of contempt of miniflers, and 
 of their office, has become prevalent, no fituation, 
 no behaviour can procure them that honour and 
 refpect to which it entitles them. If by the efta- 
 blimment of religion to which they belong, 
 honours and riches be annexed to their office, they 
 are reproached as proud, ambitious, and covetous. 
 If their provifion be fcanty, they are defpifed for 
 their poverty, and charged with meannefs of 
 fpirit, and ungenteelnefs of appearance. If they 
 are ferious and grave, it is conftrued into grimace, 
 hypocrify, or morofenefs. If they are cheerful 
 and lively, it is mifreprefented as unbecoming 
 levity, or even an indication of their having no 
 fenfe of religion. The caufes of all this lie not in 
 themfelves ; elfe, by removing them, they might 
 avoid it : but they lie in the giddinefs, the vices, 
 or the prejudices of others, which they have it not 
 in their power to correct, and which thefe unfa- 
 vourable fentiments of them, in a great meafure, 
 cut them off from opportunity of endeavouring to 
 correct. Thefe caufes too are fo various and even 
 oppofite in different men, that if they efcape con- 
 tempt from one quarter, they may lay their account 
 with cenfure from another, and perhaps the more 
 for the very means by which they have contrived 
 to make that efcape. All that they have in their 
 power is, to prepare themfelves for bearing it, and 
 to behave with propriety under it. 
 
 In 
 
OF THE CLERGY. 53 
 
 In this fituation of things, it is highly neceflary 
 that, to a fenfe of the dignity and importance of 
 the pafloral office, you mould unite a fenfe of the 
 contempt to which it is in fact expo fed : and it is 
 no lefs neceflary to give the fenfe of this contempt 
 a right direction and a proper regulation. If you 
 be not careful to direct and regulate it, it will have 
 a very bad effect on your temper and behaviour. 
 Catching by fympathy the fentiments of thofe who 
 entertain, and are forward to exprefs, contempt 
 for your profeflion, you may contract a difpofition 
 to defpife it yourfelves, and be led to fpeak or act 
 as if you were afhamed of it. Amidft a torrent of 
 ridicule or abufe poured out againfl it, the firft 
 motions of this difpofition may, from the influence 
 which the fentiments of others involuntarily have 
 upon us, be nearly unavoidable. But you fhould 
 attentively obferve every tendency to it, as it 
 begins to rife, and immediately check it. The 
 feeming to diflemble your profeflion, the imitation 
 of the manners of the laity, the attempting to 
 throw off" the clergyman, the fpeaking or acting 
 in any manner unfuitably to it, the appearing not 
 to have an habitual impreflion of its bufmefs and 
 its defign ; by fuggefting that yourfelves look upon 
 it as defpicable or unreputable, will, by their fym- 
 pathy with your fentiments, increafe their con- 
 tempt of it, and direct their contempt particularly 
 againfl you. Whatever can infufe a fufpicion that 
 you do not love it for its own fake, and for the 
 fake of its employments, will lead them to confider 
 
 E 3 y° u 
 
54 OF THE CONTEMPT 
 
 you in the pitiful light of exercifmg it only as a 
 trade for a livelihood. 
 
 To fpeak with feeming pleafure of the gaieties, 
 amufements, and diffipations of fafhionable life, 
 to enter into them as far as you think decency can 
 at all permit you, or occafionally to go a little 
 farther than is coniiftent with the common maxims 
 of decorum, may procure you , fome external 
 carefTes, or even fome inward liking from fuch as 
 delight in them ; but it will fink you even in their 
 efleem, and make others defpife you as totally 
 unfit for the profeffion which you have chofen. 
 Were you to affecl difciaiming your profeffion, by 
 appearing to think favourably of any vice, or ffightly 
 of any thing which truly belongs to religion, it 
 might prevent the wicked, the irreligious, and the 
 unbelieving, from hating you, for the fame reafon 
 that they revile your office : but it would raife 
 their indignation againft you, and their contempt 
 of you, as low, deceitful wretches, who live by 
 religion, and yet betray it. Let never your con- 
 fcioufnefs of the undeferved contempt with which 
 your profeffion is commonly treated, induce you 
 to fpeak a word, or do an action, which can be 
 confidered as infmuating that you have a mean opi- 
 nion of it, or little value for it. This would increafe 
 their contempt of you, and render you deferving 
 of it. This additional contempt you have great 
 reafon to be folicitous to avoid ; and you will mod 
 fuccefsfully avoid it by making the worthy clergy- 
 man 
 
OF THE CLERGY, 55 
 
 man always confpicuous in your demeanour. But 
 that contempt which is directed primarily againft 
 your profeflion, and only rebounds on you as 
 belonging to it, when you recollect the caufes 
 from which it proceeds, you certainly cannot be 
 folicitous to avoid ; for if it were poiTible, it could 
 be avoided only by your being aiTimilated to the 
 infidel, the profane, the vicious, and the world- 
 ling h . 
 
 Inftead of vainly endeavouring to avoid it by 
 improper means, turn it to your advantage. If 
 properly confidered, it may be rendered produc- 
 tive of very beneficial effects on your temper and 
 behaviour. A jufl and well-formed fenfe of the 
 contempt with which you and your office are liable 
 to be treated, will teach you not to expect all that 
 honour which the importance of the facred funcr 
 tions might claim ; and by preventing the expect- 
 ation of it, will prevent the pain and mortification 
 of difappointment, when you mifs it. It will forbid 
 your laying claim to excemve refpect or authority, 
 by making you certain that it would be refufed, 
 perhaps with redoubled flight and ridicule. You 
 mould never indeed allow, or feem to allow, that 
 your profeflion is trivial or defpicable 5 for this 
 
 would 
 
 h Stijlingfleet, Eccl. Cafes, vol. I. p. 176. Seeker's lit 
 Charge, Cant, and ift Charge, Oxf. Warburton, Doft. uf 
 Grace, part HI. c, I. p. 202, 203. 
 
 E 4 
 
56 OF THE CONTEMPT 
 
 would be to betray its rights : and it is doubtlefs 
 proper at fome times explicitly to vindicate it, and 
 avow its dignity. This is permitted to perfons of 
 all other profeffions. The mean eft artificer is not 
 blamed for fpeaking of the real degree of utility 
 which his trade porTeifes : a magiftrate or judge 
 may, without incurring cenfure, claim and enforce 
 the honour that is due to his office. It is only 
 when men would give dignity to mean employ- 
 ments, or challenge, to fuch as are honourable, a 
 refpect in its nature unfuitable, or in its meafure 
 extravagant, that they meet with either ridicule or 
 difapprobation. It cannot therefore be reafonable 
 to infift, that minifters alone fhould leave mankind 
 to throw undeferved contempt, not only upon 
 themfelves, but upon their office alfo, without 
 daring to tell them that they are in the wrong. It 
 is even lefs reafonable to expect it from them than 
 from men of any other profeffion : it is directly 
 their bufmefs to point out the various duties of 
 men ; and it cannot be incumbent on them, or 
 even allowable in them, to pafs by thofe duties of 
 which the paftoral office is the object. Regard to 
 the gofpel forbids it ; it would be to fuffer, without 
 reproof, an office to be vilified, which has its 
 ioundation in the gofpel. Regard to men's own 
 fouls forbids it ; it would be to fuffer an office, 
 which was intended for their edification, to become 
 of no advantage to them, by their learning to 
 defpife it. The mod important interefts of men, 
 their fpiritual improvement and their everlaftjng 
 
 happinefs, 
 
OF THE CLERGY. ry 
 
 happinefs, may be very much affected by the 
 fentiments which they entertain of their Chriftian 
 teachers. Yet it is certain, however unreasonable, 
 that fuch a vindication of our profeflion as would 
 be readily allowed to others, would by many be 
 cenfured as prieftly pride and affuming haughtinefs. 
 On this account, even when it becomes moil 
 necefTary, it mud be undertaken with great caution 
 and prudence. You mud not claim any honour, 
 either improper and undue in its kind, or extra- 
 vagant in its degree ; nor even any honour that 
 can, with plaufibility, be fufpected of being fuch. 
 You mud exprefs your demands with great care 
 and precifion, avoiding every term that is pompous 
 or indefinite. You mud rather keep confiderably 
 below what truth and juftice evidently warrant. 
 And with all this referve, you mud mow no anxiety 
 to enter upon the fubject, but touch it very 
 fparingly, and only when a proper occafion invites 
 it. You will mod effectually gain refpect by not 
 being over-eager to claim it. A proper fenfe of the 
 contempt with which the padoral office is too com- 
 monly treated, will likewife check the pride and 
 vanity which the consideration of its importance 
 might excite in light and inconfiderate perfons, 
 who do not fufficiently reflect on the true nature 
 of that importance. Serving as a counterbalance 
 to thefe, it will have a direct and powerful tendency 
 to form you to a temper of humility. It will accuf- 
 torn you neither to court nor to fet a high value on 
 the opinions and applaufes of men ; not to act 
 
58 OF THE CONTEMPT 
 
 with a view to them, but from a regard to what is 
 right in itfelf, to the approbation of your own 
 minds, and the unerring judgment of God. By 
 conflantly laying your account with it, that you 
 mail incur part of the contempt which is fo liberally 
 caft on your profeffion, you will be prepared for 
 bearing unjuft reproach and obloquy without being 
 provoked or exafperated, and to fubmit to it with 
 patience and meeknefs. It will give you ample 
 fcope for exercifing thefe virtues, and rendering 
 them more and more habitual. Haughtinefs or 
 refentment would be fo far from fcreening you 
 from the contempt of thofe who are difpofed to be- 
 llow it, that they would only fuperadd their hatred. 
 By receiving it with dignity tempered by mildnefs, 
 you will mod effectually convert it into refpecl K 
 
 Contempt is neceffarily difagreeable. However 
 much you are prepared for bearing it properly 
 when you meet it, it mufl be natural for you to 
 wifh to avoid it ; and therefore a due fenfe of the 
 prevailing contempt of the clergy cannot but excite 
 you to ufe every proper means of avoiding it, or 
 at lead of mitigating it as much as pofnble. It 
 will excite you to avoid all fuch faults and failings 
 in your character and behaviour, as are the natural 
 objects of contempt ; for by indulging thefe, you 
 mufl increafe the contempt of the whole order, and 
 
 together 
 
 1 Seeker, Ch. 1, Oxf. Ch. 2, 3. Cant. Stillingficet, Eccl. 
 Cafes, vol. i. p. 179. 
 
OF THE CLERGY. 59 
 
 together with it incur likewife perfonal contempt 
 drawn upon you juflly by yourfelves. It will excite 
 you to acquire and to endeavour to excel in thofe 
 qualifications which are acknowleged to be refpect- 
 able : for thefe will procure you a degree of perfonal 
 refpect and honour, which may, in men's behaviour 
 to you, in a great meafure, counterbalance their 
 difpofition to defpife or revile your profeflion. 
 From your education, and from the very nature of 
 your profeflion, a competent degree of knowlege 
 is juftly expected : if you have it not, you will foon 
 be detected by the difcerning, and thought defi- 
 cient even by the ignorant : grofs ignorance ex- 
 pofes any perfon to contempt, and it muft expofe 
 you to double contempt, for in you it will 
 appear highly mameful. Knowlege is univerfally 
 accounted eftimable and ornamental : and ufeful 
 knowlege cannot fai] to do you credit in the eyes 
 of men. A defire therefore not to ftand low in 
 their opinion, will be a fpur to you in acquiring 
 fuch a degree of it as may adorn your profeflion. 
 The acquifition of knowlege necefiarily fuppofes 
 application and ftudy : a life in a considerable 
 degree ftudious, befits your character and bufmefs, 
 and is neceflary for preferving you from the degra- 
 ding fufpicion of mif-fpending your time in idle- 
 nefs or trifles. Imprudence of every kind necef- 
 farily leads to follies, which mud: fink you in the 
 eftimation of mankind, and render you fometimes 
 ridiculous, and fometimes defpicable : your aver- 
 fion to thefe humiliating fituations cannot 'fail to 
 Q prompt 
 
Co OF THE CONTEMFT 
 
 prompt you to that prudence, circumfpedtion, and 
 wifdom of behaviour, which will place you out of 
 the reach of them. Whatever is looked upon as 
 mean, inevitably provokes contempt. So much 
 regard has been paid to this, that bodily defects 
 and remarkable meannefles of appearance have 
 been deemed fufficient to exclude men from the 
 priefthood in fome religions : and they certainly 
 have fo great an influence on the fentiments of 
 mankind, that they who have the misfortune to 
 lie under them, will need, and mould employ, the 
 greater pains to acquire fuch refpectable qualities, 
 confpicuous accomplishments, and mining virtues, 
 as may overcome that influence, and force man- 
 kind to forget their exterior defects. But what- 
 ever betrays a Jittlenefs of mind, narrow and con- 
 tracted fentiments, or low and grovelling views, is 
 much more juftly defpicable, and will more cer- 
 tainly and generally be defpifed. A regard to 
 reputation mould therefore difpofe you to avoid 
 even vulgarity and rufticity of manners, arid not 
 to reckon the common rules of good breeding 
 below your attention ; but much more to keep at 
 a great diflance from all mean practices, felfifh 
 defigns, and attachment to trivial points of intereft; 
 and to difplay a fuperiority even to confiderable 
 worldly objects, and fuch difintereftednefs as may 
 convince men that you prefer doing your duty, 
 and faving their fouls, to any profit of your own. 
 Not only fuch vices as are reckoned degrading to 
 the character of every man, will fubject you to 
 
 infallible 
 
OF THE CLERGY. 6 I 
 
 infallible contempt, but every vice whatever ; and 
 by no means can you fo effectually guard againd 
 the contempt which you mud naturally wifh to 
 avoid, as by mowing yourfelves to be free from 
 every vice, and porTerled of every virtue. In par- 
 ticular, that wifh will prove a ftrong prefervative 
 againft all faultinefs in your own profeflion ; for 
 negligence in its proper duties is one of the mod 
 obvious grounds of contempt, and will fooned 
 bring it upon you ; or if the irreligious and the 
 wicked mould feem to be the better pleafed with 
 you, the lefs you do in your own bufinefs, yet 
 even they will inwardly both difapprove and defpife 
 you, and you muft lofe the good opinion of all 
 who have the trued value for your office, and the 
 warmed love to virtue and religion, and whofe 
 good opinion' alone can be really honourable to 
 you. That wifh will be the dronged incentive to 
 conscientious diligence in the peculiar duties of 
 your profeflion ; for fuch diligence will force men 
 to fee that you are ufeful, and fet you out of the 
 reach of at lead many of the reproaches which 
 they delight in cading upon the order k . 
 
 I have now endeavoured to reprefent, in a 
 proper light, the importance of the padoral office 
 as refulting from its dignity ; and to point out the 
 fentiments and temper with which that importance 
 
 requires 
 
 k Stillingfleet, Eccl. Cafes, p. 178. Seeker, Ch. 1. 0::f. 
 Ch. 1, 2. Cant. 
 
62 OF THE CONTEMPT 
 
 requires that you enter on it, and which will pre- 
 difpofe you to its feveral duties. Its importance 
 ought to produce efteem of it in the people ; but 
 as it is neverthelefs very generally treated with 
 contempt, I have inquired into the caufes of this 
 contempt, and fhewn how you mould be affected 
 by it, and to what purpofes you fhould improve it. 
 1 neither defigned nor pretend to have exhaufted 
 the fubjeft, but only to have given fuch hints as 
 may prompt you to think of it, and purfue it for 
 yourfelves. It will be of great advantage that you 
 think of it often, and ferioufly. It fugged s many 
 exercifes on which you may very properly put 
 yourfelves. You may confider what are the means 
 by which you may beft excite in yourfelves a due 
 fenfe of the excellence of your profeflion. You 
 may contrive beforehand, how you could, in dif- 
 ferent fuppofed fituations, aft up to it, and fup* 
 port your character with propriety. You may 
 refleft on the feveral expreflions of flight or 
 reproach which you have obferved or known to 
 be cad upon the clergy ; and you may examine in 
 what manner you ought to behave if you met with 
 them, and by what means you might mod effec- 
 tually efcape or confute them. By frequent medi- 
 tation on fuch topics, or even by putting your 
 thoughts in writing, you will render the proper 
 fentiments familiar to you, and will enter on your 
 office deeply pofTeiTed with them. Your temper will 
 be both congenial to your employment, and adapted 
 to your fituation. For this purpofe all the fenti- 
 ments 
 
OF THE CLERGY. 63 
 
 ments which I have mentioned mud be cheiifhed 
 in conjunction : the expectation of contempt mud 
 not fupprefs the fenfe of the dignity of your pro- 
 feffion, elfe it would either deprefs or miflead you : 
 "It mull only be united to it, that this fenfe may not 
 elate you, and that you may be difpofed to reft 
 contented with the degree of refpect which you 
 can obtain by the virtues proper to your profefTion, 
 and not court a fpurious refpect for qualities foreign 
 to your character, or perhaps mifbecoming it. 
 
C 6 4 ] 
 
 CHAP. II. 
 
 The Difficulties of the Pqftoral Office. , 
 
 npHE paftoral office is rendered important, not 
 only by the dignity of its functions, but alfo 
 by their difficulty. As it is of great moment that 
 they be performed well, it is likewife no eafy 
 matter to perform them well. To be acquainted 
 with its difficulties, is neceflary for your knowing 
 how to combat and furmount them ; and it will 
 confirm thofe fentiments which ought to be enter- 
 tained by all who enter on that office, and which, 
 if they be heartily entertained, will have an exten- 
 five influence on the right difcharge of all its 
 functions. 
 
 Sect. I. 
 
 The Nature of its Difficulties. 
 
 That the difficulties of the paftoral office are 
 very great, is evident from the very names by which 
 the fcripture defcribes thofe who exercife it. It is 
 remarkable that there is fcarcely one of thefe that 
 does not imply either {kill, or labour, or both ; not 
 even thofe which are mod expreffive of their 
 dignity. They are called " rulers," and faid to 
 
 " have 
 
THE DIFFICULTIES, &C. 6$ 
 
 4t have rule" over Chriftians. Every office of 
 government is attended with no inconfiderable 
 difficulty : but their's is a government of fouls, 
 the hardert of all arts ; it is the government of 
 men, not in refpect of external behaviour and 
 overt acts, but likewife of the habits and difpofi- 
 tions of their hearts ; and that too carried on, not 
 by violent or coercive methods, by which tem- 
 poral rulers may force obedience to the civil laws, 
 but folely by the gentler methods of perfuafion, 
 which men, if they be determined on it, may more 
 eafily refiit. They are called the " ambanadors" 
 of God, by a metaphorical application of the name 
 of an employment, very honourable indeed as 
 implying an important trufl ; but which cannot be 
 executed without great abilities, or without the 
 faithful and indefatigable application of thofe 
 abilities to promote the end of the embafTy, to 
 prevent whatever can obflruft it, to contrive every 
 method of forwarding it, and to maintain the 
 dignity and the rights of the prince whofe com- 
 miflion they bear. They are termed " the ftewards 
 " of God f* which implies their being employed in 
 the difficult talk of caring for all the members of 
 that great family of which Chrift is the head, of 
 difpenfing to them their fpiritual food, and direct- 
 ing their practice in their feveral provinces. By a 
 name of the like import, they are called " biihops," 
 overfeers, or infpectors ; to intimate the obligation 
 which they are under, to take heed to the conduct 
 and the fpiritual interests of thofe who are com- 
 
 F mitted 
 
66 THE DIFFICULTIES OF 
 
 mitted to their charge. They are called " paftors," 
 or " Ihepherds ;" by the name of an employment 
 very refpedtable in the fimple and earlier ages, but 
 which expofed thofe who exercifed it to great toils 
 and hardfhips, fome of which Jacob defcribes from 
 his own experience, when he fays, " In the day 
 " the drought confumed me, and the froft by 
 " night, and my ileep departed from mine eyes." 
 Our Saviour, in defcribing himfelf under this cha- 
 racter, reprefents the occupation as both difficult 
 and dangerous : "I am the good fhepherd : the 
 " good fhepherd giveth his life for the fheep. But 
 " he that is an hireling, and not the fhepherd, feeth 
 " the wolf toming, and leaveth the fheep, and 
 " fleeth j and the wolf catcheth them, and fcattereth 
 " the fheep. But I am the good fhepherd, and 
 " know my fheep, and am known of them, and I 
 " lay down my life for the fheep." The epithet 
 is often in fcripture applied to God, and is meant 
 to intimate his tenderer!: care of his church, in 
 refpecl: of which he reprefents himfelf as " feeding 
 " his flock like a fhepherd, gathering the lambs 
 " with his arm, and carrying them in his bofom, 
 " and gently leading thofe that are with young." 
 Such being the ideas connected with the name in 
 holy writ, it is plainly given to the minifters of 
 religion, on purpofe to intimate the afliduity and 
 tendernefs of that care which they are required to 
 take, of thofe who are entrufled to them by Chrift 
 Jefus, " the great fhepherd of the fheep ;" in 
 feeding or teaching them, in looking after and 
 
 defending 
 
THE PASTORAL OFFICE. 6j 
 
 defending them, in guarding them from every fin 
 and error, in applying remedies to all their fpi- 
 ritual difeafes, and in encountering every danger in 
 difcharging thefe feveral duties towards them. 
 The teachers of religion are denominated the 
 " miniders or fervants of God ;" implying that 
 they muil labour in ferving him in that work which, 
 by his authority and under his direction, they are 
 employed to carry forward in his church. They 
 are particularly called " labourers" in his hufbandry 
 and his vineyard ; and this defignation, borrowed 
 from thofe who earn their bread by their daily labour, 
 and mud exert themfelves diligently and conftantly, 
 evidently implies, that the teachers of religion mud 
 make it their daily employment, their occupation 
 for life, to promote the inftruclion and improve- 
 ment of Chridians ; that their work is hard and 
 laborious ; that it mud be applied to with dili- 
 gence and perfeverance ; that it will return upon 
 them every day ; and that it can never be inter- 
 mitted or given over as long as they live. They 
 are called " watchmen," by a metaphor taken 
 from thofe who were placed on high towers, to 
 attend day and night, and to be always ready to 
 give the alarm on every appearance of danger j 
 and therefore plainly intimating, that miniders 
 ought to be alert in obferving whatever can hurt 
 the fouls of men, and give them warning of it ; 
 and that for this purpofe inceflant vigilance and 
 earned circumfpe&ion are abfolutely neceflary. 
 They are called " foldiers," exprefsly to declare 
 f 2 that 
 
68 THE, DIFFICULTIES OF 
 
 that their employment calls them to " endure 
 " hardnefs," to encounter difficulties, fatigues, 
 and dangers. Miniflers are defcribed in fcripture 
 by fo many epithets implying various kinds of 
 exertion, on purpofe to imprefs them with a deep 
 fenfe that their bufinefs is difficult and laborious, 
 and demands vigorous application and unwearied 
 diligence. In like manner, the exertion incum- 
 bent upon them is defcribed in terms expreffive 
 of' its intenfenefs and conftancy. They are ex- 
 horted to " wait on," to " ftudy*" to " take heed 
 to," to " give attendance to," to " give them- 
 " felves continually to," to " be inftant in," to 
 " labour in," the feveral duties of their office. 
 Injunctions in fuch terms would be fuperfluous, if 
 there were not great difficulty in performing thefe 
 duties aright. But being the words of the Holy 
 Spirit, they cannot be fuperfluous ; and they are 
 no ilronger than the nature of the fubjecl de- 
 mands \ 
 
 The end and defign of the pailoral office is [o 
 purely fpiritual, and fo fublime, that it cannot be 
 eafy for a perfon clothed with a mortal body, and 
 furrounded with worldly objects, to keep it con- 
 flantly in view, and to act with a Heady regard to 
 it. The purpofe of its inflitution is defcribed by 
 the apoiile in this manner : " He gave fome, apof- 
 
 " ties j 
 
 1 Stillingfleet, Eccl. Cafeg, vol. i. p. 179. Burnet, Paft 
 Care, c. 1. 
 
<c 
 
 THE PASTORAL OFFICE. 6g 
 
 ties ; and fome, prophets ; and Tome, evangelifts j 
 and fome, paftors and teachers ; for the perfett- 
 " ing of the faints, for the work of the miniftry, 
 " for the edifying of the body of Chrift : till we 
 iC all come in the unity of the faith, and of the 
 " knowlege of the Son of God, unto a perfect 
 " man, unto the meafure of the fixture of the ful- 
 " nefs of Cknfc'?iP It is the bufinefs of a minifter 
 to enlighten the underftandings of men with all 
 religious knowlege, and to bring them to good 
 practice. It is not enough that he perfuade them 
 to external blameleffnefs, or to abftinence from 
 grofs vices ; though often this is found to be 
 difficult enough, and even impracticable. But 
 his aim mud be to prevail upon them to forfake 
 every vice, to extirpate all bad habits ; to form 
 them to inward purity, to unfeigned humility, to 
 calm refignation, to the ardent love of God, to 
 that univerfal charity which will make them regard 
 the interefts of others as their own ; to infpire 
 them with the love of virtue, to exalt them to the 
 divine image, to raife them above the world, to 
 fpiritualize their temper to fuch a degree, that 
 they may be fit for afcending to " Mount Zion, 
 " and to the city of the living God, the heavenly 
 " Jerufalem, and to an innumerable company of 
 " holy angels, to the general auembly of the .firft- 
 
 " born, 
 
 ra Ephef. iv. ii, 12, 13. 
 F 3 
 
JO THE DIFFICULTIES OF 
 
 " born, and to God all-pure, the judge of all, 
 " and to the fpirits of juft men made perfect, and 
 " to Jefus Chrift the righteous, the mediator of the 
 u new covenant \** No minidration of the facred 
 office can be performed aright, except it be per- 
 formed with a refpecl to thefe important ends. 
 But men mud, without the greatefl care, frequently 
 lofe fight of them. At one time they will be 
 ready to go through what they mull do, without 
 confidering whether it be or be not well calculated 
 for anfwering thefe purpofes. At other times a 
 regard to their own intered or reputation will mix 
 with and fophiflicate their aims. Even when they 
 keep them mod directly in their eye, they will 
 find it very difficult to difcover' how every part of 
 their bufinefs may be performed in the manner 
 fitted for promoting them, to force themfelves to 
 perform it in that manner, and to continue and 
 increafe their labour till they have done all in their 
 power to accomplifh them. Were it incumbent 
 on a minider actually to attain thefe ends, bis 
 work would be, not merely difficult, but altogether 
 impracticable : but it is incumbent on him, both 
 fincerely to aim at them, and to omit nothing 
 that he can do in order to attain them. To fatisfy 
 himfelf of this, he mud be confcious that he has 
 uniformly employed his utmod abilities and in- 
 dudry in the duties of his office. How difficult it 
 
 is 
 
 » Heb. xii, 22, 23, 24, 
 
THE PASTORAL OFFICE. 71 
 
 is to promote thefe ends, with any tolerable 
 fuccefs, in a parifh, a man may perceive by only 
 reflecting how difficult it is to accomplifh them in 
 himfelf, or by making trial of forming any one to 
 whom he has the neareft and mofl conftant accefs, 
 to fuch a temper and behaviour as he would wi(h 
 him to acquire. 
 
 The functions of the paftoral office, appointed 
 for promoting thefe ends, are in their very nature 
 attended with considerable difficulty. It may be 
 eafy to go over them, and difpatch them in fome 
 way or other : but it is a very different matter to 
 execute them conflantly in the moft ufeful and 
 improving manner. It is not difficult to difcourfe 
 fluently enough on different fubje&s of religion, or 
 to teach people to repeat explications of them by 
 rote : but it is both difficult and irkfome to fay the 
 fame things over and over, to fet them in one light 
 after another, to contrive a variety of illuftrations, 
 till the dulled can really underfland them. With 
 proper preparation and moderate care, a man may 
 compofe a very correct difcourfe : but it is not [o 
 eafy to preach properly and ufefully. To exprefs 
 the truths and duties of religion, fo plainly as to be 
 underflood by the meaneft without difgufting the 
 moft knowing ; to reprefent what they know 
 already and hear often, fo as to engage their, atten- 
 tion and make an impreffion upon them ; to fix 
 the meafures of duty, fo as neither to alarm the 
 fcrupulous, nor give undue licence to the lax ; to 
 
 f 4 awaken 
 
72 THE DIFFICULTIES. OF 
 
 awaken the hardened firmer, without diflurbing the 
 timorous with undeferved terrors ; to exprefs every 
 fentiment in the way fitter! to give a ftrong con- 
 ception of divine truth, and to touch the heart ; 
 to admit no fentiment but what has a real tendency 
 to make men wifer and better ; to reject every 
 thought foreign to this purpofe, however fit it 
 might be for pleafing or gaining applaufe ; to pre- 
 ferve all thefe views, and to be under the influence 
 of them, all the time a perfon is compofing and 
 delivering a difcourfe ; cannot but be arduous : 
 yet it is neceffary to preaching well. It is flill 
 more difficult to find out the different tempers of 
 all the variety of perfons with whom a minifler is 
 concerned; to difcover the befl ways of applying 
 to each ; to acquire the extent, of knowlege requi- 
 fite for thefe different applications ; to keep it fo 
 diftincHy in view, as to be able to recollect and 
 make ufe of it as occafion requires ; and after the 
 neceffary knowlege is obtained, it is flill difficult 
 to learn the addrefs which muft be employed in 
 applying to men in the fever al ways proper for 
 a clergyman, and to conduct his applications 
 with that prudence which will render them molt 
 effectual. 
 
 The work of a minifler appears, from this repre- 
 fentation of it, to be abundantly difficult, though 
 all trntigs mould confpire in the mofl friendly 
 manner with his endeavours to promote and exe- 
 cute it. But the difficulty is immenfely increafed 
 
 by 
 
THE PASTORAL OFFICE. yj 
 
 by the great and numerous obftruttions which are 
 oppofed to bis endeavours. They arife both from 
 himfelf, and from the people. Many obftructions 
 muft arifc from the unavoidable infirmities and 
 imperfections of a man's own nature. It is not 
 eafy to throw off the indifpofition, which indolence 
 will at times produce, to his employing all the 
 time and pains neceiTary for the right difcharge of 
 all his duties; to overcome the falfe tendemefs 
 which makes it painful to declare difagreeable 
 truths ; or the reluctance which mode fly mull 
 feel againft reproving one's feniors or fuperiors 
 with becoming freedom ; to attain the refolution 
 which will enable him to incur whatever incon- 
 veniences may arife from his adrnonifhiiig thofe on 
 whom his intereft depends ; or to encounter the 
 ridicule, contempt, and obloquy, to which he will 
 be expofed by fairly condemning prevailing errors, 
 fafhionable evils, and polite or popular vices. Ob- 
 ftructions at lead equal to thefe arife from the 
 ftupidity, the prejudices, and the vices of other 
 men. In order to perform the bufinefs of his 
 calling, a minifter muft infufe knowlege into 
 thofe who are fo dull as to be fcarcely capable of 
 diftincl: thought. He muft teach thofe who have 
 very little leifure, and very little inclination, per- 
 haps even an averfion, to learn. He muft difcover 
 the inward vices and depravities of thofe who tto 
 all they can to conceal them from him. He muft 
 treat with (kill the difeafes of the foul, which are 
 more latent and ftubborn than many of thofe 
 
 bodily 
 
74 THE DIFFICULTIES OF 
 
 bodily diftempers which phyficians find it very 
 hard to cure. He muft make men willing to cor- 
 rect faults which they fondly hug ; and to con- 
 quer habits which they have ftrengthened by thou- 
 fands of acts repeated almoft every day. He muft 
 give them in an hour good impreflions, which may 
 have ftrength enough to continue and influence 
 them for many days, in oppofition to all the objects 
 which tend moft (trongly to obliterate them. He 
 muft bring them to a temper and conduct directly 
 oppofite to that which is powerfully recommended 
 to them by the example of the generality of thofe 
 wjth whom they converfe. He mult perfuade 
 them to that from which all their corrupt paflions 
 draw them off. He muft perfuade the ambitious 
 to flight power and honours, and to afpire only to 
 the heavenly kingdom ; the covetous, to value no 
 riches in comparifon with the invifible treafures 
 which are above ; the fenfualift, to facrifice the 
 pleafures for which he has always had a relifh, for 
 the fake of more refined pleafures, which he is 
 incapable of tafting till he be purified from the love 
 of external gratifications. He muft bring faith 
 and hope to prevail over fenfe ; and withdraw all 
 the affections of human nature from thofe objects 
 which folicit them moft directly, and gratify them 
 moft immediately, to objects remote or future. He 
 muft " wreftle, not againft flefh and blood only, 
 " but againft principalities, againft powers, againfl 
 " the rulers of the darknefs of this world, againft 
 M fpiritual wickednefs in high places ;" and in 
 
 order 
 
THE PASTORAL OFFICE. 75 
 
 order to be fuccefsful in his occupation, he mufl 
 wreftle fo as to baffle all their power, and dif- 
 appoint all their artifices. It is only fo far as a 
 minifter furmounts thefe obftacles, and, not with- 
 {landing them, accomplices the reformation and 
 improvement of mankind, that he attains the end 
 and defign of his vocation. Not actually to do fo 
 in any inftance, would be to be abfolutely ufelefs in 
 his flation : and fo far as he fails by negligence in 
 any part of his duty, he is anfwerable for the 
 failure. But in order to effect all this in a few 
 inftances, in order to perform what is proper for 
 effecting it, in fuch a degree as not to be really 
 blameable for negligence, very great pains and 
 labour muft neceffarily be beflowed. 
 
 I would not willingly exaggerate the difficulties 
 of the paftoral office : exaggeration could only 
 produce defpondence, and, by reprefenting them as 
 infurmountable, might reprefs every endeavour to 
 furmount them, and occafion an entire neglect of 
 every duty. But it is equally dangerous to exte- 
 nuate them ; it would be to deceive you ; and by 
 thinking that you have little to do, you would be 
 tempted to do almoft nothing, and incur all the 
 ill confequences of incapacity or idlenefs. The 
 difficulties which I have defcribed are all real ; they 
 are either exprefsly pointed out in fcripture, or 
 they grow out of the very nature of the functions 
 and defign of the paftoral office: and therefore 
 you ought not to diffemble them from yourfelves. 
 
 If 
 
y6 DIFFICULTIES OF THE PASTORAL OFFICE. 
 
 If they require a great degree of exertion, and 
 fugged a high ftandard of duty, by having it 
 in your eye you will at lead approach nearer to it, 
 than otherwife you would have even thought of 
 attempting. In what manner the view of them 
 ought to affect and influence you, and what 
 obligations you lie under to do your utmofl that 
 you may furmount them, I fhall next explain. 
 
 Sect. II. 
 
 Of the Obligations refpe fling the Difficulties of the 
 Pqfioral Office. 
 
 It is not perhaps altogether uncommon for men 
 to choofe the profeffion of a clergyman as one of 
 the eafiefl ways of gaining their bread. This 
 view is not more fordid than it is erroneous. If 
 this profeflion exempt men from the labours of the 
 body, it fubjects them to great labours of the 
 mind : if it impofe not the drudgeries which 
 require only mufcular ftrength or animal agility, it 
 requires exertions which will at lead as much 
 fatigue and exhaufl even the body. Its difficulties 
 are evidently fuch, as ought to deter every man 
 from undertaking it, who is not determined to 
 devote himfelf to its duties, to make it really his 
 bufmefs to labour in it with affiduity. To think or 
 to fay, " Put me into one of the priefts' offices, 
 " that I may eat a piece of bread," betrays a total 
 9 ignorance 
 
OBLIGATIONS RESPECTING DIFFICULTIES, &C. JJ 
 
 ignorance and infenfibility of the arduous nature of 
 thefe offices. 
 
 If you imagine that the occupation which you 
 have chofen is attended with little difficulty, the 
 certain confequence is, that you will be at little 
 pains to qualify yourfelves for it ; for you will 
 think a little pains fufficient. But by being previ- 
 oufly well aware of its feveral difficulties, by often 
 thinking of them, by cultivating an habitual fenfe 
 of them, you will never want a fpur to diligence 
 in your preparation for them. You will think no 
 preparation too much ; you will be difpofed to 
 exceed if poffible, rather than run the rifk of 
 falling fhort of what is necefiary. You will never 
 reckon yourfelves perfectly prepared, but will con- 
 tinue through your whole lives to become fitter for 
 ilruggling againft them. A difficult work requires 
 both lkill and diligence, in order to its being well 
 executed : the foundations of both muff be laid in 
 your preparation for entering on the pafloral office. 
 It is not enough that you acquire all the knowlege, 
 a right application of which would contribute to 
 your right difcharge of its functions : it is proper 
 likewife that you learn in fome meafure to apply it 
 to that purpofe. You may in various ways have 
 opportunities of performing functions in fome 
 degree fnnilar to this office ; to pupils, for inftance, 
 and younger friends ; and the inuring of yourfelves 
 to thefe, and ftudying to perforin them in the molt 
 ufeful manner, will train you for the right execu- 
 tion 
 
^3 THE OBLIGATIONS RESPECTING THE 
 
 tion of like functions in a more extenfive fphere. 
 You may likewife fuppofe to yourfelves particular 
 fituations of difficulty, which may poflibly hereafter 
 occur to you in the bufinefsof a minifter; or you may 
 obferve or get information of fuch as have occurred 
 to others : and you may confider deliberately how 
 you could mod fuccefsfully exert yourfelves in that 
 fituation ; and what you determine concerning it at 
 one time, you may examine at another time, and 
 alter, correct, or improve it as you find reafon. 
 It will likewife be extremely ufeful, if you have 
 opportunity, to accompany fome minifter who 
 performs them well, in the feveral duties of his 
 parifh, to obferve his manner, and even to attempt 
 the performance of them in his prefence, and by 
 his direction, and to receive and profit by his 
 remarks on your performance. I faid that the 
 foundations of diligence, as well as of (kill, mufl 
 be laid during your preparation for the paftoral 
 office : they can be laid only by your accuftoming 
 yourfelves to diligence in whatever you are em- 
 ployed, whether your private fludies, any branch 
 of teaching, or any other bufmefs ; and particu- 
 larly by accuftoming yourfelves readily to obey 
 every call to good offices or active exertion, with- 
 out fuffering indolence, reclufenefs, or the love of 
 ftudy, to withhold you from them. 
 
 A fenfe of the difficulties of the paftoral office 
 will be a ftrong incentive to diligence, not only in 
 preparing yourfelves for it, but alfo in performing 
 its duties when you fhall be called to it. Under a 
 
 lively 
 
DIFFICULTIES OF THE PASTORAL OFFICE. 70 
 
 lively fenfe of the arduous nature of his work, a 
 minifter will ftudy, by all the methods of inftruc- 
 tion, exhortation, admonition, reproof, terror, 
 confolation, perfuafion, in public and in private, in 
 their health and their ficknefs, amidft the diffipation 
 of profperity and the depreflion of adverfitv, to 
 enlighten the ignorant with religious knowlege, 
 to form the young to impreffions of truth and 
 goodnefs, to fix the unthinking, to awaken the 
 fecure, to reclaim the wicked, to refolve the 
 doubting, to confirm the wavering, to ftrengthen 
 the weak, to perfect the faints. To this he will 
 devote his time, his flrength, and all his talents. 
 He confiders it as what properly belongs to him ; 
 and though he cannot be every hour employed in 
 it, yet all other purfuits, even fuch as would mod 
 laudably gratify his curiofity or his tafte, and fuch 
 as are mod indifpenfably neceuary for his temporal 
 concerns, he will reckon only avocations in com- 
 parifon, fubordinate to this, and cheerfully poftpone, 
 when he has an urgent call to any part of this. 
 
 Under a ferious view of the difficulties of the 
 paftoral care, the fouls of men would fink, if they 
 were not confeious that it is the work of God, and 
 that God himfelf is engaged in it. This reflection 
 fupports them under all their exertions, by the 
 hope of his afliftance, and by the afTurance, that if 
 they be not blameably deficient, he will render 
 their exertions fuccefsful, as far as the views and 
 plan of his providence permit. It will likewife 
 make every recollection of difficulty in their work, 
 
 an 
 
So THE OBLIGATIONS RESPECTING THE 
 
 an irrefiftible motive to earned prayer for his aid , both 
 in qualifying them for it, and in performing it, and 
 for fuccefs in all their miniftrations. A fpirit of 
 devotion is abfolutely necefTary in all of your pro- 
 feffion, and will be the natural confequence of a 
 juft fenfe of its difficulty, together with a due con- 
 fcioufnefs of your own weaknefs. 
 
 It is needlefs to enlarge on thefe topics. The 
 fentiments and difpofitions which I have mentioned 
 flow necefTarily from a view of the nature of the 
 paftoral office, and are by it rendered indifpenfably 
 obligatory. But a new and flrong obligation to 
 them arifes from confidering farther, that a failure 
 in thefe, and the improper or imperfect execution 
 of that office, which will be occafioned by it, are 
 highly criminal, are productive of the mod perni- 
 cious confequences, and will render fuch as are 
 chargeable with them obnoxious to the feverefi 
 punifhrnent. There are two diflincb claiTes of 
 duties incumbent on all perfons who occupy a 
 public flation ; the one, of thofe duties which 
 belong to them in common with others, as men 
 and Chriftians ; the other, of fuch as are peculiar 
 to that public flation in which they are placed. 
 The latter are no lefs necefTary than the former to 
 complete goodnefs of character ; and the neglect 
 of them is no lefs blameable, no lefs hurtful to 
 fociety, no lefs feverely punifhable. It is not 
 enough that a judge be blamelefs in his private life ; 
 it is equally necefTary that he execute juflice in his 
 
 public 
 
DIFFICULTIES OF THE PASTORAL OFFICE. 8 I 
 
 public capacity, and promote the interefts of fociety 
 by kis authority and influence ; and if he T rofsly 
 neglect the opportunities of doing fo, or wil fully 
 pervert juftice, he is as highly blameable as if he 
 had been guilty of frmilar oiniffions or injuries in 
 private life, as much hurts fociety, and can as 
 little expect to efcape punifhment from God. In 
 like manner, though a minifter mould be unblame- 
 able and virtuous in common life, though he 
 ihould be chargeable with nothing that would have 
 been faulty if he had been only a private Chriftian ; 
 yet if he have no activity in the bufinefs of his office, 
 no zeal for attaining its end ; if he fpend that 
 time in indolence, in amufement, in worldly bufi- 
 nefs, or even in learned ftudy, which ought to 
 have been employed in preparing him for inftruct- 
 ing his people to more advantage, or in doing good 
 offices among them ; he is highly faulty and vicious. 
 In his ftation he cannot be a good man, without 
 being a good minifter. The criminal omiffion or 
 the carelefs performance of the duties of his public 
 ftation, will be at leaft as hurtful to the great interefts 
 of men, as pofitive acts of vice in his private life* 
 If by his negligence he fuffer men to lofe the 
 impreflions of religion, or if by his unfkilful and 
 improper methods of inftru&ing them, he fow the 
 feeds of folly, bigotry, fuperftition, or enthufiafm, 
 the ill effects may continue through many genera- 
 tions. He cannot be free from the blood of thefe 
 generations, nor innocent from thefe mifchiefs, 
 whofe incapacity or negligence gave occafion to 
 
 G them. 
 
82 THE OBLIGATIONS RESPECTING TII2 
 
 them. So far as thefe were criminal, they muft 
 expofe him to fevere punifhment under the govern- 
 ment of a righteous God°. Negligence in the 
 paftoral office reflects more difhonour upon God* 
 than negligence in any other profeffion, becaufe 
 this profeffion, more immediately than any other* 
 regards God and religion. It is likewife produc- 
 tive of worfe confequences : the improper exercife 
 of other profeffions may produce particular incon- 
 veniences, or promote fome vices ; but the im* 
 proper exercife of this tends directly to promote all 
 >ice, to obflruct all goodnefs, to bring religion into 
 difcredit, and to ruin, not the greatefl temporal 
 interefts of mankind, but their eternal falvation. 
 Self-love, benevolence, confcience, every principle 
 of human nature that can have any influence on 
 conduct, mufl urge a clergyman, with their 
 greatefl force, to avoid all negligence and impro- 
 priety in the functions of his office. A crime* 
 attended with fo mifchievous confequences, and 
 committed in oppofition to fo ftrong obligations, 
 mufl imply heinous guilt, and infer a dreadful 
 punifhment. The fcripture warns us of its de- 
 merit and its punifhment. God declares to Eze- 
 kiel, that if he neglected to warn the wicked " man 
 " from his way," when God commanded him to 
 give warning, " the fame wicked man mould die in 
 " his iniquity, but his blood would God require at 
 
 " his 
 
 LeechmaiySyn. Scrm. 
 
blFFICULTIES OF THE PASTORAL OFFICE. 83 
 
 u his hand p ;" and that " the fhepherds who fed 
 " not the flock," but by their neglect fuffered 
 them to be fcattered and loft, he would " require 
 " his flock at their hand V The firft of thefe 
 declarations has a peculiar refpect to the prophet's 
 immediate commiflion from God to reprove parti- 
 cular perfons, for their fins, in his name ; but 
 certainly implies, that teachers who have a gei 
 commiflion to warn men of all fin, are really 
 chargeable with their guilt, if they neglect to warn 
 them when they are bound to warn them. For 
 this is exprefled in the fecond, which is profefledly 
 directed to the ordinary religious inftructors of the 
 Ifraelites r . In the New Teftament it is threatened, 
 that the unfaithful and unwife fteward, who 
 neglects ou abufes his truft, fhall be " cut in fun- 
 " der, and have his portion with the unbe- 
 " lievers s :" they who preach the gofpel are 
 " charged before God, and the Lord Jefus Chrift, 
 " who fhall judge the quick and the dead at his 
 <c appearing l ," to the greateft diligence in the 
 feveral parts of their duty ; and it is plainly inti- 
 mated, that in order to their being " pure from 
 u the blood of all men," they muft be able to 
 " take them to record, that they ceafed not to 
 u warn every man, that they kept back nothing 
 
 " that 
 
 p Ezek. ili. 18. xxxiii. 8. ^ Chap, xxxiv. 2—10. 
 
 " Stillingflcet, EccL Cafes, vol. i. p. 109, &c. Burnet, Paft. 
 Care, c. 2. 
 
 s Luke, xii. 46. t 2 Tim. iv. I, 2. 
 
 C 2 
 
84 THE OBLIGATIONS RESPECTING THE 
 
 " that was profitable unto them, bat have mowed 
 u them, and taught them publicly, and fromhoufe 
 <c to houfe, that they have not fhunned to declare 
 " unto them all the counfei of God u ," and that 
 they have declared it in the beft manner that their 
 utmoft care could enable them to do it v . 
 
 On the other hand, to execute an office of fo 
 great importance with fidelity and diligence, to 
 promote the improvement and perfection of the 
 noblefl creature in this lower world, to endeavour 
 to fave the fouls of men by giving them lefTons of 
 knowlege and virtue, to co-operate with God in 
 fpreading happinefs ; is praife- worthy and glorious, 
 ' and will be crowned with a reward proportioned 
 to the dignity and difficulty of the work. They 
 who labour carefully in it " fliall at lead deliver 
 " their own fouls, though the wicked to whom 
 ** they give warning, turn not from his wicked- 
 " nefs, but die in his iniquity V They fhall, 
 we are* aflured, " fave their own fouls x -," and 
 * c when the chief fhepherd fhall appear, they (hall 
 <c receive a crown of glory that fadeth not away y /* 
 Probably too, they (hall fave many of thofe that 
 " hear them%" and fhall thence, both by the 
 joyful reflections of their own minds, and by the 
 remuneration of the God whom they ferved, 
 
 derive 
 
 ■ A&s xx. 19, 26, 27, 31. v Burnet, Paft. Care, c. 3. 
 w Ezek. in. 19. xxxiii. 9. x 1 Tim. iv. 16. 
 
 » J Pet. v. 4. z 1 Tim. iv. 16. 
 
DIFFICULTIES OF THE PASTORAL OFFiCE. 8c 
 
 derive a very great acceflion to their happinefs : for 
 ■" they that turn many to righteoufnefs, (hall fhine 
 " as the brighnefs of the firmament, and as the 
 " liars for ever and ever \" 
 
 Thus all that application, diligence, and care, 
 which the difficulty of the paftoral office requires, 
 and therefore renders incumbent on thofe who 
 occupy it, is farther enforced upon them by the 
 mod interefting motives, by alarming apprehen- 
 sions of dreadful punifhment in cafe of failure, and 
 encouraging profpects of a great reward in cafe of 
 fmcere and faithful exertion. A conftant refpecl 
 to thefe mud be maintained ; and if it be, will pre- 
 vent their ever finking under the labours of their 
 calling. It mould likewife be fteadily maintained 
 by you, through the whole courfe of your prepa- 
 ration for that calling ; for I doubt not that every 
 faulty negligence in your preparation expofes you 
 to fome degree of the fame danger, and that every 
 confcientious exertion in your preparation will 
 entitle you to fome degree of the fame reward ; 
 even though you fhould never have an opportunity 
 of actually exercifmg it. 
 
 * Dan. xii. 3. Lcechman, Syn. Serm. 
 
 • 3 
 
C 86 ] 
 
 Sect. III. 
 Of the true Spirit of the Pajloral Office, 
 
 We have confidered feparately, the dignity and 
 the difficulty of the paftoral office, and*pointed out 
 the fentiments which arife from, and are fuitable to 
 eacti. But it is necefifary that we accuftom our- 
 felves always to view them in conjunction. If we 
 look for no difficulty, the meeting with the fmallefl 
 will difconcert and difhearten us : and we will not 
 be at much pains to conquer great difficulties, if we 
 do not think it of fome importance to conquer 
 them. By being viewed in conjunclion, they will 
 fugged and imprefs upon us fome fentiments of very 
 great moment, additional to thofe ^which we have 
 hitherto mentioned. All that I mean by this may 
 be expreffed in this fmgle article, that they will 
 infufe into us the genuine fpirit of our profeffion. 
 This fpirit is the immediate refult of a high fenfe of 
 the importance of the paftoral office in its full 
 extent, as including both excellence and difficulty ; 
 rather, perhaps, it is that fenfe raifed to perfection, 
 and exerting itfelf with vigour in all its proper 
 energies. 
 
 Every profeffion has its proper fpirit. All emi- 
 nent artifts have been fired with the fpirit of their 
 art, and could . not have become eminent with- 
 out it. You too mufl be pofleffed, deeply poffefled, 
 
 with 
 
SPIRIT OF THE PASTORAL OFFICE. $7 
 
 with the fpirit of your profeflion ; otherwife you 
 can never be eminent in it, nor even execute its 
 functions tolerably. The fpirit of any profedion is, 
 an eager and inextinguifhable defire to fucceed in 
 it, and a certain ardour of foul, a boldnefs and 
 enthufiafm in the exercifes of it. The fpirft of 
 your profcTion is, a love to its duties, a zeal to 
 perform them in the bed manner, a warm ambition 
 to accomplim its end : it is the active operation of 
 love to God, to Chrift, to the fouls of men, to 
 truth, to goodnefs, to religion, raifed to an exalted 
 pitch, and directed to the one point of animating 
 you, firft in qualifying yourfelves for the faered 
 office, and next in devoting yourfelves to the per- 
 formance of the whole bufmefs belonging to iu 
 
 Nothing of the lead confideration can be exe- 
 cuted well by a perfon who does not enter into the 
 fpirit of it. If you be deftitute of the fpirit of 
 your profefTion, you will be languid in every thing 
 relating, to it. While you exert yourfelves as often 
 as you are engaged in a favourite dudy, in amufe- 
 ment, or in bufmefs, all exertion will forfake you 
 as foon as you turn to your proper occupations, 
 it will be a force upon you to turn to them. You 
 will be anxious to run over them as foon and as 
 eafily as poflible. You will content yourfelves 
 with executing them in the mod fuperficial manner : 
 and even this will be an unpleafant drudgery. You 
 will be glad when you have got through it : but ere 
 ^ong it mull return again ;. and this thought will 
 
 o 4 damp 
 
88 THE TRUE SPIRIT OF 
 
 damp your joy. The perpetual recurrence of em- 
 ployments for which you have no reliih, and which 
 are for that reafon irkfome, will eat out the com* 
 fort of your lives. You will live out of your ele- 
 ment, and therefore with conftant dhTatisfactiorj. 
 and uneafinefs to yourfelves. Whenever you muft 
 do what belongs to your profeflion, it will be with 
 reluctance, and with regret, for being obliged to 
 interrupt fomething that is more agreeable to you. 
 With all the pain which it gives you, it will be but 
 ill done. You will exert yourfelves feebly, where 
 the greater!: vigour is abfolutely neceiTary ; and be 
 cold and unconcerned, where you mould be fired 
 with ardour and zeal. 
 
 On the contrary, your being animated with the 
 fpirit of your profeffion will make you enter with 
 alacrity into whatever belongs to it. It is he only 
 who pofferTes the fpirit of his art, that will ever 
 attempt any thing great and excellent in it ; and 
 to fuch attempts he will never want a powerful 
 impulfe. If you have the true fpirit of your art, 
 all the difficulties which lie in the way of your 
 becoming fit to exercife it, and of your exercifing 
 it with fuccefs, will be fo far from difcouraging or 
 dejecting you, that they will embolden and elevate 
 you. It is a remarkable property of human 
 nature, that, when a man is heartily engaged in a 
 defign, and refolved and fit to profecute it, any 
 difficulty or oppofition in the profecution, inftead 
 of finking him into defpondence,raifes his ambition, 
 
 excite^ 
 
THE PASTORAL OFFICE. 89 
 
 excites his courage, draws forth his ftrength, and 
 adds force to all his motions : and ,the greater the 
 difficulty is, provided it appear not to be abfolutely 
 infurmountable, the more it invigorates and in- 
 fpirits the foul ; the bolder and more eager it renders 
 a perfon to encounter it, and the more ftrenuoufly 
 he will exert himfelf in order to furmount it. As 
 the virtue of the loadftone would have remained 
 unknown, if iron had never been applied to it, fo 
 the powers of the human mind could never have 
 fully ihewn themfelv s, if circumftances had not 
 occurred which required the utmofl flretch of 
 
 1 
 
 them. Abilities which have accomplifhed wonders, 
 would have lain for ever latent, but for opportu- 
 nities which called them forth, but for difficulties 
 which a more languid exertion of them could not 
 have furmounted. An aptitude and pronenefs to 
 be in this manner invigorated and exalted by the 
 peculiar difficulties and labours of any profeilion, 
 is always an effential part of the true fpirit of that 
 profeffion. The true fpirit of your profeffion can- 
 not fail to produce it in the higheft degree. To 
 encounter formidable difficulties for a trifling end, 
 would be a romantic folly : but to find difficulty 
 in the purfuit of an end which we juftly reckon 
 glorious, and on which our heart is intent, will 
 only animate us to uncommon activity. To find 
 ourfelves engaged in an enterprife worthy of our 
 utmoft exertion, and which indifpenfably requires 
 it, cannot but give a greatnefs to the foul, raife it 
 to an heroic elevation, and enable us to act with a 
 
 degree 
 
£0 THE TRUE SPIRIT OF 
 
 degree of force and vigour of which we mould never 
 have fufpected ourfelves capable, if we had not been 
 thus roufed to employ it. If your temper be har* 
 monifcd with your profeflion, if your heart be 
 wholly engaged in it, the fenfe of the greatnefs of 
 your ^work will kindle your zeal to do it into a 
 flame ; I might almoft fay, will quicken it into a 
 living principle, pervading all your miniftrations, 
 rendering you indefatigable in them, and leading 
 you to perform them well. 
 
 By being porTerTed of the true fpirit of your pro 
 fetiion, you will not only be rendered diligent in 
 whatever belongs to it, but you will like wife take 
 pleafure in it. It is in exertion and activity that 
 mm find their higheft enjoyment. There is not a 
 more unhappy or irkfome ftate, than to have 
 nothing to do. Even difficulty is necefifary to our 
 enfoyment. When every thing goes on with per- 
 fect eafe, when we meet with nothing that requires 
 the exertion of our powers, the mind is not fuffi- 
 ciently engaged or employed, it finks into an 
 uneafy ftate of languor ; it needs fomething to 
 awaken it, before it can enjoy itfelf or any thing 
 elfe. Its life and its enjoyment grow with the 
 obftrucUons which it is called upon to combat. In 
 confequence of this ftructure of our nature, when 
 men are engaged in a profeflion altogether fuitable 
 to their genius and inclination, the more conftantly 
 they are employed in it, the happier they are. 
 The mechanic has his chief Satisfaction in working 
 
 in 
 
THE FASTORAL OFFICE. <)j 
 
 in his calling however laborious, and could not live 
 without it ; and if he have any ingenuity, a work of 
 fome difficulty, out of the ordinary round of his 
 operations, raifes him to a ftate of higher fatis- 
 faclion. The merchant finds his pleafure in a run 
 of bufmefs, and could not bear to be idle. The 
 man who is turned for ftudy, wifhes to be em- 
 ployed in it, delights in fuch refearches as - require 
 thought and reflection, regrets the interruptions 
 which he meets with, and fiiffers uneafmefs in them. 
 In a word, every man who loves his occupation, 
 willingly and cheerfully labours in it, from morning 
 to evening, day after day. If you therefore fufti- 
 ciently love your profeffion, and bring yourfelves 
 to the temper which fuits it, you will find your 
 natural fatisfaction in being wholly taken up with 
 what belongs to it, as your real and proper bufinefs. 
 The greater!: exertion in its duties will be your 
 delight. Far from appearing weary of them when 
 you are performing them, and longing till they be 
 over, you will joy in them even when you are 
 mod fatigued. You will prefer them to every 
 other manner of employing yourfelves. A long 
 intermiliion of them would give you pain. When 
 you are called off by them, from amufements the 
 mod agreeable, or from ftudies the mod favourite, 
 you will cheerfully embrace the call as giving you 
 an opportunity of applying yourfelves to offices 
 flill dearer to you. Its greateft toils, by drawing 
 out your hearty efforts to fuftain them, will render 
 
 your fatisfaction more fublime. 
 
 ; If 
 
$2 THE TRUE SPIRIT QF 
 
 If the genuine fpirk of the paftoral office be not 
 fully conceived by the defcription which I have 
 given of it, you will perhaps complete your idea by 
 attending to the accounts which the apoftle Paul, in 
 various parts of his writings, gives of his own 
 exertions, in all which he was actuated by a large 
 portion of that fpirit. Exalted and impelled by it, 
 he " hungered, and thirfted, and was naked, 
 " and was buffeted, and laboured, working with 
 <c his cfwn hands b : fuffering all things, left he 
 " fhould hinder the gofpel of Chrift ; becoming 
 " all things to all men, for the gofpePs fake, that 
 IC he might by all means fave fome c ; enduring all 
 " things for the elects' fake, that they might 
 €C obtain falvation V He would very gladly have 
 fpent and been " fpent for them ,' for he 
 accounted them his " hope, and joy, and crown 
 " of rejoicing, in the prefence of our Lord Jefus 
 *< Chrifl at his coming f ." He foreknew that 
 " bonds and afflictions awaited him ; but none of 
 iC thofe things," fays he, " move me; neither count 
 " I my life dear unto myfelf, fo that I might finifh 
 " my courfe with joy, and the miniflry which I 
 " have received of the Lord Jefus, to teftify the 
 " gofpel of the grace of God g : yea, if I be 
 " offered, upon the facriMce and fervice of your 
 " faith, I joy and rejoice with you allV 
 
 The 
 
 b i Cor. iv. 1 1, 12. c Chap. ix. 12, 22. ,j 2 Tim. ii. io. 
 « 2 Cor. xii. 15. f I Theff. ii. 19. S Acts, xx. 23, 24. 
 
 k PLil. ii. 17. 
 
"THE PASTORAL O'fFICE. 93 
 
 The fpirit of your profeflion is a fublime, a 
 celeftial fpirit. It is of great importance to your- 
 felves, that you be deeply tinctured with it ; even 
 in refpect of the comfort and joy of your prefent 
 life, it is of very great importance to you. If 
 any be confcious of no fpark of this fpirit within 
 himfelf, and be not refolved to cherifh it, he 
 ought by all means to relinquifh every thought of 
 undertaking an office in which, without it, he can 
 be neither ufeful nor happy. A minifter of reli- 
 gion, who diflikes the bufinefs of his calling, who 
 has not even an ardent love to it, mud lead a very 
 unpleafant life. He faunters away life in liftleiT- 
 nefs ; he turns to his proper functions with reluc- 
 tance ; he toils through them with diftafte ; he 
 performs them ill ; and is diflatisfied with him- 
 felf; and from this diflatisfaction, again performs 
 them worfe, and is more uneafy in his own 
 feelings and reflections. The confcioufnefs of 
 performing functions fo very important, in a 
 wrong or negligent manner, cannot but be galling. 
 Nothing lefs than the mod ftupid thoughtleflhefs, 
 or the moll: impenetrable obduracy, can prevent 
 its exciting the moll uneafy fentiments and the 
 mod alarming apprehenfions. But if you have 
 the noble fpirit of your profeflion, you will take 
 it for granted from the very beginning, that the 
 duties of your office will give you conftant employ- 
 ment ; ycu will dedicate yourfelves wholly to 
 them ; you will maintain a conftant folicitude to 
 
 perform 
 
g4 SPIRIT OF THE PASTORAL OFFICE, 
 
 perform them in the befl manner ; you will roufc 
 yourfelves to the exertion necefTary for doing fo ; 
 you will have high enjoyment in it ; and the con- 
 fcioufnefs of it will fill you with inward fatisfa&ion 
 and cheerful hope K 
 
 * Burnet, Pall. Care, chap. 7. 
 
t 95 ] 
 
 Part ii. 
 
 The Duties of the Pajloral Office. 
 
 A just eftimate 6f the dignity and difficulty of 
 the paftoral office, accompanied by the fenti- 
 ments and temper naturally refulting from it, can- 
 not fail to produce, in all who have made choice of 
 it, a folicitude to inquire, what are the particular 
 duties belonging to that office, by means of which 
 its difficulties may be combated, and its momentous 
 end attained. The explication of thefe duties 
 will both confirm the general idea which I have 
 exhibited of its importance, and difcover what its 
 importance requires from thofe who occupy it. 
 
 In general, it is the duty of a minifter to pro- 
 mote the falvation of Chriftians, by inftrufting 
 them in the principles and precepts of Chriftianity, 
 and leading them to the faith and obedience of 
 them. Whatever is conducive to this purpofe, 
 belongs to the bufinefs of a minifter : and it is 
 plainly a purpofe which there cannot be the 
 flighted probability of anfwering without diligently 
 ufmg a variety of means. A minifter bears an 
 immediate relation to the parifh in which he is 
 fixed; to it his labours mould be particularly and 
 
 i r principally 
 
96 THE DUTIES OF THE PASTORAL OFFICE. 
 
 principally devoted ; and in this capacity many 
 duties of different kinds are incumbent on him. 
 He likewife bears a relation to the church in gene- 
 ral ; and from it arife other duties, in fome degree 
 different from thofe which are parochial. To aflifl: 
 you in underftanding the paftoral duties, I fhall 
 confider them under four heads, to which they may 
 be all reduced : — private duties, reflecting indi- 
 viduals ; — private duties, refpe&ing lefler focie- 
 ties ; — public duties, refpe&ing a whole parifh ; 
 — and eccleiiaftical duties, refpecting the church 
 in general. 
 
£ 97 1 
 
 CHAP. I. 
 
 Private Duties re/peeling Individuals. ■ 
 
 IT feems to be an opinion too prevalent, that the 
 only eflential duty of a minifter is preaching and 
 difpenfing the facraments, and that after perform- 
 ing thefe, and anfwering a few occafional calls in 
 his parifh, he needs do nothing more. It is not 
 reckoned neceffary for him to converfe with all his 
 parifhioners, or to converfe with them in another 
 manner than any other perfon would do. The 
 method of education for the miniftry, it mufl be 
 acknowleged, has fome tendency to lead men into 
 this miftake ; for it is directed to their preparation 
 for fcarcely any other part of the paftoral func- 
 tions. To fit them for the more private labours 
 in a parifh, no means are ordinarily ufed. Yet a 
 very little reflection will convince you, that there 
 are many private duties eflential to the paftoral 
 office. Merely to appear in public at certain 
 ftated times, to deliver a fet difcourfe, to put up 
 prayers, and to prefide in the ritual parts of reli- 
 gion, cannot pofTibly either be adequate to the 
 difficulties of that office, and the importance of its 
 end, or come up to the lowed fenfe of many of 
 the expreffions which the fcripture ufes in defcri- 
 bing it. He who does no more than this, cannot 
 
 H be 
 
98 PRIVATE DtmES 
 
 be faid to " take heed to the flock over which he is 
 " overfeer k ," fcarcely at all to " take the over- 
 Cc fight of it , ." He cannot be faid to " watch in 
 *< all things V* attentive in obferving every thing 
 that can obflrucl: the improvement and falvation of 
 his people, and in readinefs to remove it before its 
 ill effects have come to any confiderable height. He 
 cannot be faid to " watch for their fouls as one 
 ,c that muft give account \" He cannot be faid 
 to "be inftant in feafon and out of feafon ° ;" 
 that iSj uninterruptedly and at all times, feizing 
 every favourable opportunity of doing fome good, 
 and even attempting to improve fuch occafions as 
 feem to be lefs promifing. Yet all thefe are terms 
 employed by the infpired writers in defcribing the 
 office and duties of a paftor. 
 
 His public duties are doubtlefs of very great 
 importance and utility : but his private duties are 
 of no lefs, perhaps of greater* Many of the 
 people are lb ignorant, and have fo little leifure 
 and fo few advantages for acquiring know lege, that 
 it is almoft only by private and occafional conver* 
 fation with them, or inftruclions to them, that they 
 can be prepared for underftanding fermons, or 
 deriving benefit from them : and it is by the fame 
 means that they can be directed to make a parti- 
 cular 
 
 k A&s, xx. 18. l 1 Pet. v. 2. m z Tim. iv. 5. 
 
 * Hcb. xiii. 17. " 2 Tim. iv. 3. 
 
RESPECTING INDIVIDUALS. 99 
 
 cular improvement of the general inftru&ions 
 which are given in public. Nothing, therefore, 
 can contribute more to the fuccefs of your public 
 miniftrations, than private addrefles, prudently 
 and familiarly pointed to the fame end. It is ob- 
 vious that the teachers of fome fe&s acquire and 
 maintain a furprifing influence over their adherents, 
 by a frequent religious intercourfe with them in 
 private. It is perhaps the greater on account of 
 the fuperftition or the enthufiafm which is blended 
 with their intercourfe. But certainly a rational 
 and fober religious intercourfe, cultivated, with 
 equal afliduity, by a minifter with his people, 
 would give him an influence with them, if not fo 
 abfolute, yet very confiderable, and much more 
 ufeful. The better he is known to them, the 
 greater influence he will have upon them ; and the 
 more perfectly he knows them, the more he will 
 be qualified for employing it to good purpofes. 
 
 The private duties of the paftoral office are like- 
 wife more difficult than the public. In order to 
 render them effectual, he muft be able to difcern 
 the different capacities and tempers of the perfons 
 with whom he converfes, to diftinguifh the molt 
 fuccefsful manner of applying to each ; and muft 
 acquire a readinefs in adapting himfelf to parti- 
 cular emergencies, which occur fuddenly, and 
 which give little time for recollection, and none for 
 preparation. In preaching, great affiftance may 
 be had both from the rules of compofition, and 
 
 h 2 from 
 
rlCO PRIVATE DUTIES, &C 
 
 from models of fermons : but in his private duties 
 a minifter can have much lefs affiftance. He is 
 almoft entirely left to learn the proper manner of 
 performing them, from his own reflection and 
 prudence ; and to correct the miftakes into which 
 he has fallen at firrt, by ilow degrees, from his 
 own growing experience p . 
 
 The private duties of the paftoral office will 
 therefore deferve your mod careful ftudy. Such 
 of them as moft flrictly regard individuals, I fhall 
 give you fome affiftance in iludying, by confidering 
 them under the following heads : — Example ; — 
 Inftruction ; — Exhortation ; — Counfelling ; — Vifit- 
 ing the afflicted; — Reproving; — Convincing;-- 
 Reconciling differences ; — and Care of the poor. 
 
 Sect. I. 
 Of Example, 
 
 I begin with a duty in fome refpects unlike to 
 all others belonging to the paftoral office, and 
 lingular in its kind, but of the greater! import- 
 ance ; and for both thefe reafons, fit to introduce 
 the catalogue ; good example. The fcripture ex- 
 prefsly enjoins this as one of the duties of the 
 
 office. 
 
 t Burnet, Paft. Care, c\ 8. Seeker, Charge I. Oxf. Charge 2, 
 Cant. Wilfbn, vol. i. p. 2 1 S. 
 
OF EXAMPLE. 101 
 
 office. Paiil commands Timothy to be " an ex- 
 *' ample to the believers, in word, in converfa- 
 " tion, in charity, in fpirit, in faith, in purity q ;" 
 and Titus, to " mow himfelf in all things a pattern 
 *' of good works r ;" and Peter requires, as indif- 
 penfably incumbent on all elders, to be " enfam- 
 * c pies to the flock 8 ." It cannot require many 
 words to evince, that, though all Chriftians are 
 under a real obligation to give a good example, yet 
 minifters are under peculiar obligations to it, as 
 fpecially their duty. 
 
 They are under peculiar obligations to it, becaufe 
 their office gives them peculiar advantages for be- 
 coming exemplarily good. A great part of the 
 vices of other men arifes from the temptations to 
 which they are expofed in the courfe of their ordi- 
 nary bufmefs. Each of them has a temporal voca- 
 tion, the direct end of which does not coincide 
 with that of their fpiritual calling, and which fome- 
 times therefore leads them off from the duties of it. 
 But minifters have no temporal vocation ; their 
 particular as well as their eneral calling is of a 
 fpiritual nature. Their occupation is to teach 
 religion, to enforce a lively fenfe of it, to inculcate 
 the practice of all virtue. Every attempt of this 
 kind is an act of virtue, which tends directly to 
 
 their 
 
 3 I Tim. iv. 12. ' Tit. ii. 7. s 1 Prt. v, 3, 
 
 : e 3 
 
JOS OF EXAMPLE. 
 
 their own improvement. They cannot £o about 
 their functions, without having religious and moral 
 considerations, precepts, motives, fentiments, ex- 
 amples, or rules of virtue, often prefented to their 
 thoughts, and impreffed upon them, fometimes 
 with the mod interefting and affecting circunv 
 fiances. Having fo many and great advantages 
 arifing from the very nature of their profefhon, 
 they are doubtlefs, in the fight of God, under a 
 flri€t obligation to exemplary goodnefs 1 . 
 
 It is the very end and defign of their office to 
 recommend goodnefs to the love and practice of 
 men. A mining example of all real goodnefs is 
 the mod: effectual means of reaching this end. It 
 is needlefs to enlarge here upon its power : its 
 influence, both in directing and in exciting, is uni- 
 verfally acknowleged. Minifters are therefore no 
 lefs indifpenfably obliged to give a good example, 
 than to aim at the defign of their calling u r 
 
 Such example is, further, abfolutely necefTary 
 for rendering all the other means that can be ufed, 
 effectual for anfwering their purpofe. Without 
 being himfelf virtuous, a minifter cannot ufe any 
 of thefe means with fpirit. If he be irreligious or 
 vicious, he cannot heartily or even fincerely oppofe 
 irreligion and vice : he can fcarcely have the 
 
 effrontery 
 
 « Gerard, vol. ii. Serm. 2. Burnet, Paft. Care, c. $ % 
 B Campbell's Syn. Serm. 
 
OF EXAMPLE, IO3 
 
 effrontery to attempt it. If he could put on this 
 effrontery, and become even fo much a matter of 
 hypocrify as to feem to be in earned, it would 
 have no effect. If his private conduct be not un- 
 blameabie, his doctrine cannot be regarded. If 
 the people fee him immerfed in the world all 
 the week, he can fcarcely expect to perfuade them 
 to renounce the love of it, by all that he can fay 
 on the Lord's day. Warnings againft fin, or 
 reproofs of other men's faults, come with a very ill 
 grace, anc} can have very little weight, from the 
 perfon whom his hearers know to be himfelf 
 addicted to the fame or to any other vice. They 
 will forwardly conclude, that he himfelf believes not 
 what he fays, becaufe his life is nowife fuitable to it. 
 They will hear him without attention, with indiffer- 
 ence, with prejudice, and defpife all his exhort- 
 ations as mere form, as unfelt declamation. The 
 vicious will take encouragement from his practice, 
 in every thing that is faulty in their own. The 
 beft men will hear him with diflafte anpl even witfy 
 horror, condemning himfelf in what they know 
 that he allows and does. But when a, minifler is 
 himfelf uniformly pious and virtuous, he will be 
 able to deliver whatever regards the faith or prac- 
 tice of men with force and energy. It proceeds 
 from his own heart ; and it will be evident that his 
 heart is in it. He will deliver it with boldnefs and 
 freedom, unreflrained by any apprehenfion that 
 the hearers may retort upon l|im, " Thou which 
 H teachefl another, teachefl thou not thyfelf?" 
 
 h 4 When, 
 
104 OT EXAMPLE. 
 
 When in his life he gives an example of all the 
 chriftian virtues which he recommends, it will add 
 weight to all his exhortations to them. Senfible 
 from their effects on his own conduct, that he 
 firmly believes the truths of religion, men will 
 Men to his reprefentations of them with attention, 
 with docility, and with an opinion of their import- 
 ance. From his lively faith in divine truth, they 
 will catch, by fympathy, a like faith in it ; from his 
 vigorous perception of it, a like perception ; and 
 from his love of virtue, fome degree of affection 
 to it. Convinced that he is fincere in all he fays, 
 and that he earneftly defires their good, they will 
 receive it with a favourable ear, and be prepared 
 to allow his arguments, his directions, his admo- 
 nitions, their full influence upon them \ 
 
 Bad example in a minifter not only renders his 
 own inftructions ineffectual, but tends likewife to 
 weaken the force of all religion. Concluding na- 
 turally enough from his conduct, that he does not 
 truly believe religion, and prone to juftify them- 
 felves in their vices, the irreligious will allow them- 
 felves to argue, that he whofe b.ufinefs it is to exa- 
 mine and to teach it, could not fail to be convinced 
 of its truth and to act accordingly, if it were really 
 true and practicable : and the weak and thoughtlefs 
 will fuffer themfelves to be affected by this fort of 
 
 , arguing j 
 
 v Burnet, Paft. Care. Stillingfleet, Eccl. Cafes, p. 6$, 
 Seeker, Ch. 1. Oxf. Ch. z. Cant, 
 
OF EXAMPLE. 10$ 
 
 arguing ; and contract, if not a difbelkf of relt-r 
 gion, at leaft a total indifference and inattention to 
 it, almoft equally fatal to their fouls. On the 
 contrary, when a minifter exercifes exemplary 
 virtue, his conduct cannot but, by the fame way 
 of thinking, appear to the generality a ftrong con- 
 firmation of the truth and importance of religion, 
 Obferving that fuch as have had beft accefs and 
 been at greateft pains to examine it, inflead of dis- 
 covering any fallacy in its evidences, believe it fo 
 firmly as to yield themfelves up wholly to its influ- 
 ence, they are more fettled in their conviction that 
 it is perfectly well founded, and ought to regulate 
 their conduct. Perceiving what effects it actually 
 produces in thele inftances, they are fatisfied that 
 it ought to produce them, and that it is their own 
 fault if it produce them not in themfelves, and 
 become better difpofed to comply with its obliga- 
 tions. Becaufe a good example in minifters thus 
 coincides perfectly in its tendency with the very 
 purpofe of their office, it is plainly and indifpenfably 
 their duty to teach by example. 
 
 This duty implies, at the very loweft, careful 
 abftinence, and entire freedom from all real and 
 acknowleged vice. Without this a minifter would 
 give an ill example. Some vices are fo pofitive in 
 their nature, and fhew themfelves in fuch obvious or 
 determinate acts, that they cannot fail to be ob- 
 ferved by men, as intemperance, lewdnefs, lying, 
 injufiice, fwearing, expreffions of impiety. Thele 
 
 will 
 
Io6 OF EXAMPLE. 
 
 will always appear fcandalous in a miniiter, and 
 cannot but be generally taken notice of. It is not 
 enough that he does not live in thefe vices ; it is; 
 his duty to keep at a great diflance from all appear* 
 ance of them. If he be not even noted for tern* 
 perance, moderation, truth, jullice, and decency, 
 his behaviour, inflead of being exemplary, will be 
 offenfive; inflead of improving, corruptive. Some 
 omiffions of duty likewife are fo palpable, that the 
 oblervation of them in a minifter mufl give great 
 fcandal, and tend to weaken men's fenfe of the 
 general obligations of religion ; as the omiffion of 
 acts of devotion, or performing them with manifeft 
 reluctance and indifpofition when occafion plainly 
 requires them. A minifler who allows himfelf in 
 them mull do hurt by his example ; his character 
 will be odious, and all his labours ufelefs. Other 
 vices, the indications of which are more indefinite 
 and equivocal, or which may, by fome artful 
 colouring, be paned on the undifcerning for virtues, 
 will not be fo generally obferved, but whenever 
 they are detected, will be as much detefted, and 
 will as much enervate the influence of his miniftry, 
 who is found to be addicted to them w . 
 
 But we mud not flop here : we mult remark 
 farther, that in order to render his conduct exem- 
 plary, a minifter mull abflain from or be very 
 
 cautious 
 
 w Burnet, Part. Care. Seeker, Ch. i. Oxf. Ch.2. Cant, 
 Campbell's Syn. Serrn. Gerard, vol. ii. Serm. z. 
 
OF EXAMPLE. 10/ 
 
 cautious in ufing many things which are, confidered 
 limply in themfelves, in a great meafure, indiffer- 
 ent. Of this kind are fuch overflowings of good 
 humour as approach very near to levity. Exceffive 
 mirth will feem to indicate that the important views 
 and affecting fentiments which his functions tend 
 to bring frequently into his mind, and to render 
 habitual to him, have taken little hold of him, and 
 are forgotten and difregarded by him. Cheerful 
 he ought to be ; but his cheerfulnefs mould be 
 confident with ferioufnefs, recollection, and felf- 
 poffeffion. Of the fame kind are fuch amufements 
 and public diverfions as, though perhaps innocent, 
 are, from an opinion of their indicating levity and 
 diffipation, from a mifconception of them as having 
 fome immoral tendency, or fuppofe from mere 
 prejudice, generally pronounced to be unbecoming 
 the character of a clergyman. From his allowing 
 himfelf in fuch gaieties, men will confider him as 
 mif-fpending the time which his profeffion calls upon 
 him to apply to much better purpofes ; they will 
 iufpecl; him to be tainted with an immoderate love 
 of pleafure ; and feeing him go confider able lengths 
 in gratifying it, they will think themfelv** autho- 
 rifed to go greater lengths, till k they be loft in 
 thoughtleffnefs, and diverted of all attention to 
 their mofl valuable interefts both in this world and 
 in the next. With refpeel to all things of this 
 kind, it is by no means a fufficient excufe for a 
 clergyman's indulging himfelf in them, that it is 
 only an example of real virtue that he is obliged 
 
 to 
 
Io8 OF EXAMPLE. 
 
 to give, and that there is no virtue in abftinence 
 from things indifferent ; or that, being convinced 
 of their innocence, he is at liberty to act according 
 to his own conviction, rather than according to the 
 groundlefs notions of other men. For no man 
 lives merely to himfeif : every man is obliged to 
 care, not only for his own things, but alfo in fome 
 degree for the things of others ; and ought in 
 every part of his conduct to have fome thought of 
 how it will affect them : and a minifter has a pecu- 
 liar connection with mankind, which demands 
 from him great confideration of the influence 
 which every part of his conducl may reafonably 
 be expected to have upon their minds. It is cer- 
 tain that levity, diffipation, and the love of plea- 
 fure, are ifnbecoming the character of a minifter : 
 }t is equally certain that very many will look on 
 his indulging himfeif in the things which have been 
 mentioned, as an unqueftionable mark of thefe 
 faulty difpofitions ; and therefore cannot fail to be 
 difgufted with the indulgence, as giving an example 
 of real vice. When he knows this, he cannot 
 be innocent in taking it ; he fails in giving a pattern 
 in a very eafy and neceffary inftance of felf-deniat, 
 which is a real virtue. I will venture to fay far- 
 ther, that indulgences of this kind, though not 
 implying any faulty levity in others, really proceed, 
 in a clergyman, from a levity that is blameable, 
 and a fondnefs for pleafure which is criminal $ and 
 that, if he honeftly examine his own heart, he will 
 ftnd thefe to he the actual principles of his conduct. 
 
 For. 
 
OF EXAMPLE. IO<J 
 
 For no other principle could make the gratification 
 arifing from thefe to appear of fuch value in his 
 eyes, that for the fake of it he will offend multi* 
 tudes, and very much leffen his own ufefulnefs* 
 Accordingly, it will be found that thofe clergymen 
 who betray the ftrongeft inclination to difregard the 
 common notions of decency in articles of this kind, 
 are not generally, if ever, the mod blamelefs in 
 other parts of their behaviour, the mod eminent for 
 piety and virtue, the moft diligent in the duties of 
 their office, or the more zealous for its end ; but 
 that on the contrary they mew in other matters 
 fome fault either of the heart or of the head. It is 
 fometimes pled, that a minifler's abflinence from 
 fuch innocent and indifferent things will lead the 
 weak to think that he himfelf condemns them, and 
 will fofter their fuperftition, confirm them in their 
 narrow prejudices, and encourage their cenforious 
 humour. But there is no folidity in the plea. 
 For, in the fir ft place, to defpife their weaknefs, 
 and violently to combat their prejudices, is not a 
 probable way of curing them : it tends more to 
 confirm them, than even compliance with them $ 
 efpecially if he who acts in contempt or defiance of 
 them in fuch particulars, feem likewife exception- 
 able in other refpefts. Befides, a minifter may 
 abftain from what would offend, and yet let the 
 people know that he does fo only from a tendernefs 
 to their weaknefs, and that he himfelf is fully con- 
 vinced of the lawfulnefs of the things from which 
 he abftains. When it is plain that fuch a decla- 
 ration 
 
ii6 or tkAti'PLx: 
 
 ration is not neceffary for a vindication of himfelf*, 
 it will be the better received, and the fitted for 
 removing their groundlefs prejudices. It is certain 
 that amufements which have at one time been rec- 
 koned unreputable in a clergyman, have by a 
 general change of manners ceafed to be thought fo 
 at another. But fuch a change of manners mud 
 be left to come on gradually and of its own accord; 
 it cannot be forced in an inftant even by the autho- 
 rity of laws; the man who attempts it by the 
 obdinacy of his private pra&ice, is fure to hurt 
 himfelf. In fuch indances refpe&ing the clergy, 
 they who are readied to attempt it, the younger 
 and thofe of the lead edablifhed and perhaps not 
 the mod unexceptionable reputation, are the fured 
 to hurt themfelves by it, and the mod unlikely to 
 produce any favourable alteration in the fentiments 
 of mankind. But if the attempt mould fucceed, 
 what mighty advantage is gained ? A little more 
 liberty to himfelf in fuch trifles as no wife man 
 can reckon of the lead importance to his happinefs, 
 and no good pad or can think worth his running 
 the rifk of lofmg, for their fake, the fmalled 
 grain of his ufefulnefs. Perhaps too fome encou- 
 ragement will be given to others, in that attach- 
 ment to amufement, frivolity, or fhew, which is 
 already too prevalent, and of the mod pernieious 
 influence : a confequence to which every fentiment 
 and viewbecoming a clergyman, mould condrainhim 
 from contributing. There is no doubt confiderable 
 delicacy, in many cafes, in determining how a man 
 
 had 
 
OjF example. iit 
 
 had beft act, with refpect to giving offence by 
 things indifferent or of little moment. The bed 
 general rule that can be laid down is, that a minifter 
 ought never to do or even feem to approve any thing 
 that is unlawful, in order to avoid difpleafing others ; 
 but that he ought willingly to abitain from many 
 things which are lawful or which would be agree- 
 able to him, rather than give offence to any. Such 
 decency is truly neceffary for his teaching and edi- 
 fying by example. 
 
 But it is not enough that he give no bad ex- 
 ample : it is likewife neceffary that he be a pattern 
 of good works to the people. In order to this it 
 is firfl of all neceffary that he really be a good 
 man. Infmcere appearances of goodnefs, however 
 artfully affected, will always be unnatural. How- 
 ever itudioufly they be kept up, the mafk will fall 
 off at fome time or another ; the detected hypo- 
 crite will be defpifed or detefted by all men : and 
 though he mould never be detected by men, he is 
 abominable in the fight of God. A temper of 
 Chriftian virtue confifts of many parts ; a minifter 
 muft cultivate them all : were it poffible that he 
 could poffefs fome virtues without the reft, they 
 could neither atone for his defects in the judgment 
 of God, nor prevent fcandal from them in the 
 judgment of the world. Virtue really prevailing 
 in the heart will naturally lead to good practice ; 
 and that it may be exemplary, the proper exertions 
 of it muft not be fuppreffed or diffembled. Vir- 
 4 tuous 
 
4l£ OF EXAMPLE* 
 
 tuous difpofitions which are fincere, often fail of 
 recommending themfelves to imitation, by being 
 imperfectly exerted. It is only by being exerted 
 that they can be perceived by others ; and till they 
 perceive them, they cannot copy after them. It 
 is of the moft diligent practice of virtue and of the 
 flricted regard to religion, that miniders are bound 
 to be patterns. But to neglect or to difguife the 
 exerciie of any virtue, when there is a proper op- 
 portunity for it, is to neglect the virtue in that 
 inftance, and often implies even a pofitive tranf- 
 gredion of the obligations which it lays them 
 under. They ought, in every fituation, boldly to 
 avow and profecute the conduct which religion 
 requires from them. , At the fame time, they mud 
 carefully avoid odentation in the exertion of their 
 virtues. This could not fail to difgud, and would 
 very probably raife a fufpicion of hypocrify. They 
 mud leave their light to mine before men by its 
 own fplendour, without either fludying to obfcure 
 it, or endeavouring to render it glaring. It is by 
 poffeffing virtue in fmcerity and in drength, that 
 they will bed preferve this happy medium. To 
 render their yirtue exemplary, it is likewife necef- 
 fary that their manner of pra&ifing it be fuch as 
 will render it attractive. For this purpofe they 
 mud keep at a didance from forbidding auderity, 
 and dudy to mew its native lovelinels by accom- 
 panying it with cheerfulnefs, courtefy, and conde- 
 fcenfion. They mud preferve the feveral virtues 
 from thofe excelfes or adulterations which would 
 
 fully 
 
OF EXAMPLE* II 3 
 
 fully their beauty. Their piety muft be alike 
 remote from fuperftition and from enthufiafm j 
 their integrity, though inflexible, mud be free 
 from feverity ; their humility, from meannefs ; 
 their gravity, from morofenefs ; their cheerfulnefs, 
 from levity ; their zeal, from bitternefs. By acting 
 in this manner, minifters will exhibit an infinu- 
 ating example of every good quality that can 
 adorn the foul, and will in fome meafure gain both 
 the love and the imitation of their people. 
 
 Sect. II. 
 
 Of Private Injiruclion, 
 
 Because knowlege is the only foundation of 
 religious and virtuous practice, and muft be con- 
 veyed to men before they can be excited to a 
 becoming conduct, it is the primary duty of the 
 paftoral office to inftruct, men in the doctrines and 
 duties of religion. Parlors are therefore called 
 " teachers x ;" and their whole office is often 
 defcribed by " teaching." Chrift's charge to his 
 difciples, after his refurreclion, was, <c Teach all 
 " nations ; teach them to obferve all things what- 
 " foever I have commanded you V In confe- 
 quence of this charge, his apoftles • € went forth, 
 
 M and 
 
 * Eph. iv. ii. y Mat. xxviii. 19, 20. 
 
 J. 
 
.1 14 PRIVATE INSTRUCTION. 
 
 " and preached every where %" and " ceafed not 
 " to teach and preach Jefus Chrift \" The fame 
 practice they exprefsly require from all minifters of 
 the gofpel. " A bifhop," fays Paul, " mud be 
 " apt to teach b :" " thefe things command and 
 " teach c :" " thefe things teach and exhort d ." 
 By the practice of the apoftles themfelves, whom we 
 fiiould regard as our examples, it is clearly ascer- 
 tained, that thefe and the many fimilar precepts 
 require not only public preaching, but alfo private 
 inftruclion. The apodles at Jerufalem, not only 
 " daily in the temple," but likewife " in every 
 " houfe, ceafed not to teach e :" and Paul appeals 
 to the Ephefians, that, during the three years he 
 had lived among them, not only publicly, but alfo 
 " from houfe to houfe, he had taught them, and 
 " mewed them, and kept back nothing that was 
 " profitable, and had not ceafed to warn every 
 " man night and day with tears 
 
 f 9J 
 
 As thefe obfervations evidently fhew that private 
 inftruclion is a duty of the paftoral office, fo the 
 flighteft attention to its nature and its confequences 
 is fufficient to prove that it is a very important duty. 
 Whoever makes the trial will foon difcover that 
 there is, in the bulk of every parifh, ignorance and 
 inattention enough to render it neceffary. Public 
 
 - difcourfes 
 
 z Mark, xvi. 20. a Ads, v. 42. b 1 Tim. iil. 2. 
 
 c 1 Tim. iv. 11. d 1 Tim. vi. 2. c A&s, v. 42. 
 
 f A&8, XX. 20. 31. 
 
PRIVATE INSTRUCTION. II5 
 
 difcourfes delivered in a promifcuous audience are 
 almoft unavoidably too uniform and general to fuit 
 the various capacities and fituations of all the 
 hearers. In difcourfes ftudiqd by a man of liberal 
 education, there can fcarcely fail to be a degree 
 of compofition, requifite likewife, it may be, 
 for preventing difguil in the more knowing, 
 which mud render a great part of every fermon 
 of little ufe to the ignorant, who bear no incon- 
 fiderable proportion in all ordinary congrega- 
 tions. Amends can be made only by a minifter's 
 entering frequently into private converfation, 
 on religious fubjecls, with fome or other of his 
 people. 
 
 He may in fome meafure, with little trouble to 
 himfelf, contribute to the infbru&ion of all who 
 can read, by recommending proper books to them. 
 Only fuch books as are cheap, and written in the 
 plained: manner, can anfwer the purpofe. The 
 greateit part of thofe that fall under this defcrip- 
 tion are very exceptionable, not only being in a 
 flyle indecently mean, but abounding in flighty, 
 improper, or enthufiaflic fentiments. It is to be 
 regretted that fuch are moft generally current 
 among the lower ranks, and mod acceptable to 
 them. It were much to be wifhed that there were 
 a variety of others at leaft equally plain, intelli- 
 gible, and familiar, but fober and wholly practical. 
 No compofitions could be more really or exten- 
 fively ufeful. Were there, however, the greateft 
 
 1 2 abundance 
 
s 
 
 ll6 PRIVATE INSTRUCTION. 
 
 abundance of fuch, it could not fuperfede the 
 obligation which lies on minifters to give their 
 own private instructions to their people : but 
 the paucity of them muft flrengthen the obliga- 
 tion. 
 
 There is no doctrine' or duty of religion, which 
 a niinifter may not find proper occafions of explain- 
 ing or enforcing in private, or with individuals of 
 his parifh feparately. He may give them inftruc- 
 tion concerning many things which they know not, 
 and directions for particulars in their conduct, 
 which could fcarcely be introduced into a public 
 difcourfe : he may exprefs and illuftrate them in a 
 more familiar manner, and fet them in a greater 
 variety of lights, than would be allowable in 
 preaching, till he find that the perfon with whom 
 iie converfes, comprehends them perfectly : he 
 may defcend to minuter inftances of behaviour, 
 and to advices concerning more trivial actions, 
 than would be confident with the dignity of the 
 pulpit. In private teaching, a minifter has fo 
 great advantage for adapting himfelf to the various 
 capacities and turns of the different perfons to 
 whom he addreffes himfelf, that the lower fort 
 will reap more benefit from half an hour of fuch 
 converfation prudently conducted, than from the 
 fermons of a whole year s . 
 
 Whatever 
 
 I Wilfon, vol. i. p. 215, 218, 279. 
 
PRIVATE INSTRUCTION. HJ 
 
 Whatever is of greateft importance in religion, 
 ought to be mod frequently introduced, and moft 
 ftudiouily infilled on, by a minifter, in his private 
 inftru&ions to his people. For this reafon, what 
 is practical will claim his chief attention. He will 
 foon difcover that, when fome of the common 
 people affecl more knowlege than their neighbours, 
 it is generally of a very falfe and perverted kind. 
 They confider knowlege as beft difplayed in de- 
 ciding queftions of curiofity and difficulty : and 
 by reading and venting abfurdities on fuch points, 
 they feem to themfelves and to others of their own 
 rank, to be very learned, and, as they term it, 
 great fcholars. It is not uncommon to meet with 
 perfons in a country parifh inquifitive ?bout fuch 
 queftions as thefe : At what feafon of the year 
 the world was created ? How long the ftate of 
 innocence continued ? Of what fpecies was the 
 fruit of the forbidden tree ? Whether original or 
 aclual fin was firft ? What was the mark fet upon 
 Cain ? &c. And in comparifon with fuch trifling, 
 ufelefs, or abfurd queftions, they defpife the plain 
 doctrines and duties of religion, as things fo eafy, 
 that acquaintance with them requires no ingenuity, 
 and confers little merit. The prevalence of this 
 difpofition renders it neceffary for a minifter to 
 take every opportunity, in private as well as in 
 public, to draw them off from frivolous and unpro- 
 fitable fubtleties and fpeculations, and to inculcate 
 on them, that the only valuable knowlege is that 
 which tends to influence the practice. The fort of 
 i 3 people 
 
T I 8 PRIVATE INSTRUCTION. 
 
 people of whom we are fpeaking, are always con- 
 ceited, and will be abundantly forward to obtrude 
 their vain queftions on their minifter. Some of 
 thefe are perfectly unintelligible, and more of them 
 wholly indeterminable. In this cafe, the bell way 
 is, to interrogate thofe who pretend to be ac- 
 quainted with them, to lead them on by poling 
 them, till they involve themfelves in contradiction 
 and nonfenfe, that thus they may be brought to 
 convince themfelves of their abfurdity. When the 
 queftions about which they dote are intelligible, 
 and perhaps curious in themfelves, but, like all 
 abftrufe difqijifitions, have no connection with 
 practice, it will be prudent for a minifter, not alto- 
 gether to decline anfwering them ; for the con- 
 ceitednefs of the propofers would impute this to his 
 ignorance. Let him enter upon the fubject ; fug- 
 geft the arguments on both fides, if it be a matter 
 of uncertainty, or the proofs of it, if it be only 
 abftrufe. After having thus Ihewn them that he 
 underftands it better than themfelves, he may with 
 fafety, and probably not without fuccefs, reprefent 
 ' fuch inquiries as of no moment, and inculcate 
 upon them, that true knowlege is only what tends 
 to make men better, and that religion confifts in 
 the goodnefs which naturally proceeds from fuch 
 knowlege, not in the mere knowlege feparated 
 from that effect. In both thefe cafes, fuch con- 
 duct is conformable to that of Chrift., the great 
 pattern of Chriftian minifters. Sometimes he puz- 
 zled thofe who attacked him, by putting appofite 
 
 queftions, 
 
PRIVATE INSTRUCTION. 119 
 
 queftions, or making unanfwerable remarks. 
 " Whether is it eafier to fay, Thy fins be forgiven 
 " thee? or to fay, Arife and walk h ?" " If 
 " Satan cad out Satan, how mail then his king- 
 " do m ftand ? And if I by Beelzebub caft out 
 " devils, by whom do your children call them 
 " out ! ?" u He that is without fin among you, 
 " let him firft caft a ftone at her k ." " The bap- 
 " tifm of John, whence was it ? from Heaven, or 
 " of men l ?" " Render unto Cefar the things 
 " which are Cefar's, and unto God the things 
 " that are God's !n ." " If David call him Lord, 
 " how is he his fon n ?" On almoft all the occa- 
 fions to which thefe retorts belong, and indeed on 
 every occafion, and whatever was the fubject intro- 
 duced, he was careful to turn his difcourfe to 
 matters of practice. Not content with pointing 
 out the abfurdity of afcribing his miracles to Beel- 
 zebub, he fubjoins an alarming warning of their 
 danger, and important maxims and directions for 
 their conduct, particularly as reflecting their 
 words and converfation °. Having confounded 
 them by his queftion concerning John's baptifm, 
 he fubjoined two mod: inftructive parables, and 
 applied them forcibly to their practice p . By the 
 very decifion which he gave in the queftion concern- 
 ing 
 
 h Mat. ix. 5. j Mat. xii. 26, 27. k John, viii. *J» 
 
 1 Mat. xxi. 25. m Mat. xxii. 21. n .Mat. xxii. 45. 
 
 Mat. xii. 31, &c. p Mat. xxi. 28, &c. 
 
 1 4 
 
120 PRIVATE INSTRUCTION. 
 
 ing the paying of tribute, he inculcated fubmiflion 
 to civil government. The queftion concerning 
 the greater!: of the commandments, as difputed 
 among the rabbis, was frivolous, regarding only 
 the preference of one ceremony to another : when 
 it was captioufly propofed to Jefus, he feized the 
 opportunity of fixing their attention on the love of 
 God and of mankind, in preference to all cere- 
 monies q . A difciple afked him, " Are there few 
 • ' that be faved ?" a queftion often moved by mere 
 curiofity, and that not of the moft liberal or bene- 
 volent kind: inftead of gratifying curiofity, his 
 anfwer only points out the difficulties of religion, 
 and urges all prefent to that diligence in combating 
 them, without which they themfelves could not be 
 faved : " Strive to enter in at the flrait gate r ." 
 When Peter afked Jefus concerning John, " And 
 " what fhall this man do ?" he both checked his 
 ufelefs curiofity, and pointed out his own bufmefs : 
 < c What is that to thee ? Follow thou me s ." In 
 like manner, when his difciples afked him, " Wilt 
 " thou at this time reftore the kingdom to Ifrael ?" 
 he firft intimated his difapprobation of their putting 
 the queftion ; " It is not for you to know the 
 " times or the feafons :" and next made it a 
 handle for giving them very important information, 
 that they mould " receive power" by " the Holy 
 " Ghoft coming upon" them, and for turning 
 
 their 
 
 * Jrlat. xxii. 37. r Luke, xiii. 24. s Jolin, xxi. 22. 
 
4 
 
 PRIVATE INSTRUCTION. 121 
 
 their attention to their ^peculiar duty, which was, 
 to " be witnefles unto him" every where \ But 
 the inftances of Chrift's purfuing this conduct, 
 are innumerable. His uniform practice fhews that 
 one of the principal fubjects of private inftruction, 
 indeed of all inftruction, ought 10 be, to inculcate 
 upon men that all true religion is practical ; and 
 that the inftruction mould always ultimately aim 
 at practice, and tend to infbill fuch fentiments as 
 are fit to influence practice. 
 
 All private inductions are in a great meafure 
 occafional : and it will add to their weight, that 
 they fpring naturally from the occafion, and that 
 they be fuitable to it. Chrift has given Chriftian 
 teachers an example of addrefs, both in feizing 
 every proper occafion, and in adapting their in- 
 ftructions to it. The inftances juft now produced 
 might alone prove this : and there are many other 
 inftances. From the common occurrences and in- 
 cidental converfations which he met with, he took 
 an opportunity of propofmg his divine inftructions 
 to fuch as happened to be prefent. Some perfons 
 talked " of the Galileans whofe blood Pilate had 
 " mingled with their facrifices ;" it would feem as 
 a piece of ordinary news : he ufed it as a natural 
 occafion, both for difcouraging the fpirit of rafh 
 and prefumptuous judgment, and for afTerting the 
 
 neceflity 
 
 * A&s, l 6, &c. 
 
122 PRIVATE INSTRUCTION. 
 
 neceffity of repentance and enforcing the exercife 
 of it u . Indeed, almoft all his inftructions were 
 drawn from the objects that furrounded him, or 
 the fituations and events which occurred, at the 
 time. With regard to many of them, this is 
 evident from the relations of the evangelifts ; with 
 regard to others, it may be deduced from a com- 
 parifon of circumftances ; and it holds fo gene- 
 rally, that fome writers have reckoned attention 
 to the occafion of his difcourfes, as indicated by 
 the fubject or the turn of them, fufficient for ad- 
 jufting, in many cafes, the time and order of them, 
 and of the actions connected with them v . His 
 divine knowlege qualified him for doing this with 
 perfect eafe and propriety. Infpiration fitted his 
 apoflles for copying this manner of teaching ; and 
 they copied it fo much that, not only fuch of their 
 difcourfes as are recorded, but their writings alfo, 
 grow out of particular occafions. To uninfpired 
 teachers, it cannot fail to be attended with consi- 
 derable difficulty ; and they muff be liable to go 
 fometimes wrong in the execution of it. This 
 mould only lead them to employ the greater pains 
 and itudy in preparing themfelves for it. It can- 
 not extinguifh their obligation to attempt it. It is 
 the moil eafy, natural, and ftriking mode of in- 
 flruction that can be imagined; and the only 
 
 proper 
 
 u Luke, xiu. i> &c. 
 
 v Law's Theory, p. 302 — 315. Lamy Harmon, pafiim, 
 Cleri a Harm. Jortin's Difcourfes, p. 201, &c. 
 
PRIVATE INSTRUCTION. I 23 
 
 proper mode of private indru&ion. By means of 
 it, every thing is improved into an ufeful moral ; 
 it touches the more by its congruity to the prefent 
 fituation and circumdances of the hearer ; and it 
 will be more eafily retained and more afte&ingly 
 recollected, by the commonefl objects and events, 
 as having been originally connected with it, be- 
 coming ever after monitors and remembrancers 
 ofit\ 
 
 It is not, however, alike eafy to introduce occa- 
 fional indru&ions, to all forts of people. Were a 
 minider to attempt fuggeding them to mod people 
 of rank and fafhion, on as flender an occafion as 
 would procure them attention from the well-dif- 
 pofed, and at lead a hearing from the common 
 people in general, or to purfue them with as much 
 freedom, he would run a great rifk. of being de- 
 fpifed as a perfon totally ignorant of good breeding, 
 ridiculed as a pedant, and perhaps, in exemplifica- 
 tion of their beaded politenefs, abufed as imperti- 
 nent and pragmatical. It is only for the fake of 
 doing good, that religious indructions fhould be 
 occasionally fuggeded : when it is certain that they 
 can do no good, or mod probable that they will 
 do harm, a minider can be under no obligation to 
 throw them away. But it is only where the cafe 
 
 is 
 
 Law's Theory, p. 302 — 315. 
 
124 PRIVATE INSTRUCTION. 
 
 is very plain, that, he can be excufed from every 
 eflay : opportunities, which feem to be very unfa- 
 vourable, may, by the prudent improvement of 
 them, turn out to real advantage. It would be 
 pernicious, rather than beneficial, to be conflantly 
 obtruding religious fentiments, grave reflections, 
 and maxims of morality, on the converfation of 
 the higher ranks. A minifter mould be careful 
 not to attempt it in fuch a way as will prevent 
 thofe good effects, for the fake of which alone it is 
 incumbent on him : and in the prefent itate of the 
 world, it will require very great prudence and de- 
 licacy to manage it fo, that there mail be a proba- 
 bility of its producing good effects. Serious in- 
 ftructions mould be brought in fparingly : feldom, 
 except when a very natural occafion offers, and in 
 a manner invites them. They fliould not be ex- 
 preffed in a fententious and authoritative way, 
 which carries with it a forbidding air of folemnity 
 and affectation. They mould not be infilled on at 
 large, fo as to turn them into formal or tedious 
 harangues ; but juft hinted at, and fuggefted with 
 the appearance of undefigning eafe and good hu- 
 mour. By this means they may be, on fome oc- 
 cafions, introduced to any perfon, not only with- 
 out giving offence, but even fo as to be agreeable, 
 and fo as to be recollected afterwards, purfued 
 perhaps by the perfon hlmfelf, and applied to their 
 proper ufe. The more difficult this is, the more 
 felicitous we fliould be to contrive a proper method 
 
 i of 
 
PRIVATE INSTRUCTION. I 25 
 
 of doing it, and the more careful to learn the re- 
 quisite addrefs \ 
 
 There is much lefs difficulty in introducing reli- 
 gious and mdral fubjecte among the lower ranks. 
 Though they have often no great concern about 
 fuch fubjects, yet their minds are not debauched 
 with falfe politenefs, nor are they with-held by any 
 capricious ideas of fafhion from propofmg or liften- 
 ing to them. They will think it very natural, and 
 very right, for a minifter to pafs from ordinary 
 talk upon common fubjecls, to religious obferva- 
 tions. He may make the tranfition with little ce- 
 remony ; and he can never want occafions of 
 doing fo. Whatever be the converfation into 
 which he happens to enter with any of his pa- 
 rifhioners, he may find a handle for introducing 
 fome inftru&ive topic, without even feeming to 
 defign it, and of fuggeiHng remarks which will 
 either improve their knowlege or influence their 
 practice. And if it be once obferved, as it very 
 ibon will be, that a minifter is ready to enter into 
 converfation of this kind, the people wiH willingly 
 give him opportunities of inftrucling them, and 
 even afk his affiftance in explaining fomething 
 which they find it difficult to underfland, or di« 
 reeling them in fomething about which they are 
 at a lofs. When any topic is introduced, he may, 
 
 without 
 
 Seeker, Ch. 2. Cant, 
 
126 PRIVATE INSTRUCTION. 
 
 without giving any offence to the common peopte- 
 dwell upon it longer, inculcate it more proferTedly 5 
 and illuflrate it more formally and fully, than 
 would be proper with thofe of higher rank. But 
 in what cafes he mould do fo, and to what degree; 
 and in what cafes he fhould fimply propofe, or 
 only infmuate, inftruction, will depend on many 
 particular circumftances, and mud be left to every 
 man's own prudence. 
 
 There are very many religious fubjects which the 
 moil: ordinary c'onverfation with his people gives 
 a minifter a natural opportunity of introducing. 
 Since all nature is the work of God, and all its 
 operations are carried on by him as the firft caufe, 
 a mountain or a valley, a river or a lake, a barren 
 or a fertile field, the feafon of the year, the pro- 
 grefs of vegetables, the nature and effects of the 
 weather, and a thoufand other objects the mofl 
 common, with the converfation concerning them, 
 into which perfons fall of courfe every day, natu- 
 rally fugged to every thoughtful and well-difpofed 
 perfon, fentiments of the divine perfections and 
 providence ; and therefore give a minifter the moffc 
 natural opportunity of fpeaking to any perfon on 
 thefe important fubjects, and of making fuch re- 
 flections as may give the ignorant j utter concep- 
 tions and farther knovvlege of them, render the 
 thoughtlefs more attentive to them, or at any rate 
 excite a livelier and a more practical fenfe of them. 
 By a tranfition no wife forced, he may likewife 
 
 take 
 
PRIVATE INSTRUCTION. \2J 
 
 take occafion, from fuch common objects, for en- 
 tering on other iubjecls of religion, bearing fome 
 analogy to them, though not fo intimately con- 
 nected with them. Many of the fentiments of 
 Chrifl's fermon on the mount, are drawn from the 
 objects which that fituation put into his view : a 
 city on a hill ; perfons manuring the fields with 
 fait ; the fun mining on all the fields and gardens, 
 without diftinction, which fell within his extenfive 
 profpect ; the fowls flying in the air, and the lilies 
 growing around him : he fpoke of good trees and 
 corrupt trees, of knowing men by their fruits, of 
 grapes not growing upon thorns, nor figs on 
 thiftles. The gofpels contain many other in- 
 ftances. 
 
 There are religious fubjects fuited to many of 
 the mofl common incidents, and which may there- 
 fore be introduced on occafion of them. Almofl 
 every thing that can furnifh a piece of news, has 
 fome connexion with human conduct, or with the 
 ways of Providence ; and may be eafily turned to 
 infmuations or remarks, concerning prudence or 
 imprudence, faults or excellences of behaviour, the 
 caufes or the confequences of them, the feveral 
 phenomena of God's prefent government, the abufe 
 or the right improvement of them. The actions 
 of men, or accidental and trivial emergences in 
 company, may be improved to ufeful piirpofes. 
 From feeing fome perfons folicitous for the moil 
 
 honourable 
 
128 PRIVATE INSTRUCTION. 
 
 honourable places at an entertainment, Chrift 
 made an eafy tranfition to the propriety and ad- 
 vantages of humility ; from the hofpitality of the 
 entertainer, to the fuperior excellence of deeds of 
 companion ; and the feaft leading one of the com- 
 pany to reflect on the value of fpiritual enjoyments, 
 Chrift thence took occafion to warn them of the 
 danger of their excluding themfelves from thefe by 
 rejecting- the gofpel y . The fituation of any per- 
 fon whom a minifter meets with, or who happens 
 to be fpoken of, gives an opportunity for familiar 
 obfervations concerning the duties and the tempta- 
 tions of profperity or adverfity, or of fome pecu- 
 liarity of circuinllances. 
 
 A time of ficknefs or of any kind of diftrefs, 
 a feafon or an inftance of mortality, the rife or the 
 fall of a known individual, fuggeft even to the ge- 
 nerality fome thoughts of the vanity of the world, 
 the viciiiitudes of human affairs, the fhortnefs and 
 uncertainty of life, the approach of death : and 
 thus give a minifter the moil obvious and natural 
 occafions, very frequently recurring, of inftilling 
 into any of his people who happen to fall in his 
 way, fuch fentiments on thefe fubjecls as may 
 awaken attention to them, and have the bell in- 
 fluence on practice. N 
 
 The 
 
 y Luke, xiv. 7, &c, 
 
PRIVATE INSTRUCTION. 1 29 
 
 The birth of a child, or the fight of a family 
 of children, gives a direct occafion of fuggefting 
 obfervations concerning the proper methods of 
 education, the duties of parents, the nature of 
 baptifm, its defign, and the obligations which it 
 lays men under to holinefs. 
 
 There are fubjecls belonging to religion, and of 
 great importance, which a minifter will not perhaps 
 find either fo frequent or fo direct occafions of 
 Hiding infenfibly into, and in which it is, not- 
 withstanding, neceflary fometimes to give inftruc- 
 tion : fuch as, the whole difpenfation of man's 
 redemption, and all the peculiar doctrines of reve- 
 lation. Thefe, whenever he judges it neceffary, 
 he may very properly introduce without feeking for 
 any occafion, or on a very flender occafion. But 
 even thefe he will find occafions of introducing fo 
 naturally as to take off the appearance of defign, 
 when that appearance might do harm. Such 
 objects or occurrences as would ferve for apt illus- 
 trations of fuch fubjetls, may, by a little fkill and 
 addrefs, be fo managed as to furnifti a handle for 
 palling to them. On little children being brought 
 to him, Chrift very naturally entered on the inno- 
 cence, humility, and docility, which became his 
 difciples, or prepared men for becoming fuch, and 
 the privileges belonging to thofe who poffefs thefe 
 qualities z . From meat and drink, he led the 
 
 people's 
 
 2 Mark, x. 13, Sec. 
 
130 PRIVATE INSTRUCTION*. 
 
 people's thoughts to fpiritual nourifhment by means 
 of his doctrine, and participation in the bleflings of 
 his kingdom, exprefTed in metaphors rifmg out of 
 the occafion\ From the warning of the body, he 
 led them to the purification of the heart b . Seeing 
 his difciples catching fifh, he paifed to the employ- 
 ment of bringing men to his religion^ to the inter- 
 mixture of good and bad men in his church, and' 
 to the final feparation of them at the day of judg- 
 ment c . On obferving the indications of approach- 
 ing fummer in the trees before him, he intimated 
 the approach of his kingdom, and the figns of it d . 
 On feeing the fields ripe for harveft, he fpeaks of 
 the fpiritual harveft in which his difciples were to 
 be employed 6 . From Herod's imprudent expedi- 
 tion againfl the fuperior forces of the king of 
 Arabia, and his confequent defeat, he takes occa- 
 fion to fhew the danger of not confidering before- 
 hand the difficulties of religion f . On the frequency 
 of robberies in a particular place and period, he 
 builds the beautiful and appofite parable of the 
 benevolent Samaritan § . 
 
 Among religious and moral fubjecls, thatfhould 
 be preferred which is mod fuitable to the fituation 
 of the particular perfon to whom inflruclions con- 
 cerning 
 
 a John, vi. 47, &c. b Luke, xl. 38, &c. 
 
 e Mat. xiii. 47, &c. d Luke, xxi. 29, &c. 
 
 e Mat. ix. 37, &c. f Luke, xiv. 31, &c. 
 e Luke, x. 30, &c. 
 
PRIVATE INSTRUCTION. I3I 
 
 cerning them are addreiTed : and among fubjecls 
 equally fuitable to his fituation, that mould at any 
 time be chofen, which there is the mofl natural 
 occafion of introducing. The manner both of 
 introducing and of inculcating infr.ruc~r.ions, mould 
 likewife be adapted to the character and circum* 
 fiances of the perfon for whofe benefit they are 
 intended. Some private inftruction a minifter 
 ought to give to all who are committed to his 
 care : but to fome he will have accefs, and may 
 with propriety give it more frequently than to 
 others. It will be peculiarly ufeful to take every 
 opportunity of giving it to the young : their mo- 
 defty will difpofe them to liften to it ; and the 
 pliablenefs of their minds will contribute to its 
 having a great influence upon them h . 
 
 Private inftruction may be given to perfons at 
 their work, by the road, or in any fituation. If a 
 minifter only keep it in his view as a part of his 
 duty, he may apply to fome perfon or other of his 
 parifli almoft every day, without any trouble or 
 inconvenience to himfelf. He may turn it into 
 little more than amufement. A walk or a ride 
 may be made the means of holding fome ufeful 
 converfation with fome of his people. This, he 
 fiiould lay it down as a rule to himfelf not to omit 
 
 altogether 
 
 h Seeker, Ch. 2. Cant. 
 K 2 
 
132 PRIVATE INSTRUCTION* 
 
 altogether for any day, without a good feafon. I 
 mean not, that a minifter fhould converfe with hi? 
 people upon none but religious fubjects : what ha9 
 been faid concerning his feizing occafions for intro- 
 ducing them implies, on the contrary, that he 
 fhould often talk with them on other fubjects ; and 
 it is by entering freely into them, and purfuing 
 them, that he will be bed able to give them fuch a 
 turn as may mod favour the eafy and natural intro- 
 duction of his inftructions. Neither do I mean, 
 that he ought at all times to turn his ordinary eon- 
 verfation with them into a religious drain, or to 
 moralize on whatever occurs or happens to be 
 faid. This would be fliff and affected \ and it 
 would be forbidding and drfgufting. But between 
 this extreme and the other extreme of neglecting 
 all ferious converfation, all application of common 
 and incidental things to purpofes of piety and 
 morality, there is certainly a proper mean : and 
 this mean is, to do fo on every fit occafion, and to 
 watch for occafions of doing fo where it is neceffary 
 or likely to prove ufeful. 
 
 A perfon may do a great deal, through the 
 courfe of his education and ftudies, in qualifying 
 himfelf for this method of private inftruction. In 
 order to this, he fhould be careful to ftore his mind 
 with juft and ftriking fentiments on all religious and 
 moral fubjects ; and to digeft them fo well, as to 
 be able to recollect them quickly when occafion 
 calls for them, and to exprefs them with eafe and 
 
 perfpicuity. 
 
PRIVATE INSTRUCTION. 133 
 
 perfpicuity. He may likcwife receive confiderable 
 affiilance from books, even with refpect to the 
 particular inftructions fuitable to common objects 
 and incidents, and the proper mariner of taking 
 occafion from thefe to introduce them. There are 
 many excellent books ! on the works of nature 
 confidered precifely as difplaying the perfections 
 and providence of God ; in which there are like- 
 wife fome inftances of tranfitions from thefe to 
 other fubjects of religion. Acquaintance with fuch 
 books will furnifh you with a variety of infinitive 
 fentiments adapted to many common occafions, 
 and point out natural methods of applying them 
 when fuch occafions occur. There are alfo k books 
 written with a profened defign to fpiritualize or to 
 moralize the functions and occurrences of parti- 
 cular occupations, or particular fituations. Mod 
 of thefe are exceptionable in refpect of the nature 
 of the instructions deduced, which are too often 
 accommodated to the peculiarities of fome one 
 party fyftem, and even that none of the belt ; and 
 fuch instructions you mould wholly and carefully 
 avoid borrowing. Mod of them likewife are often 
 too fanciful, forcing an application of things to 
 purpofes to which they are not appofite ; in this 
 
 they 
 
 1 Ray's Wiftjom of God in the Creation. Derham's Phyficor 
 theology, and Aftro-theology. Niewentyt's Religious Philo, 
 fopher. Spectacle de la Nature. 
 
 k Flavel's Husbandry and Navigation fpiritualized. 
 
 K 3 
 
1^4 PRIVATE INSTRUCTION. 
 
 they ought not to be imitated : at the fame time, 
 a remoter relation or a lefs perfect analogy will 
 juflify a traniition from one fubjecl: to another in 
 the eafe of private converfation, than could render 
 it allowable or prevent its appearing far-fetched in 
 a written compofition. From fuch books, not- 
 withftanding all their faults, much affiftance may, 
 by a judicious and wary fele&ion, be procured. 
 In mod books on religious and moral fubjecls, 
 fentiments are frequently illuflrated by images and 
 comparifons drawn from familiar natural objects or 
 from the incidents of common life ; and from 
 every inflance of this, one may receive a hint for 
 fome occafional inftruction : he has only to invert 
 the order of the train of thought, to begin with 
 that which furnifhes the image of comparifon, and 
 from it to pafs to the religious fentimentj whatever 
 is an apt iiluftration of any fubjecl, may be im- 
 proved into an occafion of naturally enough intro- 
 ducing that fubjecl: into converfation. You have 
 accefs not only to fuch affiilances in preparing your- 
 felves for giving private inflruclions, but likewife 
 to exercifes fit for beginning and forming a habit of 
 {kill in giving them. You may take notice of any 
 thing which falls in your way that would afford a 
 minifter an opportunity for it, or you may fuppofe 
 any fituation, any incident, or any converfation 
 that you pleafe ; and you may confider deliberately 
 in what manner, if you mould really meet with it, 
 you could turn it into a religious channel, or in a 
 familiar and eafy ftrain deduce ufeful inftructions 
 
 from 
 
PRIVATE INSTRUCTION. I35 
 
 from it : you may commit the whole to writing juft 
 as you think it ought to pafs or would naturally 
 pafs in the circumftances fuppofed : you may make 
 trials of this fort on a great variety of fubjecls, 
 and in different manners ; fometimes only ex- 
 prefling the fuppofed fituation, and hinting the 
 inftru&ion for which you would take occafion from 
 it ; fometimes extending the initruction at greater 
 length ; and fometimes carrying on the whole 
 minutely in the way of dialogue. Such exercifes, 
 however unufual, may be very properly intro- 
 duced into fchools of Theology, and will be very 
 ufeful. Each of you may attempt fomething of 
 this kind ; the choice of the occafion, the fubjecl;, 
 and the manner of profecution, I leave entirely to 
 yourfelves, but defire that you may all give fome 
 fpecimen. It will require attention to, or reflec- 
 tion on, common objecls and ordinary incidents - r 
 and in your fir ft eflays it may require a good deal 
 of thought and fludy, and even repeated efforts, 
 before you fucceed ; but accuracy of compofition 
 h totally unneceffary, and would rather be im- 
 proper. You may write down many fuch fpecimens 
 in private, when you have leifure or inclination for 
 it, or when you meet with any finking occafion ; 
 and you may revife them afterwards both for cor- 
 rection or improvement, and for fixing them iri 
 your thoughts. By this means you will foori be in 
 poueffion of abundance of materials for private 
 inftruction on moil of the occafions that can occur 
 in a parifh ; and you will become gradually accur- 
 st 4 tomed 
 
1$6 PRIVATE INSTRUCTION. 
 
 tomed to difcern the proper occafions for giving 
 fuch inftrudtion, the nature of the inftructions 
 which will fuit them, and the befl ways of parTmg 
 from the one to the other. You may do more ; 
 you may fometimes have an opportunity of actually 
 giving indruclion to fuch as are younger or lefs 
 knowing than yourfelves ; and will readily acknow- 
 lege themfelves your inferiors ; and you may find 
 the mod natural and favourable opportunities of 
 giving it explicitly, or at leaft of fuggefling it, 
 without any rifk of incurring an imputation of 
 pedantry, affectation, or afluming. What it 
 is the duty of a minifler frequently to feek out 
 occafions of doing, it cannot be improper that 
 a candidate for the miniftry fhould with modefty 
 and delicacy attempt doing when the occafion 
 invites it. 
 
 Thus qualified, in the firft place, for giving pri- 
 vate and occafional inftructions ; and, next, dili- 
 gent in giving them in the manner, at leaft on the 
 principles, which I have pointed out ; a minifter 
 fhall be always doing fomething for promoting the 
 happinefs of mankind, by diffufing impreffions of 
 truth and goodneis ; and may conclude every day 
 with the pleafmg reflection, that he has not loft it. 
 This employment will likewife have the .ftrongeft 
 tendency to his own improvement in all goodnefs : 
 for by means of it, thofe moral and religious fen- 
 timents, maxims, motives, and confiderations, an 
 habitual fenfe of which is the fpring whence all 
 
 virtuous 
 
PRIVATE INSTRUCTION. 
 
 I 37 
 
 virtuous affections and a&ions flow, will be ren- 
 dered familiar to him, will be always in readinefs 
 to come into his thoughts, to make a ftrong im- 
 preflion on his heart, and to exert their influence 
 in regulating his whole conduct. 
 
 Sect. III. 
 Of Private Exhortation* 
 
 Exhortation is often joined, infcripture, with 
 teaching or inftru&ion \ and often feparately re- 
 commended as a duty incumbent upon paftors. 
 " Give attendance to exhortation \ Exhort with 
 " all long-fuflfering m . Thefe things fpeak and 
 " exhort V There is the fame evidence from fcrip- 
 ture that it fhould be performed privately as well 
 as publicly ; and the fame reafons of neceflity 
 and of utility hold good for the performance 
 of it. 
 
 To exhort men, is to excite them to the practice 
 of their feveral duties. Teaching and exhortation, 
 though different in idea, will run infenfibly into 
 each other ; and it will be impoflible to perform the 
 one aright, without intermixing the other.. As all 
 the principles of true religion are of a practical 
 
 nature, 
 
 1 Tim. iv. 13. m 2 Tim. iv. 2. n Tit. ii. 15. 
 
I ;8 PRIVATE EXHORTATION, 
 
 J 
 
 nature, they cannot be properly illuilrated without 
 pointing out their influence on practice ; and men 
 cannot be urged to perform their duties, but by 
 infifting on thole principles of religion which are 
 the proper motives to the performance of them. 
 On this account, all the general obfervations which 
 have been made, concerning the manner of intro- 
 ducing and conducting private iiiftruclion, are 
 equally applicable to private exhortation, and need 
 not be repeated. But ftill thefe two duties are in 
 fome refpects different, and therefore fome peculiar 
 obfervations may be made concerning this latter. 
 A minifter mould endeavour almofl every day to 
 meet with fome or other of his people, and take 
 occafion to admonifh and exhort them, to ftir them 
 up to the practice of fome duty, to give them fome 
 plain directions for their conducl. 
 
 In order to perform this duty properly, it is firfl 
 of all neceffary that a miniiter difcover the parti- 
 cular fituation and character of the perfon to whom 
 he addrefTes himfelf, and that he adapt hie admo- 
 nitions carefully to them : for the fame fort of 
 exhonations does not fuit all ; and that may be 
 ufelefs or hurtful to one, which is profitable to 
 another. As no two men are abfolutely undiilin- 
 guifhable in their faces, though every face be com- 
 pofed of the fame features ; fo, though the powers 
 of human nature, which are the ingredients in 
 character, be pofTeiTed in common by all men, yet 
 by means of the different degrees in which they are 
 
 14 poileffedj 
 
PRIVATE EXHORTATION. 
 
 *39 
 
 pofTefTed, of the different form which they affume, 
 and of the different ways in which they are com,, 
 bined, they produce fuch an infinite variety of 
 characters, that no two are perfectly alike. This 
 renders it difficult to become acquainted with 
 human characters, and requires the deepeft infight 
 into human nature. But without this it is impof- 
 fible to apply to men with propriety or fuccefs. 
 One kind of vegetables requires one fort of culture, 
 and another a fort totally different. One kind of 
 food fuits the conftitution of one animal, but 
 not that of another. What is wholefome to a man 
 of one temperament, would be almofl poifonous to 
 a perfon of an oppofite habit. In like manner, 
 that may be a proper direction to one, which is 
 entirely ufelefs to another ; and that may be a 
 prevailing motive to one, which would have no 
 weight with another. To pay a due regard to this, 
 and to be afliduous in giving each perfon admoni- 
 tions and directions peculiarly fuited to himfelf, is 
 to come up to the fcripture characters of a pallor. 
 It is to be " a faithful and wife fteward, ruling 
 " over God's houfehold, and giving them their 
 " portion of meat in due feafon °." It is to be 
 " a workman that needeth not to be afhamed, 
 " rightly dividing the word of truth p ." 
 
 It is impomble, in difcourfes of this kind, to 
 point out all the variety of characters and fituations 
 
 that 
 
 • Luke, xii. 42. p 2 Tim. ii. 15. 
 
I40 PRIVATE EXHORTATION*. 
 
 that you will meet with in a parifh, or to explain 
 the proper method of applying to each. That I 
 may not however leave you quite at a lofs, but at 
 ieaft give you fome hints to excite your own minds 
 to purfue this fubjecl: in a proper manner, I fhali 
 mention a few iuftances. 
 
 You muft admonifh young and old perfons in 
 different ways. With refpecl: to the former, you 
 may reafonably affume a confiderable degree of 
 authority, and urge them, with a fort of feverity, 
 to virtue and improvement. Age claims a refpecl 
 which is fcarcely confident with this in ordinary 
 cafes, and will be mod effectually wrought upon by 
 intreaty, and mild unaifuming addrelfes ; an4 
 therefore the apoftle himfelf direcls Timothy not 
 to " rebuke an elder, but to intreat him as a 
 ce father V* You mud admonifh the poor fo as 
 to fhew them that you do not defpife them for 
 their poverty, and fo as not to give them an 
 tmeafy feeling of it ; and you muft endeavour to 
 comfort them under it, to guard them againft the 
 dejection, difcontent, peevifhnefs, and difhonefty, 
 which are apt to arife from that ftate. The rich, 
 on the other hand, are to be addrefTed, fo as to 
 fhew that you have no admiration or awe of their 
 wealth ; they are to be warned freely againft the 
 luxury, pride, and confidence, to which their 
 
 fituation 
 
 1 1 Tim. v. 1, 
 
PRIVATE EXHORTATION. I4I 
 
 Situation leads, and urged ftrorigly to that gene- 
 tofity, beneficence, and alms-giving, for which 
 their circumftances afford opportunities ; and 
 therefore the apoftle, giving Timothy directions 
 concerning his behaviour to them, does not fay 
 inireat^ but " charge them that are rich in this 
 " world, that they be not high-minded r ," &c. It 
 can never be right to (land in awe of their riches, 
 ox to addrefs them in a manner that would feem to 
 imply this ; but it may be often prudent to foothc 
 them by the foftnefs of your exhortations, as David 
 calmed the evil fpirit of Saul by the charms of 
 mufic. Some men are naturally difpofed to giddi- 
 nefs, levity, and thoughtlefs mirth ; to thefe the 
 language of fcripture is> " Wo unto you that 
 " laugh now, for ye fhall mourn and weep s . w 
 In conformity to this, a minifler mud: often pro- 
 pofe to fuch the importance, the difficulties, and 
 the threatenings of religion, that they may be 
 excited to ferioufnefs. Others are naturally dpf a 
 forrowful and melancholy caft ; the pleafures and 
 the rewards of religion mud be frequently exhibited 
 to them, that they may be encouraged in well- 
 doing. Some are naturally forward and even 
 impudent, others are modeft and bafhful ; thefe 
 mud be treated in very different ways. The for- 
 mer can be affected only by fevere and peremptory 
 injunctions ; the latter will be touched with the 
 
 mildefl 
 
 r 1 Tim. vi. 17, 18, 19. • Luke, v J. 25, 
 
I42 PRIVATE EXHORTATION* 
 
 mildeft infinuations. Some men are of a fanguine 
 and confident temper; others, of a timorous 
 and diffident turn : the former are to be made fen* 
 fible of their weaknefs, that their prefumption may 
 not precipitate them into fin ; the latter mud be 
 rendered lefs fenfible of it before they will fo much 
 as attempt their duty. All motives which tend to 
 deprefs the mind are proper for the former ; thofe 
 which roufe and invigorate it, for the latter. In a 
 word, the patient and impatient, the benevolent 
 and the envious, the meek and the paffionate, the 
 humble and the proud, the refoiute and the 
 wavering, the active and the indolent, the peace- 
 able and the turbulent, the profperous and the 
 affiicled, the mafler and the fervant, the parent 
 and the child, the man who fins deliberately and 
 he who is furprifed into fin by a fudden pailion or 
 the power of temptation, muft be all treated in 
 very different manners. Both the nature of the 
 admonitions and exhortations which are given, 
 and the manner in which they are given, muft 
 be varied according to every variety of temper and 
 fituation in perfons. In order to be able thus to 
 vary them, a minifler muft obferve carefully what 
 directions each of his people ftands moft in need 
 of, and how they are wrought upon and affected 
 in the ordinary concerns of life. Natural prudence 
 joined wirh careful experience will enable him by 
 degrees to give them all fuch exhortations as they 
 ftand in need of, in a proper manner. He mould 
 fpare no pains in ftudying the diverfity of human 
 
 characters, 
 
PRIVATE EXHORTATION'. f#£ 
 
 characters, and the manner of application which 
 each requires. The bed affiftance that you can 
 obtain in this, is to attend carefully to the parti- 
 cular directions which the fcriptures any where give 
 to different claries of people, and to the manner in 
 which they give them. By the careful fludy of 
 thefe, you will be able to make out for yourfelves 
 rules for all the variety of matter and manner that 
 can be needful in your private exhortations in any 
 parifh ; and if you endeavour to render the rules 
 which you thus deduce, familiar to yourfelves, efpe- 
 daily by writing them down and reading them fre- 
 quently over, you will not be wholly at a lofs for 
 executing this part of your duty, even at your 
 firft fettlement in a parifh, and a little experience 
 will enable you to apply them to all particular cafes, 
 readily and becomingly. 
 
 It will be proper to obferve farther, that though 
 each peculiarity of character and fituation may 
 require one manner of addrefs as moil fuitable to 
 it, yet a minifter mould not confine h'mfeif en- 
 tirely to that one manner, but lhouid imitate the 
 apoflles, whom we find often fboihing, intreating, 
 befeeching, exhorting, commanding, threatening, 
 thofe to whom they write, almofl in the fame 
 breath and on the fame fubj eel. In like manner, 
 a minifter fhuuld try every way with thofe with 
 whom he convenes, touch as it were every firing, 
 ufe every topic and every manner of addrefs, tiil at 
 laft he hit on one which (hall be effectual. It will 
 be peculiarly neceffary for a minifter to try this 
 
 method 
 
144 PRIVATE EXHORTATION. 
 
 method at firit, till he become pretty well ac- 
 quainted with the characters of his parishioners ; 
 and the making frequent trials in this way will 
 enable him by degrees to difcover their characters 
 and the proper way of dealing with them. But 
 even after he has difcovered this, it will be often 
 very proper to try the fame variety of method ; 
 for men are fo capricious, and liable to fo many 
 different humours, that what has great influ- 
 ence with them at one time, will have none at 
 another. 
 
 It will be of great importance for the right dis- 
 charge of this duty, private exhortation, that a 
 minifter obtain from people themfelves an account 
 of their peculiar temper, and cf the difficulties 
 which thev meet with in the virtuous conduct of 
 life. It is no eafy matter to obtain this ; for fince 
 the particular confeflion eftablifhed in the Poplfh 
 church, and productive of very ill effects, was 
 laid afide, Chriftians have run into an oppofite 
 extreme, productive of almofl as ill effects. In- 
 ftead of laying open the ftate of their fouls to 
 their minifters, they endeavour all they can to 
 conceal it from them ; fo far are they from 
 acquainting them with the vices to which they find 
 themfelves expofed, or the temptations which they 
 find it difficult to refill: ; from telling them, for 
 inftance, that they find themfelves covetous, paf- 
 fionate, revengeful, envious, or the like ; and 
 from afking their advice concerning the means by 
 which they may withftand thefe vices, and culti- 
 vate 
 
PRIVATE EXHORTATION. iff 
 
 Vate the oppofite virtues. In order to avoid the 
 inconvenience of this, a minifler fhould keep an 
 -eye on the conduct of his parifhioners in ordinary- 
 life, that he may obferve every opening that he 
 can find into their characters. He mould likewife 
 encourage them in all the ways he can, to lay their 
 hearts open to him, to confult him, to aik his 
 advice in matters of pra&ice. Befides, when he 
 is engaged in converfation with them, if he pofTefs 
 the addrefs which is neceffary for the execution of 
 his office (and this addrefs it is certainly his duty to 
 ftudy), he will, by afking queftions, and by innu- 
 merable methods which occafion will fuggeft to 
 him, difcover their character and fituation, in a 
 great meafure whether they will or not. But if a 
 minifter be really intent on difcovering the varieties 
 of temper and circumftances among his people, 
 he will perhaps find that it is owing as much to the 
 minifler as to the people, that they are generally fa 
 averfe, or at lead fo carelefs in afking the advice of 
 their paftor concerning every important flep of 
 their lives. If he fhould find this to be the cafe, 
 if he fhould find them ready to inform him of their 
 fituation, and to aik his advice, by his giving them 
 proper encouragement to do it, he will thus obtain 
 a very great advantage for admonifhing and exhort- 
 ing them, fo as to promote their real improvement 
 and falvation. 
 
 It was neceffary to confider thefe two duties, 
 teaching and exhortation feparately, that you 
 
 l might 
 
t4# TRIVATE EXHORTATIOtf. 
 
 might the better underfland their nature ; but t 
 repeat, that they are not to be in fact disjoined in 
 practice ; every inftruclion fhould end in exhort- 
 ations or admonitions ; * and every exhortation 
 fhould be fupported with proper inflructions. The 
 apoftles command minifters both to " teach and to 
 " exhort with all authority" A minifter mould 
 always behave fo as to command the refpect of his 
 people, and he fhould maintain all the authority to 
 which that entitles him, in his whole intercourfe 
 with them. The exertion of fome degree of this 
 authority will often be neceffary for keeping thofe 
 with whom he converfes, from declining the fub- 
 jects which he choofes to introduce, and running 
 off to others which better fuit their relifh. The 
 mofi effectual way to fupport this authority, fo as 
 to gain attention to a man's private inftruclions and 
 admonitions, is to fhew that they proceed from a 
 warm love to them, and a deep concern for their 
 eternal interefts. 
 
 I will conclude this fubject with repeating, that 
 a minifter fhould lay it down as a rule to fpend 
 fome part of every day, except when a good rea- 
 fon prevents \t i in giving private inftructions and 
 exhortations in this manner to fome or other of 
 his people, as he can meet with them. It will 
 really be very little labour to him ; it will rather 
 be a pleafure, if he be fired with the true fpirit of 
 his calling, and find his people docile and tract- 
 able, which if they fhould not be at firft, this 
 
 method 
 
PRIVATE EXHORTATION. I47 
 
 method will probably very foon render them. But 
 If any man think the fpending a part of mod days 
 in this manner an infupportable drudgery, let him 
 recolleft that the end of the miniftry is to render 
 men fit for heaven ; let him judge whether all that 
 we have prefcfibed be more than fufficient for the 
 attainment of this end. If he think it is, he has 
 never confidered the difficulty and importance of 
 the end ; and if he be not willing for the fake of it 
 to take all the trouble that we have mentioned, he 
 is not, till he change his fentiments, capable of 
 fulfilling the miniftry of the gofpel, fo as to fave 
 either himfelf or others, 
 
 Sect. IV. 
 Of Counfelling. 
 
 Another private duty of the paftoral office, 
 w r hich may indeed be regarded as a branch of the 
 former, but is at the fame time fo peculiar in its 
 nature as to deferve a feparate iiluftration, is coun- 
 felling, or giving people advice in cafes of con- 
 ference, which they may propofe to their minifler. 
 We have the example of the apoftles for this duty, 
 particularly of the apoftle Paul, with refpeel: to dif- 
 tin&ions of meats and days 1 , and with refpeel to mar- 
 riage. 
 
 1 Rom. xiv. 
 
%4& 0F COUNSELLING. 
 
 riage u . We (hall content ourfeives with making a 
 very few obfervations on it, fuch chiefly as may 
 prevent the abufes of it. 
 
 When conscience or the moral faculty is exer- 
 cifed about a man's own actions and temper, it 
 makes him folicitous to know beforehand how he 
 may act aright in particular circumflances, and 
 anxious afterwards to difcover whether he has 
 acted right ; whether he ought to approve or con* 
 demn himfelf, and what judgment he may juftly 
 form concerning the general temper and ftate of 
 his foul. The reprefentation of the circumftances 
 on which this decifion depends, is termed a cafe of 
 confcience ; a cafe in which a man wants to have 
 his confcience informed and directed. To counfel, 
 is to give fafe and feafonable advice in fuch a cafe, 
 to deal aright with men's confciences as to the 
 guilt of their fins. Before the Reformation, there 
 was a court for this very purpofe, called the Peni- 
 tential court, as well as another, the Ecclefiaftical 
 court, for judicial cafes. The latter had for its 
 object public offences, and for its end the enjoin- 
 ing of public penances for the fatisfaction of the 
 church, and had rules adapted to thefe ; the former 
 regarded fuch cafes as were not public, aimed at 
 the private direction of penitents, and had rules 
 different from thofe of the other court, and adapted 
 
 to 
 
 * i Cor. tu. 
 
GF COUNSELLING, I49. 
 
 to the peculiarity of its own object and end, but 
 chiefly calculated for proportioning the kind and 
 degree of private penances to the nature of 
 offences, the circumftances of perfons and actions, 
 and the meafure of contrition. In the reformed 
 churches, fuch courts are with good reafon abo- 
 lifhed ; and in ours, any formal abfolution by the 
 minifter is in fuch cafes difcharged. But for every 
 minifter it is neceflary to be able to fettle doubting 
 confciences, to compofe the troubled, and to put 
 men into the befl method of repenting, and avoid- 
 ing fin for the future x . Cafes of conference may 
 be reduced to two general claries ; fuch as regard, 
 a man's conduct in a particular inflance, and 
 fuch as regard the general flate of a man*s foul, 
 
 Firfl, a man's conscience may be at a lofs to 
 determine, what ought to be his conduct in fome 
 particular fituatioh, or to decide upon reflection, 
 whether he has acted right in that fituation/ 
 There is often real occafion for doubts on this 
 fubject : for it is obfervable, that juftice is almofl 
 the only virtue which admits of abfolutely precife 
 and accurate rules. The rules of almofl all the 
 reft are much more k>ofe and indeterminate ; they 
 admit of many exceptions, and require a. variety 
 of modifications, almofl as numerous as the cir-. 
 
 cumflances 
 
 * Stillingfteet, vol. i. c. 3, p. 21 
 
 L 3 
 
}$0 S 0F COUNSELLING* 
 
 cumftances in which they are to be reduced to 
 practice. The former are therefore compared, 
 by an ingenious author, to the rules of grammar, 
 which are determinate, and may be learned fo as 
 to be infallibly obferved in every cafe ; the latter, 
 to thofe rules which critics lay down for the attain- 
 ment of what is fublime and elegant in compo- 
 fition, and which prefent us rather with a general 
 idea of the perfection we ought to aim at, thai} 
 afford us any certain and infallible directions for 
 acquiring it. A perfon therefore honeftly difpofed 
 to do his duty, may often be at a lofs to know 
 what piety, generofity, friendfhip, gratitude, re- 
 quires of him in a particular fituation. The diffi- 
 culty is increafed by this circumftance, that 
 written laws, whether divine or human, muft be 
 expreffed in general terms, and the application of 
 them to particular cafes muft: be left to men them- 
 felves. There is perhaps no virtue except juftice, 
 which admits of more precife rules than gratitude ; 
 yet a very little reflection will make the difficulty 
 that we have hinted at, obvious. If a benefactor, 
 fuppofe, attended you in your ficknefs, ought you 
 to attend him in his ? or can you fulfil the obliga- 
 tion of gratitude, by making a return of a different 
 kind ? If yoa ought to attend him, how long 
 ought you to attend him ? The fame time that he 
 attended you, or longer, and how much longer ? 
 If your friend lent you money in your diftrefs, 
 ought you to lend him money in his ? How 
 much ought you to lend jiim? When ought you 
 
 to 
 
OF COUNSELLING. 15* 
 
 to lend it to him ? and for how long a time ? It is 
 evident that no general rule can be laid down, by 
 which a precife anfwer can, in all cafes, be given 
 to any of thefe queftions. The difference between 
 his character and yours, between his circumftances 
 and yours, may be fuch, that you may be perfectly 
 grateful, and yet juftly refufe to lend him any 
 thing ; and on the contrary, you may be willing 
 to lend, or even to give him ten times the fum 
 which he lent you, and yet juftly be accufed of 
 the blackeft ingratitude, and of not having fulfilled 
 the hundredth part of the obligation you lie under. 
 This want of precifion in the rules of mod moral 
 and chriftian virtues has difpofed perfons of tender 
 confciences to defire determinate directions for 
 their conduct in particular inftances, and has dif- 
 pofed others to turn cafuiftry into a fcience for their 
 direction. The cultivation of this fcience was 
 greatly promoted in the middle and latter ages of 
 the church, by the eitablifhed cuftom of auricular 
 confeflion. By that inftitution the moft fecret 
 actions, and even the thoughts of every perfon, 
 which could be fufpected of receding, in the fmalleft 
 degree, from the rules of chriftian purity and 
 virtue, were to be revealed to the confeffor. The 
 confeffor informed his penitents, whether, and in 
 what refpect they had violated their duty, and 
 what pennance it behoved them to undergo^ 
 before he could abfolve them in the name of the 
 offended Deity. To be qualified to be a confeffor, 
 was a neceffary part of the ftudy of divines ; and 
 
 l 4 toy 
 
252 OF COUNSELLING,- 
 
 they were thence led to collect cafes of nice and 
 delicate fituations, in which it is hard to determine 
 how to act. Such collections they thought might 
 be of ufe, both to the directors of confeiences, and 
 to thofe who were to be directed. 
 
 It happened, however, as might have been ex- 
 pected, that the want of precifion in the rules for 
 the exercife of moil virtues in particular fituations,. 
 which feemed to render cafuiftry neceflary, ren- 
 dered it at the fame time imperfect, and in a great 
 meafure ufelefs ; for it made it impoffible to lay 
 down exact and precife rules for the direction of 
 every circumftance of men's behaviour. It was 
 hinted before, that one virtue, juftice, admits of 
 very exact rules. Thefe are fubject to no excep- 
 tions or modifications, but fuch as may be ascer- 
 tained as accurately as the rules themfelves, and 
 generally indeed flow from the very fame prin-. 
 ciples*. What we ought in ftrict juftice. to per- 
 form, how much we ought to perform, when 
 and where we ought to perform it, the whole 
 nature and circumftances of the action prefcribed* 
 are all precifely fixed and determined. Accord- 
 ingly, the whole of jurifprudence is employed 
 in determining the particular laws of juftice ^ 
 and as long as v/e keep to the precife prin- 
 ciples and views of jurifprudence, it is eafy to de- 
 termine them with abfolute certainty and perfect 
 exactnefs. The principles of jurifprudence lead a 
 perfon %o coniider, only what the man to whom the 
 
 obligation 
 
OF COUNSELLING. 15$ 
 
 obligation is due ought to think himfelf entitled 
 to exact by force, what every impartial fpectator 
 would approve of him for exacting, what a judge 
 or arbiter, to whom he had fubmittcd his caufe, 
 and who had undertaken to do him juftice, ought 
 to oblige the other perfon to fuffer or to perform. 
 But even with refpect to juftice, cafuiftry does 
 not give fo clear decifions; it is not its aim to 
 teach a man how he mud act fo as to avoid deferv- 
 ing external punifhment, but how he mud acl: fo 
 as to be a good man, and to deferve praife by his 
 exact and fcrupufcms behaviour. Cafuifts do not 
 -confider fo much what it is that might properly be 
 exacted by force, as what it is that the perfon who 
 owes the obligation ought to think himfelf bound 
 to perform from the moil facred and fcrupulous 
 regard to the general rules of juftice, and from the 
 moft confcientious dread, either of wronging his 
 neighbour, or of violating the integrity of his own 
 character.. To decide matters of conduct in this 
 point of view is of much greater delicacy, and the 
 decifion muft be more indeterminate. An inftance 
 that is very commonly debated will illuftrate this* 
 A highwayman, by the fear of death, obliges a tra- 
 veller to promife him a fum of money. Is fuch a 
 promife, extorted in this manner by unjuft force, 
 to be regarded as obligatory ? Confider it merely 
 as a queftion of jurifprudence, the decifion can 
 admit of no doubt. It would be abfurd to fuppofe 
 that the highwayman can be entitled to ufe force 
 to conftrain the other to perform. To extort the 
 
 promife 
 
I 54 0F COUNSELLING. 
 
 promife was a crime that deferved fevere punifh- 
 merit ; and to extort the performance of it would 
 only be adding a new crime to the former. To 
 fuppofe that a judge ought to enforce the obliga- 
 tion of fuch promifes, or that a magiftrate ought to 
 allow them to fuftain action at law, would be the 
 mod ridiculous of all absurdities. But if we con- 
 fider it as a queftion of cafuiftry, as a cafe of con- 
 fcience in which a good man wants direction, it will 
 not be fo eafily determined. Whether a man does 
 not owe fome regard even to a promife thus 
 unjuftly extorted, from a refpect to his own dig- 
 nity and honour, from abhorrence of all treachery 
 and falfehood, may very readily be made a queftion, 
 and has divided the opinions of cafuifts. Accord- 
 ing to the fentiments of good men, fome regard is 
 due to fuch a promife : but it is impofiible to 
 determine how much, by any general rule that will 
 apply to all cafes without exception. If the deci- 
 fions of cafuifts, even concerning cafes of juftice, 
 are thus necerTarily indeterminate, they muft be 
 much more fo with refpecl to other virtues, which 3 
 from their very nature, fcarcely admit of any pre- 
 cife and accurate rules. But though this circum? 
 fiance renders cafuiftry, when formed into a fcience, 
 and reduced to a fyftem, in a great meafure preca- 
 rious and ufelefs, yet ftill it would be of great ufe 
 that people confulted their minifter in all points of 
 conduct that are of importance. They could 
 reprefent to him the prefent cafe in all its circum- 
 stances j and however difficult it is to form a 
 
 general 
 
OF COUNSELLING, 15J 
 
 general rule of conduct, yet it is eafy to give particu- 
 lar directions for one cafe. Though the decifions of 
 cafuifts were jud, weak people could gain little ad- 
 vantage by confulting them, becaufe though multi- 
 tudes of cafes are collected in them, yet there is an 
 infinite variety of poflible circumdances, and it is a 
 chance if one be found exactly parallel to the prefent. 
 But a minider of prudence and virtue may give 
 them always a decifion precifely fuited to the pre- 
 fent cafe, and can vary it according to every the 
 minuted variety of fituation; and thus accommo- 
 date it even to thofe virtues which admit lead of 
 precife and accurate general rules. 
 
 When a minifter is confulted beforehand, he 
 mould mod carefully avoid whatever can have the 
 remoted tendency to teach men to chicane with 
 their own confidences, or to authorife by vain 
 fubtleties innumerable evafive refinements with 
 regard to the feveral articles of duty. In fact, 
 this is the end to which cafuiftry has been often 
 applied, not to direct the well-meaning to real 
 yirtue, but to enable the difhoned to explain away 
 their duty. He mould make it his aim, not to 
 inform men of the lowed degree of virtue that 
 they may take up with, but to animate them to 
 what is fublime and noble in goodnefs. He 
 fhould not attempt to determine with a frivolous 
 accuracy, but endeavour to excite commanding 
 emotions, and to infufe a drong fpirit of virtue. 
 
 But, 
 
IJi OF COUNSELLING. 
 
 But, as the world goes, a minifter cannot expect 
 to be often confulted by his parifhioners, how they 
 ought to act in particular cafes which are yet 
 before them. Men are not very ready even to, 
 examine their own conduct before they ad, much 
 lefs to confult another about it. It is at that time 
 of greatefl importance, that we fhould have juft 
 views of our actions ; but paffion feldom allows 
 us then to confider what we are doing, candidly 
 and impartially. It is when the action is over> 
 when the pamons which prompted to it have fub- 
 fided, that men begin candidly to conflder their 
 conduct. Then they often reflect on their viola- 
 tion of the laws of virtue, with remorfe, dread, 
 and terror: and fometimes the confcioufnefs of 
 having done wrong is fuch a load upon their minds, 
 that they are eager to difburden themfelves to their 
 minifter, and to know his opinion concerning that 
 conduct which fills them with fevere. compunction.. 
 In this cafe a minifter ought to reprefent their paft 
 conduct to them in its. true light, without either 
 exaggerating or extenuating it. The former 
 would only either irritate them to defend it, or 
 fink them into defpair ; and the latter would favour 
 the partial views of it, which they are too apt to., 
 entertain of their own accord. It fhould be his 
 chief bufmefs to prevent their confcioufnefs of 
 guilt from producing vain regret, and to inftil 
 fuch principles and refolutions as may fecure them 
 from the like errors for the future, When they 
 
 feel 
 
OF COUNSELLING. t$!J 
 
 feel keen remorfe for fome heinous fin which thev 
 have committed, it mud be cherifhed by the 
 minifter till it produce thorough repentance pro- 
 portioned to the crime, and fo directed that it may 
 mofl effectually produce this. If their remorfe be 
 in danger of degenerating into defpair it is his 
 bufinefs, without difguifmg the real heinoumefs of 
 their fin^ to inculcate the affurance which, not* 
 withftanding that, they have of pardon on their 
 amendment. 
 
 The fecond kind of cafes of confcience are thofe 
 which regard the general (late of men's fouls. It 
 is natural that men fhould be folicitous to obtain 
 fome degree of certainty, whether they be in a 
 (late of grace and reconciliation with God or not* 
 But it is not always eafy, either for themfelves or 
 others, to determine this. Though fome men 
 may, on account of the great uniformity of their 
 holinefs, obtain a confiderable degree of affurance^ 
 yet molt men, by reafon of the inconftancy of 
 their good conduct, of the frequent repetition of 
 fins which they have refolved to forfake, and of 
 other caufes, can entertain only different degrees of 
 hope, and ought not to be encouraged to more. 
 There are feveral circumftances which increafe 
 the difficulty of dealing v/ith perfons who propofe 
 cafes of this kind. We mall mention a few of 
 thefe, and make fome general obfervations on the 
 fubjeft. 
 
 The 
 
IfS 6? COUNSELLING. 
 
 The doubts of men concerning their ftate are 
 generally very much heightened by a fyftem of 
 principles, exaggerated beyond the truth, witH 
 which they are all conhe&ed, and on which they 
 depend. Some of the moft confiderable of then! 
 are thefe. They carry the doctrine of original fin 
 fo far, as to imagine that all men are, for many 
 years of their lives, in a ftate of damnation, and 
 wholly deftitute of all grace ; they think that this' 
 (late continues, till they be at a certain period in 
 a fenfible manner converted ; by {training fome 
 fcripture metaphors, they reprefent converfion to 
 themfelves as attended with violent inward pangs, 
 and terrors of confiderable duration ; they judge of 
 the fincerity of their converfion and regeneration 
 by the violence of thefe, more than by the general 
 tenor of their temper and conduct ; when thefe 
 wear off, they are either filled with joy in the con- 
 fidence of their being already regenerated, or elfe 
 plunged in doubts whether they do not flill con- 
 tinue in a flate of nature. It is neceflary that a 
 minifter know perfectly the let of principles with 
 which a perfon's doubts are connected, before he 
 can argue with him ; and that he do not attempt 
 directly to call them iri queftion, even though he 
 Ihould not be fatisfied of their truth, but rather 
 reafon upon them as much as he can. His chief 
 bufmefs mould be, infehfibly to correct the extra- 
 vagancies of thefe principles^ to direct men not to 
 judge by their inward pangs and for rows, which 
 
 are 
 
OF COUNSELLING. j $g 
 
 are fallacious marks; to turn their attention to' 
 their habitual conduct and temper, as the only 
 fure criterion. When he finds that their per- 
 plexity arifes from their wanting to find in them- 
 felves fome myfterious marks of grace, it mould be 
 his bufmefs to inculcate on them, that chriftian and 
 moral virtues are both the only genuine fruits, and 
 the only infallible marks of grace. By bringing 
 men to eftimate their date by this criterion, he will 
 render the trial much lefs liable to ambiguity. It 
 is likewife of importance that a minifter, in cafes 
 of this kind, endeavour to give men right notions 
 of converfion; for from wrong conceptions of it, 
 many of their perplexities arife. In confequence of 
 their exaggerations of the fet of principles before- 
 mentioned, they confider regeneration as if it were 
 a line, on the one fide of which lies a ftate of 
 damnation, but crofting it in a moment as it were, 
 they are immediately in a ftate of grace and falva* 
 tion, from which they can never fall. Regene- 
 ration mud therefore be reprefented to them as a 
 work that is not accompiifhed all at once, but 
 carried on by flow degrees ; fo that it may be 
 begun where it is yet very imperfect, and muft: be 
 completed by ftrenuous diligence and the uniform 
 practice of holinefs. It muft be urged, that they 
 can never be fure of their converfion, till it has 
 produced this effect ; but that every degree of this 
 effect is a fufficient ground of hope that it is begun. 
 It is only by fuch a reprefentation of things, that 
 they can be guarded, on the one hand, againft 
 
 defpair. 
 
*6o OF COUNSELLING. 
 
 defpair, from thinking themfelves wholly in a 
 ilate of nature ; or, on the other hand, againft 
 fecurity or prefumption, from imagining that they 
 are all at once tranflated into that ftate of grace, 
 from which they are in no danger of apoftatizing. 
 It would be endlefs to mention all the difficulties 
 which arife from the perverfion of different prin- 
 ciples of religion, or all the varieties which, from 
 this perverfion, occur in the cafes which will be 
 propofed to minifters. Prudence and reflection, 
 joined with experience, will be the bed help for 
 thefe. 
 
 It was already hinted, that one will not receive 
 a great deal of aiiiftance from the writings of 
 cafuifts, for the difcharge of this duty. But (till 
 he may receive fome. He will however receive 
 greatly more from a thorough knowlege of the 
 fcriptures, from a diflind comprehenlion of the 
 terms of the gofpel covenant, from an extenfive 
 view and a ftrong fenfe of the meafures of conduct 
 and the propriety of behaviour. 
 
 But we muft mention one circumftance, which 
 greatly increafes the difficulty of this part of a 
 minifters bufmefs. It is this, that doubts or fears 
 are often joined with bodily diilemper, with melan- 
 choly. When this is the cafe, a doubt about the 
 nature of one action, fometimes comes to coincide 
 with a doubt about one's general ilate, as in the 
 inftance which is very common among melancholy 
 
 perfons. 
 
OF COUNSELLING. l6t 
 
 perfons ; their fufpecling that they have been 
 guilty of the fin againft the Holy Ghoft, and 
 therefore incapable of forgivenefs. When perfons 
 are fubjecl to a melancholy habit, it is not eafy to 
 talk to them in any way that will have any good 
 effect. I have been fometimes difpofed to fufpecl:, 
 that it would be belt not to talk with them on 
 religious fubjects at all : for their diftemper makes 
 them mifunderftand every thing that is faid, and 
 wrefl even what is mod comfortable to a fenfe 
 unfavourable to themfelves. Imagination is fo 
 ftrong in that difeafe, that they will be often fully 
 convinced that a man has faid juft the reverfe of 
 what he has faid, and, that the mofl harmlefs things 
 were intended as a plain hint to them that they are 
 in a hopelefs date. There is nothing from which 
 they will not take a handle to feed their diftemper, 
 and fupport their apprehenfions. By this means, a 
 minifter may increafe their diforder, while he is 
 mofl defirous to allay it. But, on the whole, I am 
 inclined to the contrary opinion, that a minifter 
 may, not often indeed, but when either the dis- 
 ordered perfons, or even thofe about them, exprefs 
 a folicitude for it, converfe with them with fome 
 benefit. From his declining it, they might take 
 occafion to draw conclufions more to their own 
 difadvantage, than they could draw from any 
 thing he would fay ; as, that he thought- them 
 unworthy of inftruclion or advice, that he knew 
 their ftate to be hopelefs, or the like. Though 
 they will very probably wreft all that he fays into 
 
 m a fenfe 
 
162 OF COUNSELLING. 
 
 a fenfe unfavourable to themfelves, ftill this is no 
 worfe than would happen, though he ab flamed 
 from converfing with them ; for the fame turn of 
 imagination will lead them to run into fimilar 
 conclusions from their own thoughts, or from 
 the mod: indifferent converfation. As there is 
 always fome miftaken notion or another which 
 breeds them uneafmefs, a minifter mould endea- 
 vour to rectify it. This will very probably have 
 little or no influence on them at the time ; but it 
 may give them a handle for rectifying their own 
 notions, when their difeafe begins to wear off. 
 The talking with them on this fubjecl may feem 
 to have a tendency to feed their diftemper ; but 
 there is really a neceffity for humouring it in fome 
 degree ; and the eafe which they receive from 
 giving it fome vent at times-, contributes more to 
 wear it off, than keeping it always under reftraint. 
 At the fame time, a minifter ought to endeavour 
 to draw them off infenfibly from thofe fubjects- 
 which diflrefs and terrify them, to others more 
 indifferent. It will not be eafy to do this ; for 
 a melancholy imagination has a great degree of 
 obftinacy in adhering to the fubjects which give. 
 It uneafmefs, and even perfifls in believing things 
 that never had an exiftence, and in perfuading 
 a perfon that he has been guilty of crimes which 
 he never once thought of. It may, however, be 
 in fome degree effected, by mowing great fym- 
 pathy with them, by humouring their caprices a 
 little, and by other prudent methods. But when 
 
 perfons 
 
OF COUNSELLING. I 6*3 
 
 perfons are in this diforder, which arifes chiefly 
 from the body, it is above all of importance, that 
 they be kept from being much alone, that they be 
 diverted from thinking, and that they be prevailed 
 upon to take moderate exercife. A minifter may 
 be of ufe to them, by directing thofe about them 
 to put them upon thefe : and by his authority with 
 them from his character, and the influence which 
 he may gain over them by infmuating converfation, 
 a minifter may often be more fuccefsful in perfuad- 
 ing them to ufe thefe means of reftoring their 
 health, than others could be. 
 
 To be often thus employed in directing the 
 conduct of others in difficult emergencies, in 
 teaching them what judgment they ought to form 
 of their part behaviour and their ftate, in diftin- 
 guifhing needlefs fcruples from confcientious care, 
 in (tripping off falfe difguifes from what is really 
 evil, has a plain tendency to difpofe a minifter 
 himfelf to act with a conftant regard to the rules 
 of duty, to live correctly, and frequently to 
 review and examine his own temper and actions. 
 
 Sect. V. 
 Of viftting the AffltBed. 
 
 The confideration of that one kind of diftemper 
 jufl mentioned, naturally leads us to another duty 
 
 M 2 of 
 
564 VISITING THE AFFLICTED. 
 
 of the pafloral care, Vifiting the afflicted, par- 
 ticularly the fick. Nature itfelf prompts all men 
 fo ftrongly to this, as might of itfelf convince us 
 that it is peculiarly the duty of a minifler. But 
 the fcripture likewife exprefsly makes it a part of 
 his duty, and directs Chriftians to call for him in 
 this fituation. " Is any fick among you ?" fays 
 the apoftle James, cc let him call for the elders of 
 " the church, and let them pray over him V 
 It is a duty of common humanity to fympathize 
 with perfons in diilrefs, and to give them all the 
 relief which our prefence and the expreifion of our 
 fympathy can give ; a minifler may likewife give 
 them ftttl more important relief by his inftructions 
 and advices. Not only ficknefs, but every kind of 
 affliction, temporal lofles, or the death of relations, 
 is an occafion which merits the prefence and affifl- 
 ance of a minifler. Adverfity of every kind 
 demands both fympathy and confolation ; and to 
 " weep with thofe who weep," and to comfort 
 them if pofflble, is a -noble employment. Pro- 
 fperity has a natural tendency to produce thought- 
 leflhefs and an unfeeling temper of mind, which 
 render men indifpofed for receiving good impref- 
 fions. Adverfity tends to correct this ftubborn- 
 nefs, to render the heart foft and pliable, to difpofe 
 it to ferious and ufeful reflections, and to fit it for 
 receiving a deep impreffion from religious inn-ruc- 
 tions 
 
 y James, v. 14. 
 
VISITING THE AFFLICTED. 1 65 
 
 tlons and exhortations. A minifler fhould there- 
 fore regard the time of adverfity as a favourable 
 opportunity, which he mould not fail to feize, of 
 doing fome good to thofe on whom all he could 
 fay formerly had very little influence. He may 
 employ this opportunity in giving them any ufefui 
 inflruclions, relating to the whole of their chriflian 
 duty ; for they will then be more inclined to liflen 
 to them, and to befuitabiy affected with them, than 
 at other times. But it is more peculiarly proper 
 to mow that all afflictions are appointed by the 
 powerful, wife, and good providence of. God, and 
 that none of them can poffihly befal any man 
 without his permiffion ; to explain the wife ends 
 for which they are appointed, and the ufefui pur- 
 pofes to which men may render them fubfervient 
 to themfelves. Thefe are trite topics ; it is taken 
 for granted that all men are acquainted with them, 
 and all imagine that they believe them. But it is 
 plain that they do not produce thofe effects upon 
 the temper of men, which they are naturally fitted 
 to produce ; and therefore a minifler mould incul- 
 cate them in fuch a way as is fitted to make them 
 touch the heart, Adverfity of every kind contains 
 temptations to fome particular vices ; a minifler 
 mould make it a great part of his bufmefs, in con- 
 verting, with the afflicted, to guard them againfb 
 thefe vices, againfl difcontent, repining, impa- 
 tience, peevifhnefs. Adverfity demands fome 
 duties in a peculiar manner, and either difpofes to, 
 or gives opportunity for, the exertion of feveral 
 
 H 3 virtues \ 
 
l66 VISITING THE AFFLICTED. 
 
 virtues ; it is the natural feafon of confederation, 
 ferioumefs, prayer, felf-examination, patience, 
 refignation. To thefe a minifter fhould particu- 
 larly exhort and excite thofe afflicted perfons whom 
 he vifits. It rauft however be remarked, that 
 though it is the duty of a minifter to inculcate 
 thefe things as much as poflible, yet great prudence 
 is often necelfary in the manner of introducing 
 them. When an affliction is of fuch a nature as 
 to occafion violent forrow or great difquiet of 
 mind, this mud be in fome degree abated, before 
 men are capable of liftening to any thing. The 
 weaknefs of nature feems to require fome vent for 
 the firlt tranfports of violent paffions ; but its 
 demand is much increafed by this circumftance, 
 that the generality of men never think of reft raining 
 any paflion, but accuftom themfelves to indulge 
 the prefent impulfe or inclination, efpecially when 
 it is ftrong and vehement. On this account, when 
 a minifter has frequent and ready accefs to afflicted 
 perfons, it will often be beft at fir ft to allow them 
 to give fcope to their uneafinefs, only gently check- 
 ing fuch expreflions of it as are quite extravagant, 
 highly indecent, or plainly fmful ; and afterwards, 
 as they become more compofed, to infinuate gradu- 
 ally ufeful inftructions and religious reflections, 
 which may both contribute to compofe them more, 
 and, by taking faft hold of their minds in their 
 prefent pliable temper, remain with them, and 
 actuate their future conduct. But he muft ftill 
 take care, before that foftnefs and docility of mind 
 
 which 
 
VISITING THE AFFLICTEP. i6j 
 
 which fpfirigs from affliction be worn off, or con- 
 siderably abated, to propofe to them, in the 
 ftrongeft manner, all the inftruclions which he 
 thinks they (land in need of, and will now receive 
 with greater advantage -than at another time. If a 
 minifter will perform this part of his duty, he mull 
 generally do it without being afked ; for it is not 
 entirely cuftomary to fend for a minifter on fuch 
 occasions : but, by going of his own accord, he 
 may furniih his people with ufeful materials for 
 meditation in the time of their diftrefs, which may 
 likewife exert themfelves in directing their whole 
 futiire conducl. 
 
 Almoft the only fpecies of diftrefs in which 
 the generality think of defiring the prefence or 
 advice of their minifter, is ficknefs ; and then too 
 they are often very late of defiring it. They fome- 
 times defer it till they have loft all hopes of reco- 
 very, .and then fend for him, either to fit them for 
 heaven, as it were, by a charm, or to fee if he can 
 allay the terrors which have feized upon them in 
 the profpect of death. It is, at any rate, a difficult 
 work to deal with t'hofe who are juft ftepping into 
 eternity ; but when this circumilance attends it, it 
 renders it much more difficult. In order to pre- 
 vent it, a minifter mould not flay till he be fent 
 for ; but as foon as he hears that any in his parifh 
 are lick, he mould immediately go to them of his 
 Gwn accord. By this means, he will have an 
 opportunity of examining and exhorting them, 
 
 m a. while 
 
1 68 VISITING THE AFFLICTED. 
 
 while they are yet capable of fome compofure of 
 thought, and have fome time before them ; and 
 he will contribute to wear out an opinion which 
 feems to be too prevalent, that they need only a 
 prayer from a minifter in their laft moments. By 
 this means too, he will mod effectually confult his 
 own eafe ; for by vifiting the fick when he can 
 render it convenient for him, he will in fome mea*. 
 fure prevent his being fent for when it is lefs con- 
 venient. 
 
 In other churches, there is a particular office 
 for this duty ■ prescribed by authority: but even 
 this does not exhauft the duty. " To run over 
 " fome prayers, and to take leave, 3 ' is eafy, but 
 comes not up to the defign of thefe churches in 
 prescribing it ; and the form itfelf fuppofes parti- 
 cular and fuitable addrelfes by the minifter himfelf. 
 In all thefe addreftes he mould apply himfelf parti- 
 cularly to the (late and condition of the perfon 
 whom he vifits. 
 
 In every thing that a minifter fays to a fick per- 
 fon, he ought to keep three things fteadily in view ; 
 the influence which it may have on the perfon, if 
 dying ; the influence which ic may have on him, 
 if he mould recover ; and the influence which it 
 may have upon perfons in health, who are about 
 him. Every thing that can have a bad influence 
 in any of thefe ways, mull be carefully avoided. 
 A minifter mud guard the perfon himfelf againft 
 
 ill- 
 
VISITING THE AFFLICTED. 169 
 
 ill-grounded hopes of mercy on the one hand, and 
 againft defpair on the other ; he mud avoid giving 
 him <my notions that could tempt him to careleff- 
 nefs and fecurity, if he mould recover, or encou- 
 rage him to truft again to a death-bed repentance ; 
 and he muft be anxioufly on his guard againft 
 dropping any thing that can lead fpeclators in the 
 lead to flatter themfelves, that after having fpent 
 their life in fm, they may fet all to rights by a few 
 tears, or confeflions, or prayers, in their lafl hours. 
 Any man will very often find it difficult to guard 
 his thoughts and expreffions fo as to avoid ail 
 thefe hazards ; and therefore every one fliould 
 employ the moll intenfe and deliberate meditation 
 about it. 
 
 There are many fubje&s on which a minifter 
 may properly infill in all his exhortations to fick 
 or dying perfons. He fliould inculcate on them, 
 that difeafes are ordered, nor by chance, but by 
 Divine Providence, either for punifhment, for 
 correction, or for our exercife in virtue ; and in 
 confequence of this, encourage them to patience, 
 perfuade them to refignation, exhort them to 
 examine their conducj, and to refolve to amend 
 what has been faulty in it. He mould inflrucT 
 them in the nature of death, and inftill into them 
 thofe fentiments of the vanity of prefent things, of 
 the folly of anxiety about them, of immoderate love 
 to them, of endiefs endeavours or unlawful 
 methods to procure them, of abufmg them to bad 
 
 purpofes, 
 
1J& VISITING THE AFFLICTED. 
 
 purpofes, of finking ourfelves in fenfual pleafures, 
 which obvioufly arile from the confederation of the 
 nature of death, and which, if he can thoroughly 
 inftill them, will enable them either to leave thefe 
 things without regret if they mould happen to 
 die, or to live above them if they mould recover. 
 He mould lead their view to the important confe- 
 quences of death, as it is our entrance into an 
 eternal world ; that when they have now a near 
 profpect of" it, they may be more fenfibly (truck 
 with the folemnity of judgment, with the glories 
 of heaven, and with the terrors of hell, and feel 
 all their power. He mould inftrucl them in that 
 preparation which it will appear, from the view of 
 its nature, that death requires ; an habitual fupe- 
 riority to things external, difengagement from the 
 body and from fenfual pleafures, and fuch a con- 
 duel as naturally fprings from a firm faith in the 
 unfeen world. He mould alfo explain to them 
 fully, and illuftrate with force, the nature of the 
 gofpel covenant ; the bleffings which God on his 
 part propofes to us, both thofe which he has 
 bellowed on us in this life as privileges which we 
 ought to improve, and by which we ought to be 
 excited to the practice of every chriftian virtue, 
 and thofe which he promifes in the future world 
 as the reward of chriftian obedience, and the im- 
 provement of grace already received ; and like- 
 wife the terms which God requires from us on our 
 part. As it is of the greatefl confequence to pre- 
 ferve a full view of thefe through the whole of life, 
 
 So 
 
VISITING THE AFFLICTED. I7I 
 
 fo it is of particular importance that perfons have 
 a full and lively fenfe of them in the profpecl of 
 death, as they alone can direct their judgment 
 concerning themfelves, and be a foundation either 
 of fuch hopes as may comfort and encourage them, 
 or of fuch fears as may roufe them to do all that is 
 yet poiTible for their fouls. If fick perfons dis- 
 cover any thing which perplexes their minds, or 
 any cafes in which they want to be refolved, a 
 minifier ought to give them his counfel and affift- 
 ance honeilly ; but he ought to avoid giving a 
 pofitive determination about the final (late of their 
 fouls : as he cannot know the heart, he fhould 
 content himfelf with calling upon them to finifh 
 their duty, to do all the good they can in the time 
 that remains, and to pray for pardon and accept- 
 ance, and with explaining the terms of falvation, 
 fo as to give them the principles on which they 
 themfelves may, from a careful and confcientious 
 review of their temper and conduct, be enabled 
 to judge concerning themfelves ; but he has 
 nothing to do to meddle with pairing a final 
 fentence. 
 
 ( 
 
 Sometimes a minifier is called to vifit a fick 
 perfon, of whom he knows very little, and of 
 whofe character and converfation he can, obtain no 
 information beforehand. In this cafe, all he can 
 do is, " to lay before him what he ought to be, 
 " and remind him to confult his confcience what 
 
 " he 
 
JJ2 VISITING THIS AFFLICTLD. 
 
 " he has been ;" to reprefent, in a plain and 
 ftriking manner, the general confiderations which 
 have been already mentioned, and particularly the 
 terms of the gofpel covenant ; to urge him to 
 apply thefe things to himfelf, according as his 
 confcience witneifes concerning the (late of his 
 foul ; and to exhort him to examine himfelf, to 
 begin or perfect his repentance, to confefs his 
 fins, refolve againft indulging them hereafter, and 
 implore forgivenefs ; to be reconciled to his neigh- 
 bours, and forgive his enemies, to make reftitution 
 to any whom he has wronged, to do all the acts of 
 piety and virtue for which he finds opportunity, 
 and above all, to take care not to fin towards the 
 end of life ; for if repentance on a death-bed be 
 very late for the fins of life, what time is left to 
 repent of fins committed on a death-bed ? Some- 
 times a minuter, who knew nothing of a perfon 
 before he went to vifit him, will, by converfing 
 with him, perceive fome openings into his cha- 
 racter, and, by purfuing thefe, may draw out of 
 him a more thorough knowlege of his temper ; 
 and to this he mould accommodate both his inflruc- 
 tions and exhortations. But as this may not 
 always happen, and as every one has not the 
 readinefs that is neceflary for fuiting himfelf to 
 what he difcovers concerning a man's character 
 immediately and wholly off hand, a minifter 
 fhould do every thing he can to obtain inform- 
 ation concerning the character and conduct, of 
 
 perfon s, 
 
VISITING THE AFFLICTED. 
 
 i n 
 
 perfons, before he go to them in their ficknefs, 
 that he may be able to apply himfelf fuitably to 
 them. 
 
 Sometimes a minifter meets with Tick perfons 
 the whole tenor of whofe life gives him ground to 
 believe that they are truly good. Some of thefe 
 reap in their lad hours the fruits of a well-fpent 
 life ; he finds them rejoicing in the approbation of 
 a good confcience, and in. the hope of heaven. In 
 this cafe, when there is reafon to judge that their 
 joy and hope are well founded, a minifter has little 
 to do but to rejoice with them, and to encourage 
 them to thankfulnefs, and to that great act of 
 faith and truft which mull be exerted in refigning 
 the foul to its faithful Creator, as its guide into an 
 unknown (late. It will not however be improper, 
 even in this cafe, to exhort them to examine them- 
 felves over and over again, that they may be ren- 
 dered ftill more certain of their (late ; to repent dill 
 again particularly of all the fins which they can 
 recollect ; to pray for the pardon of their daily 
 infirmities, and of the fecret faults which they 
 cannot recollect ; and to fill up the remainder of 
 their lives with all the acls of virtue which they 
 can crowd into \U But even of good perfons a 
 minifter will find fome who are full of uneafmefs 
 and fears. He mould examine into the grounds of 
 their fears. If he find that they do not' proceed 
 from the confcioufnefs of any habitual fins, or of 
 inconftancy in religious practice, but onjy from a 
 
 7 ftrong 
 
174 VISITING THE AFFLICTED. 
 
 flrong fenfe of the importance of the change of 
 flate at death, and of the poifihrility of their being 
 miflaken in their judgment of themfelves (and this 
 alone will often occafion great uneafinefs and 
 difcompofure in perfons of timorous conftkutions) ; 
 then he ought to fet himfelf particularly to ftrengthen 
 their faith, and encourage their resignation, by 
 reprefenting to them the goodnefs, companion, and 
 mercy of the divine nature, the difplay of it 
 already made in the gofpel difpenfation, the tender 
 care of God's providence, which they have expe- 
 rienced through life, the promifes which he has 
 made to his fmcere fervants of pardon and falva- 
 tion, the fecurity for the performance of thefe 
 which arifes both from the veracity of God, and 
 from the bleffings being already purchafed by 
 Chrift. In this manner he mould raife them to 
 hope, and endeavour to calm and compofe them 
 for the great change which they are foon to under- 
 go. At the fame time, it is proper to give them 
 thofe exhortations which we have already hinted at 
 with regard to other good men. All good men 
 mould be exhorted in ficknefs, to apply particu- 
 larly to fuch exercifes as are peculiarly fit to pre- 
 pare them for death. Indeed, a good life is the 
 only preparation for death. But though it is by 
 far too late to begin our preparation for death when 
 ficknefs is come on, and though fuch preparation 
 can fcarcely anfwer any good purpole ; yet even 
 they who have lived beft will not find it unnecerTary 
 to apply more particularly to prepare for death 
 
 when 
 
VISITING THE AFFLICTED. fjfjj 
 
 when it feems to be approaching. They fhould 
 therefore be exhorted, to draw off their thoughts 
 and affections from prefent things, to converfe 
 with themfelves more intenfely and uninterruptedly 
 than they had done before, that they may get 
 poiTeflion of themfelves, that they may become 
 more acquainted and intimate with themfelves, 
 that they may fee whether there be any fin which 
 they have not yet thoroughly reformed, any injury 
 which they have not repaired, any quarrel which 
 they have not made up, any part of their duty in 
 which they have been negligent, any virtue which 
 they find weak ; and that they may fet about 
 putting all thefe things more perfectly to rights'. 
 They mould be exhorted to fpend a great part of 
 their time in acts of devotion, in prayer, in medi- 
 tation, in praife, that rhey may thus be raifed above 
 the world, and formed to the temper and employ- 
 ment of heaven. 
 
 But the work of a mimfrer is both mod dif- 
 agreeable and mod difficult when he finds thofe 
 upon a fick bed whofe pad conduct and temper 
 make it extremely probable, or next to certain, that 
 they are vicious and wicked, that they have the 
 work of their falvation vet to begin. There is 
 
 j o 
 
 fcarcely any ground to hope for their perfecting 
 their repentance, or fecuring their falvation ; and 
 yet it would be a melancholy work for a minifler 
 barely to tell them this and leave them ; and it 
 might render them defperate, and make them, 
 
 through 
 
I76 VISITING THE AFFLICTED. 
 
 through defpair, die obftinate in their fins. " If 
 " he find them fo ignorant as not to know what 
 " faith and repentance mean ; if they have led fo 
 " carelefs lives in this world, as fcarce ever to 
 " have had a ferious thought of another ; what is 
 cc to be done ? can he do nothing but pray by 
 " them, and fo difmifs them into their eternal 
 " flate ? It is certainly a very unpromifing 
 " attempt, to teach men how to begin to l live, 
 " when they are ready to die, or to make them 
 " fenfible of their fins in the moment of death, 
 " when they never before bellowed a thought upon 
 " them ; yet a minifter mould do what he can, by 
 " his warm and ferious difcourfe, to inform and 
 " awaken the confeiences even of fuch \" He 
 will find fome great fmners infenfible and uncon- 
 cerned even in the views of death. They will 
 only acknowlege that they are fmners, as well as 
 all other men, but they truft to the mercies of God 
 and the merits of Chrift. To fuch he mud repre- 
 fent the terrors of the wrath to come, and imprefs 
 them with lively apprehenfions of it. In order .to 
 make them fenfible that they are in danger of it, 
 he mud endeavour to make them fenfible of their 
 particular fins, by leading them to difcover them 
 themfelves, and by charging them with fuch as he 
 knows they have been guilty of; and he mud 
 expofe the falfe grounds of hope on which they 
 
 build 
 
 Stillingileet, vol. i. p. 54, &c 
 
VISITING THE AFFLICTED. I J J 
 
 build their confidence, and fhow them the in- 
 difpenfable neceflity of repentance and holinefs. 
 But if he fhould even fucceed in awakening the 
 confciences of habitual fmners, or if he fhould 
 find fuch fmners, as he fometimes will, feized 
 with terror in the profpecl of death, and the mi- 
 nifter called to give them comfort, what can he 
 then do? He fees confufion in their faces, and 
 can difcern the violent throes of a guilty con- 
 fcience, and the torturing fears of a fad hereafter ; 
 he knows that all their terrors are too juft, and 
 that it is fcarcely pofilble that they can now fin* 
 cerely repent. But with what reluctance mufl he 
 fpeak the fevere truths which yet are fit for them 
 to hear ? Shall he, therefore, immediately apply- 
 to them all the promifes of the gofpel, merely be- 
 caufe they are alarmed at the near approach of 
 death and judgment ? Whatever pain it give him- 
 felf, he mufl beware of fpeaking peace too haflily 
 to their fouls. He fhould endeavour to prevent 
 abfolute ; defpair, but he mufl do no more to com- 
 fort them ; for the more they hope, it may for the 
 mofl part be juftly faid, the worfe they are. With 
 regard to all wicked perfons, it is the bufmefs of 
 a minifler, to prefs them to repent upon a fick 
 bed as the beft thing they can do, though the fuc- 
 cefs of it be far from certain ; to point out the acls 
 of repentance of which they are flill capable, and 
 put them upon performing them ; to exhort them 
 to forrow for their fins, to confefs them to God, 
 to refolve againft continuing in them if they fhould 
 
 H recover j 
 
Hy8 VISITING THE AFFLICTED. 
 
 recover ; to pray earneftly for mercy and for trud 
 repentance ; to neglect no aft of virtue for which 
 they have opportunity ; in a word, to do all that 
 they can in the fhort * time that yet remains. He 
 mould inform them, that if their falvation be yet 
 poflible, it can be only in this vvay. 
 
 Sometimes a ficknefs is of fo long duration, that 
 perfons have time, during the courfe of it, to give 
 ftrong marks of their repentance, patience, and 
 piety. Thefe may be encouraged to fome degree 
 of humble hope, though not without a mixture of 
 fear. But in every other cafe, a minifter ought 
 not to give a perfon who has lived a wicked life, 
 any pofitive ground of hope, on account of the 
 forced and imperfect repentance which takes its 
 rife only on a fick bed from the fears of hell. No- 
 thing can have more pernicious confequences ; it 
 makes the perfons themfelves, if they die, periffi 
 in fecurity ; it encourages them, if they recover, 
 to return to their fins, in hopes of receiving as 
 quick and eafy an abfolution when they come 
 again to be laid on a fick bed ; and it leads all who 
 witnefs it, to what they are too prone to of them- 
 felves, to put off religion to the laft, when they 
 fee that all may be made up fo eafily by a few fighs 
 or tears in the concluding hours of life, when they 
 are not fit for finning. All the promifes of the 
 gofpel-covenant are made only to them who lead a 
 holy life; and fince thefe promifes are the only 
 foundation of our faith and hope in Chrift, we 
 
 cannot 
 
Visiting the afflicted. 179 
 
 cannot give encouragement beyond them to thofe 
 who have lived a wicked life, and only begin to re- 
 pent of it in the hour of death. A minifter, there- 
 fore, can warrantably only do fome of the follow- 
 ing things. He may urge a fmner to all the re- 
 pentance that he can perform, as the only pofiible, 
 though now a very uncertain remedy, and to re- 
 fign the event to the mercies of God in Chrifl 
 Jefus, fmce he has not ground for truft or confi- 
 dence. Or, he may reprefeht to him the terms cf 
 the gofpel-covenant, and leave the application to 
 himfelf; but tell him withal, that the application 
 mud be difficult and uncertain. Or, he may tell 
 him, that his repentance will be accepted if it be 
 fmcere and genuine ; but inform him at the fame 
 time, that whether it be, in his circumftances, 
 fmcere or not, neither the minifter, nor the perfon 
 himfelf, but God alone, can certainly know. How 
 can it be afcertained that a perfon is fmcere in his 
 repentance, who is out of a capacity of giving 
 proof of its fincerity by amendment of life ? How 
 can it be afcertained either to himfelf or others, 
 without its being at all tried ? And how can it be 
 tried, when he is juft going out of the ftate of 
 trial ? When we reflect how fmall a proportion 
 of thofe who make a fhow of repentance on a ftck 
 bed, and afterwards recover, live like penitents, 
 and lead truly holy lives, we may be convinced 
 that a death-bed repentance gives no ground for 
 higher hopes than we have reprefented. Bur 
 though a minifter can give fo little comfort, and 
 
 N z though 
 
I So VISITING THE AFFLICTED. 
 
 though it be fo extremely doubtfc.il whether all the 
 repentance to which he can bring wicked men 
 upon a Tick bed will be available to their falvation, 
 yet his vifits to fuch are not altogether ufelefs. If 
 they fhould recover, the fenfe of the dangerous 
 ftate in which they were, and the feutiments which 
 have been rendered familiar to them during their 
 ficknefs, may, perhaps, be the beginnings of a 
 new life, and the principles of a thorough amend- 
 ment. In order to promote this the more, a mi- 
 nifter mould urge the lick perfons whom he vifits, 
 to make folemn vows of amending the vices to 
 which they have been formerly addicted, of prac- 
 ticing the duties which they have hitherto neglected ; 
 and he mould exact particular promifes on thefe 
 heads. Whenever they recover, he mould put 
 them in mind of thefe, oblige them to renew them, 
 recommend it to them to repeat them often. If 
 he obferve them tranfgreffing them in any inftance, 
 he ihould reprove them for it. If they appear to 
 throw off ail regard to them, as is too often the 
 cafe, then he may fafely aflure them, that if they 
 had died in their ficknefs, as their repentance was 
 not fmcere, they mud infallibly have periihed ; 
 and he ought to warn them beforehand, that if 
 they perfift in a courfe of vice till they again fall 
 upon a Tick bed, all the ftrongeft fhow of repent- 
 ance and ferioufnefs which they can then put on, 
 will be of no advantage to their falvation. Such 
 awful denunciations may, perhaps, awaken them; 
 but though they fhould not, the minifter has done 
 
 his 
 
VISITING THE AFFLICTED. l8l 
 
 his duty by making them, and their guilt refts 
 upon their own heads. 
 
 There is a middle clafs of perfons, the incon- 
 ftant and wavering. With thefe, alfo, it is not 
 eafy to know how to deal, in ficknefs and the 
 profpect of death. It is not eafy to judge, whether 
 all the infirmities which have attended them, be 
 confiftent with fincerity on the whole ; whether 
 their frequent relapfes after repentance be con- 
 fident with the truth of that repentance ; whether 
 their fins be confiftent with a ftate of grace and the 
 hope of heaven ; whether they are failings, or were 
 committed in oppofition to fuch a meafure of con- 
 viction and power of refiftance as makes them 
 wilful and prefumptuous a ? All that a minifter 
 can do in this cafe, is to reprefent the real doctrine 
 of fcripture concerning univerfal and ftedfaft obe- 
 dience, and to enforce the deep repentance con- 
 feffedly requifite, in fuch a manner as neither on 
 the one hand to difcourage hope, nor on the other 
 to encourage confidence. 
 
 It is cuftomary, not only to admonifrY fick per- 
 fons, but alfo to pray with them ; and it is indeed 
 proper, 'though the prayers of a minifter be often 
 regarded too much in a fuperftitious light. Any 
 of the proper materials of devotion are, no doubt, 
 
 proper 
 »• 
 
 a St Ming fleet, Eccl. Cafes, vol. i. p. 77. 
 
 N3 
 
I$2 VISITING THE AFFLICTED. 
 
 proper materials of prayer on fuch occafions ; but 
 fome fubjects of devotion have a peculiar propriety ; 
 as exprefiions of the holinefs and the * mercy of 
 God ; of his perfection, and fuperiority to all evil ; 
 of his eternal and immutable happinefs ; of his 
 univerfal authority and providence, by which he 
 difpofes all things, and without which nothing can 
 befall us, nor a hair of our heads fall to the 
 ground; of our dependence upon him, and of the 
 frailty of our nature ; of his tender care, pity, and 
 indulgence to good men ; of the merciful ends for 
 which he afflicts, and the good fruits which we 
 may derive from afflictions, by bearing and im- 
 proving them aright ; exprefiions of gratitude to 
 God for the mercies which he continually bellows, 
 even in the midfl of adverfity, but efpecially for 
 the mediation of Chrift and the gofpel covenant, 
 which is the only foundation of hope to fallen 
 creatures ; for the glorious bleflings that are pro- 
 mifed in it ; and for the reafonable and eafy terms 
 which are required ; joined with exprefiions of our 
 full periuafion, that we can be accepted only on 
 thefe terms, and that neither the mercies of God, 
 nor the purchafe of Chrift, will be extended to any 
 who remain unpenitent in fin ; petitions for a deep 
 fenfe of pur obligations as Chriftians; for patience 
 to bear afflictions ; for grace to make a proper ufe 
 of them ; for the pardon of fin according to the 
 gofpel terms ; for the recovery of the fick perfon ; 
 for bringing him to repentance, or for perfecting 
 his fanctitication ; for mercy to his foul if he die, 
 6 for 
 
VISITING THE AFFLICTED. 1 83 
 
 for the peculiar care of God in the moment of 
 death, and in conducting him into the unfeen 
 world ; for grace to lead all to a fenfe of the cer- 
 tainty and importance of death, and. to a conftant 
 preparation for it. Thefe and other fimilar fenti- 
 ments, which will naturally occur, have plainly a 
 particular propriety in prayers for fick perfons. 
 
 It has been already remarked, that in all admo- 
 nitions to fick perfons, a regard mould be had to 
 fpeetators. And it is often one of the moft ufeful 
 purpofes of vifiting fick perfons, to give thofe that 
 are about them fuch admonitions as naturally arife 
 from the occafion. They may very probably have 
 a peculiar degree of force, when they are preached 
 from a fick bed as a text. It will be very proper 
 to imprefs them with a fenfe of their mortality, of 
 the uncertainty of life, and to prefs them to a 
 fpeedy and timeous preparation for death. The 
 particular fituation of the fick perfon will fuggeft 
 particular confiderations which may be propofed 
 to them. A good man, compofed and joyful in 
 the view of death, may be reprefented to them 
 as a living and flriking example of the bleuednefs 
 of religion and goodnefs. From feeing a good 
 man in foine degree of fear, they may be warned, 
 how much jufter ground of fear they have, whofe 
 confciences tell them that they have led worfe lives. 
 The agonies of a dying finner fupply a ftrong pic- 
 ture of the mifery of vice, which may alarm the 
 mod infenfible. The vain hopes of a wicked man 
 
 n 4 give 
 
184 VISITING THE AFFLICTED. 
 
 give a proper handle to reprefent the obduracy 
 which fprings from continnance in fin, depriving 
 men of all fenfe both of guilt and of danger. Every 
 other peculiarity in the fituation of a fick perfon 
 will, in like manner, fuggeft fome fuitable ex- 
 hortation to fpeclators. In every cafe, it is proper 
 for a minifter to comfort the relations, and to in- 
 culcate on them refignation. 
 
 This duty of the pafloral office is both important 
 and of a very delicate nature. We have, there- 
 fore, been the more particular in explaining it. 
 JBut, after all, there will fo many minute varieties 
 arife in particular cafes, that, notwithstanding all 
 the directions that can be given, there will remain 
 great need for prudence and attention. Not only 
 the ufefulnefs of thefe labours to others mould re- 
 commend them to the careful practice of a mi- 
 nifter, but likewife the influence which the right 
 performance of them will have on the improve- 
 ment of his own heart. Nothing can have a 
 ftronger tendency to excite men to all holinefs, 
 than the frequent occafions which minifters have 
 of going into the houfe of mourning, and con- 
 verfing with the fick. They are a continual pre- 
 fervative againft the infection and corruptions of 
 profperity. To fee virtue fupporting thofe who 
 have been fteady in the practice of it, in their lateft 
 moments, under the agonies of pain, and enabling 
 them to triumph in the profpedt of death, is na- 
 turally a ftrong incitement to virtue. To fee a 
 
 fmall 
 
VISITING THE AFFLICTED. 185 
 
 fmall degree of confcious vice difquieting a good 
 man, mud excite a minifter to the greateft vigi- 
 lance. To fee the horrors of vice taking fad hold 
 on the fturdieft finners, can fcarcely fail of deter- 
 ring him from fin. Opportunities of this kind 
 returning fo often* to a minifter, that the impreflion 
 made by one inftance can fcarce decay, till it be 
 revived and ftrengthened by another, muft form 
 him to virtue, if he be not deftitute of all prin- 
 ciples of reformation. And every minifter mould 
 be careful to execute thefe duties in fuch a manner 
 as not to lofe the advantages which they afford for 
 his own improvement. 
 
 Sect. VI. 
 Of Reproving, 
 
 Another duty of the paftoral office is to re- 
 prove and rebuke fuch as are faulty in their moral 
 conducl. This is always difagreeable to a man of 
 modefty and goodnefs ; but reproofs and rebukes 
 are often neceffary and ufeful for reforming finners ; 
 and whenever they are fo, the fcripture makes it 
 the indifpenfable duty of a minifter to tender them. 
 Thus the apoftle commands Timothy to " reprove 
 " and rebuke with all long-fuffering and doctrine V* 
 
 to 
 
 b 2 Tim. iv. 2, 
 
I 86 OF REMOVING. 
 
 to expofe to wicked perfons the bafenefs of their 
 conduct, and admonifh them to amend. And he 
 commands Titus to " rebuke fharply c " certain 
 unruly perfons, and in general to "rebuke, 5 * 
 as well as to " fpeak and exhort with all autho- 
 " rity d ." 
 
 To rebuke in fuch a manner as may give a 
 probability of its anfwering a good end, will gene- 
 rally require a considerable degree of prudence 
 and addrefs, and will always require care to fuit it 
 both to the nature of the offence, and to the cir- 
 eumilances in which the rebuke is given. 
 
 Sometimes things worthy of rebuke are done 
 by perfons ■ in the prefence of a minifter. Oaths 
 and imprecations are fometimes uttered ; fenti- 
 ments are expreffed and avowed, that tend to pol- 
 lute the imaginations, or corrupt the hearts of men ; 
 and fometimes even topics are enlarged upon, 
 which arc irreligious, immoral, or indecent. It 
 is always neceflary for a minifter, in this cafe, 
 to fhow his difapprobation ; but great prudence 
 is neceflary in choofing the proper way of mow- 
 ing it. 
 
 There are fome cafes of this kind, in which a 
 grave rebuke, and ferious arguments, to mow the 
 
 badnefs 
 
 4 Tit. i. 1,3 . ; '* -Tit. 
 
OF REPROVING. igj 
 
 badnefs of the conduct, will be both proper and 
 effectual. When the offenders are of the lower 
 fort, fo that they and all others muft acknowlege 
 the minifler's fuperiority to them ; or when they 
 are not hardened in vice, but appear to have run 
 into the indecency more through inadvertence than 
 bad difpofition, this method of difapprobation is 
 generally proper. A man of prudence will, from 
 his knowlege of the circumflances of each parti- 
 cular cafe, judge when it is proper to apply it, 
 that is, when it is likely to do good. But it is 
 plain that there are many cafes, in which this 
 method would do harm inflead of good ; and as 
 rebukes are ufeful only for the end they anfwer, 
 it can never be incumbent on a minifler to ufe them 
 in thefe cafes. Yet (till, as a fubordinate end of 
 them is to warn others, and prevent their being 
 infected, a minifler mould ufe fome other method 
 of mowing his diffatisfaction. Sometimes a hint 
 dropped with good humour, from which the per- 
 fon himfelf may eafily infer the indecency of his 
 conduct, and the minifler's fenfe of it, or a (lory 
 ferving this purpofe, will have a very good effect. 
 At the fame time that it mows a man's fenfe of the 
 indecency of the conduct, it fhows an unwilling- 
 nefs to find fault, and a tendernefs and deference 
 for the perfon, which cannot fail to touch thofe 
 who have any degree of ingenuity, though they 
 would have perhaps been irritated, and rendered 
 obltinate in defending themfclves, by a plain 
 reproof. Sometimes- a minifler may plainly per. 
 
 ceirc* 
 
1 88 0* REPROVING. 
 
 ceive, that even this would provoke the offender 
 to proceed to greater outrages. In that cafe he 
 may fometimes fucceed, by turning the conver- 
 fation to fome more innocent and ufeful topic. 
 By this means, he wilt at leaft prevent the repeti- 
 tion and continuance of the offence ; and very 
 probably the offender may, if not immediately, 
 yet afterwards, perceive the meaning of the 
 tranfition, and be gained by the gentlenefs which 
 attended it. If a perfon be fo obdurate, that none 
 of thefe methods can influence him, a minifter may 
 fufficiently fhow his difapprobation of the indecency 
 to the reft of the company, by preferving filence of 
 an expremve kind. But if the indecency rife high, 
 and cannot be checked by any of thefe methods, 
 a minifter mould withdraw from the company, and 
 not give even the degree of feeming approbation, 
 which might perhaps be inferred merely from his 
 prefence. There is another way which may fome- 
 times be tried with good fuccefs. If the indecency 
 be fuch, that a minifter can at all bear to witnefs 
 it, he may feem to let it pafs in the company 
 unobferved, and take the firft opportunity which 
 occurs conveniently to mention it to the offender 
 in private. In this fituation he will not be fo 
 ready to grow obftinate in defending it ; he will 
 be more eafily convinced of its impropriety ; he 
 will be apter to acknowlege the fault, and may 
 pombly afterwards himfelf inform the company of 
 the difapprobation he met with ; at any rate, 
 the tendernefs which is in this way mown to his 
 
 reputation, 
 
OF REPROVING. 189 
 
 reputation, muft, if he have any degree either of 
 fenfe or goodnefs, prevent his being provoked by 
 the admonition. 
 
 It muft be left wholly to a minifter's own pru- 
 dence to difcover which of thefe methods of reproof 
 fuits every particular cafe. But flill it mull be 
 remembered, that a minifter ought in no cafe to 
 mow the lead appearance of approving any thing 
 that is indecent or immoral, or even an uncon- 
 cernednefs about it. A great degree of modefty 
 may tempt a minifter to this ; but it is a falfe and 
 exceflive modefty : and however amiable this 
 quality is in itfelf, yet whenever it hinders a man 
 from doing his duty, or makes him afhamed of 
 adhering to ftricl virtue, it becomes a real vice. 
 A minifter mould fet himfelf to conquer it, and to 
 obtain fuch a degree of afturance, as may both 
 enable him to do his duty when the interefts of 
 virtue and religion are concerned, and to do it 
 with that eafe and addrefs which may render it 
 fuccefsful. If an excefs of modefty cannot excufe 
 a minifter from performing this part of his duty, 
 much lefs can a fervile complaifance to rank and 
 fortune, which is vicious in itfelf. Indeed, a 
 neglect of this duty can never fail to bring upon a 
 minifter fufpicion of his being indifferent about 
 virtue, to diminifh his authority and influence, to 
 expofe him to contempt, and to bring the whole 
 order into difrepute. I mall only remark farther, 
 that as rebuking feems in its very nature to imply 
 
 a claim 
 
I9& OF RSPRO'VING. 
 
 a claim to fuperiority, the greateft care muft be 
 tifed to take off, as much as poiTible, this appear- 
 ance, by the manner of giving it, without the 
 mod diftant approach to paflion, pertnefs, info- 
 lence, or amiming, with the ftrongefl marks of 
 meeknefs and refpect* 
 
 But it is not only offences committed in a 
 minifter's company, that are the proper fubjects of 
 rebuke. A minifter muft admonifh his parifh- 
 ioners, for whatever faults he either learns from 
 others, or difcovers by his own converfation with 
 them, to prevail in their temper or their conduct. 
 Heinous crimes require fevere rebukes ; and even 
 {lighter deviations from virtue muft. be reproved, 
 that both the perfons themfelves may be reclaimed 
 from them, and the contagion kept from feizing 
 others. But thefe two different forts of faults 
 muft not be treated in the fame way. The apoftle 
 Jude points out the diftinclion which fhould be 
 made between them : "of fome have companion, 
 " and others fave with fear, pulling them out of 
 " the fire e ." Gentler remedies muft be applied 
 to the leffer irregularities of the foul. But the 
 deeper pollutions of the foul, like the more dan- 
 gerous wounds of the body, muft be fearched and 
 probed, and have more painful remedies applied to 
 them. Again, all forts of perfons muft be admo- 
 
 nifhed 
 
 e Jude, xxii. 23. 
 
OF kEPkOVlNG. lyt 
 
 niflied and rebuked, when their conduct deferves 
 it, but not all in the fame manner. The fame 
 apoflle Paul, who commands Timothy and Titus 
 fo often to reprove, yet directs the former, 
 " rebuke ^not an elder, but intreat him as a 
 father f ." This direction is applicable to all iupe- 
 riors, whether in age, education, rank, or for- 
 tune. According to the natural fentiments of 
 mankind, all khefe qualities produce a kind of 
 fuperiority ; and deference and refpecl is our duty 
 to all fuperiors ; a duty the obligation of which 
 their faults cannot extinguiih. When the offender 
 is plainly our inferior, we have a natural authority 
 which gives us a right to addrefs him without much 
 ceremony. It is generally fufficient with fuch 
 to profefs our concern for them, our fmcere inten- 
 tion of their good, and immediately to enter on the 
 part of their conduct: that is blameable : their fenfe 
 of their inferiority will keep them from taking 
 offence at the freedom. It is generally neceffary 
 to reprefent the fault to them fully and in flrong 
 colours ; for their want of improvement would 
 prevent their understanding your meaning, if you 
 mould touch it more flightly, or endeavour to 
 point out its evil by hints. It is often likewife 
 proper to condemn it with flrong exprefTions of 
 authority and difpleafure, though always without 
 anger or paffion ; for the lower forts of men hav^e 
 
 fo 
 
 f I Tim, v. i, 
 
192 OF REPROVING. 
 
 fo little of delicate feeling, that without this they 
 will fcarce think you in earneft. But it will eafily 
 appear that this method of addrefs would be often 
 improper to perfons of fuperior quality or abilities. 
 It would fcarcely be confident with the deference 
 and refpect due to them ; and therefore, in reprov- 
 ing their faults in this manner, a minifter would 
 really tranfgrefs his own duty. Rebukes are not 
 enjoined for their own fake, but for the fake of the 
 good effects which they produce ; and there is the 
 greateft probability of their being ufeful to fupe- 
 riors, by their being managed in another way. It 
 is often proper to wait or to feek for an occafion 
 which will naturally introduce a rebuke, that 
 you may not feem to be fond of finding fault. It 
 is often proper not to dwell long on the fault, but 
 to give a few hints of its bafenefs ; for fuperior 
 parts always, and often even the improvement 
 which arifes from the , conversation of the higher 
 ranks, give a penetration and acutenefs which 
 enable men to take a hint ; and if they do, it will 
 have this advantage, that their conviction will 
 fpring chiefly from their own reflections in purfu- 
 ing it. It is generally proper to avoid an appear- 
 ance of difpleafure, becaufe perfons of better rank 
 will probably be offended with it ; and therefore it 
 will defeat the end of the rebuke. And that can 
 never be juftified by the dignity or authority of a 
 minifter, which arifes only from the good and 
 important end of his office. He never defcends 
 from his dignity, nay he fupports it moft truly, 
 
 when 
 
OF REPROVING. 1 93 
 
 When he fubmits to the likelieft means of dding 
 good. It will be fometimes the beft way, efpe- 
 cially with regard to leffer faults, to exprefs a 
 general cenfure, or to give an oblique infinuation 
 againft them, without dire&ly charging them upon 
 the perfon. This will be fufficient with fome dif- 
 cerning and ingenuous perfons ; and whenever it 
 is fufficient, it is the moll eligible, and will be the 
 moil fuccefsful method. Sometimes alfo, a man's 
 vices may be reproved, by condemning the fame 
 or fimilar ones in another perfon. The parable by 
 which Nathan reproved David, is an inftance of 
 this. Many of Our Saviour's parables too are re- 
 proofs of his hearers^ This method is always in- 
 offenfive, and will often be extremely convincing 
 and effectual. The guilty perfon will often feel 
 flrong fentiments of difapprobation againft his own 
 vices, when they are reprefented as belonging to 
 another ; and, by mowing him that his own con- 
 duel: is fimilar, thefe fentiments, when they are 
 already raifed, may be eafily transferred to himfelf, 
 and converted into remorfe, 
 
 It has been already remarked, that the only end 
 of rebukes is amendment ; therefore a minifter 
 mult not think that he has difcharged his duty, 
 merely by telling a perfon his faults. He mud 
 obferve what effect the rebuke produces ; if.it pro- 
 duce not amendment, he muft repeat it; if it 
 produce this, he mould encourage the perfon to 
 perfift and to improve. Attention to the doCign 
 and ufe of reproof will likewife direct a minifter 
 
 o confi* 
 
194 OF REPROVING. 
 
 confiderably in many circumftances relating to the 
 manner of rebuking. One fhould give cautions 
 oftener than rebukes ; always, when they are 
 likely to anfwer the purpofe. When a rebuke is 
 neceffary, it mould not be given harfhly ; with 
 concern, not with anger. Some perfons might be 
 apt to find fault, merely to give vent to their own 
 fpleen and ill-nature ; and when reproof proceeds 
 from this principle, it can fcarcely fail to be given 
 in a haughty, fupercilious, or paffionate manner. 
 Attention to its defign will effectually check this ; 
 for a fufpicion of pique, or fpleen, or humour is fo 
 fure to render reproof ineffectual, that it is gene- 
 rally eligible to let it alone altogether, when it is 
 likely, from particular circumftances, to give rife 
 to this fufpicion. Every reproof ought, on the 
 contrary, to bear all the marks of tendernefs, 
 meeknefs, and friendfhip, and even to be accom- 
 panied with warm expreflions of benevolence and 
 concern. It is generally beft that rebukes be given 
 fecretly and kept fecret ; for this will give them a 
 flrong appearance of foftnefs and meeknefs, will 
 mow a tendernefs to the perfon's reputation, and, 
 by this means, will gain upon him. A man dif- 
 likes to be condemned in .the prefence of others, 
 and often thinks himfelf obliged in honour to at- 
 tempt to juftify himfelf, though he be really fen- 
 fible of his faults. The difpofition to this will be 
 prevented, or at lead diminifhed, by the fecrecy 
 of the rebuke. This fpirit will, indeed, fo far 
 prevail fometimes, that an offender will attempt to 
 excufe his fault even to a minifter alone, when he 
 
 is 
 
OF REPROVING. I95 
 
 is notwithftanding fenfible of it. On this account, 
 a minifter cannot always conclude that his reproof 
 has been entirely ufelefs, even when the performs 
 pride would not fuffer him to acknowlege his fault ; 
 for it may, notwithftanding, be remembered after- 
 wards, and produce fome effect upon him. It is 
 of importance to choofe fit times for admonifhing 
 and rebuking ; for a perfon will often bear at one 
 time what he would not at another. A perfon 
 may be bettered by a rebuke given when he is eafy 
 and in good humour, who would have been pro- 
 voked by it, if it had been given when he was 
 perplexed or out of humour with fomething which 
 difcompofed him. A perfon will liften to a re- 
 buke, when, by any emergence, he is put into a 
 ferious, and thoughtful temper, who would have 
 paid no regard to it in an hour of gaiety and difti- 
 pation. Sometimes the approach of a communion 
 will give a minifter a favourable opportunity of re- 
 proving men for their vices, and of urging them 
 to forfake them, that he mav not be obliged to 
 exclude them. Sometimes he may take occafion, 
 from their defiring to have their children baptized, 
 to admonifh them of fome faults, particularly of 
 fuch as look like a renouncing of their Chriftian 
 profemon, and reprefent the neceffity of amending 
 them, in order to their being reckoned Chriftians 
 themfelves, or having their children ratified to 
 baptifm. However delicate a matter it is to give 
 reproof, yet, if a minifter have prudence, and 
 beftow the neeeffary reflection, he may almoft 
 \ o 2 always 
 
*9*> 0? REPROVING. 
 
 always fall on fome method fo foft and inoffenfive, 
 as even to affecl: the worft men, at leaft as not to 
 irritate and do harm. This is often the ill effect 
 of rebukes indifcreetly managed. Some men, 
 whofe zeal is greater than their prudence, think 
 themfelves obliged to treat all in precifely the fame 
 way, and imagine that any other conduct would 
 fhow a faulty refpecl of perfons. Pride and conceit 
 are, fometimes, in this cafe miftaken for zeal. 
 But even when the conduct proceeds from real 
 zeal, it is from zeal ill-condu&ed, and defeating 
 itfelf. I therefore repeat, that reproof is only ufe- 
 ful on account of its end, and therefore mould be 
 always managed in the way that is fitted for pro- 
 ducing reformation. 
 
 A minifter ought to maintain an exact impar- 
 tiality to all, and to mow no refpett to the great 
 and rich, more than to the meaneft. But this 
 docs not require that he mould behave to them in 
 precifely the fame way. On the contrary, to treat 
 them in the fame way would be abfolutely wrong.. 
 It muft be remembered, that the great and primary 
 end of rebuking men is always their reformation, 
 and that, of confequence, it is ftri&ly the duty of 
 a minifter to rebuke only in fuch a way, as is moft 
 likely to anfwer this end. Now not only the dif- 
 ferent tempers, but alfo the different educations, 
 ranks, and circumftances of men, render different 
 methods of reproof fitted to reform them, and 
 render a method of reproof, which will have great 
 
 force 
 
OF REPROVING. %Qj 
 
 force with one, abfolutely unfit to work on another. 
 A minifter who is careful to find out the proper 
 manner, and to apply it, not only is not guilty of 
 partiality, though it be very oppofite to the kind 
 which he fometimes ufes on fimilar occafions, but 
 really could not difcharge his duty without it. A 
 minifter mould rebuke all ranks impartially and 
 without refpect of perfons ; but he is impartial 
 only then, when he rebukes each in the way that 
 is likelieft to work on him, however different that 
 way be from what he finds it proper to ufe to an- 
 other ; and not to make this difference, would 
 really be a fpecies of partiality. It is in vain to 
 fay that a minifter cannot exoner his confcience, 
 without ufmg an uniform method of reproof with 
 all different ranks ; for confcience requires, not 
 only that he mould warn all, but likewife that he 
 mould be careful to do it in the molt effectual 
 way. But ftill, a minifter is under a real and in- 
 difpenfable obligation to rebuke all offenders, as 
 long as there is any hope of them, in that way 
 which he judges will be moft effectual with each. 
 There may be fome, indeed, fo very profligate, 
 that to reprove them will only make us the objects 
 of their fcorn and hatred. When we are fure 
 that this is the cafe, our Saviour has excufed us 
 from meddling with them, when he fays, " Give 
 " not that which is holy unto the dogs, neither 
 " caft ye your pearls before fwine, left they tram- 
 " pie them under their feet, and turn again and 
 
 o 3 " rend 
 
I $8 OF REPROVING. 
 
 " rend you g ." But a minifter ought not haftily 
 and rafhly to take it for granted, that men are thus 
 abandoned ; indolence or indifference will often 
 plead this excufe, when there is no real ground 
 for it ; but before men be thus given over as in- 
 corrigible, a minifter muft have the ftrongeft and 
 mod fatisfying and inconteflable proofs of their 
 being really fo ; if he has not thefe, he is inex- 
 cufeable for neglecting to watch all opportunities 
 to reprove them. When it is plain that they are 
 incorrigible, a minifter mould, as much as poffible, 
 fhun their company ; whenever he does not think 
 himfelf obliged to this, he mould reckon himfelf 
 obliged to rebuke them. It may be likewife pro- 
 per, fometimes to warn others to beware of the 
 infection of their example ; this may fet them a 
 thinking, and produce their amendment. 
 
 It is a natural remark on this fubjecl, that a 
 minifter ought not to frequent the company of 
 any, whofe conduct contains many things worthy 
 of rebuke. Not to rebuke them, wiU defervedl^ 
 deftroy his authority ; and if he ' rebuke them al- 
 ways when there is occafion, he cannot continue 
 long fond of their company, nor they of his. 
 
 5 Mat. vii. 6. 
 
C *99 ] 
 
 Sect. VII. 
 Of Convincing, 
 
 There is another duty of the pafloral office 
 fomewhat a-kin to reproving, I mean Convincing. 
 Rebuking regards the practice of men ; Con- 
 vincing regards their principles. Paul exhorts a 
 minifter to u hold fall the faithful word, that he 
 " may be able, by found doctrine, both to exhort 
 " and to convince the gainfayers h ." To the 
 fame purpofe is what he writes to Timothy : 
 " The fervant of the Lord muft not drive, but be 
 " gentle unto all men, apt to teach, patient, in 
 " meeknefs inflrucling thofe that oppofe them- 
 " felves, if God peradventure will give them 
 " repentance \o the acknowleging of the truth 1 ." 
 A minifter may fometimes have occafion to con- 
 vince thofe of our own communion, of particular 
 errors which they rhay have embraced ; and fome- 
 times he will have occafion to confute and con- 
 vince thofe who are not of our perfuafion. We 
 need not confider thefe two feparately ; for they 
 are dift-inguifhed only by a greater or a leis 
 degree of difference of opinion j and the means of 
 
 convincing 
 
 h Tit. f. 9. ■ 2 Tim. £ 24, 25. 
 
 O 4. 
 
20O OF CONVINCING. 
 
 convincing both are the fame ; for a minifter has 
 no dictatorial power over the former any more than 
 the latter ; he is no lord over God's heritage, 
 nor has any right to dominion over the faith of 
 Chriftians. His whole power is minifterial ; the 
 only inftruments he muft ufe for accomplifhing any 
 of the ends of his office, are inftruction, reafoning, 
 perfuafion. A minifter ihould take every fit oppor- 
 tunity of endeavouring to convince thofe whom he 
 knows to entertain errors. The more dangerous 
 any error is, that is, the more immediately it 
 influences practice, the more earneft and afliduous 
 he mould be in endeavouring to reclaim people 
 from it. In order to be able to attempt this, it is 
 neceiTary that a minifter be thoroughly acquainted 
 with the fubjecl in difpute, and with the principles 
 and fpirit of thofe whom he endeavours to con- 
 vince. In the prefent diflra&ed flate of Chrift- 
 ianity, there are many different forts who are 
 involved in error, as infidels, papifts, feceders, 
 methodifts, quakers, &c. fome of which a minifter 
 will moft readily meet with in fome fituations, and 
 others in another. He ought to qualify himfelf 
 for dealing particularly with thofe who are to be 
 found in his parifh. In endeavouring to convince 
 them, he mould ufe only folid argument and calm 
 reafoning ; for unfair arts in making profelytes are 
 perfectly unjuftifiable \ they may fometimes entrap 
 the weak, but if they are detected, they will only 
 confirm men in their own way, and expofe the 
 perfon who uied them to juft abhorrence \ and any 
 
 6 degree 
 
OF CONVINCING. 201 
 
 degree of heat and pafTion will look either as if a 
 man had an ill caufe, or as if his defire to con- 
 vince them arofe only from his own humour and 
 defire of conqueft. Before a minifter can expect 
 to gain on thofe who differ from him, he mufl 
 fhow them that he loves them and wifhes them 
 fincerely well? by ufing them with all kindnefs, by 
 doing them obliging offices, by betraying no difpo- 
 fition to put them to any inconvenience on account 
 of their difference of fentiment, by rejoicing in the 
 toleration they enjoy, and the liberty they have of 
 profefling their belief according to their con- 
 sciences j in a word, by all the methods of charity, 
 meeknefs, and moderation. This will difpofe them 
 to liften to his arguments. To give thefe their 
 full weight, he muft firft fludy to combat the 
 perverfenefs of their wills, their prejudices, the 
 defire of victory and applaufe, their pre-engage- 
 ment in a party, and their fhame and unwillingnefs 
 to yield; and ftrive to render them meek and 
 pliable, and fincerely defirous to know the truth. 
 When this is obtained, they will either be more 
 eafily convinced, or more excufeable, if through 
 weaknefs they Hill continue in [their errors k . He 
 mould, by friendly difcourfe, difcover what led 
 them into their errors, and then he will know 
 better how to lead them out again. A minifter 
 ought not to defpair of convincing diffeiiters, or 
 
 perfons 
 
 ScougiL 
 
OF CONVINCING. 
 
 perfons in an error, upon a few unfuccefsful 
 attempts. Men's principles really depend fo much 
 on their education, that it ^s not to be expected 
 that a hafty conference or a fhort difpute mould 
 prevail with thofe who have been long habituated 
 "to falfc principles, and fucked them in with their 
 imrfe's milk, to abandon them all at once. 
 They muft be treated with great patience and 
 long-fuffering, and wrought upon by arguments 
 frequently repeated. A minifter mult vifit them 
 often in a fpirit of love, and offer them confer- 
 ences. He may likewife direct them to fuch books 
 as are fitteft for rectifying their miftakes, that they 
 may read and weigh them at leifure. 
 
 The emhTaries of the church of Rome fometimes 
 make an impreffion on thofe whom they want to 
 convert, by this argument, that it is fafeft to join 
 their church, becaufe Proteflants themfelves allow 
 the poihbility of falvation in it, whereas Papifts 
 allow no poffibiiity of falvation out of it. This 
 may have weight with very weak perfons ; but a 
 fmall degree of underftanding may fatisfy a man, 
 that an uncharitable, judging, damning fpirit, is no 
 probable mark of the true Chriftian church. A 
 minifter ought not to adopt this conduct, or to 
 attempt to magnify the differences between feels 
 and parties, in order to make profelytes. Indeed, 
 the errors of fome parties are fo grofs, and have fo 
 direct an influence on practice, that it needs no 
 exaggeration to mow perfons the neceffny of quit- 
 ting 
 
OF CONVINCING. £03 
 
 ting them. Infidelity, for inftance, implies a total 
 rejection of Chriftianity, and therefore mud be 
 attended with the mod dreadful hazard. In 
 Popery, Chriftianity is fo corrupted and over- 
 clouded with idolatry, fu perdition, and tyranny, 
 as renders it very difficult for thofe of that commu- 
 nion to direct their endeavours to true holinefs. 
 Quakers reject many of the effential inftitutions of 
 the gofpel, Some parties, as feceders and inde- 
 pendents, adopt antinomianifm, and thus make 
 void the law by faith. Some parties too are ruled 
 by a bitter fpirit, inconfiftent with that love which 
 is the end of the commandment, which is our 
 Saviour's new and peculiar commandment, which 
 is greater than faith and hope ; and they thus 
 deftroy Chriftian charity. A minifter may juftly 
 reprefent fuch errors as thefe as highly dangerous, 
 and fhould fet himfelf with a proportionable zeal 
 to correct them in thofe in his parifh who may be 
 infected with them. There are other differences 
 among Proteftants, which have not fo great influ- 
 ence on practice, and therefore are of lefs confe- 
 quence. A minifter fhould not attempt to magnify 
 thefe. On the contrary, he fhould fhow how 
 infufficient they are to interrupt the courfe of 
 Chriftian love, or to produce divifion ; how juftly, 
 notwithstanding them, Chriftians may live in com- 
 munion together ; and therefore urge them to 
 maintain the unity of the church, not to rent it, 
 not unneceffarily to make a fchifm or feparation 
 from that profeffion which is eftablifhed in the 
 
 country. 
 
204 OF CONVINCING* 
 
 country. But he muft always carefully avoid 
 laying great ftrefs on party diftin&ions, and incul- 
 cate the far fuperior importance of real holinefs and 
 goodnefs. While he allows that they may be 
 faved, notwithstanding their prefent errors, which 
 ihey hold honeflly and miftake for truth, if they 
 be really holy ; he mult inculcate on them, 
 that though they renounce thefe errors, though 
 their opinions be true in all refpects, yet they can- 
 not be faved without holinefs. Though he mould 
 profelyte a thoufand to his own party, he muft 
 think that he has done nothing, till he make them 
 likewife truly religious and holy ; for without this, 
 no man can be faved in any religion. Better 
 perfuade one perfon to be truly holy, than bring 
 ever ten thoufand to the pureit feci among 
 Ghriftians. 
 
 There are fome cafes, in which convincing, as 
 well as rebuking, ceafes to be a minister's duty. 
 He muft always ftrenuoufly oppofe all notions 
 which directly tend to promote licentioufnefs and 
 vice, that if he cannot reclaim thofe who. have 
 embraced them, he may at leaft prevent others 
 from being infected with them. But there are 
 many differences of opinion about leffer matters, 
 which, as they are unavoidable, can fcarce be faid 
 to deferve great regard. Befides, whenever per- 
 foris are fo much under the power of prejudice, as 
 to be bigotted in their own way, all a minifter's 
 pains would be in vain. It will often happen, that 
 
 all 
 
OF CONVINCING* 2oj 
 
 all his arguments cannot convince thofe with whom 
 he difputes. When they are honeft in their 
 belief, and live as becomes Chriftians, he mould 
 not, on this account, ceafe to treat them with the 
 greateft kindnefs and regard ; he will thus mow 
 them, that the love of truth, not defire of con- 
 quer!:, w r as his motive in endeavouring to convince 
 them* 
 
 Sect. VIII. 
 Of reconciling Differences, 
 
 It is often another duty incumbent on a minifler 
 to endeavour to reconcile differences, and extin- 
 guifh animofkies among his parifhioners. Warm 
 benevolence will lead every good man to do his 
 utmofl to promote peace and concord ; and our 
 Saviour has ftrongly recommended this exercife of 
 benevolence, by pronouncing " the peace-makers 
 " blefled, for they," fays he, « mall be called the 
 " children of God 1 ." It is indeed neceffary for 
 all men, but efpecially for a minifler, becaufe the 
 confequences of his giving fuch offence will be 
 worfe, not to be forward or over-bufy in meddling 
 in the affairs or quarrels of others. It often hap- 
 pens, that a perfon by this offends one, or, it may 
 
 be, 
 
 1 Mat. v. 9, 
 
206 RECONCILING DIFFERENCES, 
 
 be, both parties ; and if a minifter offend a perfon 
 by being thought to be partial againfl him, it will 
 probably be for ever out of his power to be ufeful 
 to him. For this reafon, a minifter mould always 
 avoid deciding the differences of his people, as a 
 judge or arbiter ; for if either party mould be dif- 
 pleafed with his fentence, it will produce reflections 
 on his character for integrity ; and thefe muft 
 always diminim his efteem. All his endeavours to 
 reconcile differences muft be of a more private 
 nature, and in a way more fuited to his profeffion. 
 In addreffing himfelf to either party, without 
 blaming him as if he were abfolutely in the wrong, 
 or even fuppofing him to be as much injured as he 
 thinks himfelf, he may yet inculcate the obligation 
 of forgivenefs, and difplay the beauty of placabi- 
 lity. And refentment tends fo much to aggravate 
 the faults which are the objects of it, and makes 
 men fo unwilling to confider things in a fair light, 
 that we may almoft promife, that if a minifter can 
 once convince the perfons who are at variance, 
 that it is their duty to forgive, and bring them to 
 wifh that they were able to praclife it, and thus 
 awaken that general benevolence which refentment 
 had extinguifhed, they will of themfelves perceive, 
 that their paflions have reprefented the grounds of 
 their difference as much more confiderable than 
 they really are, and be almoft afhamed of their 
 diflenfion. Men often come to this when their 
 refentment cools ; and the only thing which pre- 
 vents their reconciliation is a fhynefs to make the 
 
 firfl; 
 
RECONCILING DIFFERENCES. 20J 
 
 firft advances, or an uncertainty in each, whether 
 the other party be as much difpofed to it as him- 
 felf. A minifter may often be of ufe to them in 
 this fituation, by afluring them of each other's 
 good difpofition, and by ufmg other prudent 
 means of bringing them together. 
 
 Sect. IX. 
 Of Care of the Poor. 
 
 It is incumbent on a minifter, to fearch out 
 the poor and indigent in his parifh, and to contrive 
 means for fupplying them. While the idle, the 
 impudent, and clamorous poor make their ne- 
 ceflities known, and obtain relief, there are many 
 honeft, modeft, and induftrious perfons, who are 
 contented to pine in poverty and {traits, rather 
 than make their fituation known. Thefe are the 
 properefl objects of charity, whom every pious 
 Chriftian mould fearch out, and relieve according 
 to his ability: but this is peculiarly the duty of a 
 minifter. 
 
 In the beginning of the Chriftian church,, when 
 the rich fold their poffeffions for the common fup- 
 port of the brethren, they brought the price to the 
 apoftles, who took care of the diftribution, "accord- 
 ing to every man's need m ; and one of them, Peter, 
 
 inflicted 
 
 » Afts, iV. 35. 
 
2o8 CARE OF THE FOOR 5 . 
 
 inflicted death on Ananias and Sapphira, for de- 
 frauding the poor n . And though afterwards, when 
 the number of the difciples increafed, the apoftles 
 appointed deacons to have the immediate care of 
 the poor, while they gave themfelves up wholly 
 " to prayer and to the miniftry of the word ° " 
 yet we find that the apoftles thought themfelves 
 ftill obliged to intereft themfelves very particularly 
 In obtaining provifioil for the poor, on many differ- 
 ent occafions. Paul and Barnabas were careful to 
 carry relief, from the church at Antioch, to the 
 Chriflians in Judea, in the profpect of the great 
 dearth of w T hich Agabus had prophefied p . Paul 
 had not only undertaken the diftribution of the 
 liberal charity, which the Macedonians had given 
 for the relief of the faints at Jerufalem, but like- 
 wife by their example, and by many other argu- 
 ments, he excites the Corinthians to contribute 
 largely for the fame purpofe q » 
 
 If a minifler be afliduous in the practice of the 
 feveral duties which have been already explained, 
 he will thence derive great advantages for the dif- 
 charge of this duty. His converfing with his peo- 
 ple and inftrucling them in private, will give him 
 many opportunities of difcovering their fituation, 
 without his feeming to inquire into it. And his 
 
 mowing 
 
 * A&s, v. ° Ada, vi. 4. 
 
 p Ads, xi. 27, &c. * 2 Cor. viii. 1, &c. 
 
CARE OF THE F-OOR. 209 
 
 mowing all the concern he can, to fupply their 
 wants and mend their fituation, will increafe their 
 confidence in him, and add new authority and 
 Weight to all his inflructions and advices. They 
 will eafily believe that he fmcerely wifhes well to 
 their fouls, who is anxious for their bodies, and 
 that all his exhortations proceed from his real 
 fenfe of their being abfolutely neceifary for them. 
 
 There are many different ways which a minifter 
 may take, for fupplying the poor in his parifh, 
 according to the variety of their rank and circum- 
 fiances. Thefe he mud attend to with prudence ; 
 otherwife, what he defigns well, may offend and 
 irritate, by the manner in which it is bellowed* 
 There are fome, whom he may all at once, with* 
 out any ceremony, either fupply out of his own 
 charity, as he is able, or recommend to the cha- 
 ritable funds of the parim. Many, who would 
 have been backward to apply for relief, will yet 
 readily and thankfully accept of it, even in this or* 
 dinary way, when it is procured to them without 
 its being aiked. But many ftand really in need of 
 relief, who yet, on account of their rank or other 
 circumflances, will not care to receive it in this 
 public way. To thefe, a minifter may fometimes 
 convey his own charity privately. Sometimes he 
 may obtain for them relief, from perfons who are 
 difpofed to bellow, and able to bellow more libe- 
 rally than he himfelf can afford, and who will, 
 cither by him, or by other ineans, convey it to 
 
 ? them 
 
2 TO CARE OF THE POOR. 
 
 them in a private and inoffenfive way. When 2 
 minifter can neither afford himfelf to give, nor 
 procure from other private perfons for them, that 
 relief which their fituation demands ; and when, at 
 the fame time, they could not bear to be regarded 
 as objects of public charity, it may be poilible, in 
 fome cafes, for him to procure fomething from the 
 public charitable funds, to be privately beftowed 
 by himfelf. But this mould not be often at- 
 tempted. Men are fo apt to mifconftrue the aclions 
 of minifteis, and it is of fo great moment that they 
 Ihould not lie open to any fufpicion of mifapplying 
 charitable funds, that it will be generally moll: pru- 
 dent for them not to defire to diftribute any part 
 of them, but to perfons whom they exprefsly name. 
 Individuals may, perhaps, fometimes fuffer by this 
 referve ; but by neglecting it, a minifter r s own re- 
 putation, and confequently his ufefulnefs, may be 
 wholly ruined. There are often perfons in a pa- 
 rim who cannot be faid to be indigent, or to ftand 
 in need of alms, w 7 ho yet would often receive 
 great advantage by having the ufe of a little money 
 at particular junctures. A minifter may fometimes 
 do important fervice to whole families, by lending 
 frnall funis, without intereft, to fuch honeft and 
 induftrious perfons, to aftift them in particular 
 emergencies, or to enable them to catch occafions 
 of profit. A man ought not indeed to ftraiten his 
 own family in order to do this, and many minifters 
 are in fo narrow circumftances,that they can fcarcely 
 do it at all, without ftraitening them. But, if a mi- 
 nifter 
 
CARE OF THE POOR. 2li 
 
 nifter have a little money, he may, in this way, at 
 the expence of a very few millings, and with the 
 rifk of a very few pounds, riot only make feveral 
 families happy, but obtain both the love and efteem 
 of many in his parifh, and greatly increafe his 
 power of being ufeful. 
 
 It is certainly the duty of a minifter, to take care 
 of the charitable funds of the parifh, both that they 
 be preferved, and that they be well applied. The 
 want of knowlege in bufinefs may fometimes lead 
 to errors in the former cafe ; but confcience re* 
 quires that all poliible pains fhould be taken to 
 fupply that want by proper advice : to expofe what 
 is given for the fupport of the poof, knowingly to 
 any rifk of being loft, would be bafe. In apply- 
 ing them, the leading principle mould be, to caufe 
 them to do as much good, relieve as much diflrefs, 
 and promote as much happinefs, as poffible. If 
 this be kept in view, it will give direction in moil 
 of the particular cafes which occur. 
 
 P 2 
 
[ 212 1 
 
 CHAP. II. 
 
 Private Duties ref peeling lejjer Societies. 
 
 'THE duties of a minifter which we have hf- 
 thefto confidered are, in the ftricteft fenfe, 
 private, becaufe feparate and diftinft individuals 
 are the objects of them. There are other duties 
 of the paftoral office which are of a private nature, 
 yet have bodies of men for their objects, or, at 
 leaft, are, from their nature, performed in the pre- 
 fence of families, or of a number together. We 
 fhall now proceed to thefe which are of a middle 
 kind between the mod private and the moil public 
 duties of the minifterial office. 
 
 Sect. I. 
 Of Vifitation of Families.- 
 
 The nrft duty of this kind is Vifitation of fami- 
 lies, when a minifter goes through his parifh, 
 aflembling each family by themfelves, or two or 
 three families together. In this round through his 
 parifh, a minifter may do feveral things which are 
 extremely ufeful, and which this is the beft op- 
 portunity of doing. At this time, a minifter forms 
 a roll or catalogue of his parifhioners, according 
 
 to 
 
VISITATION OF FAMILIES. 213 
 
 •to which he calls them to be catechifed, and by 
 which he may know whether they all attend him. 
 This, of itfelf, is far from being ufelefs, as it will 
 be a check on thofe who, through a confcioufnefs 
 of ignorance, an averfenefs to learn, or any other 
 bad principle, might be prone to avoid examina- 
 tion. At this time, likewife, a minifter may mod 
 conveniently obtain the knowlege of flrangers who 
 Jiave come into his parifh from other places, and 
 enquire into their characters and their atteflations. 
 This will be often of ufe for preventing diforderly 
 perfons, who might corrupt others by their vices, 
 from fettling in a parifh. As our Saviour, when 
 he fent forth, frrit, his twelve apoftles, and after- 
 wards, the feventy difciples, to preach the gofpel, 
 commanded them, into whatever houfe they went, 
 to fay, " Peace be to this houfe ;" fo a minifter 
 ought to join with his vifit to any family, fincere 
 devotion and earneil prayer, particularly for the 
 fpiritual and temporal happinefs of that family. 
 A minifter may likewife render this part of his 
 labour fubfervient to other good purpofes, particu- 
 larly to recommending fuch duties as are properly 
 economical, or relative to a family. This will be 
 a proper opportunity of inftructing them in the 
 nature, and exciting them to the practice, of all 
 the relative duties. He may enquire how the 
 hufband and wife bemive to each other, give them 
 directions for the practice of their feveral duties, 
 point out to them many faults of conduct, which 
 would not perhaps have been attended to by them* 
 
 v 3 felves, 
 
214 VISITATION OF FAMILIES. 
 
 felves, which yet are both tranfgrefTions of thei? 
 duty, and will diminifh their happinefs in each 
 other, and their authority in the family. He may 
 examine the mailers and the fervants, how they 
 treat each other, direcl the former to kindnefs, 
 and the latter to obedience and fidelity. He may 
 inculcate on parents the obligation of taking care 
 of the virtuous education of their children, give 
 them familiar directions about the right manner 
 of it, warn them againft the faults that are gene- 
 rally fallen into, fhow them the neceflity of train- 
 ing them to induflry, and fitting them for fome 
 lawful calling. He mould recommend family re- 
 ligion, particularly the reading of the fcriptures, 
 and infpe&ing the behaviour of all within the 
 houfe. A vifit to a family is one of the propereft 
 opportunities of giving inftrudlions, exhortations, 
 or reproofs, on fuch fubjefts as thefe. 
 
 It happens often, efpeciaily in country parifhes, 
 rhat feveral families are convened together. In 
 this cafe, befides what has been already mentioned, 
 a minister has a fit opportunity of enquiring, on 
 what terms they live with one another, of examin- 
 ing into the grounds of any differences which pre- 
 vail among them, and into the occafions, which, 
 from their fit nation, produce difputes more fre- 
 quently among them ; and he may contribute 
 greatly to eflablifn good neighbourhood and har- 
 mony, by directing them how to avoid thefe con- 
 tentions., by reconciling their differences, and urg- 
 
VISITATION OF FAMILIES. 2T 5 
 
 ing the obligation of Chriftian concord. This may 
 likewife be a fit opportunity of exciting them to 
 brotherly admonition. As it is the duty, not only 
 of minifters, but of all Chriftians, to exhort one 
 another on proper oceafions, a minifter may direct 
 neighbours to keep an eye on the conduct of each 
 other, to admonifh each other privately whenever 
 they find cne another guilty of a fault, or wanting 
 in any duty. By this means, they may be ren- 
 dered ufeful monitors to each other ; . the more 
 knowing may contribute to the inftruction of the 
 ignorant, and the regular and virtuous to the 
 amendment of thofe who are not fo well difpofed. 
 A minifter may render vifitation of families ftill 
 farther ufeful, by accompanying it with catechifmg. 
 This might make it tedious and laborious in very 
 large and populous parifhes ; but in fmall parifhes, 
 and even in all except the very largeft, it may be 
 eafily accomplished in fo moderate a time as no 
 man will grudge, who enters into the fpirit of his 
 employment. By this means, a parifh may be 
 catechifed twice, with very little additional trouble 
 to the minifter. 
 
 Vifiting families begins to be neglected by feme 
 minifters, as a lefs ufeful part of their employment ; 
 but they who neglect: it, feem not to attend to the 
 good purpofes to which it may be rendered fub- 
 iervient. It Teems to be naturally implied in teach- 
 ing " from houfe to houfe ;" it is exprefsly en- 
 joined by the laws of our church } and a minifter 
 
 p 4 who 
 
2l6 VISITATION OF FAMILIES. 
 
 who nrft performs it, or thinks of performing it 
 in fo carelefs and formal a manner as to render it 
 ufelefs, and then neglects k becaufe he finds it 
 ufelefs, is plainly wanting in his- duty, and omits 
 one thing, by which he might, in a great degree, 
 and in fome peculiar ways, promote the good of 
 his people. This part of a minifter s work mould 
 generally be performed once every year ; and that 
 feafon mould be chofen for it when the people are 
 mofl at home, when they are leafl engaged in 
 work, and can attend with lead inconvenience ; 
 a feafon of this fort in the fummer will be mofl 
 commodious for the minifter, who is obliged to 
 go through the whole parifli. As the intermiflions 
 of labour are not very long, a minifter Ihould con- 
 trive, as much as poffible, to vifit his whole parifh 
 during the continuance of them ; but he Ihould, 
 at the fame time, not hurry it fo much, as to oblige 
 him to go through it in a fuperficial or merely 
 formal way. If a parifh be fo very large, as to 
 render it neceflary, either to vifit it haftily, or to 
 encroach upon the bufy feafons of the year, it may 
 be proper, either to vifit the whole parifli, in th<j 
 way we have defcribed, one year, and catechife, 
 without vifiting it, the next ; or, every year to 
 vifit one half, and catechife the other. 
 
C 217 ] 
 
 Sect. II. 
 
 Of Catechifing. 
 
 This brings us to the next duty, Catechitmg. 
 This has been confidered in all ages as the propereft 
 method of communicating the knowlege of every 
 fubjecl. A particular fpecies of it was the only 
 method which Socrates ufed for either confuting 
 errors, or leading men to the knowlege of the 
 truth. It is plain from fcripture, that this method 
 was ufed for bringing converts to the knowlege of 
 the gofpel. Luke tells Theophiius, that he wrote 
 his gofpel on purpofe that he " might know the 
 " certainty of thofe things wherein he had been 
 " injirucled ;" it is in the greek, w^i uv y.arnyrnh^ % 
 wherein he had been catecbifed, or inftrucled by 
 catechifing r . It is faid, that Apollos was " in- 
 " Jirufted in the way of the Lord s ;" the greek 
 word y.ccT-nyjn(X£vog fignified initiated, or informed 
 by catechifing. As this is indeed one of the pro- 
 pereft methods of in ftru cling, efpecially the young 
 and the ignorant, it is to be confidered as recom- 
 mended by all the exhortations which are given 
 minifters to " teach." We know that it has been 
 always ufed in the Chriilian church, and that con- 
 verts 
 
 r Luke, i, 4. ■ Ads, xviii. 25, 
 
Sr8 Of CATECHISING. 
 
 verts to Chriflianiiy were, by this method, very 
 carefully initructed in the nature of that religion, 
 before they were baptized, and on this account 
 were, during the time that patted before their 
 baptifm, called Catechumens. This method of 
 mftruction has many -advantages. It keeps up the 
 attention much better than a continued difcourfe. 
 It gives opportunity of obferving how far a fubjecl: 
 is underflood, and of illuftrating it till it be under- 
 ftood. It tends to make things better retained. 
 It ferves to explain thofe terms which often occur 
 in preaching, and which, however familiar they 
 may be to the preacher, might be dark to many of 
 the hearers, or be mifunderflood by them ; and 
 will thus prove an excellent preparation for their 
 attending to fermons with underftanding and 
 advantage. But its obligation and utility will 
 be eafily acknowleged ; it is more neceflary to 
 confider the beft manner of performing it, 
 
 We have already mentioned, that catechifing 
 may ,be very properly joined with vifitation of 
 families ; not that, when it is thus joined, it mould 
 be thought fufficient. It ought to be likewiie per- 
 formed by itfelf. Sometimes a minifter may find it 
 convenient to do this likewife, by affembling feveral 
 families together in their own neighbourhood ; 
 but generally it is moll convenient to call them to 
 the church, or to his own houfe ; the fatigue of 
 coming once is inconfiderable to each of them, 
 whereas it would be a great toil for him to go 
 
 through 
 
OF CATECHISING. 
 
 219 
 
 through them all. The winter months, when they 
 are little taken up with their bufmefs, will be gene^ 
 rally found moil convenient for this, and are for 
 the mod part chofen. It is fometimes, too, eli- 
 gible to fpend a part of Sunday afternoon in cate- 
 chifmg, efpecially in the fpring, immediately before 
 afternoon fermon be begun, and in autumn, imme- 
 diately after it is given over. A great many 
 can then attend without any interruption to their 
 work, and receive at lead, from hearing others 
 examined, fome inftruclion in the principles of 
 religion. 
 
 It is by no means fufficient, that the people be 
 able to fay a catechifm by rote ; they are perfectly 
 ignorant till they know the meaning of all the 
 words and propofitions in it ; and the abfurd an- 
 fwers which the common people often give to the 
 queftions of the mod common catechifm, mow 
 that they may have the whole by heart, without 
 really underftanding any part of the fubjecl of it. 
 A minifter's chief care therefore ought to be, to 
 bring them, not to repeat, but to underfland the 
 catechifm ; and this may be done almofl with the 
 ftupideft, by means of plain explications and eafy 
 iiluftrations. Anfwering to the queftions of a 
 catechifm mould not be made a mere exercife of 
 memory ; it may be no more, even when they 
 underttand what they repeat. It mould be made, 
 as much as pofhble, an exercife of judgment. In 
 order to this, fuch queftions mould be put, as may 
 
 lead 
 
IIO OF CATECHISING. 
 
 lead them gradually to difcover of themfelves, and 
 to give in their own words the anfwer which they 
 fhould have given, and about which they were at 
 a lofs. This method of -leading men, by well-con- 
 trived queftions, from fome eafy and known prin- 
 ciple to the difcovery which we want them to make, 
 is properly the Socratic method of indruclion. It 
 requires fome genius and dexterity in the queilioner 
 to purfue this method on any fubjecl ; but if he be 
 capable of it, it will render catechifmg an agree- 
 able and entertaining exercife to himfelf ; whereas, 
 in the way it is commonly managed, it is a dry and 
 tedious labour. It will likewife be highly profit- 
 able for the learner. It will make thofe whofe 
 memory is naturally weak, to attain almoft as 
 much real knowlege, as they who" have ilronger 
 memories : it will render their conceptions diftinct 
 and determinate : and when they are thus led to 
 deduce all their knowlege from eafy principles, 
 conviction will necelfarily attend all their concep- 
 tions. They will comprehend religion, and, at the 
 fame time, perceive the truth of its feveral parts. 
 This manner of examination which we propofe, 
 will probably be eafily comprehended by all of you, 
 however difficult it may fometimes be to reduce it 
 to practice. 
 
 It is a fault in mod catechifms, that they abound 
 
 too much in technical and fyftematic terms. This 
 
 is one great occafion both of people's getting them 
 
 merely by rote, and of their not underftanding 
 
 1 5 tkem. 
 
OF CAfEdHTSrN'tf. 22t 
 
 them. It were much better that thefe terms were 
 confined altogether to controverfial writings, and 
 ufed neither in fermons nor in catechifms. But as 
 they are often ufed in both, they fhould, in cate* 
 chifing, be explained in as eafy and familiar a 
 manner as poffible, that, when they occur in 
 preaching, they may not be unintelligible. It is 
 likewife a fault in mo ft catechifms, that the prin- 
 ciples of religion, and the precepts of it, are kept 
 too much diftincl:, and laid down in different parts. 
 By this means the practical tendency of the chrifiian 
 doctrines does not appear ; their connection with 
 holinefs is not pointed out ; the duties of religion 
 are explained, but they are not enforced by the 
 proper motives. Thefe inconveniences mould be 
 remedied in catechifmg. No queftion relating to 
 any doctrine of religion fhould be difmifTed, with- 
 out mowing its influence on practice, and the 
 force with which it recommends holinefs. In 
 examining, again, on every queftion relating to 
 duty, the peculiar obligations of that duty fhould 
 be brought into view. Ail this may be accom- 
 plifhed by proper queftions put in the way that we 
 have already defcribed. But with thefe, it will be 
 very proper, that a minifter frequently intermix 
 fnort exhortations to the due improvement of the 
 principles of religion, by the careful practice of 
 every duty. 
 
 It is but a fmall part of a catechifm that a mini- 
 fler can afk at every particular perfon ; yet the 
 
 defign 
 
■£'12 OF CATECHISING 
 
 defign of catechifing is to inftruct perfohs in tilt 
 whole fcheme of religion. In order to effecl: this, 
 a miniiter muit call as many together to be cate- 
 chifed, as he can go through, without either ren- 
 dering the examination of each fuperficial, or immo- 
 derately fatiguing himfelf. The increafe of labour 
 at every particular meeting will be compenfated, in 
 fome degree, by the fmaller number of meetings. 
 He muft endeavour at each meeting to go through 
 the whole catechifm ; by which means, all who 
 are prefent may be initructed in all the parts of 
 religion. In order to make room for this, it will 
 be proper to pafs (lightly over fuch things as are of 
 letter moment, and to dwell chiefly on thofe things 
 of which the people feem moil ignorant, or which 
 are of greateft importance, and moil immediately 
 connected with practice. 
 
 The duty of catechifing ihould be diligently 
 pra&ifed, efpecially with regard to the young. It 
 is by this means that they can bell learn the great 
 articles of the chriftian religion : if they do not 
 learn them then, they will fcarce ever learn them 
 thoroughly ; but if they then learn them, they will 
 keep a fail hold of them to the end of their lives. 
 It is with the young that moil benefit may be 
 expected from it ; their minds are open to truth, 
 and pliable to goodnefs ; on thofe who are already 
 confirmed either in ignorance or in vice, it cannot 
 be expected that fo great an impreffion will, be 
 made. 
 
Sect. III. 
 
 Of Fellow/hip Meetings. 
 
 We fliall next make a few obfervations en a 
 cuftom which prevails in fome 1 places, but is not 
 Univerfal, that of holding fellow (hip meetings. It 
 cannot be doubted, that meetings of private 
 Chriftians, either among themfelves, or with their 
 minifter, if they were managed aright, and judi- 
 ciouily employed in devotion and in exciting one 
 another to love and good works, might be attended 
 •with very confiderable advantages. But at the 
 fame time it is plain from experience, that they 
 have feldom been managed aright, and that they 
 have in fact generally been attended with real 
 inconvenience. They are too much confined, as 
 all who choofe are not admitted to them, though 
 their morals may be unexceptionable. They are 
 chiefly compofed of perfons who are difpofed to 
 idlenefs, and think they cannot mind religion, 
 without neglecting their worldly bufmefs and many 
 of the focial duties of life ; of fuch perfons as are 
 conceited of their knowlege, on account of their 
 dipping into abftrufe and difputable fubjedls, or of 
 their peculiar fanclity, on account of the orthodoxy 
 of their opinions ; of fuch perfons as place almcffc 
 the whole of religion in a punctual obfervance 
 of the ceremonial duties of it, and thus fubflitute 
 
 fuperfiition 
 
2 24 FELLOWSHIP MEETINGS. 
 
 fuperftition in the place of holinefs ; of fuch pet- 
 fons as are under the influence of a weak and igno- 
 rant enthufiafm ; and, in a word, of fuch as think 
 they- derive great merit from their attending fuch 
 meetings, and on that account regard themfelves as 
 the only godly perfons, and defpife others, who* 
 are perhaps much better and more virtuous than 
 they. The confequence of perfons of fuch cha- 
 racters meeting together is generally to promote 
 their fpirit of fuperftition, to fofler their enthu- 
 fiafm, to flatter their hypocrify, to cherifh their 
 conceit and fpiritual pride, and their pharifaical 
 contempt of others. When they are met, the 
 fpirit that reigns in them will make their conver* 
 fation tend rather to pervert, than to improve* 
 their religious fentiments : their fpirit, joined with 
 their ignorance, will render their devotions often 
 full of abfurdities and extravagance. This has 
 been fo generally the effect of thefe meetings, the 
 abufe of them has been fo frequent, that it appears 
 to me, they fhould rather be fhunned upon the 
 whole, than courted by a minifler. If they have 
 not been cuftomary in his parifh* it will be better 
 not to introduce them. All the good effects that 
 could be expected from them will be much more 
 certainly and more effectually promoted by the 
 occafional private inftructions and exhortations 
 which we have formerly recommended, and by 
 exciting thofe who live in the fame neighbourhood 
 to converfe about religion, and admonifh each 
 other, in the way that we have already hinted. 
 
 And 
 
FELLOWSHIP MEETINGS. 22J 
 
 and they will be promoted by this means, without 
 the danger of thofe abufes which have often arifen 
 from formal meetings. If a miniiter find that 
 meetings of this fort have been already introduced 
 into his parifh, it can feldom be prudent to attempt 
 to difcourage, or to abolifh them, all at once, 
 This would only irritate the people, and in a great 
 meafure deflroy the minifter's ufefulnefs. If he 
 mould refufe to attend them, the people would 
 hold them by themfelves, and be apt to proceed 
 to a greater height of extravagance, than if he 
 were prefent. He ought therefore to fet himfelf 
 to eftablifh fuch regulations, as may tend to pre- 
 vent the abufes of them, and render them fubfer- 
 vient to a good purpofe. He mould take care to 
 be always prefent at them himfelf. He mould 
 appoint them to be held at fuch times as may not 
 interfere, either with their worldly bufinefs, or 
 with other duties. He mould take care that they 
 be not confined to a particular fet of people of a 
 pharifaical fpirit, but that all who are unexcep- 
 tionable in their morals have free accefs to them. 
 He mould take care that all fubjecls to be difcourfed 
 on be propofed at a previous meeting. He mould 
 hinder every fubjecl: from being introduced, that 
 tends to lead men into ufelefs fpeculations, intri- 
 cate difputes, or fuperftitious and enthufiaftical 
 notions. He mould allow only fuch fubjects to be 
 introduced, as have a real tendency to make men 
 wifer and better, by either explaining or enforcing 
 the duties of religion $ and he ought to lead them 
 
 Q_ to 
 
226 r^LLowsHir me£*in6& 
 
 to confider them in thofe views in which ther 
 tend moft ftrongly to produce this efFec"l, and to 
 keep them to this way of confidering them. He 
 ihould recommend it to the people to confider the 
 fubjecl: carefully by themfelves, before they venture 
 to fpeak on it in the prefence of others. When 
 any of them vent any thing abfurd or enthufiaftic, 
 they Ihould be immediately checked and corrected. 
 None ihould pray, but thofe who are defired by 
 the minifter ; and when they utter any thing extra- 
 vagant in prayer, it mould not only be pointed out 
 to them, but they fliould be hindered from attempt- 
 ing it again for fome time, till they learn to think 
 more foberly and juftly. The minifter mould 
 always be careful to inculcate on them, that they 
 are no better than their neighbours merely for 
 attending thefe meetings ; that they are only ufeful 
 fo far as they are means of rendering them more 
 virtuous in their ordinary conduct. By fuch 
 means as chefe, a minifter of prudence may, in a 
 great meafure, prevent the abufe of fellowfhip 
 meetings, and turn them to real advantage: and 
 when he finds that they are already introduced into 
 a parifh, and that the people are fond of them, it 
 will generally be better to model them, in this way, 
 into an ufeful form, than to attempt abolifhing 
 them altogether. 
 
I 227 ] 
 
 Sect. IV. 
 Of Marrying. 
 
 To thefe duties we may add Marrying ; but 
 it will not require many words. It is by law 
 committed to miniflers, and from its folemn and 
 important nature, there are good reafons why it 
 ihould be fo. 
 
 It is their duty to do all they can to prevent 
 marriages in any way improper, by advice and 
 perfuafion. If thefe prove ineffectual, and if the 
 impropriety lie only in fome imprudence, or fome 
 inequality between the parties, the minifler mud 
 allow them to judge for themfelves ; to refufe to 
 marry them, would be affirming an authority to 
 which he has no right. But there may be impro- 
 prieties of fuch a kind and degree, as to juflify or 
 even require this ; for inflance, if one of the 
 parties be under age, and plainly drawn in by the 
 art of the other, it would be a juft reflection on a 
 minifler to folemnize their marriage. Some mar- 
 riages are fo confeffedly unlawful, that not to 
 refufe abfolutely to celebrate them would be highly 
 criminal. 
 
 A minifler may be fometimes defired to cele- 
 brate marriages which are in themfelves unexcep- 
 0^2 tionable, 
 
2 2% 01 MAR HYING. 
 
 tionable, in an irregular manner, or without the 
 ordinary forms of proclamation. There no doubt 
 are cafes in which the omiffion of thefe cannot be 
 attended with any bad confequences. Yet it is 
 fafefl for a minifler fteadily to adhere to them. 
 There can never almoft be a goocj reafon for feek- 
 ing to difpenfe with them 5 it is a caprice which 
 deferves no encouragement ; it it really penal* 
 though there may be no danger of the penalty 
 being actually demanded. Such cafes may be 
 pleaded as a precedent for his conduct in others, 
 where it is not fo clear that bad confequences may 
 not follow ; and by refufmg in thefe, he incurs the 
 charge of inconfiftence and partiality, or by com- 
 plying, does what he thinks improper, or even 
 hazardous. 
 
 The form of marriage includes fome inflrucliions 
 concerning its nature and duties, and the marriage 
 vow, with prayer before and after. All this is fo 
 fimple, that it mud be unneceffary to enlarge 
 upon it. 
 
 Sect. V. 
 Of fub ordinate Duties. 
 
 If the feveral private duties, refpe&ing both 
 individuals and focieties, which we have hitherto 
 illuftrated, be really incumbent on a minifler, it 
 
 15 will 
 
SUBORDINATE DUTIES. 229 
 
 will follow, that whatever is abfolutely neceiTary 
 to the performance of them is in the fame degree 
 incumbent on him, and that he is under fome 
 obligation to whatever can contribute to his per- 
 forming them in the bed manner. Hence are de- 
 rived feveral fecondary or fubordinate duties of the 
 paftoral office, the confederation of which will 
 ferve for a proper conclufion of this part of the 
 fubjecl:. 
 
 The fird of them is conftant refidence. If there 
 be no exprefs command in fcripture, impofing this 
 as a neceffary duty, the reafon is admitted even by 
 the Popifh cafuifts to be, that the nature of the 
 office implies it, becaufe it cannot be executed 
 without it ; and every paftor being obliged to ex- 
 ecute his office, is of courfe obliged to refidence 
 as indifpenfable for that purpofe. In the primitive 
 ages, the parlors of every church refided in it, ex- 
 cept when they were driven away by perfecution ; 
 and even by this they were not eafily prevailed 
 upon to defert it. In the original eftablifliment of 
 parochial churches in every nation, the incumbents 
 were looked upon as ftricUy obliged to refide ; and 
 it was on the fuppofition of their being fo, that 
 glebes and houfes were provided for them, in order 
 to render their refidence commodious. After cor- 
 ruptions in religion began to prevail, pallors fome- 
 times indulged themielves in abfence from their 
 charges, for taking care of fome worldly occupa- 
 tions in which they were engaged, or for attend- 
 ee 3 ance 
 
230 SUBORDINATE DUTIES. 
 
 ance at the courts of emperors and kings : and in 
 the farther progrefs of thefe corruptions, the fame 
 perfon poffeffed himfelf of two or more churches 
 or parifhes, in one only of which he could re- 
 fide. Thefe practices were, however, very ge- 
 nerally condemned as grofs abufes ; and, from 
 their firft appearance, even prohibited by the ca- 
 nons of fucceflive councils. Thefe canons began, 
 in courfe of time, to admit fome exceptions ; firil, 
 by allowing one man to hold two churches when 
 a fufficient number of fit perfons could not be 
 found for providing each with a feparate paftor ; 
 next, when one church was fo poor as not to 
 afford a competent and fufficient maintenance ; 
 afterwards for reafons far lefs reafonable, as in fa- 
 vour of perfons of high birth, or eminently learned, 
 or dignified in Univerfities, who, on difpenfations 
 being granted by the Pope, might hold a plurality 
 of benefices. By means of thefe exceptions, along 
 with the facility of procuring difpenfations, the 
 abufe'rofe to fo great a height, that many remote 
 benefices were often accumulated in one perfon ; 
 for remedying which, the Council of Trent made 
 feveral decrees ; and though thefe did not take 
 away all difpenfations, they have rendered appli- 
 cations for them, and confequently both non-refi- 
 dence and pluralities, lefs frequent in the church 
 of Rome than they formerly were. In England, 
 a law had patted fome time before that council, 
 and before the eiTablifhment of the Reformation, 
 which, by admitting the exceptions introduced in 
 
 tho 
 
SUBORDINATE DUTIES. 23 I 
 
 the mod corrupt ages, gave them a fanction in 
 that church : and it has never been formally re- 
 pealed. Under the authority of it, non-refidence, 
 on account of pluralities as well as on other pre- 
 tences, continues to prevail ; though it has always 
 been condemned by many, and pronounced to be 
 contrary to the declared ienfe of the church, parti- 
 cularly in its public offices, and unjuftifiable in 
 point of confcience \ Refidence being indifpenf- 
 ably required in our church, it is unneceiTary for 
 me to inculcate the obligation of a minifler to re- 
 fide ordinarily in his parifh. Care of health, ne- 
 ceffary bufmefs, and other duties of different kinds, 
 may, doubtlefs, prevent refidence in the flri cleft 
 fenfe continual, and juftify abfence for a fhort, and 
 fo.metimes a longer time : but even fuch induce- 
 ments mould be complied with fparingly, not ea- 
 gerly catched at. Without living much at home, 
 a minifler cannot perform the feveral duties of his 
 office, which recur almoft every day, in fuch a 
 manner as can either give full fatisfaclion to his 
 pwn mind, or yield the greateft benefit to his 
 people.. To wander often abroad on needlefs vifits 
 or amufement, expofes a minifler to the contempt 
 of his people, alienates their affections, and impairs 
 
 his 
 
 t Stfllmgfleet, Ecclef. Caf. 1. p. 23. Caf. 2. p. 158. Caf. 3. 
 p. 213. s Burnet's Paft. Care, ch. v. vi. Seeker, Charge |i 
 Cant. 
 
 0.4 
 
23^ SUBORDINATE DUTIES. 
 
 his ufefulnefs. But to be always at hand, to ad- 
 vife, direct, and inform them, to comfort the 
 afflicted and difeafed, to awe the diforderly, to 
 give countenance to the well-behaved, to reconcile 
 their differences, to promote friendly offices, to 
 procure relief for the indigent, to anfwer quickly 
 and regularly the feveral calls which they may 
 have occafion to make upon him, will endear a 
 minifter to his people, and add an incredible force 
 to all his inftruclions \ 
 
 On the fame principles it is the duty of a mi- 
 nifter, to keep himfelf as much as poflible difen- 
 gaged from all occupations except thofe belonging 
 to his office : for the proper and careful perform- 
 ance of its duties, together with the ftudies requi- 
 fite for that purpofe, and the attention which his 
 own worldly affairs render indifpenfable, will be 
 fufficient to fill up all his time. No doubt there 
 are cafes which ought to be excepted. Teaching 
 in any ufeful line is congenial to the proper bufi- 
 nefs of a clergyman; fome clergymen are well 
 qualified for it, and in fituations which put it in 
 their power ; and by engaging in it no farther than 
 is really confident with all their paftoral duties, 
 they may not only innocently render their condi- 
 tion more comfortable, but employ their time 
 
 laudably, 
 
 u Stillingfleet, Ecclef. Csf. 1. p. 23. Caf. 2. p. 158. Caf. 3. 
 p. 213. Seeker, Charge It Cant. 
 
SUBORDINATE DUTIES. 233 
 
 laudably, improve themfelves, be highly ufeful to 
 fbciety, and even be kept more conftantly at hand 
 for attendance upon their parochial functions. If 
 a clergyman underftand medicine, he may prac- 
 tife it in his neighbourhood to a certain degree, 
 without drawing him off from thefe functions : 
 and by this may not only better his circumftances, 
 and do much good to the bodies of men, but alio 
 give afliftance to fuch as could not other wife have 
 procured it, multiply his opportunities of addreff- 
 ing his people as a minifter, and render them well 
 difpofed to liften to his addreffes on fubjects of re- 
 ligion. Some degree of attention to bufmefs, par- 
 ticularly in the way of agriculture, the fituation of 
 moft clergymen renders necefTary : but it can never 
 be proper to extend it beyond what is neceffary. 
 If they engage fo far in any fecular employment 
 as to be immerfed in it, they cannot have leifure 
 for all the duties which are incumbent on them, 
 they will contract a turn of mind unfavourable to 
 their always entering heartily into them, and there 
 is a rifk, that it may put them on doing fome 
 things which will not be deemed perfectly confid- 
 ent with the purity and dignity of their character, 
 and which will, on that account, render them lefe 
 acceptable and ufeful in their proper liation v . 
 
 That a minifter may perform the feveral duties 
 which we have enumerated, it is plainly necefTary 
 
 for 
 
 v Stillingflect, Ecclef. Caf. 2. p. 157, 
 
234 SUBORDINATE DUTIES. 
 
 for him to be often in the company of his people, 
 and to live in familiarity with them : and his per- 
 forming thefe duties, on all fit occafions, when he 
 is in their company, will prevent all bad confe- 
 quences from his familiarity. To be often in their 
 company, joining in their amufements, falling in 
 with the trifling, or 'conniving at the blameable 
 converfation in which they frequently engage, will 
 very eafily produce an exceffive familiarity of the 
 word tendency. It cannot fail to deftroy that re- 
 fpeel and efleem which it is abfolutely neceffary for 
 him to maintain, in order to give weight to his 
 miniftrations. But when, inftead of that, he takes 
 every opportunity of introducing ufeful converfa- 
 tion, of enlarging and correcting their knowlege, 
 of exciting them to their duty and directing them 
 in it, of giving them confolation, of doing them 
 good offices ; he may be very often in their com- 
 pany, not only without breeding any inconvenient 
 familiarity, but fo as to raife their efleem, and in- 
 creafe their love to him. If fome of them fhould 
 have even entertained prejudices againft him, he 
 will, by this means, mod effectually wear them 
 off: when they find him thus folicitous for their 
 improvement and falvation, they will drop them of 
 their own accord, and labour to make amends for 
 them,- by the warmth of their affection. 
 
C 2 35 ] 
 
 CHAP. III. 
 Public Duties^ refpecihig a whole PariJJj. 
 
 Sect. I. 
 Of Preachb\ 
 
 A 
 
 S we are now come to the public duties of the 
 paftoral office, we mall begin with Preaching, 
 both becaufe it will require a fuller confederation than 
 the reft, and becaufe, being one very confiderable 
 mean of inftruction, it is neareft akin to the pri- 
 vate duties, which we have hitherto chiefly illuf- 
 trated. Preaching is fo natural a method of teach- 
 ing, is fo often enjoined in the New Teftament, 
 and is fo fully recommended by the example of 
 our Saviour and his apoftles, that it has always 
 been acknowleged an important part of the office 
 of a minifter; and therefore it will be unnecefiary 
 -to fpend time in proving that it is incumbent on 
 him. Nor do we propofe to lay before you a 
 complete fyftem of the rules of preaching, de- 
 duced from the general principles of compofition, 
 or traced up to their fource in the conftitution of 
 human nature. We fhall content ourfelves with 
 propofing fome of the principal rules of it, in 
 fuch a way as jnay both convince you of their 
 
 juflnefe, 
 
Z$6 OF PREACHING. 
 
 juftnefs, and render them eafily applicable to prac- 
 tice. 
 
 We mail not attempt any precife general defini- 
 tion of Preaching ; it might be difficult to contrive 
 one which would fully take in all its varieties ; and 
 the confideration of thefe varieties will fuperfede 
 the neceffity of it. It is plain that Preaching is the 
 delivering a difcourfe, which tends to promote the 
 falvation of mankind, by inftru&ing them in the 
 knowlege of their duty, and exciting them to the 
 practice of it, and to the love of goodnefs. This 
 being its dengn, " it is certainly," to ufe the 
 words of Bifhop Burnet, " a noble and profitable 
 <c exercife, if rightly gone about ; of great ufe both 
 <c to the prieft and people, by obliging the one to 
 " much fludy and labour, and by fetting before 
 " the other full and copious difcoveries of divine 
 " matters, opening them clearly, and prefling 
 " them weightily upon them. It has alfo now 
 * f gained fuch efteem in the world, that a clergy- 
 " man cannot maintain his r": lit, nor bring his 
 " people to a conftant attendance on the worfhip 
 66 of Gcd, uniefs he is nappy in thefe perform- 
 « ancesV 
 
 The general end of Preaching, the promoting 
 the religious and moral improvement of man- 
 kind, all preachers have profefled to aim at, 
 though they have taken very different methods, 
 
 and 
 
 ) w Burnet's Pafloral Care, ch. ix. 
 
OF PREACHING. 237 
 
 and the fafhion of PreacUng has, like all other 
 faihions, undergone many changes. In the be- 
 ginning of Chriftianity, Preaching was extremely 
 fimple ; it confided almoft wholly of plain practical 
 exhortations ; it has fince been fometimes joined 
 with all the ornaments of rhetoric, and fometimes 
 with all the fubtlety of fcholaftic philofophy. In 
 the dark ages, it was little elfe than panegyric on 
 the Romilh faints : afrer the Reformation, it was 
 employed about the do&rines and duties of reli- 
 gion, but with too great a mixture of controverfy : 
 the feveral changes which it has fince undergone, 
 may be traced in the fermons to which there is eafy 
 accefs. It would be curious and entertaining to 
 trace it through the various forms it has affumed, 
 and to point out its mod confiderable revolutions. 
 But a complete hiftory of this would be long ; and 
 fo far as it is either neceffary or proper to hint at it, 
 we fhall have occafion to take notice of fome of 
 the molt, remarkable forms of Preaching, in illuf- 
 trating its particular rules. 
 
 Preaching is one fort of public fpeaking ; the 
 eloquence of the pulpit is one branch of eloquence. 
 A preacher differs from one who fpeaks in the 
 fenate or at the bar, only in the fubjecl: which he 
 treats, and in the end which he purfues. Thefe 
 differences will occafion fome varieties in the man- 
 ner of fpeaking which he is to ufe ; hi t A uii the 
 peculiar rules of Preaching arife horn the general 
 
 principles 
 
258 OF PREACHING. 
 
 principles of eloquence, the fame principles which 
 are the fource of all other forts of compofition. 
 A particular comparifon of the eloquence of the 
 pulpit with that of the bar or the fenate, in order 
 to difcover their agreements and their differences, 
 would be curious, and might illuflrate all of them ; 
 but it is not fo absolutely neceffary to our prefent 
 defign, as to require our entering on a full difcuf- 
 fion of it. We ihall only remark in general, that 
 on account of their agreements and analogy, 
 many of the rules laid down by the ancients for 
 the bar or the fenate, are applicable to the pulpit ; 
 but in applying them to it, judgement muft be 
 employed, on account of the circumftances in 
 which they differ. It would be eafy, from the 
 comparifon we have hinted at, to deduce the fupe- 
 rior importance of chriftian oratory to all other 
 kinds, both in refpecl: of its fubject and its end j 
 to point out the advantages which the chriftian 
 orator has above all others, from the fublimity and 
 moment of the topics on which he infifls, and of 
 the motives which he urges \ and to mow the difad- 
 vantages under which he lies, in comparifon with 
 others, particularly from the fpiritual nature of the 
 fubjecls on which he infifts, and from its being his 
 bufmefs to excite men, not to fome one action, 
 which may be performed immediately, but to a 
 general courfe of behaviour. But thefe things you 
 will be able to profecute, if you find it neceffary, 
 by yourfelves. 
 
 The 
 
OF PREACHING* 239 
 
 The ancient rhetoricians diftinguimed orations 
 into three kinds, the nature and rules of which 
 they delivered very particularly: i. Deliberative, 
 which were employed about fomething future, 
 about what was to be done ; and for thefe, there 
 were frequent opportunities in the fenate and 
 popular aflemblies in Greece and Rome, where 
 public meafures were concerted and refolved upon. 
 Such orations aimed either at perfuading to, or 
 diffuading from, certain actions or conduct ; and 
 the topics on which they turned were, the honour 
 or difhonour, the juftice or injuftice, the advantage 
 or difadvantage, of the meafures propofed. Many 
 fermons might be reduced to this clafs ; all fuch as 
 aim at perfuading to virtue in general, or to any 
 particular virtue, from its obligations, its excel- 
 lence, its advantages here and hereafter, or at dif- 
 fuading from vice, by the oppofite topics. 2. Judi- 
 cial, which regarded the paft, and belonged to 
 the criminal courts ; they were employed in accu- 
 fing or in defending, and made ufe both of fads 
 and arguments for thefe purpofes. Sermons which 
 are employed in defending any character approved 
 in fcripture from objections that have been raifed 
 againft it, are of the fame kind with judicial 
 orations. So are all fermons, in fome meafure, 
 whofe bufinefs it is to vindicate religion in general, 
 or any particular doctrine or duty which has been 
 attacked as unreafonable, abfurd, unworthy of 
 God, hurtful to men ; or to expofe any error or 
 vice which has been recommended under the oppo- 
 fite 
 
0.\O OF PREACHING. 
 
 fite views ; only thefe latter have things for their 
 objects, not, like the former, perfons. 3. De- 
 monstrative, which relate to fomething prefent, 
 and are employed either in praife or blame. They 
 were employed in panegyrics on the excellence of 
 perfons, characters, conduct, laws, forms of 
 government, or whatever could admit of an enco- 
 mium ; and likewife, in invectives againft perfons 
 or things of an oppofite nature. Of this kind 
 were all their funeral orations on eminent perfons, 
 orations in meetings for the choice of fit perfons 
 for offices, or for continuing or repealing laws. 
 To this clafs may be reduced fermons on the 
 excellence of any great character recorded in 
 fcripture, on the excellence of Chriitianity, or 
 of any particular doctrine or virtue, or on the 
 deformity of vice. As the bed rules for eloquence 
 are to be found in the writings of the ancient 
 rhetoricians, and as they apply their rules particu- 
 larly to orations, according to this divifion of 
 them, it may be ufeful for you to confider, how 
 far, and in what refpecls, fermons are analogous to 
 thefe fpecies of orations ; for fo far as they are, 
 all the rules of the ancients regarding each kind, 
 will be applicable for your direction in the compo- 
 sition of fermons. But this divifion is plainly 
 adapted to the feveral ends of fpeaking and forts of 
 difcourfes, for which the conftitutions of Greece 
 and Rome gave opportunity ; it gives not the moft 
 natural view of the variety of pulpit difcourfes, 
 though it may be in fome meafure accommodated 
 
 to 
 
XtV PREACHING. 24* 
 
 fo this ; and therefore we fhall arrange them under 
 a different divifion. 
 
 As eloquence, confidered in its largefl: extent, is 
 the art of fpeaking fo as to attain the end which 
 a man purfues ; fo from the variety of the ends 
 which may be attained by fpeaking, the moft 
 natural divifion of eloquence may be deduced. 
 Now a man can fcafcely be fuppofed to aim at any 
 end, but one or other of thefe ; to inftrucl, to 
 convince, to pleafe, to move, or to perfuade. A 
 mari who aims at inftructing or at convincing* 
 addreffes himfelf, though in different ways, to the 
 underftanding ; he who aims at pleafmg, addreffes 
 himfelf to the imagination ; he who wants to 
 move, to the paflions ; and he who wants to per- 
 fuade, to the will. All thefe ends are allowed in 
 fome fort of compofition or another ; and from 
 that end, the rules of that compofition, which are 
 no more than the proper means of promoting its 
 main defign, flow as from their fource. But, from 
 the nature of Preaching, all thefe ends are fcarcely 
 allowable in it. Some of them can never be in it 
 purfued for their own fakes, or ultimately, though 
 they may be ufed as means to fomething farther ; 
 and therefore will not come in, in determining the 
 kinds of pulpit difcourfes. 
 
 To pleafe, is an end which can fcarcely ever be 
 ultimate to a preacher. A poet may be allowed to 
 reft in pleafing his readers, by prefenting to their 
 
 r imagina. 
 
242 OF PREACHING. 
 
 imaginations all that is fublime and beautiful, by the 
 novelty of his thoughts, and the harmony of hh 
 numbers. This is indeed the fole end of pure 
 poetry or defcriptbn, as diftinguifhed from other 
 kinds of compofition ; and it aims at nothing but 
 in fubfervience to this end. If it convey juft and 
 (taking fentiments, if it move the paflions, and 
 agitate the foul wkh various emotions, it is only 
 as a mean to prevent difguft, and to heighten the 
 delight. But it is only a fmall part even of poetry, 
 that refts wholly fatisfied with giving pleafure. The 
 epic, the tragic, and all the greater kinds of 
 poetry, aim at fomethmg beyond it, and aim at 
 giving pleafure only as fubordrnate to inftructing, 
 moving, or perfuading. And if poets themfelves 
 generally aim at a farther end than pleafure or 
 amufement, much more ought an orator conftantly 
 to look beyond it : or, if it were allowable for the 
 orator at the bar or in the fenate fometimes to aim 
 only at pleafing, at exciting the admiration of 
 men, at fetting off his own ingenuity and parts, 
 and raifing his reputation ; yet even on that fuppo- 
 fition it could not be allowable in the preacher* 
 His function is fo important, the character he 
 fuflains is fo grave and facred, the fubjefts of 
 which he treats are fo momentous, that it is inex- 
 cufeable to fpend any pan of the time which men 
 allow for their being inftructed in religion, and 
 excited to the duties of it, in merely amufing. 
 them with ingenious thoughts and gaudy figures* 
 If a preacher only dazzle his hearers with the 
 
 brightness 
 
OF PREACHING. 343- 
 
 bnghtnefs of his fentiments, the vivacity of his 
 turns, or the beauty and propriety of his language, 
 he is a mere declaimer. A preacher ought never 
 to be actuated by a fond defire to pleafe, in any of 
 his performances. All true eloquence is fit to 
 pleafe ; but pleafmg is not its true or ultimate end. 
 It may however be allowed, that there is one way 
 in which the chriftian orator may properly enough 
 aim at pleafmg ; he may endeavour to raife admi- 
 ration of a virtuous character or action. Admira- 
 tion is one fpecies of pleafure ; it is not, properly 
 fpeaking, a paffion, but a fentiment belonging to 
 the imagination ; and the raifmg of admiration is 
 the only way in which a preacher can be allowed, 
 profeffedly and mainly, to addrefs the imagination 
 ©f his hearers. 
 
 It is very feldom too, that moving can be the 
 ultimate end of a pulpit difcourfe. It is indeed 
 often neceflary to move the paffions in Preaching, 
 but not merely for the fake of moving them. The 
 paffions are the great fpririgs of action : in order to 
 perfuade men to any courfe, it is always neceffary 
 that the paffions be moved, engaged, and directed 
 to their proper objects ; but they may fometimes 
 be moved, without tending in any degree to per- 
 fuafion ; and when this is the cafe, to move, them 
 is not properly Preaching. There is but one cafe 
 in which a fermon can properly reft in this ; when 
 it is defigned to excite certain affections, which are 
 to be immediately exerted in the performance of 
 
 r 2 fome 
 
'44 OF PREACHINGS 
 
 fome religious duty. When a fermon is intended 
 to be a preparation for the right performance of that 
 religious duty, it may be allowable to point the 
 whole of it at raifmg, to a great degree of fervour* 
 the devout affections fuitable to that duty. Of this 
 kind is what is called an Action fermon. But 
 even in this cafe, as the devout affections which 
 mould be raifed tend directly to practice ; as the 
 raifmg them to a confiderable height tends to 
 render them habitually prevalent ; and as the reli- 
 gious duty in which they are exerted is a noble in- 
 flrument of virtuous practice, and directly fubfer- 
 vient to it 5 the difcourfe may be confidered as not 
 wholly reding in moving the paffions, but tends in 
 fome meafure to perfuaiion, and therefore may be 
 included in that clafs, of which this is the main 
 and ultimate end. Thus, in dividing pulpit 
 difcourfes, it is not necefiary to make a diilinct 
 branch of thofe which aim at moving the 
 paffions. 
 
 On thefe principles, we may divide all pulpit 
 difcourfes into four kinds: 1. Such as aim at 
 inltruction or explication. 2. Such as aim at 
 convincing men of truth. 3. Such as aim at 
 raifmg admiration of a virtuous character or 
 action. 4. Such as aim at perfuading men to- 
 good nefs. 
 
OF PREACHING. 245 
 
 Art. I. Of Injlruclive or Explicatory Difcourfes, 
 
 The firfl fort of pulpit difcourfes are instructive 
 or explicatory difcourfes. They are addreffed to 
 the understanding, to our powers of perception or 
 apprehenfion. Their defign is fimply to make the 
 hearers comprehend or know the nature and ex- 
 tent of the fubject. They may be reduced to dif- 
 ferent kinds, according to the different fubjects 
 which it properly belongs to a preacher to explain. 
 Thefe fubjects are three: i. A paffage of fcrip- 
 ture. 2. A doctrine or duty of religion, 3. A 
 character. 
 
 1. As the Chriftian religion is contained in the 
 fcriptures, and as it is proper that every Chriftian 
 mould be able to read the fcriptures with under- 
 ftanding, the explication of a particular paffage 
 of fcripture is often a fit fubject of a difcourfe from 
 the pulpit. This kind of difcourfe is already 
 marked out by the name of a Lecture, though we 
 mult extend this name a little beyond qrdinary 
 ufe, in order to take in all the difcourfes that pro- 
 perly belong to this head. It is commonly rec- 
 koned a difcourfe on a large paffage of fcripture ; 
 for the moft part, it mould be fo ; but the extent 
 of the paffage is not effential to the idea of a lec- 
 ture. A lecture is any difcourfe defigned to ex- 
 plain the import of a particular paffage of fcrip- 
 ture. Now, fome paffages of fcripture are difji- 
 
 R 3 cult 3 
 
246 Of PREACHING. 
 
 cult; others are eafy and practical. Hence will 
 arife two kinds of lectures, which we may call, 
 for diftinction, critical, and practical. 
 
 The main defign of a critical lecture is to give a 
 diftinct view of the meaning of a paflage of fcrip- 
 ture. In order to explain it, it is firft of all ne- 
 ceffary, to find out the general defign and fcope 
 of the paflage ; for a clear view of this, will throw 
 great light upon all the parts ; and by exhibiting 
 a diftinct comprehenfion of this to the audience, 
 they will be enabled to enter into all the particular 
 illuftrations, and to perceive their whole force. 
 If, for example, a Pfalm be the fubject of lec- 
 ture ; when we can find out the author of it, the 
 occafion on which he compofed it, his fituation 
 when he compofed it, what he had in view by it ; 
 this will of itfelf often illuftrate many of the ex- 
 preflions, fhow the propriety of the fentiments, 
 give them a peculiar force and beauty, and render 
 the whole a lively picture of the author's foul, of 
 the different emotions to which he was fubject, of 
 their conflicts with each other, and of the fenti- 
 ments and affections which prevailed and chiefly 
 influenced him. Whatever place of fcripture be 
 pitched on, there is the fame need for confidering 
 the fcope and occafion. It were eafy to point ouc 
 many paffages in the Gofpels, where a different 
 view of the general defign will lead to very different 
 explications of the particulars ; and where, with- 
 out fixing on the defign, it is impoffible to give 
 
 any 
 
OF PREACHING. 247 
 
 any tolerable, or confiftent explication of them at 
 all. In the Epiftles, it is (till more necelfary ; for 
 fometimes a whole Epiftle, and always a large 
 portion of an Epiftle, is a chain of reafoning all 
 tending to one point, either confirming or illuf- 
 trating it ; and not to confider it in this light, is 
 to mifs the whole meaning of the writer. You 
 need only look into any good commentator on any 
 paragraph of an Epiftle, to be convinced how much 
 the underftanding, and, by confequence, the ex- 
 plaining of it depends on perceiving the general 
 fcope. There are indeed fome parts of fcripture 
 in which no connection is preferved, but almoft 
 all the fentences are unconnected, as particularly 
 the book of Proverbs ; and there it is fufficient to 
 attend to the fcope of each diftind aphorifm. 
 
 It will follow from the obfervation that has been 
 already made, that it is proper to lecture on the 
 fcriptures in the order in which they lie, or on a 
 book regularly from beginning to end ; except the 
 Pfalms, which being feparate pieces, and not ranged 
 in the order in which they were written, may be 
 explained with equal propriety in almoft any order; 
 for each may be confidered as a diftinc~t book. But 
 in other parts of fcripture, it is by thus going re- 
 gularly through a whole book that we can follow 
 the fcope of the author, and unfold it gradually to 
 the hearers, with all that is faid in order to pro- 
 mote it. In going through any book of fcripture, 
 $ne will fometimes come to verfes which are plain 
 
 r 4 enough 
 
£4% O? PREACHING. 
 
 enough to be underftood by all. It is enough to 
 read thefe, without attempting any explication of 
 them ; for this woulo 1 both wafle time needlefsly, 
 and make the people imagine, either that they were 
 obfcure, or that the preacher trifled. If a verfe 
 contain any expreffions that are obfcure, it is ne- 
 ceffary, in explaining it, to afcertain the meaning 
 of thefe expreffions, either from other places of 
 fcripture where they are ufed, or by other eafy and 
 convincing means. If any of the expreffions be 
 metaphorical, it is proper to point out from what 
 the metaphor is taken, what is the force of it^ and 
 how it is applied to the prefent fubjecl:. The 
 meaning of every difficult expreffion mould be re- 
 prefented in as plain terms as poffible. This is 
 often the firft ftep towards an explication of a 
 verfe. But a preacher mull not reft here ; for it 
 is not enough to find out the meaning of a fmgle 
 expreffion ; it is neceffary to (how the force which 
 it has in that particular place, and how, in con- 
 junction with the other expreffions, it tends to 
 make up the meaning of the whole. It is a great 
 fault in lecturing, to enlarge on every Angle ex- 
 preffion, as if it were a complete fenfe, and to 
 raife doclrines and obfervations from it in this way. 
 This is not to analize the fcripture, but to mangle 
 it ; it is not to explain it, but to play with it, to 
 fpeak about it and about it, to wreft and diftort it. 
 When any obfcure expreffions which occur in a 
 verfe are explained, it is next proper, putting .the 
 explication of them 3 or plainer words in the place 
 
 of 
 
OP PREACHING* 249 
 
 <pf them, to exprefs the fenfe of the whole verfe or 
 whole claufe, as clearly, as fhortly, and as ftrik- 
 mgly as poffible. If the verfe be a fimple, com- 
 plete, and unconnected fenfe, no more is neceflary 
 for the explication of it. If it be a proportion; 
 laid down to be proved or illuflrated, this mud be 
 exprefsly taken notice of, that it may be kept in 
 view, and that the view of it may throw light on 
 all the arguments or illuftrations produced in fup- 
 port of it. If it be a part of a chain of reafoning, 
 or an argument or illuftration of any particular 
 point, then,, after the general fenfe of it is un- 
 folded, its force for proving the point in hand, or 
 its influence in illuftrating it, muff be mown ; for 
 this is abfolutely necelTary for explaining it as it 
 there Hands. It often happens in fcripture, that a 
 particular pafTage expreiTes fome affection or tem- 
 per of the perfon who writes it. In this cafe, it 
 cannot be truly explained by unfolding, in the 
 cleared manner, the import of every expreffion. 
 This would be only to reprefent the dead carcafe 
 of the fentiment, but to mifs the foul or fpirit of 
 it. A preacher fhould endeavour to paint the 
 affection exprefled, to the life, and to transfufe it 
 into his hearers. This is the cafe particularly 
 in the Pfalms, and in all the places of fcripture 
 which are devotional. This is no more than en- 
 tering into the fpirit of the author, which is' con- 
 feffedly, in every cafe, neceflary for explaining 
 fiim. In leftures to a congregation, a difplay of 
 
 critical 
 
25O OF PREACHING. 
 
 critical knowlege is always improper ; it is enough 
 that the preacher proceed upon the principles of 
 genuine criticifm ; he mould feldom lay open thefe 
 principles to the congregation, for they cannot 
 enter into them, and will rather be perplexed by 
 them. For the fame reafon, it is improper to 
 mention a number of different explications of a 
 paffage. It is generally bed to give them the ex- 
 plication that appears to be mod probable, without 
 troubling them with any other, which would both 
 confound them, and perhaps lead them to think 
 the fenfe of fcripture uncertain. In lecturing, 
 every thing mould be expreffed as fhortly as poffi- 
 ble, for thus it will be bed remembered ; and as 
 clearly as poflible, for this is neceffary to explica- 
 tion, the chief means of promoting which is per* 
 fpicuity. 
 
 A lecture is a difcourfe which admits very little 
 ornament, very little of addrefs either to the ima- 
 gination or the paflions. But it fometimes even 
 requires a little of both. As much as is neceffary 
 to preferve attention is abfolutely requifite, and at* 
 tention can fcarcely be preferved, where neither 
 the imagination is in any degree gratified, nor the 
 paffions roufed. But fometimes the nature of the 
 paffage to be explained, demands more. When 
 it abounds with images, for inflance, it is bed ex- 
 plained by unfolding them, and making them 
 more driking to the fancy, When it exprefles 
 4 »y 
 
OF PREACHING. 2$t 
 
 any paffion or temper, it is beft explained by dis- 
 playing that, and infufing it by fympathy into the 
 hearers. 
 
 The lectures which we have termed critical, 
 may be fubdivided into two forts : i. Such as arc 
 explications of a large portion of fcripture. Thefe 
 are now commonly called lectures. They are the 
 more necefTary in our church ? becaufe they are 
 now the only thing we have in place of public 
 reading of the fcriptures, which, in oppofition to 
 our own directory, they have unhappily juftled 
 out. In difcourfes of this fort, it was formerly 
 remarked to be proper, to explain a book regu* 
 larly throughout. For every diftinct lecture, a 
 diftinct and complete paragraph or fenfe fhould be 
 chofen. It is always proper to add to the expli- 
 cation of the verfes, fuch practical reflections and 
 exhortations as naturally arife from them. Thefe 
 ought not, in general, to be mixed with the ex- 
 plication, becaufe it would break the connection, 
 and keep the force of the whole from being per- 
 ceived. It is better to fubjoin them to the expli- 
 cation ; for thus it will beft appear that they are 
 founded in the paflage, and they can be profecuted 
 together, and v/ithout interruption. It fometimes 
 happens, that one paragraph is too fhort for a 
 lecture, and that two or three can be compre- 
 hended in it. Then, the reflections arifing from 
 one of the paragraphs may be fubjoined imme- 
 diately to the explication of that paragraph, before 
 
 proceeding 
 
2$2 OF PREACHING. 
 
 proceeding to the explication of another. For, 
 fuch a difcourfe is, in reality, two or more diftinft 
 lectures put together. 2. Such as are explications 
 of one verfe or two, which contain fome confider- 
 able difficulties. Thefe are lectures, according to 
 the definition we have given ; for their defign is 
 the explication of a part of fcripture ; and all the 
 rules which we have laid down, are as applicable 
 to them as to the former fort. An Exercife and 
 addition is a difcourfe of this fort, when it is pro- 
 perly purfued ; not fpent in an ufeiefs grammatical 
 analyfis of the words, but employed in a true cri- 
 tical explication of them. Only it is plain, that 
 when fuch a difcourfe is brought to the pulpit, it 
 mufi not be filled with the words of the original, 
 language. Making allowance for this circumftance, 
 many of Clarke's difcourfes are of this fort, and 
 very proper models for them. In a difcourfe of 
 this kind, the meaning of the words fhould be 
 frrft cleared up ; then, the doctrine which they 
 truly contain, fhould be propofed and briefly il- 
 lustrated ; and then ? the ufe and improvement of 
 that doctrine fhould be fhortly pointed out. The 
 proper fubject for fuch a difcourfe is a text, which 
 at once is difficult, and contains fome important 
 and ufeful doctrine. Difcourfes of this fort will 
 naturally be interfperfed with thofe of the former 
 kind ; for in every book, one will now and then 
 meet with a difficult verfe, which requires a parti- 
 cular explication. And as, on the one hand, it is 
 contrary to the deCign of lecturing to fpend more 
 
 time 
 
OF PREACHING, 
 
 ■:>i 
 
 time than is necefTary in explaining a clear pafiage ; 
 fo, on the other hand, it would be wrong, when 
 a difficult pafiage occurs, not to allow it the time 
 that is really necefTary for explaining it. 
 
 Every part of fcripture- is intended either to 
 illu (Irate and enforce our duty, or to explain and 
 confirm fome doctrine of religion ; and as all the 
 doctrines of religion are fubfervient to practice, 
 and are propofed as motives to our duty, we may 
 juftly fay that every part of fcripture is fit to in- 
 fluence our practice. On this account practical 
 reflections are, as we have obferved, an eiTential 
 part even of a critical lecture. But there are many 
 paffages of fcripture which are extremely plain in. 
 themfelves, and need Very little explication : thefe 
 are the proper fubjecls for that fpecies of lecturing 
 which we have termed practical. Some of the 
 rules of critical lectures, already laid down, are 
 likewife applicable to thefe : for inftance, it is 
 necefTary to obferve the general defign and fcope 
 of the pafiage. Even in a plain pafiage, there are 
 generally fome expreflions that need to be ex- 
 plained. Thefe fhould be firft of all explained, 
 according to the rules already mentioned. After 
 this, the practical obfervations which arife from 
 the pafiage, fhould be profecuted. In profec.uting 
 them, two things are necefTary ; firft, to fhow that 
 each obfervation is founded on the pafiage ; and 
 next, to illuftrate the obfervation itfelf, and apply 
 It to practice* There are many parts of fcripture 
 
 fit 
 
Cl$4 OF PREACHING. 
 
 fit for fuch lectures. Thus many hiflorical pafifages 
 are fo eafy, that very little is neceffary for clearing 
 up the narration ; and that little may often be bell 
 done by giving the fubftance of the hiflory in 
 modern language, and even with greater brevity 
 than it lies in the pafTage. After that is done, a 
 preacher mould point out, with what view fuch a 
 pafTage of hiflory is recorded, to what end we may 
 apply it, what leffons we may learn from it ; and 
 in pointing out this, may very properly fpend the 
 greatefl part of the difcourfe. The parables of our 
 Saviour aifo are extremely proper fubjecls of prac- 
 tical lectures. It is at leafl, in general, proper firfl 
 to explain the whole flory or fimilitude in its literal 
 fenfe, fo far as it needs to be explained, that thus 
 the whole import of it may be feen at once. This 
 literal explication of the verfes*will generally be 
 extremely fhort. But it is bell to give it altogether ; 
 it will afford an opportunity of mowing the pro- 
 priety, the beauty, and the real occafion of many 
 of the circumflances which are fuppofed or re- 
 lated ; it will likewife tend to prevent a fault which 
 is very common in explaining parables, but a fault 
 which ought to be carefully avoided ; I mean, the 
 drawing a moral from every circumftance or inci- 
 dent of the parable. This fault has in a great mea- 
 fure arifen from giving the meaning and intention 
 of the parable as one proceeded, verfe by verfe, 
 which obliged him to contrive fomething defigned 
 by every circumftance ; though it is plain that 
 many circumflances are added, merely to render 
 
 * *he 
 
OF PREACHING. 255 
 
 the literal ftory probable, or for ornament, but 
 have nothing anfwering to them in the moral* 
 And it were eafy to give many inftances of ftrange 
 myflical explications which have been devifed from 
 fome circumflances of our Saviour's parables. In 
 general, it is proper fit ft of all to explain the 
 parable itfelf, as if it were a literal ftory, and had 
 no farther meaning, fo far as it needs explication 
 in this way ; and it is proper that this be a con- 
 tinued explication, not interrupted by pointing out 
 the meaning of any part of it, at leaft in mod 
 cafes. After this is done, we mud next explain 
 the real defign and intention of the fimilitude, and 
 propofe the inftruclions which it was defigned to 
 convey.. When thefe are propofed after the whole 
 explication, the fame fault mud be avoided which 
 we have already taken notice of. We are often, 
 efpecially young men, apt to be greatly pleafed 
 with finding fome myflical fenfe in every circum- 
 flance. To allegorife them all has an appearance 
 of ingenuity, and therefore gratifies ; but it is 
 always merely fanciful and uncertain, and there- 
 fore fhould be avoided. It is always faulty to 
 refine in this manner, to found doctrines or to 
 fqueeze maxims from every incident in a figurative 
 difcourfe. It is neceffary to diftinguifh the cir- 
 cumflances which are brought in merely to fill up 
 or adorn the narration, from thofe which are effen- 
 tial to the parable. Attention to the occafion of 
 the parable, or to the run of the incidents, or to 
 the reflections made on it, will enable us to diftin- 
 guifh 
 
1$& ; F ^REACHING. 
 
 guifh between thefe. We mufl draw the rrloraf 
 only from the latter, and inculcate the inftruction 
 which the parable was plainly defigned to convey: 
 As all our Saviour's parables were originally 
 addreffed to the Jews, moft of them were defigned 
 to convey fbme inftruction, which their particular 
 circumftances rendered necerTarf. It is proper 
 always to take notice what this inftruclion was, 
 becaufe the view of it adds greatly to the force 
 and beauty of the parable. Sometimes it will be 
 bed to exhibit the whole import of the parable with 
 refpect to the Jews together, and afterwards to 
 fhow what inftruclion it conveys to all Chriftians. 
 Sometimes again, when the inftructions conveyed 
 by a parable are pretty much diftinct, it will be 
 better to confider each inftruclion feparately, as 
 directed fifft to the Jews, and then as applicable 
 to Chriftians. But ftill, whichever of thefe ways 
 be chofen, the principal part of a lecture on a 
 parable ihould be inculcating on the auditory the 
 inftructions which it conveys. In profecuting the 
 inftructions that arife from a parable, it has always 
 a peculiar beauty, to introduce only fuch allufions, 
 fimilitudes, and illuftrations, as have an analogy to 
 the circumftances of the parable. This prevents a 
 confufion of metaphors and figures : it makes the 
 whole appear to rife naturally from the parable : 
 it ferves to inculcate the whole with the greater 
 force. You will find models of the manner of 
 explaining parables which we have recommended, 
 in Tiilotfoiv s difcourfes on the parable of the ten 
 
 virgins^ 
 
OF PREACHING- 257 
 
 virgins, and the parable of the rich man and 
 Lazarus. I (hall mention only one other fubject 
 proper for this fort of lecture, which we have 
 termed practical, the book of Proverbs* Some of 
 the apothegms there need a critical explication ; but 
 in explaining all of them, the principal thing to be 
 done is to reprefent the fentiment or maxim which 
 each contains, in a ftrong and ftriking light, fo 
 that it may affect and touch the hearers. And as 
 they are all feparate practical fayings, thereis fcarcely 
 any need of general reflections at the end of a 
 lecture on feveral of them. 
 
 A practical, as well as a critical lecture, may be 
 fometimes made on a fingle verfe, or a fmall por- 
 tion of fcripture. A difcourfe on a fingle verfe is 
 always properly a practical lecture, when it is not. 
 a profecution of fome one fubject, but is intended 
 to explain or enforce all the inftructions which are 
 implied in the feveral members of the verfe. Thus 
 every difcourfe, profecuted in what is called the 
 textual method, is properly a lecture, either of the 
 critical or the practical fort, or often a mixture of 
 both. A fermon, as diftinguiflied from thefe* 
 is the profecution of fome one fubject, in fome 
 or other of the ways that will be afterwards 
 explained. 
 
 2. Lectures are confined to an explication of 
 the fcriptures ; but there are other fubjects which 
 it is neceffary to explain. A fecond kind of expli- 
 
 s catory 
 
258 OF PREACHING. 
 
 catory difcourfes is fuch as are intended to open up 
 or illuftrate a particular doctrine or duty of reli- 
 gion. It is abfolutely neceffary that a doctrine be 
 underflood, before it can be believed. It is abfo- 
 lutely neceffary that a duty be underflood, before 
 it can be practifed. It is therefore proper that 
 difcourfes be often employed in explaining both. 
 A fubjefl: of this kind is either fimple or complex ; 
 a regard muft be had to this diflin&ion in explain- 
 ing it. 
 
 Some fimple fubjects are at the fame time fo 
 eafy and well known, that any explication of them 
 is unneceffary ; it cannot make them plainer ; and 
 in that cafe, it would be mere trifling. All our 
 natural paffions, as joy, grief, love, hatred, are 
 known to every one by immediate feeling, and 
 cannot be made clearer by any verbal explication ; 
 all that can be done is to refer the hearers to what 
 they feel. In difcourfing on thefe paffions, it may 
 indeed be neceffary and proper to point out the 
 fever al views which the fcripture gives of them, 
 the obje&s which it prefents to them, the good 
 purpofes which they anfwer, or the abufes to 
 which they are liable ; but all this is different from 
 explaining the paffion itfelf. When a fimple fubject 
 needs explication, or can be made clearer by it, 
 the explication may be performed by a definition 
 marking precifely what it is. The rules of defi- 
 nition are given in logic, and have their foundation 
 in nature. 1. It fhould be fhort. 2. It fhould 
 
 be 
 
OF PREACHING. 259 
 
 be perfpicuous ; and therefore both obfcure and 
 metaphorical terms mould be avoided in it. 3. It 
 mould be exact, fo that the definition may be fub- 
 ftituted for the name of the thing defined ; it mud 
 on the one hand exhauft the fubject, and, on the 
 other hand, include nothing but what belongs to 
 it. A fimple fubject may be farther explained, 
 by diftinguifhing it from Tome other with which it 
 is naturally connected or nearly allied, and with 
 which it may therefore readily be confounded. 
 Thus kindnefs, meeknefs, and placability, are 
 virtues near a-kin, and yet really diftinct. A per- 
 fon may have a very warm and affectionate difpo- 
 fition, and yet not poffefs meeknefs, which is a 
 calmnefs in oppofition to anger, and not eafily 
 ruffled even by great provocations ; and a man 
 may poffefs this temper, and yet not be placable, 
 but unrelenting, when once provoked. Things 
 which have no natural connection often acquire an 
 artificial connection, or become fo related in the 
 opinions of men, that they are as readily con- 
 founded as if they had been naturally connected ; 
 and confequently it is as neceffary to diftinguifh 
 them. The power of education, cuftom, example, 
 the ignorance, the weaknefs, and the paflions of 
 men, lead them to form many unjuft affociations ; 
 and on no fubject more frequently than on religion 
 and morality, where it is alfo mod dangerous. 
 To break thefe affociations, to feparate things 
 which are totally diftinct and yet often confounded, 
 is a point of great importance in difcourfes calcu- 
 s 2 lated 
 
20~0 OF PREACHING. 
 
 lated for the religious improvement of mankind. 
 Thus religion is often confounded with fuper- 
 ftition ; yet they are very different. Superflition 
 reprefents God as a capricious being, pleafed with 
 infignificant ceremonies and abftinence from indif- 
 ferent things, and fevere on the neglect of them. 
 True religion mud be carefully diftinguifhed from 
 this ; it is the very reverfe ; it confifts in having 
 juft conceptions of the divine nature and per- 
 fections, in exercifmg fuch devout affections as 
 correfpond to thefe, and in exerting them both in 
 external devotion and obedience to his will. Thus 
 zeal for truth and goodnefs, and virtuous indig- 
 nation againft vice, are often confounded with, 
 and therefore mud be explained as perfectly diftinct 
 from, a fettled fournefs or violence of temper, and 
 hatred of men's perfons for difference in opinions 
 or ceremonies. In the imaginations of fome, 
 pride, which confifts in a high opinion of one's 
 own talents and endowments, and leads to refent 
 the fentiments of others concerning him, when 
 they fall below this flandard, is connected and 
 confounded with greatnefs of mind, which is 
 totally different, which confifts in a freedom from 
 all mean paffions, little defigns, and interefted 
 views. On the other hand, humility is by fome 
 confounded with littlenefs of foul and meannefs of 
 fprrit ; but no two things are more different. Hu- 
 mility arifes from a juft fenfe of our own imperfec- 
 tion, of the narrownefs of our underftanding, of 
 the defects of our knowlege, of the weaknefs of 
 
 our 
 
OF PREACHING. 20*1 
 
 our virtues ; and it is never found except in thofe 
 who have conceived a high flandard of perfection 
 and virtue, and who, from frequent felf-reflection, 
 are confcious that they fall below it. But the 
 forming of fuch a high flandard is fo far from 
 having any tendency to produce meannefs or little- 
 nefs of mind, that on the contrary, it has the 
 ftrongefl tendency to wear it off, to exalt our 
 aims, to cherifh whatever is great or worthy, and 
 to raife us gradually nearer to the flandard which 
 we have conceived. Thus again, envy and emu- 
 lation are often confounded, and mufl be diftin- 
 guifhed ; the former is an uneafinefs at the fupe- 
 riority of others, producing a defire that they may 
 be brought down to our level, or below it ; the 
 latter is a noble ardour for attaining excellence, 
 leading us only to improve ourfelves. A fimple 
 fubject may be explained, not only by a definition, 
 and by diftinguifhing it from others with which it 
 is apt to be confounded, but alio by defcription. 
 A thing that cannot be defined, may notwithfland- 
 ing be defcribed j and after a fubjeft has been de- 
 fined, it may be illuflrated. A fubjecl may be 
 defcribed or illuflrated m many different ways. 
 Many things are very properly defcribed by their 
 effects. The divine perfections cannot be con- 
 ceived by us abilractly, as they exift in God ; they 
 are conceived only by means of their effects, and 
 as fhowing themfelves in thefe ; and it is by pro- 
 perly pointing out their effects in the works and 
 ways of God, that they can be explained, In ex- 
 
 s 3 plaining 
 
262 OF PREACHING. 
 
 plaining a thing by its effe&s, the mod finking 
 and interefting of them mould be felefted ; this 
 will render the explication animated and fpirited. 
 Such principal and leading effects likewife mould 
 be chofen, as include or fuggeft many particulars ; 
 this will prevent tedioufnefs of illuftration, and 
 render it full in a confidence with brevity. In 
 particular, any virtue or vice cannot be more pro- 
 perly explained, than by pointing out how it mows 
 itfelf in human life. This may be done by exam- 
 ples taken from hiftory, efpecially from the facred 
 hiftory ; or it may be done by pointing out how it 
 mows itfelf in the different fituations of life ; for 
 inftance, humility may be explained, by pointing 
 out how it will lead us to behave to thofe who are 
 our inferiors, our equals, or our fuperiors, in 
 knowlege, in religious improvement, in rank, in 
 age, or in character ; this will give a full and the 
 mod practical view of the fubjecl:. A fimple fub- 
 ject may be farther explained by comparifon with 
 others nearly related to it, or in any refpect analo- 
 gous to it, but better known, or better defined. 
 A fubjecl may likewife be illuftrated by contrafling 
 it with its oppofite ; for oppofites fet by one an- 
 other, mutually illuftrate and throw light on each 
 other. Humility and pride, temperance and in- 
 temperance, piety and impiety, when oppofed in 
 their natures and their effects, on the perfons 
 themfelves or on others, will by this means be 
 better underftood. It muff be obferved, that all 
 thefe methods of explication are not neceffarily to 
 
 be 
 
OF PREACHING. 263 
 
 be united on every fubject ; but a perfon's own 
 judgement mud direct him, which of them is pro- 
 per on each particular fubject, as he has occafion 
 to treat it. 
 
 The fecond kind of fubjects for explication is 
 complex, or fuch a fubjecl: as is made up oi dif- 
 ferent parts into which it may be diftinguifhed. 
 In this cafe, whether a doctrine or a duty be the 
 fubjecl: to be explained, it is firfl of all neceffary 
 for the explication, that the feveral parts or 
 branches of it be pointed out diflinctly, and in a 
 natural order. Diftinctnefs and order are neceffary 
 in every kind of difcourfe ; but they are above all 
 neceffary here, where information is the ultimate 
 end. If the parts be confufedly jumbled together, 
 or if the fubject be not diftributed into its natural 
 and complete members, or if the feveral members 
 be not exhibited in their natural order and fuc- 
 ceflion, the difcourfe can convey only an imper- 
 fect, or a confufed idea of the doctrine or the duty. 
 The principal rules of a jufl divifion are three. 
 1 . It mould be complete ; the feveral parts taken 
 together mould exhaufl the fubject. For example, 
 if we mould divide all practical religion into the 
 duties which we owe to God, and thofe which we 
 owe to our neighbour, the divifion would be faulty; 
 for there is a third clafs diftinct from both thefe, 
 the duties which we owe to ourfelves. 2. In a jail 
 divifion, all the parts mould be diftinct and fepa- 
 rate, fo that no one of them be included in an- 
 
 s 4 other. 
 
264 OF PREACHING. 
 
 other. 3. The parts fhould fucceed each other in 
 a natural order ; the fimpleft and mod fundamental 
 going before the others, and rifing flep by ftep 
 through thefe others. For example, in explaining 
 the love of God in the mod extenfive fenfe, to 
 find out the natural order of the parts, we may 
 reflect on what partes in our minds towards a 
 perfon whom we efieem and love, a perfon of high 
 abilities with whom we are connected by fome 
 degree of dependence, and from whofe favour we 
 expect fome advantages. To fuch an one we will 
 feel, 1. High efieem of his talents and virtues; 
 2. A propenfity to think often and to fpeak ho- 
 nourably of them ; 3. Defire of his happinefs and 
 joy in it ; 4. Defire of his approbation and plea- 
 fure in porTefTing it ; 5. Gratitude for his favours ; 
 6. Confidence in him. This may be eafily tranf- 
 ferred to God. If the firfl of thefe were placed 
 any where elfe, the divifion would be \ confufed ; 
 for efteem is the foundation of all the reft. When 
 the fubject is thus properly divided into its parts, 
 each part mould be profecuted' according to the 
 rules already mentioned for the explication of a 
 fimple fubjecl:. 
 
 It were eafy to produce many examples both of 
 a proper and improper order in explaining doctrines 
 or duties. But you will eafily be convinced of the 
 neceffity of the former, and of the inconveniences 
 of the latter, without our fpending time in pro- 
 ducing examples. The bed means of leading you 
 
 into 
 
OF PREACHING. 26$ 
 
 into a proper order in compofmg on any particular 
 fubject, is a thorough underftanding of that fub- 
 ject, and of the dependence of its feveral parts. 
 This will enable you to throw them into that order, 
 in which they will reflect greatefl light on one an* 
 other. On fome fubjects, however, different or- 
 ders in arranging the parts may be equally natural, 
 and each may have fome advantages. For ex- 
 ample, in explaining religion in general, as con- 
 fiding of three kinds of duties, we may begin with 
 the duties to ourfelves, which are fimple and eafily 
 comprehended ; as felf-government, or a due com- 
 mand of our fenfual appetites, fo that they may 
 not lead us into gratifications prejudicial to our 
 health, vigour, reputation, or fortune ; and of 
 anger, refentment, and other paflions deftru&ive 
 of the peace of our minds ; attention to the im- 
 provement of our rational powers, and the profe- 
 cution of our mod important, our fpiritual and 
 eternal intereft. Next, the duties which arife from 
 our connection with other men, with individuals, 
 with a family, or with larger focieties. Next, the 
 duties incumbent on us as members of the media- 
 torial kingdom of Chrift. And laftly, thofe which 
 belong to us as creatures, as fubjecls of God's ra- 
 tional kingdom. Or, we may obferve the con- 
 trary order^ beginning with our duties to God, 
 and defcending to the inferior duties. The former 
 gives the mofl eafy view of the fubjecl, as the firft 
 fteps are fimple, and prepare the way for the com- 
 prehenfion of the fucceeding ones j the latter may 
 
 give 
 
266 OF PREACHING, 
 
 give the completefl view of each part, as founded 
 m the authority of God. The former would be 
 the proper order in inftructing a perfon totally un- 
 acquainted with the fubjeft ; for it would be im- 
 poffible to give him an idea of love, reverence, 
 and gratitude to God, without having firft taught 
 him to obferve the motions of his heart towards 
 men; the latter will, perhaps, give the moft folid 
 and comprehenfive view of the fubject, to one who 
 £as already a general acquaintance with it. 
 
 When I fpeak of diftributing the fubject to be 
 explained, into its natural members, I do not 
 mean to recommend a multiplicity of dry divifions 
 and fubdivifions. This cuftom, unknown to the 
 ancient orators, and to all the Chriftian preachers 
 of the firft ages, was introduced by the fcholaftics. 
 It often gives only a feeming order to the difcourfe, 
 but really mangles and breaks it ; by following 
 k too much, a preacher does not, like a fkilfu! 
 aSlatomift, feparate his difcourfe into its proper 
 parts ; but, like a butcher, cuts it out into a num- 
 ber of pieces. A divifion is more neceffary in an 
 explicatory fermon, than in any other. But even 
 here, a fimple and natural divifion of the doctrine 
 or duty into its general parts is fufEcient ; and fub- 
 divifions generally break the fubject and clog the 
 memory. It is much better that without them 
 every part be placed in its natural ntuation. Both 
 in dividing and in profecuting the explication of a 
 fubject, all fcholalHc terms and method mould be 
 
 avoided. 
 
OF PREACHING. 26j 
 
 avoided. A preacher fhould not explain a doc- 
 trine or duty, by the technical terms of metaphy- 
 ficians, but as much as poffible, in the language of 
 common fenfe, and in the words of fcripture. He 
 fhould not divide it in the forced method of the 
 logical topics, _ but in the natural way that will 
 convey fuch a conception of it, as may tend to in- 
 fluence practice. 
 
 The defign of an explicatory difcourfe being to 
 inform the underftanding, there can be in it no 
 direct or profefTed proofs of the truth of the doc- 
 trine, or arguments for the duty, which is the 
 fubject of it ; the whole is defigned for explication. 
 By confidering, therefore, what is implied in ex- 
 plication, or what is necefiary for accomplifning it, 
 we may perceive the nature of an explicatory dif- 
 courfe. Now, it is plain that every particular in- 
 cluded in a doctrine or duty, muft be clearly ex- 
 prefTed, and fpread out as it were. It muft like- 
 wife be mown, that every particular introduced, 
 is really included in that doctrine or duty ; and 
 that it arifes from the preceding and is fubfervient 
 to the fucceeding parts of it ; and thus, reafoning 
 is introduced on the feveral particulars of a doc- 
 trine or duty, even in an explicatory difcourfe, 
 though not on the truth of the general doctrine, 
 or obligation of the whole duty. 4 
 
 Explication, from its very nature, admits very 
 little of addrefs to the imagination or the paffions. 
 
 But 
 
$68 OF PREACHING. 
 
 But it does not exclude it altogether. Even in ex* 
 plaining a doctrine, companions, metaphors, and 
 all other figures which ferve for illuftration, are 
 very naturally introduced. The explication of a 
 duty admits fomething more. It is the defign of 
 an explicatory fermon, not fo much to give a dry 
 analyfis of a duty, which would enable a moralifl 
 to comprehend diflinclly all that it includes, as to 
 give a flriking view of it in its whole extent, fit to 
 influence the practice. It is its defign„ not fo 
 much to inform perfons of what they did not 
 know before, as to give them a lively fenfe of the 
 nature of a duty generally underflood. In order 
 to anfwer this end, every thing that is faid mufl 
 be addrefled, though not to the paflions, yet to the 
 feelings of mankind. This is what is properly 
 termed, fentiment ; a notion or opinion fet in fuch 
 a. light as to touch the feelings, particularly any of 
 the internal or reflex fenfes of human nature. 
 Every thing that is faid in explaining a duty mould 
 be. fet in fuch a light as to touch the confciences 
 of the hearers, with a fenfe of its beauty, pro- 
 priety or obligation. This can fcarcely fail to hap- 
 pen,, if the fentiments themfelves be juft: and true, 
 and be exprefled by the preacher fo as to mow 
 that he feels them himfelf. For then the hearers 
 will, by fympathy with him, conceive them 
 tlrongly; and a flrong conception of any duty 
 will always produce a perception of its obligation 
 er propriety. 
 
 3, There 
 
OF PREACHING. 1269 
 
 3. There is likewife a third fort of explicatory 
 difcourfes, in which the fubject; to be explained is 
 a particular character. The two former kinds are 
 very common ; this kind is more rare,^ but may 
 be fometimes ufed with great advantage. Butler's 
 fermon on the character of Balaam is an example 
 of it* Human characters are very complicated, 
 and frequently compofed of very inconfiflent prin- 
 ciples, of which one actuates a perfon in fome 
 parts of his conduct, and another in other parts ; 
 and fometimes all of them influence him in fome 
 degree, in the fame action. Hence it becomes often 
 difficult to form a juft idea of a man's true cha- 
 racter. Now the defign of fuch a difcourfe as we 
 have mentioned is, to unravel a particular cha- 
 racter, and point out the operation of the different 
 principles which are compounded in it. A cha- 
 racter which is to be explained, ought always to 
 be that of fome perfon who is defcribed, or whole 
 hiftory is recorded, in fcripture : for otherwife, it 
 will not be fo familiar, nor can be rendered fo 
 familiar to the audience, as to make them enter 
 into it, or eafily apprehend it. It is proper to give 
 a view of the hiftory of the perfon whofe character 
 we defign to explain, fo far as it can throw any 
 light upon his real character ; for as it is from 
 actions that a character appears, fo the hiftory of 
 a perfon 's actions is the only means by which we 
 can inveftigate his character, and the principles 
 by which he is actuated. With the hiftory of a 
 perfon's particular actions mult be joined an 
 6 account 
 
270 OF PREACHING. 
 
 account of the principle and temper which each of 
 them difcovers or proceeds from, and the ftate of 
 mind which they fhow a perfon to have been in at 
 the time of doing them. By this means the hearers 
 will be aflifted in forming a juft, and at the fame 
 time a lively conception of the feveral principles 
 which form the character. This will prepare the 
 way for reprefenting, in an intelligible and Unking 
 manner, the whole character at once, with all the 
 complication and oppofition of principles which it 
 appears to contain. The picture of the molt 
 remarkable features in a character fhould be 
 attended with fuch obfervations as may account for 
 it, and explain the combination of principles, and 
 the degree of influence which they have in the 
 conduct. When the character of a particular 
 perfon, defcribed in fcripture, is thus plainly repre- 
 fented as mowing itfelf in his particular circum- 
 ftances, the hearers will, of themfelves, in fome 
 meafure, be able to difcern how far it refembles 
 their own. But, in order to enable them the 
 better to difcern it, and to render the defcription 
 more ufeful, it will be proper to reprefent the 
 character in a more general way, or rather to fhow 
 it in a variety of lights ; to point out the different 
 forms which it affumes, the different ways in which 
 it influences the conduct, the different degrees in 
 which it betrays itfelf in common life. This will 
 bring it home to the hearers, and apply it directly 
 to their inftru&ion. 
 
 Sermons 
 
OF PREACHING. 271 
 
 Sermons of this fort will require a great know- 
 lege of human nature ; but if they be properly 
 executed, they may often be extremely ufefuL 
 By being employed about the character of an indi- 
 vidual, they will give both a plain and a finking 
 view of what is the fubject of them. By analyfmg 
 that character, either as it is maintained through 
 life, or as it is difplayed in a particular action, 
 they will lay open fome of the mod fecret windings 
 of the human heart, fome of thofe turns of mind 
 and temper, which have the moil extenfive influ- 
 ence upon the fentiments and practice of men. 
 
 There are many proper fubje&s for fuch difcourfes 
 to be found in holy writ ; as, for example, the fitua- 
 tion of David's mind in the matter oft Uriah, the 
 character of the proud pharifee in our Saviour's 
 .parable, and in a word, all fuch paflages as give 
 ^an opportunity of pointing out any combination of 
 principles, any contraft of paflions, or any fecret 
 and fubtle workings of human nature, in the 
 perfon to whom they refer. 
 
 So much for thofe difcourfes which reft in expli- 
 cation or inftruction, and are addreffed purely and 
 ultimately to the underftanding. We mall con. 
 elude with obferving concerning all explicatory 
 difcourfes, that, as their ultimate end is inform- 
 ation or inftruclion, fo their prevailing character 
 ought to be perfpicuity. It is only by this, that 
 their end can be promoted ; and in order to 
 
 obtain 
 
2f2 Of PREACHING. 
 
 obtain this, the fentiments mufl be jufl and natural* 
 difpofed in a fimple and regular order, fet off with 
 apt and obvious illuflrations, and expreffed in 
 words plain and common in themfelves, and, as 
 much as poffible, familiar to the hearers. The 
 beft way of attaining this perfpicuity is to keep it 
 conflantly in view, while we are compofing, as our 
 principal aim, to be underftood by the hearers. 
 This will prevent our aiming at an oftentation of 
 ingenuity and learning, and will make all our efforts 
 to centre in giving a clear view of the fubjecl. In 
 order to this, the firft requifite is, that we have 
 a clear idea of it ourfelves. This requires both 
 a confiderable exactnefs and extent of general 
 knowlege, and a careful preparation for every 
 particular fubjeft. 
 
 Art. II. Of Conviclive or Probatory DifcGurfes : 
 
 The fecond kind of pulpit difcourfe is that 
 which has for its end the proof of the truth of fome 
 doctrine of religion. This may be called a con- 
 victive or probatory difcourfe. It is addreffed to 
 reafon, or to thofe powers of the mind, by which 
 we perceive evidence, and diftinguifh truth from 
 falfehood. There are many of the truths of reli- 
 gion, which all Chriftians believe ; but it is often 
 proper to exhibit the proofs even of thefe : for 
 though men do not difbelieve them, a clear view 
 of their evidence will render their belief firmer : 
 though their belief be firm, yet a ftrong perception 
 
 of 
 
OF PREACHING. 273 
 
 of their evidence will render its influence upon the 
 conduct greater. Thus the proofs of a God, of a 
 Providence, of a future judgment, are very proper 
 fubjects of fermons to a chriftian audience, who 
 do not doubt of any of thefe doctrines. As the 
 defign of preaching on them is, not fo much to 
 convince men of what they do not believe, as to 
 ftrengthen the influence of a belief which they have 
 already, a preacher is not confined altogether to 
 the abftract and cool method of argumentation, but 
 may very allowably throw in whatever tends to 
 make the force of the argument better felt, or to 
 render it fitter to touch the heart. In fuch fer- 
 mons, therefore, a degree of ornament may be 
 admitted, which would be very unfuitable to a 
 philofophical examination of the evidence of prin- 
 ciples. Were a metaphyfician, for example, to 
 produce a proof of the being of God, he would 
 fatisfy himfelf with giving a plain and conclufive 
 argument for it ; but a preacher mould fet that 
 argument in a more popular light, exhibiting it in 
 fuch a way that it may produce a fenfe of the 
 divine exiftence, fit to remain with men, and to 
 influence them in life. In order to this, he mufl- 
 turn every part of it into fentiment ; he mud (how 
 that he has himfelf a ftrong conviction of it, which 
 may infect them with the fame by fympathy -, he 
 muff, not urge the argument in general, but mud 
 in every part of it give a view of fome particular 
 exiftence, and a lively picture of the impreflions 
 of the creator which it bears ; the fame proof 
 
 t which 
 
274 0F PREACHINC* 
 
 which he reprefents fo as fully to convince tnd 
 underflanding, he mufl make to fir ike the imagine 
 ation, and to touch the" heart. Whatever be the 
 truth propofed to be proved, the chriflian orator 
 will find means of fetting the proofs of it in this 
 finking light. It would be abfurd to attempt a 
 formal proof that all men are mortal ; yet it is very 
 neceflary to infift on the certainty of death, to 
 give men a finking fenfe of it, and to detect thofe 
 caufes which make it have fo little influence on the 
 generality. 
 
 Even in the mofl ab fir act reafoning, it is wrong 
 to flay to obviate every trifling objection that may 
 be formed againfl the reafoning. It retards the 
 progrefs, breaks the argument, and diflracts the 
 attention. But it is (till more improper, when the 
 defign of a fermon is to flrengthen men's conviction 
 of a truth which they believed before, and to 
 render that conviction fitter for influencing prac- 
 tice. In this cafe, to introduce every objection, 
 and flop to anfwer it, mufl perfectly chill the 
 argument, mufl wholly interrupt the courfe of the 
 thought, and render it unfit to operate either on 
 the imagination or the paflions. Befides, as a 
 great part of mankind are incapable of balancing 
 evidence, or of weighing objections and anfwer9 
 againfl each other, and perceiving the preponde- 
 rance of evidence, the multiplying of objections 
 in preaching will tend much more to perplex or 
 raife doubts, than to remove them and flrengthen 
 
 conviction, 
 
<jf Preaching. 275 
 
 Conviction. They fhould therefore be very fpa- 
 ringly introduced in fuch probatory difcourfes as 
 are intended to give men a ftrong conviction or a 
 lively fenfe of truths which they already believe. 
 And by far the greater!: part of probatory difcourfes 
 from the pulpit ought to be of this kind. The 
 doctrines which a preacher ought certainly to treat 
 moft frequently, are the great and important truths 
 of natural and revealed religion. Thefe are uni- 
 verfally believed by thofe to whom he has occafion 
 to preach. The greater! part even of the contro- 
 verfies that have been raifed about thefe, among 
 the different feels of Chriftians, has regarded the 
 manner of explaining them, rather than the 
 truth of the doctrines themfelves. Yet it is necef- 
 fary to remind men of the evidences of thefe doc- 
 trines, otherwife their afTent to them will be very 
 weak. But it is proper to handle them in the 
 popular, fentimental, and ftriking manner, which 
 we have pointed out, not in the accurate, dry- 
 method of ratiocination, which w T ould be proper 
 for the conviction of a perfon who difbelieved 
 them. 
 
 But though this be the kind of probatory dif- 
 courfes for which a preacher will have moll: frequent 
 occafion ; yet it may fometimes be necefTary to 
 prove doctrines which are really denied by fome of 
 his hearers. When doctrines of real importance are 
 denied, or doctrines truly pernicious and of a bad ten- 
 dency in life are propagated, it becomes a very proper 
 
 t 2 end 
 
2?t> OF PREACHING. 
 
 end of preaching, to prove the former, and to 
 confute the latter. There will be v need for dif- 
 courfes of this fort much more frequently in fome 
 congregations than in others ; and different fitua- 
 tions will point out different fubjecls as fit to be 
 handled in this way. But whatever be the fituation 
 in which a minifter be placed, he mould be careful 
 to preach in this way no more than is abfolutely 
 neceffary ; for to dwell on the dry eviction of 
 mere fpeculative and controverted points, tends to 
 draw men too much off from practice, to lead 
 them to place religion in fpeculation, and to render 
 them fond of queftions and fruitlefs difputes. 
 
 In fuch difcourfes two different methods may be 
 ufed ; the analytical, and fynthetical. In the 
 former, the point to be proved is not explicitly 
 propofed, but the principles from which it is 
 deducible are laid down and purfued through their 
 ieveral confequences, till at iaft the point in view 
 appears to be evidently deducible from them. 
 This method is not very common in fermons, and 
 is indeed difficult ; but it is very proper when the 
 hearers are prejudiced, and leads them on, without 
 fufpicion, from one acknowleged truth to another, 
 till at laft the conclufion breaks in unexpectedly 
 upon them. In the fynthetical method, which is 
 the mofl common, a proportion is explicitly laid 
 down, and the arguments for it profeffedly urged. 
 This kind like wife admits two different methods, 
 anfwering to the two kinds of demonftration in 
 
 mathe- 
 
OF PREACHING. 2J*J 
 
 mathematical fubjects, the direct, and the indirect. 
 In the former, the preacher confirms the truth, by 
 propofing the arguments for it in their natural 
 order, by which they add greater! weight to one 
 another. He mould propofe them in that point 
 of view, in which they are lead liable to the ex- 
 ceptions which are made againfl them. When 
 they cannot be fet in fuch a light as to be evi- 
 dently not expofed to thefe exceptions, he muft 
 take notice of fuch exceptions as are moft material, 
 and mow that they are invalid, and that the argu- 
 ment againfl which they feem to lie, is conclufive 
 notwithftanding them, 
 
 Sometimes again, a probatory difcourfe may 
 proceed in the indirect method of reafoning. 
 This will be the cafe, when the preacher's aim is 
 chiefly to confute error. Sometimes a falfe opi- 
 nion is advanced, and by merely mowing that the 
 arguments produced for it are really inconclufive, 
 the oppofite truth will be fufficiently fupported. 
 Sometimes a truth is not directly denied ; but it is 
 thought to be attended with fuch difficulties, or 
 liable to fuch objections, as weaken men's con- 
 viction of it, and make them doubtful or fceptical 
 about it. In either of thefe cafes, the moft natu- 
 ral way of producing a conviction of the truth, is 
 to proceed in the indirect way ; to propofe the 
 feveral arguments by which the falfe opinion is 
 fupported, to (how that they are not fufficient to 
 prove it, that notwithftanding them, men may re., 
 
 t 3 mam 
 
278 OF PREACHING. 
 
 main convinced of the oppofite truth. It will thus 
 depend on the nature of the truth that is denied, 
 on the manner in which it is denied, and on the 
 particular difpofition of the hearers, whether it 
 will be moll: effectually fupported by reafoning in 
 the direct and oftenfive, or in the indirect and apo- 
 gogical methpd. To thefe circumftances the 
 preacher mould attend, and by them he mould be 
 directed to the one method or the other ; always 
 taking care to choofe what will be moft effectual 
 in the particular cafe. 
 
 In mathematical fubjects, either of the kinds of 
 demonftfation is fufficient of itfelf ; if either be 
 ufed, it would be fuperiluous to add another of 
 the fame kind, or to fubjoin a demonftration of 
 the other kind. But religious and moral fubjects 
 are widely different. Their evidence generally not 
 only arifes from feveral arguments joined together, 
 but alfo, there are at lead appearances of argu- 
 ment againft them. On this account, in moft 
 fubjects of preaching, both the methods of eviction 
 that have been mentioned, may be very properly- 
 united in probatory difcourfes from the pulpit. 
 When the difcourfe proceeds chiefly in direct con- 
 firmation of the truth, by propofmg the feveral 
 arguments that fupport it, it is highly proper, not 
 only to remove the exceptions brought to weaken 
 the feveral arguments, which will be bell done in 
 profecuting the particular argument againft which 
 they are pointed , but alfo, after all the arguments 
 
 have, 
 
OF PREACHING. 279 
 
 have been profecuted in this manner, it will be. 
 very fit for the farther confirmation of the truth, 
 to anfwer the arguments which are produced on 
 the other fide, and to (how either that they have 
 no real force, or that they have not force enough 
 to counterbalance the arguments which have been 
 propofed before. In like manner, when the dif- 
 courfe has proceeded chiefly in the indirect way ; 
 after having infilled on all the arguments for the 
 falfe opinion, and fhown them to be inconclufive, 
 it will add great weight to the reafoning to fhow 
 next, that not only is there no folid argument for 
 it, but that there are alfo ftrong arguments againft 
 it ; that not only is there no valid objection againft 
 the truth, but alfo the .ftrongeft evidences for it. 
 Hence, every probatory difcourfe, intended to. 
 evince a truth difbelieved or doubted by the hear- 
 ers, will properly proceed both by confirmation 
 and confutation ; and the kinds of fuch difcourfes 
 will be diftinguifhed chiefly by the order in which 
 thefe fucceed each other. 
 
 Thus probatory difcourfes are of two kinds ; 
 fuch as are defigned to produce a fenfe of truths 
 already believed, and fuch as are defigned to be^ 
 get belief of truths formerly denied or doubted ; 
 and the latter hold chiefly either of confirmation 
 or of confutation. We may reduce to this head 
 a third fort of difcourfes ; fuch as are employed 
 in invefligation, or in tracing out the caufes of 
 things j as, Why Chriflianity has not, in fait, a 
 
 t 4 greater 
 
28o OF PREACHING. 
 
 greater influence on the reformation of mankind ; 
 Why men are fo apt to place religion in externals ; 
 and the like. For though fuch difcourfes are not 
 employed in proving a particular proportion by 
 arguments, they confift principally of reafoning, 
 in order to convince men that the caufes afligned 
 do really produce the effects taken notice of. But 
 as the end of all thefe forts is the fame, conviction, 
 fo there are many rules common to them all, re- 
 fulting from this their common end. Thefe are, 
 in general, the rules of right reafoning, which 
 ought to be delivered fully in that part of philofo- 
 phy which profeffes to teach the art of reafoning. 
 We cannot here enlarge upon them all ; but fhall 
 only hint at a few of the moil confiderable of 
 them. 
 
 It is neceffary to attend, whether the point to be 
 proved is fimple or complex ; if it be complex, 
 its feveral parts mufl be kept in view, and the 
 arguments fupporting them, according to their 
 natural order, be regularly propofed. The argu- 
 ments which prove only one part of the propor- 
 tion, muft be carefully feparated from thofe which 
 prove the whole, and reduced to different claries. 
 If thofe which directly prove the feveral parts of 
 the propofition, be firfl urged according to the 
 natural order of thefe parts ; fuch arguments as 
 confirm the whole, will, by coming after them, be 
 well underflood, and will, as it were, collect into 
 a point, and concentrate the conviction produced 
 
 by 
 
OF PREACHING. 28 1 
 
 by them. In other cafes, it may have a good 
 effect, to begin with the general arguments, and 
 then, fuch as particularly prove the feveral parts, 
 will fpread out and illuminate the conviction pro- 
 duced by the former. If the general truth to be 
 proved is pretty well underftood in the grofs, and 
 the general arguments for it are very plain, this 
 latter is perhaps preferable ; if that truth be but 
 indiftinclly or imperfectly conceived by the hear- 
 ers, or if the g/ceral arguments for it be complex, 
 the former manner will be moil eligible. 
 
 In order to reafon well on any fubjecl:, it is firft 
 of all necefTary, that a man know what kind of 
 proof or evidence that fubjecl admits of ; other- 
 wife, he will be in danger of falling into a wrong 
 track, and of fearching out improper arguments. 
 On this account, that part of logic which diftin- 
 guifhes evidence with accuracy into its different 
 kinds, and afcertains the proper province of each 
 kind, is of the greatefl importance, and is indeed 
 a proper preparation for reafoning of every fort. 
 Now, all the fubje&s, of which a preacher has oc- 
 cafion to attempt the proof, are reducible to two 
 kinds ; fuch as are to be proved by reafon, and 
 fuch as are to be proved by revelation. He fhould 
 content himfelf with whichever of thefe kinds the 
 prefent fubjecl: admits of; for to apply them in- 
 difcriminately to all fubjecls, would be perfectly 
 abfurd. In proving a truth difcoverable by rea- 
 fon, 
 
282 OF PREACHING. 
 
 fon, he muft confider what is the peculiar kind of 
 proof fuited to that truth, and exhibit it. In 
 proving a truth by revelation, care muft be taken 
 to argue, not from the found, but the real mean- 
 ing. It is proper to fhovv that the expreffions in 
 a text, which feem to imply a proof of it, have 
 that fenfe which renders them a proof of it in 
 other texts ; and that they are determined to this 
 fenfe by the context and drain of writing in that 
 particular text. When a truth admits a proper 
 proof only from reafon, yet that proof, or fome 
 ffceps of it, may very well be expreffed in the words 
 of fcripture. When a truth is. to be proved only 
 by revelation, it may yet be very properly illuf- 
 trated from fuppofitions of reafon. Some truths 
 may be proved both by reafon and revelation ; 
 then, each part of the proof mould be profecuted 
 according to its peculiar rules. In proving from 
 reafon, all abftrufe, far-fetched, and complex argu- 
 ments fhould be avoided, for they will be neither 
 intelligible nor convincing. In proving from fcrip? 
 ture, only plain texts and fully to the purpofe 
 fhould be ufed ; obfcure texts would need long 
 explication before they could be applied, and am- 
 biguous ones will promote doubt, inftead of dif- 
 pelling it. In proving from either, only fuch ar- 
 guments fhould be ufed as are truly conclufive ; 
 a few of thefe will be fufficient to produce con- 
 viction ; but a w r eak argument always debilitates 
 (he ftrtfnger ones. Every argument, from what- 
 ever 
 
OF PREACHING. 2S3 
 
 I 
 
 ever fource it be derived, fhould be exhibited as 
 fhortly as can be, without detracting from its 
 force ; for thus its whole force will be bed repre- 
 fented at once. Care mould likewife be taken 
 not to urge too great a multiplicity of arguments, 
 for this would only confound the judgement and 
 burden the memory. It is much better to make 
 a felection of thofe which will be mofl eafily com^ 
 prehended, and are moil undoubtedly conclufive; 
 thefe will be fufficient to produce conviction, and 
 more would rather tire, than ftrengthen the con- 
 viction. In other cafes, it may be proper to dis- 
 tribute the arguments into different claffes, which, 
 like a projection in architecture, will take off from 
 the ill effect of the number, and enable the mind 
 to comprehend them without difficulty or difguft. 
 All the doctrines of true religion are of a practical 
 nature, and ought to be always reprefented as 
 fubfervient to practice. Even in a difcourfe there- 
 fore, intended mainly for proving a doctrine, its 
 influence on practice ought to be pointed out. 
 When the difcourfe is of the firft kind, defigned 
 to produce a ftrqng fenfe of a doctrine already 
 believed, it has been formerly obferved, that the 
 whole argument mould be carried on in fuch a 
 way as to touch the heart. But befides this, every 
 probatory difcourfe mould conclude with pointing 
 out its influence on practice, Sometimes this may 
 be done, by enforcing from it fome one virtue to 
 which it is principally fubfervient. Sometimes, 
 when the do&rinq proved, enforces equally fe- 
 ver al 
 
284 OF PREACHING. 
 
 veral duties, the obligation which it lays us under 
 to all thefe, may be pointed out in diUinft infer- 
 ences or deductions. 
 
 Art. III. Of Panegyrical or Dcmoriftrative Difcourfes, 
 
 The third fort of difcourfes are fuch as are ad- 
 dreffed to the imagination, ?.nd are intended to 
 raife admiration. A preacher may, without de- 
 viating from the end of his vocation, endeavour to 
 enrapture his audience with this pleafure. The 
 reafon is, that admiration tends naturally and im- 
 mediately to produce imitation, and to excite noble 
 ambition and emulation. The preacher feems to 
 aim only at making a char after admired ; he em- 
 ploys all the means which can promote this end ; 
 but he feeks the admiration of his hearers only for 
 the fake of its neceflary confequences ; yet as no- 
 thing farther is requifite for fecuring thefe, but 
 exciting admiration, this may juftly be confidered 
 as the diftinguifhing aim of fuch difcourfes. 
 
 The ancient Rhetoricians take notice of this 
 fpecies of difcourfes, and call them Panegyrical or 
 Demonflrative. They allow two forts of them ; 
 one employed in pr airing, another in blaming, 
 Chriftian charity fcarcely allows one of the latter 
 fort to be brought to the pulpit ; it feems to forbid 
 making it the whole purpofe of a difcourfe, to de- 
 fcribe and exaggerate, as it were, all the vices of 
 one particular perfon. It is more fuitable, to re- 
 present, 
 
OF PREACHING, 285 
 
 prefent, in the faireft point of view, eminent virtue 
 and goodnefs. There are many fubjects on which 
 fuch difcourfes may be properly compofed by a 
 Protellant preacher ; as the life of our Saviour, 
 and the lives of thofe holy men whofe hiftory is 
 recorded in fcripture. We are exprefsly com- 
 manded to follow thefe examples ; and therefore 
 it mufl be highly proper to propofe their examples 
 to a chriftian audience. 
 
 A demonftrative difcourfe bears fome analogy 
 to the lafb kind of explicatory difcourfe which was 
 explained, as a character is the fubject of both. 
 But they are confiderably different. The defign 
 of the one is from the actions to deduce a diftincl: 
 analyfis of the character ; the defign of the other 
 is to reprefent the character and the actions in fuch 
 a light as may mod effectually promote imitation. 
 The true way of doing this is to paint the whole 
 man, and to fet him before the hearer's eyes, 
 fpeaking and acting. In defcribing the courfe of 
 his life, the preacher mould chiefly point out thofe 
 paffages in which his virtues befl appeared. He 
 mould recount his laudable actions : this gives 
 force to a panegyric ; this is what inftructs people, 
 and makes an impreflion on their minds. .This is 
 to paint a perfon to the life, and mows what he was 
 in every period, in every condition, and in the 
 mofl remarkable junctures of his life. At the 
 fame time, a demonflrative difcourfe mould not be 
 a fimple narration. It is enough to felect the 
 
 chief 
 
286 OF PREACHINC/ 
 
 chief facts, and reprefent them in a concife, lively^ 
 and ftriking manner. There fhould be the fame 
 difference between a mere hiflory and a difcourfe 
 of this kind, as between a natural hiflory of an 
 animal and a poetical defcription of it. The 
 former defcribes minutely every particular regard- 
 ing it ; the latter choofes a few of the moft remark- 
 able particulars, and, by combining them, ex- 
 hibits a pleating and ftriking picture of the object 
 to the imagination. It is never allowable to exceed 
 the bounds of truth ; but the end of this difcourfe 
 requires that the virtues of a perfon fhould be fet in 
 the moll amiable and engaging light that truth will 
 permit ; and that the faults which were blended 
 with thefe virtues fhould be either wholly omitted, 
 or touched as flightly as pomble* This is evidently 
 the way to excite admiration, and to promote 
 imitation ; and it is plainly allowable* becaufe the 
 preacher's profeffed defign is, not to give a hiflory 
 of the perfon, but to exhibit his example fo far as 
 it is worthy of imitation. This fort of difcourfe 
 fhould never be allowed to run into the florid ; 
 but it may approach nearer to it, and be more 
 adorned with bold figures, than any other fort of 
 fermon. A good deal of this is really neceffary 
 for attaining its end. 
 
 Demonflrative difcourfes may be diftinguifhed 
 into three kinds. The fubjecl of the firfl is a 
 perfon's whole life. Such a difcourfe as this will 
 exhibit a lively picture of all the virtues which a 
 
 perfon 
 
OF PREACHING* 287 
 
 perfon has exercifed, in all the different periods, 
 and in all the various fituations and emergencies of 
 life. The fubject of the fecond kind is one period 
 of a holy man's life ; it may exhibit all the virtues 
 which he exercifed, in all the different fituations iii 
 which he was placed during that period. Thus z 
 difcourfe may be employed in exhibiting Jofeph's 
 example before his advancement to the govern- 
 ment of Egypt ; or in difplaying his example after 
 his advancement. The life of Paul after his con- 
 version is another inftance of this kind of difcourfe. 
 The third fpecies is that which has for its fubjecl: a 
 particular virtue, as difplayed in various circum- 
 ftances through the whole of a man's life ; as the 
 patience of Job, the faith of Abraham. Thefe 
 three kinds of demonftrative fermons differ only 
 in the extent of their fubjecl: ; their end and 
 general rules are almoft wholly the fame j they 
 can fcarce differ in any other refpecl than the 
 divifion of which they are fufceptible. The firfl 
 kind, which takes in a whole life, may be profe- 
 cuted in two different methods, i. The life may 
 be divided into its different periods, and the virtues 
 difplayed in each period exhibited to the view of 
 the hearers. By this means, each member will 
 become a difcourfe of the fecond fpecies. 2. It 
 may be divided according to the different virtues 
 which appear in it ; and the difcourfe may fhow 
 how each virtue feparately has been exercifed and 
 difplayed through all the different periods and 
 fituations in which the perfon has been placed. 
 
 In 
 
28& OF PREACHING,. 
 
 In this way, the example of Chrift is reprefented 
 in The Life of God in the Soul of Man, as redu- 
 cible to piety, charity, purity, and humility ; and 
 the profecution of this fubjecl:, in the firft part of 
 that book, is not a bad example of a difcourfe of 
 this kind. This fort of divifion has fome advan- 
 tages, efpecially when a perfon's fituation has not 
 undergone very great changes. The only incon- 
 venience that attends it is, that fometimes different 
 virtues are complicated in the fame action ; but 
 this is not of great confequence, for that action 
 may be introduced under that virtue which is 
 predominant in it ; and all the other virtues which 
 iikewife appeared in it, may be at the fame time 
 pointed out without any breach of method. And 
 to compehfate this, one has an opportunity, by 
 purfuing this method, to exhibit every virtue of 
 the perfon's life entire, and in all the different 
 points of light in which the perfon had, through 
 his whole life, occafion to exert it. When this 
 method is purfued, every part of the difcourfe 
 becomes a demonftrative difcourfe of the laft fort. 
 In this fpecies fometimes, but often in the two laft, 
 no divifion is abfolutely neceffary ; it is enough 
 that the feveral actions of a perfon be reprefented 
 in a natural order. In the fecond fpecies, where 
 the fubjecl: is fome period of a life, if the preacher 
 choofe a divifion, it may moil naturally be made 
 according to the different virtues which a perfon 
 has had occafion to fhow in that period. In the 
 third fpecies again, where one particular virtue is 
 
 the 
 
OF PREACHING, 289 
 
 the fubjedl, the divifion may be according to the 
 different periods or fituations in which that virtue 
 has been exercifed. There are many fermons 
 extant, which are in fome meafure of the demon- 
 ftrative kind ; as all thofe on the example of 
 Ghrift. But few or none of them are profecuted 
 according to the accurate rules of fuch compo- 
 iitions. 
 
 In a word, it is the defign of a demonftrative 
 or panegyrical fermon, at once to give a diftintt 
 knowlege, and to excite high admiration of the 
 virtues of a particular perfon, with a view to 
 promote the imitation of them, by giving a lively 
 view of thefe virtues as difplayed in a feries of 
 actions , 
 
 Art. IV. Of Suafory Difcourfes. 
 
 The laft kind of pulpit difcourfe is addreffed to 
 the paflions and the will ; its end is perfuafion ; 
 we may therefore call it the fuafory. This is of 
 all the moll complex kind ; it includes all the reft, 
 or at leaft it prefuppofes inftruction, conviclion, 
 and pleafing, and fuperadds fomething to them 
 which is peculiar to itfelf, and conftitutes ' its 
 diftinguifhing criterion. A fuafory difcourfe is 
 intended to perfuade men to a certain courfe ; and 
 in order to anfwer its end, it muft difcover what 
 that courfe is ; it muft prove that it is fubfervient 
 to fome end acknowleged to be of importance by 
 the hearers ; and that end muft be fo reprefented 
 
 u to 
 
2£0 OF PREACHING* 
 
 to the imagination, that it may excite a ftrong 
 affection to it, by means of which the will may be 
 determined to the courfe which leads to it. 
 
 In order to perfuade a man to any courfe, the 
 under (landing rauft be addreffed fo far, as to let 
 him both know what the courfe is that you want 
 him to purfue, and to convince him that his pur- 
 fuing that courfe will anfwer fome good end* It 
 is poffible indeed to move men, without enlighten- 
 ing them ; but this emotion is a mere temporary 
 paflion, which neither has any fixed direction, nor 
 can anfwer any purpofe. If you would move a 
 man with any thing beyond fuch a tranfient emo- 
 tion, if you would truly jberfuade him, you mud 
 enlighten as well as move* You mull: not only let 
 him know what is the courfe which you would 
 have him to take, but alfo mow the reafon why he 
 fhould take it. In every fuafory difcourfe, there- 
 fore, there mud be reafoning or argument ufed, 
 in order to convince the hearers that they ought 
 to do what you recommend to them ; and till they 
 be thus convinced, it is impofTible that they can do 
 it. A reafonable being always propofes fome end, 
 and it is for fome end that he does every a&ion, 
 and either indulges or curbs any difpofnion. The 
 reafoning, therefore, which can contribute to 
 perfuade men to any action or any courfe, is of 
 that particular kind which mows that action or 
 courfe to be conducive to a certain end or purpofe. 
 To perfuade men to holinefs and virtue, one may, 
 
 fos 
 
OF PREACHING. 29 1 
 
 'for inftance, prove that it is conducive to peace of 
 mind, to prefent intereft, or to future happinefs. 
 This can be proved only by reafoning or argument. 
 If the arguments produced do not convince men 
 that holinefs is necefTary for thefe ends, they can 
 have no tendency to perfuade them ; however 
 much they may defire the ends, and however 
 willing they may be to purfue them, yet they will 
 not be prevailed on to purfue them in this way, 
 except they be convinced that this way leads to 
 the attainment of them, and is necefTary for 
 it. Thus the judgement mud be convinced by- 
 proper arguments, before men can be excited 
 to any aclion. Solid reafoning is therefore one 
 efTential ingredient in that eloquence which tends 
 to perfuafion. But this is not alone fufficient for 
 perfuafion* 
 
 It is likewife necefTary to render the hearers 
 fond of the end y to which the courfe recommended 
 is reprefented as fubfervient. Though a man be 
 ever fo much convinced that a certain aclion will 
 redound to his honour, for inftance, yet he will 
 never think of doing that aclion, if he has no 
 defire of honour. To underftand, therefore, what 
 more than mere reafoning is necefTary to perfuafion, 
 we need only confider, what principles of the mind 
 they are that attach men to the ends which they 
 purfue* They are, in general, the affections and 
 practical principles of human nature. Confcience 
 renders the doing our duty, and obtaining the 
 u 2 appro- 
 
29? QF PREACHING, 
 
 approbation of our own minds, a defirable end to 
 us. Self-love makes us fond of happinefs, and 
 ready to do what is neceffary for obtaining it. 
 Ambition attaches us to honour. Gratitude dif- 
 pofes us to what will be agreeable to a benefactor ; 
 benevolence, to what will tend to the happinefs of 
 others ; and fo in other cafes. Now, to perfuade 
 to a certain courfe, we muft excite thofe affections 
 or principles, which attach men to thofe ends 
 from which our topics of argument are deduced. 
 Would we, for example, perfuade men to holinefs, 
 from its neceffity in order to obtain the heavenly 
 happinefs, we muft not only prove that it is necef- 
 fary for this, but alfo render them defirous of the 
 heavenly happinefs. Would we excite them to 
 virtue, from gratitude to God our benefactor, who 
 requires it, we muft not only prove that it is the 
 propereft expreflion of gratitude, but alfo we muft 
 excite in them a difpofition to be grateful. But as 
 it is thus neceflary to excite the patfions, as well as 
 to convince the judgment, fo the former will not 
 be fufficient, alone without the latter. Let any 
 paffion be ever fo ftrong in a man's mind, it will 
 not lead him to any particular courfe, except he 
 be convinced that that courfe tends to gratify it. 
 You may raife in a man the ftrongeft defire of 
 heaven ; but this defire will not incline him to 
 praclife holinefs, till you have likewife convinced 
 him that holinefs is the way to heaven. Thus 
 neither argument alone, nor moving the paflions 
 alone, is fufficient. The cool reafoner, who con- 
 fines 
 
CiF PREACHING. ' ' £93 
 
 fines himfelf to the former, may convince men 
 that certain actions are neceffary to certain ends ; 
 but he does not excite their defire of thefe ends. 
 The warm preacher, who has no folid argument, 
 may raife a violent emotion, a prefent defire of a 
 certain end j but he does not point out the means 
 by which it may be attained ; or, if he mention 
 them, he does not fufficiently evince their ne- 
 ceffity ; and therefore, the emotion which he raifed 
 has no fixed direction, but evaporates without de* 
 termining men to any fettled courfe. The latter 
 warms without enlightening ; the former enlightens 
 without warming. Both perform but half the bu- 
 fmefs of perfuafion. To complete it, the judge- 
 ment mud be convinced and the paffions raifed at 
 one and the fame time. When this is done, the 
 will is immediately determined to refolve on the 
 courfe, and to perform the action recommended. 
 Affection makes us defirous of the end ; reafon 
 mows us that we muft do certain actions for ob- 
 taining it ; and as foon as this is perceived, affection 
 urges us to v/ill the doing of that action ; and when 
 we are brought to will it, perfuafion is accom- 
 plifhed, and we immediately do the action. A 
 fuafory difcourfe is, therefore, directly addreffed 
 to the will ; its defign is to feize and captivate the 
 will, and lead it to exert itfelf in an effectual vo- 
 lition of the courfe recommended. And this is 
 attained by convincing the hearers that that courfe 
 is neceffary for a certain end, and raifing, at the 
 fame time, a ftrong affection to that end. The 
 u 3 preacher 
 
294 OF PREACHING. 
 
 preacher who can frame his difcourfe fo as to pro- 
 duce thefe two effects at once, will be a matter of 
 perfuafion, * and attain that vehemence which is 
 the noblefl fpecies of eloquence, its very fummit 
 and perfection. 
 
 We have already obferved, how one of the parti' 
 of perfuafion is to be performed ; the judgement- 
 is to be convinced by folid reafoning. It will now 
 be neceffary to mow how the pamons may be 
 raifed ; for in raifmg them, the other part of per- 
 fuafion confifts. Now, there are only two ways 
 by which any paiTion or affection can be produced ; 
 either by giving an actual perception of the object 
 of that paflion, or by prefenting a lively idea of 
 that object. The actual prefence of the object of 
 a paffion never fails to excite the paflion ; the 
 feeling of pain produces forrow ; the fight of dif- 
 trefs raifes our fympathy. But it is feldom that a 
 preacher can prefent the objects themfelves to his 
 hearers ; if their affections could be raifed only by 
 the actual prefence of their objects, it would be out 
 of his power to raife them in mod cafes. But God 
 has wifely conftituted us in fuch a way, that the 
 feveral pamons and affections of our nature may 
 be like wife raifed by ftrong and lively ideas of. 
 their objects. Thus," the certainty of a very great 
 calamity will raife forrow, before we actually en- 
 dure it ; a defcription of deep diitrefs will excite 
 our compaffion to the perfon who fuffers it ; merely 
 thinking of a favour will raife gratitude to the au= 
 * thor 
 
OF rREACHING. 295 
 
 thor of it. It is by this way that the preacher has 
 accefs to the. hearts of his hearers ; he can raife 
 their paffions only by preferring to them ilrong 
 and lively ideas of the objects of them. As it is 
 the imagination of the hearers that conceives thefe 
 lively ideas, fo it is by addreffing himfelf to their 
 imagination, that the preacher prefents thefe ideas 
 to them. All the paffions take their rife from the 
 imagination, and it is by firfl touching the ima- 
 gination, that we mud, by means of it, move the 
 pafnons-. In order therefore to explain how the 
 paffions are raifed, it will be necefTary to confider 
 how the imagination is addrefTed, and what kind 
 of addrefs to it has an influence on the paflions. 
 
 Now, every defcription which tends to pleafe 
 any of our internal or reflex fenfes, is addrelTed to 
 the imagination ; whatever -is new, beautiful, ele- 
 gant, harmonious, or fublime, gratifies the ima- 
 gination ; and every defcription of fuch objects is 
 addrefTed to it. Every fuch defcription is admitted 
 into poetry, which refts in gratifying the imagin- 
 ation, and whofe end is to pleafe. But there are 
 fome objects which, however much a lively de- 
 fcription of them may gratify the imagination, have 
 no tendency to influence the paffions, becaufe they 
 are not the caufe or the object of any paflion; 
 Such defcriptions therefore cannot enter into fua- 
 fory difcourfes ; they have no tendency to promote 
 the end of them ; they would rather obftruct it, by 
 fixing the mind upon fomething elfe. 
 
 u 4 Again, 
 
lg€ OF PREACHING-. 
 
 Again, fome defcriptions even of thofe thing? 
 which are the natural objects and caufes of our 
 paflions, are unfit to excite them. If they be fo 
 florid and gaudy as to amufe or dazzle the mind,. 
 it will reft in the amufement which they give, 
 without feeling any difpofitbn to be actuated by 
 the paflion which thefe objects might have raifed. 
 The defcription may be very beautiful in itfelf, 
 but it does not fuit its place, nor contribute to the 
 end to which it ought to have been fubordinate. 
 The defcriptions then which, in a fuafory' difcourfe, 
 are addrefled to the imagination, muft be fo con- 
 trived as to fet thofe objects and caufes of our 
 paflions, of which they are description;,, in that 
 point of view in which they have the ftrongeft 
 tendency to excite the paflions. In order to this, 
 the paflions themfelves, with their objects and 
 effects, muft be well painted. The mod ftriking 
 circumftances of the objects and effects muft be 
 reprefented in fo lively a manner, that the hearer 
 may almoft fancy that he fees them. The work- 
 ings of the paflion muft be reprefented fo naturally, 
 as to make them think that they fee one actuated 
 by it, and as may turn the lively idea of it which 
 they form, into the paflion itfelf. Metaphors, 
 fimilitudes, images, abrupt and ftrong expreflions, 
 rightly chofen and applied, and, in a word, many 
 of the figures of eloquence, are fubfervient to this-. 
 Till a ftrong idea of the object, effects and work- 
 ings of the paflion, be in this way imprinted on the 
 imagination, the preacher's difcourfe cannot excite 
 
 the 
 
OF PREACHING* £97 
 
 the paffions of the hearers. But, if he can con- 
 vey fuch a ftrong idea, the paffion will immediately 
 rife fpontaneoufly and without more ado. 
 
 Thus we have endeavoured to analyfe perfuafion, 
 to fhow all that it includes, and all that is necefTary 
 for accomplifhing it. Perfuafion always tends to 
 fome action or courfe of action ; it operates ulti- 
 mately on the will, which is the immediate caufe 
 of action ; but in order to determine the will, it 
 mud previoufly convince the judgement, flrike the 
 imagination, and move the paffions. A preacher 
 would perfuade men to a certain conduct: ; in order 
 to do this, he muff convince them by argument and 
 reafoning, that that conduct tends to fome valuable 
 end ; he mull likewife bring them to perceive and 
 feel that that end is really valuable, by painting it 
 in lively colours : this picture will of courfe raife 
 the paffion or affection which attaches to this end ; 
 and an affection for the end immediately determines 
 the will to purfue that courfe which was fhown by 
 reafoning to be neceffary for the attainment of the 
 end. All this is requifite ; if any flep of it be 
 wanting, perfuafion cannot be accomplifhed : the 
 difcourfe may anfwer other ends, but it cannot 
 anfwer this particular end, perfuafion. If it con- 
 tain only argument it will convince ; if it contain 
 only gaudy painting of objects unconnected with 
 the paffions, it will pleafe ; if it contain only proper 
 pictures of the objects, effects and workings of the 
 paffions, but without a mixture of reafoning, it 
 
 will. 
 
2oJ> OF PREACHING. 
 
 will be pathetic, it will move the paflions. fiut 
 in all thefe cafes it falls fhort of perfuafion. T6J 
 accomplifh this, argument, painting, and the pa- 
 thetic, muft be combined. 
 
 It was neceffary, for the fake of diftinctnefs, to 
 confider thefe parts of perfuafion feparately. But 
 we muft not imagine that they are to be kept per- 
 fectly feparate in a fuafory difcourfe. We are not 
 firft to prove by cool reafoning, that a courfe tends 
 to a certain end, and then with warmth to raife an 
 affection to that end ; nor are w r e firft to raife a 
 ftrong pamon for the end, and then when we have 
 poirefTed the hearers with it, to convince them by 
 cool reafoning that, if they would gratify that 
 pamon and obtain the end, they muft take the 
 courfe which we recommend. If we were to keep 
 the two parts of perfuafion, argument, and the 
 pathetic, in which laft painting is evidently implied, 
 thus entirely diftinct and feparate, the effect of the 
 one muft be loft and wear wholly off, before we 
 came to the other ; each would be weakened by 
 their divorce ; and the two parts of the difcourfe 
 would appear unlike and unfuitable to each other. 
 The argument and the pathetic muft be in fome 
 degree interwoven and incorporated together 
 through the whole difcourfe. It is not indeed 
 neceffary that they mould prevail equally in every 
 part of it ; fometimes the one, fometimes the other 
 will preponderate ; generally, argument mould 
 prevail in the former part, and the pathetic in the 
 
 latter,- 
 
OF PREACHING. 2t)C/ 
 
 latter, though this does not hold without exception. 
 But whichever prevails, there muft, through the 
 whole, be a mixture of the other. The argument 
 muft not be purfued in the fame unaffecling way, 
 as if it were intended only for conviction, but 
 mull be intermixed all along with fuch lively and 
 pathetic descriptions as may gently touch the 
 paffions, and prepare them for rifing, when they 
 come to be more profefledly addreffed. The rea- 
 foning which evinces that the courfe recommended 
 tends to a valuable end, muft be fo contrived as, 
 at the fame time, to raife fome degree of affection 
 to that end. In like manner, that part of the dii- 
 courfe which is intended chiefly to raife the pafiions, 
 muft be fo contrived as to preferve ail along the 
 conviction arifmg from the argument. The co- 
 lours by which the end is rendered affecting, muft 
 be intermixed with fuch hints of the argument, as 
 may keep in view that courfe by which the paftion 
 raifed by the end may be gratified. A preacher 
 who would perfuade, muft thus addrefs at one and 
 the fame time all the powers of human nature, the 
 underftanding, the imagination, and the paffions. 
 
 It is evident from what has been faid, that an 
 addrefs to the pafiions is neceftary in a difcourfe 
 whofe end is perfuafion. But if a difcourfe con- 
 tained only an addrefs to the paffions, its end would 
 be properly, not perfuafion, but moving. And 
 it was obferved before, that merely to move, is not 
 a proper aim in a difcourfe from the pulpit, except 
 
 11 in 
 
3CO 0? FREACHINGo 
 
 in fonie very particular cafes. But as it is allow* 
 able in ibme cafes, it will be proper juft to remark 
 what it is that forms the moving, as diftinguimed 
 from the vehement or perfuafive. This latter re- 
 fults from the union of reafoning with painting. 
 Now, if the former of thefe ingredients be re- 
 moved, if the difcourfe contain only moving pic- 
 tures of the object of any pafiion, without any 
 reafoning concerning the way of exerting that 
 pafiion, it will produce the pure pathetic ; a certain 
 pafiion or affection will be raifed by it, but the 
 mind will not be determined by that difcourfe to 
 exert the pafiion in any particular way; Again ^ 
 all our pafiions do not lead equally to action ; 
 fome of them lead to it very directly, as defire* 
 averfion, benevolence, anger ; fome feem to lead 
 rather to inaction, or at lead lead very faintly to 
 action, as joy, forrow, &c< If a difcourfe tend 
 chiefly to raife thofe of the latter kind, it will be 
 properly pathetic ; accordingly, this term is very 
 commonly reftricted to fuch compofitions as tend 
 to produce forrow* 
 
 It is, I know, an opinion entertained by fome^ 
 that a preacher ought not to addrefs himfelf at all 
 to the pafiions of his hearers, but only to their 
 reafon. It is alleged, that to moik their pafiions, 
 is to put a bias upon their judgement, to miflead 
 them, and to raife an emotion which will be tran- 
 fient, and wear off without leaving any good effecT:.- 
 But this opinion can proceed only from want of 
 
 attention^ 
 
OF PREACHING. JQI 
 
 attention, or from very fuperficial reflection. In 
 matters of mere fpeculation, it is indeed wrong to 
 work upon men's paflions ; but wherever action 
 is concerned, the cooled fpeaker addrefles the 
 paflions of men ; and indeed, unlefs he fpeak to 
 their paflions, he cannot fpeak to any purpofe at 
 all. No argument can be propofed for any courfe 
 of action, but what implies an addrefs to fome paf- 
 fion or affection. If a man tell me, it is for my 
 intereft, he addreffes my felf-love ; if for my 
 honour, he addrefles my ambition ; if for the public 
 good, he addrerTes my benevolence ; in a word, 
 whatever motive can be propofed, it addrefles itfelf 
 to fome one of thofe paflions or affections which 
 are the only principles of our actions. Suppofe a 
 perfon deftitute of thefe, and the ftrongeft reafoning 
 will have no effect upon him. If I fhould prove 
 clearly and convincingly, that a certain action 
 tends to happinefs, this will have no influence on 
 a perfon deftitute of felf-love*. If I prove that an 
 action tends to honour, a perfon void of ambition 
 would tell me, I am convinced it does, but I have 
 no defire of honour. Thefe principles cannot be 
 difputed ; and when they are admitted, to fay that 
 a preacher fhould confine himfelf to cool reafoning, 
 and not addrefs the paflions of his hearers, is to 
 fay, that he Hould excite them to action, without 
 applying to the only principles of their nature 
 which can excite them to action ; or rather it is to 
 fay, that he fhould addrefs thefe principles, but 
 fhat he muft be careful to addrefs them only in 
 
 fuch 
 
302 Of PREACHING, 
 
 fuch a way as has no tendency to engage them, 
 This is a plain abfurdity, though it be fometimes 
 cxprefled in fuch terms as to give it fome fhow of 
 plaufibility. Reasoning which tends to fhow that 
 a courfe is conducive to interehV or honour, will 
 have fome influence in determining thofe to that 
 courfe, who have previouily felf-love or ambition 
 in a confiderable degree of ftrength ; but if thefe 
 principles be weak, or be counteracted by other 
 principles, it will have no influence upon them* 
 But even when thefe principles are' weak, or fo 
 overborne by oppofite principles as to be hindered 
 from exerting themfelves, they may be excited 
 and ftrengthened by a proper addrefs to the 
 pafTions. The want of this muff therefore be an 
 eiTential defect in a difcourfe intended for per- 
 fuafion. 
 
 Having thus laid open the general principles of 
 fuafory difcourfes, we mall now point out briefly 
 their different kinds. They are plainly diftinguifh- 
 'able into two kinds, i. Such as are defigned to 
 difluade from vice. In order to do this, two 
 things are neceflary ; to weaken the paflions which 
 lead to vice, and to ftir up and ftrengthen fuch 
 paflions or affections as may oppofe and check 
 thefe. To diffuade from intempefcmce, for in- 
 ftance, one may give fuch a view of fenfual plea- 
 fure as tends to check the defire of it ; and he may 
 give fuch a view of the pleafure and reward of 
 abftinence, or of the mifery and punifhment of 
 
 intern- 
 
OF PREACHING, 303 
 
 intemperance, as may raife defire of the former, 
 and dread of the latter, for antagonifts to fenfual 
 appetite. A paffion is weakened by methods con- 
 trary to thofe by which it is raifed. All that 
 belongs to this fort of difcourfe is therefore eafily 
 jdeducible from the principles which have been 
 already laid down*— 2. Such as are defigned to 
 perfuade to virtue. In thefe too, it is neceflary 
 both to ftrengthen virtuous affections, and thofe 
 principles which co-operate with them, and to 
 weaken fuch vicious paffions and principles as 
 would draw off from the courfe recommended. 
 
 IVi fuafory as well as in probatory difcourfes, one 
 may proceed either in the direct or indirect method 
 of reafoning ; either by urging direct arguments 
 for any courfe of virtue, or againft any courfe of 
 vice, or by removing the pretences by which men 
 commonly prevail upon themfelves to neglect the 
 virtue or indulge the vice, or excufe themfelves in 
 doing fo. Thus a fuafory difcourfe intended to 
 prevail on men not to delay repentance, might pro- 
 ceed either by proving directly the danger of 
 delaying it, from the difficulty of religion, from 
 the continual increafe of the ftrength of vicious 
 habits, from the uncertainty of life, &c. or by 
 removing the e^xcufes which men plead for delay- 
 ing it, from miftaken notions of grace, from want 
 of leifure at prefent, &c. — Suafory difcourfes may 
 be again divided in another view ; into fuch as 
 perfuade to virtue in general, or diffuade from 
 
 vice 
 
304 OF PREACHING. 
 
 vice in general, and fuch as have for their objec! 
 fome one particular virtue or vice. Thefe kinds 
 differ only in the extent of their fubjeft, not at all 
 in the rules cf profecuting them* It will be fuffi- 
 cient therefore to obferve on this head, that, 
 becaufe men are little affected with generals, it 
 will be often neceffary to defcend to particular 
 virtues and Vices, and labour to inculcate a due 
 conduct with regard to them. If a minifter 
 employ himfelf only in recommending religion and 
 holinefs in general, men will have no diftinct 
 ■ conception of what is included in them, and every 
 perfon will find it very eafy to fatisfy himfelf that 
 he is not defective. But when particular branches 
 of conducl: are made the frequent fubjects of preach- 
 ing, men will more readily difcover their own 
 faults, and by this means be laid open to the full 
 force of all the arguments that are ufed. Whether 
 a general courfe of conducl, or a particular branch 
 of it, be the fubjecl of a fermon, that fermon 
 may be employed in enforcing it, either from all 
 the topics that recommend it, or from fome one 
 clafs of topics. Thefe two differ likewife only in 
 the extent of the fubjecl:, and therefore admit the 
 very fame rules. It is only neceffary to obferve, 
 that wherever different arguments, deduced either 
 from the fame or different topics, are ufed in a 
 difcourfe, they mould be placed in fuch an order, 
 that each may appear to fpring naturally from the 
 foregoing, and that all may lend the greatefl 
 ftrength to one another.— I (hall mention but one 
 
 divifion. 
 
OF PREACHING. 
 
 divifion more of fuafory difcourfes. Some of them 
 recommend one courfe from a variety of topics ; 
 others ©f them recommend a variety of coiirfes 
 from one and the fame topic. The examples that 
 We have already hinted at, are all initances of the 
 former kind. For an inftance of the latter, we 
 may fuppofe the preacher, from this fingle topic, 
 the consideration of death as our departure from 
 this world, urging his hearers not to fet an immo- 
 derate value on prefent earthly things, not to enter- 
 tain an immoderate fondnefs for them, not to 
 employ endlefs labour about them, not to defpife 
 thofe who are in lower worldly circumftances than 
 themfelves, not to abufe their prefent polTemons, 
 not to commit fin in order to avoid the lofs of 
 them, not to murmur for the want of them, not 
 to be impatient under real and pofitive afflictions* 
 not to envy others. There are many fubjecls 
 which naturally direct a preacher to follow this 
 method in a fuafory difcourfe upon them. 
 
 We have not confidered the feveral branches of 
 that divifion of pulpit difcourfes which we deduced 
 from the ends of fpeaking ; and this divifion has 
 given us an opportunity of propofing the general 
 rules of each kind of difcourfe, fo far as they arife 
 from its peculiar end. There is nothing that can 
 come within the province of a preacher, that is not 
 reducible to one or other of the kinds which we 
 have defcribed. And there is none of thefe kinds 
 x which 
 
$06 OF PREACHING. 
 
 which does not properly belong to his province* 
 Indeed, all thefe aims are conftantly confidered as 
 belonging to a preacher. There is but one refpect 
 in which the manner of their belonging to him is 
 generally confidered as different from that manner 
 in which we have reprefented them. We have 
 confidered them as different kinds of fermons ; and 
 they are commonly confidered as different parts of 
 one fermon. Which of thefe two ways of confi- 
 dering them is mofl proper will appear afterwards, 
 when we come to confider Preaching in another 
 light. At prefent we fhall only obferve, that 
 though they were to be regarded as different parts 
 of one fermon, yet as the ends aimed at are dif- 
 ferent, and as the principles of compofition fuited 
 to thefe ends are likewife different, it will flill be 
 neceffary to confider them feparately ; and there- 
 fore all that has been faid is equally applicable to 
 Preaching on that fuppofition, as on the fuppo- 
 fition which we have followed. 
 
 Art. V. Of Invention, 
 
 We have confidered Preaching with refpecl. to 
 the various ends at which it aims, and the kinds of 
 difcourfes which arife from that variety. This has 
 led us to remark the mofl general rules belonging 
 to each fpecies of Preaching. The eloquence of 
 the pulpit may be confidered in another light ; with 
 refpecl to the different exertions of mind which it 
 requires in the fpeaker. This is a light in which 
 
 writers 
 
OF PREACHING. 30? 
 
 "writers on the principles of rhetoric have always 
 chofen to confider every kind of compofition. 
 There have been difputes among them concerning 
 the number of mental exertions belonging properly 
 to eloquence, which are too trivial to deferve our 
 entering into them. They are generally reckoned 
 five ; invention, difpofition, elocution, memory, 
 and pronunciation ; and according to this diftinc- 
 rion, the parts of eloquence are commonly rec* 
 koned, By profecuting this divifion, we fhall 
 have an opportunity of laying down the particular 
 rules of pulpit difcourfes, regarding the fubject, 
 the method, the ftyle, and compofition, the man- 
 dating, and the delivering. As this is the divifion 
 that is commonly followed, in explaining the prin- 
 ciples of eloquence, by the writers of inftitutians, a 
 number of their rules are applicable to Preaching ; 
 and as you can have recourfe to them, we may- 
 treat more fhortly of them, 
 
 The firft exertion of mind neceflary in every 
 difcourfe is invention, which is therefore reckoned 
 the firfc part of eloquence. Under this head we 
 fhall confider the helps of invention, the choice of 
 fubje&s, the qualities of texts, the exordium, the 
 explication of text and context, the laying down 
 the defign, the divifion, the profecution, an'd the 
 conclufion. Thefe parts are common to all kinds 
 of difcourfes. 
 
 Ths 
 
308 OF PREACHING. 
 
 The helps of invention are of two kinds, mediate 
 or remote, and immediate. The former are of 
 very great confequence; they in fome meafure 
 remove the need of the latter ; but without them, 
 the latter cannot be fufficient. By the mediate 
 or remote helps of invention, I mean previous 
 application, and a fund of knowlege. This is fo 
 neceffary for a public fpeaker, that all the ancient 
 writers on rhetoric require almoft univerfal know- 
 lege in an orator. Without a confiderable flock 
 of folid knowlege, a preacher's head will feem 
 unfurnifhed ; he will appear to labour for matter 
 to fill up his difcourfe ; he will not feem to fpeak 
 from the abundance of his heart, but will talk as 
 if he were at a lofs for the very next thing he is to 
 fay. He lives, as it were, from hand to mouth, 
 without laying up any flock of provifion ; and 
 therefore, whatever pains jie takes about his 
 difcourfes, they appear always thin and half- 
 flarved. Though he could afford three months 
 for fludying a fermon, fuch particular preparations, 
 however troublefome, muft needs be very imper- 
 fect. Preachers ought to employ feveral years in 
 laying up a plentiful flock of folid knowlege ; and 
 then, after fuch a general preparation, their parti- 
 cular difcourfes will cofl them the lefs pains. But 
 if, without any preparatory fludy, a man only 
 apply to a particular fubjefr, as he has occafion to 
 preach on it, he is forced to put off his hearers 
 with common-place notions and fuperficial remarks. 
 
 If 
 
OF PREACHING. 309 
 
 If a man be only acquainted with controversy, and 
 have read fermons, he may thus pick up a few 
 thoughts ; but either they will be merely Specu- 
 lative, or by being borrowed at fecond-hand, they 
 will be indigefted, dead, and pointlefs. 
 
 A fermon is a difcourfe founded on fcripture, 
 and addreffed to men ; a preacher mull therefore 
 have thefe three qualifications, the knowlege of 
 fcripture, of human nature, and of human life, 
 Thefe ought to be the three great branches of his 
 ftudy. 
 
 The knowlege of fcripture mud be acquired by 
 reading it much, and that in the original lan- 
 guages ; and by reading it critically, that we may 
 remember not only the words, the doctrines, the 
 precepts, the hiftories recorded in holy writ, but 
 alfo thoroughly understand their meaning, and 
 their application. The moil beautiful and ftrikir.g 
 parts of the belt fermons are the fcriptures which 
 are interwoven with them ; and, if they were 
 always entirely appofite, and urged with their full 
 force, they would be almofl irrefiftible. 
 
 Sermons fhould alfo be deeply founded in human 
 nature. I do not mean that fermons fhould be 
 ab (tract difcourfes on the principles of human 
 nature. But when men's feelings are truly deli- 
 neated, when all maxims and directions that are 
 given, are perfectly Suitable to the principles of 
 x 3 the 
 
$lO OF PREACHING, 
 
 the mind, then the fermon may be truly faid to be 
 founded in human nature ; and no fpecies of ar- 
 gument will make a deeper impreffion, or produce 
 a more folid and thorough conviction. In order 
 to be able to give his difcourfes, in this manner, 
 a foundation in human nature, a preacher mull 
 itudy carefully the philofophy of man, efpecially 
 of his moral and active powers. A perfbn who is 
 unacquainted with this branch of knowlege mull 
 be often at a lofs and in danger of mifreprefenting 
 things, when he is to addrefs himfelf to mankind 
 on fubjects of practice. This part of philofophy 
 mud not be neglected when the ordinary time 
 of education in it is expired ; it is rather to be 
 then begun, for it is generally only after this that 
 men's faculties are ripe for the ftudy of it. 
 
 The third requifite mentioned was the knowlege 
 of human life. Without this, our defcriptions 
 inuft be falfe and unnatural, and can never ftrike. 
 It is to be acquired by obfervation, and by the 
 fludy of hiftory. Biography is the mod proper 
 kind of hiftory for this purpofe. It relates many 
 minute circumftances, actions, and fayings of a 
 perfon's life, which ferve very much to let us into 
 his real character. It is often proper in fermons, 
 to adduce profefled examples, either of the nature, 
 influence, and deceit of vice, of the nature and 
 exertions of virtue in real life, or of their confe- 
 quences, rewards, and punifhments. For mod 
 part, thefe fliould be taken from fcripture, ancj 
 
 more 
 
OF PREACHING. 3 II 
 
 more fparingly at lead from prophane hiftory. 
 But even when a preacher does not choofe pro- 
 fefledly to make ufe of examples, it will be ex- 
 tremely ufeful to have them in his eye, that he 
 may frame his explication, defcription, or argu- 
 ment, according to what has really been. The 
 perufal of hiftory with a view to acquire a know- 
 lege of real life, will, in a great meafure, prepare 
 men for ufing the other method of acquiring this 
 knowlege ; will train them to that acutenefs, at- 
 tention, and thoughtfulnefs, which are necenary 
 for their making obfervations themfelves on man- 
 kind, and tracing out characters which they meet 
 with in real life. 
 
 The immediate helps of invention are the works 
 of other men, from which afliftance may be de- 
 rived. Thefe may be reduced to two forts. Firft, 
 models which are proper to be imitated. Thefe 
 are finifhed and regular difcourfes, either on the 
 fubjecls which the preacher is to treat, or on other 
 fubjecls. Thofe which are on different fubjecls 
 are the mod ufeful helps, as they .give an impulfe 
 to genius, and a direction to judgement, without 
 laying him under a temptation merely to tran- 
 scribe. The ancient orations, particularly thofe 
 of Demofthenes and Cicero ; the mod nnifhed and 
 elegant fermons, and eyen fome of the poets, may 
 be highly ufeful for directing genius, and forming 
 the tafle in Preaching. The fecond fort of helps 
 are fuch fermons and compofitions as are rude and 
 x 4 indigefted 
 
$1% OF PREACHING. 
 
 indigefted as to the manner, but contain plenty of 
 materials. A preacher cannot copy after thefe as 
 models, but he may dig in them as in a mine, 
 ' They are like a piece of rich ore, in which he 
 % may find matter for the furniture of pulpit dif- 
 
 * courfes, and find, at the fame time, fuch a 
 c defect of refinement and polifhmg, as to leave 
 c room for the exercife of his own genius and 
 c talents to finifh and rub them up. He may 
 6 find a rich collection of noble fentiments, and 
 c flrong and nervous expreflions, but delivered 
 \ with fuch negligence of drefs, as to ftyle or me- 
 c thcd, as leaves abundance of room for the ex- 
 
 * ercife of his own powers in altering and me- 
 
 * thodifing whatever materials he borrows from 
 c them. We may apply to fuch productions what 
 c Pope fays of the works of Shakfpeare y " One 
 tz may look upon them, in comparifon of thofe 
 <c that are more finifhed and regular, as upon an 
 " ancient majeftic piece of Gothic architecture, 
 cc compared with a neat modern building : the 
 t* latter is more elegant and glaring, but the 
 *' former is more flrong and more folemn." 
 
 In ufmg the immediate helps of invention, a 
 preacher may take two different ways. He may 
 firft read and digeft all that he choofes to confult 
 on the fubject, and then, laying afide the books, 
 and meditating on his fubject, he may form his 
 own plan, and difpofe the materials which he finds 
 in his mind, in his own manner and ftyle. Or, 
 
 he 
 
OF PREACHING. 3IJ 
 
 he may firft form his own plan, and profecute it 
 in the way which he thinks mod proper, and 
 then read over writers on the fubjett ; and after 
 having read them, review his own compofition, 
 and alter or add to it according to the new mate- 
 rials which he finds fuggefted to him by his read- 
 ing. The latter method will give a fermon mod 
 the appearance of an original, and is, perhaps, for 
 the mod part eligible ; but the former may be 
 very properly ufed, either when one is not pre- 
 vioufly fo well acquainted with a particular fubje& 
 on which he is to compofe, or when he is obliged 
 to compofe in hade. Thefe are the only two ways 
 in which a preacher ought to ufe the works of 
 others. Merely to compile a fermon by tacking 
 together paflages which pleafe him, from others 
 who have written on the fubject, is always abfo- 
 Iutely wrong j it gives the whole the appearance 
 of patchwork ; there is no confidence in the parts, 
 either as to the train of thought, or as to the flyle. 
 If one cannot compofe fermons in another way, 
 it were much better to borrow complete fermons 
 from the works of others. But certainly, a man 
 who is under a neceffity of doing either this, or 
 what is more improper, ought never to have at- 
 tempted Preaching, or addicted himfelf to a pro- 
 feffion for which he is fo ill qualified. 
 
 We proceed next to make fome obfervations on 
 the choice of fubje&s. As to the nature of the 
 different fubjqets which may be properly chofen 
 
 for 
 
f*4 0F PREACHING. 
 
 for a difcourfe from the pulpit, it will be urine- 
 ceffary to fay any thing, after what has been al- 
 ready faid concerning the kind's of difcourfes. 
 There have been unhappy differences about the 
 kind of fubjects on which a preacher ought to 
 infill. An oppofition has been eflablifhed between 
 what Is called Gofpel-preaching, and what is called 
 Legal-preaching. I hope this ill-judged and ill— 
 defined diftinction is now pretty much out of doors, 
 at leaft with mofl people ; and therefore, it will 
 not be needful to enter fo deep into the fubjecl: 
 as might, perhaps, have been proper when it was 
 more in vogue. On this, as well as on mofl fub- 
 jects, it appears to me that men have gone into 
 extremes. The patrons of what was called Gofpel- 
 preaching infifted chiefly on the doclrines of reli- 
 gion, or rather, on fome few of the peculiar doc- 
 trines of Chriltianity ; on the righteoufnefs and 
 facrifice of Jefus Chrifl, on faith in him, on the 
 great grace of the evangelical difpenfation, and on 
 she amftances of the Divine Spirit. They were 
 certainly in the right to infill much on thefe ; but 
 they were, notwithstanding, blameablein feveral 
 refpecls. They confidered thefe doctrines, not ii} 
 the genuine drain of the New Teftament, which 
 explains them with the greatefl fimplicity, and 
 always urges them as arguments for the practice 
 of holinefs ; but in the (train of difputatious fyf- 
 lemz, encumbered with technical terms and fubrle 
 diiiinclions, and fo as wholly to draw off men's 
 attention from practice, inftead of contributing to 
 1 2 excite 
 
OF PREACHING. 315 
 
 excite them to good practice. They omitted many 
 other parts of the gofpel, equally necefTary and 
 important with thefe doctrines ; while they en- 
 larged on the bleflings of the gofpel and the means 
 by which they were procured, they were very 
 fparing in recommending the character which we 
 muft maintain, and the conduct we muft purfue, 
 if we would be partakers of them, though to ani- 
 mate us to this is evidently the only end, for which 
 either the nature of the bleflings themfelves, or 
 the method of their conveyance, was revealed by 
 God. They indeed often defcribed faith in Chrift ; 
 but they did not enough either defcribe or recom- 
 mend that love and thofe works which will always 
 fpring from true faith ; they rather feemed to de- 
 preciate them, as if they would have made man- 
 kind afraid of being holy, left they mould truft in 
 it, and rob the Redeemer of his glory in faving 
 fmners ; thus directly oppofmg the flrain in which 
 both our Saviour and his apoflles fpoke, who al- 
 ways urge men to holinefs, and fet the righteous 
 in oppofition to the wicked. Inftead of repre- 
 senting the afliftances of the Spirit as they are 
 always reprefented in holy writ, as encourage- 
 ments and incitements to diligence, they held them 
 forth in fuch a light as tended rather to make men 
 wait indolently till the Spirit mould operate upon 
 them, than to exert their utmoft endeavours to 
 do their duty in a dependence on its aids. When 
 they either explained or recommended holinefs, 
 they were fo careful to reprefent it as arifing from 
 
 grace, 
 
$l6 OF PREACHING. 
 
 grace, that they fcarcely either exhorted to it, or 
 Showed the obligations men were under to culti- 
 vate it. In fhort, their fermons were too little cal- 
 culated to influence practice. On the other hand, 
 the patrons of what was called Legal-preaching, 
 reprefented religion as practical, explained and in- 
 culcated the feveral duties of it, urged the argu- 
 ments which reafon or revelation fupplied for the 
 practice of virtue, infilled on the great doctrines of 
 natural religion which the gofpel pre-fuppofes, as 
 well as the doctrines of pure revelation which it 
 Superadds to them. So far they confidered Preach- 
 ing in its proper light. But they were not wholly 
 Mamelefs. They often reprefented the virtues of 
 the Chriitian life too much in the abftract manner 
 of philofophy, and in the terms of art of modern 
 fcholafiicifm. They infifted, perhaps, too feldom 
 en the peculiar doctrines of revelation, and on the 
 duties which refult from the new relations of which 
 it informs us. In oppofition to both extremes, a 
 Chriftian preacher ought to infift both on the doc- 
 trines and on the duties of religion ; always repre- 
 fenting the former as arguments for the latter, 
 snd the practice of the latter as abfolutejy neceflary 
 to render our knowlege of the former really ufeful 
 to us ; and always expreffing the whole, as much 
 as porTible, in the ftrain of fcripture language. 
 This is undoubtedly Gofpel-preaching ; for it is to 
 preach in the fame way that Chrilt preached, and 
 that his apoflles wrote. 
 
 What 
 
OF PREACHING, 3 I J" 
 
 What farther remains with regard to the choice 
 of fubjects is, the qualities of any particular fubject 
 which is chofen. The only quality that it will be 
 neceffary to take notice of is, that in every fermon. 
 there mould be unity of defign. This is a funda- 
 mental rule in every fort of compofition ; but m 
 none is it more frequently neglected than in 
 fermons. It is indeed fo univerfally disregarded, 
 that it may perhaps appear to many a Angularity 
 and affectation either to recommend it or to adhere 
 to it in Preaching. But, however little it has been 
 followed in practice, it has been recommended by 
 fome who have written on Preaching, particularly 
 by Bifhop Burnet and the Archbishop of Cambray, 
 It is indeed a rule founded in the moft effential prin- 
 ciples of human nature. Man, being a reafonable 
 being, thinks and fpeaks with fome intention and 
 defign. He has always fome end in view, however 
 wrong and trifling the end itfelf, or however im- 
 proper the means by which he endeavours the 
 attainment of the end, may often be. It is there- 
 fore requisite that in all compositions the writer 
 have fome plan or object. A production without 
 a defign would refemble more the ravings of a 
 madman, than the regular effects of thought and 
 genius. Now, if there mult be a defign or plan., 
 there ought likewife to be unity of defign. When 
 this is wanting, there is no bond of connection 
 between the different subjects treated of, which 
 may bring them under one plan or view, and 
 which may easily convey the mind from one of 
 
 them 
 
318 o'f preaching; 
 
 them to the other. The underflanding finds it 
 difficult, when it has been filled with the concept 
 tion of one object, to make a tranfition to another 
 wholly different, and cannot eafily conceive that 
 other in a ftrong and lively manner. Even the 
 underflanding is perplexed and confounded and 
 diftracted; but if the nature of the fubject be 
 fuch as tends to excite the paflions, the inconve- 
 nience is flili greater* When the paflions are 
 excited by one object, they will pafs eafily to 
 another connected with it ; but they will pafs with 
 difficulty or not at all along different objects quite 
 unconnected with one another. By this means a 
 preacher, by introducing different fubjects and 
 different defigns into one fermon, would lofe all 
 that communication of emotions by which alone he 
 can intereft the heart, and raife the paflions to a 
 proper pitch. 
 
 . If unity of defign be neceffary in a fermon, it 
 will be proper to confider how it may be preferved, 
 what is to be deemed a deviation from it, and 
 what degree of variety is confiftent with it. We 
 have already reckoned up feveral kinds of dif- 
 courfes. It was with a view to the propriety of 
 unity of defign, that we called them diflinct 
 kinds ; for mod commonly they are all united in 
 the fame diicourfe, and all feem to be equally 
 principal, and their ends equally ultimate in the 
 intention of the preacher. Now, by explaining 
 bow far thefe kinds may allowably be combined-, 
 
 and 
 
OF PREACHING. J I Q 
 
 and how far not, all will be done that is necelTary 
 on this fubjecl: of unity of defign. There is one 
 cafe, in which all" or mod of the kinds of difcourfes 
 that have been mentioned, may be joined together 
 even profeffedly in difcourfmg from one text. It 
 is when that text is made the fubjecl: of feverai 
 difcourfes, and every feparate difcourfe is the pro- 
 fecution of one of the defigns propofed. For 
 inftance, if 2 Corinth, v. 14. be chofen for a text, 
 " The love of Chrift conftraineth us, becaufe we 
 66 thus judge, that if one died for all, then were 
 " all dead." To profecute all the defigns which 
 are implied in this verfe, one might propofe fuch 
 a method as this : 1. To fhow that, previous to 
 the interpofition cf Chrift, all men were in a Mate 
 of death. 2. To fhow that Chrift died, that he 
 might redeem us from this ftate of death. 3. To 
 fhow that this interpofition of Chrift was a difplay 
 of the greateft love. 4. To urge the death of 
 Chrift for us, and the love which it manifefted, as 
 an argument for Chriftian obedience. If we con- 
 fider this as a method propofed for one difcourfe, it 
 will have too little unity of defign. But if thefe 
 four heads be made the fubjecl: of four difcourfes, 
 each ^difcourfe will be properly one ; the three 
 former of the probatory, the laft of the fuafory 
 kind. Each will be as really diftincl: from the 
 other, as if it had been preached from a diftinct 
 text ; and each will have its own unity of defign : 
 the preacher only faves himfelf the trouble of 
 Ending cut a new text for every fermon, Some- 
 
12 O OF PREACHING. 
 
 times it may be eligible to ufe this method ; 
 thus, if one choofe a text which is a general 
 exhortation to any dut;\ as Ephef. v. 2. " v.alk 
 *• in love," he may with equal proprietv propofe, 
 m any fingle difcourfe, either to explain the nature 
 cf Chrhiian love cr char in-, or to enforce the 
 practice of it. If therefore he think it proper to 
 infill on both thefe fubjects, he may certainly 
 profecute the former in one difcourfe, and the 
 latter in another difcourfe from the fame text, 
 without traiifgreinng any of the rules of compe- 
 tition. Sometimes again it will be more eligible 
 to choofe different texts for the different points 
 which one defigns to profecute fome of 
 
 them are but obfcurely implied in a text which 
 treats of the other en the fubjects which 
 
 might be found implied in one text are very dif- 
 ferent and unconne ;te i ; when profecuting them 
 all in fo many different difcourfes would occafion 
 one's infilling too long en one text, fo that it 
 might become tedious and difagreeable to the 
 hearers, rod wear off that .tion cf novelty 
 
 which a new text is apt to raife. But which of 
 thefe methods he will choofe muff, be left to the 
 judgement of the preacher on particular occafions* 
 Only it mud be remembered that the fubject of 
 each feparate difcourfe mould be I ;ne. 
 
 In order to this, it is necenary that in every 
 difcourfe fome one of the ends of Preaching above 
 taken notice of mould be the leading and princ: 
 
 defign 
 
OF PREACHING, 32! 
 
 defign of the preacher, and that every thing intro- 
 duced into the fermon fhould be rendered fub- 
 ordinate to that end. To propofe explication, 
 proof, perfuafion, as different ends all equally- 
 principal in the fame difcourfe, is plainly to deviate 
 from unity. One of them diverts the attention 
 from the other, and tends to diftracl the mind. 
 But though, to preferve unity, it be abfolutely 
 neceflary that fome one of the ends of Preaching 
 be the leading defign in a fermon, yet others of 
 the ends may be aimed at as fubordinate to that 
 end which is predominate. For inftance, if the 
 defign of a difcourfe be to explain any duty, what, 
 if it were alone, would form a demonftrative or 
 panegyrical difcourfe, may very properly be intro- 
 duced as. a means of explication. An illuftrious 
 example of that virtue exercifed by a perfon in 
 real life, will fhow the proper exertions of that 
 virtue more plainly than any abftract precepts that 
 could be given ; and, while it thus does not inter- 
 fere with the end, explication, but promotes it, it 
 will very effectually, though without an appear- 
 ance of defigning it, flrike the confcience with a 
 fenfe of its obligation, and difpofe men to practife 
 what they are made to fee belongs to their duty. 
 Thus, in an explicatory difcourfe, the demon*, 
 ftrative may be incorporated, fo as to contribute to 
 the main end of the difcourfe. 
 
 Again, in a probatory difcourfe, it is neceffarily 
 
 Aippofed that the doctrine to be proved is previoufly 
 
 y underftood. 
 
322 OF PREACHING. 
 
 underftood. It would be a deviation from unity to 
 propofe firft the explication, and then the proof of 
 the doctrine, as two independent heads. But 
 though explication be not directly propofed, yet 
 the whole proof may be, and ought to be, con- 
 ducted in fuch a way, as may of courfe carry 
 explication along with it, and really make the 
 doctrine underftood, while it propofes only to 
 confirm it. Indeed, the eviction of a doctrine 
 includes explication fo naturally, that an argu- 
 ment cannot be juftly profecuted, without its 
 mowing, in every Itep of it, what is the nature of 
 the truth which it is brought to prove. In a pro- 
 batory difcourfe, indeed in any difcourfe, it would 
 be wrong to* make a di.greilion to explain a difficult 
 text of fcripture which is brought in incidentally ; 
 but yet fome explication of fcripture, viz.. fo far as 
 it is fubfervient to illuftration or proof, may be 
 very properly introduced in any difcourfe. In .a 
 fuaibry difcourfe, perfuafion ought to be the only 
 profeffed defign of the whole ; every thing that is 
 introduced mould be regarded but as a mean of 
 promoting this end. But explication, proof, and 
 painting, are, from the very nature of this difcourfe, 
 necefTarily introduced, not for their own fakes, or 
 as a part of the profeffed defign of the preacher, 
 but as means of perfuafion. Examples are very 
 proper motives to practice, and therefore may be 
 here difplayed in all their beauty, and directly 
 urged as motives to good practice. In a word, all 
 that is neceffary for preferving unjty of defign in a 
 
 fermon 
 
OF PREACHING. 323 
 
 fermon is, that one fimple deiign be propofed; 
 that every thing introduced be fuch as tends to 
 promote that defign, and be fet in the par- 
 ticular light in which it will tend mod to pro- 
 mote it. 
 
 It will appear, from what has been faid, that the 
 ordinary way of dividing fermons into fo many 
 diftinct and independent heads, is fcarcely confident 
 with unity of defign. But it mud be remarked* 
 that every divifion is by no means inconfiflent with 
 it. A difcourfe is naturally divided into parts, 
 according to the branches of the fubjecl: to <be 
 explained, or the arguments which are urged. 
 But even a divifion, very little different from fuch 
 as are commonly propofed, and profecuted in a 
 manner very little different, may be eafily contrived 
 fo as to be rendered confident with unity of defign. 
 We may illudrate this by fome examples. We 
 already mentioned a method which might be pro- 
 pofed, and would very probably be propofed in 
 the ordinary way of preaching, on 2 Corinth, v. 14. 
 and which is inconfiflent with unity of defign* 
 Yet if, in preaching on that text, it were propofed 
 as the defign of the fermon, to urge men to live 
 to Chrift by the practice of holinefs, from the con* 
 iideration of his death, all the very fame heads 
 which we mentioned before might be introduced 
 very confidently with unity of defign, with no 
 other variation but that of propoiing and profe- 
 
 v 2 cuting 
 
324 OF PREACHING* 
 
 cuting them as motives or arguments to this con- 
 duct. One might propofe to purfue the defign, by 
 mowing that the death of Chrift urges us to holinefs 
 and the obedience of his gofpel, by evincing, 
 1. That without being thus interefted in his death, 
 we muft be in a (late of death and mifery : 2. That 
 we are bound to it, becaufe it was the very defign 
 of ChriiVs death to deliver us from the bondage of 
 fin : 3. That we are bound by his death to obey 
 him, in gratitude for the love which his fubmitting 
 to death for us manifefted. Thus again, in preach- 
 ing from Matth. v. 8. " Bleffed are the pure in 
 " heart, for they (hall fee God," the common 
 method is, 1. to explain purity of heart ; 2. to 
 explain the bleifednefs of feeing God; 3. to mow 
 the connection between them. Here, three differ- 
 ent heads, though not unconnected, yet feparate 
 and independent, are propofed as equally principal. 
 But if one would preferve unity of defign on this 
 fubjeft, it would be proper to propofe, as the 
 dthgn of the difcourfe, to enforce the practice of 
 holinefs from the happinefs in the enjoyment of 
 God which is connected with it ; and in profe- 
 cuting this fimple defign, all that is neceffary for 
 explaining either the nature of holinefs or of its 
 reward might be introduced fo as to be rendered 
 fubfervient to it. It is needlefs to multiply ex- 
 amples. If men be once fenfible that an adherence 
 to unity is proper, it will be eafy to difcourfe on 
 every fubjeft fo as to preferve it. 
 
 I would 
 
Of PREACHING. $2$ 
 
 I would not be underftood to mean that an ad- 
 herence to unity of defign is fo indifpenfably ne- 
 ceflary in every fermon, that it mould' never be 
 departed from in a fmgle inflance. But certainly 
 it is a rule of compofition fo plainly founded in 
 human nature, that it ought not to be departed 
 from often, or without any reafon at all. A flriel: 
 adherence to it will indeed render Preaching more 
 difficult. It is not fo eafy to keep one defign con- 
 tinually in view, and promote it through a whole 
 difcourfe, as, without forming any defign, to fpeak 
 a little upon different views of a fubjecl. But a 
 Chriftian minifter ought to follow, not the method 
 of Preaching which is ealieft, but what is moil 
 proper and ufeful. 
 
 In confidering Preaching with refpecl to the 
 different exertions of mind employed in it, which 
 are commonly called the parts of eloquence, we 
 naturally began with invention, and have already 
 confidered the helps of invention, and the quali- 
 ties of the fubjecl in general. We fhall now con- 
 lider invention, as it regards the feveral parts of a 
 pulpit difcourfe- 
 
 The firfl of thefe is the text. It is a part of 
 fcripture which contains the fubjecl of the difcourfe, 
 and by its being divinely infpired, gives weight 
 and authority to it. We already made all the ob- 
 servations that are neceffary, with refpecl to thofe 
 palfages of fcripture which are the texts of fuch 
 
 v 3 difcourfe* 
 
3^6 OF PREACHING. 
 
 difcourfes as we termed Lectures. The obfervatioiu 
 which we are now to make, regard the difcourfeb 
 which are properly termed Sermons. From the 
 nature and defign of a text, it will follow that the 
 principal qualities which fhould be fought for in 
 it, are fuch as thefe. 1. It fhould be a propo- 
 rtion containing the intention and fubflance of the 
 fermon, fo that the text may be the fermon in 
 epitome, and the fermon the text fpread out and 
 expanded. It is a fault to prefix a text as if it 
 were only a motto to a difcourfe which has fome 
 relation to it, but does not profecute its real in- 
 tention and defign. It deprives the difcourfe of 
 the weight and authority which might arife from 
 ks being evidently founded on the text. If the 
 fubject of the fermon be fuch that a text directly 
 exprefiing it cannot be found in fcripture, it gives 
 a ftrong prefumption, that that is not a proper 
 fubject of Preaching ; and if a text directly imply- 
 ing it can be found, it fhows want of judgement 
 in a preacher to choofe one that does not. It will 
 not be difficult to find texts which have this quality 
 for any fubject of true religion. A general af- 
 fertion of a doctrine will ferve either for a fermon 
 intended to explain that doctrine, or for one in- 
 tended to prove it. For a fermon defigned to ex- 
 plain a duty, one may choofe either a general ex- 
 hortation to that duty, or a place of fcripture 
 which enumerates the parts of the duty. In order 
 to perfuade to a duty, one may choofe a text 
 which either contains a general exhortation to it, 
 
 or 
 
OF PREACHING. 327 
 
 or expreffes its obligation, its neceflity, or advan- 
 tages. 2. A text fhould be ample; it mould not 
 only contain the whole fubject, but likewife it 
 mould contain nothing befides it. Without this, 
 either there will be fome part of it which has no- 
 thing to anfwer to it in the fermon ; or the fermon 
 mud contain two or more fubjects inftead of one. 
 At leaft, if the text be complex, one part of it 
 mould be made the fubject of each, fingle difcourfe. 
 3. A text mould be plain, that it may not require 
 long time and great pains for clearing up the mean- 
 ing of it, or making it underftood, and thus detain 
 too long from the profecution of the fubjecl which 
 it contains. 4. A text is the better if it be fhorr, 
 for it will be the more eafily remembered. All 
 the qualities oppofite to thefe are faults in a text, 
 though not all equally unpardonable. It may not 
 be always eafy to find a text at once fimple, plain, 
 and fhort, for every fubjecl which a preacher may 
 think it ufeful to infift upon. And certainly he 
 ought not to lay afide an ufeful fubjecl merely be- 
 came he cannot find a text in all refpefts fuch as 
 he would choofe. It is one of the mofl unpardon- 
 able faults in a text, not to imply truly the fubjecl 
 of the difcourfe. If it only referable it in found, 
 it is a mere playing upon words ; it is in no proper 
 fenfe a foundation for the difcourfe. All texts 
 that, in relation to the fubjeet, have any appear- 
 ance of wit, or humour, or conceit, are very im- 
 proper, for they are unfuitable to the dignity and 
 gravity of the pulpit. It has been difpuced, whe- 
 v 4. ther 
 
J 
 
 28 OF FREACHING. 
 
 ther a text mould be chofen for the fubjecl, or 
 the fubjecl chofen and the difcourfe made for the 
 text. In all difcourfes formed in the textual me- 
 thod, in all which we have comprehended under 
 the name of Lectures, the latter muft be the cafe. 
 And the opinion of thofe who have determined 
 that this latter mould always be the cafe, feems to 
 have arifen from their admitting only the textual 
 method of Preaching. But in the feveral other 
 kinds of fermons of which we have taken notice, 
 there feems to be no impropriety in choofing a 
 text for the fubjecl. And any text expr effing the 
 fubjecl: will obvioufly appear to fuit a difcourfe 
 properly made on that fubjecl. But a fubjecl may 
 often be diflorted or prevented from being repre- 
 fented in the moft natural and ft r iking manner, by 
 being ftudioufly adapted to the phrafes and manner 
 of expreflion of a particular text. It is, perhaps, 
 the bell way in general to choofe the fubjecl and 
 form the defign of the difcourfe fir ft of all, then to 
 fix on a text which exprefles it, and with that text 
 in view to compofe the difcourle. 
 
 The exordium naturally fucceeds the text. Its 
 end is to prepare the minds of the hearers for the 
 difcourfe. It is fometimes not neceffary to ufe an 
 exordium, becaufe their minds need no prepara- 
 tion ; as when we are to difcourfe on a fubjecl 
 that is eafy and generally acceptable, and againft 
 which they entertain no prejudices. If one choofe 
 an exordium here, it may be employed in repre- 
 
 fenting 
 
OF PREACHING. 329 
 
 fenting the fubject as generally acknowleged to be 
 ufeful, and as, therefore, conferTedly important 
 and worthy of regard, though too little regarded 
 in practice. Sometimes again, a preacher combats 
 the prejudices of men, as when he defends a doc- 
 trine which they are difpofed to reject, or incul- 
 cates a duty which is perhaps unfafliionable. In 
 this cafe an exordium feems to be necefTary, or, 
 at lead, highly ufeful, and it mould, with as much 
 addrefs as pofiible, exppfe the weaknefs of the 
 prejudices againft the fubjecl:, or infmuate the ne- 
 ceflity of combating them, or give fuch an account 
 of their origin as may difppfe men to fufpect them, 
 or hint that it is the preacher's fenfe of their dan- 
 gerous tendency that leads him to endeavour to 
 remove them. The importance of the fubjecl, and 
 the near concern which the hearers have in it, is 
 often a very proper topic for an exordium ; but it 
 mould not fpend itfelf in mere general aflertions 
 to this purpofe, but fugged fuch fentiments as may 
 convince the hearers. This will have a great ten- 
 dency to engage them to attention, and to difpofe 
 them to give the difcouKe a favourable hearing. 
 The exordium may fometimes be employed in lay- 
 ing open fuch principles as tend to make the fub- 
 jecl: better underftood, and thus both difpofe the 
 hearers for attending to it, and prepare them for 
 profiting by it. Sometimes, a piece of hiftory, 
 efpecially of facred hiftory, may be very properly 
 turned into an exordium ; particularly when the 
 text is introduced by a hiftory ; in this cafe, the 
 
 exordfem 
 
3 JO OF 1' REACHING. 
 
 exordium will coincide with the giving a view of 
 the context. But it would be tedious to mention 
 ali the topics from which introductions may be de- 
 duced, or to illuftrate them by examples. From 
 whatever topics the exordium be deduced, it 
 mould be fit for anfwering its end, for preparing 
 the minds of the hearers. In order to prepare 
 (heir minds for profiting by the difcourfe, it is 
 neceOary to render them attentive, for without 
 this they cannot either underftand or apply it ; to 
 render them docile, or ht to apprehend and receive 
 it ; and benevolent, ready to give a fair hearing to 
 the preacher. Thefe difpofitions lhould be kept 
 up through the whole difcourfe, but it is the bu- 
 ilnefs of the exordium or introduction to- raife 
 them. All the topics already mentioned, and all 
 the topics proper for introductions, mult be fub- 
 Jervient to fome of thefe purpofes of the intro- 
 duction. An introduction is faulty if it be com- 
 mon, or fuch as may be applied with equal pro- 
 priety to almoft any fubject. It ought to rife 
 naturally from the fubject, and to lead directly to 
 the next part of the difcourfe ; it mould appear to 
 ibe taken, as it- were, from the very bowels of the 
 fubject, and be fit to give an opening to it ; on 
 this account, it has been the opinion of feme rhe- 
 torical writers, that, though it comes ffeft in 
 order, it ought generally to be thought of laft, 
 ai'rer the whole defign is thoroughly digeited ; but 
 I imagine that, in this way, there would be great 
 danger of its being forced, and not cohering fuffi- 
 
 ciently 
 
OF PREACHING, 
 
 33* 
 
 ciently with the fermon. The introduction fhould 
 generally be cool, for it is natural to begin calmly, 
 and to rife to warmth by degrees, in proportion 
 as one is more engaged by his fubject. But when 
 the fubject is obvioufly interefling, and when the 
 text gives an affecting view of it, a warm and ve- 
 hement exordium is allowable, and will have a 
 great influence on the audience. That an intro- 
 duction may be fit to produce the effects for which 
 it is defigned, it is neceffary that the introduction 
 itfelf both be underftood, and pleafe. In order to 
 thefe, it muff be plain, the fentences fhort, every 
 thing accurate, th'e expreffions proper, but with- 
 out an appearance of labour and ftudy, yet fmooth 
 and flowing ; it fhould be fit to catch and entice 
 the hearers all at once. Finally, an introduction 
 mould be fliort; immoderate length is a great 
 fault ; it makes it difproportioned to the difcourfe ; 
 it keeps the main defign too long out of view. 
 
 The introduction is fucceeded by the explication 
 of the text and context. The defign of explaining 
 the text is to make it underftood, and to fhow that 
 it really contains that which is the fubject of the 
 difcourfe. By fhowing this before-hand, the 
 preacher is freed from the neceflity of diftorting 
 his fubject during the profecution of it, to accom- 
 modate it to the precife words and form of ex- 
 prefTion in that particular text. Whenever, there- 
 fore, the text is perfectly plain of itfelf, and ob- 
 vioufly contains the fubject of the difcourfe, it is 
 
 fuperfluous 
 
333 Of PREACHING. 
 
 Superfluous to fpend time in explaining it. The 
 only deiign of explaining the context is to mow, 
 from the intention of the writer and the connection 
 of the text with what ?goes before, that the mean- 
 ing which the preacher puts upon it is its real and 
 genuine fenfe, and that he, therefore, purfues in 
 his difcourfe what is its true import. On this ac- 
 count it is evident that when a context is plain, 
 no explication of it is neceflary for inveftigating 
 the true meaning of the text ; and when there is 
 no dependence of the text on what precedes, any 
 notice of the context is fuperfluous. When an 
 explication of the text, or the context, or of both, 
 is neceflary, the rules of it may be deduced from 
 what has been already faid of lectures. We fhall 
 only obferve that the explication ihould be as fhort 
 as podible ; for it is rather a preparation to the 
 defign, than a direct part of it. 
 
 The next part is the defign. It ihould coincide 
 with the import of the text, and ihould be pro- 
 posed in a fmgle proportion. By this means it 
 will appear clearly what is the point at which the 
 preacher is to drive ; and the hearers will be pre- 
 pared for perceiving the fubfervience of every 
 thing that he fays, to this point. It ihould be 
 propoled in as plain terms, and fet in as finking 
 a light as poilible. It will thus make the deeper 
 imprefTion en the hearers, and throw greater light 
 on the whole difcourfe. An affectation of quaint- 
 nefs and ingenuity in propofing the defign is al- 
 
 ways 
 
Of PELE ACHING. 333 
 
 ways blameable, as it detracts from its folidity 
 and weight, and renders it lefs apt to be under- 
 flood or remembered. 
 
 From what has been faid of the kinds of dif- 
 eourfes, it will be eafy to conceive how the defign 
 mould be propcfed ; it will be to explain, to 
 prove, or to perfuade. It is fometimes very pro- 
 per to join with the proportion of the defign, an 
 infinuation of the ufeful purpofe which it anfwers ; 
 for example, when one propofes to explain any 
 duty, he might add, "that ail may fee what it is that 
 $ incumbent on them, and may be enabled, on 
 examining themfelves, to difcern how far they 
 comply with their duty, and in what refpects they 
 are negligent or defective in it. Or it may bs 
 proper to join with it a direction to fuch a difpo- 
 iition in hearing, as may enable them to apply the 
 difcourfe to its proper ufe, as to reflect on their own 
 conduct, and examine their own confeiences, while 
 a duty is explained ; to ponder the force of every 
 argument produced, when a truth is confirmed ; 
 and fo in other cafes. It is very common with the 
 French preachers to fubjoin an Ave Maria to the 
 propofing of their defign. A Proteltant preacher 
 may fubititute, in place of this, a fhort prayer. 
 If this were always ufed, it would degenerate into 
 a mere unaffecting form. But fometimes, when 
 the fubject is uncommonly finking or folemn, cr 
 when one has been raifed to a confiderable degree 
 of warmth in the exordium, or when it has ended 
 
 wit h 
 
334 O p PREACHING. 
 
 with any mention of the affiflances of the divine 
 fpirit, a fhort prayer for God's rendering the 
 defign effectual may be very properly fubjoined to 
 the propofal of it, and will have great influence. 
 Sometimes the propofition of the defign may be very 
 properly implied in a prayer or invocation of this 
 kind. But the varieties which may be admitted, 
 and the occafions that are proper for them, will 
 be naturally fuggefled to a preacher by his fubject, 
 and the circumflances in which he is to fpeak. 
 
 The divifion or method comes next in order. 
 It is the propofmg of the feveral parts or members 
 of the fubjecl, before entering on the profecution of 
 them. Divifions were never ufed by the ancient 
 orator?, and very feldom by the chriflian fathers. 
 They were firft introduced by the fcholaflics, and 
 have been fince almofl univerfally retained by 
 chriflian preachers. The ancient orators, inflead 
 of propofmg before-hand the divifion which they 
 were to follow, often even fludied to conceal the 
 diflin&ion of the parts during the profecution. 
 Indeed, as their view in fpeaking was to perfuade 
 their hearers to fomething which was to be done" 
 immediately, a formal divifion might have had fo 
 much the appearance of fludy, as to have pre- 
 vented this effect. And as the effect mufl take 
 place immediately, it was not neceffary to do any 
 thing which might affift them in retaining after- 
 wards a diflind view of the tenor of the difcourfe. 
 But a Chriflian Preacher is to deliver difcourfes on 
 
 important 
 
OF PLEACHING. 335 
 
 Important fubjech, which, it is taken for granted, 
 he has carefully confidered before-hand, and there- 
 fore an appearance of fludy will not fo directly 
 obftruct any dtiign which he may propofe. Ui« 
 difcourfe is intended to influence them in a long 
 courfe of conduct ; and in order to influence them, 
 it mud be remembered and recollected long aftex 
 it is heard ; in order to which it is necenary that 
 it be diftinclly apprehended when k is heard : the 
 propofing a divifion contributes to this end, and is 
 therefore noways improper. In a word, a drill on 
 U more neceflary to preachers than it was to the 
 ancient orators, on account of the different natures 
 and defigns of their difcourfes ; what were incon- 
 veniences to them will be none to preachers. 
 There are doubtlefs fome cafes, in which a divi- 
 fion will be inconvenient in a fennon. For in- 
 stance, it may fometimes happen that all the parts 
 of a fermon rife naturally oat of one another, and 
 contribute directly to one defign ; yet if they were 
 ail propofed in the beginning, their connection 
 and dependence would not appear : in this cafe, it 
 is better to omit any profefled divifion, and to 
 content onefelf with propofmg the general defign. 
 " When a divifion is given, it fliouid Jbe fuch as 
 " arifes naturally from the fubject ; fuch as gives 
 " a light and a juft order to the feveral parts ; 
 " fuch a divifion as may be eafily remembered .> 
 iC and, at the fame time, help to connect and 
 " retain the whole ; fuch a divifion as mows at 
 4i once the extent of the fubject and of all 
 
 6 " parts. 5 ' 
 
336 of Preaching, 
 
 " parts." Thus the divifion of an explicatory 
 fcrmon will be according to the different branches 
 of the doctrine or duty to be explained ; that of a 
 probatory or fuafory difcourfe, according to the 
 different arguments which are to be urged, for 
 conviction or perfuafion. A divifion fnould not 
 eonfift of too many members ; if it does, mod 
 lubjects will be, by this means, cut into pieces 
 rather than properly diftribnted into parts ', befides, 
 it will confound both the apprehenfions and the 
 memories of the hearers, and will thus produce 
 the very inconvenience which it is the only defign 
 of it to prevent. This fault in divifion generally 
 proceeds from an affectation of fubtlety in diftin- 
 guifhing wherever there is the minutefl difference, 
 fometimes where there is no difference at all. The 
 French preachers generally confine themfelves to 
 three parts ; but fome fubjecls have more than 
 three diftinc~t members ; and, confidering the 
 variety of fubjecl: no certain number can be 
 fixed on for every cafe* A divifion mould be laid 
 down as fhortly, and in as plain terms, as poflible, 
 without either obfcure or fuperfluous expreffions. 
 There mould be no affectation of quaintnefs or 
 conceit in a divifion. This is a fault very frequent 
 in the French preachers. Where there is any 
 decree of this, it renders the divifion worfe than 
 it would be in the textual way of deducing the 
 divifion, not from the members of the fubject, 
 but from the expreffions and claufes of the text. 
 
 We 
 
OF PREACHING. 337 
 
 We come now to confider invention, as em- 
 ployed about the profecution or body of the dif- 
 courfe. This is in every difcourfe the principal part. 
 The way in which the ancient rhetoricians treated 
 of this part, was by pointing out the feveral forts 
 of topics, or common places, from which arguments 
 or illuftrations might be deduced. Thefe they 
 handled with great fubtlety. It is however found 
 by experience, that thefe are of little ufe in practice. 
 They fupply only fuperficial arguments at the beft ; 
 they only give a hint to genius, and fometimes they 
 rather miflead than direct into the right way. They 
 may be an ingenious analyfis of the heads of argu- 
 ment ; but they are of no ufe as a foundation for 
 fpeaking. We (hall not therefore fpend time in 
 accommodating them to fermons. A thorough 
 underftanding of the fubjecl will be a much better 
 means of inventing what is proper to be faid on it, 
 than any artificial topics. We have already pre- 
 vented ourfelves in what might have been obferved 
 concerning the peculiarities of profecution, accord- 
 ing to the different kinds of difcourfes. All there- 
 fore that remains is to confider what is common to 
 all the kinds. 
 
 The object of invention is the fentiment : it will 
 not therefore be improper to point out the feveral 
 qualities of fentiments or thoughts which a 
 chriftian preacher ought to feek after, and of the 
 faults which he ought to avoid. The fir ft and 
 fundamental quality of thoughts or fentiments on 
 
 z every 
 
33# OF PREACHING. 
 
 every fubje& is, that they be true and juft. Fre- * 
 quently thofe thoughts or fentiments which appear 
 at fir ft fight the brighter!:, are not juft and folid ; 
 yet they are apt to dazzle and pleafe by their 
 glare : , and on that account to be chofen. Such 
 falfe thoughts would not, however, pafs without 
 cenfure by a judicious critic, in a piece of wit, or a 
 poem. But they are, above all, unfuitable to the 
 gravity and folemnity of pulpit difcourfes, and 
 to the importance of the fubjecis treated in them. 
 Truth is the fir ft quality, the very fubftance cf 
 fentiment : if it want truth, the more bold and 
 mining it is, the more faulty it muft be. Thoughts 
 are the images of things, and are true no farther 
 than they reprefent things faithfully. Again, 
 thoughts or fentiments ought to be natural. Na- 
 tural thoughts are not far-fetched, but arife obvi- 
 oufiy from the fubjecl ; fo that they feem to have 
 been found eafily and without any labour ; and 
 one would think that they muft have occurred to 
 any perfon on the fubject. The oppofite of this 
 quality is affectation ; when fentiments are ftu- 
 diouily ftretched and carried too far ; when, 
 inftead of being fublime, they are extravagant ; 
 when, inftead of being elegant, they are finical ; 
 when, inftead of being delicate, they are fubtle 
 and refined. On the contrary, when thoughts are 
 natural, they bear no mark of ftudy or defign ; if 
 an object be defcribed, it is by fuch appearances of 
 it as ftrike every perfon as foon as they are men- 
 tioned y the palTions are made to exprefs them- 
 
 felves 
 
or preaching. 339 
 
 felves properly in their own language. But 
 in avoiding affected fentiments, we mud take 
 care not to fall into fuch as are flat and languid. 
 
 Another quality of fentiment a-kin to the former 
 is, that it be fuitable to the fubjeft. Thofe fenti- 
 ments which fuit a familiar fubject, will not fuit 
 a fublime or pathetic one ; thofe which fuit expli- 
 cation would be cold in perfuafion ; thofe which 
 would be proper to perfuafion would be extrava- 
 gant in explication. It is likewife necefiary that 
 fentiments be perfpicuous or clear. Obfcurity 
 fometimes belongs to the fentiment as well as to 
 the expfeffion. When it rifes to a great height, it 
 becomes unintelligible and abfolute nonfenfe. Even 
 when it is in a lefs degree, when a thought is fo 
 abftrufe as to become dark and hard to be under- 
 ftood, it is a fault. A thought ought to be fo 
 clear, that perfons of tolerable undemanding may 
 comprehend it, without being obliged to employ 
 too great application of mind. Thefe qualities of 
 fentiment are univerfally and indifpenfably necef- 
 fary. There are others which are not necefiary in 
 every cafe, but ought to be attended to in cafes 
 where they are proper ; fuch as fublimity, beauty, 
 delicacy, which are fo fully explained by critical 
 writers that it will not be neceffary to enlarge on 
 them. 
 
 The laft part of a difcourfe is the, conclufion or 
 peroration, which pretty much coincides with what 
 
 z 2 13 
 
340 OF PREACHING. 
 
 is commonly called the application. The conclu* 
 lion mould always be fuitable to the kind land end 
 of the difcourfe. We have formerly faid all that 
 is neceffary with refpect to the conclufion of all 
 forts of lectures and textual difcourfes, and likewife 
 of thofe which are explicatory of a particular 
 character. Thofe which are defigned to explain a 
 duty, may be concluded in different ways fuitable 
 to their defign. It is very proper, after having 
 explained fully the feveral parts of it, to recapi- 
 tulate the whole ; this will both aflift the hearers 
 in remembering what has been advanced for the 
 direction of their conduct, and what can be of no 
 ufe for directing it except it be remembered ; and 
 will alfo tend to give them a ftronger impreffion of 
 the connection and dependence of the parts. 
 Sometimes a recapitulation is all that is neceflary 
 in concluding an explicatory difcourfe, but it ought 
 always to be at leaft a part of the conclufion. 
 Again, as the defign of explaining a duty is to 
 direct the practice of the hearers, and as they will 
 not think of altering their conduct except they fee 
 how far they are deficient, exhortations or direc- 
 tions for examining themfelves how far they really 
 practife their duty, may very properly fucceed the 
 recapitulation. Whatever can contribute to their 
 forming a right judgement of their real character 
 and conduct in refpect of the virtue or vice that 
 has been illuflrated, may very properly be intro- 
 duced here. Farther, any directions which may 
 conduce to their practifing the virtue or avoiding 
 
 the 
 
OF PREACHING. 34I 
 
 the vice, will juftly find a place in the conclufion 
 of fuch an explicatory difcourfe. Sometimes ar- 
 guments for the practice of a duty arife from the 
 very view of the nature of that duty. It is im- 
 poflible, for inftance, to explain refignation, with- 
 out mentioning the freedom from inward anxiety 
 and folicitude which this temper implies. In cafes 
 of this kind it will not be improper to mention 
 in the conclufion, that, in order to recommend 
 the duty, it is fufficient to underftand its nature, 
 and to hint at thofe arguments for it which are 
 fo properly internal, as to be implied in the very 
 conception of it. Sometimes too, in the concha 
 fion, a preacher may addrefs exhortations or di- 
 rections diftinctly to different claffes of his hearers, 
 according to the different ways in which the duty 
 explained refpects them ; as to thofe who wholly 
 neglect it, and to thofe who already practife it in 
 fome degree ; which will give an opportunity of 
 pointing out and rebuking fuch fins or practices as 
 are remarkably inconfiftent with it. Sometimes, 
 all thefe parts may be proper in the conclufion of 
 one difcourfe ; fometimes one or a* few of them 
 will be fufficient. It was already remarked, that a 
 difcourfe intended to prove a doctrine, mould be 
 concluded by pointing out its influence on pra&ice, 
 either in feveral inferences when it is equally con- 
 nected with feveral duties, or in one deduction 
 when it is peculiarly fubfervient to fome one branch 
 of virtue. The fame holds of thofe difcourfes,' 
 which are employed in explaining a doctrine. It 
 
 z 3 remains 
 
34^ OF PREACHING. 
 
 remains only therefore to point out briefly, what 
 ought to be the conclufion of a fuafory difcourfe. 
 As the defign of the whole difcourfe is to perfuade 
 men to the practice of fome duty, fo the conclufion 
 fhould evidently be calculated for fixing and con- 
 firming this effect "Vyhat, therefore, ought to be 
 its nature, will eafily appear by recollecting what 
 has been already obferved on the means of per- 
 fuafion. Argument is abfolutely neceffary to it ; 
 the conclufion, therefore, ought to contain a fum- 
 mary or recapitulation of the feveral arguments 
 which have been urged in the difcourfe. It fhould 
 not merely mention the heads of them, but repre- 
 fent in brief their whole force, and their greatefl 
 flrength. It fhould, as it were, collecl: their whole 
 vigour into one point, that it may be more intenfe 
 and affecl: the more. But, as argument alone does 
 not perfuade without an addrefs to the paflions, 
 fo the conclufion mufl contain not only the fub- 
 flance of the whole arguments, but alfo fomething 
 fit to influence and interefl the paflions. Indeed, 
 though the pathetic fhould, in a greater or a lefs 
 degree, run through the whole of a fuafory dif- 
 courfe, the conclufion is the principal feat of it, in 
 which it will naturally rife to the greatefl degree 
 of warmth. It is not neceffary here, any more 
 than in the other parts of the difcourfe, that the 
 argument and the painting, from which the pa- 
 thetic refults, fhould be kept diftincl. It is much 
 better that they be incorporated together fo per- 
 fectly as to be blended and undiftinguifhable ; that 
 
 fo 
 
OF PREACHING. 343 
 
 fo the conclufion may at once collect, as it were, 
 into one point all the light and all the warmth of 
 the difcourfe, and leave its full effect upon the 
 hearts of the hearers. 
 
 So much for invention, the firft exertion of 
 mind employed in the eloquence of the pulpit. 
 
 Art. VI. Of Difpofition. 
 
 The fecond exertion of the mind is difpofition, 
 which is therefore reckoned the fecond part of 
 eloquence. It is employed in reducing the whole 
 train of the difcourfe, and all its parts, into their 
 proper order. Order confifts in placing things to- 
 gether which are naturally connected. Without 
 a proper difpofition, the materials of a difcourfe 
 would be a mere confufed chaos. In every art, 
 the difpofition of the materials is as effentially ne- 
 ceffary as the finding them out. 
 
 We are prevented in many obfervations regard- 
 ing the particular difpofition proper for the dif- 
 ferent kinds of difcourfes, by the account of each 
 kind that was formerly given. Some of the moft 
 general rules of difpofition are like wife fufficiently 
 implied in the recital, that was made under the 
 lafl head, of the order in which the feveral parts, 
 of a difcourfe naturally fucceed each other. A 
 few obfervations upon it will be all that is farther 
 neceflary. 
 
 z 4 Difpofition 
 
344 OF PREACHING. 
 
 Difpofition regards both the whole plan and 
 each part of it. In the whole plan that order 
 fhould be obferved, by which every thing may 
 prepare the way for what fucceeds, and preferve 
 the force of what went before. " Every thing 
 <c mould be introduced to the bed advantage, and 
 " where it is fitted to make a due impreffion. 
 " Often, that which would feem nothing to the 
 ic puipofe, by being unfeafonably urged, has a 
 €C very great weight when it is referved for its 
 " proper place, till the audience be prepared by 
 " other things to feel all its force and confe- 
 " quence." The heads of every doctrine, the 
 parts of every duty, have a natural connection 
 and dependence, fo that one is firft, and the others 
 fucceed in a certain order ; and this order ought 
 to be obferved in explaining them. In proving or 
 perfuading by arguments, there is greater latitude 
 as to the order. Sometimes, indeed, the argu- 
 ments have a natural fuccellion, fo that one rifes 
 and grows out of another, and one prepares the 
 way for another. In this cafe, this natural order 
 ought to be carefully obferved ; the fimpleft mould 
 be placed firft, and all of them difpofed fo that 
 one may prepare the way for our fully under- 
 standing and feeling the force of thofe which fol- 
 low, and every fucceeding argument may add to 
 the weight of thofe which went before. But often, 
 the arguments are more unconnected, fo that any 
 of them may, with little impropriety, be placed 
 firft or laft. Here, one is left at liberty to choofe' 
 
 any 
 
OF PREACHING* 345 
 
 any order that he pleafes ; but even in this cafe, 
 one order may be better than another. Thus, 
 fome have advifed to begin with the weakeft argu- 
 ments, and to proceed gradually to the ftrongeft, 
 that fo the reafoning, by continually gathering 
 force, may complete its effect, upon the hearers. 
 Some again have approved of beginning and end- 
 ing with the ftrongeft arguments, and throwing 
 the weaker reafons into the middle ; becaufe we 
 are naturally attentive at the beginning, and if we 
 be pleafed with what is then faid, we hear the reft 
 with the more favourable difpofition, and what 
 comes laft flicks beft with us. ' But in the difpo- 
 fition of the general parts of a difcourfe, a great 
 deal muft be left to the judgement of the preacher ; 
 few univerfal or invariable rules can be eftablifhed. 
 
 Order is neceflary not only in this, but in the 
 arrangement of each particular part. In general, 
 it is proper on each head or argument, firft to pro- 
 pofe it briefly, and then to fpread it out in the 
 profecution, illuftrating or urging the whole of it. 
 But though it be eafy to difcern when a proper 
 order is obferved, or to difcover a particular fault 
 that is committed, it is not eafy to lay down rules 
 which would not be either too general to be un- 
 derftood, or too particular to be ufeful in every 
 cafe. In palling from one part of a difcourfe to 
 another, fome form of tranfition is neceflary. 
 Englifh preachers are generally very carelefs and 
 unartificial in this, contenting themfelves with 
 
 mentioning 
 
346 OF PREACHING. 
 
 mentioning one head when they have fmimed an- 
 other, without being afany pains to run them, as 
 it were, into one another. . Greater care, however, 
 in this refpecl would often be attended with good 
 effects. A tranfition, for inftance, may be made 
 from the explication of one part of a duty to that 
 of another, by hinting^how the practice of the 
 former leads to the latter, or how inmnicient the 
 former will be without the latter. In palling from 
 one argument to another, whether in a probatory 
 or a fuafory difcourfe, efpecially in the latter, it 
 will be proper not to feem to give up the former 
 arguments, or to allow their force to vanifh when 
 we leave them and proceed to others. This will 
 be bed: done by recapitulating the former ones, at 
 leaft the one immediately preceding, and profeff- 
 edly fuperaddiftg the next one to them. Various 
 ways of doing this will eafily occur on trial. 
 
 Art. VII. Of Elocution. 
 
 The third exertion of the preacher is elocution, 
 which regards the language, ftyle, and compofition 
 of fermons. The language of fermons ought, firft 
 of all, to be plain and perfpicuous. In order to at- 
 tain this, we muff, ufe words that are in common 
 ufe, words which are fuitable to the fubject, avoid- 
 ing all technical terms of art, all terms borrowed 
 from the fchools, and all fuch expremons as are 
 ambiguous or equivocal, or as are above the un- 
 derftanding of the people. " The figures muff be 
 
 " eafy 
 
OF PREACHING. 347 
 
 " eafy though not mean, fuch as tend to make the 
 " matter better underdo oil." Too frequent and 
 too diftant metaphors obftruct perfpicuity, and turn 
 the difcourfe in fome meafure into a dark allegory. 
 All confufion in the arrangement of words likewife 
 produces obfcurity. Long periods, fuch as contain 
 in them two or three different thoughts, are hard 
 to be followed or apprehended. Plainnefs ought 
 to be preferved in every kind of compofition, but 
 mofl of all in explication ; for the very defign of 
 this being to make things underftood, every degree 
 of obfcurity is perfectly unfuitable. The language 
 of a preacher ought likewife to be pure ; we mould 
 avoid all folecifms or faults in conftru&ion, all bar- 
 barifms, or words and terms that do not truly be- 
 long to the language. Mean and low expreffions 
 are unbecoming the dignity of the pulpit, and the 
 fublimity of the fubjects which are there treated, 
 and muft difguft every perfon of any degree of 
 underftanding. At the fame time very great 
 nicety and correctnefs of flyle is loft in a difcourfe 
 that is to be but once heard by a common audience. 
 But a remarkable want of compofition, an obvious 
 roughnefs and afperity of ftyle, is difagreeable. 
 There muft be fome degree of harmony in order 
 to prevent difguft. The language ought likewife 
 to be nervous, animated, and affecting. A great 
 part of the force of a fentiment often depends on 
 the manner in which it is expreiTed. What will 
 have great force if it be expreffed in one way, will 
 become perfectly languid and unaffecting by being 
 
 expreffed 
 
348 OF PREACHING* 
 
 expreffed in another. In genera!, the language is 
 forcible and moving, when it is fuch as fhows that 
 the fpeaker is touched with what he fays ; this 
 never fails to affect the hearers. And mofl of the 
 figures of rhetoric are nothing elfe but different 
 ways of mowing this. Thefe figures are fully 
 treated by the ancient rhetoricians, to whom we 
 fhall refer you. The fludying them, and having 
 all their variety in view, will give you an 'aptitude 
 and bent to light upon them, when it is proper to 
 introduce them. In fludying them, it will be pro- 
 per, firit, to acquire a diflinct idea of the nature 
 of each ; and next, to confider what is its real 
 effect ; whether it conduces to perfpicuity, to or- 
 nament, or to vehemence. Such a previous know- 
 lege of them will prevent your introducing them 
 improperly, and enable you to ufe with a good 
 effect thofe figures which fuit the fubject and the 
 occafion. It mull be remarked that any appear- 
 ance of defign in introducing figures, or crowding 
 them together, muff be carefully avoided. If they 
 do not appear to rife naturally from the fubject 
 and occafion, without being fought for, they will 
 defeat their own defign, and render the difcourfe 
 florid, affected, and difagreeable. 
 
 Art. VIII. Of Memory. 
 
 The next exertion of mind neceffary in a 
 preacher is memory ; the next exercife incumbent 
 on him is to commit to memory the difcourfe 
 
 which 
 
OF PREACHING. 349 
 
 which he has invented, compofed, and exprefled. 
 In mod places it would be unneceffary to attempt 
 proving that this exercife is incumbent on a public 
 fpeaker. To mow you, however, that reading is 
 not approved even by thofe among whom it is mod 
 ufed, I mail give you the fentiments of Bifhop 
 Burnet upon it, in his own words. " Reading is 
 ." peculiar to this nation, and is endured in no 
 " other. It has indeed made that our fermons 
 " are more exact, and fo it has produced us 
 " many volumes of the bed that are extant -, bu: 
 " after all, though fome few read fo happily, pro- 
 " nounce fo truly, and enter fo entirely into thofe 
 f? affections which they recommend, that in them 
 " we fee both the correctnefs of reading, and the 
 " ferioufnefs of fpeaking, fermons, yet every one 
 " is not fo happy. Some, by hanging their heads 
 " perpetually over their notes, by blundering as 
 " they read, and by a curfory running over then, 
 " do fo leffen the matter of their fermons, that is 
 " they are generally read with very little life or 
 " affection, fo they are heard with as little regard 
 " or efteem. Thofe who read ought certainly 
 " to be at a little more pains than for the mod 
 " part they are, to read true, to pronounce with 
 " an emphafis, and to raife their heads, and 
 * f direct their eyes to their hearers ; and if they 
 " practifed more alone the juft way of reading, 
 " they might deliver their fermons with much 
 " more advantage. Man is a low fort of creature; 
 f s he does not, nay, for the greater part he can- 
 
 " not, 
 
350 OP PREACHING. 
 
 " not, confider things in themfelves, without thofe 
 " little feafonings that mufl recommend them to 
 " his affections. That a difcourfe be heard with 
 " any life, it muft be fpoken with fome ; and the 
 " looks and motions of the eye do carry in them 
 " fuch additions to what is faid, that where thefe 
 " do not at all concur, it has not all the force 
 is upon them that otherwife it might have ; be- 
 " fides that the people, who are too apt to cenfure 
 *f the clergy, are eafily carried into an obvious 
 <c reflection on reading, that it is an effect of 
 " lazinefsV 
 
 It is eafy to fee that this writer difapproved read- 
 ing fermons much more highly than he thought 
 proper, on account of its univerfal prevalence in 
 England, to declare explicitly. Indeed, the 
 impropriety of reading fermons arifes from the 
 v^ry principles of human nature, not from any 
 jroundlefs prejudices. It is not the only defign of 
 language to communicate the ideas of the fpeaker, 
 by exciting them in the minds of the hearers ; it is 
 its defign Iikewife to exprefs the fentiments and 
 affections of the fpeaker, and by this means to raife 
 them in the hearers. Reading may anfwer the firfl 
 of thefe ends, but it is improper for anfwering the 
 latter. It is not a natural expreffion of the fpeaker's 
 being interefted in what he fays ; it does not render 
 
 the 
 
 * Paftoral Care, ch. ix. 
 
OF PREACHING. 35 I 
 
 the hearers attentive, or contribute to touch or 
 ftrike them. It is neceffarily weaker, more lan- 
 guid, and more unaffe&ing than fpeaking. 
 
 Were we to inquire at length concerning me- 
 mory, we might examine on what the remenv 
 brance of Tingle thoughts, and on what the remem- 
 brance of their feries or connections, depends ; and 
 we might deduce, from the general principles on 
 which both depend, the means of rendering both 
 eafier. But it will not be neceflary for our prefent 
 purpofe to enter fo deep into the matter ; it will be 
 fufficient to make a few general remarks upon 
 mandating. 
 
 In order to perform this exercife eafily, it is 
 proper that the memory be fufceptible, fo as 
 quickly to receive what we would commit to it j 
 diflincl, fo as to retain not only the things them- 
 felves, but likewife their due order or pofition; 
 and ready, fo as to fuggefl them without difficulty, 
 when we have occafion for them. Thefe qualities 
 of memory are attained by pretty much the fame 
 means. A thorough underflanding of the fubjecl: 
 is a great preparation for mandating eafily ; for it 
 will enable every part to flrike us with greater 
 force. In order to our remembering, it will like- 
 wife be proper that we fix clofe attention upon what 
 we would remember, without allowing our thoughts 
 to be diftra&ed or to run off to other fubje&s, 
 when we are engaged in mandating. It is alfo 
 3 proper 
 
352 OF PREACHING. 
 
 proper that we dwell on every part till we have 
 thoroughly acquired it, before we proceed to any 
 other. If at firft we fhould be able to commit to 
 memory but a few fentences or periods in a day, 
 we mull take care to acquire them perfectly before 
 we proceed to others. Order and diftin&nefs in 
 compofition^ and even writing a difcourfe in fepa- 
 rate paragraphs, is of great help to memory ; it 
 makes it more eafily fufceptible, by faving a great 
 deal of labour that would be neceffary for imprefimg 
 every fingle thought, if it were either difpofed or 
 written confufedly ; it will make it lie diftin&ly in 
 the mind, and give many handles for recollecting 
 it. When we have looked over what we would 
 commit to memory, we fhould endeavour to repeat 
 it to ourfelves ; for this endeavour, and looking to 
 it when we are at a lofs, will fix it more fpeedily, 
 than if we were to read it over much oftener, 
 without any attempt to recite ; and when we find 
 ourfelves at a lofs at any particular place, and, by 
 looking to it, endeavour to fix it, we fhall fcarcely 
 be in any hazard of finding ourfelves again at a 
 lofs at that particular place. It is found by fome 
 to be of great fervice to look over what they want 
 to remember, immediately before going to fleep at 
 night, becaufe then the mind is not afterwards 
 bufied about any ideas which may drive it away ; 
 or to look it over in the morning on firft getting 
 up, becaufe the mind is not then pre-occupied with 
 any ideas which may hinder its taking fall hold of 
 it, A pcrfon ought at firft to commit every word 
 
 and 
 
OF PREACHING* 353 
 
 and fyllable to heart, whatever trouble it may cofl 
 him ; for this will moll fpeedily perfect the habit 
 of remembering, and make it more eafy for him 
 to remember afterwards, though he only charge 
 his memory with the principal things and the 
 general order of the whole. It will be of great 
 ufe frequently to recollect and endeavour to repeat 
 what one has committed to memory, at certain 
 intervals, before delivering it in public ; for a man 
 cannot at firft promife on what he has but lately 
 committed to memory ; but the reviewing of it after 
 a certain interval fixes it in the memory more 
 deeply than it was before. Thefe are fome of 
 the principal means of committing difcourfes to 
 memory. The frequent ufe of thefe means will 
 beget a habit of doing it eafily. No power of the 
 mind is more improveable by ufe than memory : 
 memory is in no way improveable to fo great a 
 degree as in this exercife of mandating. Ufe 
 makes it incredibly eafy to acquire what we want 
 to remember ; and it produces at the fame time fo 
 flrong a habit of recollecting readily, that though 
 one had committed what he is to fay very imper- 
 fectly to memory, he will run no rifk of miffing 
 any part of it. The ufe you mould make of this 
 is to begin as early as poflible to mandate either 
 fermons or any thing elfe, and to repeat them 
 either by yourfelves or in the company of others. 
 By this means the habit will be formed, and all 
 the difficulties over, before you come to appear in 
 public. 
 
 A A To 
 
354 0F PREACHING. 
 
 To many, however, mandating a fermon is a 
 very difficult matter. Where the memory is natu- 
 rally weak, it will take up fo much time as to leave 
 little for any thing elfe ; and even with the bed 
 memory, diffidence and timidity may have fuch an 
 effect upon one, as to make him forget, before a 
 congregation, what he was perfect matter of when 
 alone in his clofet. Where it can be done with 
 tolerable eafe, it is certainly mod natural ; the 
 preacher will feel it mod agreeable; and, in general, 
 it will have greater influence on the audience. At 
 the fame time one ought to have his notes before 
 him, to which he may have recourfe in cafe of his 
 being at a lofs ; otherwife, if he happen any how to 
 get difcompofed, He may find it difficult to recover 
 hrmfelf. 
 
 But though mandating be not abfolutely necef- 
 fary to good preaching, good reading is indifpenfa- 
 bly fo. To read fervilely, with one's eyes con- 
 ftantly fixed on his papers, is difgufting to an 
 audience. It mows fomething fo cold and lifelefs 
 in a preacher, that what he fays, be it ever fo good 
 in itfelf, can never affect his hearers. A preacher 
 ought always to perufe his fermon till he enter 
 thoroughly into the fpirit of it, and be able, with 
 a glance at his notes now and then, to deliver it 
 with facility and propriety. To read well, is an 
 accomplishment of much greater importance than 
 many are apt to imagine. It admits of all that 
 warmth and animation, of all that action which is 
 
 neceffary 
 
OF PREACHING. ^S5 
 
 n'eceffary or becoming in the pulpit, and will, in 
 a great meafure, fuperfede the neceffity of man- 
 dating. 
 
 Art. IX. Of Pronunciation or Atlion. 
 
 The laft exertion employed by the preacher, 
 and the laft part of eloquence, is Pronunciation or 
 Action. You will find this topic treated largely 
 by rhetorical writers, and even very minute rules 
 for the modulation of the voice and the motion of 
 the feveral parts of the body given by them, efpe- 
 cially by Quinctilian. We (hall therefore ftudy the 
 greater brevity. It is acknowleged by all, that the 
 feveral languages which have prevailed in the 
 world are merely artificial, and derive their fignifi- 
 cation wholly from compact or tacit confent. But 
 this neceffarily fuppofes that men had previoufly 
 a natural language ; for without that, they could 
 never have expreffed that confent, or entered into 
 that compact, from which artificial language derives 
 its origin. Now, this natural language could be 
 nothing elfe but fuch inarticulate founds and 
 motions as naturally expreffed the fentiments and 
 paffions of men. The difficulty and fcantinefs of 
 thefe made them inconvenient, and rendered arti- 
 ficial language neceffary. But they had in fome 
 refpects greatly the advantage of this latter. This 
 of itfelf expreffes only ideas ; they expreffed all 
 the movements of the foul : this of itfelf is dead 
 and unanimated ; they were animated and alive, as 
 
 a a 2 it 
 
356 OF PREACHING. 
 
 it were. Each of them being thus imperfeS by 
 itfelf, the perfection of fpeaking confifts in uniting 
 natural and artificial language as much as poflible. 
 In the union of them, all the rules of pronunciation 
 and action have their foundation. The natural 
 inarticulate founds which were in ufe before lan- 
 guage was invented, cannot be mixed with the 
 articulate founds of which language confifts ; but 
 their force is united to them when thefe articulate 
 founds are pronounced with the tone and modu- 
 lation of voice which correfpond to the fentiment 
 or emotion which they fignify. The other part of 
 natural language, the motions by which men 
 expreffed their fentiments, may be joined with 
 language, and conftitute what is properly termed 
 Action. Whatever is inconfiftent with the union 
 of natural and artificial language, whatever implies 
 the mere ufe of the latter without any mixture of 
 the former, is a fault in pronunciation. The fol- 
 lowing obfervations may throw fome light on this 
 fubjecl:. 
 
 Pronunciation includes two parts ; the manage- 
 ment of the voice, and the gefture of the body. In 
 general, a great compofure of both is abfolutely 
 neceffary 5. a gravity and compofure of look and 
 voice, equally diftant from a light carelefs beha- 
 viour on the one hand, and an affected tone and 
 wry faces on the other. Every thing muft be deli- 
 vered in fuch a manner and with fuch an emphafis, 
 as may fhow that the preacher thoroughly under- 
 1.4 ftands 
 
OF PREACHING. 357 
 
 flands all that he fays, is fully perfuaded of it, and 
 has thofe afFe&ions which he defires to infufe into 
 others. The pronunciation mud be always diftinct, 
 and the action lively, natural, and becoming, fuch 
 as may point out ftrongly what his words alone 
 would exprefs in a flat and languid manner. An 
 orator mud not always have his hands or his body 
 in motion, for it is not natural to ufe many ges- 
 tures when we fay common things, without any 
 vehemence or emotion. Both the voice and the 
 gefture may have a greater degree of vehemence 
 in Preaching, than converfation could properly 
 admit in faying the fame things ; for the fight of 
 a great audience, the importance of the fubjecl, 
 and the folemnity of the occafion, will naturally 
 give a greater degree of warmth than one could 
 have in difcourfing familiarly with his friends. It 
 is fometimes proper to exprefs fome things with 
 a lefs degree of force than their nature would feem 
 to require, efpecially when they are to be followed 
 by things which require the utmoft force of pro- 
 nunciation and a&ion ; for men may wafte their 
 fpirits fo much in faying plain things, as to be 
 forced to utter thofe things faintly which ought to 
 be delivered with a vehement action ; but when 
 the preacher fays things lefs warm with an eafy and 
 frmiliar manner, he will the more eafily grow ve- 
 hement, and attain energy of voice and action 
 when the fubjecl mod requires it ; and the audience 
 will then be moft affefted. One of the mod com- 
 mon faults both in voice and action is a monotony 
 a a 3 or 
 
35$ OF PREACHING. 
 
 or famenefs running through the whole, however 
 different the fentiments expreffed may be. Many 
 things concur to lead men into this, as their not 
 having previoufly ftudied the varieties of pronun- 
 ciation, the difficulty which they find at firft in 
 recollecting readily what they are to fay, the being 
 obliged to fpeak above the ordinary tone of their 
 voice in converfation. But it fhould be carefully 
 avoided ; it appears tolerable when the cant or 
 tone is harmonious, but it is always improper and 
 unnatural. When one's words are dictated by 
 his feelings, he always ufes many different geflures 
 and inflections of the voice, according to the differ- 
 ent feelings by which he is actuated. If one 
 would preach naturally, his voice muff affume a 
 variety of proper tones and inflections, and rife 
 and fall with a jufl and eafy cadence according to 
 the nature of the things which he expreffes. In 
 the fame way, the action fhould be varied fo as to 
 fuit both the fubject and the variations of the 
 voice. The befl way of difcovering what is the 
 tone and gefture fuitable to any particular fubject, 
 is to obferve thofe which men have when they are, 
 undefignedly and without premeditation, engaged 
 on fuch a fubject. By obferving" how men fpeak 
 and move when they would explain any thing, 
 you may fee what is the tone of voice and gefture 
 which fits explication. " Obferve what is the 
 " pofture, and what the voice of one, whofe 
 " heart is pierced with forrow, or furprifed at the 
 " fight of an aftonifhing object ; remark the na- 
 
 " tura| 
 
OF PREACHING. 359 
 
 £* tural action of the eyes, what the hands do, and 
 " what the whole body j" and where thefe paflions 
 are concerned, let your manner be the fame. It 
 is neceffary that there be no appearance of affect- 
 ation, either in the voice or action ; and yet, 
 without endeavour and fiudy at fir ft, it will be 
 impoffible ever to attain a proper manner. The 
 only courfe, therefore, that can be taken, is to 
 employ onefelf much in whatever tends to form a 
 proper manner, before one has occafion to fpeak 
 in public, that he may not expofe himfelf to ridi- 
 cule, or prevent the effect of the difcourfe, either 
 by improprieties, or by an appearance of art and 
 itudy. You may begin with obferving the va- 
 rieties of voice and action defcribed by rhetorical 
 writers ; accufiom yourfelves to perform each of 
 them eafily and readily ; remark which of them 
 fuits every particular fubject or paflion ; frequently 
 repeat fomething which gives you an opportunity 
 of trying them, either by yourfelves, or rather, 
 when you can, in the company of others, who 
 may oblerve any improprieties into which you fall. 
 By frequent exercife in this way, you may acquire, 
 before you appear in public, fuch a variety of 
 graceful pronunciation and action, that when you 
 are engaged in your fubject, you will naturally fall 
 into what fuits it, without any defign or thought. 
 
 Thus we have confidered fermons both with 
 
 refpect to their kinds and their parts. There are 
 
 many obfervations of great importance which might 
 
 a a 4 be 
 
360 OF PREACHING. 
 
 be made concerning Preaching, confidered in a 
 moral or practical, rather than a critical view ; as, 
 that fermons ought to convey the truths of reli- 
 gion pure and unmixed ; in the language of fcrip- 
 ture as much as poflible ; in a way fuited to the 
 capacities of the hearers -, in a way that is molt 
 likely to promote their reformation ; in a way 
 which mows that the preacher feels himfelf the 
 whole force of the truths which he believes. But 
 we fhall not enlarge on thefe ; they are fully treated 
 in many writings, particularly in fome fermons on 
 this fubjecl, which are well known, and to which 
 you can have eafy accefs. 
 
 When a perfon is fettled in a congregation, it 
 is proper that in Preaching he mould obferve fome 
 regular feries or order, that all the parts of reli- 
 gion may be illuftrated in their real connection 
 and dependence. For, in every fcience, order in 
 teaching is abfolutely neceffary. The plan which 
 a minifter lays down mould not be either too fhort, 
 elfe fubje&s muft be treated fuperficially ; or too 
 long, elfe the very end of it will be fruftrated, 
 becaufe many of the hearers will not live to fee it 
 completed. There are many different plans into 
 which a courfe of fermons may very properly be 
 digefled, fome of which may be mod agreeable to 
 one, and others to another, and which the fame 
 man may, for the fake of variety, follow at dif- 
 ferent times. Thus, one may follow an hiftorical 
 order, in which fubjects will fucceecl one another 
 
 in 
 
OF PREACHING. 361 
 
 in fome fuch way as this. The being of God, his 
 attributes, the creation, the fall and its confe- 
 quences, the nature and ufe of the Jewifh difpen- 
 fation, the Chriftian difpenfation ; the life, death, 
 and exaltation of our Saviour ; the effects of his 
 mediation, the gofpel terms of acceptance, the 
 various duties of Chriftianity, death, judgement, 
 heaven, and hell. I mention this one only as a 
 fpecimen, and I mention only the moft general 
 heads. Whatever plan is chofen, the doctrines and 
 the duties of religion ought to be "intermixed with 
 one another, that their real connection may ap- 
 pear. 
 
 Befides a minifter's ordinary courfe of fermons, 
 there are occafional difcourfes which he muft 
 lometimes ufe, as on fads and thankfgivings, 
 about the time of facraments, at fynods, and the 
 like. Thefe are fubjecl to the very fame rules of 
 compofition with other fermons. The matter of 
 thefe mould always be fuch as fuits the particular 
 occafion of them, and excites to the practice of 
 the particular duties which the occafion requires. 
 And it mud be left to the preacher to judge what 
 appears to him to have thefe characters. No 
 doubt fome general directions may be given. Thus, 
 on a public faft, it is proper to give fuch a view 
 of the calamity which occafions it, as may excite 
 the hearers to repentance : on a public thankf- 
 giving, fuch a difplay of the bleflings acknow- 
 leged as may inflame their gratitude : on a faft 
 
 day 
 
j62 OF PREACHING. 
 
 day before a facrament, what might either urge 
 them to repentance, or direct them in the exercife 
 of it : on a Saturday, or in an action fermon, 
 what is fit to excite thofe aiiections which fhould 
 be exerted in commemorating the death of Chrift : 
 in the afternoon or on Monday, what may con- 
 firm their good impreflions, and perluade them to 
 the practice of holinefs. 
 
 There is one thing more that will defer ve to be 
 taken notice of on the fubjeft of Preaching ; whe- 
 ther writing difcourfes regularly, or Preaching on 
 mere premeditation, be the preferable way. This 
 latter way has been warmly recommended by two 
 writers on the fubject of Preaching, Bifhop Burnet 
 in his Paftoral Care, and the Archbifhop of Cam- 
 bray in his Dialogues concerning eloquence. They 
 propofe that a man fhould be at great pains to 
 prepare himfelf for Preaching without writing, for 
 feveral years before he attempt it, by acquiring 
 great, knowlege of the fcriptures, by comparing 
 together thofe paffages which belong to the fame 
 fubject ; by often laying them together, and di- 
 gefting in his thoughts what arifes from them upon 
 any fubject ; by acquiring a diftinct and connected 
 idea of the whole body of divinity, and by furnifh- 
 Fng his mind with a large collection of fentiments 
 from practical writers upon all kinds of fubjects. 
 Being provided with thefe materials, in order to 
 qualify himfelf for this way of Preaching, he mufl 
 accuftom himfelf to talk freely to himfelf, and let 
 J his 
 
OF PREACHING-. 363 
 
 hk thoughts flow eafily from him ; he mud fre- 
 quently write on all forts of fubjecls, that he may 
 bring himfelf to correctnefs both in thinking and 
 fpeaking ; he mufh for fome years accuftom himfelf 
 to preach as it were to himfelf on all forts of fub- 
 jecls once or twice every day, that he may acquire 
 an eafinefs both of thought and of exprefiion; 
 above all, he mufl have in himfelf a deep fenfe of 
 the truth and power of religion, and mufl, by 
 meditation and prayer, draw down divine influ- 
 ences, which are always to be expecled when a 
 man puts himfelf in the way of them, and prepares 
 himfelf for them. This preparation will enable 
 him to pour out true thoughts in juft and eafy 
 expreilions. But even after all this preparation, 
 he mufl at firfl try fmaller excurfions from his 
 fixed thoughts ; and as he fucceeds in thefe, he 
 may give himfelf farther fcope ; and fo, by long 
 practice, he will at lad arrive at fo great an eafi- 
 nefs both in thinking and fpeaking, that a very 
 little meditation will ferve him for preparing a 
 fermon. If one be to try Preaching in this way, 
 it is neceflary that he meditate fo carefully on his 
 fubject beforehand, as to have a diflincl and com, 
 prehenfive view of it, as to reduce his thoughts 
 into proper method, as to have thought of the 
 ftrongefl expreilions and figures. It is fuppofed 
 that in this way he mufl have a great advantage 
 in the freedom and force of his pronunciation and 
 action j he will fpeak in an eafy, unaffected way, 
 
 and 
 
364 0F ^REACHING. 
 
 and not like a formal declaimer ; he can vary his 
 difcourfe according to the occafions which caft up 
 while he is delivering it. 
 
 In my opinion, thefe writers have carried the 
 matter too far. It is very proper that a man 
 mould be able to preach in the way they recom- 
 mend, when it is neceffary ; but no man ought 
 always to preach in this way. If he do, he will 
 run into trite common-place topics ; his compo- 
 fitions will be loofe and unconnected ; his lan- 
 guage often coarfe or confufed ; and diffidence, or 
 care to recoiled his fubject, will deflroy the ma- 
 nagement of his voice. At any rate, a perfon 
 fhould accuftom himfelf to compofe regular dif- 
 courfes for many years after he begins to preach, 
 before he attempt this method, except in fhort 
 excurfions, or when abfolute neceflity requires it. 
 
 It is the defign of all the difcourfes that are 
 prefcribed here, to prepare you for the bufinefs of 
 Preaching. In order to their doing fo, it is befl 
 that you compofe juft fuch lectures and fermons 
 as mould be delivered in public ; that you imagine 
 yourfelves preaching to a congregation, and make 
 your fentiments, your method, your language, 
 your pronunciation, and your action, precifely fuch 
 as you would think proper for a popular audience. 
 
[ 3*5 ] 
 
 Sect. II. 
 
 Of prefiding in the ordinary Public Worfhip of God, 
 admini/lering the Sacraments, and conducting 
 Public Worjhip on extraordinary occqfions. 
 
 We have already confidered the feveral private 
 duties of the pafloral office, and we have largely 
 explained Preaching, which is the ftrft public duty 
 of this office that we took notice of. The other 
 public duties incumbent on a minifter, which pecu- 
 liarly regard the parifh in which he is fettled, may 
 be reduced to thefe : Prefiding in the ordinary 
 public worfhip of God, adminiftering the facra- 
 ments, and conducting public worfhip on extra- 
 ordinary occafions. In explaining thefe as duties 
 of the pafloral office, it would be fuperfluous to 
 attempt a large explication of the nature of prayer 
 or of the facraments. In the view which we here 
 take of them, it will be fufficient to make fuch 
 obfervations as tend to fhow how a minifter may 
 perform with propriety his particular part in thefe 
 facred offices. 
 
 In the primitive church, the manner in which 
 public worfhip was conducted feems to have been 
 this. " When the congregation was affembled, 
 " the firft act: of divine fervice which they per- 
 " formed was reading the fcriptures. When the 
 " reading of the fcriptures was ended, then fol- 
 " lowed the fmging of pfalms, either fuch as 
 
 " were 
 
$66 THE OTHER PUBLIC DUTIES 
 
 " were taken out of the fcriptures, or fuch hymns 
 u as were compofed by any of themfelves ; and 
 " thcfe they were always careful to fing l^uexw? y.oct 
 u ffvpf«>6^3 in good tune and concert. When the 
 " finging of pfalms was ended, then fucceeded 
 '.• the preaching of the word. As foon as the 
 " fermon was ended, then all the congregation rofe 
 " up to prcfent their common and public prayers 
 " to God, ftretching out their hands, and lifting 
 " up their eyes to Heaven, and the minifter with 
 " a modeft and fupplicating voice prefented, in 
 " the name of the congregation, prayers fuited to 
 " their prefent circumftances." The manner of 
 public worfhip prefcribed by the directory of our 
 church coincides, in almoft every material circum- 
 ftance, with this, which was obferved in the 
 church at leaft for three centuries. It appoints 
 that, the congregation being afiembled, the mi- 
 nifter fhould begin with a fhort prayer, impreffing 
 them with a fenfe of the divine prefence, and 
 begging God's afliftance and acceptance. Next, 
 the fcriptures are to be read in their order. Then 
 pfalms are to be Ring. After this, the minifter is 
 again to pray. Preaching fucceeds this prayer. 
 The fermon being ended, the minifter is again to 
 pray. After prayer, a pfalm is to be fuVig, and 
 then the minifter is to difmifs the congregation with 
 a folemn blefhng. 
 
 Of thefe parts, preaching has been already 
 confidered ; reading the fcriptures has fomehow 
 gone into difufe 5 perhaps it has been infenfibly 
 
 J jollied 
 
OF THE PASTORAL OFFICE. $&*] 
 
 joftled out by lecturing ; fometimes a chapter 
 which was read, would require fome obfervations 
 for explaining it ; and from making thefe after it 
 had been read, men, at firfl perhaps conceited of 
 their own abilities, and fond of fpeaking, came by 
 degrees to comment on every piece of fcripture 
 which they read, till at lafl the very notion of a 
 lecture's being intended chiefly for reading a piece 
 of fcripture is wholly loft. Reading the fcriptures 
 feems to be fo necefTary and effential a part of 
 Chriftian worfhip, that the omiffion of it is the 
 moft faulty defect in the prefent practice of our 
 church. Yet fo great is the perverfenefs and 
 weak bigorry of many, that in fome places it 
 would almoft create a fchifm to attempt to intro- 
 duce it ; and even the authority of our directory, 
 framed in the revered ages of the church, would 
 not be fufficient to fecure from blame the perfon 
 who introduced it. I know nothing, however, 
 which better deferves a man's running the rifk of 
 giving offence, than reftoring the public reading of 
 the fcriptures. In fome places it might perhaps be 
 attempted without offence, and there it mould be 
 attempted. It might perhaps, in moll: places, be 
 introduced gradually, by lecturing on large por- 
 tions of fcripture, firfl making the explication 
 fhorter than ordinary, then pairing over fome of 
 the eafier verfes without any explication \ then 
 explaining only a few of the molt difficult verfes ; 
 and afterwards, reading a whole chapter, and 
 only fubjoining fome practical obfervations upon it. 
 
 The 
 
$6$ THE OTHER PUBLIC DUTIE3 
 
 The only part that remains of ordinary public 
 worfhip, on which it will be neceffary to make 
 any obfervations for directing the minifter in the 
 part he is to acl: in it, is prayer. In churches 
 where compofed liturgies are ufed, a minifter has 
 nothing to do but to read their prayers ; he need 
 only ftudy to pronounce them with gravity and 
 affection, and with a due flownefs and emphafis, 
 which will be mod effectually attained by bringing 
 his mind to an inward and feeling fenfe of thofe 
 things that are prayed for. But in our church, 
 where no liturgy is impofed, a grea! deal depends 
 on the minifter, and therefore he ought to be at 
 the greateft pains to fit himfelf for performing this 
 important part of worfhip in a proper manner. It 
 would be foreign to our prefent defign to confider 
 the point of impofed liturgies as a theological 
 queftion. But it may prepare the way for fome of 
 the obfervations which we are to make concerning 
 public prayer, to begin with obferving, that both 
 eftablifhed forms of prayer and the total want of 
 them have fome advantages and fome inconve- 
 niences. When public forms are appointed, the 
 people may be fuppofed to know more perfectly 
 what are the devotions in which they are to join, 
 to have a better opportunity of bringing them- 
 felves beforehand to the temper which fuits them, 
 and mav enable them to join with fincerity in 
 them. They may likewife be carefully drawn up 
 by perfons of abilities, and may thus prevent many 
 abfurdities into which weak and ignorant minifters, 
 
 trufting 
 ) 
 
OF THE PASTORAL OFFICE. $69 
 
 triifting wholly to their own gifts, may fometimes 
 run; But it mud be acknowleged, on the other 
 hand, that when fet forms are impofed, they can- 
 not be fo exactly fuited to particular circumftances 
 and emergencies as might be wifhed : they mud 
 be gone over fo often that they become tirefome 
 and difgufting, or at leaft unaffecting both to the 
 minifter and to the people, and, by thus degene- 
 rating into mere form, prevent all the good effect 
 which might refult from a previous acquaintance 
 with them. Praying without fet forms may, doubt- 
 lefs too, be productive of fome inconveniences. 
 Thus, when the audience know that the prayers 
 are the performance of the preacher himfelf, they 
 are too apt to confider them as a fpecimen of his 
 abilities, to attend to them with a view to form a 
 judgement of his talents, and thus to be diverted 
 from exprefling their devotion in the words that 
 he ufes, which ought to be their only employ- 
 ment. This appears to me to be the inconvenience 
 which is mofl infeparable from public prayer with- 
 out eftablifhed forms. The beft means of curing 
 it will be, frequently to inculcate the neceffity of 
 joining heartily in prayer, and to contrive his 
 prayers fo that they may be fit to affect them with 
 devotion, and to raife their minds in the exercife of 
 it. It might however, without the impofition of 
 forms, be effectually remedied by a proper direc- 
 tory (fuch as our own is in fome meafure), con- 
 taining either a variety of forms, any of which 
 might be ufed, or a large collection of materials 
 
 b b for 
 
J7<3 THE OTHER PUBLIC DUTIES 
 
 for prayer, out of which a choice may be made, 
 put into the hands of the people, recommended to 
 their ftudy, and rendered by this means fufficiently 
 known to them. The other inconveniencies which 
 are fometimes imputed to prayer without fet forms, 
 really arife from faults in the manner of performing 
 it, and will be avoided by minifters taking care to 
 perform it in a proper manner. 
 
 Thus it is faid that the people cannot join in 
 prayer, of which they know nothing beforehand, 
 and into which the preacher may perhaps throw 
 peculiar fentiments of his own, in which the con- 
 gregation do not agree with him. But this ob- 
 jection can lie only againfl prayers which are very 
 ill contrived. The proper matter of prayer all are 
 acquainted with, and can join in, and none are 
 wholly ignorant of the language in which it may be 
 mod fitly expreffed. The minifter, while he con- 
 fines himfelf to the proper fubjecl: of prayer, can 
 have no occafion to throw in peculiar fentiments of 
 his own. In public prayers, he fhould confine 
 himfelf to thofe expreffions of adoration, thankf- 
 giving, confeffion, and petition, which are appli- 
 cable to all, and might with propriety come from 
 the mouth of any of the congregation. Peculiari- 
 ties are proper for private devotions, not for 
 public. Every part of public prayer ought, as 
 much as pofhble, to be expreffed in the language of 
 fcripture, which is both the mod weighty in itfelf, 
 and the moil familiar to the congregation. When 
 
 other 
 
OF THE PASTORAL OFFICE. 371 
 
 other expreflions are mixed with it, they ought to 
 be as plain and fimple as poffible. Pompous, 
 affected, and obfcure expreflions are wholly im- 
 proper for devotion. When the proper matter of 
 prayer is thus kept to and expreffed, all may bring 
 themfelves to a fit temper for joining fincerely in it 
 as eafily as if they knew the whole compofition 
 beforehand, and at the fame time they are freed 
 from the deadnefs and coldnefs which the conftant 
 ufe of eftablifhed forms is apt to produce. 
 
 If perfons not retrained to impofed forms ever 
 run into abfurdities for want of them, it is owing 
 not to the ufe of extemporary prayer itfelf, but to 
 a wrong manner in ufing it. Becaufe eftablifhed 
 forms of prayer are not publicly impofed, it does 
 not therefore follow that arbitrary forms may not 
 be ufed ; that a minifter may not himfelf compofe 
 or collect forms proper for the different occafions 
 on which he is to ufe them. Becaufe a minifter is 
 not obliged to read a liturgy prefcribed by autho- 
 rity, it does not therefore follow that he is to pour 
 out fuch petitions or devotions as occur to him, 
 without any method, choice, or premeditation. 
 On the contrary, we ought to be as careful about 
 what we fay in 'prayer, as about what we fay in 
 preaching, as folicitous to fpeak with propriety 
 when we addrefs ourfelves to God, as when we 
 addrefs the congregation. When a perfon firfl 
 begins to appear in public, it will be very proper 
 that he prepare his prayers with as great care and 
 BB2 regu- 
 
372 THE OTHER PUBLIC DUTIES 
 
 regularity as his fermons. It will likewife be generally 
 proper, when any particular or public occafion 
 demands a confiderable peculiarity in the fubjecl: or 
 manner of prayer, to compofe devotions fuited to 
 it. By this means, a preacher of moderate under- 
 flanding will be able to avoid every thing unbecom- 
 ing in prayer, and to perform it with greater pro- 
 priety, and fo as to raife more fervent devotion 
 both in himfelf and in others, than by going over 
 public forms. If a perfon compofe a variety of 
 prayers in this way, and become thoroughly matter 
 of them, he will foon be furnifhed with fuch 
 abundance of materials for prayer, that he can 
 eafily perform this part of public worfhip after- 
 wards, without the neceffity of either compofmg a 
 diftincl: form of prayer for every occafion, or 
 recurring conftantly upon the fame form or the 
 fame expreffions ; but mixing together and dif- 
 pofing in different manners, according to the 
 prefent impulfe of his mind or the nature of the 
 occafion, thofe petitions and devotions which he 
 had formerly digefted into feveral diftincl: prayers. 
 There is another way which a preacher may take, 
 and which he mould fuperadd to the former, for 
 forming himfelf to a readinefs, a copioufnefs and 
 variety in public prayer. He mould collect toge- 
 ther, and write down, fuch proper adorations, 
 expreflions of praife, petitions, and acknowlege- 
 ments, as he meets with, particularly in reading 
 the fcriptures ; he ihould write them down in any 
 order in which they occur. By this means he will 
 6 in 
 
OF THE PASTORAL OFFICE. 373 
 
 in a fhort time obtain a large flock, and by fre- 
 quently looking it over and fixing it in his mind, 
 the feveral things which he has written down will 
 occur to him readily when he has occafion for 
 them, without his needing to diged them into form 
 before-hand ; one thing will fugged another con- 
 nected with it ; and the difpofition of his prayers, 
 dictated in this manner by the prefent temper of 
 his mind, will be more eafy and natural, and will 
 render them more Unking and affecting, than if it 
 had been contrived coolly in his clofet. 
 
 Mod other obfervations which might be made 
 concerning public prayer, regard it rather as a 
 Chridian duty, than the peculiar part which a 
 minider has in it by prefiding in the public worfhip. 
 There is one, however, that we may briefly touch 
 upon, the order in which the parts of prayer may 
 be mod properly difpofed. This may, no doubt, 
 be different, and the proportion of time allowed 
 to each will vary according to different occafions. 
 In general, adoration is proper in the beginning, 
 to drike us with a fenfe of the Divine Prefence, 
 and to excite, by the contemplation of God's per- 
 fections, thofe pious and devout affections which 
 mould prevail in the mind when it is engaged in 
 prayer. From adoration, the tranfition to praife 
 and thankfgiving is extremely eafy and natural. 
 Thankfgiving will be very properly fucceeded by 
 petitions for mercy, and, as connected with thefe, 
 by confeffion of fin and expreffions of repentance. 
 3 b 3 Petitions, 
 
374 THE OTHER PUBLIC DUTIES 
 
 Petitions, not only for the direction and affiftance 
 of God's fpirit, but likewife for all good things 
 to ourfelves and others, will be very properly in- 
 troduced by thefe. But, in fact, there is no ne- 
 ceflity for keeping thefe feveral parts diflincl:. It 
 is better to intermix them through the whole of 
 prayer. This is the mod ordinary method in the 
 devotional parts of fcripture, which are the beft 
 models we can follow. It is the moft natural ex- 
 preffion of a mind poflelfed by devotion, and ac- 
 tuated by piety. It gives fuller fcope for exprelT- 
 ing all the variety of affections which are combined 
 in a pious temper. Indeed, though thofe which 
 we have mentioned are commonly reckoned all the 
 parts of devotion, yet there are fonre affections 
 which it is extremely proper to exert in devotion, 
 that are not properly reducible to any of them. 
 Such are expremons of our truft in God, of our 
 refignation to his will, of our good refolutions, of 
 our regard to God's judgement of us, of our 
 delight in him, of our fenfe of the beauty and 
 excellence of holinefs ; thefe are rather implied or 
 fuppofed in fome of the parts of prayer, than 
 explicitly contained in them. But, by confidering 
 prayer, not as compofed of fo many parts which 
 ihould fucceed each other in order, but as an 
 exertion and expremon of a pious and holy temper, 
 we may very properly introduce the expreflions 
 of all its branches, not confufedly, yet fo as not 
 to be fcrupulous in keeping them feparate and 
 diftinft. 
 
 The 
 
 J 
 
OF THE PASTORAL OFFICE. 375 
 
 The next public duty of the paftoral office is 
 the adminiftration of the Chriflian facraments. 
 Thefe are two, Baptifm and the Lord's Supper, 
 which we fhali confider briefly, not in every view 
 that might be taken of them, but fimply in this 
 one view of its being a part of a minifter's function 
 to difpenfe them in fuch a way as to render them 
 moft ufeful to Chriftians. 
 
 To begin with Baptifm. It is very neceflary 
 that a minifler inftruct his people frequently con- 
 cerning the nature of baptifm, that they may not 
 go about it as a ceremony, as it is too vifible the 
 greater part do, but that they may attend to its 
 real defign and importance. As it is very proper 
 to inftrucl parents in this privately when they 
 defire to have their children baptifed, fo no time 
 is more fuitable for inftructing the congregation 
 publicly concerning it, than when it is to be dif- 
 penfed. As it is not convenient to make long 
 difcourfes on thefe occafions, it will be proper to 
 confine onefelf to fome one view of it at each 
 time. And it may be confidered in many differ- 
 ent views, each of which will convey a finking 
 conception of its nature and ufe. It will be unne- 
 celTary to go over all thefe views ; every place of 
 fcripture almoft in which it is mentioned, fets it 
 in a light fomewhat peculiar. To give a few in- 
 stances of the different lights in which it may be 
 fet. At one time it may be very proper to point 
 out the foundation of ritual dudes in our mixed 
 b b 4 and 
 
37 
 
 THE OTHER PUBLIC DUTIES 
 
 and compounded natures, their neceflity for ex* 
 citing us to holinefs by fuch ceremonies as ftrike 
 the fenfes, the pronenefs of men in all ages to 
 abufe them, and to fubflitute them in the place of 
 true goodnefs, the care of our Saviour to prevent 
 this by the fimplicity and fignificance of his pofi- 
 tive mftitutions, and particularly of baptifm. At 
 another time, one may enlarge on its being an in- 
 flitution of our Saviour, and therefore, its de- 
 ferving our clofefl attention to the real defign and 
 intention of it. Sometimes one may reprefent it 
 as the fign of our believing the truths of the gofpel 
 and receiving its precepts, from our Saviour com- 
 manding his difciples to baptife men in the name 
 of the Father, the Son, and the Holy Ghoft, and 
 to teach men at the fame time to obferve all things 
 whatsoever he had commanded them. At other 
 times it may be represented as, both by the de- 
 clarations of fcripture and the original manner of 
 difpenfing it, an emblem of a fpiritual death and 
 refurre&ion. Sometimes it may be reprefented 
 as the feal of thofe religious privileges which God 
 has freely bellowed on the Chriftian church as 
 means of holinefs and improvement, as admitting 
 thofe who are baptifed, to them, and as a fign of 
 the obligation which the enjoyment of thefe pri- 
 vileges lays us under to the practice of holinefs. 
 At other times it may be reprefented as a ftipu- 
 lation to walk worthy of the Chriftian vocation ; 
 which it is of great importance to fulfil fo as to 
 preferve a good confcience. Many different views 
 
 of 
 
OF THE PASTORAL OFFICE. 377 
 
 of it will occur by careful attention to its nature, 
 and to the feveral places of fcripture relating to it. 
 It will generally be fufficient to give one of thefe 
 views of it at once. But whatever view of it be 
 given, it fhould be made to hTue in urging all pre- 
 fent to walk fuitably to their Chriftian profeffion, 
 and inculcating on them the neceffity of holinefs. 
 
 As in the firft ages of the gofpel, when the 
 perfons baptifed were adult, they were obliged at 
 their baptifm to profefs that they believed the o-o- 
 fpel of Chrift, were willing to engage in the oro- 
 feffion of it, and refolved to walk worthy of 'this 
 profeflion ; fo now, when infants are baptifed, it 
 is proper that fome profeffions and ftipulations 
 mould be exacted from their parents or fponfors. 
 It is proper that they mould be obliged to make 
 public profeffion of their own belief of the gofpeL 
 This profeffion ought to be confined to the funda- 
 mental and uncontroverted truths of religion, and 
 not extended to any of the diftinguifhinp- tenets of 
 a party ; for baptifm is an inftitution of Jefus, not 
 of any leader of a fed ; it is the fign of our ad- 
 miffion into the Chriftian church, not of our ad- 
 miffion into any particular divifion of Chriftians. 
 It is likewife proper to exacl an engagement from 
 the parents or fponfors, to inftrud the child in the 
 whole doarine of the gofpel, in the import of its 
 having been baptifed, and to fulfil their obligations 
 to take care of its education. 
 
 Both 
 
578 THE OTHER PUBLIC DUTIES 
 
 Both the propriety of the thing itfelf, and the 
 conflant and univerfai practice of the Chriftian 
 church requires that the exacting of thefe pro- 
 feilions and engagements mould be followed by- 
 prayer and invocation of God, which, on this oc- 
 cafion, may very properly confift in acknowlege- 
 ments of God's goodnefs, particularly in the go- 
 fpel, in the continuance of it from one generation 
 to another, in making us and our children par- 
 takers in his covenant, in his freely bellowing 
 upon us our Chriftian privileges, in his appointing 
 this fenfible action as a fign of our being invefted 
 with them, and in petitions that he may blefs his 
 own ordinance of baptifm at the time, that he may 
 join the inward baptifm of his fpirit with the out- 
 ward baptifm of water, that the warning with water 
 may not be an empty ceremony to the child, but 
 may be followed by that purity of heart and life 3 
 of which it is defigned to be only a type and re- 
 prefentation. 
 
 When the blefling of God is, in fome fuch way 
 as this, implored on his inftitution, baptifm itfelf is 
 performed by fprinkling, along with a repetition 
 of the words of inftitution. 
 
 The difpenfmg of baptifm is very properly fol- 
 lowed by prayer, that it may be rendered eife&ual 
 to the faivatibn of the child, that it may be fol- 
 lowed by fanclification and remifhon of fins, that 
 the child, now a member of the Chriftian church 
 
 and 
 
OF THE PASTORAL OFFICE. 379 
 
 and admitted to the outward privileges of the 
 gofpel, may become a member of God's true in- 
 vifible church, and be received into the enjoyment 
 of the eternal bleffings of the gofpel, that the pa- 
 rents may be enabled to perform their duty to 
 their child and family, and all the duties incum- 
 bent on them, and that all prefent may walk 
 worthy of their holy vocation ; and to thefe prayers 
 fuited to the inftitution, any of the proper mate- 
 rials of devotion may be added as occafion re- 
 quires. 
 
 The rules and practice regarding the circum- 
 ftances in which any alteration is to be made in 
 any of the ordinary methods of difpenfmg bap- 
 tifm, are fo well eftablifhed, that it will not be 
 neceffary to enlarge upon them. Some cafes of 
 difficulty may, no doubt, occur ; but as thefe can- 
 not be forefeen or enumerated, it muft be left to 
 a man's own prudence and the belt, advice he can 
 obtain, to direcl him in thefe cafes. 
 
 The other Chriftian facrament is the Lord's 
 Supper. It is very neceffary to explain properly 
 the nature of this inftitution, both in preaching 
 and in private, that the people may be guarded 
 againft the two extremes of irreverence and fuper- 
 ftition. This is a part of teaching ; but we are 
 at prefent to confider this facrament only in the 
 view of difpenfmg it in fuch a way, that it may 
 tend molt to the end for which it was dGfigned 9 
 
 the 
 
380 THE OTHER PUBLIC DUTIES 
 
 the promoting of true- holinefs and goodnefs. AH 
 who profefs Chriftianity are not to be promifcu- 
 oufly admitted to it. They who are either grofsly 
 ignorant, or openly and cuftomarily vicious in any 
 particular way, act unfuitably to the common pro- 
 feflion of Chriftianity ; and nothing could tend 
 more to bring this folemn act of worfhip into con- 
 tempt, than to admit thefe to it, who, it is plain, 
 could not perform it acceptably. At the fame 
 time, one mould avoid the other extreme of too 
 great rigour and feverity in excluding perfons on 
 account of thofe faults, which may be refolved 
 into the weaknefs of the prefent ftate, and may be 
 confident with fincere goodnefs. The proper light 
 in which it mould be confidered is, that it is a 
 means of improvement, but at the fame time a 
 means of improvement which cannot be ufed to 
 advantage, except by thofe who have already fome 
 degree of good difpofitions. In this view of it, it 
 is plainly abfurd to require fo great a degree of 
 perfection in thofe who are admitted to it, that, if 
 they were pofTefied of that degree, they could 
 fcarce need means of improvement. And, on the 
 other hand, it is wrong to receive thofe who can 
 evidently exert no good affections in it, and there- 
 fore cannot be improved by the ufe of it. A mi- 
 nifter, by confidering ic in this light, and regu- 
 lating his conduct by this view of it, may take 
 feveral advantages from this facrament for making 
 good impremons on the people. Thus, about the 
 time of a communion, every minifter that knows 
 
 any 
 
OF THE PASTORAL OFFICE. 38 1 
 
 any one of his parifh guilty of eminent fins, may 
 go to him, and admonifh him to change his courfe 
 of life, or not to profane the table of the Lord, 
 When a perfon defigns firft to partake in the 
 Lord's Supper, a minifler may make good im- 
 preffions on the perfon himfelf and on others, by 
 making him not only in private, but in as public 
 a manner as he finds it convenient to ufe, to make 
 folemn profeflion of his embracing the Chriflian 
 faith for himfelf, and to vow that he will live fuit- 
 ably to it, renouncing the fins which he has for- 
 merly indulged, and promifing to live henceforth 
 as becomes a Chriflian. This is praclifed by fome 
 minifters with good fuccefs, and with a very great 
 effed. 
 
 When the actual difpenfmg of this facrament comes 
 on, the firft part of the fervice is, what is called 
 fencing the tables ; that is, defcribing thofe who are 
 unfit for this part of worfhip, and thofe who are 
 fit. In doing this, care fhould be taken to require 
 no qualifications which are not abfolutely required 
 by the fcriptures. All unbelievers and ail wicked 
 perfons fhould be declared unworthy ; but no 
 minifler, except he can mow a revelation from 
 Heaven, declaring his explications of fcripture to 
 be infallibly true, has a right to declare any perfon 
 unworthy on account of fuch errors in judgement as 
 are confident with a fincere belief of Chriftianity. 
 This inftitution is the tell of Chriftians, not of any 
 
 one 
 
382 THE OTHER PUBLIC DUTIES 
 
 one feci ; it is the bond of Chriftian love, not of 
 divifion and fchifm. 
 
 Again, a minifter fhould warn them who are 
 unworthy, in fuch a manner as may mow, in the 
 moft obvious way, that his warnings are not arbi- 
 trary, tnat he does not merely fpeak from his own 
 opinion or humour ; in fuch a manner as may 
 carry conviction with it, that the feveral characters 
 which he defcribes do necefTarily, in their very 
 nature, render perfons unfit for this act of worihip. 
 The eafieft and mod: effectual way of anfwering 
 this end feems to be, along with every character 
 that is defcribed, to point the reafon why, or to 
 exprefs in what manner, it renders thofe to whom 
 it belongs unworthy. Thus, in general, the necef- 
 fity of fome preparation and previous good difpo- 
 fition of heart arifes from this, that external acts 
 of worfhip can improve the temper only by their 
 being exertions of the good affections from which 
 they proceed, and therefore cannot at all improve 
 thofe who have not fome degree of thefe affections, 
 and of confequence cannot exert them, or put 
 them in exercife ; and the matter may be repre- 
 fented in this light by the minifter. When atheifts 
 are excluded, the obvious reafon may be hinted, 
 that they cannot join in an act of religious worfhip ; 
 when deifts, that they cannot join in a chriftian 
 inftitution. When the vices forbidden in the third 
 commandment are mentioned, it may be hinted 
 
 that 
 
OF THE PASTORAL OFFICE. 3S3 
 
 that they are inconfiftent with that reverence of 
 God which fuits fo folemn an approach to him. 
 The vices forbidden in the fourth commandment 
 ihow a want or a weaknefs of devout affections, 
 and therefore unfit men for this inftitution, in 
 which devout affections mould be raifed to the 
 higheft pitch of fervency ; and fo in other inftances*. 
 Proceeding in this way will give great weight to 
 all that a minifter fays in this part of the fervice, 
 will render it convincing, and keep it from being 
 in any meafure regarded as a mere form. 
 
 In declaring who are fit for this act of worfhip, 
 a minifter's view mould be, not only to declare, in 
 as plain terms as poffible, what are the characters 
 that render one a good man and a true Chriftian, 
 or at lead, in fuch a difpofition of repentance as 
 will render this act of worfhip acceptable, but alfo 
 to remove the grounds of fear which weak or 
 melancholy perfons are apt to dwell upon, from 
 reflection on the prefent (late of their minds, 
 their want of warmth of devotion, their being 
 diftracted with idle thoughts, or their not having 
 found rime for fuch particular preparation as they 
 would have chofen. 
 
 As the whole office of a clergyman is properly 
 minifterial, not lordly or dictatorial, fo in this fer- 
 vice in particular, it feems to be more fuitable to 
 this character of his office to exprefs his warnings 
 as declarations of the necefTary qualifications of 
 
 commu- 
 
384 THE OTHER PUBLIC DUTIES 
 
 communicants, by which they may examine and 
 judge themfelves, than to affect the authority and 
 folemnity which are fometimes ufed, of repeating 
 continually, " I debar and exclude/' or " I invite 
 " in the name of Chrift." 
 
 After this part of the fervice is over, as this 
 facrament is a pofitive inftitution, not of natural 
 obligation, but deriving its obligation folely from 
 its being appointed in fcripture, the inftitution 
 mould be read from fome of the places of fcripture 
 where it is recorded. The reading of it mould be 
 followed by prayer, which will properly confift of 
 two parts, thankfgiving for the bleflings of the 
 gofpel, and petitions for God's blernng on the 
 inftitution, for his grace to excite and enliven all 
 the devout affections which mould be exerted in 
 it, and for his afiiftance to perform our vows, 
 and pra&ife all the duties of life to which they 
 bind us. This prayer, which mould be contrived, 
 as much as poffible, to exprefs and excite fincere 
 and fervent devotion, may be very properly followed 
 by giving fuch a view of the nature of the inftitu- 
 tion, as may difpofe both to a rational and to a 
 devout obfervance of it. 
 
 After this is over, it would be extremely decent, 
 that, except the minifter's diftributing the elements 
 with the words ufed by our Saviour, all the reft 
 were performed in folemn filence. And this is, in 
 fad, the method prefcribed by our directory. 
 j But 
 
OF THE PASTORAL OFFICE. 38$ 
 
 But cuftom has introduced difcourfes at every 
 table. Thefe are attended with this inconvenience^ 
 that they employ the communicants too much In. 
 hearing, and divert them from what is their proper 
 bufmefs, internal devotion. Since they are ufed^ 
 they ought therefore at leaft to be contrived fo a$ 
 to produce this inconvenience as little as poiTible. 
 Set difcourfes, calculated for information, are 
 always improper. The part of the difcourfe which 
 precedes the diftribution of the elements mould be 
 employed in giving fome firikmg view of the love 
 of God in Chrift, tending directly to inflame the 
 affections which ought to be exercifed. The dif- 
 courfe mould not be continued after the elements 
 are received ; the minifler fhould either preferve 
 abfolute filence, or throw in only fuch fhort hints 
 as may direct and animate the devotion of the 
 communicants ; any thing further interrupts en- 
 tirely the exercife of devotion, which fhould 
 employ them. The remaining part of the dif- 
 courfe will be properly employed in fuch warm 
 exhortations, finking fentiments, and practical 
 maxims and directions, as may make an impref- 
 fion on them, and influence their conduct. 
 
 After all have communicated, there generally is, 
 and very properly may be, an addrefs or exhort- 
 ation. For this, there are feveral very fit topics. 
 The moft common way is to give a defcription 
 of the different characters of communicants, by 
 which they may know how far their temper has 
 
 c c been 
 
$86 THE OTHER PUBLIC DUTIES 
 
 been right or faulty, and exhortations fuited to 
 the variety of their tempers. And if this be done 
 with judgement, and with a fixed view to habitual 
 practice, it may be very ufeful. Another proper 
 topic may be, to rectify men's miftakes about the 
 advantages to be expected from this facrament, 
 in immediate and fenfible illuminations or confo- 
 lations, to direct them to judge of their advantage 
 by their after^conduct, and to improve their com- 
 munication by a holy life. Or a minifler may 
 urge upon them the obligations which Chriftianity, 
 and particularly which this public proferTion of 
 it, lays them under, to virtue and holinefs. In a 
 word, whatever has a tendency either to perfuade 
 or to direct them to a becoming condudt, is a very 
 proper topic. 
 
 In general, great care is neceffary in every thing 
 that is faid about this facrament, to avoid myfticai 
 and unmeaning expreflions, to ufe no word which 
 does not convey a diflinct and rational conception, 
 and to direct the whole to practice. Mod men's 
 minds are, at this time, peculiarly fufceptible of 
 good impreffions ; and a minifler mould feize this 
 favourable opportunity of fixing in them fomething 
 practical, fomething moral, fomething fit to enter 
 into their temper, and regulate their life. 
 
 As to the worfhip of God on extraordinary occa- 
 sions, we have already taken fome notice of the 
 •peculiarities of fermons fuited to them. And, 
 
 with 
 
OF THE PASTORAL OFFICE. 387 
 
 with regard to conducing public devotion on them, 
 it will be fufficient to obferve, that the fubjecl of 
 the devotion mould be fuited to the particular 
 occafion; that for this end, the greateft propor- 
 tion of time mould be allowed to that part of devo- 
 tion which mod fuits the occafion ; as to confeflion 
 on fads, to praife on thankfgivings ; and that, in 
 general, it may be proper to fpend more time in 
 devotion than on ordinary occafions* 
 
 C C 2 
 
C 388 
 
 CHAP. IV. 
 
 Ecclefiqftlcal Duties refpeding the Church in 
 general, 
 
 flPHE public duties of the paftoral office, which 
 have been hitherto confidered, are incumbent 
 on a minifter as paftor of a particular parifh, and 
 regard all the congregation under his care.- But, 
 befides thefe, there are other duties of a ftill more 
 public nature, which are incumbent on him as 
 a member of the church in general, and which 
 do not immediately or necenarily refpecl: the parifh 
 committed to his care. Thefe we mall briefly 
 confider. 
 
 We mail begin with a part of the paftoral 
 office, which is indeed often exercifed by a minifter 
 in his own parifh, but which we have chofen to 
 confider under this head, becaufe it is often alfo 
 exercifed by him in a more public capacity, and 
 without any immediate reference to his own parifh, 
 and becaufe it bears fome relation to the othef 
 duties which regard the government of the church y 
 I mean the exercife of public difcipline. 
 
 We have already confidered the feveral private 
 
 ways of checking or rebuking wickednefs, which 
 
 ) 12 a minifter 
 
ECCLESIASTICAL DUTIES. 389 
 
 a minifter may, and ought to ufe. But private 
 rebukes are not fufficient in all cafes ; the apoftle 
 Paul exprefsly commands Timothy, in fome cafes, 
 to " rebuke them that fin before all, that others 
 " alfo may fear b ." And our Saviour directs our 
 conduct in this matter : "If thy brother mall 
 « trefpafs againft thee, go and tell him his fault 
 <c between thee and him alone : if he fhall hear 
 f c thee, thou haft gained thy brother. But if he 
 " will not hear thee, then take with thee one or 
 " two more, that in the mouth of two or three 
 " witneiTes every word may be eftablifhed. And 
 " if he mall neglect to hear them, tell it unto the 
 " church : but if he neglect to hear the church, 
 " let him be unto thee as a heathen man and a 
 " publican ." 
 
 In the fir ft ages of the church, the difcipline 
 was extremely uric!,, much ftricter than the temper 
 of the prefent age will permit. And though the 
 greateft care mould be taken not to flacken difci* 
 pline more than abfolute neceftity requires, yet 
 prudence forbids to ftretch it farther than the 
 fituation of things will bear ; for attempts to do fo, 
 by proving ineffectual, will difappoint their own 
 defign, and make the fpiritual arms of the church 
 even niore defpifed than they were before. 
 
 Every 
 
 I Tim. v. 20. c Matt, xviii. 15, Sec. 
 
 c c 3 
 
39<> ECCLESIASTICAL DUflES. 
 
 Every thing effential to the manner of exer- 
 cifing difcipline is prefcribed in the form of procefs 
 eflablifhed by authority, which is compofed with a 
 fpirit of moderation and good fenfe perfectly incon- 
 fiftent with that inquifitorial fpirit which fome are 
 difpofed to exert in difcipline. An acquaintance 
 with the rules which are there prefcribed is abfo- 
 lutely neceffary for every minifter, in order to 
 iecure him from blunders in appointing cenfures. 
 And the rules of procedure being there fully laid 
 down, renders it only necefTary here to make a 
 few general obfervations, which may. be of ufe for 
 directing you to apply the rules with prudence and 
 judgement, 
 
 All fins require repentance, and repentance will 
 always mow itfelf by obvious and open effects \ 
 but all fins are not the proper objects of church 
 difcipline. Chriflian charity will not allow us to 
 pry into the fecret faults of others ; it is only their 
 open and public fins that give fcandal, and deferve 
 public animadverfions. All open and public fins 
 are in themfelves proper objects of difcipline ; yet 
 all of them cannot be eafily brought under difci- 
 pline. Some of them do not fhow themfelves by 
 overt and determinate acts ; they do not admit of 
 definite meafures. It is not eafy to fix the limits 
 where the lawful ends and the unlawful begins. 
 On this account they cannot eafily be cenfured 
 publicly, for it is not eafy to prove that perfons 
 a*e guilty of them } and to inflict cenfures in cafes 
 
 which 
 
ECCLESIASTICAL DUTIES. 39I 
 
 which do not admit determinate and fatisfa&ory 
 proof, would open a door to tyranny and op- 
 preffion. For the fame reafon, many vices which 
 difplay themfelves in determinate and overt acts, 
 cannot, in all cafes, be eafily fubjecled to public 
 cenfure, becaufe they cannot be fully proved. 
 Thefe caufes have reduced the vices which are now 
 publicly cenfured to a very narrow compafs, to 
 fuch as difcover themfelves by effects perfectly un- 
 queflionable and free from all ambiguity. Yet 
 even thefe are more than are generally fubjected to 
 the exercife of difcipline, as fwearing, fome in- 
 flances of drunkennefs, many cafes of lying, dif- 
 honefty, and calumny, and many overt acts of 
 impiety. All fuch fins, which are both open and 
 capable of legal proof, ought, doubtlefs, to be 
 much more fubjected to difcipline than they are, 
 for they are properly fcandalous. But it will not 
 be prudent to attempt the exercife of difcipline 
 againft fins, to which thefe characters do not agree. 
 In ages when a fenfe of religion prevails, they who 
 have fallen into fin may, from a true difpofition 
 of penitence, be ready to acknowlege it when they 
 are accufed, and to make all the reparation in 
 their power for the fcandal they have given. But 
 that is not the temper of the prefent age ; men 
 will acknowlege nothing which cannot be proved 
 againft them. In this fituatinn, all that can be 
 done is to extend the exercife of church difcipline 
 uniformly againft thofe fins which can be clearly 
 c c 4 proved, 
 
292 ECCLESIASTICAL DUTIES, 
 
 proved, and to attempt only private admonitions 
 or reproofs againft other fins. 
 
 The abufes of the Popifh church have intro- 
 duced an inveterate and deep-rooted miftake, 
 which it will not be eafy to eradicate, that fub- 
 milTion to church cenfures is a fort of penance 
 which expiates the guilt of the fin. All methods 
 mould be taken to remove this error, and to in- 
 culcate that they are only fpiritual chaftifements 
 defigned to increafe true repentance, and to ex- 
 prefs it, and that no farther than they do fo, can 
 they be of any avail for obtaining pardon. In 
 inflicting cenfures, a minifler mould caiefully re- 
 member that he is a judge, and mould therefore 
 preferve perfect impartiality and find: juflice. It 
 Is particularly bafe to make the power entrusted 
 to him in any degree an inftrument of his own re- 
 fentment. If he bear any grudge at a.perfoa 
 whofe conduct expofes him to public cenfure, it 
 would be much better to decline, as much as pofli- 
 ble, any mare in judging of it, in order to avoid 
 even the fufpicion of partiality. All difcipline 
 ought to be managed in fuch a way as may tend 
 molt to promote true virtue ; and in order to this, 
 it mould always be directed by prudence, joined 
 with a fpirit of meeknefs. 
 
 In almoft all the public duties which are incum- 
 bent on a clergyman as a member of the church 
 
ECCLESIASTICAL DUTIES. J93 
 
 in general, he a&s the part of a judge, and there- 
 fore ought to be careful to maintain the character 
 of a judge, the peculiar decorum of which is ftrict 
 and inflexible integrity. Here indeed, all extremes 
 are to be avoided. We mud not, by ftudying to 
 be impartial, become rigid or fevere ; nor, in 
 avoiding rigour, ought we to fwerve from inte- 
 grity. We mult be ftricl, yet not captious ; uru 
 biaffed, yet not rigorous ; meek, yet not remifs. 
 
 The fubjecls of judgement which principally- 
 come before minifters as members of judicatories, 
 (befides cafes of difcipline,) are two ; the decifioa 
 of fettlements, and the qualifications of candidates 
 for the miniftry. It will not be improper to 
 make a few obfervations on thefe feparately, 
 becaufe there are fome circumftances peculiar tot 
 each. 
 
 In queftions concerning fettlements, the property 
 and rights of men are as truly concerned, as in any 
 queftions that are brought before a civil judge, 
 An honed man can have no more fcope for favour 
 in cafes of this fort, than a civil judge can have in, 
 trials for life and property. It cannot fail to be a 
 great reproach to a clergyman to be thought more 
 open to folicitations than any other judge* Yet it 
 has fomehow happened, that they who would never 
 think of foliciting a civil judge in a caufe depending 
 before him, make no fcruple to folicit clergymen 
 with regard ta caufes depending before church 
 
 judicatories, 
 
394 ECCLESIASTICAL DUTIES. 
 
 judicatories, and imagine they have a right to be 
 offended with a perfon, and to refent it, if he 
 refufe to give his voice as they require. Clergy- 
 men have given too great countenance to this 
 fhameful practice, by liflening to folicitations, by- 
 yielding to them, by not expreffmg fufficient indig- 
 nation againfl them, by not remembering that it is 
 incumbent on them to fuflain the integrity and 
 inflexibility of the judge. One circumflance has 
 greatly contributed to this ; the laws of the church 
 regarding fettlements have fcarcely ever been fixed 
 and determinate ; and this has led not only clergy- 
 men, but all others concerned in church judica- 
 tories, to affume a liberty, and to think that they 
 might allow themfelves a great latitude in deter- 
 mining according to circumflances in any particular 
 cafe ; and partiality or attachment eafily made them 
 conceive circumflances in the mod favourable 
 light for that fide which they were difpofed to 
 efpoufe. This cannot excufe the conduct ; for 
 the afTuming this liberty evidently tended to make 
 every thing loofe and uncertain ; and it is reproach- 
 ful to any court to be guided by no fixed prin- 
 ciples. In this fituation, it was plainly incumbent 
 on every clergyman' to lay down a fettled rule of 
 judgement for himfelf, and to adhere to it uni- 
 formly till he found a better, for which he might 
 exchange it irr all cafes. He ought not to hearken 
 to folicitations ; if they are made by perfons to 
 whom he lies under obligations, he may profefs 
 
 is readinefs to oblige them in every way in his 
 
 power, 
 
 > ! 
 
ECCLESIASTICAL DUTIES. 395 
 
 power, but at the fame time tell them refolutely, 
 that in quedions before a judicatory he confiders 
 himfelf as a judge, and mud be determined folely 
 by the merits of the caufe. By whomfoever he 
 be folicited, he may declare his readinefs to receive 
 information of any fads on which the caufe 
 depends, but exprefs a firm refolution to liden to 
 nothing elfe, and an honed indignation at the fuf- 
 picion of his being capable of partiality or corrup- 
 tion. This is the conduct which integrity dictates, 
 and which is necelfary for keeping a good con- 
 fcience. This is the conduct which will redound 
 to the honour of the whole order ; it is indeed 
 necelfary for preferving it from reproach or con- 
 tempt. And this conduct will mod effectually 
 fecure a man's own eafe and independence ; for if 
 it be once known that this is a man's fixed deter- 
 mination, he will meet with no importunities ; and 
 if he adhere to it uniformly and facredly, no per- 
 fon will think that he has a title to be offended, 
 on whichever fide he gives his judgement ; he will 
 not only preferve more general edeem, but will run 
 lefs rifk of incurring the difpleafure of individuals, 
 than they who are more open to influence, who 
 therefore offend in every indance where they do 
 not hearken to it, and who are often reduced to 
 fituations in which they mud incur the difpleafure 
 of fome one of the contending parties. 
 
 The other great fubject of judging, about which 
 a clergyman has occafion to be converfant, is the 
 
 qualifications 
 
396 ECCLESIASTICAL DUTIES. 
 
 qualifications of candidates for the minidry. This 
 is evidently a duty of great importance. Nothing 
 can have a nearer connection with the prevalence 
 or the decline of religion and virtue, than the 
 abilities and manners of the clergy. The greateft 
 care is therefore incumbent on thofe on whom the 
 choice of them depends. A minifter ought to take 
 all the pains he can, to learn the true character of 
 thofe who are propofed for this office ; and if he be 
 not fully fatisfied, either by his perfonal knowlege, 
 or by the information of thofe who have perfonal 
 knowlege, that they are, in refpeft both of under* 
 {landing and morals, really qualified for this office, 
 he fhould not be prevailed on, by friendfhip, or 
 attachment, or companion, or any fort of influence, 
 to concur in bringing them into this important 
 office. It is an exhortation of the apoftle Paul 3 
 ^ Lay hands fuddenly on no man, neither be par- 
 " taker of other men's fins V To do it fuddenly, 
 is to do it without a drift and accurate inquiry into 
 a man's real character ; and by doing it thus fud- 
 denly, men in fome meafure incur a fhare in the 
 guilt of the unworthy perfon to whofe promotion 
 they contribute. This is, in general, very little 
 attended to ; but every clergyman ought to charge 
 his confcience, in a deep and particular manner, 
 not to contribute to bring any perfon into the 
 nuniitry, if he have any r^afon to think that his, 
 
 abilities 
 
 * i Tim. v. 22. 
 
ECCLESIASTICAL DUTIES. 39^ 
 
 abilities are not fuch as may raife him above con- 
 tempt, and render him really ufeful, or that his 
 life is not fo regular, and his temper fo virtuous, 
 as to make him fit to be put in holy orders. This 
 will be particularly incumbent on a clergyman in 
 prefbyteries, where motions for licenfmg take their 
 firfl rife ; for there one has the bed opportunities 
 for information ; and fuperior judicatories are often 
 obliged to take things for granted on the inform- 
 ation of thofe leffer courts, to whom it is fuppoied 
 a perfon propofed is fully known. Both intel- 
 lectual and moral qualifications ought to be re- 
 garded ; but the latter are of much greater confe- 
 quence than the former. In fome fituations, a. 
 moderate degree of the former will be fufficient % 
 but in any poflible fituation a fenfible defect of the 
 latter cannot fail to produce the worfl confequences^ 
 with refpect both to the ufefulnefs of the minifies 
 and the general interefts of religion. Were clergy^ 
 men as careful in this part of their duty as they 
 ought to be, it would in a great meafure prevent 
 all the inconveniencies which could be appre- 
 hended from any particular method of fettling 
 parifhes* 
 
 Minifters, ■ as members of church courts, have 
 not only a power of judging, but likewife a fort of 
 legiflative authority. All the fundamental laws of 
 religion are contained in the fcriptures ; thofe of 
 particular eflablifhments or forms of religion are 
 fixed by the original conftitution of particular 
 
 churches :■ 
 
398 ECCLESIASTICAL DUTIES. 
 
 churches : but there is a neceflity for additional 
 laws on account of particular emergencies and 
 changes of circumftances. Theie ought always 
 to be confident with fcripture ; they ought to pre- 
 fcribe the belt means of anfwering the ends of re- 
 ligion, in the prefent fituation, and according to 
 the particular circumftances which take pkce. In 
 ecclefiaftical, as well as in all other matters, the 
 true fpirit of a legiflator is the fpirit of moderation, 
 difpofmg to avoid all extremes. Care fhould be 
 taken that laws which are made really tend to anfwer 
 the end for which they are made ; for it is do un- 
 common thing for le^iilators to underftand fo little 
 the nature of fome laws, that by fome of their 
 confequences they obflruct the very ends for which 
 they were cefigned, and which, considered in one 
 light, they appeared fit to promote. All ambiguity, 
 obfcurity, and confufion, ought to be avoided in 
 making laws ; for it will prove a fource of endlefs 
 queftions and cavil, and an occaiion of arbitrary 
 fentences, when the laws come to be executed. 
 No ufelefs laws mould be made, for they always 
 weaken fuch as are neceifary. A law mould al- 
 ways be framed fo that it may not be eafily eluded, 
 for when it can, it never fails to detract from the 
 authority by which it was enacted. Penal laws 
 in matters of religion and fpeculative opinions are 
 always pernicious ; as the clergy cannot enact 
 them by their own authority, they mould never 
 wifh to fee them enacted by the civil power. If 
 they be executed, they only deftroy mankind; if 
 J they 
 
ECCLESIASTICAL DUTIES. 399 
 
 they be not executed, they (how the impotence of 
 thofe by whom they were enacted. 
 
 There feems to me to be more of a moral obli- 
 gation on clergymen to attend judicatories of which 
 they are members, than is commonly apprehended. 
 Many things may be done by a few, reflecting dis- 
 honour on the whole body, which the prefence 
 and influence of others might have prevented. In 
 this cafe, it is not eafy to fee how one whofe bufi- 
 nefs it was to have been prefent, can excufe himfelf 
 to his own confcience, if he neglected attendance 
 without good reafon. 
 
 I mall conclude the confederation of the duties 
 of the paftoral office, with a few obfervations con- 
 cerning the behaviour of a clergyman to his bre- 
 thren of the fame profeffion. God has wifely 
 conftituted human nature in fuch a way, that re- 
 lation of any kind excites a peculiar degree of love 
 and benevolence. This conflitution of nature 
 leads men to love thofe of their own profeffion, 
 and to be concerned for the intereft of the fociety 
 to which they belong. It is acknowleged that the 
 profeffion of clergymen unites them by as clofe 
 ties, as any other profeffion does thofe who exer- 
 cife it. By this means, it demands a great degree 
 of benevolence from clergymen to one another. 
 This benevolence mould exert itfelf in urging cler- 
 gymen to be peculiarly ready to do thofe good 
 offices to one another which they owe to men in 
 
 general. 
 
4C0 ECCLESIASTICAL DUTIES. 
 
 general. They mould be warmly interefted in the 
 concerns, and folicitous for the profperity of each 
 other. Not with (landing the great degree of equa- 
 lity which is eftabiiihed among minifters by the 
 conftitution of our church, there mud neceffarily 
 arife fome difference in the circumftances of cler- 
 gymen, from their fituation, their demands, and 
 their' advantages or difadvantages ; and from the 
 very nature of man, and the greater or lefs oppor- 
 tunities of men, there will be differences with re- 
 gard to prudence, learning, and abilities. That 
 benevolence which men of the fame profeflion owe 
 to one another, obliges thofe clergymen who have, 
 in any refpecls, the advantage of their brethren, 
 to be fo far from defpifing them becaufe they are 
 not fo happily fituated, as, on the contrary, to do 
 all they can to aiTift and encourage them. Bene- 
 volence to the clergy as belonging to our own pro* 
 fefTion will very naturally exert itfelf in a love pf 
 their company, which will produce not only the 
 feveral exercifes of hofpitality towards them, when" 
 they fall in the way, but likewife a defire to con- 
 trive being in their company, and maintaining a 
 friendly correfpondence with them. Nothing can 
 be more improving than clergymen's being fre- 
 quently together, efpecially if, either when they are 
 accidentally in company, or in meetings concerted 
 on purpofe, they would promote the knowlege, 
 and give advice in the affairs of one another, and 
 contrive the propereft means of promoting the in- 
 terefts of religion and virtue, " Hereby they 
 
 " would 
 
ECCLESIASTICAL DUTIES. 40X 
 
 " would be cemented into one body ; they might 
 <c underftand what were amifs in each other's con- 
 " duel:, and try to correct, it by prudent advices. It 
 " is a falfe pity in any of the clergy, to fee their 
 " brethren running into ill courfes without giving 
 " them warning ; it is a real cruelty to the church, 
 " and may prove a cruelty to the perfon himfelf ; 
 " for things may be more eafily corrected at firft, 
 " before they have grown to be public, or are 
 " hardened by habit and cuftom." A due degree 
 of that benevolence which clergymen owe to one 
 another as members of the fame body, efpecially 
 if it be joined with a fincere regard to the interefts 
 of religion, the good caufe in which all are en- 
 gaged will effectually extinguifh thofe little rival- 
 fhips about popularity or the like, which create 
 grudges, animofities, and divifions, and turn off 
 men's attention from what is effential in religion, 
 to things which are at mod but appendages of it. 
 Benevolence will likewife produce moderation to- 
 wards one another on account of difference of fen- 
 timents and opinions, which cannot fail to arife 
 among fallible men. The clergy will naturally 
 have peculiar occafion to exercife this virtue to- 
 wards one another, becaufe their fludies are, more 
 than thofe of other men, confined to matters of 
 religion, and fo will moil readily give rife to a va- 
 riety of opinions ; and likewife, becaufe they have 
 peculiar opportunities of knowing each other's 
 fentiments. " Now, it is by confidering our 
 " brethren in the feveral endearing views in which 
 d d " benevo- 
 
402 ECCLESIASTICAL DUTIES. 
 
 " benevolence will reprefent them, that we fhall 
 " feel ourfelves," to ufe the words of an excellent 
 writer, " infpired with the principles of true 
 " Chriftian moderation. When we obferve others 
 " differing from us in opinion about leffer points, 
 " or even, as it appears to us, erring from the 
 " truth in more important matters, it will imme- 
 " diately occur to us, that we are all in a ftate of 
 " much darknefs, and equally liable to miftakes 
 " and errors. Real love, and affectionate fym- 
 " pathy, and juft views of human nature, will lead 
 " us to reflect on all that vaft variety of circum- 
 " fiances which may prevail on honeft and worthy 
 " minds to embrace opinions widely different from 
 " thofe which we reckon true." Thefe are fome 
 of the principal duties which clergymen owe to 
 one another, which are all natural exertions and 
 effects of the peculiar degree of benevolence which 
 their being of the fame profeffion tends to pro- 
 duce. 
 
 All the duties which we have enumerated arc 
 incumbent on every clergyman ; and all thefe 
 together are certainly fufficient to occupy the 
 whole man, to engage all his attention, and to 
 employ all his time. Yet he cannot, with a good 
 confcience, neglect any of them : he muff devote 
 himfelf to them : he muff not fatisfy himfelf with 
 performing them in any way, but muff be always 
 ioiicitous to perform them in the bed way, and 
 muff perfift in performing them with greater and 
 j greater 
 
ECCLESIASTICAL DUTIES. 403 
 
 greater care and prudence, till they really anfwer 
 their defign in a thorough reformation of the 
 people. This difplay of the duties of the paftoral 
 office fully juftifies the view of its importance 
 and difficulty with which we fet out, and even 
 fhews that the higheft picture of its importance 
 and difficulty which can be drawn in general 
 terms, falls far fhort of the truth. Every fingle 
 duty almoft belonging to this office requires the 
 exertion of all the powers of human ;iature ; but 
 all its duties together feem to require more than 
 human abilities. A minifter is engaged to pro- 
 mote the moll important of all ends, the im- 
 provement and falvation of mankind ; the failure 
 of which is neceffarily attended with everlafting 
 confequences of dread and horror ; and nothing 
 but unwearied affiduity in the difcharge of nume- 
 rous duties, which will occupy every part of 
 his time, and which it is not eafy to difcharge 
 aright, can prevent a clergyman's being account- 
 able for thefe confequences. A juft conception 
 of the duties of the paftoral office muft produce 
 a. vigorous fenfe of its moment and difficulty ; 
 and this fenfe muft excite all who aim at the 
 office to the greateft care in fitting themfelves 
 for it, and polTefs them with the deepeft folicitude 
 that they may not be unworthy. The firft ftep 
 to their being fit is to know what are the qualifi- 
 cations requifite, and by what preparation they 
 may be obtained. Some obfervations on this fub- 
 ject will complete our view of the paftoral care. 
 d d 2 
 
[ 404 ] 
 
 PART III. 
 
 The Requifites for performing the Duties of the 
 Pafloral Office, 
 
 FO R every profeffion fome qualifications are 
 requifite, fuitable to its nature, and deducible 
 from its functions, which every one that makes 
 choice of it mould labour to acquire. For ac- 
 quiring thefe, fome means adapted to them are 
 neceflary, and mould be carefully employed ; and 
 with fome plain thoughts on the qualifications ne- 
 cefiary for your profeffion, and the means of ac- 
 quiring them, I (hall conclude this fubjech 
 
 CHAP. I. 
 
 The Qualifications for the P aft oral Office* 
 
 r T K H E qualifications which are neceflary for the 
 paftoral office may be eafily deduced from 
 the confideration of the duties which belong to 
 that office ; for they will include every thing that 
 is neceflary for the proper performance of thefe 
 feveral duties. In deducing them we mall ftudy 
 brevity, becaufe they have been very fully illuf- 
 ) trated 
 
ON THE PASTORAL OFFICE. 405 
 
 trated and fet in different ftriking lights by many 
 who have treated of the minifterial character. 
 
 The qualifications which are of importance to a 
 clergyman are partly natural, and partly acquired. 
 It is not unneceffary to take notice of the former, 
 becaufe, though they are not in our power, yet the 
 want of them mows that a man was never defigned 
 for this difficult profeflion, and fhould determine 
 him, or thofe at whofe difpofal he is, to make 
 choice of fome other occupation, for which fo 
 great talents are not requifite, and in which he 
 may fucceed better. 
 
 A clear and found undemanding and good 
 fenfe are gifts of nature abfolutely necelfary for a 
 perfon who intends to be a clergyman. They are 
 necelfary for acquiring the knowlege which his 
 profemon demands. They are neceffary for apply- 
 ing this knowlege in the feveral ways of inft ruction, 
 as occafion requires. They are neceffary for en- 
 abling him to avoid thofe errors and imprudences 
 both in teaching and in living, which would ob- 
 ftruct the ,end of his function and the fuccefs of 
 his labours, 
 
 A flrong and firm memory is likewife a talent 
 of great advantage to a clergyman. Memory is 
 necelfary for acquiring the knowlege which fufts 
 his profemon. If it be remarkably defective, the 
 greatcf: application to thought or reading will be 
 dv$ infuffi- 
 
406 THE QUALIFICATIONS FOR 
 
 infufficient to furnifh him with the neceffary flock 
 of knowlege. 
 
 A warm, lively, and ftrong imagination is highly 
 ufeful to a clergyman. It gives him a readinefs in 
 applying what he knows, with propriety, to par- 
 ticular occafions which occur. It gives a great 
 advantage for the compaction of public difcourfes, 
 and enables him to fet every fentiment in a ftriking 
 light. It adds an ornament to all the knowlege 
 which he porTelTes, and enables him to apply it to 
 ufe with the greateft luftre. 
 
 Thefe are intellectual talents derived from Nature^ 
 which the occupation of a clergyman demands. 
 When Nature has denied thefe, it points out that 
 a man was not defigned for this profefHon, as much 
 as its denying a man the bodily flrength which is 
 requifite for any fevere employment mows that he 
 was not defigned for that employment and that 
 he ought not to make choice of it. 
 
 There are other intellectual qualifications necef- 
 fary for the minifterial office, which may be ac- 
 quired by thofe who are not defective in the natural 
 talents already mentioned, and which all who make 
 choice of this profeflion ought to be careful to 
 acquire. Knowlege is absolutely neceffary for a 
 teacher. If it be afked, what kind of knowlege ? 
 we may anfwer, that no part of real knowlege is 
 ufelefs or fuperfluous, It is proper, however, not 
 
 to 
 
 ; 
 
THE PASTORAL OFFICE. 407 
 
 to reprefent the necefiary knowlege as too extenfive, 
 left the view of its extent fhould difcourage the 
 diffident from attempting this profeffion; or left 
 folicitude to acquire all parts of it mould confound 
 our ftudies, and render us fuperficial in every part. 
 But all the knowlege which is ftrictly connected 
 with the fubjecl of a minifter's teaching is certainly 
 indifpenfably neceffary j fo that no perfon who 
 has not a competent meafure of it can be qualified 
 for the minifterial office. 
 
 A competent knowlege of the original languages 
 in which the infpired writers deliver themfelves, 
 and of the hiftory, antiquities, and cuftoms of the 
 ages and nations in which they lived, or to which 
 they allude, is necelTary for enabling us to find out 
 jthe true fenfe of the fcriptures, and to illuftrate 
 them in a juft and clear manner ; and this is the 
 bufmefs of every clergyman. 
 
 An acquaintance with the rules of right reafon- 
 ing is neceffary for enabling us v to argue conclufively 
 and with ftrength, both in private and in public ; 
 for qualifying us for detecting the fophifms, and 
 anfwering the cavils of the enemies of our holy 
 religion ; and for defending either the whole or 
 particular parts of it againft their attacks, 
 
 A clergyman muft poffefs that knowlege of 
 
 human nature which may fhow him the beft and 
 
 d d 4 mod 
 
408 THE QUALIFICATIONS FOR 
 
 molt fuccefsful methods of addreffing men, of 
 informing their minds, or influencing their hearts. 
 
 Without fuch a knowlege of human life and 
 of the world as may make him in fome meafure a 
 judge of the characters of men, he cannot advife 
 or reprove them in a proper way, nor execute 
 any of the duties of his office prudently, with a 
 due regard to place, time, perfons, and other 
 circumflances. 
 
 The knowlege of natural religion and morality 
 is ftill more nearly connected with the paftoral 
 office. Natural religion is the foundation of 
 revealed ; its principles and the duties of morality 
 are all adapted, illuftrated, and improved in the 
 Christian fyftem. Acquaintance with thefe will 
 furnifh him with materials for all the functions of 
 his office. 
 
 The knowlege of the evidences of revealed 
 religion is neceflary, both for eftablifhing his own 
 faith on a rational foundation, and for enabling 
 him to guard others againft the attacks of unbe- 
 lievers. 
 
 The fcriptures are the proper ftudy of a clergy- 
 man -, they are the fountains from which his inftruc- 
 tions are chiefly to be drawn - y the knowlege of 
 them is requifite for the difcharge of every part of 
 
 his 
 
THE PASTORAL OFFICE, 409 
 
 his duty. He fhould underftand not only the 
 meaning of them critically, fo as to be able to 
 perceive it on confulting them ; but he mould have 
 fuch an acquaintance with them, as to be able to 
 recollect and apply many paflages of them as 
 occafion requires. 
 
 A knowlege of the feveral doctrines and duties 
 contained in the fcriptures, in their proper order 
 and dependence ; a knowlege of the different opi- 
 nions which have been entertained by different 
 fects of Chriflians ; and a knowlege of the hiftory of 
 the feveral revolutions of religion and the Chriftian 
 church, will be highly ferviceable to a clergyman 
 on many different occafions. 
 
 A collection of juft and finking fentiments on 
 religious and moral fubjects, and of examples 
 from facred and profane hiftory, treafured in the 
 memory, and rendered familiar by frequent 
 thought and meditation, will enable a minifter to 
 perform all the kinds of teaching incumbent on 
 him with readinefs and eafe, 
 
 A knowlege of the principles and rules of com- 
 pofiticm, and good tafre, formed by the ftudy of 
 thefe, and by an intimate acquaintance with the 
 befl writers of every kind, is neceffary for enabling 
 a clergyman to acquit himfelf properly in his 
 public performances. 
 
 We 
 
410 THE QUALIFICATIONS FOR 
 
 We may add, though it will perhaps appear 
 trivial, that a propriety, juftnefs, and force of 
 pronunciation, will give great advantage to all that 
 a clergyman fays, and ought by no means to be 
 neglected. The want of it often prevents the bell 
 things from having their full efFed upon the bulk 
 of mankind. 
 
 But the mod important qualifications of a clergy- 
 man are thofe of the heart, fincere and uniform 
 virtue and goodnefs. A good heart, with a mode- 
 rate, degree of underflanding and knowlege, will 
 enable a man to do much greater fervice in the 
 church, than the higherr. abilities joined with a 
 vicious character. All virtues are neceflary to a 
 clergyman ; all vices are unallowable in him ; but 
 not all precifely in the fame way. Some virtues 
 are fo indifpenfably neceflary, that the leafl appear- 
 ance of the want of them is fcandalous, and ren- 
 ders him abfolutely ufelefs and contemptible. 
 Other virtues may not perhaps be fo readily or fo 
 generally mined, but to poflefs them will greatly 
 adorn his character. Some may properly be con? 
 fidered in both thefe lights. 
 
 Some things, which are fcarcely regarded as 
 virtues, at lead are not rigoroufly infilled on in 
 other men, are abfolutely indiipenfable in a clergy- 
 man. Of this kind is what is commonly termed 
 Decency. Levity in converfation or in behaviour, 
 
 which 
 
THE PASTORAL OFFICE. 41 1 
 
 which would fcarcely be at all cenfured in others, 
 will be fufficient to render a clergyman ridiculous 
 and defpicabie. Decency obliges him to ferioufnefs 
 in thefe refpects, to moderation in the ufe of diver- 
 fions and amufements, to ftrict abdinence from 
 every appearance of evil. In every thing he mould 
 keep himfelf, to the conviction of all, at a great 
 diflance from what is unlawful. He mud rather 
 abftain from things indifferent, than run a rifk of 
 offending fuch weak perfons as are truly honed, 
 and do not pretend fcruples as a cloke for pride, or 
 a pretence for cenfuring. 
 
 Particular care is necefTary in abdaining from all 
 thofe vices which are regarded not merely as 
 defects of good difpofitions, but as indications of 
 difpofitions pofitively bad. Ads of thefe vices are 
 (determinate ; every fmgle act throws an infallible 
 and lading dain upon the character of a clergy- 
 man. Thus every plain act of covetoutnefs, every 
 andue attempt to gain or to fave money, as it is 
 always mean and gives a contemptible idea of a 
 man, fo it brings a great dain upon a clergyman. 
 Every attempt in him to carry on a lucrative em* 
 ployment, or to involve himfelf in bufinefs, even 
 fuch as is lawful in itfelf, will be regarded as a 
 mark of avarice. 
 
 Any aft of injudice, whether dictated by avarice 
 or by any other principle, will appear to all to be 
 detedable in a clergyman. 
 
 AU 
 
412 THE QUALIFICATIONS FOR 
 
 All lying, falfehood, or perfidy, are likewife 
 regarded as pofitive vices, rendering the character 
 of a clergyman either odious or defpicable. 
 
 Every degree or kind of intemperance is emi- 
 nently of the fame nature. A fingle overt-act of 
 it is fufficient, in the opinion of the world, to 
 eclipfe and overbalance many virtues. It muff. 
 therefore be guarded againft with the greateft care. 
 A freedom from every habit, and even from the 
 iuipicion of this vice, is a qualification abfolutely 
 neceffary in a clergyman. 
 
 Pofitive acts of impiety, or expreflions of irre- 
 ligion, of whatever kind they be, whether fwear- 
 ing, neglect of the feveral duties of outward 
 devotion, expreflions of indifference about the 
 principles of natural or revealed religion, fcofTing 
 or talking lightly of religious and important fub- 
 jecls, will always be perfectly mocking in a clergy- 
 man, and will render his character perfectly deteft-. 
 able. 
 
 A freedom from all thefe vices is indifpenfably 
 necerTary in a clergyman ; and in order to keep 
 free from them, he mull poflefs a confiderable 
 degree of. the virtues oppofite to them : an affect- 
 ation of them, or an hypocritical pretence to them, 
 will not look natural, but will betray itfelf by ita 
 appearance of force to the more difcerning ; it 
 it will not always hold out 5 the mafk. will fall off 
 ) .in 
 
THE PASTORAL OFFICE. 413 
 
 in fome unlucky moment ; all will fee that it was 
 only pretence from the beginning ; the deteftatioit 
 which is due to hypocrify will be added to that 
 which the vices attempted to be concealed excite ; 
 and both together will be thrown on the detefted 
 criminal. There are fome of the virtues oppofite 
 to the vices which we have mentioned, that though 
 they be poffefled in the highefl degree by a clergy- 
 man, will only be fufficient to preferve him from 
 blame, but will not be confidered as giving any 
 confiderable pofitive worth or beauty to his cha- 
 racter. Such particularly are temperance and 
 juftice. Temperance implies an abfolute command 
 over all the fenfual appetites, fo as to be able to 
 reftrain them at all times from leading us into what 
 is unlawful. A minifter muft cultivate this virtue 
 in the higheft degree, elfe he will more or lefs 
 expofe himfelf to contempt ; but to cultivate it to 
 the highefl: pitch will not be confidered as doing 
 any more than preferving him from contempt. 
 He muft adhere to ftrict juftice. All his dealings 
 with others muft be ftrongly marked even with 
 juftice improved into equity : but the higheft 
 improvement of it will only keep him blamelefs. 
 There are fome other of the virtue: already hinted 
 at, which, though fome degree of them be abfo- 
 lutely neceftary for rendering the character inoften- 
 five, yet when they are cultivated in an eminent 
 degree, beftow great dignity upon it, and are 
 highly ornamental to the profeffion. Thefe, con- 
 fidered in this view, we fhall have occafion to men- 
 6 tion 
 
414 THE QUALIFICATIONS FOR 
 
 tion again, along with fome others, which likewife 
 adorn the character of a minifter, and qualify 
 him greatly for the feveral functions of hi? 
 office. 
 
 We fhall begin with Piety. Piety in all its 
 branches, as founded in juft fentiments of the 
 divine nature, including love, reverence, grati- 
 tude, refignation, truft, imitation, and fear of 
 God, and leading to the fervent and conftant 
 exercife of devotion, is a temper of the greatefl 
 importance to a minifter. It was remarked already, 
 that expreffions or acts of impiety are perfectly 
 fcandalous. Such a degree of piety as may pre- 
 ferve from thefe is abiblutely necelfary to hinder 
 his becoming odious : but fuch a low degree of it 
 is not fufficient to qualify him for his office. The 
 higheft pitch of it is necelfary to render him an 
 example of godlinefs, to give him that conftant 
 regard to Gcd which will be the only fettled prin- 
 ciple of diligence in the difcharge of the feveral 
 functions of his office, to enable him in teaching 
 to give a ftriking view of the obligations of piety, 
 or to give amiable difplays of the feveral acts of 
 devotion, or an inviting view of the pleafures of 
 religion. The higheft pitch of piety is necelfary 
 to animate us in leading the devotions of Chriftians, 
 and to prevent our whole application to them 
 from degenerating into a train of hypocrify or 
 formality. 
 
 i A great 
 
THE PASTORAL OFFICE* 415 
 
 A great degree of benevolence to mankind is 
 another neceflary ingredient in the character of a 
 clergyman. We might have mentioned properly 
 enough expreflions of refentment, malice, envy, 
 and the like malevolent paflions, among thofe vices 
 which difgrace the character of a clergyman. Such 
 a high degree of benevolence as may not only pre- 
 ferve a minifter from thefe, but alfo produce a 
 warm concern for the good of others, a concern 
 efpecially for the falvation of their fouls and their 
 eternal interefts, as may lead him to forgive in- 
 juries, and exert itfelf notwithstanding the im- 
 pulfes of refentment, is neceflary for adorning the 
 character of a clergyman, for enabling him to 
 exert himfelf without grudge or wearinefs in the 
 feveral duties by which he may benefit his people, 
 to give him fpirit and earneftnefs in his feveral 
 miniflrations, to give him a conftant motive to do 
 all the good he can. 
 
 Benevolence will contribute greatly to form an- 
 other virtue of great importance in the character 
 of a clergyman, true Chriltian moderation. This 
 is a virtue which will have many occafions of 
 ihowing itfelf, and is neceffary for many purpofes 
 in the paftoral office. It is neceflary for his living 
 peaceably with others, in a world where all men 
 cannot be of the fame opinion. It is neceflary for 
 convincing thofe who are in error. It is neceflary 
 for his treating controverted points, either in 
 public or in private, with decency j and for pre- 
 
 ferving 
 
41 6 THE QUALIFICATIONS FOR 
 
 ferving him from that rancour, fury, and intem- 
 perate zeal, which, being indulged, has expofed 
 the clergy to the higheft cenfure among their 
 more diicerning adverfaries. It is nearly con- 
 nected with that meeknefs and gentlenefs which is 
 fo often recommended in fcripture, and fets off v 
 the character of a minifler to fo great advantage. 
 
 Humility will be of great ufe for enabling a 
 minifler to fubmit eafily to all the little offices of 
 beneficence which may contribute to the advantage 
 of men, or to his own ufefulnefs. A vain, felf- 
 conceited perfon can have no true relifh of divine 
 truths. 
 
 It was already obferved that plain expreflions 
 of avarice and worldly-mindednefs expofe a minifler 
 to abfolute contempt : but it is neceffary that he 
 have a much greater degree of elevation above the 
 world, than to preferve him merely from contempt. 
 A fettled view of the vanity of the enjoyments of 
 this earth, and a fuperiority to them, would banifli 
 all the workings of avarice and ambition, party- 
 fpirit and faction, and would add the greatefl force 
 and life to all a man's fentiments and difcourfes 
 on fpiritual things. 
 
 I fhall mention one other qualification of great 
 moment. It is to be pofTefTed with the true fpirit 
 of his office. A fenfe of the importance of this 
 office, an ardent defire to combat and overcome 
 
 , the 
 
¥HE PASTORAL OFFICE. 417 
 
 the difficulties of it, a zeal for promoting its end, 
 a pleafure in being employed in its duties, are 
 ingredients in this fpirit. And this fpirit raifed to 
 a high pitch is neceffary for keeping a clergyman's 
 bufinefs from being a drudgery, and for enabling 
 him to perform it with true force and relifh. 
 
 Thefe feveral qualifications it is the bufinefs of a 
 minifler to cultivate as long as he lives. It cannot 
 therefore be expected that he mould be perfect in 
 them when he enters into this office. But every 
 man who has not in him the principles and begin- 
 nings of all thefe qualifications, and a fettled refo- 
 lution and eager defire to improve and become 
 perfecl in them, is unfit for this office, and inca- 
 pable of difcharging its duties properly. 
 
 Thefe are only hints on the principal qualifica- 
 tions for this office, and the way in which each is 
 conducive to it. 
 
 E E 
 
[ 4i» ] 
 
 CHAP. II. 
 
 Of Preparation for the Pajioral Office, 
 
 A S the qualifications necefTary for the palloral 
 office are eaiily deducible from the feveral 
 duties of that office, fo the neceflary preparation 
 may be deduced from the confideration of thefe 
 qualifications. Whatever fludy or exercife is pro- 
 per for forming or improving any of thefe qualifi- 
 cations, is very proper for preparing thofe who* 
 defign to enter into the pafloral office* 
 
 Good fenfe and underftanding are improved by 
 employing reafon and judgement often upon all 
 kinds of fubjecls both of fcience and life, and by 
 imbibing juft and folid principles from reflection, 
 reading, and converfation. 
 
 Memory will be cultivated by frequently accuf- 
 toming ourfelves to recollect what we know, and 
 by frequently committing things to memory and 
 repeating them. 
 
 There is no faculty of the mind, on improving 
 which fo little care is commonly bellowed in edu- 
 cation, as the imagination : yet it is certainly im- 
 proveable to a very considerable degree. It is 
 
 improved 
 
PREPARATION FOR PASTORAL OFFICE. 419 
 
 improved by reading works in which real genius 
 and invention are difplayed. Thefe not only fup- 
 ply hints to a perfon's thoughts, but at the fame 
 time give an impulfe to his fancy, and prompt 
 him to purfue thefe hints. Works of poetry are 
 particularly proper for improving fancy, in what 
 regards figures, images, and ornament ; but too 
 much ftudy may hurt fancy, inflead of improving 
 it. The exertion of memory is always eafier than 
 that of invention. On this account, if a perfon's 
 memory be flored with many things faid by others 
 on a fubjett, his thoughts will fall mod naturally 
 into that track which they have followed ; whereas, 
 if he had been ignorant of their fentiments, he 
 might have perhaps purfued a new and original 
 track. If one be acquainted with the images 
 which others have ufed, fancy will be apt, from 
 the repofitories of memory, to fugged fuch as 
 have been ufed already ; but if it had not been fo 
 much cramped by memory, and more accuftomed 
 to invention, it might have difcovered new and 
 original ones. Compofition on different forts of 
 fubjecls is the proper method of improving inven- 
 tion. It would not perhaps be improper likewife, 
 fometimes to fet the mind a fearching for all the 
 images or illuflrations which can be -applied to a 
 particular fubjecl : this exercife might fharpen the 
 inventive faculty, and give it a habit of ranging 
 eafily and freely. 
 
 E E 
 
 With 
 
420 PREPARATION FOR 
 
 With refpecl to the acquired intellectual qualifi- 
 cations before mentioned, or the different forts of 
 knowlege neceffary for a clergyman, it is only 
 needful to obferve, that each branch of knowlege 
 is to be acquired by ftudying it with care and 
 application. All then that is proper on this head 
 is either to give general directions concerning the 
 bed method of ftudy, or to fhow the order and 
 manner in which the feveral branches of knowlege 
 already mentioned may be acquired. The former 
 is fo extenfive a fubject, that it would require too 
 much time to enter into it particularly ; and it is a 
 fubjecl to which it is prefumed none of you are 
 abfolutely flrangers. The latter we mall now 
 touch upon. 
 
 It is fuppofed that every perfon who aims at the 
 paftoral office has been educated in the Greek and 
 Latin languages ; and that, during the time of his 
 application to the fciences, he has improved in the 
 knowlege of both, and acquired an acquaintance 
 with, and tafte in, claffical learning. It is likewife 
 taken for granted, that he has fhidied the feveral 
 parts of philofophy, particularly *the abftrac~t fci- 
 ences, which lay open the principles of human 
 nature, which teach the rules of reafoning, and 
 the truths of natural religion and morality. But, 
 in improving himfelf in thefe parts of knowlege, 
 by applying profeffedly and flatedly to the ftudy of 
 them, he may very properly fpend the firft year 
 
 after 
 
 j 
 
- THE PASTORAL OFFICE. ^21 
 
 after he devotes himfelf to the ftudy of divinity. 
 By clofe application for that fpace of time, he 
 may make confiderable progrefs in all thefe, fo as 
 to be able not only to retain, but to carry himfelf 
 forward in them afterwards, by making them a 
 bye-ftudy or an amufement, while he is carrying- 
 on others profeffedly and as. his ftated bufmefs*. 
 The fecond year he may make himfelf matter of 
 all that regards the truth and evidences of revealed 
 religion, and make fome progrefs in the ftudy of 
 the fcriptures. It may juftly be fuppofed, that 
 from the very beginning of his application to the 
 ftudy of divinity, and even before, he has, by 
 frequently reading the fcriptures as a Chriftian, 
 acquired confiderable knowlege of the plain and 
 practical parts of them, and has a great deal of 
 thefe parts digefted in his memory, and in readi- 
 nefs to be recolle&ed, when occafion requires. 
 But what we aftign to this period of his ftudies is 
 a more profeffed and critical application to them. 
 In ftudying the truth of revealed religion, he ought 
 firft of all to attain a thorough knowlege, and to 
 form a comprehenfive idea of the pofitive evidences 
 of religion, whether external or internal, and 
 afterwards to examine the particular objections 
 that are raifed againft them, and the anfwers to 
 thefe cbje&ions. In ftudying the fcriptures, he 
 mould read them in the original languages, begin- 
 ning with the New Teftament, taking the affiftance 
 of the beft commentators, and, at the fame time, 
 carrying on the ftudy of fuch things as tend to 
 
 illuftrate 
 
422 PREPARATION FOR 
 
 illuftrate the fcriptures ; as the rules of genuine 
 criticifm, and the hiftories of antiquities, cuftoms., 
 feels, &c. which are alluded 'to in them. If one 
 be a diligent ftudent, the fecond year will be fuffi- 
 cient to give him the knowlege of the evidences of 
 revelation, and to carry him through the ftudy of 
 the New Teftament. The preparatory fludies 
 already mentioned are ufually attended with the 
 ftudy of ancient and modern hiftory ; and if this 
 ftudy be carried on as a relaxation through all the 
 period we have hitherto confidered, the ftudent 
 will have made confiderable progrefs in it, and 
 may eafily, as he certainly ought, carry it on ever 
 after, in the fame way. In the third and fourth 
 years one may make confiderable progrefs in ftudy- 
 ing the Old Teftament, and in acquiring the 
 knowlege of the hiftory of the church, the fyftem 
 of religion, and the feveral controverfies that have 
 arifen in it. The fyftem and the hiftory of the 
 church ought always to be ftudied together ; they 
 will throw mutual light on each other, and they 
 are in facl little elfe than different ways of confider- 
 ing the fame thing. A fifth year may be very 
 properly employed in fuch ftudies (not dropping 
 thofe entirely which have been already mentioned) 
 as have a more immediate connection with Preach- 
 ing, and the feveral methods of inftruclion necef- 
 fary in the paftoral office. A perfon may be 
 employed in ftoring his mind with a variety of 
 religious and moral fentiments, by the ftudy of the 
 bed writers both ancient and modern, on practical 
 ) fubj 
 
THE PASTORAL OFFICE. 423 
 
 fubje&s. He may likewife apply to ftudy carefully 
 the rules of compofition, and the befl models of 
 eloquence, particularly the orations of Cicero 
 and Demofthenes, and accuflom himfelf, more 
 frequently than before, to compofition and to jufb 
 pronunciation. We do not fuppofe thefe things 
 to be wholly delayed till now ; on the contrary, 
 the ftudies already mentioned cannot be carried 
 on without a man's having dipped into them ; 
 we only aflign this as the proper time for applying 
 to them more profefledly, and making them one's 
 leading ftudy. 
 
 The time we have thus parcelled out will be 
 fufficient for a man's acquiring the elements of all 
 the parts of knowlege necefTary to a clergyman : 
 and by ftudying them in this regular order, he 
 will prefer ve diftinct all the knowlege he acquires, 
 and fix fuch a regular plan in his mind, that 
 whatever acquifitions he makes afterwards in any 
 of the parts, will fall naturally into their proper 
 places. But it is only the elements that he will 
 acquire. Every time that he reviews any of the 
 parts, he will difcover fomething new, and make 
 farther progrefs. He may afterwards, through 
 the whole of his life, be employed in profecuting 
 any of thefe branches to which his inclination or 
 opportunities determine him at a particular time. 
 And if he has acquired a true fpirit of ftudy in 
 youth, he will find enough in thefe feverai 
 
 branches 
 
424 PREPARATION FOR 
 
 branches to make his whole life pafs both agree- 
 ably and with continual improvement. 
 
 I would recommend It to thofe who are jufl 
 beginning to ftudy divinity, to fet out on the plan 
 we have delineated ; and if any of greater ftanding 
 have not hitherto obferved it or fome other regular 
 order of ftudy, they will perhaps find their account 
 in beginning it immediately. They will be able 
 to complete it in a fhorter time ; and in purfuing 
 it, all the knowlege they have acquired by more 
 defultory fludies, will eafily fall into its proper 
 place, and be rendered more clear and flrong. 
 
 But though a competent degree of knowlege in 
 thefe feveral fubje&s be necefTary, before one's 
 entering into the miniflry, and may be acquired in 
 the manner now pointed out, yet every perfon 
 ought to fet himfelf to make farther progrefs and 
 improvement after that time. " What is a very 
 " good beginning, is by no means a fufficient 
 " flock to go on with ; and even that will leflen, if 
 " no pains be taken to increafe it. Perfons of lower 
 " abilities and attainments are in danger, without 
 " this, of becoming ufelefs and defpifed ; and they 
 " who fet out with greater advantages are bound to 
 il endeavour at doing, in proportion, greater 
 
 u fervices to the church of God e ." 
 
 It 
 
 e Seeker's ift Charge. 
 
THE PASTORAL OFFIS1. 425 
 
 It is abfolutely neceffary, as a preparation for 
 carrying on thefe ftudies, indeed for acquiring any 
 real knowlege, and therefore a neceffary prepara- 
 tion for the paftoral office, to lay afide all preju- 
 dices, and to cultivate a fairj unbiaffed temper of 
 mind, difpofing to the impartial examination of 
 every fubject. 
 
 The feveral moral qualifications mentioned can 
 be acquired only by practicing the virtues which 
 they imply. It is of importance for the divine to 
 begin from the earliefl youth to practife them. As 
 foon as he refolves on his profeflion, he mould 
 immediately begin with firm refolution to practife 
 that blameleffnefs of behaviour, and to cultivate 
 that true worth of heart, which are neceffary in 
 his calling. The virtues which are effentially 
 requifite to keep the character of a clergyman 
 blamelefs and free from contempt, he fhould be 
 mafter of from the very firft, fo as to be never 
 chargeable with any acts of intemperance, injuftice, 
 falfehood, impiety, nor even of levity in conver- 
 fation or behaviour: and his whole conduct mould 
 ihow, even in the earliefl life, that he has the 
 feeds of the fublimer virtues which adorn the 
 ministerial character, and that he is cultivating 
 them with diligence and fpeed. TMs early prac- 
 tice of univerfal virtue is neceffary on many 
 accounts. Any defect of virtue which a man has 
 mown, any indecency in which he has allowed 
 h>mfeif, though long before, will be remembered 
 f F to 
 
426 PREPARATION FOR 
 
 to his difadvantage after he has entered into the 
 paftoral office, and will throw a reflection on his 
 character. It will expofe his after-virtue to the 
 fufpicion, or perhaps the accufation of hypocrify, 
 which will greatly diminifh his ufefulnefs. Befides, 
 a confiderable change of manners on one's entering 
 on this office, or a little before, is always ungrace* 
 ful, and has the difagreeable appearance of force 
 and conftraint. Farther, one's indulging himfelf 
 while young, in manners which he muft break off 
 when he becomes a clergyman, fofters habits which 
 it will be difficult for him to overcome, and which 
 may perhaps make him a Have to vice or levity 
 through his whole life. Many things which are 
 regarded as indecencies in a minifter, may be 
 efteemed mere trifles, and perhaps they are h in 
 their own nature. But trifles have often very im- 
 portant confequences. A minifter can execute his 
 functions only by the authority which the opinions 
 of men give him ; and therefore mufl regard the 
 opinions of men, while he endeavours to rectify 
 them. As vice is wholly inconfiftent with the 
 minifterial character, fo it is of importance that 
 one who is preparing himfelf for this office have as 
 many reftraints from it as poffible ; and it will be a 
 confiderable reftraint that he be known, wherever 
 he appears, as a perfon who has the facred function 
 in his view. In a word, one who would prepare 
 himfelf for the paftoral office, fhould always act,, 
 in every relpect, in fuch a way that he may have 
 no occafion, when he enters into this office, to 
 
 make 
 
THE PASTORAL OFFICE. 427 
 
 make the leaft alteration in his manners or beha- 
 viour. 
 
 All that has been faid on the pafloral office has 
 no tendency to gratify idle curiofity, or to give 
 fcope to a difputatious humour. It tends wholly 
 to practice \ and the knowlege of it is of no ufe, 
 except it be reduced to practice. It will deferve to 
 be remembered by you, that it is very poffible for 
 a perfon to have a fublime idea of morals, either in 
 general or as regarding a particular profeflion, and 
 yet be very defective in practice. 
 
 THE END. 
 
NEW EDITIONS of the following valuable Works 
 pave been lately publijhed by T. C a dell jun. and 
 W. Davies, Strand, 
 
 1. XSAIAH ; a new Tranflation, with a preliminary 
 Diflertation, and Notes critical, philological, and explana- 
 tory. By the late Robert Lowth, D.D. F. R. S. Lond. and 
 Goetting. Lord Bifhop of London. Third Edition. 2 Vols. 
 Svo. 14s. 
 
 2. JEREMIAH and LAMENTATIONS ; a new 
 Tranflation, with Notes critical, philological, and explana- 
 tory. By Benjamin Blayney, B. D. Re£tor of Poifhot in 
 Wilts, and formerly Fellow of Hertford College, Oxford, 
 ll. 5s. 
 
 3. The FOUR GOSPELS, translated from the Greek 5 
 with preliminary Diflertations, and Notes critical and ex- 
 planatory. By George Campbell, D.D. F.R.S. Edinburgh, 
 Principal of Marjfchal College, Aberdeen. 2 Vols. 4to. 
 2l. ios. 
 
 4. A DISSERTATION on MIRACLES ; containing 
 an Examination of the Principles advanced by David Hume, 
 pfq. in an Eflay on Miracles ; with a Correfpondence on 
 the Subject, by Mr. Hume, Dr. Campbell, and Dr. Blair, 
 now firft publifhed. To which are now firft added, 
 SERMONS and TRACTS. By the Same. 2 Vols. 8vo. 
 
 I2S. 
 
 5. An EXPOSITION of the NEW TESTAMENT; 
 intended as an Introduction to the Study of the Scriptures, 
 by pointing out the leading Senfe and Connection of the 
 Sacred Writers. By William Gilpin, A. M. Prebendary of 
 Sarum, and Vicar of Boldre in New Foreft. 2 Vols. 8vo. 
 14s. 
 
 6. LECTURES on the Catechifm of the Church of 
 England. By the Same. umo. Fourth Edition. 3s. 
 
 7. EXPOSITORY NOTES, with pradical Obferv- 
 ations on the New Teframent. By William Burkitt, M.A. 
 Jate Vicar and Lecturer of Dedham in kifcx. 4to. il. 8s. 
 
 5 8- An 
 
BOOKS publijhed by Cadell;k«. and Davies. 
 
 8. An EXPOSITION of the Thirty-nine Articles of 
 the Church of England. By Gilbert Burnet, Lord Bifhop 
 of Sarum. 8vo. 6s. 6d. 
 
 9. An EXPOSITION of- the CREED. By John 
 Ptarfon, D.D. late Lord Bifhop of Chefter. 2 Vols. 8vo. 
 14s. 
 
 10. PHYSICO-THEOLOGY, or a Demonftration of 
 the Being and Attributes of God, from his Works of 
 Creation : being the Subftance of Sixteen Difcourfes deli- 
 vered in St. Mary-le-Bow Church, London, at the Hon. 
 Mr. Boyle's Lectures, in the Years 171 1 and 17 12. By the 
 Rev. W,Derham, Canon of Windfor, Rector of Upminfier in 
 EfTex, and F.R.S. A new Edition ; with additional Notes, 
 a Tranflation of the Latin and Greek Quotations, and a 
 Life of the Author. 2 Vols. 8vo. with a newly-engraved 
 Set of Plates. 16s. 
 
 11. Dr. LELAND's VIEW of the DEISTICAL 
 WRITERS ; with an Appendix, containing a View of the 
 prefent Times, with regard to Religion and Morals, and 
 other important Subjects. By W. L. Brown, D.D. Prin- 
 cipal of Marifchal College, Profeffor of Divinity, and 
 Minifter of Grey-Friars Church, Aberdeen. 2 Vols. 8vo. 
 14s. 
 
 12. The ANALOGY of RELIGION, natural and re- 
 vealed, to the Conftitution and Courfe of Nature, by 
 Jofeph Butler, LL. D. late Lord Bifhop of Durham. With 
 a Preface, giving fome Account of the Character and 
 Writings of the Author, by Samuel Halifax, D.D. Lord 
 Bifhop of Gloucefter. 7s. 6d. 
 
 13. A Colleaion of THEOLOGICAL TRACTS, in 
 6 Vols. 8vo. By R. Waifon, D. D. F. R. S. Lord Bilhop 
 of Llandaff. Second Edition. %\. 23. On large Paper 3I. 3s. 
 
 14. A complete CONCORDANCE to the HOLY 
 SCRIPTURES of the Old and New Teftament. By 
 Alexander Cruden, M. A. Fourth Edition, il. 7s. 
 
 15. An ECCLESIASTICAL HISTORY, ancient and 
 modern, from the Birth of Chrift to the Beginning of the 
 prefent Century - 9 in which the Rife, Progrefs, and Varia- 
 tions of Churcu Power are coniidcred, m their Connection 
 
 with 
 
BOOKS publijhed by Cadell jun. and Davids. 
 
 with the State of Learning and Philofophv, and the Political 
 Hiftory of Europe during that Period. By the late learned 
 John Lawrence Mojheim, D. D. Traoflated and accompa- 
 nied with Notes and Chronological Tables, by Archibald 
 Machine, D. D. To the Whole is added an accurate 
 Index. Fourth Edition, corrected and improved by addi- 
 tional Notes and feveral Appendixes. 6 Vols. 2I. 2s. 
 
 16. SERMONS on feveral Subjects, by the Right Rev. 
 Beilby Porteus, D.D. Bifhop of London. Sixth Edition. 
 2 Vols. 14s. 
 
 17. SERMONS by Hugh Blair, D.D. one of the 
 Minifters of the High Church, and Profeflor of Rhetoric 
 and Belles Lettres in the Univeriuy of Edinburgh. Six- 
 teenth Edition. 4 Vols. il. 8s. 
 
 18. SERMONS on various Subject?, and preached on 
 feveral Occasions. By the late Rev. Thomas Francklin, 
 D. D. Chaplain in Ordinary to his Majefty, and Rector o( 
 B railed in Kent. 3 Vols. Third Edition, il. 4s. 
 
 19. SERMONS on the Relative Duties. Preached at 
 Queen- Street Chapel, and St. Paul's, Covent-Garden. By 
 the fame Author. Third Edition. 6s. 
 
 20. A Third Volume of SERMONS on important Sub- 
 jects. By David Lam:nt, D. D. Minifter of Kirk p. a trick, 
 Durham, and one of the Chaplains to his Royal Highnefs 
 ihe Prince of Wales for Scotland. 8vo. 7s. in Boards. 
 
 21. DISCOURSES on various Subjects, delivered in 
 the Englifh Church at the Hague. By Archibald Ma claiiu > 
 D. D. Member of fome Foreign Academies. 8vo. 8s. 
 
 22. SERMONS on various Subjects, more particularly 
 on Chriftian Faith and Hope, and the Ccrifokrions of Rel 
 ligion. By George Henry Glajfe y A. M, Rector of Han- 
 well, Middlefex. 8vo. 8s. 
 
 23. SERMONS, chiefly upon praclica] Subjects. By 
 the Rev. Samuel Bijhop, A. M. late Chaplain to the BiiWp 
 of Bangor, Reclor of Dittcn in Kent, and Sc. Martin Out- 
 wich, London, and Head- Matter cf Merchant Taylors* 
 School. Published by Thomas Clare, A. M. 8vo. 7s. 
 
 24. DISCOURSES on different Subjeas. By George 
 Ifaac Huntingfordy D. D. Warden of St. Mary's College, 
 Wincneiter, 2 Vols. 13s, 
 
 25. SER- 
 
BOOKS pullijheiby. CADELtjun. and Da vies. 
 
 25. SERMONS, by WWon teechman, D. D. late 
 Principal of the College of Glafgow. To which is pre- 
 fixed, fome Accoont of the Author's Life, and his Lectures, 
 by James fFodrow, D.D. Minifterat Stevenfton. 2 Vols. 14s, 
 
 26. SERMONS, by the late Rev. John Dry/dale, D.D. 
 F. R. S. Ed. one of the Miniftexs of Edinburgh, &c. &c. 
 With an Account of the Author's Life and Character, 
 by Andrew Daizel, M. A. F. R. S, Ed. ProfeiTor of 
 Greek, &c. &c. &c. in the Univeriity of Edinburgh. 2 Vols* 
 14s, 
 
 27. SERMONS, by George Hill, D.D. F< R. S. Ed. 
 Principal of St. Mary's College in the Univerfity of St. 
 Andrew, one of the Minifters of that City, and one of his 
 Majefty's Chaplains in Ordinary for Scotland. -8vo. 7s. 
 
 28. SERMONS ©a ufeful and important Subjeas. * By 
 the late Rev.' JohttCofens, D.E>. Minifter of Teddington. 
 2 Vols. 14s. ♦ 
 
 29. SERMONS on different -Subjeas, left for Publica- 
 tion by John Taylor, LL. D. late* Prebendary of Weftmin- 
 fter, Reaor of Bofworth, . Leicefterfhire, and Mjnifter of 
 St. Margaret's, Weftminfter. fublifhed by tbe Rev* 
 Samuel Hayes, A. M. Uftierof Weftminfter-School. 2 Vols. 
 
 ': .. M V 
 
 30. EVIDENCES of the CHRISTIAN SjfLIGION, 
 briefly and plainly ftated. By James Beaitie, LL. D. 
 F.R.S. Second Edition. 2 Vols. 6s. 
 
 31. A VIEW of the EVIDENCES of CHRISTIAN- 
 ITY, in Three Parts, By William Paley, M. A. Arch- 
 deacon of Carlifle. 2 Vols. 8vo. Fourth Edition. 14s. 
 
 32. ACOMMENTARYontheBOOKOFPSALMS, 
 in which their literal or hiftorical Senfe, as they relate to 
 King David and the People of Ifrael, is illuftrated ; and 
 their Application to Mefliah, to the Church, and to Indivi- 
 duals as Members thereof, is pointed out ; with a View to 
 render the Ufe of the Pfalter pleafmg and profitable to all 
 Orders and Degrees of Chriftians. By George Home, D. D. 
 Lord Bifliop of Norwich. 2 Vols. Fourth Edition. 14s* 
 
 ^^ 
 
Si* ' 
 
DATE DUE 
 
 **■**"" 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 GAYLORD 
 
 
 
 PRINTED IN U.S.A. 
 
i