when men accustom themselves to look upon posi`tive duties as universally and necessarily inferior to moral ones, as of a subordinate species, as placed upon a different foundation, or deduced from a different original; and consequently to regard them as unworthy of being made a part of their plan of life, or of entering into their sense of obligation, they appear to be egregiously misled by names. It is our business, not to aid, but to correct, the deception. Still nevertheless, is it as true as ever it was, that "except we exceed the righteousness of the Scribes and Pharisees, we cannot enter into the kingdom of heaven;" that "the sabbath was made for man, and not man for the sabbath;" that "the weightier matters of the law are faith, justice, and mercy;" but to insist strenuously, and, as some do, almost exclusively, upon these points at present, tends to diminish the respect for religious ordinances, which is already too little; and whilst it guards against dangers that have ceased to exist, ments those which are really formidable.

the Deity's character which the light and order of nature afford, as to the rule and measure of our duty, yet to disregard, and affect to overlook, the declarations of his pleasure which Christianity communicates. It is impossible to distinguish between the authority of natural and revealed religion. We are bound to receive the precepts of revelation for the same reason that we comply with the dictates of nature. He who despises a command which proceeds from his Maker, no matter by what means, or through what medium, instead of advancing, as he pretends to do, the dominion of reason, and the authority of natural religion, disobeys the first injunction of both. Although it be true what the apostle affirms-that, "when the Gentiles, which have not the law, do by nature the things contained in the law, they are a law unto themselves;" that is, they will be accepted together with those who are instructed in the law and obey it: yet is this truth not appliaug-cable to such, as, having a law, contemn it, and, with the means of access to the word of God, keep themselves at a voluntary distance from it. This temper, whilst it continues, makes it necessary for us to assert the superiority of a religious principle above every other by which human conduct can be regulated: more especially above that fashionable system, which recommends virtue only as a true and refined policy, which policy in effect is, and in the end commonly proves itself to be, nothing else than a more exquisite cunning, which by a specious behaviour in the easy and visible concerns of life, collects a fund of reputation, in order either to cherish more securely concealed vices, or to reserve itself for some great stroke of selfishness, perfidy, and desertion, in a pressing conjuncture of fortunes. Nor less justly may we superinduce the guidance of Christianity to the direction of sentiment; which depends so much upon constitution, upon early impressions, upon habit and imitation, that unless it be compared with, and adjusted by, some safer rule, it can in no wise be trusted. Least of all ought we to yield the authority of religion to the law of honour, a law (if it deserve that name,) which, beside its continual mutability, is at best but a system of manners suited to the intercourse and accommodation of higher life; and which consequently neglects every duty, and permits every vice, that has no relation to these purposes. Amongst the rules which contend with religion for the government of life, the law of the land also has not a few, who think it very sufficient to act up to its direction, and to keep within the limits which it prescribes: and this sort of character is common in our congregations. We are not to omit, therefore, to apprise those who make the statutes of the realm the standard of their duty, that they propose to themselves a measure of conduct totally inadequate to the purpose. The boundaries which nature has assigned to human authority and control, the partial ends to which every legislator is obliged to confine his views, prevent human laws, even were they, what they never are, as perfect as they might be made, from becoming competent rules of life to any one who advances his hopes to the attainment of God Almighty's favour. In contradistinction, then, to these several systems which divide a great portion of mankind amongst them, we preach "faith which worketh by love," that principle of action and restraint which is found in a Christian alone. It possesses

Again: Upon the first reformation from Popery, a method very much prevailed in the seceding churches, of resolving the whole of religion into faith; good works, as they were called, or the practice of virtue, holding not only a secondary but even distant place in value and esteem, being represented, indeed, as possessing no share or efficacy in the attainment of human salvation. This doctrine we have seen revived in our own times, and carried to still greater lengths. And it is a theory, or rather perhaps a language, which required, whilst it lasted, very serious animadversion; not only because it disposed men to rest in an unproductive faith, without endeavours to render themselves useful by exertion and activity; not only because it was naturally capable of being converted to the encouragement of licentiousness; but because it misrepresented Christianity as a moral institution, by making it place little stress upon the distinction of virtue and vice, and by making it require the practice of external duties, if it require them at all, only as casual, neglected, and almost unthought of consequences, of that faith which it extolled, instead of directing men's attention to them, as to those things which alone compose an unquestionable and effective obedience to the divine will. So long as this turn of mind prevailed, we could not be too industrious in bringing together and exhibiting to our hearers those many and positive declarations of Scripture, which enforce, and insist upon, practical religion; which divide mankind into those who do good, and those who do evil; which hold out to the one, favour and happiness, to the other, repulse and condemnation. The danger, however, from this quarter, is nearly overpast. We are, on the contrary, setting up a kind of philosophical morality, detached from religion, and independent of its influence, which may be cultivated, it is said, as well without Christianity as with it; and which, if cultivated, renders religion and religious institutions superfluous. A mode of thought so contrary to truth, and so derogatory from the value of revelation, cannot escape the vigilance of a Christian ministry. We are entitled to ask upon what foundation this morality rests. If it refer to the divine will, (and, without that, where will it find its sanctions, or how support its authority ?) there cannot be a conduct of the understanding more irrational, than to appeal to those intimations of

qualities to which none of them can make preten- | courses are recommended by any occasional prosions. It operates where they fail; is present priety. The more, therefore, of these proprieties upon all occasions, firm upon the greatest; pure we contrive to weave into our preaching, the bet as under the inspection of a vigilant omniscience; ter. One which is very obvious, and which should innocent where guilt could not be discovered; never be neglected, is that of making our sermons just, exact, and upright, without a witness to as suitable as we can to the service of the day. its proceedings; uniform amidst the caprices of On the principal fasts and festivals of the church, fashion, unchanged by the vicissitudes of popular the subjects which they are designed to commemoopinion; often applauded, not seldom misunder-rate, ought invariably to be made the subjects of stood, it holds on its straight and equal course, our discourses. Indeed, the best sermon, if it do through "good report and evil report," through not treat of the argument which the congregation encouragement and neglect, approbation and dis- come prepared to hear, is received with coldness, grace. If the philosopher or the politician can and with a sense of disappointment. This respect point out to us any influence but that of Christi- to the order of public worship almost every one anity which has these properties, I had almost pays. But the adaptation, I apprehend, may be said which does not want them all, we will carried much farther. Whenever any thing like listen with reverence to his instruction. But un- a unity of subject is pursued throughout the coltil this be done, we may be permitted to resist lect, the epistle, and gospel of the day, that subject every plan which would place virtue upon any is with great advantage revived in the pulpit. It other foundation, or seek final happiness through is perhaps to be wished that this unity had been any other medium, than faith in Jesus Christ. more consulted in the compilation of this part of At least whilst an inclination to these rival sys-the liturgy than it has been. When from the tems remains, no good end, I am apt to think, is attained by decrying faith under any form, by stating the competition between faith and good works, or by pointing out, with too much anxiety, even the abuses and extravagances into which the doctrine of salvation by faith alone has sometimes been carried. The truth is, that, in the two subjects which I have considered, we are in such haste to fly from enthusiasm and superstition, that we are approaching towards an insensibility to all religious influence. I certainly do not mean to advise you to endeavour to bring men back to enthusiasm and superstition, but to retard, if you can, their progress towards an opposite and a worse extreme; and both in these, and in all other instances, to regulate the choice of your subjects, by the particular bias and tendency of opinion which you perceive already to prevail amongst your hearers, and by a consideration, not of the truth only of what you deliver, which, however, must always be an indispensable condition, but of its effects, and those not the effects which it would produce upon sound, enlightened, and impartial judgments, but what are likely to take place in the weak and pre-occupied understandings with which we have to do.

want of it a subject is not distinctly presented to us, there may, however, be some portion of the service more striking than the rest, some instructive parable, some interesting narration, some concise but forcible precept, some pregnant sentence, which may be recalled to the hearer's attention with peculiar effect. I think it no contemptible advantage if we even draw our text from the epistle or gospel, or the psalms or lessons. Our congregation will be more likely to retain what they hear from us, when it, in any manner, falls in with what they have been reading in their prayerbooks, or when they are afterwards reminded of it by reading the psalms and lessons at home. But there is another species of accommodation of more importance, and that is the choice of such disquisitions, as may either meet the difficulties or assist the reflections, which are suggested by the portions of Scripture that are delivered from the reading-desk. Thus, whilst the wars of Joshua and the Judges are related in the course of the lessons which occupy some of the first Sundays after Trinity, it will be very seasonable to explain the reasons upon which that dispensation was founded, the moral and beneficial purposes which are de clared to have been designed, and which were probably accomplished, by its execution; because such an explanation will obviate the doubts concerning either the divine goodness or the credibi lity of the narrative which may arise in the mind of a hearer, who is not instructed to regard the transaction as a method of inflicting an exemplary, just, and necessary punishment. In like manner, whilst the history of the delivery of the law from mount Sinai, or rather the recapitulation of that history by Moses, in the book of Deuteronomy, is carried on in the Sunday lessons which are read

Having thus considered the rule as it applies to the argument of our discourses, in which its principal importance consists, I proceed to illustrate its use as it relates to another object-the means of exciting attention. The transition from local to occasional sermons is so easy, and the reason for both is so much the same, that what I have further to add will include the one as well as the other. And though nothing more be proposed in the few directions which I am about to offer, than to move and awaken the attention of our audience, yet is this a purpose of no inconsiderable magni-between Easter and Whitsunday, we shall be tude. We have great reason to complain of list- well engaged in discourses upon the command lessness in our congregations. Whether this be ments which stand at the head of that institution, their fault or ours, the fault of neither or of both, in showing from the history their high original it is much to be desired that it could by any means and authority, and in explaining their reasonablebe removed. Our sermons are in general more ness, application, and extent. Whilst the history informing, as well as more correct and chastised of Joseph is successively presented to the congreboth in matter and composition, than those of any gation during the Sundays in Lent, we shall be denomination of dissenting teachers. I wish it very negligent of the opportunity, if we do not were in our power to render them as impressive take occasion to point out to our hearers, those as some of theirs seem to be. Now I think we observations upon the benevolent but secret direc may observe that we are heard with somewhat tion, the wise though circuitous measures, of Promore than ordinary advertency, whenever our dis-vidence, of which this beautiful passage of Scrip

ture supplies a train of apposite examples. There | heaven hath exercised for them. If the year has are, I doubt not, other series of subjects dictated been favourable, we rejoice with them in the plenby the service as edifying as these; but these Ity which fills their granaries, covers their tables, propose as illustrations of the rule.

and feeds their families. If otherwise, or less so, we have still to remark, how through all the husbandman's disappointments, through the dangers and inclemencies of precarious seasons, a competent proportion of the fruits of the earth is conducted to its destined purpose. We may observe also to the repining farmer, that the value, if not the existence, of his own occupation, depends upon the very uncertainty of which he complains. It is found to be almost universally true, that the partition of the profits between the owner and the occupier of the soil, is in favour of the latter, in proportion to the risk which he incurs by the disadvantage of the climate. This is a very just reflection, and particularly intelligible to a rural audience. We may add, when the occasion requires it, that scarcity itself hath its use. By acting as a stimulus to new exertions and to farther improvements, it often produces, through a temporary distress, a permanent benefit.

Next to the service of the church, the season of the year may be made to suggest useful and appropriate topics of meditation. The beginning of a new year has belonging to it a train of very solemn reflections. In the devotional pieces of the late Dr. Johnson, this occasion was never passed by. We may learn from these writings the proper use to be made of it; and by the example of that excellent person, how much a pious mind is wont to be affected by this memorial of the lapse of life. There are also certain proprieties which correspond with the different parts of the year. For example, the wisdom of God in the work of the creation is a theme which ought to be reserved for the return of the spring, when nature renews, as it were, her activity; when every animal is cheerful and busy, and seems to feel the influence of its Maker's kindness; when our senses and spirits, the objects and enjoyments that surround us, accord and harmonize with those sentiments Lastly; sudden, violent, or untimely deaths, or of delight and gratitude, which this subject, above death accompanied by any circumstances of surall others, is calculated to inspire. There is no prise or singularity, usually leave an impression devotion so genuine as that which flows from upon a whole neighbourhood. A Christian teachthese meditations, because it is unforced and self-er is wanting in attention to opportunities who excited. There is no frame of mind more desira- does not avail himself of this impression. The ble, and, consequently, no preaching more useful, uncertainty of life requires no proof. But the than that which leads the thought to this exercise. power and influence which this consideration shall It is laying a foundation for Christianity itself. obtain over the decisions of the mind, will depend If it be not to sow the seed, it is at least to pre- greatly upon the circumstances under which it is pare the soil. The evidence of revelation arrives presented to the imagination. Discourses upon with much greater ease at an understanding, which the subject come with tenfold force, when they is already possessed by the persuasion, that an are directed to a heart already touched by some unseen intelligence framed and conducts the uni- near, recent, and affecting example of human morverse; and which is accustomed to refer the order tality. I do not lament that funeral sermons are and operations of nature to the agency of a su- discontinued amongst us. They generally con preme will. The influence also of religion is al-tained so much of unseasonable and oftentimes most always in proportion to the degree and strength of this conviction. It is, moreover, a species of instruction of which our hearers are more capable than we may at first sight suppose. It is not necessary to be a philosopher, or to be skilled in the names and distinctions of natural history, in order to perceive marks of contrivance and design in the creation. It is only to turn our observation to them. Now, beside that this requires neither more ability nor leisure than every man can command, there are many things in the life of a country parishioner which will dispose his thoughts to the employment. In his fields, amidst his flocks, in the progress of vegetation, If other occurrences have arisen within our the structure, faculties, and manners, of domestic neighbourhood, which serve to exemplify the proanimals, he has constant occasion to remark proofs gress and fate of vice, the solid advantages and of intention and of consummate wisdom. The ultimate success of virtue, the providential discominister of a country parish is never, therefore, very of guilt or protection of innocence, the folly better engaged, than when he is assisting this turn of avarice, the disappointments of ambition, the of contemplation. Nor will he ever do it with so vanity of worldly schemes, the fallaciousness of much effect, as when the appearance and face of ex-human foresight; in a word, which may remind ternal nature conspire with the sentiments which he wishes to excite.

undeserved panegyric, that the hearers came away from them, rather with remarks in their mouths upon what was said of the deceased, than with any internal reflections upon the solemnity which they had left, or how nearly it related to their own condition. But by decent allusions in the stated course of our preaching to events of this sort, or by, what is better, such a well-timed choice of our subject, as may lead our audience to make the allusion for themselves, it is possible, I think, to retain much of the good effect of funeral discourses, without their adulation, and without exciting vain curiosity.

us, "what shadows we are, and what shadows we pursue," and thereby induce us to collect our Again: if we would enlarge upon the various views and endeavours to one point, the attainment bounty of Providence, in furnishing a regular sup- of final salvation; such occurrences may be made ply for animal, and especially for human subsist- to introduce topics of serious and useful meditaence, not by one, but by numerous and diversified tion. I have heard popular preachers amongst the species of food and clothing, we shall be best heard methodists avail themselves of these occasions in the time and amidst the occupations of harvest, with very powerful effect. It must be acknowwhen our hearers are reaping the effects of those ledged that they frequently transgress the limits contrivances for their support, and of that care for of decorum and propriety, and that these transtheir preservation, which their Father which is ingressions wound the modesty of a cultivated ear.

SERMON V.

DANGERS INCIDENTAL TO THE CLERICAL CHARACTER, STATED,

IN A SERMON PREACHED BEFORE THE UNIVERSITY OF Cambridge, at GREAT ST. MARY'S CHURCH, ON SUNDAY, JULY 5, BEING COMMENCEMENT SUNDAY.

To Lowther Yates, D. D. Vice Chancellor, and the Heads of Colleges in the University of Cambridge, as a testimony to many of them, of the affection with which the Author retains his academical friendships; and to all, of the respect with which he regards their stations; the following discourse is inscribed by their faithful servant,

W. PALEY.

Lest that, by any means, when I have preached to others, I myself should be a cast-away.— 1 Corinthians ix.-Part of the 27th verse.

THESE Words discover the anxiety, not to say the fears, of the writer, concerning the event of his personal salvation; and, when interpreted by the words which precede them, strictly connect that event with the purity of his personal character. It is extremely material to remember who it was that felt this deep solicitude for the fate of his spiritual interests, and the persuasion that his acceptance (in so far as it is procured by human endeavours) would depend upon the care and exactness with which he regulated his own passions, and his own conduct; because, if a man ever existed, who, in the zeal and labour with which he served the cause of religion, in the ardour or the efficacy of his preaching, in his sufferings, or his success, might hope for some excuse to indulgence, some licence for gratifications which were forbidden to others, it was the author of the text which has been now read to you. Yet the apostle appears to have known, and by his knowledge teaches us, that no exertion of industry, no display of talents, no public merit, however great, or however good and sacred be the cause in which it is acquired, will compensate for the neglect of personal self-government.

This, in my opinion, is an important lesson to all: to none, certainly, can it be more applicable, than it is in every age to the teachers of religion; for a little observation of the world must have informed us, that the human mind is prone, almost beyond resistance, to sink the weakness or the irregularities of private character in the view of public services; that this propensity is the strongest in a man's own case; that it prevails more powerfully in religion than in other subjects, inasmuch as the teachers of religion consider themselves (and rightly do so) as ministering to the higher interests of human existence.

Still farther, if there be causes, as I believe there are, which raise extraordinary difficulties in the way of those who are engaged in the offices of religion; circumstances even of disadvantage in the profession and character, as far as relates to the conservation of their own virtue; it behoves them to adopt the apostle's caution with more than common care, because it is only to prepare themselves for dangers to which they are more than commonly exposed.

Nor is there good reason for concealing, either from ourselves or others, any unfavourable dispositions which the nature of our employment_or situation may tend to generate: for, be they what they will, they only prove, that it happens to us according to the condition of human life, with many benefits to receive some inconveniences; with many helps to experience some trials: that, with many peculiar motives to virtue, and means of improvement in it, some obstacles are presented to our progress, which it may require a distinct and positive effort of the mind to surmount.

I apprehend that I am stating a cause of no inconsiderable importance, when amongst these impediments I mention, in the first place, the insensibility to religious impression, which a constant conversation with religious subjects, and, still more, a constant intermixture with religious offices, is wont to induce. Such is the frame of the human constitution, (and calculated also for the wisest purposes,) that whilst all active habits are facilitated and strengthened by repetition, impressions under which we are passive, are weakened and diminished. Upon the first of these properties depends, in a great measure, the exercise of the arts of life: upon the second, the capacity which the mind possesses of adapting