lastly, the appointment to the clergy of a maintenance independent of the caprice of their congregation, are measures of ecclesiastical policy which have been adopted by every national establishment of Christianity in the world. Concerning these points there exists no controversy. The chief article of regulation upon which the judgment of some protestant churches dissents from ours is, that whilst they have established a perfect parity among their clergy, we prefer a distinction of orders in the church, not only as recommended by the usage of the purest times, but as better calculated to promote, what all churches must desire, the credit and efficacy of the sacerdotal office.

The force and truth of this last consideration I will endeavour to evince.

reserve, if we may so call it, in the legislature of circumstances permits, the example, and what we the Christian church, was wisely suited to its pri-apprehend to be the order, of the apostolic age, mitive condition, compared with its expected pro- our church and ministry are inferior to none in gress and extent. The circumstances of Chris- the great object of their institution, their suitabletianity in the early period of its propagation were ness to promote and uphold the profession, knownecessarily very unlike those which would take ledge, and influence, of pure Christianity. The place when it became the established religion of separation of a particular order of men for the great nations. The rudiments, indeed, of the fu- work of the ministry-the reserving to these exture plant, were involved within the grain of mus- clusively, the conduct of public worship and the tard-seed, but still a different treatment was re- preaching of the word—the distribution of the quired for its sustentation when the birds of the country into districts, and the assigning of each air lodged amongst its branches. A small select district to the care and charge of its proper pastor society under the guidance of inspired teachers, without temporal rights and without property, founded in the midst of enemies, and living in subjection to unbelieving rulers, divided from the rest of the world by many singularities of conduct and persuasion, and adverse to the idolatry which public authority every where supported, differed so much from the Christian church after Christianity prevailed as the religion of the state; when its economy became gradually interwoven with the civil government of the country; when the purity and propagation of its faith were left to the ordinary expedients of human instruction and an authentic Scripture; when persecution and indigence were to be succeeded by legal security and public provision-clandestine and precarious opportunities of hearing the word and communica- First, the body of the clergy, in common with ting in the rites of Christianity, by stationary pas- every regular society, must necessarily contain tors and appropriated seasons, as well as places, some internal provision for the government and of religious worship and resort: I say, the situa-correction of its members. Where a distinction tion of the Christian community was so different of orders is not acknowledged, this government in the infant and adult state of Christianity, that can only be administered by synods and assemthe highest inconvenience would have followed blies, because the supposition of equality forbids from establishing a precise constitution which was the delegation of authority to single persons. to be obligatory upon both: the same disposition Now, although it may be requisite to consult and of affairs which was most commodious and con- collect the opinions of a community, in the moducive to edification in the one, becoming probably mentous deliberations which ought to precede the impracticable under the circumstances, or alto- establishment of those public laws by which it is gether inadequate to the wants of the other. to be bound; yet in every society the execution What farther recommends the forbearance ob- of these laws, the current and ordinary affairs of servable in this part of the Christian institution, its government, are better managed by fewer is the consideration, that as Christianity solicited hands. To commit personal questions to public admission into every country in the world, it cau- debate, to refer every case and character which tiously refrained from interfering with the muni- requires animadversion, to the suffrages and exacipal regulations or civil condition of any. Neglimination of a numerous assembly, what is it, but gent of every view, but what related to the deliverance of mankind from spiritual perdition, the Saviour of the world advanced no pretensions which, by disturbing the arrangements of human polity, might present an obstacle to the reception of his faith. We may ascribe it to this design, that he left the laws of his church so open and indeterminate, that whilst the ends of religious communion were sufficiently declared, the form of the society might be assimilated to the civil constitu-equality, peace is best secured by subordination. tion of each country, to which it should always communicate strength and support in return for the protection it received. If there be any truth in these observations, they lead to this temperate and charitable conclusion, "that Christianity may be professed under any form of church government." But though all things are lawful, all things are not expedient. If we concede to other churches Secondly, the appointment of various orders in the Christian legality of their constitution, so long the church, may be considered as the stationing as Christian worship and instruction are compe- of ministers of religion in the various ranks of tently provided for, we may be allowed to maintain civil life. The distinctions of the clergy ought, the advantage of our own, upon principles which in some measure, to correspond with the distineall parties acknowledge-considerations of public tions of lay-society, in order to supply each class utility. We may be allowed to contend, that of the people with a clergy of their own level whilst we imitate, so far as a great disparity of [and description, with whom they may live and

to feed and perpetuate contention, to supply materials for endless altercation, and opportunities for the indulgence of concealed enmity and private prejudices? The complaint of ages testifies, with how much inflammation, and how little equity, ecclesiastical conventions have conducted their proceedings; how apt intrigue has ever been to pervert inquiry, and clamour to confound dis cussion. Whatever may be the other benefits of

And if this be a consideration of moment in every society, it is of peculiar importance to the clergy. Preachers of peace, ministers of charity and of reconciliation to the world, that constitution surely ill befits their office and character which has a tendency to engage them in contests and disputes with one another.

associate upon terms of equality. This reason is Fourthly, rich and splendid situations in the not imaginary nor insignificant. The usefulness church have been justly regarded as prizes held of a virtuous and well-informed clergy consists out to invite persons of good hopes and ingenuous neither wholly nor principally in their public attainments to enter into its service. The value preaching, or the stated functions of their order. of the prospect may be the same, but the allureIt is from the example and in the society of such ment is much greater, where opulent shares are persons, that the requisites which prepare the reserved to reward the success of a few, than mind for the reception of virtue and knowledge, where, by a more equal partition of the fund, all a taste for serious reflection and discourse, habits indeed are competently provided for, but no one of thought and reasoning, a veneration for the can raise even his hopes beyond a penurious melaws and awful truths of Christianity, a disposi-diocrity of subsistence and situation. It is certion to inquire, and a solicitude to learn, are best tainly of consequence that young men of promising gained at least, the decency of deportment, the abilities be encouraged to engage in the ministry sobriety of manners and conversation, the learn-of the church; otherwise, our profession will be ing, the gravity, which usually accompany the clerical character, insensibly diffuse their induence over every company into which they are admitted. Is it of no importance to provide friends and companions of this character for the superior as well as for the middle orders of the community? Is it flattery to say, that the manners and society of higher life would suffer some depravation, from the loss of so many men of liberal habits and education, as at present, by occupying elevated stations in the church, are entitled to be received into its number? This intercourse would cease, if the clergy were reduced to a level with one another, and, of consequence, with the inferior part of the community. These distinctions, whilst they prevail, must be complied with. How much soever the moralist may despise, or the divine overlook, the discriminations of rank, which the rules or prejudices of modern life have introduced into society; when we have the world to instruct and to deal with, we must take and treat it as it is, not as the wishes or the speculations of philosophy would represent it to our view. When we describe the public as peculiarly interested in every thing which affects, though but remotely, the character of the great and powerful, it is not that the soul of the rich man is more precious than the salvation of the poor, but because his virtues and his vices have a more considerable and extensive effect.

composed of the refuse of every other. None will be found content to stake the fortune of their lives in this calling, but they whom slow parts, personal defects, or a depressed condition of birth and education, preclude from advancement in any other. The vocation in time comes to be thought mean and uncreditable-study languishes-sacred erudition declines-not only the order is disgraced, but religion itself disparaged in such hands. Some of the most judicious and moderate of the presbyterian clergy have been known to lament this defect in their constitution. They see and deplore the backwardness in youth of active and well cultivated faculties, to enter into the church, and their frequent resolutions to quit it. Again, if a gradation of orders be necessary to invite candidates into the profession, it is still more so to excite diligence and emulation, to promote an attention to character and public opinion when they are in it; especially to guard against that sloth and negligence, into which men are apt to fall, who are arrived too soon at the limits of their expectations. We will not say, that the race is always to the swift, or the prize to the deserving; but we have never known that age of the church in which the advantage was not on the side of learning and decency.

| These reasons appear to me to be well founded, and they have this in their favour, that they do not suppose too much; they suppose not any impractiThirdly, they who behold the privileges and cable precision in the reward of merit, or any emoluments of the superior clergy with the most greater degree of disinterestedness, circumspection, unfriendly inclination, profess nevertheless to and propriety in the bestowing of ecclesiastical wish, that the order itself should he respected; preferment, than what actually takes place. They but how is this respect to be procured It is are, however, much strengthened, and our eccleequally impossible, to invest every clergymansiastical constitution defended with yet greater with the decorations of affluence and rank, and to success, when men of conspicuous and acknowmaintain the credit and reputation of an order ledged merit are called to its superior stations: which is altogether destitute of these distinctions."when it goeth well with the righteous, the city Individuals, by the singularity of their virtue or rejoiceth." When pious labours and exemplary their talents, may surmount all disadvantages; virtue, when distinguished learning, or emment but the order will be contemned. At present, utility, when long or arduous services are repaid every member of our ecclesiastical establishment with affluence and dignity, when a life of severe communicates in the dignity which is conferred and well directed application to the studies of reupon a few—every clergyman shares in the religion, when wasted spirits and declining health, spect which is paid to his superiors-the ministry is honoured in the persons of prelates. Nor is this economy peculiar to our order. The professions of arms and of the law derive their lustre and esteem, not merely from their utility (which is a reason only to the few,) but from the exalted place in the scale of civil life, which hath been wisely assigned to those who fill stations of power and eminence in these great departments. And if this disposition of honours be approved in other kinds of public employment, why should not the credit and liberality of ours be upheld by the same expedient?

are suffered to repose in honourable leisure, the good and wise applaud a constitution which has provided such things for such men.

Finally, let us reflect that these, after all, are but secondary objects. Christ came not to found an empire upon earth, or to invest his church with temporal immunities. He came "to seek and to save that which was lost:" to purify to himself from amidst the pollutions of a corrupt werri, peculiar people, zealous of good works." As far as our establishment conduces to forward and facilitate these ends, so far we are sure it falls in with his design, and is sanctified by his authority.

a

the church in which they preside, peace and permanency, reverence and support-what is infinitely more, they "save their own souls;" they prepare for the approach of that tremendous day, when Jesus Christ shall return again to the world and to his church, at once the gracious rewarder of the toils, and patience, and fidelity of his servants, and the strict avenger of abused power and

And whilst they who are intrusted with its go-
vernment employ their cares, and the influence
of their stations, in judicious and unremitting
endeavours to enlarge the dominion of virtue and
of Christianity over the hearts and affections of
mankind, whilst "by pureness, by knowledge,"
by the aids of learning, by the piety of their
example, they labour to inform the consciences
and improve the morals of the people committed neglected duty.
to their charge, they secure to themselves, and to }

SERMON IV.

THE USE AND PROPRIETY OF LOCAL AND OCCASIONAL PREACHING:

A CHARGE,

DELIVERED TO THE CLERGY OF THE DIOCESE OF CARLISLE, IN THE YEAR 1790.

be

REVEREND BRETHREN,-The late Archbishop | and oblique allusions. Now of this scheme, even Secker, whose memory is entitled to public respect, when conducted with the greatest skill, it may as on many accounts, so especially for the judg- observed, that the allusions must either be perceived, ment with which he described, and the affecting or not. If they be not perceived, they fail of the seriousness with which he recommended the du- effect intended by them; if they be, they are open ties of his profession, in one of his charges to the to the objections which lie against more explicit clergy of his diocese,* exhorts them to make and undissembled attacks. Whenever we are their sermons local." I have always considered conscious, in the composition of our discourses, of this advice as founded in a knowledge of human a view to particular characters in our congregalife, but as requiring, in its application, a more tion or parish, we ought to take for granted that than ordinary exercise of Christian prudence. our view will be understood. Those applications Whilst I repeat therefore the rule itself, with therefore, which, if they were direct, would progreat veneration for the authority by which it was duce more bad emotions than good ones, it is betdelivered, I think it no unfit employment of the ter to discard entirely from our sermons; that is to present opportunity, to enlarge so far upon its say, it is better to lay aside the design altogether, use and meaning, as to point out some of the in- than to attempt to disguise it by a management stances in which it may be adopted, with the pro- which is generally detected, and which, if not seen bability of making salutary impressions upon the through, defeats its purpose by its obscurity. The minds of our hearers. crimes then of individuals let us reserve for opportunities of private and seasonable expostulation. Happy is the clergyman who has the faculty of communicating advice and remonstrance with persuasion and effect, and the virtue to seize and improve every proper occasion of doing it; but in the pulpit, let private characters be no otherwise adverted to, than as they fall in with the delineations of sins and duties which our discourses must necessarily contain, and which, whilst they avoid personalities, can never be too close or circumstantial. For the same reason that I think personal allusions reprehensible, I should condemn any, even the remotest, reference to party or political transactions and disputes. These are at all times unfit subjects not only of discussion in the pulpit, but of hints and surmises. The Christian preacher has no other province than that of religion and morality. He is seldom led out of his way by honourable motives, and, I think, never with a beneficial effect.

But, before I proceed, I would warn you, and that with all the solemnity that can belong to any admonition of mine, against rendering your discourses, so local, as to be pointed and levelled at particular persons in your congregation. This species of address may produce in the party for whom it is intended, confusion perhaps and shame, but not with their proper fruits of penitence and humility. Instead of which, these sensations will be accompanied with bitter resentment against the preacher, and a kind of obstinate and determined opposition to his reproof. He will impute your officiousness to personal enmity, to party spirit, to the pleasure of triumphing over an adversary without interruption or reply, to insult assuming the form of advice, or to any motive rather than a conscientious solicitude for the amendment and salvation of your flock. And as the person himself seldom profits by admonitions conveyed in this way, so are they equally useless, or perhaps noxious, to the rest of the assembly; for the moment the congregation discover to whom the chastisement directed, from that moment they cease to apply any part of it to themselves. They are not edified, they are not affected; on the contrary, they are diverted, by descriptions of which they see the design, and by invectives of which they think they comprehend the aim. Some who would feel strongly the impropriety of gross and evident personalities, may yet hope to hit their mark by covert

Archbishop of Canterbury's Third Charge to his Clergy. Abp. Secker's Works, vol. iv.

Having premised this necessary caution, I return to the rule itself. By "local" sermons would understand, what the reverend prelate who used the expression seems principally to have meant by it, sermons adapted to the particular state of thought and opinion which we perceive to prevail in our congregation. A careful attention to this circumstance is of the utmost importance, because, as it varies, the same sermon may do a great deal of good, none at all, or much harm. So that it is not the truth of what we are about to offer which alone we ought to consider, but whether the argument itself be likely to correct or to

as they were ordained by the divine Founder of our religion, or by his inspired messengers, and ordained with a view of their continuing in force through future generations, are entitled to be accounted parts of Christianity itself. In this situa tion of religion, and of men's thoughts with respect of it, he makes a bad choice of his subject, who discourses upon the futility of rites and ordithemselves, or even who insists too frequently, and in terms too strong, upon their inferiority to moral precepts. We are rather called upon to sustain the authority of those institutions which proceed from Christ or his apostles, and the reasonableness and credit of those which claim no higher original than public appointment. We are called upon to contend with respect to the first, that they cannot be omitted with safety any more than other duties; that the will of God once ascertained, is the immediate foundation of every duty; that, when this will is known, it makes little difference to us what is the subject of it, still less by what denomination the precept is called, under what class or division the duty is ar

promote the turn and bias of opinion to which we already perceive too strong a tendency and inclination. Without this circumspection, we may be found to have imitated the folly of the architect who placed his buttress on the wrong side. The more the column pressed, the more firm was its construction; and the deeper its foundation, the more certainly it hastened the ruin of the fabric. I do not mean that we should, upon any emer-nances, upon their insignificancy when taken by gency, advance what is not true; but that, out of inany truths, we should select those, the consider ation of which seems best suited to rectify the dispositions of thought, that were previously declining into error or extravagancy. For this model of preaching we may allege the highest of all possible authorities, the example of our blessed Saviour himself. He always had in view the posture of mind of the persons whom he addressed. He did not entertain the Pharisees with invectives against the open impiety of their Sadducean rivals; nor, on the other hand, did he sooth the Sadducee's ear with descriptions of Pharisaical pomp and folly. In the presence of the Pharisee he preached against hypocrisy: to the Sadducees he proved the resurrection of the dead. In like man-ranged. If it be commanded, and we have sufner, of that known enmity which subsisted between the Jews and Samaritans, this faithful Teacher took no undue advantage, to make friends or proselytes of either. Upon the Jews he inculcated a more comprehensive benevolence: with the Samaritan he defended the orthodoxy of the Jewish creed.

ficient reason to believe that it is so, it matters nothing whether the obligation be moral or natural, or positive or instituted. He who places before him the will of God as the rule of his life, will not refine, or even dwell much, upon these distinctions. The ordinances of Christianity, it is true, are all of them significant. Their meaning and But I apprehend that I shall render my advice even their use, is not obscure. But were it more intelligible, by exemplifying it in two or otherwise; was the design of any positive instituthree instances, drawn from what appears to be tion inexplicable; did it appear to have been prothe predominant disposition and religious charac-posed only as an exercise of obedience; it was not ter of this country, and of the present times. for us to hesitate in our compliance. Even to inIn many former ages of religion, the strong quire, with too much curiosity and impatience, propensity of men's minds was to overvalue posi- into the cause and reason of a religious command, tive duties; which temper, when carried to excess, is no evidence of an humble and submissive disponot only multiplied unauthorized rites and observ-sition; of a disposition, I mean, humble under ances, not only laid an unwarrantable stress upon the Deity's government of his creation, and subthose which were prescribed; but, what was worst missive to his will however signified. of all, led men to expect, that, by a punctual at- It may be seasonable also to maintain, what tention to the ordinances of religion, they could I am convinced is true, that the principle of compound for a relaxation of its weighty and dif- general utility, which upholds moral obligation ficult duties of personal purity and relative justice. itself, may, in various instances, be applied to This was the depraved state of religion amongst evince the duty of attending upon positive instituthe Jews when our Saviour appeared; and it was tions; in other words, that the difference between the degeneracy, against which some of the most natural and positive duties is often more in the forcible of his admonitions, and the severest of his name than in the thing. The precepts of natural reproofs, were directed. Yet, notwithstanding justice are therefore only binding upon the conthat Christ's own preaching, as well as the plan science, because the observation of them is necesand spirit of his religion, were as adverse as pos- sary or conducive to the prosperity and happiness sible to the exalting or overvaluing of positive in- of social life. If there be, as there certainly are, stitutions, the error which had corrupted the old religious institutions which contribute greatly to dispensation, revived under the new; and revived form and support impressions upon the mind, that with double force, insomuch as to transform Chris-render men better members of civilized communitianity into a service more prolix and burdensome ty; if these institutions can only be preserved in than the Jewish, and to ascribe an efficacy to cer- their reputation and influence by the general res tain religious performances, which, in a great pect which is paid to them; there is the same measure, superseded the obligations of substantial reason to each of us for bearing our part in these virtue. That age, however, with us, is long since observances, that there is for discharging the most past. I fear there is room to apprehend that we acknowledged duties of natural religion. When are falling into mistakes of a contrary kind. Sad-I say, "the reason is the same," I mean that it is ducees are more common amongst us than Pharisees. We seem disposed, not only to cast off the decent offices, which the temperate piety of our church hath enjoined, as aids of devotion, calls to repentance, or instruments of improvement, but to contemn and neglect, under the name of forms and ceremonies, even those rites, which, forasmuch

the same in kind. The degree of strength and cogency which this reason possesses in any par ticular case, must always depend upon the value and importance of the particular duty; which admits of great variety. But moral and positive duties do not in this respect differ more than moral duties differ from one another. So that