thought or common use, abstracted from the ordinary feelings and affairs of life? Is it a thing requiring some especial and exclusive form and pattern, even to the very look and gestures of a man, as being something solemn and extraordinary, and altogether separated from the things of this world? Or should it rather be some silent inward principle, of operation like to that of leaven, capable of spreading through the whole mass both of the individual in whom it is, and of society, in which it ought to be? Is it not meant to be the very life-blood circulating through every vein of the whole moral and social system; the moving, vital spirit of men's daily life, and its unceasing, uniform, and universal guide? Is it not (for instance) in worship, devoutness? in business, diligence and honesty? in suffering, patient resignation? amidst enjoyment, temperance and sobriety? (and so on, through the chain of Christian graces, RELIGION being the PERFECTION OF EACH,) all springing equally from a sincere belief in what the Saviour of the world has done for us, and taught us, in the fulfilment of his Father's will?

The writer's own opinion of the answers proper to be given to all these, and other like questions,

may be collected from the objects and the execution of his present attempt, in which the ends chiefly proposed are these two.

1. One object of it is, to provide the general reader, into whose hands the book may chance to fall, with a sober and consistent outline of Scriptural principles, adapted to the circumstances of the times in which his lot is cast, and such as may assist, under divine blessing, toward confirming in him a consistent religious understanding of his own; that being not like a child carried away with every wind of vain doctrine, he may be established in the truth of the Gospel, and of the whole counsel of God. My wish, in this particular, is to set the modest and reflecting Christian in a way by which, amidst the strife which every one too probably may meet with of conflicting religious opinions, he may pursue in safety a simple and straight-forward course, without either falling into the snares of carelessness and spiritual neglect, on one hand; or, on the other, being frightened out of a meek and practical religion, arising from a reasonable faith, and forming the foundation of a conscience void of offence, both toward God and toward men. I do not scruple to confess a fixed persuasion,

that our own days are very full of both these dangers.

2. The other object had in view in this volume is, to submit, with deference, to the impartial judgment of reflecting clerical brethren, an attempt toward exhibiting in Sermons what seems to the writer a somewhat nearer approach to real life, in the manner of handling the several subjects, than appears usually to prevail in such compositions; and such, it is presumed, as might be introduced into them more generally, with advantage to the cause of truth. How far there may be any ground for this opinion; how far the observations made in this Preface may have any truth and justice; and how far the Discourses following may be considered to illustrate the position here advanced with any measure of successit must be for other judgments to decide. The Sermons must, of course, abide their trial on the evidence afforded by themselves. In whatever measure they shall fall, whether in substance or in tone, below the just demands of Scripture, in such proportion there is nothing to be looked for but that they must be censured or condemned. All that I would ask upon my own behalf (under an earnest and unqualified disclaimer of indiffer

ence upon the head of doctrine) is the indulgence of a calm and temperate judgment, how far the mode of handling doctrines here exhibited, and the " dividing of the word of truth" adopted here, may be allowed (after fair examination) to harmonize with any mode and spirit of teaching that can be modestly collected or inferred from the writings of the New Testament. Always admitting such an harmony to be an indispensable ingredient of sound instruction, I never have been able yet to see why every fundamental and essential doctrine of the Gospel may not be set forth and maintained, at once with simplicity and with decision; without compromise, and yet in such a manner as shall find entrance into all ingenuous minds, without necessarily provoking a contentious spirit of resistance and re-action. I mean, among a brotherhood not only professing to receive the Gospel as a common rule and law, but being members of the same communion.

Now, if we can derive at all from the Epistles. of the New Testament any precise or positive instruction as to the manner of proceeding with our flocks, it seems, to me, quite unreasonable to look for it in any other than in those addressed

respectively to Timothy and Titus. The others may lay open to us all to ministers and people equally the scheme of Christian doctrine; all may assist alike to show us, and to form within us, the proper habits and the graces of the Christian character. But how can Letters written to whole Churches be likely to afford a positive pattern for such an usage as our modern preaching? The Letters to Timothy and Titus are addressed to individuals having the superintendence of congregations. (I carefully avoid all terms of difference and of dispute, and state the fact in this inadequate manner, because it is alone the point which bears upon the present purpose.) What then is the tone of these? How, may we think, would Timothy or Titus-if they derived their tone from these instructions at this day preach among ourselves? Can any thing be less exaggerated than their instructions from St. Paul are? or more real, or more natural? Can any sort of teaching describe more to the life the evils which in substance still encompass us, or more directly tend to do us good, than that which seems to be enjoined there; a doctrine showing uncorruptness,

gravity, sincerity, sound speech that cannot be