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what is natural to us, and what has been acquired by us, than we can what is the effect of our own endeavours, and what is the result of the influences of the Holy Spirit.

Those, who disbelieve the assistances of divine grace because they have not an inward sense of them, should consider, that an inward and distinct perception of the motions of the Holy Spirit would be inconsistent with that degree of freedom, which is necessary to a state of probation. If we could trace the inward workings of the Spirit, it would be too great a restraint upon us, and would overpower the will. Such a manifest evidence of the divine presence in us, as the sensible influence of the Holy Spirit, would be overbearing and irresistible, and would impair, if not destroy, the freedom of the will. We walk by faith and not by sight, by faith grounded upon rational and substantial proofs, not by sight, not by any sensible indications of the Spirit dwelling in us, and working distinctly in us. The proof of the indwelling of the Spirit consists in the effects produced upon our hearts and lives.

3. Of the part of divine service which consists in giving instruction by reading the Scriptures, preaching, and catechetical instruction, it does not seem necessary for a moral philosopher to notice any but preaching and catechetical instruction. The object of preaching is, to enlighten ignorance on the most important of all subjects, to rouse indifference, to awaken the careless, to encourage the desponding, and to edify and build up the pious in the holy faith and order of the Gospel. To effect all this, the preacher has peculiar advantages. He is invested with a commission from the King of kings; and, by virtue of this commission, he proclaims truth of transcendent importance. The pastoral relation, too, by which the preacher is connected with his flock, is one of the most interesting which exists on earth. The preacher publishes truth, also, in the most effective of all ways, by the living voice. He announces it, moreover, to an assembly withdrawn from the business, the amusements, and the perplexities of the world, and on a day set apart for this peculiar, this holy purpose. With a view to effect and impression, he may select any subject within the wide range of theology and morals. One of the strongest passions of mankind is love

of variety; and the customs of the pulpit permit him to turn this passion to good account, by availing himself of the services of his brethren in exchange for his own. Cowper may be presumed to have had these advantages in mind when he said,

"The pulpit, in the sober use

Of its legitimate, peculiar powers,

Must stand acknowledged, while the world shall stand,
The most important and effectual guard,

Support, and ornament of virtue's cause." *

There are two points on which it merits an inquiry, whether the pulpit might not be made more effectual for its great purposes than it usually has been. It may well be doubted, whether the pulpit has not exerted its immense power too exclusively in the illustration and enforcement of doctrines, and to the neglect of morals. While doctrinal sermons abound everywhere, — how small, comparatively, is the number of sermons in which Christian morals are very ably discussed and illustrated. This neglect to illustrate and enforce the moral duties of Christianity seems to have been increasing during the last century, and exists more in this country than in Great Britain. If the whole strength of the pulpit, "in the exercise of its legitimate peculiar powers," were directed against certain immoral maxims, habits, and usages, which extensively prevail, it is not to be doubted, that, within a few years, a much more healthful moral tone might

* The Task, Book II.

On this topic, I am in danger of being misunderstood, and this I am anxious to prevent. The term "moral preacher" has unfortunately become a term of reproach, both in this country and in England. This reproachful use of the term undoubtedly arose from the delinquencies of a certain class of English preachers, whose sermons are described by Dr. Southey, as containing "nothing to rouse a slumbering conscience, nothing to alarm the soul at a sense of its danger, no difficulties expounded to confirm the wavering, no mighty truths enforced to rejoice the faithful, to look for theology here," continues he, "would be seeking pears from the elm; only a little smooth morality, such as Turk, Jew, or Infidel may listen to without offence, sparkling with metaphors and similes, and rounded off with a text of Scripture, a scrap of poetry, or, better than either, a quotation from Ossian." (Espriella's Letters, Vol. I. p. 210.) To prevent all misunderstanding of my meaning, I will illustrate it by examples. Dr. Beecher's "Six Sermons on Intemperance," Bishop Jeremy Taylor's two Sermons on the "Wedding Ring," —and the great body of Dr. Barrow's Sermons, are specimens of what I mean and recommend by moral preaching.

be infused into society. We see what might be done by the pulpit in restraining other vices, by what it has done in checking the evil of intemperate drinking.

Again, the instructions of the pulpit are too much of a desultory character. The preacher discusses one subject on the morning of Sunday, another in the afternoon, and still another on the morning of the coming Sunday. In this respect, the pulpit is unlike any other place of instruction. Every teacher and every learner of the sciences understands the importance of method and connexion in his instructions, and that he cannot expect success without them. Is not this want of systematic, connected instruction, too little regarded in the pulpit? The usual method of unconnected preaching, seems to have originated in the inability of the clergy to prepare a systematic, well-digested course of pulpit instruction. Many men are qualified to preach on subjects selected without regard to connexion, who would be inadequate to prepare a systematic, instructive course. But clerical education is so much advanced at the present day, that very many clergymen must be fully qualified to discuss, illustrate, and enforce the doctrines and morals of Christianity, with system and due connexion.

The truth is, that the usual style of preaching has considerable merits joined with very striking defects; so striking, indeed, that I am convinced, the pulpit is deprived of very much of its legitimate power by their existence. It merits the serious and mature consideration of those who have authority and influence in the church, whether there ought not to be at least a partial change. Might not the peculiar advantages of the customary and the systematic style be combined, by giving the mornings of Sundays to systematic preaching, and the afternoons to preaching on subjects selected with reference to the peculiar condition, wants, and circumstances of the congregation. By this change, should we not retain the excellences and remedy the defects of the present style of preaching?

It has been matter of regret with pious men generally, that catechetical instruction has fallen into such neglect in late times. In the primitive ages of the church, there was a well-known class of religious teachers named catechists, whose office it was,

to instruct children in the elements of the Christian religion. In primitive times, too, there were great numbers of catechumens who had come to years of discretion; but, having been born of heathen parents, had not been baptized; these also were instructed by catechists, preparatory to baptism. At present, children are generally instructed in the catechism, when they receive any instruction, by their parents, and are at stated times examined, in the church after divine service, by the minister of the parish to which they belong. This union of parental and clerical instruction in the rudiments of Christianity, has many advantages to recommend it; and, in many parishes, is so conducted, as, in a very good degree, to accomplish its object. Sunday school instruction, moreover, has, within the last halfcentury, taken the place, in a great measure, of the ancient system of catechetical instruction. Still, immense numbers of children continue to receive little or no religious education, and the general regret of pious men, above adverted to, still continues to be not without just grounds. The first principles of religion, must, still more than those of other subjects, in order to be taught effectively, be taught during early childhood and youth. Even with the best religious education of children, there is always too much reason to fear, that, as they advance in life, the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, may choke the instruction given, and render it unfruitful.*

4. The benefits, both private and public, which wait on public worship, are neither few nor small. Prayer has a manifest tendency to nourish in us those very graces and virtues for which we pray. We shall earnestly desire that for which we habitually and earnestly pray; and what we earnestly desire, we shall endeavour to attain. Warm desires naturally ripen into corresponding conduct, made manifest in the life and conversation.

Again, by prostrating ourselves in prayer before Him who is clothed with majesty and honor, the pride, arrogance, and selfsufficiency of prosperity are checked, and the discouragement, depression, and despair of adversity are softened and relieved.

* Mark iv. 19.

Its influence, too, in aiding us to curb our passions, which are always too impatient of restraint, is very great. A habit of prayer accustoms us to a sense of the Divine presence, and secures us all its accompanying moral influences. It cherishes in us universal benevolence, an enlarged humanity, and a tender and sympathizing temper. Those pure and exalted sentiments and feelings, to which we accustom ourselves in the hours of devotion, will open and enlarge the understanding with the most sincere and impartial good-will, will free us from all rancor to our enemies, from too exclusive an attachment to our friends, and from indifference to the rest of mankind. Prayers for all mankind, offered up daily to Him who is the universal parent of mankind, are benevolence, as well as devotion, put in practice every day.

But the special benefits of public worship may be stated more particularly. 1. It does not seem possible to maintain, in a community, any practical knowledge of God, and the practical ascendency of Christian principles, without a stated public service. This seems so obvious as scarcely to require either argument or illustration. Even where public religious service is constantly maintained, and the Gospel is preached in its purity and power, many live in disregard of God and the obligations of religion, and scoff at all divine things. Much more would this be the case, if religion sought the shades, and entirely immured itself, like a recluse, in the closet. In such a state of things, open infidelity and impiety would sweep over the land, like the pestilence which destroyeth at noonday. It is not more certain that night succeeds to day, than that the want of stated public divine service, or the general neglect and contempt of such service, must end in general irreverence of the Deity, and that to this irreverence of the Deity must succeed universal dissoluteness of morals, and all the overflowings of ungodliness.

"Religion is the presiding and genial influence over every system of morals."* Every man capable of reflection must be convinced, that, if public worship were once discontinued, a universal forgetfulness would ensue of that God, whom to remember is the highest security and the most effectual preservative against

* Mr. Clay's Speech in the U. S. Senate, 26th December, 1833.

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