evidences in its favour. Perhaps too our own ignorance or unskilfulness, as an advocate, may have sometimes left the advantage of argument on the side of the adversary of revelation; and it is certain, that the controversial form, which, in the discussion of such litigated questions, we have so often necessarily assumed, is not the most consistent with the holy purposes of the Sabbath, nor the most suitable to the sacredness of God's house, nor the most favourable to the preservation of that spirit of humble piety which alone can give value to the labours of the divine, or hold his hearers in a teachable and serious frame of mind. But let the inconveniences attending the course we have pursued be what they may, I scarce know how it was possible that, considering the circumstances, they could have been obviated. To intermingle practice with doctrine, and to pass from reasonings on religion to alternate reproof, and correction, and instruction in righteousness, is easy and most right in the regular parochial minister, because he has full time and opportunity for considering each subject in its turn. But thus rightly and wisely to divide the word of truth is almost impracticable for him whose office whilst it demands unity of plan, limits both the choice of subjects, and the period of delivery. Having, therefore, been once led to select the difficulties of Scripture, as the most

expedient topic of investigation in these awful days of blasphemy and rebuke against the internal credibility of the revelation of our God, a necessity was laid upon us of persevering in that choice, and meeting each objection as it occurred, however speculative, or however controversial the discussion might prove. That, to the best of our ability, being done, it now only remains for us to conclude, by solemnly and finally beseeching all to endeavour to obviate the dangers to which the constant recurrence of those controversial discussions which, whether from choice or necessity, so often abound in this place, must unavoidably lead. For of all modes of life, that which we are here accustomed to pass is, perhaps, as little favourable as any to the attainment of deep sentiments of serious piety. Removed from the softening intercourse of domestic life, our feelings are not mellowed into that tenderness which is so congenial to the spirit of Christian love. Withdrawn from the temptations of society and the world, and restrained from the grosser sins, by station, by character, and the many human eyes that are upon us, we are apt to forget the eye that is over all, and to feel less sensibly the necessity of God's preventing grace, and the value of continual prayer for his aid. Living in solitude too, the undisputed lords of our dwelling, and with no inclinations to consult but our own, the

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harshness of our tempers is not worn down by collision, nor the selfishness of our dispositions subdued by the habit of yielding to the wishes of another. Lastly, the uniformity and equality of our days, and the competency of which, without a thought, we are sure to partake, makes us at once insensible of the insecurity of earthly things, and unacquainted with the best teachers of heavenly-mindedness,-affliction, disappointment, and grief. To all this we may add, that either the employment of the mind abates the edge of the sorrows into which we fall, and renders religion less essential to our happiness, or else an indolent melancholy shuts up every genial glow of kindliness, and unfits us at once for every exertion and sympathy, either for the good of others and our own. All these things are against godliness of soul. Independent and intellectual in every thing that we think or do in our ordinary life, we stand in double need, therefore, of having the holy affections of the heart enlivened and spiritualized by practical preaching. But it is not only of ourselves we should think, nor is it only for ourselves we should fear. There are those around us for whose welfare it is our duty and interest to feel. There are those, over whose inexperience we are to watch, as they that must give an account, and who, standing upon the confines of youth and manhood, with the passions of the one unsub

dued, and the principles of the other unconfirmed, are in an hour of life most full of temptation, and most dangerous to religion and to virtue. If these, then, when they come within these sacred walls, are condemned to hear from us only of the objections of Infidelity, or the controversies of divines; if we reason ever upon the rudiments or mysteries of our faith, and appeal but seldom to their consciences, and press but little upon their affections the spirituality of the Gospel, and the serious and heavenly character of the life it requires, what can they conclude, but that religion is the object of the understanding rather than the heart, a thing of thought, rather than of feeling. And if such should ever be the unhappy imagination they imbibe, a chillness will quench their love of God for ever, and the bloom of their religious affections being blighted when it should have been cherished, they will grow cold and careless, and mere philosophic Christians, destitute of all warmth of heavenly-mindedness themselves, and the enemies of all display of heavenlymindedness in others.

For all these causes then, let us labour to cast aside every weight, and the sin that doth most easily beset us, the sin of a learned luke-warmness to the spirituality of sacred things. Let us endeavour, as much as in us lieth, and as much

as the necessities of the place will permit, ever to be zealous to preach Christ rather than ourselves, to shew forth our growth in grace, rather than our growth in knowledge, and forgetting the rewards and the reputation that are earthly, let us look only to that awful world where, as the strong eloquence of Chillingworth has uttered the thought, if we shine not beautifully, as the stars of God's glory, we shall glare fearfully, as the firebrands of his wrath, for ever. But there is one who can save us from this sin and wrath, and may he, the discerner of spirits, and the ruler of thoughts, give unto all his people, and unto all his ministers, his heavenly grace, and especially unto his ministers and congregation here present, that with meek heart, and due reverence, they may ever both hear and preach his holy word; truly serving him not only by their learning, but their holiness, and not only in reason, but in righteousness, all the days of their life.

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