PREFACE.

VERY few of the following Sermons are more than common parish discourses; which are perhaps more generally useful, than sermons of a higher class. None of them are on deep subjects, though most of them on subjects of great importance, which are impressed with what perspicuity and force the author was able to give them.

They are, in general, short-certainly too short for pulpit discourses. But there seemed no great necessity for amplification, repetition, or recapitulation in printed discourses, where preceding pages may be examined. They may be useful when a sermon is delivered from the pulpit; but here they are cut off.

With regard to the mode in which these sermons are composed, it may be necessary to say something, both on the writer's account, and the reader's.

When we write a treatise, we consider the subject throughout. We strengthen it with arguments-we clear it of objections-we enter into details and in short, we leave nothing unsaid, that properly appertains to the subject. Much prefatorial matter also may arise, before we begin the discourse.

But in the construction of a sermon, perhaps a different mode of composition may, in general, be more eligible—at least, where a country congregation only is addressed on a common subject.

In the first place, though a short opening of a text may often be necessary, there seems to be no occasion for a long preface. Whatever appertains immediately to the discourse, had better perhaps be introduced into the body of it. If it do not immediately belong to the discourse, it might as well be omitted. At least, if it be not perfectly apposite, it takes off the first edge of attention from an audience, which will not perhaps so readily be restored.

A few easy divisions in discussing a subject, seem useful. Some divines think it better to melt all together. But a few heads, I think, are a kind of land-marks, which prevent the confusion of running one part into another. They are also heads of reference, which bring a subject more easily to the memory.

In proving a point before a common congregation, it seems unnecessary to produce all the arguments, that may be used. Such as are most forcible, are enough. Many will labour a point so much, and throw so many different lights upon it, that like an object seen in a multiplying-glass, it will be confused, rather than enlightened. The common people cannot separate a chain of arguments. They lose one in another. And in the arguments you use, if you dwell only on the most prominent parts, you may make an impression, which a long detail, though equally good in its

kind, cannot do.In short, it seems to be one of the preacher's great points to draw his subject into so compact a form, that his congregation may have a complete view of the whole.

An illustration may sometimes not only explain a point; but have the weight of an argument with some hearers: at least it is a vehicle, which makes advice the better remembered.

With regard to language, if you avoid vulgarity, and low ideas, it cannot be too easy. Long sentences are apt to produce confusion. Shorten them as much as you can; and have an eye chiefly to perspicuity and ease.

Sermons constructed on the plan here described, the author hath thought, from long experience, to be the most useful in a country congregation. Some preachers have the power of fastening the attention of a congregation for more than an hour together. He certainly should not wish to check such preachers: but with numbers it may be feared, such attempts will be very feeble. In general, perhaps half that time is as long as a country congregation can be brought to attend. At least, as much may be said in that time, as they can well carry off.

These remarks however the author does not by any means address to old established preachers; but merely to his younger brethren. To them, if they are of any use, the author's trouble will be repaid.

It may just be added, that as these discourses were written at different periods of the author's life, when his reading was much among books of

this kind, some of the divisions may be borrowed from other writers; though he does not recollect any that were. Extracts he believes there are none.

Sermons on nearly the same subjects are generally placed together. The manner of treating them, is never exactly the same: so that one tends to elucidate another.

To these discourses are added a few little pieces, under the title of Hints for Sermons.-The origin of them was this. It was long the author's practice when he walked about his parish, and afterwards when he was able only to walk into his garden and fields, to take with him, in a memorandum-book, a text or two of scripture, which he had before chosen on account of some observation, which he thought arose from it; or some objections, which he thought might be answered. As he did not mean to carry his observations into length, he took only such texts, as he thought naturally opened themselves; though the subject sometimes carried him further than he at first intended. So that some of them are very short; and others were the employment of several walks.

From these hints the author commonly took his sermons and though many of the subjects are too critical-too refined-or too deep for a common audience; yet he always found among them a subject for his purpose. The rest being left in the memorandum-book, increased into a large body.

From this book those few which are printed at

the

the end of the sermons are taken. They are mere sketches; though perhaps, for that reason, they may have more spirit than finished pieces.

The author enters into this detail with a modest view of being of service to such of his younger brethren, as will pursue the mode of exercise which he here prescribes: and of which he gives these examples. At first, it At first, it may be difficult to fix the mind on any subject of meditation amidst a variety of external objects. But a habit of thinking abroad will soon be formed; and when it is formed, the practice will certainly be followed with great advantage. If the young student spend two hours in a day in walking exercise, he will, by this practice, save to his studies at least seven hundred hours in a year.

But he will say perhaps, it is too great a tax upon his mind, in quest of amusement; and may deprive him of its end.

Scholars will sometimes tell him, that even a severe study, is a relaxation from another severe study, as it gives the mind a different ply. But in the employment here recommended no intensity of thought is required. He only puts down what first strikes him on a subject of which he had had before a general conception. When the subject grows intricate-or when his thoughts do not naturally, or, if I may so speak, amusingly, flow from it, he is under no necessity to proceed. He may drop it, and take another subject.

Nor is he so tied down to any subject, as not occasionally to look around him, and enjoy the beauties of nature, if any offer themselves in his

walk.