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"This, if considered in itself, is vile; if, as estimated by the best judges, worthless

"The soul, on the contrary, if considered in itself, is noble; and if, as estimated by the best judges, invaluable—

"Such being the disparity between the value of the world, and that of the soul, we cannot but see what must be the result of a comparison between them

"We suppose, for argument sake, that a man may possess the whole world, and that after having possessed it for a while, he loses his own soul; what in the issue would he be profited?"Whether we enter generally or particularly into this subject, the result will be still the same.'

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These two Skeletons are selected in order to exemplify this idea, 1st, In a subject where the whole matter is contained in the text; and, 2dly, In a subject where nothing but the general idea is suggested: and if the Reader will give himself the trouble to examine, he will find that every one of the other Skeletons may, with equal ease, be drawn out in the same manner. This is a point of considerable importance: for if the mind were necessarily cramped and fettered by this method of composition, it would be inexpedient to adopt it. But it is manifest that it leaves the mind at most perfect liberty: and while many advantages arise from it, there is no room at all for the principal objection, which might at first sight appear to lie against it. But though these observations are made to shew that discourses might be formed from the Skeletons as easily without divisions as with them, it is not to be thought that the mention of the divisions is a matter of indifference: the minds of the generality are not capable of tracing the connexion and coherence of a discourse: their attention will flag; they will lose much of what they hear; and have no clew whereby to recover it: whereas the mention of an easy and natural division will relieve their minds, assist their memories, and enable them to "mark, learn, and inwardly digest" the word.

If any student, who has a view to the ministry, should choose to employ a part of his Sabbath in perusing any of these compositions, he would do well first to get a clear view of the great outlines of the discourse, and then to consider, under each part, what is contained in the brackets; consulting,

as he proceeds, the passages of Scripture that are quoted. After this, if he will write over the whole, interweaving those passages, or such parts of them as refer immediately to the subject, adding only a few words here and there to connect the whole, he will find that every Skeleton will make a discourse, which, if read distinctly, will occupy the space of nearly half an hour. In this way he may attain, without any great difficulty, a considerable knowledge of the Scriptures, together with an habit of thinking clearly and connectedly on the principal doctrines contained in them. If any one, who has entered upon the sacred office, should think them worthy of his attention, a different method of using them should be adopted. He, having finished his academical studies, has his time more at his own command: he should therefore make himself perfect master of the Skeleton before him, and then write in his own language, and according to his own conceptions, his views of the subject: and he will find that "verba provisam rem non invita sequentur." It is proper however to observe, that those parts, which have three marks after them should be more fully opened.

But there is one caution which requires peculiar attention. In the Skeletons many passages of the Holy Scriptures are quoted, partly for the conviction of the Reader's own mind, and partly to furnish him with the proper materials for confirming his word. These passages, if they were all formally quoted, would make the sermon a mere rhapsody, a string of texts, that could not fail to weary and disgust the audience. But if they be glanced at, if the proper parts only be selected, and interwoven with the writer's own language, they will give a richness and variety to the discourse, at the same time that they will be peculiarly grateful to those who delight in the word of God. There is however another extreme, which would be no less pernicious: if no passages be formally adduced, many parts of the discourse will appear to want confirmation. The proper medium seems to be, to quote them expressly when there is reason to apprehend that any doubt is entertained respecting the truth that is insisted on, or where the citing of them will give peculiar weight to the point in hand in all other places the language of Scripture should be used rather to enrich and adorn our own.

It cannot be but that a Work of this nature should be liable to many objections. Persons will vary in their judgment with respect to it, according as they affect or disregard order; according as they relish or disapprove the use of Scripture language; according as they have been habituated to close thinking, or have been accustomed to a desultory way of communicating their ideas; and, lastly, according as they acquiesce in the unsophisticated doctrines of Scripture, or fondly attach themselves to human systems.

But the Author begs leave to observe, that the very plan of suggesting the whole substance of a Sermon in a few pages, of shewing in so small a space how to introduce, divide, discuss, and apply every subject, and of referring to the most important passages of Scripture that can reflect light upon it, necessarily precludes all the ornaments of language, and induces somewhat perhaps of obscurity. But if there be found some reason for that complaint, "brevis esse laboro, obscurus fio," it is hoped the candid Reader will consider it as a fault incident to the plan itself; and if he meet with any expression which appears too unqualified, he is requested to remember, that a thousand qualifying clauses might be introduced into a full discourse, which could not possibly find place in such compositions as these: if he would regard these in their proper view, he must consider them only as rough materials prepared to his hand, that out of them he may construct an edifice, modelled and adorned to his own taste.

There is another objection indeed, which has been mentioned to the Author by some of his most judicious friends. It is feared that these Skeletons may administer to sloth and idleness. But he apprehends they are so constructed, that they cannot possibly be used at all, unless a considerable degree of thought be bestowed upon them. Nor does he think that any person, who has ever found the pleasure of addressing his congregation in his own words, will be satisfied with reciting the compositions of another. On the other hand, if some, who would otherwise have preached the sermons of others, be drawn gradually to compose their own, and if others, who have been rude and incoherent, be assisted in the exercise of their judgment, it will tend to wipe off disgrace from the Established Church, and eventually, it is hoped, to benefit the souls of many.

It is not possible to say what is the best mode of preaching for every individual, because the talents of men are so various, and the extent of their knowledge so different. It seems at all events expedient that a young Minister should for some years pen his sermons, in order that he may attain a proper mode of expressing his thoughts, and accustom himself to the obtaining of clear, comprehensive, and judicious views of his subject: but that he should always continue to write every word of his discourses, seems by no means necessary. Not that it is at any time expedient for him to deliver an unpremeditated harangue: this would be very unsuitable to the holy and important office which he stands up to discharge. But there is a medium between such extemporaneous effusions and a servile adherence to what is written: there is a method recommended by the highest authorities, which, after we have written many hundred sermons, it may not be improper to adopt: the method referred to is, to draw out a full plan or skeleton of the discourse, with the texts of Scripture which are proper to illustrate or enforce the several parts, and then to express the thoughts in such language as may occur at the time. This plan, if it have some disadvantage in point of accuracy or elegance, has, on the other hand, great advantages over a written sermon: it gives a Minister an opportunity of speaking with far more effect to the hearts of men, and of addressing himself to their passions, as well by his looks and gesture, as by his words.

Archbishop Secker, in his last Charge, after observing, in reference to the matter of our sermons, "We have, in fact, lost many of our people to sectaries by not preaching in a manner sufficiently evangelical," (p. 299,) adds, in reference to the manner of our preaching, "There is a middle way, used by our predecessors, of setting down, in short notes, the method and principal heads, and enlarging on them in such words as present themselves at the time: perhaps, duly managed, this is the best." (p. 315.) He then proceeds to express his disapprobation of what is called Mandating of Sermons, or repeating them from memory. This custom obtains much among foreign Divines, and throughout the whole Church of

ci. e. Between written discourses, and unpremeditated addresses.

Scotland; and in the Statute Book of our University there is an order from King Charles II., that this should be practised by all the Clergy, as well when preaching before the University and at Court, as before any common audience. This shews at least, that if a Minister had thoroughly studied his discourse, it was deemed no objection against him that he delivered it without book. But the way proposed by Archbishop Secker seems far preferable, on account of the unnecessary increase of labour to the Minister, and because the repeating of a sermon will most generally appear, as the Archbishop justly expresses it, like "the saying of a lesson." Many other authorities of the greatest note might be adduced (as those of Bishop Wilkin, Bishop Burnet, Archbishop of Cambray, &c.) if it were the Author's wish to vindicate this mode of preaching: but he is far from thinking it proper for all persons, or in all places. He considers it however as extremely useful, where a Minister's talents will admit of it. But, after all, the great concern both of Ministers and private Christians is, to enjoy the blessing of God upon their own souls. In whatever manner the truth may be delivered, whether from a written discourse or memoriter, or from a welldigested plan, they may expect that God will accompany it with a divine energy, if they be looking up to him in the

d "Mr. Vice-Chancellor, and Gentlemen,

"Whereas his Majesty is informed, that the practice of reading Sermons is generally taken up by the Preachers before the University, and therefore continued even before himself, his Majesty hath commanded me to signify to you his pleasure that the said practice, which took beginning with the disorders of the late times, be wholly laid aside, and that the aforesaid Preachers deliver their Sermons, both in Latin and English, by memory or without book, as being a way of preaching which his Majesty judgeth most agreeable to the use of all foreign Churches, to the custom of the University heretofore, and the nature and intendment of that holy exercise.

"And that his Majesty's commands in the premises may be duly regarded and observed, his farther pleasure is, that the names of all such ecclesiastical persons, as shall continue the present supine and slothful way of preaching, be from time to time signified unto me by the Vice-Chancellor for the time being, upon pain of his Majesty's displeasure. MONMOUTH." (Page 300 of the Statute Book.)

"October 8, 1674."

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