PRINCETON, N. J. - Divisio)i.,..'%>f>*^. Shelf. N'umbcr , c/ z^^^;^ ^ ^iv ECCLESIASTES ANGLICANUSi BEING A TEEATISE ON PREACHING, AS ADAPTED TO A CHURCH OF ENGLAND CONGREGATION: IN A SERIES OF LETTERS TO A YOUNG CLERGYMAN. BY THE REV. W. GRESLEY, M. A. LATE STUDENT OF CHRIST CHURCH. SluAxj to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. — 2 Tim. ii. 15. FIRST AMERICAN, FROM THE SECOND ENGLISH EDITION, WITH SUPPLEMENTARY NOTES, COLLECTED AND ARRANGED BY THE REV. BENJAMIN I. HAIGHT, M. A. PROFESSOR OF PASTORAL THEOLOGY AND PULPIT ELOQUENCE IN THE GENERAL THEOLOGICAL SEMINARY OF THE PROTESTANT EPISCOPAL CHURCH IN THE UNITED STATES, AND RECTOR OF ALL SAINTS CHURCH, NEW-YORK. N E W - T O R K : D APPLETON AND CO., 200 BROADWAY PHILADELPHIA : GEORGE S. APPLETON, 148 CH ESNUT-STRE ET. M DCCC XMV. Entered, according to Act of Congress, in the year 1843, By D. Appleton & Co,, In the Clerk's Office for the Southern District of New- York. NEW-YORK*. JOHN F. TROW, PRINTER. No. 33 Ann-Street. TO THE HEV. BIRD WILSON; D. D., PROFESSOR OF SYSTEMATIC DIVINITY IN THE GENERAL THEOLOGICAL SEMINARY OF THE PROTESTANT EPISCOPAL CHURCH IN THE UNITED STATES OF AMERICA, WHOSE DEEP AND VARIED LEARNING, UNAFFECTED PIETY, CONSTANT GENTLENESS AND AFFABILITY, WHILE ADORNING THE CHAIR HE FILLS, COMMAND THE RESPECT AND SECURE THE LOVE, AS WELL OF THOSE WHO SIT AT HIS FEET TO LEARN, AS OF THOSE WHOSE PRIVILEGE IT IS TO BE AMONG THE NUMBER OF HIS FRIENDS, THIS EDITION IS MOST RESPECTFULLY AND AFFECTIONATELY INSCRIBED, BY HIS GRATEFUL PUPIL AND MUCH OBLIGED FRIEND, THE EDITOR. ADVERTISEMNT TO THE AMERICAN EDITION. Lx preparing the American edition of Mr. Gresley's valu- able Treatise, a few foot notes have been added by the Editor, vi^hich are distinguished by brackets. The more extended notes at the end have been selected from the best works on the subject — and which, with one or two excep- tions, are not easily accessible to the American student. PREFACE TO THE SECOND EDITION In preparing this edition for the press, I have availed myself largely of the suggestions of many valued friends, and of the criticisms of several unknown reviewers. The materials are entirely re-arranged : in many parts the volume is condensed ; in some, new matter has been added. I have retained the form of letters because I considered it, on the whole, as well suited as any other for an elder person to convey instruction to a young friend ; and admit- ting a plainness and familiarity of illustration, which in many parts of the subject seemed necessary. In deference to the advice of those whose judgment I deemed worthy of respect, I have omitted quotations from living preachers, except where I was unable to supply an equivalent illustration. It is perhaps impossible to write with interest on any subject, and not appear, at the time, to consider it as more important than it really is, in comparison with others. In treating of preaching, I have regarded it as one of God's VUl PREFACE. ordinances and an acknowledged instrument of man's sal- vation ; yet I trust without assigning to it any exclusive or undue importance. With these few remarks I again send forth my volume, with the earnest hope and prayer that it may be blessed by Almighty God to the good of his Church. WILLIAM GRESLEY. Lichfield, July, 1840. irn- CONTENTS LETTER I. INTRODUCTORY. Clergymen ought to write their own sermons. Fallacy of the opinion " that this IS needless, because there are so many good ones published." Sermons should be adapted specially to the congregation to w^hich they are preached: they should be the genuine language of the preacher's heart. Need of instruction for young preachers. These Letters written -^^--"B i^r^ucners. mese Letters written in the hope of affording some PART I. ON THE MATTER OF A SERMON. LETTER II. THE END OR OBJECT OF PREACHING. Object of preaching, to win souls to Christ. Difficulties in accomplishing this object. Encouragements " LETTER in. THE PRINCIPAL TOPICS OF THE PREACHER. He should keep to the Christian scheme as contained in the Bible, and taught by the Church, but carefully avoid confuiing it within an arbitrary system of pri- vate interpretation. ^ CONTENTS. LETTER IV. HOW TO GAIN THE CONFIDENCE OF THE HEARERS. ^^^^ Great importance of this part of the subject. The preacher shouM estaWish a character for dpcrfi, eivoLa, Titu.s 11. 11-13. 2 26 THE PRINCIPAL TOPICS [PART I. Lastly, enforce the necessity of constant recurrence to the ordinary means of grace. Set forth the Church as an msti- tution divinely appointed for embracing us within the arms of mercy, and sustaining our faith, and being to us " the pil- lar and ground of the truth." Dwell much, especially in the present days, on the sacraments and ordinances of the Church ; particularly on the need of partaking constantly of the body and blood of Christ our Lord. Remind them to read the Scriptures diligently, and observe the Lord's day ; and finally, bid them " watch and pray." These are the grand staple topics of the preacher. You will see that, in any point of this scale, an infinite number of minor topics will branch out, and a copious store of ma- terials may be found to illustrate any one of them. And you wall find it better to preach on a precise and limited sub- ject, than on a general one. But on whatever subject of de- tail you choose to preach, you should constantly refer to these first principles. If you are exalting any Christian grace, do not exalt it only for its own sake, but as an evidence of faith, and a sign that he who practises it is w^alking as a true member of the Christian family : so, if you are dis- suading from any sin, do not make the avoidance of that sin the sole object; but speak of it as incompatible with Christian holiness, grieving the Spirit of God, and frustra- ting his gracious purpose of saving us. As to what topics you should dwell on most frequently, this must of course depend on the requirement of your flock. If you find them ignorant of Christian doctrine, relying on mere moral duties and external ordinances, then it will be your duty to insist more frequently on the spiritual doctrines of the gospel. If, on the other hand, you find them priding themselves on their " clear views," but neglectful of the ordinances, and sacraments, and means of grace, then the general tenor of your preaching should be such as may cor- LET. III.] OF THK PREACHER. 27 rect their error. Generally speaking, your object should be to set forth Christ, in all the fullness in which he is revealed in Scripture, to enlarge on his attributes and office, his re- corded words and deeds. Preach Christ, in short, as he is preached in every page of Scripture : and trust to the Holy Spirit to give your hearers a justifying and sanctifying faith. Let me, before concluding this branch of my subject, again caution you against the danger of falling into an arbi- trary system, and adopting the opinion of some sector party, instead of founding your instruction on the broad basis of a Scripture truth, as held and set forth by the Church. It is not that they who adopt a system do, of necessity, not preach the truth; but their fault is, that they commonly declare a part only of the truth ; they dwell unduly, if not untruly, on certain portions of the Divine word, to the suppression, if not perversion, of other parts, which are of no less value and importance. One test of your own feelings, whether or no they are biassed towards a private system, is to ask yourself this ques- tion : Is there any portion of the ivord of God (in the Epis- tles of St. Paul, or St. James, or in any other part of Scrip- ture) ichich I should tcish to see dijfcrently loordcd ? I speak of course of the original Scriptures. If there is any part which your conscience tells you, you wish might be altered or modified, depend on it, you are more or less drawn into the vortex of some arbitrary system of man's invention. Then only can you be pronounced free from bias, when you are content to receive the word of God, ** not as the word of man, but as it is in truth, the word of God;" and then only may you be satisfied, that you will neither *' corrupt it, nor handle it deceitfully."^ * See Note A, at the end of the volume : " Matter of Sermons." LETTER IV. HOW TO GAIN THE CONFIDENCE OF THE HEARERS. The end of preaching is, as we have seen — like that of all other speaking — persuasion. Your hearers are of all de- grees of intellect, and of every shade of character ; all you have a right to assume respecting them is, that they have natural feelings, conscience, and common sense. It is through the means of these faculties that you have to influ- ence the will. These are the avenues by which you are to reach it. The will is the fortress which you have to take, and it will require all your skill and energy, all your appli- ances and means. A simultaneous attack must be made on all points : you must win their confidence, convince their un- derstanding, and move their feelings; and, above all, you must pray for the Divine blessing, without which your most strenuous efforts will be unavailing. Most writers agree in assigning the first place in the art of persuasion to the employment of arguments to convince the understanding ; yet Aristotle^ incidentally confesses that the opinion formed by the hearer respecting the speaker is, so to speak, the most important point. If the great master of rhetoric allows this fact, when speaking of oratory in gen- eral, we shall do well to consider it so in that branch of rhe- toric of which we are treating. Conviction, strictly speak- * Ari«t. Riiet., lib. i. cap. ii. sec. 4. LET IV.] HOW TO GAIN THE CONFIDENCE, ETC. 29 ing, is not an essential part of a sermon. Your office is not always to convince your hearers of any thing which they are inclined to dispute ; but, perhaps, more frequently to instruct them in what they are ignorant of, or imperfectly acquainted with ; to remind them of what they have forgotten, and to urge them to act upon undisputed principles. You have not so much to convince them of the danger of sin, the mer- cy of God, and their own high privileges, as to induce them to think seriously on these matters, and to act accordingly. But, in order to compass any one of these points, it is indispensable that i/ou should gain their confidence : until you have done this, there will be a prejudice against every thing you say. Now by far the most important point, with a view to gain their confidence, is, that they should be, in the first place, aware that you have received a divine conunission to teach them. On this point I would only observe, that in the lamentable ignorance of Church principles which at pres- ent unhappily prevails, it is absolutely necessary that you should, from time to time, as occasion serves, set forth, dis- creetly, but boldly, the doctrine of the apostolic succession* the fict that the Bishops alone have received authority in tlie Church of Christ to ordain Ministers, and the claim which Ministers so ordained have to the attention of the people. But this is a subject which scarcely comes within the province of rhetoric, and I touch on it only by the way, and proceed to the rhetorical requirements. In order to gain the confidence of your hearers, three points must be established in their opinion — that you have good principle, good will towards them, and good sensed You must give them reason to believe that you are sincere, — that you have their good at heart, and that you are com- petent to instruct them. I need scarcely observe to you, that ' l^ofTf/, (vinta, ffnoyr^mq. — Arist. Rhot., lib. ii. cap. i. sec, 5. 30 HOW TO GAIN THE CONFIDENCE [PART I. the first step towards making them believe that you possess these qualities is really to possess them. Even a heathen rhetorician' declared, " that none but a good man could be an orator." How much more does this apply to a preacher of the Gospel than to any other speaker ! If the congrega- tion suspect, despise, or dislike, the man, not even the elo- quence of St. Paul would elfectually move them. They might admire his preaching, — nay, yield to his arguments, but they would not follow his advice. *' A minister of evil life," says Bishop Jeremy Taylor, " cannot preach with that fervour and efficacy, with that life and spirit, as a good man does. For, besides that he does not himself understand the secrets of religion, and the private inducements of the Spirit, and the sweetness of internal joy, and the inexpressible ad- vantages of holy peace, — besides all this, he cannot heartily speak all he knows. He hath a clog at his foot, and a gag in his teeth. There is a fear, and there is a shame, and there is a guilt, and a secret willingness that the thing were not true, and some little private arts, to lessen his own consent, and to take off the asperities, and consequent trouble, of a clear conviction."^ St. Ambrose justly said, " Ipsam ob- mutescere eloquentiam si aegra sit conscientia." It is apart from my present subject to enlarge on the necessity of general good character. I cannot, however, resist the opportunity of offering one or two remarks. You will have made but a very small progress towards the true character of a Christian minister, if you content yourself with merely avoiding evil ; you must be ever striving after holiness, endeavouring to go on from strength to strength, and rendering yourself, by God's grace, more and more qualified for your responsible office.^ The first thing is to purify your * Q,uinctilian. - ^ Sermon ix. ^ I would strongly recommend you to read the lives of eminently pious and devoted ministers — no matter of what persuasion : if of a LET. IV.] OF THE HEARERS. 31 heart, " to take care that all is right within ;" the next, to regulate your outward conduct in scrupulous accordance with the requirements of the Gospel. You must not only ab- stain from evil, but you must " abstain from all appearance of evil,'" "■ in all things showing thyself a pattern of good works : in doctrine showing uncorruptness, sincerity, sound speech. "=^ Do all you can, even in the smallest things, to gain the respect and love of your parishioners ; be affable, courteous, patient, just, and charitable; pay your debts reg- ularly ; give no offence in any thing ; be always ready to visit and converse with all your parishioners ; and interest your- self both in their temporal and spiritual welfare. If you visit them at their houses, they will visit you at Church. With regard to your intercourse with the world and its amuse- ments, I shall only set down one observation. It matters not to the icolf what innocent recreation the shepherd is engag- ed in, if he be not tending his fock. Always be adding to your store of theological knowledge, for unless your head is well stored, your efforts will be only like " Dropping buckets into empty wells, And growing old in drawing nothing up." Lastly, often read your ordination vows, and the Epistles to Titus and Timothy ; and, above all, '* be instant in prayer."^ diftercnt persuasion from yourself, perhaps in some respects the bet- ter, to " provoke emulation." [Among the most interesting and val- uable pieces of biography, may be mentioned Fell's Life of Dr. Ham- mond, Izaak Walton's Lives of Donne, Hooker, and Herbert, and Nelson's Life of Bishop Bull. It is an excellent rule for a student in Theology, always to have a volume of this kind, or one of practical divinity, on his table for daily perusal.] 1 1 Thess. v. 22. 2 xitus ii. 7. ^ [Bishop Wilson's Sacra Privata (the complete edition) and Bish- op Andrewes' Devotions, are among the very best guides and assist- ants in the discharge of this duty.] 32 HOW TO GAIN THE CONFIDENCE [PART I But I must forbear to enlarge on these topics. Our pres- ent business is only with the rhetorical part of the subject ; our object is to show how, from the discourse itself, you may give your hearers a favourable impression, and incline them to receive with confidence what you lay before them. And, first, bear this in mind, — it is of the first import- ance, — namely, that the com^pleiiou and effect of your ser- mon will depend very much on the feelings and motive with which you prepare and deliver it. Let us stop, and inquire a moment into this matter. Preachers are, of course, of a thousand shades of character, but may be ranked under three classes. First, there are those who make and preach sermons because they are obliged to do so. It is with them an hebdomadal labour. They have a church to serve, and it is necessary for them to hold forth for a given time every Sunday, on some text of Scripture. Now those who make sermons with this feeling, might just as well save themselves the trouble. Written in this spirit, their discourses cannot but be dull and lifeless compositions : they might as well transcribe some good printed sermon ; or why should they do even this ? They have only to go to a bookseller, and they may have lithographed sermons, at so much per dozen, which shall be " warranted original, orthodox, and twenty minutes ;" and these are got up so naturally, with erasures and interlineations, that even from the side gallery, within a yard of the preacher, they could not be distinguished from a manuscript. By the help of conning them over in the vestry, and then when you get into the pulpit, keeping your eyes well fixed on the book, and your finger opposite the line, you may, perhaps, get through them without making many blunders ; but as to winning one soul to Christ, or comforting one righteous man, " that is not in the bond," — that never entered the printer's head. But only let such LET. IV.] OF THE HEARERS. 83 careless hirelings, when tliey look clown upon their congre- gation, call to mind the line from Milton — " The Iiiingry sheep look up, and are not fed :" let them think that souls longing for the bread of life, (or if not longing for it, yet on that very account in greater need of it,) are through their negligence perishing from hunger; and if they have a grain of feeling or common honesty, they will surely take pains to provide such food as may nourish them. The second class of sermon-writers are those who have a great notion of their own ability, and take mighty pains to write their sermons with a view to display their talent. But these for the most part lose their labour. '* The more pains," says the Archbishop of Cambray, " an haranguer takes to dazzle me by the artifices of his discourse, the more I de- spise his vanity. I love a serious preacher, who speaks for my sake, not his own ; who seeks my salvation, not his own vainglory." Carefully avoid, therefore, whatever indicates a wish to make the service of Almighty God a vehicle for the display of your talent, or the gratification of your self- love. " To be despised for vanity is, perhaps, the greatest evil which can befall a preacher." Whatever good he may say will be of none effect. No talent, no eloquence, no pains, will avail him any thing, if he is evidently preaching not Christ, but himself Above all things, therefore, aim at singleness of heart. Do rfot think " What shall I say, and how shall I say it, so that I may be thought an excellent preacher, and draw crowds to my church, and fix their at- tention, and move their feelings; but, how shall I most edify my flock?" Think of this alone. Many, indeed, pre;ich with a sincere desire to do good, but still there is a degree of self-complacency, a desire of effect, mortification at fail- ure, a wish not to be common-place, but to be original and 84 HOW TO GAIN THE CONFIDENCE, ETC. [PART I. powerful, an anxiety to obtain the approval of their Christian friends. Even genuine Christians cannot always escape these errors. " O popular applause, what heart of man Is proof against thy sweet seducing charms ?"* All these secondary and equivocal motives should be put away altogether ; and you should strive and pray that you may be enabled to preach with a single eye to the salvation of the souls committed to your charge. Let us trust that, in spite of the infirmity of our nature, there are thirdly, many, very many, Christian preachers, who, through the aid of the Holy Ghost, are influenced by this motive ; who " believe and therefore speak ;" who are like " the good shepherd ; and the sheep know their voice, and follow them." To such preachers the Holy Spirit will sanctify and bless the pains which they take for the fulfill- ment of their arduous office. My first advice then to you, with a view to gaining the confidence of your hearers, is — let me again repeat it — that you compose and preach your sermon, icith a single eye to their salvation. ' Cowper. LETTER V HOW TO GAIN THE CONFIDENCE OF THE HEARERS, FIRST, BY SHOWING GOODNESS OF CHARACTER. Supposing, then, that you sit down in your study to com- pose your discourse with a true and single heart, the next point is to know how to give your hearers this impression. It is scarcely necessary that I should here protest against the supposition, that I would recommend any unworthy or unjustifiable artifice. I shall speak of nothing but what is the preacher's bounden duty. It is his business to persuade his hearers, and this he cannot do without gaining their con- fidence : to gain their confidence then by all justifiable means is his bounden duty. I shall recommend nothing for which I cannot bring forward the authority of an Apostle. Nay, I will stop short of St. Paul. St. Paul scruples not, on many occasions, openly to commend himself His station, and office, and the circumstances, and the manners of the times allowed it. He says — God " hath made us able ministers of the New Testament.'" '* I suppose I am not a whit behind the very chiefest Apostles, but though I be rude in speech, yet not in knowledge."^ " We are not as many, which cor- rupt the word of God."^ " Our rejoicing is this, the testi- mony of our conscience, that in simplicity and godly sin- cerity, not with fleshly wisdom, but by the grace of God, we > 2 Cor. iii. (3. « 2 Cor. .\i. 5, G. ^2 Cor. ii. 17. 36 HOW TO GAIN THE CONFIDENCE [PART I. have had our conversation in the world, and more abundantly to you-ward."^ "I laboured more abundantly than they all."- Thus, also, Moses recounts his services ;2 and Sam- uel publicly testifies his integrity.^ Occasions may indeed arise, when it will be necessary for a modern preacher to appeal to his own character and conduct, and to assert his claims to the regard of his hearers; but, generally speaking, you cannot do so. You cannot say, I am an able minister, full of godly sincerity, and have nothing so much at heart as your salvation. But it is very right and necessary that you should endeavour by all honest means, to give your hearers this impression, which is so conducive to your suc- cess in persuading them. You should do incidentally what the times and circumstances allowed St. Paul to do openly and directly. Your discourse should be what Aristotle calls " ethical,"^ that is, such as shall show forth your character and feelings. In this letter I shall suggest to you the best mode of evincing your Christian integrity («^£T7J). The first point to be noticed is of a negative sort ; — it is that you should take great care that your arguments be fair and logical. Like the knights of ancient chivalry, you should be scrupulous to come into the field, " without guile or evil arts." The slightest dishonesty in argument will throw discredit on your whole discourse. Men are impa- tient of the least symptom of sophistry in a sermon. I do not suppose that you would wilfully use fallacious argu- ments ; but you must be very cautious not to fall into them inadvertently. Be careful not to represent as a necessary consequence what is only probable, nor press an argument which is liable to manifest objections. For which cause you 1 2 Cor. i. 12. 2 1 Cor. xv. 10. See also Acts xx. 33. 3 Deut. i. 9, &c. * 1 Sam. xii, 3. ^ Arist. Rhet., xi. 21, 16. LET. v.] OF THE HEARERS. 37 should beware how you adopt those wliich you find in writers of a controversial turn. They are very likely to lead you astray ; for in the heat of controversy men are not scrupulous as to the arguments they use ; and, however honest they may be in heart, yet their minds having a de- cided bias one way, they are apt to attribute more than just weight to their own arguments, and to undervalue those which make against them. So far from using sophistry, you should not even slur over objections. It is not meant that you are to put forward objections which your congre- gation would never have dreamt of; this would be going into the contrary extreme ; but admit candidly, and answer fairly, those to which the subject is obviously liable. You will find that in this, as well as in other matters, honesty is the best policy. Candour is far more likely to convince op- ponents, and wull not hazard any thing with friends. If there be the least suspicion of any thing being kept in the back-ground, your argument will lose its force. I do not say that it is good to choose subjects which involve diffi- culties and objections, but, if you meet with them, state them fairly. On the same principle, do not exaggerate and magnify things beyond their due proportion, or depreciate them ex- cessively. It gives an air of declamation and insincerity to the discourse. And do not bring forward texts, as con- firmatory of your argument, which are notoriously disputed. Do not quote 1 John v. 7, *' There are three that bear re- cord in heaven," as a proof of the Trinity. It is possible you may h-ave investigated this matter, and may be con- vinced in your own mind of the genuineness of the text ; yet you must be well aware, that any of your congregation who h:ive looked into the Unitarian controversy are informed, that the text in question is strongly disputed. Therefore, if von quote it without remark, as bevond doubt genuine, it 38 now TO GAIN THE CONFIDENCE [PART 1. will be manifest to them, that you quote it on the chance of their ignorance of its doubtfulness. The general rule with regard to the choice of arguments is to employ such as you judge most likely to convince your hearers ; but in this place, speaking with reference rather to moral effect, I would suggest, what may appear contradict- ory, but is in truth concurrent with this principle, namely, to employ those arguments which have convinced yoiii'self ; — not those which are generally considered conclusive, but those which appear so to you. They will always come from you with more ethical force, and, consequently, with more power of conviction and persuasion. Confidence in the Scriptural accuracy and truth of what you assert will give you an unhesitating air of sincerity, which cannot fail to react favourably on the hearts and understandings of your hearers. It is laid down by all teachers of rhetoric, that a public speaker, even when he speaks with authority, should exhibit a due respect, nay, a degree of deference to his audience; — if not to their moral character, at least to their understand- ing.' A young clergyman, especially, should not assume a high and authoritative tone. He should not say, "It is my duty to preach, yours to hear." " What I would have you to do is this." " I charge you now go home, and think on what I have said." When you have grown gray in your parish, you may speak with more authority, but still, an overbearing and dictatorial tone is always unbecoming, and will be sure to tell against you. It is also most proper to carry a tone of courtesy with you into the pulpit, and say, " Do I make myself understood ?" instead of, " Do you un- derstand me !"^ However, you must not run into the con- ' Christian Observer. ^ Fenelon, speaking of the early fathers, says, " Aussi trouve-t- LET. v.] OF THE IICAIIEUS. 39 trary extreme, and forego the just authority which your office gives you. In avoiding the danger of being disliked, you must not incur that of being despised. Though you shun a dictatorial air, you should still speak with decision. It is very necessary to get above the fear of your audience, and acquire a self-possessed and manly air. *' It seems," says a modern preacher,' " as if we were in general loo timid : as if w^e were not sufficiently aware of the high ground on which we stand, and the important interests committed to our charge. If our situation in society is in general hum- ble, yet here it is the highest and most dignified. He who stands where I now stand, is placed between God and the people, and trusted with the most solemn of all trusts. Whom need he fear ; whom ought he to fear ?" It may be prudent to qualify these remarks by the grave advice of Seeker — " Every one should consider what his age, stand- ing, reputation for learning, prudence, and piety, will sup- port him in saying ; that he may not take more upon himself than will be allowed him." The best rule for a young minis- ter is, to take care to rest his authority on that ground, on which alone in truth it stands — the word of God. When- ever, therefore, you have occasion to use an authoritative tone, support it as much as you can by Scripture. The next method which I propose, in order to enable you to win the respect of your hearers, is one recommended by Aristotle to orators in general, but particularly suited to the character of a clergyman; and that is, the expression, on dans leurs ecrits une politesse non seulement de paroles, mais de sentimens et de moeurs, qu'on ne trouve point dans Ics t'crivains des siecles suivans. Cette politesse, qui s'accord tr^s bien avec la sim- plicite, et qui les rendoit gracicux et insinuans, fasoit de grands cffcts pour la religion. C'est ce qn'on nc suuroit irop etudicr en eux." — Dialogues sur L'EL0(iu|^\CK. ' Sidnev Smith. 40 HOW TO GAIN THE CONFIDENCE [pART I. as occasion permits, of wise, amiable, and Christian senti- ment.s, (/roijuwi,' as Aristotle calls them.) You have observ- ed the applause which follows the expression of noble and generous sentiments, even before a concourse of persons whose character little corresponds with the sentiment ex- pressed. There is always in men's hearts an admiration of excellence in the abstract. Suppose a hustings-orator to quote from Pope's Homer the well-known lines, " Who dares think one thing, and another tell, My heart detests him as the gates of hell }" the sentiment would be cheered heartily by the very men who would go up five minutes afterwards and give a fr;mdu- lent vote. You may avail yourself of this innate assent to what is good, — which, in a decent church congregation may be presumed to be stronger than in the audience just alluded to ; you may introduce many shrewd and sensible, amiable and Christian remarks, which will be sure to find a re- sponse in the hearts of your hearers. " Whatsoever a man soweth, that shall he reap."^ '* A little leaven leaveneth the whole lump."^ "It is good to be zealously affected al- ways in a good thing. "^ St. Paul has a striking way of bringing in such sentiments, by using the first person, " Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal."^ " When I was a child, I spake as a child, I understood as a child ; but when I became a man, I put away childish things."^ Sometimes the maxims of the world, all of them, indeed, as such, are contrary to Scripture. You may boldly notice 1 Arist. Rhet., hb. ii. cnp. 21. ' Gal. vi. 7. 3 1 Cor. V. 6. ^ '^ Gal. iv. 16. MCor. xiii. 1. Mbid. LET. v.] OF THE HEARERS. 41 this fact, and still men's better feelings will generally re- spond. Thus our Saviour : " Ye have heard that it hath been said, ' Thou shalt love thy neighbour, and hate thine enemy,' but I say, love thine enemy." Few men will not acknowledge the beauty of the sentiment. So "the world says, ' Honesty is the best policy,' but I say. Be just and fear not. That man would not be very praiseworthy, who was honest only because it is politic." It has an impressive effect on the minds of your hearers — and, doubtless also, will contribute to your own comfort and strengthening, if done with humble sincerity, — to oiTer up short ejaculatory prayers to God, supplication for the aid of his holy Spirit, or thanksgiving for his mercy. " O thou who knowest our insufficiency, assist us, we beseech thee." " Lord, write these truths on our hearts." " Send us, O God, thy holy Spirit, to enable us to profit by the considera- tion of this thy holy word." Preachers very often introduce a prayer of this sort after enunciating their subject. This is well-timed and pious, but should not recur in every sermon ; and prayers introduced in sermons should be brief " Lastly," says Herbert, " be often urging the presence and majesty of God, by these and such like speeches, ' Oh ! let us take heed what we do ; God sees us, he sees whether I speak as I ought, or you hear as you ought : he sees hearts as well as faces : he is amongst us : and he is a great God and a terrible ; as great in mercy, as great in judgment.' " Such sentiments as these will have a good effect both on yourself and hearers, for there is a constant reciprocity of feeling between you, which should be encouraged by all means. By attending to what is contained in this letter and the next, you will acquire that which English preachers are, by 42 HOW TO GAIN THE CONFIDENCE, ETC. [PART I. natural constitution, most deficient in, namely, unction. Recollect, I am assuming all along that you are single- hearted, and sincere, and under the guidance of the Spirit of God. "Without me," said the Lord Jesus, "ye can do nothing."^ * John XV. 5. LETTER VI. HOW TO GAIN THE CONFIDENCE OF THE HEARERS. SECONDLY, BY SHOWING A FRIENDLY DISPOSITION TOWARDS THEM. You will have done much if you can establish in your hearers' minds an opinion of your Christian integrity ; but you must endeavour to go beyond this, and give them reason to believe that you are not only generally well disposed, but personally interested in their ivelfare and salvation. To make this impression seems constantly to have been present in the mind of St. Paul. Feeling most deeply interested for his flock, he seems to have sought opportunities to let them knoio his affection for them ; being well aware how important it was with a view to their persuasion. With this view deliver your message, as it really is, a message of mercy — ** glad tidings of great joy" — an offer of pardon and peace. Dwell often on God's love to man, and speak of it correspondently. Let "your doctrine drop as the rain, and your speech distil as the dew ; as the small rain upon the tender herb, and as the showers upon the grass."' And imitate the goodness of God in your mode of propound- ing the message : make yourself a party concerned — which, indeed, you are — " as one that shall give account :" like the apostle, beseech them, in Christ's stead, to be reconciled with God,*^ as if your own salvation depended on their acceptance 1 Deut. xxxii. 2. 2 2Cor. v. 20. 44 HOVV TO GAIN THE CONFIDENCE [PART I. of your message. How affectionate are the expressions of St. Paul : " Though ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have hegotten you through the gospel."^ " Now I Paul, my- self beseech you by the meekness and gentleness of Christ."^ Such words almost persuade before they convince. Avail yourself of any community of feeling which exists between you and your flock. As fellow-christians you con- tinually appeal to them, — as men who " have obtained the like precious faith" with yourself, are baptized into the same Church, and are partakers of the same glorious privileges and promises. But there are many modes of appeal to their natural feelings and prepossessions which will win their sym- pathy. Thus St. Peter — " The elders which are among you I exhort, who am also an elder." Sometimes you may ad- dress them as Protestants, as Catholic churchmen, fellow- countrymen, or introduce such topics as may remind them of these circumstances. The following is a true touch of eloquence, though some may deem it scarcely grave enough •*fer the pulpit. It is from one of Waugh's sermons at the Scotch Chapel in London. His subject is the " bruised reed." '' The good Shepherd," he says, " mends — not breaks — his reeds, when they are bruised. I have seen a highland shepherd or a sunny hrae, piping as if he could never get old, his flocks listening, and the rocks ringing around ; but when the reed of his pipe became hoarse, he had not pa- tience to mend it, but broke it, and threw it away in anger, and made another. Not so our Shepherd ; he examines, and tries, and mends, and tunes the bruised spirit, until it sings sweetly of mercy and of judgment, as in the da}'S of old." This is very much in the style of Jeremy Taylor. Another mode of winning the confidence of your hearers 1 1 Cor. iv. 15. 2 2 Cor. x. 1. LET. VI.] OF THE HEARERS. 45 is to identify yourself with them, as the npostle does con- tinually, by the form of expression. Do not call thcvi only weak and sinful, but include yourself '* In many things," says St. James, " we offend all.'" Say, *' May God have mercy on ?/>," not on you. ** Let us endeavour to turn this subject to our profit ;" not, let mc turn it to your profit. There is a beautiful instance in Romans i. 11, of the mode in which St. Paul foregoes the character of teacher, and as- sumes that of fellow-Christian : — " Hong to see you, that I may impart unto you some spiritual gift." Then checking himself, as if he had spoken too authoritatively for the occa- sion, he adds, " that is, that I may be comforted together tvith you by the mutual faith both of you and me." I am not sure whether the following passage on the Gos- pel invitation is not rather in the extreme — rather too honied. " It speaks its blessed invitation to all ranks, all ages, all hearts ; to the grossest and most hardened sinner upon earth, as freely as to the most moral, amiable, unexceptionable character in this house." Which of the congregation would not have taken the compliment to himself? The following, from Mr. Howels, is liable to the same charge — " I bless God for having given to such an unworthy worm as I am one of the most interesting congregations under heaven."^ When we seek to conciliate, we must take care not to flatter ; unless, indeed, we can, like Dr. Donne, " with sacred flat- tery beguile men to amend.." ^ Another mode of compassing the same object is praci- pcre laudando ; — to encourage and promote good disposi- tions, by assuming them, when we are able, already to exist. " King Agrippa, believest thou the prophets? I know that thou believest."* " As touching the ministering to the saints, 'Jamesiii. 2. » Vol. ii. p. 203. 3 See Walton's Lives. "• Acts xxvi. 27. 46 KOW TO GAIN THE CONFIDENCE [fART I. it is superfluous for me to write to you, for I Icnoic the for- wardness of your mind." ' " I have confidence in you through the Lord."- " But, brethren, we are persuaded better things of you, and things that accompany salvation, though we thus speak." ^ " I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Nevertheless — "* " Such icere some of you ; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."^ Great discretion is required in the use of this topic. It was a favourite mode with the Apostles, to remind the converts of the high privileges to which they were called, and exhort them from that motive to act accordingly. " Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?"^ "Know ye not that your bodies are members of Christ ? Shall I then take the members of Christ, and make them 'the members of an harlot? God for- bid."^ '* Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit."^ In the same style you may say, " To men assem- bled, as you are, for the purpose of serving God, it is surely unnecessary that I should say more." *' Men like yourselves, accustomed to hear the word of God," need not be told so and so; " you are too well acquainted with your Bibles to need that I should inform you." " Every good Christian, every honest man, every man of common understanding will, I am sure, agree with me." However in this, as in all other points, it is possible to fall into extremes. You must not take too much for granted. What you do take for granted 1 2 Cor. ix. 2. 2 Gal ^ jq. ^ Heb. vi. 9. 4 Rom. XV. 14. 5 1 Cor. vi. 11. « 1 Cor. vi. 2. 7 1Cor. vi. 15. 8 2Cor. vii. 1. LET. VI.] OF THE HEARERS. 47 should be only used as an encouragement to further advance : you may assume your hearers to be entitled to the privileges of the Gospel, but not to have availed themselves of them as they ought. You may speak to them as being called, but not chosen. It is prudent sometimes to praise them on one point, that they may listen to your serious warning on another; you may assume their good intentions when you wish to con- vince them of error. " And now, brethren, I wot that through ignorance ye did it, as did also your rulers."^ Thus Cooper : '* Now, my young friends, I would readily believe that you use this language in the sincerity of your hearts," (/. c. plead youth as an excuse for delay.) " I would give you full credit for thinking and meaning what you say; I would not sup- pose that in this matter you have any intention to deceive. But are you not yourselves deceived ? In the most solemn way let me caution you against giving way to such delusive reasoning."^ Closely connected with this subject is a topic which de- mands our separate attention, namely, how to manage reproof in the best manner, so as neither to give offence by harsh- ness or personality, nor to fail in making your hearers feel what you wish. There are some persons who think it right for a preacher to say, without reserve, whatever he thinks fit, however harsh it may be ; — to blink no question, but " declare the whole counsel of God :" necessity is laid on them, woe is theirs if they "preach not the gospel." Rightly understood, these assertions are indisputable; but if we look at the example of St. Paul as a comment on his precepts, we shall find that he used the utmost caution and consideration to avoid giving iinncccssary offence ; and never propounded even the most important doctrines with a hardy unconcern ' Acts iii. 17. a Vol. ii. p. 85. 48 HOW TO GAIN THE CONFIDENCE [pART I. for the impression they might make. We should do well to follow his example. Offence may indeed be given by the trutii, but it may also be given by the manner of propound- ing it. " If we are desirous to do execution," says an old writer, '' and to make our way through all difliiculties, we must pass the Alps with fire and vinegar. We must make brisk and bold assaults upon sinners."^ I cannot say that I admire the Jire-and-vinegar system ; the one may chance to scorch and sear the heart, instead of warming or melting it ; the other set the teeth on edge, instead of subduing the will. There is an old French proverb, that "a drop of honey will catch more flies than a pint of vinegar." Never be bitter and sarcastic against the follies and vices of the world. The language of taunt and satire does not grace the lips of a Christian minister : such a tone of preach- ing will be apt to sour the temper of your hearers, and breed a disrelish for your doctrine You may say much more severe things, if such be your wish, in a temperate and gradual way, and with infinitely more eJOfect, than if you assume the tone of anger, and place no restraint on your tongue. The most severe of St. Paul's epistles is his first to the Corinthi.ans.^ Read it over, and observe the judicious and gradual manner in which he in- troduces his reproofs. How does he first address them ? As reprobates concerning the faith ? corrupters of the truth ? base apostates ? No : he reminds them of their Christian privileges, and addresses them as "sanctified in Christ Jesus, called to be saints."^ " Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ." After this affectionate beginning, see in how gradual a manner he prepares them to receive his rebukes. " Now I beseech you, ' Dr. Edwards. 2 See St. Chrysostom, on St. Paul to the Corinthians, Homily 11. 3 1 Cor. i. 2, 3. LET. VI.] OF THE HEARERS. 49 brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you.'" "For it hath been declared unto me of you, my brethren, that there are contentions among you ;" " that every one of you saith, I am of Paul, and I of ApoUos, and I of Cephas, and I of Christ." Thus he brings forward the cause of complamt. How does he proceed ? Does he now give the reins to his indignation? No: with peculiar tact he still suspends his reproof until he has shown them their error. He depreciates himself and his fellow-labourers in order to convince the converts of folly in calling themselves by any name but that of Christ. " Was Paul crucified for you?"^ '* Who then is Paul, and who is Apollos, but min- isters by whom ye believed, even as the Lord gave to every man ? I have planted ; Apollos watered ; but God gave the increase."^ " These things I have in a figure transferred to myself and Apollos for your sakes, that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one a^amst another."- " I write not these things to sham^ you, but as my beloved sons I warn you."^ Having thus addressed their understanding, and gained their hearts by kindness of speech, he proceeds to rebuke them with all authority, and he does it faithfully and forcibly. " I speak to your shame :"^ " there is utterly a fault among you." " Nay, ye do wrong and defraud, and that your brethren. Know ye not that the unrighteous shall not inherit the kingdom of God ?"'' But you should read and mark the whole epistle ; it is not possible to give you, in these short extracts, a just notion of the tact and caution with which the Apostle writes ; and of the gradual and tem- perate way in which he proceeds to win their hearts, until ' 1 Cor. i.lO, n. 2 lb. 13. 3Ib. iii 5. 4Ib. iv. 6. Mb. 14. MCor. vi.5. 7 lb. 7, 8, 9. 3 50 HOW TO GAIN THE CONFIDENCE [pART I. he comes at last to give them the whole measure of his re- buke, which otherwise, perhaps, they would not have borne. Thus, if you dash water rudely into a basin, it will flow over ; but pour it in gently, and you may fill it to the brim. The means of softening the asperity of rebuke are simply these : — to use friendly appellations to those whom you address ; to show plainly and undeniably the reason and justice of your reproof; to express sorrow at the necessity laid on you, the imperative requirement of your office, the love you have for their souls, your care for their immortal interests ; and, lastly, your hope and earnest desire for their amendment. I have been supposing a case where it is your object to rebuke, and have shown you, by the example of the Apostle, how you may do it most effectually. But, in truth, rebuke is not generally suited to the pulpit. " The duty of a preacher is not so much to upbraid men for being bad, as to encourage them to be better."^ Retnake is better given in private than in public, and cautiously there. Serious expostulation, earnest appeal, argumenta ad verecundiam, are far more effectual than rebuke. Sometimes a powerful appeal is made by the expression of wonder that men should be so infatuated as to persevere in sin, and set at nought their high privileges. Another mode of speaking pointedly and severely, without adopting a tone of rebuke, is by optation, or expression of hopes and wishes. " O that men were wise, that they under- stood this, that they would consider their latter end !" " O that I could persuade you, my beloved brethren, to look carefully and honestly into your own hearts !" In a word, men are more easily won by the mercies of God than subdued by his terrors. A congregation compelled too frequently to hear only the terrors and restraints of religion, will either not listen at all, or listen with hardened ' Tillotson. LET. VI.] OF THE HEARERS. 51 ap'ithy and incredulity. Even Cecil, excellent and humble- minded as he way, expresses himself thus: — "I feel myself repelled if any thing chills, loads, or urges me ; this is my nature, and I see it to be very much the nature of others. But let me hear. Return again, saitli the Lord, and I am melted and subdued." May not the neglect of this principle account for the empty churches of some very sincere preachers ? If they observe some of their -congregation, who once heard them attentively, gradually desert their church, would it not be well to consider whether it be not attributable to their mode of propounding the offers of the Gospel? It must not indeed be forgotten, that in no part of Scripture is represented, so strongly as in the New Testa- ment, God's wrath against sin, and the sure punishmer|t which awaits it; in no part is so unequivocally set forth the horror of that place " where the worm dieth not, and the fire is not quenched :" and I am far from desiring you to keep back this part of your message. All I advise is, that you be careful to deliver it in such a manner as becomes the minister of a dispensation of mercy. You should " speak the truth in love :'" *' knowing the terrors of the Lord," you should ''persuade men."^ You should take care not to drive from the fold of Christ those whom it is your duty to invite to enter. Some preachers speak of the wrath of God as if they were venting their own indignation. How different the exclamation of our Saviour : " O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not !"^ How different the language of St. Paul : " For many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of ' Eph. iv. 15. 2 2 Cor. v. 11. ^ Matt, .\xiii. 37. 52 HOW TO GAIN THE CONFIDENCE, ETC. [PART 1. the cross of Christ; whose end is destruction."' Some, again, without using asperity, yet speak in a cold, unfeeling, uninviting manner, as if they said, " Such is the decree of God ; you know what to expect ; act as you please, I care not." How different the earnest appeal of the Apostle : *' We, then, as workers together with God, beseech you oho that ye receive not the grace of God in vain."^ How different the affectionate invitation of God himself by the mouth of the prophet : " As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways, for why will ye die, O house of Israel?"^ These are the models which you should imitate in your mode of address. The sternest reproofs, the most tremendous threatenings, should be in sorrow rather than in anger ; and a tender concern and compassion for the sinner should ever accompany your rebuke and hatred of sin. Let me conclude with an extract from Dryden's well- known " Character of a good Parson." " With eloquence innate his tongue was arm'd ; Though harsh the precept, yet the preacher charm'd : For letting down the golden chain from high, He drew his audience upward to the sky. * * * # " He bore his great commission in his look, But sweetly temper'd awe, and soften'd all he spoke. He preach'd the joys of heav'n, and pains of hell And warn'd the sinner with becoming zeal, But on eternal mercy lov'd to dwell. * * * * " To threats the stubborn sinner oft is hard, Wrapp'd in his crimes, against the storm prepar'd : But when the milder beams of mercy play, He melts, and throws his cumbrous cloak away." » Philipp. iii. 18, 19. ^ g Cor. vi. 1. 3 E^^k. xxxiii. 11. LETTER VII. HOW TO GAIN THE CONFIDENCE OF THE HEARERS, THIRDLY, BY SHOWING ABILITY TO INSTRUCT THEM. The third qualification necessary for the preacher, in order to gain the confidence of his hearers, is to establish a reputation for ability {cpQorr^ai^'). He may be a good man, and earnestly desirous of leading sinners to salvation — and after all, these are the most impor- tant points — still if his congregation look upon him as weak, and incompetent to his task, his influence will naturally be the less. How, then, are you, in your sermon, to give your hearers an opinion of your competency to teach them ? The first thing is to show yourself thoroughly well versed in the Bible. St. Augustin says, that the diligent study of Scripture is particularly necessary to those who are defi- cient in eloquence : " Huic ergo qui sapienter debet dicere, etiam quod non potest eloquenter, verba Scripturarum tenere maxime necessarium est." Knowledge of Scripture is by fiir the most important of all wisdom. Like Apollos, you should be " mighty in the Scripture," and like him, you will " mightily persuade." And you should study to shoio this knowledge ; you should be always ready to confirm your arguments by Scripture texts and parallel passages, and to illustrate them by Scripture examples. You should dwell often on the connection of your text with the context, 54 HOW TO GAIN THE CONFIDENCE [PART I. showing the intention of the writer, the circumstances of the parties, and, in short, every thing which will elucidate and confirm it. You should often take comprehensive views of different parts of Scripture, explaining the connexion be- tween the Law and the Gospel, tracing the hand of God in the events of the Old Testament, exhibiting his wisdom in the books of prophecy, pointing out the consummation of his scheme of mercy in the Gospel. You should be famil- iarly acquainted with every minute circumstance in our Sav- iour's ministry; be able to set forth the first construction of the Christian Church, and know all the circumstances under which the Apostles accomplished their journeys and wrote their Epistles. To all these subjects you should con- stantly direct the minds of your hearers, for the double pur- pose, of instructing them, and showing that you are compe- tent to do so. The only Scriptural knowledge which you should not exhibit, unless it be necessary for the elucidation of your subject, is that of Scriptural criticism; for congre- gations are content with the received version. I have selected the following passage from Jones of Nay- land, as a beautiful instance of the plain and simple method of interweaving Scripture in your discourse: "When the seed of the word perishes, the fault is in the soil ; and men think differently of the same thing, because the state of their mind is different. Some glorified God, and believed on Je- sus Christ, for the new and wonderful act of raising Lazarus from the dead : others were so vexed at it, that they consult- ed how they might put Lazarus to death. Some rightly concluded, from the miracles of Jesus, that he was a teacher come from God ; while others, offended with his person and doctrine, gave a contrary turn to the evidence of his mira- cles, and imputed them to the power of Beelzebub. Some, for the sake of his mighty acts, besought him to come and tarry with them ; while others, for the same reason, besought LET. VII. J OF THE HEARERS, 55 liim to depart out of their coasts. Thus, also, the whole Gospel, while it is acceptable and delightful to some, as a savour of life, is a savour of death to others ; like that pillar which gave light to the camp of Israel, but was a cloud of darkness to the Egyptians." The next sort of knowledge, which you will find useful, is an acquaintance with the Fathers and other writers in the Church. But though you will do well to make yourself ac- quainted with them, you will not do well to study to show your acquaintance with them in the pulpit, at least when preaching to an ordinary congregation. The exhibition of other than Scriptural knowledge savours of pedantry, and does not appear to have a convincing effect. The same may be said respecting all knowledge. It is very useful to have an intimate knowledge of Church His- tory, of history in general, biography, arts and sciences. But the question now is with regard to the use which you should make of such information. My advice is, to employ it where needful, but not to exhibit it ostentatiously. It will furnish a wide range of illustration to assist your arguments, but should not be put forward in the same way as your knowledge of the Bible. There is one species of knowledge which it is most impor- tant to acquire, and that is, the knowledge of the human heart — that knowledge which our Saviour so eminently possessed of " what is in man." If you call in a physician, and as soon as he has seen you and felt your pulse, he is able to tell your complaint and describe all its symptoms, — nay, anticipate your description, and suggest what you have not observed, you are naturally led to think that he is able to cure you. His evident acquaintance with your case, gives you a confi- dence in his discernment, and a faith in his prescription. " Come, see a man," said the woman of Samaria, "which told me all things that ever I did ."' If your hearers per- ' Jolin iv 29. 56 HOW TO GAIxN THE CONFIDENCE [PART I. ceive that you have an accurate knowledge of their hearts, if you can dive into the secret depths of the soul, drag sin to light from all her secret hiding places, point out the seat of the disorder, nay, if you are not only able to interpret these symptoms, but can detect others, of which they them- selves were ignorant — as Daniel told the king his dream be- fore he gave the interp. station ; if you show this intimate acquaintance with the constitution and maladies of the hu- man heart, men will naturally be disposed to believe the remedy which you propose to them. This discrimination of character is the part of your office in which you will at first find yourself most deficient. But it is not difficult with patience and observation to attain it. The Scriptures will unfold to you the corruption of human nature ; a careful study of your own heart will confirm it ; and the practical acquaintance which you will daily improve with the hearts of others, will gradually give you the competent skill in this most important subject. Besides the common flaws in hu- man nature, there are many besetting sins and sinful habits peculiar to men's callings, and incidental to the times in which we live ; many, also, connected with circumstances of your own particular flock. Apply this knowledge skil- fully and unsparingly ; only in so doing beware of roughness or causticity. If the physician gives his patient unnecessa- ry pain, the confidence gained by his skill is often neutral- ized by the rudeness and clumsiness of his manner. Never relax, in adding to your stock of substantial knowledge, both by reading and meditation. If you read without meditating, you preach only the thoughts of others : if you meditate without reading, you will gain but few new ideas. Yet it is necessary to bring out of your treasures things both new and old ; and those great subjects which require constant reiteration, should be enforced continually by new arguments and illustrations. If your congregation LET. VII. ] or THE HEARERS. 57 constantly hear the same things fall from you, and are inva- riably conducted in the same line of thought, they will justly consider you as ignorant and shallow, and will place the less confidence in your instruction. This is a very common fiiult with extemporary preachers. Such are the means by which you are to seek to gain the confidence of your hearers, and obtain tlieir esteem as a good man, — interested in their welfare, and competent to in- struct them. It is very questionable whether a reputation for eloquence has not a bad, rather than a good effect. It sets persons on their guard against you, as if you had an intention to persuade them against their better judgment. From fear of this some persons will take only half-a-crown in their pocket when they go to hear a charity sermon ; yet instances are recorded of eloquence being still triumphant, and compelling them to leave their watches and trinkets in default of money. Before concluding this subject, I should observe, that it is a maxim of rhetoric, that the arguments which tell for the establishment of the speaker's own character, are to he re- versed ivith reference to an antagonist. It is in favour of the orator, if he can show his antagonist to be a knave or a blockhead. Something in some degree similar to this must be resorted to by the preacher, when he is contending with a supposed adversary, as an atheist, or an infidel. Only, of course, all that he says must carefully be limited by the rules of Christian truth and charity. The mode of treating an adversary will in some degree depend on the nature of his hostility, — whether it results from ignorance or malice. The crime of scoffing at Scripture, or wilfully misquoting it, cannot be spoken of with mildness ; though a sincere wish may be expressed for the sinner's conversion. '* Be not hasty," says Jeremy Taylor, " in pronouncing damna- tion against anv man or party in a matter of disputation. 3* 58 HOW TO GAIN THE COi\FIDEx\CE, ETC, [PART I. It is enough that you reprove an error ; but what shall be the sentence against it at the day of judgment thou knowest not; and, therefore, pray for the erring person, and reprove him, but leave the sentence to his Judge." Even in ex- posing the dishonesty, or reproving the hypocrisy of an an- tagonist, be not bitter. Employ language, and cultivate a spirit, as far as possible removed from that of reviews and pamphlets ; which scruple not to call their opponents " knaves and blockheads," and to impute to them " infamous dishonesty," "despicable folly," "ridiculous nonsense," " measureless absurdity," and " to treat them with ineffable contempt." Remember the Apostolic precept, " In meek- ness instruct those that oppose themselves ."' 1 2 Tim. ii. 25. LETTER VIII. ON ARGUMENTS THOSE DERIVABLE FROM SCRIPTURE. It does not fall in with my plan to give a philosophical analysis of the different sorts and divisions of arguments ; for that I must refer you to the second chapter of Dr. Whately's Rhetoric, where the Archbishop treats, in his most luminous manner, a subject peculiarly adapted to his discriminating talent. All that I shall attempt will be to name the principal "tools" which are suited to the branch of oratory under our consideration. The main strength of the preacher lies in a sort of argu- ment peculiar to his branch, and that is, the Apodixis JSib- lica, or appeal to Scripture. In some respects, this is simi- lar to the argument from authority, of which all moral writ- ers may avail themselves; but Scriptural authority is, of course, of infinitely greater weight than any other. To exemplify the difference: — St. Paul, in addressing the Athe- nians on the overruling providence of God, says, '* In him we live, and move, and have our being ; as certain also of your oum poets have said, For we are also his offspring,"^ As an argument, this could have but little force to compel the assent of the Atlienians, since they acknowledged no Divine authority in their old poets. It was addressed to them as an illustration rather than a proof But now, St. » Afts xvii 23. 60 ON ARGUMENTS. [PART I. Paul having so applied the words, we, who believe in his inspiration, may use them as a conclusive evidence and un- deniable proof of the providence of God. What was before the opinion of fallible men has now received the stamp of Divine authority ; it is no longer the saying of the old poets, but the word of God. Considered in this point of view, the subject-matter of the preacher differs from that of all other speakers. Others speak merely on contingencies; for moral arguments, without the authority of Scripture, are but a bal- ance of probabilities : but a proof founded on Scripture au- thority, or legitimately deduced from Scripture, is equal in certainty to a mathematical demonstration. The Christian preacher, therefore, adopts a tone suitable to the character of his subject. " While the Roman orator," says Mr. Ben- son, *' proceeds slowly and insecurely, faltering at every step, and evidently doubtful to what his reasonings may lead, the Christian inquirer assumes a bolder and more erect attitude, treads the ground as if he felt conscious of its firmness.'" "Thus saith the Lord," is for him an absolute and conclusive authority, both for doctrine and precept : and though it may not be right for a preacher to confine himself to Scripture proof, yet there are many topics on which he will need no other syllogism, nor require any pro- cess of reasoning. A single undoubted text of Scripture will be enough. And in the appeal to Scripture the preacher has this ad- vantage over all other reasoners, that he meets his hearers on a wide field of common ground. There is an inexhaust- ible fund of propositions in common between them ; for, although it may be said that many parts of Scripture are disputed by controversialists, yet there still remain an infi- nite number on which there can be no difference of opinion ^ Benson's Hnlsean Lectures, Lect. iv. vol. ii. p. 78. LET. Mil. J TIIOSK DEKHAULK FROM SCKU'TLHE. 61 between a church-congregation and their pastor. These propositions are the ground-work of his reasoning, and per- vade every part of his discourse. Not only does lie bring them forward as directly proving the point that he wishes to establish, but uses them as premises whereon to found other arguments for the same purpose. In most sermons by far the majority of arguments may be, directly, or indirectly, traced to Scriptural authority. In the constant use of Scriptural authority there is also a moral effect, which with many congregations will conduce to persuasion. Religious persons, habitually conversant with Scripture, justly complain if there be too much of " the words of man's wisdom" in an address from the pulpit. Arguments from Scripture have also this advantage, that they are direct. God loveth us, therefore we should love him. Christ died to redeem us, therefore we are his. Christ came to set an example, therefore we should follow it. The grace of God hath appeared, therefore we should deny ungodliness and worldly lusts, and live righteously and soberly in this present world. ^ There will, undoubtedly, be a resurrection and a judgment; therefore " be ye steadfast, unmovable :"^ admit the premises, and there is no mode of escaping the conclusion. For the use and success of Scriptural argument we have abundant evidence in the practice of the first preachers of Christianity. Of the convincing eloquence of Apollos we have already spoken. In the speeches of St. Peter and St. Stephen, you find constant quotations from Scripture, and appeals to the historical and prophetical writings of the Old Testament; so also in the Epistles of St. Paul, — not only in proof that Jesus was the Christ, but as authority for many minor points of belief and practice. " Say I these things as ' Titus ii. }'i. - ] Cor. XV. r^8. 62 ON ARGUMENTS. [PART I. a man? or saith not the law the same also? For it is writ- ten in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn.'" Our Saviour also frequently appeals to the authority of the Old Testament, ''There is one that accuseth you, even Moses, in whom ye trust ... for he wrote of me.'"^ With regard to the use of the Scriptures — it is not ne- cessary to bring forward texts in great profusion ; out of a multitude in point you may choose the most striking and unequivocal. Should you deem it advisable, you maj^ men- tion that you have others in reserve. " The Scripture teacheth us in sundry places." " I might multiply quota- tions if it were needful." With regard to the manner of quoting — some preachers, I observe, are in the habit of omitting to mention the author from which the text is taken, or even that it is taken from Scripture. When the quotation is well known, there is no need of mentioning whether it is from St. Paul or St. John. But when the text is not a familiar one, or your con- gregation not conversant with Scripture, then it is better to mention the author's name, lest it should not be recognized as being a quotation from Scripture. Another good rule is, to quote chapter and verse, or at least the name of the in- spired author, when you introduce texts in the argumenta- tive part of your sermon, — both as strengthening your argu- ment, and also to give your hearers an opportunity of refer- ring to them if they choose; but in-the hortatory parts this is less needful. The use of a pithy and apposite text at the end of an argument not only gives vivacity to the style, but weight to the reasoning. Lastly, in quoting Scripture, quote it, not as the icord of man, hut, as it is in truth, the tcord of God. Do not repeat ' 1 Cor. ix. P, 9. 2 John v. 45. LET. VIII.] THOSE DERIVABLE FROM SCRIPTURE. 6f^ it in a tone as if you considered it of less importance than the rest of your sermon ; but quote it with reverence, solem- nity, and emphasis. Another advantage resulting to the preacher from the nature of his subject-matter, is the ar gum ent from Scripture eramplc. Under this head I wish to include not only exam- ples of persons, but also of things. And first, with regard to the former. The example of Christ is one to which you cannot too often appeal. Next to that of Christ, is the ex- ample of good and holy men recorded in Scripture, which is especially valuable when God's sentence upon their actions is distinctly stated. ** Then stood up Phinehas, and exe- cuted judgment .... and that was counted unto him for righteousness."^ "Seeing thou hast not withheld thy son, thine only son, in blessing I will bless thee.'"^ " In all this Job sinned not, nor charged God foolishly."^ More numer- ous are the examples of God's disapproval. " Thou hast done foolishly ; thou hast not kept the commandment of the Lord thy God.'"" " In this that I declare unto you I praise you not, that ye come together, not for the better, but for the worse. "^ " Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come."^ The other class of examples which the preacher derives from Scripture are, more properly speaking. Instances, or examples of facts. Instances derived from uninspired histo- ry, or from passing events, are liable to objection, first, that they may not be true; secondly, that they may be excep- tions, instead of instances. If you bring forward well known instances, and say that luxury ruins a nation, other nations may be pointed out which have long prospered not- • Psalm cvi. 30. ^ Gen. xxii. IG, 17. •' Job i. 22. ' 1 S.Tm. xlii. l:^ • 1 Tor. xi 17. *- 1 Tor \. H 64 ON ARCiUMENTS. [pART I. withstanding their luxury. If you point out a drunkard who has ruined his health, and brought himself to the brink of the grave, another might, perhaps, be shown who was living in vigorous old age. You may, indeed, set forth the natu- ral and obvious tendency of such sins, and point out instan- ces, as warnings ; yet the exceptions will have their weight against you. But when you appeal to the recorded dealings of the Almighty, *' with whom is no variableness, neither shadow of turning," you appeal with the certain knowledge that his ways are uniform and consistent. " If God spared not the Angels that sinned, but cast them down to hell .... and spared not the old world, but saved Noah .... and turn- ing the cities of Sodom and Gomorrah into ashes, condemn- ed them with an overthrow, making them an ensample to them that after should live ungodly .... and delivered just Lot .... the Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judg- ment to be punished."^ Exhaustless as you will find the mine of revealed truth in arguments and illustrations, and valuable as they are to the preacher, far beyond the materials derived from every other source, there is, however, a discretion to be employed in the use of argument even from Scripture. What I mean may be made clear by a passage from the fifteenth chapter of St. Paul's first Epistle to the Corinthians : " If there be no res- urrection from the dead, then is Christ not risen ; and if Christ be not risen, then is our preaching vain, and your faith is also vain ; yea, and we are found false witnesses of God. If in this life only we have hope, then are we of all men most miserable." Addressed to believers, like the Co- rinthian converts, this argument is conclusive. They were convinced of the resurrection of Christ, and of the truth of 1 2 Petor ii.4— 0. LKT. VIII ] THOSL DEKlVAULi: FROM SfRlI'Tl UK. Go Paul's preaching; tlicrefore, on the truth oi' these premises, the Apostle safely grounds an argument for the general res- urrection. But suppose him to have used the same argu- ment to the Athenians; it would have fallen without force ; they would have come to a directly contrary inference to what he wished; they would have concluded that his "preaching" was indeed "vain," and he a "miserable" fa- natic. In the preaching of the present day it is well to use discretion, and not rest the whole of your argument on the truth of Scripture, unless you are quite certain that those whom you address are disposed implicitly to admit it. When the point in question is liable to controversy, to do so is clearly rash : but even on plain, fundamental topics, it is not, I think, prudent or reverential to place your argument in this form, or gage the truth of Christianity upon any one particular point, unless, indeed, it be one of vital import- ance. I do not like the following passage from Bishop He- ber, who is arguing on the existence of Angels from the manner in which they are spoken of in Scripture : " Let us pause, in God's name, before we degrade the Holy Scripture into one interminable allegory; or, in the name of common sense, let us, at least, place the controversy on its proper footing, and, if the doctrine in question be really absurd or impossible, let us abandon, as an imposture, the religion which so authoritatively declares it." What need is there for the suggestion of such an alternative ? If it should hap- pen, as it undoubtedly will, with some portion of your con- gregation, that their faith is not built on a rock, an argu- ment put in such a form, instead of proving to them the point in question will only be an additional reason to them to doubt the truth of Scripture. With reference, therefore, to the character of modern con- gregations, it is necessary to use Scriptural and other argu- ments conjointly. Take, for instance, the subject on which 66 ON ARGUMENTS. [PART I. the Apostle is writing. Suppose it Easter Sunday, and you wish to prove the doctrine of the general resurrection of the dead ; you might arrange your argument something in this form : " This day is to Christians one of joy and exultation, for we celebrate the resurrection of our Lord, who rose, the first fruits from the grave, giving an earnest that we also shall rise again. Before the cominor of Christ the world was divided in opinion. The selfish and luxurious professed to disbelieve, but the soundest philosophers agreed with the mass of the people in believing that there would be a resur- rection ; and for the following reasons — (then give their reasons, which are your a priori arguments — inequality of lot in this world — pride of the wicked — affliction of the vir- tuous — inward longing after immortality,) — but still they had no certainty, nor was it possible they should, until the Son of God came from the bosom of his Father, and declar- ed that God would surely judge the souls of men, (here insert Scripture texts) — and rose again himself in confirmation of his words. If after this we doubt, we must die in our unbe- lief; no other conceivable proof can be given, until the Archangel's trump awaken our slumbers in the grave." You may insert as many Scripture proofs as you please; only for the sake of some of your congregation, do not omit the others. Partaking in some degree of the authority of Scripture is the declaration of the Church. " The Church is a witness and keeper of holy writ."^ They shine as it were by a re- ciprocally reflected light. The Bible is of course the ulti- mate standard : but the canon of Scripture itself rests on the testimony of the Church ; and the true interpretation and arrangement of its doctrine is received by us on the same authority. Since also your congregation acknowledge the * Article x. I.ET. VIII.] THOSE DERIVADLE FROM SCRIPTURE. 07 Scriptural validity of the Church to which they belong-, you may quote the Articles, Creeds, and Liturgy, as proof un- doubted. Nay, even you yourself, as an authorized minister of the Church, are invested with something beyond your mere per- sonal authority; at least, in the eyes of your congregation, to whom you are an appointed ambassador of God, to ex- pound to them his word and will. " Let every minister," says Bishop Jeremy Taylor, " be careful that what he deliv- ers be, indeed, the words of God, that his sermon may be answerable to the text ; for this is God's word, the other ought to be according to it; that although in itself it be but the word of man, yet, by the purpose, truth, and significa- tion of it, it may be in a secondary sense the word of God." However, this assumption of authority belongs rather to one who, with irreproachable character and acknowledged ability, has for many years been the father of his flock. Expressions like the following often fall with peculiar weight from the lips of a venerable preacher — " J have visited many death-beds " " I have conversed with many repentant sinners." " I have watched the progress of youth to man- hood ;" or as David said, " I have been young, and now am old, yet never saw I the righteous forsaken, nor his seed begging their bread." Indeed, I know no argument which has more practical power of persuasion, than the solemn declaration of experienced age, when the weight of irre- proachable character, and the gentle influence of Christian benevolence, are found united with the sacredness of minis- terial ofiice. LETTER IX ON ARGUMENTS. If we could entirely depend on the acquiescence of our hearers in every thing which can be proved from Scripture, and if we could rely on their acting conformably to their conviction, there would be no need of any other argument besides those which have been already spoken of. Indeed the necessity of writing sermons would be altogether super- seded by the simple reading and explaining of the word of God. But, since we know that men's hearts are naturally prone to perverseness and unbelief, it follows that the testi- mony of Scripture must be enforced and strengthened by every means in our power. " We must consider not only what arguments ought to convince, but what ^^7^7/ convince." ^ And this introduces us to nearly all the topics and modes of argument, which are common to other rhetoricians. Still, there are some more applicable to the pulpit than others, and some which are altogether inapplicable. Other speakers scruple not to avail themselves of whatever argu- ment may move their hearers at the time ; but the reasoning of the preacher must be able to bear the test of reflection. It must be perfectly sound, honest, and unexceptionable. Our present purpose does not require that we should notice ^ Hooker. LET. IX.] ON AIUa'MENTS. ()0 all the common modes and forms of argument vvhicli are open to the preacher, but it may be useful to speak briefly on some of the most prominent. First, it should be observed that in all reasoning, espe- cially in an address from the pulpit, there is much which cannot properly be called argument ^ because no middle term is employed. It might be very possible, in such cases, to jind a middle term, which should show the connexion between the extremes of the proposition ; but none is brought forward, and none is sought for. Neither is it instrurtion, because, in t/iaf, respect is had to the authority of the instructor : but here the preacher trusts to the good sense of his hearers, to assent to the truth of what he states. It is cm appeal to their reason or common sense. " Shall not the Judge of all the earth do right ?"^ *' He that planted the ear, shall he not hear? he that made the eye shall he not see?"~ ''Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal ?"3 Again, " We might as well doubt whether the sun were intended to enlighten the earth, or the rain to fertilize it, as whether he who framed the human mind intended to announce righteousness to mankind as his law." Nevertheless, reason cannot entirely be relied on, be- cause it is liable to be led astray by want of information, and distorted by evil habit, passion, and prejudice. Reason taught men for five thousand years that the sun went round the earth, and greatly were they surprised when Copernicus showed that they were in error. One would have thought that reason would prevent men from worshipping stocks and stones ; but hear how deeply Isaiah^ laments their want of understanding : — " None considereth in his heart, neither is there knowledge nor understanding to say, I have burned ' Gen. xviii. 25. - Psalm xciv. 9. 3 Rom. ii. 21. ■» Isaiah xliv. 19. 70 ON ARGUMENTS. [PAIIT I. part of it in the fire ; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it : and shall I make the residue thereof an abomination ? shall I fall down to the stock of a tree?" In the use, therefore, of this appeal to reason, whether pointedly made, as in the instances just mentioned, or whether in the mere silent assumption of their concurrence in your assertion, you must always bear in mind the intellectual and spiritual condition of your hearers. In some men " the eyes of the understanding are opened" by the Spirit of Grace ; in others, the spark of reason is almost extinguished by sensuality, apathy, and sin. '' They," says Mr. Davison, " in whom the sense of religion, the desire of holiness, integrity, and purity are the highest, and their minds most alive to such objects, will see, by a real intuition, the excellence of a code of doctrine, to which others will be feebly attracted by any sympathy of their feeling or judgment ; or, it may be, will turn from it with the alienation and distaste of a mind opposed to its whole spirit. It is no more than this admitted principle, that evidence in moral subjects, is modified by the mind to which it is addressed."* In a church congregation, you may venture to appeal to a reason informed at least on the general principles of right and wrong, and to build your argument on this appeal. Allied to the foregoing is an argument or mode of reason- ing, which, if I may be allowed to invent a term hitherto unknown to rhetoricians, I would call the argument from reminiscence. It is when you appeal to your hearers' remem- brance of former feelings, in order to persuade them to act, or to deter them from acting, noiv. '' What fruit had ye then," asks St. Paul, " in those things whereof ye are now ashamed ? for the end of those things is death." This sort of argument, though not capable of much variety, is very ' Davison on Prophecy, p. 73. LET. IX ] ON ARGUMENTS. 7] useful to a preacher ; he may confidently appeal not only to his hearers' remembrance of the fruitlessness and discomfort of sin, but to the pleasure and satisfaction of serving God, the comfort of prayer, and of holiness, which some at least will be able to call to mind. Advancing a little step farther, we cross the boundary which separates intuitive from deductive evidence. And the first sort of argument which comes under our notice is the argument from experience. Unlike the appeal to reason, which derives its chief force from our knowledge of the nature of the subject matter on which we employ it, expe- rience rests on repeated observation, without any reference to causes. For instance, we observe that the barometer almost invariably falls before rain, and whether we know the physical cause or not, we act upon the strength of the expe- rience. It is the same in morals. We know the difficulty of resisting teniptations ; we know the danger of bad habits, from our own experience. We know. our own hopes and fears, comforts and disquietudes ; and we doubt not, that, ordinarily speaking, other men, being of like passions with ourselves, feel in the same manner. And it should be noted that the force of experience outlives the memory of the facts on which it was built ; the conclusion remains when the premises are lost ; a fact, which accounts for the tenacity with which old people retain their opinion ; you cannot overturn it by refutation, because they have forgotten the grounds on which it was formed. The most glorious field for the operation of experience, is in confirmation of our faith. Here the power of experi- ence is far beyond that of any other argument. What was it that filled the breasts of the Apostles with holy zeal, and made them devote their lives to the cause of the Gospel ? What was it that animated the blessed martyrs with courage, nay, with joy and exultation ? What was it that inspired 72 ON ARGUMENTS. [pART I. with heroic fortitude even delicate women when led to the stake, and sustained the faith of ignorant and illiterate per- sons under torture and death ? Was it the force of argu- ment and demonstration? No, it was simply the effect of experience. It was "experience that worked hope," ^ and " hope was the anchor of their soul, both sure and steadfast.'"^ This, after all, is the strongest of all arguments, not only to the simple and illiterate, but even to the wise and learned. Without experience, the faith of the wisest men is but built on sand. They may have convinced themselves of the truth of the Gospel by the closest historical research ; they may be able to prove it by the plainest moral reasoning ; but, if experience be wanting, they lack that which alone is able to carry them through the ordinary temptations and trials of life. Without experience they will be found wanting in the hour of danger. That man only who knows by experience the power of truth, who has felt the adaptation of the Gos- pel to his own case, who has discerned the influence of reli- gion working in him, — subduing the power of sin, controlling his passions, and purifying his heart ; who feels himself brought nearer to God, and is conscious of elevation, of hope, of inward peace — that man, in short, who knows by experience that the Gospel has made him a better and a hap- pier man^ — he alone, whether he be high or low, learned or unlearned, has his faith based on a firm and sure founda- tion. He alone is clad in the armour of God, and will be able in the evil day to stand. In some cases testimony, or the recorded experience and knowledge of others is a valuable argument. Its chief use is to establish past facts. It rests for its support on human veracity, and its value varies according to the credibility of ^ Romans v. 4. ^ Heb. vi. 19. 3 The Author believes that he is indebted for some of these senti- ments and expressions to Bishop Wilson of Calcutta. LET. IX.] ON ARGUMENTS. 73 the witnesses. In some instances it may amount to moral certainty ; as when a sufficient number of witnesses concur, who are unimpeachable in character, disinterested, and fur- nished witli full means of knowing the truth ; or when many concur without collusion, whatever their character may be ; or when adversaries, or unwilling witnesses, agree. Revealed religion rests, in the first instance, on testimony, though the corroborative effect of internal evidence renders it, as we have already said, far more impressively convincing. The principal evidence of testimony which the preacher will have to use is that derived from Scripture, of which we spoke in the last letter ; but besides this, there is the testimony of history. All the facts of history are derived from testimony ; the ac- counts of things in other countries, the facts contained in books, those handed down by tradition, the experiments of science which cannot be made again, and the current events of the day — all these rest on testimony. Universal consent is a species of testimony, though perhaps, rather partaking of the nature of authority. Another argument which may be useful to the preacher is induction, or the bringing forward a mass of instances. The argument in Paley's Horae Paulinas is an induction ; one instance of unintentional harmony between the book of the Acts and the Epistles would prove nothing ; but several hun- dreds are morally conclusive of their authenticity. In some respects similar to induction, as depending on number rather than on weight, is what Archbishop Whately calls a " Galaiy of evidence :" that is, a body of evidence of different sorts, which convinces rather by the accumula- ted weight of the whole than by the force of any particular part. This is well put by Davison in the following passage : " Before an audience, many of whom are highly exercised in the application of their minds to a complex evidence, and to the decision of great interests dependent upon it, where 4 74 ON ARGUMENTS, [PART I. nothing but a complete conviction will satisfy, I speak with submission to their judgment, but with no fear of that judg- ment making against me, when I appeal to them whether they have not had occasion to know how conviction is im- proved by converging reasons, and the more so as those rea- sons arise from considerations differing in kind : how the succession of new matter of proof, even light in itself, redu- ces any supposed uncertainty left in the earlier stages of the inquiry ; how the contingency of error is gradually excluded by checks upon the first conclusion, and the conspiring probabilities of a subject run together into perfect convic- tion. Let this reasonable process be applied to the examin- ation of Christianity by men who challenge it to the proof, and I will not say it, but they have every thing to hope from the trial." ^ This cumulative evidence is not, however, well suited to the ignorant and illiterate; if used at all before them, it must be carefully set forth, and fully, yet simply, explained. It requires great pains to make a jury comprehend a long train of circumstantial evidence ; one tolerably conclusive argument will often have more weight than the most perfect process of coincident reasoning. So it is with the evidences of religion. The educated and practised reasoner will be more readily convinced by the process so ably described by Davison ; but the illiterate man, not seeing the deductions which may be made from the weight of each argument sepa- rately considered, would be better satisfied with any one branch of evidence, if it were plainly laid before him. Yet there are cases in which cumulative evidence may be made sufficiently plain. Thus, in confirmation of prophecy : it would not have been a decisive proof of inspiration, for a prophet to declare with truth that Tyre or Babylon, Egypt or Jeru- * Davison on Prophecy, p. 30. LET. IX.] ON ARGUMENTS. 75 salem, should one day be destroyed; but when we find it foretold that Tyre should become a place for fishermen to spread their nets on,' Babylon, the lair of beasts,'^ l^gyp^ the " basest of the kingdom," ^ the Jews dispersed through- out the world, the Christian Church triumphant; and when we find not one only, but all of these predictions exactly fulfilled, an irresistible proof is presented to our minds. Bishop Home, in his eighth sermon, sums up the principal predictions concerning our Saviour, and adds : *' In the appli- cation of a single prophecy, especially if it be a figurative one, interest and ingenuity may raise many doubts and dif- ficulties, but against the accumulated weight of evidence, yM&' vttsqSoItiV fic: i-tfoSo)J]v, afforded by so many plain and literal predictions, all pointing to one person, all punctually and exactly fulfilled in Jesus Christ, and in him alone, no tolerably plausible objection can ever be made. Let candour and integrity, reason and common sense, be judges in the cause, and they must determine, they have already deter- mined by the virtuous Nathan ael, ' Rabbi, thou art the Son of God, thou art the King of Israel.' " 1 Ezek. xxvi. 14. - Jer. 1. 39. ^ Exek. xxix. 15. LETTEK X ON ILLUSTRATION. It is not easy to distinguish precisely between matter used by the speaker for the conviction of the reason, and that which is intended for explanation, or mere ornament — to say where argument ends and illustration begins. The frontier line must be drawn somewhere in the regions of analogy. Analogy is in part argument, in part merely illus- tration. In fact there are two sorts of analogy, as may be shown from the following examples mentioned in Aristotle :' " ' Surely,' said an Athenian orator, ' you would not choose the chief magistrates by lot; you might as well choose the pilot of a vessel by lot.' " The other instance is this, " Once upon a time, a fox fell into a ditch, and could not get out ; as he lay there, a swarm of insects settled on him and plagued him grievously. A good-natured hedgehog, coming that way, offered to drive the insects away. ' Stop,' said the fox, ' you had better let them stay where they are ; for if you drive away these that are gorged with blood you will only make room for others which are thirsty, and will suck the more.' From this we learn," said the orator, " that it is better to let those, who have already well fattened on the state, keep their places, than drive them away, and get a set of lean hungry fellows in their stead." In the former of these ' Arist. Rhet. lib. ii. cap. xx. LET. X.] ON ILLUSTRATION. 77 two instances you will observe that there are three terms only, tlie magistrate and the pilot, botli chosen by lot. In the other instance, there are four terms ; the insects and the fox, the placemen and the state. Now the first of these is more like an argument, the second is a mere illustration. To choose a magistrate by lot, or to choose a pilot by lot, are great absurdities, because both are responsible offices, and ought not to be placed in the hands of incompetent persons. There is sound reasoning in this. But the story of the poor fox in the ditch, is manifestly nothing but an em- bellishment, and not intended as a serious argument. And yet I am by no means sure that it might not have quite as much effect, especially on an audience like the Samian popu- lace, as the gravest demonstration. The former sort of analogy, which consists of three terms only, seems to be much the same as what is ie^rxned parity of reasoning. Its force as an argument results from its being something more than a mere analogy — something approach- ing to resemblance. The parables in the Scriptures are analogies of both classes, and may sometimes rank as arguments, sometimes as illustrations, [though, by the way, it is remarkable that when first delivered they were not understood by our Lord's disciples : in fact many of the parables, which are most plain to us, were to them prophecies.'] In the parable of the sower, the analogy between the seed and the word of God, thorns and the cares of life, is so remote that though, when understood, it is most happy and forcible as an illustration, yet no sort of argument can be drawn from it. In the para- ble of the tares, on the other hand, there is some actual re- semblance between the conduct of the reapers and the angels, from which we may draw an argument ; for, as the reapers carefully gathered up the wheat because it was good, and burnt the tares because they were worthless, so will the 78 ON ILLUSTRATION. [pART I. angels do with regard to good and bad men at the end of the world. There is a common error in the use of analogy which you must be careful to avoid — that is, the pressing it too far. The analogy seldom holds in more than a few points ; if you press it farther, you fall into error. If, for instance, because conversion is compared to a new birth, you were to say that it must be accompanied hy pangs ; or if, because the Church is the spouse of Christ, you were to say, as some preacher did, that he was bound to pay her debts, you would be going farther than you are warranted. So, in the parables of Scripture, it is wrong to suppose that all the circumstances will bear to be included. In the parable of the virgins, for instance, the point of analogy consists in the necessity of being watchful and prepared. If, because there were five wise and five foolish virgins, we were to argue that half man- kind would be admitted into heaven and half excluded, we should infer what was never intended to be taught. Or if we were to argue (like Tillotson) that because the wise vir- gins had no oil to spare, therefore there could be no such thing as works of supererogation, although the conclusion be unquestionably true, still it would be unwarrantably in- ferred from the premises. We might as well infer that it was right to cheat and lie, because the master commended the unjust steward for having done tvisdy. In preaching, therefore, on the text, " Ye shall be fishers of men," do not say, as a certain preacher said, '' In prosecution of this idea I propose to show you three things : — first, as the fish caught by these fisherm.en were taken out of the sea, so I shall show you what is that sea, out of which those spiritual fish spoken of by Christ are taken ; secondly, I shall show the manner of taking them ; and, thirdly, the effects of their being taken. For, as Christ made use of this metaphor, we may be sure that the metaphor is perfect, and that it must LET. X.] ON ILLUSTRATION. 79 be suitable in all itspartsy On this fiilse principle he goes on to teach " that the sea is the world; and as in the sea are things innumerable, both great and small — great leviathans, and so forth — so there are in the world. Tlic people of the world have no taste for spiritual pleasures, as fishes have no enjoyment out of the water. Then as to catching them, there are unlawful nets — the net of mere morality : morality is like a bait without a hook. No, we should throw the Gospel net, and if we catch none this Sunday we may the next. Again, the fish, when caught, are taken out of the water, and never return ; so God translates us into the king- dom of his dear Son. He that is caught in the Gospel never returns into the world, and in this I apprehend," says he, " that the beauty of the metaphor mainly consists. It is that which seems particularly to have been intended by it;" and so he goes on. This is "riding a metaphor to death." There are constant temptations to a preacher to fall into this meretricious style ; — as when God is called a sun, a shield, or Christ a f/oor, a toai/, you may run out into a thou- sand minute points of resemblance, but it is a manifest wrong done to the simplicity of Scripture, to teach all these fancies as if they were derived from an inspired source. Yet this style has its admirers, of whom it has been justly said, that " interpretations of this sort will naturally be admired by the persons to whom they are addressed, in proportion to their ignorance."^ Analogy is of great use to the preacher ; though more, perhaps, by way of illustration than argument. It may be employed from the simple metaphor or simile to the compli- cated treatise. When used as argument, it has been termed the defensive armour of oratory, being more useful in ward- ing off blows, than inflicting them. Butler's Analogy is ' Christian Observer, iv. 132. 80 ON ILLUSTRATION. [pART I. more calculated for the confirmation of the well disposed, than for the conversion of the infideL Employed by way of illustration, analogy is striking and forcible. " It is found by experience," says Bishop Porteus, speaking of parables, ** that this sort of composition is better calculated to com- mand attention, to captivate the imagination, to affect the heart, and to make deeper and more lasting impression on the memory, than the most ingenious and most elegant dis- courses that the art of man is capable of producing."^ With regard to the time for employing analogy, it is more suited to the argumentative than the hortatory part of a discourse : in pathetic passages there is no leisure for the comparison of ratios, and the balancing of resemblances. The next sort of illustration which I shall mention is that from example. Many separate examples will amount to an argument by induction. Thus Heber, to prove the benefits which holiness bestows, not only on the children of God themselves, but on all who are even incidentally connected with them, says : " It is not Lot alone, who is rescued from the devoted city ; his daughters, his wife, his sons-in-law^, have all, for his sake, the same merciful offer of deliverance. It is not Joseph only, w^ho becomes a prosperous man, and with whose daily toil the Lord is present to bless and pros- per it ; his Egyptian master finds his goods increased for the sake of his Hebrew bondman. It is not Elijah alone, who is miraculously nourished during the famine ; his Sidonian hostess, also, has her barrel of meal and her cruse of oil pro- longed, and herself and her child preserved from perishing. It is not St. Paul alone, the chosen vessel of the Lord, and the appointed ambassador of the truth to the shores of the Western ocean ; it is not St. Paul alone, nor his comrades, St. Luke, and St. Timothy, nor the courteous Centurion, ^ Porteus's Lectures, xi. LET. x] ON ILLUSTRATION. 81 whose discerning kindness to his prisoner might have ope- rated as some little claim to snatch him from the general calamity ; the selfish mariners, and the brutal soldiers, are, moreover, given by God to the prayers and services of the Apostle ; two hundred, threescore, and fifteen persons are preserved from death, by the presence of a single captive; and the vainglorious boast of the Roman, ' Cajsarem vehis,' was realized in the instance of St. Paul." Even a single example will have weight in argument, if it can be assumed, that the circumstances are essentially the same with that which is to be proved ; or if it be stamped with the seal of God's sanction or disapproval. But other- wise, single examples, especially those which are fictitious, can never amount io proof ; yet, by w^ay o^ illustration, ihey are of great use, fictitious as well as real, for they often ex- plain better than any other mode of illustration what is the preacher's meaning ; so that, joined with his authority, they have the power of conviction ; for many of your congrega- tion would rely implicitly on your word, provided only they understood it. You need never be at a loss for such illustra- tions as the following from Tillotson, w^hich is of a sort very useful in plain congregations, though the language may be thought rather too familiar for the present day. " I will con- clude this discourse," he says, " by putting a very plain and familiar case; by which it will appear what credit and authority is fit to be given to a guide, and what not." — (He is speaking of the Church of Rome.) — " Suppose I came a stranger into England, and, landing at Dover, took a guide there to conduct me in my way to York, which I knew before, by the map, to be north of Dover." We need not follow him in his journey. Suffice it to say that his guide led him over hedge and ditch, and through brier and bog, till he declared he would follow him no longer. Lastly, there is the illustration from authority. Scrip- 4*^ 82 ON ILLUSTRATION. [pART I. ture authority is, as we have already said, the preacher's main strength. The authority of the Church (as contained in her creeds and formularies) is most valuable as a witness or interpreter of Scripture ; other authority, though not altogether to be neglected, is but of comparatively feeble power. I mention it more for the purpose of limiting than recommending its use. When it is really to the purpose to know what has been said by profane writers on any subject, then, of course, their writings may be quoted, yet not so much by way of authority as of testimony. But quotation is little heeded. What do ordinary congregations care for the authority of heathen philosophers, Roman historians, '' poetical moralists of the Augustan age?" Nor does it appear to me to bear with it much weight when the preacher appeals to a late excellent prelate of our Church, or a cele- brated Divine, now no more. Some few there are who, '' though dead, yet speak," and that with power ; especially the ancient Fathers of the Church who conversed with the Apostles, or lived soon after their time. And the opinions of the Reformers of our own Church are important on some subjects. They are well quoted in the following pas- sage from Mant's Bampton Lectures: "Let it not be under- stood for a moment that, in asserting the necessity of good works, in conjunction and equally with faith to our final acceptance, I attribute to such works the slightest shadow of merit. God forbid that I should presume to derogate from the value of the Redeemer's sacrifice, to rob Christ of his majesty, or admit any offering from his unprofitable ser- vants to participate with him in making atonement and satis- faction for our sins. In this sense, indeed, it is always and universally true that ' we are justified by faith in Christ only.' We, therefore, plead ' the meritorious righteousness of Christ' (as the pious Burkett says) 'to answer the de- mands of the law ;' but contend for a ' personal righteous- LET. X] ON ILLUSTRATION. 83 ness of our own to answer the commands of the Gospel.' Whilst, with the judicious Hooker, ' we acknowledge a du- tiful necessity of doing well,' with him also ' the meritorious dignity of doing well we utterly renounce.' Whilst, with the venerable Latimer, we believe that, ' as touching our good works which we do, God will reward them in heaven,' with him also we acknowledge that ' they cannot merit heaven,' but that it must be merited, not by our own works, but only by the merits of our Saviour Christ. And we esteem it no less truly than strongly said by the ever memo- rable Hales, * Ten thousand worlds, were we able to give them all, could not make satisfaction for any part of the smallest offence we have committed against God.' " Some- times you may quote a fine passage, or a pointed, pithy, or even quaint sentence from an old divine, if it is merely for the sake of enlivening the style, or if he has expressed it in such forcible language as you do not wish to weaken by a paraphrase. '' Let us look," says Mr. Benson, " only to that awful world, where, as the strong eloquence of Chil- lingworth has uttered the thought, if wc shine not beau- tifully as the stars of God's glory, we shall glare fearfully as the frehrands of his wrath for ever.'"^ ' Benson's Lectures, ii. 420. LETTER XI HOW TO MOVE THE PASSIONS OR FEELINGS FIRST BY INDIRECT MEANS. To speak of an appeal to the passions, conveys to many people the idea of a mode of address, little in harmony with the soberness of a sermon. It reminds them of Peter the hermit urging the warriors of Europe to the crusades ; or of some modern agitator inflaming the passions of the populace. True it is, that the bad passions are those most easily and most frequently excited, but it must not be forgotten that there are good passions as well as bad. Not only anger, jealousy, revenge, hatred, malice, and uncharitable- ness ; but love, joy, peace, long-suflering, gentleness, meek- ness, faith, temperance, gratitude, exultation, hope, — all these partake of the nature of passions ; though it may be more in accordance with common acceptation if we call them feelings or affections. Persuasion is the end of all preaching ; but it is clear that persuasion and conviction do not always go together. A man will sometimes be persuaded without being con- vinced, — he will act iy.ojv aUovrl ys ^I'^w — but much more frequently convinced without being persuaded. Conviction is, indeed, generally speaking, an essential preliminary to persuasion, yet it is necessary to go a step farther before the preacher's object is attained. It is not enough to convince LET. XI.] now TO I'viovr, riii; ri;i.LiN(is, i;T< . 85 men how penitent and humble they ought to be, how grateful to God, how charitable to their neighbours ; there is some- thing beyond this : they must be persuaded to be so. The preacher has not performed his task when he has convinced his hearers of their sin and danger, but he must persuade them to forsake the one, and guard against the other. And this is to be done principally by moving the passions, or the feelings. When the reason is brought to assent to the truth of any proposition, and the feelings are wrought upon, and urged to action — then, and not till then, will the will be gained, and a man be disposed to act, and by God's grace icill act, in consequence of what he hears ; and then, and not till then, is the preacher's task accomplished. It is in this last requirement of their art, that English preachers are mainly defective. " Sermons," says Blair, '* have passed too much into mere reasoning and instruc- tion, owing to a distaste to fanatics and puritans. This will account, not only for the ineffectiveness of preaching in general, but also, in some cases, for the thinness of congre- gations ; for people w^ill not go to hear where they are not made to feel." I am the last person to advocate extravagant and passionate declamation ; still, it is a Christian minister's bounden duty to aim at such a style of preaching as will move and win the affections of his hearers. It is said of Bossuet and Fenelon, — " I'un preuve la religion, I'autre la fait aimer." Surely, the latter is the point to which the preacher's exertions should be directed. The appeal to the feelings or passions may be either direct or indireet. We will consider the latter mode first. Of the indirect modes of appealing to the passions, an instance will occur to you in the parable of the ewe-lamb, by which the prophet stirred up the conscience of David. ^ ' 2 Sam. xii. 86 HOW TO MOVE THE FEELINGS [pART I. Indignation against the crime is surreptitiously excited, before any hint is given of the application of the story. Thus also Dean Stanhope, after commenting severely on the base ingratitude of the lepers,' who neglected to thank Jesus for their recovery, adds, " This passage is the very picture of mankind, and holds out to us a glass, in which almost every soul may see its own disposition but too ex- actly represented, too strongly reflected." Of indirect modes of moving the feelings, and engaging the affections, a certain copiousness and vividness of descrip- tion is most within the preacher's province. Thus, if he wishes to impress his hearers with solemn and piteous feel- ings for the accomplishment of God's wrath upon Jerusalem, he would not say only that Jerusalem was destroyed, but " that it was laid even with the ground, and her children within her," "the ploughers made long furrows ;" "there was not left one stone upon another." Or if he wished to imprint on their minds a vivid feeling of the agony of our Lord, he would not merely mention the fact, but describe the circumstances and moral accompaniments. " Surely he bears our griefs, he carries our sorrows, he undergoes the chastisement of our peace. See his mortified look, his troubled gestures, see the bloody sweat — strange symptoms of the smothered pangs which rend his righteous heart. See him prostrate on the earth in anxious supplication.'" Not only strong feelings, but calm and pleasurable emo- tions of pity and interest are called up, in the same way, by simple description, and by prevailing upon the mind to dwell on details, however comparatively unimportant. Thus, in the description of Abraham on Mount Moriah : " And Abra- ham took the wood of the burnt offering, and laid it upon Isaac his son ; and he took the fire in his hand, and a knife ; ' Luke xvii. ' Horsley's Sermons, Serm. xix. LET. XI.] BY INDIRECT MEANS. 87 and they went both of them together. And Isaac spake un- to Abraham his father, and said, My father : and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering? And Abraham said. My son, God will provide himself a lamb for a burnt offering : so they went both of them together. And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, and took the knife to slay his son."^ How affecting are these minute and simple details ! Who would leave out a single word ? Most sermons contain a good deal of description ; some consist almost entirely of it. The last may, in some re- spects, be compared to a piece of sacred music. Suppose, for instance, you choose for your subject that interesting and beautifid portion of Scripture, the angels appearing to the shepherds, and announcing the nativity of Christ.^ There is nothing here which needs to be proved or explained : all is simple narrative. The subject may be treated by describ- ing the different circumstances which took place. As Han- del, in his Messiah, dwells on each incident of this inter- view in a suitable strain of devotional music, and subdues the feelings, and melts the soul to holy and rapturous emo- tions : so, what he does by music, may the preacher accom- plish by the power of description, by dwelling on each inci- dent in so touching and vivid a manner, that a holy sense of the sacredness of the narrative, with all its sublime and mo- mentous accompaniments, may be infused into the hearts of his hearers. This mode of treatment is very suitable to those parts of Scripture which are in themselves highly in- teresting : but it requires also a peculiar gift of preaching. • Gen. xxii. 6—10. M.uke ii. 8. 88 HOW TO MOVE THE FEELINGS [pART I. Some writers object to any appeal to the imagination — at least " in the principal matters of the preacher's message." The author of the History of Enthusiasm instances the " awful process of the last judgment," as an improper sub- ject of descriptive eloquence. " On that day,^^ he says, " it will be sin, not a flaming world that shall appal the soul."^ I cannot, however, think that his argument is cor- rect. Though we may admit that on the day of judgment these physical terrors will be disregarded, and that, " though all that is visible be shaking, and dissolving, and giving way, each despairing eye-witness shall mourn apart over the re- collection of his own guilt, over the prospects of his own rue- ful and undone eternity;"^ yet it does not follow that the preacher should disregard these topics now. He must not, indeed, dwell on them exclusively , nor, as the author quoted justly remarks, chiejly ; still, to omit them altogether, is to reject one of the most powerful auxiliaries, Bnd greatly cramp his powers. For although, doubtless, the consciousness of sin will be infinitely the most appalling thought when ice stand before our Judge, yet it is very far from being so while we are living here. It is the most difficult of all tasks for a preacher to im- press this truth, the guilt of sin, or the realities of the spirit- ual world, on men whose minds are immersed in temporal affairs, and whose senses are engaged in the scenes of this busy life. The most earnest descriptions of the enormity and danger of sin fail to touch the hearts of men with fear, unless enforced with every adjunct, and heightened by every circumstance which the preacher has at his command. And surely a preacher cannot be wrong in following the course of God's own word. If the terrors which are de- scribed in the Bible be a true description of things which ^ See History of Enthusiasm, sect. 2. ' Chalmers, Serm. viii. LET. XI.] BY INDIRECT MEAN'S. 89 will really happen, he is bound to declare them. If, on the other hand, they are figurative and imaginary, for what reason are they set forth in the Bible, but because they are among the means most suited to influence the will of man ? We need not suppose that there will really be a " worm that dicth not," nor a " fire that is not quenched," yet surely these thrice repeated terrors have more powerful effect to excite the feeling of fear than the employment of the mere abstract terms for which they stand — everlasting pain, and endless remorse. The very subject in question calls forth from St. Peter that terribly awful description, in which he dwells with reiterated force on the material accompaniments of the day of judgment, " The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and tlic elements shall melt id itJi fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversa- tion and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat V^^ It is clear, I think, that these images may fairly be used — and that without more restriction than the taste of the speaker suggests — as subsidiary engines to heighten the effect of a description, when it is the preacher's object to call up feelings of fear and solemnity. They are legitimately employed as introductory to an appeal to moral feelings ; they prepare the mind for it, or rather spontaneously sug- gest it. Our hearts are so constituted, that physical and moral impressions act reciprocally upon each other. Nor can the feelings be strongly moved unless the imagination is appealed to. Read any interesting work of fiction, and ' 2 Pet iii. 10, 11, 12. 90 HOW TO MOVE THE FEELINGS [PART I. you will find the author invariably availing himself of this mode of introducing or heightening the impression. When a scene of love and happiness is to be depicted, it is sure to be " a delightful day, sun shining, not too hot, air balmy, birds singing, all nature gay, and the influence is quickly felt"^ by the persons who figure in the scene. When, on the other hand, sorrow and misfortune are ap- proaching, it is a drizzling rain in November, or snow storm in January. Spring is always the season for hope and ex- pectation, Autumn for calm and sober reflection. How admirably is the character of the master of Ravenswood worked up, and our sympathy sustained by the description of his dreary tower on the Wolfs Crag — his stern poverty, and tall dark form ! Nay, even in the realities of life, who does not feel that the accompaniment of a bright sun adds not a little to the happiness of witnessing the marriage of a friend, and that a cold dreary rain increases the melancholy feeling of a funeral 1 My conclusion is, that descriptions of natural phenom- ena, and material accompaniments, instead of only affecting the imagination, may, through the imagination, most power- fully influence the heart, whether for good or evil ; and, therefore, that the preacher will do well to avail himself of them — not to the exclusion of moral appeals from their due prominence, but as heightening auxiliaries. Of course bad taste, and affectation, and laboured details, and language too highly wrought and verbose, in this, as in every other case, impair the effect : and I am ready to allow that there is a great temptation to preachers to run into these errors. But the liability to abuse, does not impeach the general usefulness of such topics. Since the day of judgment has been the instance hitherto ' Miss Edge worth. LET, XI.] BY INDIRECT MEANS. 91 referred to, let us see in what manner this subject has been treated by difFercnt writers : " Whoever 3'ou are that read this," says an ohl writer, " I beseech you, think with your- selves what atfections it would move, should you now hear the sound of the last trump, should you feel the dead that lie here buried begin to stir, and heave under you, should you see now a tombstone removed, and then a grave thrown open, here a head, and there an arm, here one limb, and there another, thrust out of the earth ; the throng and multitude of some already risen, some just rising, and all hastening to judgment ! Would not such a spectacle fright you with more serious thoughts, than perhaps the most of you have even when you are in God's presence ? JVIiat security have I for my soul? ivhat interest in my Saviour ? what account can I give unto my Judge ? Oh ! what sentence shall I hear by-and-by pronounced upon me ? Thus would you all, with amazed and trembling hearts, expect the issue of that great and terrible day of the Lord, which now you put far away from you ; and, it may be, much farther in your own thoughts, than God hath done in his decrees. Well, sirs, stir up the same affections now ; you will not be much deceived, if you think you hear and see these things present before you this hour. There are but a few years that make a difference between what is, and what shall be ; and when they are struck off, death and judgment, and eternity, are really present with you — as really present as the things you behold with your eyes. Could we but keep that sound always in our ears, which St. Jerome witnesseth was always loud in his, ' Surgite mortui,' — Arise ye dead, and come away to judgment, the Judge is set, the books are opening, doom is passing — how would this nip all our carnal jollity and childish pride, and make us careful to improve that time, to employ those talents, to regulate those thoughts, those discourses, those actions, for which we must shortly 92 HOW TO MOVE THE FEELINGS [PART I. give SO narrow an account to a strict and most impartial Judge." ^ The first part of this extract will remind you, I dare say, of those pictures of the day of judgment, which you see in old Bibles. Whether Bishop Hopkins had one of them open before him, or whether tliey were taken from his description, I know not ; yet I can well imagine, that the same persons who, two hundred years ago, admired those pictures, would not have seen anything ludicrous or offensively particular in the good Bishop's description of the day of judgment. And, this feeling being excluded, I can suppose that the mixture of material and moral ideas, must have had a weighty, and even an appalling effect. Of course I do not recommend it for imitation now : minute detail in such subjects is exploded, and obscurity is judged to be more suitable to the sublime. The pictures in our old Bibles are admired only by children, and the conceptions of Martin have usurped the place of those of Michael Angelo. You must conform, in some degree, at least, to the public taste. The following passage is from a more modern writer, and consists principally in moral description : " Where is the man who can abide the strict examination which is now to be instituted ? Where is the heart which, laid open to its utmost recesses, will not appear loaded with deformity ? AVhen the most secret motives in which the actions of men have originated, are exposed to the view of an assembled world, how many deeds, that seemed the children of virtue and charity, will be claimed as the offspring of vanity and pride ! Innumerable will be the schemes of wickedness which this important hour will bring to light. Schemes that never, perhaps, ripened into execution ; which have long ago escaped the memory of the projector himself, but whose guilt ^ Bishop Hopkins. LET. XI.] BY INDIRECT MEAxVS. 93 remains, and whose punishment is reserved for this day : criminal dispositions, which were never embodied into deeds of vice ; hatreds and animosities, which only lacked an opportunity to be written in characters of blood : vicious and unholy thoughts, which solicited, but found not, the means of gratification : meditated crimes, of which we could scarcely have supposed ourselves capable — will now be brought home to the consciences of men. And when we, at length, are made known to ourselves, a mystery of iniquity will be revealed, that will overwhelm us with confusion ! The task, which we had so often postponed from day to day, must at length be performed ; whatever reluctance we may feel to the duty, we must now enter into our own hearts, where we never, perhaps, delighted to dwell ; and we must submit to review those shameful desires and inclinations, those vain delusions, and those mean and secret motives, which, even without our knowledge, were the real, but invisible principles of action. *' Nor will the scrutiny of this awful day be confined to the actual and meditated crimes of mankind ; it will also extend to every omission in our duty of which we have been guilty How many will find, when too late, that where something might have been done towards their eternal salva- tion, nothing has been effected, and, as unprofitable servants, they shall be cast into utter darkness.'" Though there are some home-thrusts, and penetrating allusions in this extract ; yet, to my mind, it falls short of the powerful effect made by a more picturesque description ; it fails to impress the mind with that wholesome fear which is called forth by the following passage from Dwight : — " Alone in the midst of millions, surrounded by enemies only, without a friend, without a comfort, without a hope, he ' Bryce's Sermons. 94 HOW TO MOVE THE FEELINGS [pART I. lifts up his eyes, and, in deep despair, takes a melancholy survey of the immense regions around him : but finds nothing to alleviate his woe, nothing to support his drooping spirit, nothing to lessen the pangs of a broken heart. "In a far distant region he sees a faint glimmering of that Sun of Righteousness which shall never more shine upon him ; a feeble dying sound of the praises, the everlasting songs of the general assembly and Church of the first born, trembles on his ear, and, in an agonizing manner, reminds him of the blessings in which he might have also shared, and which he voluntarily cast away. In dim and distant visions those heavens are seen, where multitudes of his former friends and companions dwell — friends and companions, who in this world loved God, believed in the Redeemer, and, 'by a patient continuance in well-doing, sought for glory, honour, and immortality.' Among these, perhaps, his own fond parents, who, with a thousand sighs and prayers and tears, commended him, while they dwelt here below, to the mercy of God, and to the love of their own divine Redeemer. His children, also, and the wife of his bosom, gone before him, have, perhaps, fondly waited at the gates of glory in the ardent expectation, the cheering hope of seeing him, once so beloved, reunited to their number, and a partaker in their everlasting joy. But they have waited in vain. " The curtain is now drawn, and the amazing vast is unbosomed to his view. Nature, long delayed, sinks under the united pressure of sickness, and sorrow, and despair. His eyes grow dim, his ears deaf, his heart forgets to beat, and his spirit lingering, terrified, amazed, clings to life, and struggles to keep possession of his earthly tenement. But hurried by an unseen Almighty hand, it is irresistibly launched into the unseen abyss. Alone and friendless it ascends to God, to see all its sin set in order before its eyes ; with a gloomy and dreadful account of life spent only in sin, without LET. XI.] BY INDIRECT MEANS. 95 a single act of piety, or voluntary kindness to men, with no faith in Christ, and no sorrow for iniquity, it is cast out, as wholly wicked and unprofitable, into the land of darkness and the shadow of death, there to wind its solitary journey through regions of sorrow and despair, ages without end, and to take up for ever the gloomy and distressing lamentation of the text — * The harvest is past, the summer ended, and I am not saved.' " The man that is not moved, — even by read- ing this description, would be moved by nothing. Let me observe, however, that as there are few persons who can compose, so there are still fewer who can properly deliver, a passage like the above. Unless, therefore, you are confident that your power of expression will bear you out in the delivery of such heart-stirring appeals, and, on the other hand, that your feelings will not burst forth so strongly as to impede your utterance, you had better content yourself with a more moderated tone. ^ Descriptions of virtue and vice are amongst the most powerful means of moving the feelings. " To picture a vice so as to make it ugly to those who practise it, and a virtue so as to make it loved even by those who love it not, will oft- en lead men to forsake the one and seek the other." Who can hear St. Paul's description of charity without a feelinor of love and emulation ? Under this head will come descrip- tion of character, which is one of the most certain modes of touching the heart, — more certain, perhaps, than description of virtue and vice ; for concrete terms are commonly more plain and forcible than abstract. When a bad man hears his own character described, when the veil is torn from his heart, his secret wishes and motives laid bare, his meanness, vileness, worthlessness, set forth before him, and the results of a continuance in such a state undeniably proved, he cannot ' Compare the conclusion of Bishop Horsley's third sermon. 96 HOW TO MOVE THE FEELINGS [PART I. but be touched with fear and shame, if not contrition. So, when a good man hears a description which agrees with his own experience, when the triumphs of grace over nature are depicted, the power of the Holy Ghost to subdue sin, to as- sist, comfort, exalt, and spiritualize; and when the cheerful course and glorious prospects of a Christian are pictured, in all which he recognizes a just representation of his own feel- ings, it cannot fail but that he will be cheered and strength- ened in his course, and filled with hope and resolution. Nothing adds more to the power of description, or in- deed to any other mode of address, than to connect it with the personal feelings and circumstances of your hearers ; as in the following touching passage, from a sermon of Gallau- det, preached for the deaf and dumb at the Oratoire in Paris : '* Parents, make the case your own. Fathers and mothers, think what would be your feelings were the son of your ex- pectation, or the daughter of your hopes, to be found in this unhappy condition. The lamp of reason already lights its infant eye, the smile of intelligence plays upon its counte- nance, its little hand is stretched out in significant expres- sion of its wants, the delightful season of prattling converse has arrived ; but its artless lispings are in vain anticipated by paternal ardour ; the voice of maternal affection falls un- heeded on its ear ; its silence begins to betray its misfor- tune, and its look and gesture soon prove that it must be for ever cut off from colloquial intercourse with man, and that parental love must labour under unexpected difficulties in preparing for its journey through the thorny world on which it has entered." There are many modes in which personal feelings may be touched. Proximity of time or place, immi- nent danger, immediate advantage; these and similar cir- cumstances should be pressed into the service of the preach- er. The presence of the cholera was the occasion of more awakening appeals to sinners than any other recent circum- LET. XI.] RY INDIRECT MEANS. 97 stance, and, we doubt not, was blessed to the salvation of many souls. It is surprising what effect even a trifling incident, well introduced, will sometimes cause. I remember hearing a charity sermon for a school, in which the preacher stated, that if the funds of the institution were not augmented the managers would be obliged to discontinue " the little re- wards" which had been usually given to the children. It was a simple, yet pathetic touch. The effect of this appeal was obvious at the time, and I have no doubt contributed to fill the plates. LETTER XII. HOW TO MOVE THE PASSIONS OR FEELINGS SECONDLY, BY DIRECT MEANS. We have now to consider the direct modes of moving the passions or affections. The first is to persuade or convince by undeniable argu- ments, or forcible representations, that a thing is, on the one hand, laudable, useful, safe, pleasant, necessary, possi- ble, practicable; or, on the other hand, base, pernicious, dangerous, painful, needless, impossible, impracticable. If, for instance, you can show the impracticability of serving God and Mammon, the impossibility of escaping God's wrath without repentance, the folly, shame, danger, unprofitable- ness, enormity of sin ; or if you can prove how pleasant are the paths of religion, how desirable the rewards of heaven, how possible, by God's gracious mercy, even for the great- est sinner to turn from his wickedness and save his soul alive ; if you can establish in the mind of your hearers a belief of such things as these, you will have made no incon- siderable step towards moving them ; at any rate you will have prepared their hearts for favourable impressions. The next mode of moving the passions is by direct ap- peal, or address, including exhortation, warning, expostula- tion, remonstrance, consolation, reproof, encouragement, and LET. XII.] HOW TO MOVE THE FEELINGS, ETC. 99 the like ; all of which may, for our present purpose, be suf- ficiently designated under the general name of eiliortatiun. According to the taste or style of different preachers, or in compliance with the nature of the subject on which they are treating, a sermon may consist almost wholly of exhorta- tion, or contain little or none. When the matter in hand is, of itself, of a moving and spirit-stirring character, the preacher may judge direct exhortation unnecessary ; on the contrary, if the subject be one on which the hearers are al- ready convinced, or well informed, then the main part of the sermon may consist in exhortation, and encouragement to act up to their conviction and knowledge. And here I must not omit to mention an important dis- tinction between those parts of a sermon where the object is to convince the understanding, and those where the inten- tion is to move the heart and feelings; in short, between argument and exhortation. In the first, the object is avow- ed ; in the second, concealed. When I say concealed^ I do not mean that there is any thing to be ashamed of; on the contrary, it is the obvious and professed duty of the preacher to do all he can to awaken the feelings and open the heart. But it is a maxim of rhetoric, that, in order to attain this object, the speaker must on no account avow it at the time ; for there is in men's hearts a natural pride, and perverse disinclination to yield their feelings to another. Therefore, when you wish to move their heart, you must not say, " Now I am going to exhort you," — *' Now I am going to tell you what feelings you ought to have on this occasion," — " This should call forth your faith, this your gratitude or devotion," — for it is an assumption of superiority which they will not bear. There is a great difference between showing the hearers that they ought to be moved, and actually moving them ; avowed and expected exhortation is generally the surest mode of defeating your object. The human heart 100 now TO MOVE THE FEELINGS [PART I. fortifies itself against direct attack ; so that, to be sure of success, you must come upon it unawares. Make never so earnest an appeal, and, if it is not well timed, it will not succeed. If you begin to speak warmly before your hearers are similarly affected, they will take it as a matter of course — a part of your business ; and will not much attend : or you will appear to them something like " a drunken man in the midst of sober." ^ Or, if your address be so warm as to command attention, — not being prepared to receive it, they will suppose it is all meant for their neighbours. I need scarcely remind you of the often quoted maxim of Horace with reference to the effect of an appeal to the passions ; " Si vis me flere, dolendum est Prinium ipsi tibi." Whatever passion or feeling you wish to excite, wheth er it be joy, sorrow, love, hatred, pity, or indignation, you must show by your tone and expression, as well as by your words, that you are yourself affected in the way you wish your hearers to be affected. If you are unmoved and indifferent, they will be the same. A few sentences warm from the heart, and delivered with corresponding earnestness, are often sufficient ; indeed, generally speaking, they are better than many ; for it is difficult to keep up for long a sustained warmth of expression, and if the fervour subsides, the ad- dress instantly becomes frigid, and your hearers will be un- moved. Judicious fanning keeps alive the flame, but too much may chance to extinguish it. Do not, however, check the stream of enthusiasm too soon, for every drop, if genu- ine, is precious. In this point the extemporaneous preacher has a manifest advantage, for he can say more or less accord- ing as his own feelings bear him out, or his hearers are in a fit frame to receive it. * See Whately's Rhetoric. LET. XII.] nv DIRECT MEANS. 101 It is obvious that the style and manner of those parts of a sermon which are intended to move the passions should be very different from those which are suitable to argument and instruction. In an address to the passions, the preacher must put forth his whole energy ; his address must be more than ordinarily earnest and pathetic, and his language of a bolder and freer character. Whether from constitutional temperament, or habitual reserve, some very good men ap- pear wholly incapable of that fervid and impassioned ex- pression which is so necessary for this purpose. It is highly important for a young clergyman to struggle from the very beginning of his ministerial duties against a coldness of manner, which, if not corrected, will grow, and fix itself upon him. At the same time he must guard against mere declama- tion. To attempt to fix any standard, or to draw a line where right enthusiasm ends, and ranting and bombast be- gins, ^^ouId be fruitless. I might write you down a sentence, which, when you read it calmly, detached from the rest, would sound more like raving than preaching, and yet it might by no means follow that it should have seemed so to an audience which was worked up into enthusiasm. At such times highly figurative and even hyperbolical language may be rightly used, at least by preachers whose manner will bear them out. "Ubi se animus cogitationis macrnitu- S3 O dine levavit, ambitiosus in verba est, altiusque, ut spirare, ita eloqui, gestit, et ad dignitatem rerum exsurgit oratio : obli- tus tum legis pressiorisque judicii, sublimis feror et ore jam non meo."^ ''When the mind is occupied by some vast and awful subject of contemplation it is prompted to give utterance to its feelings in a figurative style, for ordinary words will not convey the admiration, nor literal words the reverence which possess it."^ ' Seneca. * Newman. 102 HOW TO MOVE THE FEELINGS [PART I. With all due allowance, indeed admiration, for right en- thusiasm, I cannot conceive that any congregation could be edified by such passages as the following, which are taken from the published sermons of an admired preacher. The first is an illustration of the text — " Through death Christ Jesus destroyed him that had the power of death." ''Death came against the Mediator : but, in submitting to it, Christ, if we may use such image, seized on the destroyer, and, waving his skeleton form as a sceptre over this creation, broke the spell of a thousand generations, dashing away the chains, and opening the graves of an oppressed and rifled population."^ The next is from a sermon on the resurrec- tion : " He went down to the grave in the weakness of hu- manity, but, at*the same time, in the might of the Deity. And, designing to pour forth a torrent of lustre on the life, the everlasting life of man, oh ! he did not bid the firmament cleave asunder, and the constellations of eternity shine out in their majesties, and dazzle and blind an overawe^} crea- tion. He rose up, a moral giant, from his grave-clothes, and, proving death vanquished in his strong-hold, left the vacant sepulchre as a centre of light to the dwellers on this planet. He took not the suns and systems which crowd immensity in order to form one brilliant cataract, which, rushing down in its glories, might sweep away darkness from the benighted race of the apostate. But he came forth from the tomb, masterful and victorious ; and the place where he had lain became the focus of the rays of the long hidden truth ; and the fragments of his grave-stone were the stars from which flashed the immortality of man."' It may be well to observe that the author of these astounding passages, these " brilliant cataracts" of words, has of late somewhat reined in the fury of his genius, and, as might have been safely predicted, his descent from the regions of 1 Melville's Sermons, pp. 19, 20. ^ jb, pp. 346^ 7, LKT. XII. J FV DIKLCT MEANS. UK? the clouds has not in the least impaired the real energy of his preaching. In all appeals to the passions, whether direct or indirect, you should remember this circumstance — that one strono feeling will counteract another. Thus, if you paint too mi- nutely circumstances of horror and misery, disgust vviji sometimes drive away pity. A clean decent looking begtrar is commonly more successful in his profession than one who exposes his undressed wounds. Excessive fear will cast out hope, and perfect love dispel fear. Of this principle the preacher has many opportunities to avail himself. Thus, in order to correct the influence of worldly passions and at- tachments, it will generally prove more effectual to cherisli a love for heavenly things, than to rail in direct terms against vanity and worldliness. To turn the hearts of men from drunkenness and vice you will best describe the com- forts of a sober and religious life. To attack unbelief with greatest force, you should dwell on the blessedness of Christian hope. Since the object of the preacher is not merely to con- vince and affect, but to do so with reference to something farther, to inspire an active principle of conduct, it is better for him to dwell principally on such topics, and awaken such feelings, as will elate and excite, rather than distress, the soul. Sorrow, fear, shame, are naturally dull and torpid ; they depress the mind, and indispose it for enterprise ; but fjiith, hope, emulation, love, joy, charity, elevate the soul, and prepare it for active exertion. Such are the principal means whereby the preacher must seek to move the will of his hearers. But his object is not even then accomplished. For though the spirit of man may be willing, yet, alas! the flesh is weak. To have gained the will is much, but it is no security that you have changed the heart. ** To will," says St. Paul, " is present with me, 104 HOW TO MOVE THE FEELINGS, ETC. [pART I but how to perform that which is good I find not. For the good that I would, I do not, but the evil which I ^\ould not, that I do."^ While, therefore, the orator who addresses men on the affairs of this present world may boast that he can deal successfully with their spirit, and sway their pas- sions, and work them to his purposes ; the preacher, whose object is incomplete if he does not change their hearts, must, after all his most earnest and faithful efforts, still humbly look for success to that Spirit of truth who worketh as he listeth, and who alone can fashion and mould the hearts of men, and turn them from darkness to light, from the power of Satan unto God. ^ Rom. vii. 18,19. See also South's Serrn. on Matt. xiii. 52. PART II LETTER XI IK ON STYLE GENERAL REMARKS. It may appear to need some apology, tliat I should take upon myself to advise you on the subject of style. Having passed with credit through a public school and the univer- sity, it might be supposed that you were perfect in this respect. But, if things are managed as they were in my time, sucii a supposition would be far " from correct. So little attention was then paid to English composition, either at school or college, that many a man of fair ability passed through both, without having turned his mind to the sub- ject, beyond writing a few themes which were never looked over.^ Abundance of pains was lavished on verse-making, and some attention paid to Latin prose ; which, though an excellent help, and a good foundation for composition in [} This language is scarcely too strong to describe the case of many of the graduates of a large number of American colleges. It by no means unfrequently happens that young men, on entering our theo- logical seminaries, fresh from college, are found deficient in the very rudiments ofrnrnposition ] 106 ON STYLE. [l^ART II. general, certainly is not sufficient of itself to teach the art of writing sermons. Whether any improvement has taken place in these mat- ters I am not aware. But even taking the other side of the question, and supposing every attention paid to English composition ; — supposing that you have received instruction from a man of taste, and have been carefully trained up in all the mysteries of essay-writing, still I apprehend that a few hints on the sort of style suited for sermons will not be without use. Style may be too good, as well as too bad; too refined and polished, as well as too rough and homely. " Elaborate composition is so far from being necessary to the success of public discourses, that in many situations a person of delicate and refined taste will be obliged to main- tain a severe conflict between his duty and his habits, before he can come to be useful from the pulpit."^ I do not know whether a young clergyman who has paid the greatest at- tention to style in essay-writing, and has distinguished him- self by the beauty of his composition, would not perhaps be full as likely as any other to send his congregation to sleep, and that partly by the too great refinement of his style. Parochial preaching has a style peculiar to itself; and it is one of some difficulty to attain. The young curate, fresh from the honours of his degree, has often much to learn, as well as unlearn, when he begins " the simple task of saving souls." The problem is, to keep the right medium between bad taste and too great refinement. In preachers of the Church of England there is a tendency to the latter fault : their style is often so smoothed down and polished that nothing impressive and striking is left. The following is Johns(m's opinion on this matter : — " I talked," said Bos- well, " of preaching and of the great success which those ' Bishop Sumner's Apostolical Preaching, pp. 0, 10. First Edition. LET. XIII. J C;KNf:H.\I, Ki:.MAUKS. 107 called Methodists have." Johnson : " Sir, it is owing to their e.xpressing themselves in u plain familiar manner, which is the way to do good to the common people, and which clergymen of genius and learning ought to do from a principle of duty, when it is suited to their congregation ; a practice for which they will be praised by men of sense. To insist against drunkenness as a crime, because it debases reason, the noblest faculty of man, would be of no service to the common people; but to tell them that they may die in a fit of drunkenness, and show them how dreadful that would be, cannot fail to make a deep impression. Sir, when your Scotch clergy give up their homely manner, re- ligion will soon decay in that country."^ This opinion, though in the main just, will require some qualification. For it is very possible to preach plainly, without preaching like Methodists. And here I should mention, that the shortest mode of acquiring the style and way of thinking, so necessary for usefulness in your parish, is to begin your office by very fre- quent intercourse and conversation w^ith your parishioners, with a view to learn their habits of thought, and what de- gree of knowledge they possess. You will find much more ignorance than you expected. " Pray, sir," said a parish- ioner to his minister, " who are those primitive Christians, about whom you said so much in your sermon yesterday?" He was thinking, probably, of the pj'ittiitive Methodists, ]\is,t established in the next parish. Now, if the sermon turned on the habits or opinions of the primitive Christians, it is clear that it would fall without meaning on one who did not understand the term. The less knowledge you take for granted amongst uneducated people the better. Be careful, especially, to explain any word on which your discourse ' Bo.swell's Life, vo). i. 357. Oxford Edition. 108 ON STYLE. [part II, turns. Suppose you preach on the "text, " Unless your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter the kingdom of hea- ven ;" — I beg you will not take for granted that your hearers know what Pharisees are ; for I met with a person once, — and one who read her Bible more than most, — who described the Pharisees as " a little people, not positively wicked, but inclined to mischief" I could not imagine what the good woman meant, till at last the truth flashed upon me. She took them for fairies. One of the greatest faults in style is when, from any cause, it catches the attention of the hearers, and draws it away from the matter of the discourse. " A discourse then excels in perspicuity when the subject engrosses the atten- tion of the hearer, and the diction is so little minded by him, that he can scarcely be said to be conscious that it is through this medium he sees into the speaker's thoughts."^ If in coming out of church you hear the congregation say, what beautiful language ! what a fine discourse ! what talent ! what eloquence ! you have too much reason to fear that your sermon has not had the right effect. The people have been admiring you, not minding what you said. You know what is told of the effect produced by the two great orators of antiquity. When Cicero had spoken men said, " What a fine orator !" When Demosthenes had finished, they said, " Let us go and fight Philip." We may be per- mitted to doubt the correctness of this fact, because many of Cicero's speeches are known to have been most effective. The style of the two orators might be more properly quoted as instances, excellent both in their way, of mild and forci- ble persuasion. However, the well known saying serves to illustrate the point before us. The object of speaking in ' Campbell's Philosopliy of Rhetoric. LET XIll.] iiHNKRAL IlKMAUKS. 1 01) general is (as Archbishop Whately has hiid down) " to carri/ ijQur point :^' the preacher's point is to win souls to Christ. '' He is the best preacher who makcth you go away and say, not how well he hath preached, but how ill I have lived." What Louis XIV. said to Massillon was the best compliment he could have paid him : " Father, I have heard many great orators in this chapel, and have been highly pleased wuth them, but for you, whenever I hear you, I go away displeased with myself, for I see my own charac- ter." You must, therefore, be very careful that it is not your fault, if you are to your hearers what God told Ezekiel he would be, " a very lovely song of one that hath a plea- sant voice, and can play well on an instrument, for they hear thy words, but do them not." Such a sermon, " like a con- cert of music, delights the ear while it lasts, but dies with the sound, and the hearers carry little home, besides a re- membrance that they were sweetly entertained."' The best sign is, w hen your hearers depart silently, and are in haste to get home and think about what you have been saying to them ; when they are " pricked in their hearts, and inquire anxiously what they shall do to be saved." Cranmer's ser- mons are said to have been " accompanied by such a heart of conviction, that the people departed from them with minds possessed of a great hatred of vice, and burning with a desire of virtue." It does not much matter what is the style of sermons which have this effect. It must not, however, be supposed that no care is neces- sary in the style of a sermon. The public ear has become so accustomed to a certain degree of correctness of style, that any great deviation from it is noticed by the audience, and injures the effect of the sermon, in precisely the same manner as too ambitious and elaborate a style. It draws the ' Arrl)hisliop ITort. 110 ON STYLE. [part II attention away from the matter ; and, of the two, it is worse to hear the congregation say, " What a careless, ill-written sermon !" than, *' What a fine one !" A careless inattention to style implies negligence and disrespect to the congrega- tion, and appears as if you were either too indolent to take any pains for them, or thought them so ignorant, that any thing would do ; — an impression which, if it were to get abroad, would soon empty your church ; for people will not care to come and hear a preacher who cares nothing for them. They forget that at the same time they deprive them- selves of the privilege of prayer. In sermon writing, as well as in all other compositions, attention should be paid to the obviously just rule of Aris- totle,^ that there should be propriety of language — a suita- bleness to the subject matter ; and this not only in the adapta- tion of the language to different passions and emotions, and to the different sentiments designed to be expressed, but in the general tone and character of the whole composition. There is a language for poetry, and a language for prose; and, still further, there is a language for different sorts of prose. Without excluding from the pulpit the more chaste and noble excellences of poetic diction, I think it will be granted that the obscure though sparkling language of lyric poetry, with its bold figures and metaphors, is out of keep- ing with the soberness of preaching. '' The wealth of the anthem peal of ecstasy from a million rich voices, and the solemn bowing down of sparkling multitudes, and the glow- ing homage of immortal hierarchies" — surely such language is too aspiring even to describe the glories of Christ's king- dom in heaven. It is, however, very possible to fall into the contrary extreme, and employ language too low and familiar. Those especially are to be blamed who use the cant phrases ' Rhetoric, iii. 6. LET. XIII.] CKNEHAl, UKMAKKS. 1 I I i)f the joiiriiJils or the parliament, as " wisdom of our ances- tors," " march of intellect," " sclioolinaster abroad;" and, even without descending to cant terms, there is «a common newspaper phraseology which ill suits the dignity of the pul- pit ; as for instance, *' In the year sixty or thereabouts, there occurred in the city of Jerusalem, a serious riot, which pro- ceeded to such a degree of violence that it became neces- sary to call in the military to suppress it," This appears to me equally out of keeping with too poetic diction. Sup- pose you were to think fit to adopt the jargon of the law, it is evident that a sermon written in such a style would be absurd and improper. Is there not a similar absurdity and impropriety in the use of highly poetic or too popular lan- guage ? Besides the inherent impropriety of such language, it has the additional fault that every one perceives it to pro- ceed from affectation. It must not, however, be supposed that the style of ser- mons should be of one uniform tenor throughout. The topics of preaching are of such infinite variety, and the feelings and faculties which the preacher addresses so diverse, that he must be continually changing his tone and style ; for it is obvious that the same would not be suitable to instruction, correction, and persuasion. " Is erit eloquens," (says St. Augustine, quoting from Cicero,) " qui poterit parva sub- misse, modica temperate, magna granditer dicere." You will find abundant instances of these different styles in the Epistles.^ It should be observed, also, that there is scarcely any language or topic so sublime, nor any so familiar, that it * See Augustini Opera : De Doct. Christ. Hb. iv. cap. 22. For the " submissa dictio," he refers to Gal. iv. 21, and iii. 15 ; for the " teni- perata," to 1 Tim. v. 1, Rom. xii. 1, and xiii. 12; for the " grandis," to Rom. viii. 2^, and Gal. iv. 10. Sec also Arist. Rhet. lib. iii. ch. 6. 112 ON STYLE. [part II. may not be introduced into a sermon, if it be done judi- ciously. A noble sentiment, or quotation from Scripture, will sometimes burst in suddenly with impressive effect : but a familiar illustration must not be introduced abruptly. I remember a splendid peroration in a charity sermon being spoiled by the preacher saying abruptly, when all eyes were fixed on him, in mute attention, " For my part, whenever a beggar comes to me in the street, I always send him to Mr. , the beadle of the Mendicity-office." Generally speak- ing, therefore, when you desire to introduce some quotation from Scripture, or, on the other hand, some familiar but ap- posite topic, you should so manage that the tenor of your style should lead to it, and blend with it, that it may not ap- pear abrupt and unsuitable ; or you may bring it in by some such observation as the following : — " To use the magnifi- cent language of the inspired teacher," or, " to use an illus- tration which, though somewhat homely, will explain exactly what I mean." I have only to add, that in large churches, where you are obliged to preach at the top of your voice, you will find it necessary to adopt a more sustained and grandiloquent style, than when you address a small congregation in your ordi- nary tone of speaking. LETTER XIV ON STYLE PERSPICUITY, FORCE, AND ELEGANCE. The first thinor to be considered with regard to the forma- tion of a proper style for a sermon, is the character of the persons to whom it is to be addressed ; and in this consists the main difficulty. For, of all assemblies a Church congre- gation is the most promiscuous. The greater part of them are commonly illiterate persons — {illiterate, observe, not fools — "they want learning, not understanding;'") — but there are generally a few educated persons amongst them. Your object, therefore, must be to make your style intelli- gible and impressive to the many, but not distasteful to the few ; you are a *' debtor equally to the wise and to the un- wise." Your style should be clear and forcible, but not in- elegant. I have set down the excellences of style in their order of merit : clearness, or perspicuity, must certainly be acknow- ledged to be the first requisite. " Whatever be the ultimate intention of the orator, whether to inform or convince, to please, to move, or to persuade, still he must speak so as to be understood, or he speaks to no purpose ;"^ and surely, of all speakers, a preacher of the Gospel has the most need to be careful that his language is clear. It is not possible, per- > VVIintf'ly. '^ Cainpbcirs Philosophy of Kljctoric. 114 OIM STYLE. [part II. haps, that tvery word shall be reduced to the level of the lowest understanding, still the main body of the discourse should be in such language as they can readily follow. If your sermon will not bear to be expressed in plain language, you may be sure the matter of it is not very valuable. I must, however, here suggest one or two cautions. Plainness of speech is very different from familiarity or vul- garity, nor does it necessarily imply even homeliness. Such language as the following errs in the excess of homeliness. Mr. Hare is speaking of the Lord's day and of his house : " He has set them apart for his own service ; He has fenced them off, as it were, from the waste of the world. Hence there is the same sort of difference between them and all merely worldly and common things, as there is between a garden and Salisbury plain. No one ivho knoiDs hoio to be- have himself, would bring a horse into a garden, or walk over the strawberry-beds , or trample doion the fiowers. But in riding from here to Salisbury every body would feel him- self at liberty, ivhile cj'ossing the doicns, to gallop over the turfy Such passages as these abound in Mr. Hare's other- wise admirable sermons. The great evil of this sort of style is, that the congregation must have supposed that he was joking with them, instead of speaking seriously. Allied to this, and equally to be avoided, is a tone of affected condescension, and avowed adaptation of your style to the ignorance of your hearers. Deeply ignorant as too many of the lower classes still remain "in things belonging to their peace," yet the partial education which they have received has filled them with the pride of knowledge. Give them a tract addressed to persons " of the meanest capacity ^^ and they will throw it to their children, if not into the fire. You must adapt your language to their circumstances ; and, while you are careful that your style is plain, do not let its plainness be too prominent. LET. XIV.] PEPSPICUITY, FORCE, AND ELEGANCE. ]],"> Wlien it is said that tlie language of a sermon must be perspicuous, it is not meant that it sliould be such only as 7iiai/ be understood if the congregation give their whole mind to it, but such as will be understood with ordinary at- tention; in short, such as cannot be easily misunderstood.' In order to effect this, it should be, not only clear and in- telligible, but also forcible, under which term I mean to in- clude energy, vivacity, keenness, vigour, and spirit. It should be full of vivid images, and nervous appeals; and, above all, it should have point. The sense should not be diffused over a large surface, but closely packed. It should have weight and momentum ; and, at the same time, power to penetrate. Lastly, your style should be not inelegant. Elegance is the last quality in order of merit, but it must not be over- looked. It is the fashion with some writers to speak very slightingly of the beauties of composition as applied to ser- mons. '' These things," says Seeker, " raise an useless admiration in weak persons, and produce great contempt in judicious ones." " Give me sound sense," says another writer, " and keep your eloquence for boys ;" and Swift applauds a person who made it a rule to pass over a para- graph whenever he saw a note of admiration in it. All this is very just with regard to affected beauties, and gaudy, over- florid, and meretricious embellishment. Still this aversion to ornament may be carried too far — too far, at least, for the taste of modern congregations. They will not be content with " bare sense only, and nothing more." Without some gratification in hearing, they will not come to hear you ; and certainly it is a primary object to fill your church, by all proper means. Besides, the mind assents the more readily to what is heard with pleasure. '* Clui libenter au- ' See Claude's Essay, and WJiately's RliPlorir'. Part iii. cli. i. sect. 2. 116 ON STYLE. [part II diiint," says Quinctilian, '' et magis attendunt, et facilius credimt." And not only is there an impatience of harsh and slovenly style, but without doubt there is, amongst the generality of people, especially in towns, a decided taste for fine and flowery preaching. It is our business to suit ourselves to circumstances : and it appears to me to be a very good opportunity for the preacher to follow the Apostle's example, who was " all things to all men, if by any means he could save some." You simplify your style to bring it down to the comprehen- sion of a village congregation; why should you not embel- lish it a little, to suit the taste of your town audience? Surely you may, till you improve it, very innocently indulge the bad taste of your hearers, if by so doing you can make them attend to you, when you speak against their bad habits. If, indeed, you are able to accomplish the same purpose (which the greatest preachers have done) by sound argu- ment, valuable instruction, and home application, by all means do it. Still you may very harmlessly introduce a little more decoration than is consistent with a severe taste, should you find it fill your church and procure attention. However, this is a delicate subject ; you must be very care- ful not to sacrifice truth to ornament, and beware lest, by indulging a taste for what is called fine writing, the native beauty of the Gospel be impaired, as " a picture may be out- dazzled by its frame, or a jewel by its setting." A few examples may be useful to show how far beauties of style and poetical flights are useful and admissible in preaching ; and I should wish to make a distinction between such embellishment as heightens the moral effect, and such as is introduced merely to ornament the style. Take the following passage from Bishop Heber."^ Lamenting over ' Heber's Sermons, vol. i. p. 165. r,KT. XIV.] rKRSPICUITV, FORCE, AND ELEGANCE. 117 the hardness of some men's hearts, he says, " And these had once their day of grace. These once experienced the blessed visits of God's Spirit. These once heard the voice of their Father most lovino;ly calling them to repentance. Yea, for them Christ died, and for them, had not themselves rejected the privileges, the gates of heaven uwidd have rolled baek on their starry hinges, and there would have been joy for their reception among the angels of God most high." Here the poetry, though highly imaginative, is well timed, and certainly heightens the pathos and impressiveness of the passage. Take the following from Mr. Blunt. ^ He is de- scribing the departure of the angels who had announced to the shepherds the nativity of our Saviour. " Turn we now from the announcement of this great mystery by the angels to its effect upon the shepherds. No vsooner had the last of that angelic company winged his flight back to those re- gions of bliss from which he came, and the last notes of that heavenly anthem died upon the gale, than we find the shep- herds saying one to another, Let us now go to Bethlehem." In this instance, I am inclined to think more simple lan- guage would have been preferable, because he is speaking of a simple fact; no moral sentiment is required to be height- ened or dwelt on. The attention of the congregation is needlessly drawn to the imagery, and they are left gazing up into heaven, and listening to the music, '' as it dies on the gale," instead of preparing to follow the shepherds to Beth- lehem. However, it is certain, that finely expressed senti- ments like the above, moderately used, exhilarate the mind and fasten on the memory. Like beautiful landscapes, they attract the traveller's attention, and dwell in his remem- brance long after the rest of his journey has been forgotten. Therefore, as the preacher is the sole disposer of his own ^ Blunt's Lectures on ChrisI, p. 34. 118 ON STYLE. [part II. landscapes, he should study to place them most favourably; not where the traveller is obliged to turn aside, or look back to see them, but where they may burst full upon his view, and enliven without impeding his journey. The following passage occurs in a sermon preached by Mr. Simeon before the University of Cambridge. "God is exceedingly jealous of the honours of his Gospel. If it be plainly and simply stated, he will work by it ; but if it be set forth with all the ornaments of human eloquence, and stated in the words which man's wisdom teacheth, he will not work by it, because he would have our faith to stand not in the wisdom of man, but by the power of God. Hence St. Paul, though evidently qualified to set it forth with all the charms of oratory, purposely laid aside all excellency of speech, or of wisdom, in declaring the testimony of God; and used all plainness of speech, lest by dressing up the enticing words of man's wisdom he should make the cross of Christ of none effect." There is a good deal of scriptural quotation and seeming argument in this passage, but withal a want of logic, a doubtfulness of middle term, a jumbling between "or- naments," and " eloquence," and " enticing words of man's wisdom," and " charms of oratory" — all which are assumed to be the same, whereas they are essentially different. St. Paul used, indeed, great plainness of speech; but if we refer to his writings for examples, we shall find that this plainness of speech was consistent with the highest bursts of oratory. Nay, even if we sought examples of what in another writer might be called the artifices of Rhetoric, I know not where we should find them more abundantly. "The Apostle" (says Bishop Stillingfleet,^) "does not reject manly and majestic eloquence, for that were to renounce the best use of speech to the convincing and persuading mankind. He ^ St. Augustin. De Doctrinal Christana, lib. iv. cap. 7. LET. XIV.] PERSPICUITY, FORCE, AND ELEGANCE. 119 only ascribes tlie success of his preaching, not to liis o\\ n unassisted abilities, or mere human methods of preaching, but to the blessing of God, and the demonstration of mira- cles giving full power and efficacy to his words. For though the Apostle has no studied turns nor affected cadences, and does not strictly observe (no true genius does) the rhetori- cian's rules in the nice placing of his words, yet there is great significancy ^n his words, height in his expression, force in his reasonings, and, when occasion is, a very artifi- cial and engaging way of insinuating into the minds of his hearers. Witness his speech at Athens on the occasion of the inscription on the altar to the unknown God, and before Agrippa and Festus." With reference to the expression '' plainness of speech" there seems to be more than one mistake. First, it betrays no inconsiderable carelessness to speak of it, (when quoted from 2 Cor. iii. 1*2,) as opposed to enticing words and excel- lency of speech, for TrannriGia clearly means in that passage, as it is elsewhere translated, boldness and openness of speech, not homeliness and the absence of ornament. And, secondly, it is equally erroneous to suppose that plainness of speech — meaning thereby, as we have used the term at the beginning of this letter, perspicuity — is inconsistent with ornament and beauty. We often employ metaphors, and similes, and figures, for the very purpose of rendering our speech more plain and forcible. When our Saviour called the Scribes and Pharisees " a generation of vipers," he spoke plainly enough, though he used a figurative expression. Nor do we suppose that St. Paul used more plainness of speech when he said in simple terms, " We are reconciled to God by the death of his Son,"^ than where he bursts forth into that noble strain of eloquence, " For this cause I bow my knees ' Romans v. 10. 120 ON STYLE. [part II. unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his grace, to be strengthened with might by his Spirit in the inner man ; that Christ may dwell in your hearts by faith ; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of God which passeth knowledge, that ye may be filled with all the fulness of God.'^i* 1 Ephes. iii. 14—19. * [See Note B, at the end of the volume, " Sermons to be plain."] LETTER XV. ON STYLE AS DEPEIVDENT ON THE CHOICE OF WORDS. We will proceed to consider style, first with reference to the choice of words, secondly their number, thirdly their arrangement. First, with regard to cJioice of ivords. In every sentence you write, several sets of words and phrases will present themselves, by which nearly the same sense may be conveyed to the hearer. The question is, on what principle to exercise your choice. The general rule should be — since clearness is the first requisite — to choose such words as stand most precisely and exactly for the idea which you wish to give — words which represent the idea, the whole idea, and nothing but the idea, which it is your object to communicate. These are technically called proper words. ^ The first error against this rule is to substitute words which are positively incorrect and injurious to the sense. For instance, you will sometimes hear doctrine put for pre- cept, fortitude for courage, mutual for common, endurance for duration, and the reverse. Do not think it altogether super- fluous to be put on your guard against these mistakes ; for instances might be quoted even from clever writers, and heard in the mouth even of good preachers. But the more frequent deviation from precise language, ^ Whatcly's Rhetoric, 178. Part iii. cIi. ii. sec. 1. 6 122 ON STYLE AS DEPENDENT [PART II. is the use of general instead of particular terms. Nothing so much impairs the perspicuity and force of language as vagueness. If you fall into the too common habit of preach- ing, in general terms, on virtue and religion, vice and xvicTc- edness, without specifying the particular sins which do most easily beset men, and the particular excellencies and comforts of the paths of godliness, your hearers will carry away but a vague and transient impression of your meaning. You will never preach effectively without being very careful to select the most specific and appropriate language; and this point should be attended to in every line. There is almost always a choice between a more or less appropriate, a stronger and a weaker term. Open any book, — for instance, the New Testament at Philippians i. G. : " Being confident of this very thing," says the Apostle: he might have given nearly the same sense if he had merely said " knowing this ;" but how much weaker the expression ! " Abhor that which is evil, cleave to that which is good :" how much stronger than " Cease to do evil, learn to do well." This, then, is the general rule, — to use spccijic and appropriate ivords. There are, however, many occasions on which it is expedient to vary from this preciseness of speech. Force and vivacity are sometimes gained by particular- izing where a general expression would have been equally as correct in point of sense. Every one knows how much the vivacity of an anecdote is increased by the names of the parties, and the circumstances of time and place. Aware of this, determined story-tellers do not always scruple to fill up what is wanting from their invention. Do not be sur- prised if I recommend you to adopt the same principle.^ You have the highest authority : " Consider the lilies of the field," says our Saviour, '^ how they grow ; they toil not, * See Campbell's Philosophy of Rhetoric, ii. 166; and Whately's Rhetoric, 198. LET. XV.] ON THE CHOICE OF WORDS. 123 neither do tliey spin; yet I say unto you, that even Solomon in all his glory was not arrayed like one of these.'" In com- parison witli this beautiful and vivid passage, how poor is the following paraphrase : — " Consider the flowers how they gradually increase in their size. They do no manner of work, and yet I declare to you that no king whatever in his most splendid habit is dressed like them." The principle on which this sort of language is so forcible, is explained by Aristotle to consist in the thing being " placed before the eyes."^ We can fancy we see the lilies of the field and Solomon in his glory ; and, consequently, though in point of sense, the employment of more general terms would have been at least as correct, yet the use of particular terms ren- ders the passage far more lively. A thousand expressions depend for their force on the principle of particularizing : " the cedars of Lebanon," " the wilderness of Cades," are stronger expressions than ani/ cedars or any wilderness. Thus, Heber, speaking of a period when there were yet some living who had seen Moses, says — " some must have survived who had shared his last benediction, or who had witnessed his firm step and vigorous old age as he climbed the steep of Pisgah." So St. Paul says, " These hands" (instead o^ my hands) "have ministered to my necessities."^ And if you have a Bible with you in the pulpit, instead of quoting the Scriptures, you may appeal to " this book." Indeed some preachers make a point of reading their text and quotations from a Bible before the congregation, in preference to trafi- scribing them in their manuscript. All these practices, and a thousand others, depend on Aristotle's principle rron o^f.iuTO)v noiuv. There are, however, many occasions on which the use of particular terms is purposely avoided. Modern refinement ' Matt. vi. 28, 29. ^ yvrist. Rhct. lib. ii. 1. ^ Acts xx. 34. 124 ON STYLE— AS DEPENDENT [PART II. will not bear to see many things so graphically painted, as they used to be formerly. The following passage from Bishop Jeremy Taylor's sermon on the death of Lady Car- bery, though forcible and pathetic, would not be endured by modern hearers. " We must needs die ; we must lay our heads down on the turf, and entertain creeping things in the cells and little chambers of our eyes. The beauty of the face, and the dishonours of the belly, the discerning head and the servile feet, the thinking heart and the working hand, the eyes and the guts together, shall be crushed into the confusion of a heap, and dwell with creatures of an equivocal production, with worms and serpents, the sons and daughters of our bones, in a house of dirt and darkness." Graphical as such language may be in depicting the vanity of earthly beauty, yet, since the refinement of modern taste dislikes it, we must employ in such instances less circumstantial, though perhaps less forcible description. Indeed, it is one feature of a refined age that language has become perverted from its precise use, and incorrect expressions are often intentionally employed. Thus, in the language of the world, a seljish man is called prudent, a penurious man careful, pride kighmindedncss, lust gallantry or gaiety. There are many occasions on which it will be right for the preacher to avail himself of this metonymy. When the idea intended to be expressed is harsh or unpleasant, you may often employ a weaker or more general term than that which would be more appropriate. Hence the use of the terms, uncleanness, impurity, ojfcnsiveness, instead of more precise words. So, although the preacher must not shrink from declaring the whole counsel of God, nor conceal the terrors of the Lord, yet he may often prefer to soften the language : as when St. Paul, instead of saying the wicked shall perish everlastingly, uses the somewhat mitigated LET, XV.] ON THE CHOICE OF WORDS. 125 expression, tliat they " sliall not inherit the kingdom of God.'" It will often be necessary, in order to avoid the too fre- quent recurrence of the same word, to search for synonyms and periphrases. The judicious use of these will give pro- priety and beauty to a sentence. Thus, God may be called, according as it best suits the passage, the Almighty, the Creator, the Father of our Lord Jesus Christ, the Searcher of hearts, the Disposer of events. Instead of saying, " Shall not God do right ?" Abraham said, with great beauty and propriety, " Shall not the Judge of all the earth do right ?"^ So our Saviour may be called sometimes with more propriety by his name Jesus, or the Lord Jesus ; some- times by his title Christ, or the Messiah, the Redeemer, the Son of God, the Lamb, the Mediator and Advocate. Your own taste and judgment will suggest the application of this rule. Synonyms and periphrases are sometimes useful for the purpose of depreciation or exaltation (/.uiMaig or aviriatg) ; thus, you may speak of ?nan as " created in the image of his Maker," or as being " a very worm, a thing of naught." For particular rules on these subjects I must refer you to Aristotle, or Campbell, or Blair, or Whately, in whose works the subject is treated with reference to style in gene- ral. I shall only set down a few more observations which may be useful to our present purpose. Since perspicuity is the primary excellence of style in sermon writing, your metaphors must he such as may he easily understood ; many metaphors which are suitable to poetry would be inadmissible in the pulpit. Look at the 104th Psalm, '* O my Lord God, thou art become exceeding glo- rious, thou art clothed with majesty and honour. Thou deckest thyself with light as it were with a garment, and > 1 Cor. vi. 9. 2 Gen. xviii. 25. 126 ON STYLE AS DEPENDENT [PART II. spreadest out the heavens like a curtain. Who layeth the beams of his chambers in the waters, and maketli the clouds his chariot, and walketh upon the wings of the wind." Now this splendid and bold style is evidently unsuited to preach- ing, because not only is it out of accordance with the sober and serious tone of a sermon, but would be found to be un- intelligible ; it might please the ears of the more imagina- tive part of your audience, but would not edify any of them. At the same time, metaphors should not be trite and com- mon, so as to convey no new or pleasing idea ; as if you speak of afflictions as the storms and leaves of life, and heaven as the haven where we would be. Such metaphors are tame and spiritless. The point to be aimed at is, to hit upon such as shall be easily intelligible when spoken, but not too obvious before. The metaphors used by our Saviour, in the New Testament, are the best models for your pur- pose; they unite the requisite force and simplicity. " I am the good shepherd,^ and know my sheep, and am known of mine." " I am the true vine,^ and my Father is the hus- bandman. Every branch in me that beareth not fruit he taketh away : and every branch that beareth fruit he purgeth it, that it may bring forth more fruit." " I am the way, the truth, and the life.""'' "Enter ye in at the strait gate ; for wide is the gate, and broad is the way, that leadeth to de- struction."^ '^ Come unto me, all ye that labour and are heavy laden. "^ The force and beauty of such metaphors as these are intelligible to all. " Sermons," says Hooker, " are keys to the kingdom of heaven, wings to the soul, spurs to the good affections of man, unto the sound and healthy food, physic unto diseased minds." The principal source of strength and vividness in the 1 John X. 14. 2 lb XV. 1. 3 lb. xiv. 6. 4 Matt. vii. 13. ^ lb. xi. 28. LET. XV J ON THE CIIOIPE OP WORDS, 127 use of metaphors is wlien you represent things in action, or give a tangible and visible form to what is abstract or inan- imate;' as when you say inflamed with anger, sioolhn with pride, a stoni/ heart, (Icep-rootcd prejudice, voice of nature, daughter of Jerusalem. The same effect is increased by personiflcation, and by using the personal pronoun for things inanimate and ab- stract ; thus, " Wisdom crieth without. She uttereth her voice in the streets." " She is more precious than rubies, and all things that thou canst desire are not to be compared with her. Length of days are in her right hand, and in her left hand riches and honour. Her ways are ways of pleas- antness, and all her paths are peace :"~ again, ''Charity suffereth long and is kind : charity envieth not, is not easily provoked."^ So we may personify our church or our coun- try ; — a mode of speech which, in the English language, is peculiarly forcible, because unfrequent; the adjectives hav- ing no variety of gender, and all substantives, except proper names, being neuter. The following is a splendid instance from Sherlock. " Go to your natural religion ; lay before hrr JNIahomet and his disciples, arrayed in armour and blood, riding in triumph over thousands who fell by his vic- torious sword. Show her the cities which he set in flames, the countries which he ravaged and destroyed, and the mis- erable distress of all the inhabitants of the earth. When she has viewed him in these scenes, carry her into his retire- ment ; show her the prophet's chamber, his concubines and wives; and let her hear him allege revelation, and a divine commission, to justify his adultery and lust. When she is tired with this prospect, then show her the blessed Jesus, humble and meek, doinoj good to all the sons of men. Let ' Soo Quinctilian viii. 6. - Prov. i. 20, iii. 15. ^ 1 Cor. xiii. 4. 128 ON STYLE AS DEPENDENT [pART II. her see him in his most retired privacies ; let her follow him to the Mount, and hear his devotion and supplications to God. Carry her to his table, and view his poor fare, and hear his heavenly discourse. Let her attend him to the tri- bunal, and consider the patience with which he endured the scoffs and reproaches of his enemies. Lead her to his cross : let her view him in the agony of death, and hear his last prayer for his persecutors, ' Father, forgive them, they know not what they do.' When natural religion has thus viewed both, ask her, ' Which is the prophet of God V But her answer we have already had, when she saw part of this scene through the eyes of the centurion who attended at his cross. By him she spoke and said, ' Truly this was the Son of God.' " This sort of figure, being of a striking and bold charac- ter, is peculiarly suitable when applied to the main subject of your discourse. Thus Davison frequently personifies his main subject with much propriety. " When prophecy had taken the crown of Israel to place it on the head of David :" Prophecy had pledged its word for the preservation of Judah beyond the fall of Samaria.^ A metaphor is often well introduced with a view to fol- lowing up the idea in a sort of allegory. Blair, in describ- ing the character of the rich, says, " Health and opulence are the two pillars on which they rest. Shake either, and the whole edifice of hope and comfort falls." Here the metaphor is evidently introduced with a view to its im- provement. To call health and opulence two pillars would not have been striking or forcible, without the circumstances which follow. Thus, Bishop Taylor, speaking of infancy, says, " The candle is so newly lighted, that every little shaking of the taper, and every rude breath of air, puts it out, and it dies." 1 203, 268. See also pp. 225, 275, 267, LET. XV.] ON THE CHOICE OF WORDS. 129 Beimtifiil, striking, and impressive, as this sort of lan- guage will be found when judiciously used, it is liable to in- finite abuse ; and when abused, is the most frigid of all modes of speech, and produces an exactly opposite eflect from that intended. I know no rule but your own taste, and observation of good authors, to guide you. There is a species of metaphor, if metaphor it can be called, which is very suitable to the pulpit; consisting in Scriptural allusion, or the transferring an idea from its place in Scripture, and using it in an analogous sense; as if we say, God is " no Egyptian task-master," alluding to Exodus V. 10. " The still small voice" of conscience, 1 Kings xix. 12. Thus Bishop Sumner, illustrating the advantages attributa- ble to controversy, says, "The troubling of the waters ren- dered them wholesome ;" and Paley, illustrating the danger of being never able to repent — " O let this danger be known. Let it stand like a flaming sword to turn us aside from the way of vice." In the use of this beautiful figure, you must take care that the passage to which you allude is well known, or the effect of the illusion will be lost. The following pas- sage from Atterbury is objectionable on this account. After rather an eloquent description of the pride and injurious- ness of the national enemy, he says, " It was high time, there- fore, to appeal once more to the decision of the sword, which, as it was justly drawn by us, so can it scarce safely be sheathed witil the thumbs and great toes of Adoni-hezek be cut off. ^ I mean till the power of the great troubler of our peace be so far pared and reduced, as that we may have no apprehension of it in future."^ Illustrations which require "I mean" after them, are seldom proper : at least they should be used in another form. It is rather out of keeping to introduce classical allusions ' See Judges i. fi. ^ Scrni. xiv. 304. 180 ON STYLE AS DEPENDENT [pART II. in the same maimer as those from Scripture ; as when Heber says, " Why crush the passions which gnaw, like the Spar- tan fox, the bosom which confines them?" or again, " The fillet of the allegorical Themis is often as useful to conceal her tears, as to preserve her impartiality." Such illustra- tions, though beautiful, are scarcely admissible, unless very apposite. Like, in some respects, to metaphors are similes, but not so forcible a mode of expression. Simile is more suited to the argumentative and measured part of a discourse, meta- phor to those parts where the tone is warm and impassioned. Similes are used, like metaphors, for the purpose of exalting, degrading, or otherwise modifying, the idea on which you are dwelling. Thus, in the first Psalm, it is said of the righteous, " He shall be like a tree planted hy the water side, that will bring forth his fruit in due season. His leaf also shall not wither, and look, whatsoever he doeth it shall pros- per. As for the ungodly, it is not so with them ; but they are like the chajf which the wind scattereth from the face of the earth." One of the most beautiful similes perhaps found in any sermon is the following from Jeremy Taylor, in a sermon on Prayer. " So have I seen a lark rising from his bed of grass, and soaring upward, singing as he rises, and hoping to get to heaven, and climb above the clouds; but the poor bird was beaten back by the loud sighing of an eastern wind, and his motion made irregular and inconstant, descending more at every breath of the tempest, than it could recover by the libration and weighing of its wings, till the little creature was forced to sit down, and pant, and stay till the storm was over; and then it made a prosperous flight, and did rise and sing, as if it had learned music and motion of an angel, as he passed sometime through the air about his ministries below. So is the prayer of a good man." The right choice of epithets is highly conducive to ex- LET. \'V.] ON THE CFTOirE OF WORDS. 131 ceileiice of Style. It is impossible to hiy down strict rules for the adiiiissioii or rejection of them. Swift und other writers would liiive you reject, without regret or mercy, all that do not add to the sense, as being verbose and superflu- ous ; but in the sort of style required for sermons, epithets are admissible in more profusion. They are useful some- times in enabling you to dwell on an idea; sometimes, even to round and balance a sentence. Quinctilian very much objects to this latter practice, and Cicero continually adopts it. You must judge between them ; only take care to avoid the appearance of endeavoring to cover poverty of thought by an exuberance and profuseness of language. A single epithet will sometimes suggest a whole argument, as a " Lao- dicean temper" " more than Apostolic excellence." Some- times an accumulation of epithets is forcible, as '' that name (the name of Jesus) can bring what no other name which the lips of man have ever uttered can aspire to bring, par- don and acceptance to the most hardened, most rebellious, most Godforgetting spirit amongst us all." Excited feeling and fervid passion love to heap^ epithets one on another, as if labouring to give utterance to more than words can ex- press, yet does a similar profusion accord also with a calm and dispassionate style. " Now, that perfect state of mind at which we must all aim, and which the Holy Spirit im- parts, is a deliberate preference of God's service to every thing else, a determined resolution to give up all for Him, and a love for Him not tumultuous and passionate, but such a love as a child bears towards his parents — calm, full, reverent, contemplative, obedient.^' Amongst words which contribute to energy and beauty of style are those which are expressive of sound. Poets often avail themselves of this excellence, though perhaps coinci- * See Wiiatelys Rhetoric. 132 ON STYLE AS DEPENDENT, ETC. dences are sometimes detected which they never intended. However, there is, without doubt, great excellence in such language, as when Milton represents hellgates as " with jar- ring sound, grating harsh thunder ;" and the gates of heaven *' on golden hinges turning."^ Such an application of the power of language is not unattainable in a sermon. Your ear will teach you to employ words of different sound when you wish to express apathy or dullness, or the struggling against sin, or joy, gladness, and thanksgiving. ^ See Burke on the Sublime. LETTER XVI. ON STYLE AS DEPENDENT ON THE CHOICE OF WORDS. It is recommended, that generally speaking (when the sense is not different) a preacher should choose those words which are derived from Saxon, ^ in preference to those which are derived from French, Latin, or Greek. He should use "strong vernacular idiomatic Saxon English;" for instance, he should say " meet together instead of assemble, go on in- stead of proceed, make up instead of constitute, set free in- stead of liberate.^' Instead of " every year confirms our good or evil habits," '' every year adds strength to them." What is lost in smoothness, by the use of such words, will be gained in clearness : what is lost in sound will be gained in sense. Your style may, perhaps, appear more homely, but it will be far more clear and easy to be understood by the majority of your hearers ; nor will men of real taste dislike it. John- son's style, however well suited to his own teeming mind and ponderous thoughts in essay writing, is acknowledged to be ill-adapted to the simplicity and plainness required in a ser- mon. " The first fault in style is the frequent use of obscure terms, which by women are called hard ivords, and by the better sort of vulgar ^«e language.'^^ " Cicero is of the same opinion. Utinam et verba in usu quotidiano posita minus timeremus." How few amongst a country congregation ^ Whately'a Rhetoric, part iii. cli. i. sec. 2. ^ Swift. 134 ON STYLE AS DEPENDENT [pART II. gather any definite meaning from the words sensualist, vo- luptuary, latitudinarian, skeptic, omnipresence, omniscience. In the pulpit there is a peculiar propriety in the use of the language of our authorized version of Scripture. The original Hebrew very much resembles our Saxon Eng- lish, in the shortness and strength of the words ; and when the translation which we use was made, the English language was in its purest form. Besides, by the use of Scriptural terms we convey to the hearers the same ideas which they have been accustomed to in reading their Bible. Tillotson set a very bad fashion when he altered the received phrase- ology, and said reformation instead of conversion, virtue in- stead o? godliness or holiness, vice instead of sin : and, still worse, Blair, when he speaks of " hu?nble trust in the favour ofheaven,^^ instead of faith in God's mercy through Jesus Christ. I am glad to find that modern preachers have re- turned to the Scripture terms, and hope you will follow their example. Still, I do not recommend the too constant inter- larding of your style with Scriptural phrases, for then your hearers will not know when you quote from the Bible, and when you do not. A quotation from Scripture ought to stand out in contrast with your general style, and, if well intro- duced, it will show to greater advantage by the contrast, " Quails gemma micat fulvum quae dividit aurum " Scripture is too frequently quoted in such a manner as rather to impede than assist the sense. You ought to re- member that your congregation are not likely to be so well versed in the Bible as yourself: what is familiar to you may be like Greek to them. There are many Scriptural phrases and words which, I apprehend, are not sufficiently intelligi- ble to the majority of the congregation. The very frequency of their use is one cause of their being imperfectly under- stood, because people take it for granted that they know LET. XVI,] ON THE CHOICE OF WORDS. 135 what tliey hear every day. I mean such words vls jnsttfica- tion, regeneration, Catholic Church, communion of saints, living in the tSpirif, wa/king in the Jlesh ; such words :uid plirases will, I am afraid, convey no clear and definite idea to the majority of your hearers. Those of your congrega- tion who constantly read their Bible, and think about it, will know the meaning; but a large proportion will require to be continually reminded of the simplest truths. A good plan to render them intelligible is frequently to use a para- phrase in apposition with than ; indeed some of them are of such importance, that a whole sermon might be well de- voted to their explanation. Another caution, which I would beg to suggest to you in the use of Scriptural language, is, that you be careful not to give a New Testament signification to words quoted from the Old Testament. In the text, " Thou wilt not leave my soul in hell,''' the words soul and hell must not be assumed to have the same signification as in St. Matthew's Gospel : " Fear him that is able to destroy both body and soul in hell.""^ These words in the Old Testament generally sig- nify, the one, life, (which, in Levit. xvii. 2, is said to be the blood,) and the other, i\\e grave. So again the words salva- tion and redemption, which occur frequently in the Psalms, mean deliverance from temporal dangers ; as in the passages, " With the Lord there is plenteous redemption,"^ "It is good that a man should both hope and quietly wait for the salvation of the Lord."^ It is true that these and similar passages may often be used analogically or prophetically in the same sense as in the New Testament. What I wish to caution you against is, the using them too prominently, and placing them forward as proofs of any doctrine, to which, ' Psalm xvi. 10. 2 ^att. x. 28. ^ Psalm cxxx. 7. * Lam. iii. 26. 136 ON STYLE AS DEPENDENT [PART II. except the doctrine itself be previously admitted, they can have no relation. Though I have said thus much by way of caution in the use of Scriptural language, I am far from wishing to dis- coura^e it. You had better use too much than too little. It remains for me to add a few remarks on the sorts of words which are to be avoided. It is affected, and in bad taste, to invent new words, or to use those which are un- common, if old and common ones would do as well. When words are wanted to express new ideas, great authors are allowed the privilege of coining them, and if approved, they afterwards pass current. But great authors should not ca- priciously exercise their privilege. Why should the able author of Lectures on Prophecy employ such uncommon words as " extravagate, deletion, excision, correption ?" The use of old words in a new sense, without just cause, is also to be avoided. Horace's rule, " Dixeris egregie, notum si callida veibum Reddiderit junciura novum," is good in poetry, where vivacity is the object ; but does not apply equally to prose, especially sermon-writing, where per- spicuity is of primary value. Some writers are fond of coining adjectives out of proper names, or other substantives. Those which have become familiar from use do not offend the ear, as Mosaic^ ante- diluvian. Mosaic is a good word, because it is taken in a sense not to be expressed otherwise, except by a periphrasis. The law of Moses would not correctly express the sense of the law given by God through Moses. But I do not see why the world before the flood is not in every respect as good as the ante-diluvian world, and in many respects better. There are other derivatives sanctioned by great names, as '* Ad- amic," ''Paradisiacal," which, I must say, appear mis- LET. XVT ] 0\ THE CIIOTCE OF WORDS. 137 placed in the pulpit. Sometimes, however, as in the case of the word Mosaic just mentioned, it may be difficult to fmd a substitute. Again, it is lawtul, and often highly conducive to ener- gy, to use compound words which could not, perhaps, be found in Johnson's Dictionary, or any standard author, as God-fearing, soul-cnrouraging , heart-consoling ; but there are many strange and uncouth compounds and combina- tions which modern preachers have thought themselves priv- ileged to adopt, as it seems to me entirely without use or reason, such as " out-putting, high-virtucd, icrongously, battle-tug, wrath-cup, creature-ship, topmost-marvel, the for ever and for ever of the Godhead.^^ Some of these expres- sions would only have the effect of causing the congregation to lose two or three minutes in wonder and admiration, be- fore they could again turn their thoughts to the drift of the discourse. The objection to all these sorts of words is, that they savour of pedantry and affectation, which are amongst the worst faults in the pulpit. LETTER XVII ON STYLE AS DEPENDENT ON THE NUMBER OF WORDS. Let us now consider what eft'ect on style is produced by the number of words ; — still keeping in mind that the excel- lence of style in sermon-writing is, that it be clear, forcible, and not inelegant. In the number of words employed, two extremes arc to he avoided — too great conciseness, and excessive prolixity. Long and short sentences ought to be interspersed, so as to relieve each other. It is very tiresome to hear a string of sentences about the same length, and uttered with the same tone and cadence, like couplets of long and short verses in the mouth of a school-boy. But conciseness and prolixity depend, not so much on actual length or shortness, as on the diffaseness or condensation of matter. In some kinds of writing conciseness could not well be excessive, as in max- ims, proverbs, precepts: ''Cease to do evil, learn to do well:" "Waste not, want not:" "Honour all men: love the brotherhood : fear God : honour the king." But in the general style of your sermon great conciseness is a consider- able fault. For, if the mind of the hearer be not suffered to dwell long enough on an idea, but be hurried on to some- thing else, before an impression is made, the matter of the discourse will be found to have had but little effect. In reading a book, if you do not catch the full sense of a pas- LET. XVII.] ON STYLE, ETC. 139 sage, you may turn back and read it over again, or lay down the book and think ; but when you are Ii;?tening to a ser- mon, however interested you may be, you cannot ask the preacher to repeat or exphiin any thing wliich you have not fully understood, and, like Saint Augustin's hearers, signify to him when you have comprehended it,' Clearly, there- fore, it is better for the preacher to say too much than too little — to dwell too long than too short a time on a subject. On the other hand, you must avoid that tiresome prolixity of style, when ** two grains of wheat are hid in two bushels of meal.^' If, after having composed a sermon, you find any part of it prolix and heavy, the first way to remedy the defect is, to throw out superfluous matter, and compress it into a shorter space, or recast and break it up into shorter clauses. The following passage is very prolix, in consequence of putting too much matter into one sentence. " Of the world, imply- ing its possessions and honours, its occupations and pleas- ures, as well as its cares and disappointments, it is by no means a subject of wonder, that they who are connected with it should entertain different ideas, that such differences should occasionally run into extremes, but that the prevail- ing opinion should be in its fiivour, and lead the majority of men to pursue its seeming advantages with unwise and un- reasonable ardour." Perhaps it might be better arranged thus : " When we look at the world with its possessions and honours, its occupations and pleasures, its cares and disap- pointments, it is by no means a subject of w^onder that they who are connected with it should entertain very different ideas respecting it. Nor can we be surprised that the pre- vailing opinion should be in its favour, and lead the majority of men to pursue its seeming advantages with unwise and unreasonable ardour." ' Augustini Opera. Dc Doct. Christ. Lib. iv. c;ip. 10. 140 ON STYLE AS DEPENDENT [PART If. There are two rules which I think you will find useful in correcting these faults in the style of a sermon. Both will appear at first sight more likely to increase than remedy prolixity, but on trial will be found the reverse. The first is to employ repetition.^ It is necessary, as we observed, to dwell for a certain time on the same idea, in order that it may fix itself on the mind of your hearers. But this must not be done by stuffing out your sentences with needless and unnecessary epithets, and cumbrous and unwieldly peri- phrases. What I recommend, then, is this : employ concise language, hut repeat the same idea; repeat it in several forms, dwell on it, turn it over, bring it out again and again, even though with little variation of sense. Johnson, speak- ing of legal eloquence, says, " You must not argue in Com- mittees as if you were arguing in the schools ; close reason- ing will not fix their attention ; you must say the same thing over and over again in different words. If you say it but once, they miss it in a moment of inattention." He might have added, if they do not miss it, they forget it. But the repetition should not be apparent. If you have first enunci- ated a proposition in plain terms, repeat it in metaphors, or synonyms, or double negatives ; in short in any way, so that you dwell on the idea just long enough to be sure it is taken in. An instance of this method will best show what I mean. The following is found in Paley's sermon on the text, " O wretched man that I am ! who shall deliver me from the body of this death?" "The case (he says) sup- poses a sense and thorough consciousness of the rule of duty, of the nature of sin, of the struggle, of the defeat. It is a prisoner sensible of his chains. It is a soul tied and bound by the fetters of its sin, and knowing itself to be so. It is by no means the case of the ignorant sinner. It is not ^ Whately's Rhet., part iii. ch. i. sec. 2. LET. XVII.] ON THE NUMBER OF WORDS. 141 tlie case of an erring mistaken conscience ; it is not the case of a seared and hardened conscience." In the delivery of a sentence like this, you may address each clause to separate portions of your congregation, and the best use of it would be, if you could so interpret the expression of your hearers' countenances, as to repeat the idea in different forms, until they had taken it in, and no longer; — if you could just ham- mer at the nail till you had driven it home. Here is one advantage of extemporaneous preaching. The second rule which I propose for avoiding prolixity without falling into too great conciseness is the following:^ If you find you have written a sentence which is somewhat heavy, and cannot readily be either broken up or omitted, you may correct it hy adding to the end of it something pithy or concise ; a brief summary, for instance, of what has gone before ; a pointed illustration, a short and appropriate text, a smart antithesis, or striking sentiment. It may seem rather paradoxical to recommend you to make a sentence longer, in order to remedy prolixity ; but this undoubtedly is the effect of such addition as I have described. It relieves the ear from the dulness of that which went before, and leaves off with a degree of vivacity which makes you forget the former heaviness. A sentence so constructed may be com- pared to a heavy lance tipped with steel : it has weight at its point. A similar effect is produced by beginning the next para- graph with a smart sentence. But I must find you some instances of these methods. The following from Paley' will exemplify both, "That righteousness exalteth a nation, is one of those moral max- ims which no man chooses to contradict. Every hearer as- sents to it ; but it is an assent without meaning. There is ' Whatcly's Rliet. part. iii. cUr ii. sec. 8. ^ Sermon xvi. 142 ON STYLE AS DEPENDENT [PART II. no value, or importance, or application perceived in the w^ords. But when such things happen as have happened ; when we have seen, and that at our doors, a mighty empire falling from the summit of what the world calls grandeur, to the very abyss and bottom, not of external weakness, but of internal misery and distress; and that for want of virtue, and of religion in the inhabitants, on one side probably as well as on the other, we begin to discover that there is not only truth, but momentous instruction in the text, when it teaches us that righteousness exalteth a nation. It is virtue, and virtue alone, which can make either nations happy, or governments secure." " France wanted nothing but virtue, and by that want she fell." In some cases, intentional verbosity, or more properly speaking, amplijication, is a beauty. When, for instance, multitude, and amplitude, and vastness, and indefatigable- ness, are the ideas which you wish to express, your language should be correspondently extended. Thus, in Exodus i. 7, " And the children of Israel were fruitful and increased abundantly, and multiplied, and waxed exceeding mighty, and the land was full of them :" all this is not too much to express the prodigious increase of the children of Israel from seventy souls to six hundred thousand men, besides women and children. Amplification is suited to express great interest and ex- citement. When you are narrating an interesting story, you naturally dwell on all the minutest details ; and when any passion is excited, the mind loves to express itself in redund- ant copiousness. Thus St. Paul : — " Who shall separate us from the love of Christ 1 Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or the sword? As it is written, for thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all LET. XVI].] ON THE NUMBER OF WORDS. 143 these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."^ In this passage you will observe the reiteration of the conjunction, as well as the lengthened enumeration of particulars. ' Rom. viii. 35 — 38. See also Fzek. xviii., and Daniel iii. LETTEK XVIII. ON STYLE AS DEPENDENT ON THE ARRANGEMENT OF WORDS. To give rules for the construction of a sentence is the office of grammar rather than of rhetoric. But good gram- matical sentences may be deficient in rhetorical require- ments. They may be clumsy and inelegant, or deficient in force or clearness. It is not necessary for the language of a sermon to be as carefully and precisely arranged as that of an essay, or any other composition which is not intended for recitation, be- cause in the former, the tone of voice and manner of delivery will sufficiently mark the sense to correct any deficiency in arrangement. Thus in the sentence — " The Romans un- derstood liberty at least as well as we," — the emphasis would show that the words " at least" are meant to qualify the sense of what follows them, and not what goes before. Yet even in sermon-writing it is desirable to acquire a habit of ex- pressing yourself with precision. It would have been just as easy, and much more correct, to have said — " The Ro- mans understood liberty as well at least as we." I must re- fer you to elementary works ^ for rules respecting the ar- rangement of a sentence, and shall only make a few remarks which appear useful for our present purpose. * See Irving's Elements of English Composition. LET. XVIII.] ON STYLE AS DEPENDENT, ETC. 145 The first essential point in a sentence is unity. This, indeed, is an excellence which ought to run throughout your whole composition. There ought to be an unity of subject in your sermon. Each division ought to embrace one entire branch of the subject ; each paragraph one entire argument or topic ; and each sentence one idea ; — at least one sentence should not contain ideas w'idely different from each other ; the scene and person should not be changed, nor should un- connected actions be described. The following sentence is liable to objection: — "Archbishop Tillotson," says an au- thor of the History of England, " died in this year. He was much beloved both by King William and Queen Mary, who nominated Dr. Tennison, Bishop of Lincoln, to succeed him."* What has the nomination of Dr. Tennison to the vacant office to do with the regard of the King and Queen for Archbishop Tillotson ? The principal source of want of unity in a sentence is the unskilful employment of the rela- tive, in such a manner that the scene is constantly shifted, and the person changed. Careless writers will in this man- ner link together three or four distinct sentences. Another cause of the same error is the use of awkward and improper parentheses. You will inevitably spoil the style of your sermon by introducing fresh matter, which oc- curs to you subsequently to composition, or qualifying your former statements, by the use of parenthesis. It is much better to reconstruct the sentence altogether. When, how- ever, they occur at the first composition it is different, for then they tend to produce strength and naturalness, inas- much as they represent the first impressions of the mind. This form of sentence may be much more frequently em- ployed in spoken than in written language, because the varied intonation of the voice is sufficient to mark the change. ' This is quoted from Blair's Lectures. 7 146 ON STYLE AS DEPENDENT [PART II. The following are instances — " If any man, says our Saviour, (and he makes no limitation to the learned and ingenious, and no exclusion of the uneducated and simple,) if any man will do the will of God, he shall know of the doctrine whether it be of God." ^ And again, in speaking of the miracles of the Gospel — "They might, (1 deny the fact, while I admit the possibility,) they might possibly be the work of some spiritual and invisible being subordinate to God." In these instances the parenthesis appears to arise, as doubtless was the case, from vivacity of thought, and consequently, instead of clogging or impeding the sense, it gives additional spirit and energy. We will now consider briefly the effect of different ways of arranging words in a sentence. Some writers have lamented the disuse of the order of arrangement practised by the Greeks and Romans, termed the inverted or transpositive order ; others greatly prefer the modern fashion, which they are pleased to call the natura order. Why one mode should be thought more natural than another is not very clear, except on the principle that those things are natural to which we are accustomed, and the re- verse. A French writer declared that the English dinners were served up without any regard to order, because they were not in the order to which he was used. The more just view of the case seems, however, to be, that the natural or- der is to put the principal idea in that situation where it shall be most prominent, and that is generally at the beginning In English, most commonly, the subject is placed first. But when immediate attention is required, and sudden change of action signified, then it is more natural to place the verb first, or the object. " There appeared unto them Moses and Elias "^ Here the apparition is the principal circum- stance : so when Euryalus says, 'Johnvii.]7. « Matt. xvii. 3. LET. XVIII.] ON Tlir. ARRANCEMENT OF WORDS. 147 "Me, nie, (adsurii qui feci,) in uie convcrtitc fcrnmi,'* in the hurry to speak, he seems to pronounce the word whicli he is most anxious to utter, before he has had time to think wliat is to follow It should be remembered, that the prin- cipal idea in a sentence is the new idea, and at the same time that the arrangement of a sentence must depend very much on the connection with wliat goes before and what fol- lows. The variety of the termination of genders and cases in the ancient languages affords a greater fiicility for the lu- cid arrangement of a sentence, but on the other hand the in- frequency of transposition in English renders it, when it does occur, more striking. There is a stranoreness, and con- sequent vivacity, in the sentences — " Great is Diana of the Ephesians i'"^ " Known unto God are all his works from the beginning of the world :"^ " Silver and gold have I none."^ Poets continually avail themselves of this variety of order, for the sake of vivacity as well as convenience, and preachers may occasionally do the same ; but not fre- quently, because it would appear affected. The variety of termination in the cases of the pronouns affords the oppor- tunity of transposition ; as in the sentence, — " Ilim hath God exalted with his right hand to be a Prince and Saviour."^ But tiiis order is not so commonly used now, as at the time when our authorized version of the Bible was made. The rule is to give prominence to those words which are most important. " Behold noiu is the accepted time ; behold noio is the day of salvation."^ " In every nation he that feareth God and worketh righteousness is accepted with him.'"' There are various forms into which you may throw the same materials. Interrogation is very suitable to preaching, > Virg. ^ncid. i.x. 427. « Acts xix. 28. ^ jb. xv. 18. *Actsiii.6. *Ib. V. 31. 6 2Cor. vi.2. ' Acts X. 35. 148 ON STYLE AS DEPENDENT [pART IL both for the sake of liveliness of style, (as, instead of saying, *' I dwell on this topic because" — you might ask, " Why do I dwell on this topic?") and also with a view to direct the attention of your hearers to any thing you wish particularly to impress. Another use of interrogation is to introduce doubts or objections which you wish to answer ; as, ** What shall we say then? shall we continue in sin, that grace may abound?"^ The same may be done by supposing another person to speak : '* But some man will say. How are the dead raised up? and with what body do they come ?"^ This form of speech is very useful, but should not be employed too frequently, or it will lose its effect. To those who preach in a confident manner, and have full command of the tones of their voice, Apostrophe, spar- ingly used, is a striking form of speech. '* It is finished, Holy Victim, thy sufferings are finished." " False professor, thou hast this^day been weighed in the balance, and art found wanting." " Adversity, how blunt are the arrows of thy quiver in comparison with those of guilt !"^ There is a form of speech very much allied to apos- trophe, and, I think, more suitable to the pulpit, and that is, the singling out, as it were, and addressing some individual, as, " Compute now, O wise man as thou art, what thou hast gained by thy selfish and intricate wisdom ; and canst thou say that thy mind is satisfied by the past tenor of thy con- duct?"^ The following passage is from Cooper. " Come, thou drunkard, who makest it a practice, whenever a conve- nient opportunity may offer, to indulge thy sensual appetite, and to sink the man into the beast, stand forth, and, in the midst of this congregation, say, whether thou findest the ways of drunkenness to be the ways of pleasantness and peace?" 1 Rom. vi. 1. ^1 Cor. xv. 35. ^ Blair's Sermons. LET. XVIIl.] OX THE ARRANGEMENT OF WORDS. 149 Many preachers are fond of throwing their sentences into the form of reflections or czclamations instead of proposi- tions. ** What so great as man ! How exalted the dignity of his nature above inferior animals I What a gift of reason ! What a distinction of speech ! What a desire of happiness . . . and yet what so little as man ! What contradictions is this strange creature daily and hourly exhibiting !'" A more sober preacher would have said, " Man is a strange compound of base and noble qualities," The exclamatory style suits the manner of some preachers, and when moderately used has a good effect. Well adapted to the quiet style of English preaching, and useful to give it animation, is the reiteration of a word or form of expression. " What was it that made Saul of Tarsus so noble an example to men and angels? it was ze«Z; zeal for the Saviour who die:! for him, and for the Saviour who redeemed him." " Often is Christ grieved for his children, grieved at their coldness in his service, grieved at their wavering ^^\ih., grieved at their besetting infirmities."^ *' Sit- ting still is no proof of election, but grappling with evil is a proof, and wrenching ourselves from hurtful associates is a proof, and studying God's word is a proof, and praying for as- sistance is a proof ."^ This figure of speech is very common with some preachers ; so much so as to become mannerism. It is chiefly suitable to those parts of a sermon which demand earnestness and warmth. It seems as if the preacher was so full of ideas, and so eager to give them utterance, as to have no time to seek for different forms of speech. But it is not suitable to ordinary argument, as it takes away from the calmness and gravity of style, and gives too hurried a tone. Climax is another striking mode of arranging ideas. " It is something to see our companions go down to the ' Bishop Wilson's Lectures. ^ Bishop Jcbb. ^ Mr. Melvill. 150 ON STYLE AS DEPENDENT [PART II, grave. It is more when they are of our own age, our own apparent strength, habit, constitution of body ; more still, when they appear to have hastened their end by some prac- tice to which we are addicted. But many who will not take warning from others, begin for the first time to be startled by what they feel in themselves, — symptoms of danger and decline in their own bodies.'" In every sentence where several facts or ideas are enumerated, care should be taken to reserve the strongest till the last. Antithesis (but this also used sparingly) is useful in the style of sermons, and conducive to clearness, force, and elegance. The contrast of one thina with another sets them both off in a stronger light ; thus : " Let the fear of God's justice keep us from presumption, and the hope of his mercy from despair." *' The wages of sin is death ; but the gift of God is eternal life through Jesus Christ our Lord."^ The best use of antithesis is when there is a contrast in the subject, and the antithesis springs naturally from it, as in the following passage : '* Hence all the idle debates which have been agitated, sometimes by the visionary philosopher, some- times by the melancholy recluse, on the comparative excel- lence of speculative and practical life, and of the social and solitary. Yet common sense will surely tell us that specu- lation, unless coupled with practice, may confer intellectual superiority, but cannot imply moral merit ; and we may learn from the same direction, that if temptations to vice be in the social state of many, the opportunities for virtue in a soli- tary one are few.^^ Sometimes an artificial antithesis sets forth a sentiment strongly and strikingly ; as in the following of Seneca: " Non quia difficilia sunt non audemus, sed, quia non audemus, diflicilia sunt." Such neat and compact sentences are occasionally well introduced in a sermon ; * Paley's Sermons. ^ Rom. vi. 23. LET. XVIII.] ON THE ARRANGEMENT OF WORDS. 151 especially when you sum up an argument, and wish to give the pith of it in a portable shape. But it is not well in general to aim at an antithetical form of speech, as its arti- ficial appearance is unfavourable to persuasion ; and writers are sometimes led by it into stronger statements than can be warranted. LETTER XIX. ON STYLE THE CONNECTIVES. It is necessary that we make a few remarks on the use of connectives. *' The connectives," says Dr. Campbell, " are all those terms and phrases which are not themselves the signs of things, of operations, or of attributes, but by which, never- theless, the words in the same clause, the clauses in the same members, the members in the same sentence, and even the sentences in the same discourse, are linked together, and the relations between them are suggested." I should rather say marked, for in truth the connectives often govern the sense, and give the entire force and character to the clause or sen- tence. This definition of connectives, with the slight alter- ation which I have suggested, may do very well ; but he goes on to speak of them in a manner (as it appears to me) highly derogatory to their just claims. Calling them *' the most ignoble parts of speech," " the most unfriendly to vivacity," " in their nature the least considerable parts, as their value is merely secondary," and " as being but the taches which serve to unite the constituent parts in a sentence or para- graph." We might as well call the hinges and latch the most unimportant parts of a door, or the knees and ankles the most ignoble parts of the leg. LET. XIX.] ON STYLE THE CONNECTIVES. 153 Mr. Irving speaks very differently of these parts of speech. '"The connective parts of a sentence," he says, ** are the most important of all, and require the greatest care and attention ; for it is by these chiefly that the train of thought, the course of reasoning, and the whole progress of the mind, in continued discourse of all kinds, is laid open ; and on the right use of them depends perspicuity, the great- est beauty of style." ** A close reasoner," says Coleridge, ** and a good writer in general may be known by the pertinent use of connectives .... In your modern books for the most part the sentences in a page have the same connexion with each other as marbles in a bag; they touch without adher- ing." When we consider that in spite of its inflections and compounds, the Greek language has more connectives than our own, that the acute and subtle genius of that refined people found a separate word for every connexion, modifica- tion, and transition of thought, and that their language is, beyond dispute, the most perfect that has ever existed, we must, I think, confess that the connectives do not deserve to be rashly condemned as inelegant. Connectives are especially useful in sermon-writing. Nothing contributes more to render a sermon impressive, interesting, and easy to be followed, understood and remem- bered, than the obvious and well marked connexion of its parts; and nothing is more apt to make the hearers drop their attention in despair, than any difficulty or painfulness in pursuing the connexion. It was laid down in a former letter that the style of a sermon should not only be such as might be understood with fixed attention, but such .as could not be misunderstood with ordinary attention : as a corollary to which, I would add, that not only should the connexion of the sentences and 7* 154 ON STYLE. [part II. parts of the discourse be such as may be perceived, but such as cannot hut he perceived. It is true that skilful arrange- ment goes a good way towards making a sermon intelligi- ble; yet of itself it is insufficient, — at least in popular ad- dresses before a mixed audience, — without the liberal aid of connectives. The preacher should remember that the bear- ings of the subject which are familiar to his own mind are not, perhaps, thought of by the hearers. I have heard a preacher deliver a good and well arranged sermon, but for want of proper connectives — the matter being a string of propositions, and the manner and tone not sufficiently forci- ble to make up the defect — it required a most painful degree of attention to follow him. The consequence of this un- pleasant sensation would be, in most cases, that nine-tenths of the congregation would cease to listen ; or, if they did listen, would catch only detached sentences. After such a discourse the hearers depart with the feeling of the Lacedae- monian senator, who, after hearing the speech of the Athe- nian ambassador, declared that he had forgotten the first part, and did not understand the last. I shall not follow Dr. Campbell in the plans which he proposes for the suppression of the connectives, because I do not perceive any advantage likely to be gained by en- deavoring after this elliptical form of expression. In sermon writing it is certainly not worth while to run any risk of being mistaken, or even imperfectly understood, for the sake of a little more point and conciseness. Indeed, I would adopt altogether a different course, especially with regard to the connectives which join together paragraphs, and form the transition from one argument to another. My notion is as follows. Connectives are stated by the author of " Diversions of Purley," to be by origin verbs or nouns, or the abbreviations LET. XIX.] THE CONNECTIVES. 155 of sentences. For the sake of brevity in conversation, or in other sorts of language where conciseness is thought desira- ble, these connectives have come to be packed in the small- est possible compass, or sometimes even omitted entirely. I deny, however, the invariable tendency in conversation to abbreviate or omit connectives. Where the connexion is important, the speaker naturally dwells some time on it. You will hear a man say, " Now if so and so is true, why then so and so follows." In a sermon it is an important rule, that each principal idea must be for some time dwelt on, in order to make the due impression. If, then, the con- nexion itself be the idea which it is important to mark, you cannot safely curtail or omit the connectives. Dr. Campbell says, that " the cohesion of the parts in a cabinet or any other piece of furniture seems always more complete, the less the pegs and taches so necessary to connect it are ex posed to view." True ; but, in a sermon, the points of cohesion are often the very parts you wish to make most visible. It is not enough to show that the different parts rest upon each other, but it is also desirable to set forth how they rest, in order that your hearers may not only believe, but be able to give a reason for the faith which is in them. Therefore — to come at last to my own suggestion on the subject — if, as Dr. Campbell says, it be offensive to hear the quick returns of the alsos, and the likeioises, and the more- overs, and the howevers, and notioithstandings ; instead of omitting them, — which would oflen impair the perspicuity of the passage, and prevent the connexion being readily dis- cerned, — I would paraphrase or resolve them into sentences. Instead of also, likeioise, moreover, I would say something of this sort — " There is yet another argument for your consid- eration ;" '' so much for this point, let us g© on to the next." Instead of however, notwithstanding, nevertheless, I would say — " Let me not be misunderstood ;" ** take another view 156 ON STYLE. [part II. of the subject;" ''though there is some weight in what has just been urged, there is this to be said in reply ;" ** in this part of our argument we must not forget;" " the last argu- ment I would suggest is this." I do not mention these as being, all of them, models for your imitation ; but simply as instances of the mode in which perspicuity may be attained, without, as it appears to me, any essential sacrifice of ele- gance. This, of course, is not the style suited to essay writing, but merely to sermons ; for it was before agreed that, if it were needful, elegance must be sacrificed to per- spicuity. One point I may further mention, which is, that the con- nexion and transition from one part of your subject to an- other should be in plain and simple language, and not, as a certain forensic orator once said, "We are now advancing from the starlight of circumstance to the daylight of discov- ery. The sun of certainty is melting the darkness, and — we are arrived at facts admitted by both parties." But you will often find that the transition to fresh matter may be suf- ficiently marked by varying the tone of voice, and using proper pauses. The foregoing observations relate principally to the con- nectives between sentences and paragraphs : a few words should be added on those which join together words. You will find the omission or multiplication of them (Asyndeton and Polysyndeton) of great use to vary your style. When the subject requires a calm, measured, deliberative style, then the omission of conjunctions is proper ; as in the follow- ing passage : " The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, tem- perance." ^ But when a fulness and copiousness of language is required to express passion and energy, your object is » Gal. V. 22, 23. LET. XIX.] THE CONNECTIVES. 157 gained by the reiteration of the copula, as when St. Paul says, " I am persuaded that neither death, nor life, nor an- gels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other crea- ture, shall be able to separate us from the love of God, which is in Christ Jesus my Lord."^ ' Rora. viii. 38, 39. See also 1 Cor. vi. 11. PART III ON THE METHOD OF COMPOSING LETTER XX. ON THE CHOICE OF A SUBJECT. The most humorous of satirists has said, that " All the rhetorician's rules Teach nothing, but to name his tools." Let us endeavour to avoid this imputation. Having in the foregoing letters named all the principal tools of rhetoric, let us now proceed to learn the use of them. My present letter shall be devoted to giving you some hints on the choice of a subject. You will do well to determine this point early in the week ; and to get your sermon in hand, or at least in your head, as soon as possible. Probably after some practice you may be able to write a very fair sermon in two days, or less ; but if you reserve only the last two days of the week, how can you be sure of sufficient time to finish it? Your time may be broken in upon by fifty different things ; you may be 160 ON THE CHOICE OF A SUBJECT. [fART III. tormented by a headache, or interrupted by visitors; or some unexpected duty in your parish may arise; or you may not feel yourself in a humour or fit frame of mind for composing ; for even the best authors are not equally prompt and alert at all times — Homer himself was liable to occa- sional drowsiness — and what is written " invita Minerva" will have but little spirit or effect. Therefore, if you defer all thoughts about your sermon till Friday or Saturday, the chances are that you will produce a dull or slovenly compo- sition, or be obliged to put off your congregation with an old one.^ ^ [" That which is recorded of Dr. Donne by his biographer, might no doubt be recorded of many other diligent and faithful clergymen. ' The latter part of his life may be said to be a continued study : for, as he usually preached once a week, if not oftener, so after his sermon he never gave his eyes rest till he had chosen out a new text, and that night cast his sermon into a form, and his text into divisions; and the next day betook himself to consult the Fathers, and so com- mit his meditations to his memory, which was excellent.' And much to the same effect is related of Dr. Hammond, that ' his method was, which likewise he recommended to his friends, after every ser- mon to resolve upon the ensuing subject;' for which he collected materials in the course of his study through the week. And the consequence was, that ' his preaching was not, at the ordinary rate of the times, an unpremeditated, undigested effusion of shallow and crude conceptions; but a rational and just discourse, that was to teach the priest, as well as the lay-hearer.' " Such appears to be the conduct which becomes a zealous and diligent clergyman. On the contrary, to occupy the greater part of the week in unprofessional employments, and to thrust off the provi- sion and preparation requisite for this important duty on the Lord's day till only the day or the two or three days immediately preceding, seems to betray a mind not properly alive to its professional obliga- tions ; not duly earnest in the cause of God and a desire to ' set forth his glory ;' not sufficiently anxious to promote the instruction, and to 'set forward the salvation' of the people ; who, in all probability, when the matter comes to the trial, will in fact be hltle instructed LET. XX.] ON THE CHOICE OF A SUBJECT. 161 ** The subject of a sermon," says Archbishop Ilort, " ought to be some point of doctrine that is necessary for a Christian to know, or some duty that it is necessary for him to practise, in order to salvation." Now these are not pre- cisely the points to which a young clergyman is most likely to have given his latest attention. The discourses which he has heard at the University have turned probably on some topic of learned controversy, or some important point of criticism. Or his head is full of the evidences of Christian- ity, or of the proofs and explanation of the Articles — sub- jects which he has been most properly engaged in mastering for his ordination. In short, the bias of his mind is more towards the argumentative and controversial, than the prac- tical points of religion. It now becomes your business to change the tone of your thoughts, from what is speculative and theoretic to what is more practical and profitable. For your first ten or twelve sermons, I should say, that decidedly the best course, both for yourself and your flock, would be, to arrange your thoughts with the greatest care, and with diligent reference to Scripture, on some of those great sub- jects of religion on which every clergyman, in his inter- course with his parishioners, has occasion daily to speak. Such, I mean, as life, death, judgment, repentance, the fall, the atonement, the sacraments, sanctification, justification, faith, and charity. Every clergyman ought, for the sake of those whom he has to instruct, as well as for his own, to and edified fey such ill-considered and ill-prepar Herbert. 172 ON COLLECTING MATERIALS. [pART III. investigation will supply you with a number of hints and ar- guments which will be useful in working up the subject, and should be carefully noted down. Here you must be diligent in looking at your marginal references, and turning over the leaves of your Concordance : but take care not to be led astray by mere jingling of sound ; for the same word often bears different significations; and passages in which the principal word is the same may have little or no connexion together. You will be very liable to this error if you con- sult only an English Concordance ; because, in the English translation of the Bible, the same word is often put for the two different words in the original. Whenever, therefore, you have any doubt as to the meaning of a word, go to the original.^ After having thus exercised your own judgment, you may peruse as many comments, criticisms, annotations, and paraphrases as your library affords, ancient as well as modern ; and it is very desirable that you should read the remarks of authors whose systems of divinity are different ; for, as to finding a commentator who is not biassed towards a system, that is next to impossible. If you habitually con- sult one commentator, or one set of commentators, you will be insensibly dragged into their system ; but if you make a point of knowing what authors of different opinions say, your judgment will have a chance of being unfettered. Should you find that you have hit on a text the applica- tion of which is very much disputed between Christians of different opinions, (as, for instance, the latter part of Ro- mans vii.,) or if the authenticity or genuineness of your text is denied by respectable critics, (as 1 John v. 7,) or differ- ent interpretations put upon it by men whose authority should be regarded, (as 1 Peter, iv. 8,) why then you had ^ You should not be without Schmidt's Greek Concordance and Schleusner's Lexicon. LET. XXI.] ON COLLECTING MATERIALS. 173 better choose another text ; unless you have some very good reason for the contrary ; for it is clear that no very cogent argument can be built on so uncertain a foundation. A want of confidence in the spirit of your text will injuriously affect both your hearers and yourself When you are satisfied that you understand your text, then, with a view to its explication and expansion, turn it well over in your mind, and get as much as you can from your own reflection upon it. Consider well every word : there are many words and phrases which require explaining ; such, for instance, as have become obsolete, as prcve?it, offence, leasing ; and Scriptural idioms and expressions, as the old man, the nciv mmi, — crucified to the world, — gall of bitterness, — body of death, — the kingdom of God, — to quench the Spirit. Many ideas may be gained from a mere draw- ing out of the terms of the text ; thus Cooper, on the text, — " Enoch walked with God," obtains the greater part of his materials from an ingenious illustration of the term walked; for to walk with a person implies a state of familiarity and friendship, of intercourse and converse with him. Though this attention to words will often suggest very useful and pertinent matter, yet it is apt to be carried too far. Honest Matthew Henry's exposition of Job i, 4, is liable to this ob- jection. " And his sons went and feasted in their houses, every one in his day ; and sent and called for their three sisters to eat and to drink with them." '' It was a comfort to this good man to see his children grown up and settled in the world : all his sons were in houses of their own, proba- bly married. . . . It added to the comfort to see the brothers so kind to their sisters that they sent for them to feast with them ; who were so modest that they would not have gone if they had not been sent for They feasted in their oicn houses, not public houses, where they would have been more exposed to temptation, and which were not so credita- 174 ON COLLECTING MATERIALS. [PART III. ble. We do not find that Job himself feasted with them. . . he considered that the young people would be more free and pleasant if left to themselves." The foregoing observations relate to cases where the text and subject coincide ; those that follow apply equally to sermons in which the discussion of the text is little thought of Some writers have much more facility of invention than others ; and it is likely you will find your own power of in- vention, whatever it may be, vary very much at different times. Sometimes, ideas will pour upon you like a flood, and the only difficulty will be how to sift the gold dust from the sand ; at other times you will scarcely be able to wring from your unwilling brain a single drop that is good. In order to assist you whenever you may find yourself in this latter predicament, and with a view, also, to aid you in your selection, when the stream of your fancy runs with unusual copiousness, I shall set down a few general questions, which will enable you to draw out your subject with facility and preciseness. First : Is there any preliminary matter which it would be well to dispose of, before entering upon the main subject of the discourse? Is there any principle which should be laid down ; any prejudice or false principle to be removed ? Is there any hypothesis, any thing implied and not expressed ; any remark, in short, which will help to elucidate the matter in hand ? Secondly : Is there any thing remarkable in the circum- stances relating to the text — in the character or situation of the speaker ? as, for instance, if your text is from Eccles. i. 2 — " Vanity of vanities, saith the preacher, all is vanity." You may remark that the words were spoken by one who had experienced all varieties of earthly pomp and pleasure ; not by an envious cynic, nor by one who had been cast LET. XXI.] ON COLLECTING MATERIALS. 175 down from his high estate, like Wolsey, who exclaimed, " Vain pomp and glory of the world, I hate ye," just when all his goods and chattels, lands and tenements were for- feited. Again — is there any thing remarkable in the time or place, when and where the words were spoken ? as Eph. i. 3 — " Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." These words of triumph and gratitude were written (could we have supposed it?) when St. Paul was a prisoner in chains at Rome. Or is there any thing remarkable in the circumstances or the character of the persons to whom the text refers ? as, for instance, it will be important to mention that many of the parables of our Lord applied primarily to the Jews ; and many parts of the Epistles would be imperfectly understood without refer- ence to the state of parties and circumstances at the time. When I desire you to inquire whether there is any thing re- markable in the circumstances of those addressed, the time, and place, and character of the speaker, I should add, that I mean always with reference to the main scope and inten- tion of your subject. Unless it bears upon this point, it is superfluous to allude to any circumstance, however in itself remarkable. It would be mere waste of time : but very often you will find this extensive topic extremely useful. Thirdly : Is there any thing remarkable in the manner^ either with regard to the terms in which the text is stated, or the sentiments conveyed ? as when our Saviour begins by saying, " Verily, verily," it would seem that what follows is of more than ordinary importance : so when St. Paul says, " If it be possible, as much as lieth in you, live peaceably with all men,"' it may be well to note the peculiarity of pre- fixing the terms " if it be possible" to a precept. Again, in * Romans xii. 18. 176 ON COLLECTING MATERIALS. [fART III the text, *' It is impossible but that offences will come : but woe unto him through whom they come ! It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones."^ Here there is a marked contrast between the tenderness of God for the least of his creatures, and his stern severity against those who shall cause them to fall. Any one of the foregoing topics will do for an exordium. Fourthly : What are the principal branches of the sub- ject in hand? Does it divide itself naturally ? or does it require an artificial division ? I have placed this question early, though, perhaps, you may not yet see sufficiently into the subject to answer it fully ; it is desirable, however, that it should be answered soon, and the main branches and divi- sions settled, as well as the order in which they should be treated. Fifthly : There is another question which demands an early consideration — that is, Is there any thing which makes against your argument or statement ? Are there any ob- jections ? If so, are they so obvious or important as to re- quire a regular discussion, — and when will be the fittest time to discuss them, — and how will they best be answered 1 Sixthly: Are there any qualifications or limitations which should be made with reference to the words or sub- ject of the text? as, — "Take no thought for your life, what ye shall eat,"'' — "Swear not at all,"^ — these texts must be qualified by reference to other parts of Scripture. You will find this topic applicable in a great many cases, when the text apparently contradicts other texts, or when it seems to be in opposition to the analogy of faith, or to common sense ; as in the apparent contradiction between St. Paul and St. James with regard to faith and works. 1 Luke xvii. 1, 2. 2 Matt. vi. 25. 3 jb. y. 34. LET XXI.] ON COLLECTING MATERIALS. 177 Seventhly : What arc the causes or i-casons of the text being delivered? What is ihe primart/ cause ox principle? Did it proceed from God's love, or from his wrath, his mercy or his justice ? What is the final cause or object ? Is it to warn us ao^aint sin ? or to lead us to righteousness ? to confirm and strengthen, or to chasten and humble us? This topic will branch out into a thousand ramifications which I must leave to your own goofl sense and ingenuity to discover. Eighthly : What are the hearings or tendencies, the probable consequences or certain effects, whether immediate or remote, of the doctrine or faj^ts contained in the text ? This topic also you will easily trace out in its departments. Ninthly : What are the relations, inferences, or corolla- ries, which it may be useful to note ? You will find that this question will often open a wide field of subject-matter, as in the text, — " Be ye reconciled to God ;"' — Reconcilia- tion implies previous enmity, future friendship. So a king- dom supposes subjects, laws : a father supposes children, love, obedience, authority. Victory implies a contest, with all its accompaniments, as armour, allies, foes, force, strata- gem. So again in the text, " Ask, and it shall be given you,"^ you may infer that many ask not, from the fact that they have not. Tenthly : There is a question which may be asked and answered now, but which ought to have been at least seri- ously considered long ago, and indeed always kept in view — that is. How is my present subject connected with the great principles of the Gospel ? Eleventhly : Are there any different vieios in which the subject may be taken ? This is a topic of which many preachers avail themselves ; but it is not a favourite one » 2Cor. V. 20. ^ Matt, vii.7. 178 ON COLLECTING MATERIALS. [PART III with me. After explaining and dilating upon a text in one view, then to go on to treat it in another, seems to be very like pulling down what you have just been building. The different views may be incompatible, and then half your ser- mon goes for nothing ; and as your hearers, perhaps, are not competent to judge which half, an air of doubt and un- importance is thrown over the whole. I think it far better to take a text which has one clear and unequivocal mean- ing, than to choose one which may be taken in different views. For instance, suppose you preach on Romans vii. 21 — " I find a law, that, when I would do good, evil is pre- sent with me ;" and proceed to this effect, *' Good and able men differ as to the application of the text. Some apply it to St. Paul himself, some to a Jew under the law ; let us consider it in both points of view." It is clear that one part of your sermon would be likely to neutralize the other. It would be much better to take decidedly one line, and dwell entirely on that; but if you cannot do this conscien- tiously, because you have not made up your own mind, still if you think fit to preach on this very striking and important part of Scripture, you may usefully do so, by saying, " Good men differ as to the primary application of this text. I shall not decide between them, but assume, what I suppose none of you will be disposed to deny, that it applies most plainly and forcibly to all of W5." The answers to the foregoing questions will have fur- nished you with sufficient matter to bring you a good way forward in your sermon. The following are questions which will come in towards the close. Twelfthly : Is there any thing in what I have said ivhich is liable to be rnisunderstood or misapplied? or is there any thing which requires further remark or elucidation ? or any thing which is so important that it ought to be repeated and more fully dwelt on ? LET. XXI.] ON COLLECTING MATERIALS. 179 Thirteenthly : Can I strengthen the force of what I have said, or render it more lucid and clear by any examples drawn from Scripture or elsewhere, or by any illustration or simile? I speak here of illustrations which serve to give force or beauty to the main subject ; not such as relate to subordinate parts; for these may be reserved till the time of composing. Fourteenthly : Is there any contrast or comparison by which you may set forth your subject more strongly or more agreeably ? The conduct of the apostles before and after the descent of the Holy Ghost, affords a remarkable con- trast. This topic will be found very useful in conjunction with the next. Fifteenthly : To how many sorts of persons does my sub- ject apply? how may it be best applied? and what part of it requires most particular application? Though I have set down these questions here, yet they ought to have been well considered by you long before. Indeed, when you first chose your subject, you should have had an eye to the application of it. Sixteenthly, and lastly : How shall I leave the main point of my discourse most deeply impressed on the mind of my hearers? Other questions will probably occur to you ; and each text will suggest questions peculiar to itself, by which you may turn over in your mind the matter of it. But those which I have set down will, I trust, prove serviceable as general directions to enable you to draw out your subject, and collect a stock of materials. If your memory is not good, you will find it useful to note down the ideas, arguments, and illustrations, which occur to you. It does not follow, that all these materials are to be used. You will have to select those which you judge to be the best ; but do not put pen to paper, except 180 ON COLLECTING MATERIALS. [PART III. for the purpose of making notes, until you have gone through this process. I am addressing you, you know, as a beginner ; when you have gained more knowledge and experience, you will not need to work so much by rule. At present you must collect your stores, — " Apis Matinee More modoque. Grata carpentis thyma per laborem Plurimum'' Your task, though grateful^ will of necessity be laborious : hereafter, if you persevere, " Concines majore poeta plectro."* » Hca-.Od.iv. 9. 33, LETTER XXII WHAT MATERIALS AND TOPICS SHOULD GENERALLY BE THROWN ASIDE. Having made these remarks upon the sources from whence you are to draw your materials, it may be well to mention what materials and topics should be thrown aside, and made no use of by the Christian minister. First, you should admit nothing extraneous. A sermon is too short a composition to allow of digressions. " It is a hard task," says Swift, *' but he who wishes to be a forcible preacher, must submit to it : viz., to cut off without regret or mercy whatever is superfluous," whatever does not tend to enforce or illustrate the main point. Should you happen to strike into a rich vein of new ideas, you must cover it up carefully, till you have worked out the old one, and open it again next week. Except for particular reasons, — as, for instance, when you are preaching a course of sermons, those topics should he unnoticed, which every one admits ; as the existence of a God ; the fact that Jesus Christ is the Son of God ; the certainty of a future retribution. The very discussion of these plain and acknowledged truths is disadvantageous; as it only serves to raise a doubt where none before existed. If, un- fortunately, infidel opinion have infected your neighbour- 182 WHAT MATERIALS AND TOPICS [PART III hood, then it will be necessary to confirm your hearers' mind in those elemental truths of religion. Avoid an '' impertinent way which some persons have of needlessly setting forth the originals."^ Two-thirds of one of Paley's sermons are taken up with proving that " covet- ousness does not mean covetousness," but inordinate desire : so also in one of Dr. Parr's discourses, the author takes great pains to prove that 1 Cor. xi. 28, should not be trans- lated, " let a man examine himself, and so let him eat," but, let a man distinguish himself. This is a great mistake in preaching. Our English translation is, on the whole, so cor- rect, and the consequence of unsettling the minds of the common people so prejudicial, that a prudent preacher will carefully abstain from showing his erudition in this manner. Critical knowledge, though very useful and necessary for yourself in your study, is out of place in the pulpit ; and in- deed the exhibition of it is fortunately well nigh exploded. Sometimes, however, when verbal criticism is required, in order to remove some important misunderstanding, an ex- ception should be made in its favour ; as if you preach on 1 Cor. xi. 29, where it is said that " he that eateth and drink- eth unworthily, eateth and drinketh damnation to himself;'"^ or on the text in which we are bid to " hate father and mo- ther :" — in such cases as these, a critical explanation is needed ; but it should be as brief and modest as possible, and not made the vehicle for a pedantic display of learning. " Never indulge in the poor vanity of handling a text in a neio manner ;'^ that is to say, in a manner which you knotv to be different from that which is generally received, and adopt it for that very reason, in order to show your ingenuity. It is ten to one that you will be wrong. Never go beyond the Scriptures on any subject. '' Speak where they speak, be silent where they are silent." * Bishop Burnet. ^ Paley, Sermon xi. LET. XXir.] SHOULD BE LAID ASIDE. 183 Have nothing to do with curious mysteries, metaphysical subtilties, speculations of the schools, and foolish and un- learned questions ; — as, whether or no our Saviour might have come into the world sooner after the fall than he did 1 whether he might have suffered unknown ? how all the birds and beasts got into the ark ? what was the mark set on Cain, and the thorn in St. Paul's flesh ? and similar speculations which are common in old writers, and not altogether un- known in new. ** Never raise an old heresy from the grave where it has slept quietly for centuries ; for fear your hearers should say, We never thought of that till Mr. mentioned it : but what he said in explanation was not very satisfactory after all."^ Also, in ordinary parish preaching, and I may say in all preaching, avoid urmec^ssdiXy controversy, and questions which gender strife. Such are the topics which Milton re- presents the fallen angels as discussing — they " Reasoned high, Of providence, foreknowledge, will, and fate. Fixed fate, free will, foreknowledge absolute ; And found no end in wandering mazes lost.^" The end of such discussions is too commonly to unsettle men's minds, and call forth the angry passions of a corrupt nature ; and they more frequently terminate in heresy or skepticism than in edification. " Controversy has an obvi- ous tendency to warp the understanding and sour the tem- per — it is good neither for yourself nor for your flock." Occasions may sometimes arise when you may he forced to notice controverted points : — when, for instance, hetero- dox opinions have been studiously promulgated, and received amongst your flock. Great discretion and Christian charity are required on such occasions. How unedifying it is to ' Whately. '^ Paradise Lost, Book ii. 184 WHAT MATERIALS AND TOPICS [pART III. hear neighbouring clergymen — preachers, perhaps, in the satae town, nay, the morning and evening lectures in the same pulpit — engaged in angry controversy. It were well if the fifty-second Canon were in such cases enforced, which expressly declares that " there shall be no public opposition between preachers." '* If any preacher shall in the pulpit, particularly or namely, of purpose impugn or confute any doctrine delivered by any other preacher in the same Church, or in any Church near adjoining, before he hath acquainted the Bishop of the diocese therewith, and received order from him what to do in that case ; because upon such public dissenting and contradicting, there may grow up much of- fence or disquietness to the people ; the churchwardens or party grieved, shall forthwith signify the same to the said Bishop, and not suffer the said preacher any more to occupy that place which he hath once abused." If you should at any time unfortunately find yourself forced, by cogent rea- sons, to notice any subject of controversy, my advice is, that you carefully refrain from assuming the air of a combatant, and content yourself with setting forth, in plain and moder- ate language, what is the Scriptural truth. Some persons rush into controversy without understanding what it is they have to fight with ; they " dress up a man of straw, in hide- ous vestments," and then amuse themselves by firing at it. " If you do think it necessary to combat error, at least take pains to know what that error really is." The question of admitting politics to the pulpit is a very difficult one, — the difficulty arising from the ambiguity of the term politics. Undoubtedly party politics should be pre- scribed ; yet the political duties of men are so vitally con- nected with religion, that it becomes impossible in all cases to separate them. During the agitation of the reform bill, however strong the feelings of the preacher, it was his duty to refrain from touching on a subject on which good men as LET. XXII.] SHOULD BE LAID ASIDE. 185 well as bad were divided, and which it was impossible even to allude to at the time, without an excitement of worldly passion. But when Bristol was in flames — Derby and Not- tingham in the hands of a mob, then it was time to preach peace, and to put men in mind " to be subject to principali- ties and powers," and to " obey magistrates.'" There are some political subjects which alike interest the whole com- munity ; and may legitimately and powerfully be used : such, at the time, were the great events of the late war, especially its providential termination. Be very cautious in the use of irony. " There is nothing that renders controversy more galling or less convincing than a sneer ; and if we wish to confirm Dissenters in their Dissent, and make them hate the Church of England, we could not take a readier course." Generally speaking, irony, and almost universally, sarcasms, and sneering, are the sio-n of an unchristian spirit, argue an irreverent disposition of the mind, and certainly do not tend to produce in the heart of the hearers that pious and charitable feeling which every preacher of the Gospel should be most anxious to infuse. Irony is either jocose or serious. The former, which is called bantering or raillery, is out of place in the pulpit, be- cause the business of the pulpit is serious ; but serious irony usually partakes of, and diffuses, a feeling of bitterness. Above all, never make an ironical use of Scripture. Similar blame belongs to the sarcastic use of party terms, as orthodox, evangelical, new lights, semi-papists, saints, Pharisees. ''-Why," a modern writer well asks, " should a man be blamed for sanctified looks, which, if genuine, be- token the presence of that spirit, ' without which no man shall see the Lord V " A tone of serious raillery may sometimes be used with > Titus iii. 1. 186 WHAT MATERIALS AND TOPICS [PART III. advantage, especially in attacking the follies of men. In- stances occur of its use by inspired persons, as when Elijah mocked the priests of Baal. " Cry aloud, for he is a god ; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked.'" There is a forcible tone of serious raillery in the following passage from Cooper's Serm. ii. vol. i : " Surely you mean to do this [forsake the service of sin] some time ? Why delay the doing of it? Why delay to be freed from the bondage of the devil, from the guilt of sin, from the wrath of God ? Is sin so pro- fitable ? Is the state of a sinner so safe, so happy, that any should be loth to leave it? Can you be happy too soon? Too soon be a child of God, and an heir of heaven? Too soon be delivered from the danger of dying eternally? Would you gratify and please your worst enemy a little longer before you leave his service ? Would you fix sin a little deeper in your heart before you try to root it out? Is your life too long ? Are you afraid of having too much time, and of beginning the great work of repentance too soon ? Believe it, Satan is not idle in destroying your soul, though you are negligent in saving it." In this extract there is nothing of the bitterness or uncharitable spirit, which too often accompanies irony, and which in ordinary cases ren- ders it so necessary to be avoided. The following extract is from Heber. He is ridiculing the idea of angels being imaginary beings. "When the Psalmist speaks of man as ' made a little lower than the an- gels,' could he mean that a real existence is at all inferior to a phantom, or a rational being to the accidents of the mate?- rial world, however figuratively described, or however provi- dentially directed? Is it of a band of shadows, a troop of rhetorical ornaments, of which Christ is said to be the head? » 1 Kings xviii. 27. See also 1 Cor. iv. 8. 2 Cor. xi. 19. LET. XXII.] SHOULD BE LAID ASIDE. 187 or can accidents desire to look into the mysteries of tlie Gos- pel ? are they non-entities to whicli in the world to come the righteous are to be ?nack equal ?^'^ In the use of irony, take care it is not mistaken for sober seriousness. Children read Gulliver's Travels and Cook's Voyages with the same degree of belief; and many older persons were taken in by Sir Edward Seward's narrative. Admit no Jests or eitravaganeics into your sermon, such as abound in South and other writers of that date. Remem- ber the often quoted lines of Cowper. " 'Tis pitiful To court a grin, when you should woo a soul ; To break a jest, where pity sliould inspire Patlietic exhortation, and t' address Tlie skittish fancy with facetious tales. When sent with God's commission to the heart." Besides jests and sarcasms, avoid all vulgar and too fa- miliar sentiments^ and any thing which calls up gross and carnal ideas; but on the other hand do not affect excessive refinement. Of course in this respect a difference should be made according to the character of your congregation. Plain and homely sayings, and common illustrations which would suit a country congregation, are inadmissible before a more refined audience. Undoubtedly, quaint, or even homely expressions, will sometimes " hitch" themselves in the mind, and will be remembered when more serious mat- ter is forgotten. If any such occur, you should ask yourself this question — a question which may, indeed, be often asked with reference to much of the materials — " Will this thought be likely to do good?" If not, throw it aside. Avoid too hasty and unqualijicd assertions, as when Paley says, that " the Scripture, which speaks of regeneration, sermon in. v ol. 188 WHAT MATERIALS AND TOPICS [PART III conversion, new birth, means nothing — nothing, that is, to us : nothing to be found or sought for in the present cir- cumstances of Christians." Sometimes, even when convinced yourself of an opinion, it is not well to propound it, unless you are sure that you are convinced on good grounds. Do not attempt to demonstrate the doctrine of the Trinity from the appearance of three divine persons to Abraham on the plains of Mamre,' nor from the text, *' Let us make man in our image. "^ These texts are good as corroborative evidence, but are insufficient proof. Again, avoid uninteresting matter, however important. I do not think the arguments in the Epistle to the Hebrews, highly important as they are in themselves, are interesting to a modern congregation. Discussion on prophecies, and still more on types, do not seem to take general attention. Therefore, if you ever get on these topics, discuss them shortly. Generally, those subjects only fix the attention of your hearers which are plainly, closely, and directly con- nected with their salvation — except, indeed, controversial subjects, — for these they unfortunately have too generally itching ears : but you must not gratify them. Lastly. — Let there be nothing in excess — " ne quid nimis,"^ not too much doctrine, nor too much history, nor too much argument ; (a few good arguments in a sermon are better than many ;) not too much of any one sort or form of argument, as interrogation, antithesis, simile. Let not your metaphors nor illustrations be far fetched — like " truths which are wrung from the subject," but let them " flow freely, like the juice of the grape, from the first pressing of the vintage."* Do not exhaust your subject; let there not be too many brilliant and sparkling passages — they weary 1 Gen. xviii. 2 Qen. i 26- 3 See Claude's Essay. ^ Bacon. LET. XXII.] SHOULD BE LAID ASIDE. 189 and distract the hearer : a striking truth, which would have been well remembered and deeply rooted, is driven out by something equally, or more striking, immediately following; just as the traveller's mind is overloaded, and his admiration wearied by a too rapid succession of novel and striking sights. It is necessary that there should he repose — that is to say, after a burst of brilliant language and ideas, should succeed some plain truth or narrative, dressed in the sim- plest garb ; many eloquent sermons are spoiled by the neglect of this rule. The grand truths of Scripture are equally adapted to either the most brilliant or the most sim- ple language. The proper tone of language depends not so much on the subjects themselves, as on the circumstances of their introduction. Even of good materials there may be too much. I shall not venture to express an opinion as to the precise length of which a sermon ought to be. Bishop Wilkins says that *' one hour is allowed by all to be a competency." Modern congregations would, perhaps, be content with half that time. And you must, in some degree, consult their taste, and allow for circumstances. You do no good when you address a wearied congregation, Long sermons in a morn- ing will keep your country parishioners at home, for they dine at one : long sermons in the afternoon will send them to sleep, for they have just dined. In the evening you may allow yourself more latitude, for they have come to pass away their time. But each clergyman must judge for him- self, by observing how long he is able to keep alive the attention of his hearers. The cause of long sermons is not in general the abundance of materials, but carelessness in composing, and want of revision. A certain writer sending a manuscript to another, apologized for its length, on the ground that he had no time to make it shorter. Compression is certainly one of the most difficult points in style. LETTEK XXIII. ON THE METHOD OF COMPOSING. The philosophers of Laputa constructed a machine, by the help of which, with a little manual labor, they proposed to write books, of all sorts, from an epic poem to a sermon. It was so contrived, that by placing in it all the words of the language, and then turning a wheel, an infinite variety of combinations came forth. These they carefully noted down, and there was nothing to be done then but to arrange them. In like manner I shall suppose you to have got together the materials of your sermon, not only by the exercise of your mind, but partly by the exertion of a little manual labor, in turning over the leaves of your Bible and Concordance ; and now all that remains, is to put them in order. Young sermon-writers meet with three principal difficul- ties in composition ; some find themselves unable to make the scheme of a sermon ; some are slow to clothe their ideas with language ; others, again, fail in giving spirit and energy to their composition. The first cannot construct the skeleton, the second cannot find the flesh and blood, the third cannot breathe into it the breath of life. If you find the first difficulty, you will be inclined, per- haps, to- have recourse to Simeon's voluminous work, the '* Horse Homileticse." But this proceeding I should by no means countenance. The Horae Homileticae has been truly called the easy-chair of theology." I should just as soon counsel you to furnish your study with a patent LET. XXIII.] ON THE METHOD OF COMPOSING. 191 lounging-chair, lined with air cushions. The more drowsy and inactive you find yourself, the more must you eschew such an indulgence as an arm-chair ; the more you feel the want of assistance in composition, the less right have you, as a beginner, to use the Horae Homiletic3B. I do not say that you are never to avail yourself of such a help. Should you have a very large parish under your care, and three or four sermons a w^eek to prepare — or should you arrive at the dignity of Archdeacon, and have '' the care of all the churches coming upon you daily," then, in order to husband your time, you need not scruple to employ such aid — that is, if you then feel the want of it ; but, as a begin- ner, I should strongly caution you against it : once get into the practice, and you will never write a good sermon as long as you live. If you must get the frame-work of your sermon from some external source, the best plan is to analyze a good sermon of some standard author ; then lay the volume aside, and write it over again in your own language. This will help to improve your invention, by obliging you to anatomize, and observe minutely, the composition of good authors. But the plan which I should recommend is, at all events, to make your own scheme. And first draw up a brief outline of the principal topics, and keep it before you. To expe- rienced sermon-writers this process will be less necessary ; but to a beginner it will be found useful in several ways. It will prevent you from wandering far from the subject ; or, at any rate, it will help to bring you back again ; and it will save you from the very common fault of being too diffuse in the beginning, and leaving no room for the development of your materials. The time so occupied will often be found to have been economically spent ; for a carefully made skeleton will save you the trouble of writing your sermon over twice. Not that I would dissuade you from writing it over twice, or even thrice, if you have time ; for the very 192 ON THE METHOD [PART III. process of writing impresses it on the mind, and will help you very much in the delivery. The design and composition of a sermon is well illus- trated by the example of a painter. Look at a chef-d'oeuvre of some first-rate artist, and you will see that hi's object has been to depict some one action or idea ; and that all the parts of the picture are made subservient to the general effect. Is the subject, for instance, our Saviour on the cross ? The principal light is thrown on the figure of the Redeemer, which is set forth more strongly by the surrounding gloom. Patient endurance is marked by contrasting his graceful body with the distorted limbs of the malefactors. His placid countenance is rendered more conspicuously divine by the ferocious visages of the soldiers, and the anguish of his weeping disciples. Every thing, in short, of circumstance, of drawing, and colouring, is so conceived as to direct the minds of those who look upon it to the principal object of interest. Thus, in preaching, you should choose one principal object, and group your materials so as best to illustrate that ; keeping the main design always in your mind's eye.* Such being your rule — which will be more fully devel- oped as we proceed — you will next consider into what prin- cipal heads your subject should be divided ; as the painter considers how the different objects should be disposed on the canvas. Look at the celebrated picture, by Raphael, of St. Paul at Athens, The subject is the preaching of the Apostle. This evidently divides itself into two parts — the energy and power of the preacher, and the effect produced on the hearers. Accordingly, you will see that though the principal figure is St. Paul himself, yet that the light is thrown on the counten- ances of the hearers. Your eye wanders first to one and then to the other ; and yet the subject is one and undivided — it is the preaching of St. Paul. * [See Note d at end : Unity.] LET. XXIII.] OF COMPOSING. 193 After the principal branches of the subject, then come the subdivisions and separate paragraphs to be considered, — the filling up the canvas. It is desirable that before you begin to compose, the whole subject should be before your mind, — not only in its principal divisions, but also in its minute details, as far as you are able to grasp them. But, to comprehend a subject in detail is the work of few but practised masters. You should, however, always attempt it, because no labour so much strengthens the mind. And here is the principal use of your skeleton, — to assist you in working up the materials, so that they shall hang well together ; that each paragraph may be complete in itself, yet well dove-tailed and connected with the rest ; that each clause may be in its proper place ; and the several members and sections of the composition stand out in just relief, and have a definite and proper relation to the rest. And note that each principal division of your subject ought to have a degree of unity in itself, and be brought to a close in a marked and striking manner. You will say, Well ! now, at last I may begin to write my sermon. But stop, I have one point still to call your attention to, and that is the style of colouring. It is very desirable, not, indeed, as an essential requisite, but as a primary beauty, that your sermon should take its complexion and character from the text. If the text be in the shape of a declaration, a precept, a promise, a threatening, an invi- tation, an appeal, or an argument, something of the same form and character should be given to the sermon. Or, again, if the text be tender and compassionate, or indignant and menacing, admonitory, reproachful, conciliatory, or encouraging, something of the same spirit should be infused into the discourse. Take, for instance. Cooper's sermon' * Serm. ii. vol. i. on Rom. vi. 21 9 194 ON THE METHOD [PART III. on the text, *' What fruit had ye then in those things whereof ye are now ashamed ? for the end of those things is death.' The writer has not only considered the mere import of the words, which, in themselves, are full of instruction ; but he has adopted the form and character of the text. It is an appeal to their remembrance, and is, in form, partly inter- rogatory, partly declaratory. Such, also, is the form of the sermon. He asks, what fruit had Eve in lier sin but shame and death? What fruit had Judas? He appeals to good men, who had left the ways of sin, " You, I feel assured, will readily confess that you found no fruit in the ways of sin." He then summons the drunkard, the discontented, the revengeful, and passionate, the sensual, and worldly, and asks them separately, what fruit they have. *' There is not one," he concludes, '' whose conscience, if fairly suffered to speak, would not testify that sin yields no present fruit." In the last part of the sermon, he sets forth, declaratively, that the end of sin is death. Tillotson, on the same text, in Sermons clxii. clxiii. clxiv. clxv. has entirely neglected to avail him- self of this method of treating the subject, which gives so much spirit and beauty to Cooper's sermon. Sermon i. vol, viii. from the same author, is another in- stance of the transfusion of the spirit and character of the text into the discourse. " Now then we are ambassadors for Christ, as though God did beseech you by us : we pray you, in Christ's stead, be ye reconciled to God." ^ A few pages are occupied in showing how the office of ministers of the Gospel resembles that of ambassadors ; the greater part of the ser- mon is devoted to delivering the gracious message of the Gospel in the character of an ambassador. Again, in Sermon v. vol. i. on the text — '* Give an ac- count of thy stewardship," he introduces a well conceived 1 2 Cor. V. 20. LET. XXIII.] OF COMPOSING. 195 address of the great Judge to each one of us on the hist day reminding us of the gifts we have received, and demanding what use we have made of them. And Sermon iii. vol. viii, is an instance of the argumentative style, from the text — " Come now, and let us reason together.'" There is no greater beauty, in point of composition, nor any thing which renders a sermon more striking and inter- esting, than thus to seize the primary idea, or pervading character of your text, and apply it to your composition. Another mode of giving an appropriate colouring and distinct character to your sermon, is to consider the pari of the Scripture from which the text is taken. A subject taken from the Gospels should be treated in a simple and didactic manner ; one from the Epistles might assume a more argu- mentative, or doctrinal character. Probably you will most frequently choose your text from the New Testament : yet you will do well, for variety's sake, sometimes to take a sub- ject from one of the earlier books. Suppose your text is from the book of Job. In this case you should read the book attentively, and endeavour to imbue your mind with the same spirit. Your subject may be the contemplation of some of the more difficult points of God's ordinary provi- dential arrangements ; your language may assume something of a figurative and poetic style ; and your illustrations may be drawn from the manners and scenery of the age and coun- try in which the patriarch lived. The parched sands and drought, the mirage and the simoom, the palm tree and spice groves — all these things should be present before you ; not to be stuck in, at all events, like the painter's cypress tree, but so that they may naturally fall into their places, if wanted, and give a tone and colouring to your composition. Or, again, if your subject be taken from the book of Daniel, here, a thousand ideas would naturally rise in your mind, of ^ Isaiah i. 18. 196 ON THE METHOD [PART III, the revolutions of nations, the rise and fall of dynasties, with a corresponding train of historical illustration. Or, if it be from the book of Proverbs — in this case your discourse would most appropriately fall into a practical discussion of the affairs of ordinary life. The book of Psalms, again, fur- nishes the most touching subjects of devotional piety, and suggests ample materials to preserve the keeping. I do not say that very good sermons may not be written, without any reference to this principle of composition ; still, I think that our most admired sermon-writers have either aimed at, or fallen into it, instinctively ; and you will do well to have it in your eye when you set yourself to compose. And now, at length, the course is cleared — the barriers are removed. You have been champing the bit, and pawing the ground long enough. It is time to give you your head, and throw the bridle on your neck. Away, then ! — but re- member, now you are once off, I shall not allow you to stop when you please. If you begin to flag too soon, I shall not spare the spur. In plain terms, when you once begin to write your sermon, you should 2oritc it off icith as little in- terruption as possible. While the afflatus and glow of com- position is upon you — while your head is full and your heart warm, you should pour "yourself forth upon your paper," freely and fluently. It should be " the gushing out from the well-spring of the heart." Do not now pause to inquire and investigate ; do not think of correcting, amending, or polish- ing ; care not for your rules of rhetoric ; but go on without rest or pause — " nee mora nee requies" — until either you have finished your course, or are fairly out of breath. I should even advise you to leave blanks, rather than stop to seek for words. By this mode your sermon will have all the freshness and animation of the extemporaneous style — prob- ably more ; for you will not, when you preach it, be embar- rassed for words, or nervous from fear of failure. LET, XXIII ] OF COMPOSING. 197 What I have said, however, requires some qualification. Tliough I recommend you to write as much as you can — the wliole sermon, if possible — at a sitting, I hardly expect that you will be able to conform entirely to this rule. Your mind will probably flag, and it is not desirable that you should go on when jaded. One division of your sermon, perhaps, will be found as much as you can manage ; or you might compose the main part, and reserve the application for another time. And when you resume your labour after an interval, it is a good rule, suggested by Quinctilian, to go back two or three pages, that you may gather up the train of your ideas, and come up with more force to the place where you left off; as a maa retires a few paces, in order to gain impetus before he leaps. ^ The principal difficulty which you will here meet with, is this — when you have written your sermon off in the man- ner described, it will often, perhaps generally, happen, that, notwithstanding all your endeavours to express yourself well, your composition will not be good enough in point of style for the pulpit ; especially if you have to preach to a town congregation. In the ardour of composition you will have overrun yourself, and slipped into a careless style ; some- times mounting up towards the borders of bombast, sometimes descending to too great homeliness and familiarity. You will find also that some of your paragraphs or clauses have not fallen into their right places. Under these circum- stances, there is no alternative, but the Uvkx labor. You must re-arrange those parts which are disorderly, " supply deficiencies, correct improprieties, enlighten what is ob- scure, familiarize what is too high, strengthen the weak parts, animate the languid," and correct and amend what- ever offends the ear — and then write it all over again. To ' Quinctil. lib. x. cap. 3. 198 ON THE METHOD [PART III. this, as a beginner, you must make up your mind to submit. But observe, the more thought you have bestowed ©n your subject beforehand, the less will your composition be likely to need correction ; ' and in proportion as the matter of your sermon is impressive or interesting, and your manner ear- nest and natural, there will be the less need of correctness of style. Still, even with the best possible materials, cor- rectness of style is an improvement ; and it is unsafe, (as I have more than once remarked when listening to a sermon,) even for the best preachers to trust to their powers of deliv- ery for passing off an ill-written and ill-arranged composition. I am aware that many persons are averse to the lima labor, not from idleness, but on principle ; they do not like a com- position to smell of the lamp ; it takes away, they think, from its ease and persuasiveness. Undoubtedly, if it be so, this is a fault. Still it is better to give your congregation the idea that you have been taking too much pains for them, than too little. Nothing detracts so much from the effect of a sermon as a manifest want of respect for those whom you address, from whatever source it may arise. There is this also to be taken into consideration, that if you go on in careless composition, you will be careless always; whereas, if you take pains to improve, your pains will soon be need- less. Of the pains bestowed in composition by our best sermon- writers, I am not aware that there is much account preserv- ed. There are, indeed, some of Barrow's sermons written four or five times over in his own hand : and the editor of Massillon's " Petite Careme," mentions, as a prodigy, that each discourse was composed in ten or twelve days. Bishop Jebb also was an exceedingly laborious composer. But, from ' Rectius erit ab initio sic opus ducere, ut coelandum, non ex inte- gro fabricandum sit. — Q,uinctil., lib, x. cap, 3. LET. XXIII. ] OF COMPOSING. 199 the known practice and extant works of other authors, it may be collected that correct and careful composition by no means implies want of ease in the production, but rather the reverse. Pope has declared that, " Ease in writing flows from art, not chance ; As those move easiest, who have learn'd to dance." And not only ease, but spirit may also be attained in the same manner. No author ever used more labour in his composition than Sterne, nor at the same time is there any who writes with more apparent ease and spirit. The same, 1 believe, is true of Burke and Addison, and, in poetry, of Moore and Burns: the simplicity of the former, and the naivete of the latter, are the work of consummate art. The toil of composition is well illustrated in the instances given by Moore, in his Life of Sheridan, of the manner in which that clever writer would work up a favourite idea ; writing and re-writing it, turning it over in all possible forms and combinations, until it came forth at last in the most perfect and pointed shape. It is not, of course, the object of the preacher to attain any thing equal to the brilliant and cut- ting style of Sheridan's witty dialogues. Still, even in ser- mons, not only ease but a degree of pointedness and con- centration should be aimed at, especially by a preacher whose powers of delivery are not great ; for nothing helps delivery so much as clear and forcible arrangement of the matter, and well constructed and pointed sentences. I have said a good deal on the need of care in correct- ing, — more, perhaps, than some might deem advisable, — because I consider it to be absolutely necessary to a begin- ner, at least to by far the majority of beginners : for very few begin with a style even tolerably correct. Still, it must be admitted, that compositions are often spoiled by too much polishing. As it has been remarked of Robert Hall's ser- 200 ON THE METHOD [PART III. mons — " We often desiderate something of that brave neg- lect, that unpolished grandeur, which more especially be- comes the lips of him who is speaking the words of eternal life."^ The question is, how to account for the failure of some and the success of others, so that we may attain the due medium, and acquire the talent of improving what is bad, without spoiling what is good. I think the following will, perhaps, illustrate the point in question. A man sits to a portrait painter, who at the first rough sketch produces a faithful and striking likeness. He takes it home to im- prove it, and when he brings it again it is spoiled. Every stroke the painter added has made it worse, instead of im- proving it. The spirited sketch is daubed over and effaced, and the likeness entirely lost. What is the cause of this failure? It is this, — that the painter did not carry in his mind's eye a correct idea of what his portrait ought to he. Just so, unless you know, and have a clear impression of what your style ought to be, you will often do more harm than good by polishing your first composition. You may strike off " currente calamo" a bold design, but when you come to polish it, every alteration will but help to spoil it, simply because you do not know what is good style and what is bad ; you do not know what it is to improve, and what to spoil. You have touched and retouched, when you ought to have known that the first conception and execution were excellent. You were not satisfied with the foam on your horse's mouth, and the " terrible glory of his nostrils," which your first stroke had so vividly portrayed ; but you must needs add and alter, here a little and there a little, till the spirit is departed. Thus " Isocrates spent fifteen years in adjusting the periods of his Panegyric, and spoiled it at last." What is the remedy for this evil 1 How are you to know when to re-touch and when to stay your hand 1 There ^ Christian Observer. LET. XXIII.] OF COMPOSING. 201 is no remedy but to learn irhat good style rcallj/ is. The remarks which I have made on style will, I hope, be of some use, if you will attend to them: but the surest plan to improve your taste and judgment is, carefully to study the best models. Until you know good style when you see it, you cannot, except by instinct, make your own like it. Make it a rule, whenever you wish to add fresh matter, to reconstruct the sentence or paragraph. Do not sew " pur- ple patches" on the old materials ; the legitimate object of the litncn labor is to condense and simplify, not to embel- lish. To a person who has an inveterately dull and crawling style I should recommend that, before composing, he should take up a volume of some writer whose style is even to a fault the reverse; such as Chalmers or Melvill. It is some- thing like the plan, pursued with success, of teaching a person whose handwriting is cramped, to write a good hand in six lessons. The teacher directs his pupil to write in the excess of scrawling, so that three or four letters fill a line ; and this is gradually brought down to what is correct. Only if you ever adopt this mode, be careful that you do not fall into the opposite extreme from that which you want to avoid : do not mistake scrawling for good writing ; nor Melvill's and Chalmers's for good style, — at least such as may be safely imitated. Before concluding this letter, I will just mention a plan which from experience I have found good. You can never be certain of the effect of a sermon before you have preached it. What I recommend, then, is this — After you have preached a sermon, mark with a pencil any parts which it has struck you, in the delivery, should be cancelled or improved. Note when your congregation seemed inter- ested, and where their attention began to flag, with a view 9* 202 ON THE METHOD [PART III. to correct your sermon for another occasion. And, besides these memoranda, keep your old manuscript, and use it for a note book ; and whenever, in the course of reading or meditation, especially in studying the Scripture, or convers- ing with your parishioners, any fresh arguments or illustra- tions occur to you, note them down carefully in their proper place in the sermon. Locke has observed, that the most valuable of our thoughts are those which drop into the mind as it were by accident : and Paley agrees that they are preferable to those " which are forced by pumping." By this process of noting down your thoughts as they arise you will be enabled at some future time to write your ser- mon over again with much additional matter. I have found sermons prepared in this way more satisfactory than any others. They join to the advantage of Horace's plan, — " nonum prematur in annum," — the additional benefit of having been once tried already. If you do not adopt some plan of this sort, but keep your old sermons, and preach them over again without im- provement, you will be disappointed in the effect. As juve- nile productions, fresh from your heart, you preached them with satisfaction and benefit. They were the best you could then afford, and the interest and energy with which you de- livered them communicated itself sympathetically to your congregation. But, as you grow older, the case is altered. Topics which were formerly fresh and interesting, now ap- pear trite and old ; and appearing so to you, they will seem so also to your congregation from your very manner of preaching. Therefore whenever you bring out " old things from your treasury," take pains to freshen them up and renovate them in the manner described, so as to be yourself satisfied with the composition ; and then, being intrinsically better than before, their effect is likely to be proportionally LET XXIII.] OF COMPOSINO. 303 more satisfactory to yourself and impressive to your congre- gation.^ * I think by far the majority of preachers would, as beginners, find the above remarks, on the method of composing, useful. Un- doubtedly it may be said of some prose writers, as of poets, nascun- ^^/r, noil Jiiint : but this is not so universally true of one class as of the other. Tiiere is no law, human or Divine, which prevents men of moderate ability from being good preachers ; but a man cannot be a good preacher without some power of composition, either intuitive or acquired. LETTER XXIV. ON THE EXORDIUM. Having spoken generally on the method of composing, we come now to treat more particularly of the mode of dis- posing the materials. All that can be pronounced positively on the necessary parts of a sermon is, that every sermon must have a beginning, a middle, and an end. Even this truism might be disputed ; as some preachers dispense with an exordium, and others have no conclusion properly so call- ed. Others, again, so construct their sermon that the be- ginning, the middle, and end, might safely change places without any great detriment to its effect. However, as most good sermons have three distinct parts — exordium, discussion and conclusion — we will begin by considering the former. To me it appears that the exordium is far from being an unimportant part of a sermon ; but that, on the contrary, it deserves particular attention. It is, in all things, a great point to make a favourable impression. Besides, your con- gregation are more disposed to listen at the beginning than at any other time. Therefore, it should be your object to make the most of your opportunity to fix their attention. If the exordium is good, it will ensure a favourable reception to your sermon, for a while at least ; whereas, if otherwise, it may be difficult afterwards to arrest the attention of your hearers. LET. XXIV.] ON THE EXORDIUM. 205 The theory of an exordium is this. — You find the minds of your hearers unoccupied and unmoved. Your exordium ought to be so contrived as to remove their indifference. It should turn their attention to the particular object of your sermon ; and leave them desirous of hearing you further, impressed with the idea that what you have to say is worth attending to. When the exordium has been delivered, they should be, as a physician would say, ** in a state of gentle excitement." Hence, in the first place, your exordium should be interesting ; not flat and common-place, but en- gaging and agreeable. A good deal will depend on your own manner. If you seem to take little interest yourself, your congregation will be similarly unconcerned. But if your own mind is evi- dently filled with the importance of your subject, you will scarcely fail to interest your hearers. But further, in order that the exordium may be interest- ing, it should either move the feelings, or fix the understand- ing. With a view to the former, it should be pitched in the same key with the discourse itself. Thus, on Christmas or Easter day, your manner and matter would naturally be joyous and elevating; on Good Friday, or on the occasion of a funeral sermon, a sad and solemn air, and serious reflec- tions, would best introduce the subject. On a fast day, you would commence in a somewhat stern and serious man- ner ; and the language of your exordium should correspond with your manner. So when about to bring forward some lofty mystery, your exordium should be more than usually impressive and elevated, in order to prepare the mind for reverence and admiration. Sometimes, if you wish to strike your hearers forcibly, your exordium may be in contrast with their preconceived affections ; for nothing fixes the at- tention more than contrast. In all these ways may you in- terest their feelings. At other times address rather their 206 ON THE EXORDIUM. [PART III. understanding. Set before them some striking and impor- tant truths. Show them that the subject of your discussion is worth their attention, their serious attention ; interesting to all — interesting to them in particular. Do not, however, tell your hearers every Sunday that the subject you are about to preach on is the most important and interesting of any ; and do not assert that it is so at all, without giving some good reason. Secondly : The exordium should he generally rather cool and grave than otherwise, because the minds of your hear- ers are unmoved and unexcited. On this principle, the lan- guage should be clear and simple, not loaded with meta- phors and ornaments of speech, nor couched in the form of interrogatories or violent exclamations. At the same time it should be carefully written ; for your hearers are more dis- posed to criticise at that time than at any other. Their mind is not sufficiently excited to bear any thing but what is simple and correct : as the stomach, when sensitive, will not bear high food. But this rule is not universal. The com- mencement of the first oration of Cicero against Catiline, beginning, " Quousque tandem abutere, Catilina, patientia nostra," is often quoted as an instance of departure from grave exordium. ' When the minds of the hearers are al- ready moved with passion, there is no need to excite them gradually ; you have only to strike the same key. It is so in Massillon's celebrated exordium on the funeral of Louis XIV. " Dieu seul est grand." When you have attained em- inence in the pulpit, and your congregation habitually ex- pect to hear something which shall elevate and affect them, you may open your sermon with some such striking exor- dium ; but until then, you will succeed best by being cool, grave, and simple. * See Quinctilian. LET. XXIV ] ON THE EXORDIUM. '207 Thirdly : An exordium should not be harsh and angry, but rather offectionate and conciliatory. By the former, you would be in danger of alienating the feelings of your hearers, and disposing them to cavil and resist. Generally speak- ing, therefore, reproof should come after conviction. But, on this subject I have spoken at large in a former letter.* Fourthly : Your exordium should be modest, unpre- suming, and respectful,'^ both in matter and manner. Ar- rogance is at all times offensive in a preacher, but most of all in the exordium : indeed, all faults are then most conspicuous. Fifthly : Your exordium should be brief, " because peo- ple are naturally anxious to know what the minister would be at, and to have him take his main business in hand."^ Besides, if he takes up too much time in the exordium, there may not be enough left for the due discussion of the sub- ject. Sixthly : If you preach constantly before the same con- gregation, avoid too much sameness in your exordium. Such, then, being the character most suited to an exor- dium, namely, that it be varied, but for the most part brief, modest, conciliatory, grave, and always interesting ; and not only generally interesting, but such as may incline the hearts, or the minds, of the hearers to the particular subject of your discourse ; — if you desire examples, take down any volume of standard sermons from your shelf, and you will find them to be such as I have described. I may, however, briefly ad- vert to some of the most ordinary modes. The simplest exordium, is merely to explain the text. When there is any difficulty either in the terms or the sub- ' See Letter vii. 2 See the account given (Iliad, iii. 210) of the manner of Ulysses. ^ Archbishop Hort. 208 ON THE EXORDIUM. [pART III. ject, an explanation must be given at any rate, early in your discourse, and will form a very good exordium on ordinary occasions. The connexion with the context may often be wrought into an agreeable exordium. Many texts from the Epistles, especially those connected with a controversy, are unintelligible till the circumstances are explained. Thus Tillotson, in Sermon xv. on 1 John iii. 16 — " It will con- duce very much to the clearing of this matter to consider briefly, the occasion of the words ; and this will best be done by attending steadfastly to the main scope and design of the Epistle." Similar to this, is an exordium made by adverting to the time or place, when and where, the words were spoken ; the circumstances of the person speaking, or the person ad- dressed ; the state of parties ; and other topics discussed more at large in a former letter.^ Another sort of exordium is to point out when there is any thing remarkable or peculiar in the text or subject. Sometimes the literal meaning of the text may seem paradoxical, and require elucidation, as, " Take no thought what ye shall eat, or what ye shall drink, nor yet for your bodies, what ye shall put on." '' What!" exclaims Bishop Home, " take no thought ! no thought at all for the morrow ! Attend only to the day which is passing over us, and make no provision for the future !" Sometimes there may be a doc- trinal difficulty involved in the text, or it may appear to con- tradict some other text ; in which case your exordium may explain the difficulty or contradiction. Sometimes it is useful, by way of exordium, to lay down the general principle according to which you propose to treat the subject. A common, and often interesting mode of beginning a ' See Letter xxi. LET. XXIV.] ON THE EXORDIUM. !"2C9 sermon, is to weave a narrative into the exordium. Thus Blair, in vol. iv. Sermon i., '* Job, in the first part of his days, was the greatest of all the men of the East ; his possessions were large, his family numerous." See also Cooper, vol. iii. Sermon ii. Your narrative may be either the part of the Scripture from which the text is taken, or it may be ad- duced from some other part to illustrate the text. The lat- ter causes most interest, especially if the connexion with the text be not obvious ; as the curiosity of your hearers will be excited to see how you make out the connexion. Heber be- gins his first sermon with the following anecdote : — " There is an ancient fable, which, fable as it is, may, for its beauty and singularity, well deserve to be remembered, — that in one of the earliest persecutions to which the Christian world was exposed, seven Christian youths sought concealment in a lonely cave, and there, by God's appointment, fell into a deep and deathlike slumber. They slept, the legend runs, two hundred years," Sometimes you will find it necessary to begin by refuting some objection, if it be very obvious ; or guarding against some misunderstanding, if it be likely to occur ; or by con- troverting some erroneous conception, which, if unremoved, would invalidate your argument ; particularly one which rests on the authority of some great name. Thus Mr. Benson commences Lect. xviii. vol. ii. by controverting Stackhouse's idea of the life of Joseph being a drama. Sometimes you may open your sermon by removing an inveterate prejudice, which stands in the way of the doc- trine which you wish to establish. Sometimes from a gen- eral principle you may descend to a particuhir application : at other times, from a particular instance you may ascend to a general principle. If you should be called on to address some dignified as- sembly, — as, for instance, the University, or a church full of 210 • ON THE EXORDIUM. [PART III. clergymen, assembled at a visitation, or to preach an Assize- sermon, it is a sign of very bad taste to prelude, as mem- bers of Parliament often do, by deprecating criticism: — la- menting that so incompetent an individual has been chosen for the task, — and declaring that you are overpowered by your feelings. All this is very much out of place, even though you may really feel it. You ought to struggle against it ; and fortify your sense of personal weakness by the dignity and importance of your office. Very different from this was the celebrated exordium of Brydayne when he preached before the prelates and clergy in the church of St. Sulpice, in Paris ; — " At the sight of an audience so new to me," said he, " it seems, my brethren, that I ought to commence by imploring your kindness in favor of a poor missionary, destitute of all those talents, which you require in one who comes to discourse with you on the subject of your salva- tion. But I experience at this moment, a sensation of a very different kind ; and if I feel deeply humbled, do not, I be- seech you, imagine that it is with the wretched disquietude of vanity, as though I were accustomed to preach myself God forbid that one of his ministers should think that he needs to be excused by you. For whoever you may be, you are, like myself, in the judgment of God, but miserable sinners. It is solely in the sight of your God and mine, that I feel my- self at this moment compelled to smite upon my breast. Until this moment I have been accustomed to proclaim the Gospel of the Most High in lowly temples covered with thatch ; — I have preached the severities of penance to un- happy beings, the greater number of whom have at the time wanted bread ; I have announced the most fearful truths of religion to the simple villager. Unhappy man ! What have I done 1 I have made sad the poor and dearest friends of the Lord, I have filled with apprehension and grief those faithful, simple souls, whom I ought rather to have con- LET. XXIV.] ON THE EXORDIUM. ^211 doled with and comforted. It is in this place — where my eye meets only the great and wealthy, the oppressors of suf- fering humanity, and bold and hardened offenders — ah ! it is here alone, in the midst of so many scandals, that I ought to echo, with all its thunders, the divine word, and summon to me in this pulpit, — on the one hand death, and on the other, the great God, who comes to be our Judge. I hold even now your sentence in my hand. Tremble, then, before me, ye proud and scornful men ! The thankless abuse of all the means of grace, the necessity of salvation, the cer- tainty of death, the fearful uncertainty of its arrival, final impenitence, the last judgment, the small number of the elect; hell itself, and above all, eternity ! eternity! these, these are the subjects, on which I am about to enter, and which I should have reserved for you alone. Ah ! how I need your help ! You who will condemn me, perhaps, with- out saving yourselves ; may God touch your hearts, while his unworthy minister speaks ! He surely will, for I have ac- quired a large experience of his mercies. He! He alone can reach the depths of your consciences. Then, struck with alarm — smitten with distress, at your iniquities, you will come and cast yourselves in the arms of his love, pour- ing forth tears of compunction and grief. Then, and then only, will you make me eloquent enough." This is a fine specimen of bold eloquence, though not quite suited to an English pulpit. Lastly. — It is a disputed question, though not a very im- portant one, whether you should compose your exordium first or last. In so short a composition as a sermon, it is of little moment which course you pursue : only, the subject ought to be well planned in your head before the exordium is written ; and you should be careful, while you select some interesting point for the exordium, at the same time not to 212 ON THE EXORDIUM. [pART III. take so much as to anticipate or impoverish the main part of your discourse. Claude recommends the considering of the whole sermon under one point of view, condensing it into one idea, (which would serve for the title of the sermon,) and then setting forth, by way of exordium, some other idea connected with that idea. Thus Cooper, vol. i. Sermon ii. — " What fruit had ye in those things whereof you are now ashamed, for the end of those things is death." His division is, — 1st, sin yields no present fruit; 2ndly, it is followed by shame; 3rdly, it ends in death. Condensed into one idea, this micrht be called — " Si?i shown in its true colours." His exordium speaks of the advantage of this exposure : — "One of the surest means by which Satan keeps men under his power, is by keeping them in ignorance of their state. Did they once see in what a vile, shameful, and ruinous service they were engaged," [observe these three epithets, how they correspond with the triple division,] " they would quickly leave it; did they once see what sin really was, they would speedily flee from it. In this view the text is particularly useful, for it sets siti before us in its true colours, and shows us what it is when stript of every covering." Some preachers, as Tillotson and Cooper, are in the habit of making at the beginning a formal division of their subject, and telling you, beforehand, all that they are going to say.^ Others object to this practice, — first, because it has too formal an air ; and, secondly, because it too much anticipates the subject, and takes away from the interest. If the main object of a sermon were that it be remembered, both a formal division and a recapitulation would be indis- pensable. But the main object in a sermon is not, so * See Tillotson in Serm. ccxi. and elsewhere. LET. XXIV.] ON THE EXORDIUM. 213 strictly speaking, that it be remembered, as that it be under- stood at the time, and leave behind a permanent impression, — an impression, not so much of the arguments, as of the conclusion. If you can leave your point firmly and practi- cally impressed on your hearers' minds, it is of little com- parative importance whether they remember all your argu- ment or not. However, division will often be found very useful to make a sermon understood, and, through that, to make the requisite impression. When the subject is diffi- cult and intricate, it may be well on this account to distin- guish its parts ; but, when the subject is so simple as to be understood without formal division, it should be omitted as needless, and on other accounts objectionable. Yet, though you may not choose formally to divide the whole subject, it may sometimes be found desirable to divide, or to number, a part of your discourse. You may say, for instance — ** There are two points to which I would here call your par- ticular attention ;" or you may, if you please, make a divi- sion of the main body or argument, and then proceed to something new in the application. For it is often both useful and interesting to bring out some new and striking matter for which the hearers were unprepared. I do not like a sermon divided thus — " First, I shall show you so and so; secondly, so and so: then endeavour to apply it to your hearts, or improve it to your edification." What is the use of this last announcement? This ought to come as a matter of course. Your division should be in concise and pointed terms ; and one part should lead naturally to the next. Since all division is made in order that the sermon may be understood, you will perceive that it is chiefly applicable to illiterate conorecrations. o o Lastly, there is a distinction, though not a difference, between division of a text and division of subject. Strictly 214 ON THE EXORDIUM. [PART III. f speaking, the subject only should be divided. Some texts will not divide, and that on the whole is fortunate. To divide the text without reference to the subject 'can never lead to a good mode of treatment ; but it is a mistake into which preachers continually fall. We shall, however, look ' more into this point in a subsequent letter. j i « LETTER XXV ON DISCUSSION LECTURES. Next to exordium comes discussion; in speuking of which I would, in the first place, remind you always to keep in view that the true object of all preaching is to win souls to C/u'isf. It is not enough to take up half an hour in speaking agreeably on some religious subject. You should have a constant eye to the persuasion of your hearers, whether it be by instruction, argument, or exhortation. Nor should you consider how the subject may be best handled in itself, but how best handled with reference to this point. Every thing, in short, except truth, must give way to persuasion. Persuasion, then, being the point in which all sermons essentially agree, it is in the mode of discussing or treating a subject with this view that they essentially differ. We shall find it convenient here to classify discourses from the pulpit upon this principle. There would seem to be an dless variety both in the conception and execution of ser- mons : yet they may be arranged with sufficient accuracy for our present purpose under certain definite heads. We will first make a division of all discourses into lectures and sermons. My present letter will include the former of these divisions. By lectures, I mean the expoiinding or crplnining of Scripture or other subjects, as the Liturgy, Creed, or Arti- 216 ON DISCUSSION LECTURES. [PART III. cles. But this may be done either by a mere unconnected' comment', or with a view to some principal point. We must, therefore, subdivide this class into lectures proper and eipos- itory discourses ; the difference between which is, that the latter require unity of subject, which the former do not. By lectures proper, I mean the simplest and rudest kind of pulpit address, like the homilies of the ancient Churches — when preaching was not so formal a business as it is at present; but the Presbyters and Bishop rose, one after another, to address a word of exhortation to the people. The lecturer commonly takes a portion of the Scripture, and, according to his ability, expounds or explains it in a continuous order ; his object being to influence the minds of his hearers prin- cipally by means of Scriptural instruction. The Holy Scriptures speak in a great measure for themselves; the mere presentation to the mind of Scriptural truth possesses in itself the force of persuasion on minds fitted for the re- ception of it. But then, to illiterate persons, many portions of Scripture, and many Scriptural allusions and expressions, are not intelligible. "Preachers," says Fenelon, "speak every day to the people of the Scriptures, the Church, the Patriarchs, the Law, the Gospel, of Moses and Aaron, and Melchizedec, of Christ, the Prophets, the Apostles; but there is not sufficient care taken to instruct them in the meaning of these things, and the character of these holy persons.'" " How can people understand that Christ is our Passover, if we do not teach them what the passover means?" A good deal of this work is effected in these days at Sunday-schools ; still there remains much which may be done, by way of remembrance, if not strictly instruction, in lectures from the pulpit. * Fenelon, Dialogues sur I'EIoquence, ill. "La veritable maniere de prouver la verite de la Religion, est de la bien expliquer. Elle se prouve elle-m6me, quand on en donne la vraie idee." lb. LET. XXV.] LECTURES. 217 This mode of address does not, perhaps, afford such opportunities tor elegant composition, or animated eloquence, as the preaching of regular sermons, but it requires more Scriptural knowledge, and a greater facility of bringing it forward. It admits of an infinite number of illustrations, explanations, and comparisons of texts. The warp of your work is ihe chapter of the Bible before you ; you may weave it into any colours or patterns you have by you, — all the knowledge yon possess. Lectures of this sort, though not by custom adnnssible as the principal discourse on the Lord's day, have, however, the authority of eminent persons for the.'/ usefulness on many occasions. '* Long sermons," says ijishop Burnet, '* in which points of divinity are more ably and regularly handled, are above the capacity of the people; short and plain ones upon large portions of Scripture, [long texts and short sermons, as Scougal calls them,] would be better hearkened to, and have a much better effect. They would make the hearers love and understand the Scriptures better." So important did Paley consider this sort of preaching, that he delivered a charge expressly upon the advantages of lectures, and particularly recommends them after the afternoon service in country parishes. ** Lectures may be given," he says, " on the Creed, the Lord's Prayer, the Commandments, the Articles; but expositions of Scrip- ture possess manifest advantages above other schemes of teaching. They supply a more extensive variety of subject; as one short chapter, or half a long one, will always be suf- ficient for one occasion. I am apt also to believe that admoni- tion against any particular vice may be delivered in com- menting upon a text in which such vice is reproved, with more weight and efficacy than in any other form. The Scripture will seem to lead you to it, so that it will exclude the suspicion of intentional personality, even though you speak freely and pointedly." He might, perhaps, have added, 10 218 ON DISCUSSION . [part III. with equal truth, that lectures of this sort afford opportu- nities by which the great truths also of the Gospel may be impressed on the minds of many hearers more advanta- geously than in any other way. In addition to this advice, he affords us the valuable authority of his own experience of the good resulting from such a mode of instruction. " The afternoon congregation, which consisted of a few aged per- sons in the neighbourhood of the church, seldom amounted to more than twelve or fifteen ; since the time I have com- menced this practice, the congregation have advanced from under twenty to above two hundred. This is a fax^t," he goes on to say, '^ worthy your observation, because I li^ve not a doubt but every clergyman who makes a like attempt will meet with the same success, and many, I am persuaded, with much more. Anyone commentary on the New Testa- ment will supply materials for the work, and is, indeed, all the apparatus necessary for undertaking it. Grotius, Ham- mond, Whitby, Clarke, Doddridge, [or Girdlestone,] will any of them be found to contain what is sufficient for the present purpose. For the purpose of public expounding, a different preparation will be necessary for different persons, — and for the same pers^m in the progress of his undertaking. One may choose at first to write down the greatest part of what he delivers ; another may find it sufficient to have before him the substance of the observations he has to offer, which will gradually contract itself into heads and notes or common places; upon which he will dilate or enlarge at his discretion. In the mode also of conducting the work, room may be left for difference of choice. One may choose to expound the Second Lesson, another the Gospel of the day, another a portion of Scripture selected by himself, and to another it may appear best to begin with the Gospel, and so regularly forward ; which method I have practised as most simple and connected." Perhaps, as good a plan to adopt LET. XXV.] LECTURES. '219 as any would be an hannnnical fxplanation of the. Compel, admitting copiously of illustration from other parts of Scrip- ture ; and I would in general propose one main subject. Thus, if you begin the history of our Lord, let the first lec- ture be on the cause of his coming into the ivorld. To assist your memory, if necessary, note down the heads thus : — *' History of our Lord, most interesting part of the Bible. I propose (with God's permission) to lay before you a connected account from the Gospels ; — those who cannot read will have the most important part of the Scripture presented to them, — those who can will have it set before them in a connected form ; — I beg you to meditate at your homes on what I say, and pray God to enable you to profit. We will begin with John i. (open the Bible and read.) This shows that we are not to consider the birth of our Lord as the beginning of his existence. No, He had no beginning nor end, — He is im- mortal, — eternal. He was present at the creation, (read Heb. i. first part;) all this is spoken of Jesus Christ — so He was not mere man, but God — God manifest in the flesh. Secondly : Why did he come into the world ? — to save man — let us inquire into this, (read Genesis i. 20 ; ii. 7, 8, 9, 15, description of man's original happy state ; then part of Gen. iii., description of his fall and curse.) Thenceforth its nature, — bad, corrupt, and sinful. This is not only history or conjecture, but what we may see and feel; — look around, — look within, at our own hearts, how weak ! how sinful ! (read Romans vii. 14.) It was to save us from this state that the Son of God, though equal to his Father, came and took our nature, lived, taught, sufiered, died. Recapitulate, — apply, — conclude with Rev. vii. 14, to the end." This sketch has more connexion, perhaps, than is generally needful in lec- tures, and belongs more properly to the next division of our subject ; but I have set it down here, as being what I imagine an improvement on the common method of taking only a 221) ON DISCUSSION : [fart III. chapter. It is both easier to the preacher and more instruc- tive to the people. It requires rather more preparation, but less invention at the time of delivery. The simple mode of exposition, of which we have been speaking, is capable of great refinement, and admits of adaptation to the most cultivated congregations. Witness Porteus's Lectures on St. Matthew's Gospel, and Robinson's and Blunt's on Scripture Characters. These, though com- posed in the most polished form, cannot be otherwise classed than under the present head, on account of their want of unity of subject. Indeed, they were not delivered by their respective authors, as sermons on the Lord's day, but as week-day lectures. It should be observed that, though lectures of this description are not generally admissible as regular sermons, yet that this mode of expounding may often be advantageously employed as a part of any sermon, when a portion of Scrip- ture, illustrative of the subject in hand, requires explana- tion. The second division of lectures, which we have termed expository discourses, differs from the former in requiring unity of design, and some definite subject ; whereas, the other sort admits of whatever heterogeneous materials are found together in the chapter. Under the head of expository discourses we understand those, the subject of which is some narrative of Scripture, some parable, or Scripture character taken as a whole, the argument of an epistle, the subject of a psalm, or any similar topic. Bishop Butler's sermon on Balaam is a good instance of this sort of discourse. His text is, " Let me die the death of the righteous, and let my last end be like his.'" " If," says he, "what shall be offered to your consideration at this time, be thought a dis- ^ Numbers xxiii. 10. LET. XXV.] LECTURES. 221 course upon the whole history of the man, rather than upon the particular words which I have read, this is of no' conse- quence. It is sufficient if it afford reflections of use and service to ourselves." After relating the principal incidents of his history, he says, " So the object we have now before us is the most astonishing in the world. A very wicked man persisting in his wickedness, and preferring the wages of unrighteousness, even when he had before him a lively view of death. Good God ! what inconsistency, what perplexity is here ! To bring these observations home to ourselves, it is but too evident, that many persons allow themselves in very unjustifiable courses, who yet make great pretensions to reli- gion." In this example we see, that though the whole history is touched on, yet it is all made to bear on one point ; the rays are all concentrated into one focus ; which is the essen- tial feature of the sort of sermons now under our view. I will not say that it is absolutely necessary to make the whole portion of Scripture selected bear on one point ; because, sometimes, several inferences, more or less closely connected together, may be profitably drawn from the same source without interfering with the unity of the whole. ** A coherent view," says Fenelon, " of the chief facts relating to any person or transaction may be given in a concise, lively, close, pathetic manner, accompanied by such moral reflections arising from the several circumstances, as may best instruct the hearers." Unlike the former kind of lecture, the expository dis- course is well adapted to ordinary preaching before a mixed congregation. In some respects it is the best of any, espe- cially to a country congregation, many of which are unable to read ; for it brings before them in a plain manner con- siderable portions of Scripture. And not only is it the easiest sort of sermon to be understood, but it is also the easiest to be written. A moderate exertion of talent is suf- 222 ON DISCUSSION : [part hi. ficient, because the sketch and materials are in a great mea- sure prepared to the preacher's hand. With regard to the te:ct proper for a discourse of this sort, it will be enough to read a short sentence for form's sake, as, " Hear ye therefore the parable of the sower ;" " The Lord commended the unjust steward ;" " God be mer- ciful to me a sinner 1" these will serve to introduce, as the subject of your discourse, the portions of Scripture from which they are respectively taken.' I shall devote the remainder of this letter to giving some cautions against a spurious mode of ejpounding Scrip- ture, which, though it has its admirers, and is sanctioned by the authority of some of the Fathers, is deservedly censured by the most judicious theologians ; — I mean the plan of drawing out the words of Scripture beyond their true and legitimate meaning, either in the way of direct and authori- tative interpretation, or in the more vague and indefinite mode of arbitrary accommodation. Take the following for an instance : " Jacob found admittance to his father, and obtained his blessing by putting on the goodly raiment of his elder brother Esau. Thus, if ive hope to gain the favour of our heavenly Father, and be received into his presence, we must put on the best robe, the robe of righteousness, the goodly raiment of our elder Brother : we must be clothed with his spotless covering, or we shall never know the blessing." This has been called the ultra-evangelic style : it is the ac- commodation of every possible incident to Christ and the doctrines of the Gospel. But, if you accommodate them to Christ, why may not those who choose apply them to other persons? " God created the sun and the moon, that is, said the Extravagants [canons] of Pope Boniface VIII. the Pope and the Emperor. ' Behold, here are tioo swords,'' said St. '^ See Note E, at end, Expository Preaching. LET. XXV J LECTURES. 223 Peter. It is enoiigli, said Christ — enough for St. Peter. So he got the two swords, the spiritual and temporal — said tlie ctIoss on that text. Of these things there is no betrin- ning and no end, no certain principle and no good conclu- sion."^ Surely such a mode of interpretation, however piously intended, is not only unedifying, but positively mis- chievous. It injures the purity and credibility of Scripture, which ought to " utter a certain sound ;" and it invalidates the force of what is true, by mixing up with it what is doubt- ful and fanciful. The proper mode of expounding Scrip- ture is, " to give the true sense, and to ground on it only such inferences as naturally flow from it ; not to find out re- condite meanings, mystic allusions, and fanciful analogies," When the modesty of common sense is overstepped, we know not into what error and fallacies we may be led. It is difficult to know precisely where to draw the line between fanciful accommodation and legitimate deductions. Some of the most eminent lecturers and preachers of the present day have, I think, in some instances, deviated from the just line. Thus in the sermons of Bishop Ileber (which, how- ever, we must remember were published after his death) we find the following passage on the parable of the good Sama- ritan.^ " The unfortunate plundered traveller is a repre- sentative of all mankind. They, like him, have departed from Jerusalem, the city of God — his favour, or the light of his countenance ; and set their face towards the pursuits and pleasures of this world — those temptations which are repre- sented under the name of Jericho, — a town which, as you will read in the book of Joshua, was accursed of God, and devoted to everlasting ruin. And, like this traveller, by iheir departure from Jerusalem, they have fallen into a val- ' Bishop Jeremy Taylor. "The same exposition is found in Jones of Nayland, and in earlier writers. 224 ON DISCUSSION : [part hi. ley of blood, — into the power of the worst of thieves, and the most cruel of murderers, the devil and his angels. And now, stripped of his raiment of righteousness, wounded to the very death, and his wounds festering in the face of heaven, man is left in the naked misery of his nature, with- out hope, or help, or comfort. A certain priest comes down this way ; by him are signified the sacrifices offered for sin in the earlier ages of the world, the offerings of Melchizedek, Noah, and Abraham. But to help this wretched object the blood of bulls and of goats was vain ; it could not cleanse his conscience, nor heal the wounds inflicted by his spiritual enemies : the sacrifice passes by on the other side. A Levite next appears, the representative of the Jewish law given by Moses, himself of the tribe of Levi ; and administered in all its ceremony by the Levite family. Moses is, indeed, repre- sented as aware of the extent of the evil and the miserable condition of mankind ; he approaches, he looks on the suf- ferer, but will not, or cannot help him ; no ceremonies, no outward forms of holiness are here of service ; he passes by on the other side. But a certain Samaritan — (do you not remember how the Jews had said to Jesus, Thou art a Sama- ritan and hast a devil ?) — a certain Samaritan, saith our Lord, (using their own language, and the insults they had thrown out against him,) as he journeyed, came where he was Do you not perceive, my Christian friends — do not your own hearts inform you how truly the parable re- sembles our blessed Saviour ? .... So closely do even the smallest circumstances of this parable agree with the expla- nation, that the ancient doctors and fathers of the Church are of opinion, that by the two pieces of silver are repre- sented the sacraments, which are left for the support of Christians till their good Samaritan shall return again ; and which are committed to the care of the clergy, who are here represented as hosts of Christ's inn, and dispensers of his LET. XXV.] LECTURES. 225 spiritual provision and bounty." Surely there is no warrant in Scripture for any part of this interpretation. Those who indulge in accommodation should be careful, at least, to re- mind their hearers that it is only accommodation, — the off- spring of their own imagination, and not the real word of God. Otherwise the hearers are imposed on by the author- ity of the minister, and receive, as the word of truth, the pious fancies of the preacher's brain. If it be clearly understood that it is merely accommoda- tion, and the different points thus drawn out are not repre- sented as taught or proved thereby, but are confirmed by other parts of Scripture and the teaching of the Church, then indeed nothing forbids or limits this style of address but the rules of good taste and the probability of edification.' ^ Since writing the above, I have read the able remarks of Mr. New- man on the use of allegory, contained in his work on the Arians, pp. 61 — 70. But, though agreeing with the greater part of tliem, I do not think it necessary to retract or qualify what has been advanced. Mr. Newman's remarks account for the allegories used by St. Paul, and apologize for those found in the writings of Origen and others of the early fathers, but are scarcely sufficient to authorize their use, even by such men as Heber, when preaching to a modern English congregation. [Let me ask attention, however, to the following thoughtful remarks of a Bishop of the American Church on this point of the exposition of Holy Scripture :] "When God vouchsafes to communicate with man, must not the least of His communications partake of the character of Him from whom they emanate, and stamp even man's poor instrument of con- veying thought from mind to mind, with the impress of infinity ? Of all the fruitful brood of neologistic errors, there is none, perhaps, more subtle, certainly none more dangerous, than the utterly false assumption, that when our Maker deigns to employ the instrument which He lent us in the use of written speech, He is limited by the bounds which limit us, and subjects Himself to the restrictions under which our finite capacities and powers place us. Tt is not true, that a man's letter to his friend can be understood merely by once or twice 10* 226 ON DISCUSSION : [part hi. reading, after the acquisition of an adequate acquaintance with the vocabulary and grammar of the language in which it is indited. If relating to himself, his doings, and his plans, a knowledge of the writer, his character, his principles, his habits, and mode of thought, not easily attainable, nor always to be attained, must be possessed, before we can be sure we understand him. How evident the truth, that the communications of the Unsearchable Mind come under the same category ! How self-evident the consequence that no human intellect can ever fathom their exhaustless depth of meaning ! That no merely human skill can even penetrate its surface I " Beware, then, of the empirical concert of rationalism, that by measuring words and syllables you may drain the fount of revelation, and by the use of grammars, lexicons, and commentaries, assure your- selves that such and such an expression in the word of God, means just thus much, and nothing more — that the surface-meaning is all you have to look for, and, once obtained, leaves no reward for fur- ther search. No such shallow conception of the value of the precious deposit committed to our keeping, and opened for our use, kept back the humble men of heart of olden time, from striving to look into the full import of every portion of its contents. History, prophecy, and precept; type, ceremonial law, and symbol; sacred song, proverb, parable, lamentation, and wise saying; all, they believed to be, and because they believed it, found them, replete with indications, rather than revelations — suggestions, rather than inculcation of high and edifying spiritual truth. It is a true, though a painful confession, that ' whole portions of Scripture, Levitical details, topographical catalogues, or Hebrew genealogies, appear to have been full of Christ, full of outlines of His Church, to the affectionate temper of early times, where now to us the lamps are gone out, and there are no springs of heavenly meditation flowing.' " Beyond question, to the multitude of those who bear the name of Christ, this low estimate of the Written Word is doing deadly mis- chief. It poisons the spiritual life in its very fountains, and starves our faith, and dwindles love and obedience, by withholding the food provided for their nourishment. The unvarying experience of the Church attests, that in proportion as her children cease to look after and prize high meanings in the text of Scripture, in the same propor- tion they leave oflT striving after high attainments in divine commun- ion and holy living ; and that cold, dead orthodoxy, hollow formal- ism, or low-toned morality, go Jiand in hand with the mean and nar- LET. XXV ] LECTURES. 5J27 row views of the interpretation and use of Scripture, that have, from time to time, like an intermitting plague, broken out, erst at Antioch, then at Mopsuestia, after a lapse of many ages, with Laurcnlius Valla for a leader, in unbelieving Italy, and in their last worst shape, in Germany and England in the eighteenth century. " It is a melancholy, but instructive exhibition of human weakness and inconsistency, that such degrading views of Holy Writ, seem ever to have prevailed, in company with a corresponding disesteem of the organization of the Church, which is its divinely constituted witness and keeper. The men who have been most prone to dis- parage the ministry of the successors of the Apostles, and the myste- ries committed to their stewardship, in ostensible jealousy for the authority and efficacy of the Written Word, have proved themselves readiest to depress the Scriptures to the level of human compositions, to deprive them of their sacredness and divine impress, and, as far as in them lay, to empty them of their fulness of grace and consolation. " Be it our welcome and honourable task, my brethren, to strive equally against these associated, though inconsistent errors. Hold- ing fast to the golden chain by which we trace our possession of the means and pledges of spiritual life up to the throne of God, let us, with not less tenacity, retain the charter of salvation, and contend for all its pregnancy of import. Even as the waysof Gou and the thoughts of God are not as man's thoughts and ways ; even so let us be bold to believe and teach that His words are not as man's words, but full, where mere human writings would present to these latter days only emptiness, and overflowing with the soul's best nourishment, where the critic can find nothing but a source long since drained dry. " To this end, they must be our constant study, in a right, that is, an humble, believing, seeking spirit. Not the reading of a few verses, or chapters, or a book, in a set course, in the translation made for the unlearned, will serve our turn. As a connoisseur sets some precious work of a great master in every light, that he may seize all its beauties in their several aspects, we must vary our modes of study- ing the Scriptures, to provide in every way against the deterioration or diminution of their sense, by our own subjectivities of ignorance, prejudice, incapacity, inattention, and stupidity. Atone time, large portions read consecutively may enable us to catch the spirit of the whole, and take in, as at a bird's-eye view, the drift : at another, sentences, and even words, may be pondered on for weeks, and re- volved with unwearied industry, even to the hundredth time. An 228 ON DISCUSSION. [part hi. expression, as, for example, that by which the Lord Jesus is desig- nated as the mystic ' Corner-stone,' may be traced down from psalmist to evangelist, and back again from evangelist to prophet, and thence from prophet to apostle, till it becomes the key to the mystery, hidden from the beginning, of the wondrous fabric of the spiritual House of God. A phrase — as Bishop Sanderson has admi- rably shown in the case of the royal psalmist's favourite theme, the 'mercy and truth,' in which he trusted — may be dissected, until we discover within its folds the germ of the whole wonder of redeeming love. " To such pursuits, I may, surely without irreverence, exhort you in the sacred language, ' count not yourselves to have apprehended,' but with unceasing diligence ' press forward' to obtain a nearer and a clearer insight into all that the Infinite Mind, which ever lives in the words of the blessed Book, designed to make attainable through their medium by created intellect." — From Bishop Wiittingham's Commencement Address^ pp. 5 — 7. LETTER XXVI ON DISCUSSION TEXT-SERMONS. Having considered the simpler kinds of pulpit discourses under the title of lectures, we come now to the more com- plex. These we will divide into two great classes — text^ sermons and subject-sermons. By the former we understand those which consist mainly in the discussion of a text — by the latter those of which the text is little more than a motto. In text-sermons you confine yourself, as much as possible, to the ideas which the text suggests, and take the frame-work and division of your sermon from it. In subject-sermons you derive the matter and form of your discourse from some external source, deeming it sufficient if it be fairly connected with the text. It is not easy to distinguish always very pre- cisely between these two divisions, because many sermons partake of the nature of both; yet, as classes, they have many distinctive features. Text-sermons are those on which Claude, and Simeon, and other writers, have laid the principal stress ; indeed, al- most the whole of Claude's essay is devoted to them. They were more in vogue among the French than in this country. Yet even here they constitute a large portion of the sermons ordinarily preached. The two principal modes of discussing texts are, accord- ing to Claude, by explication and observation. Which of 230 ON DISCUSSION : [part hi. the two modes you should adopt will depend on the nature of the text. Difficult texts should be discussed in the former way, easy ones in the latter. It would be absurd to set about explaining or unfolding a text which is obvious and simple, such as a mere passage of history ; and equally so to remark only upon one which is intricate and difficult. Sometimes, indeed, when the matter is very weighty and important, a text, however easy, may be discussed by way of explication. Many texts, perhaps most, will contain matter for explica- tion, as well as observation, in which case you must explain first, and make your observations afterwards. If you require more particular rules concerning the the- ory of the discussion of texts, I must refer you to Claude's Essay, as publiskied by Mr. Simeon. The observations of the latter writer ate by far the most valuable part of the work. But in truth I am not sure as to the advantage of rules on this subject. M- Claude himself allows that, " as the texts of Scripture are infinite, it is impossible to give perfect rules thereupon ; it depends," he says, " on good sense." I would rather trust to your good sense for the manner of discussing a given text, than recommend you to refer it to any precise rule ; which would probably serve rather to cramp than assist your genius. Since, however, you would, perhaps, at first, for want of practice, be at a loss how to employ your good sense in the treatment of a text, I think you will find the following the readiest and most practical way of acquiring a due proficiency in this point : and at the same time will be adding greatly to your stock of knowledge. Make a practice every day (that is, so long as you consider yourself a student) of analyzing two or three good sermons of some standard author. Observe carefully how he has managed his text ; endeavour to discover the pro- cess of thought by which he was guided ; and mark well how his ideas are arranged. You may, if you please, first LET. XXVI.] TEXT-SERMONS. 231 take the text on which he has written, and draw up from it a scheme yourself, and afterwards see how far tlie writer's plan coincides with your own. This appears tome an inter- esting and very easy mode of accustoming yourself to the discussion of texts. You will learn the principle and the practice at once. In the best writers there is a very great diversity as to their mode of treating texts. Some make a practice of care- fully discussing every part of the text, and exercise all their ingenuity to bring in every minute particular. Others, again, seem to be carried away by their subject, and to take little care whether they stick very closely to their text or not. One of the neatest textuary preachers is Mr. Cooper ; for country preaching his sermons would be admirable models of style, if there were but a little more imagination and fa- cility of illustration : as models of handling texts they are the best I know. Read one of them cursorily, and you would think it the simplest and easiest thing in the world ; analyze it, and you will find it composed according to the strictest rules of art. Let us take the first sermon in volume ii. from 1 Thes. ii, 13, " For this cau§e also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe." At first sight you will perceive that there is a good deal of instructive matter in the text, but the way of working it all up cleverly does not so plainly appear. Let us see how Cooper has managed it. He has divided his sermon into two heads; first, ''The description here given of the word of God — secondly, the manner in which it ought to be received." All that could not be reduced under these two heads — as the relation between St. Paul and the Thessalonians, his praise of them, and his thankfulness on 232 ON DISCUSSION : [part hi. their behalf, — he has judiciously put into the exordium; which, it is probable, he composed after the rest of his ser- mon. Having disposed of these parts of the text, he goes on to his first division, the description of the word — first, its author, God, (" not the word of men, but, as it is in truth, the word of God ;") secondly, its effects, ("it effectually worketh in them that believe.") The next division is — how we ought to receive it. We ought to receive it " as the word of God," with attention, reverence, teachableness, humility; and believing it to be God's appointed instru- ment. Now, in this sermon, every word in the text is thoroughly discussed ; nothing is introduced which is not plainly connected with it, and the whole is worked up so that strict unity is preserved. Some preachers are fond of choosing texts even more extensive than their precise subject, with a view to have more materials to work up. There is no objection to this mode. Suppose you wished to preach on Christian courtesy ; you might either take for your text the simple precept, " Be courteous ;" or you might take in some of the context : *' Be ye all of one mind, having compassion one of another ; be pitiful, be courteous ; not rendering evil for evil, nor railing for railing, but contrariwise blessing ; knowing that ye are hereunto called, that ye might inherit a blessing." You might begin by eulogizing the benevolent principles of the Gospel, contained in the first part of the text ; descend to your particular subject, courtesy ; illustrate by the in- stances, " not rendering evil for evil, nor railing for railing, but contrariwise blessing;" conclude by the evangelical motive, " knowing that ye are hereunto called, that ye might inherit a blessing." Here the words of the Scripture which are found in connexion with the precept, " be courteous," bear upon it with sufficient importance to warrant their being used in the manner described ; and certainly a sub- LET. XXVI.] TEXT-SERMONS. 233 ject SO handled is more agreeable, and more likely to fix itself on the memory, than if the materials were drawn solely from the preacher's invention. Text-sermons conceived and wrought in this manner are equal to any ; and they have in them this great advantage, that they are built on a Scriptural foundation, and serve to impress important passages on the minds of the hearers ; so that whenever tlicy recur, the whole train of reasoning is likely to be brought back, and the impression revived. The disadvantage of this sort of sermons is, that they are difficult to manage; and, if ill managed, produce a bad effect. What can be more uninteresting and bald, than a text split up like the following by an old divine : Ephes. v. 2. " The text presents to our view seven considerable circumstances. 1st, Who? Christ. 2ndly, What? gave. 3dly, Whom? Himself 4thly, To whom? to God. othly. For whom? for us. 6thly, After w^hat manner? an offering and sacri- fice. Tthly, Of what effect ? of a sweet smelling savour." Here are the most important truths rendered uninteresting, not to say ludicrous. It is a grand fault to fritter away a subject by too great attention to words. " That common practice of dissecting the text into minute pans, and en- larging on them severally, is a great occasion of imperti- nency and roving from the chief sense." ^ " The parson's method," says Herbert, *' in handling a text, consists in two parts, — first, the plain and evident declaration of the mean- ing of the text ; and secondly, some chosen observations drawn out of the whole text, as it lies entire and unbroken in Scripture itself This he thinks natural, and sweet, and grave; whereas, the other way of crumbling the text into small parts, as the person speaking, and spoken to, the sub- ject and the object, and the like, hath in it neither sweet- > Bishop \Vilkin!>. 234 ON DISCUSSION : [part hi. ness, nor gravity, nor variety; since the words apart are not Scripture, but a dictionary, and may be considered alike in all the Scriptures." Even without absolutely frittering and crumbling the text, a bad effect is often produced by so di- viding it into heads, which are not closely connected one with the other, that the subject becomes two-fold or three- fold, instead of single.^ Instead of discussing a text as a whole, an inexperienced preacher will divide it into distinct parts, and make each a separate vehicle for remarks, without any sufficient or interesting connexion or dependency. This is a very common error. Another disadvantage in textual preaching is, that in the desire of keeping close to the subject, a preacher will some- times give a jejune and uninteresting discourse, omitting highly important matter, or more convincing arguments, on the subject in hand, because his text does not suggest them. It is, however, true that these blemishes are not essen- tial to the sort of sermons we are discussing : they are faults rather in the execution than in the essence. In order to avoid them you must be careful in your choice of a text, and keep in view the principles which I have suggested in this and the foregoing letters, and which I may now briefly recapitulate : namely, first consider the spirit of the text; as, whether it be mild or severe, &.C., and transfuse the same character into your sermon. Secondly, consider the form of the text, whether it be argumentative or didactic, &.C., and endeavour to throw the discourse into something of the same shape, by explication or observation. Thirdly, consider the main point and scope in the text, and keep closely to that, having it always in your eye. Fourthly, do not clumsily divide the text according to the precise order ' " II n'y a plus d'unite veritable ; ce sont deux ou trois discours difFJrens, qui ne sont unis que par une liaison arbitraire." — Fi'nt^lon, Dialogues siir I'Eloqnenre. LET. XXVI.] TEXT-SER.MONS, 235 ill wliicli it stands, but select the principal points, and ar- range them so that they shall have a proper connexion and dependency ; that the former may naturally lead to the lat- ter, and that they may rise one above another in interest and importance. LETTER XXVII ON DISCUSSION SUBJECT-SERMONS. There is a great difference between the sermons preached by the early divines of our Protestant English Church and those of the present day.' Jeremy Taylor, Barrow, and others of our old preachers, when they took a subject in hand, would not leave it, until it was thoroughly exhausted. If a good hour or more one Sunday w^ould not suffice, they would attack the same subject" again the next. Hence, it came to pass, that while in their compositions there is an immense fund of elaborate and important mat- ter, — a fund of which modern divines have most freely and profitably availed themselves, — there is, at the same time, much which to modern congregations is uninteresting and void of persuasiveness. Immensely valuable as are the writings of many of the old English Fathers, for their sound reasoning, depth of thought, fertility of invention, co- piousness of illustration, and other various excellences, and much to be recommended to the young student on all these accounts, I should not hold them up as models for the struc- ture of a sermon. Modern sermons are more on the model of those of the primitive Fathers. Instead of endeavouring ^ See a letter by W. T. H. in the British Magazine for Septem- ber, 1834. LET. XXVII.] SUnJECT-SKIlMONS. 237 to exhaust a subject, it is the object of modern preachers to choose out, and use, such arguments and topics as shall be most interesting and most persuasive. They look, in short, not to their subject, but to their hearers. When, therefore, we mention subjfcf-srrmons as one of our principal divisions, we do not speak of that sort of ser- mons which we read in the books of our old Protestant di- vines ; for these, however well adapted to the taste of the times in which they were preached, would be entirely dis- tasteful to modern congregations ; but we speak of a dis- tinct class which at present occupies a very prominent place in the Church of England pulpit. Subject-sermons are a class which embraces a vast va- riety both as to the execution and matter, agreeing only in this distinguishing characteristic — that the subject, or rather the division and materials, are not derived from the text itself, but from some extraneous source : the text is often little more than a customary form. Suppose, for instance, your text to be, "Let a man examine himself;'" or, " What 1 say unto you, I say unto all. Watch ;"^ you might enter into a general discussion of all those points in which self-examination and watchfulness are needed. It will often happen to you in the course of your minis- terial duties to wish to address your parishioners on some particular subject. A Queen's letter has arrived, and you wish to set forth the object of the society to which it re- lates ; or you have to give notice of a confirmation, and desire to explain the nature of the rite; or you think it right to address the young persons, who have been confirmed, on the duties of the situation in which they are placed; or in your intercourse with your parishioners, you have found them ignorant of some important doctrine, or deficient in ' 1 Cor. xi. 28. 2 ]viark xiii. 37. 238 ON DISCUSSION : [part hi. some important Christian duty. Now it is plain, that in all these cases, you may either choose a text, and discuss it ac- cording to the plan pointed out in the last letter, or else you may compose an address on what you wish to speak about, without reference to any particular text, and put a text, for form's sake, which shall correspond as nearly as may be with the subject. Circumstances will determine your choice between these two plans. When it is your object to preach indirectly on a subject, the text plan is the best : but when you desire to speak pointedly and directly, the best mode is not to preach with direct reference to any particu- lar text; except, indeed, it be to take from it the tone and character of your sermon. This sort of sermon, if well done, has more life and spirit — more the air of business and reality — than any other mode of discourse. Read any of the speeches of the Apos- tles recorded in the Acts — and you will find them to be of this description. There is no appearance of discussing a text ; the sole aim seems to be to employ the most persua- sive reasoning on a given point.' In speaking thus in terms of praise of this sort of sermon, I would not be understood to recommend a vague and desultory harangue. There should always be unity of design and execution, or the most impressive address will fail of effect as a whole. On certain occasions, subject-sermons are preferable to text-sermons. But there are others in which it is indifferent which you adopt. Many good writers seem to care little about the discussion of texts, but make their divisions and arrangements quite arbitrarily. Thus, Tillotson, on Psalm cxix. 60, " I made haste, and delayed not to keep thy com- mandment." His subject is the folly and danger of irreso- * It may be remarked that nothing destroys the semblance of nat- ural address so much as a formal division. You find no divisions in Demosthenes. LET. XWII,] SUBJECT-SERMONS. 239 liition. His division this : " I shall first consider the reason and excuses wliich men pretend for delaying this necessary work, and then the unreasonableness of them. Secondly, I shall add some further considerations to engacre us efiectu- ally to set about this work speedily and without delay." Now, nothing of all this can be inferred or proved from the text, and yet it is sufficiently connected with it. It is not so clever as the method adopted by Cooper, which we consid- ered in the last letter; yet it certainly enables you to write with more freedom. In analyzing sermons you will observe a great variety on single terms, as on pride, on nicchifsa, on the love of God, or of our neighbour, on sanctijication, on jusf if cation, and the like. All these you will find treated generally as subject-sermons. The preacher chooses his topics from all parts of Scripture, discusses the subject as he pleases, and keeps his own line without much reference to the text. The objection to this system of preaching is, that it is apt to lead to a vague and common-place mode of discussion ; the answer to this objection is, that you may p^^rticularize as much as you please in the application : you lay down the broad principle from Scripture generally, and apply it to that class of persons who need it. But the main branch of this class of sermons is that in which a proposition in discussed. If, indeed, a prcpcsiticn be discussed, on reasons suggested by the text, we should refer it to the class of sermons spoken of in the last letter. But when the truth of the proposition is proved from argu- ments entirely extraneous, and not suggested by the text, then it is a subject-sermon. The same observations apply to a precept. Thus, if you took the fifth commandment, and enforced the precept, ''Honour thy parents," by the reason given in the text, that " thy days may be long in the land,"-^explaining this promise so as to refer to a Chris- tian's hopes, as well as an Israelite's, then it would be a bad 240 Oi\ DISCUSSION : [part hi. specimen of a text-sermon. Whereas, if you enforce the precept, on the broad grounds of Scripture truth, and Christian obligation, then the sermon would be more prop- erly called a subject-sermon. The enforcement of a precept, and the discussing of a proposition, are closely connected ; instead of saying, — " Honour thy father and thy mother," you might say, " men ought to honour their parents." In discussing a proposi- tion, more of argument would be suitable ; in enforcing a precept, more of exhortation. Here will be a fit opportunity to insert some remarks on the best mode of proceeding with regard to the distribution of your matter in those sermons in which a proposition is to be proved. In the former classes, it dees not so frequently happen that you wish to prove any proposition; you assume the truth of the text, and reason upon, and apply it. But, in subject-sermons, the question often turns on the proof of some point, — the demonstration of some proposition, more or less connected with or elicited from the text. Cooper's first sermon is an instance of this ; his text is Matt. xvi. 26, " What is a man profited if he shall gain the whole world, and lose his own soul, or what shall a man give in exchange for his soul?" The proposition which he elicits from this is, " That the man who for the sake of worldly happiness, however great, shall lose his own soul, makes a most foolish bargain." " This truth," he says, " I shall endeavour to explain and prove." In this class o( sermons, — which embraces many impor- tant subdivisions, as the Bampton and Boyle lectures, most University sermons, and, indeed, generally those addressed to the educated classes, — the first point to be attended to, is, ivhen and where is it right to enunciate your proposition ? In what part of your discourse should you distinctly say LET. XXVII.] SITBJECT-SERMONS. 241 what the proposition is, which it is your business to prove? Undoubtedly the simplest and commonest way is, first to enunciate your proposition, and then to go about to prove it. As when our Saviour " spake a parable unto his disci- ples to this end, that men ought always to pray and not to fiiint,"' contrary to his usual custom, he seems to have enunciated his proposition before he began his parable ; or at ;iny rate the Ev.ingclist has recorded it for our instruction in tliat form. This is certainly the best way, when the proposition is not likely to encounter opposition from preju- dice, or preconceived notions; as the great and acknow- ledged doctrines of our faith, or admitted rules of life; or if the proposition be categorically asserted in the text. But when it is a proposition obscurely involved, or only to be inferred from the text, when it is any thing new and startling, or contrary to general opinion or practice — in short, when- ever it would be likely to clash with the opinion or prejudi- ces of the hearers, then it is better to prepare their minds for its reception ; to remove objections, or establish principles, or subdue the passions of the hearers : and skilfully to avail yourself of your a priori arguments. Many instances of this mode of enunciating propositions may be met with in St. Paul's Epistles. " I reckon," he says, " that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us."^ This proposition, if enunciated abruptly, might not have met with immediate and hearty concurrence ; but it is entirely deprived of its harshness by the position which it occupies in the context. "The Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon" Nevertheless, when you are sure of the sound > Luke xviii. 1. - Rom. viii. 18. U 24^ ' ON DISCUSSION : [part III. principle of your hearers, and certain of making out your case triumphantly, and proving your point beyond dispute, there is something bold and striking in declaring at once even a startling truth. Thus St. James begins his Epistle, " Brethren, count it all joy when ye fall into divers tempta- tions." With reference to these modes of treatment, there are two forms in which your point may be stated ; either in the form of a question, or of a categorical proposition. Some- times the same point may be expressed either way ; as you might either propose for your subject the question : "What must I do to be saved?" or you might enunciate as a propo- sition, " He that believeth and is baptized shall be saved." The former would fall better into an argumentative, the latter into a didactic form. The next point is the proper time and mode of answering objections. First, as to the time : — this may be illustrated by the practice of advocates, or indeed of any disputants. The first speaker brings forward his own arguments, and then proceeds to answer by anticipation what may be said on the other side. The second speaker answers his oppo^ nent's argument first, in order to remove the impression, and then adduces his own. So in a sermon, if notorious objec- tions have been made against your doctrine, you may begin by removing them ; but if you only fear they inay be made, then you may take notice of them later — but not last. When you have given your proofs you will say, " In spite of all this, some, perhaps, may object so and so :" then answer the objection, and recapitulate ; but do not leave ofi" with the objection. If, however, the objections be small and trivial, beware of so disposing them as to give them undue promi- nence. I do not think that Tillotson has managed this point well in sermons clxxxviii. clxxxix. cxc. They are on the life of Jesus Christ considered as an example. In the LET. XXVII,] SUBJECT-SERMONS. 24l5 last of these he has broiiglit forward certain objections, wliicli, tliough satisfactorily answered, yet, from the space they occupy, certainly present an imposing front. The first is, " that a great part of our Saviour's life consists in miracu- lous actions, wherein we cannot imitate him." Next, " that he has left us no example of the conduct of a father or husband." Thirdly, " that some particulars of our Saviour's carriage to rulers and magistrates seem liable to objection." And, fourthly, " that our Saviour did not bear himself with that duty and respect towards his mother which that relation seems to require." Instead of bringing forward all these objections in a body, it appears to me that the best way would be to have refuted the first, which is an objection of principle, early in the discussion ; to have taken no notice of the second ; and, if it were thought necessary to allude to the other two, to have done so when considering that par- ticular part of his example which refers to them. Neither, by the way, do I think that the answer given to the fourth objection, however clever, is correct. He admits that Jesus did certainly" behave in a manner so strange that we cannot imagine but there must be some special and extraordinary reason for it, and we, who have lived to see and know what has happened in the Christian world, are now able to give a better account of this caution and reservedness in his beha- viour towards her, — namely, that out of his infinite wisdom and foresight, he so demeaned himself towards her that he might lay no temptation before men, nor give the least occa- sion to the idolizing of her." I am not sure whether this objection was noticed at all with any other view than to aim a blow at the Roman Catholics. At any rate it was not prudent to admit an objection which could be easily dis- proved altogether. It may surely be shown that the very few instances in which the mother of Jesus is mentioned afford no proof of want of respect towards her. Unless objections are obvious and plausible, I do not see 244 ON DISCUSSION : [part hi. the necessity of even alluding to them. " It is good to raise up no more spirits, by showing the arguments of your adver- sary, than may be conjured down again." Whenever you do allude to them, however, take care that you give the answer speedily, and in as full and plain terms as the objection. If you have several answers to give, you may state them all, briefly, before you enlarge on any one of them, — so important is it, when an objection has been brought forward, that the hearers should, without delay, be put in possession of what may be said in refutation. You may sometimes, without paradox, refute objections without alluding to them. Sup- pose you wished to remove the idea that Job was an imagi- nary person, you need not even indirectly speak of it, but simply take an early occasion of quoting Ezekiel xiv. 14, in which he is ranked with Noah and Daniel. Most objections may be best met in this indirect manner. When, however, there are objections plainly before you, and it is necessary to remove them, there are two ways of doing so ; — either to overwhelm them with contrary arguments ^ or to show their absurdity. Thus when our Saviour was accused of being leagued with Beelzebub, he might either have refuted the calumny by the overwhelming evidence of his God-like attributes, or else adopt the course which he did, of showing the absurdity of the supposition, — " Every king- dom divided against itself is brought to desolation ; and a house divided against a house falleth. If Satan also be divided against himself, how shall his kingdom stand 1 be- cause ye say I cast out devils through Beelzebub." With regard to the arrangement of your arguments, you should, as a general rule, begin with the most obvious and end with the strongest. " Put that last on which you choose the strength of your case to rest." The last reason which you give is commonly that which will tell most, and fix itself most strongly on the memory. Lastly. — Should your subject expand under your hand, LET. XXVII.] SUBJECT-SERMONS. 245 and become too long for one sermon, you may make it into two or three ; but still endeavour to give to each an unity of design. Do not, as Tillotson has done in sermons clxii. clxiii. clxiv. clxv., write enough for four sermons, and then divide it into so many discourses of equal length, just as it happens, without any regard to the argument. Each sermon ought to be complete in itself. It is often better, however, to check yourself, and not suffer your subject to expand. The text " The wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord," would easily make two sermons ; but they would want the striking con- trast which the text itself presents, and which ujould be preserved in a single discourse. LETTER XXVIII. ON APPLICATION. An essential part of every good sermon is application. Persuasion is the preacher's object ; how can this be effected without individual application 1 "A sermon without appli- cation is as if a physician were to give his patient a lecture on the advantages of health, and forget to write a prescrip- tion." "Application is the life and soul of a sermon.^" There are, indeed, subjects of so edifying and instructive a nature that the application of them may be left to the hearers.'^ Thus, when our Saviour had related the story of the good Samaritan, He contented himself with the simple appeal, "Go and do thou likewise;" and on another occa- sion He set a little child in the midst of his disciples, and said, " Except ye be converted and become as little children, ye shall not enter the kingdom of heaven."^ Sometimes, after an animated description of a particular virtue or vice, a word of counsel like this may be sufficient. But it is not safe in general to trust to it; the generality of men are slow to take hints of this sort : something far more stirring is ^ Bishop Wilkins. 2 " Fortasse rebus ipsis cognitis ita movebuntur, ut eos non opus sit majoribus eloquentise viribus jam movere." — Augustini Opera ; de Doct. Christ. Hb. iv. cap. xiv. =* Matt, xviii. 3. LET. XXVIII.] ON APPLICATION. 247 needed. Application ought in general to be so searching and pointed, that there can be no fear of every hearer know- ing and feeling how far it relates to himself Application does not always appear in the same form: it is sometimes in the shape of observation or reflection ; sometimes given as an inference ; sometimes, perhaps gene- rally, as an appeal, or spirited address. Sometimes it takes the form of exclamation, — " O that men would therefore praise the Lord for his goodness." Sometimes it is a prayer, — " May God grant us his grace, that we may both perceive and know what things we ought to do." There are some writers of so scholastic and argumentative a turn, that they instinctively reason, even when they ought to address the heart ; but this is unquestionably a fault. There are two principal modes of application. The first is continuous application ; that is, to apply each part of the discourse as you proceed. This is most properly used when each division of the sermon is, in some degree, distinct and practical; as in Cooper's third sermon, on Romans vii. 21, to which we have before alluded, the divisions are, first, sin brings no present fruit ; secondly, it is followed by shame ; thirdly, it ends in death. Here it is obvious that each divi- sion is capable of close and useful application, and that such distinct application is more proper than to defer it till the end. So also when your sermon is on the history, or char- acter, of some individual, it is proper to apply as you go on ; for, by that plan, the progress of the character through its different phases is more profitably marked. The same sort of application is suitable to descriptions of a virtue or vice, and to all expository sermons ; and it is generally most cal- culated to impress the minds of illiterate hearers; — you do not suffer them to forget what you have said, but strike while the iron is hot. The second mode, which may be called siunmarij appli- 248 ON APPLICATION. [pART III. cation, is to condense the whole together towards the con- clusion. In sermons consisting of one continuous argument, each branch of which is incomplete until the whole is finish- ed, this last mode of application is necessary : for if inserted sooner it would only interrupt the explication. Neverthe- less, even in this case, if opportunity offers, you may with good effect relieve the argument here and there by some short appeal to the conscience ; but it is evident that the principal application cannot come till the argument is con- cluded. Some sermons are all application. Suppose the text, " Thus saith the Lord, consider your ways." The terms of the text are perfectly easy ; no argument is necessary ; nothing you could say in proof of the necessity of consider- ation could add -to the force of the command, " Thus saith the Lord ;" therefore the whole of your sermon will consist in the application of the text to the circumstances of your hearers. A sermon of this sort must be spirited, and forci- ble, or it will not succeed, for it will be necessary to keep up a continued excitement : there is no opportunity for re- pose. Of all parts of a sermon, application is the most difficult to a beginner, owing to his want of knowledge of the world. He may speak well and forcibly on his main subject ; he may argue closely on any point, unfold a doctrine, or declare a precept in an impressive manner ; but when he comes to the application, he will be at a loss how to anato- mize the human heart, — how to classify his hearers' mala- dies, and prescribe for each case. The study of the Scrip- tures will help him, — for human nature is the same now as when they were delivered ; the study of his own heart will give him a clew to that of others : still it is impossible that he should know much of the hearts of men. This sort of knowledge requires much thought and experience, and will LET. XXVm.] ON APPLICATION. 249 he best derived from intercourse witli those whom he has to instruct. It is from what he sees in tliem, and learns from them in sickness and health, and amidst their joys and sorrows, and ordinary occupations, that he will obtain a practical knowledge of the intricacy and deceitfulness of the human heart, the subterfuges of sin, the wiles of Satan, the doubts and niisgivings, and struggles even of good Christians. Let any minister of ten years' standing read over some of his earlier sermons, and he will discover the truth of what I have remarked, — that when he composed them he possessed but a scanty knowledge of the human heart. He w^ill find that he has gained a fund of experience and power of application, since they were composed. He will learn that open vice, against which he used to inveigh, requires much less frequency of assault, than secret sin ; that fair pretences are not to be trusted ; nor knowledge, even of the simplest truths, assumed. He will find that many doctrines, at which once he almost shuddered, are not so unscriptural as he then imagined ; that he learned the character of many, from their enemies rather than themselves; and that he often attacked a phantom which had no existence, while the real enemy escaped his notice. He will become aware that all men, even those whom he most admired, are prejudiced; and that those whom he learnt to suspect and condemn are in reality, perhaps, as sincere and well-informed as himself. In short, if he be not very deficient in observation, he will find that his sermons admit of a much more extensive and searching application, nay, often a very different one from what he at first imagined. In order to make your application, remember that the Gospel presupposes a charge of guilt; which it is your ])usiness to detect, and fasten on the conscience. You have to make your messaore bear on whatever of unsubdued sin 11* 250 ON APPLICATION. [PART III. there may be in the practice of your congregation. You must carefully scrutinize and distinguish their real charac- ter. Are they fair, respectable men, but lukewarm Chris- tians ? are they hardened, hypocritical, Pharisaical ? or are they " almost Christians," procrastinators, — cold, careless, indolent, sleepy Christians ? are they persons who do what they ought not to do, or, rather, such as leave undone what ought to be done ? Do they come under any of the heads specified in the parable of the sower, — men of pleasure, or business, or the world? Or, lastly, is your seed likely to fall on good ground ? are they eager for instruction, honest, sincere? And remember, that even amongst this latter class there is a vast variety of shades, — different degrees of strength and weakness, advancement or retrogression. Those who have only lately left the paths of sin, are still, perhaps, hankering after their old habits ; those who have long been pressing forward are liable to presumption and spiritual pride. Take especial care of one thing, — that you do not so man- age, or, rather, mismanage, as to let your hearers apply what you say (as they are very apt to do) to their neighbours in- stead of themselves. To avoid this you may, in many in- stances, apply it to all, " May we all learn so and so; may we all be enabled by God's grace to root out this sin from our hearts." " We must all, I fear, feel how applicable this is to ourselves." If you have been describing a very bad character, which no one would take to himself, you may say, *' Perhaps none of us may think that this character is our own ! God forbid it should be so : still, must we not feel a nearer resemblance in some points than we could wish ?" Thus you should endeavour to make your hearers feel that what you bring forward is more or less applicable to every one of them. When the preacher says, " I have a message unto thee," they should not ask, "Unto which of all us :" LET, XXVm.] ON APPLICATION. 251 but it slioiild be so said tliat each one should take what is meant for himself. " If," says Mr. Melvill, " Satan ever trembles for his ascendency, it is when the preacher has riveted the attention of the unconverted individual, and after describing and denouncing the covetous, or pouring out the torrent of his speech on an exhibition of the voluptuary, or exposing the madness and misery of the proud, comes down on that individual with the startling announcement, 'Thou art the man.' " All your hearers ought to feel themselves addressed, and the subject applied to their own liearts. But this, of course, cannot be done, except in detail. " Do not," says Bishop Jeremy Taylor, " spend your sermons in general and in- definite things^ as in exhortation to the people to get Christy to be un'itfd to Christ, and things of the like unlimited signi- fication ; but tell them, in every duty, what are the measures, what circumstances, what instruments, and what is the par- ticular minute bearing of every general advice. For gen- erals not explicated do fill the people's heads with empty notions, and their mouths with perpetual unintelligible talk ; but their hearts remain empty, and themselves are not edi- fied." In this part of your sermon, especially, you should be like St. Paul, " all things to all men." You should ad- dress yourself in a suitable strain to the strong and feeble, the mistaken and wilful, learned and unlearned, babes and adults, with meekness, vehemence, tenderness, sharpness, reproof, expostulation. Some should be won by mildness, others saved by fear. You may also take occasion to par- ticularize, by addressing people of different stations and oc- cupations, — considering well the leading characteristics of each. " A mercantile audience is likely to be proud of wealth, and swayed by interest; an aristocratical by plea- sure and aml)ition ; a learned by arrogance and speculation ; 252 ON APPLICATION. [PART III. a poor congregation by low immoralities, as drunkenness and swearing." Nor must you forget the good qualities of the respective classes ; the poor are more humble and teach- able, the rich more open to reason, and better able to ap- preciate argument. So, again, with regard to difference of age, — there are many tempers and dispositions, and modes of thinking and feeling, which you should carefully discrimi- nate in the application of your subject. In short, there is scarcely any peculiarity of circumstance to which the doc- trines of the Gospel may not be expressly applied : and this, if properly managed, without in the least descending from the gravity and dignity of preaching. " It may look to some," says Dr. Chalmers, " a degradation of the pulpit when the household servant is told to make her firm stand against the temptation of open doors and secret opportuni- ties, or when the confidential agent is told to resist the slightest inclination to any unseen freedom with the pro- perty of his employer, or any undiscoverable excess in the charges of his management ; or when the receiver of a hum- ble payment is told that the tribute which is due on every written acknowledgement ought faithfully to be met, and not fictitiously evaded. This is not robbing religion of its sacredness, but spreading its sacredness over the face of society. It is evangelizing human life by impregnating its minutest transactions with the spirit of the Gospel." " To him that is gifted with a true discernment of these matters, will it appear, that often, in proportion to the smallness of the doings, is the sacredness of the principle which causes them to be done with integrity; that honesty in little trans- actions bears upon it more of the aspect of holiness than honesty in great ones ; and that thus in the faithfulness of the household maid, or of the apprentice boy, there may be the presence of a truer principle than there is in the more LET, XXVIII.] ON APPLICATION. 2515 conspicuous transactions of human business ; what tliey Jo being done not with eye-service — what they do being done unto the Lord."' One caution let me here suggest. ** In the reproof of sin," says Bishop Jeremy Taylor, " be as particular as you please, and spare no man's sin, but meddle ivith no incm's person: neither name any man, nor signify him, nor make him to be suspected. He that doeth otherwise maketh his sermon a libel, and the ministry of repentance an instrument of revenge, and in so doing he shall exasperate the man, but never amend the sinner."^ Even with the most perfect free- dom from ill-will, and most genuine Christian feeling, still it is misplaced to make personal allusions. How ill it sounds in a sermon to speak thus — *' A second remark which I would make with all due reverence, and yet in all faithful- ness, is this : — Confess, 1 entreat you, 7ni/ Lord Mayor, con- fess your Saviour manfully before men, and do him all hon- our both in your own family and in that high and honoura- ble station in which his Providence has placed you. If, at the civic feast, or in the civic senate, any blasphemer (which God forbid) should dare to open his lips to impugn the Christian faith, or to deny the government of God, then, then I beseech your Lordship, as chief magistrate of the first Christian city in the world, stand forth, even at the risk of opprobrium and insult, to confess your Saviour's name." In spite of the earnestness and Christian temper of this pas- sage, still it approaches very near the borders of the ridi- culous. It is not easy to keep the just medium in application. One frequent fault into which preachers fall, in their anxiety to avoid personality, is to speak in such a manner that their ' Clialincrs's Sermons. ' Bishop Taylor's Advico to Iiis Clergy. 254 ON APPLICATION. [PART III. congregation shall think they are alluding to other persons, and not to them. Nay, some preachers do intentionally speak of other persons, and edify their congregation with tirades against Papists and Dissenters, Infidels and Heretics. This is very different from the model which our Saviour and his Apostles have left us. We do not find our Saviour dilat- ing before the Sadducees on the pride and formality of their Pharisaic brethren, nor amusing the latter with arguments against the errors of their rival sect. Nor do we observe the Apostles addressing Jews on the ignorance of the Gen- tiles, nor Gentiles on the pride and obstinacy of the Jews. What is the use before your village congregation of inveigh- ing against luxury and effeminacy? You might just as well preach against stealing, as some one did, at court. " Every minister," says Bishop Taylor, " in reproofs of sin and sin- ners ought to concern himself in the faults of those that are present, but not the absent." Nevertheless, you may some- times speak, as if applicable to the poor and ignorant, things very serviceable to others. In lecturing or catechizing your Sunday-school, you may convey very wholesome lessons to older persons who may be listening. There is another very common fault, which is to make the application rather a corollary or inference from the sub- ject than a conclusion ; to make the discussion of the sub- ject every thing, the application merely a secondary con- sideration. By far the better plan is to let your mind dwell on the application, or practical part, and treat the subject with a constant view to that. Such is universally the spirit of the Holy Word : the theoretical part is everywhere sub- servient to the practical. The last point to be mentioned is not an unimportant one. As subsidiary to your application it will often be well to give directions or instructions. That is to say, if you have been speaking of any sin, and have brought it home to your .ET. XXVIII. ON APPLICATION. hearers, you should tlien tell them the mcan^ to avoid it ; or, if you have filled them with love autf desire of nny Christian grace, you should instruct them how to attain it. This will introduce a number of topics connected with watchfulness and prayer ; such as to avoid evil company, to check evil thoughts, guard against evil habits, to bow to the will of God, to seek him humbly and earnestly. A few words of well-timed advice left on your hearers' minds are often the most useful part of the sermon. The following is an instance in which this topic is most admirably enlarged on — '* Christ says, * Watch and pray.' Herein lies your cure. To watch and to pray are surely in your power, and by these means we are certain of getting strength. You feel your weakness — you fear to be overcome by temptation. Then keep out of the way of it — this is watching ; avoid society which is likely to mislead you ; flee from the very shadow of evil — you cannot be too careful : better be a little too strict, than a little too easy — it is the safer side. Abstain from reading books which are danger- ous to you. Turn from bad thoughts when they arise, set about some business, begin conversing with some friend, or say to yourself the Lord's Prayer with seriousness and rever- ence. When you are urged by temptation, whether it be the threats of the world, false shame, self-interest, provoking conduct on the part of another, or the world's sinful plea- sures ; urged to be cowardly, or covetous, or angry, or sen- sual — shut your eyes, and think on Christ's precious blood- shedding. Do not dare to say you cannot help sinning. A little attention to these points will go far, through God's grace, to keep you in the right way. And, again, pray as well as watch." There is a good deal more of excellent matter to the same effect,' ' Sco Newman's Sermons. Sorm. iii. vol. i. p A'i. LETTER XXIX. ON THE CONCLUSION. Some preachers throw all their strength into the dis- cussion, or principal part of the sermon; and as they have dispensed with an exordium, so they lay little stress on the conclusion; but end when the subject is finished, as it may happen. You will not find the mode satisfactory, either as a hearer or a preacher — for, as a bad exordium spoils the reception of a sermon, so a bad conclusion ruins its effect. The object which you should have in view in your con- clusion, is, to leave on the minds of your hearers a vivid im- pression of the particular matter of your discourse — not a mei;,e intellectual perception of its sense and meaning, but a consentaneous feeling of its moral import. Whatever may be the subject of your discourse, you should make a last vigorous effort in the conclusion to stir up, or raise to the utmost, a corresponding tone of feeling, whether it be of love, gratitude, zeal, courage, faith, hope, and charity ; or of sor- row, shame, self-condemnation, resolution to amend, repent- ance. Your language and manner must be suited to the feelings you wish to produce — entreating, expostulating, en- couraging, consoling, directing, elevating ; tender, or com- passionate, and sometimes severe, indignant, or even threat- ening, in accordance with the train of feeling to which your discourse lias led you. Hence your conclusion should not LET. XXIX.] ON THE CONCLUSION. / '^57 be vague and general, but closely connected with the subject of the sermon. Bad preachers fall into the error of gettirxr gradually away from the matter in hand, and falling towards the end into vague generalities, so that their conclusion would do as well for one sermon as another. It may be an earnest appeal, perhaps, on Christian faith or duty, yet lose half its effect, by deriving no weight from the previous dis- cussion. A good conclusion should be directly and forci- bly deduced from the particular subject of which you have been treating. The first mode of conclusion which I shall notice is ctp- pUcation, of which we have already spoken. Many preach- ers end with this. But, perhaps, generally something should follow — something to clench the nail when it is driven home — lest your hearers should go away, and straightway foro-et what manner of men they arc — the discourse having taken hold upon them. Another good mode of concluding is by peroration, or recapitulation of the principal arguments or topics. This may be done in the form of exhortation, if you please, or in any other form. And, in recapitulating, observe that a re- verse order should be adopted from that in which your argu- ments were brought forward. You began with the most prominent and obvious, and should leave off with the same.' This mode of conclusion, by recapitulation, has the sanction of Episcopal authority. Bishop Bonner says, in his Injunction to the Clergy, — " When the preacher hath done all that he will say and utter for that time, he shall then, in a few words, recite again the pith and effect of his whole sermon, and shall add thereto as he sliall think good," In truth, though I have set down recapitulation as a n)ode of conclusion, it will generally be desirable, as Bonner says, to " add thereto" something besides. > See Whalely's Rhetoric . Part i. cli. iii. § 7. 258 ON THE CONCLUSION. [PART II F. It is not necessary always to recapitulate the whole argu- ment ; but is sometimes enough to conclude with a re-state- ment of the strong points which you have been proving — *' Let me beseech you, my beloved brethren, to keep this important point impressed on your hearts to the last day of your lives." " The time warns me," '' to pause and close all finally with one solemn exhortation." *' Christian breth- ren," '* a word of serious and close application to the con- science shall now close this discourse." " Let us," says the author of Ecclesiastes, '* hear the conclusion of the whole matter — fear God, and keep his commandments, for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil." Instead of leaving your conclusion to chance — using up all your materials, and then having to look about for some- thing to finish with — it is a good plan to forecast what your conclusion shall be, and to hoard up some striking and im- pressive idea. Nothing is better than a forcible and appo- site text, containing a summary of what you have been de- livering, or bearing very closely upon it. ''What shall it profit a man if he shall gain the whole world, and lose his own soul?"' Such a text as this, if it be well connected with the subject, cannot fail to leave a serious impression. Thus Bishop Butler, on the text — " Let me die the death of the righteous, and let my last end be like his,"^ concludes — " Keep innocency, and take heed to the thing that is right ; for this shall bring a man peace at the last.'' If you have been preaching in harvest-time, you may conclude, " What- soever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption; and he that soweth to the Spirit shall of the Spirit reap life ever ' Mark viii. 36. '^ Numbers xxiii. 10. LET XXIX.] ON THE CONCLUSION. 259 lasting.'" By the way, do not, like some preacliers, let all your sermons end with "life everlasting," but aim at variety. Take care to have your conclusion in keeping with the rest, and including some of the leading ideas of the sermon ; as Bishop Ileber ends a sermon on the shipwreck of St. Paul — " When we are tossed by the storms which our own rashness has incurred. He is near at hand, like the Apostle, to support and strengthen us. If we follow his direction, He gives us the means and assurance of safety — and his mighty intercession can rescue his miserable creatures from a gulf of destruction more dreadful than that deep which yawned beneath the Cretan mariners." The ideas are com- mon enough, but come in well from their appositeness. Some preachers are fond of ending with the text with which they began. In subject-sermons, when the text has not been discussed, it may be well to revert to it again at the end, to show you have not wandered from it; but when the text has been often alluded to, or regularly discussed, it is better to seek another. Others think it impressive to end with a prayer ; *' Fa- ther of mercies," says Mr. Benson, " save us from this woe, and teach us ever to speak and to write such things only as may be pleasing in thy sight, and profitable to thy people. Great Lord of life and light, and thou eternal Spirit" .... This mode of conclusion is very good, if effectively wrought and delivered, but it is liable to difficulties. In the first place, the pulpit is not a convenient situation for praying, with the congregation all looking you in the face ; and in the next, they are at a loss whether to kneel or sit. You may avoid this inconvenience by adopting a form almost as impressive, and, I think, more suitable to the delivery of most . ' Gal. vi. 7,8. 260 ON THE CONCLUSION. [PART III. preachers. Instead of addressing God, and saying — " Grant us thy grace, O God," you may continue to address the people in a strain of benediction — '* May God grant us his grace," or, " May the grace of God assist us." If, however, both the congregation and the preacher are strongly moved, then a direct address to God is impressive and affecting; and, in order to remedy the inconvenience before alluded to, you may commence your prayer by the words, " Let us pray." You should endeavour to end with spirit, and in such a manner as to recall and fix the attention of any who may have become listless. And you should so manage that your congregation shall be aware when you are going to conclude. It is not well to wind up your subject, and then, when your congregation think you have finished, to start off again on some new tack ; for this reason, if your sermon is not long enough, do not add to the end of it, but rather insert new matter in the middle. Nor is it good to end so abruptly that they shall say, — " We did not know he was going to leave off."' It should be seen by your matter and manner that you are coming to a close ; or you may say plainly, — " Let me now conclude in the words of ." With regard to the manner of your conclusion, it should more frequently be affectionate and encouraging than other- wise ; sometimes admonitory and solemn ; but rarely, and only on particular occasions, severe and menacing. For, if too painful an impression is left, there is danger lest the mind, distressed and alarmed, should cast from it the uneasy thoughts which have been suggested, or resort to the last expedient, even unbelief. A hope of mercy should be held out even to the worst of sinners. Besides, — as we observed, when treating of the passions, — fear, remorse, excessive grief, and the like, are apt to deaden the heart, and indispose 1 Wiiately. LET. XXIX.] ON THE CONCLUSION. '2(U it to action ; whereas gratitude, emulation, hope, and I(ne, make the soul buoyant and aspiring ; and are much more likely to lead to those practical results which it must always be the preacher's object to effect. The la?is^i(agr of your conclusion need not be so careful and measured as that of your exordium. It is to be hoped that your hearers will have become interested in the subject, and not be disposed to criticise the language ; and you will yourself be too earnest to be Aistidious about your expres- sions. When you conclude, as you generally should, with a warm, and somewhat impassioned appeal, let your language be brief and energetic, even approaching to abruptness. " What are we?" says Dwight, *' worms ! Wlien born ? yes- terday ! Wliat do we know 1 nothing !" This is too abrupt, and, I should think, must have appeared affected. The fol- lowing conclusion of Cooper's third sermon, vol. ii., is as good a one, for a plain discourse, as I can find. His text is, " We then, as workers together with him, beseech you also that ye receive not the grace of God in vain." He concludes in the style of the text, " Let me then, as a worker too-ether with God, beseech you, brethren, by the riches of Divine mercy, by the love of Christ, by the value of your never- dying souls, by the hope of glory, by the weeping and gnashing of teeth, which await the slothful and wicked ser- vant, * that ye receive not the grace of God in vain.' Use the means, — embrace the opportunity, — improve the privi- leges so freely, so graciously bestowed upon you. Let not the Lord spread out his hands all day unto a rebellious people ; let him not say of you, * I called, but they refused ; I stretched out my hand, but no man regarded.' Close with his offers. Accept his grace. Yield yourselves to him as willing servants. Delay not to do it. Take notice of the words which follow the text. ' * Behold, now is the appointed ' Tliis direct reference to the context rather spoils the effect — he ought to have been thinking only of his hearers. 262 ON THE CONCLUSION. [pART 111. time : behold, now is the day of salvation.' May this be the appointed time ; may this be the day of salvation to us, for his mercy's sake in Jesus Christ." Most preachers end uniformly with a simple doxology ; but I am of opinion that when your subject is brought to a serious, rather than a triumphant conclusion, it would be occasionally more impressive to end with a solemn and appropriate prayer. Some are fond of working up with the doxology the leading ideas of the discourse, — a mode of conclusion which, if well contrived and delivered, is calculated to leave a forcible impression. Thus Bishop Heber concludes his fourth sermon, vol. i., which is on the existence of spirits : " To Him — the seed of the woman, and bruiser of the ser- pent's head — to Him, from the inhabitants of every world, and element, and sun, and star — from all that dwell on the earth, above and under it, be ascribed, as is most due, with the Father and the Holy Ghost, all might, and all honour, glory, and dominion, now and for ever." PART IV ON DELIVERY. LETTER XXX. MANAGEMENT OF THE VOICE. It only remains now that we treat of the proper method of delivery^ — a subject, however, by no means of secondary importance. " Actio," says Cicero, (by which he means the voice, the gesture, and expression of countenance ; in one word, delivery,) '* Actio, inquam, in dicendo una dominatur. Sine hac summus orator esse in numeronullo potest, medio- cris hac instructus summos saepe superare. Huic primas dedisse Demosthenes dicitur, cum rogaretur quid in dicendo esset primum, huic secundas, huic tertias."' Aristotle speaks to the same effect in the beginning of his third book ; and Quinctilian in his eleventh. " Neque enim tarn refert qualia sint quae intra nosmet ipsos composuimus, quam quomodo efferantur ; nam it a ut quisque audit, 7uovetur." To come to later, and more appropriate authorities. " I am verily per- suaded," says Bishop Sprat, in his discourse to his clergy, • ' Cicero de Oratore, iii. •%, 57. 264 ON DELIVERY : [pART IV. *' that the sermons preached every Sunday in this one king- dom by the Church of England clergy in this age are more excellent compositions, of that kind, than have been delivered in the same space of time throughout the whole Christian world besides. Only let me take the freedom to suggest, that, perhaps, it would add much, though not to the solid and substantial parts of such discourses, yet to their just popu- larity and more general acceptance, and to the greater edifi- cation of our hearers, if we would universally addict our- selves a little more to this study of pronunciation ; by which advantages alone, of the freedom and life of their elocution, we know the preachers of some other nations do seem to reign and triumph in the pulpit, whilst their sermons, as far as we can judge of those we have of them in print, are not comparable to the English." The first point to which a preacher must attend when he gets into the pulpit is, that he may he heard; — that the sound of his voice may be heard distinctly in every part of the church. I should not have thought it necessary to notice so obvious a truth, but for the very common neglect, or forgetfulness, amongst preachers in this most essential point. How con- stant a complaint is it with a congregation that they cannot hear their minister : — with all their attention, they cannot catch more than half his meaning ! The better the sermon the more disappointing must it be to hear only a part of it. Now, except in very large or ill-constructed churches, this difficulty of being heard does not commonly arise from any natural or insuperable defect in the preacher's voice, but from a bad habit of delivery, contracted generally when the preacher first entered upon his office, or since fallen into from indolence or inadvertence. You will find the following hints useful to guard you against similar errors. Perhaps some of them may appear trivial ; but I consider nothing as tribal LKT. x\x.] ima.\A(;ement of Tin: voicr. 265 ^vhich improves the effect of preacliing ; and no suggestions ought to l)C neglected which may help to remove even the slightest drawhack. " The country parson," says Herbert, '* holds the rule, that nothing is little in God's service." First, take care to speak plainly ; — I do not mean loudly, but pidinli/. *' Some preachers seem to think that they shall be heard if they bellow as loud as they can ; and so they are, but they are not understood." It is not so much loudness of sound as distinctness of utterance which ren- ders tlie voice intelligibly audible. In a church, as well as in a room, it is very possible to be too loud. Some writers recommend that particular care should be used to pronounce the consonants; others insist on the necessity of attention to the due pronunciation of the vowels. I would say rather, attend to both. Let every syllable of every word be properly and clearly pronounced. Do not cut short some words and almost drop others, or confuse them together, as some read- ers are apt to do; but give each word, even the smallest, its due pronunciation. A little attention to this point when first you begin officiating will prevent you from contracting a habit which often spoils a preacher's delivery for life. Only take care that you do not run into the contrary ex- treme, and acquire a pedantic preciseness of expression, which is, perliaps, as disagreeable, though not so essentially bad, as the former fault. Be careful, in particular, not to allow your voice to sink into an inaudible tone at the end of a sentence. Keep it well sustained throughout; so that the last pa'rt of each sen- tence may be heard as distinctly as the first. But in so doing, avoid a practice which I have remarked in declama- tory speakers, of raising the voice at the last syllable, or last but one, with a jerk, as if they were asking an imperti- nent question. It is diflJicult to explain more accurately what I mean ; but, if you have ever been at a debating soci- 12 266 ON DELIVERY : [pART IV. ety of young orators, you will, probably, have observed the trick to which I allude. Few habits have a worse effect in the pulpit, or give more the air of affectation. Do not bend your head constantly down to your book, but keep your face towards those whom you address, in such a manner that your voice may not be lost in any part of the Church. I do not advise you to stand without motion, looking always in the same direction. But I cannot say that I admire the manner in which some preachers turn and twist themselves to all parts of the pulpit, scmetimes speaking to those on the extreme right, sometimes to those on the extreme left ; as if they were different par- ties who required different arguments addressed to each. If you have a weak voice, it is clear that, by this mode of speaking, much of what you say must of necessity be lost by those on whom your back is turned. Sometimes, indeed, when the preacher is enunciating the proposed divi- sion of his subject, or some other point to which he desires particular attention to be paid, 1 have observed that this object is gained by repeating it twice, as the text is usually repeated, to the right and to the left; and the same may be done when you repeat the same sentiment in different language. If a preacher's voice is naturally weak, it is a good plan to address himself in the higher notes of his voice as dis- tinctly as he can, to the part of the congregation farthest from him ; a method, which is found to have the effect of throwing out the sound without any unpleasant exertion or straining. In order to speak distinctly it is necessary to write dis- tinctly. " Let me entreat you," says Dean Swift, *' to add one half crown a year to the article of paper, to transcribe your sermons in as large and plain a manner as you can, and either make no interlineation, or change the whole leaf; M;T. X.\X ] IMANAOr.MKNT OT Till', VOICE. 2G7 for we your hearers would ratlier you sliould be less cor- rect, than perpetually stammering, which I take to be one of the worst solecisms in rhetoric. And, lastly, read your sermon once or twice a day for a few days before you preach it. To which you will probably answer, that it was but just finished when the last bell rang to Church, which I shall readily believe, but not the more excuse you." The fol- lowing advice of Quinctilian is not to be despised. ** Re- linquenda? autem vacufc tabellaj in quibus libera adjiciendi sit excursio. Nam interim pigritiam emendandi angustiie fa- ciunt, aut certe novorum interpositione priora confundunt." ' Besides the proper management of your own voice, it is obviously important, in order that you may be distinctly heard, to keep your congregation quiet. If their attention flags towards the middle or end of the sermon, I have ob- served that a few words of w eighty import in a loud animated tone will make them still again. *' We are told that St. Jerome, when his auditory began to grow dull in their at- tention, would recite a verse or two out of the Hebrew text, whereat they all started and gave ear to him." St. Augustin, too, had a peculiar plan in order to keep uj) at- tention — namely, to require the hearers to repeat the quo- tations after him. Thus when lie said, ** The end of the commandment is" — the people went on, " charily out of a pure heart and of a good conscience and faith unfeigned."^ I do not advise you to follow these plans to the letter, but in spirit you may do so by introducing such observations as will rouse your hearers. When our Saviour desired partic- ular attention, he would use these emphatic words, ** Verily, verily, I say unto you ;" or " he that hath ears to hear, let liini hear." A paraphrase of these expressions may suit your purpose ; you may relieve a long argument, by an ap- peal in the midst of it ; *' I should not detain you, brethren, 1 Lib. .\. cap. iii. 2 j Tim. i. o* Sec Bin^liain, i. 712. 268 ON DELIVERY : [PART IV SO long on this point, but that I consider jt of the very greatest importance ;" " I miss my aim," says Dean Milner, " if I do not make myself rightly understood ;" " We would pause yet a moment," says Mr. Melvill, " on this truth, for it is worth your closest attention ;" " Let this be noted," says Walker, "as a most certain yet tremendous truth ;" " Permit me here solemnly to address such and such a class." But when you thus particularly invite the attention of your hearers, take care not to disappoint them, but tell them something really worth hearing.^ Independently of loudness or lowness of voice, proper emphasis is necessary to fix the attention of your hearers. Emphasis is as essential to every sentence as accent is to every word. It is merely the distinction which a good reader or speaker naturally makes between the most im- portant and the least important words, whether for the sake of expressing more forcibly the prominent iden, or merely to mark the sense. Observe, however, that each sentence must be pronounced with a reference to the sentences which precede and follow, not considered solely by itself; and it will be seen that Vv^ords which are the most important in a sentence, when viewed separately, are often not so, when you look at the context. Perhaps the most general use of emphasis is to distinguish primary information from what has been before mentioned or preunderstood. For instance, in the sentence, " Whosoever shall break one of the least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven ; but whosoever shall do and leach them, the same shall be called srcat in the kino-- dom of heaven ;"- — the accent in the last clause must be on " grcat^^ that being the only new idea. ^ ToiJro ^' £OTtj/, loaiTcp e'ipr} TLpoSiKOS, ore vva-ra^ouv ol aKpoaral^ napcuPd'X- "Xsiv rfj? 7r£VTr]KOVTaSpd^nov aiiToTs. — Arist. Rhet. iii. 14. 9. 2 Matt. V. 19. • LET. XXX,] managf,mi:nt or tiik voice. 209 Emphasis, again, may be applied to whole sentences and pages of your sermon ; that is to say, when you wish to impress any part more forcibly than the rest, you give it a sententious and emphatic character, by laying a stress on more words than you otherwise would. Another mode of giving emphasis, is, by variation of the rate of utterance : as, in the words spoken by Nathan to David, you would pronounce '* Thou art the man" much more slowly than what preceded or followed. And this, by the way, is very necessary to be attended to in the expres- sion of different emotions of the mind. But I shall not en- large further on the rules of pronunciation, your own good sense and ear will be sufficient to teach you them. Generally speaking, it may be laid down as a rule, that if you fail to gain the attention of your congregation, there is something amiss either in the matter or manner of your preaching.^ Some preachers have a wonderful power of in- teresting the minds of their hearers. " Such was the inter- est with which that good and amiable prelate (Bishop Por- teus) was heard, that attention was completely suspended, and the most profound silence prevailed through the differ- ent periods, till he arrived at their conclusion, when a gen- eral coughing, as if by common consent, or upon an ap- pointed signal, immediately took place. "^ I have heard more modern preachers address their congregation with the same effect ; but on this subject 1 shall speak more at large in the following letter. ' See Christian Observer, vol. v. 278. ' Ibid vol. vii. 644. LETTER XXXI. EARNESTNESS AND FEELING. Much has been said by writers on elocution' in praise or dispraise of natural manner : let me begin the present letter by a consideration of this point. If by natural man- ner be meant a familiar colloquial tone, few persons will con- tend that this is suited to the pulpit. For though it will, doubtless, excite attention, yet it will not call forth that serious attention which the subject of a sermon demands. Those preachers who adopt a manner approaching to collo- quial familiarity, would do well to read the expression of their hearers' countenance. They would, I think, detect something more resembling a suppressed smile than serious interest ; and it would be evident that their attention was kept alive, rather by curiosity than by any profitable feeling, or real desire of instruction. But, perhaps, by natural manner is meant, that manner which a person naturally uses when speaking on solemn and serious subjects.^ I am afraid, however, that in most young men we shall look for this manner in vain. Custom will be found too often to have superseded nature, at the age when a young man is called to the office of a preacher. It is but too true, that the education and habits of the present day are any thing but favourable to the development of holy 1 See Whately's Rhetoric, part iv. chap. i. sect. 5. 2 See Whately's Rhetoric. LET, WXI.] EARNESTPCESS AND FEEMNfl. 271 and devotional feeling. A child will have a good natural manner unless his spirit be checked by harshness or spoiled by indulgence, but the schoolboy will lose much of the art- lessness and sincerity of childhood. The expression of anger, scorn, and pride, will be too often strengthened by practice ; or, on the other hand, the uncontrolled exhibition of mirth and good humour, or, of generosity and high spirit, may be developed and become habitual ; but the piously se- rious and devotional feelings will be nipped in the bud, or at least kept back and subdued, by the chilling frost of ridi- cule. Nor, when he comes to mix with men, will he be likely to improve in these respects. There is so much re- serve in the present state of society, with regard to the best and holiest feelings, that, however well principled and sin- cere a Christian a young man may be, yet there will be but little scope for the development of that expression of feeling which is most becoming in a Christian preacher. Since, then, by natural manner is not meant your com- mon colloquial way of speaking, and since you have seldom or never exercised your natural manner ot speaking on se- rious and solemn subjects — because, except in conversation, you have not been accustomed to speak upon them at all — it follows, that by the natural manner so much and so justly recommended by some writers, we must consider that man- ner in which nature uioiild speak on these particular subjects if she were encouraged ; so that it comes to this, that, how- ever paradoxical it may appear, you have this natural man- ner to acquire. I do not mean that you are to assume or af- fect that which you do not feel, but you must disembarrass yourself of your habitual reserve on these subjects, and do every thing you can to let nature resume her proper and un- fettered course.^ ' Id est maxim) natnrah! (jiiod fiori natiira optimc patitur. Quinc- tilian, ix. 4. 272 EARNESTNESS AND FEELING. [pART IV. The first point, then, at which you should aim, will be to unlearn all your faults, — " prima virtus vitio carere." You must get rid of all ungraceful peculiarities of tone and manner, and avoid affected mannerism. Most men have some peculiar way of expressing themselves, which, though unimportant on other occasions, is oJfTensive when carried into the pulpit. And here I shall avail myself of the ad- vice of Swift : — " You will do well," he says, in his letter to a young clergyman, " if you can prevail on some inti- mate and judicious friend to be your constant hearer, and allow him, with the utmost freedom, to give you notice of whatever he shall find amiss either in your voice or gesture ; for want of which early warning, many clergymen continue defective and ridiculous to the end of their lives. Neither is it rare to observe, amongst excellent and learned divines, a certain ungracious manner, or an unhappy tone, which they never have been able to shake off."^ That there is some truth in the Dean's remarks, your own observation doubtless has taught you ; and certainly the plan which he recommends seems well calculated to enable you to avoid the faults into which others have fallen. Having got rid of faults, the next step is to acquire ex- cellence. " We should recommend," says an able writer, ^ " the adoption of a manner somewhat less dry and didactic, somewhat more warm, earnest, and devotional than gener- ally prevails. . . . Either heaven and hell, redemption and eternity, are subjects awful, appalling, and splendid, or they are without meaning ; and the preacher must not speak of these solemn and tremendous truths, as if he were collecting the result of a mathematical problem, or labouring out a point of political economy. Still (continues the same judi- 1 Vol. viii. 337. Scott's Edition. 2 See Quarterly Review, xxix. 305. LKT. X\XI ] TAUNESTNESS AND FEELlNfi. 27-^ cioiis critic) this is a (l;inn;erous (rroiind ; and if young men are taught, or even permitted, to iippeal to tlie vacrue and more easily excited faculties, the imagination and feelings, they will be apt to enter into a rivalry of tumor and inflation, or degenerate into puling and whining." Avoiding the errors alluded to by the foregoing writer, and aiming at the excellencies which he describes, we shall find, that the essential points in manner are earnestness and feeling. On these points, especially the first, it is beyond the scope of my present design to attempt to lay down rules. None indeed can be laid dow^n. *' Caput est artis quod ta- men tradi arte non potest." I would never recommend that an unreal earnestness should be assumed, and that which is real is not within the compass of art. " There is a force and earnestness in nature which art cannot imitate." All I can say on this deeply important subject is, that if you feel conscious of a want of earnestness, you must seek it from other and higher sources than the rules of art. You must seek it by redoubled diligence in studying and applying the Holy Word, — by serious meditation on the awful effects of sin, and on the value of immortal souls, — by increased at- tention to those committed to your care, — by deep thoughts on the fearful responsibility of your office, — but, above all, by frequent and earnest prayer for the assistance of the Holy Spirit. It is God's grace alone that can give you real earnestness. Still it is possible for a minister to be sincere in heart, and yet, by reason of diffidence and bashfulness, to exhibit a want of earnestness in manner, — a fault into which young clergymen, who have but just engaged seriously in God's service, are most apt to fall. You must struggle manfully against this feelinfr, or it will greatly impede your useful- ness, perhaps prevent yon from ever becoming an eifective preacher. V^'\\\ should you feel bashfulness in the i)erform- 12* 274 EARNESTNESS AND FEELING. [pART IV. ance of your sacred duty ? You have watched probably the advocate at the bar; you have marked his anxious desire to persuade, and have seen him fix the attention of his hearers by the business-like earnestness of his manner. Do you, then, speak as if you were about your heavenly Master's bu- siness, — as if you were dealing with the spirits of men for real and important purposes. And in order to speak thus, you must not only really feel it, but must not be ashamed of showing that you feel it. Why should you ? The advocate is not ashamed to appear really earnest in what he is about. His own interest, and the interest of his client, depends on the success of his exertions. And is it not the same with you? Are not the eternal interests of yourself and your hearers at stake? Only feel this, and you will not fail of being earnest. Let me encourage you by the example of an excellent preacher, now no more. '' We earnestly propose," (says the Christian Observer, in reviewing the sermons of Dean Mil- ner,) " we earnestly propose to the imitation of the clergy, the affectionate and affectingly solemn manner of these dis- courses. The whole soul of the preacher is evidently occu- pied with one idea, the unspeakably awful nature of the work in which he is engaged. He is addressing immortal, but sinful and perishing creatures, in the presence of their Saviour and their Judge, and on the margin of the grave; which, if he cannot rouse them to consideration, will prove the threshold of that place of torment, ' where the worm dieth not, and the fire is not quenched,' and from which there is no redemption. In this lies the secret, as we sus- pect, of his having so remarkably fixed the attention of his hearers. We listen, because he is in earnest, and speaks to us with affectionate seriousness. The attention cannot flag under such appeals." The second requisite for impressive manner in the pulpi LET. X.VXI.] EARNESTNESS AND FEELINr,. 275 is paf/tos, or t/ic fjpi-rssion of frrlinff — a point which, per- haps, admits of more reijnlation than tlic former. Not that feeling is less the emanation of the heart than earnestness, but because, in the present state of society, it is even more unnaturally checked ; it is robbed of its fair proportions, and requires to be again brought out into action. Few nations so systematically avoid the expression of feeling as the English. Amongst the French and Italians you may dis- tinguish the feeling of a speaker from the tone of his voice, without understanding one word which he utters ; and so you may, sometimes, amongst the lower orders of this coun- try. But in the educated classes, the feelings are smothered by habitual reserve, and a cold monotony of expression veils the emotion of the heart. Preachers partake of this national reserve, and will sometimes speak with earnestness, but without a grain of feeling. They will urge their argument with force and energy, but entirely fail when they come to the rxhortation. Now one of the chief organs for the expression of feeling is the tone of voice. Nature has adapted a particular tone to each emotion, and nothing is more important for one who desires to be an impressive preacher, than to break down those barriers and impediments which habit has raised, and to suffer nature to flow in her own proper channel of ex- pression. Nor is this so difficult as might appear : it is much easier to restore nature to her proper place, than to force her out of it. Much may be done in private by the habit of frequently addressing your parishioners, especially the sick, in a solemn and affectionate manner, on the most interesting subjects connected with their eterpal welfare ; and, that you may be able to carry this habit with you into your public ministration, it will be necessary to accustom your ear to hear your own voice, speaking loudly, in a similar strain, A young preacher will sometimes be startled by his o\vn 276 - EARNESTNESS AND FEELING. [I'ART IV. voice. In the ardour of delivery he will give vent to the feelings of his heart, in the expressive tone of nature. The audience will all be mute, every noise will be hushed; and the preacher, too modest to suppose that this is precisely the effect which ought to be produced by the " unconscious rhetoric of his own earnestness," will be abashed, and ima- gine that he has committed some solecism. In order to avoid this sensation, and to accustom yourself to hear your own voice speaking in an impassioned tone, I think some- thing may be done, (though I am aware there are different opinions on this subject,) by practising recitation. We have, you know, the highest oratorical authority for this mode of proceeding. There will not be any need for you to declaim on the sea-shore like Demosthenes ; for a Chris- tian congregation is net quite so turbulent and stormy an as- sembly as a mob of Athenian legislators. Still, if you wish to develop your powers of pathetic address, I know no bet- ter plan than to imitate the example of this great orator,' in practising recitation. You may do it at home, and alone. On no account recite your own sermon which you intend to preach the next day, for then you will be sure to deliver it in an affected and premeditated manner ; but merely prac- tise recitation with a view to the exercise of your voice and ear in variety of intonation. Take any book which contains the language of excited or devotional feeling, — the Psalms are perhaps the best, — and read aloud with all the expres- sion which you are able to give it. Nature will teach you the tone in vv^hich each sentiment should be uttered ; you will cease to be startled by the impassioned tone of your own voice ; and, when you ascend the pulpit, ycu will ^ To coine to later authority, Mrs. H. More mentions that die found Mr. Pitt alone reciting Miiton. See also Bacon's Works, vol. i. 543, 477. li:t. xxxi.] i.arnlstness and fkklinc;. 277 be more likely to deliver your own coiiipcsition with feeling and eloquence. Do not, I beseech you, so far misunderstand me, as to suppose that I mean to suggest this, or any other rule, as a substitute for heartfelt earnestness. All I mean to say is this, — ^that if, as I imagine is the case with many young clergymen, — you feel a painful bashfulness, which prevents you from giving full utterance to your real feelings, then the suggestions which I have made will, I think, help you to get the better of a fault, which, if not struggled against from the first, will, perhaps, hang by you through life. And here it may be observed, that pulpit oratory calls into action a very different set of emotions, and, consequently, a different set of tones, from other kinds of speaking. All the violent and angry passions must be subdued or softened down into pity, or, at most, indignation. The principal in- tonations of voice required are such as express encourage- ment, solemn warning, affectionate expostulation, earnest instruction, charity, and good-will. Sometimes a mild kind of irony, sometimes reproof, rarely a degree of horror. Such are the tones of voice vvhich you should endeavour to ac- quire ; nature has given them to you ; you have only to re- store nature to her office. It will be right, before concluding, to caution you against an excess of impassioned expression, which is commonly called ranting. In recommending a more unreserved ex- pression of feeling than is usually adopted, I am far from advocating any thing excessive or violent ; or any thing dif- ficult to attain ; least of all, any thing affected. It is within the power of most persons to acquire that feeling and earn- est manner which is so necessary to win the attention. High eloquence is the offspring of excited feeling; and it is scarcely reasonable to suppose that a clergyman should be thus highly excited once, or ^ometimcs twice, every Sunday, 278 EARNESTNESS AND FEELING. [pART IV. and this on different subjects. Warmth of feeling also de- pends a good deal on constitutional temperament, and ex- citing causes. We are not to expect that every parochial preacher shall have the energetic warmth of St. Paul, and protest that " he dies daily ;" or declare that he '' wished himself accursed from Christ for his brethren." What was natural and eloquent and forcible in an Apostle, who gave up every earthly comfort for the furtherance of the Gospel, would appear overstrained in the mouth of a clergyman, who gains a comfortable subsistence by his profession. Sud- den and violent bursts of passion are apt to disgust a modern congregation, especially if ill-timed and affected. This has been well called the " pyrotechnic" or *' sky-rocket" style of preaching, being little more impressive than a display of fireworks. On the whole, however, '* coldness is a far more dangerous extreme than overmuch heat." " Depend upon it," says Bishop Jebb, " animated enthusiasm will be more than a match for dry and frigid ethics." A decided fault in the manner of delivery, is an appear- ance of excessive eagerness. Eagerness is very different from earnestness. It is the tone of a controversialist and disputant, rather than of a Christian instructor. *' Most true it is," says Hooker, "that when men's affections do frame their opinions, they are in defence of error more earnest," (perhaps he might have said more eager,) " a great deal, than for the most part sound believers in the mainte- nance of truth." In argument, especially, an evident solici- tude betokens a doubt as to the strength of your position, and nothing is so likely to generate opposition as the ap- pearance of expecting or challenging it. A grave, calm, and decided tone more naturally belongs to the manner of one who feels that he is standing on firm and solid ground. There is much spurious affectation of the excellencies above described, which passes current with an indiscrimi- M/r.kXXXI.] EARNi:STNKSS AND lEELlNfi. 279 nating audience for fine preaching. Some preachers, by dint of self-possession, and a bold and confident manner, aided by a deep-toned, authoritative voice, have gained great celebrity in the place v^'here they have laboured ; but, I fear, the real good which they have done has not always been proportioned to their celebrity. My object, however, in these letters, is not to make you a popular preacher, but to put you in the way of attaining real excellence; — at least to enable you to bring out what you have in you. If God has given you a poetical imagination, and high powers of eloquence, what I say will not in the least tend to curb them, but will, on the contrary, (I am sanguine enough to hope,) promote and improve them. But should your talent be of a lower, though perhaps not less useful, order, I hope to be the means of leading you to make the most of what- ever degree of it you may possess. LETTER XXXII. ON GESTURE AND EXPRESSION. Delivery consists in three things, the Voice, the Ges- ture, and the Expression of Countenance. On the first we have already spoken : the present letter will be devoted to the two last. Opinions differ as to the advantage and propriety of Gesture in speaking ; the voice of antiquity seems to be unanimous in its favour, but it has fallen in estimation with modern writers. "If," says Johnson, "I could once find a speaker in 'Change-Alley raising the price of stocks by the power of persuasive gestures, I should very zealously recommend the study of this art; but having never seen any action by which language was much assisted, I have been hitherto inclined to doubt whether my countrymen are not blamed too hastily for their calm and motionless utter- ance. . . . Neither the judges of our laws, nor the represent- atives of our people, would be much affected by laboured gesticulation, or believe any man the more, because he rolled his eyes, or puffed his cheeks, or spread abroad his arms, or stamped the ground, or thumped his breast, or turned his eyes, sometimes to the ceiling, and sometimes to the floor. Upon men intent on truth the arm of the orator has little power. Whether action may not be yet of use in churches, where the preacher addresses a mingled audience, LET, XXXII.] 0.\ nESTUUn AM) EXIMtKSSIOX. 281 may deserve inquiry. It is ceriain tli;it tlio senses are more powerful as the reason is weaker, and tliat lie wliose ears convey little to the mind, may sometimes listen with his eyes, till truth takes possessinn of his heart. If there be any use of gesticulatien, it must be applied to the ignorant and rude, who will be more affected by vehemence than delighted by propriety. In the pulpit little action can be proper. . . . Yet, as all innocent means are to be used for the propagation of truth, I would not deter those who are engaged in preaching to common congregations from any practice which they may find persuasive ; for, compared with the conversion of sinners, propriety and elegance are less than nothing." It must, however, be confessed, that nature decidedly sanctions the use of gesture. Nature certainly points out that appropriate gesture gives force and vivacity to utter- ance. Yet, somehow or other, it does not seem as if gesture was natural to an Englishman. Whether it be that the want of habit, or hereditary disuse has incapacitated us from acquiring it, certain it is that action in speaking does not commonly improve an Englishman's address. It ap- pears assumed and studied, or else some awkward movement is contracted, and becomes habitual. We must, not, however, as Johnson does, confound violent gesticulation with the use of moderate gesture. The former will scarcely be defended. No doubt a preacher who gets up into the pulpit, and throws himself into various attitudes, will collect a congregation, and gain attention, as Diogenes did, when he began to sing in the streets of Athens, or Pere Brydayne, when he walked out in his sur- plice, and rang a bell round the town of Aigues Mortes ; and as several orators of our own day have done, by various tricks both in the church and in the senate. By the use of vehement gesticulation, a preacher may succeed in keeping 282 ON GESTURE [pART IV. his congregation awake for one Sunday at least, and will have his church well filled the next ; but for a continuance it will be found of little advantage. Like other stimulants, its effect is lessened by repetition. Besides, it has a mani- fest tendency to divert attention from the substance of a discourse, and must, therefore, be an impediment to the wholesome reception of it. But there is no doubt that moderate gesture gives energy and impressiveness to what is said, especially when it is natural and spontaneous. To the extemporaneous preacher some degree of gesture is absolutely necessary, because, like the actor on the stage, he must find employment for his hands. But when you have your sermon written before you, your hands are occasionally used in turning over the leaves of the manuscript, so that the want of action is not so much observed. The question is, how to acquire that sort of moderate, just, and spontaneous action, which shall not divert atten- tion from your words, but rather add to their effect. I doubt whether the rules commonly laid down have done much good. " When speaking in public," says Blair, " study to preserve as much dignity as possible in the whole attitude of your body." Many a good preacher has been spoiled by following this rule. Studied and affected gesture is one of the greatest blemishes of a preacher ; it must be natural, or it is worse than useless. Blair, however, was speaking at random. He meant, rather, " avoid undignified attitudes;" and in the next page he says, that action should be learnt at home ; a rule which, with certain qualifications, it would be well to adopt. In studying action at home, do not practise the delivery of your own sermon. Do not read over on Satur- day night the sermon which you are going to preach next day, and say to yourself, " Here I must hold up my fore- finger with a significant motion; here my right hand with a LET. XXXII.] AND EXPRESSION. 2R.3 graceful wave; here I will be like St. Paul at Athens; lierc like St. John in the wilderness." [fyou "study attitudes" in this way, it must needs happen that your sermon will be delivered in an affected and studied manner. But if you must study action (and I have no wish to dissuade you from it) the least objectionable i)lan which I can think of, is to recite, with appropriate action, the work of some standard author.' But, after all, nature will be far more useful to you than any rules, to teach propriety of gesture. What- ever you do, be sure when you get into the pulpit not to think then at all about your action. If the matter of your discourse be stirring and animated, appropriate gesture will probably come of its own accord; but if it does not, never mind, you may be a very good preacher without it ; whereas, if it is unnatural and forced, it will entirely ruin the effect of your preaching.^ Of far more importance to the English preacher, is the last point in delivery which I shall notice — the expression of countenance. If the different passions and feelings require to be delivered in different tones of voice, at least equally do they demand a different expression of countenance. To wear the same imperturbable visage, when you are setting forth the loving-kindness of God, or denouncing his wrath, when you are expatiating on the comforts of divine grace, or picturing the degradation and misery of sin, — to look with unvaried expression, whether you are warning or encour- aging, reproving or praising, whether you are setting forth the horrors of eternal suffering, or endeavouring to give a faint picture of those joys which '' eye hath not seen, nor * " Doinostheiies grando quoddam irituons speculum coniponere uctiononi solebat." Q,uinctil. xi. 3. 2 "II faut remuer les bras parco qu'on est aniiut' ; niais il no faudroit pas, pour paroitre aninie, rctnuer les bras." Ft'm'lon, Dia- logues sur lEloquence. 284 ON GESTURE [pART IV. ear heard ;" — to speak on all these topics with the same cold, unvarying countenance, is to reject one of the most forcible auxiliaries of the pulpit. " Ad summum dominatur maxime vultus : hoc supplices, hoc minaces, hoc blandi, hoc tristes, hoc hilares, hoc erecti, hoc submissi sumus. Hoc pendent homines, hunc intuentur, hunc spectant etiam antequam dicamus. Hoc quosdam amamus, hoc odimus, hoc plurima intelligimus."^ One point, in which expression of coun- tenance surpasses every thing else is this, that it signifies at once the feeling of the speaker ; words can only gradually unfold the meaning ; action is useful to give force to wor .is as they are uttered, but the expression denotes the state of the speaker's mind, and the tone of what he is about to say, before he utters a word. It is not possible to do much by rules to assist you in acquiring this most excellent gift, for it is, even more than the tones of voice, the work of nature. However, I think I may give you one or two hints which will be useful. In the first place, make it a rule to look your congregation in the face. It is surprising to see how many preachers are unable or unaccustomed to do this. Some will keep their eyes constantly on the book ; others, if they raise them, will close them in the act of looking up — (a habit which is acquired in the desk : for if, when you raise your eyes in praying, they meet those of your congregation, it is natural to close them, rather than seem to address your fellow- creatures instead of God : this you should avoid by contriving to turn your face to a window or some vacant place during the prayers : it is a very bad habit carried into the pulpit.) Others will preach against a dead wall, or a pillar, rather than encounter the gaze of their hearers. Others, again. ' Quinctilian, lib. xi. cap. 3. " Rien ne parle tant que le visage." -Fcnclon. LET. XXXII.] AND HXPRKSSIOX. 285 will turn their faces hitlu^ and thitiier, as if a(lssinand tenor of our public teaching. We must declare the attributes and perfections of one Almighty God, under the threefold distinction of Father, Son, and Holy Ghost. We must preach the fallen condition of man ; his restoration by the grace of Christ ; the transforming efficacy of the Holy Spirit ; the peace and joy which, even here, accompany a holy life : and the consum- mation of perfect, never-ending bliss, which awaits the pious in the life to come. These truths, connected with those grand yet familiar- izing manifestations of Godhead which pervade both Testaments, appear to me to contain the essence of Christian preaching. Nor, from this statement, let it be imagined that variety and novelty are out of our power. It should be remembered, that the lights of Holy Scripture are infinitely diversified ; that it includes most in- structive history, most sublime poetry, most engaging narrative ; pre- dictions, which extend to the consummation of all things ; miracles, which suspend our faculties in awful astonishment; precepts, infi- nitely excelling all that is written in all the volumes of all the phi- losophers ; warnings, not more beneficial, if they are heeded, than they will be terrible if neglected ; epistolary writings, which are a model of correct reasoning, of happy illustration, and of affectionate familiarity. And when it is soberly considered, that all this is con- tained in that wonderful book, the Bible, and that the Bible itself is but a text-Book, expanded by the ablest writers and the best men who have in all ages edified the Church — then let us honestly pro- nounce, whether Christian teachers have not a field of mental exer- tion which rather astonishes by its magnitude, than circumscribes by any rigorous and dispiriting limitation. Bishop Jebb. § 2. Holy Scripture to he constantly studied^ as likewise Ancient Authors. As they [the Holy Scriptures] are the source from which all our doctrine is to be drawn, the touchstone to which all our teaching is to be referred, so should they be the perpetual scope of our pursuits, the perpetual companions of our thoughts. They form an ample treasure-house of learning : and they who have penetrated into it most deeply, and examined it most perfectly, are best aware how precious, how abundant, how inexhaustible are its stores. They deserve, as they demand, a large portion of a clergyman's time. It SUPPLEMENTARY NOTES. ;]09 w«M-e well, iiulced, that the Exiiortatiuii in the Ordinatiuii Service were literally observed, which recommends " the daily reading and weighing the Scriptures :" it were well, I say, that every clergyman should hold it to be his duty, and accordingly establish it for his ])ractice, not to permit a day to pass without reading a portion of the Bible, but to allot some part of every day to the study of God's Word. The exercise would doubtless enable him, by almost imper- ceptible degrees, to " wax riper and stronger in his ministry ;" for, whilst it would habitually give to his thoughts a professional direc- tion, it would qualify him more fully to discharge the duties of his profession as a "Scribe instructed unto the kingdom of heaven ;" to lay up in his mind a fund of biblical information, and, like the houseiiolder, to bring forth out of his treasure, as occasions may require, " things new and old." But in speaking of the study of the Holy Scriptures, T cannot forbear to recommend that such study be prosecuted as much as j)ossible in the original languages. However excellent may be the translation of any author, and few translations of any authors can be mentioned which surpass or even rival the excellence of the author- ized English Bible, still the translation will fail of exhibiting a full idea of the original. The principle applies to the Holy Scriptures in as high a degree at least as to other writings ; perhaps in a higher degree than to most others. The knowledge derived to the student through the medium of the original languages is more clear, more profound, more complete, more satisfactory in every respect, more productive both of improvement and of delight. The power of reading the New Testament in the Original, it is to be presumed that all clergymen are possessed of: if that power were continually exercised by the daily reading of a chapter in the Greek, it would in a short time be greatly augmented ; it would add by corresponding advances a large accession to the stock, previously acquired, of theo- logical learning; and the result I am sure would be highly gratify- ing, as well as highly beneficial, to every clergyman, who enjoys those feelings which belong to his profession. An acquaintance with the original language of the Scriptures of the Old Testament is much less generally prevalent. 1 lament that it is so : and I think it much to be desired, that instruction in Hebrew should form a necessary part of education in our Universities, and a regular branch of examination in Candidates for the ministry of the Church. I am perfectly sensible that I am by no means qualified to express myself 310 SUPPLEMENTARY NOTES. in the character of a profound Hebrew scholar. But possibly upon that very account my present suggestion may come with a stronger practical recommendation. For thus much I am desirous of observ- ing for the encouragement of any clergyman who may be willing to take this mode of fulfilling his ordination vow in the article now be- fore us, and to study the Scriptures with all diligence in the way in which they may be most profitably studied, but who may at the same time be incapable of studying them in that way by reason of his actual ignorance of the Hebrew language, that there is not one mem- ber of our profession, at least among the younger members of our profession, who might not at no distant period attain that know- ledge, with a very inconsiderable pecuniary expense, with no uncom- mon exercise of his faculties, and with no large sacrifice of his time ; but eventually, I am persuaded, to the great increase of his enjoy- ments, and to the improvement and enrichment of his mind. The Scriptures, however, in whatever way they be studied, whether in their original or their translated form, are to be the pri- mary and chief scope of a clergyman's attention. And next to, and together with the Scriptures, " such studies as help to the knowledge of the same." For, let it not be supposed that the Bible is a book with which a man can become properly acquainted, so at least as to be a competent teacher and interpreter of it, without much collate- ral and subsidiary study. Every clergyman is doubtless well aware of the various circumstances belonging to those invaluable writings, which are obstructions in our study of them ; he is aware of the dif- ferent ages, characters, situations, and numerous peculiarities of their respective authors; of the conditions of the several persons to whom they were originally addressed, or for whom they were more immediately written ; of the remote and varying periods of their composition ; of the languages in which they were composed, of the many natural phenomena, the manners, and the civil and religious institutions of the countries to which they relate ; of the occasions which severally called for them ; of the nature of their subjects; the modesof their execution ; in a word, of all the numerous and diver- sified particulars which I presume to be familiar to the minds of those who are bound by their professional engagement to be " dili- gent in reading the Holy Scriptures, and in such studies as help to the knowledge of the same :" and, being well aware of all these things, he must doubtless be well aware that the Bible abounds in difficulties, which, as they are calculated to be an impediment in the Sirri-KMKNTARV NOTKS. Jill patli of tlio unloariifd reader, so give occasion for tis lo be diligent in a])j)Iying all the means that we can command, in order to their explanation and removal. "It is certain," remarks Bishop Bull, in his companion for the candidates of Holy Orders, "that rightly to understand the Holy Scriptures is a very difficult thing, especially for us who live at so great a distance from those times wherein they were written, and those persons and churches to wliom they were directed. It is no slender measure of the knowledge of antiquity, history, philology, that is requisite to qualify a man for such an un- dertaking. They know nothing of the Holy Scriptures, that know not this. And therefore those unlearned and ignorant men, that venture on the exposition of Scripture, being perfect strangers to these parts of learning, must of necessity wrest them to their own and their hearers' destruction." This censure of the learned Prelate is especially directed against those self-constituted teachers, who, without a right understanrling of the Sacred Scriptures, " will venture on the expounding of these mysterious Books." But the censure is equally applicable to us, who are duly constituted teachers, if we will not sedulously endea- vour to qualify ourselves to teach : and surely it is as dangerous both to us and to our people, as it is unworthy and disgraceful in ourselves, if we will not by diligent attention to the studies of our profession endeavour to redeem the pledge, upon the faith of which we are ad- mitted to the station which we hold in it. So important a part is this in a clergyman's obligations, that it were well that every candidate for Holy Orders sliould be instructed to consider the possession of a certain biblical apparatus as a neces- sary part of his provision for the Ministry : it were well, also, that every clergyman should spare some portion, however slender, from his income, for supplying himself with such an apparatus. Theolog- ical works, especially the works of commentators on holy writ, of expositors of the grounds of natural and revealed religion, of practical and casuistical divines, and of defenders of our most scrip- tural Church, in her formularies of devotion, in her rites and cere- monies, in her confession of fiiith, and in her ecclesiastical polity ; these arc the tools of our profession. Such, that I may transiently specify a few, are the commentaries of Patrick, and Kidder, and Lowth, and Pocock, and Whitby, and Hammond, and Burkitt ; the historical treatises of Shuckford, and Prideaux, Jones's Inquiry into the Canon of the New Testament, and the geographical work of 312 SUPPLEMENTARY NOTES. Wells; the Sermons of Andrevves, Hall, Mede, and Sanderson, of Barrow, South, and Beveridge, of Wilson, Tillotson, and Sharp ; the argumentative treatises of Jackson, Stillingfleet, and Butler, AUis, Chandler, Sherlock, and Leslie; whose " discussion of the Socinian controversy,'" as well as his Dialogues on the truth of revealed reli- gion and of Christianity in particular, are admirably adapted to these days of latitudinarian profession and avowed unbelief: the tracts and discourses of the several authors collected in the three volumes of the " Boyle Lectures," in the " Preservative against Popery," and in the " London Cases ;" and the various compositions, on different Litur- gical and ecclesiastical matters, of Comber, Sparrow, Nicholls, Ben- nett, Bisse, and Wheatly ; of Pearson, Bull, and Waterland ; of Nel- son and Stanhope ; of Wall; of Wake and Seeker ; of Burnett and Welchman; of Bingham; of Potter; of the learned and judicious Hooker; and of the no less learned and eloquent Jeremy Taylor. I have thus mentioned the names of a few theological writers, as sam- ples of the works of which every clergyman ought to be possessed, in order that they may be the frequent subjects of his studies. I have limited myself to those of our own country, as being in general not diliicult of attainment, and as falling most naturally within the com- pass of our familiar reading. T have also limited myself to those which adorned the seventeenth and the former part of the eighteenth century; concerning the earlier of which periods our late venerable Sovereign remarked, with a happy adaptation of Scriptural phrase- ology to the champions of religion and of the Anglican Church, that " there were giants in the earth in those days." Works such as these are, as I said, the tools of our profession, as the Holy Scrip- tures themselves are our materials. It is by their means that we may be enabled to prove ourselves " workmen that need not be ashamed ; rightly dividing the word of truth." (2 Tim. ii. 13.) But without possessing, and without employing such means as these, we can hardly have the satisfaction of a good conscience in believing that we have " done the work of an evangelist, and made full proof of our ministry." (2 Tim. iv. 5.) An anecdote is told of the great Archbishop Ussher on his death- bed, which may be judged not inapplicable to our present purpose. " The last words he was heard to utter, not long before he died, in praying for forgiveness of sins, were these, ' But, Lord, in special, forgive my sins of omission.' " In the general," observes his friend and biographer, Dr. Bernard, " he had his wish, which I have often SUPPLEMENTARY NOTES, 313 lioard him make, tliat he might die crying for mercy and forgiveness. But omission was it ; and yet a person that never was known to omit an hour, but ever employed in his Master's business, either writing, reading, or (as of late) others reading to him ; ever either resolving of doubts, or exhorting, instructing, giving good and holy counsel to such as came to visit him ; yet with this humble expression this holy man of God expired, * this Daniel, greatly beloved.' A speech which may be a lesson to us all, and give us to our last hour matter of solemn meditation and imitation." I will add no more on this point than the admonition of Bishop Bull, addressed by that learned Prelate in the first place to " Candi- dates for Holy Orders," but equally applicable to all who have been admitted to any order in the Church, and such as will be most highly prized by those who are most conversant with the duties of their profession. " Be diligent, very diligent in the business of your call- ing : for it is a laborious calling, that will not admit of ease and idle- ness. I speak especially to the younger clergy : ply your studies, give yourselves to reading, chiefly the Holy Scriptures, and the writings of learned men that have explained them to you. The ex- Jiortations of St. Paul to Timothy are full to this purpose. 'Till I come, give attendance to reading, to exhortation, to doctrine ; medi- tate upon these things ; give thyself wholly to them, that thy profit- ing may appear unto all.' Consider, I beseech you, what kind of person he was whom St. Paul thus exhorts : he was one who from a child knew the Holy Scriptures; one that had the gift of Pro- phecy, and was endued with extraordinary and even miraculous gifts. This man St. Paul earnestly calls upon to be diligent in read- ing and study ; what need then have we, even the best of us, of this diligence, who are so very far short of his accomplishments ! In a word, an idle person in any calling whatsoever is very contemptible : but an idle and lazy parochial priest is of all mortals the most con- temptible and inexcusable. What ! so much business, and that of so great importance as the salvation of men's souls, and yet idle? For the Lord's sake shake ofl" sloth, rouse up and bestir yourselves in the business of your calling, remembering that the souls of your people and your own souls are at stake." Bishop Manx. Having now obtained a sufficient knowledge of Holy Scripture, you will be ready to proceed to the study of the Fathers. You will 14 314 SUPPLEMENTARY NOTES. begin with those which are termed apostolical, taking up the epistle of Clement, the seven epistles of Ignatius in their shorter, which is their genuine form, and the epistle of Polycarp. Then you may proceed to the first Apology of Justin Martyr, which will give you a great insight into Christian antiquity ; and this you may follow up with Tertullian's splendid Apology. From these two works alone you will gain more sterling information than from all the ecclesiasti- cal histories that have ever been written. Another work of Tertul- lian's may next be taken up, namely, his book De Praescriptione Hsereticorum, which will supply you with a fund of original in- formation on the subject of the early heresies. While you are thus in the African schools, you may go on and read Cyprian de Unitate Ecclesiae, and his tracts de Lapsis, and De Opere et Eleemcsynis, which will give you some notion of the government and discipline of the early Church. After these you may proceed to take a taste of the mighty but whimsical Alexandrine school. The beautiful little treatise of Clement on the Salvation of the Rich Man, and of Origen on Prayer, will aiford you a specimen of the singular mode of inter- pretation which that school adopted, and long perpetuated through its influence. You may now take up Eusebius's Ecclesiastical His-. tory, the great value of which consists in numerous fragments of earlier writers. And you will find a great relief, from the tortuous Greek of this writer and of the Alexandrine school, in the exquisitely beautiful and flowing language of Chrysostom, whose book De Sacer- dotio, though containing many impertinences, cannot be read with- out most salutary emotion, by a minister of Christ's holy word and sacraments. This is but a short course, such as may be gone through without any difficulty in a few months; but you will find it supply you with a fund of original knowledge, which, while it has given you a com- manding view of the field of ecclesiastical study, so that you will know how to proceed further of yourself, will also stimulate you to go on to satisfy the ardent curiosity which it will have raised. The books also have been edited singly, (with one or two exceptions,) and are therefore more easily procured. Do not, therefore, neglect ground so important. It is absolutely necessary that a certain portion of our clergy, if not all, should have some acquaintance with the writings of the Fathers, continually referred to them as we are, by the fact of our Church being also their Church, transmitted from dis- tant ages and foreign lands ; nor is there any other way of dispelling SUPPLEMEXTARV NOTTS. 315 those unfoiindcd prejudices, and that violrnt pmty-spiiit, which pos- sess all luon who take tiieir knowledge on this suhjecl at second- hand. Their evils, in both extremes, are sensibly felt among us at this day ; and we need nothing more to warn us that slippery, if not demoralizing, as the effects of obtaining second-hand knowledge always necessarily are, preferring as men thus do show to substance, they are trifling compared with their pernicious result in matters of sacred literature. JMcn may talk as long and as much as they will, of the inexpressibly superior importance of the study of Scripture ; and just as long and as loudly may they talk of the overwhelming importance of the written word compared wifli that of the human ministry of its expositor. Who denies it ? Yet no man can he ac- knowledged a master of Scripture without acquaintance with the Fathers ; not because their comment is of any superior value, but on account of the testimony which they bear, of the illustration which the language of their writings and the facts of their times supply ; and because we can no more know a book without a knowledge of its predecessors and successors, than we can comprehend any era of his- tory without a knowledge of its past and future. If the Old Testa- ment, therefore, should be studied as a predecessor, can we reason- ably remain ignorant of the Fathers, who are successors, uninspired though they be ? Rev. Robert Wilson Evans. § 3. The Distinctive Principles of the Church to be Preached. I confess that I am much inclined to an opinion, that we, namely, the Clergy in general of the United Church of England and Ireland, have been wanting to ourselves, to our congregations, and to the Church, in not bringing subjects of this description so prominently forward in our parochial instructions, as they may seem to merit at our hands. I would not speak disrespectfully myself, nor would I wish that any of my brethren in the ministry of that Church should speak disrespectfully of other professors of Christianity, who are not so happy in an ecclesiastical polity, and in the several matters con- nected with it, as I esteem the members of our most favoured Church. Let not, therefore, I entreat the reader, any thing which I may now throw out for his consideration, be construed into an uncharit'ible reflection upon other religious societies. But believing, as I do, that our form of Churcii government is of apostolical, anfl .so of divine original ; that our principle of liturgicnl worship, rxcfllcnt in itself, is also of Scriptural antiquity, and sanctioned by the countenance and 316 SUPPLEMENTARY NOTES. example of the Son of God ; that our Liturgy, derived in part from very early ages, probably from the primitive age of Christianity, and purified from intermediate corruptions, and reformed and enlarged with the most scrupulous regard to Holy Writ, is actually and alto- gether agreeable to the recorded revelations of the Spirit of God ; and that the several provisions of our Liturgy, vi^hether in matter, order, or form, are both exempt from all reasonable objection, and excellently calculated to promote the glory of God and the edification of those who faithfully participate in its services : — it does appear to me desirable, that our congregations should be instructed in these things, and so be taught and encouraged to estimate duly the spiritual blessings which, by the bounty of Providence, they enjoy. It does, I say, appear to me desirable for our people to be taught that, from the time of the Apostles, and by their own immediate ap- pointment, the Episcopal form of Church government, and the three orders of the'^ninistry, namely. Bishops, Priests, and Deacons, did exist in the Church of Christ; that they were preserved throughout the whole of Christendom for fifteen hundred years, till the age of the Reformation ; that at that period, when some other countries saw good, or were constrained, to set up for themselves a difl^erent form, it pleased Almighty God, in his great mercy, to enable and encourage the Protestant people of England and Ireland to retain, and through successive times of difficulty and danger, still to preserve and uphold the form of Apostolical institution ; and that the same form under which we now, as a Church, exist, is to be referred to the will and dispensa- tion of God, and is acceptable and well-pleasing in his sight. Again, it seems desirable for our people to be taught that a Liturgy, or set and prescribed form of public worship, is recommended by many inherent advantages : such as its being most easily comprehended, and most heartily followed, by the people ; its being the best security for order and decency in public ministrations ; and the most complete safeguard for a pure profession of faith, and against the irruption of false and erroneous opinions ; that such forms of worship did prevail in the Jewish Church ; that it was the custom of our blessed Saviour to partake in them ; that he has left us an example and a justifica- tion of them in his own prescribed form of prayer ; and that they were in use with the first teachers and professors of his religion. It seems desirable, again, for our people to be taught that the Lit- urgy, which at this time constitutes the form of public worship in the National Church, is, in some of its parts, either substantially or ver- SrPrLEMEXTARY NOTES. 317 l);illv, oftlio Iiigl)(>st iintiqnity ; that wlioii, (hiring tlio dark ages of the Romish domination, perversions and corruptions of Christian doctrine had found their way into the liturgical provisions of the Churches of Europe, it hecame the anxious care of our Reformers to purge from tiie tlicn existing forms all such perversions and corrup- tions ; to banish every thing that was evil, to retain whatever was unexceptionable and good, to make additions of corresponding excel- lence, and to remodel the whole upon the soundest principles and after the holiest examples ; and that, in consequence, the Liturgy which we now possess breathes the very spirit and essence of Chris- tianity, very frequently expressed in the exact phrases, continually conformed to the phraseology, uniformly conveying the sentiments of Holy Writ ; so that we deem there is no presumption in believing that the holy men who compiled and composed it, were actuated in their work and labour of love by the Holy Spirit of Cod. It seems desirable, lastly, for our people to be taught how excel- lent are the several provisions and arrangements of our Liturgy, and what are the reasons, the meaning, and the uses of its component parts : — especially what are the difterent offices which belong to them in the progress of the public worship ; what a high privilege they enjoy above Christians in general of other communions, as mem- bers of the Protestant National Church, in the appropriation to them of these offices; and how much it is their duty to maintain an early, punctual, and constant, a reasonable and attentive, a decent and de- vout participation in the services, to observe the postures which be- come them in the difierent parts of the service, and to unite in the several portions allotted to tJiem, vocally as well as mentally, in compliance with the express injunctions of the Church. These things, it appears to me desirable for our people to be taught : and it is desirable for them to be taught, moreover, that liv- ing as they do, under such a form of Church government, and with the blessings of such a Liturgy, which, together with the most holy worship, imparts to them the pure faith, the entire unadulterated word, and the genuine sacraments of Christ, it is not matter of in- difference or of choice whether or not they will avail themselves of these advantages ; but that it is according to the will of God, and an affair of conscientious obligation, that they should steadfastly and ex- clusively hold communion with this Ciiurch, in the ministration of her duly constituted pastors, and in the use of lier Scriptural forms of prayer, and in those particular places, withal, and under those 318 SUPPLEMENTARY NOTES. particular ministers, which the Church, under the providence of God, has appointed for the particular edification of each of her several members. Thus may our people come to some knowledge of the character, and the grounds, and the importance of Church communion, of which, it is to be feared, they are at present, for the most part, greatly igno- rant ; they may learn to form a due estimate of the value of the Church, as an Apostolical and Scriptural institution, and may con- stantly communicate with her after the manner which she herself ordains; not induced by the mere accidental circumstance of birth, or habit, or fashion, or a capricious taste, or " an itching ear," draw- ing them aw^ay hither and thither after some favourite preacher ; but loving the Church for her own sake, for the sake of themselves, for the sake of her divine Author and Founder, as "the Church of the living God, the pillar and ground of the truth," and as the means whereby they may continue in " the Apostles' doctrine and fellow- ship," in the sacraments which the Apostles ministered, and in the mode of worship which they celebrated; and may thus be blessed with the spiritual presence of Him who promised that he would be with his Apostles, and so with their rightly delegated successors, "always, even unto the end of the world." Bishop Manx. I would also advise you to instruct your parishioners, among other things, from some proper text or. texts, in the daily and occasional services of the Church : not with a view to extol either immode- rately, much less to provoke wrath against those who dissent from us ; but mildly to answer unjust imputations upon our Liturgy, and chiefly to show the meaning, the reasons, the uses of each part : that your congregations may, as the Apostle expresses it, pray with the understanding. (1 Cor. xiv. 15.) In all compositions there will be some things, which to some persons want explaining ; and, were the whole ever so clear, men are strangely apt both to hear and to speak words, that are become familiar to them, with scarce any attention to their sense. And so, by degrees, a bodily attendance and worship become all that they pay ; and they return home almost as little edi- fied, as they would by devotions in a tongue unknown. Convincing them of this fluilt, and assisting them to amend it, must greatly con- ribute to the promotion of true piety among them. Archbishop Secker. SUPPLEMENTARY NOTES. 319 § 4. Preaching to he adapted to the circumstances and condition of the People. Can it be questioned, that he who, by wise and pious reading, by frequtMit meditation, and, above all, by fervent prayer, has imbibed the s{)irit of the sacred records, will distribute, with prudence and propriety, to each heaier his suitable portion of instruction ? Of this wise and judicious management, our blessed Lord has left us the most edifying example. Throughout his divine teaching, we observe the most exquisite adaptation to tlie circumstances, habits, peculiari- ties, prejudices, and dispositions, of those whom he addressed. In the discourses, also, of St. Paul, we discover the most discriminative attention to every variation of place, and person, and religious faith. At Athens, the most philosophic and cultivated people in the world arc addressed with an appeal to the authority of their own sages and poets. AtLystra, whose uneducated inhabitants were more accessi- ble to a direct appeal to the senses, than to any abstract deductions of philosophic truth, he refers to the rain from heaven, and to the fruitful seasons, that fill our hearts with food and gladness. Before Felix, an unjust, luxurious, adulterous heathen, he urges the most awakening topics of natural religion ; he reasons of righteousness, and temperance, and judgment to come. To Agrippa, a zealous, well-instructed Jew, expert in all customs and questions among the Jews, he opens at large those great and glorious events, to which all the law and the prophets bear witness. In a word, to the Jews he became a Jew, that he might gain the Jews ; to them that were with- out law, he became as without law, that he might gain them that were without law ; to the weak, he became as weak, that he might gain the weak : he was all things to all men, that he might by all means save some. This judicious management it is our bounden duty to study, for the edification of those committed to our charge. To weak Chris- tians, or, as they are styled in Scripture, to babes in Christ, we must offer the milk of the Word — the first principles of the doctrine of Christ. To more advanced Christians, to young men and fathers, we must give strong meat — endeavouring to lead them on to perfec- tion. We must have respect to every distinction of age, of character, of information, and of habit; and, like scribes truly instructed unto the kingdom of heaven, we must, as occasion shall require, bring forth from our treasure things new and old. Bishop Jebb. 320 SUPPLEMENTARY NOTES. But a fervent desire of being useful will teach you more than any particular directions can, upon every head. Without this desire, you will either be negligent, or, if you would seem zealous, you will be detected for want of uniformity and perseverance. Therefore make sure, first, that all be right within, and out of the good treasure of the heart you will bring forth good things^ (St. Matt. xii. 35,) naturally and prudently, and, through the grace of the Holy Spirit, effectually. It is not easy, indeed, even to instruct the willing, much less to con- vince the unwilling, and reform the wicked. But still, these are the purposes for which we are God's ambassadors : and we must try, with indefatigable perseverance, every way to execute our commis- sion. We must study human nature in our own breasts, and those of others ; we must acquaint ourselves, by all innocent means, with the opinions and practices of the world, especially of our hearers, that we may lay their hearts and lives open to their view, and make them feel what we say. We must consider all the while we compose, and reconsider as we preach, and afterwards — " Is this adapted suffi- *' ciently to the capacities, the state of mind, the circumstances of "the poor people who are to hear it .? Will this part be clear, that *' home enough, a third well guarded against mistakes .'' Will they go "back as much better disposed than ihe-^ came, as it is in our power " to make them .''" Perhaps one or more ways of representing a necessary doctrine or duty have failed : we must think whether a more likely may not be found, or a less likely in appearance, prove more successful. Archbishop Szcker. Note B. SERMONS TO BE PLAIN. A PLAIN sermon is one which is suitable to the apprehension of plain minds, that is, minds which have been slightly, if at all educat- ed, and little accustomed to reflection. ]\ow there cannot be a greater mistake than to suppose that metaphor lies out of the way of such minds. On the contrary, it forms the staple of their language, especially whenever they rise to higher matters, because they go by analogy instead of deduction, and are in possession of few general SUPrLEMl'.NTARV NOTI^S. 321 tornis. The case \v;is just the reverse with the ediiralcd ranks of the last century, who were so nuich given to general reasoning tliat they abandoned the field of imagination. Hence tiieir gross mistake ; a plain sermon, therefore, instead of discarding njetaphor, nuist em- ploy it as necessary, and instead of using argument as necessary, must discard it as quite unsuitable to the purpose. You have most probably gone beyond the depth of most of your congregation when you have descended two steps in argument. Yoii must, therefore, substitute analogy. A happy illustration of this kind will produce full and immediate conviction, where the strongest argument would not have been appreciated. Have you never observed that, if they would give you the reason of any thing, they always have recourse to analogy. They put salt into their beer to break it; they wish for rain that it may bring down the cold. In a plain sermon, therefore, while the subject is treated as methodically as in any other, (for do not suppose that a proper connexion of its parts is not felt, however un- consciously,) for argument you have recourse to illustration ; for for- mal statement to earnest appeal, and forcible interrogation ; and for the long-tailed general terms of Latin derivation, you substitute such as you can find in the more elementary and vernacular portion of our language. To an educated mind, especially if it have but lately issued forth from the cloisters of learning, this is no easy task, though surely no unpleasing one. For as the outward man is pleased with the pastoral simplicity of the scenery of the country, so is the inward man with the simplicity of thoughts and language of the countryman. But it will never be successfully accomplished, except by one who has come close to the hearts and minds, and so to the modes of thiqking of his flock, by constant, systematic visitation, and accus- tomed iiimsclf through conversation with the healthy, through exhortation of the sick, tiirough instruction in lecture, to turn himself round with ease, and even grace, within their narrow range of lan- guage. Even then it requires the continual exercise of the imagina- tion to invent apposite illustrations, and to hit upon a metaphor which shall save a long statement, or supersede the use of general terms. But the grand source of all is the study of the Bible. That is not only the fountain of pure doctrine, but also the storehouse of imagery from which, or according to wliicli. you will fonn your figurative language, taking especial care that whatever comes from yourself be in perfect keeping with the sacred cast of that authority, so that your sermon may not admit of being compared to a set of 14* 322 SUPPLEMENTARY NOTES. modern smartly dressed gentlemen mixed with the grave and reverend personages of priests and prophets. And that, in the English translation, is also the fountain of the pure and vernacular idioin which you are to employ. Such study as this, within doors, and your regular visitation without doors, are the only effective means of learning to write a plain sermon. It will now perhaps appear to you, that to write a plain sermon is not the easy task which it may be commonly supposed to be. It requires a power and flexibility of mind which is not to be found everywhere, as also a quick perception of the qualities of the class with which you have to deal. Indeed, it may be said, without much risk of error, that for one who can write such a sermon there are at least a hundred who cannot, though they may succeed to admiration in such as are suitable to the middling and higher classes. And even these classes are always found to prefer a plain sermon, when they can have it. For it speaks a universal language, and is felt by high and low. To the high it comes with the same ministration of freshness and delight, as do their green parks and lawns on their return from the artificial and formal scenes of the town. It is in unison with all around them, even within the sacred building. And the serious amongst them, and indeed not the serious only, but the considerate and benevolent also, experience great satisfaction in hearing that which, while it instructs themselves, instructs also the very poorest and most ignorant brother amongst them. Then they feel indeed in the sermon, no less than in the prayers, that they are all met together in Christ's name, as children of a common Father. There prevail, however, some notions on the subject of plain language which seem to require correction. There is at present a great talk about Saxon-English. The term itself is erroneous; as well might we talk about Latin-French. No wonder, then, that the notion which it is meant to convey should be wrong. This is, that he who would be well understood by the poor should employ as his staple such words as are of Saxon root. Now this is quite untrue; for instance, we may have two equivalent phrases in our language, neither of which shall mainly consist of words of Saxon root, and yet the one shall be plain and vernacular, the otiier foreign and hard to be understood. Thus there is the abominable vulgarity of the English of the newspapers in the phrase, "It will infallibly be productive of most beneficial consequences." And there is the idiomatic plain phrase : " It will not fail to produce most excellent SUPPLEMENTARY NOTES. 328 fruit ;" in wliit^h all the words, not merely auxiliary, arc Fronfli, and not 8axon. And is this a whit less plain than the pure Eiii,Mish : " It cannot but yield a Very good harvest?" Norman-English would be a much more suitable term. Nor is it true that words are not plain, simply because they are of foreign derivation. The primary cause is, that they are general terms ; tiiat these general terms should have been supplied from a foreign language is merely accidental, being owing to the long degra- dation of our language to the exclusive use of the lower classes by the Norman conquest, no less than to the exclusive use of the Latin by writers. For that part of any language which consists of general terms is little used, and therefore imperfectly understood by the vulgar. This may be illustrated by the use of our word "imagina- tion." Use it in the sense in which it occurs in Rom. i. 21 — " They became vain in their imaginations" — and the most ignorant will under- stand you. But use it in the abstract sense of a faculty of the mind, as in the words, " Imagination presents to our view," — and you have probably gone out of sight of all their imaginations. Let not, therefore, Latin words be a bugbear, nor indulge in the pedantry of scraping together all that you can of words of Saxon root. Pedantry is always unintelligible, if not ridiculous, to the common people. But avoid general terms, and generalizing phrases, as much as possible. The latter indeed may always be dispensed with. But there is another kind of affectation in words, of a much more serious nature, whicli you should never be led into. That is, the usage of new-fangled words, such as "prayerful," which have been added by some to our religious phraseology. The progress of con- troversy will indeed, by bringing out new distinctions, give birth to new terms. But these, having no such origin, have no excuse, and your employment of them will denote bad taste in you as a scholar, who should be the last to violate the purity of his native tongue. And if you will but consider the point, you will not find it to be a token of very proper feeling in you as a Christian. For is it not in reality, as much as to hint, that all who liave not used those terms, our fathers and forefathers, have died destitute of those holy feelings which they are intended to imply, and that all who do not use them are void of religious seriousness.' Can you wonder that ignorant people should come to this understanding, and bandy them as party terms, expressing the criterion of a faithful and unfaithful Christian.'' And what a shocking corruption is this ! How is it to be distin- 324 SUPPLEMENTARY NOTES. guished from those outward and formal tests which the superstitions Romanist applies to the discernment of the true servants of God ? Away then with such objectionable novelties, such uncharitable barbarisms. But go to the pure well of English undefiled — go to our English Bible. There high and low find a common language. And merciful indeed was the Lord's providence in furnishing us with this standard of communication. For so compounded is our language of two distinct parts, which you may translate from one into the other, that there must have arisen a distinct language for rich and poor, and a formidable bar to the moral and spiritual improvement of the latter, had not this version intervened at a happy moment, when the lan- guage had attained sufficient extent and power, and when as yet its compound character had not so increased as to disclose a fracture which should leave the tongue of the rich on one side, and that of the poor on the other. Draw, then, from this well the living water of pure English. Imbue your style with its phraseology, and do not flatter yourself that you have accomplished the work when you have made your sermon a patchwork of your own observations interwoven with scriptural texts. The whole texture of it should have a scrip- tural cast. Of all things disgusting to good taste, not the least is a sermon of washy, generalizing, newspaper English, with a text or two of Scripture floating in it. You will be put in mind by it of what you often see in a farm-yard, where stands a trough of washy liquor, in which are floating, here and there, a substantial cabbage or turnip- top, while in the next field are sheep feeding on turnips. Now you are to be a feeder of sheep, and not of swine. Rev. Robert Wilson Evans. Note C. Among the rules laid down by the best writers on the subject, for the choice of Texts, the following are the most important : 1. The text should have a complete sense in itself, and include the complete sense of the writer. SUrPLE.MKNTARY NOTES. 325 2. A text which appears odd, or tho choice of whieli vanity may be supposed to dictate, is to be rejected. 3. A text should not be chosen as the mere nioito of a sermon. 4. Anotlier quality in the choice of a text is simplicity. This is violated when a text requires a long critical commentary to prepare the way for the subject; and likewise when it promises great efforts in the preacher. On tiiis subject the student may consult Dr. Porter's 4th Lecture. It may be licre added, by the way, that the various selections from Holy Scripture, appointed for the Proper Lessons, and for the Epistle and Gospel of the day, as they are very convenient guides to the preacher in his choice of subjects when not engaged in a contin- ued course of systematic instruction, so may they be recommended for his guidance, as coinciding with, and calculated to render more edifying, the provisions of the Church, and as testifying respect for her authority : at the same time they will naturally lead him to a suc- cessive consideration of the principal contents of the Sacred Volume ; such as the most prominent events and characters in the Patriarchal and Israelitish histories ; the IMosaical law, its nature, its uses, and its imperfections ; the awful denunciations of the prophets on the sinfulness of the chosen people, and their anticipations of righteous- ness, peace, and glory under the promised Messiah ; the life and ministry, the parables, discourses, and miracles, of our Lord ; and the acts, sufferings, and writings of his Apostles, for the establishment and edification of the infant Church. Bisiior Manx. Note D. There is a kind of unity in a sermon, which indeed is in no dan- ger of distracting the attention of hearers, by the multiplicity of ob- jects presented. It consists in a constant recurrence of the same thought, attenuated and repeated with undeviating uniformity. The hearers pass on with the preacher, not from one branch of the dis- course to another, delighted with the richness of matter and variety of illustration, but from one topic, presented again, with some trifling changes of representation. The above sort of taste, indeed, does not 326 SUPPLEMENTARY NOTES. always deign, in this last particular, to humour the caprice of hear- ers. It gives them over and over the same favourite thoughts, in the same favourite expressions ; and often very consistently com- pletes its claim to their attention, by a favourite monotony in de- livery. Nor is this sameness limited to a single discourse of the preacher; — it extends, perhaps, through the whole range of his in- structions ; so that whatever reason the hearers may have to expect a new text, they have the advantage of foreseeing essentially what the sermon will be, from Sabbath to Sabbath. Now, if this is the indispensable quality in sermons which we call unity, it is one, as all will agree, in which it is the province of dullness to excel. But to suppose that our hearers are benefited by such a sameness, in the pulpit, is to suppose that when they enter a place of worship, they cease to be men. Correct views on this subject are to be acquired only by studying the human mind in its general operations. That acute and able writer, the late Professor Brown, in analyzing the philosophy of emotions, has the following remarks, which I quote with pleasure, as strengthening the illustrations already given : — " Even objects that originally excited the highest interest, if long continued, cease to interest, and soon become painful. Who, that is not absolutely deaf, could sit for a whole day, in a music room, if the same air without variation, were begun again in the very instant of its last note .'' The most beautiful couplet of the most beautiful poem, if repeated to us without intermission, for a very few minutes, would excite more uneasiness than could have been felt from the single recitation of the dullest stanza of the most soporific inditer of rhymes. How weary are we of many of the lines of our best poets, which are quoted to us forever by those who read only what others quote. What we admired, when we read it first, fatigues and dis- appoints us when we meet with it so often ; and the author appears to us almost trite and common in his most original images, merely because these images are so very beautiful as to have become some of the common-places of rhetorical selection. *' Notwithstanding our certainty that a road without one turn must lead us to our journey's end, it would be to our mind, and thus indirectly to our body also, which is soon weary when the mind is weary, the most fatiguing of all roads. " A very long avenue is suiBciently wearying, even when we see the house that is at the end of it. But what patience could travel for a whole day along one endless avenue, with perfect parallelism SUPPLEMENTARY NOTES. of the two straight lines, and willi trees of the same speeies and Jieight succeeding each other exactly at tlie same intervals ? In a journey like this, there would be the s;nne comfort in being blind as there would be in a little temporary deafness, in the case before imagined of the same unvaried melody endlessly repeated in the music room. The uniformity of similar trees, at similar distances, would itself be most wearisome. But what we should feel with far more uneasiness, would be the constant disappointment of our ex- pectation, that the last tree, which we beheld in the distance, would be the last that would rise upon us ; when tree after tree, as in mockery of our patience itself, would still present the same dismal continuity of line." I need not be more particular in applying these illustrations. As men are constituted, they demand variety in intellectual subjects as well as in material. And the preacher of good sense will never be anxious to attain that unity in his public instructions, which excludes a proper variety. What then is the unity so important to be observed in the com- position of a sermon ? This question Dr. Porter proceeds to answer at length, under the following heads. The whole lecture is worthy of the careful perusal of the student. I answer, it requires that the sermon should be — In the first place, one in subject. In the second place, it should be one in design. In the fliird place, it should be one in the adjustment of its PARTS TO the principal END, AND TO EACH OTHER. In the fourth place, there should be unity of illustration. Such is that unity which is worthy to be sought in the pulpit. It is not a sterile sameness ; but it requires that la sermon should be one in subject, one in design, one in the adaptation of its parts to each other, and to the common effect, and one in illustration. Of course, unity does not forbid divisions ; it only requires that these should not exhibit several distinct subjects, but only that they should present several parts of the same subject, as one complete whole. Against such a fault as that just alluded to, it will be our business to guard still farther in considering the characteristics of a perfect division. Dr. Porter. In composing, the preacher must be very careful to keep to his 328 SUPPLEMENTARY NOTES. subject. This rule, although it seems very obvious, is perpetually neglected. For every branch and topic of theology is so compre- hensive, and all have so many points of contact with each other, that it is very easy to pass from one to another at all times. If, then, any difficulty occurs on one line, another is immediately presented in the room of it, or an excursive fancy, which likes to follow any sud- den thought into distant consequences, perpetually tempts one to digress ; or any strong or favourite set of opinions or feelings leads the thoughts insensibly to the accustomed channel ; or, perhaps even more than all, a settled dislike of any system or party instinctively moulds every argument into a shape of opposition against this. These and other causes combine to make men forget this rule. Sometimes it is owing to want of skill and experience only : as, when a novice, anxious to do all that he can, draws deeply on his stock of know- ledge, and mixes up something of almost every subject that he is master of. The effect of this is, that a man after it is in the state which a young preacher once described, when he came down for the first time from the University pulpit; he said he felt as if he had "preached away all his Divinity." There never can be any occasion for this want of arrangement ; for every subject which the preacher can take from Holy Writ, is, for his purpose, really inex- haustible, if he knows how to draw it out and apply it; but in order to do this, he must confine himself strictly to the subject, and work it out by thought and study ; not by suflering his mind to ramble over the whole field of doctrines and precepts. A diffuse and vague method can never be profitable preaching: it may interest some persons, while it is new to them, but after a while the preacher is likely to fall into the same track of general topics again, with small edification to his hearers. The " workman that needeth not to be ashamed," must "rightly divide the word;" and the well instructed scribe must, like the householder, " bring forth out of his treasure things new and old," as occasion may require. It is especially in- cumbent on young preachers to think of this, because they have many temptations to spare themselves the labour of this strict method ; and yet, if they give way, and fall into a loose habit of composing, they may never be able to correct it, or at least, not without great pains and loss. The study of our early English Divines is one method to pre- vent falling into a rambling way of composing. In them, the divi- sions made for the sake of analyzing and exhausting the subject, are SUPPLEMKxVTARY NOTES. 329 sometimes too precise, at least for the taste of the present time. Cut no one who had been nsed to observe how Barrow, ft)r instance, grapples with a text, to what a depth he sounds it, and liow nunutcly Jie sifts it, could readily allow himself in a shallow oH-hand style, disposing of whole subjects at once, each in a single proposition. But this head, the use to be made of our English Fathers, demands a few words more. We are speaking of them now as models of com- position for the young preacher only ; and therefore need not con- sider the many other reasons why they ought to be studied. We ought, indeed, to go to them as pupils to their masters, for the sake of the vast stores of biblical knowledge which we shall draw from them — for the deep and genuine piety, and llie self-discipline w hich we cannot but learn from their writings in general : but regarding them as preachers only, they will be of the greatest value to the stu- dent. It is not indeed advisable to a young preacher to set about to form his style on the model of any man, nor to train himself (as rhetoricians have directed) by copying closely from some great mas- ter ; and certainly it would not be possible now to imitate any of the old writers so closely. But all of our English Fathers have some great excellence, which deserve to be studied as examples, and our endeavour should be to imbibe the feeling and power of each in that point in which he excelled, if possible ; and it might be hoped that the effect of a wide acquaintance with them would be, that we should derive from them some of their sterling good qualities, without any affected imitation of their mere manner. If we had set out with the design of copying any one person in our preaching, no doubt it would be more tolerated by any hearers, that we should occupy a modern than an old Divine, because the manner of the latter would be quite obsolete ; but if our object be to catch their spirit rather than to imi- tate their letter — to inherit their mantle, not to mimic their gait and gesture — the case is quite changed ; and without disparaging the works of later writers, surely there cannot reasonably be a doubt, that a student would gain more in power to compose from the study of those of our Divines who flourished from the Reformatif)n down to the revolution, with all their roughness and aichaisyns, than he would by reading the more polished works of later times. It would exceed our limits to work out these hints. Let it only be added on this point, that every one would at once perceive in each of the old writers alluded to, a distinct character or quality for his instruction ; as, for instance, in Latimer or Hopper, he would sec simple earnest- 330 SUPPLEMENTARY NOTES. ness ; in Taylor, fancy and feeling, and an inexhaustible flow of elo- quence ; in Andre wes or Hall, fervent piety; in Sanderson, clear prac- tical expositions ; in Barrow, an endless fund of learning ; in Pearson, unerring precision of statement ; in all these, a familiarity with Scrip- ture, as if it were engrained into the very constitution of their minds. All of these, then, in turn, and others in the same way, would im- part something of their own quality to the student's mind ; and so, from the study of all, he would approach towards general excellence. But attempting to keep closo to the subject must not mislead into a dry and dull manner, or a tedious and prolix style. This is not closeness, but barrenness. No method is less dull than that which puts asirigle subject in many different lights — which is being close, but not barren. It is barrenness of thought which causes men to wander into other subjects; when they have not skill to vary the point they are discussing, they turn aside to something else. Nothing is more likely to produce dullness thaji too wide or too complex a subject. For these need many arguments, which must, from their number, be put shortly and close together, which is the dullest of all styles. For common hearers it is not so much abundance of argu- ment and cogent proof that is needed, (for they generally admit what is laid down,) as opening, applying, and enforcing the truth. A very short and simple argument is enough for a sermon in common cases. Young men, on the contrary, are inclined to work out the arguments most of all, and to reason as they would reason in their own minds ; whereas, their hearers would be more persuaded by the comparisons, examples, analogies, contrasts, or applications, which they might use, than by the clearest logic. This, of course, does not exclude argumentative preaching of the highest order in many cases, as, to learned hearers, and indeed occasionally and in due proportion in all places; for doubtless the proof is the foundation of all the truth, and the reason is never to be neglected; but we must consider the per- sons, and tliink how we can best edify, not using mere forms of argu- ment, but such as will most convince the reason of those to whom we speak. An Anonymous Writek. SUPPLEMENTARY NOTES. 331 KXPOSITOUY PREACHING. I.vsTEAi) of taking ;i text which comprehends within itself tlic whole subject of which you would treat, it may often be useful to choose one which hath a reference to things preceding or following it, and to expound all the context. This will afford you a variety of n)atter, and give you opportunities for short unexpected remarks, with which persons are frequently more struck than with an entire discourse ; for of the latter they foresee the drift all the way, and therefore set them- selves to fence against it. Thus also you may illustrate the beauties, at the same time that you show the practical uses of large portions of Scripture at once : for instance, of a parable, a conversation, a mir- acle of our blessed Lord, or a narrative concerning this or that other memorable person, whether deserving of praise or blame : for Scripture histories and examples are easily remembered, and have great weight. In proportion as we overlook them, we shall appear less to be minis- ters of God's word, and our people will have less veneration for us, or for it, or for both. You may also in this method, as you go along, obviate objections to passages of God's Word, without staling them in form, at which otherwise many may stumble, if they read with attention ; and if they do not attend, they will read with no profit. Several things in Holy Writ seem to be strange ; hardly consistent one with another, or with our natural notions. Of these difficulties, which must always perplex persons, and may often deliver them over a prey to infidels, you may occasionally remove one and another, meddling with none but such as you can overcome; and from your success in these you may observe to your auditors the probability that others are capable of solutions also. Perhaps they will forgot your solution, but they will remember that they heard one, and may have it repeated to them if they please. By these means you will teach your people what is grievously wanting in this present ago, to value their Bibles more, and understand them better; and to read llicm both with pleasure and profit, drawing from them useful inferences and observations, as they have heard you do Formerly courses of lec- tures on whole books of Scripture were customary in churches, and they were doubtless extremely beneficial. It would not be easy, if 332 SUPPLEMENTARY NOTES. possible, to revive these now^, but the practice v\diic]i I have been proposing to you, is some approach towards them. Archbishop Secker. In choosing the subject of their lecture, it is the custom of some to take a book of Scripture in order. This seems not to be the most advisable plan. It is not necessary, for your people do not pay much attention to the order, and it is a great restraint upon yourself, con- fining you to ground which the incidents of the day may make it less profitable to work than other; nor can it fail to impart a formality and dryness to your lecture. It were better to choose a passage which is most in unison with your present predominant reflections, which will most probably have been influenced by the circumstances of the day, and therefore will be responded to by the hearts of your hearers. However your choice may have been directed, you must first of all canvass the passage well in the original Greek, penetrating into the exact senses of the words, ascertaining the real shape of the figures, the proper bearing of the allusions, excluding at present the repre- sentations of your own imagination as much as possible. Having thus satisfied yourself as to the real contents of the passage, then examine it in the English version, carefully noting the terms in which it dillers from your own mental translation. This is advisable, because, though you are not to convey the sense of the version, you are to convey the sense of the original through that version ; and, as it is far from prudent to state that there is any difference between them, you must, in case of such diflTerence, consider how you can adapt the version to your use, without any discernible departure from its text. If you cannot adjust the matter, choose another passage ; for remember, that though the English be the authorized vehicle, the Greek is the original authority ; and though the necessity of the case compels us to read out an imperfectly translated passage, truth demands that we should not interpret according to it. The next step is to commit the passage to heart in the Greek, a matter of little difficulty after a proper consideration of it. Then you can turn it over in your mind during your walks from house to house, and during also your waking hours at night, of which you must expect a few after the anxiety and fatigues of a hard day's work. It will thus be like leaven, swelling and extending its influence through your whole mind, and taking in every little circumstance. When you leave a house you will have added a hint or two of com- SrrrLEMEXTARY NOTES. 333 mont from your oxporionrn within it ; an infidtMitnl ronvrrsation on the road will suggest some usetul and prartieal ohservation ; a walk through a field will supply some figure for illustration; and as you wend your way along some deep lane a cluster of thoughts ronirs at once into your mind, the unravelling of which occupies the remainder of your walk. And it will always bo best to unravel immediately, if you would not let it escape you, for the process makes it strike many roots into your memory. All this advantage is still further secured by choosing your text beforehand ; or, since there is nothing like regularity in these things, on the day week before you lecture. Thus you will have thoroughly digested your text and supplied yourself with the materials of expounding it. You then finally fix the arrangement of your matter, and bring it into a regular form in your own mind under sundry divisions, which you will not discover to your hearers. When you shall have gone over it two or three times in this shape by inward recitation, you will find yourself en- abled to deliver with a fluency which will please your hearers, and with a precision of statement which will satisfy your conscience. You will have no ambiguous and perplexed passage to look back to with unpleasant misgivings, no omission to regret, nothing which you wish to unsay, no expression which you wish to qualify. Good en- couragement this, to persevere in the same plan, and never on any temptation of sufficient fluency to abandon it. All this may seem a trouble vastly disproportionate to tlie im- portance of so common-place a matter as a lecture. But in handling the truth of God's word, nothing is trifling, and no pains must be spared If you ever shill think that you can save yourself trouble, and go before your people as minister of the word, as you are, you can have little reverence for that word, or sense of responsibility for its ministration, and your mind is either so ignorant and self-satisfied as not to feel the want of improvement, or so indolent as not to strive after it. The most perfect in any accomplishment whatever is always, from his deep sense of perfection, most alive to the feeling of imperfection ; most assiduous therefore to rise continually a step higher, and stimulated by success as being an earnest of greater suc- cess. Nor be seduced from attending to these considerations by the familiarity of the lecture. Because plain unlettered peoj)le are be- fore you, do not dismiss your fear of responsibility to God, together with your fear of man's criticism. You are miserably mistaken, if you think that the result of deep pondering and of careful prepara- 334 SUPPLEMENTARY NOTES. tion is lost upon them ; and that the less you dive into the depths of your mind, the less you exercise its powers, the less you add to its stores, the better prepared you are, because you are come down nearer to their level, and thence will speak more pointedly to their understandings, more affectingly to their hearts. It is not so, and experience will soon convince you of your error. The mind of the most ignorant man is a labyrinth which requires most careful explor- ing, and the word of God is an instrument which cannot be handled with too much skill. You may, indeed, without any preparation, have command of language, may deal in tropes and figures, may go over a favourite ground with applause, may fret and fume to the admiration of your ignorant hearers, and by the arts of external show, not only disguise the inward emptiness, but obtain great popularity ; but never, never, will you see any better fruit than this of selfish gratification. It ought to set your teeth on edge with its sourness. Looking around on the number of your admirers, you may be thanking God that he has so wonderfully blest your labours ; while, if you would conde- scend carefully and regularly to visit the neighbourhood, and ex- amine your hearers, you would find prevailing a boastful ignorance in the place of substantial truth, forward profession instead of the diffidence arising from inward confession, great talk on speculative generalities instead of the performance of practical particularities ; in short, the reflection of your own showy, trashy teaching. You pray for the gift of rightly dividing the word of God on this occasion. How, then, can you neglect the necessary accompani- ment of every prayer, the putting forth all means to ensure the end, which is in fact one essential part of prayer. You solemnly beg a blessing on the occasion. Do you, then, neglect to put yourself under the shower of that blessing, not taking the trouble of going out to ground where alone it is ordained to fall '? Will God create the fruit of the lips, where his orders for watering and digging the heart and undersitanding have not been executed .? It would be well, in- deed, if your contemptuous neglect of what you perhaps have con- veniently deluded yourself into thinking to be too much reliance on human means, ended its consequences with yourself. But how mis- erable is the result on your people, if they shall grow impatient of sound instruction, become greedy of trash, craving after excitement, unable to eat wholesome bread, because their appetite has been dead- ened and their palate stimulated by strong drink I But even popu- SL'PrLEMl'-NTARY NOTES. 835 Inrity will depart from you in the long run ; at least, your thronged aisles will only be the entrance to a room of more seleet audience. Just as the drunkard, who has reached the first stage of intoxication at one public house, is apt to go and finish with stronger drink at another, so w ill it be with your spiritual drunkenness. However you may surrender your taste, your judgment, your feeling, still they will retain some hold upon you, and so far restrain extravagance that the draught which you administer will seem diluted and tasteless, com- pared with the liery pungency of that which is dealt fortii by less in- formed and less scrupulous preachers. Most easily will you be out- done in that which you never ought to have done. There is something very gratifying in the undress communica- tion with your flock, which the lecture supplies. Only remember that, on putting oft' the fine clothes of a refined education, you are not to appear before them in rags, but to put on the homely but substantial dress suitable to the occasion, which the same education supplies. And it must be put on with care and neatness, and adjusted to your shape, and not thrown on in a hurry or loose about you like a beg- gar's grea-tcoat. Deliberate preparation, therefore, is indispensable, and without it you will neither show due respect to your fellow men, nor fulfil your responsibility to God. Rev. Robert Wilson Evapi. Note F. written and extemporary sermons. This is one objection against reading sermons; and there are several besides. Persons who are short-sighted have peculiar rea- sons to avoid it. Indeed, almost all persons are accustomed from their early years to read in a different tone from that in which they speak at other times, and we seldom correct it thoroughly. Or if we did, what we say in such manner as to make it seem the present dic- tate of our own hearts, will much better make its way into the hearts of others, than if our eyes are fixed all the while on a paper from which we visibly recite the whole. It will ordinarily be uttered too with more disengaged freedom and livelier spirit. The preacher also will be able to enforce his words by significant looks, to per- 336 SUPPLEMENTARY NOTES. ceive from the countenances of his hearers what they comprehend, and by what they are moved ; and may accordingly enlarge on that head, or proceed to another, as he finds cause. He may likewise oppose with success irregular itinerant declaimers, who afiect and gain popularity by this method ; and as their credulous followers are apt to think it a supernatural gift, he may undeceive them, by imi- tating in this case the practice of St. Paul in another, which he de- scribes thus: " IVhat I do, that I will do; that ichcrein they g-ory, they may he found even as ice.'" (2 Cor. xi. 12 ) But then there must be a long and diligent preparation to do this well ; some will scarce ever attain sufficient presence of mind and readiness of expression ; others will acquit themselves handsomely in a good flow of spirits, but meanly when these fail them : and though little inaccuracies will be observed by few, yet hesitations will by all, and every considerable fault by sensible hearers, to the preacher's great disgrace. Or, if such do get the faculty of being always able to say something plausi- ble, it will tempt them to neglect the improvement of their under- standings and their discourses ; and to be content witli digressing whenever they are at a loss, from their text and their subject, to any point on which they can be copious; to utter ofi-hand such crudities as they could not bear to write down, and think the meanest of extem- pore eff'usions good enough for the populace. Now, on the con- trary, previously studying and writing sermons tends to fill them with well digested and well adapted matter, disposed in right order; especially if you will carefully revise them every time you preach them ; supply deficiencies, blot out repetitions, correct impro- prieties, guard against misapprehensions, enlighten what is obscure, familiarize what is too high, transpose what is wrongly placed, strengthen the weak parts, animate the languid ones. Your compo- sition needs not be at all the stifter, but may be the freer for the pains thus employed upon it. You may frame it purposely to be spoken as if you were not reading it, and by looking it over a few times when you are about to use it, you may deliver it almost with- out being observed to read it. The more you acquire of this art, the more you will be liked, and the stronger impression you will make. But after all, every man, as the Apostle saith on a different occasion, hath his proper gift of God ; one after this manner, another after that; (1 Cor. vii. 7 ;) let each cultivate his own, and no one cen- sure or despise his brother. There is a middle way used by our pre- decessors, of setting down, in short notes, the method, and principal SUPPLEMENTARY NOTES. 337 heads, and enlarging on them in sucli words as present tJicmselves at the time. Perhaps, duly managed, this would be the best. That wliich is, or lately was, common among foreign Divines, of writing sermons first, then getting and repeating tliem by heart, not only is unreasonably laborious, but subjects persons to the hazard of step- ping disagreeably, and even breaking otT abruptly for want of memory. Or, if they escape that danger, there still remains another, of saying their lesson with ungraceful marks of fear and caution. Archbishop Secker. This is not the place to settle whether it is best to preach with or without manuscript; but a few hints on the subject may be added as a finish. Each of these two methods is liable to faults too obvious to need describing particularly; and each lias advantages. The evil of using the manuscript is, perhaps, not so much that it may engen- der a dull manner of reading for preaching, as that it allows the preacher's mind to be inactive ; although this is indeed the real cause of the dulness of manner. The sermon was preached by his mind when it was composed : it ought to be equally in his thought when delivered as it was when composed, and to be uttered as from the heart, not as a re-perusal of former thoughts ; otherwise it is hardly the act of preaching. But the ease of reading from the manuscript fiivours the inclination of the mind to relax the earnest attention and deep feeling which the subject demands. This is the evil which follows all artificial helps to the memory — that as labour is saved to the mind, action is lost. The remedy is, to take care that the mind docs not relax from severe thought, because it has the writing to fall back upon ; and to keep it still full of the subject. With regard to the other method, if it be difticult to speak in public on any subject, it surely must be most difficult in the most difficult of all subjects, namely, religion, in which not even a careless form of expression can be suffered ; and such is preaching without manuscript. It seems, therefore, great boldness to unilcrtake this absolutely, without limi- tation ; because it is most likely that anyone could compose and write better than he could speak on a subject which cannot be treated of without premeditation ; (for let both the name and the idea of extempore^ that is, off-hand, unpremeditated preaching, be forever proscribed ;) and so far, it would seem, that one anxious to be best prepared for preaching would resort to elaborate composition. On the other hand, it seems a great evil, that they who are commission- 15 338 SUPPLEMENTARY NOTES. ed to teach the people should be quite unable to say a word unless they have it written down before them ; which doubtless is often the case with those who compose excellent sermons. Yet it may be said, again, that since they have always the power to compose before- hand, that is the best method which produces the best matter to be preached. The greater degree of interest excited by preaching with- out book ought not to be overlooked in the question. But beside the consideration, that there is such a thing as " itching ears," and people " heaping to themselves teachers," let him who admits this as a reason look narrow^ly into himself to see that he desires not the applause and admiration of his hearers, but the promotion of the truth only ; and then perhaps he may make a different estimate of the value of the effect produced from what is sometimes made. Per- haps if this were all^ it might be better to endeavour to deliver tlie best sermons which could be composed (which would be written sermons) in such a manner that the effect might be, if possible, the same as if they were not written ; or to do as was done generally until after the Revolution, to learn by rote written sermons. But there is more than the manner in most cases : the matter is different in sermons without manuscript ; they are simpler and less argu- mentative, and therefore make more impression on the unlearned. Written sermons are often too argumentative for the common people. After all, what is the end proposed to both methods.? It is sim- ply the highest degree of divine eloquence, the greatest power to preach the truth. It is plain, then, that no one can be right who chooses either for the sake of saving himself trouble. For improve- ment is given us in all things by use of human means, and he who desires excellence must labour to make progress. Therefore, if we preach without writing, we ought to take as much pains with the matter as if we did, that is to say, all that we can ; or if we write what we preach, we ought to keep our thoughts as closely intent on it as if it <^'ere retained in thought only. And the point which we should endeavour to reach, would be, the possession of power both to compose and to speak in equal perfection. This is the mark towards which we ought to direct our aim, the standard of our level in the abstract. Perhaps the following suggestions may be useful as a practical limit in the application of it. Since all persons (with a few exceptions of small moment in tliis case) speak better with prep- aration than without, every preacher will use the best preparation beforehand that lie can : and since preparation is tlie more needed, as SUPPLEMENTARY NOTES. S'VJ the occcision or siil)j(Ht-matt('r is the greater or the more diilicull, every preaehcr will most carefully prepare heiorehand what he is to say when he is called to perform this duty under the most trying circumstances ; wiiich may he as regards the subject-matter, or the solemnity of the occasion, or the class of tiie hearers. And it seems evident that the most careful preparation which can be made, is elab- orate composition in writing. It seems inconceivable how any one can of his own accord neglect the use of such preparation. Men may be hindered from making it, or make it unskilfully ; but he who con- temptuously throws it away, as if he did not want it, or despises those who use it, seems cither to mistake his own strength, or to slight the weight of responsibility and the difficulty of the otfice laid on him. It would rather seem that he who was most careful to perform this heavy duty well, would make most use of writing in preparation for preaching. Again, on the other hand, since it is necessary that every preacher should possess as much power as he can acquire of teaching and influencing the people in his ministerial office, he ought not to be disabled from executing his office, by want of time or opportunity to prepare himself in the way above spoken of. In short, he ought to be able to preach, in some way, and to some good purpose, under all circumstances; therefore he ought to exercise himself, and study to get and to improve that ability. So that, though he always makes the best preparation that he can, he must also prepare himself to do sometimes without preparation. Yet it ought to be remembered, that tiie pulpit in the congregation is not to be made his place of practice ; for that would be using it, not for the discharge of his solemn office in teaching, but for his own private exercise. But the young clergyman will be at no loss for opportunities of improving himself in this talent, namely, in the school-room, in catechising, in the familiar lecture, and in conversation. Let me add one more remark, which belongs not to these last pages only, but to all that has been said — that it is supposed, and as- sumed throughout, that the preacher's or reader's mind is full of Jiis subject, and that he is in earnest. For in tlie whole course of the observations and reasonings which have now been put before you, there has been little direct appeal to the high principles of Christian- ity. Yet I hope that no one will suppose they are ever overlooked or forgotten : the plan and design of the work was only to treat in a summary way of minor matters, for the use and help of the incxperi- * 340 SUPPLEMENTARY NOTES. 'i 'j enced ; and this seemed to forbid entering on deeper and weightier I matters, or doing more than referring shortly to them, or expressing them by implication ; but they are understood and taken for granted > in every sentence. In the latter part, especially, let it never be i thought that any one can rightly set about to preach, or preach at all, jj unless he begin with zeal to animate and knowledge to direct him ; \ and unless, beside and beyond all that he has or does, there be added J the Spirit which is "given him from above." Anonymous Writer. THE END. 1 BOOKS IN THE VARIOUS DEPARTMENTS OF ?tf It in fi n Zv n ii) I c a fl c , PUBLISHED BY D. APPL.ET01V & CO., ]\EW-VOKK, AND GEORGE S. APPIiKTOX, PHILADELPIIIA. HISTORY OF THE REFORMATION OF THE CHURCH OF ENGLAND. By Gilbi^rt Burnet, D.D., late Bisliop of Salisbury. With a Collection of Records, and a copious Index, revised and corrected, witli additional Notes and a Preface, by the Rev. E. Nares, D.D. Illustrated with a Frontispiece and twenty-three Portraits on steel. Forni- injr four elegant 8vo. vols, of near 600 pages each. $S 00. To the student either of civil or religious history no epoch can be of more importance than that of the Reformation in England. It signahzed the overthrow, in one of its strongest holds, of the Roman power, and gave an impulse to the human mind, the full results of wliich are even now hut partly realized. Almost all freedom of inquiry — all toleration in matters of religion, had its birth-hour tiien ; and without a familiar ac(iuaiiitance with all its principal events, but little progress can be made in understaudmg the nature and ultimate tendencies of tlie revolution then elTectud. The History of Bishop Buunet is one of the most celebrated and by far the most frequently quoted of any that has been written of this great event. Upon the original publication of the first volume, it was received in Great Britain with the loudest and most extravagant encomiums. The author received the thanks of both Houses of i'arliament.and was request- ed by them to continue the work. In continuing it he had the assistance of the most learned and eminent divines of his time ; and he confesses his in- debtedness for important aid to Lloyd, Tillotson and Stillingklket, three of the greatest of England's Bishops. •' I know," says he, in his Pre- face to the second volume, " that nothing can more effectually recommond this work, than to say that it passed with their hearty approbation, after they had examined it with that care which their great zeal for the cause con cerned in it, and their goodness to the author and freedom with him, obliged them to use." The present edition of this great work has been editea with laborious care by Dr. Nares, who professes to have corrected important errors into winch the auihorfell, and to have made such improvements in the order of the work as will render it far more useful to the reader or historical student. Preliminary explanations, full and sufficient to the clear understanding of the author, are given, and marginal references are made ihrougiiout the book, so as greatly to facilitate and render accurate its consultation. The whole IS published in four large octavo volumes of six hundred pages in each— printed upon heavy paper in large and clear type. It contains por- traits of twenty-four of the most celebrated characters of the Refdrmatnm, and is issued in a very neat style. It will of course find a place in every tlieologian's library — and will, by no means, we trust, be confined to that comparatively limited sphere. 2 D. Appleton ^ Co.^s Catalogue of Valuable Works. BURNET ON THE XXXIX. ARTICLES. An Exposition of the Thirty-nine Articles of the Church of Eng- land. By Gilbert Burnet, D.D., late Bishop of Salisbury. With an Appendix, containing the Augsburg Confession — Creed of Pope Pius IV , &LC. Revised and corrected, with copious Notes and additional References, by the Rev. James R. Page, A.M., of Queen's College, Cambridge. In one handsome 8vo. A^olume. $2 0(J. " No Clmrclitnan, no Theologian, can stand in need of information as to the cliaracter or value of Bishop Burnet's Exposition, which long since took its fitting place as one of the acknowledged and admired standards of the Church. It is only needful tliat we speak of the labours of the editor of the present edition, and these appear to blend a fitting modesty with eminent industry and judgment. Tims, while Mr. Page has carefully verified, and in many instances corrected and enlarged the references to the Fathers, Councils and other authorities, and greatly multiplied the Scripture citations —for the Bishop seems in many cases to have forgotten that his readers would not all be as familiar with the Sacred Text as himself, and might not as readily find a passage even when they knew it existed — he (Mr. P.) has scrupulously left the text untouched, and added whatever illustrative mat- ter he has been able to gather in the form of Notes and an Appendix. The documents collected m the latter are of great and abiding value." PEARSON ON THE CREED. An Exposition of the Creed. By John Pearson, D.D., late Bishop of Chester. With an Appendix, containing the Principal Greek and Latin Creeds. Revised and corrected by the Rev. W. S. Dobson, IM.A., Peterhouse, Cambridge. In one handsome 8vo. volume. $2 00. The foUowing may he stated as the advantages of this edition over all others First — Great care has been taken to correct the numerous errors in the references to the texts of Scripture which had crept in by reason of the re- peated editions through which this admirable work has passed ; and many references, as will be seen on turning to the Index of Texts, have been added. Secondly— The Quotations in the Notes have been almost universally identified and the references to them adjoined. Lastly — The principal Symbola or Creeds, of which the particular Articles have been cited by the author, have been annexed ; and vvherever the ori- ginal writers have given the Symbola in a scattered and disjointed manner, the detached parts have been brought into a successive and connected point of view. Tlu!se have been added in chronological order in the form of an Appendix — Vide Editor. Jflagee otn, ^Itosiesneni assd Sacrifice, Discourses and Dissertations on the Scriptural Doctrines of Atone- ment and Sacrifice, and on the Principal Arguments advanced, and the IMode of Reasoning employed by the Opponents of those Doctrines, as held by the Established Church. By the late most Rev. Wm. M'Gee, D.D., Archbishop of Dublin. Two vols, royal 8vo. beautifully printed. ^5 00. "Tliisisoiie of Ihe alilest critical atil polemical works of modern times. Archbishop Mdgee i ruly a inaleus hereticolum. He is an exiellent scholar, an acuie reasoner, and is possessed of a most extensive acquaintance with the v.iile field of ai-giiment to which liis volumes are devoted— the profound Biblical inforinaiioii on a variety of topics which the Archbishop brings forward, m.ist en- dear .lis name lo all lovers of Christianity.'' — Oi-ma. D. App leton ^ Co.'s Catalogue of Valuable Wm-ks. 3 PA L^x^I E R ' S TREATISE ON THE CHURCH. A Treatise on the Church of .Christ. Designed cliiefly for (he use of Students in Tlieolojry. By the Rev. WilHani Pahner, M.A., of Worcester College, Oxford. Edited, with Notes, hv' the Right Rev. W. R. Whittingham, D.D., Bishop of the Pro. testant Episcopal CJuirch in the Diocese of Maryland. Two vols. 8vo., handsomely printed on fine paper. J$5 00. t.■!7Je^':u"J':t™;^e:"''.li'•■' "" 'r' "'■""""" "•"' -'"■'--tK-n of curd, Pnnciple. PAROCHIAL SERMONS, EY JOHN UEXRY NEWMAN, B.D., Fellow of the Oriel College and Vicar of St. Mary the Virgin's, Oxford. The six volumes of the London edition comple'te in two elegant 8vo. vohimes of upwards of 600 pages each. ,^.5 00. ir^ Mr. NeNvman's Sernu.ns have probably attau.ed a higher character s country. The following recoui- received by the pubJisliers duriri" e pres.s. " I'^om i/.e I!is/,r,p ,yf N„rth Carnlma. than any others ever puhli.iH-d in 1 1 s n.enclatory Jetier (is one of the u any r, tlieir progress through the pres.s. I'rom tilt llis/mp nj i\ y.iur letter announcing vonr iiitentjonio r«n..l,li K m i> . ■ c '^'*'«'g>'' ^'"V- 2*. 1842. He>.ry .New.nan. B.D.. tJxfo.d U^T^l^J^^T^^'"'^ ^""^ Parn.lual Sermons of the Kb,. John ...r.e..l for ,„, ,;,..„.„„• of.tm, 1 d;ToU.:"f,ri.!T«J''""'n''^ '" con,,,|yH.g w.th your cl<...et. and .in ob..ervi,Uon of their elfect ..non ... 1 , f m :? T '' r"',"*'!^ "*'' "' ^''^'" '" '">' bey ;.,e a nong the very be.sl praci.cal >ern.on8 in the Fni i!,h i^ T ^'VT'""--""'' tree from tliose exlravasance* of opum... usuallv Hsnr ) ^ .' '^"e"a«« i that while they are they ius,ert in the stronKe«t manner the tr.ie doc rme. .If .i .V ,"'" '""'""' "^ ^'"' '*"' ''■>■*.■', f..r.e w,tn ne.-uhar solemnity and el^lVtl at h hn^s oM e w^^^^ '" *i"«'""'. ^n^ en" .iclerwiic ofthe Fallrtrs of tliat Iryme ^^ wiiltZl I ' ' "'* "'^'"''' H'^-'-eto, so char- servant, "' irymg age. V\ .lb h.gl, respect and esteen,, your friend and L.S.IVES HARi:.'S PAROCHIAL SERMONS. Sermons to a Country Congregation. By Augustus William Hare, A.M., late Fellow of New College, and Rector of Alton Barnes. One volume, royal 8vo. ^2 25. g.::^^"^:^^.:'';;;::;.^: i:!:r^^:har^'Si^j;!,!';:::'f ';• ^vi^r' r ";« --' »""'•"' '-" by «pt ,-,nd vaned ■llu^fr.,t,on,,-^v!ll "rdehehted » fl ' ^ l J"""" «'"<-"'«l<^'' and enforced 4 D. Appleton ^ CoJs Catalogue of Valuable Works- THE KINGDOM OF CHRlSXj Or, Hints respecting the Principles, Constitution, and Ordinances of the CathoUc Church. By Frederick Denison Maurice, M.A. Chaplain of Guy's Hospital, Professor of English Litera- ture and History, King's College, London. In one elegant oc- tavo volume of 600 pages, uniform in style with Newman's Sermons, Palmer on the Church, &-c. $2 50. " Mr. Maurice's work is emioeutly fitted to engage the attention and meet the wants of all interested in the several movements that are now taking place in the religious community ; it takes up the pretensions generally of the several Protestant denominations and of the Ro- manists, so as to commend itself in the growing interest in the controversy between the lat- ter and their opponents. The political portion of the work contains much that is altracUve to a thoughtful man, of any or of no religious persuasion, in reference to the existing and pos sible future state of our country." A MANUAL FOR COM M U N ICANTS ; Oi the Order for Administering the Holy Communion ; conveniently ar- ranged with Meditations and Prayers from Old English Divines, being the Eucharistica of Samuel Wilberforce, M.A., Archdeacon of Surry, (adapted to the American service.) Convenient size for the pocket 37t cents— gilt edges 50 cents. " These meditations, prayers, and expositions, are given in the very words of the illustri- ous divines, martyrs, confessors, and doctors of the Church; and thsy form altogether such a body of instructive matter as is nowhere else to be found in the same com pass. Though collected from various authors, the whole is pervaded by a unity of spirit and purpose ; and we most earnestly commend the work as better titted than any other which we know, to subserve the ends of sound editication and fervent and substantial devotion. The American reprint has been edited by a deacon of great promise in the Church, and is ap- propriately dedicated to the Bishop of tliis diocese."— CAwrcAmnn. OGILBY ON LAY-BAPTISM: An Outline on the Argument against the Vahdily of Lay-Baptism. By the Rev. John D. Ogilby, A.M., Professor of Ecclesiastical History. One volume 12mo., 75 cents. " We have been favoured with a copy of the above work, and lose no time In announcing its publication. From a cursory inspection of it, we take it to baa thorough, fearless, and very able discussion of the subject which it proposes, aimiRg less to excite inquiry, than to satisfy, by learned andingenious argument, inquiries already exciled."— Churchman. THE PRIMITIVE DOCTRINE OF ELECTI O N : Or, an Historical Inquiry into the Ideality and Causation of Scriptural Election, as received and maintained in the Primitive Church oi Christ. By George Stanley Faber, B.D., author of " Difficulties of Romanism," " Difficulties of Infidelity," &c. Complete in one volume octavo. $1 75. " Mr. Faber verifies his opinion by demonstnttion. We cannot pay a higher respect to hia work than by recommending it to all."-C/i«rc/i of EngUmd Quanerly Review. ■■' "™'^ ^' ^ -" Date Due ■*»iw»*?*«^=^ i- ! (S PRINTED IN U. S. A. Si