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CLAY, printer, BREAD-STRBET-HILL, CHEAPSIDE. MENTAL DISCIPLINE; HINTS ON THE CULTIVATION INTELLECTUAL & MORAL HABITS ADDRESSED PARTICULARLY TO STUDENTS IN THEOLOGY AND ¥oung IPrearfjers. BY HENRY FORSTER BURDER, M. A. THIRD EDITION. CONSIDERABLY ENLARGED. TO WHICH IS APPENDED, AN ADDRESS ON PULPIT ELOQUENCE, BY THE REV. JUSTIN EDWARDS. LONDON: F. VVESTLEY AND A. H. DAVIS, STATIONERS' COURT; HOLDSWORTU & BALL, ST. PAUL's CHURCH-YARD. 1830. PRINTED BY K. CLAY, 7, BREAD-STREET-HILL, CHEAPSIDE. 0ottUnt0* Page I NTRODUCTION xiu MENTAL DISCIPLINE. I. — On Intellectual Habits. Part I. Hints with a view to aid the cultivation of those Intel-- lectual Habits which will best facilitate the Acquisition of Knowledge. 1 . Endeavour to form a correct Estimate of your own Powers 21 2. Attach Importance to the various branches of Study prescribed, not only as they may appear directly to bear upon the Pursuits of future life, but also as they tend to promote the Discipline and Improve- ment of the Mind 24 3. Apply the Mind with full Vigour and undivided Attention to every intellectual Pursuit in which you engage 27 IV CONTENTS. 4. Uniformly endeavour to attain clear and precise Ideas on every subject of investigation ; and never allow indistinctness and confusion of thought to remain in the mind, without a deter- mined effort to arrive at discriminating and accurate conceptions 31 5. Endeavour carefully to discriminate between sound and false Reasoning ; that you may readily detect, and never employ. Arguments wanting in solidity 33 6. Endeavour to acquire the Habit of strict and diligent Investigation 35 7. Avail yourselves of the assistance of others, whether tutors, associates or authors, only so far as to obtain the aid actually requisite, and not to supersede the utmost efforts of your own minds. . . 38 8. Be not only willing, but desirous, to have every Defect in your powers, attainments, and produc- tions, fully and explicitly pointed out 39 9. Let your plan of Study, and the arrangement for the distribution of your Time, be judiciously formed, and prosecuted with the utmost diligence and punctuality 41 10. Guard against those Mental Habits which may be eventually though imperceptibly prejudicial, by impairing the vigour of the Mind or of the Body 43 1 1 . Let it be your constant aim to arrive at general Principles, on all the subjects to which your attention is directed.. 48 CONTENTS. V 12, Be not satisfied with the Knowledge you have acquired on any subject of Investigation, till you can express the result of your Inquiries and Reflections in your own words, either in Conver- sation or in Writing 50 Part II. Hints to aid the cultivation of Mental Habits, with a view to THE Communication of Knowledge in the engagements of the Christian Ministry. I. THE IMPORTANCE OF STILL PURSUING WITH DILIGENCE PLANS OF MENTAL IMPROVEMENT, AFTER TERMI- NATING THE COURSE OF ACADEMIC DISCIPLINE. 1. The absurdity of imagining that on quitting a Col- lege studious application may be discontinued . . 54 2. The incentives to diligence arising out of the importance of the object at which the Christian Ministry aims 56 3. The incentives arising out of the difficulties to be encountered 58 (1.) Difficulties arising out of diversities of mental character in the auditories ibid ** VI CONTENTS. (2.) Difficulties arising out of the demands made on the Mental Resources of Ministers 60 (3.) Difficulties arising out of the increased circula- tion of Knowledge 61 4. The contrast observable between different classes of Christian Ministers, in point of mental progress. . 62 II. ON THE COURSE OF STUDY, WITH A VIEW TO MENTAL IMPROVEMENT, WHICH IT IS MOST IMPORTANT TO PURSUE, IN THE EARLIER STAGES OF THE CHRISTIAN MINISTRY. The study of the Hebrew and Greek Scriptures 67 The course of reading which is most important to a Theological Student 69 The importance of Devotional Reading 72 On the most profitable method of reading 73 III. ON THE BEST METHODS OF CONDUCTING DIRECT PREPARA- TION FOR THE PULPIT. 1. Remember the influence of devotional excitement on the operations of the intellect, when employed on spiritual subjects, and the importance of obtaining that Divine Aid which the Scriptures encourage us to expect , , , , 77 CONTENTS. VU 2. Study the true meaning of the word of God, in your daily perusal of the sacred volume, and yield your mind and heart to the influence of the truths you read 80 3. Endeavour to connect Mental Improvement and Acquisitions of Knowledge with your ordinary preparations for the Pulpit 82 (1.) Pursue, when opportunity occurs, those inqui- ries which may incidentally arise out of the texts or the subjects which you are studying, with a view to public discourses 83 (2.) Consult the best authors to whose works you have access, who have written on the subject which you propose to discuss 84 (3.) Be not satisfied with selecting detached texts and miscellaneous subjects, but, in addition to these, enter on a course of expository lectures, and a series of connected discourses 85 (4.) Let the subjects and the texts intended for the discourses of the succeeding Sabbath be selected eai-ly in the week 87 4. Let not undue importance be attached to artificial rules for the composition of Sermons 88 5. Endeavour to ascertain and to exhibit the leading sentiment intended to be conveyed by the text you have selected, and let that leading sentiment dic- tate the spirit and plan of the discourse 91 6. In the study and in the delivery of your Sermons, let your first and chief solicitude regard the thought rather than the language 93 Vlll CONTENTS. 7. Aim chiefly at those qualities of style which are calculated to secure the great ends of discourses from the pulpit 94 8. Cultivate, during the early years of your ministry, the habit of writing some of your discourses, with due regard to the composition 99 9. Allow not the habit of writing Sermons to occasion the adoption of any undesirable method of deli- vering discourses from the pulpit 101 II.— On Moral Habits. HINTS ON THE CULTIVATION OF THOSE MORAL HABITS WHICH WILL FACILITATE THE HONOURABLE AND SUCCESSFUL DISCHARGE OF PASTORAL DUTIES. 1 . Reflect much on the indispensable and transcendent Importance of Personal Religion .» Ill 2. Aim, with the most conscientious solicitude, at Purity of Motive in all your Ministerial Engage- ments 117 3. Repress, to the utmost, the feelings of Vanity and Pride, and the undue desire of popular Applause. 122 4. Let the grand points in Religion have their due prominence in your Discourses 130 CONTENTS. IX 5. Aim, in preaching, at the utmost Seriousness and Earnestness of Manner 135 6. Let a deep sense of responsibility, at the Divine Tribunal, secure Ministerial Fidelity 139 7. Let there be, in your Discourses, the utmost Clear- ness of Discrimination between the two great classes of characters of which your hearers must necessarily consist 143 8. Let pointed Appeals to the Heart, and direct Ap- plications to the Conscience, form a prominent feature of your Discourses 146 9. Do not aim at a degree of Originality, to which you are not equal, or of which the subject under consideration does not admit 149 10. Study assiduously the best way of access to the Human Mind 152 11. In your Preparations for the Pulpit, endeavour to derive from the subject on which you are about to preach, that Spiritual Benefit which you wish your hearers to receive , 156 12. Attach due importance to the Devotional Parts of Public Worship, and be solicitous to conduct them in a spirit of Evangelical Fervour 161 13. Cherish earnest Desires, and encouraging Expec- tations, of Success 164 14. Exercise a humble and entire Dependence on the promised Influences of the Holy Spirit 166 X CONTENTS. 15. Endeavour to adopt the most interesting and effi- cient methods of conveying Religious Instruction to the young 173 16. Endeavour to regulate, on principles which an enlightened conscience will approve, the time de- voted to Pastoral Visits and Friendly Intercourse, 183 17. Cultivate, with daily solicitude, SpirituaUty of Mind , 190 18. Cultivate and display Christian Zeal for the gene- ral interests of true Religion, both at home and abroad 196 19. Propose to yourself as a Model, the character of the Apostle Paul 203 20. Guard against every approach to a sectarian and party spirit ; and cherish the feeling of christian love to aU who embrace the faith and " adorn the doctrine" of the Gospel .... 208 21. Do full justice to the talents and excellencies of other Ministers, without the spirit of rivalry or jealousy 210 22. Deem it not justifiable for a Christian Pastor to indulge, beyond certain limits, in the pursuits of Literature and Science , , ^. 214 23. Suffer not the pressure of Pubhc Engagements to contract unduly the exercises of Private Devotion 217 24. Guard against Levity of Spirit and Demeanour . . 220 COTs^ENTS. Xi 25. Cherish the strictest Purity of Thought, of Senti- ment, and of Demeanour 224 26. Cultivate, and display, the most dehcate sense of Honour, in all the intercourses of Life 226 27. Remember the pre-eminent importance of Pru- dence and Discretion 230 28. Study and display that Courtesy, which is the essence of true Politeness >. , 232 29. Observe Punctuality in all your engagements . . , , 235 3'0. Do not hastily abandon a Station of Usefulness in which you have acquired a Moral Influence . . c . 237 An Address delivered in the Theological Seminary, Andover, September 21, 1824, by the Rev. Justin Edwards 241 INTRODUCTION. In every system of liberal education, there are two objects to be proposed and accomplished, — the communication of valuable knowledge, and the form- ation of those mental habits which may facilitate subsequent attainments. Of these two objects, the latter is indis- putably the more important ; although by many '' it has been unfortunately forgotten, that the communication of truth is only one half of the business of education, and is not even the most XIV INTRODUCTION. important half." In this opinion, ex- pressed by Dr. Barrow, Mr. Locke also concurs. ^^As it is in the body/' ob- serves this great philosopher, '^ so it is in the mind, practice makes it what it is ; and most even of those excellencies which are looked on as natural endow- ments, will be found, when examined into more minutely, to be the product of exercise, and to be raised to that pitch by repeated actions." In another part of his Essay on the Conduct of the Human Understanding, he observes, to the same effect, that, '' the faculties of the soul are improved and made useful to us, just after the same manner as our bodies are. Would you have a man," he asks, "write or paint well, or perform any other mechanical operation dexter- ously and with ease; let him have ever INTRODUCTION. XV SO much vigour and activity, suppleness and address, yet nobody expects this from him, unless he has been used to it, and has employed time and pains in fashion- ing and forming his hand or other parts to these motions. Just so it is in the mind. Would you have a man reason well, you must use him to it betimes, exercise his mind in it, observing the connexion of ideas, and following them in train." If, then, the cultivation of habits fa- vourable to mental improvement, be the most important object at which an in- structor can aim, in his plan of educa- tion, it is in a high degree desirable, that he should adopt that mode of com- municating knowledge to his pupils, by which their powers of mind may be ex- cited to the most vigorous exercise, and b2 XVI INTRODUCTIOX. subjected to the control of the most beneficial discipline. In the course of the Author's Academic engagements, considerations relative to various points of mental discipline have been perpetually occurring to his mind, and have been very frequently suggested by him to his young friends and pupils, without being reduced to writing. He has, however, entertained the idea that an attempt to convey them in a form more explicit, connected and permanent, might not be unacceptable to them, and perhaps not altogether without benefit to others. He by no means imagines that the fol- lowing pages embrace all the principles connected with the subject of Mental Discipline; he presents them to the reader simply as ^^ Hints,'' with the hope that they will be found to comprehend INTRODUCTION. XVll those principles which may be justly deemed of the highest importance. He is fully aware that a complete sys- tem of Intellectual Discipline should com- mence with an inquiry into the powers of the mind^ and should be pursued by the guidance of a philosophical analysis. This the Author has not neglected in his course of Academic Lectures, but, in the following pages, his object is merely to offer, in the most concise form, such advices as he deems of primary import- ance. Perhaps some apology may be deemed necessary for the peculiar form in which the following Hints are conveyed. The Author has only to observe, that it is the style in which, without any undue as- sumption of authority or of importance, a Tutor may be supposed respectfully to XVlll INTRODUCTION. address those whose intellectual progress he anxiously desires to facilitate. It is also a mode of address most favourable to conciseness and to clearness of expres- sion. The advices conveyed in the following pages are distributed and arranged under two general divisions : The First Divi- sion regards Intellectual Habits ; the Second Division regards Moral Habits, The First Division includes two distinct parts : — the first part contains. Hints to aid the cultivation of Mental Habits with a view to the acquisition of Knowledge, in a course of Preparatory Study; — the second. Hints to aid the cultivation of Mental Habits with a view to the com- mufiication of Knowledge in the engage- ments of the Christian Ministry. This division is adopted, not only because INTRODUCTION. XIX the line of separation is distinct and obvious, but also because the hints sug- gested, and the principles enforced, in the first part, are of general utility, and applicable to the cultivation of the hu- man mind, whether with or without any reference to professional engagements ; while the advices conveyed in the second part are almost exclusively applicable to those for whose use they are specifically designed. In the first instance, the Author sub- mitted to the Public only his Hints on the cultivation of Intellectual Habits. The favourable reception of these in- duced him, after the interval of two years, to publish his Hints on the cul- tivation of Moral Habits. His little work having been for some time out XX INTRODUCTION. of print, and having been frequently in demand, he has been induced to re- vise, and in many instances to amplify, his brief advices, and to pubHsh the whole in this one volume. He commits it, in its present form, to the blessing of " the Father of Spirits," who has often condescended to honour, with extensive usefulness, even feeble and imperfect efforts. May he deign to connect with the perusal of these pages the influence of the Holy Spirit, whose office it is to illuminate and renovate, to purify and invigorate the mind of man, and to se- cure the cultivation of those " intellectual and moral habits," by which " the man of God may be thoroughly furnished unto all good works." MENTAL DISCIPLINE. I. ON INTELLECTUAL HABITS. PART I. HINTS WITH A VIEW TO AID THE CULTIVATION OF THOSE INTELLECTUAL HABITS WHICH WILL BEST FACILITATE THE ACQUISITION OF KNOW- LEDGE. I. Endeavour to form a correct Estimate of your own Powers. Every individual has been accustomed to form some estimate of his own talents. His opinion may have been formed in very early life, and may have been modified by frequent compari- sons between himself and his associates, as well as by the commendations and animadversions of his superiors. But this estimate may be b3 22 exceedingly incorrect. It may be by far too favourable; or it may be by far too unfavour- able. In either case the influence w^ill be pre- judicial. If the estimate be too favourable, not a few evils may be generated, of which the tendency will be to obstruct intellectual progress. It may be expected to produce that pride and self-complacency which will conceal from the individual the defects of his capacities and his attainments, enfeeble the stimulus to exertion, and render him impatient, if not indignant, when deficiencies are exposed of which he was not aware, and errors which he is not prepared to acknowledge. It may also induce a person to enter prema- turely on a species of intellectual effort to which his mental energy is inadequate. " Though the faculties of the mind are improved by exercise," observes Mr. Locke, " yet they must not be put to a stress beyond their strength. Quid valeant humeri, quid ferre recusent, must be made the measure of every one's understanding, who has a desire, not only to perform well, but to keep up the vigour of his faculties. The mind, by being engaged in a task beyond its strength, 23 like the body, strained by lifting at a weight too heavy, has often its force broken, and thereby gets an unaptness, or an aversion, to any vigor- ous attempt ever after. The understanding should be brought to the difficult and knotty parts of knowledge, that try the strength of thought, and a full bent of the mind, by insen- sible degrees." If the estimate which any one has formed of his own talents be too unfavourable, the moral effect may indeed be advantageous by the ex- citement of humility and modesty, yet it may be unfriendly to intellectual progress, by depress- ing the mind, and discouraging those efforts which might be made with success. Many pur- suits appear on a distant and indistinct survey to be environed by insurmountable obstacles, whereas, on a nearer approach, the difficulties become less formidable and soon entirely dis- appear. Many of the early attempts which mental discipline prescribes, are onerous and irksome to those who are only beginning to cul- tivate habits of intellectual exertion ; and the minds of some who are not deficient in ability may be ready to shrink from a task, to which they imagine themselves unequal. Let them 24 guard against such an estimate of their own powers as would discourage vigorous exertion, and impede the march of intellect, of which it may be said with undoubting confidence, " vires acquirit eundo'' II. Attach Importance to the various branches of Study prescribed, not only as they may appear directly to bear upon the Pursuits of future life, but also as they tend to promote the Discipline and Improvement of the Mind. From the limited powers of the human mind and the restricted time which is usually devoted to intellectual culture, it is important that a selection of objects should be judiciously made from the numerous pursuits of literature and of science. That such a selection should be made, with a distinct reference to the engagements of future life, it is readily conceded; but with a view to ultimate success, those engagements should be, in the order of time, a secondary, and by no means a primary, object of attention. In a liberal education there is much which is preliminary. No superstructure should be at- tempted, till the basis be rendered broad and 25 firm. The first object of solicitude should be, to give vigour and expansion to the faculties of the mind. Whatever pursuits are best adapted to secure this end should be selected by the instructor, and, by the learner, should be re- garded with interest, and prosecuted with ardour. Let him not imagine that they are of infe- rior importance, because he cannot discern any direct connexion with the leading object of his professional career. Let him rather inquire into their tendency to subject his mind to a salutary discipline, and to form those habits of thought and study, by which his future progress may be directed and facilitated. The Student in Theology, for example, may perhaps entertain doubts with regard to the utility of studies in Mathematics, or in the Philosophy of the hu- man mind; yet it is not difficult to exhibit the direct and powerful tendency of these pursuits to generate habits of incalculable value to those who, in the discharge of their professional en- gagements, will find occasion for the exercise of accurate discrimination, and the power of conclusive reasoning. Could it even be shown, that the researches of Mathematical Science and of Mental Philosophy, would impart but 26 little information of real value, still it might be contended, that the advantages accruing from the very efforts of intellectual energy which they call forth, must secure to the Student an ample remuneration for his expenditure of time, and to the Tutor a full justification of the course prescribed. Such was the importance attached to Mathe- matical studies by that able reasoner, the late Bishop Watson, that he regarded an initiation into the processes of Geometrical Demonstra- tion as incalculably advantageous in promoting mental discipline. He stated it to be his deli- berate opinion that were the attention restricted even to the first book of Euclid's Elements, a familiar acquaintance with its reasonings could not fail to render substantial benefit to the mind of the learner. In recommending a vigorous application of the mind to the solution of a question of diffi- culty in Intellectual Philosophy^ the late dis- tinguished Professor of moral Philosophy in the University of Edinburgh thus urged and encou- raged the efforts of the Students. " In some former severe discussions like the present, I endeavoured to extract for you some 27 little consolation, from that very fortitude of at- tention which the discussion required, — pointing out to you the advantage of questions of this kind, in training the mind to those habits of serious thought and patient investigation, which, considered in their primary relation to the in- tellectual character, are of infinitely greater im- portance than the instruction which the question itself may afford. ' Generosos animos labor nu- trit' In the discipline of reason, as in the training of the Athletae, it is not for a single victory, which it may give to the youthful cham- pion, that the combat is to be valued, but for that knitting of the joints, and hardening of the muscles, — that quickness of eyes and collected- ness of effort, which it is forming, for the strug- gles of more illustrious fields."* III. Apply the Mind with full Vigour and undi- vided Attention to every intellectual Pursuit in which you engage. In the entrance on a course of mental disci- pline, the effort to fix the attention for any * Dr. Thos. Brown's Lectures on the Philosophy of the Human Mind, Vol. II. page 351. 28 length of time on the object of study is found to be difficult, if not irksome. Ideas which would divert the mind into a different train of thought are suggested, either by external cir- cumstances, or by the subject under considera- tion ; and as many of these ideas may be more interesting, as well as more familiar to the mind, they are not repressed without difficulty, and they still recur after reiterated efforts of exclu- sion. This state of mind induces much more painful fatigue than the most vigorous efforts of attention, especially as it is associated with the feelings of dissatisfaction and regret. In this case, to use the words of Mr. Stewart, '' it is not an exclusive and steady attention that we give to the object, but we are losing sight of it, and recurring to it every instant ; and the pain- ful efforts of which we are conscious, are not (as we are apt to suppose them to be) efforts of un- common attention, but unsuccessful attempts to keep the mind steady to its object, and to ex- clude the extraneous ideas, which are from time to time soliciting its notice." In proportion to the facility of repelling the intrusion of these extraneous ideas, and of directing a fixed attention to the object of study, 29 the mind is prepared for success in the opera- tions of intellect. There is even reason to attri- bute mental superiority, in no small degree, to the possession of an habitual power of control over the train of thought which occupies the mind; and to this power of attention, we are in- formed, Sir Isaac Newton himself ascribed his loftiest attainments in science. Let then the mind of the Student be deeply im- pressed with a conviction of the importance of this habit, and of the practicability of making great and indefinite progress in acquiring the power of fixed attention. Let him resolve that he will daily make the most vigorous efforts; that he will summon the full energy of his mind, when- ever he is engaged in study; and that he will never tolerate in himself a habit of languid and intermitting application. Let him be assured, that if ever he allow this, he not only loses his time, and frustrates his immediate object, but that he injures the tone and impairs the vigour of his mind. " When you remit your attention," said Epictetus, " do not fancy you can recover it when you please, but remember that by the fault of to- day, you will be in a worse state to-morrow, and a habit of not attending is induced. Why should 30 you not preserve a constant attention ? There is no concern of life in which attention is not required." In order successfully to cultivate the power of attention, we must endeavour to combine energy and tranquillity. There should be, as much as possible, freedom from all that disturbs ; and then a full excitement and continued effort of intel- lectual energy. The effort may be difficult, and the success imperfect ; but, beyond all doubt, the difficulty will diminish, the success will be pro- gressive, and the attainment, even in a limited degree, will be an ample remuneration for stre- nuous and persevering exertions. " What should we have thought of the competitor in the Olympic course (asks Dr. Thomas Brown, in an animated address to his Students) whose object was the glory of a prize, — if, with that illustrious reward before him — with strength and agility that might insure him the possession of it — and with all the assembled multitudes of Greece to witness his triumph, he had turned away from the contest, and from victory, because he was not to tread on softness, and to be refreshed with fragrance, as he moved along ! In that knowledge which awaits your studies, in the various sciences to which your attention may be turned, tjou have a much 31 nobler prize before you; and therefore I shall not hesitate to call forth, occasionally, all the vigour of your attention, at the risk of a little temporary fatigue, as often as it shall appear to me, that, by exciting you to more than ordinary intellectual activity, I can facilitate your acquisi- tion of a reward, which the listless exertions of the indolent never can obtain, and which is as truly the prize of strenuous effort, as the Palms of the Circus or the Course."* IV. Uniformly endeavour to attain clear and pre- cise Ideas on every subject of investigation; and never allow indistinctness and confusion of thought to remain in the mind, without a de- termined effort to arrive at discriminating and accurate conceptions, A DISPOSITION to rest satisfied with obscure and indefinite notions, on subjects within the limits of our knowledge, is at once an indication of the want of mental vigour, and a most for- midable barrier in the way of intellectual im- provement. On the other hand, a dissatisfaction * Lectures on the Philosophy of the Human Mind, Vol. I. page 133. 32 with imperfect and half-formed conceptions is a most powerful stimulus to further inquiry, and an effectual preservative from the error of taking for granted, that we already know that of which we are, in truth, only beginning to perceive our ignorance. " The greatest part of true know- ledge," observes Mr. Locke, " lies in a distinct perception of things in themselves distinct. And some men give more clear light and knowledge, by the bare, distinct stating of a question, than others by taking of it in gross, whole hours to- gether. In this, they who so state a question, do no more, but separate and disentangle the parts of it, one from another, and lay them, when so disentangled, in their due order. This often, without any more ado, resolves the doubt, and shows the mind where the truth lies. In learn- ing any thing, as little should be proposed to the mind at once as possible; and that being understood, and fully mastered, proceed to the next adjoining part, yet unknown, simple, un- perplexed proposition, belonging to the matter in hand, and tending to the clearing what is principally designed." Whether our immediate object be to arrive at clear conceptions in our own train of thought, or 33 to convey our ideas with clearness to others, it is of the greatest importance to study precision in the use ai language. It is by the aid of lan- guage that we carry on our processes of thought; and unless we accustom ourselves to accurate definitions and distinctions, our notions must be obscure, our reasonings perplexed, and our conclusions frequently erroneous. We often im- pose upon ourselves, by falsely imagining that we sufficiently understand a subject, because we are familiar with many of the comprehensive terms in which that subject is usually discussed, whereas to many of those terms we may never have attached any precise or definite ideas. V. Endeavour carefully to discriminate between sound and false Reasoning; that you may rea- dily detect, and never employ, Arguments want- ifig in solidity. The intermixture of arguments which are weak and inconclusive with such as are strong and irresistible, has often been subservient to the interests of sophistry; and to the undiscern- ing, this has made "the worse appear the better 34 reason." But if this has frequently been practised, with express design, by the advocate of error, it has also been sometimes practised, without design, by the defender of truth. It has too often been forgotten, that arguments are to he weighed, not 7iumhered; and that, in truth, a weak, a doubtful, or an inconclusive argument, has the effect of di- minishing the force of those which are undeniably strong. It excites in the mind suspicion, both as to the talents of the reasoner and the accuracy of his opinions. In short it has the same effect in the process of moral reasoning as a negative quantity in the solution of algebraic problems. It effects a diminution of value to the full amount of the quantity which it represents. In the conduct of life, and certainly in every professional career, it is of still greater impor- tance to exercise a sound and discriminating judgment, than even to have at command ample stores of literature and science. A lesson of no inconsiderable value should be learned from the example of those writers (and they are not few in number) whose memory has been much more successfully cultivated than their judgment; who excite admiration at the rich and varied treasures of their knowledge, without inspiring respect for 35 their opinions, or confidence in their reasonings; who can, with apparent facihty, borrow illustra- tions and embellishments from almost every de- partment of science, but employ them in aid of opinions formed with incautious haste, supported by fallacious arguments, and maintained with all the confidence of dogmatism. VI. Endeavour to acquire the Habit of strict and diligent Investigation, " To investigate, in the original sense of the word, is to search for an unknown object by discovering and following out the traces which it has left, in the path which leads to its unknown situation. Thus we find where a person is con- cealed, by tracing his footsteps from the place whence he set out." In the investigation of truth, we set out from a point which is already ascertained, with a view to our arrival at a point not yet ascertained. But this progress is not to be effected by plans arbitrary or capricious. Our steps must be directed, and our efforts must be guided, by certain principles of inquiry and research. There is a certain process of thought, — an unbroken series of causes and 36 consequences, by which alone we can pass from that which is known to that which is unknown. If any of the links of that chain be disjoined, or rather if they be not clearly discovered, the interval may indeed be suppUed by conjecture, but the investigation is incomplete. Now the true spirit of investigation, and a facility in pur- suing the requisite inquiries, are not of easy acquisition. ^ They are the result of frequent efforts and judicious discipline. But the value of the attainment is an ample compensation for the labour which it demands. The habit acquired is applicable to all the objects which are placed within the grasp of the human faculties. It is equally requisite, and equally beneficial, in the investigation of individual character, of historic facts, of the phenomena of matter and of mind, and of the still more interesting and momentous truths which constitute the system of divine revelation. This habit of careful investigation will exert a salutary influence on the intellectual character, in producing a manly independence of mind. He who has been accustomed to examine for himself, will not be disposed to rely implicitly on the opinion of others, or to surrender his judg- ment at the demand of opinionative dogmatism. 37 While he will gratefully receive and acknow- ledge the aid of others, in correcting his opi- nions and extending his views, he will be in no danger of resembling those "who resign their judgment to the last man they hear or read; who, cameleon-like, take the colour of what is laid before them, and as soon lose and resign it to the next that happens to come in their way." The disposition which best qualifies for suc- cessful investigation is admirably exhibited in the following passage, by Dr. Thomas Brown : *' It is a spirit quick to pursue whatever is within the reach of human intellect ; but is not less quick to discern the bounds that limit every human inquiry ; and which, therefore, in seek- ing much, seeks only what man may learn: — which knows how to distinguish what is just in itself from what is merely accredited by illus- trious names ; — but which, at the same time, alive, with congenial feeling, to every intellectual excellence, and candid to the weakness from which no excellence is wholly privileged, can dissent and confute without triumph, as it ad- mires without envy." 38 VII. Avail yourselves of the assistance of others, whether tutors, associates, or authors, only so far as to obtain the aid actually requisite, and not to supersede the utmost efforts of your oivn The question perpetually arising in the mind of the student of remiss and indolent habits is — How shall I facilitate my labour by obtaining assistance from others? The question equally familiar to the mind of the student athirst for knowledge, and willing to acquire it at the ex- pense of exertion is — How shall I accomplish my object with the least assistance from others ? It is not difficult to predict the tendency and result of either habit of mind. By the one, the intellectual character is degraded and enfeebled; by the other, it attains dignity and elevation, energy and self-command. He who always does his best will usually do well, and often more than well ; and if he fail occasionally to accomplish his object, his failure will neither be accompanied by self-reproach, nor followed by a relaxation of effort. The assistance which is within his reach, he will resolutely decline, 39 till his best energies have been put forth: he has been initiated into the habit of applying himself to grapple with a difficulty : a difficulty which appeared formidable when viewed at a distance, with only a transient glance, has often been conquered by the first encounter j and in a better cause than that on which the excla- mation was first made, he has been prepared to say "veni, vidi, vicV Or if a vigorous, patient, and persevering investigation was requi- site, he has at length entered into the recom- pense of him who expressed the delight of no ordinary mind, when he exclaimed evp-qKa. VIII. Be not only willing^ but desirous, to have every Defect in your powers, attainments, and productions, fully and explicitly pointed out. The disclosure may be unwelcome ; it may be even unexpected; but it will be salutary. It may be conducive to the interests as well of intellectual as of moral culture. A capacity which appears contracted may be farther deve- loped, — may be greatly expanded ; attainments, which at present disappoint expectation, may be considerably augmented; and the productions 40 which may justly be regarded as unfavourable specimens of intellectual effort, may supply ma- terials of comparison with future exercises, from which may be derived the most cheering en- couragement. It is one of the many advantages arising from association with other students in a pub- lic seminary, that such defects are rendered apparent to the individuals by whom they are displayed. The cultivation of the understand- ing may doubtless be carried on in the absence of living instructors, and without associates in study. Books may supply, in part, the want of tutors, and plodding diligence may amass stores of knowledge in the deepest seclusion; but then the means are wanting, not only of abridging unnecessary labour, and removing formidable obstructions, but also of detecting those defects of knowledge, those prejudices of early education, those mistaken notions, those injurious habits, those numerous errors and blemishes of performance, which might never have become apparent to the individuals them- selves. To receive with docility and with gratitude the exposure of our own defects and mistakes 41 is an attainment of no small value. It has a beneficial influence in restraining us from think- ing more highly of our talents and of our pro- ductions than we ought to think, and it renders even the detection of our defects an excitement to intellectual progress, and a means of moral improvement. IX. Let your plan of Study, and the arrangement for the distribution of your Time, be judiciously formed, and prosecuted with the utmost diligence and punctuality. The beneficial effect of order and regularity in the discharge of engagements, especially when a variety of objects may demand attention, must be in some degree apparent to every one. To the student, not less than to the man of busi- ness, is regularity of method important in the arrangement of his pursuits ; as it prevents loss of time by embarrassing suspense, with regard to the object which, at any given hour, claims immediate attention. Even a plan of arrange- ment, in some respects defective and objection- able, would secure to a student a decided advantage over another individual, who should 42 disregard order and method; incalculable then must be the benefit arising from regulations, which proceed on wise and enlightened prin- ciples. A few suggestions on this point may be deserving of notice. 1. Let not the plan laid down be so difficult of observance, as to incur the danger of frequent failure or irregularity. It is wise for us to consider, not only what we could wish to accomplish, but also what it is probable that, with our habits, and in our circumstances, we shall be able to effect. By attempting too much, we often accomplish less than we should have effected, with plans guided by principles of greater moderation; and one reason which may be assigned for this is, that after having repeatedly fallen short of the line prescribed, our plans cease to have authority in our own estimation, lose their practical influ- ence on the distribution of our time, and having thus been virtually, they are at length avowedly abandoned. 2. Let the proportion of time and attention devoted to every object of study be regulated by a regard both to its real and to its relative importance. 43 3. Let the most important studies be assigned to those hours in which we find, by experience, that we can exert our intellectual energies with the greatest facility and intensity. 4. Let the minor intervals of time which pre- cede or follow the more important engagements be duly and economically improved. How many valuable acquisitions may be se- cured by filling up, with appropriate reading, the moments of occasional and uncertain leisure, which Boyle calls "the parentheses or interludes of time. These, coming between more impor- tant engagements, are wont to be lost by most men for want of a value for them ; and even by good men for want of skill to preserve them. And as some goldsmiths and refiners are wont to save the very sweepings of their shops, because they may contain in them some filings or dust of gold and silver, I see not why a christian may not be as careful, not to lose the fragments of a thing incomparably more precious." Guard against those Mental Habits which may be eventually though imperceptibly preju- 44 dicial, hy impairing the vigour of the Mind or of the Body, Of these several may be distinctly speci- fied :— 1. Undue continuance of studious exertion and mental excitement. The opinion has been publicly expressed by a Professor of eminence in a northern University, that no man can habitually apply his mind to intense study during more than six hours in the day, without injury to his health. This opinion, be it remembered, applies to the determined energy of mental application in severe study; and if to six hours of serious study be added three or four hours of such reading as conveys in- struction, vv^ithout inducing any consciousness of fatigue, the student will have made near ap- proaches to that line, beyond which to trespass is compatible neither with safety nor with duty. Let not the young and ardent adventurer in the path of knowledge imagine, that, by the omission of the hours due to sleep, and to bodily exercise, he can be a gainer upon the whole. How many distressing instances have there been in which it has too plainly appeared, 45 that undue exertion and excitement have under- mined even a vigorous constitution, and disquaU- fied for the performance of those duties for which a course of study is the intended preparation. And should these fearful evils not be entailed, still it may be shown, that undue application defeats the objects in view, and proceeds upon principles of calculation altogether erroneous. In all intellectual as well as in mechanical labours, the work accomplished must be in pro- portion to the power exerted. But the powder which the mind can put forth in any study, de- pends upon a variety of circumstances; among which are to be included, its freedom from exhaustion and depression, and from those dis- abilities to which it will be subject, if the health and spirits be impaired. No hesitation can there be in hazarding the assertion, that in the experiment of a month or a year, it will be found, that the student will actually accomplish more of intellectual labour, by ten hours of daily study, with two hours of bodily exercise and recreation, than he could effect in twelve hours without such intermission. 2. An undue eagerness of desire to complete any performance within a given time. c3 46 The tranquil exercise of thought may be car- ried on with energy for a considerable time, without inducing mental weariness or occasion- ing effects injurious to health. Very different, however, are the effects of study, when pursued with any degree of anxiety or perturbation, and especially when accompanied with a restless and impatient eagerness to complete the performance, or to accomplish, in a given time, a certain task which we have prescribed. There are, indeed, minds habitually inclined to indolence or to procrastination, which derive benefit from the stimulus arising from such a requirement; but when the stimulus arising from other consider- ations is sufficiently powerful, that additional excitement may become highly injurious. They who feel the pressure of numerous engagements are frequently too eager to complete the literary labour in which they are employed, before they proceed to another pursuit, to which either the plan of study or the call of duty may require their immediate attention ; and the hurried at- tempt will either, by undue despatch, be un- favourable to the performance itself, or by the disquieting anxiety induced, be injurious to the corporeal frame. It is related of Mr. John 47 Wesley, that when a reference, on one occasion, was made to his numerous avocations, he rephed, — " Though I am always in haste, I am never in a hurry, because 1 never undertake more work than I can go through with perfect calm- ness of spirit." 3. An inability to transfer the attention with ease from one subject to another ; or, when it is desirable, to unbend and recreate the mind. The love of variety, of novelty, and of relief from continued efforts of thought, renders it easy for the undisciplined mind to dismiss from it;s notice a subject to which its attention has been directed. But in proportion as habits of fixed and persevering attention are cultivated, and feelings of interest in the pursuit of knowledge are awakened, it becomes difficult to disengage the mind, at pleasure, from any subject of consi- deration. Yet this want of control over the thoughts and energies of the mind is at once unfavourable to progress in knowledge, to the enjoyment of the pleasures of social intercourse, and to that entire recreation of mind, by which it is prepared to renew, with increased energy, its application to severe study. It is most desir- able, for reasons sufficiently obvious, to cultivate 48 vivacity and cheerfulness of disposition ; and, in order to this, it is of no small importance to be able to withdraw the mind, at pleasure, from pursuits which, by their continuance, occasion fatigue and abstraction, and to yield to the full impression of surrounding objects or of enliven- ing conversation. It is related by Count Segur, as a character- istic trait of the late Emperor Napoleon, that he possessed the faculty of "throwing aside the most important occupations whenever he pleased ; either for the sake of variety or of rest ; for in him the power of volition surpassed that of ima- gination. In this respect he reigned over himself as much as he did over others." XI. Let it be your constant aim to arrive at gene- ral Principles, on all the subjects to which your attention is directed. Without the guidance of general principles, the human mind resembles a vessel at sea, with- out chart, or compass, or pilot. It must fluctuate in doubt and uncertainty; and amidst the agita- tions of conflicting sentiments, it must be at the 49 mercy of almost every wind of opinion, and un- prepared to encounter the rising wave of opposi- tion. In every department of human knowledge, whether of literature or of science, whether of reason or of revelation, there are certain fixed principles — certain general truths, from which we must set out in our researches, and by which we must be guided in our reasonings. To borrow the language of Mr. Locke, " there are funda- mental truths that lie at the bottom, the basis upon which a great many others rest, and in which they have their consistency. These are teeming truths, rich in store, with which they furnish the mind, and like the lights of heaven, are not only beautiful and entertaining in them- selves, but give light and evidence to other things, that, without them, could not be seen or known. Such is that admirable discovery of Newton, that all bodies gravitate to one another, which may be counted the basis of natural philo- sophy. Our Saviour's great rule — * that we should love our neighbour as ourselves,' is such a fundamental truth, for the regulating human society, that, I think, by that alone, one might, without difficulty, determine all the cases and doubts in social morality. These, and such 50 as these, are the truths we should endeavour to find out and store our minds with." " We should accustom ourselves, in any question pro- posed, to examine and find out upon what it bot- toms. Most of the difficulties that come in our way, when well considered and traced, lead us to some proposition which, known to be true, clears the doubt, and gives an easy solution of the question." XII. Be not satisfied with the Knowledge you have acquired on any subject of Investigation^ till you can express the result of your Inquiries and Re- flections in your own words, either in Conversa- tion or in Writing. The attempt to convey our ideas to others is the most satisfactory test by which we may ascer- tain their correctness or inaccuracy — their com- pleteness or deficiency. Nothing is more common than for those whose minds are undisciplined, to flatter themselves that they have a competent ac- quaintance with a subject, on which their ideas are still obscure and confused, and on which they betray obscurity and confusion, as soon as they 51 attempt the communication of their thoughts to others. It is therefore of great importance in seminaries of education, that an adequate test should be applied by the tutor, throughout the whole progress of study, both by instituting a strict examination on the course of reading pre- scribed, and by requiring frequent exercises in composition on the subjects to which attention has been directed. On the same principle it would be found highly beneficial, were those who are associated in a studious career, to bring each other to the test by mutual examination, and by conversing freely on points of importance and of difficulty. It would be too much to assert, that, in every instance, where there is clearness of conception, there will be facility of expression, since there may be causes of embarrassment in the attempt to convey ideas, which do not arise from the obscurity of the ideas themselves; but where no such causes are in operation, it may be presumed, that confusion of language has its origin in confusion of thought, and that we ought not to give ourselves credit for a compe- tent acquaintance with any subject, till we can convey our ideas on that subject with precision and perspicuity. 52 " My method of study," said President Ed- wards, "has been very much by writing; ap- plying myself in this way to improve every important hint; pursuing the clue to my utmost when any thing in reading, meditation, or con- versation has been suggested to my mind, that seemed to promise light on any weighty point ; thus penning what appeared to me my best thoughts on innumerable subjects, for my own benefit. The longer I prosecuted my studies in this method, the more habitual it became, and the more pleasant and profitable I found it. The further I travelled in this way, the wider the field opened." ON INTELLECTUAL HABITS. PART II. "The Improvement of the Understanding," observes Mr. Locke, " is for two ends ; first, for our own increase of knowledge ; secondly, to enable us to deliver that knowledge to others. The latter of these, if it be not the chief end of study in a gentleman; yet it is at least equal to the other, since the greatest part of his business and usefulness in the world is by the influence of what he says, or writes to others." Now if even to those who are not engaged in any department of professional life, it be so important to acquire a facility in the com- munication of knowledge, how much more important must be that attainment to those, whose official duty it is, to convey to the minds of men, in various classes of society, knowledge of incomparable value. 54 I proceed, then, to offer HINTS TO AID THE CULTIVATION OF MENTAL HABITS, WITH A VIEW TO THE COMMUNICATION OF KNOWLEDGE in the engagements of THE CHRISTIAN MINISTRY. For the sake of convenient arrangement, I shall distribute the advices I have to suggest under three general divisions : I shall endeavour to exhibit — The Impor- tance of still pursuing with diligence Plans of Mental Improvement, after terminating the Course of Academic Discipline: — The Course of Study which it is most important to pursue in the earlier stages of the Christian Mini- stry: — and, The best method of conducting direct Preparations for the Pulpit. I. THE IMPORTANCE OF STILL PURSUING WITH DILIGENCE PLANS OF MENTAL IMPROVEMENT, AFTER TERMINATING THE COURSE OF ACADEMIC DISCIPLINE. I. It would be absurd for a Student to ima- gine, that on quitting the College, and entering on the active duties of the Christian Ministry, 55 he has ** finished his studies" when in truth they are but commenced. The foundation only is laid — the superstruc- ture you have yet to rear. Only the elements of knowledge have you at present attained : let these first principles stimulate, not satisfy, your desire of knowledge ; let them guide, not limit your researches. You have in some degree acquired, but you have not yet matured the intellectual habits essential to the due discharge of the office on which you now enter. You are now arrived at a critical period in the his- tory of your mind. It is now to be determined, whether, in respect of mental energy and attain- ments, you are to remain stationary, with self- reproach and merited disgrace, or to prosecute, with ardour, a course of unremitted application and honourable proficiency. Can you hesitate to admit the necessity of blending the character of the Student with that of the Minister? Are you prepared to specify the branches of academic study in which you have already arrived at a competency of know- ledge? Let it even be granted, that in some of your literary and scientific pursuits you have 56 attained a proficiency, at once respectable and valuable ; and let it be conceded, that farther advances in some of these studies can scarcely be regarded as compatible with the avocations on which you now enter. Still, must you not be compelled to acknowledge, that there are other studies of primary importance, in which, with your advantages, it would be culpable not to make strenuous and habitual exertions, with a view to farther progress ? How powerful are the considerations which urge you to the dili- gent investigation of the sacred Scriptures — to the constant study of the languages in which they were originally written — and, to the ac- cumulation, from various sources, of that knowledge by which they may be explained, illustrated, and defended. II. The importance of the object at which the Christian Ministry aims peremptorily re- quires the most strenuous and diligent Im- provement of the Mental Powers, " How high and awful a function is that which proposes to establish in the soul an in- terior dominion — to illuminate its powers by 57 a celestial light — and introduce it to an inti- mate, ineffable, and unchanging alliance with the Father of Spirits. The moment we per- mit ourselves to think lightly of the Christian Ministry, our right arm is withered ; nothing but imbecility and relaxation remains. For no man ever excelled in a profession to which he did not feel an attachment bordering on enthusiasm; though what in other professions is enthusiasm, is, in ours, the dictate of so- briety and truth."* They who enter on this arduous and respon- sible office are understood to give, and usually give, in terms the most explicit, and with assu- rances the most solemn, a pledge, that they will devote to its momentous labours their best talents and their assiduous exertions. Nothing less than this is due to the God whom we serve, the cause in which we have embarked, and the individuals who attach themselves to our Mini- stry. If the pledge be given, and the obliga- tion be sacred, conscience is deeply concerned in endeavouring to redeem it with inviolable fidelity and constancy. There may be, on the * Sermon on the Discouragements and Supports of the Christian Minister, by the Rev. Robert Hall. 58 part of some, a facility in the discharge of pub- lic duties, arising from talents of a superior order, or at least of a peculiar adaptation to certain engagements ; but this by no means exonerates them, even in the slightest degree, from the duty of improving, by unremitted dili- gence, the talents they possess. If to them more be given, of them more will be required. III. The Difficulties which are to be encoun- tered in the discharge of the Christian Ministry require the most vigorous exertions, and the most diligent application. The difficulties to which I refer are of an intellectual kind, and arise especially from three sources : (1.) The diversity of mental character pre- vailing in the auditories we address. It is the just remark of Dr. Campbell, in his Philosophy of Rhetoric, that ** the more mixed the auditory is, the greater is the difficulty of speaking to them with effect. The preacher has therefore a more delicate part to perform than either the pleader or the senator. The auditors, though rarely so accomplished as to 59 require the same accuracy of composition, or acuteness in reasoning as may be expected in the other two, are more various in age, rank, taste, inclinations, sentiments, and prejudices." " To men of various casts and complexions, it is obvious," observes Mr. Hall, "a corre- sponding difference in the selection of topics and the method of appeal is requisite. Some are only capable of digesting the first principles of religion, on whom it is necessary often to in- culcate the same lessons, with the reiteration of parental solicitude : there are others of a wider grasp of comprehension, who must be indulged with an ampler variety, and to whom views of religion less obvious, less obtrusive, and demanding a more vigorous exercise of the understanding, are peculiarly adapted. Some are accustomed to contemplate every subject in a light so cool and argumentative, that they are not easily impressed with any thing which is not presented in the garb of reasoning ; — there are others of a softer temperament, who are more easily won by tender strokes of pathos." * After such quotations, it is assuredly suffi- cient simply to ask the question, whether any ♦ Sermon before cited. 60 preacher, and especially any young preacher, can imagine himself qualified to contend with difficulties so formidable, without habits of stu- dious consideration and deep reflection ? (2.) The weighty and frequent demands made upon the Mental Resources of a Christian Mi- nister in the present day. In the discharge of his stated duties on the Sabbath, and of the frequent engagements which arise out of the excitement of benevolent activity in the present day, how heavy are the demands upon the time and talents and attainments of the Christian Minister ! With a limited degree of opportunity for preparation, on what a vari- ety of subjects he has to discourse, — what a versatility of thought he has occasion to display. How much he needs — an ample store of general principles, on almost all subjects interesting to the heart of man — well-digested views of the whole system of revealed truth — familiarity with the most important points of Biblical Criticism — and materials derived from almost all the sources of human knowledge, in order to present to his hearers, rich, diversified and interesting ma- terials of illustration, to whatever subject he invites their regard. Surely qualifications for 61 such engagements are not to be expected with- out extensive reading and perpetual apphcation. (3.) The increased circulation of Knowledge, both literary and scientific, among various classes of society. It is naturally expected that a Minister should be superior to most of his hearers, not only in his knowledge of the Scriptures, but also in mental culture and literary attainments. To secure, by a wide interval, that superiority, was formerly by no means difficult for those Ministers who had enjoyed the advantages of a liberal education. In the present day this is not so easy a task. In most congregations there are not a few who have been versed in the principles of literature and of science, and who are qualified to detect inaccuracies of thought or expression, which might formerly have passed without notice. It should be deeply impressed upon the mind of every Minister, when he embarks on his professional course, that as the standard of information among all classes is perpetually rising, the standard of learning and of talent among the Ministers of the Gospel must be raised at least in an equal degi'ee. D (12 IV. The im/xn (<(>((•(' of unwaaritid Assiduity in a course of A/culaf Jm/)rorcu/<'nf, is evinced hi/ llic confnfsf. (dtsirfxthlc hclwccn dij/'crcnt classes of (J/irislian Minislers, I'rom (he ()|)S('rv.iln>iis and iiujuliics I luivc nuuU', ill rc'lcri'iKU' lo lIic plans piirsncil l>y ^'oini;!.^ Minisl.crs allrr (criMinaliii;;' (lu'ir nca- (U^niic career, I have hccn disposed lo rei^ard llicni as loiiniiit!, Iw(» disliiicl classes; (lie one class coiisisliiii; of llioso wlu), by a coiirs<' ol' menial iliscipiine, iire making every yiar pvo- nressive and obvicms advances in iheir (inalill- (raiions lor public Uridulness (he oilier class consisliii", ol (hose who, year al'ler year, (>\liil)il the same iinvaryiuj;' complexion of intrlleclual chanicler, without, any piMceptihle pr(»or(.ss in comprehension of mind, power «»!" thought, or exleiil of knowU>d.m'. Tht^ir ri'sources ap|)ear to he exhausted; their sermons, instead (d' pre- sentin;; to their lu>arers, " thin<;s lu'W and old," reiterate ideas perfectly lamiliar, in forms of expression which may he almost anticipated. It is scarcely iu>cessary (o add, that, under such ministrations, hut little interest is excited, hut littli' im|»r(\ssion is produced. Indolence 63 on the piirt of the minister induces torpor on the part ol" tlie iiejuvrs ; or 11' on tlicir part stronger leelings are excited, they are emotions of painful regret and growing (hssatisfaction. On the other liand, the dili«^ent shuU'nt, guicU^d hy the nohh'st principk's, and impelled hy the strongest motives, is constantly adding to liis stores of knowledge, and his facilities for the discharge of professional duties. If his dirt'ct ])repiuation lor the pulpit, rendered easier by the power of habit, and ihe augmentation of his materials of ihoughl, deniaud a less pro- portion of his time, he by no means contracts within narrower limits the efforts of his mind, l)ut delights in the opportunity allorded ibr the accumulatiou oi' (he most iiiipoi-t.iiit knowledge. \^y diligently pursuing this eouisc, he must be necessarily increasing his ministerial (jualitica- tions, and rising in the estimation of tlie people of liis charge. "Oh! whnt abundance of things are there," exclaims the inunilable Baxter, which .1 mini- ster should undersland ; and what a great delect it is to be ignorant of them ; and how nuich shall we miss such knowledge in our work! Many ministers study only to compose their 64 sermons, and very little more, when there are so many books to be read, and so many matters that we should not be unacquainted with. Nay, in the study of our sermons we are too negli- gent, gathering only a few naked heads, and not considering of the most forcible expressions by which we should set them home to men's hearts ! We must study how to convince and get within men, and how to bring each truth to the quick, and not leave all this to our ex- temporary promptitude, unless it be in cases of necessity. Certainly, brethren, experience will teach you, that men are not made learned or wise without hard study and unwearied la- bours." Let those labours, however, have a right direction, that there may be no labour lost. Let them have a bearing, more or less direct, upon the proper engagements of the Christian Ministry. The sacred office, both from its arduousness and from its importance, is abundantly suffi- cient to employ, in its own proper pursuits, the full energy of the most powerful and capacious mind. To the Christian Minister, more point- edly than to any man engaged in secular SB avocations, the weighty remark of Mr. Cecil apphes : — " Every man should aim to do one thing well. If he dissipates his attention on several objects, he may have excellent talents intrusted to him, but they will be intrusted to no good end. Concentrated on his proper ob- ject, they might have a vast energy ; but dis- sipated on several they will have none. Let other objects be pursued indeed; but only so far as they may subserve the main purpose. By neglecting this rule, I have seen frivolity and futility written on minds of great power; and by regarding it, I have seen very limited minds acting in the first rank of their profes- sion — I have seen a large capital and a great stock dissipated, and I have seen a small capi- tal and stock improved to great riches." "Give attendance to reading" is the Scrip- ture rule for Ministerial Study. " Mr. Scott explains it as refering to the study of the Scriptures, or of any other books which could add to the fund of profitable knowledge. In an earlier period of life, he candidly confesses that his notions on these subjects were too contracted. Mature consideration, however, formed his studious life upon more enlarged 66 principles, which he never failed strongly to inculcate upon young men under his care and influence, marking at the same time, the im- portance of a due subordination to the main end. A minister of the present day said once to a friend who found him reading Gibbon's History, that he read every thing with a par- ticular view to his ministry, and that he col- lected some materials for the pulpit from books of almost every description."* I now proceed to offer some specific advices, 11. ON THE COURSE OF STUDY, WITH A VIEW TO MENTAL IMPROVEMENT, WHICH IT IS MOST IM- PORTANT TO PURSUE, IN THE EARLIER STAGES OF THE CHRISTIAN MINISTRY. Shall I render myself liable to the charge of indulging unfounded and illiberal suspicions, with regard to any of my brethren, if I venture to express a fear, that some allow too much of * See the Rev. C, Bridges on the Christian Ministry — an admirable work, to which the Author of these Hints gratefully acknowledges himself to have been repeatedly indebted in preparing for the press the present enlarged edition. 67 their valuable time to be frittered away in the perusal of miscellaneous and periodical publi- cations. These, judiciously selected, may af- ford interesting and advantageous occupation for hours of leisure, and intervals of relaxa- tion from serious study; but on these the student should not think himself authorised to enter, till by hours of application he has en- titled himself to moments of leisure. Incalcu- lable and irretrievable will be the loss he will sustain, if he allow his mornings and his even- ings to be expended in the perusal of light and ephemeral productions. By no means would I discourage an attention, duly limited and regulated, to the various departments of polite literature. From works of taste and imagina- tion, carefully selected, the mind may reap not delight only but improvement. Poetry, elo- quence, and criticism have their claims as well as their attractions; but let the student yield to their attractions only in proportion to their claims, and let their claims be submitted to the decision of an enlightened judgment and a con- science feehngly alive. The first object which claims the attention of a student and a minister, in his course of 68 reading, is the study of the Hebrew and Greek Scriptures. Whatever may be the Hmits within which multiplied engagements may require this to be contracted, let it be a part of the business of every day. In your academic efforts, it may be presumed, you have at least conquered the most formidable difficulties in the acquisition of these languages. How much to be lamented would it be, should you suspend your applica- tion, just at the point at which you were about to receive the recompense of your toilsome ini- tiation. If you make no farther progress, your past labour will be productive of but little ad- vantage ; and if you neglect the frequent and habitual reading of the Scriptures in the ori- ginal, you will lose much of that which you have already acquired. Surely you ought not to be satisfied without attaining a facility in reading the Hebrew Bible and the Greek Testament — such a facility as will remove all temptations to neglect the study — as will ren- der it easy to avail yourselves of the critical labours of others — as will authorize you to place some confidence in your own opinion on points on which critics and commentators disagree — and will render the perusal of the 69 Scriptures in the original sufficiently easy, to be adopted with advantage for the purposes of devotional improvement. A second course of reading on which I would lay stress, is one of which the leading object should be the extension of those branches of knowledge, for which a demand is chiefly made in the exercise of your official functions. If the senator should be well versed in the history of his country, its constitution, and the sources of national prosperity; if the lawyer should be intimately conversant with the sys- tem of jurisprudence and the enactments of the legislature ; if the physician should be well skilled in the knowledge of diseases and the remedies which they require ; surely a minister of religion should be equally solicitous to attain an extensive and accurate acquaintance with that system of truth which it is the business of his life to teach and to inculcate. On a great variety of subjects his knowledge must of neces- sity be superficial ; but on those in which he undertakes to appear in the character of a public instructor, his knowledge should be ac- curate, if not profound. With this view, the energy of his mind should be directed to the d3 , 70 Study of the volume of revelation ; nor can he be deemed excusable unless he avail himself, to the full extent of his means and opportuni- ties, of those aids which are so abundantly supplied, both by ancient and modern writers. A specification of the works which especially merit attention falls not within the compass of my present design. Suffice it to say, that those which are of principal importance may be in- cluded under the heads of Biblical Criticism — Theology, Polemical and Practical — Jewish Antiquities and Ecclesiastical History. From the study of Ecclesiastical History, observes Dr. Dwight, the Theological student will derive advantages similar to those which the statesman derives from civil history. " He will learn what the church has been; why it has thus been; and how in many respects it may be rendered better and happier." — It need only be added, says Mr. Bridges, " that Mosheim will furnish the requisite information respecting the visible church, and Milner respecting the real church." To this course of reading may be added, with great advantage, the Study of the Human Mind, in reference to which I adduce with 71 cordial approbation the words of an anonymous writer : — "As we conceive that no science can be of more importance to the preacher, so we are apt to think that no science is more commonly neglected ; and hence it arises, on the one hand, that the class of men, who, by their continued professional scrutiny of the minds of others might be expected to throw most light upon this department of science, are very small con- tributors to it; and on the other, that if any of them are anxious for that species of know- ledge more immediately bearing on their pro- fession, they know not where to seek it. The fruits of all this in theology are much of the same kind as if military men were to forswear the subject of military tactics, and physicians that of medicine. It is indeed difficult to con- ceive to what an amount the usefulness of Sermons is impaired by ignorance of the human mind. We apprehend that nothing in Scrip- ture itself is more apt to touch and affect the heart, than what has been termed its 'power of divination;' or in other words, that perspi- cacity by which it exhibits what is in the heart of the hearer, and reveals the man to himself. 72 And an intimate acquaintance with the powers, habits and workings of the mind, would, to a certain extent, supply the preacher with a talisman of the same kind. We should stand before him convicted, rebuked, and condemned ; and often under the influence of the Holy Spirit, who delights to work by rational means on rational creatures, should be led to exclaim, that * God was with him of a truth.' " * A third course of reading should be pursued with a view to devotional excitement^ and the cultivation of personal 7^eligion. Let it ever be remembered, that the charac- ter of the christian is not to be merged in the official avocations of the minister. A solicitous regard to the interests of personal piety should every day of life take the lead of all other concerns. Nor can it be supposed, that the mind can be duly qualified for the spiritual and elevated duties of the christian ministry, unless the religion of the heart be cultivated with watchful care. In addition to the devo- tional study of the Holy Scriptures, great advantage may be derived from the habit of * See Critique on the Rev. C. Simeon's Horse Homileticae, in the Christian Observer — Nov. 1820. 73 allotting a certain limited portion of time, every day, to a course of reading, for the pm'poses of religious improvement. Some of the writings of the old divines may be read with this view, with incalculable advantage; nor is any spe- cies of reading more beneficial in promoting at once devotional excitement and professional diligence, than the biography of distinguished christians, and of ministers eminent for piety and usefulness. I fully concur with Mr. Bridges in the opinion that "more lessons of practical detail and encouragement may be learnt from this branch of study than from whole treatises of abstract theology. Such lives as those of Leighton, Alleine, Philip Henry, Halyburton, Cotton Mather, Elliot, Brainerd, Doddridge, Martyn, Scott and Richmond are of the highest value and consideration. On the most profitable method of readings I would offer a few remarks. "Reading," observes Mr. Locke, "furnishes the mind only with materials of knowledge; it is thinking makes what we read ours. We are of the ruminating kind, and it is not enough to cram ourselves with a great load of collec- tions : — there are indeed in some writers visible 74 instances of deep thoughts, close and acute rea- soning, and ideas well pursued. The light these would give would be of great use, if their reader would observe and imitate them : — but that can be done only by our own medi- tation." In the spirit of these remarks it may be ob- served, that the materials of knowledge which we obtain by reading, should undergo a mental process of digestion, so as to be incorporated with our own ideas, and to augment the strength and resources of our own minds. In propor- tion as the mind thus adds to its stores of knowledge, instead of being burdened by its accumulations, its capacity of reception and of retention becomes expanded. — "New Know- ledge," observes Maclaurin, *^ does not consist so much in our having access to a new object, as in comparing it with others already known, observing its relations to them, or discerning what it has in common with them, and wherein their disparity consists ; and, therefore, our knowledge is vastly greater than the sum of what all its objects separately could afford ; and when a new object comes within our reach, the addition to our knowledge is the greater, 75 the more we already know ; so that it increases, not as the new objects increase, but in a much higher proportion." * " Read not," said Lord Bacon, " with a de- sign to contradict and to engage in disputes, nor yet to take all for granted, nor to set off yourself in discourse; but learn to weigh, and to use your judgment. Some books there are which it is convenient just to taste, others that we ought to swallow quickly, and some, but those are very few, that we should digest: that is, some books are to be looked into only in parts; others to be read indeed, but in a cursory manner; and some few to be turned over diligently and with singular attention. Reading gives a fund of universal knowledge; disputation and conference, acuteness and elo- quence ; writing and collecting of notes im- prints what we read on the mind, and fixes it deep. And therefore if a man is careless in noting, he had need have a good memory : if he confers little, he should have a present wit; and if he reads little, there is nothing left, but to use a kind of artifice, whereby he may seem to know what he does not." * See his View of Newton's Discoveries. 76 Some persons attach great importance to the habit of keeping a common-place book, for the purpose of inserting copious extracts with which they meet in the course of their reading. This plan appears to me to be advisable only when the passage is pre-eminently valuable, and the book in which it occurs is not usually acces- sible. In other cases, the method appears liable to numerous and weighty objections. It requires an expenditure of time for which no equivalent is received, by the slight impres- sion produced in the mere act of transcribing. We deceive ourselves greatly by imagining it is made our own, merely because it is entered in our collectanea^ since it is uncertain whether we may ever read it again. If the book we are reading be in our own possession, it may be advantageous to mark in the margin, pas- sages which demand a second or a repeated perusal, and to enter in a book, alphabetically arranged, a reference to the passage, under an appropriate title. We should thus obtain, by degrees, a valuable index to the most impor- tant contents of the books in our possession, which have obtained a careful perusal. 77 I have now to suggest a few Hints of Advice in reference to — III. THE BEST METHOD OF CONDUCTING DIRECT PREPARATION FOR THE PULPIT. I. Remember the influence of devotional ex- citement on the operations of the intellect^ when employed on spiritual subjects^ and the impor- tance of obtaining that Divine Aid which the Scriptures encourage us to expect, " Offer up your daily requests to God, the Father of lights, that he would bless all your attempts and labours in reading and in study. Think with yourself, how easily and how insensi- bly, by one turn of thought, he can lead you into a large scene of useful ideas : he can teach you to lay hold on a clue which may guide your thoughts with safety and ease through all the difficulties of an intricate subject. He ex- pects to be acknowledged in the common affairs of life, and he does as certainly expect it in the superior operations of the mind; and in the 78 search of knowledge and truth. — Bishop San- derson says, that study without prayer is atheism, as well as that prayer without study is presumption. Bene orasse est bene stu- duisse.''* " For a man solemnly to undertake," observes Dr. Owen, " the interpretation of any portion of scripture, without invocation of God, to be taught and instructed by his Spirit, is a high provocation of him ; nor shall I expect the dis- covery of truth from any one who thus proudly engages in a work so much above his ability." "The Spirit by his unction," says Quesnel, "is the great master in this science, and it is by prayer, that we become his scholars. Much prayer and little study advance the work of God more than abundance of study without prayer.'* It is said to have been the practice of Luther, even in the midst of his most pressing avocations, to devote three hours every day to direct com- munion with God. It was the resolution of Dr. Cotton Mather to retire for prayer at least three times every day; and it is recorded by his biographer that * Dr. Watts's Improvement of the Mind. 79 his custom was to pray not less than six times in the day, in addition to the habit of ejacula- tory aspirations which were usually repeated many times in the course of every hour. " It was his practice also from his fourteenth year almost to his death to keep a private fast, or a day of more than ordinary devotion, at least once a month, as well as days of solemn thanks- givings to God for his mercies." The duties of a christian minister are spiri- tual duties, and require therefore spiritual and devotional habits of thought and feeling. If the state of mind correspond with the character of the subjects on which intellectual energy is to be employed, the employment becomes easy and delightful ; if otherwise, it is difficult, if not irksome. The hours expended in the prepara- tion of discourses for the pulpit may, on these principles, be either among the most happy, or the most distressing, of studious life. Under the influence of devotional excitement, with what clearness, and with what beauty may an interesting passage of the word of God unfold its meaning to the eye of the mind. It becomes at once a source of spiritual delight and a theme for pulpit discussion. The truths it inculcates 80 or involves, present themselves in quick succes- sion to the meditating mind, and seem to arrange themselves, without difficulty, in an order the most natural and correct. II. Study the true meaning of the ivord of God, in your daily perusal of the sacred volume, and yield your mind and heart to the influence of the truths you read. " I have found it advantageous," remarks Mr. Scott, " sometimes to read the Scriptures with such exactness, as to weigh every expression, as if I were about to preach on every verse, and then to apply the result to my own case, character, experience, and conduct, as if it had been directly addressed to me ; in short to make the passages into a kind of sermons, as if about to preach to others, and then to turn the whole application on myself. At other times I have read a passage more generally, and then selected two or three of the most important observations from it, and endeavoured to employ my mind in meditation on them, and consider how they bore on the state of my heart, or on my past life, or on those things which I heard or 81 observed, in the world or the church, and to compare them with the variety of sentiments, experiences, actions or prominent characters, with which we become gradually more and more acquainted." He who sets out on this plan, proves that he has already " the beginning of wisdom," and that he is on his way towards no ordinary attainments. " Nothing sanctifies and saves but truth. The Holy Bible is the only storehouse of re- ligious doctrine. An implicit and silent sub- mission of the whole soul of a minister to the revealed will of the eternal and incomprehen- sible God, is indispensable to any enlarged success. Inspired men spake as they were moved by the Holy Ghost — handed down to a lost world all the Revelation which Infinite Wisdom saw needful and best, and in the man- ner and form which was most suitable to the designs of God and the state of man — deliver- ed to the church unmixed, and absolutely pure truth, without any defect, any omission, any superfluity, any exaggeration, any mistake — leaving us the standard of all doctrine, the rule of all practice, the example of all holi- ness. Such is the Bible — the interpretation 82 of which, and the apphcation to the cases of men, is left as a solemn trust with the stewards of Christ's mysteries. Brethren, a revival of religion must spring from a revival of the authority of the Bible, a revival of the unlimited sovereignty of the Inspired Book, in overruling all the errors of men, in sway- ing every heart, in governing and curbing every imagination, in deciding every controversy, in being itself the element and matter of all our instructions in public and private. The Divine medicine must not be adulterated and weakened by the admixtures of man ; or our maladies will never be cured. The cup of salvation must not be corrupted with *the wine of Sodom, and the grapes of Gomorrah ;' or the wounds of men will remain unhealed. We must return to our Bibles.*" III. Endeavour to connect Mental Improve- ment and Acquisitions of Knowledge with your ordinary preparations for the Pulpit. The young preacher should by no means * See the Rev. Daniel Wilson's Introductoj-y Essay to " the Reformed Pastor." 83 think it sufficient, to make that preparation for his appearance in the pulpit, which he supposes will be deemed adequate and respectable, by those who attend on his ministry. To satisfy himself should be with him an object of much more difficult attainment, under ordinary cir- cumstances, than to satisfy his hearers ; and he should not allow himself to be satisfied, unless he has so conducted his preparation of discourses, as to have made some addition to his store of valuable ideas, or at least to have made some progress in the cultivation of useful habits of thought and of expression. There are several plans by which this im- provement may be secured; some of which I will suggest. — (1.) Pursue, when opportunity occurs, those inquiries which may incidentally arise out of the texts or the subjects which you are study- ing, with a view to public discourses. Let not a spirit of indolence restrict your in- quiries on any important points, because you are aware that no reference to such points is ne- cessary in the discourse you may be preparing. Those points may have an important bearing on a variety of subjects, and the investigation may 84 tend to enrich your mind by the addition of im- portant knowledge, or at least to preserve you from injurious prejudices and mistakes. Much, very much, I conceive, of the knowledge by which superior minds are distinguished has been accumulated by the habit now recommended. Scarcely has any subject, especially in their ear- lier studies, employed their thoughts, without prompting some inquiries on points, on which they were impatient to acquire more correct or more extensive information. Had not those wishes excited them to embrace the earliest opportunities of investigation, that knowledge would probably never have been attained. With a view to the practicability of this extended and liberal plan of studying discourses for the pulpit, as well as for other reasons afterwards to be considered, it is of great importance to allow, for such preparations, time sufficiently ample to prevent the necessity of eager and inconsiderate haste, with the entire omission and neglect of all inquiries not absolutely essential to the composi- tion of the proposed discourse. (2.) Consult the best authors to whose ivorks you have access, who have written on the sub- ject which you propose to discuss. 85 It is indeed advisable previously to your ha- ving recourse to the wealth of other minds, to make a vigorous demand upon the stores of your own mind; but having done this, you may with great advantage have recourse to the produc- tions of men of superior intellect and attainments. This method is by no means to be adopted, with a view to suspend or to diminish your own intel- lectual labour, but, on the contrary, to secure several important advantages which I will spe- cify : — It will give excitement to the mind, and rouse it to a state of higher energy and activity. — It will present ample materials for thought and reflection; and should the mind fix, with a vigorous grasp, only on some one interesting thought, that single idea may be the first of a train, which will give a character and a value to the whole discourse. — It will give additional amplitude, richness, and vividness to many of the illustrations which your own mind might have suggested in part, but with much less power of exciting interest and impression: it will also serve to give additional confidence in the expres- sion of your own opinion. (3.) Be not satisfied with selecting detached E 86 texts and miscellaneous subjects^ butf in addi- tion to these, enter on a course of expository lectures, and a series of connected discourses. The method now recommended will be at once instructive to the hearers, and highly con- ducive to the improvement of the preacher. It will prevent the wearisome and fruitless expen- diture of time in searching after subjects of dis- course — it will supply many interesting topics which might not otherwise engage the atten- tion — it will habituate the mind of the minister of truth, to investigate with diligence the exact meaning of every part of Scripture which he undertakes to interpret — and it will stimulate most powerfully to vigorous thought, extensive reading, and biblical researches. It is possible that some preachers may hesi- tate to adopt the plans now recommended, from the fear of their proving unpopular, and failing to excite sufficient interest. Let the inquiry then be made, — Have they tried the experi- ment? Have they pursued the plan with the spirit and the application it requires? Have they adopted a judicious selection of subjects ? In expounding the Scriptures, have they made choice of such books or chapters, as were best 87 adapted to their own mental resources and to the circumstances of their hearers ? Have they been sufficiently anxious to combine instruction with impression ; and while they endeavoured to convey knowledge to the understanding, has it been also their assiduous attempt to awaken the conscience and to affect the heart? If these objects are kept in view in the conduct of expo- sitory lectures, and the discussion of connected subjects, the interest excited in the minds of the hearers, instead of being diminished, will be most sensibly augmented. (4.) Let the subjects and the texts intended f(yr the discourses of the succeeding Sabbath be selected early in the week, I envy not the preacher who can allow day after day in the early part of the week to glide away, without any solicitude to determine on what subjects he shall address his auditory on the approaching Sabbath. Can he secure at the end of the week all that leisure on which he cal- culates — all that freedom from intrusion and interruption requisite to tranquil continuity of thought? Is it certain that he will experience no perplexity or embarrassment in effecting a choice when a choice can no longer be delayed ? E 2 88 Is he wise in deferring his effort to select a sub- ject till that period of the week, when all the time that remains is scarcely sufficient for the requisite inquiries and reflections, even were the choice already determined? Is he consulting the approbation of his own mind, or the appro- bation of Him in whose service he is engaged, or the good of those whose edification he is anxious to promote ? Is he not negligently un- mindful of the benefit he might derive, during the course of the week, from those thoughts and feelings which, even without any direct exertion, might almost spontaneously occur to his mind, and become intimately associated with the sub- ject on which he is to preach, were the selection of that subject to precede, by a due interval, the period of direct preparation ? IV. Let not undue importance be attached to artificial rules for the composition of Sermons. I would not discourage the perusal of such productions as the celebrated Essay by Claude, on the composition of a Sermon, but I will take the liberty of saying, that I attach to such aids only a subordinate degree of importance. An 89 able translator of that Essay states in his Preface, that he was induced to publish it, " for the use of those studious Ministers in our Pro- testant Dissenting churches, who have not en- joyed the advantage of a regular academical education." The remark obviously implies, that, in his opinion, the rules and advices which that Essay contains are of much less impor- tance to those who have enjoyed such advan- tages ; and I cannot but be of opinion, that they whose minds have been disciplined by a course of liberal studies, will derive far more assistance from the guidance of general principles than from any specific or artificial rules. Almost all the exercises of intellect which a judicious plan of education prescribes, have a tendency to train the mind to those habits of thought which dictate a natural, and therefore a logical method of unfolding and arranging our ideas, so as to put our hearers, by a method the most direct, into full possession of our sentiments. Whatever then is adapted to induce these im- portant habits of thought, tends, by a most beneficial influence, to supersede the necessity of artificial aid, and at the same time to secure the additional advantage of leaving the mind free 90 from those fetters and trammels which the rules of art too frequently impose. In the composition of Sermons the exercise of a discriminating judgment is requisite, not only in the formation, but also in the exhibition of the plan of arrangement. If the general outline be not explicitly stated, the hearer remains without any pledge, for the judicious selection, or orderly distribution, of the materials of thought which belong to the subject, and without that excite- ment to fixed attention, and that aid in his efforts to recollect the train of thought, which the preacher should not fail to afford. On the other hand, if the arrangement be too formal, or the plan too fully disclosed, other evils are incurred. An exposure of these may be given, with the greatest effect, in the words of a master of pulpit eloquence, whose discourses exhibit the most finished models of correct thought, elevated sentiment, and elegant composition which our language contains: — "In the mode of conducting our public mi- nistrations, we are, perhaps, too formal and mechanical ; in the distribution of the matter of our Sermons, we indulge too little variety, and, exposing our plan in all its parts, abate the 91 edge of curiosity, by enabling the hearer to anticipate what we intend to advance. Why should that force which surprise gives to every emotion, derived from just and affecting senti- ments, be banished from the pulpit, when it is found of such moment in every other kind of public address? Method, we are aware, is an essential ingredient in every discourse de- signed for the instruction of mankind, but it ought never to force itself on the attention as an object apart ; never appear to be an end, instead of an instrument ; or beget a suspicion of the sentiments being introduced for the sake of the method, not the method for the senti- ments."*^ V. Endeavour to ascertain and to exhibit the leadifig' sentiment intended to be conveyed by the text you have selected, and let that leading sentiment dictate the spirit and plan of the dis- course. It is only by this method of studying dis- courses, that an enlightened preacher can satisfy • Sermon on the Discouragements and Supports of the Christian Minister, by the Rev. Robert Hall. 92 the demands either of his judgment or of his conscience, or meet the just expectation of those hearers, who are anxious to make progress in the knowledge of the Scriptures. It is by this method that the preacher will best secure unity of design in every discourse, and a suitable va- riety in his plans of arrangement. That variety will naturally grow out of the habit of yielding his mind to the impression, which the prominent idea of a text is calculated to produce: a diver- sity of method, without any direct effort to attain it, will then almost follow, of course, from a va- riety in the texts and subjects themselves. By adopting this mode of constructing Ser- mons, the preacher will be effectually on his guard against the very prevalent evil, to which it might have been presumed only minds of an in- ferior order would be exposed : — it is the plan of dividing texts, not on principles of logical ana- lysis, but of verbal dissection. Without any apparent solicitude to fix on the point which is of primary importance, preachers of this class distribute the words rather than the sentiments under distinct heads, and frequently amplify very subordinate points at which the text merely glances, with as great a latitude of illustration as 93 the topic which is of primary importance. The sentiment which the discourse ought chiefly to impress upon the mind receives but very transient and superficial notice, and the atten- tion, so far from being concentrated upon the main point which the inspired writer had in view, is distracted by a variety of topics irrele- vant, or at least subordinate. VI. In the study and in the delivery of your Sermons, let your first and chief solicitude regard the thought rather than the language* It is of great importance that the language we employ should be an adequate and appro- priate vehicle of thought, but the primary object of anxiety should be, that we may have ideas worthy of conveyance. No laboured embellish- ments of style can compensate for poverty of thought; nor will the act of communication be usually difficult, if the ideas possess an intrinsic value. But if we introduce to the attention of the hearer no sentiments or thoughts worthy of his regard, or adapted to keep alive a feeling of interest in his mind, he will inevitably become weary and listless. If we present to him no e3 94 materials for the operations of thinking to which he attaches any value, we shall appear to him to have forfeited all claim on his attention. He will complain that we " afford neither exercise to his reason nor entertainment to his fancy." Now in order to give real value to a discourse, and a fitness to accomplish the object proposed, we should be anxious to secure three points : There should be a clear elucidation or en- forcement of some scriptural truth — there should be in every part of the discourse continuity of thought — and there should be, in the structure of the whole, an adaptation to produce impres- sion and effect. VII. Aim chiefly at those qualities of style which are calculated to secure the great ends of discourses from the pulpit. The first object of a speaker or writer should be to study perspicuity of expression. " What- ever," observes Dr. Campbell, " be the ultimate intention of the orator, to inform, to convince, to please, to move, or to persuade, still he must speak so as to be understood, or he speaks to no purpose. If he do not propose to convey 95 certain sentiments into the minds of his hearers, by the aid of signs intelligible to them, he may as well declaim before them in an unknown tongue. Perspicuity, being to the understanding what light is to the eye, ought to be diffused over the whole performance. — By perspicuity, as Quintilian justly observes, care is to be taken, not that the hearer may understand if he will ; but that he must understand, whether he will or not."* "It may be worth remark- ing," observes Dr. Whately, " that to those who wish to be understood by the lower orders, one of the best principles of selection is to prefer terms of Saxon origin to those derived from the Latin. There is a remarkable scope for such a choice, from the multitude of synonymes derived, respectively, from those two sources. The compilers of the Liturgy, being anxious to reach the understanding of all classes, availed themselves of this circumstance in employing many synonymous expressions, of the descrip- tion just alluded to. Take as instances: «c- knowledge and confess ; dissemble and cloak ; * " Non ut intelligere possit, sed ne omnino possit non intelligere curandum." — Instit. lib. viii. cap. 2. 96 humble and lowly; assemble and meet toge- ther:' If the first object of the preacher's solicitude be, that his ideas should have free entrance into the intellect of his hearers, his next concern should be that they should obtain an avenue to the heart, A style distinguished by vigour and energy is M^ith this view greatly to be desired. In aiming at energy of style it is necessary to guard against the extremes both of conciseness and of prolixity. " It is obvious," says Dr. Whately, " that extreme conciseness is ill suited to hearers whose intellectual powers and cultivation are small; the usual expedient, however, of employing a prolix style, by way of accommodation to such minds, is seldom suc- cessful. — They are likely to be bewildered by tedious expansion, and being unable to main- tain a steady attention to what is said, they forget part of what they have heard before the whole is completed. Add to which, that the feebleness produced by excessive dilution will occasion the attention to languish ; and what is imperfectly attended to, however clear in itself, will usually be but imperfectly understood. — Young writers and speakers are apt to fall into 97 a style of pompous verbosity, from an idea that they are adding both perspicuity and force to what is said, when they are only incumber- ing the sense with a needless load of words. It is not indeed uncommon to hear a speaker of this class mentioned as having a *very fine command of language,' when perhaps it might be said with more correctness, that *his lan- guage has a command of him,' that is, that he follows a train of words rather than of thought." " He who is studious of energetic brevity, should aim at what may be called a sugges- tive style ; such, that is, as, without making a distinct mention of a multitude of particu- lars, shall put the hearers mind into the same train of thought as the speaker s^ and suggest to him more than is actually ex- pressed." " The praises which have been bestowed upon copiousness of diction, have probably tended to mislead authors into a cumbrous verbosity. It should be remembered that there is no real copiousness in a multitude of synonymes and circumlocutions. A house would not be the better furnished for being stored with ten times 98 as many of the same kinds of articles as were needed, while destitute of those required for other purposes. The completeness of a library does not consist in the number of volumes, especially if many of them are duplicates ; but in its con- taining copies of all the most valuable works. And in like manner, true copiousness of lan- guage consists in having at command a suitable expression for each different modification of thought. This will often save much circumlo- cution; so that the greater our command of language, the more concisely we shall be able to write." Energy of style is always to be preferred by the preacher to elegance. He should uniformly address his hearers, "wo^ as if he wanted to say something, but as if he had something to say; as if there was something in his mind which he was desirous of com- municating to his hearers." — " Any expression indeed that is vulgar, in bad taste, and unsuit- able to the dignity of the subject or of the occasion, is to be avoided; since, though it might have, with some hearers, an energetic effect, this would be more than counterbalanced by the disgust produced in others." 99 VIII. Cultivate, during the early years of your ministry, the habit of writing some of your discourses, with due regard to the composition. This is desirable not only with a view to improvement in style, but also to improvement in the power of thought. Such is the connexion between thinking and expressing thought, that to attempt the latter is one of the most effectual methods to excel in the former. Frequent composition has a powerful tendency to secure clearness in our conceptions, as well as preci- sion in our language, and at once to promote fulness of illustration and compression of style. It will be the most effectual preservative from that loose and tedious style of expression, by which some speakers employ a profusion of words to convey a very few thoughts, and ex- haust the patience of their hearers by a dull prolixity which excludes all point, vivacity, and condensation. It is a just remark of Cicero, in his Dialogues De Oratore, that the habit of writing renders valuable aid even in extemporaneous speaking, by giving it in some degree the character of correct composition. He observes also, that if 100 the speaker, after availing himself of written composition in part, should then lay aside his notes, the remaining part of his address will continue to be, in great measure, of a similar character and style. If, however, composition for the pulpit be attempted, it should be the result of energetic thought and the strenuous application of the mind to the subject. Let it not be imagined, that because a sermon is written, it must there- fore be superior to other discourses, by the same preacher, which have not been reduced to writing. A careless, hurried composition will be, in all probability, vapid, dull, and spiritless, and decidedly inferior, both in thought and lan- guage, to a sermon of which the outline merely^ was written, but of which the materials for illustration were selected with care, though not committed to writing. The latter method of studying for the pulpit may indeed, with great advantage, be pursued conjointly with the plan of careful composition. And while this com- bination of plans of study might with propriety be recommended as eligible, it is in fact the plan to which ministers must often have re- course from necessity, if a demand be made 101 upon them by their congregations of several discourses every vt^eek. By carrying on both methods, and by writing out at least one ser- mon with care every week, the young preacher may be making progress in the excellencies of a style best adapted for the pulpit, while, in conjunction with this effort, he may be acquiring additional facilities in expressing his thoughts with fluency in unpremeditated language. IX. Allow not the habit of writing Sermons to occasion the adoption of any undesirable method of delivering discourses from the pulpit. If a Sermon be fairly written out at full length, then unquestionably the easiest way of delivery which the preacher can adopt, is to read it to his hearers. During the interval between the composition and the delivery of the sermon (if interval there be) the mind of the preacher may be perfectly free from anxiety, nor will the power of impression be dependent, in any considerable degree, upon the possession or the absence of desirable feelings on the part of the minister. But if in this respect he obtain 102 a relief from solicitude, how costly is the pur- chase, how great the sacrifice by which he obtains the exemption. His countenance, his tones, his attitudes are more or less subjected to a species of mechanical restraint, if not even laid under a paralyzing interdict. His com- munion of spirit with the auditory he addresses is rendered by far less intimate, and his power of awakening their sympathies and exciting in their minds emotions in unison with his own, is, by his own act and deed, immeasurably enfeebled. It is remarkable that even in a period of general declension in reference to morals and religion, a royal mandate was issued to forbid the practice of reading sermons. The following prohibition of King Charles the Second is said to be on record in the statute-book of the University of Cambridge. " To the Vice-Chancellor and Gentlemen. "Whereas his Majesty is informed, that the practice of reading sermons is generally taken up by the preachers before the University, and therefore sometimes continued before himself; his Majesty has commanded me to signify to 103 you his pleasure that the said practice, which took its beginning from the disorders of the late times, be wholly laid aside, and that the said preachers deliver their sermons, both in Latin and English, by memory without book, as being a way of preaching which his Majesty judges most agreeable to the use of all foreign churches, to the customs of the University heretofore, and to the nature and intention of that holy exercise. And that his Majesty's commands in these premises may be duly re- garded and observed, his further pleasure is, that the names of all such ecclesiastical per- sons as shall continue the present supine and slothful way of preaching, be from time to time signified to me by the V ice-Chancellor for the time, on pain of his Majesty's dis- pleasure. (Signed) " Monmouth." There have been, indeed, and there are in- dividuals whose eloquent discourses, even when read from the pulpit, excite a lively feeling and produce a deep impression. Let not. however, their example induce the young preacher to presume on a successful imitation. Let him 104 first become their equal in eloquence, and then, and not till then, let him venture to imitate their mode of delivering their discourses. But if objections so strong may be urged against the practice of reading sermons, w^hat opinion are we to form of the method of com- mitting them to memory after they have been written, and reciting them in the pulpit memo- riter ? — There are, it is acknowledged, preachers who can deliver their sermons, thus committed to memory, with so much fluency and effect, that they may be regarded as affording excep- tions to the general remarks which may justly be offered on the plan itself. It was the de- cided opinion of the author of the Philosophy of Rhetoric, both from his own experience and the extensive observations he had made, that the plan of repeating sermons from memory is a method still more unfavourable to impres- sion than the method of reading them. " There is something," he justly observes, " in charging one's memory with a long chain of words and syllables, and then running on, as it were me- chanically, in the same train, the preceding word associating and drawing in the subsequent, that seems, by taking off" a man's attention from the 105 thought to the expression, to render him un- susceptible of the delicate sensibility as to the thought, which is the true spring of rhetorical pronunciation. — As to my personal experience," adds Dr. Campbell, " I shall frankly tell you what I know to be the fact. I have tried both ways; I continued long in the practice of re- peating, and was even thought (if people did not very much deceive me) to succeed in it; but I am absolutely certain, that I can give more energy, and preserve the attention of the hearers better, to what I read, than ever it was in my power to do to what I repeated."* This quotation, it is scarcely necessary to observe, after the remarks already made, is adduced, not to represent the plan of reading sermons as ehgible, but to show that, undesi- rable as it is, there may be at least as many considerations urged in its defence, as in favour of the very ineligible method of submitting, first to the servile drudgery of committing discourses to memory, and then to the agitating process of reciting them to the congregation. * See Dr. Campbell's Lectures on Pulpit Eloquence Lect. IV. 106 What then, it may be asked, is the most ad- visable method of preaching? It is, I think, beyond a doubt, the method recommended long ago by the excellent Fenelon, in his Dialogues on Pulpit Eloquence, and practised, I believe, with a greater or less degree of studious prepara- tion, by a very considerable number of the most acceptable and useful preachers of the present day. It is the method of writing a consi- derable part, and occasionally the whole of a sermon, in the act of preparing to preach, and, after due reflection on the train of thought pur- sued in every part of the discourse, endeavouring to exhibit to the hearers the precise plan, the intended sentiments, and the substance of the illustrations, without any anxiety to adhere to the exact language in which they had been expressed. If, in any instances, as may be naturally expected, the very terms and phrases occur to the mind, they are adopted; If not, the thought is embodied, without hesitation, in such modes of expression as at the moment suggest themselves to the mind. Under these cir- cumstances the mind derives full advantage from application to previous study, while it is per- fectly unfettered by painful efforts of memory, 107 and fully enabled to yield itself to the impulses of feeling, which the subject, the occasion, and a scriptural dependence on divine aid may encourage. Some preachers have sufficient con- fidence in their powers of memory to retain, without any difficulty or solicitude, the exact plan of arrangement which they have resolved to adopt; others, very justifiably avail themselves in the pulpit of an outline of their discourse, in order to guard against the least danger of embarrassment, from forgetting, at any moment, the next division of their subject to which they intended to proceed. The importance of a good delivery is obvious to all hearers of every class. The practical rule for Elocution, prescribed with great wisdom by Dr. Whately, is, "not only to pay no studied attention to the voice, but stu- diously to withdraw the thoughts from it, and to dwell as intently as possible on the sense ; trust- ing to nature to suggest spontaneously the proper emphases and tones. He who not only feels his subject, but is exclusively absorbed with that feeling, will be likely to read (and speak) as if he felt it, and to communicate the impression to his 108 hearers. — When the dehvery is really good, the hearers (except any one who may dehberately set himself to observe and criticise) never think about it, but are exclusively occupied with the sense it conveys and the feelings it excites." — " Let the speaker study to avoid, as far as pos- sible, all thoughts of self, earnestly fixing the mind on the matter of what is delivered. Let him be only intent on carrying his poiiit, not on gaining approbation, or even avoiding cen- sure, except with a view to that point. He should as it were adopt as a motto, the reply of Themistocles to the Spartan commander, Eurybiades, who lifted his staff to chastise the earnestness with which his own opinion was controverted: '* Strike, but hear me." It is said that an actor was once asked by a divine, " How is it that people listen with so much emotion to what you say, which they know to be all fictitious, while they hear with comparative apathy from us truths the most sublime and important ? " The answer was, " Because we deliver fiction like truth, and you deliver truth like fiction." A singular specimen of the power of true 109 eloquence was given in Sheridan's speech on the Begum question, in the prosecution of Hastings : — " The late Mr. Logan, well known from his literary efforts, and author of a most masterly defence of Mr. Hastings, went that day prepos- sessed for the accused and against the accuser. At the expiration of the first hour, he said to a friend, "all this is declamatory assertion without proof." — When the second was finished, " this is a most wonderful oration." — At the close of the third, " Mr. Hastings has acted very un- justifiably."— At the end of the fourth, "Mr. Hastings is a most atrocious criminal."* In conformity with the principles already inculcated, there should be no study of grace- ful or appropriate action. Dr. Whately justly observes, that " action, if not perfectly unstu- died, will always be intolerable. But if any one spontaneously falls into any gestures that are unbecoming, care should then be taken to break the habit. The case is indeed the same with utterance. If any one has an indistinct, * See Moore's Life of Sheridan. F no hesitating, or otherwise faulty deHvery, his natural manner certainly is not what he should adopt in public speaking ; and so also with respect to attitudes and gestures. It is in these points principally, that the remarks of an intelli- gent friend will be beneficial." MENTAL DISCIPLINE. II. ON MORAL HABITS. HINTS ON THE CULTIVATION OF THOSE MORAL HABITS WHICH WILL FACILITATE THE HONOURABLE AND SUCCESSFUL DISCHARGE OF PASTORAL DUTIES. I. Reflect much on the indispensable and tran- scendent Importance of Personal Religion, Let it be impressed upon your mind, with all the force and all the authority of an incontrover- tible axiom, that unless you are, in the sight of God, a Christian, you are destitute of the pri- mary and essential qualification for the office of a Christian Minister. Remember, that personal religion has its commencement in the renovation v2 112 of the mind and heart, by the power of the Sph'it of God ; and forget not from whose Hps proceeded the declaration — "Except a man be born again, he cannot see the kingdom of God." Under the influence of this spirit-stirring asser- tion, let conscience be summoned deliberately to reply to such inquiries as these: — Is not my assumption of the ministerial character a solemn and public profession of being a Christian, and of believing myself to be a Christian? Can I then make this decided profession, before the church and before the world, without any danger of hypocrisy? Have I reason, on the strictest scrutiny into my own heart, to believe that I really am that which, virtually at least, I profess myself to be? Were I to enter on the sacred office, destitute of real religion, should I not find its spiritual duties irksome, and its re- sponsibility terrific? Should I not be bringing myself under an accumulation of guilt, from the distant idea of which I may well shrink with dismay? If inquiries such as these can receive a satis- factory reply, let it still be an object of deep and perpetual solicitude, to make progress in per- sonal religion. Never let personal religion be 113 merged in that which is professional. Let not the feelings and the habits of the Minister induce remissness with regard to the feehngs and the habits of the Christian. Remember that in your individual as well as pastoral character, you must hereafter appear before the throne of judg- ment; and forget not in your individual, as well as in your pastoral capacity, habitually to appear before the throne of grace. Be assured, also, that a due concern for the salvation and pro- sperity of your own soul, will be the best pre- parative for successful efforts, to promote the salvation and prosperity of the souls of others. The foundation of the eminent usefulness of Dr. Cotton Mather was laid in early life, in his entire and unreserved consecration to God. The following is an extract from the memoir published by his son. " Having chosen the Lord for his God and portion, and given up himself to Him, according to the tenor of the new covenant, he judged it might be a useful means of strengthening upon his own heart, a sense of his engagement to God, to write and subscribe an explicit covenant with him; which he therefore did, in the following words : — 114 " THE COVENANT. " I renounce all the vanities, and cursed idols, and evil courses of this world. " I engage, that I will ever have the great God my best good, my last end, and my only Lord: " That I will be ever rendering acknowledg- ments to the Lord Jesus Christ, in all the rela- tions which he bears unto me : " That I will be ever studying what is my duty in these things ; and wherein I find myself to fall short, I will ever make it my grief and my shame ; and for pardon, betake myself to the blood of the everlasting covenant. "Now humbly imploring the grace of the Mediator to be sufficient for me, I do, as a fur- ther solemnity, subscribe my name, with both hand and heart, unto this instrument. " Cotton Mather." "Having thus engaged himself to God, he laboured to improve his acquaintance with him, to bring his heart to delight in him, and his will to an entire submission and resignation to him. For this purpose he formed the follow- ing resolutions : — 115 " 1. I will ever mourn over the distempers of my own heart, which incline me to take an undue delight in creatures, in idols, in vanities. " 2. I will bless God for those afflictions, for those dispensations, be they ever so distressing, by which he is curing these disorders in me. "3. I will always account myself happy in the favour of God, although I should have no earthly thing to give me any satisfaction. " 4. I will reckon any opportunities for being brought into converse with God, as treasures to be preferred above all riches. "5. I will never be in any other than in a restless disquiet of soul, until I find all my ends to be entirely swallowed up in the glory of God. "6. I will relish all my enjoyments, even to my very meat and drink, chiefly, and if I can merely, under the notion of my being by them assisted in the knowledge, or the ser- vice of God. " 7. I will endeavour to be continually abounding in thoughts of God ; nor would I be, ordinarily, one quarter of an hour wholly without them. 116 "8. It shall be my pleasure to wait upon God, in all the ways of his worship, in which I may have communion with him, especially in frequent prayers unto him. " Most glorious Lord ! Thou hast offered thyself unto thy creatures, and often called upon them to take thee for their God. This, this is that which I am willing, I am desirous, I am resolved this day to do. I take thee, O Lord, to be my God, and I take thy glory for the end unto which I would be, and live ; I take the enjoyment of thee for my great and sole happiness ; and, which is the peculiar thing I am now aiming at, I take thy will to be my will. As for my own will. Lord, I find it blind, foolish, wicked, hurtful, and therefore I renounce, reject, and resign it ; and say again. Lord, let thy will be my will. I have great concerns, — concerns as to this world and as to the future; they are many and weighty. But, O God, thou art the only wise God; there is perfect knowledge with thee ; thou art of great power, thy understanding is infinite ; and, in the Lord Jesus Christ, thou art wonderfully merciful and gracious unto them that draw nigh unto thee, as I do this day. Unto thy 117 wisdom and goodness I commit my concerns, one and all. I cast all my cares upon my God. O thou most wise and good God, I resign all unto thee: Is it not thy pleasure that I should do so? It is. And hast thou not pleasure in seeing me do so ? Thou hast. I then profess, in thy presence, all my concerns are put into thy hands, and left unto thy ma- nagement for ever. And now I am inconceiv- ably happy." II. Ai77if with the most conscientious solicitude^ at Purity of Motive in all your Ministerial Engagements. Institute a scrutinizing inquiry into the mo- tives which have induced you to enter on the office of the Christian Ministry. Was your choice determined under the influence of the love of literature and science, for the pursuit of which you promised yourself, in the ministerial office, opportunity and facility ? Can you trace among your leading motives a desire of pro- fessional distinction and eminence? Can you detect, among your principal inducements, a desire of elevation to greater emolument or f3 118 higher connexions, than you had otherwise en- couragement to anticipate ? Were you at hberty to choose a profession on merely secular prin- ciples, such considerations as these might natu- rally be expected to exert an influence over your mind; but in entering on the Christian Ministry, you are supposed to act, and you are required to act, on principles of higher charac- ter ; and it may be presumed, that you have solemnly professed to be actuated by a supreme desire to promote the glory of God, the honour of the Lord Jesus Christ, and the eternal inte- rests of your fellow-men. Ever, then, guard against the influence of unworthy and sinister motives, in all the objects at which you aim, in all the arrangements you form for the pro- secution of your studies, and especially in all the discourses you deliver from the pulpit. " The ministerial work," observes Mr. Baxter, (in his Reformed Pastor,) " must be managed purely for God and the salvation of the people, and not for any private ends of our own. This is our sincerity in it. A wrong end makes all the work bad. It is not a serving God, but ourselves, if we do it not for God, but for our- selves. They that set upon this as a common 119 work, to make a trade of it for their worldly livelihood, will find that they have chosen a bad trade, though a good employment. Hard stu- dies, much knowledge, and excellent preaching, is but hypocritical sinning, if the ends be not right." " The work may be God's, and yet we may do it, not for God, but for ourselves. I confess I feel such continual danger on this point, that if 1 did not watch, lest I should study for myself, and preach for myself, and write for myself, rather than for Christ, I should soon miscarry. Consider, I beseech you, bre- thren, what baits there are in the work of the ministry, to entice a man to selfishness, even in the highest works of piety! The fame of a godly man is as great a snare as the fame of a learned man. But woe to him that takes up with the fame of godliness, instead of godliness ! * Verily I say unto you, they have their reward.' When the times were all for learning and empty formalities, the temptation of the proud did lie that way. But now, when, through the un- speakable mercy of God, the most lively practi- cal preaching is in credit, and godliness itself is in credit, the temptation of the proud is to pretend to be zealous preachers and godly men. 120 O what a fine thing is it to have the people crowding to hear us, and affected with what we say, and yielding up to us their judgments and affections ! What a noble thing it is to be cried up as the ablest and godliest man in the coun- try, — to be famed through the land for the highest spiritual excellencies ! O, therefore, be jealous of yourselves." " Blessed be God," said Mr. Henry Martyn, " I feel 7nyself to be his minister. This thought, which I can hardly describe, came after reading Brainerd. I wish for no service but the service of God, in labouring for souls on earth, and to do his will in heaven." On one occasion he thus wrote in his journal : — " I felt very uncon- cerned about men's opinions before and after my Sermon. Before it, I could solemnly appeal to God, and found comfort and pleasure in doing so, that I desired his glory alone — that I detested the thought of seeking my own praise, or taking pleasure in hearing it." Let usefulness, then, — usefulness to the souls of men, be your grand and perpetual aim. Let your mind be habitually engaged in reflecting on the value of the human soul — -the danger of perdition to which many of your hearers may 121 be still exposed — the paramount importance of rescuing them from impending ruin, and bring- ing them to the enjoyment of the great salvation! Under the exciting and directing influence of such considerations as these, let your subjects be selected; let your discussions be pursued; let your thoughts be arranged ; let your style be formed ; let your discourses be delivered. Let those words of an inspired teacher dwell much upon your mind : — " Let him know that he who converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins." " Faith," observes Mr. Cecil, " is the master- spring of a minister. Hell is before me, and thousands of souls shut up there in everlasting agonies. — Jesus Christ stands forth to save men from rushing into this bottomless abyss. — ^^He sends me to proclaim his ability and love ; I want no fourth idea! every fourth idea is con- temptible! every fourth idea is a grand imper- tinence." 122 III. Repress i to the utmost ^ the feelings of Vanity and Pridey and the undue desire of popular Applause. " Humility," observes Mr. Cecil, " is the spirit of our dispensation — not a creeping ser- vile humility, but an entire self-renunciation. Pride is the most universal and inveterate of all vices — every man is a proud man, though all are not equally proud. No sin harasses the christian so much, nor accompanies him so unweariedly; its forms of exhibiting itself are infinitely varied, and none are more common than the affectation of humility. Pride is the master-sin of the spirit ; and the grace of God, in the whole tenor of our dispensation, is di- rected against it." Against the ever-besetting sins of pride and vanity, the christian minister, and more espe- cially the young minister, should be perpetually on his guard: he is in danger of being tempted to pride of office, to pride of real or imaginary talent, to pride of learning, and perhaps to pride of popularity and success. While in danger of the pride which would impel him to think more 123 highly of himself than he ought to think, he is in danger also of the vanity which would impel him to aim at display, that he may excite the admiration of others, and receive the incense of their praise. Against these fearful dangers, then, let him be ever on his guard; let him view himself in the light in which he would be regarded by others, were the inward work- ings of pride and vanity distinctly apparent in their view; and let him ask his own heart, whether, if he would be degraded in tJieir esti- mation by the disclosure, he ought not to feel more degi'aded in his own, by the conscious- ness of their indulgence. Pitiably fallen from true dignity is he, in whose mind the elevation of human applause can counteract the depress- ing influence of self-reproach ! But there is another and a stronger light, in which the christian minister is required to contemplate and scrutinize the principles of his conduct — it is " the light of His countenance who search- eth the heart, and knoweth what is in man, and requireth that whatever we do in word or deed, we should do in the name of the Lord Jesus, giving glory to God by him." To recommend the young minister to cherish 124 a feeling of indifference with regard to the estimation in which his pulpit services are held, would indicate ignorance both of human nature and of christian morals. — " Let every one of us," said an Apostle, *' please his neighbour for his good, to edification." If usefulness be the end at which he aims in his ministry, and the acceptableness of his exertions be desired, as a means to the accomplishment of that end, he is not chargeable with a dereliction of chris- tian principle : to please is, to a certain degree, almost necessary in order to persuade. Of this the wisest of men was convinced, and therefore, in the review of his labours, he thus expresses himself: — " Because the preacher was wise, he gave good heed, and sought out and set in order many proverbs, and sought to find out acceptable words." If, however, applause be valued and pursued for its own sake, and for the gratification of the principle of self-love, it becomes positively sinful in its character, and highly injurious in its ten- dency. Under the influence of the feelings now induced, the mind is yielded to the domination of vanity. This degrading vice never can be more offensive in the eyes of an Omniscient 125 Observer, than when it vitiates the perform- ances of the pulpit, and urges its occupant to aim at the display of his critical acumen, his exten- sive research, his strength of reasoning, his fertility of imagination, or his power of graceful and impressive elocution. " If he, on the one hand, " observes Dr. Chalmers, " enter with aspiring confidence into the field of argument, and think that he is to carry all before him, by a series of invincible demonstrations; or if his people, on the other hand, ever ready to be set in motion by the idle impulse of novelty, or to be seduced by the glare of human accomplish- ments, come in trooping multitudes around him, and hang on the eloquence of his lips, or the wisdom of his able and profound understanding, a more unchristian attitude cannot be conceived; nor shall we venture to compute the weekly accumulation of guilt which may come upon the parties, when such a business as this is going on. How little must the presence of God be felt in that place, where the high functions of the pulpit are degraded into a stipulated ex- change of entertainment on the one side, and of admiration on the other: and surely it were a sight to make angels weep, when a weak and 126 vapouring mortal, surrounded by his fellow- sinners, and hastening to the grave and the judgment along with them, finds it a dearer object to his bosom, to regale his hearers by the exhibition of himself, than to do, in plain earnest, the work of his Master, and urge on the busi- ness of repentance and of faith, by the impressive simplicities of the Gospel." It is said of one of the ancient Fathers, that he sometimes wept at the applause given to his sermons. " Would to God," said he, " they had rather gone away silent and thoughtful." The following confession is extracted from the diary of a valued minister lately deceased. " I have to observe in my mind a sinful anxiety to preach well, rather than a holy anxiety to preach use- fully. I fear I rather seek my own honour than God's. I confess this sin ; I trust I repent of it from my heart; I hope for its forgiveness and its removal from my breast. " On another occa- sion he thus wrote: — "The evening spoiled with wretched pride and self-complacency — a mis- chievous weed, deep rooted, which all my winter seasons have not yet killed. O may it at length be rooted out. " " Godly simplicity," says Mr. Bridges, " is the alchymy which converts every 127 thing it touches into gold. A deficiency in talent may be compensated, where the paramount desire is, that Christ "in all things may have the pre-eminence." " I have no wish to be a popular preacher in any sense but one," said Mr. Legh Richmond, "viz. a preacher to the hearts of the people. ^^ It appears from the diary of Dr. Cotton Mather, that in the very commencement of his ministry, he was aware of the insidious nature and extreme sinfulness of pride. " I therefore resolved," said he, " that I would set apart a day to humble myself before God for the pride of my own heart, and to supplicate his grace to deliver me from that sin, and from the dreadful wrath it would expose me to. I did eo : and on this day I examined myself by those marks of pride, which I found in some judicious discourses on that subject; and I saw reason to fear, that I had been guilty of this sin, more especially in these two respects: 1st, By applauding myself in my own thoughts, as when I had either prayed or preached with enlargement, or answered a ques- tion readily and suitably: and 2dly, By an ambitious affectation of pre-eminence above what could reasonably belong to my age or worth, and 128 above other persons who were far more deserv- ing than myself. I endeavoured, therefore, to humble my heart with the following considera- tions : — " 1. What is pride, but the very image of Satan on the soul ? The more any man has of Christ in him, the more humble will he be, the more low and vile in his own eyes, and the more empty of himself. When God renews his image in us, he pulls down our proud thoughts. 'Tis true, pride is a natural sin ; but grace will subdue it. Alas, then, how little grace have I ! How unlike am I to Him who could say, ^I am lowly.' Let me for this cause ^ abhor myself in dust and ashes.* " 2. Do I not by pride offend God ? Pride is a breach of his holy command, and he has often declared his abhorrence of it. His Holy Spirit is grieved by it : and how earnestly does the Scripture caution me against all approaches to it! Shall I bear to think of offending that God, who has been a Father to me, and whom I have chosen and vowed to love and serve, as my God and Father; or that Spirit, upon whose influences my soul lives, and by whom I am * sealed unto the day of redemption?' 129 "3. Is not my pride most imreasonable folly and madness? For have I any just occasion of * glorying in myself?' What have I done that is singularly excellent? Am not I, in most attainments, exceeded by most of my calling and standing ? And oh, have not I a corrupt nature in me ? And hath not the Lord heretofore left me to commit some follies, the remembrance of which should make me go softly all my days ? " 4. How dangerous, how destructive an evil is this pride ! How does it provoke the God of heaven to take away from me every one of those idols, which in my fond pride I dote upon! And if the Lord should deprive me of my capacities and opportunities, into what a horrible pit of sorrows and miseries should I then fall ! And let me remember that pride will, sooner than any thing, drive away the good Spirit of God from the heart of a poor creature : and if that should be my fate, ' O Lord ! what a monument shall I be of thy direful vengeance ! O that the Lord would set home these thoughts for my humiliation ! "But what shall I do for the cure of this disease ? " In the first and chief place, I would carry 130 my distempered heart unto the Lord Jesus Christ, and put it into the hands of that all- sufficient Physician, that he may cure it. " Secondly, T would be daily watchful against my pride. I would continually keep an eye upon my heart, and check the least beginnings and first motions of this corruption. " Thirdly, I would study much the nature, the work, and the aggi-avations of this evil, and the excellency of the grace that is contrary to it." IV. Let the grand points in Religion have their due prominence in your Discourses, In selecting and combining the materials of your discourses, there are three questions which it appears reasonable to ask ; and the correct answers to these inquiries will clearly prescribe the course to be pursued. The first question is — What are the things of primary importance to my hearers? — in other words, What are the things which it is essential to know and believe and feel, in order to eternal salvation? This question is decided by the 131 Lord Jesus Christ himself, who thus addressed his heavenly Father ; " This is life eternal, to know thee, the only true God, and Jesus Christ, whom thou hast sent." Then whatever may be omitted in discourses from the pulpit, there must be no omission of the doctrine of " Christ crucified." It is the grand essential; it is the indispensable requisite. " If we can but teach Christ to our people," says Mr. Baxter, " we teach them all. We must have our people's necessities in our eyes. Other things are de- sirable, but these must be known, or else our people are undone for ever. I confess necessity has been the conductor of my studies and life. It chooses the book I shall read, and tells when, and how long. It chooses my text, and makes my sermon." "We must seize the main, COMMANDING TRUTHS OF ScRIPTURE, aS the Apostles have summed them up. The inspired penmen have told us that Christ, the power OF God and the wisdom of God, is the centre and corner stone of Revelation. The glory of Christ, then, and the work of that Holy Spirit, whom he has left with us as his representative, and the great teacher of the church — these are the governing points, around which all other truths 132 are arranged, and to which they are subordinate. If the minister does not seize this commanding discovery, in vain will he languish about other matters. If he once be brought, by personal contrition and faith, to receive Christ Jesus the Lord, and to rejoice in him, he will soon find that he is possessed of the key to all the Bible, that he has discovered the pearl of unknown price, that he is enriched with unsearchable treasures of wisdom and knowledge. This doc- trine of Christ, however, is not the mere repeti- tion of the term, Christ; it embraces of course all those truths, which prepare the hearts of men for receiving him, and which teach them how to walk in him, and adorn his Gospel. — But still the prominent figure in our representations of Christianity must be Christ himself, in all his attributes and grace. A revived Christianity is a revived exhibition of the glorious person of Christ."* A second question is — What am I required by my divine Master, to make the prevailing and characteristic topics of my ministry? I obtain a satisfactory answer to this inquiry, from * See Introductory Essay to Baxter's Reformed Pastor, by the Rev. Daniel Wilson. 133 the declaration and the example of the greatest of human teachers, under the influence of direct inspiration. " I determined not to know (to make known) any thing among you, save Jesus Christ, and him crucified. — We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness : but unto them who are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." Are there not many preachers, well affected appa- rently to evangelical doctrine, who fall very far short of that style of preaching Christ which the apostle Paul adopted and enforced? They preach Christ occasionally, and, in their own opinion, as often as the topic of discussion leads to Christ; but not unfrequently they find it diffi- cult to trace the bearing of the subject on the character or work of Christ. The apostle Paul would, in every instance, have traced it, with ease and gracefulness and effect. A third question is — What is the description of preaching, which, in point of fact, proves most efficient? And in pursuing this inquiry, I am led precisely to the same result as in obtaining replies to the two former questions. To what- ever period of the history of the church I direct 134 my inquiries; or to whatever denomination of christians, or to whatever order of preachers, in point of talents or learning — I find that ministry to be most efficient, and indeed, that ministry alone to be efficient, in which the doctrine of the Cross of Christ obtains the same prominence, with which it was exhibited in the preaching of the apostles themselves. Such is the important fact; nor is it difficult, on the principles of the New Testament, to account for the fact. The ministry of the gospel owes its efficiency to the superadded influence of the Spirit of God. Now of the Holy Spirit, Jesus said, when giving to the disciples the promise of his influence, " He shall glorify me." The Holy Spirit then glori- fies the Saviour, by honouring with efficiency and success the ministry which honours Christ. Inefficient, as it regards the grand results of the christian ministry, because unaccompanied by the power of the Spirit of God, will that preaching be, which fails to honour Christ in his personal dignity, his glorious atonement, and his supreme authority. With the accom- paniment of distinguished talent, it may in some few instances attract a numerous and applauding auditory ; but it will bring no 135 glory to God, no honour to Christ, no souls to heaven ! " Let there be no extremes," said Mr. Cecil ; ** yet T am arrived at this conviction ; — Men who lean toward the extreme of evangelical pri- vileges in their ministry, do much more to the conversion of their hearers, than they do who lean toward the extreme of requirement. And 7n?/ own experience confirms my observation. 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 other men. But let me hear, * Son of man, thou hast played the harlot with many lovers ; yet return again to me, saith the Lord' — I am melted and subdued." Aim, in preaching, at the utmost Seriousness and Earnesttiess of Manner. Language is at best but a partial and imper- fect vehicle of thought and feeling. It does not, in every instance, excite in the mind of the hearer the exact ideas, much less the entire impression, which it is the object of the speaker to convey. It is exceedingly desirable that the g2 136 effect should be aided and heightened by addi- tional indications of fervid, benignant, and im- passioned feelings on the part of the speaker. If the subject be of the most momentous nature ; if the future and eternal interests of the hearer be represented as involved in the reception or rejection of the truth announced ; it is natural and reasonable to expect from the preacher, no slight manifestation of earnestness in the ex- pression of his countenance, and the tones of his voice. If this expectation be disappointed, there is a want of accordance and of congruity between the import of his words and the import of his delivery ; he has no natural language to deepen the impression of his artificial language. The hearer feels at liberty to entertain a doubt, whether the preacher himself be the subject of such emotions as correspond with the words he employs, and even whether the preacher himself be fully convinced of their truth and importance : or, at least, he may derive from such apparent coldness and indifference an excuse for the list- lessness and the torpor of his own mind. " How few, " exclaims the fervid Baxter, " speak about everlasting joy or torment, in such a manner as to make men believe that they 137 are in good earnest. Alas ! we speak so drow- sily, that sleepy sinners cannot hear! The blow falls so light, that the hardhearted cannot feel ! O how earnestly should we deliver a message of such a nature as ours, in which is concerned the everlasting life or death of those we address ! Methinks we are in no respect so deficient as in this seriousness. In the name of God, brethren, labour to awaken your hearts, that you may be prepared to awaken the hearts of sinners. Remember, if you give the holy things of God the highest praises in words, and yet do it coldly, you will seem in the manner to unsay what you said in the matter. It is a kind of contempt of things so great, to speak of them without great affection and fervency. The manner, as well as the words, must set them forth. If we are commanded, whatever our hand findeth to do, to do it with all our might ; then, certainly, such should be our efforts, in preaching for men's salvation. Though I do not commend a constant loudness in your delivery, yet I would enforce a con- stant seriousness. Whatever you do, let the people see Uhat you are in good earnest. I seldom come out of the pulpit," (and this is. 138 be it remembered, the confession of a holy man, of exemplary fervour), " but my conscience smites me, that I have been no more serious and earnest. It accuses me, not so much for want of elegance, or human ornaments ; or for letting fall an unhandsome word : but it asks me, — How couldst thou speak of everlasting life and death with such a heart ? How couldst thou preach of heaven and hell in so careless and sleepy a manner ? Dost thou believe what thou sayest ? Art thou in earnest or in jest ? How canst thou tell people, that sin is so evil, and that its consequences are so dreadful, with- out being more affected by it ? Shouldst thou not weep over sinners, even till thy tears inter- rupt thy words, — cry aloud, and shew them their transgressions, — entreat them to repent and believe, with the utmost importunity? — I know not what it doth by others, but the most reverential preacher, who speaks as if he saw the face of God, doth more affect my heart, though with common words, than an irreverent man with the most exquisite preparations. Yea, if he bawl it out with never so much seeming earnestness, if reverence be not answerable to fervency, it worketh but little. — We should, as 139 it were, suppose we saw the throne of God, and the milhons of glorious angels attending him, that we might be awed with his majesty when we draw near him in his holy things." VI. Let a deep sense of responsibility, at the Divine Tribunal, secure Ministerial Fidelity, Certain it is, that we must all appear before the judgment-seat of Christ, and there render an account of the manner and the motives which shall have characterized the discharge of our ministry. We are charged to preserve inviolate, and to exhibit, without the least reservation, the whole counsel of God. Let then the exhibition of divine truth be made, to every class of our hearers, with the utmost exphcitness, fulness, and fearlessness. Uninfluenced by any regard to the favour or the frown of men, let us only be solicitous to commend ourselves to every man's conscience in the sight of God, that we may be pure from the blood of all men. " There is a most awful trust (observes Dr. Mason) com- mitted by the Lord Jesus to his ministering servants. Oh that they felt this trust more 140 than they sometimes do! You would not see the pulpit converted into a stage for the display of human ingenuity, or perverted to the display of human vanity. These things are lighter than a feather, and lose all their importance, in the eyes of a man who remembers that he has an account to settle with God ; and that he knows not the moment when his account may be de- manded. It is observable, and ought to sink deep into the heart of every preacher of the gospel, that Paul accounted himself pure from the blood of all men, because he had not con- cealed from them any part of God's truth. He knew not that policy by which some pulpits have been disgraced, of deferring the declaration of the whole truth to a more convenient season. As if the native enmity of the heart were to be softened by delay — as if it could be reduced by any thing but the truth itself — as if men ever found their audiences more tractable by this kind of forbearance ; or were themselves more instrumental in bringing sinners to God ; or had the answer of a good conscience more complete in their own bosoms. God knows infinitely better than we, what truths are suited to our circumstances, and has revealed them 141 in his book. If there is one trait of a faith- ful minister more obvious than another, it is this, that he is not afraid, nor ashamed to say what God has said before him, in his Word." Hear the spirit-stirring words of Baxter : — " O dreadful reckoning to unfaithful shepherds, when they must answer for the ruin of their miserable flocks ! How great will their dam- nation be which must be aggravated by the damnation of so many others ! When the question is, ' How came so many souls to perish ? ' the answer must be. Because they set light by Christ and holiness, which should have saved them. * But what made them set light by Christ and holiness?' It was their deceitful confidence, that they had so much part in Christ and holiness as would suffice to save them, though, indeed, they were un- sanctified strangers unto both. They were not practically acquainted with their necessi- ties. ' But how came they to continue thus ignorant of themselves, till it was too late?' Because they had teachers that kept them strangers to the nature of true holiness, and did not labour, publicly and privately, to con- g3 142 vince them of their undone condition, and to di'ive them to Christ, that by him they might have hfe. Woe to such teachers that ever they were born, that must then be found under the guilt of such perfidiousness and cruelty ! Had they ever felt themselves, what it is to be pur- sued by the law and conscience, and with bro- ken hearts, to cast themselves on Christ, as their only hope and refuge; and what it is to be sanctified, and to be sensible of all his love, — they would take another course with sinners, and talk of sin, and Christ, and holiness, at other rates, and not deceive their people with themselves." — " How often do we hear sermons applauded, which force us, in compassion to men's souls, to think, O what is all this to the opening of a sinner's heart unto himself, and showing him his unregenerate state ? What is this to the conviction of a self-deluding soul, that is passing into hell, with the confident ex- pectations of heaven? What is this to show men their undone condition, and the absolute necessity of Christ, and of renewing grace? What is in this to lead men up from earth to heaven, and to acquaint them with the unseen world, and to help them to the life of faith and 143 love, and to the mortifying and pardon of their sins? How little skill have many miserable preachers in the searching of the heart, and helping men to know themselves whether Christ be in them, or whether they be reprobates ?" VII. Let there be, in your Discourses, the utmost Clearness of Discrimination between the two great classes of characters of which your hearers must necessarily consist. " The Bible," observes Dr. Chalmers, " every- where groups the individuals of our species into two general and distinct classes, and assigns to each of them its appropriate designation. It tells us of the vessels of wrath, and of the vessels of mercy ; of the travellers on a narrow path, and on a broad way ; of the children of this world, and the children of light ; and lastly, of men who are carnally minded, and men who are spiritually minded. It employs these terms in a meaning so extensive, that, by each couplet of them, it embraces all individuals. There is no separate number of persons, forming of them- selves a neutral class, and standing without the 144 limits of the two others. And were it possible to conceive, that human nature, as it exists at present in the world, w^ere laid in a map before us, you would see no intermediate ground be- tween the two classes, which are thus contrasted in the Bible ; — but these are thrown into two distinct regions, with one clear and vigorous line of demarcation between them. — We cannot conceive then a question of mightier interest, than the situation of this line, — a line which takes its own steady and unfaltering way, through the thousand varieties of character that exist in the world ; and u^iich reduces them all to two great and awfully important divisions." Without tracing this line of demarcation, and urging the hearers to ascertain on which side of the line they actually stand, the great end of preaching cannot be secured. Without it, you cannot reasonably expect that there should be awakened a feeling of personal interest, or a sense of deep solicitude. If the hearers be not directed, and even impelled, to institute a scru- tinizing inquiry into their character in the sight of God, it is to be expected that many will be saying to themselves " Peace and Safety," when 145 even on the very verge of " sudden destruction." Absurd were it to expect, that any should " flee for refuge to the hope set before them," if they are not deeply aware of their exposure to " the wrath to come." There may be in the very dis- cussion of a subject, and in the general structure of a discourse, ample materials for discrimina- tion, of which every hearer ought to avail him- self, for the purposes of self-examination ; but it would betray great ignorance of the human heart, and of the delusion it often practises upon itself, to presume, that the hearer will sponta- neously institute, and faithfully pursue, the pro- cess of scrutinizing his own character. To this momentous, but unwelcome effort, the preacher of the gospel should urge his auditory, in every discourse he delivers. He should not allow them to escape from the task of self-inspection. He should draw the line of demarcation with the utmost clearness, and compel them, how- ever reluctant they may feel, to bring their con- sciences to the test. By means of the utmost fidelity and earnestness, he should endeavour to render it almost impossible for them to neu- tralize the pungency of divine warnings and threatenings, or to continue in a state of entire 146 uncertainty, with regard to their present charac- ter, and their prospects of futurity. VIII. Let 2Joi?ited Appeals to the Heart, and direct Applications to the Conscience, form a promi- nent feature of your Discourses, Addresses from the pulpit should not assume, throughout, the didactic form. The preacher should remember, that his work should not be restricted simply to instruction. There are other objects also at which he should strenu- ously aim. He should endeavour to excite, to awaken, to impress, and to persuade. In order to the attainment of these ends, he must address himself not merely to the judgment, but also to the conscience, and to the heart. Nor let him imagine, that these objects are so unconnected, as to render it advisable for him studiously to keep them apart ; on the contrary, let him be aware that, from the powerful and reciprocal influence of the different parts of our mental economy, while, in many instances, the intellect forms the best avenue to the heart, so, not less frequently, is the heart the best avenue to the 147 intellect. Whether therefore he consult the philosophy of the human mind, or the dictates of sound experience, he will avail himself of every opportunity which the subject may admit, of a pointed and powerful appeal. To defer the personal application of a subject entirely to the concluding part of a discourse, however com- mon, appears by no means advisable. Not unfrequently does it occur, that the time is so far spent, and the patience of the hearer so far exhausted, that the applicatory part of the ser- mon is short and hurried and powerless. Per- haps some vague anticipation in the mind of the preacher, of the probability of this, has prevented the due consideration of those trains of thought, which might be best adapted lor the purpose ; so that the very part of the dis- course which might have been the most effi- cient, is as little studied by the preacher as it is felt by the hearer. There is also an aspect of formality, when the design of a direct applica- tion is avowed, which is not, in every instance, so favourable to the desired effect, as a sudden and unexpected, yet natural and appropriate appeal, arising out of the discussion or eluci- dation of the subject itself. The latter comes 148 upon the mind with the full force of the weighty and impressive sentiment by which it has been suggested, because it is pressed upon the con- science at the very time in which the sentiment itself is calling forth the vigour of the mind, and exciting the ardour of its feelings. Why then should we allow the mind to escape from the force and grasp of the momentous truth; and why should we allow the temperature of its feelings to be cooled down, before we make our demand on the conscience, and urge it to perform its duty ? I do not recommend that the method of a concluding application should be altogether discontinued ; but only that wherever a valuable opportunity presents itself of a warm and powerful appeal, it should be instantly and eagerly embraced; reserving only for the con- clusion, such general inferences and considera- tions, as did not previously occur, or could not with equal advantage be introduced. " You have been half an hour," said the late Mr. Robinson, of Leicester, to a brother clergy- man, " without one word directly aimed at the conscience." 149 IX. Do not aim at a degree of Originality ^ to which you are not equals or of which the subject under consideration does not admit. In the highest sense of the term, there are very few who can safely or successfully aspire to originality, even in their most elevated and most powerful efforts. There is, however, a kindred quality, of a humbler, yet scarcely of a less valuable, character, at which it is not only safe but desirable to aim. This quality 1 would denote by the term individuality ^ and I will endeavour to explain the sense in which I venture to employ it. The minds of men differ not less than their countenances. The face of every individual has its own peculiar as- pect, its own peculiar expression. The features taken separately may bear resemblance to the features of many others, but the combination of the whole gives to every countenance an inde- scribable character of individuality, by which it is distinguished from that of every other human being. Analogous to these indications of indivi- duality of countenance, are the characteristic 150 differences which obtain among minds. The leading faculties of the intellect, and the essen- tial susceptibilities of the heart, belong to our common nature. But in different individuals, they exist in different degrees and in different proportions. They have received different de- grees of cultivation and of excitement ; they have been developed under widely different cir- cumstances ; they have been conversant with different classes of objects. The result is, that every individual is distinguished by his own peculiar habits of thinking and of expressing thought. He has his own plans of reading, of reflecting, and of investigating. He has his own processes of incorporating the thoughts of others, with the ideas which appear to be the spontaneous produce of his own mind. His mind may be compared to a mould which gives to the yielding substance its form and character, its " image and superscription." Now in pro- portion to the vigour and to the completeness of intellectual operations, and in proportion to the facility of carrying forward the processes of manly and independent thinking, the mind may be expected to obtain a character of individuality. Even when it avails itself of the thoughts of 151 others, it has the talent of making those thoughts its own, before it communicates them by dis- course or by writing. The ideas which are derived from a variety of conversations, or of books, are so modified and arranged and ex- pressed, that although they present to notice little which can be pronounced new or original, yet they exhibit an aspect characteristically dif- ferent from that which they have received from the lips, or from the pen, of any other individual. They are obviously the result of the workings of a mind, which has the power of thought, and which finds delight and facility in the exertion of that power. When employed in elucidating, in enforcing, and in applying the " word of truth," they are the operations of the " workman that needeth not to be ashamed." He may not be endowed with the talent of bold and inventive originality, but he commands and he rewards the attention of his hearers, by the character- istics of an interesting individuality. He is sufficiently alive to a sense of what he is not capable of attaining, to preserve him from aspi- ring to the elevation of a towering genius ; and he is sufficiently alive to a sense of what he is capable of effecting, to preserve him from 152 sinking into the degradation of a servile imitator, or of an adept at the concealment of plagiarisms. X. Study assiduously the best way of access to the Human Mind, There are two great benefits which a minister should endeavour to derive from studying the philosophy of the human mind ; — the one is, the improvement of his own intellectual faculties and habits ; — the other is, the discovery of the most direct avenues to the minds and hearts of his hearers. If the former of these objects is to be especially pursued in a course of pre- paratory study, the latter should be no less the incessant object of solicitude, in the discharge of ministerial duties. Our constant aim should be to speak to the heart, through the medium of the intellect; and in order to do this, we must ascertain, by self-acquaintance, and by eagle- eyed observation, what it is which interests the human mind, and what it is which affects the human heart. " The minister of the gospel, " observes Mr. Cecil, " should make experiments 153 on himself and others, in order to find out what will produce effect Nothing of this nature is lost upon mankind; it is worth its weight in sold for the service of a minister. He must remark too, what it is that puzzles and distracts the mind : all this is to be avoided : it may wear the garb of deep research, and great acumen, and extensive learning ; but it is nothing to the mass of mankind. One of the most important considerations in makig an sermon, is to dise?n- barrass it as much as possible. The sermons of the last century were like their large unwieldy chairs. Men have now a far more true idea of a chair. They consider it as a piece of furniture to sit upon, and they cut away from it every thing that embarrasses and encumbers it. It requires as much reflection and wisdom, to know what is not to be put into a sermon, as what is. A young minister should look around him, that he may see what has succeeded and what has not. Truth is to be his companion, but he is to clothe her so as to gain for her access. Truth must never bow to fashion or prejudice ; but her garb may be varied. The man who labours to please his neighbour for his good to edification, has the mind that was in Christ. It 154 is a sinner trying to help a sinner. Even a fee- ble, but kind and tender man, will effect more than a genius, who is rough or artificial. There is danger, doubtless, of humouring others ; and against this we must be on our guard. It is a kind and accommodating spirit at which we must aim. " In studying human nature, the young mini- ster should be every where a learner. " He should imitate Gainsborough, " observes Mr. Cecil. " Gainsborough transfused nature into his landscapes, beyond almost any of his con- temporaries ; because Gainsborough was every where the painter. Every remarkable feature or position of a tree — every fine stroke of na- ture — was copied into his pocket-book on the spot ; and in his next picture, appeared with a life and vivacity and nature, which no strength of memory or imagination could have supplied." In a recent critique on Lockhart's Life of Burns, there are the following remarks, which if applicable to that interesting Poet, in whose character there was so much to lament, ought to be characteristic of the minister of Christ. — " The passion traced before us has glowed in a living heart ; the opinion he utters has risen 155 in his own understanding, and been a light to his own steps. He does not write from hear- say, but from sight and experience. It is the scenes he has Hved and laboured amidst that he describes : those scenes, rude and humble as they are, then kindled beautiful emotions in his soul, noble thoughts and definite resolves ; and he speaks forth what is in him not from any outward call of vanity or interest, but be- cause his heart is too full to be silent. He speaks it too with such melody and modulation as he can in * homely rustic phrase,' but it is his own and genuine. This is the grand secret for finding hearers, and retaining them : let him who would move and convince others, be first moved and convinced himself. — Be true, if you would be believed. Let a man but speak forth with genuine earnestness the thought, the emo- tion, the actual condition of his own heart ; and other men — so strongly are we all knit together by the tie of sympathy — must and will give heed to him. In culture, in extent of view, we may stand above the speaker, or below him, but in either case, if he is earnest and sincere, he will find some response within us ; for in spite of all casual varieties in outward rank or 156 inward, as face answers to face, so does the heart of man to man." XI. In your Preparations for the Pulpit ^ endea- vour to derive from the subject on which you are about to preach, that Spiritual Benefit which you wish your hearers to receive, " It is the remark of Owen," observes Mr. Cecil, *' that it is not sufficiently considered, how much a minister's personal religion is exposed to danger, from the very circumstance of religion being his profession and employment. He must go through the acts of religion : he must put on the appearance of religion : he must utter the language and display the feelings of religion. It requires double diligence and vigilance, to maintain, under such circumstances, the spirit of religion. I have prayed : I have talked : I have preached: but now I should perish after all, if I did not feed on the bread which I have broken to others." *' Study your discourses," said the venerable Mr. Booth, " with a devotional disposition. To this you are bound by the very nature of the case, as a christian minister. For when the 157 Bible is before you, it is the word of God on which you meditate, and the work of God you are preparing to perform. It is reported of Dr. Cotton Mather, that in studying and pre- paring his sermons, his way was, at the end of every paragraph, to make a pause and to en- deavour to make his own soul feel some holy impression of the truths contained in it. This he thought would be an excellent means of delivering his sermons with life and spirit, and of warming the hearts of his people ; and so he found it." This holy and successful minister was, in the most extensive sense of the expres- sion, " a man of prayer." His custom was " to pray for direction in the choice of his text and subject; and before he entered on a subject, which might require several sermons, or under- took to expound a larger portion of scripture, he entered on mare special and solemn supplica- tion, for all necessary aids." The following testimony of Mr. Scott, as the result of his own experience, is deeply interest- ing. " The degree in which, after the most careful preparation for the pulpit, new thoughts, new arguments, animated addresses, often flow into my mind, while speaking to a congregation, H 158 even on very common subjects, makes me feel as if I was quite another man, than when poring over them in my study. There will be inac- curacies, but, generally, the most striking things in my sermons are unpremeditated." How exemplary in devotional preparation for the pulpit was that holy man of God, Mr. Fletcher, of Madely. " His preaching," says Mr. Gilpin, " was perpetually preceded, accom- panied and succeeded by prayer. Before he entered upon the performance of this duty, he requested of the Great * Master of assemblies,' a subject adapted to the conditions of his people, earnestly soliciting for himself wisdom, utterance and power; for them a serious frame, an un- prejudiced mind, and a retentive heart. This necessary preparation for the profitable perform- ance of his ministerial duties, was of longer or shorter duration, according to his peculiar state at the time; and frequently he could form a judgment of the effect which would be produced in public by the languor or the enlargement he experienced in private." Philip Henry on one occasion thus wrote after a day of studious effort : " I forgot when I began, explicitly and expressly to crave help 159 from God, and the chariot wheels drove accord- ingly. Lord, forgive my omissions, and keep me in the way of duty." " Content not yourselves to have the main work of grace," said that successful minister Mr. Baxter ; " but be also very careful that your gi-aces be kept in life and action, and that you preach to yourselves the sermons that you study, before you preach them to others. If you did this, for your own sakes, it would be no lost la- bour f but I am speaking to you upon the public account, that you may do it for the sake of the church. When your minds are in a heavenly frame, your people are likely to have the fruits of it. I confess I must speak it by lamentable experience, that I publish to my flock the distem- pers of my soul. When I let my heart grow cold, my preaching is cold. If it be not your daily, serious business, to study your own hearts, and subdue corruptions, and live as upon God, all will go amiss, and you will starve your audi- tors ; or if you have but an affected fervency, you cannot expect a blessing to attend it. Watch, therefore, for the sake of yourselves and others. And more particularly, methinks a mi- nister should take some special pains with his n2 160 heart, before he is to go to the congregation. If it be then cold, how is it to warm the hearts of the hearers ! Go, therefore, specially to God for life. Read some rousing, awakening book; or meditate on the weight of the subject you are to speak of, that you may go, in the zeal of the Lord, into his house !" " To preach the word," remarks Dr. Owen, "and not to follow it with prayer, is to believe its use, to neglect its end, and to cast away all the seed of the gospel at random." To these dictates of wisdom and of experience from such men as Owen, and Baxter, and Mather, and Cecil, and Booth, what can be added ? " Let us go and do hkewise." That their example is imitated by some eminently holy and useful ministers of the present day, I have learned from their own lips. Some of them usually spend an hour or two immediately before going into the pulpit, in praying over their sermons and in preaching them on their knees to their own hearts. Is it surprising, that the " unction of the Holy One" should descend on their hearts, on their lips, and on their hearers, and that "much people should be added to the Lord?" I 161 XII. Attach due importance to the Devotional Parts of Public Worship, and be solicitous to conduct them in a spirit of Evangelical Fer- vour, It is to be feared, that among the hearers of the gospel, there are not a few, who are in the habit of regarding the sermon as almost every thing, and the prayers as of very inferior interest and minor importance. And is there no ground of apprehension, that too near an approach to this state of feeling may be suspected also, in some who preach the gospel? Mr. Cecil went so far as to say, that " the leading defect in chris- tian ministers, is the want of a devotional habit." And is not the truth of the remark too often exemplified? How often is there a display of energy, elevation and fervour in the sermon, so as to form a contrast with the dryness and cold- ness of the prayer ! Does it not seem as if the best feelings of the soul were allowed to lie dormant in communion with God, whereas they are all in a state of excitement when a discourse is to be delivered to fellow men ? And is there 162 not a defect in point of spirituality, as well as in point of fervour? The prayer may indeed be protracted to a sufficient and more than a suffi- cient length, and yet, be lamentably defective. There may be too many words, and yet, with regard to many blessings of the highest value, there may be too few petitions. There may be no want of petitions for temporal good ; of peti- tions for individuals who request an interest in the prayers of the congregation ; of petitions for our country, and for the general interests of the family of man: (and these should beyond a doubt occupy no inconsiderable space in the exercise of prolonged devotion); but in how few words, in the prayers of some ministers, are those peti- tions comprised, which have reference to bless- ings of the highest order — blessings which a fallen, guilty, dying creature should most anx- iously desire and most fervently implore ! How few are the petitions for the fulness of spiritual blessings, for which the covenant of grace most amply provides, and for which the throne of grace is primarily designed ! How slight is the recognition of the mediatorial character and work of the Lord Jesus Christ 1 How slight is the reference to the glorious operations of the Holy 163 Spirit, and to the gracious and condescending promises of his aid, in answer to the prayer of faith ! After studying the models of apostoHc prayer which are left on record in the sacred writings, might not the devotional worshipper be in some instances almost tempted to think, that in conducting the devotions of the auditory, the minister had forgotten that the object of pri- mary importance in approaching the throne of Him who heareth prayer, is to " obtain mercy , and to find grace V Are there not some of our younger ministers, who have been accustomed to think too little of the importance of the devotional exercises of public worship? Have they not much need to cultivate, in their hours of retirement, those feelings, which, when habitually prevalent, will be the best preparative both for the prayers and for the discourses of the pulpit ? Should it not be their most earnest desire, with this view, that the word of Christ may dwell in them richly, and that the Spirit of Christ may be to them, in every act of worship, " the Spirit of grace and of supplication V 164 XIII. Cherish earnest Desires, and encouraging Expectations, of Success. A man who engages with all his heart, and all his energies, in any pursuit, cannot but solicit- ously desire the prosperity of his undertaking ; and certain it is, that the persevering efforts of his mind will bear some proportion to the expecta- tions which he forms. The man of business, the man of letters, the lawyer, and the physician, are impelled to habitual diligence in their re- spective careers, by the prospect of realizing their hopes. Nor is the stimulus of hope needed, in any instance more, than in the discharge of the arduous and onerous functions of the christian ministry. Many circumstances may wear an unpromising aspect, and exert a depressing in- fluence; a counteracting influence is then greatly to be desired ; and this is chiefly to be felt in the anticipations of growing usefulness and aug- mented prosperity. " If you would prosper in your work," said Mr. Baxter, "be sure to keep up earnest desires and expectations of success. If your hearts be not set on the end of your labours ; and you 165 long not to see the conversion and edification of your hearers, and do not study and preach in hope, you are not Hkely to see much fruit of it. — Let all that preach for Christ and men's sal- vation, be unsatisfied, till they have the thing they preach for. When a man only studies what to say, and how with commendation to spend the hour, and looks no more after it, un- less it be to know what people think of his own abilities, and thus holds on from year to year, I must needs think that this man preaches for him- self, and not for Christ, how excellently soever he may seem to do it. I know that our acceptance is not according to the fruit, but according to the degree of our labour; but he cannot be a faithful labourer, who does not long for the suc- cess of his labours, and is not grieved at their apparent failure." The actual amount of success resulting from the ministry of any individual, in any given pe- riod, it is indeed impossible correctly to estimate. We should be on our guard, lest, according to the characteristic tendencies of our own minds, we should either appreciate that success at too low, or at too high a rate. Some men are constitutionally inclined to the former, and some h3 166 to the latter extreme. Those of the one class should be reminded, that much good may have been effected, which has not yet been developed ; and much which may never be fully apparent, till the day of final disclosure : those of the other class may need to be apprised — " that all is not gold which glitters." " Many evangelical and popular preachers," says the pious author of the * Reign of Grace,' " have greatly overrated the usefulness of their own labours. For the longer I live the more apprehensive I am, that the num- ber of real converts, among those who profess the genuine gospel, is comparatively small." XIV. Exercise a humble and entire Dependence on the promised Influences of the Holy Spirit. Not one single truth, in the whole compass of divine revelation, is more firmly established, than the necessity of the influences of the Spirit of God, in order to the desired effect of divine truth upon the heart of man. Not one single promise is given with more explicitness, than the assurances of that aid, to those who ask it. If the persuasion of the necessity, and the 167 promise of the grant, of this sacred influence, should dwell upon the mind of every christian, what should be the desire and the dependence of every christian minister? If he be himself enlightened and renewed, the doctrine of divine influence will assuredly be the grand support, and the grand encouragement, of all those hopes of success which he delights to cherish. For the copious effiision of the influences of the Holy Spirit on himself, and on his hearers, he will most earnestly offer his supplications at the throne of heavenly grace. On this subject of deepest interest and vital importance, I can- not refrain from citing at some length the pointed and pungent remarks of Dr. Chalmers, in his sermon on the necessity of the Spirit, to give effect to the preaching of the gospel : — " There is a dark and settled depravity in the human character, which maintains its gloomy and obstinate resistance to all our warnings and all our arguments. There is a spirit working in the children of disobedience, which no power of human eloquence can lay. — The minister who enters into this field of conflict may have zeal, and talents, and eloquence. His heart may be smitten with the love of the truth, and 168 his mind be fully fraught with its arguments. Thus armed, he may come forth among his people, flushed with the mighty enterprise of turning souls from the dominion of Satan unto God. In all the hope of victory, he may dis- charge the weapons of his warfare among them. Week after week he may reason with them out of the Scriptures. Sabbath after Sabbath he may declaim, he may demonstrate, he may put forth every expedient; he may at one time set in array before them the terrors of the law ; at another he may try to win them by the free offer of the gospel ; and in the proud confidence of success, he may think that nothing can with- stand him, and that the heart of every hearer must give way, before the ardour of his zeal, and the power of his invincible arguments. Yes : they may admire him, but the question we have to ask is, will they be converted by him ? They may even go so far as to allow that it is all very true which he says. He may be their favourite preacher, and when he opens his exhortations upon them, there may be a deep and a solemn attention in every countenance. But how is the heart coming on all the while ? How do these people live, and what evidence 169 are they giving of being born again under the power of his ministry ? " Look to all that is visible in the life of the Apostle Paul. — Never were the labours of human exertion more faithfully rendered, — never were the workings of a human instru- ment put forth with gi^eater energy. But, while he did as much toward the extension of the christian faith, as if the whole success of the cause depended upon his doing, — he prayed as much, and as fervently, for this object, as if all his doings were of no consequence. — He who looked so busy, and whose hand was so con- stantly engaged in the work that was before him, looked for all his success, to that help which Cometh from the sanctuary of God. There was his eye directed. Thence alone did he expect a blessing upon his endeavours. He wrought, and that with diligence too, because God bade him; but he also prayed, and that with equal diligence, because God had revealed to him, that plant as he may, and water as he may, God alone giveth the increase. He did homage to the will of God, by the labours of the ever-working minister, — and he did homage to the power of God, by the devotions of the 170 ever-praying minister. — The Apostle kept both working and praying, and with him they formed two distinct emanations of the same principle ; and while there are many who make these christian graces to neutralize each other, the judicious and the clear-sighted Paul, who had received the spirit of a sound mind, could give his unembarrassed vigour to both these exer- cises, and combine, in his own example, the utmost diligence in doing, with the utmost de- pendence on him, who can alone give to that doing all its fruit and all its efficacy." " In preaching," said Mr. Cecil, " I have no encouragement but the belief of a continued divine operation. — To bring a man to love God — to love the law of God, while it condemns him — to loath himself before God — to tread the earth under his feet — to hunger and thirst after God in Christ — with man this is impossible I But God has said it shall be done; and bids me go forth and preach, that by me, as his instrument, he may effect these great ends ; and therefore I go."" Let us then pray for the Holy Spirit, be- lieving that God is really disposed to grant us the heavenly gift. Shall we not confidently 171 expeet that which God has absolutely promised to give, and which it is unquestionably for his glory to bestow ? Now is it not for the glory of God, that churches should be edified and multiplied, and that much people should be added to the Lord? Is it not thus that the Redeemer is to see of the travail of his soul and to be satisfied ? Is it not to effect purposes such as these, that he has ascended the throne of universal sovereignty, and that he directs at his pleasure all events? Let me ask, further, is it not perfectly easy for God to grant a revival of religion among us, and among other British churches, by granting the abundant effusion of his Spirit? Are not the hearts of all men subject to his power ? Are not all their faculties under his control ? With perfect faci- lity he can fix in their consciences convictions of sin ; he can open the eyes of their under- standing ; he can lead them to discern their need of a Saviour ; he can induce them to abandon every fallacious reliance ; he can ef- fectually urge them to "flee for refuge to lay hold upon the hope set before them;" he can accomplish in them "all the good pleasure of his goodness and the work of faith with power." 172 Why then should we not expect this " glorious working of his mighty power?" He has re- cently " made bare his arm," in the sight of a distant nation, and has revealed his power " as in the days of old." Be it remembered also, that these instances of revivals in religion are, in truth, so many instances of the success of prayer. Let this then, be the confidence that we can say we have in God, " that if we ask any thing, according to his will, he heareth us ; and if we know that he hears us, we know that we have the petitions that we desired of him." — " Before they call," he has said, " I will answer, and while they are yet speaking I will hear." " If you never expect a revival," said an American pastor, whose church was soon afterwards signally favoured, "you will never enjoy one. But if you expect it, you will desire it, you will pray for it; and your efforts will all correspond with this high expec- tation. You will look to God, and rely on God in all you do. — O Christians, who can tell, but the day of blessing is near? While bowing you knees, like the prophet, on the top of Carmel, some herald of mercy may tell you of ^ a little cloud,' which, though * no 173 bigger than a man's hand,' may soon cover the heavens, and pour down the refreshing shower." * XV. Endeavour to adopt the most interesting and efficient methods of conveying Religious In- struction to the young. Is it not in early Hfe, that the best suscepti- bihtes of the heart are most easily excited and directed ? Is it not an instructive fact, that among those who have been religiously educated, the greater number of real conversions to God may be traced to an early date ? Are not those who at present belong to the youthful class of the congregation, after a short period has elapsed, to constitute the strength of the society, whether civil or religious, with which they may be connected ? Is it not most desirable that, even from early youth, they should be accustom- ed to regard their pastor as their friend, and to feel the attachment which grows out of the per- suasion, that he is most affectionately desirous of * See the Author's Pastoral Discourses on Revivals in Religion. 174 promoting their truest interests ? Are not those ministers usually the most happy, and the most successful, who display the kindest solicitude for the juvenile division of their flock ? Does it not then become an object of primary impor- tance, to devise and to adopt the best methods of guiding them into the ways of wisdom and the paths of peace ? With a view to the attainment of this grand object, various plans have been attended with encouraging success. It has been found highly beneficial to address to the young, at stated periods, discourses particularly adapted to their character and circumstances ; and many are now the ornaments of our churches, who ascribe their first and most decided impressions of divine truth to these eflfusions of pastoral solicitude. But still greater importance is to be attached to more frequent and more familiar methods of instruction, in which the precise plan may be adjusted by that practical wisdom, which will take into view the education, the habits, the intellectual attainments, and the degree of lei- sure, by which the greater number may be distinguished. If they have advanced beyond the age ordinarily compatible with catechetical 175 instruction, their attention may be directed, with advantage, to a familiar exposition of some ap- propriate portions of scripture — or to a series of famihar lectures on the most important points of theological truth — or to the perusal, at their ovm convenience, of books calculated to impress upon their minds the leading principles of divine revelation, on which the minister may offer his own remarks, for the purpose of additional illus- tration and enforcement. It is impossible to calculate the benefit which may arise from the persevering employment of such plans as these, when pursued with a devotional spiri-t, and with earnest supplication for that divine influence, without which the weighty reasoning of Paul and the winning eloquence of Apollos, even in happiest combination, would be altogether inefii- cient. But the most beneficial of all the plans which can be adopted for the advantage of the young is, I am fully persuaded, the method of Bible Class instruction, which, I trust, will at length become as general in this country as it is already among the American churches. " The leading object of Bible classes may be stated in one sentence. It is, to convey to the 176 minds of the young, as accurate and extensive a knowledge as may be found practicable, of the most important contents of the Bible. It is im- possible to conceive of any effort more in unison with the grand object of a minister of the gospel, than the attempt to render intelligible and inte- resting to the young of every class, the vital truths, the pure precepts, the instructive his- tories, and the precious promises of the word of God. " The characteristic principle of Bible class tuition is that of catechetical instruction. This principle has the sanction of immemorial usage ; having been adopted, with success, by the wisest preceptors in successive generations. Cate- chisms, without number, not only for the pur- poses of religion, but also of science, may be regarded as so many attestations to the excel- lence of the general system. But it is important to bear in mind, that the application of the principle is not dependent on a printed form or on a fixed series of questions and of answers ; neither does it necessarily require the labour of committing to memory specific phrases or sen- tences. If certain truths or facts have been previously conveyed to the mind of the learner. 177 with simplicity, with clearness, and with force, it may be easy to the teacher to put to the test, and to elicit, the amount of knowledge which the learner may have acquired; and it may not be difficult to the learner, after being a little accus- tomed to the effort, to express the ideas he has imbibed, in terms the most familiar to his own mind. " Catechisms have been composed for different ages, and for different gradations of progress in knowledge ; yet without a succession of cate- chisms, burdensome to the learner, it is exceed- ingly difficult to adapt the conveyances of truth to the diversified capacities of children and the different stages of advancement observable among many, even of the same age. Difficulties on the part of the teacher often increase rather than diminish, as the childhood of the scholar ripens into youth. Reluctance to the continued repe- tition of a catechism often shows itself, even if a Minister be the catechist ; and few compara- tively continue to be his catechumens, when ar- rived at that period of youth which is, beyond comparison, the most important, as connected with the growth and development of the human cha- racter. Now this is the very period of life in which 178 the principle of Bible class instruction may be brought to bear with most promising effect, upon the opening and inquiring mind. If there be a desire of knowledge, and that desire be directed to the treasures of divine revelation, is it not un- speakably important, that the minister of the gospel should avail himself of this state of mind, with a view to the conveyance of that truth which maketh wise unto salvation? " Let it be supposed, then, that some book of scripture, such as one of the Gospels, or the Acts of the Apostles, has been selected for fami- liar explanation. Either at a public lecture or in a meeting with the young, a chapter or part of a chapter, imay be elucidated with clearness and simplicity of statement, and pressed with affectionate earnestness on the conscience and the heart. The young people of the congrega- tion may be divided into classes, at the discretion of the minister. Two classes — a senior and a junior — may include all the young females of the congregation ; and two additional classes may be formed; the one for boys, the other for young men. Let each class meet separately, once in the week, or once in a fortnight ; and let plain and pointed questions be addressed to them 179 individually, of such a character as to call forth the knowledge they have acquired by the previous explanation of the chapter, and by their private study of the passage. It may be found equally to facilitate the labours, both of the teacher and of the learners, to use such a help as is to be found in * Judson's Scripture Questions,' em- ployed to a great extent in the American Bible classes, and reprinted in London, at a very low price, by the Religious Tract Society. " If such a course of Bible instruction be steadily pursued by ministers of the gospel, with earnest prayer for *an unction from the Holy One ;* advantages of the very highest character may be expected to result. " 1. The christian pastor will be brought into more immediate and intimate contact with a most interesting and important part of the flock in- trusted to his care. " He will discover the most direct avenues, both to the heart and to the intellect, of the dif- ferent classes of the young. He will love them, and they will love him. They will venerate him as a father, and confide in him as a friend. His own qualifications for usefulness among them will increase, by a growing aptitude for the right 180 communication of truth, and a growing delight in the employment. " 2, An impulse will be given to parental dili- gence among the people of his charge. " It has been said that some parents have de- clined sending their children for the catechetical instructions of the pastor, lest their deficiency of scriptural knowledge should be regarded as a reproach to their parents. When it is expected that children should be sent for such instruction, it will rouse the parents who have been negli- gent, and give an additional incentive and en- couragement to such as are diligent. Pious parents will know how to value their pastor, as a coadjutor with themselves, in training up their children in the discipline and instruction of the Lord : they will ' esteem him very highly in love for his work's sake.' " 3. Pulpit instructions will be rendered more available. "On how many minds, especially among the poor and the young, the discourses of the pulpit produce no effect I They are altogether ineffi- cient. They are not even understood. They proceed on the supposition of a habit of atten- tion which is not acquired, and of a facility of 181 apprehension not attained. But the discipline of the Bible class is one of the most efficient means of mental culture ever employed. Every faculty is roused, and placed in requisition. The judgment, the memory, and the power of attention are vigorously exercised, and progres- sively strengthened. Where these classes are in operation, sermons are now heard with a listen- ing ear, and, in many cases, by the grace of God, with a susceptible heart. The young people, having learned in the Bible class to love their minister, as well as to understand him, con- sider themselves as personally concerned, and as personally addressed, when he dispenses the word of life. "4. Young persons will be qualified for the important engagements of Sabbath school Teachers. "It is in the highest degree desirable, that the children in Sabbath schools should spend their time on the Lord's Day, as much as possi- ble, in obtaining the elements of the knowledge of Christ, and not in the merely preparatory task of learning to read. It is equally important that their teachers should themselves be taught of God, and qualified to teach the children the way 182 of salvation. Let, then, the teachers form a part of the senior Bible classes ; and having been first instructed and examined by the minister, on a portion of the word of God, let the teachers, in their respective classes, explain that passage to the children. If they have also the aid of such a book as * Judson's Scripture Questions,' it v