of these helps is as obvious, as is their effective use in due proportion, and under well-disciplined restraint.

But the Scripture is after all the grand store-house of the most valuable materials for our compositions. It was an excellent remark of an old man to Musculus, one of the Swiss reformers-- Si vis fieri bonus concionator, da operam, ut sis bonus Biblicus.' Dr. Watts

reminded his Minister on this subject, that he was a Minister of the Word of God, a Professor and Preacher of the Bible; and not a mere Philosopher on the foot of Reason, nor an orator in a Heathen school.'1 There is no end to the diversified stores in this treasure-house. Whether we want forms of clear instruction, convincing argument, powerful or melting address, or even the higher strokes of eloquence, whether of a tender or awful character; we find here an unfailing supply of thoughts that breathe in words that burn;' so that, if there be a just complaint of the barrenness or the sameness of our preaching, it must arise from want of industry in our research-not from the want of variety or opulence of our resources. Augustine justly estimates the preacher's wisdom, according to his proficiency in the diligent and intelligent search of the Scriptures. The more he sees the poverty of his own store, the more needful is it, that he should enrich himself in these treasures. Not that we would recommend a long string of texts, or sermons chiefly composed of this substance-but a ready application of Scripture, after Cotton Mather's plan, in confirmation of the distinct points of our discourses—often in the way of express reference, and yet more often in giving the substance and matter of Scripture. Something more is required than a retentive memory

1 Humble Attempt, p. 64.

2 Augustine, ut supra-Lib. iv. 5.

to refrain from overcharging our sermons,1 and to dispose the proofs and references in their suitable place and connexion. Thus to draw the main strength from an accurate application of Scripture, confirms our statements with weight of Divine authority. On this account the Apostle's "speech and preaching was not with enticing words of man's wisdom;" but he was careful to "speak in the words which the Holy Ghost teacheth," "that the faith of his people should not stand in the wisdom of man, but in the power of God." 2

Perhaps the most accurate view of a pulpit composition would embrace the discussion of the doctrine of the text in two or more divisions—so clearly arranged, that the whole matter of the discourse has immediate reference to the several main heads of the subject each division strengthened and illustrated by scriptural testimonies, connected by a short paraphrase, and applied in their various bearings upon the respective cases of our congregatio n3 If the length of discussion were likely to extend beyond its due bounds, it would be better to sketch a short outline in the introduction, or to seize the most

1 It was Mr. Robinson's sensible judgment, that one or two texts were as good as one hundred.' A valuable old writer observes the defects on both sides-of loading sermons with a mass of Scripture, and leaving them wholly destitute. He remarks, that a judicious selection of Scripture proofs (seldom more than one to a single point) was the practice of Christ and his apostles, though they could have produced multiplied testimonies of Scripture in defending themselves against their enemies. Zepperi Ars Concion. Lib. II. chap. vi.

2 1 Cor. ii. 13, 14. Chrysostom well remarks-' If any thing be spoken without Scripture, the knowledge of the hearers halteth.'-On Psalm 1xxxvi. To the same purport Augustine'Non valet-hæc ego dico, hæc tu dicis, hæc ille dicit; sed hæc dicit Dominus.' Ad Vincent.

3 Three brief rules have been given by an eminent Master in composition- Get the subject into your mind-Throw yourself into it-Pour both yourself and it into the bosoms of your hearers.'

prominent points of the subject, rather than to be constrained to press its personal interest upon minds ill-prepared by weariness to receive a deep and permanent impression. Care however will always be needed, lest our minds be so taken up with the mechanism of the sermon, as to forget that which alone can infuse life and power into it. We may produce a skeleton clothed with flesh, and exhibiting the most exact proportion of its several parts; yet still may it be, like the dry bones lately referred to, without the quickening breath and influence of heaven. Spirituality of mind will be most helpful both in the composition and the delivery of our discourses.

With regard to the style of our sermons-simplicity and point seem to be the most important characteristics-simplicity, without undignified familiaritypoint and energy, without unnatural labour to produce effect. Against the two extremes of conciseness and prolixity connected with this style-Dr. Whately admirably warns us:It is obvious,' (he observes) 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 successful. They are likely to be bewildered by tedious expansion, and being unable to maintain 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 a style of pompous verbosity, from an idea that they are adding both perspicuity and force to what is said,

when they are only encumbering 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 language has a command of him '—that is, that he follows a train of words rather than of thought.'1

The sacred volume furnishes unquestionably the most finished model of this clear, natural, and vigorous style. We may well therefore admit the propriety of Cotton Mather's rule-to mould even the garb of our sermons after the Scriptural pattern. Indeed the phraseology dictated by the Holy Ghost is peculiarly calculated for public preaching, and forms the most attractive vehicle for the communication of religious truth. There is no book so intelligible as the book of God-no book that so clearly reveals man to himself, or that has such inexpressible power over his heart, or that connects itself so readily with his popular feelings and interests. The savour of Divine truth is sensibly diminished, by passing under the conceptions or expressions of men. No language -whether of exposition, address, or illustration-is therefore so generally acceptable and enlivening, as that of the sacred volume. Few readers of Saurin and French Divines of his class (orthodox in their views, and forcible in their statement of Scriptural truth), but have felt a lack of unction, warmth, and spiritual excitement arising from their scanty infusion of the sacred dialect into their writings-a deficiency for which no powers of genius or eloquence can compensate to a spiritual mind.3

2 See 1 Cor. ii. 13.

Whately on Rhetoric. 3The Bible' (as a living writer admirably observes)- being intimately associated in the mind with every thing dear and valuable, its diction more powerfully excites devotional feelings than

It is scarcely necessary to animadvert upon the pitiful practice of a copyist in preaching. Mr. Addison (a name of high authority in accomplished literature, but of little theological weight) commends Sir Roger de Coverly's Chaplain for having his list of sermons from the best Divines, ready drawn up in course for the whole year, adding— I would heartily wish, that more of your Country Clergymen would follow this example; and, instead of wasting their spirits in laborious compositions of their own, would endeavour after a handsome elocution, and all those other talents, which are proper to enforce what has been penned by greater masters. This would be not only more easy to themselves, but would edify their people.' Such a system of idleness would doubtless be more easy to ourselves.' But the results of edification of our people are most questionable. Where the talent entrusted to us is thus "hid in a napkin," instead of being put out to daily use, what other stamp do we see upon the Minister, than that of an "unprofitable servant?" 2 Where "the gift is neglected," instead

any other; and when temperately and soberly used, imparts an unction to a religious discourse, which nothing else can supply. For devotional impression, we conceive that a very considerable tincture of the language of Scripture, or at least such a colouring, as shall discover an intimate acquaintance with these inimitable models, will generally succeed best.' Review of Foster's Essays, by Rev. R. Hall. Vitringa speaks excellently to the same purport'Non in sententiis tantum et doctrinis, verum etiam in dictis et phrasibus Scripturæ S. tantam vim et pondus esse, ut nullum verbum qualecumque aliud ei, in exponendis rebus spiritualibus sive simplicitatis, sive proprietatis et nativæ significationis respectu, comparari queat. Vocabula et dictiones Spiritus S. nudæ, et nullis permixtæ lenociniis orationis aut exegesios humanæ, passim sic afficiunt et illustrant mentem, ut quicquid iis admiscetur, insipidum videatur.' Method. Homil. Dr. Watts, however, speaks of preachers, who have such a value for elegancy, and so nice a taste for what they call polite, that they dare not spoil the cadences of a period to quote a text of Scripture in it.' Improvement of the Mind, Part II. chap. vi. sect. iii.

1 Spectator, No. 106.

2 Matt. xxv. 25-30.