though less doctrinal than his brother Paul, yet wrote under the inspiration of the same Spirit, and could commend himself by his " manifestation of the truth,” with equal confidence" in the sight of God." Contrast again Paul with himself Paul at Antioch and Paul at Athens-Paul before Felix and before Agrippa-his Epistles to the Gentile churches, compared with each other, and with his Epistle to his own countrymen ; not communicating different systems of truth, but the same system in different modes; not abandoning any part of the system, but adapting the mode of its distribution to the circumstances of the respective churches; in all cases " according to the wisdom given unto him ;" and in all his Ministrations with Divine power and success.

We may here also refer to the influence of our Christian temperament upon the character of our Ministrations. It is natural, and under due regulation important, to carry the peculiar bias of our mind into our Ministry. Every man is formed to think, and speak, and write in a manner of his own; and he will be far more useful in preserving his own manner (improved by comparison with others, but never wholly forsaken), than by enslaving himself to some popular mode. But let it be known, watched, balanced. It has its evils as well as its advantages. A speculative mind is apt to speculate in sacred Ministration-to discuss subjects in a train of argumentation, which divests them of their heavenly unction and simplicity. An accomplished

Acts xiii. xvii. xxiv, xxvi.

* With the Romans, he embraces the whole compass of Christian doctrine-with the Galatians, he is mainly occupied with the single point of justification-with the Corinthians, he largely expounds questions of casuistry, matters of discipline, and general practical duty; but all inculcated upon the foundation, and intermingled with the display, of the doctrine of Christ.

mind may be in danger, even in the Evangelical field of furnishing more food for the imagination than for the immortal soul. A doctrinal Preacher has his favourite chapters and class of subjects, which seem to comprize nearly the whole of his Ministrations. An experimental Preacher speaks according to his own spiritual exercises. If he has been awakened by the terrors of the law, his preaching will probably partake more of the character of alarm, than of tenderness and love. If he has been "drawn by the bands of love," he may be led almost unconsciously to omit the persuasive influence of the "terror of the Lord."1 A practical Preacher has seen the looseness of profession resulting from exclusive views of doctrine or experience, and perhaps leaves his statements bare, imperfectly connected with either. An applicatory Preacher may fail in giving clear and. connected statements of doctrine. A discriminating Preacher may be in danger of perplexing his hearers with refined distinctions, drawn more immediately from his own spiritual exercises than from the clear system of the Word of God. A decided Preacher will need a deep tincture of humility, forbearance, and love; else his " zeal will be without knowledge," and his labour prove the occasion of almost unqualified offence. It is therefore an important exercise of Ministerial wisdom, not to indulge the tone of preaching which accords with the bias of our own mind, without great self-distrust, much earnest prayer, and a clear persuasion, that it passes beyond the bounds of our own

or

1 See 2 Cor. v. 11. It is well that our experience should furnish materials for our Ministry; but care must be taken that the standard of our preaching be elevated, and its character formed, upon the basis of the word of God. Thus only will it be sealed with the warrant of Divine acceptance, and sympathize with all classes of Christians, as well as with the wants of the ignorant and unconverted.

individual experience-embracing within its range, alike the converted and the unconverted, and equally calculated to awaken and to establish; to "add to the Church," and to strengthen in the Church," such as shall be saved."

SECTION III.

PLAINNESS-THE SPIRIT OF SCRIPTURAL PREACHING.

THE spirit of preaching consists in its adaptation to the subjects of instruction. It may be scriptural in its statements, experimental in its character, and practical in its enforcement. It may have all the features of discrimination and decision. But if it is not intelligible in its mode of address, it must fail in application to the objects proposed. Philip Henry was deeply sensible of the necessity of plain preaching- We study how to speak' (said he, at the commencement of his Ministry) 'that you may understand us; and I never think that I can speak plain enough, when I am speaking about souls and their salvation.'1 The discourses of our Lord are a perfect model of simplicity. Never was there a more plain and popular Preacher. The most sublime truths are illustrated by the most familiar comparisons from the objects around him. Thus the beautiful figures interspersed in the sermon on the mount were probably drawn from the objects, which his elevated situation placed before him; such as a city set upon a hill; persons manuring the fields with salt; the sun shining on all the fields without distinction; the fowls flying in the air, and the lilies growing about him. 'o Most of his parables also were drawn from the same 1 Life, p. 26. Compare Orton's Life of Doddridge, chap. ii. 2 Gerard's Pastoral Care, p. 127.

natural sources. Even children's play was made to minister conviction to his hearers. The fields, under his observant eye, were made fruitful in spiritual instruction; and wherever he moved, he was the Teacher of the people according to their way and capacity. His Apostles closely followed in his steps. They felt themselves" debtors to the unwise," as well as "to the wise." They would neither sink beneath the dignity of their subject, nor soar above the capacities of their people. They used great plainness of speech." Their mode of teaching, though with considerable difference of style, was brought down within the reach of the lowest intelligence. Paul dealt much in illustration, never remote, and always on subjects. with which he knew his people to be conversant. The Grecian games furnished useful and pointed instruction to the churches in the neighbourhood of these pastimes, or who were conversant with them.5 James, in the same style of writing, crowded together the most familiar illustrations in the exhibition of a single point.6 Peter and John are plain and didactic. Jude, as far as we can judge from one short epistle, is energetic and expressive. All of them however in their expressions and turns of sentiment are distinguished by a remarkable perspicuity, never above the ordinary level. The discourses of the Christian Fathers were generally of the same character. Augustine's discourses are remarked to be the most simple of all his works. He

1 Matt. xi. 16-19.

2 Matt. xiii.

3 Rom. i. 14.

4 2 Cor. iii. 12. Comp. 1 Cor. xiv. 19. Habent sacræ Scripturæ, sed non ostendunt, eloquentiam.' August. de Doctr. Christ. Lib. iv.-especially and most justly recommended by Milner to the study of Ministers. Hist. ii. pp. 441, 442.

5 1 Cor. ix. Phil. iii.

See especially James iii. 1-12. and the ingenious and exquisite exposition of it in Bishop Jebb's Sacred Literature, pp. 273-308. 7 See quotation from his sermons in page 418.

often interrupted them to explain what might seem to be beyond the capacity of his hearers; who would, on the other hand, sometimes express their intelligent satisfaction with his meaning. The Homilies of Chrysostom and others of that day were so called, as being delivered in a familiar and conversational mode. The sermons of our Reformers (judging from the book of Homilies and other specimens, and making allowance for the phraseology of the times) are admirable specimens of a style equally simple, forcible, and interesting. Luther tells us, that when asked by Dr. Albert the best way of preaching before the elector- I said-Let all your preaching be in the most plain manner. Look not to the prince, but to the plain, simple, and unlearned people, of which cloth the prince himself is also made. If I in my preaching should have regard to Philip Melancthon, or other learned doctors, I should work. but little good. I preach in the simplest sort to the unskilful, and the same giveth content to all.'

One of the ancient prophets was commanded— "Write the vision, and make it plain upon tables, that he may run that readeth it."2 That this command may have its due effect, we must pay attention to style, subject-matter, and mode of address.

A plain style is most suitable for the expression

1 Table Talk. It was one of his sayings-' Optimi ad vulgus hi concionatores, qui pueriliter, populariter, et simplissime docent.' See a beautiful anecdote characteristic of this great reformer, advising Bucer on this subject. Scott's Continuation of Milner, vol. i. 216, 217. Adams, in his Life of Luther, has inserted some homely rhymes, which he composed for the common people. And 'for these beggarly ballads' (says a shrewd writer) Luther may receive a greater reward at the last day, than for whole shelves of learned folios. Vanity will make a man speak and write learnedly; but piety only can prevail upon a good scholar to simplify his speech for the sake of the vulgar.' Rev. R. Robinson's Notes on Claude's Essay-a work, not devoid of information or interest; but painfully distinguished by an unchristian-vituperative spirit. 2 Hab. ii, 2.