eral statement. For such is the fulness of the Gospel, that there is no part or proposition of God's word, which does not admit of rich and appropriate elucidation from it. A mind acquainted with the depth of this heavenly mine, will find in every portion of Holy Writ some trace of "the unsearchable riches of Christ ;" and a failure of bringing forth the fundamental doctrines from such resources, will prove, not the exhausted state of the treasure, but the want of spiritual and accurate observation of its hidden store.

The expository scheme, though a less impassioned exercise, yet, by a judicious mixture with the topical system, forms a most important vehicle of instruction. Comprehensive and connected views of truth are thus set forth, equally conducive to Christian intelligence, privilege, and stedfastness. It avoids the habit of building upon a text what is not authorized by the context; and enables our people to read the Scriptures with more interest, because with more understanding, and with less danger of being misled by disjointed views of truth. Thus is Scriptural doctrine confirmed, more from the general strain of the sacred argument, than from the partial citation of insulated texts.

Many subjects are also brought forward, which otherwise might probably have been omitted.1 Matters of application to particular sins or errors occur in their course, without just imputation of parsonality; and short occasional hints, thus naturally arising from our subjects, fall with a weight of conviction, for which our hearers are often wholly unprepared. There is no time to take the alarm, and to fortify the mind against conviction; as when the main subject is directly levelled against their known sins. The whole extent of the Scripture field is also thus laid open in the length and breadth thereof. Occasions are offered of setting forth every doctrine, and enforcing every practical obligation. We are forced into an extended apprehension and application of truth. The mind of God is discovered more accurately in the precise statements, proportions, and connexions of truth. Here 'God speaks much, and man little." Without being entangled in the trammels of system, our views are both enlarged and controlled by tracing the scope, argument, and relative position of truth in its several compartments. The course of family worship would materially assist the moulding of the mind into this scheme. Large portions of Scripture drawn out within the limit of time usually allotted to this interesting ser

! Perhaps instruction connected with divorce would not have occurred in a village Ministry, except in a regular course of Exposition. (Mark x. 2-12.) In this way the Writer somewhat reluctantly introduced it, but with unexpected effect.

2 Chrysostom.

vice, would gradually train us to the successful habit of connecting the main points, rather than of analyzing the minute particles, of our subjects.

The scheme formed a prominent part of Primitive instruction.' Augustine, Basil, and Chrysostom dealt largely in it. The Homilies of the last father are justly considered as among the best models for expository preaching, and the most valuable relics of ecclesiastical antiquity. The course of exposition however, should not be too long; the subjects should be selected with a special regard to our own resources, and to the circumstances of our people; care should be taken to mingle conviction with instruction, to keep the heart and conscience in view in our endeavour to inform the understanding; we should watch the decline of interest in our course; and interchange the two systems for greater variety, and to obtain the advantage of both.

II.-EXTEMPORE AND WRITTEN SERMONS.

THE Writer does not attempt to settle this mooted point for his brethren. None however but enthusiasts will contend for extempore preaching, strictly so called. Unpremeditated speech was promised to the Apostles in their peculiar difficulties, beyond all human resources. But though their public Ministry was probably of this kind, yet no precedent can be drawn from miraculous influence, superinduced for the overcoming natural disadvantages, in an extraordinary work.

2

We use therefore the term in its popular reference to unwritten sermons, digested and arranged by preparatory meditation; the language and the filling up of the outlines only being left to the moment of delivery.

3

As a general rule-we must feel ourselves, in order to excite others; and perhaps the passage from heart to heart is more direct, and the sympathy more immediate, with the natural flowings of the preacher's heart, than with communications through a written medium. The look, attitude, manner of address of the extemporary

1 See Cave's Primitive Christianity, ch. ix.

2 Luke xxi. 14, 15. Matt. x. 19, 20. The martyrs inherited a full and undoubted interest in this promise. But it never was intended to promise Divine inspiration in its ordinary sense without premeditation; or to imply, that preparatory study was either useless, or a bar to the reception of needful assistance. The exhortation to Timothy (1 Tim. iv. 13, referred to Part I. ch. vii. Sect. i.) evidently implies the necessity of the study of our subjects.

3 ————————Si vis me flere, dolendum est
Primum ipsi tibi.

HORACE.

Preacher, is more direct, personal, and arresting. His habit is more ready to improve passing occasions, or to introduce a striking hint to rouse his careless hearers. The reality before his eyes at the moment of action inspires a warmth, which, abstracted from the scene of work, he could never impart. The sight of his people in the presence of God-their very countenances-their attention or listlessness-their feeding interest or apparent dislike-suggests many points of animated address, which did not occur in the study; excites many visible impressions in his heart, stirs up a living energy of expression, which awakens corresponding sympathy and interest in his congregation. This is a matter of no small moment. Men are little influenced by argument; nor is conviction a matter of the intellect, but intimately connected with all the sympathies of the heart. Impressions made through this medium, and diligently cherished, are often of lasting effect. Nor needs this course exhibit less substance and thought than written composition. The time necessarily given to writing is a subtraction from what might have been improved for thinking; and though indolence or self-conceit might abuse the exemption from the pen; yet a solid mind, impressed with the responsibility of the occasion, would gladly redeem it for a more fruitful intellectual exercise.

Mr. Cecil's advice for commencing this practice was- Begin at once, take the ease and pliancy of youth into the formation of your habit.' Mr. Robinson on the contrary recommended very cautious steps-'Let no man attempt to preach without book, till he has patiently written all, and the whole of his discourses for seven years; let him then begin sparingly and gradually." This had been the rule of the first seven years of his own Ministry; from which, he declared, only dire necessity induced him to swerve. Much, however, must depend upon the preparatory discipline of the mind; upon the extent of its stores, and its success in conflicting with, and overcoming, constitutional or spiritual hindrances. Mr. Robinson (unlike Mr. Richmond, who subsequently attained unparalleled eminence in this practice,2) was successful from the first, and probably would have been equally so, had his term of probation been curtailed to half its limits. A mind formed in his mould -correct, and orderly in its arrangements, furnished with ample and solid materials, and trained to enlarged Ministerial exercisesmight commence within a much shorter period.

Bishop Burnet acquired this gift by a fixed and constant habit of meditation upon an extended range of subjects, and by speak1 Vaughan's Life, p. 322, 325. 2 Richmond's Life, p. 155.

1

ing his thoughts aloud at those times with a studied accuracy of expression. A most erroneous notion prevails of the easiness of this attainment. A collection of words is often mistaken for a justly-defined septiment; and fluency of utterance is considered to be either indicative of solidity of thought, or a fair amends for its deficiency. Now such an extemporaneous faculty can bring no substantial instruction to our people. Our subject must be studied, till it is understood, digested, and felt. For a well-conducted habit we need not impulse or fluency merely-but a furniture of solid knowledge—combined with simplicity of style-solid as well as animated manner-and instar omnium-a mind deeply enriched with the unsearchable treasure of Scripture. This resource will supply the place of many secondary qualifications, while nothing will compensate for the lack of it.

2

Much help may also be derived from conversational habits with our people. What the moment suggests for individual use, would more or less apply collectively; and frequent interchange of communication will gradually inspire confidence in the delivery of it.

'Smaller excursions' in Cottage readings, or family exposition, also are among the best preparations. A young Minister studying a passage morning and evening, consulting commentators and expounding extempore, can hardly fail of enriching his mind, and of acquiring a Scriptural style of simplicity, and the free natural method of pouring out a full heart in ready words.

This exercise however should be combined with thoughtful and well-digested habits of composition. Dr. Doddridge, without recommending the practice of written sermons, gives detailed rules for most elaborate pulpit composition. And thus the fluency of the pulpit, being the result of diligent employment in the study, has often been committed to the press with very slight variation from the public delivery. This system may therefore decisively claim the advantage, which Bishop Burnet ascribes to written sermons. It often combines heat and force in delivery,' with 'strength and solidity of matter;'s and has produced volumes of sermons, which in all essential points will rank with the most elaborate compositions of a more mechanical system.

Yet we must admit the advantages of written composition, in avoiding wearisome repetition-defective modes of expression-a

1 See his Life.

1

2 Such as Jerome observed of his friend Nepotian-'that by daily reading and meditation in the sacred volume he had made his soul a library of Christ.

3 Burnet's Past. Care.

4 See his Preaching Lectures.

5 Burnet's History of the Reformation, Book I. year 1542.

confused arrangement of the flowing thoughts of the moment-(evils more or less incidental to the opposite scheme) and embodying our matter in greater compactness and solidity, in lucid order, and correct style. So that (at the early stages at least) the Roman orator may justly recommend 'much writing as the best preparation to good speaking." The tyro in theology has probably little conception of his own immature attainments, until his ideas have been expressed on paper. At every step he finds his need of expansion or condensation. Not having prepared his way as he advanced, by a thorough maturing of his subject, he has to "lay again the foundation" of what he fancied himself to have attained. The quantum of composition will however vary according to the natural or acquired habits of the mind; but in few cases can a certain proportion be omitted with advantage. Rarely do young men unite sound judgment with a lively imagination; and therefore ordinary sermons, without any pains of composition, would be a mass of inanimate matter, deficient in apt illustration and pointed application. The excursive preacher needs the use of his pen to restrain himself within the limits of an accurate and connected plan; without which digressive and unconnected matter would probably form the main substance of his discourses. The fluent, unfurnished preacher, without this resource to fill his shadowy mechanism, will be wordy, declamatory, unsubstantial, and uninteresting. Indeed the gift of fluency, without furniture or application, is rather a misfortune than a desirable qualification. Besides the personal danger of neglecting intellectual improvement, it digresses from our proper subject at times of embarrassment, to irrelevant, but more agreeable points. Thus some have been spoilt from the want of the book, as well as others fettered by the use of it.

The primitive records furnish traces both of the written and the extemporary form. Sermons could not then be wholly written, as they generally consisted of expositions of Scripture commonly of the lesson last read (as being most fresh in the memory of the people); and two or three sermons were often delivered successively in the same service. Origen is thought to have fully introduced the extemporary mode. Notices of this

1 Caput autem est, quod (ut veré dicam) minime facimus (est enim magni laboris, quem plerique fugimus) quam plurimum scribere. Cic. de. Orat. At the same time he observes that, should the speaker only avail himself in part of the habit of writing, the remainder of his address will partake more or less of the style of correct composition.

2 After the reading of the Gospel, the Presbyters exhorting the people, one by one, not all at once; and after all the Bishop, as it is fitting for the Master to do. Cave's Primitive Christianity.