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L.ECTURES 


HOMILETICS   AND   PREACHING, 


PUBLIC    PRAYER; 


TOGETHER  WITH 


SERMONS    AND    LETTERS 


EBENEZER  PORTER,  D.  D. 

President  of  the  Theol.  Seminary, 
Andover. 


ANDOVER : 

PRINTED  AND  PUBLISHED  BY  FLAGG,  GOULD  AND  NEWMAN. 

NEW-YORK  : 

JONATHAN     LEAVITT. 

1834. 


.a1 


Entered,  according  to  Act  of  Congress,  by  Flagg,  Gould  and  Newman,  in  the  Clerk's 
Office,  of  tlie  District  Court  of  Massachusetts,  in  the  year  of  our  Lord,  1834. 


U) 


•  •»  r  •     -• 


PREFACE. 


In  entering  on  my  labors  as  Bartlet  Professor  of  Sacred 
Rhetoric  in  this  Seminary,  I  found  the  office  to  be  in  some  respects 
a  neio  one,  in  the  business  of  theological  instruction.  After  an  exam- 
ination of  the  many  books  that  have  been  written  on  Rhetoric  in  gen- 
eral, and  the  comparatively  few  that  have  been  written  on  Sacred 
Rhetoric,  it  became  manifest,  that  I  must  be  called  to  traverse  a  field, 
to  a  considerable  extent  untrodden  by  any  predecessor.  One  of  the 
first  difficulties  which  met  me,  as  an  Instructor  of  our  Senior  Class, 
was  the  want  of  any  single  work,  that  I  was  satisfied  to  put  into  their 
hands,  as  a  Text-Book  on  Homiletics.  The  best  thing  of  the  kind, 
as  far  as  it  went,  was  Feneloii's  Dialogues ;  but  this  little  work  is  too 
limited  in  its  range  of  subjects,  and  too  desultory,  as  to  classification 
of  the  matter  which  it  does  contain,  to  occupy  any  considerable  time 
of  students  so  advanced  in  knowledge,  as  our  Senior  Class  are  expect- 
ed to  be.  This  deficiency  is  not  supplied,  in  any  adequate  manner, 
by  Claude's  Essay ; — nor  by  the  few  judicious  Lectures  of  Blair,  on 
preaching; — nor  by  those  of  Campbell,  on  Pulpit  Eloquence. 

This  state  of  the  case  left  me  no  option  as  to  the  course  to  be  pur- 
sued. It  was  plainly  necessary  for  me  to  adapt  my  instructions  to 
the  immediate  necessities  of  my  pupils,  and  to  give  them  aid  on  those 
principles  which  they  were  at  once  to  apply  in  practice.  Hence  my 
precepts  took  a  systematic  form,  as  designed  to  exhibit  a  connected 
view  of  the  points  which  come  in  requisition  with  a  theological  stu- 
dent, just  beginning  to  compose  sermons. 

Next  to  a  warm  and  sanctified  heart,  and  a  sound  understanding, 
knowledge  respecting  his  own  sacred  employment  is  necessary  to 
make  the  preacher  a  workman  that  needeth  not  to  be  ashamed.  No 
man  can  learn  to  preach  by  study  merely.  He  must  be  taught  of  God, 
or  he  will  never  understand  the  gospel. — He  must  love  Christ,  or  he 
will  never  feel  the  motives  of  the  gospel,  nor  exhibit  its  truths  in  de- 
monstration of  the  Spirit  and  with  power.  But  neither  will  piety 
alone  render  him  skilful  and  powerfid  in  the  pulpit.  Besides  respect- 
able native  endowments,  he  must  have  others  that  can  result  only 
from  study.  The  preaching  of  the  gospel  is  a  science,  which  has  el- 
ementary principles.  Other  things  being  equal,  he  will  best  suc- 
ceed in  this  sacred  work,  who  best  understands  and  applies  these 


IV  PREFACE. 

principles.  It  will  be  sufficient  to  give  one  illustration  of  my  mean- 
ing. Tlic  young  preacher  who  has  no  mstruction  to  the  contrary, 
will  be  likely  to  draw  into  the  plan  of  his  sermon,  all  that  is  related 
to  the  subject  in  hand.  If  he  multiplies  his  divisions  to  the  number 
of  twenty-five,  he  feels  confident  that  he  can  go  on  with  less  mental 
effort,  than  if  he  has  but  six  or  eight,  greater  and  smaller.  But  in 
this  labor-saving  process,  he  spoils  his  sermon,  by  sweeping  over  so 
many  things,  as  to  make  no  distinct  impression  of  any  thing. 

The  Homiletic  Lectures  comprised  in  this  volume,  cover  only  a 
part  of  the  ground  to  whicli  my  customary  instructions  on  these  sub- 
jects has  been  extended  in  the  Lecture  Room.* 

It  remains  with  Him,  to  whom  I  cheerfully  commit  the  disposal  of 
my  life,  and  of  all  my  powers,  to  determine  when,  if  ever,  the  Lec- 
tures still  unfinished,  shall  be  completed.  Should  it  be  his  pleasure 
to  give  me  strength  for  such  a  purpose,  it  is  my  design  to  re-write  for 
publication,  a  course  of  Lectures  which  I  have  prepared  on  Style  ; 
and  another  course  on  Elocution  with  special  reference  to  the  Pulpit, 

The  reader  of  these  Lectures  is  requested  to  bear  in  mind,  that 
the  author  has  always  regarded  this  species  of  didactic  composition, 
as  allowing'  very  little  scope  to  the  imagination,  and  requiring  that 
the  diction  should  possess  purity,  simplicity,  and  precision  as  its  promi- 
nent qualities.  His  earnest  hope  is,  that  God  will  accept  and  bless 
his  humble  instrumentality  for  the  benefit  of  his  younger  brethren  in 
the  holy  ministry. 

Theological  Seminary,  )  l^.    PORTER.. 

Andover,  Jan.  1834.     S 


*  Should  it  please  Providence  that  I  slial!  be  able  to  finish  my  Lectures,  which  have  been 
suspended  by  various  and  Unavoidable  inlerruptions, — the  plan  which  remains  to  be  executed, 
will  embrace  several  more  Lectures  on  the  o-cncral  characteristics  of  a  good  sermon  ; — such 
as,  tliat  it  should  be  affectionate  and  persuasive, — should  have  pjaifrcjiCT/,  vivacity,  ar\A  va- 
riety ; — that  it  should  exhibit  both  the  /aw  and  the  gospel  in  their  just  relations;  and  should 
urge  with  power  on  the  consciences  of  hearers,  holh  human  obligation,  and  hitman  dependence. 

My  plan  will  further  embrace  a  discussion  of  the  faults  most  likely  to  occur  in  sermons, 
which  are  preached  expressly  on  several  great  doctrines,— such  as  the  depravity,  andina- 
bility  of  sinners, — decrees  and  election, — repentance,  faith,  and  regeneration. 

It  is  my  intention  also,  to  discuss  the  characteristics  af  a  good  preacher  ; — such  as, — the 
influence  of  decided  and  elevated  pergonal  piety  on  his  doctrinal  sentiments  ;  on  jjis  motives 
as  a  preacher,— on  his  personal  enjoyments, — hU  fidelity ,  and  success. — Another  class  of  top- 
ics will  respect  intellectual  qualifications  ; — the  value  oC  genius  to  a  preacher, — of  acquired 
knowledge,— o{  judgment  and  skill  in  the  adaptation  of  his  discourses. — Another  class  will 
respect  his  habits  ;  viz.  spiritual, — intellectual,— professional  ; — his  closet,— b\s  study,— his 
preparation  for  the  pulpit ;— originality  and  plagiarism ,— preaching  extempore, — memori- 
ler, — and  reading  notes.  The  advantages  of  expository  discourses,  and  tho  best  mode  of 
conducting  them,  will  likewise  deserve  consideration. 


SrL,L,ABUS 


LECTURES  ON  HOMILETICS 


PUBLIC    PRAYER 


CONTAINED   IN  THIS  VOLUiME. 


[K.  B.  The  first  Lecture  is  introductory.  It  has  respect  to  the  system  of  public  auJ  pri- 
vate exercises  in  criticism,  on  original  sermons  of  the  Senior  Class,  which  exercises  are 
carried  on  contemporaneously  with  the  course  of  homiletic  instruction.]   • 


LECT.  I. 

CRITICAL  EXERCISES. 

Laws  of  the  Seminary  respecting  these. 

I.  Why  such  exercises  are  important  to  Theological  Students. 

1.  The  preaching  of  the  gospel  is  a  work,  in  preparing  for  which 
every  attainable  degree  of  perfection  should  be  sought. 

2.  No  one  should  think  himself  already  so  perfect  as  to  be  above 
improvement. 

3.  The  requisite  improvement  is  not  to  be  made  without  one's 
oivn  efforts. 

(a)  Opinion  of  Johnson  on  this  point; — his  example,  as  a  critic  on 

himself [h]  This  process  of  correction  requires  more  caution  and 

judgment  in  regard  to  a  sermon  than  to  an  essay ;  but  the  danger  lies 
more  in  wrong  habits  of  writing,  than  in  subsequent  correction. 

Yet  4.  No  man  can  be  so  perfect  a  critic  on  himself,  as  not  to  need 
some  aid  from  the  judgment  of  others; — for  two  reasons  ; — (a)  The 
imperceptible  influence  of  habit. — (6)  Partiality  to  faults  which  are 
his  oivn. 

These  principles  somewhat  modified  by  age.  Other  things  being 
equal,  the  youngest  men  are  generally  least  patient  of  criticism. 


b  SYLLABUS. 

II.  How  such  critical  exercises  should  be  conducted.  DifTereui 
characteristics  of  true  Taste,  and  of  that  which  is  artificial. 

In  public  exercises  devoted  to  critical  remarks,  among  Christian 
students,  is  it  best  formally  to  aim  at  j)oiuting  out  good  qualities,  as 
well  as  defects^ — (a)  A  consideration  in  favor  of  such  coumiendatory 
remarks,  (b)  Five  reasons  against  them,  when  made  as  part  of  a 
system.     In  private  criticism  they  may  often  be  proper. 

Two  cautions  ;— (a)  Cultivate  the  habit  of  receiving  censure  or  ap- 
probation from  others,  in  a  pruijcr  manner. — The  habit  of  seeking 
conipiiments,  to  be  avoided  by  the  young  preacher. — Officious  or  im- 
pertinent remarks,  when  well  intended,  how  to  be  treated. — (h)  Take 
care  that  the  hal)it  of  criticism,  on  the  sermons  of  others,  shall  not 
withdraw  your  attention  from  the  great  end  of  preaching;  nor  injure 
your  spirit  of  piety. — Caution  necessary  in  mingling  such  exercises 
with  early  etlbrts  in  public  prayer, — and  in  preaching. — A  literary 
censorship  should  be  religiously  avoided  on  the  sabbath. 


LECT.  II. 

HISTORY  OF   PREACHING. 


What  do  you  know  of  Enoch  as  a  religious  Teacher  ? — and  what 
of  Noah? 

General  form  of  religious  instruction  and  worship  in  the  patriarchal 
ages, — what  was  it  ? — Tabernacle. 

Schools  of  the  Prophets, what  were  they  ? 

What  change  took  place  after  the  Captivity,  in  the  qualifications 
and  duties  of  religious  Teachers? — and  for  what  reasons? Read- 
ing of  the  Scriptures  in  synagogue  worship  ; — what  parts  ? — in  what 
method  ? 

Priests  in  Egypt  and  Persia  ; — their  public  rank, — privileges, — 
services. 

State  of  assemblies  to  whom  Christ  and  the  Apostles  preached. 

JVames  of  the  preacher  and  of  his  discourse,  among  the  Fathers. 

Laics, — [)reaching  of, — what  ? Deacon, — did  this  office  imply 

authority  to  preach  ? — Deaconesses,  their  duties. 

Place  of  public  worshi)),  among  the  early  Christians. — Erection  of 
churches  in  time  of  Coustantine  ; — Pulpit, — its  name  and  form  ; — 
place  of  Presbyters  and  Deacons. 

Time  of  preaching  ; — viz.  frequency  of  on  week  days  ;  number  of 
services  on  the  same  Lord's  day  ; — usage  of  the  Romish  and  the 
Greek  church,  in  this  respect. 

Posture,  of  the  preacher, — what  ? — also  of  the  hearers, — Classifica- 
tion of  hearers, — Why  their  faces  to  the  east  ? 


SYLLABUS. 


Prayer,  before  sermon,  and  after; — how  it  appears  that  the  minis- 
.ter  used  his  own  language  in  prayer,  among  primitive  Christians. 

Reading  the  Scriptures  ; — by  whom  ? — Connexion  between  the 
passage  read,  and  the  subject  of  the  sermon  ; — Consequence,  as  to 
unity  of  sermons. 


LECT.  III. 

HISTORY  OF    PREACHING. 


Subject  of  Sermons. [a]  In  ancient  assembhes,  hearers  distin- 
guished into  two  general  classes  ; — Adaptation  of  subjects  to  these. — 
(6)  Most  general  character  of  subjects  in  the  second  century  ; — state 
of  the  church  as  to  controversy. — (c)  Influence  of  Platonic  philoso- 
phy, in  the  third  century,  on  the  pulpit. — {d)  From  Chrysostom  on- 
ward to  the  15th  century,  state  of  preaching,  as  to  subjects. 

Interpretation  of  the  Scriptures  in  sermons,  among  the  Fathers. — 
{a)  Influence  of  Origen  ; — to  what  extent  his  system  prevailed.  (6) 
Influence  of  mystical  interpretation,  in  substituting  human  authority 
for  that  of  the  Bible. 

Reasoning  in  Sermons Character  of,  among  the  Fathers. 

Preparation  of  Sermons,  [a)  Extemporary  method, — by  whom  in- 
troduced ; — evidence  that  St.  Augustine  and  Chrysostom  sometimes 
preached  in  this  manner  ; — but  that  general  usage  was  in  favor  of 
written  sermons.  (6)  In  what  case  Augustine  justified  the  practice 
of  preaching  other  men's  sermons,  (c)  To  what  extent  this  practice 
has  prevailed  in  the  English  church  ; — its  influence  on  the  spirit  of 
the  pulpit. 

Eloquence  of  sermons,  {a)  The  two  most  distinguished  ancient 
treatises  on  this  subject.  (6)  Eloquent  Latin  Fathers ; — also  Greek 
Fathers,  besides  Chiysostom  ; — extract  from  the  latter. 

Length  of  Sermons.  {a)  Mode  of  measuring.  i(J)  Customary 
length,  why  difficult  to  be  determined  from  printed  sermons  of  the 
day. 

Effect  of  sermons  ;  as  to  silence  and  order  in  assemblies: — applaus- 
es of  hearers, — what,  and  how  far  encouraged  by  preachers. 


8  SYLLABUS. 

LECT.  IV. 

CHOICE    OF    TEXTS. 

From  what  principle  this  practice  is  derived. — Why  it  is  no  ob- 
jection to  this  practice  that  there  is  nothing  analogous  to  it  in  secular 
oratory. 

Rules. 

1.  A  Text  should  not  he  chosen  as  the  mere  motto  of  a  sermon,  (a) 
General  reason  ; — not  respectful  to  tlie  Bible.  (6)  Which  should  be 
chosen  first, — the  subject  or  the  text.  Campbell's  reasons  for  prefer- 
ring the  former  course.* — (c)  Cases  in  which  this  must  be  adopted. — 
{(l)  Danger  to  be  guarded  against. — (e)  General  character  of  Motto 
Sennons. 

2.  There  should  be  no  affectation  of  pecidiarity  in  the  choice  of  a  text. 
Professed  motive  in  such  cases. — Exami)les. 

3.  A  text  shoidd  contain  a  complete  sense  of  itself. — (a)  Explanation 
of  this  rule. — [b)  When  it  is  violated,  what  is  generally  the  motive; 
—(c)  examples  of  its  violation,  by  Bishop  Home. — [d]  Omission  of 
words  and  phrases  in  the  middle  of  a  text,  though  the  sense  is  not 
destroyed  ;  examples  from  Blah*,  (e)  What  advantages  in  a  concise 
text. — The  proper  course  for  the  preacher  when  his  text  contains 
more  matter  than  he  wishes  to  discuss. 

4.  It  shoidd  express  a  complete  sense  of  the  inspired  ivriter. — The  tak- 
ing from  a  compound  sentence,  a  single  clause,  expressing  grammat- 
ical sense,  may,  or  may  not  be  a  violation  of  this  rule: — Examples  of 
both  kinds. 

5.  It  should  fairly  contain  or  suggest  the  subject  of  discoiirse.  Vio- 
lations,— (ff)  wliere  there  is  a  fanciful  connexion  of  sound  and  sense  ; 
— examples. — [b]  Where  there  is  no  connexion  of  any  sort ; — exam- 
ples— [b)  Where  the  apparent  sense  is  not  ihetrue  sense;  examples. — 
[d)  Accommodation  of  a  text ; — improper  end  proper  kind  of; — ex- 
amples. 

6.  A  text  shoidd  have  simplicity. — [a]  Should  not  demand  a  nice, 
philological  exposition.  Nor  a  theological  discussion  to  siiow  that 
the  apparent  sense  is  consistent  with  the  preacher's  subject. — (b) 
Should  not  promise  great  efforts  in  the  preacher. 


*  Lectures  on  Pulpit  Eloquence,  p.  267 


SYLLABUS.  9 

LECT.  V. 

SUBJECTS   OF   SERMONS. 

(a)  State  of  the  Church  in  any  period,  how  to  be  known  from  the 
prevalent  strain  of  preaching. — (6)  This  principle  applied  to  four  dif- 
ferent periods  of  the  church. — (c)  Choice  of  subjects  will  be  accord- 
ing to  the  principal  end  of  the  preacher. — (f/)  Circumstances  which 
have  given  character  to  the  pulpit  at  ditFerent  times  ; — viz.  celebrated 
models, — great  emergencies  in  the  Church. — (e)  Cii'cumstances  which 
at  all  times  will  influence  a  judicious  preacher  in  choosing  his  sub- 
jects : — capacity  and  cultivation  of  his  hearei's  ; — time  and  occasion  ; — 
his  own  talents  and  age ; — his  relation  to  the  hearers. 

Four  general  classes  of  subjects. 

I.  Doctrinal. — (a)  Object  of  a  doctrinal  sermon. — {b)  What  is  meant 
by  essential  doctrines. — (c)  From  what  motives  a  man  wlio  believes 
these,  may  yet  forbear  to  preach  them. — [d)  Reasons  for  preaching 
them. 

II.  Ethical. — [a)  Why  this  term  is  here  preferred  to  practical  and 
moral ; — doctrines  are  practical. — [b)  Character  of  sermons  commonly 
called  moral  ; — and  influence  on  hearers. — (c)  What  sort  of  subjects 
belong  to  ethical  discourses. — {d)  Three  cautious  in  public  treatment 
of  these. 

III.  Historical.  Including  facts  which  respect  an  individual,  a 
period,  a  community. — (a)  Eulogies  on  the  dead  inexpedient, — why  ? 
Maxim  "  De  mortuis,  nil  nisi  bouum." — (6)  Nor  may  we  describe  all 
the  bad  qualities  of  the  dead  ; — the  true  course. — (c)  Two  difficulties 
in  preaching  on  historical  subjects. — [d)  Several  advantages; — evi- 
dence of  facts  surpasses  other  kinds, — (first)  In  familiarty  and  preci- 
sion ;  (secondly)  In  vivacity  of  impression. — Examples  from  the  Bible 
of  the  difference  between  abstract  teaching,  and  illustration  of  facts. 

IV.  Hortatory.  The  most  common /auZf  in  this  sort  of  discourse  ; — 
remarks  on  language  of  terror  and  denunciation. — Three  general  re- 
marks as  to  choice  of  subjects.  The  preacher  should,  [a)  Aim  at  va- 
riety— (6)  Avoid  a  vain  love  of  novelty. — (c)  Never  be  perplexed  for 
want  of  subjects. 


LECT.  VI. 

GENERAL  PRINCIPLES. — EXORDIUM. 


Preliminary  remarks. — (a)    Necessity  of  a  sound  judgment  in  a 
preacher; — to  preserve   him  from  a  mechanical  uniformity  in  his  ser- 
2 


10  SYLLABUS. 

rnons ; and  from  disregard,  on  the  other  hand,  of  all  settled  prin- 
ciples, through  a  studied  peculiariti/ — ('>)  Necessity  of  pious  feeling  ; 
— what  character  will  be  imparted  to  his  sermons  by  the  want  of  this; 
— and  by  tiie  possession  of  it. — [r]  Principal  parts  of  a  sermon, — what. 
This  classification  only  general,  to  be  more  or  less  used,  according  to 
the  subject. 

Exordium.  Its  chief  object, — what. — Ch'^i'  ohstacles  to  the  preach- 
er's success,  stated. — [a)  Prejudice    against   his   talents,  character,  or 

opinions; how  to   be  treated,     [b)  Ignorance   and  indifference   of 

hearers ; — the  regard  which  these  require,  as  to  the  mode  of  present- 
ing a  subject. 

An  exordium  should  possess,!.  Simplicity; this  forbids, — (or) 

Pomp  and  studied  ornament. — [b)  Warm  a|)peals  to  passions. — (c) 
Ostentation  of  learning. — ((/)  Abstruse  thought  and  language. — (e) 
Abruptness. — Examples  of  proper  and  improper  abru|)tness. 

2.  Pertinence  ; it  should   not   be, — Foreign  from  the  subject,  or 

occasion. — Nor  general  and  trite. — Influence  of  pertinence  on  variety. 
— Introduction  from  the  context, — advantages  of. 

3.  JJelicacji ; This  should  arise   from, — (a)  Reverence  towards 

God,  &c  ; — (6)  respect  to  hearers. —  It  does  not  require  (a)  timidity  ; 
— {b)  nor  formal  apologies  for  defects  of  the  preacher  ; — objection 
to  these. — {c)  It  forbids  an  angry,  austere  manner. 

4.  Judicious  length  ; — {a)  Practice  of  old  divines  ; — of  some  modern 
ones. — {b)  The  kind  of  matter  common  in  long  exordium. — (c)  Two 
brief  reasons  why  inexperienced  preachers  are  apt  to  dilate  the  lirst 
thoughts  of  a  sermon. 


LECT.  VII. 

EXPOSITION. PROPOSITION. 

Exposition  of  the  Text. — {a)  When,  after  due  examination,  we  sup- 
pose ourselves  still  not  to  understand  a  text,  what  course  is  proper. — 
(b)  Explanatory  remarks,  may  be  useful  where  no  difficulty  is  to  be 
removed; — and  may  fall  in  with  the  exordium. — (c)  Where  a  regular 
exposition  of  the  Text  is  called  for,  there  is  a  difference  between  the 
office  of  the  critic  and  of  the  preacher. 

Practical  princi))les  to  be  observed  by  the  latter. 

1.  He  may  err  by  supposing  too  many  dijjjcullies  in  his  tvay. — [a) 
Tendency  of  this  slate  of  mind  in  a  ))reacher. — (6)  To  what  extent 
the  Bible  is  a  plain  book  ; — how  the  su|)position,  that,  on  essential 
points,  it  is  necessarily  unintelligible  to  plain,  ])ious  men,  is  inconsist- 
ent with  the  grand  principle  of  Protestantism. — (c)  Why  reasonable 
to  expect  that  it  would  be  intelligible  to  such  men,  if  we  consider  by 
whom,  for  whom,  and  for  what  purpose,  it  was  written. — Evidence 
that  it  has  been  correctly  miderstood  by  such  men.     Yet, 


SYLLABUS. 


11 


3.  He  may  err  by  taking  it  for  granted,  that  the  obvious  is  altoaysthe 
true  sense. — (a)  Reasons  why  this  ought  not  to  be  expected; — great 
diversity  of  matter  and  phraseology  in  the  Bible; — local  customs, — 
figures,  {b)  Examples  of  allusions  to  oriental  customs,  in  which  the 
terms  do  not  obviously  convey  the  true  meaning,  viz.  from  language 
of  Moses, — and  of  Christ. 

3.  He  may  err  by  aiming  to  find  a  new  sense  to  his  text. — {a)  Mo- 
tives that  may  lead  to  this  course. — (6)  Random  censures,  in  sermons, 
of  the  received  translation; — why  improper. — (c)  Excess  of  criticism 
in  the  pulpit, — condemned  by  Campbell ; — his  reasons.— (c/)  What  was 
the  example  of  Christ  and  the  Apostles  in  relation  to  this  subject  ? — 
(e)  How  a  man's  critical  knowledge,  without  any  ostentation  of  it, 
may  benefit  his  hearers. 

When  the  sense  of  the  text  is  ascertained,  "and  exhibited,  itjs  an- 
nounced in  the 

Proposition. — (a)  Difference  in  the  signification^f  ?this  term,  as 
used  in  logic,  and  as  used  in  oratory. — Examples  of  each — Either  is 
proper  in  a  sermon  ; — which  most  favourable  to  unity. — (6)  Manner 
of  announcing  propositions.     Two  suggestions  of  caution. 


LECT.  VIII. 


Unity; — (a)  Why  is  it  that  some  do,  and  others  do  not  consider  rfi- 
visions  as  inconsistent  with  unity  ? — {b)  Unity  different  from  same- 
ness.— (c)  Unity  with  and   without  variety.     Illustrations  ; from  a 

journey; from  navigation, Applied  to  a  dull  uniformity  in  the 

matter  and  method  of  sermons. 

Unity  in  a  sermon  requires  that  it  be, 

1.  One  in  subject. — (a)    Violated,   by  too  many  preparatory  topics, 

diverting  hearers   from   the  main  pointj^when   there  is  one. How 

exemplified  in  Claude's  plan  on  Acts  2:  27.  "  Thou  wilt  not  leave  my 
soul  in  hell,"  &c.  Subject,  the  resurrection  of  Christ ;— introduced 
by  a  discussion  of  Peter's  inspiration  ;— and  the  notion  concerning 
^Himbus  patrum." — [h)  Violated  by  introducing  a  system  of  religion  in- 
to each  sermon. 

2.  One  in  design. — (a)  Design  a  distinct  thing^  from  subject.  Ex- 
ample ; ft  is  this  which  should   leave  on  the  hearers  some  one 

distinct  and  predominant  impression. 

3.  One  in  adjustment  of  its  parts  to  the  principal  end,  and  to  each 
other. — (a)  Grand  principle  in  preaching,  viz. — a  sermon  should  pro- 
duce an  effect  as  a  ivhole. — How  accomplished. — Its  materials  should 
be  chosen  and  arranged  with  a  view  to  this. — (i)  Illustration  from 
works  of  art ; from  architecture  ; (c)  from  landscape  garden- 
ing,  (d)  from  historic  and  portrait  painting ; (e)  from  epic  and 


12  SV1,LA1JLS. 

dramatic  poetry. — Cliaracter  of  a  .scniioii  made  up  of  a  succession 
of  good  remarks,  vincounected  : — or  of  striking  sentences, — or  bril- 
liant passages, — independent  of  a  main  object. 

4.  One  in  mode  of  Illustration. — (a)  Every  topic,  figure,  &c.  shoukl 
serve  to  fix  the  main  subject  more  deeply  in  mind. — [b)  Does  unity 
forbid  divisions? 


LECT.  IX. 

DIVISIONS. 

1.  Objections  to  divisions. — [a]  They  give  an  air  of  stiffness,  and 
take  away  the  interest  which  an  intelligent  hearer  has  in  discovering 
the  method  for  himself. — Ans.  To  intelligtnt  hearers,  divisions  are 
not  useless ; — and  to  plain  hearers  they  are  indispensable  ; — especial- 
ly in  a  spoken  discourse. — (6)   Obj.  Divisions  are  a  scholastic  device, 

unknown  in  ancient  oratory.     Ans.  Ancient  orators,  though  not 

formal,  had  method.  Examples  from  Cicero,  in  which  his  method 
was  distinctly  announced. 

2.  Ulility  of  divisions.  By  these  is  meant,  not  occult  but  obvious 
divisions. — Not  essential   that  heads  be  always  marked  numerically ; 

several  ways  of  marking  them  to  hearers. — Doddridge's  advice 

and  example. Method  promotes, [a]  Perspicuity. — [b]  Beau- 
ty ; Illust. — disorder  in  a  fine  library. — (c)  Brevity  ; how  ])ro- 

moted  ; — {d)  Energy; order  strengthens  impression  by  combin- 
ing the  power  of  separate  arguments  ; by  relieving  attention  ; — 

and  promoting  vivjicity. — (e)  Memory,  is  aided  ;  viz.  of  the  preacher, 

— and   hearers, Illustrated   from  the  philosophy  of  memory; 

from  facts, viz.  plan  of  a  city, — introduction   to  strangers   in   a 

room; — aid  of  method  to  memoryj^as  an  VLSSociating  principle. — Story 
of  Joseph  compared  with  lists  of  names  in  Chronicles. — Kind  of  ser- 
mons that  are  in  fact  most  easily  remembered  by  common  people. 
Test  from  the  practice  of  note-taking, and  of  repeating  ser- 
mons iu   families. 


LECT.  X. 

DIVISIOiNS. 

3.  Kinds  of  divisions.— (a)  The  verbal  or  textual  ; — (b)  The  topical; 
— The  principle  of  each  stated.  Example  of  the  kind  of  division  re- 
quired by  each,  on  this  text,  "  Add  to  your  faith  virtue,  and  to  virtue 
knowledge,"  &c.  And  on  this,  "  To-day  shalt  thou  be  with  me  in 
pai-adise." — (e)  The  scholastic; — prmciple  of ;— Example  of  division, 
on  text — "  He  that  believeth  shall  be  saved  ;"  and  on  this,  "  The  just 


SYLLABUS.  13 

shall  live  by  faith." Example  of  a  deliberative   oration   on  the 

same  plan. 

4.  Rules  by  which  divisions  should  be  conducted. They  shovdd 

be, — {«)  JVecessary. — When  they  are  so. — (6)   JVell  arranged. Chief 

principles  of  arrangement   in   different  cases,  according  to   order   of 

cause  and  effect ; order  of  time  ; — of  genus  and  species. — In  some 

cases,  the  order  of  heads  is  nearly  indifferent, — in  others  it  is  essen- 
tial.— Examples  of  both  kinds. — (c)  Complete. — what  is  meant. — Il- 
lustration from  light  and  colours  ; — from  a  geographical  description 
of  a  whole  by  its  parts. — {d)  Few ; — Illustrated  by  a  map. — Multipli- 
cation of  divisions  in  the  seventeenth  century. — (e)  Concise  in  terms. 
— Reason  of  this  rule  ; — Example  of  verbose  division  from  Wei  wood's 
sermons. — How  brevity  of  terms  is  promoted  by  aid  of  gTammatical 
ellipsis. Exam[)]es  of  brevity  in  the  form  of  heads,  by  such  an  ar- 
rangement as  to  suspend  them  all  on  some  one  connecting  term,  or 
clause. 


LECT.  XL 

ARGUMENT. 

(a)  Some  who  allow  reasoning  to  be  proper  in  secular  oratory,  ob- 
ject to  it  in  the  pulpit ; Wh}/  ? — The  objection  not  well  grounded. 

— (t)  Influence  of  such  an  opinion  ; on  the   preacher, on  the 

hearers. — (c)  Moral  evidence,  and  not  demonstration,  is   a])propriate   to 

the  reasoning  of  pulpit. Still  it  does  not  follow"  that  a  knowledge 

of  intellectual  philosophy,  and  of  geonietry,  ai-e  useless  to  the  preach- 
er ; — nor  that  religion  does  not  admit  of  certainty. 

Sources  of<  argument. 

1.  The  Bible  is  the  chief  source  of  argument  in  the  pidpit. — (a)  On 
some  subjects  the  onhi  source. — In  regard  to  subjects  and  evidence 
of  this  sort,  what  is  the  proper  province  of  reason. — [b)  How  may 
we  fail  in  giving  prominence  to  the  divine  testimony. — Examples  of 
this  defect. — (c)  Sermons  of  Edwards, — in  what  respects  a  pattern  of 
reasoning  from  the  Scriptures. — [d)  On  some  subjects  proofs  are  mix- 
ed,— partly  from  the  Bible,  partly  from  other  sources. Examples 

of  this  sort. 

2.  Consciousness. — Distinction   between    this  and    conscience 

Strength  of  this  evidence. To  what  purposes  this  kind  of  evidence 

is  most  applicable. 

3.  Common  sense — (a)  Why  propositions  of  this  class  are  called  self 

evident. (6)   Example  from  Tillotson,  to  show  how  this  sort  of 

evidence  may  be  employed  in  sermons. — (c)  How  this  sort  of  reason- 
ing applies  to  the  doctrine  of  strict  imputation  of  Adam's  sin. Also 

to  the  natural  inability  of  sinnei's. 


14  SVLLABUS. 

LECT.  XII. 

ARGUMENT. 

4.  Evidence  of  facts  ; — incliirling  experience,  testimony  and  au- 
thority.— (a)  A  general  law  of  the  material  and  intelkx'tual  worlds 
stated,  according  to  which  facts  become  tlie  basis  of  argument. — (6) 
To  what  extent  this  sort  of  evidence  may  be  used  in  sermons. — (c) 
Cases  in  which  teslirnony,  as  j)roof  in  sermons  is  lialtle  to  abuse. — {d) 

Authoritjj, its  abuse, — its  true  weigiit. — (c)   Practical    bearing  of 

this  last  topic   on   the  evidence  of  what  doctrines  are  taught  in  the 
Bible. 

Rules  of  Jirgument. 

I.  In  reasoning  from  the  Bible,  its  unperverled  mcaning'^must  clearly 
support  the  point  to  he  proved. 

1.  In  adducing  proofs  from  the  Bible,  the  grand  principle  of  Protest- 
antism must  be  adhered  to,  that  our   faiih  nmst  conform  to  the  Bible, 

and  not  the  Bible  to  our  faith. — [a)  Violations  of  this  })rinciple ; 

(6)  Their  tendency  ; 

2.  But  though  there  be  no  perversion,  the  proof  may  be  obscured, 

by  quoting, (a)  too  many  texts  ; [b]  or  too  feiv  ; — (c) 

or  by  bare  quotation   of  the  text,  where  comment  also   is  necessary  to 

show  its  bearing. [d)  Examples  on  the   last   point. — (e)   Cases 

in  which  scriptural  j)roof  is  made  out  by  comparison  and  induction. 

II.  In  reasoning,  from  ivhatever  soiirce,  ive  shoidd  consider  the  influ- 
ence of  passion  and  prejudice  on  belief 

(a)  This  influence  illustrated. — {b)  Advantage  of  Analytic  method, 

in  such  cases. 


LECT.  XIII. 

ARGUMENT. 

III.  Arguments  shoidd  he  simple, — that  is,  not  complicated,  nor  ab- 
stract; («)  Grounds  of  this  rule. — (6)  Prejudices  against  metaphy- 
sics, often  extreme. — A  truth  may  be  mysterious,  while  the  proof  that 

it  is   a   truth,  is   plain. — (c)   Use   of  meta})liysics  ; and  abuse, 

[d)  Rhetorical  reasoning  better  than  abstract,  fur  sermons. • 

Language  of  metaphor  and  imagination  not  inconsistent  with  the  dig- 
nity of  religion  ; — example  of  the  Bible. 

IV.  Arguments  shoidd  not  be  too  many. — Disadvantages  of  accumu- 
lation. 

V. Should  be  ivell  arranged — [a) Remarks  on  the   best  order 

in  introducing   proofs  from  the  Bible,  when  these  are  connected  with 

a  series  of  proofs   from  other  soin-ces. — Illustrations. — {b) On 

alternative  of /u)o  places  for  a  topic. — (r) On  relation  of  time,  course. 


SYLLABUS.  15 

and  effect,  &ic. — {d) On  negative  heads. — (e) On  the  antithetic 

form  of  reasoning. — (f) On  reasoning  from  Authority. 

Vf,  Avoid   a  controversial  strain  of  reasoning. — {a)   Three  ways  of 

refuting  objections. -{b)  When  we  must  meet  them  in  form, — 

six  cautions  suggested. 


LECT.  XIV. 

COINCLUSION. 

[a)  Recapitulation, — in  what  cases  useful, — Example  of  Cicero, — 

{b)  continued  or  running  apphcation, when  allowable. 

Faulty  conclusions  of  sermons. 

1.  The   formal  conclusion. What   it  is  ; exemplified  in 

sermons  of  the  Puritans. Change  after  the  restoration  of  Charles 

11. 

2.  The  desultory  ; What  leads  to  this. 

3.  The  dry, what  it  is. 

To  make  a  good   conclusion  the  preacher  must, — 1.  Aim  at  prac- 
tical effect, — aim  to  impress  the   hearers   as   individuals. How  far 

this  effect  depends  on  the  design  of  the  preadier. 

2.  Understand  the  principles  of  the  human  mind. (a)  Aid  of  this 

knowledge  in  applying  truth. — Rule  illustrated. (6)  In  appli- 
cations, difference   between  personality  and  individuality  ; The 

former,  why  improper  in  an  uninspired  preacher  ; — often  alleged, 
however,  when  there  is  no  fault  in  the  preacher. — Application  by  the 
agency  of  conscience; — Examples  from  French  pulpit. 

3.  Arrange  the  parts   of  a  sermon  so,  if  practicable,  that  they  may 

tend  to  a  single  effect  in  the    close. (a)  Convergent   method,  and 

divergent; — how  the  former  is  analogous  to  the  current  of  a  river. 
[b)  In  adjusting  the  plan  of  a  sermon,  how  far  should  the  top- 
ics of  conclusion  be  previously  settled  ? (c)  Inferences. cautions 

respecting; advantages  of. 

4.  Make  an  appeal  to  the  heart. 

The  pathetic, Five  Remarks  on  ;  viz. 

1.  Demands  simplicity  in  execution. 

2.  Not  to  be  confounded  with  emotion  generallj. 

3.  Not  to  be  protracted. 

4.  Requires  moral  painting. 

5.  Though  high  powers  in  the  pathetic  are  wanting  to  a  preach- 
er, this  is  no  reason  why  he  should  be  dull  and  cold. 


LECT.  XV. 

STYLE   OF  THE  PULPIT. 


I.  How  far  it  may  be  professional  and  peculiar  ? — (a)  Religion 
must  have  its  own  technical  terms. — {h)  In  other  respects,  should  con- 
form to  general  laws  of  style. 


16  SVLLABUS. 

II.  Peculiarities,  amountins  to  faults,  arise  from — (a)  designed 
imitation  of  scriptural  language.— [h)  Using  familiar  terms  abstractly 
or  mysticaUij. — (c)  Reading  old  authors,  and  catching  their  diction. — 
(d)  Influence  of  conversation-dialect. 

III.  Properties  of  a  good  style  for  a  preacher — 1.  Simplicity.  This 
requires  him,. — {a)  Never  to  use  a  hard  word,  when  a  plain  one  will 
express  his  meaning.— (fc)  Never  to  use  a  common  word,  in  an  wn- 
common  sense.— (c)  To  avoid  display  of  rea(/M?g-.— Metaphysical  ob- 
scurity ; — Clasical  quotations  and  alhisions.— ((/)  To  guard  against 
taking  it  for  granted  that  words  familiar  to  himself,  as  a  scholar,  will 
be  so  to  j)lain  hearers. 

2.  Seriousness.  This  is  opyjosed— (a)  To  ridicule  ;—{h)  To  levity 
and  witticism,  in  any  form; — (c)  To  affected  smartness, and  sparkling 
oi;nament. 

3.  Earnestness.  What  is  requisite  in  the  man,  to  give  this  quali- 
ty to  his  style. 


LECT.  XVI. 

DIRECTIONS   IN  FORMING  A   STYLE,  GENERALLY. 

1.  Rernemher  that  thought  is  the  basis  of  style. 

Writing  with  no  object,  except  to  form  a  style, its  ten- 
dency.  

2.  Study  your  own  genius. — Mistake  of  Plato,  writing  poetry. 

3.  Study  the  best  njodels. — (a)  In  point  of  style,  what  benefit  may 
a  student  for  the  ministry  derive  from  reading  the  Classics'? — (6) 
What,  from  reading  poets,  to  one  who  writes  only  prose  ? — (<■)  Will  one 
acquire  the  style  of  ])opular  address  by  reading  essays? — [d)  What 
period  of  English  literature  furnishes  the  best  models? — (e)  Compar- 
ative value  of  Scotch  models. — (f)  In  reading  authors  as  models  gen- 
erally, what  cautions  retpiisite  ? 

4.  Maintain  the  habit  of  writing. — («)  Perseverance  and  resolution 
in  this  case,  important  in  early  life,  as  connected  with  subsequent 
usefulness. — [b)  Despatch  in  writmg, — on  what  things  it  depends  ; — 
habits  of  Johnson,  as  to  despatch. — (c)  Change  in  the  characteristics 
of  English  style,  since  the  time  of  Addison  ; — reasons  of  this  change. 
— (d)  Over-exactness  in  writing,  and  hurry,  both  to  be  avoided. 

5.  Take  it  for  granted  that  your  best  performance  is  capable  of 
subsequent  amendment. — Different  methods  adopted  by  respectable 
men,  in  the  act  of  composing,  to  diminish  the  labor  of  correction. — 
Very  strong  and  sacred  obligations  rest  on  young  ministers  of  the 
present  day  to  cultivate  skill  in  writing. 


SYLLABUS.  17 


GENERAL  CHARACTERISTICS  OF  SERMONS. 


LECT.  XVII. 

EVANGELICAL    PREACHINU. 

I.  Sermons  should  be  evangelical. 

I.  What  is  evangelical  preaching''^ 

(a)  Different  kinds  of  phraseology  to  express  tliis,  used  in  the  New 
Testament. — {b)  Why  Christianity,  hke  every  other  science  or  system, 
must  he  taught  by  the  exhibition  of  its  elementary  principles  ? — 
(c)  Difference  between  a  discourse  of  Socrates,  and  a  Christian  sermon, 
on  the  same  subject,  e.g.  the  being  of  a  God,  or  the  doctrine  of  im- 
mortality.— [d)  a  caution  suggested. 

II.  All  preaching  shoidd  be  evangelical. 

1.  Such  pi-eaching  might  reasonably  be  expected  to  answer  better 
than  any  other  the  great  ends  of  preaching. — [a)  Brief  mention  of 
chief  points  in  the  evangelical  system. — [b)  Why  these  are  adapted  to 
give  special  interest  to  preaching. 

2.  Evidence  of  facts  shows  it  to  be  so, — [a)  Apostolic  and  primitive 
ages  ; — Reformers  ; — English  Puritans  ; — Time  of  Whitefield  ; — [b) 
Testimony  of  Priestly, — of  Orton, — Bogue  and  Bennet, — Andrew 
Fuller. — (c)  Similar  results  of  preaching  on  the  Continent  of  Europe. 
— (d)  Evangelical  preaching  of  American  Fathers. 


LECT.  XVIII. 

INSTRUCTIVE    PREACHING. 


II.  Sermons  should  he  instructive. 

1.   What  things  are  requisite  to  make  a  sermon  instructive  ? 

(1)  It  must  have  an  important  subject. 

(2)  Should  be  perspicuous,  in  method  and  language. 

(3)  Should  be  rich  in  matter.  To  render  sermons  so,  the  preach- 
er should  have, — (a)  respectable  capacity. — (b)  Fixed  habits  of  i-ead- 
ing  and  thinking. — (c)  Should  read  and  think  as  a  preacher, — and  with 
systematic  classification  of  acquired  knowledge. — (d)  In  aiming  to  en- 
rich sermons  with  matter,  should  avoid  two  mistakes, — a  sweeping 
generality, — and  an  effort  at  perpetual  novelty. 

(4)  Should  have  the  form  of  discussion,  ratlier  than  of  the  desultory 
manner. 

(5)  Should  exhibit  truth  in  its  connexions, 

3 


]8  SYLLABUS. 

LECT.  XIX. 

INSTRUCTIVE  TREACHING. 

2.   The  preacher  should  aim  to  instruct  his  hearers. 
This  appears, — (l)From  tlic  consfilidion  of  the  human  mind, — ^as  in- 
fluenced by  motives. 

(2)  From  tlie  nature  of  the  gospel, — a  sa  system  of  truths,  on  which 
is  predicated  a  system  oi'  duties. 

(3)  From  the  best  exttm^/cs  of  preaching. 

(4)  From  the  best  effects  of  jn-cacliing. — (a)  Ignoranceof  the  gospel 
in  a  Christian  country,  why  criminal,  and  fatal  to  the  souls  of  men. — 
(h)  Revivals  of  religion,  why  not  common  under  British  preaching. — 
Deficiency  of  modern,  British  sermons  as  to  doctrinal  instruction. — 
(c)  The  difference  in  American  churches,  l)etwixt  conversions  under 
a  ministry  of  ligiit,  and  those  which  occur  under  jireaching  that 
aims  at  emotion  without  instruction. 

(5)  The  tendency  of  instructive  preaching  to  promote  the  unity  and 
strength  of  the  church. — (a)  By  producing  res[)ect  and  attachment  of 
hearers  to  their  minister. — (b)  and  harmony  of  views  among  them- 
selves.— (c)  Unity  of  faith  founded  on  knoivledge,  gives  strength  to  a 
church. — (d)  IMournful  examples  of  an  opposite  character. 


LECT.  XX. 

DIRECTNESS   IN    PREACHING. 


III.  Sei'mons  should  have  directness  ; — that  is,  the  preacher  shotild 
so  conduct  his  address,  as  to  make  each  heai'er  feel,  "He  preaches 
to  me." 

I.  What  constitutes  directness  in  preaching? — It  implies  such  an  ex- 
hibition of  a  subject  that  the  hearers  shall, — (a)  Understand  it  ; — i.  e. 
not  in  an  unknown  tongue  ;  nor  on  a  subject  too  recondite  for  their 
comprehension. — (h)  Perceive  its  pertinence  and  importance  to  them- 
selves.— Illustrated  in  the  preaching  of  Christ  ; — and  of  Whitefield. 

II.  Causes  which  jiroduce  indefinite  and  indirect  preaching. 

].  Want  of  intellectual  precision  in  the  preacher. — Defect  in  his 
mind  as  to, — (a)  JSfative  structure,  or, — (b)  intellectual  habits. — Hence 
want  of  discrimination,  and  adaptation  to  different  classes  and  charac- 
ters, among  hearers. 


LECT.  XXI. 


DIRECTNESS  IN  PREACHING. 


2.  Indefinite  preaching  may  arise  from  false  taste  in  the  preacher; 
-that  is,  want  of  rhetorical  skill  in  expression,     (a) — Generality  iu 


SYLLABUS.  19 

terms, — and  formation  of  sentences. — Illustrated  in  note,  by  examples 
from  Johnson, — Chalmers, — Baxter. — (b)  The  periphrastic  drapery  of 
diction  illustrated  by  farther  examples  from  Chalmers  and  Irving. — 
(c)  .The  same  principle  applied  to  figures  in  style. 

3.  Indefinite  preaching  may  arise  from  conslilutional  delicacy  of 
temperament  in  the  preacher. — Ilkistrated  in  Bishop  Porteus. 

4. — From  absolute  want  of  piety,  or  a  low  state  of  piety  in  the 
preacher. — [a)  How  a  man's  manner,  as  to  explicit  declaration  of  the 
truth,  will  be  modified  by  supreme  regard  to  himself, — and  to  God. — 
[h)  Use  of  evangelical  terms,  while  no  one  doctrine  of  the  gospel  is 
preached. — (c)  Indefinite  language  never  resorted  to  in  any  serious 
business  of  this  world. 


LECT.  XXII. 

DIRECTNESS   IN  PREACHING. 


5.  Indefinite  preaching  may  arise  from  ivrong  theory  in  the  preacher, 
as  to  the  best  mode  of  exhibiting  divine  truth. — The  principle  assumed 
is,  that  men  are  predisposed  to  love  the  truth,  if  skilfully  exhibited ; 
and  that  feelings  of  opposition  must  result  from  some  fault  in  the 
preacher. — Inconsistency  of  this  theory  with  the  Bible  and  facts. 

1.  The  Bible  represents  unsanctified  men  as  predisposed,  not  to 
love  the  truth,  but  to  oppose  it. 

2.  The  theory  in  question  has  no  countenance  from  the  ministry  of 
Christ. 

3.  Nor  from  the  general  evidence  of  facts. — Recapitulation. — Con- 
cluding reflections  on  the  influence  of  indefinite  preaching  upon  oin* 
churches  ; — and  on  the  obligations  of  ministers  to  give  an  explicit  and 
undisguised  exhibition  of  the  whole  gospel  in  their  sermons. 


LECTURES  ON  PUBLIC  PRAYER. 

LECT.  I. 

HISTORY  OF  PUBLIC   PRATER. 

[a)  Number  and  length  of  prayers  in  the  ancient  synagogue  wor- 
ship.— [h)  Two  reasons  why  Christ  found  fault  with  Jewish  prayers 
in  his  time. 

1.   Order  of  public  prayer,  in  the  early  Christian  church. — (o)  Reg- 


20  SYLLABUS. 

ular  season  for  prayer,  ijetween  llio  .sermou  and  the  conimiunon  ; 

offered  in  successive,  dislinct  prayers,  adapted   to  tlic  case  of  distinct 
classes.— (6)  Who  niiglit  Ijc  present  at  the  communion  i)rayers. 

2.  Posture  171  prayer. — (a)  Standin-f  and  kneeling, — usage  respect- 
ing.— {b)  Face  directed  towards  the  east, probable  origin   of  the 

custom. 

3.  Length  of  Prayers. How  it  appears  that  declension  in  the 

spirit  of  piety,  has  tended  to  formality,  and  undue  length  in  prayer. — 
(a)  In  the  Jewish  church  ; — (6)  And  in  the  christian. 

4.  Praying  to  Christ,  and  in  his  name. This  practice  authoriz- 
ed in  the  New  Testament. Common  also  among  primitive  Chris- 
tians ; — this  shown, — (a)  From  Pliny's  letter  to  Trajan. — [b)  From 
doxologies  used  in  prayer ; — specially  confirmed  by  Basil's  allusion  to 
Arius. 

5.  Praying  for  the  dead. — (1)  When  this  practice  was  first  men- 
tioned;— case  in  whicli  Augustine  adopted  it.  (2)  Steps  by  which 
the  pi-actice  was  introduced  ; — (a)  Purpose  for  which  the  dead  were 
first  mentioned  in  prayer  ; — (6)  Connexion  of  this  superstition  with 
current  opinons  respecting  Hades  : — also  the  first  resurrection  ; — (c) 
Influence  of  natural  affection. 


LECT.  II. 

ANCIKNT  LITURGIES. 

(a)  No  authority  for  them  in  tlie  primitive  Jewish  church  ; — (6) 
None  given  by  Christ ; — Lord's  Prayer, — remarks  on. — (c)  When  and 
how  forms  were  introduced. — [d)  Farther  evidence,  that  they  were 
not  used  in  the  primitive,  christian  clun-ch. — (e)  English  Liturgy, — 
how  and  when  formed. 

EXPEDIENCY   OF    FORMS. GENERAL   DIRECTIONS   RESPECTING  PRAYER. 

Arguments  used  in  favor  of  Forms. 

1.  If  they  are  not  enjoined,  they  are  at  least  allowed  in  the  Bible, 
to  such  as  think  them  expedient. 

2.  They  are  a  necessary  guard  against  the  improprieties  and  irre- 
gularities of  extemporary  prayers. 

3.  The  principle  involved  is  the  same  as  in  using  precomposed 
psalms  or  hymns,  in  devotion. Remark  on  this  argiunent. 

Objections  offered  against  Forms. 

1.  They  are  inconsistent  with  ii'eedom  and  fervency  in  devotion. 
Facts  alleged  on  this  point. 

2.  Extemporary  prayer  is  not  necessarily  nor  commonly  extrava- 
gant in  manner. 

3.  No  sot  of  forms  can  be  smTicienily  varimis  to  correspond  with 


SYLLABUS.  21 

the  objects  and  occasions  of  prayer. Illustration  from  transactions  of 

common  life  ; from  revivals  of  religion and  families. 

4.  There  is  more   danger  of  embarrassment   in  praying  by  fornis 
than  without  them. Illustration  from  facts. 


LECT.  III. 

DIRECTIONS   AND     ADVICE  RESPECTING  THE  PROPER    PERFORMANCE    OF 
PUBLIC     PRAYER. 

1.  Remember  that  your  amount  of  usefulness  in  the  ministry,  depends 
much  on  the  character  of  your  public  prayers. The  proper  influ- 
ence of  these  on  success  in  preaching : — [a)  As  connected  with  the 
blessing  of  God; — (6)  As  promoting  solemnity  and  candor  in  hearers; 
— (c)  As  connected  with  the  preacher's  own  state  of  mind,  and  its  in- 
fluence on  his  sermons. — [d)  Prayer  used  by  Doddridge,  prepai-atoiy 
to  writing  a  sermon. 

II.  If  you  tvoidd  pray  ivell  in  public,  you  must  be  a  devout  man. 

(a)  Why  the /ia6?'/ of  devotional  feehng  is  esseutial,  in  this  case.  (6) 
How  this  habit  is  to  be  cultivated  by  a  minister  ; — Influence  of  main- 
taining secret  prayer  as  a  matter  of  form  ; — also  of  irregularity  in  it  ; 
— Consistency  in  spiritual  habits, — why  important. 

III.  Let  the  matter  of  your  prayers  correspond  to  the  occasion, — and 
to  the  objects  for  lohich  you  pray. 

There  is  no  point,  m  which  intelligent  christians  so  often  feel  a  de- 
ficiency in  the  public  prayers  of  ministei's,  as  in  want  of  matter. 

To  guard  against  this  deficiency, — (a)  Enter  with  deep  feeling  into 
the  circumstances  of  an  assembly,  convened  in  the  presence  of  God, 
— for  his  worship,  their  diversity  of  character,  obligation,  prospects, 
necessities. — (6)  Cultivate  the  habit  of  reflection  on  the  proper  sub- 
jects of  prayer. — Replenish  your  stock  of  devotional  thouglits  from 
the  Bible,  and  the  writings  of  holy  men. 

IV.  Let  your  method  have  connexion,  ivithout  studied  formality. 

(a)  Order  in  thought,  why  specially  proper  in  addi-essing  God. — Its 
influence  on  matter  and  length  in  prayer. — [b)  How  far  it  is  best  for 
for  a  young  preacher  to  regard  the  usual  heads  of  prayer. — (c)  Rigid 
exactness  of  method, — Newton's  objection  to. — Oi'ton's  change  of 
views,  as  to  premeditation  and  method. 

V.  Your  language  in  prayer,  should  be  adapted  to  the  solemnity  of  de- 
votion.    It  should  have, 

J.  Simplicity.  This  requires  that  you  avoid, — {a)  Low  words,  and 
colloquial  familiarity. — (6)  A  learned  phraseology. — (c)  Poetical  or- 
nament.— [d)  Scholastic  exactness. 

'  2.  Fervor. How  the  language  of  the  heart,  in  direct  confession, 

petition,  or  praise,  differs  from  a  didactic  prayer. — How  the  didactic 
habit  is  sometimes  acquired.     Scriptural  language  in  prayer ; (a) 


22  SYLLABUS. 

Advantages  of. — ib)  Obscure  passaf,res,   however,  not  proper  ; — Ex- 
amples.— (c)  Mutilation  and  misapplication  imj)roper; — Examples, 
VI.  Proper  atlention  should  he  given  to  external  manner. 

1.  Countenance. Face, — proper  expression  ol". — Eyes,  misman- 
agement of. 

2.  Attitude  and  gesture. — Movement  of  the  hody,  and  action  of 
hands, — how  far  called  for  in  prayer. 

3.  Voice. — (o)  Key  that  is  most  suitable. — [h)  Qiianlity  ; — What 
extremes  to  be  avoided. — (c)  Inflections  ; — how  different  from  those 
of  familiar  speech. — (of)  Cadence  ; — bad  liibit  respecting. 


LECT.   IV. 

FAULTS  IN  PRAYER. 

His  own,  why  not  likely  to  be  kno^vii  to  a  minister. 

1.  Im|)roper  liabit  as  to  length  in  prayer. — [a]  Why  no  one  is  con- 
scious of  his  own  lengtli ; — why  error  is  more  common  on  the  side  of 
length  than  oi'brevity. — (i)  Some  regard  should  be  had  to  usage, — v/hj. 
— What  may  be  considered  as  a  proper,  and  what  an  excessive  length 
in  a  prayer  before  sermon. — Remarks  of  sevei-al  devout  ministers. — (c) 
The  most  general  precaution  against  undue  length. — Prayer  after  ser- 
mon. 

2.  Too  frequent  recurrence  of  favorite  tvords,  &c. 

Objection  against  such  a  habit  as  it  respects, — (a)  Titles  and  attri- 
butes of  God. — [h]  Set  phrases,  as — "We  pray  thee,"  &c. — How  these 
tend  to  produce  hesitation. — (c)  Interjection  O, — proper  and  improper 
use  of. 

3.  Injudicious  use  of  pauses. — (a)  Appearance  of  embarrassment 
in  a  preacher's  prayer  ; — its  influence  on  the  minds  of  his  fellow  wor- 
shippers.— (6)  How  this  appearance  is  produced  by  an  unskilful  habit 

as   to  pauses. — and   by   complex  sentences. Detached  sentences, 

without  any  train  of  thought. 

4.  Irreverent  familiarity  in  addressing  God. — [a)  How  this  habit  is 
probably  produced. — [h)  Example  of  the  apostles  on  this  point. 

5.  Language  of  censure  and  of  compliment  in  prayer. Example 

for  illustration. Im})r('Ssion  made   by  such  passages  in  prayer,  on 

intelligent,  devout  Christians. 

6.  The  practice  of  making  direct  reference  to  the  preacher's  own 
infirmities  and  sins,  in  public  prayer. — Two  reasons  against  this,  as  a 
common  thing. 

Occasional  prayers. Brief  suggestions  respecting  these. — (a) 

Shun  those  things  which  you  have  marked  as  prominent  faults,  in  the 
prayers  of  your  bretliren. — (6)  It  is  indispensable  that  occasional  pray- 
ers be  appropriate. — (c)  Praying  with  the  sick, — circumstances  which 
oflen  render  this  a  difficidt  duty  ; Family  prayers. 


CONTENTS. 


LECT.  I. 

page. 
Introductoiy — Critical  Exercises         -----         25 

LECT.   II. 

History  of  the  Pulpit         .-.----37 

LECT.  in. 

History  of  the  Pulpit        -------         48 

LECT.   IV. 

Choice  of  Texts        --------         59 

LECT.  V. 

Choice  of  Suhjects. — General   Principles. — Four  classes  of  sub- 
jects,— Doctrinal,  Ethical,  Historical,  Hortatory  -  -  70 

LECT.   VL 

Structure  of  Sermons. — General  Principles. — Exordium  -  84 

LECT.  VIL 

Explication  of  Text. — Precautions. — Proposition  -         -  96 

LECT.  VIII. 

Unity      ----------       107 

LECT.  IX. 
Division. — Objections. — Utilitj^  -         -         .         .         .       IKJ 

LECT.  X. 
Division. — Different  kinds. — Rules      -----       123 

LECT.   XI. 
Argument  in  Sermons        .---..-       129 

LECT.  XII. 
Argument. — Rules  -------       139 

LECT.  XIII. 
Rules  of  Argument  -------       149 

LECT.  XIV. 

Conclusion  of  Sermons      -  -         -         -         -         -         -158 

LECT.  XV. 

Style  of  the  Pulpit. — Faults. — Excellencies  -         .         -       172 

LECT.  XVI. 
Directions  in  forming  a  style      ------       183 

LECT.  XVII. 

General  Characteristics  of  Sermons. — Evangelical  -         -       200 

LECT.  XVIII. 
General  Characteristics. — Instructive  ....       212 


24  CONTENTS. 

LECT.  XIX. 

General  Characteristics. — Instructive  .         .         .         _       221 

LECT.  XX. 

General  Characteristics. — Directness  .         .         ,         .       233 

LECT.  XXL 

General  Characteristics. — Direct. — Explicit  .         _         .       241 

LECT.  XXII. 

General  Characteristics. — Direct. — Explicit  _         -         .       251 

LECT.    XXIIL 
Cultivation  of  Spiritual  Habits,  and  Progress  in  Study  -       262 

LECTURES  ON  PUBLIC  PRAYER. 

LECT.  L 
History,  Order,  Posture  and  Lengtli  of  Public  Prayers. — Prayer 

to  Christ  - '-283 

LECT.    n. 
Use  of  Liturgies  -...__.       291 

LECT.  III. 
General  directions  on  Public  Prayer  ....       299 

LECT.  IV. 
Faults  in  Prayer  -         -         -         .         -         -         -311 

SERMONS. 

SERMON  I. 

Doctrinal.— Love  to  God.    Matt.  22:  37,  38  -         -         -       323 

SERMON  II. 
Doctrino-Practical. — Love  to  God.     Matt.  22: 37,  38      -  -        324 

SERMON  IIL 

Ethical. — Foresight  of  Futurity.     Jer.  8:  7  -         -  -       346 

SERaiON  IV. 

Historical. — Religious  Decision.     Dan.  C:  10         -         -         -       360 

SERMON  V. 

Hortatory. — The  careless  sinner  warned.     Isa.  1: 18       -         -       376 

LETTERS. 

LETTER  I. 
On  Books  and  Reading 389 

LETTER  II. 
On  Books  and  Reading -       399 

LETTER  111. 
Rhetorical  Studies  in  Senior  year        -         .         .         .         _       415 


LECTURES. 

LECTURE  I. 

Introductory. — Critical  Exercises. 

J?HE  Laws  of  this  Seminary  require,  that  each  sermon  of  the 
senior  students,  after  it  has  been  corrected,  "  shall  be  transcribed 
and  re-examined,  as  often  as  the  officer  by  whom  it  is  examined 
shall  deem  necessary  ;  and  that  no  sermon  shall  be  publicly 
delivered  in  the  Seminary,  by  any  student,  which  has  not  been 
thus  regularly  examined  and  approved. 

Besides  the  great  responsibility  attached  to  this  branch  of 
instruction,  there  is  an  intrinsic  delicacy  connected  with  it,  which 
does  not  appertain,  in  the  same  measure,  to  any  other  of  our 
public  exercises.  For  this  reason,  I  shall  now  bring  together  a 
number  of  considerations,  which  may  serve  to  show,  at  once, 
ivhy  such  critical  exercises  are  important,  and  hoivlthcy  may  be 
rendered  most  profitable. 

I.  The  preaching  of  the  gospel  is  a  great  work.  In  the 
magnitude  of  its  objects,  it  surpasses,  beyond  all  comparison, 
every  other  employment  in  which  men  can  engage.  This 
might  be  illustrated,  did  my  limits  allow  the  detail,  by  an  ample 
exhibition  of  facts,  showing  that  the  highest  degrees  of  intellec- 
tual cultivation,  of  civil  liberty,  and  of  social  order,  which  are 
found  in  the  most  favored  communities,  result  not  so  much  from 
all  other  causes  combined,  as  from  the  sanctifying  influence 
produced  by  the  faithful  preaching  of  the  gospel. 

But  the  consideration  which  attaches  preeminent  importance 
to  this  work  is,  that  God  has  appointed  it  as  the  grand  instru- 
ment of  salvation  to  men.  The  scheme  of  redemption  is  an 
4 


26  CRITICAL  KXERCISKS, 

object  to  which  all  other  objects  and  events,  in  our  ^vorld,  are 
subordinate.  This  is  the  radiant  point,  where  all  the  attributes 
and  works  of  God  converge  into  a  blaze  of  glory.  In  contem- 
plating the  '  great  mystery  of  godliness,  into  which  angels  desire 
to  look',  we  see  how  infinite  wisdom,  love,  justice,  and  grace 
unite  in  the  forgiveness  of  sin,  and  in  suspending  the  immortal 
hopes  of  sinners  on  the  cross  of  Christ.  Now  the  principal 
means,  which  God  has  instituted  to  make  known  this  scheme  of 
mercy  to  a  lost  world,  is  the  preaching  of  the  gospel.  This 
consideration  invests  the  preacher's  work  with  a  character  of 
exalted  and  awful  dignity,  which  very  far  transcends  the  most 
elevated  employments  of  this  v/orld.  Well  did  Paul  say,  and 
had  he  been  an  angel,  vceW  might  he  have  said  ;  "  Who  is  suf- 
ficient for  tliese  things  ?"  Surely  then,  a  pious,  uninspired  man 
should  aim  at  the  highest  attainable  degree  of  perfection,  in  his 
preparation  for  this  work. 

2.  No  man  who  has  any  just  conceptions  of  this  work,  and 
of  his  own  acquisitions,  will  think  himself  already  so  perfect  as 
to  be  above  improvement. 

He  who  has  made  any  real  progress  in  wisdom,  will  see  at 
every  step  of  his  researches,  a  field  opening  before  him,  that  is 
absolutely  boundless.  His  sermons  cannot  be  rich  in  thought, 
unless  his  materials  are  drawn  from  inexhaustible  resources : 
and  to  these  he  cannot  have  access,  \vithout  patient,  assiduous, 
well  directed,  and  long  continued  application.  But  supposing 
him  to  be  a  "  scribe  well  instructed,"  and  furnished  with  ample 
stores  of  biblical  and  theological  learning,  he  may  be  very  un- 
skilful in  "  bringing  forth"  these  treasures,  for  the  instruction  of 
others.  His  style  may  be  vrdgar,  or  inaccurate,  or  unintelligi- 
ble, or  dry,  or  feeble. 

In  one  or  more  of  the  qualifications,  requisite  to  form  an 
able  ])reacher,  very  few,  at  any  age,  or  in  any  circumstances, 
are  free  from  considerable  imperfections.  To  any  young  man, 
then,  it  can  be  no  reproach,  to  acknowledge  himself  imperfect. 

3.  To  correct  our  own  defects,  and  to  increase  our  qualifi- 
cations for  usefulness,  is  a  work  which  requires  our  own  efforts. 


INTRODUCTORY.  27 

No  process,  ia  which  one  is  merely  passive,  can  transform  him 
into  an  able  preacher,  or  a  useful  man  in  any  respect.  Impor- 
tant acquisitions,  of  every  kind,  must  be  the  result  of  care  and 
labor.  "  There  is  no  royal  road"  to  knowledge  in  our  profes- 
sion, more  than  in  others.  It  would  indeed  be  unwise,  at  this 
day,  for  a  christian  student  to  adopt  a  course  like  that  of  the 
Athenian  orator,  who  transcribed  the  history  of  Thucydides  eight 
times,  with  his  own  hand,  that  he  might  learn  to  imitate  the 
conciseness,  strength,  and  fire  of  the  historian.  But  the  same 
industry,  though  it  may  be  better  applied,  in  this  age  of  books, 
is  as  necessary  as  it  was  in  the  age  of  Demosthenes. 

"•  Men,"  says  Johnson,  "  have  sometimes  appeared,  of  such 
transcendent  abilities,  that  their  slightest  and  most  cursory  per- 
formances excel  all  that  labor  and  study  can  enable  meaner  in- 
tellects to  compose  ;  as  there  are  regions  of  which  the  sponta- 
neous products  cannot  be  equalled  in  other  soils  by  care  and 
culture.  But  it  is  no  less  dangerous  for  any  man  to  place  him- 
self \n  this  rank  of  understanding,  and  fancy  that  he  is  born  to 
be  illustrious  v/ithout  labor,  than  to  omit  the  cares  of  husbandry, 
and  expect  from  his  ground  the  blossoms  of  Arabia."  Johnson 
was  practically  acquainted  with  the  principle  of  Quinctilian, 
"  that  it  is  the  work  of  correction  to  add,  to  retrench  and  to 
change.  That  it  is  comparatively  easy  to  determine  what  parts 
require  amplification  or  abridgement ;  but  to  repress  the  tumid, 
to  raise  the  low,  to  prune  the  luxuriant,  to  restrain  the  extrava- 
gant, to  condense  the  difflise,  is  a  labor  of  double  difficulty." 

It  deserves  to  be  remembered  that  Johnson  was  neither  too 
indolent  nor  too  fastidious  to  become  a  critic  on  himself.  His 
Rambler,  which,  as  it  was  first  published,  competent  judges  had 
classed  among  the  finest  specimens  of  English  composition,  he 
almost  rewrote  for  subsequent  editions.  Chalmers,  in  his  bio- 
graphical preface  to  the  Rambler,  has  preserved  one  of  its  ori- 
ginal papers,  as  a  literary  curiosity.  Any  student  who  will 
carefully  compare  this  with  the  corrected  copy,  and  see  with 
what  punctilious  inspection,  this  great  man  revised  his  own  com- 
position, will  find  himself  amply  repaid  for  his  trouble. 


28  CRITICAL  EXERCISES. 

I  am  aware  that  this  critical  process,  when  employed  in  the 
correction  of  a  sermon,  needs  to  be  conducted  with  more  caution 
and  judgment,  than  in  the  case  of  an  essay,  where  the  heart 
may  slumber,  while  the  intellect  is  engaged  in  adjusting  the 
parts  of  sentences.  But  the  fervor  of  feeling,  which  is  indis- 
pensable in  the  compositions  of  the  preacher,  is  injured,  not  so 
much  by  subsequent  correction,  as  by  the  refrigerant  proceeding 
too  often  adopted,  in  the  original  discussion  of  a  subject,  in  which 
the  writer  forgets  his  main  business,  to  search  for  favorite  forms 
of  expression.  I  cannot  too  often, repeat  the  remark,  that  the  on- 
ly adequate  remedy  for  tliis  difficulty,  is  to  acquire  such  habits 
of  correctness,  that  propriety  of  language  shall  be  spontaneous, 
and  cost  no  labor  of  reflection ;  while  the  thoughts  to  be  com- 
municated, should  engross  the  attention. 

But  to  form  these  habits  in  a  young  writer,  it  is  necessary 
that  he  should  be  accustomed  carefully  to  revise,  after  a  proper 
interval,  every  production  of  his  o\vn  pen.  That  this  labor  does 
not,  of  course,  tend  to  destroy  the  spirit  of  a  sermon,  is  evi- 
dent from  the  fact,  that  to  this  very  process  we  are  indebted  for 
the  most  animated,  energetic,  and  eloquent  discourses,  that  have 
ever  issued  from  the  press.  And  to  the  want  of  this,  in  a  great 
measure,  we  may  ascribe  the  superabundant  supply  of  those, 
which  deserve  a  different  character. 

But  patience  in  revising  our  own  composition,  is  not  all  that 
is  requisite  on  this  subject,  because, 

4.  No  man,  however  accurate,  or  however  desirous  of  im- 
provement, can  be  so  perfect  a  critic  on  himself,  as  not  to  need 
at  least  occasional  aid  from  the  judgment  of  others. 

The  reasons  of  this  remark,  as  applicable  to  the  \\Titer  of 
mature  and  well  disciplined  mind,  are  chiefly  two.  One  is  the 
imperceptible  influence  of  habit.  It  is  not  my  purpose  here,  to 
analyze  those  laws  of  mind,  on  which  the  power  of  habit  de- 
pends. The  fact  is  too  obvious  to  be  proved,  that  this  power 
does  exist,  and  exert  an  important  influence  upon  our  whole 
course  of  thinking  and  acting.  The  constant  recurrence  of  any 
object  or  event  diminishes  the  interest  which  it  excites  in  the 


INTRODUCTORY.  29 

mind.  On  this  principle,  we  gradually  become  familiar  with 
the  attitudes,  features,  voice,  and  language  of  one  with  whom 
we  daily  associate,  so  as  not  to  observe  any  peculiarities  in  these 
respects,  that  would  be  instantly  noticed  by  a  stranger.  For  a 
still  stronger  reason,  we  become  insensible  to  whatever  is  pecu- 
liar in  ourselves.  Faults  that  are  quite  obvious  to  others,  in  our 
use  of  favorite  words  and  phrases,  or  in  the  general  method  of 
expressing  our  thoughts,  may  excite  as  little  notice  in  our  own 
minds,  as  the  action  of  our  limbs  in  walking,  or  of  our  lungs  in 
respiration. 

The  other,  and  the  more  important  reason,  why  a  man  can- 
not be  a  perfect  critic  on  himself  is,  that  he  is  liable  to  feel  a 
partiality  to  the  faults  which  need  correction,  because  they  are 
his  own.  This  difficulty  exists  in  all  its  force  respecting  a  com- 
position that  is  recent,  and  towards  which  the  writer  cherishes  a 
fond  regard,  as  possessing  a  sort  of  identity  with  himself.  It 
was  the  tendency  of  both  the  above  causes,  especially  the  latter, 
to  pervert  a  man's  judgment  of  his  own  performance,  that  oc- 
casioned the  precept  of  the  Latin  critic,  "  nonum  in  annum  pre- 
matur."  And  with  reference  to  the  same  tendency,  a  modern 
writer,  of  good  sense,  remarked  ;  "  The  attachment  felt  to  the 
defects  of  our  style,  at  the  moment  of  their  production,  is  to  be 
ranked  with  the  sort  of  obhque  taste  manifested  by  idolaters  ; 
who  usually  most  reverence  those  idols,  which  are  most  deform- 
ed." This,  I  apprehend,  is  peculiarly  true  of  those  faults,  which 
spring  from  the  heedless  darings  of  affectation,  or  the  sallies  of 
a  wayward  fancy.  Pride  is  always  at  hand  to  volunteer  its  ap- 
probation, or  at  least  apology,  for  our  own  defects.  After  the 
assassination  of  Caesar,  when  Brutus  was  about  to  make  a  speech 
in  the  Roman  Senate,  some  of  his  friends  urged  Cicero  to  pre- 
pare that  speech  for  him.  Cicero  replied ;  "  No  orator  ever 
believed  that  another  man  could  write  better  than  himself." 

These  principles,  especially  the  latter,  which  sober  experi- 
ence, and  even  piety,  do  not  exterminate  from  any  human  bosom, 
may  be  expected  to  operate,  with  peculiar  strength,  when  com- 
bined with  the  ardent  temperament  of  youth.     Accordingly,  I 


30  CRITICAL  EXERCISES. 

have  always  observed  in  circles  of  ministers,  that,  other  things 
being  equal,  the  youngest  men  are  least  patient  of  criticism. 
In  any  one  of  ingenuous  and  intelligent  mind,  the  desire  of  im- 
provement is  in  proportion  to  his  intercourse  with  men  and  books, 
his  knowledge  of  himself,  in  a  word,  his  attainments  in  real  wis- 
dom. In  such  a  man,  of  course,  a  partial  attachment  to  his  own 
productions,  and  his  own  errors,  always  abates  with  the  progress 
of  years  :  but  there  is  danger  of  its  continuing,  to  an  unhappy 
extent,  till  the  best  period  of  improvement  is  past.  Instead  of 
shrinking  from  the  scrutiny  of  judicious  criticism,  therefore,  he 
who  understands  his  ow^n  interest,  will  invite  it ;  he  will  prize 
it,  as  the  invaluable,  indispensable  auxiliary  of  his  own  efforts. 
He  will  seek  this  aid  seasonably,  before  his  defects  acquire  insu- 
perable strength  by  indulgence.  And  he  will  desire  that  such 
criticism  should  be  impartial  and  thorough  :  that  it  should  not 
spare  real  blemishes,  though  he  himself  might  regard  them  as 
minor  defects,  or  even  as  beauties.  No  one,  in  the  forming  age, 
ought  to  be  indifferent  to  small  faults  ;  because  the  carelessness 
that  overlooks  these,  at  twenty,  if  unchecked,  will  grow^  into  in- 
tolerable blundering  hy  forty.*  In  a  sermon,  'peculiarly,  no  er- 
ror of  sentiment  should  be  deemed  too  small  for  animadvei-sion. 
Let  the  empiric  tamper  with  his  patient's  life,  by  random  pre- 
scriptions, and  be  comparatively  blameless  ;  but  let  not  the 
preacher  tamper  with  the  Bible,  and  the  souls  of  men.  The 
error  of  one  sentence  from  the  pulpit,  may  produce  mischief 
through  a  century,  nay  through  eternity. 

You  perceive,  gentlemen,  that  thus  far,  I  have  had  special  re- 
spect to  the  benefit  to  be  derived  from  the  criticism  of  your  Instruc- 
tors. The  observations  which  follow  will  include  also  the  advan- 
tage you  may  receive  from  the  critical  remarks  of  one  another. 

On  this  whole  subject,  it  is  a  fundamental  maxim,  that  be- 
nevolence and  candor,  are  essential  to  true  criticism.  It  has 
been  well  remarked,  that  "  Taste  is  discriminating  sensibility : 
it  is  sensibility  disciplined  by  experience,  which,  by  a  kind  of 

*  Hse  nugse  seria  ducent.    Hor.  Ars.  Po. 


INTRODUCTORY.  31 

extempore  judgment,  is  instantaneous  in  its  decisions."  In  con- 
formity with  this  definition,  I  would  say  that  artificial  taste  is 
cold,  technical,  fastidious.  With  a  microscopic  eye,  it  sees  on- 
ly blemishes,  and  these  chiefly  of  the  minuter  sort.  Genuine 
taste  is  always  associated  with  kindness,  ingenuousness,  and  good 
will.  It  sees  and  feels  beauties,  where  they  exist ;  because  it 
is  more  disposed  to  see  the  excellence  of  a  performance  than  its 
defects.  Its  censures,  though,  when  the  case  requires  it,  they 
are  frank,  or  even  severe,  are  not  offered  with  asperity  of  man- 
ner, but  with  delicacy  and  decorum. 

It  is  a  question  that  deserves  some  consideration,  to  what  ex- 
tent, in  our  critical  remai'ks,  it  is  best  to  notice  good  qualities,  as 
well  as  defects.  In  almost  every  performance,  we  may  find 
something  to  commend  ;  and  commendation,  it  is  said,  where  it 
can  be  given  with  truth,  prepares  the  subject  of'  criticism,  to 
receive  its  more  ungrateful  lessons.  Some  respect  certainly 
must  be  had  to  circumstances,  in  this  case.  Where  the  mind, 
through  excess  of  modesty,  is  predisposed  to  a  desponding  estimate 
of  its  own  efforts,  special  care  must  be  taken  not  to  sink  it  into 
irretrievable  discouragement,  by  improper  severity  of  remark. 
Such  a  mind  often  needs  to  be  sustained  by  stimulants,  and 
soothed  by  lenitives,  rather  than  to  be  stung  by  corrosives. 

But  in  exercises  expressly  devoted  to  critical  remarks,  among 
Christian  brethren,  and  students  in  theology,  the  expediency  of 
going  into  commendatory  observations,  at  length,  and  of  set  pur- 
pose, is  at  least  questionable. 

In  the  first  place,  such  observations  should  never  be  consid- 
ered as  necessary  to  convince  one  who  is  the  subject  of  criti- 
cism, that  we  are  his  friends,  and  feel  a  fraternal  interest  in  his 
improvement.  He  ought  to  have  complete  evidence  of  this 
from  other  sources. 

In  the  second  place,  the  unavoidable  length  of  these  exercises, 
Avhen  many  engage  in  them,  makes  it  impossible  to  point  out 
the  beauties  of  a  good  performance,  without  a  tedious  expense 
of  time. 

In  the  third  place,  the  chief  purpose  of  such  exercises  does 


32  CRITICAL  EXERCISES. 

not  require  it.  Why,  for  example,  do  you  submit  a  ser- 
mon to  tlie  scrutiny  of  others  ?  Not  that  you  may  be  told  how 
excellent  it  is  ;  but  how  you  may  make  it  better. 

In  the  fourth  place,  when  it  is  considered  as  a  thing  of  coui-se, 
that  praise  must  be  administered,  as  a  salvo  to  criticism,  it  be- 
comes extremely  difficult  to  preserve  the  line  of  distinction  be- 
twixt just  commendation  and  flattery ;  because  the  fact  that 
commendation  is  customary,  and  is  expected,  furnishes  a  tempta- 
tion to  bestow  it,  in  cases  when  it  is  not  deserved. 

In  the  fifth  place,  the  good  purposes  alluded  to  above  may 
be  accomplished  with  more  utility,  and  with  more  delicacy  by 
implied  approbation,  than  by  that  which  is  expressed,  in  direct 
terms,  especially  when  it  is  avowedly  expressed  as  part  of  a  sys- 
tem. Children  and  persons  of  uncultivated  minds,  will  relish 
praise,  without  much  scruple  as  to  the  shape  in  which  it  comes. 
But  the  man  of  piety,  the  man  of  maturity  and  refinement,  will 
swallow  with  more  difficulty,  what  he  considers  as  his  share  of  a 
necessary  medicine  dealt  out  to  all.  Indeed  the  man  of  mere 
amhition,  if  he  is  possessed  of  good  sense,  though  he  may  be 
pleased  with  praise  given  in  this  manner,  will  be  ashamed  to 
have  it  known  that  he  feels  such  gratification,  and  will  secretly 
despise  himself  for  indulging  it. 

If  you  ask  Avhat  is  meant  by  the  implied  approbation  to 
w^hich  I  just  alluded,  I  will  explain  myself  by  an  example. 
You  present  a  sermon  for  criticism,  knowing  that  it  is  to  be  the 
subject  of  remark,  as  to  matter,  sentunent,  method,  style,  and 
spirit.  You  are  aware  that,  on  similar  occasions,  it  has  been 
customary  to  point  out  a  variety  of  faults  in  one  or  more  of  the 
above  particulars.  Your  own  sermon  passes  the  ordeal,  and  es- 
capes with  very  slight  animadversion.  Do  you  need  other  tes- 
timony, that  it  is  received  with  approbation  ?  And  does  not  tliis 
tacit  approbation  better  accord  with  the  delicacy  of  your  feelings, 
than  that  which  is  expressed  in  the  naked  form  of  direct 
praise  ? 

But  suppose  the  other  course  is  adopted,  and  the  usage  is  to 
point  out  both  the  good  and  the  bad  qualities  of  your  perform- 


INTRODUCTORY.  33 

ance ;  and  just  in  proportion  as  the  former  or  the  latter  are  sup- 
posed to  prevail,  you  are  to  feel  encouragement  or  despondence  ; 
— what  is  the  result  ?  By  an  instantaneous  process  you  com- 
pare both  classes  of  remarks  together ;  you  subtract  the  less 
amount  from  the  greater,  and  find  your  residue  of  censure  or  of 
praise,  with  arithmetical  precision.  Now,  so  far  as  a  man's 
^ride  is  concerned,  and  pride  rather  than  piety  it  must  be  con- 
fessed is  at  the  bottom  of  this  difficulty,  the  above  process  is  at- 
tended with  this  infelicity  ;  when  beauties  and  defects  are  both 
definitely  marked,  and  marked  with  integrity  by  the  critic ;  the 
writer  of  necessity,  in  many  cases,  strikes  the  balance  against 
himself.  But  when  the  commendation  is  only  implied,  he  is  at 
liberty  to  magnify  its  amonnt,  till  the  balance  will  be  in  his  own 
favor. 

In  addressing  such  considerations  to  those  who  are  soon  to  be 
employed  in  the  most  elevated  office  on  earth,  I  am  almost 
ready  to  apologize  for  turning  aside  to  discuss  a  question, 
which  I  cannot  but  think  is  of  easy  solution,  if  its  decision  were 
left  to  our  Christian  magnanimity,  without  the  aid  of  other  prin- 
ciples. 

The  sum  of  my  meaning  is  this  ;  in  the  intercourse  of  private 
friendship,  it  is  often  safe,  and  often  expedient,  to  tell  a  man 
frankly  your  whole  heart,  as  to  excellencies  which  he  possesses, 
but  which  you  could  not  properly  mention  in  a  public  exercise. 
But  even  in  such  an  exercise,  a  stiff  and  studied  caution  is  not 
necessary.  Sometimes  you  cannot  point  out  the  blemishes  of  a 
performance,  without  alluding  to  its  beauties,  or  to  important 
qualities  of  mind  which  the  writer  exhibits,  and  which  he  should 
be  encouraged  to  cultivate.  This  involves  very  httleof  the  dif- 
ficulty that  attends  a  system  of  commendatory  remarks,  which  is 
to  operate  on  minds  of  various  temperament,  and  in  circumstan- 
ces of  endless  diversity. 

I  have  only  to  subjoin  two  cautions,  growing  out  of  this  sub-- 
ject. 

The  first  is, — cultivate  that  manly  self  possession,  which  will 
5 


34  CRITICAL  EXERCISES. 

prepare  you  to  receive  either  censure  or  approbation  from  oth- 
ers, with  meekness  and  dignity. 

There  is  a  sohd  reputation,  which  is  desirable  because  it  rests 
upon  substantial  worth  of  character,  and  is  the  instrument  of 
substantial  usefulness.  There  is  an  ephemeral  reputation,  which 
a  man  acquires  by  artificial  means,  and  maintains  perhaps  at  a 
distance,  but  loses  just  in  proportion  as  he  is  intimately  known. 
This  reputation  is  like  factitious  wealth.  The  obliquity  of  the 
means  by  which  it  is  gained,  and  the  ostentation  with  which  it 
is  displayed,  subjects  its  possessor  to  constant  apprehension  of 
losino-  it.  With  regard  to  character  as  well  as  money,  an  hon- 
est man  will  be  satisfied  with  what  is  justly  his  own.  If  he 
desires  more  respect,  let  him  deserve  more.  This  is  Christian 
integrity,  and  Christian  dignity.  And  this  cures  at  once  the 
silly  vanity  of  seeking  compliments  from  those  around  us,  and 
the  sickly  sensibility,  that  must  be  soothed  and  dandled  ;  that 
shrinks  and  pines  at  every  touch,  and  disqualifies  one  to  act  the 
part  of  a  man,  among  the  rough  elements  of  the  world,  in  which  it 
was  his  infelicity  to  be  born.  Dr.  Witherspoon,  among  his  pa- 
ternal counsels  to  his  pupils,  says  ;  "  Do  as  much  as  you  can  to 
deserve  praise,  and  yet  avoid,  as  much  as  possible,  the  hearing 
of  it.  When  you  come  into  public  life,  not  only  guard  against 
fishing  for  applause,  and  being  inquisitive  after  what  people 
think  or  say  of  you,  but  avoid  knowing  it,  as  much  as  you  de- 
cently can.  My  reason  for  this  is,  that,  whether  you  will  or  not, 
you  will  hear  as  much  of  the  slanders  of  your  enemies,  as  you 
will  bear  with  patience  ;  and  as  much  of  the  flattery  of  your 
friends,  as  you  will  bear  with  humility."  To  this  sage  advice  I 
will  only  add  that,  officious  and  even  impertinent  remarks  upon 
our  performances  or  conduct,  when  ofl^ered,  as  ihey  frequently 
are,  from  good  motives,  should  never  be  received  with  a  resent- 
ful or  peevish  spirit.  On  the  contrary,  it  must  commonly  be 
our  own  fault,  if  from  such  remarks,  we  do  not  derive  some  ad- 
vantage.* 


*  Cecil  says,  "It  is  better  that  a  traveller  meet  a  surly,  impertinent 
fellow  to  direct  him  in  his  way,  than  to  lose  his  way.     A  merchant 


INTRODUCTORY.  35 

My  second  caution  is, — see  that  the  habit  of  criticism  does 
Hot  withdraw  your  attention  from  the  great  end  of  preaching. 
There  is  no  necessity,  I  must  say  again,  that  this  consequence 
should  follow  from  attention  even  to  minute  accuracy.  And 
yet  there  is  a  tendency  to  this  result,  which,  in  minds  of  a  cer- 
tain cast,  ought  to  be  guarded  against  with  unceasing  vigilance. 
Gross  blunders  in  language  are  inexcusable  in  a  scholar  :  but  it 
is  a  thousand  times  better  to  violate  grammar  and  rhetoric,  and 
preach  the  gospel  clearly  and  powerfully,  than  to  be  an  accurate, 
dry,  uninstmctive,  phlegmatic  preacher.  Be  careful  especially 
that  critical  exercises  shall  not  impair  your  spirit  of  piety. 
Much  judgment  is  necessary  in  mingling  these  with  exercises  of 
devotion.  Remarks,  for  example,  on  another's  performance  in 
jyrayer,  if  extended  beyond  a  few  general  things,  are  often  more 
mischievous  than  usefiil.  And  even  remarks  on  preaching, 
though  peculiarly  important  in  the  early  efforts  of  the  pulpit,  to 
prevent  the  formation  of  bad  habits,  unless  they  are  made  with 
discretion  and  skill,  are  apt  to  produce  a  mechanical  preacher. 
As  far  as  possible,  the  necessity  for  such  remarks  should  be  ob- 
viated by  a  thorough  attention  to  preparatory  exercises.  These 
considerations  are  eminently  practical  to  a  congregation  of  stu- 
dents, accustomed  to  constant  variety  in  the  performances  of  the 
pulpit,  and  called  to  be  alternately  both  preachers  and  hearers* 
On  this  ground,  it  ought  to  be  a  sacred  rule  of  conscience  with 
every  man,  not  to  carry  a  spirit  of  literary  censorship  into  the 
Sabbath.  If  it  cleaves  to  you  in  going  to  the  house  of  God, 
shake  it  off,  as  Paul  did  the  viper.  The  dignity  and  sanctity 
of  the  place,  forbid  its  intrusion.     If  you  have  no  other  way  to 

sailing  in  quest  of  gain,  will  take  a  hint  from  any  man.  A  minister 
should  consider  how  much  more  easily  a  weak  man  can  read  a  wise 
man,  than  a  wise  man  can  read  himself.  Dr.  filanton,  no  doubt, 
thought  he  had  preached  well,  and  as  became  him,  before  the  Lord 
Mayor ;  but  he  felt  himself  rei)roved  and  instructed,  when  a  poor 
man  pulled  him  by  the  sleeve,  and  told  him  he  had  understood  noth- 
ing of  his  sermon.  Apelles  was  a  wise  man,  when  he  altered  the 
shoe,  in  his  picture  on  the  hint  of  the  cobler.  The  cobler  in  his 
place  was  to  be  heard." 


36  CRITICAL  EXERCISES. 

subdue  this  spirit,  which  is  so  hostile  to  the  ends  of  lehgious 
worship,  adopt  the  precaution  of  avoiding  altogether,  remarks  on 
the  preaching,  till  the  Sabbath  is  passed ;  and  then  limit  your 
observations  to  those  things  which  cleaved  to  your  memory  at 
the  time,  without  any  effort  of  attention  as  a  critic* 

*  These  suggestions  result  from  experience.  For  many  years,  I 
have  not  allowed  myself,  in  the  regular  worship  of  God,  to  hear  ser- 
mons as  a  critic  ;  but  have  aimed  to  avoid,  on  the  Sabbath,  all  conver- 
sation respecting  preaching,  that  could  promote  in  m^'self  or  others,  a 
criticizing  spirit.  In  a  congregation  of  students,  and  even  of  Chris- 
tian students,  there  are  prol)ably  some  special  tendencies  to  the  indul- 
gence of  this  spirit.  But  still  the  habit  of  freely  discussing  the  mer- 
its or  defects  of  a  sermon,  so  soon  as  we  have  ceased  to  listen  to  it 
from  the  pulpit,  is  so  adapted  to  frustrate  the  proper  influence  of  tlie 
Sabbath,  that  theological  students  especially,  should  guard  against  such 
a  sacrifice  as  to  spirituality  of  feohng. 

This  habit  of  criticising  the  preacher,  is  Injustice  to  him.  It  as- 
sumes that  he  sets  himself  up  to  act  a  part  for  the  amusement  of  otli- 
ers  ;  and  that  every  time  he  i)reaches,  even  the  Jirst  time,  he  ought  to 
be  so  faultless,  that  a  critic  can  perceive  no  defect  in  the  perform- 
ance. 

It  is  injustice  to  the  critic  himself.  Why  does  he  go  to  the  house 
of  God  ?  Professedly  to  hear  the  Gospel  ; — to  unite  in  religious 
worship  ;  to  have  fellowship  with  angels  ;  to  get  ready  for  heaven. 
When  Moses  came  down  from  talking  with  God  on  the  mount, — his 
face  shone.  But  this  critic  comes  from  the  Sanctuary,  like  worldly 
people  from  a  tea  party  or  the  theatre.  His  conversation  shows  that 
his  mind  has  been  occupied  by  a  literary  or  vagrant  curiosity.  The 
house  of  God,  and  the  gate  of  heaven,  has  only  furnished  him  with 
subjects  of  religious  small  talk.  Many  seem  to  think  that  it  must  be 
a  good  employment  to  talk  about  sermons ;  while  they  do  this  in  such 
a  way  as  in  fact  to  profane  the  sabbath,  offend  God,  and  harden  their 
own  hearts. 


LECTURE  II. 


HISTORY  OF  THE  PULPIT. 

In  discussing  the  large  class  of  topics  which  come  under  the 
head  of  Homiletic  Theology,  frequent  allusion  to  facts  will  be 
necessary :  and  to  avoid  repetition,  it  seems  proper  here  to  ex- 
hibit a  brief  sketch  of  the  preacher's  work,  as  it  has  been  con- 
ducted in  different  ages.  A  complete  account  of  the  pulpit,  be- 
longs indeed  to  the  department  of  ecclesiastical  history,  in  which 
it  deserves  a  much  more  prominent  and  ample  consideration 
than  it  has  hitherto  received.  But  as  I  cannot  devote  ten  or 
fifteen  lectures  to  this  subject,  I  must  be  content  to  give  a  mere 
outline  of  facts,  imperfect  as  this  of  necessity  must  be. 

In  the  early  history  of  the  world,  we  find  no  evidence  that 
the  business  of  public  religious  teaching  was  reduced  to  method. 
"  Enoch  the  seventh  from  Adam,"  we  are  told  in  the  epistle  of 
Jude,  "  prophesied."  The  brief  history  of  this  patriarch  as  giv- 
en by  Moses,  makes  no  mention  of  him  as  a  prophet.  But  the 
language  ascribed  to  him  by  Jude,  renders  it  plain  that  he  spoke 
under  a  divine  commission  ;  and  that  as  a  public  instructor  of  his 
cotemporaries,  he  taught  the  unity  and  moral  perfections  of  God, 
and  the  difference,  as  to  present  character,  and  final  retribution, 
betwixt  saints  and  sinners. 

Peter  calls  Noah  "  a  preacher  of  righteousness  ; — the  eighth 
person  who  was  saved  in  the  ark"  as  our  translators  understood 
the  place  ;  or  as  others,  with  less  reason,  render  it,  ^Hhe  eighth 
preacher  of  righteousness y* 


*  The  same  Apostle  says  that  to  those  who  in  his  day  were  "  spir- 
its in  prison,"  Christ  preached  tlie  gospel  by  Noah,  before  the  flood. 
And  Paul,  in  the  eleventh  chapter  of  Hebrews,  alkides  to  the  warn- 
ing of  the  approaching  deluge,  which  Noah  gave  his  cotemporaries,  in 
which  he  acted  under  the  spirit  of  prophecy. 


38  HISTORY  OB"  THE   PULPIT. 

In  the  patriarchal  ages,  the  worship  of  God  was  confined 
chiefly  to  families,  the  head  of  each  family  acting  as  its  priest. 
Moses,  Aaron,  and  Joshua,  in  their  day,  often  collected  the  peo- 
ple in  solemn  assembly,  especially  in  the  Tabernacle,  and  ad- 
dressed them  with  powerful  effect,  in  the  name  of  the  Lord.* 

At  a  still  later  period,  schools  of  the  jjrophets  were  established 
at  Bethel,  Naioth,  and  Jericho,  which  seem  at  first,  to  have 
been  places  of  worship,  where  the  people  assembled,  especially 
on  the  sabbaths  and  new  moons,  for  purposes  of  religious  devo- 
tion and  instruction  ;  and  which  afterwards  became  places  of  ed- 
ucation for  young  men  designated  to  the  sacred  office.  In  the 
reign  of  Asa,  it  is  said,  that  Israel  had  long  been  "  without  the 
true  God,  and  without  a  teaching  priest."  In  the  next  reign, 
Jehoshaphat  sent  out  a  great  number  of  itinerant  preachers,  who 
"  taught  in  Judah,  and  had  the  book  of  the  law  with  them,  and 
went  about  throughout  all  the  cities  of  Judah,  and  taught  the 
people."  The  peculiarity  of  garb,  the  sanctity  of  manners,  the 
bold  and  often  splendid  imagery,  and  the  violent  action  of  these 
ancient  preachers,  need  not  here  be  described,  being  only  cir- 
cumstantial appendages  of  their  sacred  work. 

After  the  captivity,  when  the  inspired  code  assumed  a  more 
regular  form,  exhibiting  the  genealogies,  the  system  of  jurispru- 
dence, and  the  sacred  ritual  of  this  peculiar  people  ;  and  when 
their  language  was  corrupted  by  a  barbarous  mixture  of  foreign 
dialects  ;  religious  teachers  were  obliged  to  become  students, 
for  the  purposes  of  exposition  and  interpretation  ;  and  their  em- 
ployment, to  some  extent,  became,  of  course,  a  learned  profes- 
sion. In  the  eighth  chapter  of  Nehemiah,  one  very  interesting 
example  of  Ezra's  preaching  is  recorded.  About  fifty  thousand 
people  were  assembled,  in  an  open  street.     The  learned  scribe, 

*  The  tabernacle  was  a  tent  about  fifty  feet  in  length  and  seven- 
teen in  breadth.  It  was  divided  by  a  rich  curtain  into  two  parts,  the 
sanctum,  and  sanctum  sanctorum ;  the  latter  containing  the  Ark  of  the 
covenant  &c.  In  this  tent,  which  was  so  constructed  as  to  be  taken 
down  and  moved,  the  Congregation  of  Israel  offered  sacrifices,  and 
performed  other  religious  services. 


HISTORY  OP  THE  PULPIT.  39 

with  a  large  number  of  preachers  on  his  right  and  left,  stood  on 
an  elevated  pulpit  of  wood.  When  he  opened  the  book  of  the 
law,  "  all  the  people  stood  up,"  and  continued  standing,  during 
the  remainder  of  the  service,  which  lasted  from  morning  to  mid- 
day. The  preachers  alternately  "  read  in  the  book  of  the  law  of 
God,  distinctly,  and  gave  the  sense,  and  caused  them  to  under- 
stand the  reading  ;  and  all  the  people  wept,  when  they  heard 
the  words  of  the  law." 

It  is  foreign  from  my  purpose  here  to  enter  into  the  contro- 
verted question  about  the  origin  of  synagogues  ;  except  to  say 
that  I  am  satisfied  with  the  arguments  which  assign  their  origin 
to  the  period  after  the  captivity.  The  exercises  of  the  Jewish, 
public  worship,  were  prayers,  reading  the  scriptures,  exposition, 
and  miscellaneous  exhortation.  The  prayers,  which  at  first, 
were  few  and  brief,  had  become  in  the  time  of  our  Saviour,  so 
tedious  as  to  be  censured  by  him  for  their  length.  The  reading 
of  the  Pentateuch,  in  such  portions  as  to  finish  the  whole,  every 
year,  was  a  long  established  custom,  which  Antiochus  Epipha- 
nes  having  forbidden  by  a  sanguinary  edict,  equal  portions  of 
the  prophets  were  substituted  ;  and  after  the  above  prohibi- 
tion was  removed,  the  "  law  and  the  prophets  "  continued  to  be 
read,  in  alternate  lessons.  The  passage  which  was  read,  was 
interpreted  in  Chaldee,  after  that  became  the  current  language 
of  the  Jews ;  and  then  the  ruler  of  the  synagogue  invited  persons 
of  distinction,  giving  the  preference  to  stnmgers,  to  address  the 
people. 

It  would  be  rather  amusing  than  useful  to  describe  the  sa- 
cred rites  of  Pagan  nations.  Egypt,  Carthage,  and  Persia,  had 
priests,  who  were  second  in  rank  and  wealth,  only  to  their  kings. 
It  was  doubtless  on  account  of  the  veneration  in  which  they 
were  held,  as  possessing  superior  learning,  and  as  understanding 
the  mysteries  of  the  sacred  books,  and  of  divine  worship,  that 
Joseph  exempted  their  lands  from  the  assessment  laid  upon  all 
the  other  subjects  of  Pharaoh.  Among  the  sacred  orders  of 
those  nations,  the  Magi  of  Persia,  were  most  distinguished  ;  and 
the  second  Zoroaster  might  perhaps  with  propriety  be  called 


40  HISTORY  OF  THE   PULPIT. 

tlie  first  Mahomet.  By  his  intercourse  with  the  Jews  in  their 
captivity,  be  became  acquainted  with  their  scrij)tures,  by  the 
help  of  which  lie  compiled  his  Zendavesta.  In  this  he  inserted 
many  Psalms  of  David, — the  history  of  Adam  and  Eve,  of  the 
creation  and  deluge,  of  Moses,  Abraham  and  the  patriarchs. 

The  official  services  of  the  priests  among  the  Persians,  con- 
sisted in  giving  instructions  to  the  people,  as  to  their  duties  to 
the  gods,  and  in  conducting  their  superstitious  and  sanguinary 
rites  of  sacrifice.  These  rites  were  performed  in  the  open  air  : 
and  Varro  thinks  that  performing  them  in  temples,  as  was  after- 
wards done  by  the  Greeks  and  Romans,  had  a  great  tendency 
to  corrupt  religion. 

The  public  ministry  of  John  the  Baptist,  of  Christ  and  the 
apostles,  is  so  minutely  described  in  the  New  Testament,  as  to 
require  no  distinct  notice  in  this  sketch.  The  grand  character- 
istics of  their  preaching,  as  to  doctrine  and  manner,  will  be  con- 
sidered in  another  place.  1  will  only  say  here,  that  our  Saviour, 
as  did  his  apostles  after  him,  and  as  all  missionaries  must  do, 
in  spreading  a  new  religion,  taught  his  hearers  wherever  they 
happened  to  assemble  ;  sometimes  from  the  deck  of  a  ship  ;  at 
others,  from  the  summit  of  a  mountain  ;  in  a  private  house ;  in 
the  synagogue  ;  in  the  temple  ;  just  as  the  circumstances  of  the 
time  made  it  convenient.  The  sermons  delivered  on  these 
occasions  exhibit  a  combination  of  simplicity  and  majesty,  of 
superiority  to  the  applause,  and  of  fervent  zeal  for  the  salvation 
of  men,  which  render  them  the  best  models  of  public  instruc- 
tion. 

When  they  who  planted  the  primitive  churches  ceased  from 
their  labors,  the  noble  simplicity  which  distinguished  their 
preaching,  began  to  decline.  Many  of  the  early  Christian  Fath- 
ers, however,  were  burning  and  shining  lights,  who,  by  the  pu- 
rity of  their  doctrines,  the  fervor  of  their  piety,  the  fidelity  and 
efficacy  of  their  ministrations,  were  great  blessings  to  the  world. 
As  the  state  of  the  pulpit  during  a  few  first  centuries  of  the 
Christian  church,  is  to  be  collected  chiefly  from  sources  difficult 
of  access  to  most  persons,  it  may  be  proper  to  class  the  remain- 


HISTORY  OF  THE  PULPIT.  41 

der  of  my  remarks,  under  distinct  heads,  with  some  enlargement 
on  each. 

I  begin  with  the  names  by  which  the  preacher  and  his  office 
were  anciently  designated.  One  of  these  titles  was  avQ^l,  a 
crier  ;  borrowed  from  the  business  of  one,  who,  as  orator  of  hea- 
then gods  or  princes,  made  proclamation  in  public  places  \vith  a  loud 
voice.  Under  this  allusion,  Paul  calls  himself  arjgv^  nal  anoa- 
roXog,  and  Peter  calls  Noah  diKutoavvrig  Krigv^.  This  title  in- 
deed, was  often  applied,  in  early  times,  to  the  deacon,  who 
called  to  order  at  the  commencement  of  public  worship.  The 
preacher  was  besides  often  called  diduayiulog,  tractator,  concio- 
nator  Stc. 

The  address  which  he  dehvered,  was  called  by  the  Greeks 
Ofiihcc,  that  is,  a  familiar  discourse,  adapted  to  common  people, 
from  ofxllog,  an  assembly,  a  multitude.  The  Latins  called  it 
tractatus,  dispntatio,  locutio,  sermo,  and  concio,  according  to  the 
subject  and  strain  of  the  discourse.  It  is  evident  that  Laics,  as 
they  were  called,  that  is,  men  of  distinguished  attainments,  who 
were  certainly  no  more  than  candidates  for  ordination,  did 
preach.  Eusebius*  says  that  Origen  preached  in  this  manner 
at  Csesarea.  And  when  Demetrius  of  Alexandria  objected  to 
this  as  an  innovation,  the  bishop  of  Jerusalem  wrote  him  a  letter 
saying,  "  I  know  not  how  you  came  so  evidently  to  misrepre- 
sent the  truth."  He  adds  that  this  was  so  far  from  being  a  new 
thing,  that  unordamed  brethren,  who  were  found  qualified, 
should  preach,  that  it  had  been  done  in  many  cases,  some  of 
which  he  repeats.  This,  however,  was  done  only  in  case  of 
such  as  were  regularly  called  to  it,  by  those  who  were  them- 
selves, authorized  preachers. 

When  the  stated  preacher  was  sick,  it  was  customary  for  the 
deacons  to  read  the  homilies  of  the  fathers.  Indeed  it  is  evident 
that  Stephen  and  Philip,  two  of  the  seven  deacons  in  the  Apos- 
tolic church,  were  preachers ;  f  and  from  several  passages  in 
Paul's  epistles,  I  as  well  as  in  the  primitive  fathers,  it  seems 

*  Lib.  VI.  Cap.  19.  f  Acts  7,  and  8: 5,  26.         \  I  Tim.  3: 13. 

6 


42  HISTORY  OF  THE   PULPIT, 

probable  tbat  the  office  of  deacon  was,  in  many  cases,  regarded 
as  preparatory  to  the  ministry  ;  though  it  did  not  of  itself  imply 
authority  to  preach. 

The  duties  of  deaconesses  in  the  early  Christian  church,  hke 
those  of  prophetesses  in  the  Jewish,  were  limited  to  offices  of 
piety  and  charity,  and  to  the  priv^ate  instruction  of  their  own 
sex.  The  public  preaching  of  women,  which  was  so  strictly 
prohibited  by  Paul,  was  disallowed  in  all  the  orthodox  churclies 
of  antiquity.  Accordingly  the  council  of  Carthage  adopted  this 
as  one  of  its  canons  ;  "  Mulier,  quamvis  docta  et  sancta,  viros 
in  conventu,  docere  non  pra;sumat." 

General  order  of  Public  Worship. 

Place. — To  the  Jews,  Christ  often  preached  in  tbe  synagogue, 
and  so  did  the  apostles.  Among  the  early  Christians  religious 
assemblies  often  convened  in  the  streets  or  fields  ;  but  more 
commonly  in  the  houses  of  private  persons,  especially  during 
seasons  of  persecution.  In  process  of  time,  places  of  meeting 
were  provided,  which  became  common  property,  and  took  the 
name  of  churches*  by  a  figure  derived  from  the  assemblies 
which  convened  in  them.  What  sort  of  buildings  these  were,  in 
the  time  of  Diocletian,  Eusebius  informs  us,  in  describing  the 
wonderful  prosperity  of  the  church,  which  was  suddenly  dashed 
by  the  strife  for  preeminence  among  its  ministers.  "  But  now," 
says  he,  "  how  should  any  one  be  able  to  describe  those  multi- 
tudes, who,  throughout  every  city,  flocked  to  embrace  the  faith 
of  Christ ;  and  those  famous  assemblies  in  the  churches  ?  For 
which  reason,  they  were  no  longer  contented  with  the  old  edi- 
fices, but  erected  spacious  churches  from  the  very  foundations, 
throughout  all  the  cities. "f  And  the  churches  erected  by  Con- 
stantine,  "  were  richly  adorned  with  pictures  and  images,  and 
bore  a  striking  resemblance  to  the  j)agan  temples,  both  in  their 
outward  and  inward  form." 

Puljjit. — The  preacher  addressed  the  people,  in  these  an- 

*  BxahjOtu.         t  Euseb.  Lib.  8.  Cap.  1. — and  Moshciin,  1.  383. 


HISTORY  OF  THE   PULPIT.  43 

cient  assemblies,  sometimes  from  the  episcopal  seat,  and  some- 
times, especially  when  baptism  was  to  be  administered,  from  the 
steps  of  the  Altar,  The  common  place  of  the  preacher,  how- 
ever, to  give  him  a  full  view  of  his  auditors,  and  to  denote  the 
dignity  and  authority  of  his  office,  was  a  sort  of  rostami,  called 
tribunal,  suggestum,  ambo,  and  other  names  corresponding 
with  the  different  purposes,  for  which  it  was  designed.  A  very 
usual  appellation  of  this  pulpit  among  the  fathers  was  ''  the 
preacher's  throne."  Thus  Gregory  Nazianzen  says,  "  I  seemed 
to  myself,  to  be  placed  on  an  elevated  throne  ;  upon  lower  seats 
on  each  side,  sat  presbyters  ;  but  the  deacons  in  white  vest- 
ments, stood,  spreading  around  them  an  angelic  splendor." 
And  Chrysostom  calls  the  pulpit  xlgoi^ov  dcdaGy.a)u-40v.  The  form 
of  these  pulpits  was  that  of  a  rostrum,  elevated,  and  somewhat 
extended  ;  but  they  seem  not  to  have  been  on  the  same  model 
as  those  of  many  churches  of  modern  Italy,  v/here  the  whole 
person  of  the  preacher  is  exposed  to  the  view  of  his  audi- 
ence. 

Time  of  Preaching. 

In  populous  cities,  where  assemblies  could  easily  convene  for 
devotional  purposes,  it  was  often  customary  to  mingle  preaching 
daily  with  public  prayers.  Origen  and  Augustine  preached  in 
this  manner ;  and  hence  the  frequent  allusions  of  the  latter  to 
sermons,  which  he  delivered  "  /teri,"  and  "  hesterno  die.''  These 
things  were  differently  determined,  according  to  circumstances, 
in  different  places.  But  the  celebration  of  pubhc  worship  on 
the  fost  day  of  the  week,  was,  in  the  primitive  churches,  a  uni- 
versal custom,  founded  on  the  example  and  express  apointment 
of  the  Apostles. 

The  number  of  services  on  the  Lord's  day  was  one,  two,  or 
three,  according  to  the  disposition  of  the  preacher,  or  the  zeal 
or  convenience  of  the  hearers.  Basil  commonly  preached  twice 
on  the  Christian  Sabbath.  Augustine  in  the  afternoon,  often  al- 
ludes to  his  morning  discourse.  Chrysostom  styles  one  of  his 
homilies,  "  an  exhortation  to  those  who  were  ashamed  to  come 


44  HISTORY  OF  THE  PULPIT. 

to  sermon,  after  dinner."  In  his  tenth  homily  to  the  people  of 
Antioch,  he  commends  them  for  the  full  assemblies  which  con- 
vened for  public  worship  in  the  afternoon.  It  is  probable,  that 
he  did,  at  least  occasionally,  preach  a  third  time,  on  the  same 
sabbath  ;  for  he  certainly  did  sometimes  preach  in  the  evening; 
as  appears  from -his  fourth  homily  on  Genesis,  in  which  by  an 
eloquent  digression,  he  reproved  his  hearers  for  turning  their 
eyes  away  from  himself  to  the  man  that  was  lighting  the  lamps. 
The  Apostolical  Constitutions,  speaking  of  the  Christian  Sab- 
bath, say, — "  On  which  day,  we  deliver  three  sermons  in  com- 
memoration of  him  who  rose  again  after  three  days."  The  cus- 
tom of  modem,  Protestant  churches,  throughout  Christendom,  ex- 
cept in  very  high  latitudes,  or  very  scattered  population,  requires 
two  services  on  each  Sabbath.  The  ecclesiastical  canons  of 
Scotland  require  three  in  the  summer  and  two  in  the  winter  ; 
though  general  usage  dispenses  with  one  of  these,  in  each  divis- 
ion of  the  year. 

It  need  only  be  mentioned,  on  this  particular,  that,  in  the 
Romish  church,  at  different  periods,  preaching,  except  rarely 
on  occasion  of  some  public  festival,  w^as  entirely  suspended  for 
ages  together ; — as  it  has  been  in  some  branches  of  the  Greek 
church. 

Circumstances  connected  with  Preaching. 

Posture  of  the  preacher. — Ancient  authorities  are  divided  on 
the  question,  whether  the  conmion  posture  of  the  preacher  was 
sitting  or  standing.  "  The  Scribes  and  Pharisees  sat  in  Mo- 
ses' seat."  Our  Saviour,  having  read  a  passage  from  the  proph- 
et Isaiah,- — ^^  sat  doivn,  to  teach  the  people."  "He  sat  down 
and  taught  the  people  out  of  the  ship  " — "  He  sat  and  taught 
his  disciples  in  the  mountain  ;" — and  to  his  enemies  he  said,  "  I 
sai  daily  with  you,  teaching  in  the  temple." 

It  is  certain  that  sitting  to  preach  was  the  attitude  adopted 
frequently  by  Augustine,  and  commonly  by  Justin,  Origen, 
Athanasius,  and  Chrysostom.     It  was  probably  the  prevailing 


HISTORY  OF  THE  PULPIT.  45 

usage  of  ancient  preachers,  though  often  departed  from  by  Christ, 
and  by  the  early  fathers. 

Posture  of  hearers. — Justin  Martyr,  says  in  his  second  Apol- 
ogy, that  when  the  sermon  was  finished,  in  the  church  of  Rome, 
the  people  all  I'ose  up  to  pray  ; — implying  that  they  heard  the 
sermon  sitting,  and  united  in  the  prayer,  standing.  This  was 
the  general  custom  in  the  churches  of  Italy  at  that  period  ;  and 
in  many  churches  of  the  east.  But  in  the  African  churches, 
the  indulgence  of  sitting  to  hear  sermons,  was  strictly  prohibited, 
except  to  the  aged  and  infirm  ;  and  standing  was  the  more 
prevaihng  custom  of  Christian  assemblies  for  a  long  period. 

Eusebius  says  that  when  he  preached,  in  the  palace  of  Con- 
stantino the  great,  the  Emperor  stood,  with  the  other  auditors, 
during  the  whole  discourse.  And  when  he  entreated  him  to  sit 
down  on  his  throne,  which  was  near,  he  refused,  saying  that 
ease  and  remissness  was  unbecoming  in  hearers  of  the  divine 
word  ;  and  that  standing  in  such  a  case,  was  only  a  decent  re- 
spect to  religion. 

Classification  of  hearers. — In  ancient  Christian  assemblies, 
distinct  portions  of  the  church  were  allotted  to  difiierent  classes 
of  persons,  designated  by  railings  of  wood  ;  so  that  males  were 
separated  from  females,  and  married  from  the  unmarried. 

The  faces  of  hearers  were  generally  turned  towards  the  east, 
either  from  an  insensible  habit  of  conformity  to  the  usages  of 
pagans,  who  worshipped  the  rising  sun  ;  or  more  probably  from 
a  misconstruction  of  our  Saviour's  language,  in  which  he  was 
supposed  to  say  that  his  coming  would  be  from  the  east.  "As 
the  lightning  cometh  out  of  the  east,  and  shineth  even  unto  the 
west,  so  shall  the  coming  of  the  son  of  man  be  ;  "  that  is  sud- 
den and  unexpected.  The  mention  of  east  is  circumstantial 
merely  ;  as  the  same  thought  would  have  been  expressed  by  al- 
lusion to  a  flash'  of  lightning  from  any  other  quarter.  The  same 
superstition,  for  it  hardly  admits  a  better  name,  still  determines 
the  position  of  dead  bodies,  in  the  grave,  as  a  general  custom  of 
Christendom.  Heylin,  in  his  spleen  against  the  English  Puri- 
itans,  accuses  them  of  mischievious  designs,  because,  when  re- 


46  HISTORY  OF  THE  PULPIT. 

pairing  a  place  of  worship  in  London,  they  took  down  the  old 
pulpit,  and  set  up  a  new  one  in  such  a  position,  as  to  turn  the 
People's  faces  to  the  north,  which  in  all  primitive  churches  had 
been  turned  to  the  east. 

Prayers. — The  regular  prayers  of  the  ancient  churches  were 
offered  after  the  sermon  was  closed.  Ferarius,  however,  in- 
forms us,  that,  before  the  preacher  began  his  discourse,  he  al- 
ways invoked  divine  aid  in  a  short  prayer,  similar  in  kind  and 
length,  to  those  occasional  supplications,  which  he  offered  in  the 
current  of  his  sermon,  when  any  point  of  unusual  difficulty  came 
to  be  discussed.  In  the  more  set  prayers  at  the  conclusion  of 
public  worship,  the  people,  having  been  silent  to  the  close,  uni- 
ted in  the  audible  response, — Amen. 

That  each  minister  chose  his  own  language  in  prayer,  with- 
mt  the  form  of  a  Uturgij,  is  clear  I  think,  without  mentioning 
other  proof,  from  the  fact  that  they  generally  prayed  with  their 
hands  lifted  up,  and  their  eyes  closed,  during  the  first  ages. 

Reading  the  Scriptures. — The  reading  of  the  scriptures, 
either  by  the  preacher,  or  some  one  in  his  stead,  always  was  the 
first  exercise  of  public  worship.  The  subject  of  the  sermon  was 
usually  taken  from  the  passage  read,  and  where  the  reader  was  a 
different  person  from  the  preacher,  it  often  happened  that  a  fortu- 
itous selection  of  the  passage  at  the  time,  required  from  the 
preacher,  an  extempore  eiTort  in  the  exposition.  This  passage, 
indeed,  was  commonly  determined  by  previous  arrangement. 

The  Salutation,  Pax  vohis. — To  secure  the  attention  of  the 
people  at  the  commencement  of  worship,  the  deacons  com- 
manded silence  ;  the  preachers  addressed  them  with  an  affec- 
tionate salutation  and  benediction  ;  "  peace  be  with  you," — (the 
people  answering,  "  and  with  thy  spirit ;  ")  and  at  the  moment 
of  commencing  his  sermon,  he  signified  by  his  look,  and  the 
movement  of  his  right  hand,  that  he  expected  them  to  give  au- 
dience to  what  he  was  about  to  deliver.  This  signal  of  his 
right  hand,  Lucan  says  Julius  Caesar  employed,  when  about  to 
address  the  multitude.     It  was  common  with  ancient  orators, 


HlSTOliy  OF  THE   PULPIT.  47 

heathen  and  Christian.     On  such  occasions,  Peter  "  beckoned 
with  his  hand  ; " — and  so  did  Paul,  repeatedly. 

Text. — 'Ancient  preachers  did  not  select  a  text,  exactly  in 
the  modern  manner.  Sometimes  the  theme  of  discourse  was 
deduced  from  a  short  clause  of  the  lesson  read,  which  was  an- 
nounced at  or  near  the  commencement  of  the  sermon.  At  oth- 
er times,  this  theme  was  taken  from  a  whole  lesson  ;  at  others, 
from  several  lessons.  Basil,  in  one  of  his  homilies,  alludes  to 
three,  and  in  another  to  four  distinct  passages  that  had  been 
read  that  day,  from  diiferent  parts  of  the  Bible.  This  accounts 
in  some  measure  for  the  fact,  that  the  preaching  of  the  Fathers 
had  so  much  of  the  hortatory  and  discussive  character,  and  so  lit- 
tle unity  of  subject  and  effect. 


LECTURE  III. 


HISTORY  OF  THE  PULPIT. 

Subjects  of  sermons. — Under  this  head,  I  might  greatly  ex- 
tend my  remarks  :  as  a  proper  survey  of  the  subjects  discussed 
by  preachers  of  different  ages,  would  form  a  history  of  the  pul- 
pit, far  more  accurate  and  complete  than  any  which  has  been 
given  to  the  world. 

Among  the  early  fathers,  sermons  were  adapted  to  two  gen- 
eral classes  of  hearers,  the  catechumens  and  the  faithful,  or,  (as 
they  were  sometimes  called,)  imperiti  and  initiati.  In  addres- 
sing the  latter,  abstruse  doctrines,  and  the  sacred  mysteries  of 
religion  were  often  discussed  ;  w.hile  the  preacher,  in  instracting 
the  catechumens,  passed  over  these  entirely,  or  touched  them 
very  lightly,  dwelling  on  those  simple  truths  and  duties,  which 
were  adapted  to  their  circumstances.  Concerning  the  preach- 
ers of  the  second  century,  Mosheim  says,  "  The  Christian  sys- 
tem, as  it  was  hitherto  taught,  preserved  its  native  and  beauti- 
ful simplicity,  and  was  comprehended  in  a  small  number  of  ar- 
ticles. The  public  teachers  inculcated  no  other  doctrines  than 
those  that  are  contained  in  what  is  commonly  called  the  Apos- 
tle's Creed;  and  in  the  method  of  illustrating  them,  all  vain 
subtilties,  all  mysterious  researches  beyond  the  reach  of  common 
capacities,  were  carefully  avoided.  This  will  not  appear  sur- 
prising to  those  who  consider,  that,  at  this  time,  there  was  not 
the  least  controversy  about  those  capital  doctrines  of  Christiani- 
ty, which  were  afterwards  so  keenly  debated  in  the  church."* 

*  Eccl.  Hist.  1.  180. 


HISTORY  OF  THE   PULPIT.  49 

In  the  third  century,  the  same  historian  says,  "  The  principal 
doctrines  of  Christianity  were  explained  to  the  people  in  their 
native  purity  and  simplicity.  But  the  Christian  teachers,  who 
had  applied  themselves  to  the  study  of  letters  and  philosophy, 
soon  abandoned  the  frequented  paths,  and  struck  out  into  the 
devious  wilds  of  fancy.  Origen  was  at  the  head  of  this  specula- 
tive tribe ; "  and  though  he  handled  this  matter  with  modesty 
and  caution,  his  disciples,  breaking  from  the  limits  fixed  by  their 
master,  interpreted  in  the  most  licentious  manner,  the  divine 
truths  of  religion,  according  to  the  tenor  of  the  Platonic  philoso- 
phy. 

Gregory  Nazianzen,  in  enumerating  the  subjects  commonly 
discussed  in  the  pulpit,  mentions, — "  The  universal  providence 
of  Godj  the  creation,  fall,  and  restoration  of  man,  the  incarna- 
tion, passion,  and  second  coming  of  Christ ;  the  resurrection, 
judgment,  and  the  final  state  of  rewards  and  punishments ;  and 
above  all,  he  says,  the  doctrine  of  the  blessed  trinity,  which 
was  the  principal  article  of  the  Christian  faith."  Chrysostom,. 
in  his  preaching  to  plain  hearers,  selected  such  subjects  as  these : 
*'  the  benefit  of  afflictions  ;  not  seeking  to  know  all  things,  is 
supreme  wisdom  ;  the  reproach  of  this  world  is  glory ;  death  is 
better  than  life ;  it  is  better  to  suffer,  than  to  inflict  injury. ^^ 
In  his  twenty-fourth  homily,  on  the  baptism  of  Christ,  he  re- 
minds his  hearers,  that  the  scope  of  his  preaching  had  been  con- 
cerning "  immortality,  heaven  and  hell,  the  long-suffering  of 
God,  pardon,  repentance,  true  faith,  mystery,  heresy ^ 

I  need  not  trace  the  regular  and  lamentable  degeneracy  of 
the  pulpit  from  this  time,  onward  to  the  reformation.  Ferrarius, 
though  when  he  wrote,  the  day  of  better  things  had  dawned, 
described  some  preachers,  who,  during  the  darker  periods  of  the 
church,  discussed  the  most  frivolous  questions,  such  as  "  Whether 
Abel  was  slain  with  a  club,  and  of  what  species  of  wood  ? — from 
what  sort  of  tree  was  Moses'  rod  taken  ? — was  the  gold  which 
the  Magi  offered  to  Christ,  coined,  or  in  mass  ?"  Hettinger 
says,  that  in  a  collection  of  sermons,  composed  by  the  theologi- 
cal faculty  of  Vienna,  A.  D.  1430,  a  regular  history  is  giveff  of 
7 


50  HISTORY  OF  THE  PULPIT, 

tlic  thirty  pieces,  which  Judas  had  for  betrayiTHjj  \m  mastcr.- 
These  pieces  were  said  to  be  coined  by  Terah,  father  of  Abra- 
ham ;  and  having  passed  through  a  succession  of  hands,  too 
ridiculous  to  be  named,  they  came  into  possession  of  the  Virgin 
Mary,  as  a  present  from  the  Magi,  and  went  into  the  temple  as 
an  offering  for  her  purification.  At  the  same  period,  Ferrarius 
complains  that  some  preachers  made  a  great  ostentation  of  their 
acquaintance  with  ancient  languages,  versions,  paraphrases,  and 
manuscripts.  For  a  considerable  period  before  the  reformation, 
the  prevailing  topics  of  tlie  pulpit  were,  "  the  authority  of  the 
mother  church  ;  the  merits  and  intercession  of  departed  saints  ; 
the  dignity  of  the  blessed  virgin  ;  the  efficacy  of  relics ;  and 
above  all,  the  terrors  o^  purgatory,  and  the  utility  of  indulgen- 
ces." Sermons  consisted  of  quibbles,  fables,  and  prodigies  ; 
and  religion  consisted  of  external  ceremonies.  And  be  it  re- 
membered forever,  that  this  prostitution  of  the  pulpit,  was  fol- 
lowed by  the  reprobation  of  heaven  on  a  church,  which  for  cen- 
turies has  been  gasping  under  the  hand  of  death. 

Tlie  meridian  splendor  of  that  light,  which  shone  at  the  re- 
formation, was  soon  obscured  in  different  countries,  by  the  com- 
bined influence  of  worldly  policy,  and  religious  controversy. 
When  the  Baxters  and  Howes  of  the  EngUsh  pulpit  were  de- 
nounced, in  the  days  of  Charles  the  Second,  its  glory  departed. 
The  rich  and  fervid  instructions  of  the  preceding  age,  were  su- 
perseded by  dry  and  speculative  disquisitions,  and  the  cardinal 
doctrines  of  the  gospel,  by  the  precepts  of  a  cold  and  decent 
morality.  And  be  it  remembered  again,  that  when  real  Chris- 
tianity was  thus  supplanted  in  the  pulpit,  by  a  spurious  and  sec- 
ular theology,  the  door  was  opened,  at  which  entered  the  va- 
rious forms  of  Arian  and  Socinlan  error,  and  finally  of  the  most 
unqualified  infidelity. 

Interpretation  of  the  Scriptures  in  Sermons. 

I  have  adverted  to  the  influence  of  Origen  in  corrupting  the 
primitive  simplicity  of  religion.  Guided,  not  by  a  sober  judg- 
ment, but  by  a  wayward  fancy,  he  laid  down  the  broad  princi- 


HISTORY  OF  THE   PULPIT.  51 

pie,  absurd  as  it  is  bold,  "  that  the  scriptures  are  of  little  use  to 
those  who  understand  them  as  they  are  written."  Hence  he 
maintained  that  the  Bible  is  to  be  interpreted  as  the  Platonists 
explained  the  history  of  their  gods  ;  not  according  to  the  com- 
mon acceptation  of  the  words,  but  according  to  a  hidden  sense. 
This  hidden  sense  he  divided  into  moral  and  mystical;  and  the 
latter  he  subdivided  into  the  inferior  or  allegorical  sense,  and  the 
superior  or  celestial  sense.  This  machinery,  when  put  in  full  ope- 
ration, and  recommended  by  the  genius  and  learning  of  Origen, 
degraded  the  Bible  at  once  from  its  paramount  authority,  as  the 
standard  of  faith  ;  and  made  it  subservient  to  the  dreams  of  ev- 
ery visionary  interpreter.  Under  the  cover  of  this  mystical 
meaning,  little  ingenuity  was  necessary  to  elicit  from  the  scrip- 
tures, support  for  any  opinion,  however  repugnant  to  Christian- 
ity and  common  sense.*" 

Among  the  Greeks,  Gregory  Nazianzen,  and  Augustine 
among  the  Latins,  became  zealous  supporters  of  scholastic  the- 
ology ;  combining  in  a  most  incongruous  union,  the  doctrines  of 
the  gospel,  with  those  of  the  Platonic  philosophy ;  and  drawing 
conclusions  too  absurd  to  have  been  thought  of  by  Christ  or 
Plato.  Every  coincidence  of  phraseology,  was  fraught  with  im- 
portant meaning.     Augustine  regarded  the  plagues  of  Egypt  as 


*Frora  the  endless  examples  of  fanciful  interpretation,  furnished  in 
the  pages  of  Origen,  1  select  but  one.  The  prophet  Isaiah,  having 
rebuked  the  splendor  and  luxury  of  tlie  Hebrew  women,  declares, 
that  in  the  approaching  havoc  of  war,  such  would  be  the  slaughter  of 
males  that  only  one  would  lie  left  to  seven  females.  These  latter,  to 
escape  the  dread  reproach  of  celibacy,  would  beg  for  the  mere 
name  and  credit  of  wedlock,  renouncing  all  its  legal  privileges. 
"And  in  that  day  seven  women  shall  take  hold  of  one  man,  saying, 
we  will  eat  our  own  bread,  and  wear  our  own  apparel,  only  let  us 
be  called  by  thy  name,  to  take  away  our  reproach."  Let  us  see  how 
this  plain  and  vivid  description  of  a  great  public  calamity,  is  metamor- 
phosed by  the  magic  of  a  hidden  sense. 

These  seven  women,  Origen  says,  are  "  seven  operations  of  the  di- 
vine spirit  ;  viz.  a  spirit  of  wisdom,  of  intelligence,  of  council,  of 
virtue,  of  knowledge,  of  piety,  and  the  fear  of  the  Lord."  The  man 
they  take  hold  of  is  Jesus  Christ,  that  he  may  take  away  the  reproach, 
which  the  world  heaps  upon  true  religion. 

7* 


52  HISTOKY  OF  THE   PULPIT. 

a  most  pointed  testimony  against  the  sins  of  the  Egyptians,  be- 
cause the  ten  plagues  corresponded  exactly  in  number  with  the 
ten  commandments  which  they  had  broken.  No  doubt  the 
commentator  forgot  that  these  ten  commandments  were  given 
long  after  the  plagues  ;  and  not  given  to  Egyptians,  but  Jews. 

If  I  were  to  indulge  a  single  reflection  here,  it  would  be  this, 
that  the  whole  superstructure  of  doctrinal  and  practical  re- 
ligion depends  on  the  principles  adopted  in  interpreting  the 
scriptures.  Origen  and  a  few  other  distinguished  men,  were  re- 
sponsible for  all  the  absurdities  of  transubstantiation,  and  all  the 
fooleries  of  superstition,  that  deluged  the  church,  ages  after  they 
were  dead. 

From  the  sixth  to  the  twelfth  century,  public  instruction 
consisted  of  arguments  and  authorities  drawn,  not  from  the  Bible, 
but  from  the  writings  of  the  fathers.  So  servile  was  the  venera- 
tion for  those  infallible  guides,  that  it  was  deemed  impious  not 
to  submit,  implicitly,  in  every  article  of  faith,  to  their  decisions. 
In  the  twelfth  century,  Christian  teachers  were  divided  into  two 
classes.  The  former  were  called  bihlici  and  dogmatici,  or  ex- 
pository and  didactic  divines.  These  professed  great  reverence 
for  the  Bible,  and  gave  insipid  explications  of  what  they  called 
its  "  internal  juice  and  marroivJ^  The  latter  were  called  scho- 
lastici,  and  avowedly  subjected  all  articles  of  faith  to  the  decis- 
ions of  philosophy.  The  grand  point  of  religion,  however, 
through  these  dark  ages,  to  the  time  of  Luther,  was,  to  know 
the  decision  of  the  sovereign  Pontiff,  and  then  to  believe  and 
act  without  examination. 

Reasoning  in  Sekmons. 

Chrysostom,  in  his  treatise  Ufgt  liQwaiiveg,  requires  the  Chris- 
tian preacher  to  be  skilful  in  dialectics.  The  utility  of  this,  he 
shows,  at  some  length,  from  the  argumentative  powers  of  Paul. 
The  reasoning  of  this  father,  though  it  is  sometimes  perspicuous 
and  cogent  to  a  high  degree,  is  rather  of  the  rhetorical  kind  than 
the  logical ;  in  other  words,  it  is  characterized  rather  by  the 
vivid  illustrations  of  oratory  than  by  the  regular  inductions  of  ar- 


HISTORY  OF  THE   PULPIT.  53 

gument.  But  with  the  exception  of  Chrysostom  and  a  few  oth- 
ers, very  httle  that  deserves  the  name  of  reasoning,  is  to  be 
found  among  the  fathers.  They  were  not  accustomed  to  define 
terms  and  anatomize  the  subject,  by  investigating  elementary 
principles.  Their  sermons,  even  when  rich  in  thought,  were 
commonly  destitute  of  precision  and  skilful  arrangement ;  and 
too  often,  what  were  called  demonstrations,  consisted  of  incohe- 
rent allegories  and  conceits,  more  adapted  to  amuse  the  fancy, 
than  to  convince  the  judgment. 

Preparation  of  Sermons. 

How  far  the  practice  of  preaching  extemporary  discourses, 
prevailed  among  the  fathers,  cannot  be  determined  with  certainty. 
Origen  is  supposed  to  be  the  first,  who  introduced  this  method. 
This,  however,  he  did  not  attempt,  as  Eusebius  affirms,  till  he 
was  more  than  sixty  years  of  age,  and  had  acquired,  by  experi- 
ence, great  freedom  in  the  pulpit.  That  Augustine  did  some- 
times preach  without  any  preparation,  is  unquestionable  ;  for,  in 
one  instance,  he  tells  us  that  the  reader,  instead  of  reading  the 
passage  of  Scripture,  prescribed  as  the  subject  of  the  sermon, 
gave  out  another  by  mistake  ;  which  compelled  him  to  change 
his  purpose,  and  preach  without  premeditation.  Ferrarius  quotes 
Suidas,  as  saying  that  Chrysostom  had  a  tongue  flowing  like  the 
Nile,  which  enabled  him  to  deliver  his  panegyrics  on  the  Mar- 
tyrs, extempore.  The  versatility  of  powers  possessed  by  this 
great  preacher,  appears  from  innumerable  instances,  in  which  he 
dropped  the  main  subject,  and  with  the  utmost  pertinence  and 
fluency  of  language,  pursued  any  accidental  thought  suggested 
at  the  moment. 

But  though  there  were,  in  the  primitive  ages,  many  exceptions, 
it  seems  plainly  to  have  been  the  general  usage,  that  sermons 
were  written.  No  other  proof  of  this  is  necessary,  if  we  advert 
to  the  indisputable  fact  that  some  skilful  writer  often  composed 
homilies,  which  other  preachers,  and  even  dignitaries  in  the 
church,  delivered  as  their  own.  Ferrarius  alludes  to  discourses 
as  still  extant,  which  were  written  by  Ennodius,  for  the  use  of 
others. 


54  TIISTORY  OF  THE   PULPIT. 

This  practice,  Augustine  not  only  recognizes,  but  formally 
justifies,  in  behalf  of  those,  who  are  destitute  o(  invention,  but 
can  speak  well;  provided,  they  select  well  written  discourses  of 
another  man,  and  commit  them  to  memory,  for  the  instruction 
of  their  hearers. 

In  different  countries  and  periods,  there  has  been  considera- 
ble diversity  in  the  custom  of  preparing  sermons.  Before  the 
civil  wars  in  England,  preaching  without  notes  had  become  com- 
mon. During  those  commotions,  when  each  pulpit  was  sur- 
rounded with  spies,  and  each  word  of  the  preacher  liable  to  be 
the  ground  of  civil  indictment,  personal  safety  required  him  to 
write  and  read  his  sermons  with  care.  Hence  this  singular,  of- 
ficial order  of  Charles  the  second,  addressed  to  the  University 
of  Cambridge,  forbidding,  absolutely,  that  sermons  should  be 
read  ;  and  requiring  that  they  should  be  delivered  by  memory, 
without  book,  and  that  the  name  of  every  preacher  disregard- 
ing this  requisition,  should  be  forthwith  reported  to  his  Maj- 
esty. 

The  fact,  however,  was  at  that  time,  and  since  Mr.  Addison 
recommended  the  practice,  is  still  more  common,  that  the  ser- 
mons of  many  English  clergymen,  whether  delivered  from  mem- 
ory or  from  manuscript,  have  to  a  considerable  extent,  been 
borrowed  from  books,  or  from  the  more  private  compositions  of 
other  men.  The  influence  of  this  practice  on  the  English  pul- 
pit, will  require  some  remarks  in  another  lecture. 

There  can  be  no  doubt  tliat  sermons  among  the  fathers,  were 
generally  precomposed,  and  delivered,  sometimes  with,  but  more 
commonly  without  the  aid  of  written  notes. 

Eloquence  of  Sermons. 

The  two  most  distinguished  ancient  treatises  on  this  subject 
were  that  of  Chrysostom, — De  Sacerdoto,  and  of  Augustine, 
De  Doctrina  Christiana  ;*  from  which  we  learn  that  these  lu- 
minaries of  the  Greek  and  Latin  church,  had  exalted  views  of 
Sacred  eloquence.      Their  sermons,  too,  especially  those  of 

*  Lib.  IV. 


HISTORY  OF  THE   PULPIT.  55 

Chrysostom,  furnish  many  examples  of  an  elegant,  fervent,  and 
even  sublime  oratory.  His  accurate  acquaintance  with  the  hu- 
man heart,  his  varied  learning,  and  vivid  fancy,  furnished  him 
with  inexhaustible  stores  of  argument  and  illustration.  Yet  he 
did  not  seek  to  appear  learned ;  and  never  descended  from  his 
noble  simplicity,  to  adopt  those  affected  beauties  of  style,  which 
sometimes  debased  the  eloquence  of  Augustine. 

Among  the  Latin  fathers,  Jerome  of  the  fourth  century,  might 
be  mentioned  as  one  of  the  most  distinguished  for  leamino;  and 
eloquence.  During  his  education  at  Rome,  he  devoted  himself 
to  the  art  of  Oratory,  that  he  might  successfully  defend  Christi- 
anity.— Erasmus  pronounces  him  "  the  greatest  scholar,  the 
greatest  orator,  and  the  greatest  divine,  that  the  church  had  pro- 
duced," including  his  predecessors  of  the  three  centuries  before. 
His  writings  are  valuable,  not  only  for  vigor  and  elegance  of 
style,  but  for  biblical  learning. 

Lactantius  of  the  same  century,  though  less  sound  as  a  theo- 
logian, was  eminent  as  a  Latin  writer.  He  was  a  professed  rhet- 
orician. The  beauty  and  eloquence  of  his  writings,  acquired 
him  the  title  of  "  the  Christian  Cicero,"  and  induced  the  Emperor 
Constantino  to  choose  him  as  Teacher  to  his  son. 

Among  the  Greek  Fathers,  the  homilies  of  Basil,  while  they 
are  preferred,  by  some  competent  judges,  to  those  of  Chrysos- 
tom, in  classical  purity  of  style  ;  are  second  only  to  his,  in  point 
of  eloquence  ;  and  the  two  Gregories  occupy  the  next  rank. 
That  these  men  possessed  real  eloquence,  might  be  inferred 
from  the  effect  of  their  preaching  on  the  hearers.  When 
Chrysostom  was  banished,  the  people  said,  with  one  voice,  "  it 
were  better  that  the  sun  should  cease  to  shine,  than  that  his 
mouth  should  be  shut ;  "  and  this,  notwithstanding  he  often  bore 
down  on  his  hearers,  in  a  torrent  of  bold  and  pointed  reproof, 
such  as  is  seldom  heard  from  any  modern  pulpit.  Take  an  ex- 
ample from  his  reprehension  of  those  who  were  averse  to  read- 
ing the  scriptures,  but  zealots  for  hearing  sermons,  and  who  de- 
manded novelty  and  pomp  in  the  pulpit.  "  Tell  me,"  said  he, 
"  with  what  pomp  of  words  did  St.  Paul  preach  ? — yet  he  con- 


56  HISTORY  OF  THE  PULPIT. 

verted  the  world.  What  pomp  did  the  illiterate  Peter  use? 
You  say,  we  cannot  understand  the  things  that  are  WTitten  in 
the  gospel.  Why  so?  Are  they  spoken  in  Hebrew,  or  Latin  ? 
— are  they  not  spoken  in  Greek,  to  you  who  understand  Greek  ? 
But  they  are  spoken  darkly.  How  darkly  ?  Are  the  histories 
obscure  ?  There  are  a  thousand  histories  in  the  Bible  :  tell  me 
one  of  them.  You  cannot  tell  one.  Oh  !  but  the  reading  of 
the  scriptures  is  a  mere  repetition  of  the  same  things  !  And  are 
not  the  same  things  repeated  at  the  theatre,  and  at  the  horse- 
race ?  Does  not  the  same  sun  rise  every  morning  ?  Do  you 
not  eat  the  same  sort  of  food  every  day  ?  If  we  ask,  why  do 
you  not  remember  our  sermons  ? — you  answer,  how  should  we, 
seeing  they  always?  change,  and  we  hear  them  but  once  ? — If 
we  ask.  Why  do  you  not  remember  the  scriptures  ?  You  an- 
swer, they  are  always  the  same.  These  are  nothing  but  pre- 
tences for  idleness."  I  had  selected  an  extract  from  the  same 
father,  on  the  advantages  of  eloquence  in  a  preacher,  but  my 
limits  forbid  its  insertion.* 

Length  of  Sermons. 

Cicero  and  Pliny  allude  to  an  instrument  called  clepsydra, 
used  by  Greek  and  Roman  orators  to  measure  time,  by  drops  of 
water.  Ferrarius  says  that  Italian  preachers  of  his  day,  used 
an  hour-glass,  with  sands,  for  the  same  purpose ;  though  there 
is  no  certainty  that  any  such  usage  existed  among  the  fathers. 
He  affirms,  however,  upon  what  I  think,  inadequate  evidence, 
that  the  customary  length  of  their  sermons,  was  about  one  hour. 

This  point  cannot  be  determined  from  the  expressions  so 
common  in  preaching  ;  "  allotted  hour," — ■"  hour  of  sermon," 
&tc.  which  may  denote  merely  that  there  was  a  stated  time  of 
public  worship.  Nor  can  it  be  known,  from  the  printed  sermons 
of  the  day,  for  two  reasons.  One  is,  that  when  the  same  audi- 
ence was  addressed  by  several  preachers,  in  immediate  succes- 
sion, as  was  frequently  the  fact,  sermons  would,  of  course,  be 
more  brief,  than  when  the  whole  time  was  appropriated  to  one 


*  See  works  Vol.  1.  p.  408. 


HISTORY  OF  THE   PULPIT.  57 

man.  The  other  reason  is,  the  impossibility  of  distinguishing 
homilies,  preserved  by  the  original  manuscripts  of  preachers, 
from  those  taken  down  by  short  hand  writers,  called  raxvy^jurpoi, 
by  the  Greeks,  and  notarii  by  the  Latins.  The  custom  which 
Chrysostom  applauds,  of  repeating  sermons  in  famihes,  after 
they  returned  from  church,  introduced  the  practice  of  note-taking. 
These  notes  of  hearers,  were  sometimes  published,  after  a  revis- 
ion by  the  preacher,  and  sometimes  without  his  consent.  In  this 
way  many  homilies  transmitted  to  us,  are  mere  scraps  of  those 
which  were  actually  delivered.  For  example  ;  Chrysostom's  first 
sermon  on  Lazams,  must  have  occupied  near  sixty  minutes  in 
delivery.  Whereas  others,  as  they  appear  in  his  printed  works, 
and  the  same  is  true,  concerning  those  of  Augustine,  would  have 
required  scarcely  a  tenth  part  of  this  time.  On  the  whole,  it  is 
evident  that  sermons,  as  delivered  by  Christ,  and  the  Aposdes, 
and  the  primitive  fathers,  varied  in  length  with  circumstances : 
— that  after  Origen's  time,  they  became  longer,  less  desultory, 
and  more  conformed  to  the  rules  of  Grecian  eloquence  ;  but 
that,  in  Chrysostom's  day,  they  must  have  been  less  than  an 
hour  in  length,  as  this  was  the  customary  time  of  the  whole  re- 
ligious service.* 

Effect  of  Sermons. 

The  silence  and  order  which  decency  demands  in  a  modern 
Christian  assembly,  did  not  prevail  in  the  ancient  church.  To 
prevent  passing  in  and  out  during  sermon,  different  measures 
were  adopted  :  such  as  severe  church  censures,  placing  officers 
at  the  entrance  of  the  church,  and  sometimes  locking  the 
doors. 

The  best  preachers  often  reproved  their  hearers  for  talking 

*  In  some  cases,  it  would  seem  that  what  is  given  to  us  as  one  con- 
tinued sermon,  must  have  been  delivered  at  several  times.  The  ser- 
mon of  Erasmus,  on  the  IV.  Psalm,  is  as  long  as  Jive  modern  sermons. 
Editors  probably  took  the  same  liberty  as  that  by  which  several  dis- 
courses of  President  Edwards  have  been  embodied  into  a  continued 
treatise. 

8 


58  HISTORY  OF  THE  PULPIT. 

and  jesting,  in  time  of  worship.  In  imitation  of  tlie  pagan 
theatre,  it  hecame  an  extensive  custom  for  hearers  to  express 
their  approbation  of  a  sermon,  by  tumultuous  applauses,  such  as 
stamping,  clapping,  waving  of  handkerchiefs,  and  loud  acclama- 
tions. Thus  the  hearers  of  Cyril  cried  out,  in  the  midst  of  his 
sermon,  orthodox  Cyril !  And  Chrysostom's,  in  another  case> 
exclaimed,  "  Thou  art  the  thirteenth  Apostle !  "  These  ap- 
plauses were  in  many  cases,  mere  matter  of  form,  and  were  ut- 
tered without  any  intelligent  apprehension  of  what  the  preacher 
had  delivered.  Thus  Augustine  reproved  his  hearers,  in 
one  instance,  for  interrupting  him  with  their  acclamations, 
when  he  had  only  begun  to  speak,  but  had  riot  expressed 
a  single  thought.  But  many  other  preachers  encouraged 
these  disorders,  from  motives  of  vain  glory.  They  had  their  re- 
ward,— while  the  illustrious  men  whose  simple  aim*  was,  to 
feed  their  hearers  with  the  bread  of  life,  saw  their  faithful  minis- 
trations blest,  to  the  saving  conversion  of  many  souls. 

The  sketch  which  I  had  designed  to  give  of  the  modern  pul- 
pit, in  Great  Britain,  on  the  continent  of  Europe,  and  in  the 
Greek  church,  must  be  omitted,  except  so  far  as  it  will  be  in- 
corporated of  course  into  the  various  topics  of  subsequent  lec- 
tures. 


LECTURE  IV. 


CHOICE   OF  TEXTS. 

The  practice  of  expounding  parts  of  the  sacred  Scriptures,  in 
public  worship,  as  I  have  stated  in  the  preceding  lectures,  was 
common  in  the  Jewish  synagogue,  and  in  the  early,  Christian 
churches.  From  this  origin  is  derived  the  usage,  which  for  ao-es, 
has  prevailed  in  Christendom,  of  selecting  from  the  Bible,  a  few 
words  or  sentences,  called  a  text,  from  which  the  preacher  de- 
duces the  subject  of  his  discourse.  It  can  be  no  valid  objec- 
tion to  the  propriety  of  this  custom,  in  the  pulpit,  that  nothing  anal- 
ogous to  it  is  found  in  the  modern  senate  or  forum,  nor  among 
the  great  fathers  of  ancient  eloquence.  It  is  not  the  province 
of  secular  oratory,  as  Dr.  Campbell  has  properly  remarked,  to 
expound  any  infallible  code  of  doctrines  or  laws.  But  a  sermon 
purports  to  be  a  perspicuous  and  persuasive  exhibition  of  some 
truth  or  duty,  as  taught  in  the  word  of  God.  It  is  therefore, 
with  great  propriety,  founded  on  some  specific  passage  of  this 
sacred  book. 

The  principles  which  ought  to  be  observed  in  the  choice  of 
texts,  may  be  included,  perhaps,  in  the  following 

RULES. 

1.  A  text  should  never  he  chosen  as  the  mere  motto  of  a 
sermon.  This  is  not  sufficiently  respectful  to  the  5z5/e  ;  Our 
authority  to  preach  at  all,  is  derived  from  the  same  sacred  book 


60  CHOICE  OF  TEXTS. 

which  prescribes  what  we  shall  preach.  It  is  not  enough  that 
what  we  speak  is  truth  ; — it  must  be  truth  taught  in  the  Bible ; 
or  else  the  declaration  of  it  deserves  not  the  name  of  a  Christian 
sermon.  I  do  not  say  that  an  elaborate  explication,  or  any  ex- 
plication is  invariably  necessary  to  show  that  the  subject  of  dis- 
course is  contained  in  the  text.  When  this  is  so  obvious  as  to 
be  seen  by  every  hearer  ;  especially  when  it  is  obvious  with- 
out recurrence  to  the  connexion  of  the  context,  or  when  there 
is  no  such  connexion,  explanatory  remarks  are  superfluous. 
This  point  will  be  resumed  in  another  place. 

There  is  a  question  which  demands  some  attention  here,  as 
to  the  order  to  be  observed,  in  choosing  a  subject  and  a  text. 
Dr.  Campbell  *  lays  down  the  broad  position,  that,  "  the 
text  ought  to  be  chosen  for  the  subject,  and  not  the  subject  for 
the  text."  His  reason  is,  that  in  the  opposite  course,  the 
preacher  is  tempted  to  descant  upon  words  and  phrases  of  a  text, 
while  the  sentiment  becomes  only  a  secondary  consideration. 

In  point  of  fact,  doubtless  every  wise  preacher  often  fixes  on 
some  prominent  doctrine  or  duty,  which  he  wishes  to  discuss,  and 
then  goes  to  the  Bible  to  ascertain  what  it  teaches  on  this  subject, 
selecting  some  single  passage  as  a  text,  that  is  especiallyrperti- 
nent  to  his  purpose.  This,  I  presume,  is  tl)e  common  process 
of  preparation,  where  a  sermon  is  to  be  adapted  to  any  special 
circumstance  or  occasion.  The  ordination  of  a  minister,  for  ex- 
ample, requires  a  discourse  on  an  appropriate  subject ;  and  the 
selection  of  a  text  adapted  to  such  a  subject  implies  no  disrespect 
to  the  Bible ;  for  the  occasion  itself,  and  all  the  instructions 
which  it  demands,  are  founded  on  the  authority  of  this  sacred 
book.  Or,  when  there  is  some  special  reason  for  the  preacher 
to  discuss  the  doctrine  of  atonement,  or  of  progressive  sanctifi- 
cation,  he  adopts  the  same  process  in  choosing  a  text. 

But  here  is  a  danger  to  be  guarded  against,  much  more  seri- 
ous than  the  one  mentioned  by  Dr.  Campbell,  on  the  other 
hand.  Suppose  you  fix  on  your  subject,  and  arrange  your  matter, 

*  Lectures  on  Pulpit  E!o(iuenco. 


CHOICE  OF  TEXTS.  61 

and  even  write  your  sermon,  as  has  often  been  done,  and  then  go 
to  the  Bible  in  search  of  a  text.  Probably,  your  text  will  either 
not  contain  your  subject ;  or  contain  it  only  by  inference  or  re- 
mote analogy ;  or  combine  with  it,  other  subjects,  which  must 
entirely  be  neglected.  I  do  not  say  that  there  can  be  no  case 
in  which  it  is  admissible  to  arrange  the  plan  of  a  sermon,  and 
even  execute  it,  without  having  determined  on  a  text.  But 
from  the  specimens  of  motto-preaching  which  have  fallen  under 
my  observation,  I  cannot  doubt  that  the  tendency  of  the  above 
process  is  to  sink  the  reverence  due  to  the  Bible  ;  and  hence  it 
too  often  happens  in  point  of  fact,  that,  in  what  are  called  polite 
sermons,  there  is  nothing  but  the  text,  to  remind  the  hearers 
that  there  is  a  Bible.  The  text  is  obviously  chosen  from  re- 
spect, rather  to  the  usage  of  the  pulpit,  than  to  the  authority  of 
the  divine  word ;  and  it  would  better  accord  with  the  ends  of 
the  preacher,  in  such  a  case,  to  choose  no  text ;  or,  like  him 
whom  Melancthon  heard  preach  in  Paris,  to  choose  one  from 
the  Ethics  of  Aristotle. 

2.  In  the  choice  of  a  text,  there  should  he  no  affectation 

OF  PECULIARITY. 

Some  preachers  have  endeavored  to  awaken  the  curiosity  of 
their  hearers,  by  an  artifice  of  this  sort,  altogether  unbecoming 
the  dignity  of  the  pulpit.  They  select  perhaps  from  a  passage, 
a  scrap,  or  a  single  ivord,  that  vulgar  minds  may  admire  the  sa- 
gacity which  can  elicit  so  much  meaning  from  a  text,  in  which 
they  perceive  no  meaning,  and  in  which  there  truly  is  none.  A 
man  of  this  trifling  character,  preached  from  the  words, — "  Not 
so."' — another,  from  "  Jehovah  Jireh,"  another  from  "  Zaphnath- 
paanea  ;  "  another  from  the  monosyllable  "  But ;  "  and  another, 
a  train  of  eleven  discourses  from  the  interjection  "O." 

At  this  rate,  a  preacher  might  scarcely  find  time,  in  a  ministry 
of  twenty  years,  to  explain  from  the  pulpit,  as  many  verses  from 
the  sacred  volume.  If  he  must  find '  mountains  of  meaning,'  in 
every  word  and  letter  of  the  Bible,  and  must  devote  half  a  score 
of  sermons  to  develope  that  meaning,  he  may  be  accounted  by 
himself,  or  by  some  of  his  hearers,  a  very  profound  man,  though 


62  CHOICE  OF  TEXTS. 

in  fact  a  plodding  one.  A  skilful  preacher,  however,  he  cannot 
be,  who  forgets  that  "  All  scripture  is  profitable,  for  doctrine, " 
&c.  and  profitable  preeminently  from  its  variety  of  instruction. 
If  a  systematic  course  of  sermons  may  legitimately  be  drawn 
from  one  text,  this  can  scarcely,  if  ever  be  expedient,  as  it  re- 
spects hearers  generally.  But  to  return  to  affectation  of  pecu- 
liarity. 

I  have  heard  a  sermon  from  a  clause  of  the  passage  Isaiah 
45:  11.  ^'■Command  ye  me."  The  leading  proposition  was  to 
this  effect, — '  that  such  is  the  condescension  and  faithfulness  of 
God,  in  fulfilling  his  promises,  that  he  consents  to  be  addressed 
as  a  servant,  in  the  language,  not  of  supplication,  but  of  com- 
mand. It  seems,  to  me  plain,  that  this  is  not  at  all  the  sense  of 
the  passage  ;  but  that  it  is  to  be  read  interrogatively, — "  do  ye 
command  or  dictate  me  ?" — and  understood  as  a  pointed  rebuke 
of  Jehovah,  to  those  who  assumed  to  meddle  with  his  preroga- 
tives. No  other  investigation,  than  to  look  at  the  context,  is 
necessary  to  settle  this  point.  But  supposing  the  other  sense 
to  be  the  true  one,  the  air  of  conceit  and  peculiarity,  in  choos- 
ing this  detached  clause  for  a  text,  would  be  avoided  by  the 
preacher  of  sober  judgment ;  when  all  becoming  freedom  and 
confidence  in  approaching  the  throne  of  grace,  is  encouraged  in 
so  many  simple  passages  of  the  Bible.* 

Now  I  protest  against  all  whim  and  eccentricity,  in  ransacking 
the  Bible  for  some  odd  word  or  phrase,  to  be  the  basis  of  a  dis- 
course.    I  would  as  soon  adopt  at  once  the  recommendation  of 


*  Dr.  Campbell  mentions  one  of  those  declaimers,  "who  will  ratiier 
take  the  most  inconvenient  path  in  the  world,  than  keep  the  beaten 
road,  who  chose  the  words,  a  hell  and  a  pomegranate,  and  a  hell  and  a 
pomegranate, — as  the  ground  of  a  discourse  on  this  topic,  that  faith 
and  holiness,  in  the  Christian  life,  do  ever  accompany  each  other.  It 
would  not  be  easy,  he  adds, — "  to  conceive  a  more  extravagant  flight. 
But  where,  you  say,  is  the  connexion  in  the  subject?  It  requires 
but  a  small  share  of  fancy  to  make  out  a  figurative  connexion  any 
where.  Faith  cometh  by  hearing:  and  could  one  desire  a  better  rea- 
son for  making  the  hell  which  is  sonorous,  an  emblem  of  faith?  Ho- 
liness is /rui(/u^  in  good  works: — how  can  it  be  better  represented 
than  by  a  pomegranate,  which  is  a  very  pleasant  fruit  ?" 


CHOICE  OF  TEXTS.  63 

Sterne,  that,  when  a  preacher  is  much  at  loss  to  find  a  text  for 
his  sermon,  he  shall  take  this  ;  '^Parthians,  and  Medes,  and 
Elanutes ;  "  or  even  as  soon  propose  this  same  fantastical  Sterne 
as  a  pattern  of  Christian  decorum  in  the  pulpit.  But  there  is  a 
kindred  fault,  which,  though  it  may  not  arise  from  affectation, 
shows  want  of  good  taste. 

3.  A  text  should  contain  a  complete  sense  of  itself. 

I  do  not  mean  that  it  should  contain  all  the  sense,  of  which 
it  is  susceptible,  when  viewed  in  relation  to  the  context.  In 
many  cases,  this  would  be  impossible.  But  I  mean  that  it 
should,  generally,  consist  of  at  least  one  grammatical  sen- 
tence, simple  or  complex,  containing  the  distinct  relations  of 
subject,  attribute,  and  object.  The  propriety  of  this,  is  suggest- 
ed by  the  primary  end  of  preaching,  the  elucidation  of  the  scrip- 
tures, as  the  fountain  of  religious  instruction. 

When  this  principle  is  violated,  it  is  commonly  from  the  de- 
sire of  brevity.  Almost  innumerable  examples  of  this  sort  might 
be  mentioned ;  and  many  from  preachers  of  respectable  rank. 
In  some  cases,  a  mere  member  of  a  sentence,  amounting  to  no 
affirmation,  and  expressing  no  complete  thought,  whatever,  is 
violently  disjoined  from  its  grammatical  connexion,  to  stand  for 
a  text.  Bishop  Home's  sermon,  entitled  ;  "  The  beloved  dis- 
ciple,"— 'has  this  text, — "  that  disciple  whom  Jesus  loved." 
The  whole  sentence  is,  "  Therefore,  that  disciple  whom  Jesus 
loved,  said  unto  Peter,  It  is  the  Lord."  His  sermon  entitled 
"  the  Tree  of  hfe,"  has  this  text :  "  The  tree  of  Life  also  in  the 
midst  of  the  garden."  Each  of  these  clauses  is  only  a  nomina- 
tive case,  with  an  adjunct. 

In  other  instances,  a  few  words  are  so  selected  as  to  express 
a  complete  sense ;  but  the  brevity  at  which  the  preacher  so 
fondly  aims,  is  attained  by  the  omission  of  intervening  words  or 
phrases.  The  prelate  just  mentioned,  in  his  sermon  on  patience, 
has  this  text,  "  Follow  after  patience  ; "  which  is  a  mutilation 
of  Paul's  injunction  to  Timothy,  "  Follow  after  righteousness, 
godliness,  faith,  love,  patience,  meekness." 

Dr.  Blair  in  his  sermon  "  On  the  importance  of  order  in  con- 


64  CHOICE  OF  TEXTS. 

duct,"  thought  proper  to  make  his  text  exactly  pertinent  to  his 
subject,  by  omitting  an  adverb  and  a  conjunction,  in  the  middle, 

thus  ;  "  Let  all  things  be  done in  order."     In  his  sermon 

on  "  Gentleness,"  his  text,  by  a  similar  modification,  reads  thus  : 

"  The  wisdom  that  is  from  abov^e,  is gentle  — ."    In  his 

sermon  on  "  Candour,"  the  text  is,  "  Charity thinketh  no 

evil ;  "  four  members  being  omitted  between  the  two  parts  of 
this  clause.  But  the  most  singular  example  of  this  sort  in  Blair, 
is  his  choice  of  the  words, — "  Cornelius,  a  devout  man,"  as  a 
text  to  his  sermon  on  "  Devotion."  The  passage  is  given  as  in- 
Acts  X.  2d  verse,  where,  indeed,  three  of  its  four  words  are 
found,  while  the  other  word  occupies  a  remote  place,  in  the 
verse  preceding.  The  entire  passage  is  this ;  "  There  was  a 
certain  man  in  Cesarea,  called  Cornelius,  a  Centurion  of  the 
band,  called  the  Italian  band,  a  devout  man,  and  one  that  feared 
God  with  all  his  house,  which  gave  much  alms  to  the  people, 
and  prayed  to  God  always.  This  is  a  sketch  of  a  devout  man, 
in  one  sentence.  Why  should  four  words  be  culled  out  of  this 
sentence,  and  put  together,  containing  a  nominative  case,  with- 
out any  grammatical  correlates,  or  any  distinct  sentiment  ? 
Brevity  is  the  object,  but  why  should  a  preacher  of  good 
taste,  why,  especially,  should  a  preacher  of  the  Scotch  church, 
whose  stated  duty  it  is  to  read  portions  of  the  Bible  as  a  part  of 
public  worship,  be  so  reluctant  to  read  one  complete  sentence  of 
this  sacred  book,  as  the  basis  of  a  long  discourse.  I  admit  that 
there  are  some  special  advantages  in  a  concise  text,  provided  it 
is  perspicuous  and  appropriate.  A  long  one  is  less  likely  to  be 
remembered  ;  and  when  it  involves  distinct  subjects,  is  more 
likely  to  withdraw  the  preacher  from  the  simplicity  and  unity  of 
design,  which  ought  to  prevail  in  sermons.  But  when  our 
choice  falls  upon  a  text  containing  more  matter  than  we  wish  to 
discuss,  the  plain  course  is,  to  select  our  one  topic,  after  reading, 
and,  if  we  please,  briefly  commenting  on  the  whole,  rather  than 
to  select  a  word  or  two,  which  suggest  no  subject  whatever. 

4.  A  text  should  express  a  complete  sense  of  the  in- 
spired WRITER,  from  ivhom  it  is  taken. 


CHOICE  OF  TEXTS.  65 

This  it  may  do,  though  it  is  but  a  single  clause,  selected  from 
the  members  of  a  compound  sentence  ;  as,  "  Rejoice  with  trem- 
bling,"— "  The  time  is  short." — "  Awake,  thou  that  sleepest." 
Such  a  clause,  however,  by  being  severed  from  its  connexion, 
is  often  wi'ested  from  its  true  meaning.  You  might  take,  for 
example,  as  a  text,  this  complete  and  independent  proposition, 
"  There  is  no  God."  But  you  would  use  a  liberty  forbidden 
by  all  established  laws  of  language  ;  you  would  make  the  Bible 
contradict  itself,  unless  you  also  take  the  previous  clause,  "  The 
fool  hath  said  in  his  heart,  there  is  no  God."  "John  the  Baptist 
was  risen  from  the  dead," — is  a  distinct  proposition.  But  it 
does  not  express  the  sense  of  the  inspired  writer,  and  is  not  true 
without  including  more  words  :  "  And  King  Herod  heard  of  him, 
and  he  said,  that  John  the  Baptist  was  risen  from  the  dead." 

A  text  is  not  to  be  hung  upon  a  Sermon  as  an  amulet ;  nor 
like  the  nostrum  of  an  empyric,  is  it  to  be  taken  up  and  apphed 
at  random.  It  should  always  express  the  true  sense,  and,  as 
far  as  possible,  the  complete  sense  of  the  sacred  writer. 

5.  This  should  he  the  pakticular  sense  which  consti- 
tutes THE  subject  of  DISCOURSE :  SO  that  the  text  is  perti- 
nent to  the  subject ;  in  other  words,  the  subject  should  be  di- 
rectly expressed,  or  fairly  suggested,  by  the  unperveited  mean- 
ing of  the  text. 

Now  this  rule  is  violated  in  three  ways.  It  excludes,  in  the 
first  place,  all  those  texts,  which  are  chosen  from  some  fanciful 
connexion  of  sound  with  the  occasion  or  subject  in  hand. 

Archbishop  Fenelon  censures  a  sermon,  delivered  on  Ash- 
Wednesday,  from  the  words,  "  I  have  eaten  ashes  like  bread." 
Here  the  correspondence  between  the  text  and  the  subject,  hes 
not  at  all  in  the  sense,  but  in  the  sound  of  a  single  word,  which 
the  preacher  perceived  to  be  related  to  the  ceremony  of  the 
day. 

The  same  sort  of  taste  was  discovered  by  the  preacher,  who, 
being  called  to  officiate  before  the  English  judges,  chose  for  his 
text,  "  Judge  not,  that  ye  be  not  judged." 

Still  less  excuse  is  there,  in  the  second  place,  for  that  affected 
9 


66  CHOICE  OF  TEXTS. 

eccentricity  whicli  lights  on  a  text  by  accident,  ^vithout  any  con- 
nexion of  either  sound  or  sense,  with  the  point  t3  be  discussed. 
It  is  said  of  Latimer,  that  in  his  advanced  age,  he  had  a  text 
which  served  for  any  subject ;  '•  Whatsoever  things  were  wVitten 
aforetime,  were  written  for  our  learning."  An  English  preach- 
er, at  the  Bishop  of  Lincoln's  visitation,  in  1818,  chose  for  his 
text,  "  Glory  to  God  in  the  highest,  on  earth  peace,  good  will 
towards  men,"  and,  after  his  exordium,  proposed,  as  the  subject 
of  discourse  ;  "  To  examine  the  doctrines  of  Calvin,  as  laid 
down  in  his  Institutes." 

I  observe  again,  in  the  third  place,  that  a  text  is  not  pertinent, 
when  so  disjoined  from  its  connexion,  that  its  apparent  meaning, 
though  it  is  tmth,  and  revealed  truth,  is  not  the  real  meaning  of 
the  passage.  Suppose  you  take,  as  the  foundation  of  a  sermon, 
the  words,  "  Whatsoever  is  not  of  faith,  is  sin  ; "  and  without 
examining  the  connexion,  make  this  your  doctrine,  that,  noth- 
ing is  true  obedience  which  does  not  result  from  a  principle  of 
faith.  This  false  sense  of  the  passage,  the  authority  of  Augus- 
tine made  the  classical  one  for  a  long  period.  Doubtless,  this 
sentiment  is  taught  in  the  Bible,  and  seems  to  be  taught  in  this 
text ;  but  examining  the  scope  of  the  v.'hole  passage,  you  per- 
ceive the  Apostle's  affirmation  to  be  simply  this  ;  "  Whatsoever 
is  done  without  a  conviction  of  its  lawfulness,  is  sinful ; " — a 
conclusion  from  his  preceding  remarks  about  conscientious  scru- 
ples as  to  meats  and  drinks. 

I  have  heard  the  text,  Ps.  49 :  8,  "■  The  redemption  of  the 
soul  is  precious,"  &tc. — made  to  furnish  the  doctrine,  that  "  the 
salvation  of  man  is  procured  at  great  expense  ;  " — and  this,  il- 
lustrated by  varoius  topics,  exhibiting  the  wortii  of  the  soul,  and 
the  love  of  God.  This  is  all  true  ; — and  it  is  truth  often  tauo-ht 
in  the  Bible  ;  but  the  primary,  and  obvious  sense  of  the  text, 
as  the  whole  connexion  shows,  is  overlooked,  by  a  misunder- 
standing of  the  word  soul,  which  in  this  place  means  the  life 
of  the  body. — Cecil  says,  "  The  meaning  of  the  Bible,  is  the 
Bible." 

Dr.  Blair's  sermon  on  the  duties  belonginjr  to  middle  a^e,  has 


CHOICE  OF  TEXTS.  67 

this  text, — "  When  I  became  a  man,  I  put  away  childish  things." 
Was  it  then  the  design  of  the  Apostle  to  inculcate  the  duties  of 
the  middle  age  ?  Not  at  all.  He  merely  said,  by  way  of  illus- 
tration, that,  as  the  scenes  of  full  manhood  surpass  the  feeble 
comprehension  of  a  child ;  so  the  grand  concerns  of  the  heaven- 
ly state  transcend  our  dark  conceptions  in  this  world.  In  the 
next  verse,  the  same  sentiment  is  expressed  by  another  figure  ; 
"  Now  we  see  through  a  glass,  darkly  ;  but  then  face  to  face." 
Every  one  perceives  how  absurd,  in  this  case,  it  would  be  to 
pass  over  the  thing  illustrated,  and  fix  on  the  illustration,  as  a 
subject  of  discourse. 

I  am  aware  that  the  best  of  men  have  sometimes  taken  great 
freedom  with  the  plain  meaning  of  the  Bible,  under  the  license 
of  what  they  call  accommodation.  Thus  Dr.  Hawker  from  the 
words  ;  "  Speak  to  the  children  of  Israel,  that  they  go  forward," 
preached  on  the  doctrine  of  progressive  sanctification.  And  the 
language  poetically  ascribed  to  Sisera's  mother,  waiting  the  re- 
turn of  her  heathen  son,  "  Why  is  his  chariot  so  long  in  com- 
ing?" has  often  been  made  to  express  the  aspirations  of  a  dying 
Saint,  for  the  perfect  vision  of  his  Saviour.  How  much  more 
appropriate,  in  the  former  case,  is  the  simple  language  of  the 
New  Testament :  '*  Grow  in  grace,"  and  in  the  latter,  "  I  de- 
sire to  depart,  and  be  with  Christ." 

It  is  not  enough,  that  the  chief  sentiment  of  a  sermon  is  tme, 
nor  that  it  is  important,  nor  that  it  is  contained  in  the  Bible  ;  it 
must  be  contained  in  the  text,  or  properly  deduced  from  it. 
There  is,  I  admit,  a  justifiable  accommodation,  if  you  please  to 
give  it  that  name,  where  a  scriptural  declaration  or  precept,  or 
fact,  special  and  limited  in  its  original  application,  is  made  the 
basis  of  general  mstruction.  "  Son  of  man,  I  have  made  thee 
a  watchman  to  the  house  of  Israel,"  was  an  address  to  Ezekiel,  as 
a  minister  of  God,  in  the  ancient  church.  But  there  is  no  vio- 
lence in  considering  the  solemn  charge  to  that  prophet,  as  ap- 
plicable to  the  ministers  of  the  christian  dispensation.  "  I  have 
nourished  and  brought  up  children,  and  they  have  rebelled 
against  me," — though  spoken  of  the  Jews,  would  be  a  proper 


68  CHOICE   OF  TEXTS. 

text  for  a  sermon,  on  the  genei'al  subject  of  inoTalilude.     So  a 
passage  of  sacred  history,  exhibiting  the  character  or  obhgations 
of  man,  the  perfections  of  God,  or  the  principles  of  his  govern- 
ment,  furnishes  instruction,  profitable  and   pertinent  to  men  of 
whatever  age  or  country. 

6.  The  only  remaining  quality  which  I  ivould  recommend  in 
the  choice  of  a  text,  is  simplicity. 

The  importance  of  this  is  implied  in  the  remarks  already 
made  :  but  it  may  be  more  apparent  by  some  distinct  illustra- 
tions. 

The  simplicity  to  which  I  refer,  is  violated,  in  the  first  place, 
by  the  choice  of  a  text  so  obscure  as  to  require  a  long,  critical 
commentary,  to  prepare  the  way  for  the  subject.  It  is  certainly 
not  my  design  to  condemn  such  critical  remarks,  as  wiiolly  in- 
expedient in  the  pulpit.  The  judicious  exposition  of  a  para- 
graph or  chapter,  at  stated  times,  is  an  invaluable  method  of  en- 
lightening a  congi'egation,  as  to  the  contents  of  the  sacred  ora- 
cles :  and  it  is  to  be  lamented  that  this  ancient  usage,  is  so  far 
fallen  into  desuetude,  in  the  churches  of  modern  Christendom. 
But,  in  these  exercises,  the  steps  of  a  philological  investigation, 
are  by  no  means  to  be  exhibited  before  common  auditors. 
Much  less  is  this  proper  in  a  sermoti,  where  men  should  be  called 
to  contemplate  an  interesting  subject,  without  having  been  first 
led  through  a  chilling  and  perplexing  maze  of  critical  specula- 
tion.— On  the  same  principle, — 

Simplicity  is  violated,  in  the  second  place,  by  the  choice  of  a 
text  which  promises  great  efforts  in  the  preacher.  This  is  es- 
pecially the  case,  with  such  passages  as  present  images  distin- 
guished for  vivacity  and  sublimity.  Of  this  sort  are  the  follow- 
ing ;  "  He  bowed  the  heavens  also  and  came  down,  and  dark- 
ness was  under  his  feet.  And  he  rode  upon  a  cherub  and  did 
fly,  yea,  he  did  fly  upon  the  wings  of  the  wind."  "  I  beheld  a 
great  white  throne,  and  him  that  sat  on  it,  from  whose  pres- 
ence the  earth  and  the  heavens  fled  away."  However  grand 
or  awful  your  subject  may  be,  if  you  would  not  disappoint  your 
hearers,  introduce  it  with  a  simple  text.     Whenever  this  con- 


CHOICE  OF  TEXTS.  69 

tains  a  figure,  explain  it,  if  necessary ;  and  then,  as  a  general 
rule,  drop  it,  that  you  may  confine  your  attention  to  the  thought. 
It  will  seldom  be  proper  to  follow  a  figure  through  your  sermon, 
and  never  to  run  it  down,  into  a  thousand  fanciful  points  of  re- 
semblance.* 


*  The  Christian  Observer,  Vol.  5.  493.  recommends,  what  it  calls, 
the  good  old  practice  of  announcing  a  text  twice.  When  a  text  is  very 
long,  this  may  be  inconvenient ;  when  very  short,  unnecessary.  It 
may  be  best,  however,  as  a  general  rule,  for  the  preacher  to  do  this, 
in  cases  where  he  is  aware  that  the  hearers  expect  it.  Probably  it 
would  be  well  to  do  it,  in  all  cases,  where  the  text  is  of  moderate 
length. 


LECTURE  V. 


CHOICE  OF  SUBJECTS. 

GENERAL  PRINCIPLES. FOUR  CLASSES  OF  SUBJECTS, 

DOCTRINAL,  ETHICAL,  HISTORICAL,  HORTATORY. 

We  proceed  now  to  consider  the  choice  of  subjects. 

In  giving  a  brief  survey  of  the  pulpit,  at  different  periods,  I 
have  already  remarked,  that  this  single  article,  the  subjects  of 
sermons,  would  furnish  matter  for  a  more  complete  history  of 
preaching,  than  any  which  has  been  given  to  the  world.  In- 
deed, such  is  the  influence  of  the  pulpit  on  public  sentiment,  and 
such  the  reaction  of  public  sentiment  on  the  pulpit,  that  in  the 
most  important  respects,  the  state  of  the  church,  in  any  given 
period,  may  be  determined  from  the  prevalent  strain  of  preach- 
ing, during  that  period. 

Were  we  to  make  this  piinciple  the  ground  of  a  general  esti- 
mate, and  divide  the  history  of  the  church,  since  the  Christian 
era,  into  four  periods,  we  might  perhaps  denominate  the  first, 
simple  and  evangelical ;  the  second,  allegorical  and  mystical; 
the  third,  controversial ;  and  the  fourth  mixed.  The  first  peri- 
od may  perhaps  be  considered  as  extending  about  to  the  time  of 
Origen  ;  the  second,  to  the  Refomiation  ;  the  third  to  the  com- 
mencement of  the  eighteenth  century,  and  the  last,  to  this  time. 
It  scarcely  need  be  remarked,  that  this  would  be  correct,  only  as 
a  very  general  classification,  admitting  many  exceptions  in  each 


CHOICE  OF  SUBJECTS.  71 

period.  The  third,  I  denominate  controversial,  as  embracing 
not  merely  the  mighty  struggle  between  the  Romish  and  the 
Reformed  churches,  but  also  the  intolerant,  and  often  sanguina- 
ry contests  among  Protestants  of  different  sects.  During  this 
lamentable  season,  while  the  pulpit  was  the  theatre  of  acrimoni- 
ous attack  and  recrimination,  the  greatest  question  that  has  ever 
agitated  the  church,  namely  whether  the  Bible  is  or  is  not  the 
supreme  standard  of  faith,  may  be  considered  as  finally  put  to 
rest. 

The  fourth  period,  I  call  mixed,  because,  at  different  times 
and  places.  It  has  exhibited  an  endless  variety  in  the  character 
of  sermons,  from  the  extreme  of  fanatical  declamation,  to  that  of 
the  frigid  and  courtly  essay. 

The  selection  of  subjects,  which  any  preacher  will  make  for 
his  public  discourses,  will  correspond  with  his  principal  e7id  in 
preaching.  If  this  is  personal  emolument  or  fame,  his  sermons 
will  be  modeled,  in  matter  and  spirit,  according  to  the  prevailing 
taste  of  the  time.  His  object  maybe  to  establish  some  point  of 
technical  orthodoxy  ;  or  to  confute  some  heresy ;  or  to  eluci- 
date some  doubtful  text  from  the  resources  of  criticism  ;  or  to 
promote  good  morals,  by  enforcing  some  duty  or  reprobating 
some  vice  ;  or  finally,  to  amuse  his  audience,  by  the  exhibition 
of  an  elevated  taste,  or  a  splendid  oratory.  If  the  preacher's 
end,  is  to  glorify  God,  and  save  his  hearers,  the  peculiar  truths 
and  duties  of  the  gospel  will  constitute  the  principal  topics  of 
his  public  discourses. 

The  pulpit,  like  all  other  things  in  which  human  agency  is 
concerned,  has  always  been  more  or  less  subject  to  the  influence 
of  local  and  temporary  causes.  At  one  time,  all  its  powers  have 
been  directed,  perhaps  for  half  a  century,  according  to  an  im- 
pulse given  by  a  few  celebrated  models  of  preaching.  At  an- 
other time,  an  overwhelming  current  of  public  feeling  and  opin- 
ion has  been  occasioned  by  some  great  subject  of  duty  or  dan- 
ger, involving  the  common  interests  of  the  church.  For  a  hundred 
years  after  Luther's  time,  scarcely  a  sermon  was  delivered  in 


72  CHOICE  OF  SUBJECTS. 

any  Protestant  pulpit,  without  alluding  to  the  usurpations  of  the 
papal  hierarchy. 

But  aside  from  caprice  and  passion,  and  the  occasional  ex- 
citement of  great  emergencies  in  the  religious  world,  there 
must  be  circumstances  in  the  view  of  every  judicious  preacher, 
affecting,  to  some  extent,  his  own  choice  of  subjects  for  the  pul- 
pit. He  will  take  into  view  the  capacity  and  cultivation  of  his 
hearers  ;  their  attainments  in  religious  knowledge ;  their  preju- 
dices ;  and  their  intellectual  and  moral  habits.  He  will  have  re- 
gard also  to  time  and  occasion.  By  this,  I  do  not  chiefly  mean 
the  periodical  solemnities  of  religion,  such  as  the  christian  sacra- 
ments, days  of  fasting  or  of  thanksgiving  ;  nor  other  special, 
public  occasions,  which  usually  prescribe  their  own  limits  to  the 
preacher.  But  I  refer  to  that  general  coincidence  of  things,  which 
may  render  the  discussion  of  a  particular  subject  more  or  less 
seasonable  at  any  one  time  or  place. 

The  wise  preacher  too,  will  have  some  regard  to  his  own  tal- 
ents, and  taste,  and  age,  in  determining  upon  the  topics  to  be 
discussed  in  his  public  instructions.  I  mention  age,  because  a 
sermon  designed  to  investigate  some  abstruse  point  in  religion, 
or  to  arraign  some  vice,  which  calls  for  the  reprehension  of  the 
pulpit,  will  be  much  more  likely  to  meet  a  favorable  reception 
from  the  hearers,  if  the  preacher  is  supposed  to  possess  that  ma- 
turity of  judgment,  and  extensive  knowledge  of  his  subject, 
which  nothing  but  experience  in  his  sacred  work  can  give.  The 
relation  which  the  preacher  sustains  to  the  hearers,  is  connected 
with  a  distinct  class  of  circumstances^  which  good  sense  will  not 
fail  to  take  into  the  account.  That  may  be  a  fit  discourse  for 
a  stated  pastor,  which  would  be  very  inappropriate  if  discussed 
by  a  stranger :  and  that  which  might  seem  affectation  of  zeal,  or 
learning,  or  orthodoxy  in  a  single  sermon,  from  an  itinerant, 
might  be  unexceptionable  as  connected  with  a  series  of  addres- 
ses to  the  same  audience. 

There  is  one  kind  of  public  discourse,  called  Exposition  or 
Lecture,  which  is  distinguished  rather  by  its  form  than  its  sub- 
ject, and  the  importance  of  which  claims  for  it,  a  distinct  consid- 


CHOICE  OF  SUBJECTS.  ,      73 

eration,  in  another  place.  The  subjects  of  sermons,  in  the  more 
appropriate  sense  of  this  word,  may  perhaps  be  included  in  the 
following  general  classes. 

1.  DocTKiNAL. — ^This  head  comprises  that  whole  circle  of 
truths,  which  appertain  to  the  system  of  revealed  religion.  A 
sermon  which  discusses  one  or  more  of  these  truths,  as  its  prin- 
cipal subject,  is  called  a  doctrinal  sermon.  Its  professed  object 
is  to  enlighten  the  understanding,  confirm  the  faith,  and  obviate 
the  mistakes  of  the  hearers.  Of  course,  it  is  in  the  didactic  strain  ; 
as  it  is  intended  to  exhibit,  explain,  and  establish  the  views 
which  the  preacher  entertains  on  the  point  in  question.  The 
absolute  importance,  which  he  will  attach  to  this  class  of  sub- 
jects, collectively,  and  the  relative  importance  of  each,  compared 
with  the  rest,  will  be  according  to  his  general  system  of  religious 
opinions.  Some  of  the  doctrines  above  alluded  to,  have  been 
denominated  essential  ox  fundamental.  By  this,  it  is  not  meant 
merely,  that  they  are  taught  with  so  much  distinctness  in  the 
Bible,  that  to  deny  them,  is  to  call  in  question  the  authority  of 
this  book,  as  a  divine  revelation  ;  but  also,' that  they  are  constit- 
uent parts  of  an  entire  system,  none  of  which  can  be  taken 
away,  without  the  virtual  renunciation  of  the  whole.  On  this 
ground,  it  is  maintained,  that  the  deliberate  denial  of  these  doc- 
trines, by  any  one  who  understands  them,  is  inconsistent  with 
love  to  the  truth,  and  therefore  inconsistent  with  salvation. 

It  is  foreign  from  my  present  purpose,  to  examine  the  views 
of  those  who  discard  the  above  distinction  between  essential  and 
unessential  truths  ;  and  allege  that  error  of  opinion  is  not,  in  any 
case,  either  criminal  or  fatal.  I  shall  only  remark  in  passing, 
that  to  say  there  are  no  essential  principles  in  theology,  while 
we  admit  such  principles  in  all  those  sciences,  which  are  secon- 
dary and  subservient  to  this,  is  absurd.  To  say  that  error  in 
opinion  is  never  owing  to  obliquity  of  moral  temper,  is  to  con- 
tradict all  experience.  And  to  affirm,  that  while  the  Bible  is 
our  only  guide  to  salvation,  we  may  yet  be  saved,  though  we 
reject  the  most  important  truths  which  it  reveals,  is  to  charge 
absurdity  on  its  contents,  and  folly  on  its  author. 
10 


74  CHOICE  OF  SUBJECTS. 

Taking  it  for  granted,  then,  that  the  Bible  reveals  truths,  es- 
sential to  be  understood  and  believed,  it  is  clear  that  the  preach- 
er who  is  wise  and  faithful,  will  often  make  these  truths  the  top- 
ics of  his  public  discourses.  Indeed,  these  are  the  grand  basis 
of  all  profitable  instruction.  The  character  of  God,  the  char- 
acter of  man,  the  w^ay  of  salvation  by  Christ,  and  the  kindred 
doctrines  involved  by  necessary  connexion  with  these,  are  sub- 
jects which  our  hearers  must  be  brought  to  understand,  or  they 
are  taught  nothing  to  any  valuable  purpose.  The  man  who 
avoids  these  doctrines,  in  his  sermons,  from  a  perverted  taste,  or 
a  false  delicacy,  or  a  servile  complaisance  to  the  prejudices  of 
others,  forgets  the  chief  end  for  which  the  christian  ministry  was 
instituted.  "  The  sword  of  the  spirit  is  the  word  of  God."  Let 
the  doctrines  preached  by  Christ  and  the  Apostles,  the  doc- 
trines which  constitute  the  gloiy,  the  efficacy,  the  essence  of 
the  Gospel,  be  generally  excluded  from  the  pulpit  for  one  half 
century,  and  the  night  of  paganism  would  again  spread  its  gloomy 
shades  over  Christendom.  The  manner  in  which  these  doctrines 
are  to  be  preached,  will  claim  our  attention  hereafter.  I  have 
only  to  add  here,  that  this  class,  including  the  primary  and  the 
subordinate  tmths  of  revelation,  afford  the  preacher  a  rich  vari- 
ety of  subjects  for  discussion  in  the  pulpit. 

2.  The  next  class  of  subjects  to  he  noticed,  may  he  called 
Ethical. — I  prefer  this  term  to  the  more  connnon  ones,  jpracti- 
cal  and  moral,  not  on  account  of  any  primary  diflerence  in  the 
sense  of  the  terms,  but  because  these  latter  are  wont  to  be  as- 
sociated with  views  of  christian  duty,  very  indefinite,  and  often 
erroneous.  In  respect  to  the  motives,  the  consolations,  and  in- 
deed all  the  essential  characteristics  of  a  truly  religious  man,  the 
doctrines  of  the  Bible  are  eminently  practical.  To  give  one 
example  of  my  meaning.  Any  minister  of  experience  in  his 
work,  knows  that  the  directest  way  to  administer  consolation 
to  a  pious  husband,  mourning  for  tlie  death  of  his  wife,  would  be 
to  dwell  on  the  holy  perfection  of  God,  and  of  his  providential 
government.*     No  system  of  morals,  indeed,  thas  is  not  founded 


*  On  the  practical  influence  of  Christian  doctrinca,  see  Erskinc's 


CHOICE  OF  SUBJECTS.  75 

x>B  these,  will  receive  any  countenance  from  the  ministrations  of 
a  public  teacher,  who  understands  and  loves  the  Gospel.  He 
cannot  for  a  moment  sanction  the  spurious  morality,  which  at- 
taches moral  qualities  to  actions,  independent  of  the  temper  and 
motives  of  the  agent.  It  may  be  said,  and  said  truly  perhaps, 
that  no  respectable  man  does  avowedly  plead  for  a  principle,  so 
repugnant  to  sound  philosophy  and  to  common  sense.  But  un- 
questionably, thousands  of  sermons  are  every  year  delivered  in 
Christendom,  which  contain  no  more  recognition  of  this  obvious 
principle,  than  if  it  were  self-evident,  that  the  heart  has  no  con- 
nexion with  the  conduct,  but  is  altogether  exempt  from  the 
claims  of  the  divine  law.  Such  sermons  pervert  and  prostitute 
the  first  principles  of  Christian  morality.  They  set  up  custom, 
convenience,  or  expediency,  as  the  standard  of  human  duty ; 
and  substitute  mere  external  conformity  to  divine  commands, 
for  that  love,  which  is  the  essence  of  all  acceptable  obedience. 
Though  such  morality  may  assume  the  name  of  religion,  it  is  a 
religion  which  the  Bible  disowns.  It  is  completely  at  variance 
with  the  gospel,  and  with  the  law,  which  it  is  the  great  design 
of  the  gospel  to  honor  and  fulfil.  Accordingly  it  deserves  to  be 
remembered,  that  the  system  which  is  thus  termed  morality, 
invariably  fails  of  itself  to  make  men  moral.  When  this  consti- 
tutes the  prevalent  strain  of  preaching,  its  influence  falls  far  be- 
low the  proper  effect  of  christian  instruction.* 

With  these  things  in  view,  I  need  only  add,  that  the  class  of 
subjects  denominated  ethical,  which  the  preacher  is  called  to 
discuss  in  sermons,  includes  all  those  external  duties  which  man 
is  required  to  perform,  resulting  from  his  relations  to  other  beings, 
especially  to  his  fellow  men.  It  includes  prayer,  observance  of 
Christian  institutions,  fidelity,  charity,  &;c.  to  our  neighbor. 
Whenever  these  subjects  are  to  be  brought  into  the  pulpit,  three 

Discourses,  1798,  p.  54.  and  Bridges  on  the  Christian  Ministry,  Vol. 
2.  p.  35  &c. 

*  The  best  illustration  of  this  topic  that  I  have  ever  seen,  is  con- 
tained in  Dr.  Chahners'  address  to  the  people  of  Kihnany. 


76  CHOICE  OF   SUBJECTS. 

things  at  least  ought  to  be  remembered.  One  is,  that  the  pre- 
cepts of  Christianity  require  the  same  conduct,  as  those  of  the 
moral  law,  extended,  indeed,  to  greater  particularity  in  detail, 
and  enforced  by  stricter  requisitions  as  to  moral  temper,  and 
gTeater  elevation  of  motive  :  while  both  possess,  in  all  these  re- 
spects, a  vast  superiority  to  every  human  system  of  morals. 
Another  thing  is,  that  good  works,  however  unexceptionable  in 
character,  can  never  be  the  ground  of  justification  before  God, 
so  as  to  supersede  the  dependence  of  a  sinner  on  the  atonement 
and  grace  of  Christ.  The  last  thing  is,  that  while  we  cannot 
admit  morality,  without  piety,  to  be  acceptable  obedience,  nor 
with  piety,  to  be  meritorious  ;  we  should  insist  on  the  indispen- 
sable necessity  of  a  good  life ;  as  commanded  by  God  ;  as  es- 
sential to  the  relations  subsisting  among  moral  beings  ;  and  as 
the  only  proper  fruit  and  evidence  of  a  holy  temper. 

3.  Another  class  of  subjects  for  sermons,  is  the  historical. 
— This  includes  a  statement  of  facts,  which  is  limited  to  the 
character  of  an  individual ;  or  which  relates  to  some  particular 
period,  or  to  some  community  of  men.  In  the  former  case,  it 
is  the  object  of  tlie  preacher  to  exhibit  the  traits  of  some  dis- 
tinguished character,  good  or  bad,  as  the  basis  of  practical  in- 
struction. Such  descriptions,  so  far  as  the  pulpit  is  concerned, 
have  commonly  been  restricted  to  the  character  of  persons  de- 
ceased, and  to  their  excellencies  rather  than  their  defects;  ac- 
cording to  the  long  received  maxim  ;  "  De  mortuls,  nil  nisi  bo- 
num."  To  this  maxim,  in  its  full  extent,  I  can  by  no  means 
accede.  If  it  is  understood  to  imply  merely  that  death  impo- 
ses an  awe  on  the  licentiousness  of  the  tongue,  because  it  extin- 
guishes those  little  antipathies,  which  often  affect  our  estimate 
of  living  persons  ;  no  enlightened  mind  will  question  its  correct- 
ness. But  if  the  meaning  is,  that  when  men  die,  their  errors 
and  faults  cease  to  be  the  occasion  of  warning  or  instruction  to  the 
living ;  and  that  in  all  such  cases,  where  we  cannot  truly  speak 
good,  we  must  of  course  speak  nothing  or  falsehood;  the  prin- 
ciple has  no  sanction  from  reason-,  none  from  the  Bible,  and  it  will 


CHOICE   OF   SUBJECTS.  77 

have  none  from  the  scrutiny  and  the  retributions  of  the  final 
judgment. 

Shall  the  preacher  then  revolt  the  sensibilities  of  his  hearers, 
by  exactly  portraying  the  imperfections  of  departed  friends  ? — I 
answer,  no.  But  he  is  not  to  escape  this  difficulty  by  indis- 
criminate panegyric.  Did  we  knoio  the  man  whose  character 
is  represented  as  perfect  ?  Of  course  we  know  that  it  is  over- 
drawn, for  he  was  not  perfect.  Was  he  a  stranger  to  us  ?  Still 
we  know,  from  revelation  and  from  analogy,  that  he  was  not  per- 
fect. In  general,  therefore,  unmingled  eulogy  of  the  dead,  how- 
ever it  may  gratify  the  partial  sympathies  of  friendship,  or  pro- 
mote the  interest  of  the  preacher,  is  beneath  the  integrity  and  dig- 
nity which  belongs  to  his  sacred  office.  His  true  course  then, 
is  to  avoid  describing  the  character  of  persons  recently  deceased, 
except  in  a  few  cases  of  conspicuous  and  acknowledged  excel- 
lence. And  while  these  are  drawn  in  colors  not  too  bright  to 
present  the  likeness  of  any  human  being,  the  qualities  of  an  em- 
inently good  and  useful  man,  exhibited  in  one  consistent  view, 
furnishes  to  others,  very  powerful  motives  to  imitate  an  exam- 
ple so  attractive.  So  much  it  seemed  proper  to  say  on  a  sub- 
ject which  occasionally  claims  the  consideration  of  every  preach- 
er:  and  more,  I  presume,  need  not  be  said,  since  modern  usage 
excludes  from  the  pulpit,  the  extravagant  panegyrics  of  former 
days.  At  this  period,  even  in  Catholic  countries,  it  would 
hardly  be  admitted  as  an  apology  for  such  servile  flattery,  as 
that  exhibited  by  Bossuet,  in  some  of  his  Funeral  Orations, 
that  it  was  addressed  to  the  ears  of  royalty. 

But  under  the  head  of  historical  subjects,  the  Bible  affords 
an  ample  range,  free  from  all  the  above  difficulties.  From  in- 
dividual characters  there  delineated,  and  from  facts  exhibiting 
the  providence  of  God,  and  the  agency  of  man,  in  the  history 
of  communities,  the  preacher  may  derive  the  most  interesting 
topics  for  sermons.  As  these  have  been  very  much  overlooked, 
in  preparations  for  the  pulpit,  it  may  be  useful  to  inquire  wheth- 
er they  are  attended  with  any  peculiar  inconvenience  or  advan- 
tage.    There  are  certainly  some  inconveniences. 


78  CHOICE  OF  SUBJECTS. 

The  common  method  adopted  in  describing  a  character,  an 
event,  or  a  scries  of  events,  is  to  follow  a  chronological  order, 
and  relate  occurrences  as  they  stand  connected  in  time.  Here, 
the  first  difficulty  arises  from  a  tendency  either  to  undue  brevity  or 
prolixity  in  the  narrative.  It  is  peculiarly  the  province  of  good 
taste,  to  fix  on  the  medium  between  a  naked  outline,  and  that 
particularity  of  detail,  which  disgusts  by  excessive  minuteness. 

Another  and  greater  difficulty  arises  from  the  miscellaneous 
train  of  remarks,  commonly  suggested  by  a  historical  subject. 
In  some  cases,  I  know,  a  single  point  may  be  selected  for  dis- 
cussion ;  but  a  sermon  founded  on  facts,  almost  of  course,  takes 
into  view  various  reflections,  resulting  from  the  narrative. 
Though  this  sacrifice  of  unity  is  not  consistent  with  the  highest 
effect  of  a  sermon,  it  is,  in  my  opinion,  fully  justified  on  proper 
occasions,  by  the  advantages  with  which  it  is  attended.  What 
then  are  these  advantages  1 

The  first  is,  the  familiarity^  and  'precision  which  attends  the 
evidence  of  facts.  Men  instantly  understand  reasoning  of  this 
sort.  It  corresponds  with  their  customary  modes  of  conception. 
When  an  argument  depends  on  the  investigation  of  criticism, 
or  the  deductions  of  logic,  few  possess  that  intellectual  discipline, 
and  patience  of  thought,  which  are  necessary  clearly  to  perceive 
its  force.  But  a  plain,  historical  statement,  if  the  facts  are  un- 
questionable, is  a  kind  of  argument,  which  it  is  as  easy  to  com- 
prehend, as  it  is  to  breathe  or  to  look.  It  is  on  this  account, 
probably,  that  the  instructions  of  the  Bible  are  so  much  thro\^Ti 
into  the  form  of  narrative.  And  it  is  especially  to  our  purpose 
here,  to  remark,  that  the  public  discourses  of  our  Lord,  more 
particularly  his  parables,  which  are  only  a  peculiar  species  of 
narrative,  are  adapted  to  this  common  principle  of  the  human 
mind.  Hence  this  kind  of  evidence  more  readily  commands  as- 
sent in  common  minds,  than  any  other.  In  its  power  it  is  corn- 
plex,  though  without  obscurity.  With  a  felicity  peculiar  to  it- 
self, it  unites  the  evidence  of  sense,  of  experience,  and  of  testi- 
mony ;  while  the  combined  influence  of  these  is  strengthened 


CHOICE  OF  SUBJECTS.  '  79 

by  the  simple  light  in  which  this  evidence  is  presented  to  the 
understanding. 

Of  course,  a  second  advantage  is,  the  vivacity  of  impression, 
with  which  this  species  of  discourse  is  attended.  Every  preach- 
er knows  how  difficult  it  is  to  keep  up  the  interest  of  a  common 
assembly  in  the  discussion  of  an  abstract  subject.  Their  feel- 
ings demand  something  of  that  variety  in  illustration,  which  at- 
tends the  concerns  of  real  life.  Hence  it  is,  that  a  metahpor  or 
comparison,  founded  on  some  familiar  object  of  sense,  is  so  strik- 
ing in  its  effect.  Hence,  too,  a  statement  of  facts,  delineating 
human  character,  and  tracing  human  passions  and  principles  in 
their  various  operations,  invariably  commands  the  attention  of 
common  hearers,  especially  of  the  young.  It  accords  with  the 
manner  in  which  they  are  accustomed  to  receive  instruction  from 
the  book  of  Providence,  and  of  creation  around  them.  We 
readily  feel  the  difference  between  the  description  of  a  man's 
person,  and  the  sight  of  his  picture  ;  or  between  the  sight  of  his 
picture,  and  that  of  his  Hving  face.  Analogous  to  this,  as  to  vi- 
vacity of  impression,  is  the  difference  between  instruction  of  doc- 
trine or  precept,  and  the  instruction  of  facts.  When  the  base- 
ness of  envy,  or  the  obligation  of  filial  affection,  and  religious  in- 
tegrity, is  set  before  us,  in  the  form  of  didactic  representation, 
Vv'e  readily  assent  to  its  correctness.  But  how  different  is  the 
thrilling  interest  with  which  we  contemplate  the  same  things  in 
the  simple  story  of  Joseph  ?  We  are  convinced  by  the  logical 
discussion  whicli  proves  the  vanity  of  earthly  distinctions,  and 
the  certainty  of  an  eternal  retribution.  But  we  are  impressed, 
arrested,  agitated  with  awful  emotion,  when  we  view  these  truths 
in  the  parable  of  the  rich  man  and  the  beggar.  In  what  way 
do  we  form  the  most  striking  apprehension  of  faith,  repentance, 
devotion  ?  Not  by  viewing  these  in  the  light  of  precept  or  rea- 
soning ;  but  as  they  are  seen  in  the  example  of  Abraham  offer- 
ing up  Isaac ;  of  Peter,  weeping  bitterly  for  the  denial  of  his 
Lord  ;  of  Daniel,  braving  the  terrors  of  the  lion's  den.  And  the 
excellence  of  humility  we  perceive  not  so  strongly,  from  an  ab- 
stract dissertation  on  the  greatness  of  God,  or  the  meanness  and 


80  CHOICE  OF  SUBJECTS. 

guilt  of  man  ;  as  when  we  see  the  pubhcan  smiting  on  his  breast ; 
or  the  Saviour,  in  the  majesty  of  condescension,  rising,  and  gird- 
ing himself,  and  washing  the  feet  of  his  disciples. 

In  these  remarks,  I  cannot  be  understood  to  recommend  that 
historical  subjects  should  supersede  others  in  the  pulpit.  My 
meaning  is,  that  this  class  of  subjects  has  some  peculiar  advan- 
tages, which  have  not  been  duly  considered  by  public  teachers. 

4.  There  is  one  more  class  of  subjects  which  ought  to  be 
mentioned,  namely,  the  hortatory. 

Upon  this  head,  there  is  no  occasion  that  I  should  enlarge, 
though  the  topics  which  it  includes,  are  endless  in  variety  and  ex- 
tent of  interest.  Among  these  are  to  be  reckoned  all  the  points 
on  which  the  preacher  considers  his  hearers  both  to  Icnoiv  and 
acJcnowledge  the  truth,  in  speculation  ;  while  they  neither  feel 
nor  obey  it. 

The  defect  which  is  far  more  common  than  any  other  in  the 
hortatory  discourse,  consists  in  a  reliance  on  the  subject  itself, 
to  produce  impression,  while  it  is  exhibited  only  in  the  feeble 
dress  of  commonplace  illustration.  Upon  a  subject  which  demands 
deep  emotion,  the  preacher  perhaps  displays  an  artificial  anima- 
tion ;  and  declaims  merely,  where  he  ought  to  speak  "  in  dem- 
onstration of  the  spirit  and  with  power."  Conviction  is  the  ba- 
sis of  persuasion  ;  and  to  address  men  with  epithets  of  terror,  to 
assume  the  attitude  and  aspect  of  denunciation,  in  pointing  the 
thunderbolts  of  heaven,  when  no  light  has  been  presented  to  the 
understanding,  though  a  very  common  defect  of  comminatory 
sermons,  is  one  of  the  most  unprofitable  efforts  in  which  a  min- 
ister of  Christ  can  employ  his  powers.  To  preach  the  truth, 
on  some  subjects,  and  to  some  descriptions  of  men,  is  unavoida- 
bly to  preach  terror.  But  if  we  follow  the  example  of  Christ 
and  the  Apostles,  the  terror  will  consist  in  the  thought,  rather 
than  the  language.  They  never,  indeed,  avoided  the  use'  of 
figures  the  most  awful,  nor  of  such  words  as  damnation,  hell, 
Sic.  when  necessary  to  express  the  sentiment  they  wished  to  ut- 
ter ;  nor  did  they  ever  employ  these  forms  of  expression  un- 


CHOICE  OF   SUBJECTS.  81 

necessarily.  On  the  contrary,  without  using  them  at  all,  they 
sometimes  preached  the  gospel  in  the  most  alarming  manner. 
It  deserves  to  be  remembered  that  such  was  the  fact  with  Pe- 
ter's sermon  on  the  day  of  Pentecost,  the  most  pungent  and 
powerful  one  that  ever  was  delivered.  The  sermon  of  Pres- 
ident Edwards,  entitled,  "  Sinners  in  the  hands  of  an  angry 
God,"  was  one  of  the  most  awful  exhibitions  of  truth,  as  to  both 
sentiment  and  language,  that  has  been  made  in  the  modern  pul- 
pit. Its  effect  on  the  audience,  as  to  deep  and  solemn  impres- 
sion, was  perhaps  greater  than  that  of  any  other  sermon  that 
can  be  named  within  a  century  past.  But  terrific  phraseology 
was  used  no  farther  than  was  necessary  to  express  the  thoughts. 
So  Whitefield  often  employed  words  and  figures  full  of  terror ; 
but  he  did  this  with  tenderness,  and  often  with  tears  ; — instead 
of  that  unfeehng  severity  of  denunciation,  so  often  witnessed. 

When  we  choose  a  subject  from  this  class,  we  ought  to  do  it 
with  the  full  conviction,  that  our  success,  so  far  as  it  depends 
on  ourselves,  depends  almost  entirely  on  that  sort  of  ethereal 
simplicity,  sincerity,  affection,  and  fervor,  in  the  spirit  and  exe- 
cution, which  commend  the  truth  to  the  hearts  of  the  hearers. 

Three  remarks  will  close  this  Lecture. 

1.  In  selecting  subjects  for  sermons,  the  Christian  teacher 
should  aim  at  variety.  To  preach  month  after  month,  on  a  sin- 
gle subject,  or  a  contracted  circle  of  subjects,  is  to  depart  from 
the  grand  model  of  instruction  as  contained  in  the  book  of  Rev- 
elation, and  the  book  of  Providence.  Diversity  in  the  course 
of  events,  in  the  condition,  taste  and  attainments  of  different  hear- 
ers, and  of  the  same  hearers  in  different  circumstances,  demands 
a  correspondent  diversity,  in  the  instructions  of  the  pulpit.  Let 
the  preacher  then  sieze  upon  occasions,  as  they  rise.  Let  him 
follow  Providence ;  and  always  turn  to  good  account,  every  in- 
teresting occurrence,  among  his  flock.  Yet, 

2.  The  preacher  should  never,  to  gratify  a  vain  love  of  nov- 
elty and  amusement,  sink  his  ministrations  to  the  rank  of  a  dra- 
matic exhibition.     He  should  never  forget  that  he  is  an  ambas- 

11 


82  CHOICK  OF  STTBJECTS. 

sador  of  Christ ;  and  that  his  main  business  is,  to  turn  the  sin- 
ner from  darkness  to  hght ;  and  to  build  up  the  behever  in  his 
most  holy  faith.  The  exact  limits  within  which  he  shall  keep, 
cannot  indeed  be  prescribed.  But  when  he  descends,  as  some 
preachers  of  our  time  have  done,  to  discourse  upon  "  vaccina- 
tion " — ''  upon  the  popular  dread  of  apparitions," — "  the  beau- 
ties of  a  New  England  autumn,  and  the  charms  of  its  Indian 
summer  ;"  it  is  no  great  stretch  of  preciseness  to  say,  that  he 
occupies  ground,  which  better  accords  with  the  objects  of  a  nov- 
el or  gazette,  than  with  those  of  a  Christian  sermon.  The  inci- 
dental allusion  to  such  topics  by  way  of  illustration,  is  by  no  means 
improper ;  but  they  cannot  be  made  the  chief  subjects  of  dis- 
course, without  wresting  the  pulpit  from  "the  sober  use  of  its  le- 
gitimate, peculiar  powers." — "  Insist,"  said  the  venerable  Arch- 
bishop Usher,  in  his  directions  to  young  ministers, — "  insist 
most  on  those  points,  that  tend  to  produce  sound  belief,  sin- 
cere love  to  God,  repentance  for  sin,  and  a  life  of  holiness." 

3.  That  preacher  who  is  perplexed  through  want  of  subject^ 
for  sermons,  should  suspect  that  something  is  wrong  in  himself; 
.  at  least,  that  he  is  very  imperfectly  qualified  for  his  office.  His 
religion  furnishes  topics,  inexhaustible  in  variety,  and  beyond 
all  comparison,  superior  in  richness,  elevation,  and  sublimity,  to 
those  which  any  other  public  speaker  is  called  to  discuss.  In 
the  character  of  God,  he  contemplates  all  that  is  profound  in 
wisdom,  awful  in  holiness,  and  attractive  in  mercy.  In  the  char- 
acter of  man,  he  sees  a  combination  of  dignity  and  misery  ;  the 
dignity  of  an  immortal  soul,  polluted  and  degraded  by  sin.  He 
sees  majesty  and  meekness,  glory  and  ignominy,  strangely  uni- 
ted in  the  character  and  sufferings  of  Christ.  He  sees  in  the  gos- 
pel, provided  for  fallen  man,  at  infinite  expense,  a  rescue  from 
his  ruin,  "  a  remedy  for  his  maladies,  and  a  rule  for  his  guidance." 
He  sees  heaven  with  all  its  blessedness  inviting  to  a  life  of  piety, 
and  hell  with  all  its  miseries  awaiting  the  ungodly.  Is  it  possi- 
ble that  with  a  field  before  him,  absolutely  boundless,  a  man 
can  want  subjects  for  sermons  ?     In  selecting  among  these,  one 


CHOICE  OF  SUBJECTS.  83 

that  shall  be  most  appropriate  in  given  circumstances,  I  allow 
he  may  hesitate.  But,  with  the  profusion  of  interesting  mat- 
ter, displayed  in  every  page  of  the  Bible,  if  he  is  perplexed  to 
find  any  topic  of  discourse,  he  has  mistaken  his  business.  Let 
him  go  to  the  farm  or  to  the  shop.  The  fact  that  he  wants  a 
subject,  is  demonstration  that  he  wants  eithei*  the  understand- 
inor  or  the  heart  of  a  minister. 


LECTURE  VI. 


STRUCTURE  OF  SERMONS, PRELIMINARY  REMARKS, NECES- 
SITY OF  SOUND  JUDGMENT,  AND  A  PIOUS  SPIRIT  IN  A 
PREACHER. EXORDIUM. 


Oar  attention  will  be  directed,  t!iroai;h  several  following  lec- 
tures, to  THE  STRUCTURE  OF  SERMONS.  In  entering  upon  this 
large  class  of  topics,  some  preliminary  suggestions  seem  to  be 
required. 

The  composition  of  a  sermon  calls  into  exercise  both  the  in- 
tellect and  the  heart.  As  a  work  of  intellect,  the  preacher's 
success  in  selecting  and  arranging  his  materials,  depends  in  no 
small  measure  on  the  soundness  of  his  judgment.  Through  an 
infelicity  of  taste  or  habit,  some  men  treat  all  sorts  of  subjects  in 
one  precise  method.  They  have  just  so  many  principal  heads, 
just  so  many  subdivisions,  and  so  many  inferences  in  each  dis- 
course, following  in  exact  succession,  like  the  strokes  of  the  clock, 
which  mark  the  hours  of  the  day.  The  hearers  easily  anticipate 
the  particulars  of  this  unvarying  round.  Now  this  rigid  uniform- 
ity is  not  applicable  to  any  important  business,  depending  on 
the  agency  of  mind.  What  should  we  think  of  a  general,  who 
should  plan  a  battle  or  a  siege  according  to  books,  without  re- 
garding the  character  of  his  troops,  the  circumstances  of  his  po- 
sition, or  the  strength  of  his  enemy  ?     He  might  spend  the  time 


STRUCTURE  OF   SERMONS.  85 

of  a  campaign  in  drawing  lines  of  circumvallation  or  contra valla- 
tion,  and  with  all  his  mathematical  exactness,  he  might  prove 
a  harailess  enemy  to  those,  who  would  have  trembled  at  the 
prompt  use  of  bayonets  and  heavy  artillery.  Should  the  law- 
yer treat  all  causes  of  his  clients,  or  the  physician  all  diseases  of 
his  patients,  in  one  technical  method,  without  regarding  the  end- 
less variety  of  circumstances,  what  should  we  say  of  their  skill 
in  their  several  professions  ?  Certainly  a  mode  of  proceeding, 
which  is  absurd  in  all  other  cases,  is  not  less  absurd  in  the  pul- 
pit. 

But  the  reasonable  disgust  which  we  feel  at  a  mechanical  uni- 
formity, should  not  push  us  into  the  opposite  extreme.  Orato- 
ry, like  other  arts,  has  settled  principles.  The  solicitor  when 
he  speaks,  has  some  end  in  view  ;  and  applies  his  powers  to  at- 
tain it,  not  at  random,  but  according  to  some  plan,  adapted  to 
his  purpose.  He  states  facts,  adduces  testimony,  cites  authori- 
ty, reasons,  obviates  prejudices,  rouses  emotion.  To  gain  his 
cause,  he  combines  more  or  fewer  sources  of  argument,  and  di- 
rects his  efforts  to  a  given  point  of  attack  or  defence,  as  a  ver- 
satile invention,  and  a  skilful  judgment  may  dictate.  He  adopts 
a  particular  course,  not  by  accident,  but  because  his  knowledge 
of  men,  and  of  his  profession,  induces  him  to  prefer  this,  as  most 
likely  to  be  successful. 

The  wise  preacher  too,  will  proceed  according  to  the  subject 
and  design  of  his  discourse  ;  and  will  not  be  so  afraid  of  rules, 
as  to  establish  the  rule,  that  a  sermon  should  have  no  subject 
nor  design.  Without  using  judgment,  every  rule  indeed,  will 
be  unavailing,  even  to  teach  him  the  meaning  of  his  text.  Does 
it  therefore  follow  that  the  system  of  sacred  interpretation  can 
give  him  no  aid  in  understanding  the  Bible  ? — or  that  he  is  to 
ascertain  the  sense  of  a  single  text  only  by  chance,  without  any 
principles  to  guide  him  ?  No  more  does  it  follow,  because  mere 
rules  cannot  enable  him  to  compose  a  good  sermon,  that  there- 
fore he  can  never  hope  to  make  such  a  sermon,  except  by 
chance.  The  thought,  the  method,  and  the  expression,  all  de- 
mand pains  and  skill.     Writing  is  a  fine  art,  and  has  elementa- 


86  STRUCTURK  OF  SERMONS. 

ry  principles.  Accident  might  as  well  produce  the  Messiah  of 
Handel,  as  the  Paradise  Lost;  might  as  well  guide  the  chisel  of 
Praxiteles,  or  the  pencil  of  RafFaelle,  as  the  pen  of  Addison. 

I  am  aware  that  a  random  effort  in  the  pulpit,  is  sometimes 
successful.  But  when  it  is  so,  if  it  was  occasioned  by  affected 
peculiarity,  or  careless  neglect  of  regular  preparation,  it  requires 
apology  rather  than  commendation. 

It  is  to  be  expected  that  the  tendency  to  imitation,  and  the 
insensible  influence  of  liabit,  in  a  Seminary  like  this,  will  pro- 
duce, to  some  extent,  uniformity  in  public  exercises.  But  in 
the  composition  of  sermons,  there  is,  if  I  mistake  not,  a  counter- 
acting tendency,  of  great  strength.  I  refer  not  to  a  useful  and 
pleasant  variety,  resulting  from  difference  of  taste  and  tempera- 
ment, and  giving  to  each  man  something  that  is  characteristic, 
in  his  own  manner  of  thinking  and  writing.  I  refer  to  that 
studied  aim  at  peculiarity,  which  is  often  connected  with  gen- 
ius, but  commonly  with  genius  of  secondary  rank,  and  that 
under  the  influence  of  pride.  The  writer  of  a  sermon  with  such 
feelings,  perhaps,  sits  down  to  his  work  in  his  study,  with  delib- 
erate calculation  to  avoid,  at  all  events,  the  customary  method 
of  treating  a  subject.  But  in  gratifying  a  fastidious  humour,  and 
in  avoiding  the  fault  of  a  rigid  exactness,  he  may  fall  into  an- 
other often  times  greater  magnitude,  the  affectation  of  originali- 
ty. Pride  chooses  to  err,  rather  than  not  to  be  singular  :  but 
the  Avise  man  will  not  grope  his  way  through  thickets,  merely 
because  the  high  road  is  so  common.  The  preacher,  more  than 
any  other  man,  needs  a  sober  judgment. 

This  leads  to  another  remark,  viz.  on  the  necessity  o^  pious 
feeling.  The  preacher's  success  in  composing  a  sermon,  de- 
pends preeminently  on  the  state  of  heart,  with  which  he  comes 
to  the  work.  Suppose  he  engages  in  it  with  the  same  frigid 
calculation,  with  which  a  mechanic  sits  down  to  the  construc- 
tion of  a  clock.  His  object  is  to  amuse  his  hearers  :  to  make 
an  advantageous  display  of  his  own  genius,  or  learning,  or  elo- 
quence. With  this  view,  he  chooses  his  subject  and  his  meth- 
od ;  adopts  some  novel  interpretation  of  his  text,  becoming  a 


STRUCTURE  OF   SERMONS.  S7 

man  of  erudition  ;  calls  to  his  aid  all  the  resources  of  pro- 
found theological  research  ;  adjusts  all  his  topics  of  argument, 
and  of  address  to  the  passions,  according  to  the  best  canons  of 
taste  ; — and  when  the  sermon  is  finished,  what  is  it  ? — a  body 
with  fair  proportions,  elegant,  splendid,  perhaps,  in  its  decora- 
tions, but  a  body  without  a  souL  One  sentence  of  simple,  Pu- 
ritan eloquence,  is  worth  a  thousand  such  sermons. 

But  let  the  preacher  commence  his  preparation  for  the  pulpit 
with  the  heart  of  a  devout  Christian  ;  a  heart  that  regards  as  the 
great  end  of  preaching,  the  glory  of  God  and  the  salvation  of 
man  ;  a  heart  tli^t  feels  the  worth  of  souls,  glows  with  holy  af- 
fection to  the  Redeemer,  and  anticipates  with  trembling  hope, 
the  day  when  he  shall  come  to  be  glorified  in  them  that  believe  ; 
and  this  spirit  will  diffuse  a  savour  of  godliness  through  the  ser- 
mon, that  will  warm,  and  impress,  and  penetrate  his  hearers. 
Luther's  maxim,  "  Bene  orasse  est  bene  studuisse,"  should  be 
graven  on  the  memory  of  every  preacher.  None  but  God,  can 
effectually  teach  us,  how  to  teach  others.  A  heart  devoted  to 
him  in  the  study,  will  stamp  its  own  character  of  sanctity  and 
energy  on  every  preparation  for  the  pulpit.  And  let  it  never 
be  forgotten  by  the  students  of  this  Seminary,  that  no  fund  of 
knowledge,  no  rhetorical  skill  in  the  selection  of  matter,  or  in 
the  arrangement  or  embellishment  of  a  discourse,  can  make  it  in 
any  measure  what  a  Christian  sermon  should  be,  if  it  wants  that 
vital  impulse,  which  nothing  can  impart  but  a  spirit  of  fervent 
piety.* 

With  these  general  remarks  in  view,  we  may  proceed  to  con- 
sider that  arrangement  of  parts,  which  is  most  customary  in  a 
regular  sermon.  To  every  such  sermon,  some  of  these  parts 
will  of  course  belong.  You  will  readily  perceive  that  it  is  not 
my  object  to  designate  the  cases  in  which  more  or  fewer  of  them 
may  be  dispensed  with  ;  but  to  lay  down  some  principles,  in 
respect  to  each,  that  rnay  assist  the  young  preacher,  in  his  prep- 
arations for  the  pulpit ;  taking  it  for  granted,  that  he  v/ill  en- 


*  See  Erskine's  Discourses  on  Ministry,  Ser.  1. 


88 


STKUCTURE   OF  SERMONS. 


deavour  to  make  such  an  anangeinent  of  parts,  in  any  given 
case,  as  is  best  adapted  to  the  subject  and  design  of  his  dis- 
course. The  principal  parts  of  a  sennon  vvliich  now  demand  our 
consideration  are  these  five,  exordium,  exposition  and  proposi- 
tion, division,  discussion  or  argument,  and  conclusion.  The 
observations  which  I  shall  make  on  these  particulars,  will  ne- 
cessarily bring  into  view  some  of  the  great  principles  of  preach- 
ing ;  and  instead  of  exhausting  the  subject,  will  only  prepare 
the  way  for  examining,  more  fully,  the  general  characteristics  of 
sermons. 


EXORDIUM. 


The  only  valuable  purpose  for  which  any  public  speaker  can 
address  an  assembly,  is  to  make  them  understand,  and  believe, 
and  feel,  the  sentiments  which  he  utters.  The  chief  object  of 
an  introduction  then  is,  to  secure  that  attention  which  is  most 
favourable  to  the  attainment  of  this  purpose  ;  and  the  obstacles 
which  prevent  this  favourable  attention,  are  commonly  found  in 
the  prejudice,  the  ignorance,  or  the  indifference  of  the  hearers. 
They  may  liave  a  low  estimate  of  the  talents  or  the  mor- 
al character  of  the  preacher.  In  such  a  case,  however,  the 
remedy  lies  not  in  any  effect  which  he  can  hope  to  produce  by 
a  few  prefatory  sentences,  at  the  opening  of  a  sermon  ;  but  in 
his  becoming  better  knoion  to  his  hearers,  if  he  deserves  their 
respect,  or  becoming  a  hetter  man,  if  he  does  not.  If  the  pre- 
judice is  directed  against  general  opinions,  which  he  holds,  or  is 
supposed  to  hold,  no  benefit  can  arise  from  attempting,  in  an 
exordium,  to  defend  those  opinions  ;  nor  from  alluding  to  them 
in  any  form,  except  in  some  rare  case,  where  a  prompt  disavowal 
may  remove  at  once,  some  injurious  mistake.  But  if  he  is  aware 
that  the  hearers  are  preoccupied  with  unfavourable  impressions, 
as  to  the  particular  subject  he  is  about  to  discuss,  his  first  aim 
evidently  should  be,  so  to  present  that  subject,  if  possible,  as  not 
to  strengthen,  but  to  obviate  those  impressions. 

Supposing  however,  the  preacher  to  be  satisfied,  that  no  pre- 
judicc  o^  the  hearers  exists  to  frustrate  the  effect  of  his  discourse, 


STRUCTURE  OF  SERMONS.  S9 

Still  he  is  to  presume  that  their  ignorance,  or  at  least  their  in- 
difference to  divine  things,  will  present  powerful  obstacles  to  his 
success.  He  must  therefore  introduce  his  subject,  so  that  it 
shall  promise  to  be  intelligible  to  them,  and  interesting ;  so  that 
they  shall  be  attracted  to  listen,  and  gradually  disarmed  of  that 
deadly  insensibility,  which  bars  up  all  the  avenues  of  profitable 
instruction  from  the  pulpit ;  so  in  short,  that  they  shall  become 
prepared  spontaneously  and  earnestly,  to  "  give  heed  to  the 
things  that  are  spoken."  An  exordium,  then,  should  possess 
the  following  properties  : 

In  the  first  place.  Simplicity. 

Here  there  is  no  room  for  artificial  structure,  and  studied  or- 
nament of  diction.  Good  taste  absolutely  forbids  both  the  stiff- 
ness of  aplioristic  brevity,  and  the  elaborate  harmony  of  the 
stately  and  periodic  style.  It  is  an  ancient  precept,  that  no  dis- 
course should  commence  with  a  long  sentence.  All  pompous 
allusions,  Horace  condemns  as  splendid  patches  on  an  introduc- 
tion, which  render  it  ridiculous ;  such  as  "  the  grove  and  altar 
of  Diana ;  the  stream  winding  through  beautiful  fields  ;  the  ma- 
jestic river,  and  the  rainbow." 

All  those  warm  appeals  to  the  passions  or  imagination,  which 
may  be  highly  proper  in  the  sequel  of  a  discourse,  are  entirely 
out  of  place  at  the  beginning.  The  obvious  reason  is,  the  hear- 
ers come  together  with  their  hearts  cold,  and  their  thoughts  dis- 
sipated by  intercourse  with  a  thousand  minor  objects.  They 
can  no  more  be  started  into  high  emotion  by  a  fervid  stroke  of 
eloquence,  than  a  mountain  of  ice  can  be  dissolved  in  a  moment, 
before  the  blaze  of  a  taper.  Besides,  were  it  practicable  to 
awaken  this  sudden  ardour  of  feeling,  it  would  not  be  desirable. 
High  emotion  is  necessarily  transient.  He  who  thinks  himself 
able  to  keep  up  its  full  intensity  through  a  long  discourse,  needs 
only  a  few  lessons  from  experience  to  undeceive  him.  By 
striking  his  highest  string  at  first,  he  compels  himself  to  sink  as 
he  proceeds  ;  and  thus  very  unskilfully  excites  expectation,  only 
to  disappomt  it.  The  discourse  that  begins  in  ecstasy,  to  be 
consistent  with  itself,  must  end  in  phrenzy.  A  good  judge  on 
12 


90  STRUCTURE  OF  SERMONS. 

this  subject  says,  "  reserve  your  fire :  bold  thoughts  and  figiu'es 
are  never  rehshed,  till  the  mind  is  heated  and  thoroughly  en- 
gaged, which  is  never  the  case  at  the  commencement.  Homer 
employs  not  a  single  simile,  in  the  first  book  of  the  Iliad,  nor  in 
the  first  book  of  the  Odyssey."  And  another  says,  "  You  must 
in  the  beginning  speak  gently,  remembering  that  your  auditors 
are  yet  neither  in  heaven,  nor  in  the  air,  but  upon  the  earth, 
and  in  a  place  of  worship. 

Under  the  head  of  simplicity,  I  remark  too,  that  an  introduc- 
tion should  not  exhibit  a  display  of  learning.  Grammatical  and 
philological  observations,  the  names  and  opinions  of  celebrated 
men,  and  in  general,  whatever  looks  like  ostentation  of  exten- 
sive reading,  is  to  be  avoided  as  much  as  possible  in  this  part  of 
a  sermon. 

It  should  not  be  abstruse.  Controversial  speculation,  meta- 
physical subtilties,  protracted  and  profound  argumentation,  ab- 
stract thoughts  and  language,  are  entirely  unsuitable  while  as  yet 
the  minds  of  those  we  address  are  prepared  only  for  that  which 
is  perspicuous  and  familiar. 

It  should  not  be  abrupt.  The  general  reason  is,  that  a  bold 
dash  upon  the  hearers  at  first,  is  not  congruous  with  the  cool 
state  they  are  in,  nor  with  the  steady  and  increasing  interest, 
which  we  wish  to  preserve  in  their  minds.  Extraordinary  cir- 
cumstances may  justify  the  departure  from  any  rules,  which 
common  sense  prescribes  for  common  cases.  Such  was  the  sud- 
den and  vehement  attack  on  Cataline,  with  which  Cicero  op- 
ened his  first  oration  against  that  conspirator.  Chrysostom,  after 
an  earthquake,  began  a  sermon  thus  :  "  Do  you  see  the  power 
of  God  ?  Do  you  see  the  benignity  of  God  ? — Power,  because 
the  firm  world  he  has  shaken  ;  benignity,  because  the  falling 
world  he  has  sustained."  And  Flechier  commenced  a  funeral 
discourse  thus :  "  With  what  design.  Sirs,  are  you  assembled 
here  ?  What  view  have  you  of  my  ministry  ?  Am  I  come  to 
dazzle  you  with  the  glory  of  terrestrial  honours  ?" 

But  those  abrupt  exordiums  which  denote  a  studied  eccen- 
tricity in  the  preacher,  are  without  apology.     The  most  faulty 


EXORDIUM.  91 

examples  of  this  kind,  that  I  have  seen,  are  in  the  sermons,  (as 
they  are  called,)  of  Sterne.  On  the  text  "  His  commandments 
are  not  grievous  ;  " — he  begins — "  No, — 'they  are  not  grievous 
my  dear  auditors."  After  the  text :  "  For  we  trust  that  we 
have  a  good  conscience ; "  he  exclaims-"  Trust ! — trust  we  have 
a  good  conscience  !  " — On  the  text :  "  It  is  better  to  go  to  the 
house  of  mourning  than  the  house  of  feasting  ;  "  his  first  sen- 
tence is  :  "  That  I  deny."  The  first  of  these  examples  is  tol- 
erable ;  but  the  others,  especially  the  last,  is  a  puerile  efibrt  at 
witticism,  which  a  man  of  good  taste  might  excuse  in  the 
tavern  or  circus,  but  which  he  must  reprobate  in  the  house  of 
God. 

In  the  second  place,  another  quality  requisite  in  an  exordium, 
is  PERTINENCE.  It  should  corrcspond  with  the  subject,  and  the 
occasion.  Writers  on  oratory  have  often  adverted  to  the  fact, 
that  both  Demosthenes  and  Cicero  were  accustomed  to  compose 
introductions  beforehand,  from  which  they  might  make  a  selec- 
tion in  case  of  an  emergency.  .The  reason  assigned  for  this,  is 
the  importance,  and  at  the  same  time  the  difficulty,  of  beginning 
well  an  address,  when  there  had  been  little  opportunity  for 
preparation  :  and  while  neither  the  speaker  nor  the  hearers  have 
as  yet  become  deeply  interested  in  the  subject.  Unquestiona- 
bly these  great  masters  of  oratory  might  devise  a  few  sentences, 
adapted  to  the  general  state  of  affairs,  which  might  be  made  the 
preface  to  the  discussion  of  almost  any  topic.  But  the  preacher 
is  seldom  called  to  an  unpremeditated  effort ;  and  so  constant  is 
the  repetition  of  his  public  services,  that  he  would  soon  find  an 
expedient  like  the  one  just  mentioned,  utterly  fallacious.  It  is 
an  indispensable  quality  of  an  exordium  that  it  should  be  engag- 
ing.. This  it  cannot  be,  if  it  consists  only  of  thoughts  which  are 
trite  or  trivial.  The  preacher  may  begin  by  descanting  on  some 
such  point  as, — the  vanity  of  the  world, — the  brevity  of  human 
life, — the  worth  of  the  soul, — the  calamities  of  the  fall ;  but  it 
requires  no  common  skill  and  vivacity  to  give  interest  to  an 
assembly,  in  that  which  they  have  heard  a  thousand  times  re" 
peated. 


92  STRUCTURE   OF  SERMONS. 

Now  pertinence  promotes  variety.  The  important  difference 
as  to  variety  between  general  subjects  and  those  which  are  par- 
ticular, is  this  ;  the  former  are  few,  obvious,  and  to  all  men  who 
reflect  at  all,  familiar.  While  particular  subjects  are  as  various 
as  the  endless  diversity  that  exists  in  the  properties  and  rela- 
tions of  things.  So  far  then  as  interest  depends  on  variety,  we 
have  only  to  select  various  subjects  for  sermons,  and  to  make 
the  exordium  of  each  appropriate,  and  the  end  is  accomplished. 
I  am  aware  that  there  is  one  kind  of  introduction,  which,  though 
limited  to  the  subject  in  hand,  is  void  of  interest,  because  it  re- 
curs in  formal  routine,  on  every  Sabbath.  It  consists  in  a  strain 
of  indefinite  remarks,  bespeaking  attention  to  what  shall  be  de- 
livered, on  account  of  its  immense  importance,  and  the  momen- 
tous consequences  connected  with  the  manner  in  which  it  shall 
be  received. 

Those  Introductions  which  cast  a  preparatory  light  on  the 
subject  from  the  context,  may  easily  unite  the  advantages  of 
simplicity   and   pertinence.      And  there    is  a  peculiar  felicity 
in  this  connexion,  where  it  can  be  exhibited  in  the  form  of 
narrative. 

In  the  third  place,  delicacy  is  another  indispensable  quality  of 
a  good  exordium. 

There  is  a  becoming  congruity  between  the  preacher's  work, 
and  the  air  of  religious  sensibihty  and  reverence  \\ith  which  he 
should  engage  in  its  appropriate  duties.  When  he  enters  the 
place  consecrated  to  Jehovah,  the  reflection,  "  This  is  none  oth- 
er than  the  house  of  God,  and  this  is  the  gate  of  heaven," 
should  repress  all  feelings  that  do  not  accord  with  the  dignity 
and  sanctity  of  his  business.  The  same  Luther  who  braved  the 
anathemas  of  the  Roman  Pontiff,  always  ascended  the  pulpit 
with  trembling  knees.  But  besides  this  aspect  of  rehgious  awe, 
which  a  deep  feeling  of  divine  things  will  certainly  impart  to  the 
preacher,  there  is  a  decorum  of  manner,  which  will  arise  from  a 
proper  respect  to  his  hearers.  Where  this  is  wanting,  they  will 
not  fail  to  perceive  it,  and  to  be  instinctively  prepossessed 
against  what  he  shall  deliver. 


EXORDIUM.  93, 

But  we  must  not  mistake  the  character  of  that  modesty  which 
is  becoming  in  a  preacher.  It  is  not  a  timid,  tremulous  manner 
of  saying  things,  which  seems  to  imply  that  he  does  but  half  be- 
lieve his  own  sentiments.  The  divine  commission  to  Jeremiah 
was:  "Arise  and  speak  unto  the  people  all  that  I  command 
thee  ; — be  not  afraid  of  their  faces."  And  Paul  besought  his 
brethren  to  pray  for  him,  "  that  he  might  speak  boldly  as  he 
ought  to  speak."  Certainly  no  commendation  is  due  to  that 
modesty  in  a  preacher,  which  makes  him  "  ashamed  of  the  goS' 
pel  of  Christ." 

Nor  does  real  modesty  any  more  requii'e  those  formal  apolo- 
gies, with  which  sermons  are  often  introduced.  When  a  preach- 
er compliments  an  assembly  with  the  assurance,  that  he  consid- 
ers them  as  very  enlightened  and  respectable  ;  that  through  the 
weakness  of  his  powers,  or  the  want  of  preparation  in  the  pres- 
ent case,  he  is  conscious  that  what  he  shall  deliver  will  be  un- 
worthy of  their  attention  ;  it  may  seem  to  result  from  an  amia- 
ble self-diffidence.  But  judicious  hearers  will  suspect,  and  often 
suspect  truly,  that  pride  is  speaking  under  the  cloak  of  humil- 
ity. 

At  the  bar,  or  in  the  senate,  the  public  speaker  may  with 
happy  effect,  sometimes  allude,  by  way  of  apology  for  himself, 
to  his  want  of  health,  or  want  of  time  for  preparation,  to  the  in- 
experience of  youth,  or  the  imbecility  of  age.  But  the  same 
indulgence  is  by  no  means  allowed  to  the  Christian  preacher. 
The  exhibition  of  himself,  in  any  form,  is  so  inconsistent  with 
the  sacred  delicacy  and  elevation  of  his  work,  that  it  rarely  fails 
to  excite  disgust. 

Before  I  dismiss  the  article  of  delicacy  as  a  becoming  proper- 
ty of  an  introduction,  allow  me  to  say,  that  it  absolutely  forbids 
an  angry,  austere  or  querulous  manner  of  address.  He  knows 
but  little  of  men,  who  does  not  know  that  harsh  and  acrimoni- 
ous language  is  adapted  to  produce  unsanctified  resentment, 
rather  than  evangelical  repentance.  He  may  imagine  that  fidel- 
ity to  the  truth  requires  him  to  assume  a  frowning  front ;  to  ar- 
raign his  hearers  with  a  magisterial  air,  and  bid  defiance  to  the 


94  STRUCTURE  OF  SERMONS. 

sentiments  they  may  entertain  of  him  and  his  doctrines.  But 
while  they  may  be  satisfied  perhaps,  that  his  rehgion  has  made 
him  fearless  and  honest,  they  will  hardly  be  persuaded  that  it 
has  made  him  either  a  lovely  man,  or  a  wise  preacher.  Love  and 
gentleness  win  upon  the  affections,  while  asperity  and  threaten- 
ing fortify  the  heart  against  persuasion.  Depend  upon  it,  a  ser- 
mon, however  excellent  in  other  respects,  will  be  lost  to  the 
hearers,  if  it  assails  them,  with  an  angry  commencement. 

In  the  fourth  place,  an  exordium  should  be  judicious  as  to 

LENGTH. 

I  ?,di.y  judicious,  because  what  is  proper  in  each  case,  must  be 
determined  by  the  subject  and  the  circumstances.  Many  of 
the  old  divines  extended  this  part  of  their  discourses  to  a  tedi- 
ous prolixity ;  while  others,  in  modern  times,  both  among  the 
English  and  the  French,  have  adopted  the  opposite  extreme, 
and  have  passed  from  the  text  to  the  discussion,  with  only  a 
sentence  or  two  of  introduction.  This  matter,  however,  should 
be  regulated  by  sober  principles,  and  not  by  caprice.  The  wise 
traveller  will  adjust  the  rapidity  of  his  first  movements,  and  the 
length  of  his  stages,  to  the  extent  of  his  whole  journey.  If 
the  subject  to  be  discussed  by  the  preacher  is  very  copious,  the 
exordium  should  be  brief,  to  make  room  for  the  subsequent  mat- 
ter. If  the  sermon,  on  the  other  hand,  is  to  contain  but  few 
thoughts,  it  is  a  very  inadequate  remedy  for  the  defect,  to  post- 
pone the  consideration  of  these,  by  an  attenuated  introduction. 
I  have  sometimes  been  pained  at  the  want  of  skill,  which  leads 
a  man  to  select  a  subject  extensive  enough  for  five  sermons,  and 
then  to  occupy  in  loose,  prefatory  remarks,  one  thu'd  of  the  time 
allotted  to  his  discourse.  The  most  common  characteristic  of 
such  introductions,  is  sterile  and  languid  declamation.  The 
preacher  begins  perhaps,  with  the  charms  of  Eden,  the  primi- 
tive innocence  and  felicity  of  man,  his  fatal  seduction  by  the 
subtlety  of  the  tempter,  his  apostacy,  and  his  expulsion  from 
Paradise.  Then  follow,  in  regular  gradation,  the  miseries  of 
the  fall,  and  the  wonderful  plan  of  redemption.  Besides  the 
disproportionate  length  to  which  these  tame  exordiums  are  apt 


EXORDIUM.  95 

/ 

to  be  extended,  they  are  too  miscellaneous,  and  too  trite,  to 
awaken  interest.  The  preacher  is  so  much  at  leisure,  that  ev- 
ery trifle  by  the  way-side  attracts  his  attention ;  and  his  subject, 
(if  indeed  he  has  one,)  is  forgotten.  In  this  case,  no  congruity 
of  parts  is  maintained,  no  regard  to  the  maxim: 

"  Primo  ne  medium,  medio  ne  discrepet  imum." 

The  fault  indeed  is  not  so  much  that  subsequent  matter  is  in- 
consistent with  what  had  preceded,  as  that  the  sermon  is  a  dull 
repetition  of  thoughts  anticipated  in  the  introduction,  some  of 
which  might  have  been  vivid  and  interesting,  in  their  proper 
place  and  order. 

Two  hints,  founded  as  I  think  on  careful  observation,  will 
close  this  lecture.  One  is,  that  young  writers  of  sermons,  are 
extremely  apt  to  dilate  all  the  first  thoughts  of  a  sermon,  from  an 
apprehension  that  their  stock  of  materials  to  complete  it,  will  be 
too  soon  exhausted.  The  other  is,  that  a  similar  difEiseness 
may  be  expected,  when  a  man  is  too  indolent  or  unskilful  to 
look  through  his  subject,  and  arrange  its  parts,  before  he  be- 
gins to  write.  In  this  case,  his  introduction  will  almost  of 
course  be  inappropriate,  and  tedious  in  length. 


LECTURE  VII. 


EXPLICATION     OF     TEXT. THREE     GENERAL     PRECAUTIONS. 

PROPOSITION. 

As  the  subject  is  the  basis  of  a  sermon,  this  ought  in  the  first 
place,  to  be  very  distinctly  apprehended  by  the  preacher,  before 
he  can  be  prepared  to  state  it  clearly,  to  enforce  it  by  argument, 
and  to  apply  it  with  power  to  the  conscience.  It  ought  also  to 
be  fairly  contained  in  the  passage  from  which  it  is  professedly 
deduced,  as  I  have  shown  at  some  length  in  discussing  choice 
of  texts.  It  is  this  unquestionable  principle,  that  the  subject  of 
a  Christian  sermon  ought  to  be  derived  from  the  oracles  of  God, 
which  often  makes  the  explication  of  the  text  necessary,  before 
the  subject  of  discourse  is  announced.  As  very  few  remarks 
will  be  requisite  on  that  part  of  a  sermon,  which  we  call  propo- 
sition, I  shall  defer  these  till  I  have  considered  what  is  proper 
in  explaining  a  text,  when  this  is  required. 

It  ought  then  to  be  taken  for  granted,  that  no  man  will  at- 
tempt to  discuss  a  text  in  public,  while  he  does  not  suppose 
himself  to  be  possessed  of  its  true  meaning.  Not  that  absolute 
certainty  concerning  every  passage,  is  essential  or  attainable. 
A  man  of  the  clearest  conceptions,  with  the  best  aids  which 
learning  can  furnish,  may  sometimes  be  in  doubt,  among  the  dif- 
ferent senses  that  have  been  attached  to  a  passage,  which  is  the 
true  one.    .But  instead  of  obtruding  his  doubts  on  his  hearers, 


GENERAL  PRINCIPLES.  97 

professing  to  enlighten  tlieir  minds,  while  his  own  gropes  in  dark- 
ness, Christian  discretion  prescribes  a  shorter  course,  namely,  to 
let  that  passage  alone  in  the  pulpit ; — at  least  not  to  make  it  a 
subject  of  a  sermon.  "  A  man,"  says  Claude,  "  who  needs  to 
be  told  that  he  ought  not  to  preach  on  a  text  before  he  under- 
stands it,  needs  at  the  same  time  to  be  informed,  that  he  is  fit- 
ter for  any  other  profession  than  that  of  the  Ministry." 

But  when  there  is  no  real  difficulty  in  the  sense  of  a  passage, 
it  is  often  useful  to  notice  the  occasion  and  circumstances  with 
which  it  is  connected,  for  the  sake  of  a  more  vivid  impressiori. 
When  this  is  done  by  allusion  to  the  context,  especially  when 
a  simple  statement  of  facts  is  all  that  'is  required,  such  an  ex- 
planation of  the  text  very  properly  falls  into  the  exordium.  I  may 
add,  that  in  much  the  greater  number  of  cases,  this  familiar  prepar- 
ation to  announce  the  subject  of  discourse,  is  the  best  that  can  be 
adopted.  There  must  however,  be  instances,  in  which  a  regu- 
lar explanation  of  the  text  is  necessary,  to  show  the  hearers  that 
it  contains  the  sentiment  which  the  preacher  deduces  from  it. 
In  such  a  case  he  must  resort  to  those  laws  of  sacred  criticism, 
by  which,  as  an  interpreter  of  the  Bible,  and  a  theologian,  his 
inquiries  should  be  guided.  To  give  instruction  in  these,  is  not 
the  business  of  Sacred  Rhetoric.  The  Students  of  this  Semi- 
nary however,  are  presumed  to  be  well  grounded  in  these 
principles,  by  the  very  able  course  of  instruction,  which  regu- 
larly precedes  their  entrance  upon  the  composition  of  sermons. 
But  as  the  great  end  of  sacred  philology  is  the  elucidation  of  di- 
vine truth,  and  that  for  the  benefit  of  common  understandings ; 
the  critic  and  the  preacher  must  to  some  extent  be  combined  ; 
and  it  often  becomes  a  question,  how  far  the  literary  habits 
of  the  former  are  to  be  modified  by  the  practical  wisdom  of 
the  latter.  You  sit  down  at  your  study  table  to  investigate  an 
Interesting  passage  of  Scripture,  with  a  view  to  bring  forth  its  re- 
al import,  in  a  sermon.  But  there  is  an  important  difference 
between  the  process  by  which  you  examine  that  text,  to  ascer- 
tain its  meaning,  and  that  by  which  you  are  to  exhibit  that 
meaning  to  plain  hearers.  In  the  first  case,  you  act  as  an  ety- 
mologist, and  a  critic ;  in  the  other,  as  a  "  teacher  of  babes."  It 
13 


98  STRUCTURE  OF   SERMONS. 

would  seem,  if  we  jurlsre  from  facts,  that  there  are  extremes  on 
different  sides  of  this  subject ;  and  to  guard  the  young  preacher 
against  these,  by  suggesting  a  few  plain  principles  of  common 
sense,  is  all  that  is  required  by  the  plan  of  these  lectures. 

1.  The  preacher  may  err,  by  taking  it  for  granted  that  some 
GREAT  DIFFICULTY  is  to  be  cncountered  in  every  passage. 
With  this  spirit  he  will  come  to  the  Bible,  as  the  empiric  does 
to  his  patient,  resolved,  at  all  events,  to  find  occasion  for  the 
display  of  his  professional  skill.  He  will  magnify  difficulties, 
when  they  exist,  and  create  them,  when  they  do  not.  The 
medical  student  must  make  it  his  business  to  investigate  human 
diseases ; — shall  he  therefore  presume  that  every  man  he  meets 
is  sick  ?  No  more  must  the  biblical  student  take  it  for  granted 
that  every  part  of  the  sacred  oracles  is  full  of  mystery,  because 
critical  research  is  necessary,  to  elucidate  passages  that  are  re- 
ally obscure.  In  all  points  that  are  essential  to  salvation,  the  Bible 
is  a  plain  book.  Should  we  admit  that,  as  to  its  great  purposes, 
it  is  so  obscure  that  its  meaning  cannot  be  understood  by  com- 
mon men,  till  it  is  explained  by  critics  and  commentators,  and 
that  these  are  entitled  to  exact  from  the  unlearned  an  implicit 
confidence,  then  the  grand  principle  of  Protestantism,  that  "  the 
Bible  is  the  only  rule  of  faith,"  applies  merely  to  the  initiated 
few  ; — that  is,  the  Bible  is  the  rule  to  critics,  and  critics  the  rule 
to  common  men.  What  advantage  then  has  the  Protestant  over 
the  Catholic?  If  unlearned,  neither  has  any  Bible.  From 
one,  it  is  locked  up  in  the  arcana  of  criticism ; — from  the  other, 
in  the  arcana  of  an  unknoivn  tongue  ;  and  to  both,  their  author- 
ised teachers  are  lords  of  their  conscience.  As  Protestants 
therefore,  we  must  maintain  that  the  Bible  in  its  great  outlines  is 
intelligible  to  plain  men,  in  whatever  translation,  provided  that 
such  translation  is  a  faithful  one  ;  and  provided  also,  that  it  is 
studied  with  a  candid,  devout  spirit. 

The  language  of  this  sacred  book  is  not  technical  nor  philo- 
sophical, but  more  familiar  than  that  of  any  other  book,  ancient 
or  modern.  It  was  written  chiefly,  by  plain  men,  unaccus- 
tomed to  the  abstract  phraseology  of  science.     It  was  written 


GENERAL    PRINCIPLES.  99 

Jhr  the  use  of  plain  men,  such  as  have  always  constituted,  and 
always  must  constitute  the  great  majority  of  our  race.  It  was 
written,  too,  for  purposes  equally  important  to  the  illiterate,  as 
to  the  learned,  namely  to  be  the  foundation  of  their  faith  and 
hope,  and  the  directory  of  their  conduct,  as  candidates  for  eter- 
nity. From  the  benevolence  of  God  then,  in  giving  this  book 
to  men,  and  from  the  design  for  which  he  gave  it,  it  would  be  rea- 
sonable to  presume,  that,  in  its  grand  characteristics  as  a  guide 
to  heaven,  all  who  read  it  with  humility,  integrity,  and  common 
intelligence,  as  to  its  principal  contents,  must  be  able  to  under- 
stand its  meaning.  Accordingly  we  find  that  the  body  of  plain, 
pious  men,  whose  minds  are  unperverted  by  prejudice,  have 
correctly  understood  the  great  outlines  of  religious  truth  con- 
tained in  the  Bible.  In  respect  to  these,  the  coincidence  of 
views  expressed  in  \\\e\v  formularies  of  faith,  drawn  up  in  ages 
and  countries  remote  from  each  other,  would  be  an  absolute 
miracle,  on  any  other  supposition,  than  that  one  leading  system 
of  truth,  is  stamped  in  characters  of  light,  on  the  sacred  pages. 
That  such  coincidence  of  views  has  existed,  is  a  fact  placed  be- 
yond all  question  by  the  evidence  of  history.  The  general  cor- 
rectness of  these  views  is  not  invalidated,  but  confirmed,  by  the 
profoundest  investigations  of  criticism. 

And  why  should  we  expect  it  to  be  otherwise  ?  The  great 
Teacher,  who  came  from  God,  was  predicted  as  one  "  anoint- 
ed to  preach  the  gospel  to  the  jpoor."  In  the  best  sense  of  the 
word,  he  was  preeminently  a  popular  preacher.  "  The  com- 
mon people  heard  him  gladly,"  because  his  instructions  were  so 
simple  and  familiar,  that  they  easily  understood  him.  But  I 
need  not  enlarge  on  this  topic.  It  is  preposterous  for  the  preach- 
er to  treat  plain  declarations  of  the  Bible,  as  though  he  consid- 
ered them  to  be  involved  in  mystery.     Yet, 

2.  The  preacher  may  err,  by  taMng  it  for  granted,  that  the 
most  OBVIOUS  se7ise  of  a  text,  is  always  the  true  sense.  A 
little  reflection  will  satisfy  any  one  that  this  could  not  be  rea- 
sonably expected.  The  diversity  of  language  contained  in  the 
Bible,  must  be  somewhat  correspondent  with  the  diversity  of  in- 


100  STRUCTURE  OF  SERMONS. 

dividual  taste  and  manner  among  its  writers.  lis  matter  too, 
consisting  of  history,  poetry,  prophecy,  biography,  precept  and 
doctrine,  necessarily  occasions  great  variety  in  its  phraseology. 
The  frequent  allusions,  especially  in  the  Old  Testament,  to  local 
usages,  to  customs  of  different  ages,  and  such  as  were  peculiar 
to  eastern  countries  ;  the  metaphors  taken  from  such  local  usa- 
ges, or  from  local  objects  or  facts,  present  many  points  of  diffi- 
culty to  those  who  read  the  Bible,  in  countries  and  periods  re- 
mote from  those  in  which  it  was  written.  I  would  by  no  means 
intimate  that  scriptural  figures  are  of  course  obscure.  So  far 
from  this,  is  the  fact,  that  when  they  are  taken  from  familiar 
objects,  and  expressed  in  simple  terms,  the  meaning  conveyed 
is  instantaneously  and  forcibly  impressed  on  the  mind.  Still  it 
is  certain,  that  not  figures,  merely,  but  allusions  to  oriental  cus- 
toms, are  sometimes  unintelligible,  except  to  men  of  reading. 
To  mention  one  brief  example,  in  which  a  phrase,  according  to 
the  obvious  import  of  its  words,  expresses  no  meaning  at  all. 
Moses  says  to  Israel  ;  "  The  land  whither  thou  goest  in  to  pos- 
sess it,  is  not  as  the  land  of  Egypt,  whence  ye  came  out ; 
where  thou  sowedst  thy  seed  and  loateredst  it  ivitli  thy  foot ; 
but  the  land  whither  ye  go,  is  a  land  of  hills  and  valleys,  and 
drinketh  water  of  the  rain  of  heaven."  Any  plain  man  might 
see  that  here  a  difference  is  alluded  to  between  two  countries, 
in  one  of  which  the  ground  is  watered  by  some  artificial  process, 
and  in  the  other  by  rain.  But  he  would  attach  no  meaning  to 
the  phrase,  "  wateredst  it  with  thy  foot ;  "  unless  he  happened  to 
know  that,  on  the  borders  of  the  Nile,  large  cisterns  were  pro- 
vided, that  the  roots  of  vegetables  might  be  refreshed  by  water, 
which  was  distributed  from  these  cisterns,  through  small  trench- 
es ;  and  to  which  the  gardener  gave  a  new  direction  at  any  time, 
by  turning  the  earth  against  it  with  his  foot. 

In  some  cases  where  no  figure  is  used,  the  obvious,  literal 
sense  of  a  passage,  is  not  its  true  sense ;  at  least,  as  it  must  be 
understood  by  modem  readers  generally.  For  example ;  our 
Saviour  says,  "  When  thou  fastest,  anoint  thine  head,  and 
wash  thy  face."     It  is  a  simple  injunction  that  his  disciples,  on 


GENERAL    PRINCIPLES.  101 

such  occasions,  should  appear  in  the  usual  manner  ;  in  distinc- 
tion from  hypocrites,  who,  as  a  signal  of  special  devotion,  cov- 
ered their  heads,  or  wore  ashes  on  their  faces,  that  their  sancti- 
ty might  attract  observation.  But  where  there  is  no  such  com- 
mon custom  as  anointing  the  head,  a  literal  conformity  to  this 
precept  would  be  a  ^dolation  of  its  spirit ;  because  the  man  who 
is  keeping  a  private  fast,  would  proclaim  this  to  his  neighbors, 
by  an  external  sign ;  the  very  thing  which  Christ  forbids. 

These  examples  are  selected,  not  as  presenting  difficulties  to 
the  critic,  but  as  familiarly  illustrating  the  principle,  that  we 
must  often  look  beyond  the  phraseology  of  a  text  to  ascertain 
its  meaning.  Of  course,  the  preacher  cannot  take  it  for  granted 
that  the  common  interpretation  is  right.  A  general  and  sponta- 
neous concurrence  of  opinions,  as  to  the  meaning  of  a  passage  in 
the  Bible,  or  in  any  other  book,  would  be  presumptive  evidence 
that  such  opinion  is  correct.  The  weight  of  this  evidence  how- 
ever, would  be  great  or  small,  according  to  circumstances  in  a 
given  case.  And  in  no  case  can  it  be  sufficient  to  supersede  a 
personal  examination,  in  one  who  is  a  professed  interpreter  of 
the  sacred  oracles. 

Still  it  should  be  said, 

3.  That  it  must  not  he  his  aim  to  find  a  new  sense  to  his 
text. 

Whatever  danger  results  from  a  tame  submission  to  authority 
on  this  subject,  the  attractions  of  novelty  are  still  more  danger- 
ous, to  a  man  of  sprightly  genius,  not  matured  by  experience  and 
judgment.  To  exhibit  the  points  of  difference  between  his  opin- 
ions and  those  of  others,  gives  opportunity  to  display  at  once, 
the  extent  of  his  reading,  and  the  superiority  of  his  discern- 
ment. But  how  does  such  puerile  ostentation  accord  with  the 
dignity  of  his  office,  who  is  "  a  servant  of  the  most  high  God,  to 
show  unto  men  the  way  of  salvation." 

No  translation  or  commentary  is  to  be  regarded  as  exempt 
from  the  scrutiny  of  criticism  ;  nor  need  we  scruple  to  say,  on 
any  proper  occasion,  that  the  received  English  version  of  the 
Bible  has  many  inaccuracies  and  defects.    Yet  to  assail  this  ver- 


102  STRUCTURE  OK  SERMONS. 

sion  from  the  pulpit,  on  all  occasions ;  and  thus  to  invalidate  its 
authority  with  common  minds,  while  we  admit  its  correctness, 
as  to  the  great  outlines  of  divine  truth,  is  a  mistake,  which  no 
preacher  of  good  sense  will  commit.  Besides,  in  this  case  it  is 
oftener  pedantry  than  learning,  that  is  displayed.  One  of  those 
venerable  men,  who  assisted  in  forming  this  version,  being  after- 
wards on  a  journey,  heard  its  defects  pointed  out,  to  an  illiterate 
congregation,  by  a  very  young  preacher,  who,  in  one  instance 
assigned  three  reasons  why  a  word  should  have  been  differently 
translated.  In  the  evening,  the  learned  divine  said  to  the  young 
man :  "  You  might  have  preached  a  more  useful  sermon  to 
these  poor  hearers.  The  king's  translators  considered  well  the 
three  reasons  which  you  have  suggested  for  anotlier  rendering  of 
that  word  ;  but  they  were  induced  by  thirteen  weightier  reasons, 
to  prefer  the  rendering  that  was  adopted," 

On  this  point,  I  am  happy  to  express  my  own  views  in  the 
language  of  Dr.  Campbell,  who  was  at  once  an  enlightened 
scholar  and  a  judicious  preacher.  "  Particular  care,"  says  he, 
"  ought  to  be  taken,  in  expounding  the  Scriptures,  not  to 
a]ipear  over-learned,  and  over-critical.  There  is  no  occasion  to 
obtrude  on  an  audience,  as  some  do,  all  the  jarring  interpreta- 
tions given  by  different  commentators ;  for  this  knowledge  can 
serve  no  other  purpose  than  to  distract  their  thoughts.  Before 
you  begin  to  build,  it  is  necessary  to  remove  such  impediments 
as  lie  directly  in  your  way  ;  but  you  could  not  account  him  oth- 
er than  a  very  foolish  builder,  who  should  first  collect  a  deal  of 
rubbish,  which  was  not  in  his  way,  and  could  not  have  obstruct- 
ed his  work,  that  he  might  have  the  pleasure  and  merit  of  re- 
moving it.  And  do  the  fantastic,  absurd,  and  contradictory 
glosses  of  commentators  deserve  a  better  name  than  rubbish  ? 
No,  surely.  Where  a  false  gloss  cannot  be  reasonably  supposed 
to  be  either  known  or  thought  of  by  the  audience,  it  is  in  the 
preacher  worse  than  being  idly  ostentatious  of  his  learning,  to 
introduce  such  erroneous  gloss  or  comment." 

We  must    always    remember  too,  the  difference  between 
a  church   and  a  college.       In    most  Christian    congregations 


GENERAL    PRINCIPLES.  103 

lliere  are  very  few,  if  any  linguists.  I  do  not  say  that  we  ought 
never  to  mention  the  original.  Justice  to  the  passage  we  ex- 
plain, may  sometimes  require  it.  Nor  is  it  necessary  that  our 
translators  should  be  deemed  infallible.  But  then,  on  the  other 
hand,  it  is  neither  modest  nor  prudent  in  the  preacher,  especial- 
ly if  a  young  man,  to  be  at  every  turn  censuring  the  translators, 
and  pretending  to  mend  their  version.  It  is  not  modest ;  as  they 
over  whom  the  corrector  assumes  a  superiority,  are  allowed  on 
all  hands,  to  have  been  men  of  eminent  talents  and  erudition. 
And  it  is  not  prudent,  as  this  practice  never  fails  to  produce,  in 
the  minds  of  the  people,  a  want  of  confidence  in  their  Bible. 
Indeed,  in  regard  to  every  thing  which  may  be  introduced,  eith- 
er in  the  way  of  criticism  or  comment,  it  is  not  enough  that 
such  an  observation  is  just,  that  such  an  interpretation  has  been 
actually  given,  or  that  such  an  opinion  has  been  maintained ; — 
the  previous  inquiry  which  the  preacher  ought  to  make  by  him- 
self is,  whether  it  be  of  any  consequence  to  the  people  to  be  in- 
formed of  the  observation,  comment,  or  opinion.  If  on  other 
occasions,  more  especially  on  this,  the  apostolical  admonition 
ought  to  be  sacredly  observed,  that  "  nothing  proceed  out  of  the 
speaker's  mouth,  but  that  which  is  good  to  the  use  of  edifying, 
that  it  may  miinister  grace  to  the  hearers." 

On  the  literary  vanity,  which  employs  an  excess  of  criticism, 
in  the  pulpit,  I  add  one  more  remark,  that  it  has  no  countenance 
from  the  highest  of  all  examples,  that  of  our  Lord  and  his  Apos- 
tles. The  great  body  of  primitive  Christians,  had  access  to  the 
Hebrew  scriptures  chiefly  through  a  translation ;  and  one  less 
perfect,  unquestionably,  than  the  common  version  in  our  lan- 
guage. Yet  the  first  preachers  of  Christianity,  qualified  as  they 
certainly  were,  to  correct  all  mistakes,  by  gifts  more  adequate 
than  those  of  scholarship,  "  never  perplexed  their  hearers  with 
various  readings  and  various  renderings." 

You  may  say  perhaps,  of  what  value  to  me  as  a  Christian 
teacher,  or  to  my  hearers,  is  my  critical  knowledge,  if  I  am  not 
to  use  it?  I  answer,  of  the  same  value  with  any  other  knowl- 
edge, if  you  have  not  discretion  to  use  it  aright ;  that  is,  of  no 


104  STRUCTURE  OF  SERMONS. 

value  at  all.  You  may  have  a  knowledge  of  grammar^  and 
make  it  subservient  to  the  great  business  of  the  pulpit,  without 
giving  your  hearers  in  every  sermon,  a  disquisition  upon  etymol- 
ogy and  syntax.  Your  logic  may  be  made  the  instrument  of  in- 
stmction  and  conviction  to  sinners,  without  acquainting  them 
with  the  ten  categories  of  Aristotle,  or  the  difference  between 
abstract  and  concrete  terms.  Your  eloquence  may  melt  your 
hearers,  while  they  know  not  that  you  have  read  Quinctilian 
or  Longinus ;  and  care  not  whether  the  figure  that  thrilled  their 
bosoms,  has  been  called  mttonymy  or  ajwstrophc,  in  technical 
rhetoric.  Just  so  you  may  use  your  knowledge  of  sacred  crit- 
icism, without  abusing  it.  From  its  stores,  humility  and  good 
sense  may  draw  the  richest  instruction  for  your  hearers,  without 
ostentation  on  your  part,  or  perplexity  on  theirs. 

Thus  far,  the  way  before  us  has  seemed  to  be  obvious.  That 
the  preacher  may  announce  the  true  meaning  of  his  text,  as  the 
subject  of  discourse,  he  must  first  ascertain  this  meaning.  In 
doing  this,  he  must  not  presume  that  the  true  sense  of  the  pas- 
sage is  wrapped  up  in  mystery ;  nor  that  it  is  of  course  so  plain 
as  to  render  examination  superfluous  ;  nor,  w'hen  it  is  plain, 
that  he  is  at  liberty  to  display  his  ingenuity  or  learning,  by  in- 
venting some  novel  interpretation. 

But  it  may  be  said,  the  chief  inquiry  still  remains,  by  what 
process  is  he  to  determine  for  himself,  that  he  may  exhibit  to 
his  hearers,  the  true  meaning  of  his  text.  Were  I  competent  to 
the  undertaking,  it  would  be  preposterous  to  turn  aside  from  the 
proper  object  of  these  lectures,  to  discuss  the  science  of  bibli- 
cal criticism,  or  even  to  give  the  briefest  outline  of  this  science. 
Writers  of  sermons,  who  are  still  members  of  this  sacred  Semi- 
nary, may  avail  themselves  of  the  ample  system  of  instmction  in 
this  department,  which  belongs  to  their  regular  theological 
course.  Other  young  preachers,  who  have  not  enjoyed  these 
or  similar  advantages,  may  easily  find  access  to  books,  which 
will  give  important  aid  to  their  investigations.  In  the  absence 
of  all  others,  the  little  manual  of  Ernesti,  entitled    "  Elements 


STRUCTURE  OF  SERMONS.  105 

of  Interpretation"  translated  with  notes  by  Professor  Stuart, 
will  be  found  an  invaluable  treasury  of  elementary  principles. 

Having  remarked  at  so  much  length  on  the  practical  princi- 
ples to  be  observed  by  the  preacher  in  explaining  a  text,  when  its 
meaning  is  doubtful,  I  shall  be  brief  in  noticing  the  other  topic, 
which  belongs  to  this  lecture  ;  namely,  the  proposition  of  the  sub- 
ject. 

The  term  proposition,  as  used  in  logic,  is  applicable  only  to 
an  assemblage  of  words,  in  which  something  is  afjirmed.  As 
used  by  writers  on  oratory,  it  is  not  restricted  to  this  sense,  but 
applies  to  any  form  of  expression,  in  which  the  subject  of  a  dis- 
course is  announced.  Thus,  if  my  text  were  ;  "  There  is  not 
a  just  man  upon  earth,  that  doeth  good  and  sinneth  not,"  I 
might  say,  we  are  called  to  consider  as  the  subject  of  this  dis- 
course, the  "  universal  sinfulness  of  men:  "  or,  I  might  reduce 
it  to  a  logical  affirmation,  and  say, — the  doctrine  of  the  text  is, 
"  that  all  men  are  sinners.'^  Either  form  amounts  to  what 
rhetoricians  mean  by  a  proposition  of  the  subject ;  though  I 
would  not  say  that,  in  all  circumstances,  either  form  is  equally 
good.  If  you  take  the  former  method,  you  have  indeed  a  sub- 
ject before  you,  but  you  feel  at  liberty  to  treat  it  in  the  way  of 
discursive  remarks.  If  you  take  the  logical  proposition,  you 
are  pledged  to  one  course :  you  must  prove  the  thing  affirmed, 
before  you  make  it  the  subject  of  inference  or  exhortation.  A 
sermon  written  under  such  a  necessity,  is  more  likely  to  possess 
unity,  and  to  combine  to  the  best  advantage,  instruction  with 
impression. 

For  reasons  that  are  obvious  to  every  mind,  the  doctrine  or 
duty  to  be  discussed  in  the  sermon,  should  be  announced  in  the 
proposition,  with  as  much  brevity  and  clearness  as  possible. 

Two  circumstances,  in  this  connexion,  deserve  some  regard. 
One  is,  that  when  you  are  prepared  to  state  your  subject,  the 
form  of  expression  employed,  should  be  such,  as  to  give  the 
hearers  a  momentary  premonition  that  you  are  about  to  do  it. 

For  example ;  "  The  doctrine  which  is  taught  in  the  text, 
14 


106  STRUCTURK  OF  SERMONS. 

and  which  I  shall  endeavour  to  establish  in  the  following  dis- 
course, is  this,  that  the  only  possibility  of  human  salvation,  con- 
sistent with  the  character  and  government  of  God,  is  suspended 
on  the  atonement  of  Clsrist."  Now,  if  language  like  this  is  em- 
ployed, every  intelligent  hearer  will  perceive  that  you  are  about 
to  announce  your  subject  before  you  have  done  it ;  and  accord- 
ingly that  sentence  of  your  sermon,  which  it  is  more  important 
for  him  to  remember  than  any  other,  he  will  be  more  likely  to 
remember.  But  many  preachers  would  reverse  the  order  of 
members,  in  the  example  given  above,  and  consequently  the 
hearers,  being  told  in  the  end  of  a  complex  sentence,  that  the 
subject  of  the  sermon  ivas  stated  at  the  beginning  of  it,  may  re- 
call the  statement,  if  they  can. 

The  other  circumstance  is,  that  the  terms  employed  in  sta- 
ting the  subject,  should  be  such,  if  possible,  as  not  to  call  for  ex- 
planation after  the  proposition  is  announced. 


LECTURE  VIII. 


UNITY. 


When  ihe  preacher  lias  ascertahied  the  sense  of  his  text,  and, 
after  a  proper  exordium,  has  placed  his  subject  distinctly  before 
his  hearers,  he  must  proceed  in  some  method  to  elucidate  and 
apply  this  subject.  The  next  thing  that  comes  regularly  to  be 
considered  in  the  structure  of  sermons,  is  division.  But  you  are 
aware,  gentlemen,  that  many  object  to  divisions,  especially  to 
regular  and  explicit  divisions,  in  a  sermon  ; — because,  as  it  is  said, 
they  are  inconsistent  with  unity.  This  objection  is  not  merely 
the  offspring  of  a  fastidious  or  fanciful  taste  ;  it  has  been  made 
by  men  of  respectable  name.  The  Archbishop  of  Cambray, 
whose  judgment  is  entitled  to  high  regard,  says  ;  "  There  re- 
mains no  true  unity  after  such  divisions  ;  seeing  they  make  two 
or  three  discourses  which  are  joined  into  one,  only  by  an  arbitrary 
connexion."  And  Bishop  Burnet,  himself  an  excellent  preach- 
er, recommends  that  a  sermon  should  have  "owe  head  and  only 
one,  well  stated  and  fully  set  out." 

The  canons  of  rhetoric  invariably  require  unity,  not  only  in 
dramatic  and  epic  poetry,  but  also  in  oratory.  And  every  one 
who  has  learned  his  first  lessons  in  sacred  eloquence,  admits 
without  doubting,  that  unity  is  an  essential  attribute  of  a  good 
seriTion.    Now,  though  the  same  precision  of  language  is  not  de- 


108  STRUCTURE  OF  SERMONS. 

manded  here,  as  in  the  abstract  sciences,  it  is  perfectly  obvious 
that  men  of  good  sense  seem  to  differ  on  this  subject,  because 
they  have  been  accustomed  to  attach  no  definite  meaning  to 
their  words.  It  becomes  necessary  then  to  examine  the  ques- 
tion, what  is  unity  in  a  sermon  ? — ^and  the  importance  of  this 
point  to  our  main  business,  requires  that  the  examination  shall 
be  extended  through  this  Lecture. 

In  entering  on  this  subject,  let  me  say,  I  do  not  mean  by  uni- 
ty that  sameness  which  excludes  all  interesting  variety  of  thought 
and  illustration  in  a  discourse.  If  twenty  pieces  of  coin,  stamped 
with  the  same  die,  are  spread  before  you,  each  is  so  perfectly 
like  the  rest,  that  though  you  turn  them  over  and  over,  you  see 
the  same  object  still  without  variety.  If  you  travel  across  an 
extended  plain  of  arid  sand,  stretching  around  you,  in  a  wide, 
unchanging  scene  of  barrenness,  there  too  you  have  oneness, 
ivithout  varietif.  But  how  soon  do  you  long  for  a  hill,  a  rivulet, 
a  cottage,  a  tree,  or  even  a  shrub,  to  relieve  you  fi-om  this  in- 
tolerable unity  of  prospect.  If  you  stand  on  the  deck  of  a  ship, 
in  mid-ocean,  on  the  morning  of  a  calm  summer's  day,  you  con- 
template this  vast  expanse  of  waters  with  emotions  of  sublimity. 
But  how  soon  does  the  eye  become  Weary  of  a  scene,  which 
presents  nothing  but  one  immense,  unvarying,  unmeaning  uni- 
formity ?  Suppose  no\v  you  sail  down  a  majestic  river  ;  here, 
on  its  banks,  a  flourishing  village  meets  your  eye  ;  there,  a  rug- 
ged clifl";  there,  cultivated  fields  ;  and  there,  a  tributary  stream 
rushes  down  from  the  neighboring  mountains.  Or  suppose  you 
travel  a  great  7-oad,  leading  through  a  fertile  country,  inter- 
spersed with  meadows,  and  forests,  with  the  splendour  of  wealth 
and  the  simplicity  of  rustic  life.  In  these  cases,  the  unity,  of 
the  7'iver  or  the  road,  is  associated  with  an  interesting  variety. 
You  glance  at  the  changing  scenery  as  you  pass  on,  and  feel 
the  vivacity  which  it  inspires,  without  being  at  all  diverted  from 
your  chief  object. 

Now,  to  apply  these  illustrations  to  the  purpose  in  hand. 
There  is  a  kind  of  unity  in  a  sermon,  which  indeed  is  in  no  dan- 
ger of  distracting  the  attention  of  hearers,  by  the  multiplicity  of 


UNITY.  109 

objects  presented.  It  consists  in  a  constant  recurrence  of 
the  same  thought,  attenuated  and  repeated  with  undevia- 
ting  uniformity.  The  hearers  pass  on  with  the  preacher,  not 
from  one  branch  of  the  discourse  to  another,  dehghted  with  the 
richness  of  matter  and  variety  of  illustration  ;  but  from  one  top- 
ic, presented  again,  with  some  trifling  changes  of  representation. 
The  above  sort  of  taste,  indeed,  does  not  always  deign,  in  this 
last  particular,  to  humour  the  caprice  of  hearers.  It  gives  them 
over  and  over  the  same  favorite  thoughts,  in  the  same  favorite 
expressions ;  and  often  very  consistently  completes  its  claims  to 
their  attention,  by  a  favorite  monotony  in  delivery.  Nor  is  this 
sameness  limited  to  a  single  discourse  of  the  preacher ; — it  ex- 
tends, perhaps,  through  the  whole  range  of  his  instructions ;  so 
that  whatever  reason  the  hearers  may  have  to  expect  a  new 
text,  they  have  the  advantage  of  foreseeing,  essentially,  what  the 
sermon  will  be,  from  sabbath  to  sabbath.  Now,  if  this  is  the  in- 
dispensable quality  in  sermons  which  we  call  unity,  it  is  one,  as 
all  will  agree,  in  which  it  is  the  province  of  dullness  to  excel. 
But  to  suppose  that  our  hearers  are  benefited  by  such  a  same- 
ness, in  the  pulpit,  is  to  suppose  that  when  they  enter  a  place  of 
worship,  they  cease  to  be  men.  Correct  views  on  this  subject, 
are  to  be  acquired  only  by  studying  the  human  mind,  in  its  gen- 
eral operations.  That  acute  and  able  writer,  the  late  Profes- 
sor Brown,  in  analyzing  the  philosophy  of  emotions,  has  the  fol- 
lowing remarks,  which  I  quote  with  pleasure,  as  strengthening 
the  illustrations  already  given.  "  Even  objects  that  originally 
excited  the  highest  interest,  if  long  continued,  cease  to  interest, 
and  soon  become  painful.  Who,  that  is  not  absolutely  deaf, 
could  sit  for  a  whole  day,  in  a  music  room,  if  the  same  air  with- 
out variation,  were  begim  again  in  the  very  instant  of  its  last 
note  ?  The  most  beautiful  couplet,  of  the  most  beautiful  poem, 
if  repeated  to  us  without  intermission,  for  a  very  few  minutes, 
would  excite  more  uneasiness  than  could  have  been  felt  from  the 
single  recitation  of  the  dullest  stanza,  of  the  most  soporific 
inditer  of  rhymes.  How  weary  are  we  of  many  of  the  lines  of 
our  best  poets,  which  are  quoted  to  us  forever,  by  those  who 


110  STRUCTURE  OF  SERMONS. 

read  only  what  others  quote.  What  we  admired  when  we  read 
it  first,  fatigues  and  disappoints  us,  wlien  we  meet  with  it  so  of- 
ten ;  and  the  author  appears  to  us  almost  trite  and  common  in 
his  most  original  images,  merely  because  these  images  are  so 
very  beautiful,  as  to  have  become  some  of  the  common  places 
of  rhetorical  selection. 

Notwithstanding  our  certainty  that  a  road  without  one  turn, 
must  lead  us  to  our  journey's  end,  it  would  be  to  our  mind,  and 
thus  indirectly  to  our  body  also,  which  is  soon  weary  when  the 
mind  is  weary,  the  most  fatiguing  of  all  roads.  A  very  long  av- 
enue is  sufficiently  wearying,  even  when  we  see  the  house  that 
is  at  the  end  of  it.  But  what  patience  could  travel  for  a  whole 
day,  along  one  endless  avenue,  with  perfect  parallelism  of  the 
two  straight  lines,  and  with  trees  of  the  same  species  and  height 
succeeding  each  other  exactly  at  the  same  intervals  ?  In  a 
journey  like  this,  there  would  be  the  same  comfort  in  being 
blind,  as  there  woidd  in  a  little  temporary  deafness,  in  the  case 
before  imagined  of  the  same  unvaried  melody,  endlessly  repeat- 
ed in  the  music  room.  The  uniformity  of  similar  trees,  at  sim- 
ilar distances,  would  itself  be  most  wearisome.  But  what  we 
should  feel  with  far  more  uneasiness,  would  be  the  constant  dis- 
appointment of  our  expectation,  that  the  last  tree,  which  we  be- 
held in  the  distance,  would  be  the  last  that  would  rise  upon  us ; 
when  tree  after  tree  as  in  mockery  of  our  patience  itself,  would 
still  present  the  same  dismal  continuity  of  line." 

I  need  not  be  more  particular  in  applying  these  illustrations. 
As  men  are  constituted,  they  demand  variety  in  intellectual  sub- 
jects, as  well  as  in  material.  And  the  preacher  of  good  sense, 
will  never  be  anxious  to  attain  that  unity  in  his  public  instruc- 
tions, which  excludes  a  proper  variety. 

What  then  is  the  unity  so  important  to  be  observed  in  the 
composition  of  a  sermon  ?  I  answer,  it  requires  that  the  semion 
should  be. 

In  the  first  place,  one  in  subject. 

It  will  be  unnecessary  to  dwell  on  this  point,  farther  than  to  ex- 
plain my  meaning.     The  preacher  may  have  but  one  chief  sub- 


UNITY.  Ill 

ject  in  his  eye,  and  yet  manage  so  unskilfully  as,  by  way  of 
preparatory  remark,  to  suggest  a  number  of  distinct  subjects, 
which  will  preoccupy  the  attention  of  the  hearers,  and  leave  a 
divided  impression  on  their  minds.  This  is  especially  liable  to 
be  the  case,  when  a  sermon  commences  with  critical  discus- 
sions, extended  to  some  length.  As  an  example  of  this  fault,  1 
mention  Claude's  plan  on  the  text, — Acts  II,  27.  "  Thou  wilt 
not  leave  my  soul  in  hell,  neither  wilt  thou  suffer  thine  Holy 
One  to  see  corruption."  The  subject  is,  the  resurrection  of 
Christ.  Before  entering  on  this,  however,  he  would  discuss  two 
other  points.  In  the  first  place,  he  would  show  that  the  lan- 
guage of  the  Psalmist,  quoted  in  the  text,  was  correctly  under- 
stood by  Peter,  as  referring  to  Christ.  In  the  second  place,  he 
would  refute  the  opinion  of  the  Romish  Church  respecting 
Christ's  descent  into  what  they  call  "  Jimhus  patrum,''  as  ground- 
ed on  the  word  hell  in  the  text,  which  in  this  case  means  the 
state  of  the  dead.  But  with  whatever  propriety  these  several 
topics  might  be  embraced  in  an  expository  lecture ;  a  sermon 
on  the  resurrection  of  Christ,  would  evidently  be  ruined  by  a 
formal,  preparatory  discussion  of  Peter's  inspiration,  and  of  a  gross 
superstition,  founded  on  a  verbal  mistake.  The  former  should 
be  taken  for  granted  ;  and  the  latter,  noticed  in  the  briefest  man- 
ner possible,  while  explaining  the  terms  of  the  text. 

There  is  another  way  in  which  the  above  principle  is  violated. 
The  preacher,  from  an  apprehension  of  falling  short  in  matter, 
or  from  a  false  notion  that  his  hearers  will  be  edified,  in  propor- 
tion to  the  range  of  topics  in  each  sermon,  contrives  to  bring  be- 
fore them  every  sabbath,  the  lohole  system  of  religion.  Every 
subject,  which  has  any  affinity  to  the  one  in  hand,  comes  in  for 
its  share  of  attention.  Thus  in  considering  the  question  of  Pi- 
late, "  What  is  truth  ?  "  the  hearers  are  gravely  told,  that  all 
truths  have  a  common  foundation,  and  a  common  connexion  one 
with  another ;  and  hence  it  comes  fairly  within  the  compass  of 
the  sermon,  to  speak  of  every  thing  which  is  true.  In  regard 
to  the  violation  of  unity  by  such  a  heterogeneous  assemblage  ol 
matter,  the  preacher  might  often  receive  admonition,  by  attempt- 


112  STRUCTURE  OF  SERMONS. 

ing  to  fix  on  a  brief  title  to  his  discourse ;  or  even  by  searching 
for  a  psalm  or  hymn,  appropriate  to  his  subject. 

In  the  second  place,  unity  requires  that  a  sermon  should  be 

ONE  IN  DESIGN. 

The  wise  preaclier  will  propose  to  himself  some  chief  effect 
which  he  hopes  to  produce,  by  every  discourse.  This  is  a  dis- 
tinct thing  from  the  subject  of  discourse ;  just  as  the  same  end, 
in  other  cases,  may  be  sought  by  various  means.  Thus,  if  you 
would  make  sinners  feel  their  guilt,  your  direct  subject  may  be 
either  their  obligations  or  their  transgressions.  If  you  would  con- 
sole a  good  man  in  affliction,  your  subject  may  be,  the  perfection  of 
God's  providence,  or  the  benefit  of  afflictions.  If  you  would  in- 
culcate the  obligation  of  children  to  love  their  parents,  you  may 
do  this  by  preaching  on  filial  affection,  as  a  direct  subject,  or  on 
the  character  of  Joseph,  as  an  indirect  one.  The  good  to  be 
accomplished  by  a  sermon,  whatever  is  its  subject,  must  de- 
pend very  much  on  its  adaptedness  to  leave  on  the  hearers' 
minds  some  specific  and  predominant  impression.  Whether  it 
bears  upon  insensibility,  or  error,  or  vice  ;  whether  it  is  de- 
signed to  alarm  the  careless  sinner,  or  to  strengthen  the  waver- 
ing Christian,  its  bearing  should  be  distinctly  seen  and  felt. 
This  requires  not  only  that  the  sermon  should  have  a  definite 
subject  and  a  definite  design,  but  that  these  should  be  constant- 
ly in  the  preacher''s  eye.  "  It  is  a  favorite  method  with  me," 
said  Cecil,  "  to  reduce  the  text  to  some  point  of  doctrine.  On 
that  topic  I  enlarge,  and  then  apply  it.  I  like  to  ask  myself, 
'  What  are  you  doing  ? — What  is  your  aim  ?  " 

This  leads  me  to  remark, 

In  the  third  place,  that  unity  requires  a  sermon  to  be  one  in 

THE  adjustment  OF    ITS    PARTS  TO  THE   PRINCIPAL    END,  AND 

TO  EACH  OTHER.  And  hcrc  I  lay  it  down  as  an  elementary 
principle  of  great  importance,  that  a  discourse  should  be  adapt- 
ed to  produce  an  effect  as  a  whole.  This  principle  was  substan- 
tially stated  above,  but  is  here  varied  in  form,  for  the  sake  of  a 
more  extended  illustration.  It  is  not  enough  that  there  is  a  suc- 
cession of  good  words,  or  of  striking  sentences,  or  of  brilliant 


UNITY.  113 

paragraphs,  or  even  of  weighty,  detached  thoughts.  The  choice 
and  arrangement  of  matter  should  be  such,  as  to  produce  a  grow- 
ing interest  in  the  auditors,  and  to  leave  a  strong  impression  of 
the  subject  on  their  minds.  This  supposes  the  preacher,  before 
^vi'iting,  to  have  examined  well  the  materials  of  which  the  ser- 
mon is  to  consist,  and  to  have  settled  with  himself  the  order  in 
which  these  are  to  be  disposed,  to  the  best  advantage. 

There  is  no  work  of  art  in  which  this  principle  of  unity  is  not 
essential  to  perfection.  The  architect  studies  the  ijurposc,  for 
which  a  building  is  intended,  while  he  adjusts  its  parts  in  his  whole 
plan.  Is  it  a  church  ?  It  must  have  one  chief  apartment,  so 
designed  as  to  accommodate  a  whole  assembly,  in  listening  to 
one  speaker,  and  uniting  in  the  same  acts  of  devotion,  at  the 
same  time.  Is  it  a  senate  house  1  Its  dimensions,  apartments, 
and  proportions,  must  correspond  with  the  particular  end  of  its 
construction.  Is  it  a  private  dwelling  ?  Here  again  the  main 
purpose  must  be  kept  in  sight ;  and  such  a  relation  preserved  be- 
tween different  stories,  and  different  rooms,  as  the  convenience 
of  the  occupants  may  require.  Is  it  a  country  seatl  The  skil- 
ful architect  will  employ  what  is  called  the  prophetic  eye  of 
taste.  He  will  anticipate  just  what  the  principal  edifice,  and 
the  subordinate  buildings  will  be  when  finished.  It  is  not  a  fine 
column,  or  window,  or  gateway,  that  makes  a  beautiful  seat,  but 
the  combined  effect  of  symmetry  and  fitness,  which  strikes 
the  eye,  in  the  structure  and  its  appendages,  when  viewed  as  a 
whole. 

So  with  the  landscape  gardener.  Give  him  a  rude  spot  to 
transform  into  a  beautiful  garden  ;  and  he  sees  by  anticipation, 
how  each  part  of  the  grounds  must  be  shaped,  where  each  ave- 
nue must  pass,  and  each  tree  and  shrub  must  stand,  when  the 
plan  is  completed  ;  and  "  when  he  plants  a  seedling,  he  already 
sits  under  its  shade."  So  the  historic  painter  ,if  he  would  represent 
a  shipwreck,  must  not  be  satisfied  to  show  you  a  broken  mast  or 
cable.  Nor  yet  must  he  show  you  the  mariners  clinging  to  a 
tempest  beaten  ship,  while  other  ships  in  the  same  prospect  are 
becalmed.  The  heavens  must  frown  with  blackness,  and  the 
15 


1I4  STRUCTURE  OF  SERMONS. 

ocean  swell  in  angry  surges,  and  spread  before  you  a  consist- 
ent scene  of  terrific  sublimity. 

So  the  portrait  painter  must  not  exhaust  his  skill  on  a  single 
feature,  but  must  exhibit  the  united  expression  of  all  the  features, 
in  the  human  face  divine." 

"'Tis  not  a  lip,  or  eye,  we  beauty  cai! ; 
But  tlie  joint  force  and  full  result  of  all." 

So  the  epic  or  dramatic  poe^,  must  not  set  before  you  an  incon- 
gruous succession  of  characters  or  incidents,  violating  all  proba- 
bility and  consistency.  He  must  show  you  a  train  of  things, 
growing  in  interest,  and  leading  on  to  some  common  result. 
Shakspeare,  though  he  has  been  called  the  stumbling  block  of 
critics,  as  often  inelegant,  obscure,  and  ungrammatical  in  style  ; 
and  though  he  pays  httle  regard  often,  to  what  are  oalled  the 
unities  of  time  and  place,  shews  you  men  and  things  as  they  are. 
He  not  only  pleases  you  with  here  and  there  a  speech,  but  ar- 
rests your  attention  to  the  course  of  events  ;  fills  you  with  a 
restless  eagerness  to  keep  up  with  his  incidents  ;  and  leaves  you 
at  last  under  some  strong  impression,  that  abides  with  you. 
Of  this  great  dramatic  poet  Johnson  says  ;  "  He  who  tries  to 
recommend  him  by  select  quotations,  will  succeed  like  the  ped- 
ant in  Hierocles,  who,  when  he  offered  his  house  for  sale,  car- 
ried a  brick  in  his  pocket,  as  a  specimen."  When  you  have 
read  Julius  Cassar,  or  Hamlet,  you  may  be  unable  to  repeat  a 
single  line,  but  you  never  can  forget  the  snbject. 

I  have  extended  these  illustrations,  to  show  that  preaching  is 
not  exempt  from  tlie  common  laws  which  apply  to  all  other 
things,  where  good  sense  and  taste  are  to  be  exercised.  A  ser- 
mon should  have  unity  of  plan.  The  matter,  length,  and  order 
of  its  parts  should  be  so  adjusted,  as  to  preclude  anticipation, 
repetition,  and  collision.  Good  judgment  will  not  so  much  in- 
quire, whether  a  thought  is  important,  as  whether  it  belongs  to 
the  subject  in  hand,  and  in  what  place  it  may  be  introduced,  so 
as  most  to  increase  the  general  effect.  That  is  not  useful  preach- 
ing, which  is  a  mere  collection  of  good  remarks,  without  the 


UNITX^.  115 

scope,  connexion  and  impression,  which  belong  to  a  regular  dis- 
course. Nor  is  that  a  profitable  sermon,  which  now  and  then 
startles  the  hearers,  with  a  vivid  flash  of  thought,  or  makes  them 
remember  a  few  eccentric  phrases ; — but  that  which  fixes  their 
eye  on  a  single  subject;  which  holds  their  attention  steadily  to 
that  subject ;  which  gives  them  as  they  go  on,  a  clearer  percep- 
tion and  a  deeper  feeling  of  that  subject ;  and  finally  compels 
them  to  remember  that  subject,  though  they  cannot  repeat  one 
expression  uttered  by  the  preacher. 

To  accomplish  this  end,  I  only  add,  fourthly,  there  m,ust  be 
UNITY  OF  ILLUSTRATION.  No  mixing  of  topics  in  argument,  or 
of  incongruous  images  should  be  allowed  to  impair  the  object  of 
a  discourse. 

. "Servetur  ad  imum, 


Qualis  ab  incepto  processerit,  et  sibi  constct." 

Of  a  distinguished  living  preacher,  it  is  remarked  by  a  pro- 
fessed critic,  that,  "  exuberant  as  are  his  resources,  little  or  nothing 
is  introduced  by  him,  without  a  distinct  reference  to  his  main 
design.  Every  additional  figure  or  idea,  illustrative  of  his  chief 
topic,  serves,  for  the  most  part,  to  convey  it  more  distinctly  to  the 
mind  ;  and  though  Pelion  is  sometimes  heaped  upon  Ossa,  in 
his  gigantic  sport,  we  do  not  view  it  as  a  useless  exertion,  when 
he  appears  himself  to  be  reaching  heaven  by  the  process,  and 
showing  us  a  path  to  the  same  elevation." 

Such  is  that  unity  which  is  worthy  to  be  sought  in  the  pul- 
pit. It  is  not  a  sterile  sameness  ;  but  it  requires  that  a 
sermon  should  be  one  in  subject,  one  in  design,  one  in  the  adap- 
tation of  its  parts  to  each  other,  and  to  the  common  effect,  and 
one  in  illustration.  Of  course,  unity  does  not  forbid  divisions ; 
it  only  requires  that  these  should  not  exhibit  several  distinct 
subjects,  but  only  that  they  should  present  several  parts  of  the 
same  subject,  as  one  complete  whole.  Against  such  a  fault  as 
that  just  alluded  to,  it  will  be  our  business  to  guard  still  farther, 
in  considering  the  characteristics  of  a  perfect  division. 


LECTURE  IX. 


DIVISION.       OBJECTIONS    TO  ; UTILITY  OF  ; KINDS  OF  ;- 

RULES. 


The  objection  that  divisions  in  a  semion  are  inconsistent  with 
unity,  rendered  it  proper  to  consider,  at  length,  in  my  last  lec- 
ture, this  most  important  principle  •  in  the  sacred  work  of  the 
preacher.  Two  other  objections  require  a  brief  notice  at  this 
time. 

It  is  sometimes  said,  that  divisions  give  a  stiff  and  mechanical 
appearance  to  a  discourse ;  that  to  announce  its  chief  parts  be- 
forehand, is  to  take  from  it  the  charm  of  novelty,  and  to  destroy 
the  pleasure  which  an  intelligent  hearer  would  derive  from  dis- 
cov^ering  your  method  for  himself. 

But  you  must  remember,  that  of  those  to  whom  the  gospel  is 
preached,  only  a  small  part  are  so  intelligent,  as  to  perceive 
that  which  is  not  very  easily  perceived.  To  adopt  an  occult 
method,  because  this  is  supposed  to  be  most  consistent  with  the 
rules  of  elegance,  or  because  some  obscurity  furnishes  exercise 
to  the  ingenuity  of  hearers,  is  a  doubtful  expedient,  even  in  re- 
spect to  cultivated  minds ;  but  in  respect  to  plain  men,  such  as 
constitute  the  body  of  every  congregation,  it  is,  to  say  the  least, 
a  great  error  in  judgment.     If  such  hearers  might  be  able  to  an- 


DIVISION.  117 

alyze  an  obscure  train  of  thought,  in  a  printed  discourse,  this  is 
not  to  be  expected  in  one  that  is  spoken,  where  they  have  no 
opportunity  to  examine  and  compare  different  parts. 

The  other  objection  is,  that  divisions  are  a  scholastic  device, 
unknown  in  the  best  days  of  ancient  oratory. 

That  the  celebrated  orators  of  old,  were  less  formal  in  this  re- 
spect, than  has  been  common  in  the  modern  sermon,  is  certain  ; 
and  perhaps  a  sufficient  reason  for  this  appears  in  the  object  of 
their  orations,  and  the  character  of  those  to  whom  they  were  ad- 
dressed. But  the  most  celebrated  of  those  orations  have  meth- 
od, and  some  of  them,  method  very  distinctly  expressed.  Ci- 
cero, in  his  oration  for  the  Manilian  law,  has  three  divisions ;  the 
nature  of  the  Mithridatic  war ; — the  greatness  of  it ; — and  the 
choice  of  a  proper  general.  The  first  of  these  heads  is  discussed 
under  four  minor  heads. — the  honor  of  the  state  ; — the  safety  of 
their  allies  ; — the  public  revenue, — and  the  interests  of  private 
citizens.  The  third  head,  too,  has  four  minor  heads.  Pompey 
is  recommended  as  a  consummate  general,  for  his  military  skill ; 
— 'his  courage  ; — his  authority  ;  and  his  success.  The  same  or- 
ator, in  his  seventh  Phillipic,  dissuades  the  senate  from  making 
peace  with  Mark  Anthony,  by  three  heads  of  argument,  show- 
ing the  measure  to  be  base,  to  be  dangerous,  and  to  be  imprac- 
ticable. In  his  oration  for  Muraena,  the  division  has  been  al- 
lowed by  some  critics  to  be  perfect.  "  The  whole  accusation, 
O  judges,  may  be  reduced  to  three  heads  ;  one  consists  in  ob- 
jections against  his  life ;  the  second  relates  to  the  dignity  of  his 
office ;  the  third  includes  the  corruption,  with  which  he  is 
charged." 

His  oration  against  Cecilius  has  two,  and  that  for  Publius 
Quinctius  three  general  divisions. 

To  mention  no  other  examples,  Quinctilian  says,  "  divisions 
may  be  too  many,  but  ought  not,  as  some  think,  to  be  hmited  to 
three."  So  much  for  an  objection,  drawn  from  antiquity, 
against  that  method  in  a  discourse,  which  constituted  so  impor- 
tant a  part  of  both  theory  and  practice,  in  ancient  eloquence. 


118  STRUCTURE  OF  SERMONS. 

We  proceed  now  to  consider  the  utility  of  divisions, — the  dif- 
ferent kinds  that  have  been  employed, — and  the  rults  by  which 
they  should  be  conducted. 

In  remarking  on  the  utility  of  method,  let  it  be  observed,  that 
I  mean  to  recommend  a  method  which  is  obvious  to  the  hearers  ; 
and  in  general,  one  that  is  announced  by  the  preacher,  in  enter- 
ing on  the  discussion  of  his  subject.  Though  his  plan  of 
thought  may  be  distinctly  marked  in  his  own  mind,  and  though 
every  sentence  he  utters  may  be  intelligible,  the  sermon,  if  the 
method  is  studiously  concealed,  will  have  only  the  aspect  and 
effect  of  a  smooth  essay.  He  who  aims  to  save  rather  than 
amuse  his  hearers,  will  not  scruple  to  interrupt  the  polished  flow 
of  his  composition,  by  dividing  it  into  separate  heads.  Not  that 
these  should,  of  course,  be  named  numerically  at  the  opening  of 
the  sermon.  It  is  not  always  best  that  so  formal  a  distribution,  by 
first,  second,  third  &:c.  should  announce  the  main  heads,  before- 
hand ;  and  seldom  can  this  be  properly  done  with  the  subordi- 
nate ones.  In  regard  to  these  latter,  the  speaker  as  he  passes 
on,  may,  if  he  chooses  to  omit  the  numerical  distribution,  mark 
them  sufficiently  by  pauses,  by  antithetic  distinction  of  words, 
by  change  of  quantity  and  yitch  of  voice,  or  by  simple  em- 
jihasis.* 

Doctor  Doddridge  advises  that  more  prominence  still  shall  be 
given  to  divisions,  by  the  manner  of  announcing  them.  Thus 
his  own  practice  was,  to  mention  the  general  heads  twice,  be- 
forehand. At  the  opening  of  each  head,  if  it  was  to  have  sub- 
divisions, he  announced  these  beforehand  ;  and  in  the  conclusion, 
he  briefly  recapitulated  all  his  topics,  principal  and  subordinate. 
So  rigid  exactness,  as  a  universal  habit  of  a  preacher,  seems  to 
me  undesirable ;  yet  he  will  be  compelled  to  study  lucid  ar- 
rangement, by  a  frequent  resort  to  such  a  practice. 

Among  the  advantages  of  an  obvious  method,  I  remark  that 
perspicuity  is  promoted  by  it.  The  understanding  is  a  faculty 
that  delights  in  order.     It  contemplates  with  ease  and  pleasure, 

*  Jay's  Family  Discourses,  furnish  a  good  pattern  for  sliort  aubdi- 
visioiis. 


DIVISION.  119 

thing?  that  are  placed  before  it  in  the  hght  of  a  just  arrangement. 
Hence  Horace  properly  calls  such  arrangement,  "  lucidus  ordo." 
— Hence  again, 

Beauty  is  promoted  by  order.  Aside  from  those  laws  of 
mind,  agreeably  to  which  method  facilitates  our  perception  of  re- 
lations among  things  ;  according  to  our  principles  of  emotion, 
good  taste  is  disgusted  with  confusion.  A  fine  library,  promiscu- 
ously jumbled  together,  without  regard  to  connexion  of  volumes, 
or  distinct  works,  would  offend  the  eye  just  in  proportion  to  the 
intrinsic  worth,  or  the  elegant  appearance  of  the  several 
books.  The  same  emotion  of  incongruity  is  excited  by  thoughts 
or  expressions,  however  brilliant,  which  have  no  connexion. 

Brevity  is  promoted  by  order.  The  poet  above  alluded  to 
says — "  This  will  be  the  excellence  and  beauty  of  method,  that 
it  will  enable  the  writer  just  now  to  say,  what  just  now  ought  to 
be  said,  and  to  omit  every  thing  else."  He  who  classes  his 
thoughts  on  a  subject,  will  see  what  to  use,  and  what  to  refuse, 
among  the  general  mass  of  matter  related  to  that  subject.  Be- 
sides, confusion  of  thought  leads  to  repetition  ;  and  repetition 
leads  to  undue  length. 

Energy  is  prompted  by  order  ;  in  two  ways  ;  the  first  is  by 
concentration.  The  power  of  a  discourse  to  impress  the  mind, 
depends  not  on  the  separate  impulse  of  its  parts,  but  on  the 
combined  effect  of  the  whole.  And  often  an  argument  derives 
all  its  strength  from  its  standing  in  proper  connexion  with  other 
arguments.  The  united  strength  of  five  men,  might  easily  raise 
a  weight,  which  the  separate  efforts  of  the  five,  would  be  unable 
to  stir.  The  regular  phalanx,  disposed  in  order  of  battle,  so 
that  each  individual  may  support  the  whole  line,  is  irresistible  in 
its  outset.  But  the  undisciplined  rabble  is  harmless  in  its  move- 
ments, if  not  contemptible. 

The  other  way  in  which  order  contributes  to  strength,  is  by 
promoting  vivacity.  Give  to  the  traveller,  who  is  to  pass  through 
a  strange  country,  a  chart,  pointing  out  beforehand  his  road,  with 
the  chief  objects  that  will  demand  his  attention,  and  he  pursues 
his  way  with  increased  spirit.      Even  the  languor  of  a  single 


120  STRUCTURE  OF  SERMONS. 

day's  journey  is  relieved  by  his  being  able  often  to  ascertain 
what  progress  he  has  made,  and  what  is  the  distance  to  the  next 
stage.  So  division  relieves  heaviness  in  a  discourse.  Quinctil- 
ian  supposes  his  orator  to  say,  "  I  will  tell  you  what  facts  oc- 
curred before  this  transaction,  what  at  the  time,  and  what  after- 
wards." "  This"  he  says  "  will  seem  to  be  three  short  narra- 
tions, instead  of  a  single  long  one.  The  hearer  is  refreshed  as 
he  perceives  the  end  of  the  last  division,  and  prepares  himself, 
as  to  a  new  beginning."  The  advantage  of  such  transitions, 
Cicero  well  understood.  "  Hitherto  Caesar,"  said  he,  having 
advanced  one  stage  in  his  defence,  "  Hitherto  Ceesar,  Ligarius 
appears  to  be  free  from  fault,"  and  then  commences  another 
branch  of  iiis  argument.     Finally, 

Memory  is  assisted  by  order.  It  were  easy  to  show  how  im- 
portant this  consideration  is  to  the  preacher  himself,  if  he  wishes 
to  be  able,  in  any  case,  to  address  his  fellow  men,  without  the 
most  servile  dependence  on  a  manuscript.  But  I  refer  espe- 
cially to  the  memory  of  hearers.  What  is  memory  ?  It  is  that 
reflex  operation  of  the  mind,  by  which  it  recalls  its  past  thoughts. 
The  capacity  of  doing  this,  in  a  given  case,  other  things  being 
equal,  depends  on  the  strength  of  original  impressions,  and  the 
circumstances  which  faciliate  the  voluntary  repetition  of  those 
impressions.  A  succession  of  ideas  must  be  understood,  before 
it  can  be  remembered  ;  and  perspicuous  method  is  the  vivid 
light,  by  which  the  mind  clearly  perceives,  and  deeply  feels 
what  is  presented  before  it.  But  as  few  original  impressions  are 
so  deeply  imprinted,  as  to  fix  themselves  in  the  adult  mind, 
without  repetition,  the  recollection  of  its  thoughts  depends  much 
on  its  power  to  renew  them,  at  pleasure.  And  this  again  de- 
pends on  the  associations  by  which  they  are  connected.  For 
example  ;  suppose  you  were  to  enter,  for  the  first  time,  a  city 
with  parallel  streets,  in  one  direction,  marked  according  to  the 
ordinals,  first,  second,  third  ;  and  the  intersecting,  parallel  streets 
marked  with  the  names  of  the  United  States,  in  their  usual  or- 
der. How  easily  would  you  remember  the  plan  of  this  city, 
compared  with  that  of  another,  where  the  streets  are  laid  out  at 


DIVISION.  121 

random,  are  crooked,  irregular,  and  designated  perhaps,  by  names 
which  you  never  heard  before.  Suppose  you  were  introduced 
to  ten  strangers,  who  should  keep  their  seats  in  the  same  order, 
till  you  had  recalled  a  few  times  the  name  of  each,  successive- 
ly. With  how  much  more  ease  could  you  recollect  them,  than 
if  they  had  been,  all  this  time,  passing  about  the  room.  The 
reason  why  familiar  things  are  not  forgotten  is,  that  frequent  re- 
currence stamps  impression.  The  importance  of  method  to 
memory,  therefore,  as  an  associating  principle,  lies  chiefly  in 
the  fact,  that  method  is  the  medium  of  spontaneous  and  instan- 
taneous reflection.  The  incidents  in  the  story  of  Joseph,  for 
example,  are  so  connected,  that  one  reading  fixes  them  in  the 
memory  of  even  a  child.  But  that  must  be  a  miraculous  memory, 
which  could  repeat,  in  the  same  manner,  the  genealogical  lists 
of  names  in  the  Chronicles. 

Witherspoon  says,  "  Suppose  I  desire  a  person  going  to  a 
city,  to  do  several  things  for  me  ;  as  to  deliver  a  letter  to^one 
man  ;  to  visit  a  friend  of  mine,  and  bring  me  notice  how  he  is  ;- 
to  buy  a  book  for  me  ;  and  see  whether  any  ship  is  to  sail  for 
Britain  soon. — It  is  very  possible  he  may  remember  some  of 
them,  and  forget  the  others.  But  if  I  desire  him  to  buy  me  a 
dozen  of  silver  spoons,  to  carry  them  to  an  engraver,  that  my 
name  may  be  put  on  them,  and  to  procure  a  case  for  them ; — 
if  he  remembers  one  article,  it  is  likely  he  will  remember  all." 

In  view  of  the  foregoing  illustrations,  I  will  only  add  that  the 
importance  of  method,  by  which  I  mean  obvious  method,  in  a 
sermon,  is  so  unquestionable,  that  to  affirm  it,  is  only  saying  in 
other  words,  that  the  sermon  of  which  the  hearers  remember 
nothing,  is  useless.  The  principle  involved,  in  tliis  case,  may 
be  tried  by  one  simple,  practical  test.  The  custom  of  taking 
notes  of  sermons,  as  they  are  delivered,  was  common  in  the  an- 
cient church,  and  to  some  extent  it  prevails,  in  many  congrega- 
tions at  this  day.  Suppose  then  a  sermon  to  be  immethodical 
and  incoherent,  I  do  not  ask  whether  an  expert  stenographer 
can  record  every  word  of  it,  from  the  mouth  of  the  speaker  ? 
but  can  an  intelligent  hearer  commit  to  paper  a  brief  outline  of 
16 


122  STRUCTURE  OF  SERMONS. 

the  chief  thoughts,  in  such  an  arrangement,  that  the  review  of 
these  will  enable  him  to  recollect  the  substance  of  the  whole 
sermon  ?  If  not,  an  elementary  principle  of  preaching  has  been 
disregarded,  in  the  composition  of  the  sermon. 

The  appeal  may  also  be  made  to  teachers  of  schools,  and  to 
Christian  parents,  who  are  still  in  the  good  old  practice  of  call- 
ing their  children  to  "  repeat  sermons  ;"  what  sort  of  sermons 
are  those  of  which  they  can  give  the  best  account  ?  Without  a 
single  exception,  the  answer  will  be,  those  sermons  which  are 
constructed  on  a  simple,  obvious  train  of  thought ; — not  those  in 
which  there  is  an  occult  method,  or  7io  method.  Let  the 
"  teacher  of  babes,"  condescend  to  be  taught  by  babes,  in  this 
thine 


LECTURE  X. 


DIVISION. 


We  are  to  consider  next  the  different  kinds  of  method. 
These  are,  the  textual,  the  topical,  and  the  scholastic. 

1.  The  textual  or  verbal  division  is  taken  from  the  ivords  of 
the  text.  An  example  of  this  sort  we  have  in  the  exhortation 
of  the  Apostle,  "  Add  to  your  faith  virtue,  and  to  virtue  knowl- 
edge, and  to  knowledge  temperance  &;c."  where  the  preacher 
follows  these  particulars,  in  a  separate  consideration  of  each 
word,  as  faith,  virtue,  knowledge,  Sic. 

2.  The  topical  division  drops  the  phraseology  of  the  text,  and 
is  grounded  on  its  sense,  as  expressed  in  some  distinct  proposi- 
tion. A  sermon  of  this  sort,  on  the  text  just  mentioned,  instead 
of  treating  five  or  six  subjects,  would  illustrate  perhaps  this  one 
theme,  "  that  all  the  graces  of  the  gospel  are  united  in  the  charac- 
ter of  the  consistent  Christian."  The  words  of  Christ,  to  the 
malefactor  on  the  cross,  "  To-day  shalt  thou  be  with  me  in  Par- 
adise," the  textual  preacher  would  divide  thus  ;  Consider  first 
the  person  to  whom  this  promise  was  made,  "  Thou,"  the  peni- 
tent thief.  Secondly  the  matter  of  the  promise,  "  shalt  be  with 
me  in  Paradise."  Thirdly  the  time  of  its  accomplishment,  "  To- 
day." The  topical  preacher  would  perhaps  divide  thus ;  "  First, 
the  death  of  believers  introduces  them  immediately,  to  eternal 
happiness.  Secondly  God  sometimes  prepares  men  for  this  hap- 
piness in  the  last  moments  of  life." 

On  such  a  text  as  this, — "  What  doth  the  Lord  require  of 


124  STRUCTURE  OF  SERMONS. 

thee,  but.  to  do  justly,  to  love  mercy,  and  to  walk  humbly  with 
thy  God,"  no  better  division  perhaps  can  be  adopted,  than  that 
suggested  by  the  words.  But  in  general,  this  is  the  favorite 
method  of  only  dry  and  diffuse  preachers. 

3.  The  scholastic  division,  consisting  of  subject,  predicate, 
and  copula,  may  be  more  or  less  related  to  either  of  the  preced- 
ing. Suppose  the  text  is,  "  He  that  believeth  shall  be  saved  ;" 
and  the  plan  of  discourse  is,  to  show  first, — "  What  it  is  to  be- 
lieve :  secondly,  what  is  it  to  be  saved  ;  and  thirdly  the  certainty 
that  all  who  believe  shall  be  saved  ;"  the  method  would  accord 
with  what  is  probably  the  prevailing  taste  of  the  pulpit.  A  ser- 
mon of  an  English  preacher,  published  lately,  has  this  text, 
"  The  just  shall  live  by  faith."  No  thought  could  be  more 
simple  than  the  one  here  suggested.  But  the  scheme  of  dis- 
course is  the  following  ;  "I  propose,  first,  to  show  the  mean- 
ing of  the  term  just,  as  used  in  the  text.  Secondl}^,  to  explain 
the  nature  of  faith.  And  thirdly,  in  what  manner  it  is  that  the 
just  may  be  said  to  live  by  faith." 

Another  English  sermon  published  18-26,  on  the  text,  "  The 
name  of  the  Lord  is  a  strong  tower,  the  righteous  runneth  into 
it  and  is  safe ;"  has  this  method  ; 

1.  What  we  are  to  understand  by  the  name  of  the  Lord. 

2.  What  by  its  being  a  strong  tower. 

3.  What  is  the  safety  it  afibrds. 

4.  Who  are  the  persons  that  partake  of  this  safety. 

But  carry  the  same  taste  into  a  deliberative  oration  on  this 
topic  for  example,  "  the  connexion  between  knoiolcdge  andlih- 
erty  among  a  people, ^^  and  let  the  orator  announce  his  method 
■  thus  ;  "  I  shall  consider  first,  what  we  are  to  understand  by 
knowledge  ; — secondly,  what  by  liberty  ;  and  thirdly  how  the 
one  is  connected  with  the  other  ;"  and  I  need  not  say  how  tame 
and  puerile  this  discourse  would  appear.  Yet  so  strong  is  the 
tendency  to  this  artificial  structure,  in  sermonizing,  that  one  can 
hardly  look  amiss  for  examples  of  it. 

It  remains  that   I  mention  some  rules,  by  which   divisions 
should  he  conducted.     And  they  should  be, 

1.  Necessary.     The  subject  should  not  only  allow,  but  should 


DIVISION.  125 

seem  to  require  them.  It  is  the  province  of  a  barren  invention, 
as  I  have  before  remarked,  to  give  every  sermon  just  so  many- 
heads  as  to  correspond  with  the  habits  of  the  preacher,  without 
enquiring  whether  the  topics  to  be  discussed  are  distinct  or  not. 
And  where  this  mechanical  taste  prevails,  it  commonly  happens 
that  the  requisite  number  of  parts  is  made  out,  by  forcing  asun- 
der things,  which  really  belong  to  the  same  class  ;  or  rather,  by 
a  tedious  repetition  of  the  same  things,  under  the  most  insipid 
form  of  variety,  a  mere  difference  of  numerical  distribution. 

2.  Divisions  should  be  well  arranged.  The  connexion 
between  them  should  not  only  exist  in  the  preacher's  mind, 
but  should  be  apparent  to  the  hearers.  The  c\ne{  -principles  of  ar- 
rangement, I  shall  notice  briefly.  When  the  different  topics  will 
allow  it,  the  relation  of  series  should  be  observed.  Each  pre- 
ceding particular  should  prepare  the  way  for  the  following,  and 
lead  it  in,  by  an  easy  transition  of  thought.  This  principle  is 
violated,  when  the  first  head  supposes  the  second  to  be  already 
understood,  by  the  hearers.  In  most  subjects  of  argument,  the 
logical  order  is  more  or  less  to  be  observed.  Thus  when  we 
reason  from  causes  to  effects,  or  from  effects  to  causes,  or  when 
things  are  stated  according  to  order  of  time,  an  obvious  relation 
exists,  which  determines  the  proper  arrangement.  There  are 
indeed  some  cases  in  which  the  order  is  nearly  arbitrary.  If  I 
were  discussing  Christian  obedience,  I  might  say  with  Tillotson, 
that  it  is  sincere,  universal,  and  constant ;  or  I  might  give  these 
characteristics  in  a  reversed  order,  without  injuring  the  entire 
discussion.  But  if  I  were  considering  the  fall  and  restoration  of 
Peter,  the  two  parts  of  the  subject  cannot  be  indifferently  trans- 
posed. It  would  be  preposterous  to  describe  the  repentance  of 
this  Apostle,  before  I  had  described  his  sin. 

On  the  same  general  principle,  it  would  not  be  proper  to 
mingle,  in  a  consecutive  series,  things  which  belong  to  different 
classes.  If  I  were  proving  the  divine  origin  of  the  scriptures, 
and  should  take  my  first  argument  from  miracles,  my  second, 
from  the  doctrines  of  the  Bible,  and  my  third,  from  prophecy, 
the  sources  of  proof  would  be  unexceptionable,  but  the  arrange- 


126  STRUCTURE  OF  SERMONS. 

ment  is  unskilful ;  because  the  first  and  third  topics  belong  to 
external,  and  the  second  to  internal  evidences.  Nor  is  it  proper 
to  confound  what  logicians  call  the  genus  and  the  species.  If 
I  were  illustrating  the  dignity  of  man  from  his  faculties,  it  would 
not  be  proper  to  consider  first  his  reason,  secondly  his  will,  thirdly 
his  soul,  fourthly  his  conscience ;  because  the  third  comprehends 
all  the  rest.  The  same  incongruity  would  be  seen  by  a  child, 
if  it  were  carried  into  geographical  divisions;  as  1.  Maine, 
2:  New  Hampshire,  3.  New  England,  4.  Massachusetts,  5.  the 
county  of  Essex. 

3.  Divisions  should  be  complete. 

By  this  I  do  not  mean  to  say,  as  a  general  rule,  that  all  the 
topics  which  appertain  to  a  subject  should  be  introduced  into  a 
discourse  on  that  subject ;  but  that  when  we  profess  to  present  it 
as  a  whole,  by  its  several  parts,  we  should  exhibit  aU  those 
parts.  Thus,  if  I  were  describing  light,  by  the  distribution  of 
its  rays  into  the  principal  colors,  I  must  not  enumerate  red, 
orange,  yellow,  green,  and  then  stop  ;  but  must  go  through  the 
seven.  If  I  were  describing  Massachusetts,  by  its  counties,  I 
must  not  stop  after  naming  Suffolk,  Essex,  Middlesex  ; — ^but 
must  mention  the  whole.  So  when  an  intellectual  subject  is  to 
be  treated  according  to  distinct  properties  or  parts,  the  distribu- 
tion should  not  be  partial  but  complete. 

4.  Divisions  should,  notwithstanding,  he  few. 

A  map  may  exhibit  geographical  lines,  mountains,  rivers, 
cities,  and  a  kvf  objects  of  prominent  importance.  But  attempt 
to  make  it  embrace  minute  things,  to  represent  private  planta- 
tions and  dwellings,  and  you  frustrate  its  design.  The  eye  is 
disgusted  with  this  multiplicity  and  confusion  of  things.  So  an 
excessive  enumeration  of  particulars,  in  a  sermon,  distracts  the 
minds  of  the  hearers.  A  preacher  of  the  seventeenth  century, 
having  employed  thirty  divisions  in  explaining  his  text,  says, 
"  I  shall  not  shred  the  words  into  unnecessary  parts  ;"  and  then 
adds  fifty  six  more  divisions  to  explain  the  subject.  Another, 
of  the  same  period,  whose  sermon  had  already  exceeded  a  hun- 
dred and  seventy  parts,  gravely  apologized  for  omitting  "  sun- 


DIVISION.  127 

dry  useful  points,  pitching  only  on  that  which  comprehended 
the  marrow,  and  the  substance."  "  When  I  sit  under  such 
preachmg,"  says  Dr.  Watts,  "  I  fancy  myself  brought  into  the 
valley  of  Ezekiel's  vision  ;  it  '  was  full  of  bones,  and  behold 
there  were  very  many  in  the  valley,  and  lo  they  were  very 
dry:  " 

5.  Divisions  should  he  concise  in  terms.  I  mean  that 
the  words  employed  should  be  few  ;  and  when  it  is  possible,  the 
chief  thought  should  be  expressed  in  a  single  word.  The  rea- 
son of  this  rule  is,  that,  in  stating  a  head,  we  simply  infoi-m  our 
hearers  what  is  the  point  to  be  discussed  ;  and  the  more  simply 
and  briefly  we  do  this,  the  more  easily  is  our  division  under- 
stood and  remembered.  Welwood,  on  the  text,  "  Who  ma- 
keth  thee  to  differ  from  another  ?"  has  this  tedious  round  of 
words  in  his  division  ; 

"1.  The  consideration  of  the  authority  of  God,  under  which 
we  are  all  equally  placed,  notwithstanding  the  variety  in  our 
conditions,  ought  to  teach  us  an  implicit  acquiescence  in  the  du- 
ties, and  in  the  lot  assigned  us. 

2,  Our  obligations  to  cultivate  the  blessings  we  have  re- 
ceived, and  the  consequences  of  their  perversion,  are  exactly 
the  same,  whatever  may  be  our  portion  of  advantages  ;  and, 

3.  The  sentence  which  shall  at  last  be  pronounced  on  our 
conduct  at  the  tribunal  of  God,  will  have  a  special  relation  to 
the  advantages  which  have  been  given,  or  have  been  denied  us  ; 
and  to  the  condition  in  which  every  individual  has  served  God, 
or  has  sinned  against  him." 

Now,  if  the  preacher  should  repeat  this  antithetic  lumber  of 
phrases  and  members  a  thousand  times,  not  one  of  his  hear- 
ers would  remember  it.  But  there  would  have  been  no  difficul- 
ty, had  he  said  ;  I  shall  prove  the  duty  of  implicit  acquiescence 
in  the  allotments  of  God,  first,  from  his  authority  over  us ;  sec- 
ondly, from  the  blessings  he  confers  upon  us  ;  and  thirdly,  from 
onr  final  account.'''' 

As  this  principle  is  of  elementary  importance,  and  is  constant- 
ly violated  in  the  pulpit,  I  will  add,  that  conciseness  in  the  form 


128 


STRUCTURE  OP  SERMONS. 


of  heads,  depends  on  such  a  relation  of  parts,  as  to  dispense  with 
the  greatest  numher  of  words,  by  ellipsis  ;  and  especially  to  dis- 
pense with  all  ornament  or  explanation  in  the  head  itself. 

Take  as  an  illustration  the  following  plan,  on  the  subject  of 
regeneration. — First,  1  shall  consider  in  what  this  change  con- 
sists, or  what  is  its  nature.  Secondly,  show  that  wherever  it  takes 
place,  it  is  produced,  not  by  the  efficacy  of  means,  but  by  the 
influence  of  the  Holy  Spirit.  And  thirdly,  exhibit  evidence,  that 
wherever  this  change  is  produced  by  the  Holy  Spirit,  it  is  fol- 
lowed by  the  fruits  of  holiness,  or  a  life  of  obedience."  See 
how  this  drapery  of  words  is  dismissed  by  the  aid  of  ellipsis, 
suspending  all  the  heads  on  one  connecting  term ;  thus,  "  In  dis- 
cussing regeneration,  I  shall  consider,  1.  Its  nature,  2.  Its 
Author.     And  3.  Its  fruits." 

Reybaz  says, — "  A  clear  division  is  the  handle  of  a  vase  ;  in 
the  taking  hold  of  which,  every  thing  it  contains,  goes  with  it. 
But  if  it  has  no  handle,  its  contents  are  lost  to  us."  Of  this 
clear  division,  we  have  an  example  in  the  six  particulars  of  Fath- 
er Bernard,  on  the  text,  "  The  Lord  himself  shall  descend 
from  heaven  with  a  shout ;  "  &c.  "  d^uis  veniat  1 — Unde  1 — • 
Q«o  ? — (^uandol — (^uomodo? — Ad  quid?"  On  this  point 
I  will  only  add  two  examples,  from  a  late  English  preacher  ;  * 
so  brief  and  clear,  that  a  hearer  might  repeat  them  mentally, 
several  times,  without  losing  more  than  one  sentence  of  the  ser- 
mon. The  first  is  on  the  repentance  of  Judas,  which  is  shewn 
to  differ  from  true  repentance  in  four  respects  ;  "Its  origin; 
— Its  object ; — Its  extent ;  and  its  result."  The  next  is  "  On 
the  wrath  to  come,"  with  five  heads. — "  It  is  divine  wrath  ; — 
Deserved  wrath  ; —  Unmingled  wrath  : — Accumulated  wi'ath  ; — 
Eternal  wrath." 

Bradley.* 


LECTURE  XT. 


ARGUMENT  IN   SERMONS. 

Having  stated  some  of  the  general  principles  which  should 
govern  the  preacher  in  the  choice  and  exposition  of  his  text,— - 
the  annunciation  and  the  division  of  his  subject ;  I  am  now  to 
consider  the  sources  and  mles  of  argument,  which  fall  under  the 
head  of  discussion. 

I  am  aware  that  many  subjects  must  be  introduced  into  the 
pulpit,  which  do  not  admit  of  what  may  strictly  be  called 
reasoning.  I  am  aware  too,  that  in  the  Christian  community, 
an  opinion  is  cherished  by  many,  and  is  countenanced  by  the 
example  of  some  popular  preachers,  that  reasoning  is  never  ap- 
propriate to  the  business  of  the  pulpit.  The  secular  orator,  it  is 
said,  speaks  to  men  of  cultivated  minds,  who  can  comprehend 
a  train  of  discussion ;  but  to  plain,  unlettered  men,  such  as  the 
preacher  addresses,  every  thing  in  the  form  of  argument  is  dry, 
and  uninteresting.  Certainly  plain  men  are  not  logicians,  but 
it  does  not  follow  that  they  are  incapable  of  reasoning.  Even 
children,  in  their  own  department  of  knowledge,  draw  conclu- 
sions from  premises,  as  well  as  the  philosopher  in  his.  This  ten- 
dency of  the  human  mind,  which  appears  in  its  earUest  opera- 
tions, ought  to  be  cherished.  Persuasion  and  action  ought  to 
17 


130 


STRUCTURE   OF  SERMONS. 


depend  on  conviction,  and  conviction  on  proof.  To  substitute 
declamation  for  reasoning  in  the  pulpit,  is  to  give  the  preacher 
a  loose  and  desultory  habit  of  thinking.  In  this  way  too,  no 
stability  of  religious  character  can  be  produced  in  hearers,  ex- 
cept through  implicit  faith,  and  blind  prejudice.  The  preacher 
who  always  declaims,  from  the  supposition  that  his  hearers  are 
unable  to  comprehend  argument,  gives  the  whole  influence  of 
his  labors,  and  of  his  own  example,  against  the  use  of  their  rea- 
soning powers,  in  religion.  He  takes  the  direct  way  to  make 
them  bigots,  on  the  one  hand,  or  on  the  other  children,  liable  to 
be  "  tossed  to  and  fro,  and  carried  about  with  every  wind  of 
doctrine."  Wherever  such  preaching  prevails,  for  a  period  long 
enough  to  produce  its  genuine  influence,  that  influence  is  cer- 
tainly unfavorable  to  manly  discrimination,  and  strength  in 
Christian  attainments.  The  question,  then,  needs  not  to  be  dis- 
cussed, whether,  in  its  proper  place,  argument  should  be  em- 
ployed in  sermons,  but  in  what  manner  should  it  be  employed  ? 

This  will  lead  us  to  consider  two  things,  the  sources  of  argu- 
ment, and  the  principles  on  which  it  is  to  he  conducted. 

My  object  in  these  remarks  does  not  require  me  to  confirm  or 
to  controvert  the  doctrines  of  modern  writers  on  pneumatology 
and  moral  philosophy,  nor  to  notice  them  at  all,  in  addressing 
those  who  are  already  conversant  with  these  WTiters.  My  sim- 
ple business  is,  to  inquire  in  what  way  religious  truths  may  best 
be  vindicated  and  enforced  by  argument  in  the  pulpit.  The 
laws  of  intellectual  philosophy  indeed  are  directly  auxiliary  to 
this  end.  Even  tlie  study  of  geometry  has  its  important  uses  to 
the  preacher,  as  it  gives  him  discipline  of  thought,  and  precis- 
ion of  language.  Much  of  the  controversy,  which  has  distracted 
the  churcli,  would  have  been  prevented,  had  theologians  era- 
ployed  the  same  care  in  selecting  and  defining  their  terms, 
which  has  rendered  mathematical  reasoning  so  perspicuous,  and 
so  powerful  an  instrument  of  conviction.  But  is  mathematical 
reasoning,  as  well  as  moral,  appropriate  to  the  pulpit  ?  I  an- 
swer, no.  Demonstration,  in  the  exact  use  of  the  word,  be- 
longs only  to  the  science  of  abstract  quantities  ;  and  it  would  be 


ARGUMENT.  131 

WO  more  absurd  to  mingle  tropes  with  terms  of  geometry,  than 
to  apply  a  mathematical  argument  to  a  moral  truth.  Still,  it  is 
a  vain  triumph  in  which  infidelity  has  sometimes  gloried,  that  re- 
ligion is  a  subject  which  cannot  admit  of  certainty.  For  in  no 
subject  of  mere  science  can  our  data  be  more  fixed,  or  our  con- 
clusions more  unquestionable,  than  in  religion.  Many  of  our 
first  principles,  in  theology  and  morals,  have  as  much  clearness 
of  intuitive  evidence,  as  mathematical  axioms  ;  and  we  rest  in 
our  deductions  with  all  the  confidence  that  attends  the  most  per- 
fect demonstration. 

But  while  it  is  only  moral  evidence  that  can  be  employed  in 
preaching,  this  evidence  arises  from  different  sources,  each  of 
which  is  more  or  less  applicable,  on  different  occasions.  The 
immediate  end  of  reasoning  is  to  produce  conviction  ;  and  this  is 
to  be  effected,  in  each  particular  case,  by  the  power  of  evidence, 
that  is  adapted  to  that  case. 

Sources  of  Argument. 

The  first  and  chief  source  of  that  evidence  which  is  to  be  em- 
ployed in  the  pulpit,  is  the  Bible.  In  respect  to  an  important 
class  of  subjects,  no  other  evidence  can  be  relied  on.  What 
we  know  for  example,  respecting  the  Trinity,  the  incarnation 
and  atonement  of  Christ,  and  justification  by  faith  ;  we  know 
only  from  the  sacred  oracles.  The  simple  and  only  inquiry  on 
such  subjects  is,  what  does  the  Bible  teach.  And  just  so  far  as 
we  rely  on  the  speculations  of  philosophy,  where  the  truth  lies 
beyond  the  research  of  reason,  the  light  of  heaven  ceases  to 
shine  on  our  path,  and  we  grope  in  darkness.  A  want  of  strict 
adherence  to  this  obvious  principle,  has  been  the  prolific  occa- 
sion of  heresy  and  controversy,  in  all  ages.  But  while  on  sub- 
jects of  this  sort,  the  Bible  is  the  sole  standard  of  faith  and  of  du- 
ty, our  reason  is  of  course  to  be  employed  in  ascertaining  what 
the  Bible  teaches  ;  and  also  in  illustrating  and  applying  to  a  par- 
ticular subject,  the  proof  which  it  furnishes.  This  is  what  Paul 
meant  by  "  reasoning  out  of  the  scriptures."     It  is  so  to  class 


133  STRUCTURE  OF  SERMONS. 

and  exhibit  our  proof,  as  to  show  distinctly  that  God  has  de- 
clared as  tnith,  or  enjoined  as  duty,  some  particular  thing. 

Now  this  mode  of  reasoning,  if  I  mistake  not,  as  it  is  too  com- 
monly found  in  sermons,  is  not  sufficiently  explicit  and  direct. 
In  a  case  where  the  preacher  does  not  doubt  that  the  ultimate 
appeal  is  exclusively  to  the  Bible,  often  a  fastidious  delicacy, 
or  a  perverted  taste,  prevents  him  from  giving  prominence  to 
the  divine  testimony.  He  thrusts  forward  his  proof  texts,  per- 
haps in  a  random  and  unskilful  way,  without  proper  regard  to 
their  bearing  on  each  other,  or  the  end  in  view.  Or,  on  the 
other  hand,  he  may  assume  the  fine  rhetorician,  and  shape  the 
■  declarations  of  the  Bible  into  such  a  subserviency  to  the  easy  flow 
of  his  own  style,  that  the  proof  is  diluted  and  humanized  in  his 
hands,  and  leaves  no  strong  impression  on  the  minds  of  the 
hearers,  that  "  thus  hath  the  Lord  spoken."  Illustrations  of 
this  great  defect  might  easily  be  given  from  the  published  dis- 
courses of  many  who  are  called  elegant  or  polite  preachers. 
The  sermons  of  Edwards,  on  the  contrary,  furnish  an  excellent 
example  of  simple  and  direct  reasoning  from  the  scriptures.  His 
style,  indeed,  has  many  faults,  and  his  formality  in  naming 
chapter  and  verse,  when  texts  are  cited,  is  a  needless  incum- 
brance, except  in  strict  argument,  when  some  difficult  topic  is 
in  discussion.  But  though  his  habits  of  thought  were  those  of 
a  metaphysician,  and  though  he  never  appeared  as  the  critical 
commentator  in  the  pulpit,  he  was  eminently  a  biblical  preacher. 
So  constant  was  his  reference  to  the  scriptures,  that  it  imparted 
an  air  of  sacredness  to  his  sermons  ;  and  his  hearers,  like  the 
trembling  camp  of  Israel,  at  the  foot  of  Sinai,  had  their  eye 
fixed  on  the  authority  and  majesty  of  God,  and  felt  a  deep  im- 
pression of  awe,  as  if  approaching  his  judgment  seat. 

On  subjects  of  pure  revelation,  where  the  simple  point  in  ar- 
gument is,  "  what  has  God  said  in  this  case  ;  "  no  interest  can 
be  awakened  in  hearers,  so  strong  or  so  salutary,  as  that  which 
arises  from  scriptural  proofs  properly  conducted.  And  when  the 
preacher  substitutes  for  these  solid  materials,  the  speculations  of 
philosophy,  or  the  embellishments  of  fancy,  the  apathy  with 


ARGUMENT.  133 

which  his  sermon  is  commonly  regarded  by  his  audience,  is  but 
a  just  rebuke  of  his  self-complacency. 

There  is  however  a  large  class  of  subjects  where  the  proofs 
to  be  adduced  in  reasoning,  are  of  a  mixed  character,  partly  from 
revelation,  and  partly  from  other  sources. 

If  I  were  called  to  discuss  a  positive  institution  of  Christiani- 
ty, as  baptism  or  the  Lord's  Supper,  my  first  business  wotild  be 
to  open  the  Bible  and  see  what  it  teaches  on  this  subject.  But 
it  might  also  be  proper,  and  in  some  circumstances  indispensa- 
ble, for  me  to  adduce  collateral  evidence  from  the  Fathers,  to 
show  that  the  meaning  which  I  attach  to  the  scriptures,  is  prob- 
ably the  true  one,  because  it  accords  with  the  views  of  those 
whose  sentiments  and  practice  were  derived  immediately  from 
the  Apostles.  So  if  I  were  preaching  on  the  obligations  of  men 
to  worship  God,  or  on  the  relative  duties  of  parents  and  children, 
it  would  be  proper  for  me  to  show,  that  reason  inculcates  these 
duties,  as  well  as  revelation.  But  then,  in  cases  of  this  sort,  two 
extremes  should  be  shunned.  One  is,  the  tendency  of  some 
men  by  the  phraseology  they  adopt,  so  to  exalt  the  reasonable- 
ness of  the  Bible,  as  to  make  the  impression  that  no  implicit 
faith  is  ever  required  in  its  declarations  ; — or,  in  other  words, 
that  the  testimony  of  God  does  not  of  itself  demand  our  as- 
sent, except  as  confirmed  by  the  testimony  of  human  reason. 
The  other  extreme  appears  in  the  habit  of  cautious  misgiving, 
with  which  some  men  admit  the  aid  of  reason  at  all,  in  Christian 
argumentation,  lest  they  should  invalidate,  while  they  profess- 
edly confirm  the  authority  of  the  Bible.  But  while  the  decla- 
rations of  this  sacred  book  are  indejiendently  and  perfectly  de- 
cisive, where  they  apply,  to  enforce  them  by  arguments  from 
reason,  where  these  also  are  applicable,  is  to  treat  them  with 
honor,  not  with  disrespect.  This  holds  true  in  practical  illus- 
tration and  commentary,  as  well  as  proof.  For  example  ;  I 
examine  the  character  which  Paul  gives  of  the  heathen  world, 
in  the  first  chapter  of  Romans.  If  I  undertake  to  show  that 
the  same  character  belongs  to  the  heathen  now,  my  argument 
must  be  taken  from  human  testimony.     So  if  I  take  a  passage, 


!;]'i 


STRUCTURE  OF  SERMONS. 


in  which  the  doctrine  of  native  depravity  is  asserted,  concern- 
ing an  individual,  or  a  community,  and  I  undertake  to  show  that 
the  sacred  writer  intended  also  to  assert  the  same  doctrine,  as 
applicable  to  all  men,  my  argument  must  proceed  according  to 
the  laws  of  biblical  interpretation.  But  if  my  object  is  merely 
to  show  that  this  doctrine  is  true  in  reference  to  all  men,  it  be- 
comes a  question  of  fact,  as  well  as  of  scripture ;  and  may  be 
proved,  like  any  other  point  of  this  sort,  by  experience  and'tes- 
timony. 

I  have  extended  these  remarks  sufficiently  to  express  my  mean- 
ing, that  the  Bible  is  the  grand  store-house  of  argument  to  the 
preacher,  and  yet  that  he  must  resort  to  other  kinds  of  proof. 

Among  these  collateral  sources  of  evidence,  that  2vhich  I 
woidd  rank  as  second  to  revelation,  is  consciousness.  The 
distinction  between  this  and  conscience  is,  that  the  former  res- 
pects generally  the  knowledge  which  every  one  has  of  the  ex- 
istence and  operations  of  his  own  mind  ;  the  latter  respects  only 
its  moral  operations.  This  is  a  kind  of  evidence,  which  com- 
mands absolute  assent,  and  that  by  an  immediate  appeal  to  our 
own  bosom.  In  this  way  1  know  that  there  is  a  thinking  exist- 
ence within  me,  that  perceives,  loves,  and  hates.  I  know 
when  I  am  hungry,  or  in  pain.  From  this  principle,  acting 
with  memory,  I  know  that  I  began  to  exist ;  and  that  I  am  the 
same  individual  as  I  was  yesterday.  I  know  that  I  deserve 
blame,  if  I  have  done  to  another  what  it  would  have  been 
WTong  in  him  to  do  towards  myself;  and  that  I  am  innocent, 
though  I  may  have  done  him  an  injury,  which  proceeded  from 
no  wrong  intention  in  me,  or  which  it  was  not  in  my  power  to 
avoid. 

Such  elementary  principles,  from  which  no  one  can  dissent, 
are  of  great  value  in  enforcing  many  truths  and  duties  of  reli- 
gion ; — especially  in  the  removal  of  perplexities,  arising  from 
abstruse  speculations.  A  meta})hysician  may  proceed  with  a 
train  of  reasoning,  which  looks  fair  and  incontrovertible,  till  he 
brings  out  the  conclusion,  that  men  are  machines,  acting  under 


ARGUMENT.  135 

a  law  of  physical  necessity  ;  and  therefore  not  accountable  for 
their  actions.  But  any  plain  man,  while  he  cannot  show  where 
the  fallacy  lies  in  this  reasoning,  may  boldly  pronounce  the  con- 
clusion false.  It  contradicts  his  own  consciousness.  He  knoios 
that  he  is  not  a  machine,  but  a  voluntary,  accountable  agent. 

The  faithful  preacher,  who  presses  tmth  on  the  conscience, 
will  often  find  some  fastidious  objector,  or  some  anxious  sinner, 
resorting  to  refuges,  which  a  vain  philosophy  has  invented,  to 
escape  the  charge  of  personal  guilt.  There  is  no  way  in  which 
the  pungent  application  of  divine  truth  is  so  hkely  to  be  parried, 
by  the  self-excusing  temper  of  the  human  heart,  as  by  some  ob- 
jection predicated  on  a  denial  that  men  possess  the  powers  of 
moral  agency.  Such  objections  may  be  met  with  the  light  of 
demonstration  from  the  scriptures,  and  yet  they  are  renewed 
with  unyielding  pertinacity.  But  let  the  appeal  be  made  at 
once  to  the  consciousness  of  the  hearer,  whether  he  is  not  a 
free  agent,  and  his  objections  are  not  refuted  merely,  they  are 
effectually  silenced  in  a  moment. 

A  third  very  ample  source  of  evidence,  is  that  to  which  wri- 
ters on  intellectual  philosophy  have  given  the  name  of  common 

SENSE. 

This  relates  to  things  which  do  not  come  within  the  province 
of  consciousness,  but  which  are  so  plain  to  every  reasonable 
mind,  that  they  cannot  be  questioned.  For  example,  proposi- 
tions such  as  these  ;  "  It  is  impossible  that  a  thing  should  be 
and  not  be,  at  the  same  time."  "  Every  effect  must  have  a 
cause."  "  Things  which  I  see  do  exist,"  strike  the  mind  with 
the  clearness  of  intuition.  They  are  accounted  self-evident,  as 
not  admitting  of  proof,  on  the  one  hand,  or  of  doubt,  on  the 
other.  While  it  appertains  to  the  process  of  reason,  to  draw 
conclusions  from  such  premises,  it  is  the  province  o^  common 
567156  to  judge  of  these  conclusions.  Should  a  speculating  vis- 
ionary lay  down  axioms,  from  which  he  should  fancy  himself  to 
prove,  that  all  the  present  modes  of  travelling  will  become  ob- 
solete ;  that  men  will  soon  navigate  the  interior  of  the  earth 
with  sails  and  oars,  or  traverse  the  air  with  wings,  any  man. 


136  STRUCTURE  OF  SERMONS. 

without  claiming  to  be  a  philosopher,  might  smile  at  the  con- 
clusion, and  on  the  authority  of  common  sense,  pronounce  it 
ridiculous. 

Now  to  show  how  this  sort  of  evidence  may  be  applied  in  the 
pulpit,  it  is  sufficient  to  show,  by  an  example,  how  it  has  been 
applied.  Archbishop  Tillotson,  in  refuting  the  absurd  hypo- 
thesis, that  the  world  sprung  from  chance,  proceeds  thus ; 
"  Will  chance  fit  means  to  ends,  and  that  in  ten  thousand 
instances,  and  not  fail  in  one?  How  often  might  a  man, 
aftei*  he  had  jumbled  a  set  of  letters  in  a  bag,  fling  them 
out  upon  the  ground,  before  they  would  fall  into  an  exact 
poem  ? — yea,  or  so  much  as  make  a  good  discourse  in  prose  ? 
And  may  not  a  little  book  be  as  easily  made,  as  this  great  vol- 
ume of  the  world  ?  How  long  might  one  sprinkle  colours  upon 
canvass,  with  a  careless  hand,  before  they  would  make  the  ex- 
act picture  of  a  man  ?  And  is  a  man  easier  to  be  made  by 
chance,  than  his  picture  ?  How  long  might  twenty  thousand 
blind  men,  who  should  be  sent  out  from  the  remote  parts  of 
England,  wander  up  and  down,  before  they  would  all  meet  up- 
on Salisbury  plains,  and  fall  into  rank  and  file,  in  the  exact  or- 
der of  an  army  ?  And  yet  this  is  much  more  easy  to  be  im- 
agined, than  how  the  innumerable  blind  parts  of  matter,  should 
rendezvous  themselves  into  a  world.  A  man  who  sees  Henry 
the  seventh's  chapel  at  Westminster,  might  with  as  good  rea- 
son maintain,  yea,  and  much  better,  considering  the  vast  differ- 
ence between  that  little  structure  and  the  huge  fabric  of  the 
world,  that  it  was  never  contrived  or  built  by  any  man  ;  but 
that  the  stones  did  by  chance  grow  into  those  curious  figures,  in- 
to which  we  see  them  to  have  been  cut  and  graven  ;  and  that 
the  materials  of  that  building,  the  stone,  mortar,  timber,  iron, 
lead,  and  glass,  happily  met  together,  and  ranged  themselves 
into  that  delicate  order  in  which  we  see  them  now,  so  closely  com- 
pacted, that  it  must  be  a  very  great  chance  that  parts  them 
again.  What  would  the  world  think  of  a  man  that  should  ad- 
vance such  an  opinion  as  this,  and  write  a  book  for  it  ?  If 
they  would  do  him  right,  they  ought  to  look  upon  him  as  mad. 


ARGUMENT.  ] 37 

But  yet  he  might  maintain  this  opinion,  with  a  httle  more  rea- 
son, than  any  man  can  have  to  say,  that  the  world  was  made 
by  chance,  or  that  the  first  men  grew  out  of  the  earth,  as  plants 
do  now."* 

Here  is  no  process  of  mathematical  demonstration,  to  refute 
the  atheistical  sentiment,  that  matter  is  eternal ;  and  that  this 
world  assumed  its  present  order  and  beauty  without  the  agency 
of  an  intelligent  Creator.  But  if  such  demonstration  had  been 
adapted  to  the^subject  and  the  hearers,  in  this  case,  who  does 
not  feel  that  it  would  have  been  far  less  convincing  than  this 
skilful  appeal  to  common  sense  ?  Such  an  appeal  is  felt  at 
once,  in  all  its  power.  Without  that  steady  application  of 
thought,  which  abstruse  reasoning  demands,  without  any  effort 
indeed,  even  to  uncultivated  minds,  conviction  finds  its  own 
way  to  the  understanding,  like  light  to  the  eye.  Hence  this  sort 
of  evidence  is  peculiarly  valuable  to  the  preacher,  in  repelling 
sophistry,  and  in  answering  objections,  that  cannot  be  effectual- 
ly met  in  any  other  way.  Such  are  the  cavils  with  which  infi- 
delity has  often  assailed  Christian  doctrines,  especially  as  cloth- 
ed in  the  obscure  terms  of  scholastic  theology.  And  such  are 
the  doubts  with  which  anxious  sinners  are  distressed,  in  seasons 
of  revival.  Every  one,  who  has  had  experience  in  the  minis- 
try, knows  how  deeply  such  perplexities  take  hold  on  common 
minds  ;  and  how  difficult  it  is  to  obviate  them  in  the  best  man- 
ner. For  example,  the  doctrine  of  strict  imputation  of  Adam's 
sin,  as  it  has  been  often  represented,  seems  to  such  minds,  and 
with  good  reason,  to  be  plainly  inconsistent  with  the  principles 
of  just  moral  government.  It  is  an  axiom  of  common  sense, 
that  no  one  is  criminal  for  an  action  committed  before  he  was 
born,  or  committed,  in  any  case,  by  another  man.  Of  course, 
no  argument,  however  specious,  can  convince  a  man  that  he  is 
to  be  blamed  for  what  Adam  did,  six  thousand  years  ago,  and 
on  the  other  side  of  the  globe.  But  tell  him  that,  as  one  of  a 
fallen  race,  descended  from  Adam,  he  is  accountable  for  his  own 

*  Tillotson's  Sermons  Vol.  I.  p.  .31.     See  also  Vol.  II.  p.  50. 
18 


138  STIIUCTURE   OF  SERMONS. 

sins,  and  he  sees  nothing  unreasonable  in  the  statement.  And 
though  the  force  of  prejudice  may  have  led  him  blindly  to  say, 
"  I  have  indeed  a  sinful  heart,  but  it  is  one  with  which  I  was 
born,  and  which  my  Creator  designed  me  to  possess,  and  there- 
fore it  is  not  my  fault ;"  appeal  to  his  common  sense,  and  he 
sees  how  futile  is  this  objection.  He  knows  that  he  would  not 
allow  the  weight  of  a  feather  to  such  an  apology,  from  the  man 
who  had  assaulted  his  person,  or  robbed  him  of  his  property. 
He  knows  that  no  father  excuses  a  stubborn  son,  because  he  has 
been  stubborn  from  his  infancy  ;  and  that  no  court  of  justice 
deems  a  hardened  transgressor  guiltless,  because  he  has  always 
had  an  evil  heart.  The  same  remarks  apply  to  what  divines 
have  called  the  doctrine  of  inahi/iti/.  Tell  impenitent  sinners 
that  they  have  no  sort  of  power  to  repent,  while  in  the  same 
breath  you  exhort  them  to  repentance,  on  pain  of  eternal  mis- 
ery, and  if  they  have  capacity  enough  to  under^'^and  your  mean- 
ing, they  pronounce  it  utterly  absurd.  Give  them  what  you 
call  conclusive  arguments,  from  scripture,  and  from  metaphysics  ; 
they  may  be  confounded  perhaps,  but  not  convinced.  And 
why  should  it  be  strange  if  they  feel  indignant,  when  gravely 
addressed,  on  the  most  weighty  of  all  subjects,  in  a  strain  that 
would  be  mockery  and  nonsense,  if  applied  to  any  human  con- 
cern besides  religion  ? 


LECTURE  XII. 


ARGUMENT  IN   SERMONS. 


There  is  a  fourth  source  of  evidence,  namely,  the  evidence 
OF  FACTS,  which  is  more  or  less  mingled  with  all  the  foregoing ; 
and  tohich  includes  also  the  evidence  of  experience,  testimony, 
and  authority.  It  is  a  general  laiv  of  both  the  material  and  in- 
tellectual worlds,  that  like  causes  ivill  produce  like  effects,  or 
that  the  future  will  resemble  the  past.  This  law  is  the  sole  ba- 
sis of  physical  -^nd  of  political  science.  Hence  we  know  that, 
in  all  ages  and  countries,  rivers  will  flow  downwards,  fire  will 
burn,  and  poison  destroy.  And  hence  we  know  too,  how  men 
will  feel  and  act  under  given  circumstances.  If  there  were  no 
uniformity  in  the  operations  of  mind,  no  system  of  government 
could  be  framed  for  any  community  ;  nor  could  social  relations 
exist,  in  any  neighborhood  or  family.  The  same  regularity  re- 
sulting from  settled  principles  in  the  divine  government,  and  in 
human  agency,  gives  a  fixed  character  to  what  we  call  Christian 
experience.  On  this  ground  we  may  expect  with  certainty, 
wherever  we  find  unsanctified,  human  beings,  to  find  them  with 
selfish  and  depraved  hearts  ;  and  wherever  we  find  those  who 
are  sanctified  by  divine  grace^  to  see  them  possess  affections  es- 
sentially the  same  as  have  distinguished  pious  men,  in  all  ages. 


MO  STRUCTURE  OF   SERMONS. 

I  need  not  spend  time  in  applying  these  principles  to  the 
work  of  the  preacher.  He  must  be  very  unskilful  not  to  know, 
that  some  parts  of  almost  every  subject,  to  be  discussed  in  the 
pulpit,  admit  of  confirmation  or  illustration  from  facts  ;  and  that 
this  kind  of  reasoning,  where  it  does  apply,  is  precisely  that  by 
which  men  choose  to  be  addressed,  and  are  predisposed  to  be 
convinced.  Other  things  being  equal  he  will  have  most  power 
over  an  assembly,  Avhose  mind  is  best  stored  with  facts,  espe- 
cially scriptural  facts,  and  who  best  knows  how  to  apply  them 
with  effect. 

Testimony,  as  I  have  already  said,  in  treating  of  scriptural  ev- 
idence, is  a  kind  of  proof  that  must  be  employed  in  sermons  ; 
but  it  is  liable  to  great  abuse.  The  extent  to  which  some  have 
carried  appeals  to  ecclesiastical  history,  on  certain  points  of  sec- 
tarian controversy,  such  as  the  subject  and  mode  of  baptism,  is 
certainly  undesirable,  if  not  totally  inadmissible  in  the  pulpit. 

In  these  remarks  I  include  also,  the  evidence  of  authority. 
The  spirit  of  this  age  indeed,  is  not  more  disposed  to  bow  to 
popes  and  fathers,  than  to  the  mystic  trifling  of  scholastic  theol- 
ogy, or  the  categories  of  Aristotle.  The  law  of  conscience 
will  never  again  be  sought  in  canons  of  the  church  ;  nor  the  rule 
of  faith,  in  the  opinions  of  men,  who,  whatever  else  they  have 
left  doubtful,  have  demonstrated  their  own  fallibility,  by  often 
contradicting  one  another,  and  themselves,  and  the  Bible. 

The  abuse  of  authority  in  reasoning,  is  strikingly  exhibited  in 
the  "  Oral  Laic,'''  or  traditions  of  the  Jews,  which  they  sup- 
posed God  to  have  delivered  to  Moses  on  Mount  Sinai,  though 
never  committed  to  writing.  By  these  traditions,  a  great  many 
ceremonies  and  authoritative  maxims,  were  handed  down,  as  of 
sacred  obligation,  among  tliat  people,  though  some  of  them  di- 
rectly contradicted  the  written  Law  of  God ;  and  were  con- 
denmed  with  great  severity  by  Christ,  in  his  sermon  on  the 
Mount.  Hence  when  the  Pharisees  coinplainingly  said  to 
Christ,  "  Why  do  thy  disciples  transgress  the  tradition  of  the 
Elders  ?"  he  replied  in  the  solemn  rebuke,  "  Why  do  ye  trans- 
gress the  commandment  of  God  by  your  tradition  ?  " 


ARGUMENT.  141 

The  Romish  church  too,  as  every  reader  of  history  knows, 
has  for  ages  framed  to  itself  a  set  of  traditions,  by  which  the  au- 
thority of  the  ilithers  is  avowedly  made  to  supersede  that  of  the 
Bible. 

But  there  is  another  extreme.  The  blindest  bigotry  is  not 
more  blind,  tlian  the  narrow  and  boastful  prejudice,  that  discards 
all  respect  for  received  opinions.  This  is  to  discard  experience 
and  testimony,  and  indeed  all  the  laws  of  evidence,  by  which 
human  opinions  are  governed.  Say  what  he  will  of  authority, 
no  man  is  free  from  its  influence,  or  can  be  without  renouncing 
his  reason.  It  has  its  weight  even  in  matters  of  science.  Who 
would  not  presume  a  demonstration  to  be  correct,  if  he  knew 
that  it  had  often  passed  under  the  scrutiny  and  sanction  of  New- 
ton, and  had  been  re-examined  and  pronounced  faultless  by  the 
ablest  mathematicians  to  this  day  ?  Who  does  not  feel,  in  any 
case,  more  reliance  on  the  judgment  of  a  wise  man,  than  on  that 
of  one  who  is  ignorant  or  weak  ?  The  power  over  the  minds  of 
others,  ascribed  to  th.e  Nestor  of  Homer,  and  the  Mentor  of 
Telemachus,  is  a  just  character  in  poetry,  solely  because  it  ac- 
cords with  philosophy  and  experience.  Precisely  for  the  same 
reason,  a  general  coincidence  of  sentiment,  especially  among 
wise  men,  if  that  coincidence  is  not  explained  away  by  the  force 
of  some  obvious,  countervailing  principle,  always  furnishes  a 
high,  presumptive  evidence  that  the  thing  beheved  is  true. 

Preserving  to  every  one  then,  the  right  of  independent  judg- 
ment, that  judgment  still  to  be  rational,  must  accord  with  evi- 
dence ;  including  the  evidence  of  facts,  as  it  appears  in  experi- 
ence and  testimony  ;  otherwise  no  faith  can  be  reposed  in  his- 
tory, and  no  step  can  be  taken  in  the  common  affairs  of  life. 
He  who  would  be  more  independent  than  this,  must  pass  for  the 
same  sort  of  philosopher  with  him  who  should  act  on  the  per- 
suasion that  iron  will  swim  in  water,  or  that  a  man  may  leap 
from  a  precipice  without  harm. 

The  practical  bearing  of  my  remarks  on  authority,  is  briefly 
this.  If  the  disciples  of  the  Koran,  should  generally  affirm 
some  particular  doctrine  to  be  taught  in  that  book,  though  I  had 


142  STRUCTURE  OF  SERMONS. 

never  seen  it,  I  should  believe  the  fact  without  examination,  un- 
less I  could  see  some  strong  reason  for  calling  it  in  question. 
On  the  same  ground^  a  reasonable  man,  though  he  had  never 
seen  the  Bible,  would  believe  that  it  teaches  a  doctrine,  which 
nine  tenths  of  those  who  have  read  it,  agree  in  affirming  that  it 
does  teach.  The  dissent  of  the  other  tenth  would  not  hinder 
this  conclusion,  especially  if  he  could  explain  this  dissent  by  the 
inliuence  of  some  strong  and  obvious  prejudice.  The  estab- 
lished laws  of  evidence,  for  example,  would  require  such  a  man 
to  believe  that  the  Bible  teaches  the  Unity  of  God,  and  forbids 
malice  and  murder.  And  on  the  same  evidence  he  must  be 
satisfied  that  it  teaches  the  atonement  of  Christ,  and  the  kin- 
dred doctrines  of  grace.  Accordingly  1  have  said  in  a  former 
lecture,  that  the  coincidence  which  we  see  in  the  confessions  of 
faith,  drawn  up  by  evangelical  churches,  in  different  ages  and 
countries,  and  professedly  grounded  on  the  Bible,  would  be  an 
absolute  miracle,  on  the  supposition  that  these  doctrines  are  not 
contained  in  the  Bible.  Hence  it  has  always  been  deemed  good 
collateral  reasoning  in  support  of  any  doctrinal  opinion,  to  show 
that  this  opinion  has  been  entertained  by  the  greatest  and  best 
men. 

In  sei-mons,  I  know  this  sort  of  reasoning  is  but  of  secondary 
importance  ;  but  there  are  occasions  when  it  may  be  applied 
with  great  effect. 

RULES    OF    ARGUMENT. 

We  proceed  to  consider  the  principles,  according  to  which, 
reasoning  in  the  pulpit  should  be  conducted. 

No  one  will  understand  me  to  intimate,  that  any  artificial 
process  can  confer  on  a  man  the  power  of  carrying  conviction  to 
the  minds  of  others.  This  must  depend  primarily,  on  the 
strength  of  his  invention  ;  the  clearness  of  his  perceptions  ;  the 
accuracy  with  which  he  combines  things  that  are  analogous, 
and  separates  things  that  differ ;  and  the  precision  and  energy 
with  which    he  employs  language,  to  express   his   thoughts. 


RULES   OF  ARGUMENT.  143 

Technical  logic  can  no  more  make  a  reasoner,  than  technical 
rhetoric  can  make  an  orator.  Still,  both  reasoning  and  elocu- 
tion, must  conform  to  those  principles,  which  genius  has  pre- 
scribed to  its  own  operations.  These  principles  are  substantial- 
ly the  same  in  sermons,  as  in  any  other  department  of  public 
speaking.  In  conformity  with  this  remark,  I  here  mention  the 
fact,  that  an  eminent  lawyer  and  judge  of  my  acquaintance, 
whose  son,  after  a  public  education,  was  destined  to  the  bar, 
requested  a  preacher,  who  possessed  great  strength  in  argumen- 
tation, to  take  charge  of  the  young  gentleman,  and  endeavor  to 
teach  him  that  skill  in  reasoning,  by  which  the  preacher  himself 
was  distinguished. 

As  argument  in  sermons  must  depend  primarily  on  evidence 
drawn  from  revelation,  we  may  begin  with  the  principles  to  be 
observed,  in  regard  to  proofs  derived  from  the  Bible.  Impor- 
tant as  these  are  to  every  preacher,  yet  to  those  who  have  en- 
joyed the  advantages  of  this  Seminary,  they  may  be  suggested 
in  the  form  of  hints,  rather  than  of  extended  discussion. 

First  ;  The  unperverted  meaning  of  the  bible,  must 
clearly  support  the  point  to  he  proved. 

All  protestants  unhesitatingly  admit,  that  our  faith  is  to  be 
conformed  to  the  Bible,  and  not  the  Bible  to  our  faith.  Yet  this 
plain  principle  is  often  violated,  even  among  good  men,  by  un- 
warrantable liberties  of  straining  the  word  of  God,  into  a  sense 
corresponding  with  opinions  which  have  been  formed  independent 
of  its  authority.  In  all  cases,  some  allowance  is  to  be  made  for 
innocent  mistake,  resulting  from  the  imperfection  of  human 
knowledge.  The  heedless  darings  of  ignorance  and  empiricism, 
in  interpreting  the  Bible,  must  not  be  encouraged  by  any  indul- 
gence of  our  charity  on  the  one  hand,  and  on  the  other,  will 
not  be  restrained  by  any  severities  of  our  animadversion.  But 
beyond  this,  there  lies  a  fault  on  men  of  piety,  and  conscience, 
and  learning,  which  ought  to  be,  and  may  be  corrected.  Such 
a  man  is  not  warranted,  carelessly  and  without'examination,  to  ad- 
duce among  his  unquestionable  proofs,  a  text  of  doubtful  import. 


144  STRUCTUHE  OF  SERMONS. 

barely  because  some  have  classed  it  in  tlie  same  manner.  Nor 
may  he  do  this  because  he  is  aware  that  his  hearers  will  receive 
it  as  proof.  Nor  should  he  of  design,  give  to  a  doubtful  pas- 
sage, a  greater  weight  of  evidence  on  other  minds,  than  it  really 
has  on  his  own.  All  deliberate  straining  and  wire-drawing  of 
texts,  to  make  them  fit  our  argument,  besides  being  consistent 
neither  with  honesty  nor  reverence  for  the  scriptures,  is  adapted 
■to  awaken  suspicion,  and  to  injure  the  cause  it  is  designed  to 
promote.  It  is  a  kind  of  sacrilege  that  involves  its  own  pun- 
ishment. The  eagle  in  the  fable,  that  stole  consecrated  flesh 
from  the  altar,  though  it  was  to  feed  her  young,  carried  home 
with  the  flesh  a  coal  of  fire,  that  consumed  her  own  nest.  I 
need  not  dwell  on  the  endless  mischiefs,  which  the  vital  inter- 
ests of  truth  have  sustained,  from  the  unwarrantable  liberties  of 
allegorizing  interpreters,  who  make  no  scruple  to  find  any  sense 
in  a  passage  wdiich  suits  their  purpose,  though  it  be  one  never 
intended  by  the  Holy  Ghost.  It  is  a  maxim  worthy  of  being 
repeated  here,  "  The  meaning  of  the  Bible  is  th.e  Bible."  The 
foregoing  remarks  apply  to  the  reprehensible  practice  of  throw- 
ing together  in  a  careless  or  designed  amalgamation,  difterent 
passages,  dissevered  from  their  connexion,  and  often  from  their 
primary  signification ;  while  the  professed  object  is  to  exhibit 
jproo/ of  something,  from  the  word  of  God, 

Augustine  says, — "  Non  valet, — ■  haec  ego  dico,  hcec  tu  dicis, 
haec  ille  dicit ; — sed  hsec  dicit  Dominus."  The  loose  manner, 
in  which  the  testimony  of  the  Bible  is  often  introduced  into  ser- 
mons, may  be  owing  in  some  cases,  to  the  very  imperfect  ac- 
quaintance of  the  preacher  with  its  sacred  contents.  This  con- 
sideration led  Matthew  Henry  to  say  to  young  ministers  ;  "  Es- 
pecially, make  the  Bible  your  study.  There  is  no  knowledge 
which  I  am  more  desirous  to  increase  in,  than  that.  Men  get 
wisdom  by  books,  but  wisdom  towards  God  is  to  be  gotten  out 
of  God's  book  ;  and  that  by  digging.  Most  men  do  but  walk 
over  the  surface  of  it,  and  pick  up  here  and  there  a  flower. 
Few  dig  into  it.  Read  other  books,  to  help  you  to  understand 
that    book.      Fetch   your  [irayers    and  scrriions  from    thence. 


RULt:S   OF  ARGUMENT.  145 

The  volume  of  inspiration  is  a  full  fountain,  always  overflowing, 
and  hath  always  something  new."* 

But  where  there  is  no  perversion  of  sense,  the  strength  of  our 
reasoning  from  the  scriptures  may  be  injured  by  bad  manage- 
ment. We  may  adopt  the  dull  practice  of  accumulating  quota- 
tions from  the  Bible,  to  fill  up  the  time,  and  supply  the  lack  of 
matter.  There  is  a  trite  and  heavy  way  of  doing  this,  which  is 
the  opposite  extreme  to  that  studied  elegance  of  manner,  before 
mentioned,  that  strips  a  text  of  half  its  meaning,  by  the  drapery 
thrown  around  it.  On  a  subject  so  plainly  revealed  as  to  pre- 
clude all  doubt,  such  as  the  holiness  of  God,  it  may  still  be 
proper  to  adduce  scriptural  declarations  for  the  sake  of  impres- 
sion ;  but  it  were  absurd  in  such  a  case,  to  cite  fifty  passages. 
On  the  contrary,  in  proving  a  controverted  point,  though  one 
clear  declaration  of  the  Bible,  is  decisive  in  reality,  it  is  not 
commonly  so  convincing,  in  practical  effect,  as  a  greater  number. 
But  in  cases  of  strict  argument,  on  a  disputed  subject,  a  bare  ci- 
tation of  texts  is  not  sufficient,  without  more  or  less  of  commen- 
tary, to  show  how  they  apply  to  the  case  in  hand.  For  ex- 
ample, in  proving  the  entire  and  universal  depravity  of  men,  it 
is  directly  to  the  purpose  to  quote  Paul's  language  in  the  third 
chapter  of  Romans.  But  the  force  of  this  passage  is  so  much 
increased,  by  looking  at  the  14th  and  53d  Psalms,  to  which  it  re- 
fers, and  at  some  of  the  terms  employed,  that  a  few  pertinent 
remarks  on  the  connexion,  and  on  the  language  of  the  Apostle, 
may  give  it  double  weight  in  the  minds  of  the  hearers.  A 
strong  proof  of  the  same  doctrine  of  depravity,  is  furnished  by 
the  words  of  John,  "  He  that  loveth  is  born  of  God."  But 
among  common  hearers,  not  one  in  ten  will  see  the  full  force  of 
this  passage,  as  applicable  to  this  subject,  unless,  besides  repeat- 
ing it,  you  show  how  it  does  apply.  I  scarcely  need  say,  how- 
ever, that  the  explanatory  remarks  which  I  recommend,  should 
seldom  be  of  the  critical  and  philological  cast ;    at  least  they 

*  Matthew  Henry's  Life, 
19 


146  STRUCTURE  OF  SERMONS. 

should  never  depend  on  distinctions   too  nice  for  the  apprehen- 
sion of  common  minds. 

One  more  suggestion  may  be  necessary,  on  the  management 
of  scriptural  argument  ;  it  respects  cases  in  which  the  proof  lies, 
not  on  the  face  of  one  text  or  more,  but  is  made  out  by  com- 
parison and  induction.  The  duty  o{  daily  devotion  in  families , 
is  an  instance.  We  cannot  cite  chapter  and  verse  where  this  is 
expressly  commanded  ;  and  yet  the  obligation  is  so  clearly  de- 
duced from  the  general  current  of  the  Bible,  as  to  justify  this 
strong  declaration  of  Tillotson  ;  "  The  principal  part  of  family 
religion  is  prayer,  every  morning  and  evening,  and  reading 
some  portion  of  scripture.  And  this  is  so  necessary  to  keep 
alive  a  sense  of  God  and  religion,  in  the  minds  of  men,  that 
where  it  is  neglected,  I  do  not  see  how  any  family  can  in  reason 
be  esteemed  a  family  of  Christians,  or  indeed  have  any  religion 
at  all." 

A  SECOND  general  rule,  which  applies  to  arguments,  drawn 
from  ivkatever  source,  is,  that  in  reasoning,  toe  should  talceinto 
account,  the  influence  of  passion  and  prejudice  on  belief. 
The  weight  of  evidence,  in  producing  conviction,  is  relative,  ac- 
cording to  the  scales  in  wliich  it  is  weighed.  That  may  be 
light  as  a  feather,  in  the  estimation  of  one  man,  which  has  the 
power  of  demonstration  to  another.  Without  attempting  here 
to  analyze  the  reasons  of  a  fact  so  wonderlld,  and  yet  so  un- 
questionable, no  man  whose  business  it  is  to  lU'ge  the  truth  on 
others,  should  forget  that  the  affections  and  habits  have  a  strong 
ascendancy  over  the  judgment.  Solomon  had  his  eye  on  this 
principle,  when  he  represented  the  slothful  man  as  saying — 
"  There  is  a  lion  in  the  way, — I  shall  be  slain  in  the  streets." 
And  Shakspeare,  the  philosopher  of  poets,  whose  knowledge 
of  men  seems  next  to  inspiration,  thus  describes  the  partiality 
with  which  worldly  fa\'or  regards  tl)e  same  action,  in  different 
circumstances ; 

"  Plate  sin  witli  gold, 

"  AnA  the  strong  lance  of  justice  hurtless  breaks; 
Arm  it  in  rags,  a  pigmy's  straw  cloth  [)ierce  it." 


RULES   OF  ARGUMENT.  147 

Prejudice  is  a  complex  term,  by  which  we  designate  the 
state  of  a  man's  mind,  which  is  unfavorable  to  conviction,  aris- 
ing from  interest,  habit,  previous  opinion,  pride,  or  other  pas- 
sions. We  never  trust  the  judgment  of  any  one  in  his  own 
cause,  or  in  that  of  a  near  friend.*  Urge  the  timid  man  to  an 
act  of  courage,  or  the  proud  man  to  an  act  of  condescension,  or 
the  covetous  man  to  an  act  of  generosity,  and  his  heart  will  fur- 
nish an  answer  to  all  your  arguments.  Or  if  you  carry  the 
point  with  him  by  assault,  the  victory  is  but  momentary  ; — ^the 
next  day,  he  could  defy  your  reasoning,  according  to  the 
adage  ; 

"  Convince  a  man  against  his  will, 
He's  of  the  same  opinion  still." 

The  application  of  these  principles,  to  the  work  of  the  preach- 
er, is  easy.  It  is  not  enough,  in  any  case,  that  his  proof  is  good  ; 
it  must  be  adapted  to  circumstances  ;  to  the  time,  and  the  state 
of  the  hearers.  If  they  are  already  settled  in  an  opinion, 
which  it  is  his  object  to  overthrow  ;  especially,  if  that  opinion  is 
fortified  by  ignorance,  or  interest,  or  education,  or  party  spirit, 
he  must  proceed  with  caution  and  wisdom.  Such  a  case  calls 
not  for  the  bold  onset,  the  language  of  denunciation,  or  severi- 
ty, or  even  for  great  earnestness,  particularly  at  the  commence- 
ment. These  bar  the  door,  that  would  still  be  left  open  to  a 
more  discreet  and  gentle  approach.  There  are  subjects  on 
which  we  may  linoiv,  that  our  hearers  are  strongly  prejudiced 
against  the  truth.  In  discussing  these,  there  are  special  ad- 
vantages in  the  analytic  method,  by  which  the  point  to  be 
proved,  is  concealed  at  first ;  certain  undeniable  principles  are 
made  prominent ;  the  assent  to  these,  step  by  step,  is  rendered 
unavoidable  ;  till  the  result  we  wish  to  establish  comes  out  with 
a  clearness  of  evidence,  which  cannot  be  questioned.     These 

*  "  Quod  volumus,  facile  credimus." 


148  STRUCTUKE  OF  SERMONS. 

hints  I  know  are  capable  only  of  a  limited  application  ;  but  for 
want  of  judgment,  in  adapting  ourselves  to  circumstances,  the 
best  talents  may  be  employed  in  a  fruitless  effort.  Power,  I 
repeat,  is  relative.  A  child  may  undermine  a  rock,  which  no 
giant  could  heave  from  its  base. 


LECTURE  XIII. 


RULES   OF  ARGUMENT. 

A  THIRD  rule  respecting  arguments  is,  that  they  he  simple, 

NOT  complicated  AND  REFINED. 

I  refer  not  here  to  abstract  terms,  nor  to  dark  construction  of 
sentences,  nor  to  style  in  any  respect,  but  to  sentiment.  Syste- 
matic thinking  imphes  a  mental  labor  to  which  most  men  are 
little  accustomed.  We  cannot  expect  that  they  will  follow  a 
train  of  argument,  derived  from  such  sources,  and  consisting  of  so 
many  parts,  as  to  demand  a  discriminating  and  close  attention,  for 
any  long  time.  Hence  the  cumulative  form  of  argument,  when 
so  conducted  that  the  train  of  thought  is  complex,  and  so  that  the 
hearer  must  fail  of  reaching  our  conclusion,  if  he  lose  a  single 
step  of  our  process,  is  too  refined  for  common  understandings. 

To  this  reluctance,  and  this  incapacity  to  think  intensely, 
must  be  ascribed,  in  some  degree  at  least,  that  general  feeling 
of  dissatisfaction,  excited  by  what  is  called  metaphysical  discus- 
sion, in  sermons.  To  some  extent  doubtless  this  is  a  mere 
prejudice,  very  improperly  encouraged  by  those  preachers, 
whose  compliant  practice  seems  to  allow,  that  no  subject  befits 
the  pulpit,  which  requires  thiriking  from  themselves  or  their 
hearers.  This  would  set  aside  the  most  important  doctrines  of 
revelation. 


150  STRUCTURE  OF  SERMONS. 

In  the  indefinite  reproaches  cast  on  metaphysics,  a  very  plain 
distinction  seems  to  be  forgotten.  In  one  respect  or  more,  a 
truth  may  be  incomprehensible,  and  yet  the  proof  that  it  is  a 
truth  be  perfectly  plcdn.  For  example  ; — that  God  is  eternal, 
— that  he  created  the  world, — that  man  acts  under  divine  influ- 
ence, and  yet  is  free  and  accountable — that  a  sinner,  to  be  qual- 
ified for  heaven,  must  be  renewed  by  the  Holy  Ghost,  are 
points  that  I  can  prove  at  once  from  the  Bible  ;  and  every  child 
can  understand  the  proof,  though  the  subjects  are  in  themselves 
deep  and  mj^sterious.  So  far,  I  am  on  plain  ground.  But  if  I 
undertake  to  explain  the  eternity  of  God,  or  to  tell  how  matter 
could  be  created  or  modified  by  a  spirit,  or  how  the  will  of  man, 
though  free,  is  controlled  by  motives,  or  how  the  Holy  Ghost 
operates  in  renewing  the  heart,  my  reasoning  must  be  obscure 
and  useless,  because  I  attempt  to  go  beyond  the  province  of  ar- 
gument. 

Now  while  it  is  clear  to  me,  that  the  preacher  should  be 
conversant  with  the  science  of  metaphysics,  so  far  as  to  under- 
stand the  powers  of  the  human  mind,  and  the  principles  of  lo- 
gical analysis,  it  is  equally  clear,  that  this  kind  of  knowledge, 
as  well  as  every  other,  should  be  under  the  guidance  of  good 
sense  in  the  pulpit.  He  who  engages  in  the  ministry,  with  the 
weak  ambition  of  being  reputed  a  profound  thinker,  will  proba- 
bly acquire  the  habit  of  choosing  abstruse  subjects  for  his  ser- 
mons, or  of  rendering  plain  ones  abstruse.  The  love  of  para- 
dox, that  controverts  first  principles,  and  delights  to  puzzle,  rath- 
er than  instruct,  is  as  far  from  the  true  spirit  of  the  pulpit,  as  the 
vaporing  of  declamation,  or  the  raving  of  fanaticism.  Speculation 
may  be  called  instructive  preaching  ;  but  whom  does  it  instruct  ? 
and  in  what  ?  It  cannot  build  men  up  in  the  most  holy  faith. 
It  cannot  interest  them,  till  the  mind  is  new-modelled.  A  man 
of  distinguished  common  sense  said  ;  "  I  honor  metaphysi- 
cians, logicians,  critics, — in  their  places.  But  I  dare  not  tell 
most  academical,  logical,  frigid  men,  how  little  I  account  of  their 
opinion,  concerning  the  true  method  of  i)reaching  to  the  popular 


RULES   OF  ARGUMENT.  151 

ear.    They  are  often  great  men,  first-rate  men,  in  their  class  and 
sphere,  but  it  is  not  their  sphere  to  manage  the  world." 

It  comes  directly  within  the  design  of  this  head,  to  compare 
the  abstract  and  dialectical  kind  of  reasoning,  with  the  analogi- 
cal and  rhetorical.  On  this  subject,  however,  at  which  I  have 
repeatedly  glanced  already,  there  is  room  here  but  for  a  few  ad- 
ditional remarks. 

How  then  do  men  spontaneously  think  and  reason,  on  com- 
mon subjects  ?  In  the  abstract  mode  ?  Not  at  all.  From  the 
constitution  of  man,  the  language,  written  or  spoken,  by  which 
he  expresses  his  feelings,  is  primarily  a  sort  of  painting.  It  is 
a  representation  of  emotions,  arising  within  himself,  or  suggested 
from  the  external  world.  Hence,  every  language,  in  its  infancy, 
is  necessarily  a  species  of  poetry.  Not  rhyme  nor  metre, 
which  are  only  artificial  and  circumstantial  appendages  of  poet- 
ry ;  but  poetry  in  essence,  that  is,  imagery  and  metaphor.  To  the 
mere  philologist,  as  well  as  to  the  man  of  refined  taste,  it  would 
be  a  subject  of  curious  interest,  should  he  ascertain  to  what  extent, 
language  is  originally  formed,  by  figures  taken  from  objects  of 
sight.  But  the  ear,  and  the  other  senses,  are  made  auxiliary 
to  this  mode  of  conception ; — thus  we  say,  "  Conscience  will 
speali  to  the  guilty  in  accents  of  thunder."  When  we  com- 
pare rage  to  a  storm,  and  benevolence  to  the  gentle  zephyr,  we 
speak  a  language  perfectly  simple  and  significant,  and  much 
more  energetic,  than  when  we  employ  mere  toords,  which  are 
totally  unmeaning,  except  as  arbitrary  signs.  In  this  manner 
we  transfer  the  attributes  of  mind  to  matter,  or  of  matter  to 
mind  ; — we  speak  of  a  broJcen  heart, — a  load  of  sorrow,  a 
proud  monument.  Does  any  one  doubt  ihe  utility  of  employ- 
ing, in  the  service  of  God,  this  language,  which  is  only  a  mode 
of  analogical  reasoning  ?  Let  him  tell  why  God  has  made  men 
so,  that  they  speak  and  feel  this  language,  rather  than  any  other. 
Let  him  tell  why  God  himself  speaks  and  reasons  in  this  man- 
ner, in  the  Bible.  The  parable  of  the  sower, — of  the  barren 
fig  tree, — of  the  wise  and  the  foolish  virgins, — to  name  no 
more  examples,  are  beautiful  and  powerful  specimens  of  ana- 


152  STRUCTURE  OF  SERMONS. 

logical  reasoning.  The  preacher  tlien,  will  generally  succeed 
best  in  discussion,  whose  arguments  are  arrows,  pointed  ^\'ith 
truth,  and  sped  to  their  mark  by  a  lively  and  fervid  illustration. 
But  I  cannot  enlarge  on  the  advantages  of  the  rhetorical,  over 
the  abstract  mode  of  reasoning. 

A  FOURTH  ru/e  is,  that  arguments  should  not  be  too  many. 

In  probable  reasoning  it  is  indeed  true,  as  Reid  has  said,  that 
we  must  rely  upon  the  combined  force  of  different  arguments, 
which  lead  to  the  same  conclusion.  Such  evidence  may  be 
compared  to  a  rope,  made  up  of  many  slender  filaments,  twisted 
together.  The  rope  has  strength  to  bear  the  stress,  though  no 
one  of  the  filaments  would  be  sufficient  for  this  purpose.  But 
the  analogy  holds  only  to  a  certain  extent,  beyond  which  the 
parts  added  to  argument  produce  weakness.  The  maxims  of 
ancient  criticism,  "  Ne  quid  nimis ;"  and  "  Omne  supervaccuum 
pleno  de  pectore  manat," — are  founded  in  good  sense.  A  plain 
hearer,  who  listens  to  a  rapid  succession  of  various  proofs,  es- 
pecially if  they  are  novel  and  incongruous,  is  much  in  the  con- 
dition of  a  rustic  stranger,  who  is  hurried  through  the  streets  of 
a  crowded  city,  where  a  thousand  objects  strike  his  eye,  not  one 
of  which  leaves  any  distinct  and  permanent  impression  on  his 
mind.  Or  to  change  the  illustration,  the  preacher  often  needs 
the  same  caution  which  was  given  to  the  Hebrew  Captain,  when 
going  with  a  motley  assemblage  of  soldiers  to  attack  Midian  and 
Amalek,  "  The  people  are  too  many.'''  Cicero  said,  "  Argu- 
ments should  be  weighed,  rather  than  numbered.''^  It  is  certain 
that  the  preacher  has  misjudged,  as  to  the  number  of  his  topics, 
or  as  to  the  proper  treatment  of  them,  when  the  sermon  he  de- 
livers, is  long  enough  for  two. 

A  FIFTH  rule  is,  that  the  order  of  arguments  should  be 

SUCH  AS  TO  GIVE  THEM  THE  GREATEST  EFFECT. 

Tlie  principle  of  arrangement,  by  which  the  rhetorical  art, 
like  the  military,  assigns  the  first  rank  to  the  beginning,  and  the 
second  to  the  close,  demands  so  much  regard  at  least,  as  to 
keep  us  from  attenuating  our  concluding  topics,  till  they  become 
feeble  and  tedious.      In  some  respects  too,  the  order  of  argu- 


RULES  OF  ARGUMENT.  153 

ments  in  sermons,  must  be  influenced  by  the  sources  whence 
they  are  drawn.  Our  strongest  proof  in  general  is  taken  from 
the  Bible  ;  but  when  this  is  mingled  with  a  series  of  other 
proofs,  there  is  a  vaUd  objection  to  placing  it  first.  I  know  it 
is  common  in  preaching,  to  prove  a  point  from  the  word  of 
God  and  then  add  arguments  from  experience,  or  consciousness, 
or  some  other  source.  But  to  my  mind  there  is  at  least  an  appar- 
ent disrespect  to  the  declarations  of  God,  Avlien  we  adduce  these 
as  proof  of  a  point,  and  then  proceed,  by  arguments  of  a  differ- 
ent kind,  to  corroborate  this  proof,  as  though  it  were  not  of 
itself  decisive.  In  general,  when  such  arguments  are  inde- 
pendent of  scriptural  authority,  they  should  be  arranged  not 
after  but  before  it.  When  they  are  adduced  to  ansiver  objec- 
tions against  the  scriptural  proof,  or  to  render  its  meaning  more 
clear  and  impressive,  they  must  of  course  follow  it  in  order. 

There  are  many  cases  in  which  prejudice  and  waywardness 
give  only  a  reserved,  doubting  assent  to  proof  from  the  Bible. 
For  example  ;  suppose  you  have  established,  by  an  ample  list 
of  texts,  the  doctrine  of  God's  eternal  purposes.  At  the  close 
of  this  proof,  you  may  easily  conceive  the  mind  of  some  hear- 
er, to  be  in  a  state  so  skeptical,  as  virtually  if  not  avowdly  to 
reject  the  Bible,  rather  than  admit  this  doctrine.  It  is  proper 
then  to  go  on,  and  show  this  hearer,  that,  even  in  a  step,  so 
desperate,  he  can  find  no  relief,  unless  he  will  reject  reason 
too  ;  for  that  the  doctrine  of  eternal  purposes  belongs  to  natu- 
ral, as  well  as  revealed  religion  ; — being  inseparable  from  the 
acknowledgement  of  an  intelligent,  and  immutable  God  ;  and, 
therefore,  that  it  can  be  denied  only  by  an  Atheist. 

So,  if  the  proposition  to  be  proved  is,  "  that  men  are  account- 
able for  their  religious  opinions," — direct  testimony  from  the 
Bible  may  properly  take  the  lead  in  your  argument ;  but  be- 
cause this  testimony  is  received  with  only  a  hesitating  assent, 
by  men  of  lax  speculations,  these  men  should  be  made  to  see 
that  experience  and  common  sense,  equally  with  revelation, 
teach  the  criminality  of  essential  error,  in  religious   opinion  ; 


20 


154  STRIICTURF.  OF  SERMONS. 

since  they  most  clearly  teach,  that  the  heart  is  the  moral  man, 
and  that  obliquity  of  heart  perverts  the  understanding. 

The  amount  of  my  meaning  is,  that  when  collateral  argu- 
ments, are  drawn  from  different  sources,  and  when  the  subject 
is  such,  that  proofs  from  the  Bible  will  be  received  with  a  de- 
cisive authority,  undiminished  by  the  influence  of  prejudice,  to 
arrange  these  proofs  last  in  the  series,  is  most  consistent  with 
rhetorical  order,  and  with  due  respect  for  the  sacred  oracles. 

In  some  cases  we  may  hesitate  between  two  places,  in  either 
of  which  a  particular  topic  may  be  introduced.  For  example  ; 
if  the  proposition  I  am  discussing  is,  that  the  human  heart  is  natu- 
rally destitute  of  holiness,  it  is  pertinent  to  introduce  among  my 
proofs,  the  doctrine  of  regeneration;  because  the  necessity  of 
this  change  implies  the  previous  destitution  of  holiness.  But  it 
is  equally  proper,  and  often  more  so,  as  to  practical  effect,  to 
set  this  topic  by,  for  the  close,  to  be  introduced  as  an  infer- 
ence. 

In  general,  when  there  is  any  fixed  principle  of  relation  run- 
ning through  different  topics,  such  as  order  of  time,  or  of  cause 
and  effect,  that  order  must  be  observed.  Common  minds  fol- 
low a  speaker  with  pleasure,  if  he  leads  them  in  an  easy  train 
of  thought,  so  that  they  see  the  connexion  of  things.  But  if 
he  passes,  by  fits  and  leaps,  from  one  point  to  another,  these 
detached  parts  of  his  discourse  produce  nothing  of  that  concen- 
trated impression,  which  results  from  continuous  and  connected 
reasoning.  These  suggestions  I  need  not  extend,  as  they  co- 
incide \\'\l\\  remarks  already  made  on  unity,  and  on  division  in 
sermons. 

The  frequent  practice  of  opening  a  discussion  by  a  set  of 
negative  considerations,  in  my  opinion  is  not  expedient,  except 
when  some  disputed  truth  is  to  be  guarded  against  mistake. 
In  general,  we  show  sufficiently  what  a  thing  is  not,  by  showing 
clearly  what  it  is.  Still  the  negative  form  of  argument,  at  the 
beginning  of  a  sermon,  in  particular  subjects,  is  the  best  way  of 
obviating  difficulties.  One  of  the  most  instructive  preachers 
whom  I  have  known,  in  discoursing  on  the  text,  "  Vengeance 


RULES  OF  ARGUMENT.  155 

is  mine  &;c,"  made  this  his  proposition  ;  "  God  will  punish  the 
wicked."  Instead  of  answering  objections  at  the  close  of  his 
discussion,  in  the  common  way,  he  met  them  at  the  threshold, 
in  three  negative  particulars,  viz.  "  We  must  not  suppose  that 
God  will  fail  to  punish  the  wicked,  either  first,  on  account  of 
his  goodness ;  nor  secondly,  on  account  of  his  having  pj^ovided 
an  atonement;  nor  thirdly,  on  account  of  his  forbearance. 
Then  he  proceeded  to  prove  his  proposition  "  that  God  will 
punish  the  wicked,  in  two  ways,  from  what  God  has  said,  and 
from  what  he  has  done. 

The  antithetic  form  of  reasoning  is  attended  with  difficulties, 
as  it  is  often  carried  on  in  pairs  of  contrasted  particulars,  through 
a  sermon.  This  is  a  task  which  few  are  able  to  sustain.  For 
this  reason  I  think  Bishop  Taylor's  method  on  the  text,  "  What 
shall  it  profit  a  man"  &;c.,  where  he  makes  a  general  contrast 
of  two  parts,  the  value  of  the  world  on  one  side,  and  the  value  of 
the  soul  on  the  other,  is  decidedly  preferable  to  that  of  Bourda- 
loue,  on  the  text,  "  Great  is  your  reward  in  heaven," — where  he 
breaks  his  contrast  into  parts,  by  considering  the  reward  of  holi- 
ness as  better  than  that  of  sin, — because  the  former  is  certain, 
the  latter  ^recariom; — the  former  _§Tea^,  the  latter  ivorthlcss  ; 
the  former  eternal,  the  latter  transitory.* 

In  reasoning  from  Authority,  when  we  quote  the  views  of 
another,  for  the  confirmation  of  our  own,  it  should  be  in  his  own 
words;  and  often  the  mention  of  his  name,  when  that  is  known 
and  respected,  gives  additional  weight.  When  the  subject  or 
length  of  the  quotation  gives  it  importance,  the  habit  of  noting 
author  and  page,  in  the  margin,  may  save  us  trouble  afterwards. 
And  let  me  say  in  passing,  that  the  careless  mode,  practised  by 


*  When  I  read  or  hear  a  sermon,  constructed  on  such  a  plan,  and 
consisting  of  antithetic  topics,  the  pairs  of  whicii  are  exhibited  in  reg- 
ular succession,  it  often  reminds  me,  (if  so  familiar  an  illustration,  on 
so  grave  a  subject,  may  be  pardoned,)  of  a  laborer,  attempting  to  man- 
age two  wheelbarrows, — but  compelled  to  roll  one  a  short  distance, 
and  then  go  back  after  the  other.  The  process  is  so  laborious  and 
heavy,  when  the  above  course  is  adopted  in  preaching,  that  it  re- 
quires no  small  talent  and  skill,  to  render  it  interesting. 


156  STRUCTURE  OF  SERMONS. 

some  good  men,  of  adopting  long  passages  from  books,  without 
reference  or  notice  of  any  sort,  if  it  can  be  reconciled  with  in- 
tegrity, is  very  indiscreet.  Too  often  for  the  credit  of  the  min- 
istry, has  this  been  demonstrated,  in  posthumous  sermons,  com- 
mitted to  the  press,  from  a  hasty  partiality  to  their  deceased  au- 
thors. 

The  SIXTH  and  last  rule  I  shall  mention  is,  that  w^e  should 

ENDEAVOR  TO  AVOID  A  CONTROVERSIAL  STRAIN  OF  REASONING. 

The  same  apostolic  precept  and  example,  that  require  us  to 
contend  earnestly  for  essential  truths,  require  us  to  avoid  all  dis- 
putes that  engender  strife  and  mar  the  spirit  of  godliness.  Points 
on  which  good  men  honestly  differ,  when  discussed  in  the  pul- 
pit, as  they  sometimes  must  be,  demand  special  candour  and 
gentleness.  And  in  general  it  may  be  said,  that  a  worse  habit 
can  hardly  be  imagined  in  a  preacher,  than  that  of  always 
creating  to  himself  an  adversary  in  the  pulpit,  and  assuming 
on  every  subject,  the  air  and  spirit  of  a  disputant. 

There  are  three  ways  of  refuting  objections.  The  first,  and 
when  the  case  admits  it,  the  best,  is,  to  aim  only  at  a  full  and 
clear  exhibition  of  the  truth.  The  Jiext  is,  to  interweave  objec- 
tions, and  answer  them  indirectly  and  without  formality.  The 
last  is,  to  state  them  in  form,  and  refute  them  by  distinct  argu- 
ments. When  this  last  course  is  adopted,  it  requires  the  fol- 
lowing precautions. 

1.  State  no  objections  that  are  too  trivial  to  deserve  notice. 
We  may  waste  our  time  by  refuting  what  needs  no  refutation,  as 
well  as  by  proving  what  needs  no  proof. 

2.  If  objections  are  really  weighty,  never  treat  them  as  insig- 
nificant. Without  evasion,  without  distortion,  state  them  fairly 
and  fully  ; — give  them  all  the  weight  to  which  they  are  en- 
titled. 

3.  Take  care  that  your  answers  be  complete  and  decisive,  so 
as  not  to  leave  the  impression,  that  you  have  raised  an  adversa- 
ry, whom  you  have  not  strength  to  withstand. 

4.  State  no  objections  in  which  your  hearers  are  not  interested. 
Though  weighty,  and  capable  of  complete  refutation,  if  they 


RULES   OF  ARGUMENT.  157 

are  such  as  are  never  likely  to  be  known  without  your  help,  it 
is  worse  than  trifling  to  discuss  them.  The  physician  deserves 
no  praise  for  his  skill  in  devising  an  antidote  for  poison,  which 
his  own  temerity  had  administered.  What  preacher  would  re- 
peat the  language  of  obscene  and  profane  men,  with  a  view  to 
condemn  it  ?  No  more  does  Christian  propriety  allow  us  to 
state  artful  and  blasphemous  cavils  against  religion,  for  the  same 
end.  Even  when  such  cavils  are  decent  in  manner,  they 
should  not  be  obtruded  on  common  minds,  without  urgent  neces- 
sity. Such  minds  may  understand  an  objection,  and  remember 
it,  when  the  force  of  a  reply  is  not  seen,  or  is  forgotten.  It  is 
from  the  learned  labors  of  Christian  advocates  for  the  truth,  not 
from  their  own  investigations,  that  skeptics  have 

"  Gleaned  their  blunted  shafts, 

And  shot  them  at  the  shield  of  truth  again." 

5.  Avoid  acrimony,  as  both  unchristian  and  unwise.  Meet 
an  objector  with  ingenuousness  and  kindness.  Take  no  advan- 
tage of  verbal  inadvertence  ;  nor  charge  on  him  consequences, 
as  intentionally  admitted  by  him,  which  he  disavows. 

6.  Never  oppose  sects  by  name. 


LECTURE  XIV. 


CONCLUSION  OF   SERMONS. 


The  close  of  a  regular  discourse  has  been  designated  by  dif- 
ferent terms.  The  ancients  called  it  ■peroration,  and  required 
that  it  should  consist  of  two  parts,  recapitulation  and  address  to 
the  passions. 

Supposing  an  argument  to  have  been  so  conducted  that  a 
brief  review  of  its  chief  parts,  will  present  them  in  a  strong  and 
concentrated  light  before  the  hearers,  this  prepares  them  to  ad- 
mit an  appeal  to  their  feelings.  The  practicability  of  such  a  re- 
view as  will  answer  this  purpose,  depends  on  the  degree  of  per- 
spicuous arrangement,  which  has  prevailed  in  the  discourse. 
The  admirable  skill  with  which  Cicero  wrought  up  his  materi- 
als, in  his  defence  of  M ilo,  prepared  the  way  for  a  powerful  per- 
oration. And  it  will  not  be  deemed  out  of  place,  for  me  to  re- 
fer again  to  this  great  pleader,  as  a  pattern  of  rhetorical  method, 
worthy  to  be  studied  by  the  Christian  orator,  who  wishes  his 
discourse  to  make  a  distinct  and  strong  impression  on  the  hear- 
ers. But  supposing  a  discourse  to  have  been  loose  and  difilise, 
without  any  lucid  order  of  thought,  all  attempts  at  recapitulation 
must  be  worse  than  useless.     In  the  secular  oratory  of  Athens, 


CONCLUSION.  159 

where  direct  address  to  the  passions  was  forbidden  by  law,  re- 
capitulation was  the  usual  form  of  conclusion,  in  which,  of  course, 
much  skill  was  employed  to  give  rhetorical  effect. 

In  sacred  eloquence,  the  close  of  a  discourse  is  sometimes 
called  application ; — sometimes,  reflections  or  inferences ;  and 
sometimes,  in  this  country  and  in  Scotland,  though  not  accord- 
ing to  the  best  usage, — it  is  called  .improvement.'^ 

Some  preachers  are  in  the  habit  of  intermingling  practical  re- 
flections with  the  different  topics  discussed,  throughout  a  sermon, 
instead  of  bringing  these  together  at  the  close.  There  may  be 
cases  in  which  this  is  the  best  course.  Claude,  in  his  essay, 
recommends  that  some  texts  should  be  treated  in  the  way  of 
continued  application ;  and  gives  an  example,  in  a  long  sermon 
on  the  passage, — "  Work  out  your  own  salvation,"  &tc.  His 
design  is,  to  give  a  specimen  of  that  preaching,  which  is  carried 
on  in  the  strain  of  direct  address.  It  may  perhaps  be  consid- 
as  a  general  rule,  that,  in  proportion  as  a  subject  is  treated  ar- 
gumentatively,  and  on  the  principles  of  strict  unity,  it  demands 
a  regular  conclusion  ;  and  when  a  series  of  independent  points, 
are  discussed,  it  becomes  more  proper  for  the  preacher 
to  apply  each  of  these,  as  he  goes  on.  But  if  this  rule  is  just, 
it  would  seem  to  follow,  that  in  proportion  as  the  sermon  has 
this  miscellaneous  character,  and  admits  this  running  applica- 
tion, it  is  the  less  hkely,  in  general,  to  produce  any  single  and 
strong  impression  on  the  hearers. 

As  it  is  proper  for  us  to  derive  instruction  from  the  example 
of  others,  I  shall  direct  your  attention  to  some  faults  in  the  con- 
clusion of  sermons,  as  they  appear,  both  from  the  press  and  the 
pulpit.  These,  so  far  as  they  demand  our  present  notice,  may 
be  included  in  the  formal  manner,  the  desultory,  and  the  dry. 

*  The  principal,  authorized  English  use  of  to  improve,  is  to  make 
better.  To  make  good  use  of,  is  another  sense  in  which  it  has  occasion- 
ally been  employed  here  and  in  Great  Britain,  for  more  than  a  centu- 
ry, and  yet  it  cannot  be  regarded  as  classical.  This  occasional  use  of 
the  word  has  been  more  common  in  sermons,  than  in  other  kinds  of 
writing. 


\60  STRUCTURE  OF  SERMONS. 

The  formal  conclusion  varies,  with  the  vogue  of  the  pulpit, 
at  different  periods.     It  was  more  customary  than  it  has  been 
at  any  other  time,  after  the  Reformation ;  when  scholastic  di- 
visions generally  were  carried  to  a  great  extreme.     To  what  ex- 
tent this  taste  prevailed  in  the  English  pulpit,  maybe  seen  from 
the  sermons  of  the  Puritans,  and  from  Bishop  Wilkins'  Ecclesi- 
astes,  a  book  which  was,  for  a  considerable  time,  regarded  as  a 
standard  work  on  preaching.     The  usual  mode  of  concluding  a 
sermon,  was  by  a  series  of  many  heads,  called  uses,  subdivided 
into  minor  parts.     As  a  specimen  of  this  manner,  we  may  take 
the  eleventh  sermon  of  the  pious  Flavel,  entitled   England's 
Duty.    After  more  than  sixty  heads  in  the  body  of  this  sermon, 
the    application  begins   with  a   use  of  information,    which    is 
thrown  into  five  inferences.     Then  comes  the  use  of  exhorta- 
tion, first  to  believers,  including  four  heads  of  counsel ;  then  to 
unbelievers,   including   eight  minor  heads, — the  first  of  these 
again  split  into  three  parts,  making  twenty-four  divisions  in  the 
conclusion.     A  sermon  of  the  same  preacher,  on  the  evidences 
of  grace,  closes  with  a  use  of  information,  containing  nine  in- 
ferences ;  a  use  of  exhortation  containing  six  motives  ;  a  use  of 
direction  containing   teyi  rules ;  the  last  of  these  divided  into 
eight  meditations ;  and  a  use  of  examination  with  thirteen  mi- 
nor heads.     In  the   last  place,  the  preacher  says,  "  It  remains 
that  I  shut  up  all,  with  a  use  of  consolation,^'  which  contains 
five  parts,  making  fifty-six  divisions,  in  the  conclusion. 

After  the  restoration  of  Charles  second,  the  influence  of  the 
court  being  directed  in  every  possible  way  to  discredit  puritan- 
ism,  the  fashion  of  the  pulpit  was  changed  in  this  as  in  other  re- 
spects. In  the  English  church,  since  the  time  of  Jeremy  Tay- 
lor and  Tillotson,  the  conclusion  of  sermons  has  been  much  less 
formal,  than  before.  Still,  the  scholastic  manner  has  been  re- 
tained by  many  distinguished  preachers  of  the  past  age,  and  the 
present.  The  sermon  of  President  Edwards,  entitled  "  Men 
God's  Enemies,"  has  six  inferences,  under  which  are  sixteen 
primary  and  secondary  subdivisions.  His  sermon  on  "  The  jus- 
tice of  God  in  the  Damnation  of  sinners,"  enters  on  the  appli- 


CONCLUSION.  161 

cation  with  two  divisions,  the  second  of  which  branches  into 
four  subdivisions.  These  four  branch  out  again  into  thirteen  di- 
visions of  the  third  degree  of  affinity,  six  of  the  fourth,  two  of  the 
fifth,  two  of  the  sixth,  and  two  of  the  seventh, — in  all  thirty-one. 
Perhaps  no  preacher  of  our  day,  goes  to  this  extreme.  Yet  a 
rigid  formality  runs  through  the  applications  of  some  men,  so 
that  whatever  be  the  subject  or  occasion,  the  same  round  of  par- 
ticulars, in  the  same  phraseology  is  to  be  expected. 

The  desultory  conclusion,  may  arise  either  from  affectation  or 
barrenness  in  the  preacher.  In  the  former  case,  the  fault  is 
commonly  the  opposite  of  that  just  described.  A  succession 
of  rambling,  incoherent  remarks,  is  adopted,  from  a  false 
taste,  which  would  shun  at  all  events,  the  imputation  of  form- 
ality. When  this  loose  manner  is  occasioned  by  sterility  of 
thought,  it  is  commonly  because  the  preacher,  having  worked 
up  his  materials,  and  yet  feeling  it  necessary  to  proceed,  falls 
into  a  strain  of  indefinite  remark,  or  exhortation.  Whether  he 
does  this,  from  absolute  want  of  matter,  or  partly  from  want  of 
method,  or  both,  the  attention  of  intelligent  hearers  is  certainly 
lost,  the  moment  they  perceive  him  to  be  merely  filling  up  the 
time  with  observations,  which  have  no  important  relation  to 
each  other,  or  to  the  subject.  Augustine  in  his  precepts  on 
preaching,  says,  "  When  it  is  manifest  that  the  audience  under- 
stand what  is  said,  the  speaker  should  close  his  discourse,  or 
pass  on  to  other  topics.  As  that  orator  awakens  interest,  M'ho 
removes  obscurity  from  what  is  to  be  made  known ;  so  he  is 
tedious,  who  dilates  and  repeats  things  that  are  known."  An 
application  may  be  rich,  instructive,  and  powerful  in  impression 
though  very  formal  in  its  parts ;  as  any  one  may  see  in  the  ser- 
mons of  Edwards.  But  that  vacuity  of  thought,  of  which  I  am 
speaking,  is  necessarily  void  of  interest.  Be  the  number  or 
order  of  parts  what  they  may,  call  them  inferences,  reflections, 
or  any  other  name,  if  they  are  of  that  general  cast,  that  might 
as  well  be  attached  to  another  subject  as  to  the  one  in  hand,  the 
character  of  barrenness  runs  through  the  whole.  All  amplifi- 
cation, in  such  a  case,  is  the  mere  turning  over  of  trite  remarks. 
21. 


162 


STRUCTURE  OF   SERMONS. 


Mbich  had  constituted  the  body  of  the  sermon.  So  straitened 
is  this  sort  of  preacher  in  his  resources,  that  he  often  makes  the 
same  thing  stand  as  an  inference,  which  had  before  stood  as  his 
main  proposition,  or  one  of  his  chief  heads. 

The  dry  conclusion,  as  I  shall  call  it  for  want  of  a  better 
term,  consists  not  so  much  in  tame  and  hackneyed  thoughts,  nor 
in  technical  arrangement,  as  in  a  naked,  inanimate  outline  of 
particulars,  simply  stated  perhaps,  as  results  from  the  subject 
discussed.  These,  though  they  may  be  just,  and  such  as  a 
warm-hearted,  skilful  preacher  might  amplify,  so  as  to  produce 
a  vivid  impression  on  the  hearers  ;  av.aken  no  lively  interest, 
because  they  are  only  mcniionecl,  with  the  same  frigid  brevity, 
as  his  corollaries  are  stated,  by  a  mathematical  lecturer. 

We  proceed  now  to  consider  in  what  consists  the  exceUcnce 
of  a  conclusion  ;  it  being  understood,  as  pre-requisite,  in  all 
cases,  that  the  subject  of  discourse  be  important,  and  such  as 
admits  an  interesting  application.  To  succeed  in  this  part  of 
his  work,  the  preacher  should, 

1.  Aim  at  practical  effect.  The  very  institution  of  the 
Christian  ministry,  supposes  that  the  great  purpose  of  revealed 
religion,  is  to  promote  the  reformation  and  salvation  of  men.  In 
this  view,  only,  is  all  scripture  projitahlc,  that  "  the  man  of 
God  may  be  perfect,  thoroughly  furnished  to  every  good  work." 
All  that  gives  value  to  knowledge,  and  to  correctness  of  belief, 
is  their  tendency  to  sanctify  the  lieart  and  life.  On  this  princi- 
ple Christ  proceeded  in  his  preaching.  On  tlie  same  principle, 
the  Apostles  proceeded  ;  and  by  this  standard,  the  worth  of  ev- 
ery sermon  is  to  be  estimated.  Just  so  far  as  it  is  adapted  to 
make  the  hearers  feel  the  power,  and  cherish  the  spirit,  and 
obey  the  precepts  of  the  gospel,  it  is  what  a  Christian  sermon 
should  be.  And  that  sermon  which  does  not  reach  the  hearers 
as  individuols,  which  is  not  felt  to  bear  distinctly  on  their  igno- 
rance, or  error,  or  moral  defects,  as  individucds,  answers  no 
good  end  whatever.  But  no  such  effect  will  be  produced  un- 
less it  is  the  preacher's  design,  that  his  sermon  shall  bear  in, 
this  ]nanner.     If  he  studiously  avoids  making  a  close  applica- 


CONCLUSION.  163 

tlon  of  the  truth,  no  close  application  of  it  will  be  made.  If  he 
does  not  mean  to  press  the  conscience,  most  certainly  he  -will 
not  press  the  conscience.  Paul  doubtless  intended,  when  he 
reasoned  of  righteousness,  temperance,  and  judgment  to  come," 
to  make  just  that  impression  on  Felix,  which  he  did  make. 
Peter  intended  that  his  hearers  on  the  day  of  Pentecost,  should 
be  "  pricked  in  their  hearts  ?  " — Stephen  intended  that  his  hear- 
ers should  be  "  cut  to  the  lieart."  And  just  so  any  preacher, 
before  he  can  make  his  hearers  feel  deeply,  must  intend  to  make 
them  feel. 

2.  He  should  understand  the  principles  o?  the  hu- 
man MIND.  The  aid  of  this  knowledge  in  applying  truth,  is 
most  important.  In  the  moral  world,  as  well  as  the  physical, 
like  causes  produce  like  effects.  We  can  never  calculate  with 
certainty  on  any  end  to  be  attained,  unless  we  know  the  princi- 
ples to  be  operated  on,  and  the  means  to  be  applied,  for  the  at- 
tainment of  that  end.  But  the  laws  of  mind  are  as  settled,  as 
uniform,  as  easily  applied  to  practical  purposes,  as  the  laws  of 
matter.  In  either  case,  the  principles  most  important  in  real 
life,  are  not  such  as  demand  skill  in  the  abstract,  and  profound 
researches  of  science,  but  such  as  are  obvious  to  the  eye  of  com- 
mon sense.  It  was  great  accuracy  of  judgment,  grounded  on  a 
thorough  knowledge  of  history,  and  a  careful  analysis  of  intellec- 
tual and  moral  causes,  operating  at  the  time, — which  enabled  a 
distinguished  British  statesman  of  the  last  century,  to  foretell, 
with  almost  prophetic  exactness,  the  results  of  the  French  revo- 
lution. 

It  is  according  to  laws  which  govern  intellectual  operations, 
and  only  according  to  these,  that  we  explain  the  power  of  one 
mind  to  act  upon  another.  Why  have  modern  ages  united  in  a 
tribute  of  admiration  to  the  genius  of  Shakspeare.  How  is  it 
that  in  his  Julius  Caesar,  every  man  feels  the  hand  of  the  poet, 
searching  his  own  bosom  ?  How  is  it  that  in  Othello,  we  are 
alternately  melted  to  tears,  thrilled  with  surprise,  and  racked 
with  horror  ?  One  single  thing  accounts  for  this  magic  power 
of  the  dramatist ;  he  had  studied  the  human  heart.     He  knew 


IG4  STRUCTURE  OF  SERMONS. 

infallibly  how  to  direct  the  movements  of  his  hand  ;  he  knew 
how  and  when  to  touch  any  strin;^,  as  he  intended,  and  what 
note  it  would  respond. 

Surely  the  principles  on  which  this  power  depends,  lie  equal- 
ly open  to  the  eye  of  the  jjreacher,  as  of  the  poet ;  and  if  they 
are  important  to  be  applied,  where  the  chief  object  is  amuse- 
ment, how  much  more  so,  where  the  immortal  interests  of  men 
are  concerned. 

Lioht,  reflected  from  a  mirror,  resembles  the  truth,  as  exhib- 
ited in  the  Bible.  Though  that  mirror  was  not  made  for  me  in 
particular,  .yet  if  I  stand  before  it,  with  my  eyes  open,  I  see, 
not  a  general  representation  of  every  thing,  but  exactly  my  oitm 
image.  That  mirror  may  be  covered,  or  placed  in  the  dark,  so 
as  to  reflect  nothing.  But  if  it  speaks  at  all,  it  speaks  truth.  I 
must  not  look  at  it,  if  I  would  not  see  my  own  face  ; — nor,  if  I 
dislike  the  image,  may  I  complain  of  him  who  made  the  mirror, 
nor  of  him  who  placed  it  before  me. 

In  applying  truth  to  the  conscience,  however,  there  is  a  dif- 
ference between  ■personality  and  individuality.  That  special 
designation  of  men  by  name,  ^vhich  was  practised  by  the  pro- 
phets, and  Christ,  is  not  proper  for  any  one,  possessing  no  more 
than  the  authority  or  knowledge  of  an  uninspired  teacher.  Nor  is 
it  generally  safe,  in  our  preparations  for  the  pulpit,  to  trust  our- 
selves in  a  specific  aim  at  individuals ;  since  the  design,  to  be 
effectual,  must  be  quite  apparent,  and  since  the  motive,  though 
it  be  good  in  us,  (of  which  by  the  way  we  must  take  care,) 
is  always  hable  to  suspicion  and  mistake.  But  the  more  com- 
pletely truth  is  so  exhibited,  that  conscience  is  compelled  to  do 
its  own  work,  in  making  the  application  to  individuals,  the 
stronger  and  the  better  is  the  iuipression  produced  ; — 'just  as  ten 
persons,  standing  before  a  portrait  painting,  are  said  each  to  feel  a 
deeper  interest  in  it,  by  supposing  that  it  looks  at  himself.  In 
this  case,  the  preacher  may  indeed  be  charged,  with  personality, 
like  the  English  Curate,  w^ho  was  complained  of,  for  ''  preach- 
ing at  his  hearers,"  because  they  often  hung  down  their  heads, 
feeling  that  he  had  given  an  exact  description  of  themselves  ; 


CONCLUSION.  165 

whereas  he  only  deUvered  to  them  the  very  same  manuscripts 
which  he  prepared  for  another  congregation,  before  he  knew 
that  these  individuals  were  in  the  world.  Whatever  there  may 
be  undesirable  in  these  feelings,  I  would  not  willingly  be  that 
preacher,  who  never  gives  such  inquietude  to  his  hearers.  If 
the  unhappy  temperament  of  some  men  is  such,  that  they  will 
angrily  interpret  every  thing,  as  designedly  spoken  against  them, 
which  is  adapted  to  do  them  good,  the  preacher  surely  is  not  to 
appease  their  folly  and  sin,  by  neglecting  his  own  duty. 

But  besides  this  general  skill  in  applying  truth,  by  the  agen- 
cy of  conscience,  it  is  often  useful,  by  a  classification  of  hear- 
ers, to  make  a  direct  appeal  to  their  hearts.  I  select  one  ex- 
ample from  the  Archbishop  of  Cambray,  whose  pungency  and 
fire  were  so  deeply  impressive,  especially  in  the  close  of  his  ser- 
mons. The  address  is  to  careless,  nominal  Christians.  "  Who 
are  you,  profane  men,  who  laugh  when  you  see  a  renewed  sin- 
ner following  Jesus  Christ,  and  stemming  the  torrent  of  all  his 
passions  ?  What  then,  you  cannot  endure  that  we  should  de- 
clare ourselves  openly  for  the  God  who  made  us  ?  With  you 
it  is  a  weakness,  to  fear  his  eternal  justice.  With  you  it  is  folly 
to  live  by  faith,  in  hope  of  eternal  life.  Who  then  are  you 
that  make  game  of  religion,  and  of  the  religious  ?  Do  not  you 
believe  any  religion  ?  Go  then  out  of  our  churches ; — go,  live  with- 
out Christ,  without  hope,  without  God  in  the  world.  Go,  where 
your  impious  and  brutal  despair  would  hurry  you.  But  alas, — 
you  are  professed  Christians ;  you  have  promised  to  renounce 
the  world  and  to  take  up  the  cross.  You  have  promised ; — you 
dare  not  deny  it ;  you  dare  not  renounce  your  salvation  ;  you 
tremble  when  approaching  death  shows  you  the  abyss  opening 
under  your  feet.  Miserable,  foolish  men ! — you  would  have  us 
think  you  wise,  while  you  treat  as  fools,  those  who,  hoping  for 
benefits  which  you  pretend  not  to  have  renounced,  labor  to  ob- 
tain them." 

There  is  a  more  specific  application  still,  in  which  each  hear- 
er is  set  apart,  and  feels  himself  to  be  addressed  in  the  second 
person  singular,  as  though  no  one  else  were  present.     I  add  a 


166  STRUCTURE  OF  SERMONS. 

brief  example  of  this,  from  the  French  pulpit,  rebuking  the 
common  presumption  on  long  life.  "  Make  the  different  orders 
of  men  pass  before  your  eyes ; — count  them  one  by  one,  and 
see  what  proportion  of  the  whole  die  before  they  are  thirty 
years  of  age.  How  many  die  between  thirty  and  forty  !  How 
few  aiTive  at  fifty  !  How  very  small  is  the  number  of  old  men  ! 
In  a  city  containing  a  million  of  souls,  there  maybe  two  or  three 
thousand  ;  tliree  hundred  perhaps  in  one  hundred  thousand  !  Now 
what  foolish  security  is  it  to  presume,  at  the  risk  of  your  salvation, 
that  yourself  will  be  among  these /c?<>  exceptions  ?  Were  one  to 
hazard  his  fortune  on  such  uncertainty,  he  would  pass  for  a  mad- 
man ;  his  friends,  his  wife  and  children,  would  pity  and  confine 
him.  And  thou,  miserable  man,  dost  thou  hazard  thy  soul, 
thine  eternal  happiness  on  this  frivolous  hope  ?  "  These  exam- 
ples confirm  the  statement,  that  to  make  a  direct  and  powerful 
application  of  truth,  the  preacher  must  know  the  human  heart. 

3.  The  preacher  should,  so  arrange  the  parts  of  a  ser- 
mon, that  they  may  tend  to  a  single  and  combined  effect, 
IN  THE  close.  On  this  point,  I  have  enlarged  so  much  under 
the  head  o(  unity,  that  only  a  few  additional  remarks  are  need- 
ed here.  It  is  not  enough  that  we  aim  to  make  men  feel,  and 
that  we  understand  the  principles  of  their  minds,  if  we  fail  to 
adapt  our  discourse  to  those  principles.  The  sermon  that  wants 
plan,  will  of  course  want  power  in  the  conclusion.  An  impor- 
tant thought  may  lose  more  than  half  its  weight,  by  standing 
in  a  wrong  place,  and  wrong  conncixion.  The  effect  of  ex- 
tempore address  is  often  frustrated  by  the  fact,  that  a  few  prom- 
inent things  are  produced  at  once,  and  then  are  only  dilated, 
and  repeated  afterwards.  AVith  a  view  to  a  main  design,  stead- 
ily kept  in  mind,  the  skilful  preacher  will  arrange  his  subject 
throughout,  so  that  each  part  shall  add  strength  to  the  whole. 

The  convergent  method,  vrhen  the  subject  admits  it,  is  pecu- 
liarly adapted  to  this  purpose.  Cicero,  as  I  have  before  ob- 
served, when  he  had  a  great  point  to  carry,  like  a  general  who 
would  break-through  an  opposing  line,  considered  and  arranged 
his  means  with  consummate  skill,  till  at  last  he  brought  them 


CONCLUSION.  167 

all  to  bear  down  on  that  point  with  irresistible  effect.  There 
is  something  in  this  principle  of  oratory,  analogous  to  the  cur- 
rent of  a  great  river.  It  rises  in  remote  mountains,  a  mere  rill ; 
then  it  becomes  a  rivulet ;  then  a  brook  ;  then  by  the  accession 
of  tributary  streams,  it  swells,  and  widens,  and  deepens  in  its 
course,  till  it  rolls  on  a  flood  of  waters  to  the  ocean.  But  im- 
agine, if  you  can,  a  river  diminishing  in  force  as  it  runs,  parting 
off  a  rivulet  on  the  right  hand,  and  another  on  the  left,  till  the 
main  channel  is  dry  ;  while  each  branch  becomes  less  and  less 
till  it  is  lost ;  and  you  have  a  tolerable  representation  of  a  ser- 
mon, which  promises  well  at  first,  but  diverges  into  parts,  and 
dwindles  as  it  goes  on,  till  the  current  of  thought  is  exhausted 
in  a  feeble  conclusion.  Not  so,  where  the  powders  of  the  speak- 
er, the  weight  of  the  subject,  and  the  coincidence  and  continuity 
of  argument  and  motive,  bear  on  an  assembly  in  the  best  man- 
ner. The  sermon  grows  as  it  proceeds,  and  carries  on  the 
speaker  and  hearers,  with  an  increasing  tide  of  interest  to  the 
last.  So  much  does  the  skilful  preacher  know  the  entire  effect 
of  his  discourse  to  depend  on  the  application,  that  instead  of 
filling  up  this  with  common  place  gleanings  of  thought,  the 
whole  performance  is  adapted  to  the  final  impression  he  wishes 
to  make  ;  and  he  is  not  ready  to  begin  the  writing  of  a  sermon, 
till  he  has  determined  how  it  is  to  close.  In  the  process  of 
composing  indeed,  when  the  inventive  powers  are  sharpened 
by  exercise,  he  may  modify  his  plan.  Some  topic,  assigned  to 
an  earlier  head,  or  some  new^  thought  that  occui's,  may  advanta- 
geously be  set  aside,  that  it  may  become  more  prominent  in  the 
close. 

I  will  add  under  this  head,  that  when  a  sermon  is  argumenta- 
tive, whether  doctrinal  or  practical,  it  may  often  be  closed  with 
inferences.  These  should  always  be  scriptural  results,  from 
scriptural  premises.  Neither  false  deductions,  from  Christian 
premises,  nor  true  deductions,  from  premises  not  in  the  Bible 
deserve  any  better  name  than  a  vain  display  of  ingenuity.  But 
there  are  several  advantages  in  a  conclusion  by  inferences,  when 
well   conducted,  and   pertinent    to   the  subject.     They  exhibit 


168  STRUCTURE  OF  SERMONS. 

the  truths  of  religion  conncdcdhj ;  they  often  exhibit  iJisjjuied 
truths,  unexpectedly  and  undcniabhj.  Where  the  premises  would 
have  been  rejected,  had  the  deduction  been  foreseen,  it  comes 
by  surprise,  and  compels  assent.  And  what  is  most  important, 
as  a  grand  principle  in  preaching  is,  that  such  inferences  make 
men  active  hearers,  and  not  passive,  like  hortatory  addresses. 
4.   The  success  of  a  conclusion  depends  much  on  the  warmth, 

WITH  WHICH  IT  APPEALS    TO    THE     HEART.         "  To    this    part," 

says  Quinctilian,  "  The  highest  powers  of  address  should  be 
reserved.  Here  if  ever,  it  is  proper  to  open  all  the  fountains 
of  eloquence.  Here^  if  we  have  succeeded  in  other  parts,  we 
may  take  possession  of  our  hearers'  minds.  Having  weatliered 
the  shallows  and  breakers,  we  may  spread  full  sail ;  and  accord- 
ing to  the  chief  design  of  a  peroration,  we  may  give  free  scope 
to  magnificence  in  sentiment  and  language." 

To  this  part  of  a  discourse  the  best  institutes  of  oratory  assign 
the  pathetic;  on  which,  however,  my  limits  here  allow  only  a  fc 
suggestions.  My  Jirst  remark  is,  that  all  attempts  to  move  the 
passions  will  fail,  without  simplicity  in  thought  and  language. 
The  precepts  of  books  on  this  subject,  except  a  few  leading 
principles,  are  by  far  too  artificial  for  the  pulpit.  The  devices 
by  w^hich  popular  orators  of  old  sought  to  move  their  hearers, 
would  be  condemned  by  the  taste  of  this  age,  as  unsuitable  in 
any  case,  and  especially  in  Christian  eloquence.  Nor  can  any 
mere  study  of  the  passions  enable  a  man  to  reach  them  with 
success.  There  is  a  power  in  genius,  combined  with  sensibility, 
to  which  the  throbbings  of  the  heart  respond,  but  which  art  can- 
not imitate  nor  explain. 

A  second  remark  is,  that  not  all  kinds  of  emotion,  nor  even 
of  high  emotion,  fall  under  the  head  of  pathetic.  Animation, 
vehemence,  or  what  is  often  termed  fire,  produce  strong  emo- 
tion, but  it  is  of  a  different  sort.  Grand  and  sublime  represen- 
tations awaken  sentiments  of  awe  or  admiration,  and  perhaps 
overwhelm  with  their  majesty.  But  the  pathetic  is  distinguish- 
ed by  its  gentle,  insinuating,  melting  influence,   which  silently 


CONCLUSION.  169 

wins  upon  the  heart,  and  makes  it  yield  itself  to  the  power  that 
so  irresistibly,  and  yet  so  delightfully,  controls  its  affections. 

A  third  remark  is,  the  pathetic  cannot  he  protracted.  Strong 
passion  is  necessarily  short  in  continuance.  "  Nothing,"  says 
Quinctilian,  quoting  Cicero,  "  nothing  dries  up  sooner  than 
tears.  The  auditor  shortly  becomes  weary  of  weeping,  and 
relapses  into  tranquillity.  We  must  not  let  this  work  grow  cold 
on  our  hands,  but  having  wrought  up  the  passions,  leave  them." 
Sometimes  however,  the  heart  may  be  touched  for  a  moment,  at 
several  successive  intervals  ; — while  at  each  time,  its  sensibilities 
start  into  action  more  readily,  as  it  retains  the  softening  influence 
of  past  emotion.  Whereas,  if  the  same  note  is  sounded  too 
long  at  once,  feeling  flags,  and  dies  away  into  fatigue. 

A  fourth  remark  is,  that,  in  all  addresses  to  the  passions, 
moral  painting  is  indispensable.  The  two  chief  reasons  are 
that  the  senses  are  the  primary  inlet  of  ideas  ;  and  that  rcmote- 
"''ess  of  objects  diminishes  their  power  of  impression.  Painting 
annihilates  absence  and  distance,  and  embodies  objects  before  the 
eye,  as  they  are  seen  in  life,  or  on  canvass.  It  thrills  the  heart, 
where  mere  description  would  leave  it  cold.  From  this  prin- 
ciple arises  the  awful  interest,  often  awakened  by  the  delinea- 
tions of  the  Bible  ;  such,  for  example,  as  the  transactions  of 
the  last  judgment.  We  see  the  Judge  enthroned, — the  reti- 
nue of  angels,  the  books  open,  the  heavens  passing  away, — the 
dead  small  and  great,  standing  before  God.  We  forget  inter- 
vening ages.  The  scenery  is  all  present ; — we  feel  ourselves 
encompassed  with  the  dread  realities  of  that  occasion. 

The  painting  to  the  fancy,  which  belongs  to  pastoral  poetry, 
has  little  use  in  the  pathetic  of  the  pulpit.  Our  business  is  with 
the  heart,  which  abjures  amplification,  and  drapery,  and  embel- 
lishment. The  most  moving  scence  of  the  pulpit,  the  death  of 
Christ,  is  often  so  overdrawn,  with  pompous  decoration,  as  to 
chill  the  hearers  with  indifference.  Yet  a  skilful  pleader  will 
give  life  to  the  exhibition  of  a  common  murder.  You  see  the 
assailant  spring  from  his  ambush  ; — his  victim  calling  for  help. 
You  see  the  blow  given, — the  man  falling, — hear  his  groan, — 
22 


170  STRUCTURE  OF  SERMONS. 

see  his  gushing  blood,  his  convulsive  agonies  in  death.  It  is 
lamentable  that  the  power  which,  in  poetry  and  romance,  often 
seizes  the  heart  with  resistless  grasp,  is  so  seldom  brought  to 
bear  on  the  feelings  of  men,  from  the  pulpit. 

A  fifth  remark  is,  that  though  high poivers  of  execution  in  the 
pathetic  are  wanting  to  any  preacher,  this  is  no  reason  why  he 
SHOULD  BE  DULL  AND  COLD.  The  most  carelcss  hearers  know 
too  well  the  v/eight  of  our  business,  to  be  satisfied  when  we 
aim  no  strokes  at  the  heart.  The  keen  sting  of  conscience  they 
dread,  but  the  thrill  of  emotion,  they  certainly  prefer,  to  the 
listlessness  of  indifference.  The  love  of  excitement  is  instinc- 
tive and  universal.  Suppose  that  you  lack,  what  indeed  few 
possess,  the  power  of  taking  the  heart  by  assault ;  yet  you  must 
awaken  feeling ,  especially  in  the  close  of  your  discourse,  or  you 
come  utterly  short  of  the  great  end  of  preaching.  A  frigid 
temperament  is  no  excuse  in  this  case.  Whose  fault  is  it, 
that  his  heart  is  cold,  who  speaks  on  a  subject  which  fills  heav- 
en with  emotion  ?  He  has  proved  a  great  doctrine  of  the  gos- 
pel to  be  true,  perhaps  by  clear  argument.  What  then  ?  Shall 
that  doctrine  be  left  on  the  same  footing  with  a  mathematical 
axiom  ?  Shall  the  hearers  rest  in  mere  assent  to  its  truth,  when 
its  truth  is  the  very  thing  that  cuts  them  off  from  hope  and 
heaven  ?  Look  on  an  assembly  of  immortal  beings,  sinking 
down  to  death,  under  an  accumulation  of  unpardoned  guilt ; 
think  of  the  unspeakable  love  and  agonies,  which  procured 
for  them  forgiveness ;  anticipate  your  meeting  with  these 
same  hearers,  at  tlse  judgment ;  and  the  certainty  that  each  one 
of  them,  who  dies  impenitent,  will  be  an  eternal  out-cast  from 
God  ;  and  then,  if  you  feel  no  sthrings  of  a  mighty  emotion  in 
your  owni  bosom,  where  is  your  compassion  for  dying  men  ? 
Where  is  your  love  to  Christ  ?  Talk  not  of  a  piety  that  can 
offer  apology  for  such  a  state  of  heart.  Mourn  for  it  rather  as 
your  sin.  Go  to  God  vvith  that  heart,  before  you  bring  it  to 
the  pulpit,  and  beg  him  to  make  it  what  the  heart  of  a  minister 
should  be.  I  know.  Gentlemen,  from  experience,  something  of 
the  magnitude  and  the  difficulties  of  the  work  before  you.    And 


CONCLUSION.  '  171 

I  know  too  well  my  own  defects,  to  wish  that  my  example,  and 
not  my  precepts,  should  be  your  guide  on  this  subject.  For 
many  years  my  animal  frame  has  seldom  been  able  to  sustain 
that  degree  of  emotion,  which  I  think  is  often  desirable  in  the 
pulpit ;  and  a  sense  of  duty  has  required  me  to  restrain  those 
feelings,  on  which  the  satisfaction  and  success  of  a  preacher's  la- 
bors, greatly  depend.  For  whatever  is  faulty  in  the  share  of 
influence  which  my  official  standing  and  labors  may  have  on 
you,  I  expect  to  give  account  to  God.  And  I  tremble  to  think 
that  I  am  called  to  aid  in  shaping  the  character,  and  the  minis- 
trations, of  those  whose  influence  may  extend  around  the  globe, 
and  must  extend,  in  consequences  of  awful  moment,  beyond  the 
grave.  With  these  consequences  in  full  view,  let  me  say  to 
you, — take  care  of  your  heart ;  shun,  with  unwavering  vigi- 
lance, whatever  tends  to  deaden  your  Christian  affections ;  fix 
your  eye  on  the  great  ends  of  preaching  ;  cultivate  a  deep  sense 
of  your  dependance  on  God  ;  and  then,  in  humble  reliance  on 
his  grace,  you  will  speak, — "  in  demonstration  of  the  spirit,  and 
with  power." 


LECTURE  XV, 


STYLE  OF  THE  PULPIT. GENERAL  REMARKS. FAULTS  OF 

STYLE  IN  SERMONS. EXCELLENCIES. 


N.  B.  [This  Lecture  and  tlie  following,  were  written  as  part  of  a 
course  of  lectures  on  Style.  The  more  general  principles  of  good 
writing,  as  discussed  in  that  course,  it  is  the  Author's  design  to  re- 
model, and  to  publish  hereafter,  for  the  use  of  young  preachers.] 


I  come  now  to  offer  some  remarks  on  the  appropriate  style  of 
the  pulpit.  The  opinion  that  the  Christian  preacher,  when  he 
speaks  on  religion,  must  assume  a  countenance,  a  tone,  and  a 
style,  such  as  are  adapted  to  no  othc7-  subject,  has  been  greatly 
prejudicial  to  the  interests  of  piety. 

1.  Ouv  first  inquiry  is,  how  far  may  the  preacher's  style  be 
'professional  and  peculiar.  The  views  which  I  entertain  as  to 
the  peculiarity  of  diction,  allowable  in  sermons,  may  be  express- 
ed under  two  general  remarks. 

One  is,  that  religion  must  have  terms,  call  them  technical  if 
you  please,  but  terms  appropriate  to  itself.  The  arts,  and  the 
physical  sciences  require  words  and  phrases,  \\hich  cannot  be 
used  in  theology.     For  the  same  reason  theology  must  have,  to 


STYLE  OF  THE  PULPIT.  173 

a  certain  extent,  its  own  expressions,  adapted  to  its  own  pecu- 
liar subjects.  And  Christian  theology  must  be  distinguished,  in 
this  respect,  from  Mahometan  and  Pagan  systems  of  religion. 
If  the  writers  of  the  New  Testament  must  have  been  rigidly 
tied  down  to  classical  usage,  they  could  have  had  no  words  to 
express  those  thoughts  which  were  peculiar  to  the  gospel.  Pla- 
to and  Xenophon  had  no  such  thoughts ;  and  the  primary,  clas- 
sical import  of  the  words  which  they  employed,  could  not  there- 
fore express  the  meaning  of  Paul,  on  topics  peculiar  to  the  style 
he  must  use  in  preaching  the  gospel.  Strike  out  from  the  lan- 
guage of  the  pulpit  the  words,  sin,  holiness,  redeemer,  atone- 
ment, regeneration,  grace,  covenant,  justification,  salvation,  and 
others  of  similar  import,  and  what  would  become  of  the  distinc- 
tive character  of  Christianity  ?  The  preacher  in  this  case,  must 
either  not  exhibit  the  truths  of  the  gospel  at  all,  or  exhibit  them 
under  all  the  disadvantages  of  an  endless  and  needless  circum- 
locution. In  either  case,  his  ministrations,  .whatever  literary 
merit  they  might  possess,  would  have  little  tendency  to  instruct 
and  save  his  hearers.  Before  he  can  submit  to  the  requisitions 
of  a  taste  so  perverted,  he  must  have  forgotten  the  sacred  digni- 
ty of  his  office,  as  an  ambassador  of  Christ. 

My  other  remark  is,  that,  with  the  above  exception,  the  gen- 
eral character  of  style  in  sermons,  should  be  such  as  is  proper, 
in  discussing  any  elevated  and  interesting  subject.  The  reasons 
are  obvious.  If  we  would  impress  religious  truth  on  the  hearts  of 
men,  it  must  be  done  through  the  medium  of  the  understanding. 
We  must  address  them,  therefore,  in  language  to  which  they  are 
accustomed.  After  the  example  of  our  Saviour,  we  should  employ 
words  and  figures,  which  accord  with  the  familiar  conceptions 
of  our  hearers.  By  this  means  too,  we  may  avoid  any  repul- 
sive associations,  which  would  otherwise  prevent  the  access  of 
truth  to  the  mind.  If  he  who  speaks  on  religion,  assumes  the 
aspect  and  tones  of  sadness,  he  makes  the  impression  on  the 
minds  of  the  irreligious,  that  piety  is  inconsistent  with  cheerful- 
ness. An  effect  not  less  favorable  is  produced  by  a  correspon- 
dent peculiarity  of  language.     Besides,  a  strong  and  vivid  rep- 


174  STRUCTURE  OF  SERMONS. 

resentalion  of  any  subject,  cannot  be  made,  when  the  terms  em- 
ployed are  inappropriate  or  indefinite. 

2.  We  are  prepared,  in  the  next  place,  to  glance  at  those  pe- 
culiarities, most  common  in  the  style  of  sermons,  which  must  be 
accounted  faults. 

The  theological  dialect,  as  distinguished  from  what  may  be 
called  classical  style,  results  in  a  sonsiderable  measure,  from  a 
designed  imitation  of  scriptural  language.  I  say  imitation,  for 
unquestionably  direct  quotation  from  the  Bible,  is  not  only  ne- 
cessary, in  adducing  proofs  from  this  standard  of  religious  belief 
and  practice,  but  is  required  by  good  taste,  for  purposes  of  illus- 
tration and  impression.  Such  quotations,  if  made  with  judgment, 
give  weight  and  authority  to  a  sermon.  But  the  defect  I 
am  descriljing,  lies  in  the  unskilful  amalgamation  of  sacred 
with  common  phraseology.  This  takes  place,  sometimes 
in  single  words,  as  per  adventure,  used  for  'perhaps  ;  tribulation 
for  aff.iction  or  distress  ;  seyisualiti/  and  carnality,  for  sinful  af- 
fections ;  and  edification,  for  instruction  or  improvement.  So  a 
phrase  is  often  employed  in  a  manner  which  requires  a  com- 
mentary to  give  it  significance  in  current  language ;  as  when 
licentious  conduct  is  called  "  chambering  and  wantonness." 

Sometimes  this  peculiar  cast  of  style  arises  from  using  famil- 
iar terms,  in  an  abstract  or  mystical  sense,  as  walk  and  conver- 
sation, for  actions  or  deportment.  Sometimes  a  peculiar  com- 
bination of  words,  makes  a  sort  o{  spiritual  phrase;  as  "  mind 
and  will  of  God," — "a  sense  of  divine  things;"  and  when  in- 
tensive expression  is  necessary,  "  a  realizing  sense  of  divine 
things,"  is  extremely  common  in  the  pulpit  dialect.  In  some 
portions  of  our  country,  and  at  some  periods,  a  great  fondness 
has  prevailed  for  compound  words,  such  as  "  God-provoMng, 
heaven-offending,  Christ-despising,  land-defiling.  Some  of 
these  awkward,  anglo-ecclesiastical  combinations,  have  struggled 
hard  for  a  standing  in  good  style,  both  here  and  in  Great  Brit- 
ain :  such  as  unspeaTiahleness,  worldly-mindedness,  spiritual- 
mindedness.  Men  of  correct  taste  will  a  thousand  times  rather 
dispense  with  all  the  advantages  of  these  terms,  than  mar  their 


STYLE   OF  THE  PULPIT.  175 

native  tongue,  by  multyplying  such  unseemly  compounds. 
There  is  the  more  need  of  guarding  against  such  terms,  because 
if  they  are  formed  from  words  which  belong  to  the  language, 
they  escape  the  reproach  of  barbarism ;  and  therefore  may  be 
multiplied  without  end,  if  the  tendency  of  writers  to  these  com- 
binations, shall  be  subject  to  no  control  but  the  dictates  of  ca- 
price or  affectation.  The  man  who  has  the  command  of  lan- 
guage, may  easily  find  other  w^ords,  equivalent  in  sense,  or  suf- 
ficiently so,  to  substitute  for  such  complex  phrases.  Instead  of 
ivorldhj-miyidedness,  he  may  say  attachment  to  the  world.  In- 
stead of  spiritual-mindedness,  a  spirit  of  devotion,  or  a  spirit 
of  habitual  piety. 

The  same  general  fault  in  the  preacher's  style  may  be  in- 
creased, by  his  necessary  familiarity  with  theological  writers 
of  past  times.  The  excellent  sentiinents  which  these  often 
contain,  expressed  perhaps  in  quaint  and  antiquated  phraseolo- 
gy, imperceptibly  give  a  cast  to  his  own  diction,  resembling,  in 
its  influence  on  other  minds,  the  stiffness  and  peculiarity  which 
would  appear  in  his  garh,  if  it  were  conformed  to  the  fashion 
of  the  sixteenth  century. 

One  more  source  of  the  defect  I  am  condemning,  deserves  to 
be  mentioned  ;  I  mean  the  influence  of  the  colloquial  dialect 
on  the  preacher's  style.  The  daily  intercourse  with  common 
people,  which,  as  a  man,  and  a  minister  of  religion,  he  is  called 
to  maintain,  inclines  him  to  adopt,  in  his  public  discourses,  the 
language  with  which  he  addresses  his  hearers,  and  with  which 
they  address  each  other,  in  ordinary  cases.  In  this  way  proba- 
bly, a  class  of  words,  some  of  which  are  peculiar  to  this  coun- 
try, found  their  way  into  sermons  ; — such  as  approbate,  mis- 
sionate, gospelize,variate,  happifying,  bestoivment,  bestrustment, 
engagedness.  These  words  indeed,  are  much  less  frequently 
seen  in  written  discourses,  than  certain  others  of  the  same  de- 
scription, which  are  as  common  in  English  as  in  American  ser- 
mons, such  as  preventative,  profanity,  requirement,  and  solem.- 
nize,  in  the  sense  of  malie  solemn. 

Having    suggested    these    hints,   on    the  defects   of   pul- 


176  STRUCTURE  OF  SERMONS. 

pit  Style,  I  proceed  to  state  some  of  the  chief  qualities  which  it 
ought  to  possess.  I  cannot  here  advert  to  general  principles, 
already  discussed  in  my  Lectures  on  Taste  and  Style.  Taking  it 
for  granted  that  perspicuity,  strength,  and  a  proper  degree  of 
ornament,  are  essential  attributes  of  all  good  writing,  and  there- 
fore never  to  be  neglected  by  the  preacher,  I  shall  consider  cer- 
tain properties  of  style,  which  he  is  under  peculiar  obligations 
to  cultivate. 

T\\e  first  of  these,  which  I  shall  mention,  is  simplicity. 

This,  as  I  have  already  observed,  is  required  by  the  principles 
of  good  taste.  But  it  is  more  to  my  purpose,  at  present,  to 
show  that  it  is  required  of  the  Christian  preacher,  by  the  prin- 
ciples of  religion.  He  is  appointed  to  instruct  men  in  the  way 
of  salvation  ;  to  instruct  those,  many  of  whom  are  ignorant. 
To  instruct  them  in  that  gospel,  of  which  it  was  a  remarkable 
characteristic,  at  its  first  publication,  "  that  it  was  preached  to 
the  poor."  '  In  this  respect  our  Savior  was  a  perfect  pattern, — 
accommodating  his  instructions  to  the  weak  and  illiterate,  in 
distinction  from  the  Jewish  teachers,  and  the  heathen  philoso- 
phers, who  delivered  their  discourses  only  to  a  few  select  disci- 
ples.' 

The  simplicity  of  language  which  a  preacher  should  adopt, 
requires  him  to  choose  such  words  as  are  intelligible  to  his 
hearers.  I  say  not  that  he  shall  adopt  the  extravagant  princi- 
ple, sometimes  laid  down,  never  to  use  a  word,  which  is  not  fa- 
miliar to  every  child.  This  would  forbid  him  to  preach  at  all, 
on  the  simplest  topics,  without  such  a  constant  explanation  of 
terms,  as  would  render  his  discourses  tedious  and  uninteresting, 
to  the  greater  part  of  every  assembly.  But  the  proper  rule  of 
conduct,  in  this  case,  lies  in  a  narrow  compass. 

We  should  take  care  then  never  to  use  a  hard  word,  when  a 
plain  one  would  express  our  meaning.  The  seiisc  to  be  ex- 
pressed, is  the  main  point,  and  language  is  only  the  vehicle  of 
communication.  The  affectation  which  leads  a  man  to  sacri- 
fice the  object  for  which  he  speaks,  to  the  reputation  of  being 


STYLE  OF  THE  PULPIT.  177 

an  erudite  or  elegant  speaker,  is  altogether  beneath  the  dignity 
of  the  sacred  office.* 

Who  would  expect  "  a  teacher  of  babes,"  to  ransack  the  re- 
sources of  etymology,  and  to  speak  of  the  "  lapsed  state  of  man," 
and  the  "  moral  adaptation  of  things,"  when  his  proper  business 
is  to  discuss  the  great  and  simple  truths  of  the  gospel,  in  the 
plainest  manner  ?  It  is  a  familiar  anecdote  of  the  distinguished 
Prelate,  Archbishop  Tillotson,  that  before  he  delivered  his  ser- 
mons, he  sometimes  read  them  to  an  illiterate  old  lady,  of  good 
sense,  that  by  the  aid  of  her  remarks,  he  might  reduce  his  style 
to  the  level  of  common  capacities. 

It  was  quite  another  kind  of  men  to  whom  Eachard  referred, 
with  some  severity,  in  his  book  entitled,  "  Contempt  of  the 
Clergy."  "  There  is,"  said  he,  "  a  sort  of  divines,  who,  if  they 
do  but  happen  of  an  unlucky,  hard  word  all  the  week,  think 
themselves  not  careful  of  their  flock,  if  they  lay  it  not  up,  and 
bestow  it  among  them,  in  their  next  sermon." 

Another  caution  to  be  observed  is,  that  common  words  should 
not  be  used  in  an  imcommon,  abstract,  or  philosophical  sense. 
"  I  was  well  acquainted,  says  Witherspoon,  with  a  divine  many 
years  ago,  who  began  a  prayer  in  his  congregation,  by  address- 
ing Jehovah  as  the  simplest  of  all  beings  ;"  which  incensed  his 
hearers  to  such  a  degree,  that  they  accused  him  of  having  spoken 
blasphemy  ;  whereas  the  man  only  meant  to  say,  that  God  is 
philosophically  simple  and  uncompounded,  altogether  different 
from  the  grossness  and  divisibility,  or  as  it  is  sometimes  more 
learnedly  called,  the  discerptibility  of  matter."  The  wresting 
of  a  plain  word  from  its  common  acceptation,  to  one  that  is  sci- 

*  Witherspoon  ridicules  this  vanity  in  another  profession.  "  I 
was  acquainted,  (says  he,)  with  a  physician,  who,  sitting  with  a  lady 
in  her  own  house,  and  being  asked  by  her,  'Doctor,  are  artichokes 
good  for  children  ?'  answered,  '  Madam,  they  are  the  least  flatulent 
of  all  the  esculent  tribe.'  '  Indeed,  doctor,'  said  the  lady,  '  I  do  not 
understand  a  word  of  what  you  have  said.' " 

But  if  common  sense  condemns  such  affectation  in  a  medical  prac- 
titioner, who  is  entitled  to  peculiar  indulgence  for  technical  phrase- 
ology, how  much  more  unbecoming  is  it  in  a  minister  of  salvation  ? 
23 


178  STRUCTURE  OF  SERMONS. 

entific  or  abstract,  is  much  more  improper  in  prayer  than  in 
preaching ;  because  in  a  devotional  exercise,  all  explanation  of 
terms,  is  inadmissible,  and  all  display  of  erudition,  is  intolerable. 
But  such  a  use  of  words  in  a  sermon  is  altogether  improper,  ex- 
cept in  some  case  of  special  necessity,  such  as  will  rarely  or 
never  occur  to  a  wise  preacher. 

There  is  a  sort  of  metaphysical  ohscuritij  in  terms,  borrowed 
from  a  recent  nomenclature  of  polemic  theology,  and  employed 
to  some  extent,  in  sermons.  Preachers  who  fall  into  it,  cannot, 
for  example,  use  the  plain,  scriptural  word  heart,  but  instead  of 
it  say,  "  generic  volition," — "  predominant  purpose,"  &;c. 
The  obscurity  of  metaphysical  periphrasis,  is  attended  with  no 
imaginable  advantage,  in  preaching,  unless  it  be,  that  it  enables 
the  preacher,  when  hard  pressed  with  difficulties,  as  he  possibly 
may  be,  to  make  his  escape  by  saying  to  a  troublesome  inqui- 
rer, "  you  did  not  understand  me." 

There  is  one  more  violation  of  simplicity  in  the  style  of  ser- 
mons, which  the  preacher  should  avoid  ;  I  mean  the  display  of 
extensive  reading.  The  practice  of  introducing  scraps  of  quo- 
tations from  classical  authors,  if  carried  beyond  very  moderate 
limits,  even  in  literary  compositions,  is  so  repulsive  to  men  of 
taste,  that  it  is  much  less  prevalent  now  than  it  was  in  some 
former  periods.  At  this  day,  pedantry  in  the  pulpit,  is  much 
more  likely  to  show  itself  in  exotic  phrases,  in  far  fetched  rhe- 
torical figures,  in  citing  the  apothegms  of  illustrious  men,  and 
especially  in  obtruding  upon  plain  hearers,  the  names  and  the 
opinions  of  learned  writers.  To  seek  the  admiration  of  others 
by  solving  difficulties,  which  we  ourselves  have  created,  is  an 
artifice,  unworthy  of  any  respectable  man.  "  It  is  not  difficult," 
says  Usher,  "  to  make  easy  things  appear  hard ;  but  to  render 
hard  things  easy,  is  the  hardest  part  of  a  good  orator  and  preach- 
er." 

But  when  there  is  no  affectation  of  this  sort,  the  habits  of  a 
cultivated  mind,  may  deceive  a  preacher  ;  and  he  may,  imper- 
ceptibly to  himself,  take  it  for  granted  that  his  language  is  intel- 
ligible to  his  hearers,  because  it  is  so  to  himself.     "  The  extent 


STYLE  OF  THE  PULPIT.  179 

of  his  knowledge,"  says  a  competent  judge  on  this  subject, 
"  the  quickness  of  his  perception  ;  his  ability  to  grasp  a  wide, 
and  to  unravel  a  complex  subject,  to  appreciate  the  force  of 
arguments,  and  to  keep  up  his  attention  without  fatigue,  during 
a  long  and  arduous  investigation ;  these  advantages  place  him 
at  a  distance  from  uncultivated  minds.  But  when  in  addition 
to  the  difficulties  he  must  encounter  from  these  causes,  he 
speaks  a  language  widely  different  from  that  of  the  mass  of  his 
hearers,  in  its  copiousness,  its  arrangement,  its  images,  and  its 
very  terms  ;  he  will  evidently  be  in  great  danger  of  being  gen- 
erally obscure,  and  frequently,  almost  unintelligible  to  them. 
The  words  of  Latin  and  of  French  derivation  in  our  language, 
are  extremely  numerous  ;  and  a  large  proportion  of  them  are 
completely  naturalized,  among  men  of  education.  They  are  so 
perfectly  familiar  to  the  ear  of  a  scholar,  that  he  has  no  concep- 
tion before  he  makes  the  trial,  how  many  of  them  are  never 
found  in  the  vocabulary  of  the  lower  classes.  When  a  young 
man  therefore,  accustomed  to  the  language  of  erudition,  laden 
with  school  and  academic  honors,  finds  himself  the  pastor  of  a 
country  congregation,  what  is  his  duty?  Not  indeed  to 
adopt  a  barbarous  and  vulgar  phraseology  ; — but,  like  a  mis- 
sionary lately  arrived  in  a  new  region,  or  like  an  inhabitant  of 
another  planet,  dropped  into  a  village,  he  must  study  the  habits 
of  mind,  and  the  language  of  those  among  whom  he  is  placed, 
before  he  can  prosecute  his  ministerial  labors  w4th  effect."* 

The  effort  required  in  this  case,  well  becomes  one  whose 
honor  it  is,  for  Christ's  sake,  to  be  the  servant  of  all.  Concern- 
ing the  simple  rhymes,  composed  by  the  great  reformer,  for  the 
sake  of  the  vulgar,  it  has  been  well  remarked  ;  "  For  these 
ballads  Luther  may  receive  a  greater  reward,  at  the  last  day, 
than  for  whole  shelves  of  learned  folios.  Vanity  may  make  a 
man  speak  and  write  learnedly ;  but  piety  only  can  prevail  on  a 
good  scholar  to  simplify  his  speech,  for  the  sake  of  the  vulgar.f 

*  Christian  Observer. 

f  Augustine  says  "  Of  wliat  value  is  a  golden  key,  if  it  will  not 
open  wliat  we  wish  ? — and  what  is  the  harm  of  a  wooden  one,  if  it  will 


180  STRUCTURE  OF  SERMONS. 

Such  a  preacher,  though  his  worth  may  be  overlooked  by  the 
undiscerning  now,  will  one  day  have  a  name  that  is  above  ev- 
ery name,  whether  it  be  philosopher,  poet,  orator,  or  whatever 
is  most  revered  among  mankind,"*  As  examples  of  simplicity, 
without  vulgarity  in  the  pulpit,  I  might  name  Fenelon,  Cecil, 
Bradley,  Payson,  and  perhaps  John  Robinson. 

The  second  quality  requisite  in  the  style  of  Sermons,  is  seri- 
ousness. 

In  some  departments  of  oratory,  ridicuJe  may  be  employed 
with  propriety,  and  with  great  effect.  In  the  hands  of  the  sen- 
ator or  pleader,  this  instrument  often  has  an  invisible  edge, 
when  argument  is  unavailing.  But  the  dignity  of  the  pulpit 
rejects  the  aid  of  this  weapon.  I  do  not  say  that  satire  in  ser- 
mons is  never  admissible  ;  but  it  is  always  dangerous,  and  al- 
most always  mischievous. 

"  It  may  correct  a  foible,  may  cliatitiso 

The  freaks  of  fashion,  regulate  the  dress  : 

But  where  are  its  sublimer  trophies  found? 

What  vice  has  it  subdued  ?  whose  heart  reclaim'd 

By  rigor,  or  whoui  iaugu'd  into  reforai  ? 

Alas !  Leviathan  is  not  so  tarn'd  : 

Laugh'd  at,  ho  laughs  again^  and  stricken  hard, 

Turns  to  the  stroke  his  ailaniantine  scales, 

That  fear  no  discipline  of  human  hands." 

If  the  graver  sort  of  irony,  employed  for  sober  purposes,  can 
seldom  be  indulged  in  the  pulpit,  what  shall  we  say  of  that  un- 
meaning levity  and  icitticism  of  language,  which  is  sometimes 
heard  in  sermons  ?  The  preacher  trifles  in  this  manner,  under  the 
pretence  of  keeping  up  the  attention  of  his  hearers.  But  what 
attention  does  he  desire  ;  and  for  what  purpose  1  Not  the  at- 
tention of  the  theatre  or  the  circus  :  but  the  attention  of  immor- 
tal beings,  to  a  message  from  God.  Let  him  not  then  degrade 
his  office  and  himself,  by  a  preposterous  levity.      Surely,  when 


accomphsh  this  purpose  ? — since  all  we  seek  is   to  obtain  access  to 
what  is  concealed." 

*  Robinson  on  Claude. 


STYLE  OF  THE  PULPIT.  181 

mingled  with  the  most  momentous  and  awful  subjects,  there  is 
especial  reason  to  say,  "  of  laughter,  it  is  mad,  and  of  mirth, 
what  doeth  it." 

But  seriousness  in  the  pulpit  is  inconsistent,  not  merely  with 
sarcasm,  and  witticism,  but  with  that  affected  smartness  of  ex- 
pression, and  that  exuberance  of  sparkling  embellishment, 
which  betray  at  once  a  puerile  taste,  and  a  heart  unaffected 
with  the  great  subjects  of  religion.  Bates  says,  "  This  is  like 
Nero's  lading  his  gallies  from  Egypt,  with  sand  for  the  wrest- 
lers, when  Rome  was  starving  for  want  of  corn." 

This  leads  me  to  notice  a  third  excellence  in  the  style  of 
sermons,  which  is  earnestness. 

Let  me  not  be  understood  to  recommend  that  false  animation 
which  characterizes  every  species  of  artificial  eloquence.  All 
that  vain  parade  and  pomp  of  elocution,  in  which  the  speaker's 
effort  is  to  exhibit  himself  and  not  his  subject,  is  contemptible 
in  a  lawyer  ;  but  in  a  minister  of  the  gospel,  it  is  unpardonable. 
"  Shall  those,"  says  Fenelon,  "  who  ought  to  speak  like  Apos- 
tles, gather  up  those  flowers  of  rhetoric,  which  Demosthenes, 
Manlius  and  Brutus  trampled  on  ?  What  could  we  think  of  a 
preacher,  who  should,  in  the  most  affected  jingle  of  words,  show 
sinners  the  divine  judgment  hanging  over  their  heads,  and  hell 
under  their  feet  ?  There  is  a  decency  to  be  observed,  in  our 
language,  as  in  our  clothes.  A  disconsolate  widow  does  not 
mourn  in  fringes,  ribands,  and  embroidery.  And  an  Apostolical 
minister  ought  not  to  preach  the  word  of  God  in  a  pompous 
style,  full  of  affected  ornaments.  The  Pagans  would  not  have 
endured  to  see  even  a  comedy  so  ill  acted.  I  love  a  serious 
preacher  who  speaks  for  my  sake,  and  not  for  his  own  ;  who  seeks 
my  salvation,  and  not  his  own  vain  glory.  He  best  deserves  to 
be  heard,  who  uses  speech  only  to  clothe  his  thoughts  ;  and 
his  thoughts  only  to  promote  truth  and  virtue.  A  man  who 
has  a  great  and  active  soul,  needs  never  fear  the  want  of  ex- 
pressions. His  most  ordinary  discourses  will  have  exquisite 
strokes  of  oratory,  which  the  florid  haranguers  can  never  imitate. 
He    is    not  a  slave  to  words,  but  closely  pursues  the  truth. 


182  STRUCTURE  OF  SERMONS. 

He  knows  that  vehemence  is,  as  it  were,  the  soul  of  elo- 
quence."* 

When  a  prelate  inquired  of  Garrick,  why  the  theatre  exhibit- 
ed so  much  more  eloquence  than  the  pulpit,  the  actor  replied ; 
"  We  speak  of  fictions  as  if  they  were  realities  ;  you  speak  of 
realities  as  if  they  were  fictions."  Let  a  stammering  peasant 
be  put  to  plead  for  his  life,  and  he  is  eloquent.  Let  a  minister 
of  the  gospel  be  deeply  impressed  with  the  weight  of  his  busi- 
ness, and  he  will  be  eloquent.  He  will  make  you  understand 
him,  for  he  understands  himself.  He  will  make  you  feel,  for 
he  feels  himself.  The  highest  order  of  pulpit  eloquence,  is 
nothing  but  the  flame  of  enlightened  piety,  united  with  the 
flame  of  genius.  When  this  glows  in  the  bosom,  it  sanctifies 
and  concentrates  all  the  powers  of  the  mind.  It  makes  even 
the  stripling  warrior,  "  valiant  in  fight ;"  and  enables  him  to  cut 
off  the  head  of  Goliath,  with  the  sword  wrested  from  his  own 
hand. 

Would  you  know  the  diflference,  then,  between  the  pulpit 
declaimer,  and  the  pulpit  orator  ? — It  is  this  : — the  former 
preaches  for  himself;  the  later  for  God.  One  seeks  the  applause 
of  his  hearers  ;  the  other,  their  salvation.  One  displays  before 
them  the  arts  of  a  fine  speaker ;  the  other  assails  them  with 
the  lightning  and  thunder  of  truth.  One  amuses  the  fancy ; 
the  other  agitates  the  conscience  ;  forces  open  the  eyes  of  the 
blind  ;  and  storms  the  citadel  of  the  heart. 

The  style  of  declamation  may,  indeed,  be  perspicuous.  But 
its  perspicuity  differs  as  much  from  that  of  fervid  eloquence,  as 
the  transparency  of  ice,  differs  from  the  glowing  transparency  of 
melted  glass,  issuing  from  the  furnace. 

*  Letter  to  French  Academy. 


LECTURE  XVI. 


STYLE  OF  THE  PULPIT. DIRECTIONS  IN  FORMING  A  STYLE. 

\ 

Skill  in  writing  depends  on  genius  and  discipline.  Without 
genius,  industry  and  art  can  never  raise  a  man's  performance 
above  the  character  of  elaborate  dulness.  Without  discipline, 
the  best  powers  can  never  be  brought  to  act  by  any  uniform 
principles,  or  to  any  valuable  end. 

For  the  benefit  of  those  who  are  still  forming  their  intellectu- 
al habits,  expecting  to  devote  all  their  powers,  to  the  holy  and 
exalted  work  of  preaching  the  gospel,  I  shall  now  offer  some 
practical  suggestions  as  to  the  attainment  of  a  good  style.  In 
doing  this,  I  shall  keep  in  view  the  principle  advanced  in  my 
preceding  lecture,  that  the  primary  purposes  of  language  are 
the  same  to  a  preacher,  as  to  other  men.  Just  like  other  men, 
he  needs  light  to  see,  and  air  to  breathe  ;  and  when  he  speaks, 
he  needs  words,  to  convey  his  meaning  forcibly,  to  those  whom 
he  addresses.  A  proper  adaptation  of  his  language  to  the  mo- 
mentous importance  of  the  subjects  which  he  treats,  and  to  the 
capacity  of  his  hearers,  is  certainly  his  duty  ;  but  the  elementa- 
ry principles  of  a  good  style,  are  the  same  to  him,  as  to  other 
men.     The  present  lecture,  like   the  preceding,  assumes  these 


184  STRUCTUUE  OF  SERMONS. 

principles,  without  repeating  the  views  which  I  have  heretofore 
expressed.  What  1  shall  now  attempt  is,  to  give  some  practi- 
cal directions  for  the  attainment  of  a  good  style. 

The  FIRST  of  these  is, — ahoays  remember  that  the  basis 

OF  A  GOOD   STYLE   IS  THOUGHT. 

Lano-uase  is  but  the  instrument  of  mind.  To  study  it  on 
any  other  principle,  is  to  make  the  object  to  be  attained,  subor- 
dinate to  the  means  of  its  attainment.  A  man  who  would  form 
himself  as  a  writer,  nmst  acquire  the  control  of  his  own  intel- 
lectual powers.  He  must  be  capable  of  fixing  his  mind,  with 
steady  attention,  to  a  single  point,  that  he  may  compare  and 
distinguish  the  relations  of  different  things.  "  I  never  thought," 
— says  Baxter,  "  that  I  understood  any  thing,  till  I  could  anat- 
omize it,  and  see  the  parts  distinctly,  and  the  union  of  the  parts 
as  they  make  up  the  whole."  This  mental  discipline  accounts 
for  the  clearness  and  vigor  of  his  style.  A  writer,  who  has  not 
established  habits  of  patient,  exact  thinking,  will  use  words  with 
indeterminate  meaning,  and  unskilful  arrangement. 

But  it  is  not  enough  for  a  writer  to  think  clearly,  on  any  sin- 
gle subject.  He  may  understand  his  own  meaning,  and  yet 
have  but  liitJc  meaning  ;  he  may  be  intelligible  to  others,  and 
yet  be  barren.  That  his  style  may  be  interesting,  it  must  be 
rich  in  matter.  It  must  exhibit  those  intellectual  qualities  in 
himself,  which  presuppose  good  inventive  powers,  sharpened  by 
much  reflection,  and  patient  acquisition  of  knowledge. 

As  a  result  of  these  principles,  it  must  doubtless  follow,  that 
the  man  who  sits  down  to  write  as  the  mere  student  of  style, 
forgetting  that  language  can  be  studied  with  advantage,  only  as 
the  vehicle  of  thought,  will  be  very  liable  to  miss  his  aim.  Some 
object  he  must  have  in  writing,  distinct  from  the  attainment  of  a 
good  style,  or  he  will  not  write  well.  I  know  not  that  the  style 
of  Blair  w^as  formed  in  the  method  now  condemned  ;  but  with 
all  its  good  qualities,  it  possesses  just  those  defects  which  I 
should  expect  such  a  process  to  produce. 

Secondly,  study  your  own  genius. 

As  in  a  man's  features,  and  other  exterior  qualities  of  person 


STYLE  OF  THE  PULPIT.  185 

SO  in  his  structure  of  mind,  and  habits  of  thinking,  and  of  course 
in  his  style,  there  is  an  individuality  of  character.  This  ap- 
pears in  what  he  writes,  with  more  or  less  distinctness,  accord- 
to  his  native  temperament,  and  the  influence  of  circumstances, 
by  which  this  temperament  is  strengthened,  or  controlled,  or  trans- 
formed. While  every  writer  is  bound  to  observe  the  established 
laws  of  grammar,  and  of  rhetoric  too,  he  is  at  liberty  to  consult 
his  own  taste,  as  to  the  general  characteristics  of  the  style  which 
he  shall  adopt.  Accordingly  we  find,  among  authors  of  the 
first  rank,  a  considerable  diversity.  One  is  terse  and  senten- 
tious ;  another,  copious  and  flowing ;  another,  simple  ;  another, 
bold  and  metaphorical.  Now,  by  losing  sight  of  his  own  capa- 
cities and  cast  of  mind,  and  attempting  to  be  something  altogeth- 
er different  from  what  his  Creator  intended,  a  man  may  not  on- 
ly fail  of  excellence,  but  make  himself  ridiculous.  "  Plato,  in 
his  younger  days,  had  an  inclination  to  poetry,  and  made  some 
attempts  in  tragedy  and  epic  ;  but  finding  them  unable  to  bear 
a  comparison  with  the  verses  of  Homer,  he  threw  them  into  the 
fire,  and  abjured  that  sort  of  writing  in  which  he  was  convinced 
that  he  must  always  remain  an  inferior."  Next  to  the  necessi- 
ty of  being  well  acquainted  with  your  subject  and  yourself,  I 
would   say. 

Thirdly, — study  the  best  models. 

To  what  extent  the  ancient  classic  writers  should  be  included 
in  this  direction,  as  addressed  to  theological  students,  and 
young  ministers,  is  a  question,  the  formal  discussion  of  which, 
would  be  inappropriate  here.  If  sober  men  have  good  reason 
to  be  disgusted,  at  the  extravagant  claims  sometimes  advanced 
in  behalf  of  classical  learning,  as  certainly  they  have,  still  there 
is  another  extreme.  The  prevailing  tendency  of  this  age  doubt- 
less is,  to  fix  a  very  inadequate  estimate  on  the  ancient  classics, 
as  models  of  taste  and  eloquence.  An  immense  field  of  knowl- 
edge, is  spread  before  our  young  men,  in  their  training  for  pub- 
lic life  ;  and  a  rapid,  superficial  survey  of  this  field,  is  ex- 
pected of  them,  rather  than  the  patient,  elementary  process  of 
of  study,  which  is  indispensable  to  thorough  scholarship. 
24 


186  STYLE  OF  THE  PULPIT. 

Considering,  however,  the  infancy  of  our  hterary  institutions  ; 
the  advanced  age  at  which  many  of  our  students  unavoidably 
commence  their  pubhc  education  ;  the  embarrassments  under 
which  they  pursue  it;  and  the  urgent  demand  for  active  service, 
especially  of  preachers,  it  is  not  easy  to  fix  on  any  definite  at- 
tainments in  classical  learning,  which  should  be  required  of  those 
who  are  destined  to  the  ministry.  That  some  have  been  great- 
ly blessed  in  this  work,  who  had  no  pretensions  to  literary  eru- 
dition, it  were  idle  to  question  ;  and  certainly  no  one  can  hope 
for  usefulness  in  this  holy  calling,  without  higher  endowments 
tlian  those  of  mere  scholarship.  It  only  remains  for  me  then, 
in  the  briefest  manner,  to  suggest  some  reasons,  why  a  thorough 
acquaintance  with  the  classics,  is  important  to  every  Christian 
preacher,  by  whom  it  is  attainable. 

It  is  important  because,  without  this,  it  is  hardly  jprohahle 
that  he  ivill  ever  acquire  a  complete  acquaintance  with  the  princi- 
ples of  his  own  language.  1  do  not  mean  to  affirm  that  a  tol- 
erable degree  of  skill  in  English  philology,  must  necessarily  pre- 
suppose a  knowledge  of  any  other  language.  But  I  have  no 
doubt  that  the  degree  of  skill  in  our  language,  which  is  requisite 
for  a  public  speaker,  may  be  acquired  with  the  least  expense  of 
time,  by  studying,  as  a  preliminary,  the  regular,  grammatical 
structure  of  the  Latin  and  Greek. 

For  a  still  more  obvious  reason,  classical  learning  may  be  use- 
ful to  the  preacher,  in  regard  to  the  lexicography  of  his  own 
language.  He  may  comply  exactly  with  the  laws  of  syntax, 
and  yet  may  use  unauthorised  words,  or  may  use  good  words, 
without  precision  of  meaning,  or  in  a  false  meaning.  Present 
good  use  is  indeed  the  only  paramount  standard  of  language  ;  and 
the  province  of  etymology  is  very  liable  to  be  oveiTated.  But 
any  one  who  considers  how  important  it  is  to  a  speaker  or 
writer,  that  he  should  use  words  in  their  exact  signification,  and 
considers  to  how  large  an  extent,  our  words  are  of  classical 
origin,  will  perceive  at  once,  how  greatly  a  familiar  acquaintance 
with  the  derivation  of  these  words,  must  contribute  to  precision 
and  copiousness  in  language. 


STYLE  OF  THE  PULPIT.  187 

Classical  learning  is  important  to  the  preacher,  because  it 
gives  him  access  to  some  of  the  best  examples,  which  the  world 
has  produced,  in  the  department  of  taste  and  oratory.  In  all  the 
branches  of  general  knowledge,  the  writings  of  Greece  and 
Rome  were  of  course  far  more  restricted,  as  to  range  of  thought, 
and  richness  of  matter,  than  those  of  modern  times.  But  as 
models  of  style  and  eloquence,  no  competent  judge  can  doubt, 
that  the  ancient,  classical  works,  still  hold  a  rank,  preeminent 
above  all  others.  And  though  the  thoughts  of  their  authors 
may  be  tolerably  learned  from  a  good  translation,  he  who 
would  study  these  great  masters  with  a  view  to  style,  must  read 
them  in  their  own  language. 

To  these  considerations,  may  be  added  another  still,  of  a 
more  general  character,  namely,  the  wide  field,  of  improvement 
in  theology  and  criticism,,  ivhich  is  opened  to  the  Christian  stu- 
dent, from  familiarity  with  the  labors  of  the  venerable  dead. 

No  wise  man  now,  will  devote  his  life,  or  any  large  share  of 
it,  to  searching  the  endless  tomes  of  antiquity,  many  of  which, 
are  nearly  worthless.  But  there  is  another  extreme.  Antiqui- 
ty had  a  few  master  spirits,  who  gave  character  to  their  own 
age,  and  to  ages  following.  The  influence  they  exerted  on  pub- 
lic opinion  constitutes  the  chief  elements  of  history.  What  did 
such  men  as  Augustine  believe  ? — how  did  they  write  ? — how 
did  they  preach  ? — are  questions  which  deserve  at  least  some 
regard,  in  a  liberal  education  for  the  ministry  ; — questions  on 
which  every  Christian  scholar  must  have  opinions,  either  taken 
up  at  second  hand,  or  derived  from  original  sources  of  knowl- 
edge.* 

Under  the  general  head  of  Models,  I  would  certainly  include 
a  few  of  the  best  poets.     This  selection  should  be  made  from 


*  In  acquiring  information  of  this  sort,  theological  students  might 
perform  a  service,  at  once  important  to  themselves  and  the  church, 
by  the  systematic  reading  and  translation  of  select  passages,  from  the 
ancient  fathers.  Among  these,  deserve  to  be  mentioned  with  special 
respect  those  illustrious  cotemporaries,  Jerome,  Basil,  Augustine,  and 
Chrysostom  ;  the  two  former  distinguished  for  elegance,  and  the  two 
latter  for  a  fervid  and  powerful  eloquence. 


18S  STYLE   OF  THE  PULPIT. 

those  whose  works  are  characterized  by  richness,  and  vigor,  antl 
dignity,  both  of  thought  and  language.  A  great  poet  is  a  mor- 
al painter.  He  knows  the  sources  of  emotion,  and  all  the 
springs  of  action  in  the  human  bosom.  The  same  graphic  de- 
lineation, the  same  glow  and  vivacity,  by  which  he  rouses  the 
imagination,  and  seizes  the  heart,  constitute  the  power  of  elo- 
quence. In  this  view,  and  this  only,  the  Christian  student  may 
derive  advantage  from  a  judicious  use  of  Shakspeare,  as  an  anato- 
mist of  the  human  heart.  It  has  been  said,  that  "  when  this  po- 
et was  born,  nature  threw  away  the  mould  m  which  his  mind 
was  formed."  In  respect  to  strong,  original  conception,  and  ex- 
act description,  probaljly  nothing  of  the  kind  has  ever  been 
written,  equal  to  the  best  pieces  of  Shakspeare.  Cowper's 
Task,  while  its  object  is  not  to  exhibit  a  bold  portraiture  of  the 
passions,  often  thrills  the  heart  with  touches  of  exquisite  painting. 
With  an  ethereal  delicacy  and  elevation  of  sentiment,  to  which 
Shakspeare  was  a  stranger,  it  combines  a  more  perfect  command 
of  the  English  language,  as  to  copiousness  and  harmony  of  dic- 
tion, than  has  been  possessed  by  any  of  our  standard  writers  ex- 
cept Pope.  The  Paradise  Lost  too,  has  passages  of  distin- 
guished beauty,  in  respect  to  mere  diction  ;  while  in  respect  to 
astonishing  powers  of  imagination,  it  not  only  surpasses,  but 
greatly  surpasses,  every  other  human  composition.  Let 
any  Christian  student  of  oratory,  go  through  a  patient  an- 
alysis of  the  Iliad  and  the  Eneid,  and  compare  these  with 
the  great  poem  of  Milton,  and  he  will  not  fail  to  see  that 
the  grand  and  majestic  conceptions  of  the  latter,  were  owing  to 
the  fact  that  his  genius  was  trained  to  sublimity  in  the  school  of 
tlie  sacred  writers.* 


*  On  tliis  subject,  there  is  as  iiiiicli  of  truth,  as  there  is  of  enthusi- 
asm, in  the  following  epigram  of  Drjden. 

"Three  poets,  in  three  distant  ages  horn, 
Gtrecce,  Italy,  and  England,  did  adorn. 
The  first  in  loftiness  of  ihouu'ht  surpassed  ; 
Tlie  next  in  majesty  ; — in  both,  the  last. 
Tlie  force  of  nature  CDuld  no  tjii-thcr  go; 
To  make  a  third,  she  joiniMl  ihe  t'onner  two." 


STYLE  OF  THE   PULPIT.  189 

Since  the  days  of  Milton,  poems  have  heen  multipUed,  pos- 
sessing various,  and  some  of  them,  great  merits  in  other  respects, 
but  few  of  them  aiming  at  sublimity,  and  none  of  them  reaching 
it,  with  the  exception  of  here  and  there  a  bold  paragraph,  or  a 
figure.  To  name  no  others,  the  Night  Thoughts  and  the 
Course  of  Time,  in  my  opinion,  may  be  read  often  and  with 
much  advantage,  by  young  preachers,  who  are  forming  their 
style. 

In  respect  to  English  prose  writers,  who  deserve  to  be  read 
as  models,  my  remarks  must  be  brief.  If  I  were  to  fix  on  any 
period  as  the  English  Augustan  age,  it  would  be  that  including 
the  latter  division  of  the  seventeenth,  and  the  former  of  the 
eighteenth  century  ;  that  is,  the  period  from  Charles  the  Se- 
cond, to  George  the  first,  inclusive ; — the  middle  of  which, 
would  be  the  time  of  Anne.  To  any  one,  aiming  at  the  culti- 
vation of  a  simple,  classical,  English  style,  I  should  of  course 
recommend  a  good  degree  of  familiarity  with  the  writers  of  that 
period,  including  Addison,  Pope,  Swift,  Steele,  and  Goldsmith, 
to  extend  the  list  no  farther. 

But  a  remark  of  elementary  importance  to  be  made  in  this 
connexion  is,  that  essayists  can  be  regarded  only  as  models  of 
style  generally  ;  but  not  of  that  style  which  is  specially  adapted 
to  popular  impression.  The  reasons  of  this  distinction  are  ob- 
vious. The  essay  is  a  brief  discussion,  limited  to  a  narrow 
range  of  thought, — v/ritten  to  be  read, — written  at  leisure, — de- 
signed chiefly  to  amuse  or  instruct.  The  writer  wants  the 
scope,  the  excitement,  the  hnpelling  motive,  the  "  vivida  vis 
aniini,'^  of  him  v;ho  stands  up  to  speak,  in  a  public  assembly 
with  a  thousand  soul-inspiring  eyes  meeting  his  own.  No  man 
of  common  sense,  if  he  had  a  real  point  of  business  to  carry 
with  such  an  assembly,  would  think  of  addressing  them  in  the 
stately  and  elaborate  periods  of  Johnson's  Rambler.  Nor  is  the 
style  of  Junius,  v/ith  all  its  strength  and  pungency,  adapted  to 
the  ends  of  public  speaking.  The  difl:erence  between  the  most 
studied   speeches  of  Burke,  and  those  of  Chatham,  illustrates 


190  STYLE  OF  THE  PULPIT. 

what  I  mean.  The  former  scarcely  received  attention  from  tlic 
hearers  ;  the  latter  kept  alive  in  their  bosoms  an  intense  inter- 
est, while  his  eloquence  came  down  upon  them,  peal  after  peal, 
like  the  electric  flame,  and  the  thunderbolt.  After  a  man  has 
fixed  the  elementary  character  of  his  style,  by  studying  the 
standard  writers  of  the  language,  he  may  derive  much  greater 
advantage  from  the  reading  of  good  speeches,  than  from  compo- 
sitions executed  in  the  form  of  essay. 

As  to  sermons,  it  is  a  matter  of  course  that  the  young 
preacher  should  make  himself  acquainted  with  those  of  the 
highest  merit,  especially  in  his  own  language.  To  designate 
these,  is  unnecessary  here,  as  I  have  done  it  to  some  ex- 
tent in  another  place.*  A  single  remark  I  will  take  the  lib- 
erty of  making,  in  this  connexion,  though  by  it  I  would  not 
minister  to  that  vanity,  which  has  been  said,  (with  too  much 
truth  doubtless,)  to  characterize  our  national  literature.  The 
remark  is,  that  English  sermons,  have  in  general,  less  origi- 
nality and  strength  of  thought, — less  weight  of  matter,  and  of 
sound,  evangelical  instruction,  than  American  sermons  ;  and  I 
will  even  add,  less  merit  in  point  of  diction.  If  this  is  true, 
while  the  intellectual  rank  of  English  preachers  is  presumed 
to  be  at  least  equal  to  those  of  our  own  country  ;  and  their 
skill  in  other  departments  of  writing,  is  doubtless -superior,  the 
fact  just  stated  must  be  ascribed  to  causes  of  latent  but  power- 
ful influence.  Probably  not  the  least  of  these  causes  is,  a  some- 
what prevalent  custom,  in  the  established  church,  according  to 
which  the  preacher  delivers  as  his  own,  what  he  extracted  from 
books,  or  procured  to  be  written  for  him  by  another  man. 

It  were  perhaps  useless,  if  not  invidious,  to  make  a  distinc- 
tion between  English  and  Scotch  writers.  In  respect  to  intel- 
lectual power  and  compass  of  thought,  the  latter  are  entitled  to 
claim  a  rank  certainly  equal  with  the  English.     In  style  merely, 


Letters  to  Theol.  Students  on  Readiim. 


STYLE  THE   PULPIT.  191 

SO  far  at  least  as  purity  and  idiom  are  concerned,  they  are  in- 
ferior.* 

I  am  aware  that  after  all,  the  utility  of  models  in  forming  a 
style,  is  altogether  denied  by  some  ;  but  the  denial  is  contrary 
to  both  philosophy  and  experience.  How  is  it  that  all  the 
useful  arts  are  learned  ?  Not  by  inspiration,  nor  by  precepts 
chiefly,  but  by  imitation.  How  is  it  that  we  come  to  speak  and 
write  at  all  ? — by  imitation.  How  did  the  most  eloquent  wi'it- 
ers  of  antiquity  form  themselves  ?  Plato,  though  he  despaired 
of  excelling  Homer  in  poetry,  by  the  very  attempt,  acquired  a 
sweetness  and  majesty  of  style,  which  occasioned  him  to  be 
called  the  "  Homer  of  philosophers."  Demosthenes  acquired 
his  vehemence  by  studying  Homer  and  Thucidydes.  Cicero 
incorporated  into  his  manner,  the  strength  of  Demosthenes,  the 
copiousness  of  Plato,  and  the  delicacy  of  Isocrates. 

Sir  Joshua  Reynolds,  in  his  Discourses  before  the  Royal  Ac- 
ademy, (which  I  will  say  in  passing,  are  as  worthy  to  be  read 
for  their  sound  philosophy,  as  for  their  good  English,)  observes ; 
— "  Invention  is  one  of  the  great  marks  of  genius  ;  but  if  we 
consult  experience,  we  shall  find,  that  it  is  by  being  conversant 
with  the  inventions  of  others,  that  we  learn  to  invent ;  as  by 
reading  the  thoughts  of  others,  we  learn   to  think."     But  he 


*  The  question  has  often  been  put  to  me,  "To  what  extent  ought 
a  theological  student  to  read  the  modern  ivorks  of  fiction,  with  a  view 
to  improve  his  own  style?"  The  inquiry  has  commonly  had  a  pri- 
mary regard  to  the  writings  of  Walter  Scott.  To  the  magic  of  his 
genius,  my  own  sensibilities  have  responded,  whenever  I  have  opened 
his  pages  ;  but  the  very  enchantment  which  he  throws  around  his 
subject,  has  warned  me  to  beware  of  putting  myself  in  his  power. 
Tliis  is  one  reason,  why  1  have  read  but  two  or  three  of  all  the  vol- 
umes of  fiction  from  his  prolific  pen.  Another  reason  is,  that,  as  an 
Instructor  of  young  ministers,  I  could  not,  with  a  good  concience, 
devote  the  time  requisite  for  all  this  reading  of  romance  ;  nor  am  I 
willing,  that  my  example  should  be  made  an  occasion  for  others  to 
do  so,  when  I  am  in  my  grave.  Be  it  that  your  style  might  be  great- 
ly improved,  in  some  respects,  by  tijis  reading,  in  others  it  might  be 
greatly  injured  ;  and  the  benefits  may  all  be  secured,  in  other  ways, 
without  the  hazards. 


192  STYLE  OF  THE  PULPIT. 

would  caution  the  student  against  a  confined  and  partial  imita- 
tion. The  formation  of  his  own  mind  is  the  great  ohject. 
"  He  that  imitates  the  Iliad,  is  not  imitating  Homer."  "  It  is 
not  by  laying  up  in  his  memory  the  details  of  great  works,  that 
a  man  becomes  a  great  artist,  if  he  stops  without  making  him- 
self master  of  the  general  pindplts  on  which  these  works  are 
conducted." 

To  derive  advantage  from  models,  then,  they  must  be  few ; 
— must  have  decided  excellencies  ;  and  must  be  allowed  only 
their  proper  influence,  in  the  formation  of  our  own  taste  and  hab- 
its ;  instead  of  drawing  us  into  a  servile  copying  of  their  peculiari- 
ties, especially  their  faults.* 

The  FOURTH  requisite  which  I  shall  mention,  informing  a 
good  style,  and  one  more  important  than  any  other,  is  the 

HABIT  OF    WRITING. 

Cicero  says,  "  the  young  orator's  best  master  is  his  pen." 
It  might  be  well  supposed  that  educated  men,  who  have  had 
opportunity  to  be  taught  by  their  own  experience,  and  that  of 
others ;  men  too  who  have  devoted  themselves  to  a  profession, 
in  which  the  pen  is  confessedly  a  prime  instrument  of  respecta- 
bility and  usefulness,  would  need  no  lessons  on  this  subject. 
But  it  is  vain  to  close  our  eyes  against  the  evidence  of  facts. 
A  pious  man,  of  good  talents,  may  be  indolent  or  diffident. 
Writing  is  labor  ;  it  calls  his  mind,  into  effort ;  it  compels  him, 
at  least  should  compel  him  to  thin'k.  He  dreads  this  labor. 
Throu.o-h  a  false  theory  as  to  the  management  of  his  intellectual 


*  "  As  tlie  air  and  manner  of  a  gentleman  can  he  acquired  only  by 
living  habiuially  in  the  best  society,  so  skill  in  composition  must  be 
attained  by  an  habitual  acquaintance  with  classical  writers.  It  is 
indeed  necessary  that  we  should  peruse  many  books,  which  have  no 
merit  in  point  of  expression  ;  but  1  believe  it  to  be  extremely  useful 
to  all  literary  men,  to  counteract  the  effect  of  this  miscellaneous  read- 
ing, by  maintaining  a  constant  and  familiar  acquaintance  with  a  few 
of  the  most  faultless  models  which  the  language  affords.  For  want 
of  some  standard  of  this  sort,  we  often  see  an  atUhor's  taste  in  writ- 
ing alter  much  to  the  worse,  in  the  course  of  his  life." 

Dusrald  Stetiwt. 


STYLE  OF  THE  PULPIT.  193 

powers,  or  a  morbid  delicacy  that  holds  theiu  under  restraint, 
especially  where  exposure  to  observation  is  implied, — he  thinks 
it  clear  gain  to  escape  exercises  in  writing,  and  to  devote  to 
reading  the  time  allotted  to  these  exercises.  Thus  he  goes 
through  his  academical,  and  perhaps  his  professional  studies, 
and  comes  forth  with  a  stock  of  knowledge,  more  or  less  ;  but 
with  an  appalling  consciousness  that  he  is  utterly  destitute  of 
skill  to  communicate  his  knowledge  to  others. 

The  capacity  of  writing  well  is  not  gained  by  accident,  nor 
by  miracle.  Like  every  other  valuable  attainment,  it  is  the  re- 
sult of  labor.  And  he  who  acquires  the  habit  of  yielding  to  his 
reluctance,  in  this  case,  to  say  the  least,  greatly  impairs  his 
prospect  of  usefulness,  if  he  does  not  chain  himself  down  to  ob- 
scurity for  life.  The  man  who  would  become  a  ivriter,  must 
lorite.  If  his  mind  slumbers,  if  his  delicacy  or  indolence  starts 
back,  he  must  apply  the  spur.  He  must  be  able  to  control  his 
faculties,  and  apply  them  to  his  object,  not  by  fits  and  intervals, 
but  with  a  steady  patience  and  perseverance.  I  would  advise 
every  man  who  is  destined  to  the  ministry,  through  his  whole 
preparatory  course,  and  even  after  it,  frequently  to  place  him- 
self under  the  pressure  of  such  an  urgent  necessity  to  write,  as 
shall  secure  him  from  the  danger  of  neglecting  his  pen. 

The  influence  oi practice  on  despatch  in  composition,  deserves 
also  to  be  mentioned.  Supposing  the  general  habit  of  writing 
with  facility  to  be  acquired,  the  rate  at  which  a  man  may  pro- 
ceed, in  a  given  case,  will  ordinarily  be  accelerated,  in  propor- 
tion to  this  facility.  Much  will  depend,  indeed,  on  familiarity 
with  his  subject,  on  the  kind  of  subject  he  has  in  hand,  on  the 
interest  it  awakens  in  himself,  and  on  the  state  of  his  animal 
and  intellectual  system.  The  operations  of  mind,  in  this  case, 
are  governed  by  laws,  which  subject  them  to  the  same  varieties 
as  attend  other  operations,  in  the  physical  or  intellectual  world. 
As  the  speed  of  a  mariner  depends  on  wind  and  tide,  or  of  a 
traveller  on  the  condition  of  his  road,  and  the  strength  of  his 
limbs,  so  the  rapidity  of  a  writer  is  much  affected  by  circum- 
25 


194  STYLE  OF  THE  PULPIT. 

Stances.     In  this  respect  too,  there  is  doubtless  a  difference  in 
the  structure  and  habits  of  different  minds. 

Johnson  has  often  been  mentioned  as  an  example  of  rapid 
writing.  In  one  day,  his  biographer  says,  he  wrote  twelve  oc- 
tavo pages ;  and  in  another  day,  including  part  of  the  night,  he 
wrote  forty  eight  pages.  And  it  is  certain  that  many  of  his  com- 
positions, which  bear  the  marks  of  great  labor,  were  written  in 
such  haste,  as  not  even  to  be  read  over  by  him,  before  they 
were  printed.  But  it  should  be  remembered,  that  Johnson  had 
trained  his  mind  to  a  peculiar  discipline.  His  habit  was  to 
think  aloud  ;  to  look  through  his  subject,  and  arrange  his 
thoughts  and  expressions.  He  made  little  use  of  his  pen,  till 
he  had  '  formed  and  polished  large  masses,  by  continued  medi- 
tation, and  wrote  his  productions  after  they  were  completed.' 
Thus  the  act  of  writing  was  little  more  than  the  transferring 
from  his  memory  to  his  paper,  a  composition  already  finished  in 
his  mind.  That  the  reputation  of  despatch  was  not  an  object 
of  ambition  with  Johnson,  is  evident  from  his  very  decided  re- 
marks on  this  subject ;  in  which  he  says  that  this  ambition  ap- 
pears in  no  ancient  writer  of  any  name,  except  Statius  ;  and 
that  he,  as  a  candidate  for  lasting  fame,  chose  to  have  it  known 
that  he  employed  twelve  years  on  his  Thebais.* 

Doubtless  most  men  of  taste  have  observed  an  important 
change,  in  the  general  characteristics  of  English  style,  since  the 
time  of  Addison.  One  fact  may  go  far  to  account  for  this 
change.  At  that  day  readers  were  i'ew,  and  books  were  in  de- 
mand, alm.ost  exclusively  for  the  use  of  intellectual  men.  Now, 
all  the  world  read  ;  and  authorship,  consulting  the  state  of  the 
market,  accommodates  itself  to  the  taste  of  all  the  world.     The 


*  A  friend  of  mine  in  the  ministry,  of  no  ordinary  rank  as  to  in- 
ventive genius,  spent  three  months  in  writing,  and  remodelling  a  ser- 
mon, by  which  he  wislied  to  produce,  and  did  produce  a  powerful 
public  impression.  In  another  case,  he  spent  half  a  month  in  reading 
and  investigation,  preparatory  to  the  writing  of  a  single  head  in  a  ser- 
mon. Yet  he  could  at  any  time  preach  a  good  sermon,  with  one  day, 
and  in  case  of  etnergoncy,  with  one  hour  for  preparation. 


STYLE  OF  THE  PULPIT.  195 

fact  that  such  a  progress  is  going  on  in  the  difilision  of  knowl- 
edge, among  all  classes,  is  one  in  which  every  philanthropist, 
and  especially  every  Christian  will  rejoice.  Bat  while  it  is 
reasonable  to  expect  that  a  thousand  fold  more  books  will  be 
ushered  into  the  world,  than  in  former  ages,  the  great  mass  of 
these  probably,  will  have  but  an  ephemeral  existence,  and  after 
their  brief  day,  being  written  only  for  the  moment,  will  be  for- 
gotten. It  is  probable  too  that,  among  these,  there  will  be  very 
few  or  none  of  those  great,  elementary,  standard  works,  which 
not  only  survive  the  fluctuations  of  caprice,  and  of  occasional 
excitements,  but  are  held  in  growing  estimation,  from  age  to 
age.  This  immortality  of  authorship  depends  not  on  popular 
suffrage,  but  on  the  judgment  of  the  few  who  read  with  discrim- 
inating taste,  and  whose  award  of  merit,  always  slowly  pro- 
nounced, is,  when  distinctly  pronounced,  always  irreversible. 
The  pitiful  sum  given  for  the  original  copy-right  of  Paradise  Lost, 
is  too  familiarly  known  to  be  repeated  here  ;  and  to  this  day,  that 
work  has  not  been,  and  for  most  obvious  reasons,  it  never  can  be,  a 
popular  work,  in  the  same  sense  that  many  a  work  of  modern  ro- 
mance is  popular.  Yet,  when  all  these  multifarious  volumes,  like 
successive  swarms  of  summer  insects,  shall  have  been  swept  away 
by  the  breath  of  time,  this  great  work  of  Milton  will  remain,  an 
imperishable  monument  of  its  author's  genius.  So  the  writer 
of  the  Iliad,  though  held  in  comparatively  low  esteem  by  his 
cotemporaries,  has  been  honored,  through  all  succeeding  ages, 
as  the  Father  of  Poetry. 

"  Seven  wealthy  towns  contend  for  Homer  dead, 
Througli  which  the  living  Homer  begg'd  his  bread. 

But  the  Christian  minister  ought  to  look  above  and  beyond 
that  literary  immortality  which  is  conferred  on  the  principles  of 
a  merely  unsanctified  taste.  The  day  is  coming  when  the  au- 
thorship of  the  Dairyman's  Daughter  will  confer  a  reputation  of 
higher  value  than  that  of  the  more  splendid  efforts  of  genius, 
the  Eneid  and  the  Iliad.  What  have  these  done  to  honor  the 
true  God,  or  to  promote  the  immortal  interests  of  men  ?     It  by 


196  STYT^E  OF  THE   PULPIT. 

no  means  follows  because  Statins  employed  twelve  years  on  his 
Thebais,  and  Virgil  wrote  his  heroic  poem  at  the  rate  of  one 
line  a  day,  that  the  pen  of  the  Christian  preacher  ought  to  be 
governed,  I  do  not  say  in  all  its  movements,  but  in  any  of  its 
movements,  by  the  same  principles. 

You  will  ask  me  then,  can  he  adopt  any  rule  as  to  the  prop- 
er degree  of  rapidity  in  writing  ?  Keeping  in  view  the  remarks 
already  made,  I  will  only  add  by  way  ofreply,lethim  avoid  the 
tvi'o  extremes  o{  over-exactness,  and  o(  heedless  haste. 

There  is  a  kind  of  mental  paralysis,  which  lingers  around  a 
subject,  in  excessive  caution,  as  to  the  choice  and  disposition  of 
words,  but  accomplishes  nothing.  The  writer  who  sits  with  his 
eyes  closed,  or  looks  at  the  wall  of  his  study,  hour  after  hour, 
waiting  for  the  inspirations  of  genius,  will  never  greatly  benefit 
or  harm  the  world  by  his  productions.  While  your  mind  is 
warm  in  your  subject,  and  your  inventive  powers  thoroughly 
awake,  the  farther  you  can  drive  your  pen  at  one  sitting,  the 
better,  provided  always,  that  you  keep  within  proper  limits  of 
safety,  as  to  mental  or  animal  exhaustion.  If  you  hesitate  as  to 
tlie  choice  of  a  word,  never  stop,  amid  the  full  impulse 
of  thought,  to  consult  your  dictionary  ;  but  mark  that  word, 
to  be  disposed  of  at  some  moment  of  leisure. 

On  the  contrary,  there  is  a  kind  of  hurry  in  WTiting,  which 
destroys  the  balance  of  the  mind,  and  leads  to  the  utterance  of 
half-formed  thoughts,  or  clothes  important  thoughts  in  crude  and 
obscure  language.  This  may  arise  from  a  real  want  of  time  to 
do,  what  nevertheless  must  be  done,  and  that  w'ithin  determinate 
limits.  It  may  arise  from  an  injudicious  tasking  of  the  pen  to 
finish  so  many  pages,  by  such  an  hour,  when  the  matter  in  hand 
requires  ten  times  the  thought  and  caution,  that  would  be  requi- 
site on  another  subject.  Or  it  may  arise  from  that  pride  of  de- 
spatch, to  which  I  have  lately  alluded,  and  which  Horace  ridi- 
cules in  the  vain  poet  who  boasted,  "  how  many  verses  he  had 
made,  while  standing  on  one  foot." 

As  an  appendage  to  the  foregoing  head,  I  will  add  a  fifth 
and  final  direction; — always  take  it   for  granted   that 


STYLE   OF    THE   PULPIT, 


197 


WHAT  YOU  WRITE  IS   CAPABLE  OF  AMENDMENT.       I  do  nOt  mean 

that  whatever  you  write,  through  life,  shall  be  corrected  ;  but 
that  your  early  habits  of  eiiactness,  ought  to  be,  and  may  be  so 
formed,  by  proper  industry,  as  to  supersede  the  necessity  of  all 
material  corrections.  In  forming  such  habits,  respectable  men 
adopt  different  methods.  One  commits  to  paper  a  rough  and 
rapid  outline  of  his  thoughts,  always  relying  on  his  second 
draught  for  the  completion  of  his  work.  Another,  endeavours 
to  make  the  original  copy  of  his  thoughts  as  perfect  as  possible 
with  the  intention  of  revising,  but  not  of  recomposing  it,  as  a  part 
of  the  primary  labor  of  his  pen.  The  former  method  has  some 
advantages,  when  there  is  sufficient  command  of  time,  and  a 
call  for  great  exactness.  But  my  own  experience  would  lead 
me  to  prefer  the  latter,  as  the  permanent  habit  of  one  who  is 
pressed  with  the  multiplied  engagements  of  the  ministry.  No 
young  man,  however,  should  shrink  from  the  labor  of  re-writing' 
his  earlier  compositions,  when  he  can  unquestionably  make  them 
better  by  the  process.  After  an  interval  has  elapsed,  sufficient 
to  efface  the  partiality,  which  he  feels  at  first  towards  the  phra- 
seology, that  he  has  employed  to  express  his  thoughts,  he  can 
review  the  composition,  and  correct  its  faults. 

Sir  Joshua  Reynolds,  addressing  young  men  on  a  kindred 
subject  says,  "  Have  no  dependence  on  your  own  genius. 
Nothing  is  denied  to  well  directed  labor ;  nothing  is  to  be  obtained 
without  it.  Impetuosity,  and  impatience  of  regular  application, 
is  the  reason  why  many  students  disappoint  expectation ;  and 
being  more  than  boys  at  sixteen,  become  less  than  men  at 
thirty." 

Gentlemen,  though  I  have  already  dwelt,  at  so  much  length,  on 
the  different  topics  of  this  Lecture,  I  cannot  close  without  ad- 
verting to  another  aspect  of  the  subject,  which  presents  in  a 
strong  hght,  the  obligation  of  young  ministers,  to  aim  at  the  at- 
tainment of  skill  in  writing.  I  refer  to  the  intelligent  cast  of  the 
age,  and  to  the  influence  of  the  press. 

It  was  always  a  truth  of  importance,  but  is  more  eminently  so 
now,  than  in  any  past  period  since  the  world  began,  that  skill  in 


198  STYLE  OF  THE   PULPIT. 

wielding  the  pen  is  moral  poiver.  If  used  aright,  it  invariably 
confers  respect  on  its  possessor.  When  we  see  a  perfect  clock, 
we  know  that  the  maker  acquired  his  skill,  by  studying  the  the- 
oretic principles  of  his  art,  and  by  much  practice  ;  and  that  the 
same  man  who  made  this,  can  make  another.  So  when  we  see 
a  finished  composition,  we  know  at  once  that  it  was  produced 
by  some  gifted  mind,  accustomed  to  writing,  and  able  to 
write  again.  So  spontaneously  do  men  judge  in  this  manner, 
that  a  very  short  piece,  like  Gray's  Elegy,  sometimes  con- 
fers a  literary  re})utation  on  its  author,  for  ages. 

But  the  respect  which  attaches  to  the  capacity  of  writing  well, 
(and  tlie  same  is  true  of  speaking,  understood  in  the  large  sense, 
for  the  communication  of  thought,)  is  of  a  higher  sort  than  that 
which  belongs  to  any  other  effort  of  mind.  In  the  imitative  arts, 
as  painting  for  example,  a  man  may  attain  a  good  degree  of  ce- 
lebrity, with  little  more  than  the  capacity  of  copying  well. 
Writing  demands  native  resources.  It  depends  on  talent  and 
discipline.  A  happy  accident  led  to  the  discovery  of  the 
mariner's  compass,  and  of  the  telescope  ;  but  no  accident  con- 
tributed to  produce  the  Paradise  Lost,  which  was,  in  the  strict- 
est sense,  the  result  of  inventive  genius. 

Hence  the  character  of  a  nation  depends  essentially  on  her 
literary  men ;  because  the  very  existence  of  these  implies  ma- 
turity and  distinction,  in  other  respects ;  because  the  fame  of  her 
other  great  men,  her  warriors,  for  example,  must  be  per- 
petuated chiefly  through  her  writers  ;  and  because  her  hooks 
are  a  truer  standard  of  intellectual  greatness,  than  her  looms,  or 
commerce,  or  militnnj  achievements.  Sooner  would  Britain 
part  with  the  fame  even  of  her  Marlborough  or  Nelson,  than 
with  that  of  her  Newton,  or  Bacon,  or  Milton. 

The  application  of  these  general  remarks  is  easy.  Christian 
ministers,  now  coming  on  the  stage,  should  not  only  acquire  the 
power  of  writing  well,  but  should  use  this  power,  for  the  glory 
of  God,  and  the  good  of  men.  The  combined  influence  of  the 
]}en  and  the  press,  is  the  most  astonishing  moral  machinery  that 
ever  was  set  at  work  in  this  world.     It  is  opening  a  new  aspect 


STYLE  OF  THE   PULPIT.  ]  99 

on  all  the  affairs  of  men.  The  question  is  settled  too,  that  this 
machinery  will  be  kept  in  active  operation,  for  good  or  for  evil, 
in  every  civilized  community.  Greece  and  Rome  in  their  glo- 
ry had  no  press  ;  and  while  this  fact  certainly  contributed  to  the 
perfection  of  their  public  speaking,  we  cannot  but  wonder  how 
they  accomplished  what  they  did,  without  the  art  of  printing. 

But  the  intercommunication  of  thought  is  no  longer  re- 
stricted to  impressions  to  be  made  on  popular  assemblies,  nor  to 
oral  addresses  in  any  form.  The  influence  of  the  press  can 
reach  every  man  at  his  fireside,  and  at  every  hour  of  the  day  ; 
it  can  carry  hope  to  the  peasant's  cottage,  or  thunder  the  note 
of  alarm  to  the  ear  of  princes.  As  by  the  power  of  enchant- 
ment, it  transfers  the  thoughts  of  one  mind  to  millions  of  other 
minds,  by  a  process  silent  and  rapid,  as  the  winds  that  sweep 
over  a  continent ;  or  like  the  light  of  day,  which  traverses 
the  nations  by  a  succession  almost  instantaneous.  The  book 
that  was  printed  last  month  in  London,  is  reprinted  perhaps  this 
month,  beyond  the  Alleghany  Mountains. 

Young  men !  destined  to  act  for  God  and  the  church,  in  this 
wonderful  day,  think  on  this  subject.  Recollect  that  religious 
magazines,  and  quarterly  journals,  and  tracts  of  various  form, 
will  control  the  public  sentiment  of  the  millions  who  shall  be 
your  cotemporaries,  and  your  successors  on  this  stage  of  action  for 
eternity.  To  whose  management  shall  this  vast  moral  machinery 
be  entrusted,  if  the  educated  sons  of  the  church,  the  rising  min- 
istry of  the  age,  will  shrink  from  the  labor  and  responsibility  of 
the  mighty  enterprise  ?  Learn  to  use  your  pen,  and  love  to 
use  it.  And  in  the  great  contest  that  is  to  usher  in  the  triumph 
of  the  church, — let  it  not  be  said  that  you  were  too  timid  or  in- 
dolent to  bear  your  part. 


LECTURE  XVII. 


GENERAL  CHARACTERISTICS  OF  SERMONS. 

THEY  SHOULD  BE  EVANGELICAL. 

The  preceding  course  of  Lectures  on  Preaching  comprises  a 
brief  view  of  the  History  of  the  Pulpit,  with  such  directions  as  I 
thought  proper  to  give,  respecting  the  choice  of  Texts  and  of 
subjects ;  the  general  principles  to  be  observed  in  the  plan  and 
execution  of  a  regular  discourse  ;  together  with  some  remarks, 
on  the  Style  of  the  pulpit. 

But  as  an  instructor  of  those  who  are  to  be  instructors  of  oth- 
ers in  the  way  of  salvation,  my  work  is  by  no  means  finished, 
when  I  have  pointed  out  the  proportions,  the  structure  of  parts, 
and  the  disposition  of  materials,  which  a  skilful  preacher  will 
employ  in  the  composition  of  a  single  discourse.  There  are 
certain  great  principles  of  preaching,  which  remain  to  be  dis- 
cussed, and  which  open  a  wide  field  for  our  contemplation. 
To  some  of  these  great  principles,  which  are  independent  of 
all  the  local  and  temporary  usages,  that  human  caprice  may 
prescribe  to  the  pulpit,  in  different  countries  and  periods,  I 
propose  now  to  call  your  attention. ;  In  exhibiting  those  general 
characteristics  which  I  think  Christian  sermons  ought  to  pos- 


THEY  SHOULD  BE  EVANGELICAL.  201 

sess,  and  which  I  hope  may  be  ahvays  predominant  in  the 
preaching  of  those,  trained  for  the  sacred  office  in  our  Semi- 
nary, I  shall  avoid  every  thing  of  the  technical  and  scientific 
manner,  aiming  both  in  sentiment  and  expression,  to  be  sim- 
ple, serious,  and  practical.  Indeed,  the  object  I  have  in  view 
requires  me,  not  so  much  to  discuss  disputed  principles  rela- 
tive to  preaching,  as  an  art  or  science,  as  to  spread  before 
your  minds  those  plain,  solemn  views  of  this  great  work,  which 
may  assist  each  of  you,  in  his  preparatory  efforts,  to  become 
"  a  workman  that  needeth  not  to  be  ashamed,  rightly  dividing 
the  word  of  truth."  Debarred  as  I  am  from  access  to  books 
of  reference,  except  a  very  few  that  I  have  with  me  from  my 
own  library,*  I  shall,  of  necessity,  give  you  the  results  of  my 
own  reflections,  rather  than  the  theories  of  others. 

The  FIRST  characteristic  of  a  good  sermon,  on  ivhich  I  am 
about  to  enlarge,  is,  that  it  should  be  EVANGELI- 
CAL. 

To  do  justice  to  my  own  views  on  this  subject,  it  will  be 
proper  to  state  wdiat  I  mean  by  evangelical  preaching ;  and 
then  to  show,  that  all  preaching  ought  to  possess  this  charac- 
ter. 

1.  What  is  evangelical  preaching  ?  I  answer,  it  is  the 
same  as  is  sometimes  called  preaching  Christ,  an  expression  by 
which  the  Apostles  meant,  not  chiefly  preaching  as  Christ  him- 
self did,  and  as  he  commanded  ministers  to  preach  ;  but  es- 
pecially preaching  so,  as  to  exhibit  Christ  in  his  true  char- 
acter, as  the  great  object  of  faith  and  love.  The  same  mean- 
ing is  sometimes  expressed  by  the  phrase,  "  preaching  the 
cross,"  and  preaching  "  Christ  crucified."  The  simple  fact 
that  Jesus  of  Nazareth  was  crucified,  is  but  a  small  part  of 
this  meaning.  This  fact  was  unquestionable,  and  could  never 
have  been,  either  a  "  stumbling-block  or  foolishness  "  to  Jews 
or  Greeks.     But  as  the  apostles  refen-ed  to  this  fact,  it  stood 

*  Written  on  a  southern  tour. 
26 


20"2  GENERAL  CHARACTERISTICS  OF  SERMONS. 

for  a  system  of  faith,  that  was  repulsive  to  human  pride.  As 
they  used  language,  "  Christ  crucified  "  included  all  that  is  im- 
plied in  salvation  by  grace.  It  is  the  sum  of  Christianity. 
Accordingly  preaching  the  ''  doctrines  of  grace,"  is  another 
phrase  equivalent  to  "  preaching  the  cross." 

Every  science  is  built  on  elementary  facts,  which  must  go 
together,  and  must  be  fully  exhibited  to  teach  that  science 
with  success.  The  gospel  as  a  complete  system  of  tmth,  has 
its  own  essential  principles ;  and  without  the  clear  exhibition 
of  these,  the  gospel  cannot  be  preached,  any  more  than  ge- 
ometry can  be  taught,  while  its  essential  principles  are  denied 
or  overlooked.  Whatever  proposition  in  this  science  you  under- 
take to  prove,  you  cannot  proceed  one  step,  except  on  the  ad- 
mission of  the  principles  on  which  the  science  is  built.  Just 
so  in  preaching  the  gospel.  Suppose  the  doctrine  of  atone- 
ment is  your  subject ;  how  are  you  to  proceed  ?  Of  course 
you  must  admit  man  to  be  in  a  state  of  ruin  ;  ruin  from  which 
he  needs  redemption ;  ruin  so  desperate  that  he  could  not  re- 
deem himself.  If  saved  at  all,  it  must  be  by  the  interposition 
of  an  all-sufiicient,  vicarious  sacrifice.  If  justified  at  all,  it  must 
be  "  freely,  by  the  grace  of  God."  So  it  is  with  other  subjects. 
The  doctrines  of  grace  must  go  together  ;  you  cannot  consist- 
ently admit  one,  without  going  the  length  of  the  whole  system. 

According  to  these  views,  I  need  not  take  up  time  in  show- 
ing, that  sermons  in  which  the  doctrine  of  atonement,  and  other 
essential  doctrines  of  the  gospel  are  avowedly  discarded,  or  de- 
cidedly overlooked,  come  altogether  short  of  evangelical  preach- 
ing. But  it  is  to  my  purpose  to  remind  you  in  this  connexion, 
that  even  among  ministers  whose  general  views  of  the  gospel 
are  correct,  there  is  much  preaching  which  cannot  be  called 
evangelical.  I  would  not  say  or  imply,  that  every  sermon  ought 
to  discuss,  in  set  form,  some  essential  principle  of  Christianity  ; 
but  every  sermon  ought  to  exhibit  the  sjpirit  of  Christianity,  and 
to  derive  its  appeals  to  the  heart  from  the  motives  of  Christiani- 
ty. It  is  not  enough  that  it  inculcate  what  is  both  true  and  im- 
portant ;  for  this  it  may  do,  and   yet  deserve   not  the   name  of 


THEY  SHOULD  BE  EVANGELICAL.  203 

a  Christian  sermon.  My  meaning  may  be  illustrated  by  famil- 
iar historic  examples.  Socrates  taught  the  being  of  a  God,  and 
the  doctrine  of  immortality,  and  eternal  retribution.  Cicero 
taught  temperance,  benevolence,  truth,  justice,  &c.  Seneca 
enforced  the  same  duties,  by  grave  lessons  drawn  from  the  dia- 
lectics of  the  schools.  Now,  suppose  that  you  urge  the  same 
topics,  in  the  same  manner,  from  the  pulpit.  Is  it  Christian 
preaching  ?  By  no  means.  The  things  taught  are  true  and 
important ;  but  the  spirit,  the  motives,  the  tendency,  are  not 
Christian.  You  have  delivered  such  a  sermon  as  Paul  could 
not  have  deUvered,  consistently  with  his  solemn  purpose  not  to 
"  know  any  thing,  but  Jesus  Christ,  and  him  crucified." 

Do  I  mean  then  to  find  fault  with  a  minister,  for  preaching 
on  the  existence  of  God,  the  immortality  of  the  soul,  or  the  du- 
ties of  temperance,  truth,  and  justice  ?  Certainly  not.  But  I 
mean  that  he  should  preach  these  subjects,  not  as  a  heathen 
philosopher  ;  preach  them,  not  as  independent  of  the  Christian 
system,  but  as  jjarts  of  that  system  ;  so  that  all  his  arguments, 
and  motives,  and  exhortations  shall  be  drawn  from  the  authority, 
and  exhibit  the  spirit  of  the  gospel.  The  minister  who  believes 
the  divine  all-sufficiency  of  Christ  as  a  Saviour,  and  the  abso- 
lute dependence  of  sinners  on  his  atonement,  and  the  efficacy  of 
the  Holy  Spirit  for  salvation,  can  hardly  preach  a  sermon  on  any 
occasion  or  subject  without  showing  that  he  does  thus  believe. 
One  of  our  venerable  divines*  has  well  said,  "Faithful  minis- 
ters never  preach  mere  philosophy,  nor  mere  metaphysics,  nor 
mere  morality.  If  they  discuss  the  being  and  perfections  of 
God,  the  works  of  creation  and  providence,  the  powers  and  fac- 
ulties of  the  human  soul,  or  the  social  and  relative  duties,  they 
consider  all  these  subjects  as  branches  of  the  one  comprehen- 
sive system  of  the  gospel.  Hence,  when  they  preacli  upon  the 
inward  exercises  of  the  heart,  they  represent  love,  repentance, 
humility,  submission,  sobriety  Stc.  not  as  moral  virtues,  but  as 

*  Emmons. 


204        GENERAL  CHARACTERISTICS  OF  SERMONS. 

Christian  graces.  And  when  they  discourse  upon  moral  topics, 
they  inculcate  the  duties  of  rulers  and  subjects,  of  parents  and 
children,  masters  and  servants,  by  motives  drawn  from  the  pre- 
cepts and  sanctions  of  the  gospel." 

There  is  one  caution  growing  out  of  these  remarks,  which,  if 
I  mistake  not,  is  practically  important  to  students  of  this  Semi- 
nary, in  respect  to  early  efforts  in  sermonizing.  Whenever  I 
have  observed  a  young  man,  from  pride  of  talent,  or  fastidious 
taste,  or,  (what  is  probably  in  most  cases  the  radical  defect,)  a 
low  state  of  personal  piety,  attempt  to  make  what  is  called,  a 
great  sermon ;  I  mean  when  the  effort  is,  by  eccentricity  of  sub- 
ject or  manner,  to  exhibit  his  own  genius  or  erudition,  I  have 
always  observed  that  eflbrt  to  be  a  failure,  and  sometimes  a 
grievous  one.  And  I  have  been  ashamed  and  mortified  to  see 
the  same  principle  exemplified,  in  ministers  of  full  age  ;  and  I 
might  add,  exemplified  more  than  once,  in  my  own  experience. 
So  true  is  it,  that  when  ministers  do  not  make  it  their  simple 
object  to  preach  the  "  truth  as  it  is  in  Jesus,"  God  will  with- 
hold from  them  the  ordinary  testimonies  of  his  approbation, 
and  among  these,  the  conscious  satisfaction  of  success  in  their 
labors. 

11.  We  are  to  consider  the  main  position  of  this  Lecture, 
namely,  that  all  preaching  ought  to  be  evangelical. 

Several  topics  that  might  properly  be  introduced  under  this 
head,  will  be  reserved  for  another  place.  The  considera- 
tions which  I  have  now  to  suggest,  are  chiefly  two  ; 

1.  That  evangelical  preaching  might  reasonably  be  ex- 
pected to  ansiver,  better  than  any  other,  the  great  ends  of 
preaching.  What  are  these  ends  ?  The  glory  of  God,  in 
the  sanctification,  and  salvation  of  sinners.  How  then  are  sin- 
ners to  be  sanctified  and  saved  ?  By  knowing  and  embracing 
the  system  of  truth  which  God  has  revealed  in  the  gospel,  and 
commanded  his  ministers  to  publish.  And  can  it  be  that  the 
system  which  infinite  \\isdom  has  devised,  for  a  given  purpose, 
is  no  better  adapted  to  promote  that  purpose,  than  an  opposite 
system,  or  no  system  at  all  ?     Will  men  be  induced  to  receive 


THEY  SHOULD  BE  EVANGELICAL.  205 

and  love  the  doctrines  of  grace,  by  the  influence  of  that  pulpit 
which  never  exhibits  these  doctrines  ?  Will  they  be  induced 
to  flee  for  refuge  to  the  cross,  by  preaching  which  never  urges 
upon  them  "  Christ  and  him  crucified  ?" 

Let  us  now  glance  at  some  of  the  principal  points  of  the  evan- 
gelical system,  and  see  why  these  are  adapted  to  give  special 
interest  and  success  to  preaching. 

This  system  shows  men  that  with  God,  the  heart,  and  not, 
(as  they  are  presumingly  inclined  to  suppose,)  the  external  con- 
duct, is  the  standard  of  moral  character. 

It  shows  them  that  the  heart  of  the  unsanctified  man  is  entire- 
ly sinjul ;  that  it  is  his  own  heart,  and  he  is  personally 
responsible  to  God,  for  all  its  \\Tong  affections ; — That 
eternal  death  is  the  just  desert  of  every  sinner,  because 
the  law  which  he  has  broken  is  "  holy,  just,  and  good,"  and  one 
which  he  is  bound  to  obey  perfectly,  and  with  all  his  heart. 
Let  us  pause  here  for  a  moment.  The  above  doctrines,  if  they 
are  solemnly  urged  liome  upon  the  conscience,  it  is  easy  to  see, 
must  miake  men  feel  guilty,  and  therefore  feel  unsafe.  They 
must  disturb  the  deadly  insensibility,  in  which  careless  men  love 
to  repose,  and  produce  solicitude  and  alann.  But  let  them  be 
taught,  and  let  them  embrace  any  system  of  lax  theology,  which 
allows  them  to  deny  their  own  depravity,  or  ascribe  it  to  Adam 
or  Satan,  or  God  ;  let  them  become  persuaded  that  sin  is  mere- 
ly "  human  infirmity,"  and  that  sinners  are  but  the  "  fi'ail  and 
erring  children  of  their  heavenly  Father,"  (for  so  men  have  of- 
ten been  instructed  from  the  pulpit,)  and  they  feel  no  trembling 
apprehension  of  the  "  fire  that  shall  never  be  quenched," — no 
deep  solicitude,  to  "  flee  from  the  ^vTath  to  come." 

But  to  proceed  with  our  enumeration, — The  evangelical 
system  shows  men,  that  from  the  fearful  curse  and  condemna- 
tion, which  rest  on  every  transgressor  of  the  divine  law,  no  one 
can  escape,  on  the  ground  of  any  satisfaction  which  he  himself 
is  able  to  make. — It  shows  them  that  Christ  has  interposed, 
for  the  rescue  of  lost  men  from  this  desperate  condition,  by  the 
sacrifice  of  himself  on  the  cross  ;  that  repentance  and  faith  are 


206  GENERAL  CHARACTERISTICS  OF   SERMONS. 

now  the  indispensable  and  immediate  duty  of  every  sinner,  to 
whom  the  gospel  is  known  ; — but  still,  that  the  stubborn  hostili- 
ty of  the  carnal  mind  to  this  gospel  is  such,  that  no  sinner  will 
cordially  embrace  it,  except  through  the  sovereign,  heart-subdu- 
ing, and  transforming  influence  of  the  Holy  Ghost. 

Take  the  foregoing  particulars,  and  follow  them  out,  in  ref- 
erence to  the  principle  I  am  illustrating,  and  suppose  the  com- 
bined influence  of  these  truths  to  bear  down  upon  the  heart  and 
conscience,  in  the  weekly  ministrations  of  the  pulpit,  and  it  will  be 
most  evident,  that  the  hearers  of  such  preaching  can  hardly  re- 
main in  total  indifference  to  religion.  The  direct  tendency  is, 
to  make  them  solemn  and  anxious  ;  to  show  them  their  de- 
pendence on  a  justly  ofiended  God  ;  and  to  keep  constantly  be- 
fore the  mind  the  great  question,  "  Am  I  in  a  state  of  salvation,  or 
a  state  of  vvTath  ?"  Such  effects  may  be  reasonably  expected 
to  result  from  preaching,  which  exhibits  with  power  and  pun- 
gency, the  holy  strictness  of  the  law,  the  love  of  a  bleeding  Sa- 
viour, and,  (paradox  as  it  may  seem  to  unbelief,)  the  doctrine 
of  election,  or  the  absolute  dependence  of  the  sinner  on  sove- 
reign mercy,  a  truth  wliich  I  am  sorry  to  believe  is  of  late,  compara- 
tively little  urged  from  our  pulpits.  I  say  again,  let  a  minister  build 
up  his  hearers  in  a  half-way  religion  ;  let  him  teach  them  that 
the  law,  originally  demanding  perfect  holiness,  is  modified  now 
to  suit  the  "  lapsed  condition"  of  sinners  ;  that  to  punish  them 
eternally,  for  casual  aberrations,  would  be  "  unmerciful  tyran- 
ny ;"  that  the  gospel  is  a  scheme  of  commiseration,  which  re- 
gards men  as  wretched,  rather  than  as  guilty  ;  that  God  requires 
them,  not  to  repent  immediately,  but  instead  of  immediate  re- 
pentance, to  use  means,  and  do  the  hest  they  can  in  their  help- 
less condition ;  let  him  teach  them  thus,  and  they  become  en- 
vironed with  a  triple  wall  of  brass,  to  repel  evangelical  convic- 
tion. O  how  dreadful  must  be  his  reckoning,  when  it  shall  ap- 
pear that  these  innnortal  hearers  may  have  followed  every  di- 
rection of  their  spiritual  guide,  in  every  punctilio,  and  yet  be 
eternally  shut  out  from  hope  and  heaven ! 


THEY  SHOULD  BK  EVANGELICAL.  207 

But  we  need  not  rest  this  argument  on  any  abstract  tendency 
of  evangelical  preaching ;  for 

i2.  Another  source  of  evidence  remains,  ivhich  is  decisive, 
the  evidence  of  facts.  From  this  it  appears,  that  the  preach- 
ing of  the  evangelical  system,  is  attended  with  a  salutary  and 
sanctifying  efficacy,  which  belongs  to  no  other  system.  The 
question  becomes  one  of  historical  verity,  on  which  the  proof  is 
so  ample  and  triumphant,  as  greatly  to  exceed  the  limits  that 
can  be  allotted  to  it  in  this  discussion. 

The  ground  which  I  take  is,  that  God  has  usually  attended 
the  faithful  preaching  of  the  gospel  with  a  signal  success, 
through  the  influence  of  his  own  Spirit ;  and  that  he  has  thus 
set  upon  it  the  unquestionable  and  special  stamp  of  his  own  ap- 
probation. In  proof  of  this,  the  recorded  experience  of  the 
church  may  be  adduced,  in  one  accumulated  and  overwhelming 
testimony.  If  this  cannot  be  established  by  an  unbroken  line 
of  facts,  from  the  Apostles'  days,  no  point  can  ever  be  proved 
by  history. 

What  was  it  that  occasioned  the  first  great  declension  from 
the  spirit  of  godliness,  in  the  primitive  church  ?  The  simple 
gospel,  as  it  was  preached  by  Christ  and  the  Apostles,  was  ob- 
scured, by  admixtures  of  human  speculations,  especially  the 
theories  of  the  Platonic  philosophy.  Instead  of  Christ  crucified, 
the  subtleties  of  the  schools  gradually  came  to  occupy  the  pul- 
pit. Sermons  were  moulded  on  the  elaborate  precepts  of  Gre- 
cian oratory.  The  spirit  of  piety  was  supplanted  by  love  of 
novelty,  and  by  the  vagrant  dreaming  of  mystical  theology, 
founded  on  the  grossest  perversion  of  the  sacred  oracles.  What 
was  the  consequence  ?  When  this  wide  door  was  opened, 
Pelagianism  and  Arianism  rushed  in,  like  a  flood,  upon  the 
church. 

Now  let  any  honest  man,  acquainted  with  history,  be  put  to 
answer  the  question, — who  were  the  great  moral  luminaries  that 
beamed  upon  the  world,  through  seasons  of  intervening  dark- 
ness ?  and  he  cannot  fail  to  name  such  champions  of  the  evan- 
gelical faith,  as  Athanasius,  Ambrose,  Augustine,  Chrysostom  ; 


208        GENERAL  CHAKACTEKJSTICS  OF  SERMONS. 

afterwards,  Bernard,  Huss,  Jerome  of  Prague,  Wickliffe  ;  and 
tlie  constellation  of  illustrous  reformers,  in  the  time  of  Lu- 
ther. 

The  sanctifying  influence  of  evangelical  sentiments,  is  ex- 
hibited in  the  character  of  the  English  Puritans.  Neal  in  his 
history,  gives  the  following,  strong  testimony  ;  "  They  were 
the  most  resolved  Protestants  in  the  nation ;  zealous  Calvinists, 
warm  and  affectionate  preachers.  They  were  the  most  pious 
and  devout  people  in  the  land  ;  men  of  prayer,  in  secret  and  in 
public,  as  well  as  in  their  familes.  Their  manner  of  devotion 
was  fervent  and  solemn,  depending  on  the  assistance  of  the  di- 
vine Spirit.  They  had  a  profound  reverence  for  the  holy  name 
of  God  ;  and  were  great  enemies  not  only  to  profane  swearing, 
but  to  foolish  talking  and  jesting.  They  were  strict  observers 
of  the  Lord's  day,  spending  the  whole  of  it,  in  public  and  pri- 
vate devotion  and  charity.  It  was  the  distinguishing  mark  of  a 
Puritan,  in  these  times,  to  see  him  going  to  church  twice  a  day, 
with  his  Bible  under  his  arm  ;  and  while  others  were  at  plays 
and  interludes,  at  revels,  or  walking  in  the  fields,  or  at  the  di- 
versions of  bowling,  fencing  Slc.  on  the  evening  of  the  sabbath, 
these  with  their  families  were  employed  in  reading  the  scriptures, 
singing  psalms,  repeating  sermons,  catechising  their  children, 
and  prayer.  Nor  was  this  the  work  only  of  the  Lord's  day, 
but  they  had  their  hours  of  family  devotion  on  the  week  days  ; 
they  were  circumspect,  as  to  all  excess  in  eating  and  drinking, 
apparel  and  lawful  diversions  ;  being  fiugal,  industrious,  exact 
in  their  dealings,  and  solicitous  to  give  every  one  his  o^\Tl." 
Truly  there  was  an  awful  contrast  between  the  morality  of  these 
Puritans,  and  that  of  those  who  rejected  the  evangelical  sys- 
tem. 

The  state  of  the  church  in  later  periods  confirms  the  same 
sentiment.  A  competent  judge,  though  by  no  means  partial  to 
Whitefield  and  his  associates,  said ;  "  The  revival  of  the  doc- 
trines of  grace,  was  the  great  object  of  their  labors.  Their 
preaching  had  a  mighty  infl^uence,  in  turning  many  from  the 
power  of  Satan  unto  God,  as  well  as  in  awakening  a  general  at- 


THEY  SHOULD  BE  EVANGELICAL.  209 

tentlon  to  religious  subjects.  They  were  themselves  distin- 
guished, for  the  most  part,  by  peculiar  sanctity  of  life  ;  by  su- 
periority to  the  world  ;  by  much  integrity ;  and  by  unwearied 
zeal  and  diligence  in  their  profession.  Their  conduct  still, 
more  than  their  doctrines,  served  to  reprove  the  whole  body  of 
lukewarm  ministers  in  the  establishment."  A  learned  infidel 
says,  of  the  modern  Calvinists  and  Jansenists,  that,  "  When 
compared  with  their  antagonists,  they  have  excelled,  in  no  small 
degree,  in  the  most  rigid  and  respectable  virtues ; — that  they 
have  been  an  honor  to  their  own  ages,  and  the  best  model  for 
imitation  to  every  age  succeeding."  Dr.  Priestly  admits  that, 
"  they  who  hold  the  doctrines  of  grace,  have  less  apparent  con- 
formity to  the  world,  and  more  of  a  principle  of  real  religion, 
than"  his  own  followers  ;  and  that  they  v/ho,  "  from  a  principle 
of  religion,  ascribe  more  to  God  and  less  to  man  than  others, 
have  the  greatest  elevation  of  piety."  He  ascribes  what  he 
calls  the  cool  and  unbiassed  temper  of  Unitarians,  to  their  be- 
coming "  more  indifferent  to  religion  in  general,"  in  all  "  its 
modes  and  doctrines ;"  and  accounts  for  the  fact  that  "  their 
societies  do  not  flourish,"  by  saying,  that  "  their  members  have 
but  a  slight  attachment  to  them,  and  easily  desert  them." 

Job  Orton,  in  his  old  age,  warning  a  young  minister  against 
the  loose,  moral  strain  of  preaching,  says,  that  ministers  who 
have  adopted  this,  have  brought  "  their  congregations  into  a 
wretched  state.  In  several  of  this  neighborhood,  there  are  not 
now  as  many  scores,  as  there  were  hundreds  in  their  meeting 
places,  fifty  years  ago."  "  But  I  never  knew,"  he  adds,  "  an 
instance,  where  the  minister  was  a  pious,  serious,  evangelical 
preacher,  but  his  congregation  kept  up,  though  death  and  re- 
movals had  made  many  breaches  in  it." 

Bogue  and  Bennet,  in  their  History  of  Dissenters,  say  that, 
where  a  minister  has  been  anti-evangelical,  "  his  congregation 
has  fallen  into  decay  ;" — "  that  where  Arianism  filled  the  pul- 
pit, it  invariably  emptied  the  pews  ;"  and  that  "  where  Socinian- 
ism  found  an  entrance,  its  operations  were  quicker  still,"  often 
reducing  "  flourishing  societies  to  a  few  families,"  and  some- 
27 


210       GENERAL  CHARACTERISTICS  OF  SERMONS. 

times  transforming  what  had  been  "  the  house  of  prayer,  into 
an  undisturbed  abode  of  the  spiders,  and  the  bats." 

Andrew  Fuller,  whose  candor,  and  competence  to  judge  on 
the  subject,  no  one  can  dispute,  says,  "  There  are  a  great  ma- 
ny places  of  worship  in  this  kingdom,  where  the  Socinian  and 
Arian  doctrines  have  been  taught,  till  the  congregations  are 
dwindled  away,  and  there  are  scarcely  enough  left  to  keep  up 
the  form  of  worship."* 

Similar  results  are  witnessed  on  the  continent  of  Europe.  A 
traveller  who  resided  for  a  time  at  Gottingen,  where  lax  theology 
has  possession  of  the  pulpit,  says,  that  where  he  attended 
church,  there  were  almost  no  hearers,  and  the  doors  were  lock- 
ed, to  prevent  their  escape.  "  There  are  here,  (he  adds,)  sev- 
en churches,  of  which  only  one  has  a  second  service  on  the 
Sabbath  ;  and  only  one  clergyman  can  be  said  to  have  an  au- 
dience. In  a  venerable  church,  near  my  abode,  1  counted  one 
Sunday  about  thirty  persons,  besides  a  small  school  of  children. 
On  a  dull  Sabbath,  my  attendant  told  me  he  had  been  at 
church ;  I  asked  how  many  people  were  there  ?  He  said,  there 
were  three  besides  himself.  Accordingly  the  Sabbath  is  a  day 
of  amusement  and  business.  Except  in  hours  of  worship,  shops 
are  open,  as  on  other  days.  Even  clergymen,  when  the  ser- 
vice of  tbiC  morning  is  over,  consider  that  there  is  no  farther 
bond  on  their  conscience  ;  and  common  people  are  seen  danc- 
ing and  drinking." 

Facts  of  the  same  bearing  on  my  main  point,  might  be  mul- 
tiplied without  end ;  I  am  hov.ever,  aware,  beloved  pupils,  that 
the  detail  is  already  more  than  would  be  proper,  did  I  not  wish 
to  leave  on  your  minds  one  strong,  practical  impression,  namely 
that  God  gives  success  to  no  other  preaching  but  that  which 

*  "  Raise  me  but  a  6a?-n  in  tlie  very  shadow  of  St.  Paul's  cathedral, 
and  give  me  a  man,  w!io  shail  preach  Christ  crucified,  witli  some- 
thing of  the  energy  which  the  all-inspiring  theme  is  calculated  to 
awaken  ;  and  you  shall  see  the  former  crowded  with  warm  hearts, 
while  the  matins  and  vespers  of  the  latter,  if  the  gospel  be  not  preach- 
ed there,  sliall  be  chanted  to  the  statues  of  the  mighty  dead." 

James'  Sermon  before  the  London  Missionary  Society. 


THEY  SHOULD  BE  EVANGELICAL,.  211 

exhibits  the  plain,  simple  truths  of  his  gospel,  such  as  the  lost 
condition  of  man  by  nature,  salvation  by  grace  only,  through  the 
atoning  blood  of  Christ,  and  the  sanctifying  influence  of  the  Ho- 
ly Spirit.  So  did  Knox,  Latimer,  Howe,  Owen,  and  Baxter 
preach.  Of  the  last,  Dr.  Bates  says,  "  Kidderminster,  be- 
fore his  coming  there,  was  like  a  piece  of  dry  and  barren  earth, 
but  by  the  blessing  of  heaven  on  his  labors,  the  face  of  Paradise 
appeared  there,  in  all  the  fruits  of  righteousness."  So  did  En- 
wards,  Bellamy,  Davies,  and  the  Tennants  preach,  those  lights 
of  the  American  church,  and  instruments  of  her  glorious  revi- 
vals of  religion,  in  the  last  century.  So  have  the  Fathers  of  the 
New  England  churches  generally  preached.  So  may  the 
young  heralds  of  the  cross,  trained  for  their  holy  work  in  our 
beloved  Seminary,  preach,  while  the  sun  and  moon  endure. 


LECTURE  XVIII. 


GENERAL  CHARACTERISTICS   OF   SERMONS. 

In  the  foregoing  Lecture,  I  endeavored  to  sliow,  that,  from 
the  nature  of  the  case,  and  from  the  actual  state  of  facts,  m  the 
history  of  the  church,  we  have  no  reason  to  expect  the  bless- 
ing of  God,  on  any  preaching  but  that  which  is  distinctly  evan- 
gelical.  But  other  things  are  requisite,  to  constitute  a  good  ser- 
mon ;  and  I  shall  now  consider,  at  some  length, 

A  SECOND,  general  ckaracicristic  of  a  good  sermon,  whicli  is, 

that  IT   MUST  BE   INSTRUCTIVE. 

For  the  sake  of  method,  I  shall  inquire, 
I.     What  things  are  re^^uisite  to  render  a  sermon  in- 
structive. 

1.  In  the  first  place,  then,  I  say  it  must  have  a  subject,  that 
is  important ;  a  subject  whicli  spreads  before  the  hear- 
ers some  serious  truth  to  be  believed,  or  duty  to  be  done,  or 
danger  to  be  avoided.  So  obvious  is  this  principle,  that  to 
dwell  on  it,  or  even  to  mention  it,  would  seem  superfluous,  were 
it  not  that  many  a  discourse  has  been  preached,  in  which  it  is 


THEY  MUST  BE  INSTRUCTIVE.  213 

apparently  the  object  of  the  preacher,  not  so  much  to  enhghten 
his  hearers,  as  to  any  one  thing  to  be  behoved,  or  done,  or 
avoided,  as  to  fill  up  the  time  allotted  to  a  sermon.  It  by  no 
means  follows  that  a  sermon  is  a  good  one,  because  you  can 
state  in  a  word,  or  in  a  short  sentence,  that  it  is  on  the  subject 
of  repentance,  or  faith,  or  humility  ;  but  it  certainly  follows  that 
it  is  not  a  good  one,  if  neither  they  who  hear  it,  nor  he  who  de- 
livers it,  can  tell  concisely  what  is  its  subject.  I  have  hereto- 
fore adverted  to  the  common  mistake  of  young  preachers,  in  se- 
lecting such  general  subjects  as  "  the  vanity  of  the  world." — 
"  the  universal  desire  of  happiness,"  &ic.  on  which  a  man  of 
genius,  and  of  experience  might  indeed  give  to  an  assembly 
many  profitable  instructions,  but  to  do  which  would  cost  him 
three  times  as  much  reflection,  as  would  be  requisite  to  preach 
well,  on  some  specific  point  of  faith  or  practice. 

The  apprehension  that,  on  a  subject  of  the  latter  kind  the 
stock  of  materials,  for  a  regular  discourse,  would  be  too  soon  ex- 
hausted, often  leads  him  who  has  little  skill  in  sermonizing,  to 
select  a  subject  of  so  much  scope,  that  he  might  nearly  as  well 
have  no  subject. 

But  whether  the  subject  be  general  or  specific,  it  should  be 
important.  For  a  man  who  is  commissioned  to  preach  the  ev- 
erlasting gospel,  to  pass  over  all  those  topics  which  involve  the 
highest  interests  of  his  hearers,  and  gravely  to  instruct  them  from 
the  pulpit,  on  points  critical,  speculative,  or  merely  curious,  is 
"  to  prostitute  his  noble  office."  Such  topics  may  procure  a 
temporary  reputation  to  himself,  while  he  only  amuses  his  hear- 
ers, at  the  expense  of  their  souls.  Bishop  Wilkins,  who  was 
a  judicious  adviser  in  these  matters,  says  ; — ^"  Avoid  all  subjects 
that  would  divert  the  hearers,  without  instructing  them.  Nev- 
er consult  your  fancy,  in  this  case,  but  the  necessities  of  your 
flock.  I  would  rather  send  away  the  hearers  smiting  on  their 
breasts,  than  please  the  most  learned  audience  with  a  fine  ser- 
mon. By  discussing  useless  questions,  and  things  above  their 
capacities,  we  too  often  perplex  those  whom  we  should  interest. 


214  GENERAL  CHARACTERISTICS  OF   SERMONS. 

There  is  a  great  deal  of  clifFerence  between  their  admiring  the 
preacher,  and  being  edified  by  his  sermons." 

2.  A  sermon,  to  he  instructive,  must  he  perspicuous,   in 

METHOD  and   LANGUAGE. 

On  the  advantages  and  kinds  of  divisions  proper  in  discourses 
from  the  pulpit,  and  the  principles  by  which  such  divisions 
should  be  conducted,  I  have  expressed  my  views  at  large  in 
discussing  the  structure  of  sermons.  I  will  only  add  in  this  con- 
nexion, that  to  give  instruction,  at  least  to  common  minds,  w^ith- 
out  a  good  degree  of  lucid  arrangement  in  the  things  taught,  is 
quite  impossible.  Tliat  such  arrangement  should  prevail  in  a 
sermon,  is  just  as  important,  I  must  repeat,  as  that  the  hearers 
should  understand  that  sermon,  and  remember  it.  For  assured- 
ly, unless  they  can  follow  the  preacher,  step  by  step,  in  some 
intelligible  train  of  thought,  they  will  understand  nothing,  and 
of  course  remember  nothing,  to  any  valuable  purpose  ;  in  other 
words,  they  will  gain  no  instruction. 

That  the  language  of  a  sermon  should  be  intelligible,  is  so 
plainly  essential  to  its  being  instructive,  that  no  enlargement  on 
this  head  is  called  for,  except  to  refer  you  to  observations  which 
I  have  made  on  style,  and  to  those  which  I  shall  have  occasion 
to  make  on  the  indefinite  and  the  direct  manner  in  preaching. 
Like  Paul,  "  I  would  rather  speak  five  words,  in  the  church, 
with  my  understanding,  that  I  might  teach  others  also,  than  ten 
thousand  words  in  an  unknown  tongue." 

3.   That  a  serrnon  may  he  instructive,  it  must  be  rich  in 

MATTER. 

An  important  subject  it  may  have,  and  lucid  aiTangement  of 
plan,  and  perspicuity  of  diction  ;  and  yet  it  may  amount  to  lit- 
tle more  than  a  tame  and  sterile  succession  of  remarks,  in  which 
the  preacher  seems  to  have  written,  at  great  leisure,  such 
thoughts  as  happened  to  come  to  him  ;  or  else  to  have  made 
copious  transcripts  from  his  reference  Bible ;  presuming  that 
such  extracts  from  the  sacred  pages,  whether  pertinent  or  not  to 
the  case  in  hand,  must  be  profitable  to  the  hearers.  It  is  truly 
lamentable,  that  the  liberty  of  quotation  from  this  treasury  of  sa- 


THEY  SHOULD  BE  INSTRUCTIVE.  215 

cred  knowledge,  should  ever  be  so  abused  by  the  dulness  of  the 
preacher,  as  to  render  even  Scripture,  not  profitable,  either  for 
doctrine,  or  reproof,  or  instruction  in  righteousness. 

Want  of  matter  in  a  sermon,  from  whatever  cause  the  defi- 
ciency may  arise,  diminishes  its  value  to  the  hearers,  in  point  of 
instruction.  If  the  difficulty  arises  from  want  of  native  talent  in 
the  preacher,  if  he  is  destitute  of  inventive  power,  there  is  no 
remedy.  Precepts  and  study  may  do  something  ;  but  the 
stamp  of  barrenness  will  be  fixed  on  all  the  labors  of  such  a 
mind.  If  it  arises  not  from  want  of  intellectual  capacity,  but  of 
intellectual  cultivation,  in  the  preacher,  in  other  words,  if  his 
discourses  are  barren  of  instruction  because  he  has  himself  a 
scanty  stock  of  acquired  knowledge,  the  remedy  lies  in  study. 
A  mind  invigorated  and  replenished  by  habits  of  reflection  and 
reading,  will  impart  its  own  character  to  all  its  efforts.  That 
the  stream  may  be  abundant  and  unfailing,  it  must  flow  from  a 
fountain  that  is  inexhaustible.  When  I  speak  of  acquired 
knowledge,  I  mean  to  express  the  deliberate  opinion,  that  no 
man  who  does  not,  according  to  the  direction  of  Paul,  "  give 
himself  to  reading,'"  can  be  a  profitable  preacher,  to  the  same  au- 
dience, for  any  considerable  time.  Reliance  on  mere  intellec- 
tual powers,  to  the  neglect  of  reading,  will  leave  even  a  superi- 
or mind  unfurnished  with  all  that  store  of  knowledge,  which  the 
progress  of  ages  has  accumulated  in  books,  and  in  books  only. 
Besides,  the  mind  that  has  no  fellowship  with  the  world  of  co- 
temporary  minds,  and  of  minds  that  have  stamped  their  impress 
on  the  books  of  past  periods, — such  a  mind,  vigorous  though  it 
may  be,  will  lose  its  own  elasticity.  To  sustain  the  intellectual 
powers,  and  keep  them  in  readiness  for  action,  both  the  in- 
formation and  the  impulse  derived  from  reading  are  necessary  ; 
but  to  a  mind  already  well  furnished,  doubtless  the  primary  ad- 
vantage of  books,  is  their  aid  in  rousing  its  own  energies.  Of 
course,  he  who  is  called  to  instruct  others  from  the  pulpit,  must 
not  merely  have  been  a  man  of  reading,  he  must  read  still, 
while  he  preaches,  or  his  sermons  will  be  trite  and  barren  in 
thought. 


216       GENERAL  CHARACTERISTICS  OF  SERMONS. 

I  would  urge  every  candidate  for  the  sacred  office,  to  form, 
as  early  as  possible,  the  habit  of  reading  and  thinking,  as  a 
preacher.  Let  all  his  intellectual  exercises  acquire  this  cast, 
and  have  general  reference  to  this  one  grand  business  of  his 
life.  The  painter,  the  sculptor,  the  architect,  the  military  chief, 
who  has  professional  enthusiasm,  each  will  see  in  every  object 
around  him,  those  relations  to  his  own  favorite  pursuit,  which 
are  unobserved  by  other  men.  So  should  the  preacher  see  with 
the  eyes  of  his  own  profession  ;  and  when  his  mind  goes  abroad 
in  intercourse  with  the  external  world,  with  men  and  books,  it 
should  be  to  bring  home  stores  adapted  for  use  in  his  business 
as  a  Christian  Instructor.  This  will  give  to  his  sermons  a  rich- 
ness and  variety  of  matter,  that  will  make  them  eminently 
useful.* 

It  may  be  added  in  passing,  that  such  a  systematical  classifi- 
cation of  a  man's  knowledge,  especially  his  knowledge  derived 
from  books,  will  store  his  mind  with  facts ;  and  give  him  the 
jjoioer  of  illustration,  the  want  of  which  will  certainly  make  a 
dull  preacher. 

But  in  aiming  to  render  sermons  rich  in  matter,  that  they 


*  In  respect  to  the  point  under  consideration,  it  is  of  iiicak-iilable 
advantage  to  the  preacher,  early  to  adopt  the  habit  of  classification  in 
his  readino".  Let  him  keep  a  biank-l)ook,  consisting  of  materials  for 
sermons,  in  which  he  will  insert,  with  i)roper  heads  and  arrangement, 
the  most  important  suhjecls  on  which  he  will  have  occasion  to  preach. 
I  do  not  mean  a  plan  book  ; — that  is  another  aftair,  to  be  kept  by  itself. 
Under  each  of  these  subjects,  let  him  enter  some  brief  notice,  not  a 
transcript  of  passages,  bnt  a  brief  notice  of  what  is  most  striking  in  any 
writer  that  lie  reads,  with  references  to  author,  and  page,  and  edition 
too,  when  the  book  is  not  his  own.  This  will  never  become  volnmi- 
nous,  like  the  cumbrous  Common  Place  books  used  for  transcribing 
entire  pages,  to  which  practice  there  are  insuperable  objections.  A 
quarto  blank-book,  of  two  hundred  pages,  will  perhaps  serve  a  man 
for  life  ;  and,  in  a  few  years,  will  become  such  an  index  of  his  own 
reading,  as  will  enable  him  to  avail  himself,  in  one  hour,  of  what  he 
has  been  reading  for  years  ;  and  often  on  a  given  subject,  will,  in  a 
few  moments,  put  him  in  possession  of  materials  for  which  he  might 
otherwise  search  a  long  time,  and  perhaps  search  in  vain.  The  al- 
phabetical order  for  such  a  blank-book,  is  probably  the  best,  allowing 
the  greatest  space  to  the  most  important  letters. 


THEY  SHOULD  BE  INSTRUCTIVE.  217 

may  be  instructive,  two  mistakes  are  to  be  avoided.  The  first 
is,  a  sweeping  generality,  which  aims  to  bring  the  whole  system 
of  religion  into  one  sermon.  After  what  I  have  ah'eady  said 
on  this  point,  I  advert  to  it  here,  only  to  remark,  that  discourses 
constructed  in  this  manner,  instead  of  being  rich  and  various  in 
matter,  are  usually  distinguished  for  barrenness  of  thought.  The 
other  mistake  consists  in  attempting  lyerpetual  novelty  of  matter. 
The  former  mistake  commonly  results  from  dulncss  ; — the  latter 
from  affectation.  The  same  sun  shines  in  the  firmament,  and 
the  same  Bible  is  the  light  of  the  moral  world,  from  age  to  age. 
In  regard  to  merely  human  opinions,  or  rules  of  conduct,  ec- 
centricity and  caprice  are  to  be  expected.  But  the  prominent 
truths  of  revealed  religion,  like  their  Author,  are  immutable. 
The  same  God,  and  Redeemer,  and  Sanctifier, — the  same  way 
of  salvation  too,  are  to  be  preached  now,  as  were  preached  by 
prophets  and  Apostles.  What  w^as  the  example  of  Paul,  as  to 
originality  and  variety  ?  Did  he  deem  it  necessary  to  preach 
new  doctrines  in  every  sermon  ?  So  far  from  this,  he  urged 
and  reiterated  the  same  essential  points  of  faith  and  practice, 
again  and  again,  on  those  whom  he  addressed.  Just  the  same 
did  the  other  Apostles.  Hear  what  Peter  said  to  those  who 
had  been  under  his  instruction.  "I  will  not  be  negligent  to  put 
you  always  in  remembrance  of  these  things,  though  ye  know 
them,  and  be  established  in  the  present  truth."  Nay,  it  was 
his  design,  not  only  to  render  these  truths  familiar  to  his  hearers, 
while  he  taught  them,  but  so  to  impress  them  on  their  minds, 
by  frequent  repetition,  that  they  should  never  be  forgotten.  "  I 
will  endeavour  that  ye  may  be  able,  after  my  decease,  to  have 
these  things  always  in  remembrance."  So  men  are  taught  by 
the  instructions  of  Providence  ;  and  so,  I  need  not  scruple  to 
say,  they  have  been  taught,  from  the  pulpit,  by  the  most  skilful 
preachers,  in  all  ages. 

But  where,  it  may  be  said,  on  these  principles,  lies  the  room 

for  variety  and  richness  of  matter  ?     It  lies  in  the  endless  scope 

for  illustration,  by  which  the  preacher  of  competent  powers  has 

opportunity  to  present  the  truths  of  the  gospel,  in  aspects  and 

28 


218       OKNERAL  CHARACTERISTICS  OF  SERMONS. 

relations  so  diversified,  that  while  the  same  truths  are  taught, 
over  and  over,  the  hearers  see  them  in  new  lights,  and  with  ea- 
ger interest  stretch  forward  in  knowledge. 

Is  not  the  book  of  providence  various,  rich,  beautiful,  and  even 
sublime  in  its  instructions  ?  Yet  the  sun  travels  the  same  path 
through  the  heavens,  and  the  seasons  preserve  their  order. 
Regularity  and  repetition,  in  the  natural  world,  fix  impression  ; 
so  that  uniformity  in  its  laws,  is  the  basis  of  knowledge.  If  ev- 
ery fact  in  the  kingdom  of  nature  should  occur  but  once,  and 
the  course  of  events  should  be  a  succession  of  absolute  novelties, 
experience  could  not  be  the  ground  of  foresight,  the  lessons  of 
providence  would  convey  no  valuable  instruction  to  men,  and 
the  business  of  the  world  must  cease.  The  same  principles 
apply  to  the  instructions  of  the  pulpit.  They  need  not  be  tame 
and  barren  of  interest,  because  they  often  dwell  on  the  same 
great  truths  of  religion.  On  the  contrary,  the  man  who,  from 
affectation  of  constant  novelty,  should  teach  his  hearers  the  doc- 
trine of  atonement,  for  example,  but  once  in  his  life,  might  as 
well  never  have  mentioned  it  at  all. 

4.   That  a  sermon  mnu  be  instructive,  its  materials  should 

GENERALLY    BE     THROWN     INTO  THE    FORM    OF    DISCUSSION,  IN 
distinction  FROM  THE   DESULTORY  MANNER. 

My  remarks  on  this  topic  will  be  brief,  as  partly  superseded 
by  those  already  made  on  Argument  in  Sermons.  There  is 
indeed  a  dry,  technical  mode  of  discussing  subjects,  which 
gives  a  logical  air  to  a  discourse,  but  which  wearies  rather  than 
instructs  the  hearers.  The  formality  of  propositions  and  corol- 
laries, is  not  at  all  the  thing  that  I  am  recommending.  But  it 
is  incumbent  on  the  preacher  to  give  his  hearers  substantial  rea- 
sons for  that  which  he  urges  on  them,  as  a  matter  of  faith  or 
duty.  The  Senator,  or  the  advocate  at  the  bar,  when  he 
speaks,  aims  to  establish  some  point  by  reasoning.  Why  should 
a  Christian  discourse  be  a  mere  declamatory  harangue,  not  aim- 
ing to  establish  the  truth  of  any  thing,  or  to  make  any  definite 
impression  ?  Will  it  be  said  that,  in  the  eloquence  of  the  sen- 
ate and  the  forum,  argumentation  is  indispensable,  because  men 


THEY  SHOULD  BE  INSTRUCTIVE.  219 

will  not  act  till  they  are  enlightened  and  convinced  ?  but  that, 
in  the  sanctuary,  the  main  object  is  to  produce  excitement  and 
warmth  ?  Of  what  value  is  that  warmth,  which  is  produced  by 
the  mere  vociferation  of  a  declaimer,  and  which  vanishes,  when 
the  sound  of  his  voice  ceases  ?  In  my  opinion,  one  of  the  great- 
est calamities  that  can  befal  a  congregation,  is  to  sit  under  the 
ministry  of  a  man  who  never  discusses  any  subject  in  a  regular 
manner,  nor  attempts  to  prove  any  thing,  from  reason  and  scrip- 
ture :  but  gives  his  hearers  declamation,  instead  of  Christian  in- 
struction. Such  sermons,  if  strictly  uivpremeditated ,  are  more 
likely  perhaps  to  have  occasional  flashes  of  vigor  and  vivacity, 
than  if pj'ecomposed,  in  the  extemporary  and  desultory  mode  of 
writing.  In  either  case,  they  will  utterly  fail  of  instructing  the 
hearers. 

5.  That  sermons  may  he  instructive,  they  must  exhibit  di- 
vine TRUTH  IN  ITS  CONNEXIONS. 

Men  in  general  spontaneously  read  and  think  very  little  on  relig- 
ious subjects.  What  they  know  of  the  gospel,  they  learn  more 
from  the  pulpit,  than  from  all  other  sources.  No  one  sermon 
can  contain  the  whole  of  Christianity  ;  yet  Christianity  is  a  con- 
nected, consistent  whole,  which  must  be  exhibited  in  parts  ;  and 
no  part  can  be  fully  understood,  except  in  its  relations  to  the 
rest.  In  every  art  or  science,  as  I  have  before  remarked,  there 
are  fixed  principles,  which  are  to  be  learned  distinctly,  but 
which  are  inseparably  related  to  each  other.  A  knowledge  of 
that  art  or  science,  is  a  knowledge  of  each  part,  and  of  its  rela- 
tive bearing  on  other  parts.  One  principle  of  geometry,  de- 
tached from  the  rest,  signifies  nothing  ; — the  whole  taken  to- 
gether constitute  a  perfect  science.  The  wheels  of  a  clock, 
viewed  apart  from  the  whole  machinery,  would  apparently  have 
no  design  ;  and  any  one  of  these  wheels,  indeed,  if  formed  by 
the  artist  without  regarding  its  adaptation  to  the  rest,  would  be 
altogether  useless.  So  it  is  in  the  system  of  religious  doctrines  ; 
any  one  of  these,  dissevered  from  its  connexion  with  the  rest, 
for  example,  the  doctrine  of  election,  may  be  so  distorted,  that 
it  virtually  ceases  to  be  true.     It  is  true  in  the  connexion  in 


220        GENERAL  CHARACTERISTICS  OF  SERMONS. 

which  the  Bible  has  placed  it ;  but  apart  from  that  connexion  it 
is  liable  to  be  misunderstood,  and  to  have  all  the  influence  of 
falsehood. 

To  preach  the  gospel  instructivchj  then,  is  to  preach  all  its  parts, 
especially  its  essential  parts ;  and  to  preach  them  in  their  sym- 
metrical relation  to  one  harmonious,  connected  scheme  of  relig- 
ion. This  will  prevent  that  "  inconsistency  which  loins  through 
the  whole  course  of  some  men's  preaching,  who  not  only  con- 
tradict in  one  discourse,  what  they  have  said  in  another,  but 
say  and  unsay  the  same  things,  in  the  same  discourse."  The 
amount  of  my  meaning  is,  that  no  single  truth  of  the  gospel  can 
be  adequately  taught  from  the  pulpit,  without  being  taught  in 
its  connexions  with  the  general  scope  of  revealed  religion  ;  and 
the  result  is,  that  partial  and  superficial  preaching,  is  not  instruc- 
tive preaching.  Men  may  hear  sermons  through  a  whole  life, 
which  inculcate  no  falsehood,  but  on  the  contrary  exhii)it,  in  a 
detached  way,  one  principle  after  another  of  true  religion,  and 
yet  these  hearers  may  never  acquire  an  adequate  knowledge  of 
any  one  doctrine  of  the  Bible. 

The  foregoing  are  some  of  the  principal  qualities  of  sermons, 
necessary  to  render  them  instructive. 


LECTURE  XIX. 


CHARACTERISTICS  OF  SERMONS. 


I  shall  proceed  now, 

II.  To  hole  at  THE  REASONS  wJiy  it  ought  to  he  a  prominent 
object  ivith  a  Christian  p-eacher,  to  render  his  sermons  in- 
structive. 

1.  That  this  is  his  duty  may  he  inferred  from  the  consti- 
tution OF  THE  HUMAN  MIND.  The  servicG  which  God  re- 
quires of  men  is  a  reasonable  service.  All  the  laws  of  his  mor- 
al kingdom  are  adapted  to  the  condition  of  intelligent,  ixioral 
agents.  This  kingdom  is  a  kingdom  of  motives  ;  and  no  action 
can  possess  a  moral  nature,  except  as  it  results  from  intelligence 
and  purpose  in  the  mind  of  the  agent.  The  understanding, 
therefore,  is  that  leading  faculty  of  the  soul,  to  which  motives 
are  addressed  ;  and  through  which  their  influence  bears  on  the 
heart,  and  conscience,  and  affections.  Whatever  emotion  or  ac- 
tion can  be  produced,  without  any  intelligent,  voluntary  purpose 
in  the  agent,  must  be  as  destitute  of  moral  qualities,  as 
are  the  actions  of  a  maniac,  or  the  ebbing  and  flowing  of  the 
tide.     But  if  men  are  so  made  as  to  be  influenced  by  motives. 


222      GENERAL  CHARACTERISTICS  OF  SERMONS. 

and  this  influence  can  operate  only  through  the  medium  of  light 
and  conviction  addressed  to  the  understanding,  then  the  sermon 
that  communicates  no  instruction  is  useless,  not  being  adapted 
to  the  constitution  of  the  human  mind. 

2.  That  the  Christian  preacher  should  aim  to  render  his  ser- 
mons instructive,  is  evident  from  the  nature  of  the  gos- 
pel. What  is  the  gospel  ?  It  is  a  system  of  evangelical  tmth  ; 
a  stupendous  scheme  of  mercy,  the  great  design  of  which  is  to 
sanctify  men  through  the  truth.  The  sword  of  the  Spirit,  by 
which  only  the  enmity  of  the  human  heart  is  slain,  and  the  mor- 
al temper  is  renovated,  is  the  word  of  God.  But  how  can  di- 
vine truth  operate  so  as  to  enlighten  the  conscience,  and  sancti- 
fy the  heart,  unless  it  is  distinctly  presented  to  the  mind  ?  If 
evangelical  belief  might  exist,  without  a  knowledge  of  God  and 
the  Saviour,  why  should  the  gospel  be  preached  at  all  ?  Most  ev- 
idently when  God  sanctifies  a  human  heart,  it  is  through  the 
truth,  and  the  truth  so  presented  to  the  mind  as  to  he  perceived 
and  understood. 

What  is  the  gospel  ?  I  say  farther,  it  is  a  system  of  practi- 
cal truths  ;  in  other  words,  a  system  of  truths  on  which  is  predi- 
cated a  system  oi  duties.  The  end  of  faith  is  practice.  Hence 
the  Bible  attaches  importance  to  each  truth  whicli  it  reveals, 
just  in  proportion  to  the  influence  which  that  truth  is  adapted  to 
exert  over  the  heart  and  life.  It  exhibits  no  single  doctrine  as 
a  matter  of  dry  speculation,  without  reference  to  its  bearing  on 
the  afiections,  and  the  conduct.  But  it  is  only  an  intelligent 
vieiv  of  truth,  that  can  exert  the  influence  of  which  I  am  speaking. 
The  gospel,  for  example,  requires  me  to  repent.  Wliy  do  I  need 
intellectual  light  for  this  ?  What  is  it  to  repent  ?  It  is  to  hate 
my  own  sins,  as  being  the  transgression  of  a  perfect  law.  How 
then  can  I  repent,  without  a  knoivledge  of  my  own  sins,  and  of 
the  law  that  I  have  broken  ?  The  gospel  enp'ms  faith  in  Christ 
as  a  divine  and  all-sufficient  Saviour.  But  how  can  I  believe 
in  him  without  knowing  that  I  need  a  Saviour,  and  that  he  is 
such  a  Saviour  as  I  need  ?  The  gospel  enjoins  prayer ;  but 
how  can  I  pray  acceptably  to  a  God,  of  whose  character  and  will 


THEY  SHOULD  BE   INSTHUCTIVE.  223 

I  have  no  just  conceptions  ?  '  Ignorance  may  be  the  mother  of 
such  devotion  as  was  offered  to  Diana  of  the  Ephesians,  or  the 
unknown  God  of  the  Athenians  ;  but  the  worship  which  the 
God  of  the  Bible  will  accept,  is  rational  and  spiritual.  It  re- 
quires that  the  understanding,  as  well  as  the  affections  should 
be  employed.  Short  of  this,  whatever  has  the  semblance  of 
Christian  devotion,  is  as  unmeaning  as  the  ablutions  of  the  Hin- 
doo, or  the  sacrifices  at  Mars  Hill.'* 

A  distinction  has  often  been  made  between  doctrinal  and 
practical  preaching,  which  is  meant  to  imply  that  ministers  who 
dwell  on  the  great  truths  of  Christianity,  neglect  to  inculcate  its 
moral  duties ;  whereas  the  direct  reverse  is  true,  when  doctrines  are 
exhibited  in  a  proper  manner.  The  only  end  of  revealed  truth 
I  say  again  is  duty.  Hence,  with  Paul,  instructive  preaching 
was  practical  preaching.  So  it  was  with  Edwards  and  Baxter. 
Both  were  distinguished  for  strong  powers  of  argumentation. 
But  their  discourses  never  terminated  in  speculation  ;  they  en- 
forced the  practical  duties  of  the  gospel,  by  motives  drawn  from 
its  doctrines,  and  adapted  to  bear  down  with  a  mighty  efficacy 
on  the  heart  and  life.  In  this  respect  their  preaching,  both  as 
to  its  spirit,  and  its  fruits,  differed  widely  from  that  of  moral 
preachers,  so  called,  who  labor  with  no  success,  to  regulate  the 
external  conduct  of  their  hearers,  because  they  leave  out  of  sight 
all  the  fundamental  principles  of  the  gospel.  A  respected  English 
prelate,  f  in  addressing  the  clergy  of  the  last  century,  said, 
"  We  have  long  been  attempting  to  reform  the  nation  by  moral 
preaching.  With  what  effect  ? — None.  On  the  contrary,  we 
have  dexterously  preached  the  people  into  downright  infideli- 
ty. We  must  change  our  voice.  We  must  preach  Christ  and 
him  crucified.  Nothing  but  the  gospel  is  the  power  of  God 
unto  salvation." 

3.  That  the  Christian  preacher  should  aim  to  render  his 
sermons  instructive,  is  evident  from  the  best  examples  of 
preaching. 

*  My  Sermon  at  installation  of  Rev.  D.  Oliphant. 
t  Bishop  Lavington. 


294       GENERAL  CHARACTERISTICS  OF  SERMONS. 

And  here  I  appeal  at  once  to  the  great  Teacher  who  came 
from  God,  the  perfect  pattern  of  all  other  teachers.  When  he 
entered  on  his  ministry,  false  religions  had  enveloped  the  world 
in  darkness.  A  thousand  errors  had  overspread  even  the  Jew- 
ish church.  His  great  object  was  to  dissipate  these  errors,  and 
to  enlighten  men  in  the  knowledge  of  true  religion.  Take  his 
sermon  on  the  mount,  for  example,  and  it  is  a  continued 
series  of  instructions,  given  on  most  important  subjects. 
Take  the  whole  current  of  his  public  discourses,  as  record- 
ed by  the  evangelists,  and  as  the  basis  of  them  all,  you 
find  the  fundamental  truths  of  the  gospel  inculcated.  Among 
these  I  can  barely  mention,  without  enlargement,  the  dis- 
tinct personality,  in  unity,  of  the  Father,  Son,  and  Holy 
Ghost ;  his  own  real  divinity  ;  the  sovereignty  of  God,  and  the 
personal  election  to  eternal  life,  of  those  who  are  effectually 
called  ;  the  doctrine  of  vicarious  atonement,  as  the  only  ground 
of  forgiveness  ;  the  necessity  to  all  men,  of  regeneration,  by  the 
Spirit  of  God,  on  account  of  their  entire  moral  depravity  ;  the 
necessity  of  repentance  and  faith,  as  conditions  of  salvation ; 
the  certain  perseverance  in  holiness  of  all  true  believers ;  and 
the  eternal  punishment  of  final  unbelievers.  As  Christ  com- 
mitted nothing  to  writing  himself,  one  of  two  things  is  unques- 
tionable ;  we  must  rely  with  absolute  confidence,  on  the  men 
whom  he  inspired  to  preach  and  to  write  his  gospel, — 
or  we  have  no  gospel  7iow.  If  we  do  rely  on  these  men,  the 
proof  from  the  Evangelists,  the  Acts,  and  the  Epistles,  that 
Christ  did  preach  the  above  doctrines,  stands  on  one  and  the 
same  footing  of  authority  ;  and  that  proof  is  complete.  It  is 
the  evidence  of  testimony  ;  the  same  by  which  we  know  that 
the  Apostles  themselves  preached  the  same  system  of  truths. 
That  they  did  so,  you  may  see  in  Peter's  preaching  on  the  day 
of  Pentecost ; — in  Paul's  at  Antioch,  at  Athens,  at  Corinth  ;  in 
short,  throughout  the  whole  course  of  their  ministrations.  The 
very  end  for  which  they  were  commissioned  was  to  "  teach  all 
nations,"  the  religion  of  Christ.  And  in  all  subsequent  ages, 
those  who  have  been  worthy  successors  of  the  Apostles,  have 


THEY  SHOULD  BE  INSTRUCTIVE.  225 

been  instructive  preachers.  In  short,  if  the  great  end  of  the 
Christian  ministry  is  to  save  sinners,  by  bringing  them  to  em- 
brace the  truth,  then  preachers  of  every  age,  who  have  sought 
to  amuse  their  hearers,  by  appeals  to  the  fancy,  or  to  excite 
them,  by  appeals  to  the  passions,  without  instructing  them  in  the 
great  truths  of  the  gospel,  have  utterly  failed  in  their  duty,  as 
guides  to  souls  ;  and  are  not  fit  to  be  reckoned  as  examples  of 
good  preaching.     This  leads  to  my  next  topic  of  remark ; 

4.  That  the  obligation  of  ministers  to  he  instructive  in  their 
sermons,  is  evident  from  the  best  effects  of  preaching,  in  the 
conve rsion  of  sinne rs . 

It  is  a  fair  inference  from  principles  already  established,  that 
any  system  of  preaching,  which  leaves  men  unacquainted  with 
the  vital  truths  of  the  gospel,  leaves  them  without  hope,  and 
without  God  in  the  world.  I  shall  of  course  be  understood  to 
speak  of  those  who  are  ignorant  of  the  above  truths  to  such  a 
degree,  as  is  inconsistent  with  the  exercise  of  Christian  graces  ; 
and  also  of  those  who  have  both  capacity  and  opportunity  to  re- 
ceive instruction  ;  in  distinction  from  the  case  of  infants' and  id- 
eots,  and  perhaps  of  individual  exceptions,  which  sovereign  grace 
may  make  among  the  heathen.  But  in  respect  to  men  of  full 
understanding,  in  a  Christian  land,  I  suppose  it  is  self-evi- 
dent, that  no  one  can  be  in  a  state  of  salvation,  without  doing 
what  the  gospel  requires ;  and  that  no  one  can  do  this,  without 
Jcnowing  what  the  gospel  requires.  Ignorance  of  the  gospel, 
therefore,  to  the  extent  supposed,  must  be,  in  such  a  case, 
criminal  and  fatal. 

A  human  statute-book,  that  should  professedly  tolerate  in 
subjects,  a  deliberate  and  voluntary  ignorance  of  its  own  enact- 
ments, would  be  stamped  with  absurdity.  To  suppose  then  that 
God  has  given  men  the  gospel,  with  all  the  requisite  means  for 
understanding  it  correctly,  and  yet  that  they  may  be  innocent  or 
safe  in  utter  ignorance  of  the  truths  and  duties  it  reveals,  is  to 
suppose  that  the  great  Lawgiver  trifles  with  the  subjects  of  his 
moral  government,  and  encourages  them  to  trample  on  all  its 
obligations.  But  wo  to  that  man  who,  as  an  ambassador  of  Christ, 
S9 


226       GENEKAL  CHARACTERISTICS  OF  SERMONS- 

proceeds  on  such  an  assumption  as  this  !  While  he  fails  to  give 
his  hearers  evangelical  instruction,  the  effect  of  his  ministrations 
is,  not  to  save,  but  to  destroy  their  souls.  Let  hira  look  to  it, 
how  he  shall  meet  the  reckoning  that  awaits  him,  in  the  day  of 
final  retribution. 

But  in  this  case  as  in  others,  the  tendency  of  moral  causes, 
is  to  be  estimated  from  the  effects  which  they  actually  produce. 
On  this  principle,  let  the  question  be,  what  sort  of  preaching 
does  God  most  frequently  bless  to  the  conversion  of  sinners  ? — 
and  the  answer  will  be  found  most  conclusively,  in  the  history 
of  the  church  ; — especially  in  revivals  of  religion. 

On  this  subject,  facts  speak  a  language  not  to  be  misunder- 
stood. It  has  become  an  inquiry  of  deep  and  solemn  interest, 
with  British  Christians,  why  the  special  influences  of  the  Spirit, 
so  often  granted  to  the  churches  of  this  country,  are  not  equally 
enjoyed  among  themselves.  Wliile  it  becomes  us  to  bow  to 
the  sovereignty  of  that  grace,  which  sanctifies  and  saves,  with- 
out too  fastidiously  attempting  to  explain  its  operations,  we 
know  that  it  ordinarily  operates  by  means.  A  revival  of  relig- 
ion is  nothing  more  than  the  Spirit  of  God,  giving'  to  the  great 
and  peculiar  doctrines  of  the  gospel,  their  proper  efhcacy  on  the 
hearts  of  men.  Why  then  are  not  such  revivals  common  in  the 
British  churches  ?  I  say  frankly,  that,  in  my  opinion,  the 
great  and  peculiar  doctrines  of  the  gospel  are  not  commonly 
preached  in  those  churches,  in  any  such  manner  as  is  adapted 
to  give  them  their  most  appropriate  influence  on  the  hearts  of 
men.  I  say  this  with  no  disrespect  to  the  character  of  British 
preachers,  in  or  out  of  the  establishment.  In  this  age  of  Chris- 
tian enterprise,  they  have  formed  the  van  in  the  armies  of 
Emanuel,  and  nobly  led  the  way,  in  that  system  of  unexampled 
effort,  which  promises  to  usher  in  the  millennial  triumph  of  the 
church.  Whitefield  and  the  Wesleys  were  raised  up  to  begin 
a  reformation,  which  has  since  been  carried  forward  by  other 
instrumentality.  But  these  men  were  gifted  rather  as  fervent 
pulpit  orators,  than  as  able  instructors  and  guides  in  the  church. 


THEY  SHOULD  BE  INSTRUCTIVE.  227 

They  were  not  the  fixed  lights  of  the  firmament,  but  meteors 
rather,  shot  across  the  heavens,  to  startle  a  slumbering  world. 

If  I  mistake  not,  too  many  British  sermons  of  the  last  age, 
and  the  preceding,  have  been  essentially  deficient  in  respect  to 
instruction.  To  a  great  extent, they  have  indeed  been  evangelical 
in  cast ;  but  there  is  ^hauXiherad,  generality ;  a  want  of  distinct- 
ness, and  point,  and  power,  in  exhibiting  the  truths  of  the  gospel, 
denoting  a  sad  declension  from  the  high  ground  occupied  by  those 
"  sons  of  thunder,  and  sons  of  consolation,"  the  Howes,  and 
Baxters,  and  Jeremy  Taylors  of  a  former  age.  Among  the  liv- 
ing preachers  of  that  country,  it  is  but  justice  to  say  that  there 
are  many  who  are  eminently  pious,  and  some  in  whom  such  pi- 
ety is  associated  with  talent  and  eloquence  of  the  first  order. 
But  of  those  few,  who  have  of  late  years,  stood  preeminent 
above  the  rest  in  public  estimation,  I  should  say,  that  so  far  as 
their  printed  sermons  enable  us  to  judge  of  their  preaching,  it  is 
not  generally  such  as  we  should  expect  would  be  followed  with 
a  revival  of  religion.  With  much  that  is  attractive  in  style,  and 
even  elevated  in  sentiment,  they  are,  after  all,  wanting  in  a  full 
exhibition  of  Christian  doctrines  ;  and  especially  wanting  in  that 
plain,  downright  application  of  these  doctrines  to  the  consciences 
of  men,  which  leaves  them  without  excuse  as  sinners. 

That  preaching  which  represents  sin  as  a  woful  calamity,  and 
sinners  as  objects  of  compassion,  not  of  hlame  ; — that  preaching 
which  does  not  carry  home  to  the  conscience,  the  charge  of  per- 
sonal guilt,  and  the  obligation  to  immediate  repentance,  and  per- 
sonal holiness,  has  no  tendency  to  rouse  the  soul  fi'om  its  slum- 
ber of  death.  Wherever  such  preaching  prevails,  it  is  a  re- 
markable fact,  which  cannot  be  too  often  stated,  that  no  genu- 
ine revivals  of  religion  are  found.  I  say  genuine  revivals  ;  for 
I  am  well  aware  that  popular  excitements,  without  doctrinal  in- 
struction, may  be  called  revivals  ;  and  that  zeal  without  knowl- 
edge may  glory  in  the  multiplication  of  its  converts.  But  such 
excitements  are  no  blessing  to  the  church.  Like  the  earthquake 
and  the  whirlwind  they  make  a  mighty  concussion,  but  God  is 
not  in  them ;  and  when  the  agitation  subsides,  all  is  wreck  and 


228  GENERAL  CHARACTERISTICS  OF  SERMOXS. 

confusion.  Anger,  and  clamor,  and  evil  speaking,  prevail,  in- 
stead of  the  fruits  of  the  Spirit ;  youth  and  ignorance  vaunt 
themselves  over  age  and  experience  ;  and  finally  the  ecstasy  of 
fanaticism  sinks  away  into  a  cold,  and  often  long  protracted  ap- 
athy to  all  religion.  Such  revivals  are  the^triuraph  of  infidelity, 
and  the  death  of  piety. 

The  minister  of  Christ,  whose  experience  and  success,  in 
such  seasons,  has  been  greater  than  that  of  any  other  man  in 
modern  times,  observed  to  me  ;  "  I  have  seen  churches  run 
down  by  repeated  excitements,  in  which  there  was  emotion 
merely,  without  instruction.  In  the  first  stage  of  a  revival," 
said  he,  "  while  depravity  is  yet  ascendant,  and  conscience 
asleep,  in  a  congregation,  I  would  preach  the  law,  w"ith  its  aw- 
ful sanctions,  and  its  solemn  claims  on  sinners  to  be  holy,  and 
that  immediately.  But  when  the  first  movements  of  a  revival 
are  past,  and  sinners  are  settling  down  on  presumptuous  confi- 
dences, I  would  ijreach  election.  Conscience  is  then  roused 
enough  to  make  a  cord,  which  sinners  cannot  break.  Their  own 
convictions  are  on  my  side,  so  that  they  cannot  escape ;  and  1 
would  hold  them  fast,  and  repeat  my  strokes,  under  the  fire  and 
hammer  of  divine  truth." 

President  Edwards,  in  his  letter  to  Dr.  Colman,  respecting 
the  great  revival  at  Northampton,  says  ;  "  No  discourses  have 
been  more  remarkably  blessed,  than  those  in  which  the  doctrine 
of  God's  absolute  sovereignty,  with  regard  to  the  salvation  of 
sinners,  and  his  just  liberty  with  regard  to  answering  the  pray- 
ers, or  succeeding  the  pains  of  mere  natural  men,  continuing 
such,  have  been  insisted  on.  I  have  never  found  so  much  im- 
mediate, saving  fruit,  of  any  discourses  1  have  offered  to  my 
congregation,  as  some  from  those  words,  Rom.  III.  19.  "  that 
every  mouth  m.ay  be  stopped  ;  "  endeavoring  to  show  from  them 
that  It  vv'ould  be  just  with  God  forever  to  cast  off  mere  natural 
men." 

These  remarks  doubtless  coincide  with  the  experience  of 
pious  ministers  generally,  wlio  have  been  conversant'  with  revi- 
vals.    No  lasting  and  salutary  effects  are  to  be  expected  from 


THEY  SHOULD  BE  INSTRUCTIVE.  229 

excitements,  in  which  stir  and  noise  are  substituted  for  the  sub- 
stantial influence  of  Christian  truth.  But  they  who  are  convert- 
ed under  a  ministry  of  hght,  and  cordially  embrace  the  gospel, 
with  a  full  understanding  of  its  doctrines,  have  a  religion  that 
will  produce  the  solid  fruits  of  righteousness,  and  will  abide 
the  day  of  trial.  In  this  view,  I  do  not  scruple  to  say,  for  it  is 
my  deliberate  belief,  that,  since  the  Apostles'  days,  there  has 
been  no  community,  in  which  the  general  strain  of  preaching, 
for  so  long  a  period,  to  so  great  an  extent,  and  with  so  few  ex- 
ceptions, has  been  as  well  adapted  to  promote  true  religion,  as 
in  the  evangelical  churches  of  New  England.  And  if  I  were 
to  name  any  one  preacher  from  whom  a  young  minister  might 
best  leam  some  of  the  chief  elements  of  useful  sermonizing,  that 
preacher  with  his  many  faults  of  style  and  manner,  would  be 
the  elder  Edwards.  While  his  taste  was  vitiated  by  familiarity 
with  certain  great  men  of  the  17th  century,  especially  Owen,  (as 
profound  a  theologian,  but  as  bad  a  writer  as  any  age  has  pro- 
duced,) his  sermons  possessed  the  three  grand  requisites  of 
good  preaching, — weight  of  matter, — lucid  arrangement,  and 
evangelical  warmth. 

5.  There  is  one  more  consideration  from  which  I  would  urge 
on  ministers  the  importance  of  instructive  preaching ;  and  that 

is,   ITS  TENDENCY  TO  PROMOTE  THE  UNITY  AND  STRENGTH  OF 
THE  CHURCH. 

Its  tendency  is  to  make  a  people  united  in  their  minister. 
Personal  attachment  to  a  minister,  from  his  hearers,  depends  on 
many  things,  which  cannot  be  noticed  here ;  but  it  fundamen- 
tally depends  on  their  respect  to  him  as  their  Christian  Instruc- 
tor. The  way  for  a  teacher  of  mere  children,  to  stand  high  in 
the  estimation  of  his  pupils,  is  to  create  in  them  an  ardent  thirst 
for  knowledge,  and  then  to  instruct  them.  Even  animals  in- 
stinctively gather  around  him  who  gives  them  food  ;  and  when 
"  the  hungry  sheep  look  up,  and  are  not  fed,^'  they  have  but 
little  regard  for  their  shepherd.  If  a  minister  would  maintain  the 
respect  of  his  hearers,  it  is  a  maxim  which  I  have  no  fear  of  re- 
peating too  often,  '  whatever  else  he  does  or  neglects  to  do,  he 
must  preach  well.' 


230  GENERAL  CHARACTERISTICS  OF  SERMONS. 

But  the  union  of  a  well  instructed  people,  is  not  mere  at- 
tachment to  their  minister ;  it  is  grounded  on  an  intelligent  co- 
incidence of  views,  respecting  divine  truth.  Ignorance  is  the 
parent  of  prejudice,  and  prejudice  of  mistake,  and  mistake  of 
misrepresentation.  Hence  men  often  dispute  fiercely  respecting 
doctrines  taught  in  the  pulpit,  because  they  have  not  even 
knowledge  enough  to  be  instructed.  It  was  in  this  way,  that 
some  of  Paul's  hearers  slanderously  reported,  and  affirmed  that. 
he  said,  "  Let  us  do  evil  that  good  may  come."  Ignorance  in 
religion  leads  to  controversy.  It  makes  men  sanguine,  censori- 
ous, querulous.  Knowledge  leads  to  candor,  sobriety,  docility, 
and  I  may  add,  to  unity  of  sentiment.  The  object  of  knowl- 
edge is  truth  ;  and  truth,  being  invariable,  is  a  ground,  so  far  as 
it  is  understood,  of  coincidence  in  opinion.  Let  a  hundred  men 
be  perfectly  instructed,  as  to  any  given  truth,  whether  in  mathe- 
matics, or  history,  or  religion,  and,  so  far  as  intellect  is  concerned, 
their  views  of  that  truth  will  perfectly  coincide.  Independently 
then  of  any  wayward  influence  from  passion  and  prejudice, 
which  blind  the  understanding,  from  the  obliquities  of  the  heart, 
good  men  will  be  agreed  in  religion,  just  so  far  as  they  are 
thoroughly  enlightened.  On  this  ground,  it  is  reasonable  to  look 
for  doctrinal  disputes,  and  for  all  the  mischiefs,  resulting  from 
a  controversial  spirit,  among  a  people  who  have  either  no  relig- 
ious instruction,  or  only  such  as  is  essentially  incompetent ;  and 
equally  reasonable  to  look  for  harmony  of  views,  under  the  min- 
istrations of  an  able  and  faithful  pastor. 

It  is  on  this  ground  too,  that  we  may  look  for  strength  in  a 
church.  Why  must  a  divided  church  be  a  feeble  one  ?  Because 
among  its  members,  there  is  not  only  a  want  of  cooperation,  but 
there  is  counteraction.  Division  is  always  weakness  ;  but  the 
converse  is  not  so  invariably  true.  When  we  say  that  union  is 
strength,  meaning  moral  strength,  we  refer  to  a  union  predi- 
cated on  knowledge.  Superstition  may  multiply  its  votaries, 
without  any  substantial  accession  to  its  moral  power.  The 
plague  in  London,  that  spread  death  through  the  streets  of  that 
great  and  guilty  metropolis  ; — the  earthquake  in   Syria,  that 


THEY  SHOULD   BE    INSTRUCTIVE.  231 

shook  down  towers  and  battlements,  and  burled  thousands  under 
the  ruins  of  their  own  habitations,  brought  muhitudes  to  their 
knees,  to  beg  for  mercy,  who  were  unaccustomed  to  pray ;  and 
crowded  the  churches  with  trembhng  supphants,  who  sought  a 
refuge  from  the  pangs  of  conscience.  These  spontaneous  move- 
ments of  the  muhitude,  however  general,  were  but  the  impulse 
of  a  superstitious  terror,  resulting  from  no  intelligent  views  of 
duty,  and  adding  nothing  to  the  general  amount  of  piety. 

Bigotry  builds  its  faith,  not  on  evidence,  but  on  authority  or 
accident.  It  believes  without  condescending  to  tell  the  reason 
why,  or  presuming  to  hnoiv  the  reason.  Such  is  the  condition 
of  the  uninformed  multitude,  in  Catholic  countries  ;  but  here  too, 
union  is  not  strength.  The  motley  host  of  Midian  and  Amalek 
could  not  stand  before  Gideon,  with  his  little,  chosen  band. 
An  army  of  Philistines  were  routed  by  one  Samson.  One 
Luther  and  one  Pascal,  with  the  mighty  resources  of  argument, 
which  they  wielded,  were  more  than  a  match,  in  moral  power, 
for  milUons,  debased  by  the  ignorance  and  vassalage  of  Romish 
bigotry. 

But  in  any  community,  wdiere  union  in  religious  belief  is 
founded  on  Jcnoivledge,  it  is  strength.  Christians,  in  such  a  case, 
can  give  a  reason  of  their  faith  and  hope.  Instead  of  implicit 
confidence  in  some  human  oracle,  or  in  some  system  of  heredi- 
tary belief,  like  the  noble  Bereans,  they  search  the  scriptures. 
Hence,  in  times  of  trial,  they  are  "  stedfast  and  unmovable," 
like  men ;  and  not  "  like  children,  tossed  to  and  fro,  and  car- 
ried about  with  every  wind  of  doctrine."  Such  Christians  were 
the  fathers  of  the  New  England  churches.  Their  solid  piety, 
grounded  on  an  intelligent  belief  of  evangelical  doctrines,  was  a 
burning  and  shining  light  to  the  world  around  them.  Such,  I 
rejoice  to  say,  have  been  their  successors,  in  many  of  these 
churches,  to  this  day.  I  could  point  to  honorable  examples  of 
churches,  thoroughly  taught  the  great  truths  of  the  Bible,  who 
have  stood  the  assaults  of  error,  in  its  most  imposing  forms ; — 
stood,  shoulder  to  shoulder,  like  an  army  with  banners,  and 


232  GKNERAL  CHARACTEIIISTICS   OF  SERMONS. 

maintained  unbroken  ranks,  while  the  fiercest  onset,  from  tlie 
enemies  of  truth,  could  not  shake  their  faith. 

I  could  point  to  mournful  examples  of  an  opposite  character, 
— where  a  church  has  been  so  unfortunate,  as  to  live  under  a 
pastor,  who  did  but  half  preach  the  gospel ;  and  when  that  pas- 
tor died,  perhaps  even  in  his  life,  has  become  a  prey  to  griev- 
ous wolves,  entering  in  to  devour  the  flock.  Bitter  animosities 
and  ruinous  divisions  have  arisen,  till  a  minority  of  the  church 
have  been  compelled  to  withdraw  from  the  sanctuary  of  their 
fathers,  and  set  up  the  standard  of  the  gospel  in  another  place. 

The  origin  of  these  mischiefs,  by  which  our  churches  of  late 
have  been  so  extensively  threatened,  lies  at  the  door  of  minis- 
ters, who  have  failed  to  preach  the  grand  truths  of  the  gospel ; 
not  indeed  themselves  preaching  error,  but  preparing  the  way 
for  others  to  inculcate  Unitarian  and  Universalist  heresies,  with  a 
fatal  success.  Thirty  years  ago,  if  I  mistake  not,  the  capital 
truths  of  religion  were  preached,  much  more  frequently,  and 
more  distinctly  than  now.  The  fact,  if  it  is  one,  deserves  the 
solemn  attention  of  ministers.  But  as  I  cannot  proceed  with 
this  branch  of  the  subject  here,  I  shall  resume  it  in  a  subsequent 
Lecture. 


LECTURE  XX. 


GENERAL  CHARACTERISTICS   OF  SERMONS. 


On  the  general  requisites  to  render  preaching  instructive,  and 
the  reasons  why  it  ought  to  be  so,  I  have  purposely  dwelt,  at 
considerable  length.  So  fundamental,  however,  to  the  work  of 
the  Christian  preacher,  is  the  duty  of  communicating  instruction, 
that  the  discussion  on  which  I  am  next  to  enter,  will  exhibit, 
not  so  much  a  distinct  subject,  as  an  amplification  of  the  forego- 
ing, or  a  presentation  of  it  under  different  aspects. 

I  proceed  then  to  a  third  general  characteristic  required  in 
a  sermon,  namely,  directness.  My  meaning  is,  that  it  should 
be  explicit,  both  in  doctrine  and  execution.  It  has  been  well 
said,  that,  "A  man  who  walks  directly,  though  slowly,  towards 
his  journey's  end,  will  reach  it  sooner  than  his  neighbor,  who 
runs  into  every  crooked  tuining,  or  loiters  to  gaze  at  trifles,  or 
to  gather  flowers  by  the  way-side." 

A  gentleman  of  my  acquaintance,  who  went  to  the  Chapel 
of  the  Rev.  Rowland  Hill,  in  London,  though  he  could  not 
30 


234  GENERAL  CHARACTERISTICS   OF  SERMON'S, 

reach  the  interior  of  the  house,  on  account  of  the  crowd,  but  lis- 
tened to  the  sermon  throuoli  a  window,  said  that  he  felt  but  one 
predominant  impression,  during  the  whole,  namely,  "  He 
preaches  to  me."  How  was  this  impression  produced?  The 
preacher  of  Surrey  Chapel  has  been  distini^mished  for  the  habit 
of  seizing  some  prominent  point  of  religious  truth,  holding  it  up 
in  a  clear  light,  steadily  fixing  on  it  the  minds  of  his  hearers,  and 
then  applying  it  to  their  consciences.     He  is  a  direct  preacher. 

I  will  consider  what  constitutes  directness  in  preaching,  and 
then  enquire  why  preaching  so  often  fails  of  possessing  this  char- 
acter. 

I.  What  constitutes  directness  in  preaching?  It 
consists  in  such  an  exhibition  of  a  subject,  that  the  hearers  not 
only  understand  it,  but   perceive  it  to  be  pertinent  and 

IMPORTANT  TO  THEMSELVES. 

If  I  were  to  address  a  mixed  assembly,  on  some  abstruse  top- 
ic in  philosophy,  like  the  English  preacher,  who  delivered  a  ser- 
mon on  the  science  of  optics,  would  a  plain  hearer  feel  any  rea- 
son to  say,  "  He  preaches  to  me  ?  "  Or  if  I  were  to  speak  in 
Latin,  though  the  truths  uttered  were  ever  so  simple  and  sol- 
emn, would  that  hearer  say,  "  He  preaches  to  me  ? "  If  a 
child  were  to  hear  a  learned  discussion  of  some  recondite  sub- 
ject in  metaphysics,  would  he  suppose  that  discourse  designed 
for  himself?  In  any  such  case,  how  could  a  hearer  feel  himself 
to  be  addressed,  when  he  knows,  and  supposes  the  preacher  to 
know,  that  he  is  incapable  of  comprehending  one  sentence,  that 
is  uttered  ? 

If  I  stretch  my  hand  towards  a  man  at  a  distance,  no  sensa- 
tion is  produced  in  him  by  the  movement,  for  I  have  not  reached 
him.  But  if  I  approach  him,  and  lay  my  hand  on  him,  he  in- 
stantly perceives  that  he  is  touched.  So  if  I  only  preach 
toivards  a  man,  without  reaching  him,  he  feels  nothing ;  but  if 
I  bring  divine  truth  into  direct  contact  with  his  mind,  he  instant- 
ly feels  the  contact.  He  is  a  complex  being.  He  has  an  un- 
derstanding, has  a  conscience,  has  passions.  If  the  sermon 
bears  on  his  understanding,  he  feels  it ;  if  it  bears  on  his  con- 


THEY  SHOULD  BE  DIRECT  AND  EXPLICIT.       235 

science,  lie  feels  it ;  if  it  bears  on  his  passions,  he  feels  it.  Of 
course,  if  it  does  not  touch  him  any  where,  he  has  no  sponta- 
neous feeling  that  it  was  meant  for  him. 

Now,  in  some  important  respects,  all  men  are  alike.  In 
strength  and  cultivation  of  intellect  there  is  indeed,  great  dispari- 
ty ;  but  every  man  has  a  conscience,  emotions,  passions.  A 
painting  on  canvass  of  one  face,  would  not  be  an  exact  likeness 
of  any  other  face  ;  but  a  painting,  in  language,  of  one  heart,  is 
substantially  a  likeness  of  every  other  heart.  A  hundred  men, 
therefore,  under  the  same  sermon,  may  each  one  feel,  that  it  is 
as  well  adapted  to  his  own  case,  as  though  it  were  designed  for 
him  only.  But  a  sermon  to  produce  this  impression,  must  do 
two  things  ;  it  must  clearly  present  to  the  hearers  some  subject, 
which  they  see  to  be  true  and  important ;  and  show  them  its 
adaptation  to  their  own  case.  My  meaning  may  be  illustrated 
by  examples. 

Christ  was  a  direct  preacher.  It  was  just  in  the  way  above 
described,  that  the  humbling  truths  contained  in  his  sermon  at 
Nazareth,  roused  the  prejudices  of  the  hearers,  so  that  they 
were  "  filled  with  wrath;  "  and  that  his  parable  of  the  vineyard, 
in  another  case,  made  the  Jews  angry,  when  "  they  perceived 
that  he  had  spoken  the  parable  against  them."  How  did  they 
Icnoio  that  he  meant  them  ?  He  had  not  named  them  ;  had  not 
preferred  any  accusation  against  them.  Yet  he  did  mean  them ; 
and  purposely  drew  such  a  representation,  that  their  consciences 
could  not  fail  of  making  the  application  to  their  own  case. 
Christ  knew  what  was  in  man.  He  compelled  his  hearers  to 
feel,  that,  with  the  eye  of  omniscience,  he  looked  directly  into 
every  bosom,  and  saw  what  was  passing  there.  It  was  impos- 
sible that  they  should  not  feel  thus,  when  he  answered,  as  he 
often  did,  to  their  "  inward  thoughts,"  while  those  thoughts  had 
not  been  expressed  at  all  in  words.  Hence  it  was  that  the 
woman  of  Samaria  said  to  her  friends,  "  come  see  a  man,  who 
told  me  all  things  that  ever  I  did."  Hence  the  men  who 
brought  to  Christ  a  woman,  alleging  against  her  a  heavy,  crim- 
inal accusation,  were  struck  dumb  with  confusion,  by  a  direct 
appeal  to  their  own  bosoms  ;    "  He  that  is  without  sin  among 


236  GENERAL  C '[ARACTERISTICS   OF   SERMONS. 

you,  let  him  first  cast  a  stone  at  her."  Silently  they  withdrew, 
one  by  one,  bein^  "  convinced  by  tiieir  own  conscience." 

Hence  also,  the  young  man  who  was  very  rich,  and  who  came 
to  Christ  enquiring,  what  shall  1  do,  that  I  may  inherit  eternal 
life,  was  thrown  into  agitation  by  the  simple  reply,  "  Sell  all  that 
thou  hast,  and  give  to  the  poor,  and  come  follow  me."  Nor 
was  this  a  random  stroke  ;  for  the  bolt  was  directed  with  unerr- 
ing aim,  to  smite  down  the  reigning  idol  of  his  heart.  Nay 
this  great  Teacher  from  God,  sometimes  assailed  his  hearers, 
by  forms  of  address,  still  more  explicit  and  direct,  than  any  that 
I  have  mentioned  ;  "  Wo  unto  you.  Scribes  and  Pharisees,  hyp- 
ocrites ; — Ye  serpents  ! — ye  generation  of  vipers  !  how  can  ye  es- 
cape the  damnation  of  hell."  So  he  sometimes  directly  applied 
the  language  of  consolation  ;  "Son,  be  of  good  cheer."  "  Daugh- 
ter, go  in  peace." 

Nothing  short  of  omniscience,  or  at  least  inspiration,  could 
authorize  any  one  to  use  this  sort  of  directness  in  addressing 
men.  But  still,  every  preacher  of  good  common  sense,  and  tol- 
erable acquaintance  with  human  character,  may,  if  he  chooses 
to  do  so,  find  direct  access  to  the  hearts  of  his  hearers.  To  this 
principle  I  have  before  adverted,  when  considering  the  conclu- 
sion of  sermons,  by  showing  how  the  agency  of  conscience  is 
to  be  employed,  in  making  the  application  of  divine  truth.  It 
was  involved  too,  in  discussing  the  special  interest  excited  by 
that  preaching  which  is  strictly  evangelical,  in  distinction  from 
that  which  is  not.  The  principle  implies,  you  will  observe,  that 
while  no  individual  designation  is  made  by  the  preacher,  the  ex- 
hibition of  truth  is  so  skilfully  adapted  to  the  hearer,  that  he 
feels  himself  to  be  as  really  addressed,  as  though  he  were  called 
by  name. 

One  more  illustration  of  my  meaning  will  be  sufficient. 
fVhiteficld  was  a  direct  2J>'(^(icher.  The  look  of  his  eye,  and 
the  pointing  of  his  finger,  while  some  awful  truth  of  the  Bible 
was  uttered,  often  thrilled  through  a  thousand  hearts  at  once, 
like  a  stroke  of  lightning.  Suppose  yourself  to  have  been  one 
among  a  crowded  audience,  listening  to  a  sermon  from  him,  on  the 


THEV  SHOULD  BE  DIRKCT  AND   EXPLlt:iT.  '231 

omnipresence  of  God.  The  subject  is  a  general  one,  yet  its  ex- 
hibition is  such,  that  the  truth  comes  home  to  each  hearer,  with 
a  solemn  intensity  and  individuahty,  from  which  there  is  no  es- 
cape. "  God  sees  me,"  is  the  one,  all-absorbing  thought  of 
each  mind.  As  the  sermon  proceeds,  it  tears  away  every  cov- 
ering, and  demolishes  every  refuge  of  sin.  The  adulterer, 
who  locked  his  door,  and  "  waited  for  the  twilight,  saying,  no 
eye  shall  see  me,"  trembles,  when  he  comes  to  feel  that  God 
tvas  there.  The  thief,  who  said,  "  surely  the  darkness  shall  cov- 
er me,"  trembles  when  he  comes  to  think  of  that  omniscient  eye, 
which  beheld  the  deed  of  guilt  ;  and  to  hear  that  voice  which 
seems  to  echo  from  the  Judgment  seat,  "  Can  any  hide  himself 
in  secret,  that  I  shall  not  see  him  ?"  The  man  who  defrauded 
his  neighbor  by  direct  falsehood  or  skilful  deception  ;  the  hypo- 
crite, who  assumed  the  mask  of  religion,  to  further  his  purposes 
of  iniquity ;  the  votary  of  avarice,  ambition  or  sensuality,  who 
supposed  that  the  lurking  aboniinations  of  his  heart  were  known 
only  to  himself;  each  of  these  as  the  preacher  goes  on  to  ex- 
hibit an  omnipresent,  heart-searching  God,  finds  himself  stripped 
of  all  disguise,  and  standing  naked  amid  the  all-pervading  light 
of  truth.  Nay,  before  the  sermon  is  finished,  the  summons  of 
the  last  trump  sounds  in  his  ears  ;  he  is  arraigned  at  the  bar  of 
God ;  the  books  are  opened  ;  the  secrets  of  all  hearts  are  re- 
vealed ;  the  righteous  are  adjudged  to  everlasting  life,  and  the 
wicked  to  shame  and  everlasting  contempt. 

Why  is  it  that  under  a  sermon,  skilfully  conducted,  on  this 
general  subject,  every  hearer,  who  has  a  conscience,  feels  the 
hand  of  the  preacher,  pressing  heavily  on  himself?  Just  be- 
cause the  subject  is  one,  not  of  empty  speculation,  but  of  awful 
and  universal  interest;  and  because  the  truth  is  so  exhibited, 
that  every  one  must  feel  its  adaptation  to  his  own  case.  This  is 
directness  in  preaching. 

The  way  is  now  prepared  to  inquire  in  the 

II.  Place,  ivhat  are  the  causes  which  produce  the  indefi- 
nite AND  indirect  sort  of  preaching. 

Among  these  causes,  I  would  reckon  the  following. 


238     general  characteristics  of  sermons. 

1.  Want  of  intellectual  precision  in  the  speaker. 
When  the  native  structiirc  of  a  man's  mhid  is  so  heavy,  as  to 
impart  a  character  of  imhecihty  to  its  movements,  a  correspond- 
ent indistinctness  attends  all  his  mental  operations.  As  the  sun 
behind  a  cloud,  is  to  be  seen  but  occasionally  and  obscurely,  so 
the  thoughts  of  this  man  are  wanting  in  distinctness  and  vivid- 
ness of  impression. 

Or  the  difficulty  may  lie  in  the  habits  of  his  mind,  when  there 
is  no  fault  in  its  structure.  If  he  has  not  been  accustomed  to 
systematic  thinking  ;  or  if  he  undertakes  to  discuss  a  particular 
subject,  to  which  he  has  given  no  time  for  reading  and  reflec- 
tion, his  sermon,  as  a  copy  of  his  own  mind,  Vvill  convey  no 
distinct  instruction  to  the  minds  of  others. 

Such  a  preacher  will  make  no  thorough  discrimination  of 
characters.  He  will  deal  in  general  positions,  which  all  per- 
haps will  admit  to  be  true,  but  which  no  one  will  appropriate  to 
himself.  Suppose  he  makes  the  broad  statement,  that  all  men 
are  sinners,  and  does  this  clearly.  Not  one  of  his  hearers,  per- 
haps, disputes  this  ;  and  yet  not  one  applies  it  to  his  own  char- 
acter. The  sermon  may  go  still  further,  and  divide  the  hearers 
into  two  general  classes,  saints  and  sinners,  and  yet  lead  no  one 
to  make  the  solemn  enquiry,  "  To  which  class  do  I  belong  ?" 
A  single  colour  of  the  painter,  indiscriminately  spread  over  can- 
vass, may  be  very  proper  for  certain  purposes,  but  no  one  mis- 
takes such  a  painting  for  the  likeness  of  a  human  being.  So 
the  sermon  that  consists  of  generalities,  without  any  exact  delin- 
eation of  character,  awakens  no  vivid  interest ;  it  leads  no  hear- 
er to  say,  "  that  means  me." 

But  suppose  farther,  that  the' preacher,  besides  the  general 
classification  of  his  hearers  into  saints  and  sinners,  goes  on  to 
show  that  the  former  will  be  happy  and  the  latter  miserable  ; 
while  he  makes  no  intelligible  discrimination  between  the  two 
classes ;  will  any  conscience  be  disturbed  by  that  sermon  ? 
The  grand  enquiry  remains, — what  is  a  saint  1 — what  is  a  sin- 
ner 1  To  say  that  one  loves  God,  and  the  other  does  not,  is  a 
true  answer,  but  too  general.     Among  real  Christians  there  is 


THEY    SHOULD    BE    DIItECT  AND  EXPLICIT.  239 

great  diversity  of  character,  arising  from  diversity  of  doctrinal 
views,  intellectual  temperament,  attainments  and  habits.  One 
is  inclined  to  ultra-Calvinism,  another  to  the  opposite  extreme. 
One  is  strong  and  clear,  in  his  reasoning  powers,  another  feeble 
and  obscure.  One  has  made  much  advance  in  knowledge,  an- 
other little.  One  is  judicious,  another  indiscreet ;  one  ardent, 
another  phlegmatic  ;  one  gentle,  another  austere  ;  one  scru- 
pulous, another  sanguine  and  rash. 

And  there  is  a  corresponding  difference  in  spiritual  character- 
istics. One  is  a  fervent,  watchful  Christian  ;  another  lukewarm 
and  negligent.  One  is  cheerful,  another  melancholy  ;  one  grow- 
ing, another  declining ;  One  looks  only  at  the  state  of  the  heart, 
— another  is  strenuous  for  names  and  forms ;  one  has  too  much 
a  religion  of  opinion,  another  too  much  a  religion  of  passion  ; 
one  carries  to  extreme,  his  conformity  to  the  world, — another 
his  seclusion  and  austerity. 

Among  unconverted  sinners  too  we  find  great  diversity.  To 
one  the  influence  of  instruction  and  example  in  childhood  has 
been  salutary,  to  another  pernicious  ;  one  has  been  trained  up 
in  the  school  of  Christ,  another  in  the  school  of  Satan ;  one 
is  orthodox  in  belief,  another  skeptical  ;  one  is  solemn  and  anx- 
ious, another  a  careless  neglecter,  or  hardened  despiser  of  relig- 
ion ;  one  is  addicted  to  prodigality,  another  to  parsimony  ;  one 
to  an  ostentatious  gaiety  and  grossness  of  sinful  indulgence,  an- 
other to  sullen  and  solitary  wickedness. 

But  the  indefinite  preaching  which  I  condemn  amalgamates 
all  impenitent  men,  under  one  sweeping  term  sinners,  without 
any  adaptation  of  truth  to  the  great  variety  existing  among  these 
as  to  age,  temper,  intellect,  knowledge,  and  convictions.  It  may 
undertake  to  describe  the  character  of  a  sinner,  and  draw  the  pic- 
ture of  a  demon  ;  or  on  the  other  extreme,  may  represent  this 
sinner  as  possessing  a  great  preponderance  of  moral  excellences. 

Let  the  same  preacher  attempt  to  describe  a  saint,  by  exhib- 
iting the  separate  graces  of  the  Christian  character,  and  here  too, 
all  is  loose  and  declamatory.  Does  he  speak  of  religious  joy  ? 
it  is  ecstasy ;  of  contrition  ? — it  is  melancholy  ;  of  deadness  to 


240       GENERAL  CHARACTERISTICS  OF  SERMONS. 

the  world  ? — it  is  monkish  austerity  ;  of  submission  ? — it  is  stoi- 
cal apathy,  as  to  temporal  calamities,  and  as  to  spiritual,  it  is  an 
arbitrary  test  of  character,  which  puts  asunder  what  God  has 
joined  tos^ether,  holiness  and  heaven.  Every  delineation  of  a 
true  Christian,  which  he  attempts,  is  overdrawn.  The  standard 
of  duty  he  confounds  with  the  measure  of  actual  attainment ; 
and  thus  makes  sanctification,  as  it  exists  in  this  life,  to  imply  per- 
fect conformity  to  God.  He  paints  a  Christian ;  and  it  is  the  like- 
ness of  an  angel,  rather  than  that  of  any  imperfect  son  or  daugh- 
ter of  Adam.  No  real  saint,  certainly,  would  presume  to  apply 
the  character  to  himself. 

Now  all  this  confusion  in   sermons,  may  arise  from  want  of 
clear,  accurate  habits  of  thinking  in  the  preacher. 


LECTURE  XXI. 


CHARACTERISTICS  OF  SERMONS. 


2.  Indefinite  preaching  may  arise  in  part,  from  false  taste 

IN  THE  preacher. 

Under  the  foregoing  head,  I  referred  to  want  of  logical  exact- 
ness ;  here  I  refer  to  deficiency  in  rhetorical  skill.  The  former 
fault  lies  in  the  thought,  the  latter  in  the  expression.  Paul 
says, — "  And  even  things  without  life,,  giving  sound,  whether 
pipe  or  harp,  except  they  give  a  distinction  in  the  sounds,  how 
shall  it  be  known  what  is  piped  or  harped  ?  For  if  the  trumpet 
give  an  uncertain  sound,  who  shall  prepare  himself  to  the  battle  ? 
So  likewise  ye,  except  ye  utter  by  the  tongue,  words  easy  to  be 
understood,  how  shall  it  be  known  what  is  spoken  ?  for  ye 
shall  speak  into  the  air.  There  are,  it  may  be,  so  many  kinds 
of  voices  in  the  world,  and  none  of  them  are  without  signification. 
Therefore,  if  I  know  not  the  meaning  of  the  voice,  I  shall  be 
unto  him  that  speaketh,  a  barbarian,  and  he  that  speaketh  shall 
be  a  barbarian  unto  me." 

It  is  by  no  means  my  intention  here  to  consider  those  vari- 
31 


242       GENERAL  CHARACTERISTICS  OF  SERMONS. 

ous  qualities  of  style,  which  contribute  to  perspicuity  ;  nor  yet 
to  show  how  strength  is  injured,  by  needless  accumulation  of 
words,  and  complexity  of  structnre.  My  object  is  rather  to  ex- 
hibit that  generality  in  the  choice  of  terms,  and  the  formation  of 
sentences,  which  is  the  opposite  of  simplicity  and  directness  in 
style.  Tins  may  result  from  a  habit,  unconsciously  contracted  by 
reading  some  writer  of  imposing  celebrity,  who  has  many  re- 
deeming excellencies,  amid  great  faults.  Or  it  may  arise  from 
a  designed  and  affected  imitation  of  such  a  writer.  The  fault 
may  be  that  the  sentences  of  this  writer  are  too  periodic,  the 
members  being  accumulated  to  excess,  and  artificially  adjusted 
to  the  purpose  of  rotundity  and  cadence.  Or  they  may  be  too 
much  constructed  on  the  principle  of  the  loose  sentence,  in 
which  one  thought  after  another,  is  hung  on  by  way  of  append- 
age to  the  principal  thought,  so  as  to  form  one  long,  obscure 
sentence,  out  of  materials  sufficient  to  constitute  five  or  ten  sen- 
tences.* 

*  To  elucidate  my  meaning,  it  may  lie  proper  to  give  an  example, 
from  writers  of  high  reputation,  showing  to  what  kind  of  sentences  I 
allude. 

1.   The  periodic  sentence, — (from  Johnson's   Rambler.) 

"  As  every  step  in  the  progression  of  existence  changes  our  posi- 
tion with  respect  To  ths  things  about  us,  so  as  to  lay  us  open  to  new 
assaults  and  particular  dangers,  and  subjects  us  to  inconveniences 
from  which  any  other  situation  is  exempt ; — as  a  jjublic  or  a  private 
life,  youth  and  age,  wealth  and  poverty,  have  all  some  evil  closely  ad- 
herent, wliich  cannot  wholly  be  escaped,  but  by  quitting  the  state  to 
which  it  is  annexed,  and  submitting  to  the  incuml)rances  of  some  oth- 
er condition  ; — so  it  cannot  be  denied  that  every  difference  in  the 
structure  of  the  mind  has  its  advantages  and  its  wants  ;  and  that  fail- 
ures and  defects  being  inseparable  from  humanitj',  however  the  pow- 
ers of  understanding  be  extended  or  contracted,  thei-e  will,  on  one 
side  or  the  other,  altvays  be  an  avenue  to  error  and  miscarriage." 

Here  is  a  sentence  of  twelve  lines,  so  elaborate  in  its  formation,  as 
not  to  be  at  all  a  model  for  purposes  of  popular  address. 

2  Example.  The  loose  sentence. — (from  Chalmers.)  "We  ask  you 
to  collect  all  the  scattered  remnants  of  what  is  great,  and  what  is 
graceful  in  accomplishments,  that  may  have  survived  the  fall  of  our 
first  iiarents;  and  we  pronounce  of  the  whole  assemblage,  that  they 
go  not  to  alleviate  by  one  iota,  the  burden  of  that  controversy  which 
lies  between  God  and  their  posterity  ;  that  through  all  the  ranks  and 


THEY  SHOULD  BE  DIRECT  AND  EXPLICIT.  243 

.  But  aside  frdm  rhetorical  structure,  there  is  a  kind  of  indefi- 
nite   style,  which   may    be  called  a  factitious   simplicity,   in 

diversities  of  character  which  prevail  in  the  world,  there  is  one  per- 
vading affection  of  enmity  to  him  ; — that  the  man  of  talents  forgets  that 
that  he  has  nothing  he  did  not  receive,  and  so,  courting  by  some  lofty 
enterprise  of  mind,  the  gaze  of  this  world's  admiration,  he  renounces 
his  God,  and  makes  an  idol  of  his  fame  ; — tliat  the  man  of  ambition 
feels  not  how  subordinate  he  is  to  the  might  and  majesty  of  his  Cre- 
ator, but  turning  away  all  his  reverence  from  him,  falls  down  to  the 
idol  of  power; — that  the  man  of  avarice  withdraws  all  his  trust  from 
the  living  God,  and,  embarking  all  his  desire  in  the  pursuit  of  riches, 
and  all  his  security  in  the  possession  of  them,  he  makes  an  idol  of 
wealth ; — that,  descending  from  these  to  the  average  and  the  every- 
day members  of  our  world's  population,  we  see  each  walking  after 
the  counsel  of  his  own  heart,  and  the  sight  of  his  own  eyes,  with  ev- 
ery wish  directed  to  the  objects  of  time,  and  every  hope  bounded  by 
its  anticipations  ;  and  amid  all  the  love  they  bear  to  their  families,  and 
all  the  dihgence  they  give  to  their  busmess,  and  all  the  homage  of 
praise  and  attachment  they  obtain  from  their  friends,  are  they  so  sur- 
rounded by  the  influences  of  what  is  seen  and  sensible,  that  the  invisi- 
ble God  is  scarcely  ever  thought  of,  and  his  character  not  at  all  dwelt 
on  with  delight,  and  his  will  never  admitted  to  an  habitual  and  prac- 
tical ascendency  over  their  conduct,  so  as  to  make  it  true  of  all  and 
of  every  one  of  us,  that  there  is  none  who  understandeth,  and  none 
who  seeketh  after  God." 

Here  again,  we  have  one  protracted  sentence,  of  twenty-nine  print- 
ed lines,  with  such  accumulation  of  members,  tha^  it  needs  to  he  stud- 
ied, before  the  connexion  of  its  parts  can  be  fully  perceived.  This 
undue  length,  however,  is  less  likely  to  occasion  obscuritj'',  in  the 
loose  sentence,  than  in  the  periodic,  because  in  the  former,  that  word 
or  two,  which  is  a  key  to  the  whole  sense,  comes  out  at  the  beginning, 
while  in  the  lattei-,  it  is  reserved  to  the  dose.  But,  m  both  cases,  the 
structure  is  too  elaborate  for  popular  impression. 

3  Example.  Simple  and  direct  style ; — (from  Baxter.)  "  To  preach 
a  sermon,  I  think  is  not  the  hardest  part  of  our  work  ;  and  yet  what 
skill  is  necessary  to  make  plain  the  truth,  to  convince  the  hearers,  to 
let  irresistible  light  in  to  the  consciences,  and  keep  it  there.  It  is  a 
lamentable  case,  that,  in  a  message  from  the  God  of  heaven,  of  ever- 
lasting consequence  to  the  souls  of  men,  we  should  behave  ourselves 
so,  as  that  the  whole  business  should  miscarry  in  our  hands.  How 
often  have  carnal  hearers  gone  jeering  home  at  the  palpable  and  dis- 
honorable failings  of  the  preacher"?  How  many  sleep  under  us,  be- 
cause our  hearts  and  tongues  are  sleepy  ;  and  we  bring  not  v/ith  us 
skill  and  zeal  enough  to  awaken  them  ?  Brethren,  do  you  not  shrink 
and  tremble,  under  a  sense  of  the  greatness  of  your  work  ?  Will  a 
common  measure  of  ability  and  prudenca  serve  for  such  a  task  as 


244  GENERAL  CHARACTERISTICS   OF   SERMONS. 

wliicli  the  terms  employed  are  all  intelligible,  and  well  arranged, 
but  so  general  as  to  cast  an  air  of  obscurity  over  the  meaning. 
Examples  of  this  sort  abound  in  the  iniblished  discourses  of  Dr. 
Chalmers,  who,  by  the  fliscinations  of  his  genius,  his  high  re})u- 
tation,  and  the  drapery  of  peculiar  diction  in  which  he  clothes 
his  thoughts,  is  more  likely  to  vitiate,  by  his  influence,  the  style 
of  young  preachers,  than  any  other  living  model. 

With  much  less  of  real  talent  than  Chalmers,  Irving  has  stu- 
diously copied  the  worst  faults  of  that  writer,  besides  being  pro- 
lific in  fauhs  of  his  own.  The  same  thoughts  which  Baxter 
would  have  expressed  with  unstudied  brevity  and  directness, 
both  these  preachers  express  by  a  periphrastic  generality.  For 
example, — the  former  would  say,  perhaps,  of  two  men,  that 
"  they  were  intimate  friends," — the  latter  would  say  "  they  were 
united  in  the  aftectionateness  of  intimate  companionship."  The 
former  would  describe  "  the  believer's  conquest,  by  conformity 
to  God  ; "  the  latter  would  describe  "  the  overcoming  of  his 
passions,  by  the  attemperment  of  his  affections  to  the  divine  im- 
age." The  former  would  say,  "  This  is  the  character  of  all 
men  ;  "  the  latter,  "  this  is  the  character  of  the  world's  popula- 
tion." The  former  would  say,  "  sincerity," — the  latter,  "  incor- 
ruptilile  truthfulness  ;  " — the  former,  "■  lie  was  indignant," — the 

yours  ?  J^Tecessity  may  iiuleed  cause  the  clnircli  to  tolerate  the  weak; 
but  wo  to  us  if  we  tolerate  our  own  weaknesy. 

Pay,  Ijvetliren,  hi  the  fear  of  God,  do  you  reirard  the  success  of 
your  labors,  and  wish  to  see  it  upon  the  souls  of  your  hearers,  or  do 
you  not?  If  you  do  not,  why  do  yon  suidy  and  preach,  and  call 
yourselves  the  ministers  of  Christ?  If  you  do,  snrely  you  cannot  ea- 
sily be  in(Uiced  to  S[ioil  your  own  work.  While  men  have  eyes,  as 
well  as  ears,  they  will  think  they  see  yoiu*  meaning  as  well  as  hear  it; 
and  they  are  much  more  ready  to  believe  what  they  sec  than  what 
they  hear.  It  greatly  prevents  our  success,  that  other  men  are  all  the 
week  contradicting  to  the  people  in  jtrivate,  what  we  have  been  S[)rak- 
ing  from  the  word  of  God  in  piihlic  ;  but  it  will  jjrevent  it  much 
more,  if  we  contradict  ourselves ;  if  our  actions  give  our  words  the 
lie." 

The  chief  object  of  these  examples  is  to  show,  that  as  to  its  effect 
on  the  minds  of  hearers,  the  artificial  manner  of  forming  sentences 
is  feeble,  compared  with  that  which  is  direct  and  simple. 


THEY  SHOULD  BE  DIRECT  AND  EXPLICIT.  245 

latter,  "  a  feeling  of  indignancy  came  over  him  ;  "  the  former, 
"  his  heart  was  stung  with  remorse," — the  latter,  "  with  unut- 
terahle  painfulness,  the  feeling  of  remorse  came  over  him." 

There  is,  it  must  be  confessed,  in  the  fault  I  am  describing, 
an  apparent  aim  to  depart  from  the  customary  phraseology  of 
the  best  writers  ;  but  affectation  of  peculiarity  is  not  the  main 
difficulty.  Instead  of  a  clear,  terse,  compact  style,  there  is,  in 
the  formation  of  sentences,  a  loose  generality,  as  to  words  and 
members.  Instead  of  a  meaning,  specific  and  obvious,  so  ex- 
pressed that  you  see  instantly  and  exactly  what  it  is,  you  see  it 
indistinctly,  as  you  see  th.e  moon  through  a  dense  mist. 

Would  the  time  permit,  I  miglit  properly  apply  the  foregoing 
principles  to  the  use  oi figures  in  style,  the  purjjose  of  which  is 
often  frustrated  by  indistinctness.  The  painter  would  deserve 
little  credit,  who  should  draw  the  likeness  of  a  man,  so  as  not  to 
be  distinguishable  from  that  of  an  elephant.  In  language,  it  is 
a  maxim  of  universal  application,  that  vivacity  of  impression  de- 
pends on  the  precision  and  speciality  of  the  terms  employed. 
Change  Milton's  description  of  Satan's  shield,  which  "  hung  on 
his  shoulders  like  the  moon/'  to  this  form,  "  it  hung  on  his 
shoulders  like  a  Imninous  hochj,''  and  the  figure  is  ruined.  And 
the  bold  comparison  of  the  prophet,  "  The  mountains  skipped 
like  rams,  and  the  little  hills  like  lambs,"  w^ould  be  divested  en- 
tirely of  its  picturesque  character,  if  transformed  into,  "  they 
moved  like  animals."  A  figure  may  be  so  general  as  to  ex- 
press no  resemblance  to  any  thing,  and  therefore  be  much  less 
intensive  than  a  plain  word. 

Such  are  the  ways  in  which  the  preacher,  through  bad  taste, 
may  be  so  indefinite  in  phraseology,  that,  while  his  sentiments 
and  spirit  are  altogether  good,  he  may  make  no  distinct  impres- 
sion on  his  hearers. 

3.  Indefinite  preaching   may  arise  from  constitutional 

DELICACY  OF  TEMPERAMENT  IN  THE  PREACHER.       He    may    be 

wanting  in  boldness,  to  utter  sentiments  which  he  believes  to  be 
true  and  important. 

There  is,  I  am  aware,  a  spurious  boldness  which  is  neither 


246  GENERAL  CHARACTEIIISTICS   OF   SERMONS. 

conducive  to  the  usefulness  of  a  Christian  preacher,  nor  credita- 
ble in  any  respect  to  his  character.  There  is  a  courage  which 
consists  in  rashness,  which  })ushes  on  at  random,  without  regard 
to  time,  or  place,  or  occasion  ;  which  sets  at  defiance  the  rules 
of  discretion,  and  often  of  decorum.  Sometimes  it  is  mere  rus- 
ticity, which  falls  on  the  most  offensive  manner  of  doing  and 
saying  things,  from  ignorance  of  what  is  becoming.  Sometimes 
it  is  an  affected  fidelity,  which  chooses  to  give  off'ence ;  and 
makes  a  merit  of  provoking  hostility  to  the  truth,  by  the  form 
of  its  exhibition.  Sometimes  it  is  native  asperity  or  obstinacy, 
which  regards  all  respect  for  the  feelings  of  others,  and  all 
kindness  of  manner,  as  pusillanimity.  A  man  of  this  descrip- 
tion may  be  a  very  lucid  and  direct,  and  yet  a  very  unprofitable 
preacher;  for  it  maybe  easy  to  understand  him,  but  hard  to 
love  him,  or  to  love  the  truth,  which  he  clothes  with  so  repul- 
sive an  aspect. 

But  there  is  another  extreme.  The  preacher,  through  an 
amiable  delicacy  of  temper,  may  shrink  from  the  explicit  declar- 
ation of  truths,  which  he  apprehends  would  awaken  inquietude 
in  his  hearers.     He  is  reluctant  to  inflict  pain  on  others. 

Perhaps  no  better  illustration  of  this  point  can  be  given,  than 
that  which  is  found  in  the  late  Bishop  Porteus,  a  man  admitted 
by  all  to  have  been  one  of  the  brightest  ornaments  of  the  En- 
glish church.  While  he  doubtless  believed  all  the  great  truths 
of  the  gospel,  he  too  much  submerged  them  in  the  generalities 
of  a  popular  theology,  so  that  a  distinct  recognition  of  them  will 
rarely  be  found  in  the  perusal  of  his  discourses.  He  dwelt  on 
the  wisdom,  the  duty,  the  satisfaction  of  a  religious  life,  where 
a  direct  preacher  would  have  said,  "without  holiness,  no  man 
shall  see  the  Lord." 

A  very  candid  and  able  reviewer  of  his  life  in  the  Christian 
Observer  says  ;  "  He  supposed  too  much  in  his  hearers,  the  ex- 
istence of  the  qualities  which  the  Bible  labors  to  beget.  He 
spoke  commonly  in  general  terms  ;  dealt  much  in  the  imperson- 
al verb,  much  in  the  third  person.  The  man  of  mild  temper 
will  naturally,  in  addressing  an  audience,  take  refuge  in  general 


THEY    SHOULD   BE    DIRECT  AND  EXPLICIT.  247 

terms,  abstract  truths,  impersonal  verbs,  third  persons,  and  the 
mixture  of  general  applause  to  the  mass,  with  the  measured 
condemnation  of  individuals.  Nevertheless,  such  mildness  has  no 
prototype  in  the  scriptures  ;  nor  is  it  consonant  to  the  dictates  of 
enlightened  humanity.  We  do  not  warn  the  man  whose  house  in 
on  fire,  by  the  abstract  assurance  that  "  fire  is  dangerous ; "  by 
introducing  a  third  person,  and  saying  "  he  is  in  danger ;  " — by 
adverting  to  those  noble  public  institutions,  the  fire  insurance 
companies.  Nor  must  the  delegated  apostle  of  Christianity  fail 
to  discriminate,  to  individualize,  to  strike  home,  to  draw  the  line 
betwixt  the  form  and  spirit  of  religion  ;  to  show  that  the  best 
church  cannot  of  itself  sanctify  those  who  enter  it;  "to  speak," 
as  old  Baxter  says,  "  like  a  dying  man  to  dying  men  ;  to  warn, 
rebuke,  exhort,"  like  one  who  expects  to  meet  his  congregation 
next  at  the  bar  of  God." 

As  it  was  with  this  distinguished  prelate,  so  it  doubtless  is,  in 
many  other  cases.  A  good  degree  of  correct  belief,  and  zeal, 
and  spirituality  may  exist  in  the  preacher,  and  yet  his  sermons 
may  fail  to  make  any  distinct  impression,  through  an  excess  of 
kindness,  or  an  over-wrought  sensibility,  which  dreads  to  inflict 
pain,  by  a  direct  and  pointed  exhibition  of  truth. 

4.    Indefinite  'preaching   may  arise  from  the  "  absolute 

WANT     of    piety,    OR    FROM    A     LOW     STATE     OP    PIETY,    in    the 

preacher.  In  the  latter  case,  while  his  personal  religion  is  barely 
sufficient  to  secure  his  own  salvation,  his  preaching  will  do  lit- 
tle to  promote  the  salvation  of  his  hearers.  The  man  whose 
governing  principle  is  love  to  Christ,  and  who  solemnly  be- 
lieves that  his  hearers  must  repent  or  perish,  will  speak  in  dem- 
onstration of  the  Spirit  and  with  power,  because  he  means  to  he 
un  der  stood. 

But  suppose  the  man  to  be  influenced  by  supreme  love  to 
himself — how  will  he  preach  ?  Perhaps  he  entered  the  min- 
istry as  a  mere  profession,  to  gain  his  living  by  it.  Will  he 
then  incur  the  risk  of  alienating  his  hearers,  and  losing  his  place, 
and  his  income,  by  an  explicit  declaration  of  divine  truth  ;  No, — 
he  does  not  mean  to  preach  the  gospel,  so  as  to  be  understood. 


248  GENERAL  CHARACTERISTICS  OF  SERMONS. 

Perhaps  he  is  ambitious  of  distinction,  as  a  man  of  learning 
and  taste.  Among  his  hearers,  he  numbers  famihes,  weaUhy, 
pohle,  intelhgent,  fastidious  ; — whose  refined  sensibihties  would 
be  shocked,  at  the  faithful  portrait  of  their  own  character  as  sin- 
ners, and  the  awful  retribution  that  awaits  them  hereafter. 
Something  of  Christian  truth  they  are  willing  to  hear  from  the 
pulpit,  if  it  is  adapted  to  their  fancy,  by  elegance  of  costume, 
and  makes  no  stirring  appeal  to  their  conscience.  But  can  the 
man  whose  chief  object  is  pc^pular  applause,  be  expected  to  sa- 
crifice the  favor  of  these  worldly  hearers,  by  preaching  the  gos- 
pel, in  a  manner  so  direct,  as  to  be  profitable  to  the  poor  and 
ignorant  ?  It  is  no  part  of  his  design  to  cairy  the  truth  home 
with  power  to  the  conscience  ; — he  docs  not  mean  to  be  under- 
stood. 

A  man  who  wishes  to  impress  on  other  minds  that  which 
deeply  interests  his  own,  will  easily  find  words  suited  to  his  pur- 
pose. Does  the  starving  beggar  address  you  with  studied  am- 
plification, so  as  to  leave  you  in  doubt  as  to  his  object?  He 
comes  to  the  point  at  once,  and  asks  for  bread.  Does  the  gen- 
eral, in  the  heat  of  battle,  when  all  is  at  stake  on  a  single 
charge,  seek  out  the  recondite  terms  of  philosophy,  or  the  em- 
bellishments of  rhetoric,  in  addressing  his  army  ?  No,  his  lan- 
guage is  brief  and  direct ; — "  On,  conn-ades,  on  !  "  Just  so  the 
preacher,  who  firmly  believes  the  message  of  the  gospel,  and 
solemnly  feels  its  everlasting  importance  to  his  hearers,  will  de- 
hver  this  message  p/oin/i/,  hke  a  man  in,  earnest.  So  did  John 
the  Baptist.  He  knew  that  his  life  was  in  danger,  from  the 
sanguinary  temper  of  Herod.  But  he  was  charged  Irom  heaven 
with  a  message  of  rebuke,  to  that  guilty  man,  and  he  did  not 
scruple  to  deliver  it.  When  John  preached  generally,  Herod 
"  lieai'd  him  gladly  ;  "  but  when  the  fearless  stroke  was  aimed 
at  the  conscience  of  that  licentious  king,  "  it  is  not  lawful  for  thee 
to  have  thy  brother's  wife,"  he  beheaded  the  preacher. 

Let  love  to  God  and  to  souls,  and  the  solemn  anticipation  of 
meeting  his  hearers  at  the  judgment,  be  predominant  in  a 
man's  heart,  and  this  will  strip  off  from  his  sermons,  all  the  dra- 


THEY  SHOULD  BE  DTRKCT  AND   EXPLICIT.  249 

pery  of  concealment,  and  artificial  ornament,  and  lead  him  to  a 
plain,  downright,  searching  exhibition  of  divine  truth,  which  will 
make  his  hearers'  hearts  burn  within  them. 

But  let  the  love  of  himself  be  the  ruling  principle,  and  this 
will  probably  give  to  his  preaching  some  of  those  forms  of  gen- 
erality, which  will  frustrate  all  its  salutary  effects.  Perhaps  it 
will  transmute  what  should  be  a  Christian  sermon,  into  a  frigid 
essay.  The  course  of  thought,  with  the  careful  avoidance  of 
all  divisions,  or  obvious  arrangement  of  any  sort,  flow^s  on  in  the 
uninterrupted  succession  of  sentences,  constructed  perhaps  by 
the  nicest  rules  of  art ;  but  when  the  discourse  is  ended,  noth- 
ing is  proved  ;  no  conviction,  no  light,  no  excitement  is  given, 
or  was  meant  to  be  given  to  any  mind.  Hence  it  is,  that  out- 
rageously immoral  men  often  listen  to  such  exhibitions  from 
the  pulpit,  with  no  inquietude  ;  or  if  any  throb  of  conscience  is 
felt,  retiring  from  the  sanctuary,  they  forget  what  manner  of  per- 
sons they  are.  A  general  approbation  of  what  is  right,  or  con- 
demnation of  what  is  wrong,  may  have  been  awakened,  but  it  is 
all  as  the  parable  of  Nathan  to  David  would  have  been,  without 
the  application,  "  Thou  art  the  man." 

Preachers,  defective  in  piety,  may  use  evangelical  terms,  as 
sin,  repentance,  atonement,  sanciijication,  and  yet  preach  no  sin- 
gle doctrine  of  the  gospel  clearly.  They  often  adopt  a  phrase- 
ology, so  guarded  and  general,  as  not  to  disturb  the  most  fastid- 
ious contemner  of  the  gospel.  Where  Christ  Vv'ould  say,  "  He 
that  believeth  not  shall  be  damned," — they  speak  of  the  "  sanc- 
tions of  Christianity."  Where  this  divine  Teacher  would  say, 
"  Ye  must  be  born  again," — they  inculcate  the  "  import- 
ance of  moral  reformation."  Where  Paul  would  say,  "  The 
carnal  mind  is  enmity  against  God,"  they  speak  of  "  the  lapsed 
state  of  man."  Where  he  would  inculcate  "  holiness," — they 
descant  on  "  the  moral  fitness  of  things,  and  the  beauty  of  vir- 
tue." Nay,  in  the  act  of  quoting  this  apostle,  a  fastidious 
preacher  of  this  sort  polished  aw- ay  the  roughness  on  the  in- 
spired text,  "  Make  your  calling  and  election  sure,"  by  render- 
ing it,  "  Make  your  calling  and  salvation  sure." 
32 


250       GENERAL,  CHARACTERISTICS  OF  SERMONS. 

Such  sermons  have  no  tendency  to  instruct  the  ignorant,  nor 
to  alarm  the  careless,  nor  to  accomplish  any  one  purpose  of 
Christian  preaching.  The  advocate  who  should  speak  to  a  ju- 
ry, in  language  so  indefinite,  as  purposely  to  make  no  distinct 
impression  on  their  minds,  wliile  his  client  is  on  trial  for  his  life, 
would  scarcely  be  employed  again,  in  any  cause  of  magnitude. 
The  physician,  who  should  seem  to  believe  that  there  is  no  such 
thing  as  dangerous  disease  among  men  ;  or  who  should  barely 
talk  of  the  benefits  of  health,  to  one  in  a  burning  fever  :  or  pre- 
scribe some  palliative  to  a  man  in  the  consumption,  and  the 
same  to  a  man  in  the  dropsy,  would  be  thought,  as  Baxter  says, 
"  a  sort  of  civil  murderer." 

Why  then  should  he  who  ministers  to  souls,  trifle  with  his  sa- 
cred charge  ?  Why  speak  obscurely,  when  the  truth  to  be  ut- 
tered, is  dear  as  the  light  of  heaven,  and  the  motives  to  declare 
it  plainly,  are  momentous  as  eternity  ? 


LECTURE  XXII. 


GENERAL  CHARACTERISTICS  OF  SERMONS. 


There  remains  one  more  topic,  under  the  general  head  of 
indefinite  preaching,  which  it  seems  necessary  to  expand,  so 
much  as  to  make  it  the  chief  subject  of  the  present  lecture. 
I  proceed  then  to  say, 

5.  That  indefinite  preaching  may  arise  from  wrong  theo- 
ry IN  THE  PREACHER,  AS  TO  THE  BEST  MODE  OF  EXHIBITING 
DIVINE  TRUTH. 

This  may  occur  perhaps  in  a  given  case,  not  because  there  is 
any  obvious  deficiency  of  taste,  or  discrimination,  or  boldness,  or 
piety,  in  the  dispenser  of  the  sacred  oracles  ;  but  because  he 
honestly  beheves,  that  men  are  less  likely  to  be  converted,  un- 
der a  direct  and  explicit  declaration  of  Christian  doctrines,  than 
under  one  that  is  more  cautious  and  qualified. 

The  principle  assumed,  to  express  it  briefly,  is  this ;  that  re- 
ligious truth,  to  produce  any  saving  effect  on  men,  must  operate 
according  to  the  philosophy  of  the  human  mind  ;  and  that  to 
exhibit  this  truth  in  such  a  manner  that  the  effect  is  to  awaken 
opposition  in  the  hearers,  is  of  course  to  harden  their  hearts,  and 
confirm  them  in  impenitence.    The  assumption  is,  in  other  words, 


252  CENERAL  CHARACTERrSTICS   OF   SERMONS. 

that  men  are  predisposed  to  embrace  the  truth,  if  it  is  skilfully 
exhibited  ;  and  that  when  they  are  excited  to  feelings  of  oppo- 
sition, this  must  be  o\vin<);  to  some  fault  in  the  preacher.  After 
the  remarks  which  I  have  already  made  on  that  point,  no  one 
will  understand  me  as  justifying  a  studied  repulsiveness  of  man- 
ner in  the  pulpit.  But  I  regard  the  theory  just  mentioned, 
though  it  is  embraced  by  some  good  and  able  preachers,  as 
wrong  in  principle,  and  as  inconsistent  both  with  the  Bible  and 
facts. 

Fully  to  show  this,  miglit  lead  to  a  discussion  more  extended 
than  is  consistent  with  my  present  object,  which  is  to  suggest 
only  those  thoughts  that  have  a  direct  bearing  on  the  point  in 
hand. 

In  the  FIRST  ijlace,  the  Bible  represents  unsanctified  men  as 
predisjiosed,  not  to  receive  and  love  the  truth,  but  to 
HATE  AND  OPPOSE  IT.  Evcry  such  man  is  an  enemy  to  God. 
In  proof  of  this  I  will  cite  but  one  text,  as  a  specimen  of  the 
concurrent  testimony  of  the  sacred  oracles  ;  "  The  carnal  mind 
is  enmity  against  God."  To  say  that  this  refers  only  to  Jews  or  to 
men  of  one  age,  is  to  trifle  with  the  plain  import  of  language  ;  for  it 
clearly  applies  to  men  universally,  of  all  ages.  Hence  a  spe- 
cial regeneration  by  the  Holy  Spirit,  is  also  taught  in  the  Bible, 
as  universally  necessary  to  qualify  men  for  heaven  ;  because  by 
nature  they  have  no  holiness,  and  never  would  have  any,  if  left 
to  themselves. 

Every  such  man  loves  himself  supremely,  and  is  therefore 
opposed  to  the  law,  which  requires  him  to  love  God  supremely. 
He  loves  sin,  and  is  tlierefore  opposed  to  the  law,  which  requires 
him  to  be  holy,  and  threatens  him  with  death,  for  every  trans- 
gression. He  loves  tranquillity  in  his  unbelief,  and  is  therefore 
opposed  to  the  alarming  denunciation  of  the  gospel,  "  he  that 
believeth  not  shall  be  dan)ned."  He  is  proud  ;  and  therefore 
is  opposed  to  that  whole  system  of  truth,  by  which  "  the  lofti- 
ness of  men  is  bowed  down,  and  the  haughtiness  of  men 
is  made  low,  and  the  Lord  alone  is  exalted."  Accordingly 
this    system   of    truths,    especially   the    doctrine   of    personal 


THEY  SHOULD  BE  DIRECT  AND  EXPLICIT.       253 

election,  and  the  sovereignty  of  divine  grace,  vvhen  not  dis- 
guised, or  explained  away  by  preachers,  has  been,  hke  the  sect 
of  the  Nazarenes,  "  every  where  spoken  against."  And  can  it 
be,  notwithstanding  all  this  evidence  as  to  the  native  temper  of 
the  human  heart,  that  it  is  predisposed  to  love  the  gospel,  if 
properly  exhibited  ?  and  that  all  its  opposition  to  the  truth, 
arises  fram  the  preacher's  want  of  skill  in  presenting  the  system 
of  Christian  doctrines,  according  to  the  laws  of  intellectual  phi- 
losophy ? 

In  the  SECOND  place,  such  a  theory  of  preaching  has  no 

COUNTENANCE    FROM  THE    PUBLIC    MINISTRY  OF  ChRIST.       He 

did  not  represent  men  as  predisposed  to  love  God,  so  soon  as 
they  should  see  his  t7-ue  character,  for  this  true  character  was 
the  very  thing  which  they  hated.  "  Ye  have  both  seen  and 
hated  both  me  and  my  Father."  "  This  is  the  condemnation, 
that  light  is  come  into  the  world,  and  men  love  darkness,  rather 
than  light."  When  hatred  arises  from  intellectual  misappre- 
hension, light  will  remove  it ;  when  it  arises  from  the  state  of 
the  heart,  light  will  increase  it.  I  mean  that  while  the  heart 
hates  the  true  character  of  God,  clearer  views  of  that  character 
do  not  produce  love,  but  more  hatred.  If  the  opposition  of  sin- 
ners to  God  were  only  an  intellectual  mistake,  if  it  were  only 
opposition  to  ti  false  character  of  God,  it  could  not  be  criminal, 
for  every  false  character  of  God  ought  to  be  opposed.  But  the 
difficulty  with  sinners  in  Isaiah's  time,  was  not  an  intellectual 
one  ;  "  A  deceived  heart  turned  them  aside."  Just  so  it  was  in 
the  time  of  Christ.  If  his  hearers  only  needed  to  have  the 
truth  skilfully  set  before  them,  to  love  it,  why  did  they  often 
bitterly  complain,  under  his  sermons  ?  Did  not  Christ  know 
how  to  preach  his  own  gospel  ?  Was  it  want  of  acquaintance 
with  the  human  heart,  or  of  skill  in  adapting  his  instructions  to 
the  real  condition  of  men,  which  led  him  so  to  exhibit  the  doc- 
trine of  divine  sovereignty  at  Nazareth,  that  "the  whole  syna- 
gogue were  filled  with  indignation  ?  "  Suppose  that  this  great 
Teacher  had  conformed  to  the  theory  that  the  gospel  must  be 
so  preached,  as  not  to  be  repulsive  to  depraved  hearts,  the 


254       GENERAL  CHARACTERISTICS  OF  SERMONS. 

scornful  and  malignant  opposition  that  was  waged  against  him, 
he  would  indeed  have  escaped.  Why  ?  Just  because  he 
would  have  given  men  a  system  of  religion,  at  once  adapted  to 
please  their  pride,  and  to  leave  them  without  remedy  and  with- 
out hope  in  their  alienation  from  God.  He  knew  that  the  only 
way  to  save  lost  sinners,  was  to  show  them  that  they  were  lost ; 
and  to  make  them  feel  their  awful  guilt  and  danger.  But  this 
he  could  not  do,  without  disturbing  the  enmity  of  their  carnal 
minds. 

In  the  THIRD  place,  the  theory  that  the  gospel,  when  proper- 
ly preached,  finds  the  unsanctified  heart  predisposed  to  embrace 

it,  IS   CONTRARY  TO  THE  GENERAL  EVIDENCE   OF  FACTS. 

From  the  ministry  of  its  divine  Founder  to  the  present  time, 
the  gospel  has  fought  its  way,  against  the  pride,  and  prejudice, 
and  unbelief  of  this  same  human  lieart,  arrayed  in  a  thou- 
sand forms  of  inveterate  hostility  to  oppose  its  progress.  In- 
deed, that  this  religion,  in  its  pnmitive  purity,  should  have 
maintained  an  existence  on  earth,  in  the  face  of  so  much  oppo- 
sition, and  notwithstanding  so  many  motives  operating  on  its 
teachers  to  disguise  its  truths,  and  neutralize  its  character,  is  ow- 
ing merely  to  the  shield  of  omnipotence,  interposed  for  its  pro- 
tection. 

To  the  maxim  then, — that  to  repel  the  human  heart  is  not 
the  loay  to  convert  it,  I  reply  hy  another  maxim; — that  to  ap- 
pease the  enmity  of  the  heart,  hy  accommodating  the  gospel  to 
its  taste,  is  not  the  ivay  to  convert  it ;  but  is  the  direct  way  to 
frustrate  the  saving  influence  of  divine  truth,  and  to  fix  men  in 
hopeless  rejection  of  it.  Paradox  as  it  may  seem  to  unbelief, 
it  ought  to  be  no  mystery  to  the  Christian  teacher,  that  those 
searching,  humbling  truths,  which  inflict  agony  on  the  sinner's 
conscience,  are  the  only  means  of  his  deliverance;  from  spiritu- 
al death.  So  thought  the  great  physician  of  souls.  To  those 
diseased  with  sin,  he  did  not  scruple  to  administer  bitter  medi- 
cines. And  shall  we  imagine  ourselves  more  merciful  and  skil- 
ful than  Christ,  while  we  leave  untouched  the  deadly  malady  of 


THEY  SHOULD  BE  DIRECT  AND  EXPLICIT.       255 

the  soul,  because  we  choose  to  accommodate  our  prescriptions 
to  the  wishes  of  those  who  are  utterly  ignorant  of  their  disease 
as  sinners,  and  of  the  only  remedy  provided  in  the  gospel  ? 

Suppose  that  Paul,  vdien  he  was  going  to  Corinth,  could 
have  been  addressed  by  some  adept  in  intellectual  philosophy, 
and  told,  "  it  is  preposterous  for  you  to  preach  the  doctrine  of 
Christ  crucified,  in  that  refined  city.  This  doctrine  is  '  to  the 
Jews  a  stumbling  block,  and  to  the  Greeks  foolishness.' "  He 
Avould  have  said, — '  I  know  it,  but  this  same  doctrine  is,  not- 
withstanding, the  wisdom  of  God,  and  the  power  of  God  unto 
salvation.  Your  maxim  of  modifying  the  gospel,  lest  it  should 
repel  the  sinful  heart,  would  bind  over  the  world  to  despair.' 

Suppose  you  were  called  to  devise  the  best  method  of  con- 
verting infidels  to  Christianity  ; — would  you  present  it  to  them 
as  it  came  from  Christ  ?  or  as  accommodated  by  a  philosophical 
theory  to  their  prejudices  ?  Priestly  tried  this  latter  experiment, 
— fully  expecting  that  Jews  and  philosophical  unbelievers 
would  embrace  what  he  called  a  rational  Christianity.  What 
was  the  result  ?  The  Jews  believed,  not  that  Christianity  is 
true,  but  that  Priestly  was  no  consistent  Christian.  And  he, 
very  candidly  acknowledging  the  disappointment  of  his  own 
hopes,  said  ;  "  I  do  not  know  that  my  book  has  converted  a  sin- 
gle unbeliever." 

Or  suppose  you  were  sent  as  a  missionary  to  the  heathen  ; 
would  you  modify  the  gospel,  so  that  they  might  think  it  coin- 
cident with  their  own  superstitions  ?  That  they  might  be  in- 
duced to  take  on  them  the  Christian  name,  would  you  amalga- 
mate their  faith  with  yours  ?  This  experiment  too,  has  been 
tried.  The  Romish  missionaries  in  China,  acting  on  the  genu- 
ine theory  of  their  master  Loyola,  carried  out  the  plan  of  con- 
verting the  heathen  by  accommodation.  "  They  gave  up  the 
main  things  in  which  Christians  and  heathens  had  been  ac- 
customed to  differ,  and  allowed  the  Chinese  every  favorite  spe- 
cies of  idolatry.  The  consequence  was,  they  had  a  great  many 
converts  such  as  they  were  ;  but  thinking  people  looked  upon 


•256  GENERAL  CHARACTERISTICS  OK   SERMONS. 

the  missionaries  as  more  converted  to  heathenism,  tlian  the  hea- 
then to  Christianity."* 

I  Jiave  thus  imperfectly  fulfilled  the  task  which  I  assigned  to 
myself  in  several  preceding  lectures,  designed  to  exhibit  the 
general  characteristics  of  a  good  sermon.  The  first  characteris- 
tic, which  I  stated  to  be  indispensable  in  a  sermon,  is,  that  it  be 
evangelical.  After  showing  what  this  implies,  I  urged  the  im- 
portance of  it  from  the  twofold  consideration,  that  no  other  than 
the  evangelical  system,  fully  brought  out  in  sermons,  is  adapted 
to  accomplish  the  great  end  of  preaching  ;  and  that  in  point  of 
fact,  no  other  ever  has  accomplished  this  end. 

The  next  characteristic  of  a  good  sermon  is,  that  it  be  in- 
structive ;  namely, — that  it  have  an  important  subject ;  that  it 
be  perspicuous  in  method  and  language  ;  that  it  be  rich  in  mat- 
ter ;  that  it  have  the  form  of  discussion  rather  than  that  of  de- 
clamation ;  and  that  it  exhibit  divine  truth  in  its  connexions. 

That  a  Christian  sermon  ought  to  be  instructive,  appears  from 
the  constitution  of  the  human  mind; — from  the  nature  of  the 
gospel ; — from  the  best  examples,  and  the  best  effects  of  preach- 
ing ; — and  from  the  tendency  of  instructive  preaching,  and  of 
this  only,  to  pro7note  the  ^lnitl/  and  strength  of  the  church. 

The  third  characteristic  of  a  good  sermon  is  directness. 
What  this  implies  is  illustrated  from  the  preaching  of  Christ,  and 
of  Whitefield.  The  causes  which  produce  the  indefinite  and 
indirect  sort  of  preaching,  are; — Want  of  intellectual  precision 
in  the  preacher ; — false  taste  in  the  preacher ; — constitutional 
delicacy  of  temperament  in  the  preacher  ; — and  absolute  want 
of  piety,  or  a  low  state  of  piety.  ** 

The  topics  on  which  I  have  thus  expressed  my  thoughts  at 
full  length,  I  regard  as  of  vital  importance  to  the  interests- of  re- 
ligion. Doubtless  the  real  gospel  may  be  preached  so  techni- 
cally, or  paradoxically,  or  controversially,  or  with  such  an  air 
of  ostentatious  fidelity,  as  to  frustrate  its  proper  effects.  But 
the  present  preachers  of  our  country  are  unquestionably  more  in 

*  Fuller's  Works,  11.38. 


THET  SHOULD  BE  DIRKCT  AND  EXPLICIT.  257 

danger  of  errinsf  on  the  side  of  cautious  reserve,  than  of  indis- 
cretion,  in  exhibiting  Christian  doctrines.  These,  as  I  have 
said  in  another  place,  were  preached  with  much  more  frequen- 
cy and  directness  formerly,  than  they  are  now  preached,  at 
least  by  ministers  generally. 

The  taste  of  this  day  is  not  for  hard  thinking,  but  for  narra- 
tive, stir,  bustle,  excitement.  In  the  department  of  Christian 
action,  our  churches  are  progressive  ;  in  religious  discrimination, 
in  strength  and  soundness  of  doctrinal  views,  they  have,  for  some 
time,  been  losing  ground.  There  is  a  deterioration,  analogous 
to  that  which  the  aged  Englishman  described  in  looking  back, 
through  many  by-gone  years,  to  the  time  of  his  boyhood. 
"  Then,"  said  he,  "  we  had  oaken  tables,  and  oaken  plates,  and 
oaken  seats,  and  willow  baskets ;  and  then  we  had  oaken  men. 
Now  we  have  mahogany  tables,  and  mahogany  seats,  and  silk- 
en cushions,  and  silver  vases  ;  and  now  we  have  wiUoiv  men, 
and  silken  men.  Then  the  doors  had  latches,  now  they  have 
locks  and  bars.  Then  the  men  defended  the  houses,  now  the 
houses  must  defend  the  men." 

The  fathers  who  planted  these  churches  were  hardy,  robust 
Christians.  Sons  of  Saxon  ancestors,  and  imbued  with  the  spir- 
it of  Puritan  intrepidity,  they  not  only  maintained,  at  every  sa- 
crifice, the  right  to  think  for  themselves  in  matters  of  religion, 
but  did  think  for  themselves.  They  understood  their  own  sys- 
tem of  faith.  Trained  in  the  fires  of  persecution,  and  accus- 
tomed to  the  buffetings  of  the  wintry  blast,  they  could  digest 
strong  food.  The  solid  nutriment  of  Christian  truth  gave  them 
firmness  in  purpose,  and  vigor  in  execution  for  the  work  before 
them.  But  we  are  in  danger  of  rearing  a  puny  race  of  Chris- 
tians, of  sickly  temperament ;  whose  capricious  appetite  must 
be  fed  with  delicacies  ; — a  race  of  religious  invalids,  pallid  and 
feeble,  compared  with  the  men  of  might,  from  whom  they  are 
descended. 

There  may  be  a  religion,  which  consists  much  in  popular  ex- 
citement, and  which  appears  well  in  public  meetings,  and  sub- 
scription lists,  but  is  wanting  in  substance.  It  is  a  religion  bet- 
33 


258       GENERAL  CHARACTERISTICS  OF  SERMONS. 

ter  adapted  to  parade  in  tlic  soldier's  uniform,  than  to  encoun- 
ter the  marches  of  a  wintry  campaign,  and  the  piisliing  of  bay- 
onets. When  Christians  generally  shall  be  well  instructed,  in 
the  great  truths  of  the  gospel ;  and  shall  exhibit  the  fruits  of  a 
sohd,  enlightened,  consistent,  fervent,  enduring  piety,  the  church 
will  be  "  terrible  as  an  army  with  banners." 

But  if  the  American  pulpit  has  in  these  respects  failed,  to  any 
serious  extent,  of  maintaining  its  legitimate  influence,  in  what 
way  d?d  this  come  to  pass  ? 

During  the  last  century,  Arminian  views  having  been  gradu- 
ally ushered  into  many  pulpits,  the  way  was  prepared  for  a  lax 
theology,  in  various  forms,  to  diffuse  its  influence  among  the 
churches,  instead  of  the  stricter  views  of  the  Puritan  Fathers. 
Pious  ministers,  through  a  process  unperceived  by  themselves, 
became  the  subjects  of  this  influence.  The  first  step  of  accom- 
modation was  to  modify  the  phraseology  of  Calvinism,  by  adop- 
ting in  sermons  a  generality  of  terms  more  acceptable  to  hearers 
of  fastidious  taste.  Such  a  course  was  honestly  deemed  expe- 
dient, by  many  good  men,  because  the  customary  terms  of  or- 
thodoxy had  been,  in  some  places,  so  distorted  by  misrepresen- 
tation, as  to  convey  to  the  hearers  a  meaning  wide  from  the  re- 
al sentiments  of  the  preacher. 

The  next  step  of  accommodation  was  a  studied  concealment 
of  the  doctrines  themselves  ;  against  which,  just  in  proportion  as 
their  advocates  gave  way,  an  unmeasured  and  unmitigated  hos- 
tility was  waged  by  their  opposers.  The  leaders  in  error  ad- 
vanced with  bold  front,  to  occupy  every  inch  of  ground,  aban- 
doned by  overcautious  Calvinists.  At  last,  when  about  1815, 
they  displayed  their  banner  in  open  day,  the  state  of  the  Chris- 
tian community,  in  the  region  which  had  been  the  chief  theatre 
of  this  declension,  was,  in  many  respects,  not  merely  extraordi- 
naiy,  it  was  deplorable.  Churches  there  were,  planted  by  the 
Pilgrims,  and  in  whose  cemetries  reposed  the  dust  of  their  ven- 
erable founders ;  churches,  whose  former  pastors  had  been 
burning  and  shining  lights  ;  churches,  whose  present  pastors  had 
gloried  in  their  attachment  to  the  doctrines  of  the  Reformation, 


THEY    SHOULD    BE    DIRECT  AND  EXPLICIT.  -^59 

and  whose  public  reputation  for  orthodoxy  assigned  them  to  th  e 
first  post  of  martyrdom,  should  martyrdom  become  the  test  of 
fidelity  ;  and  yet,  strange  as  the  fact  may  seem,  and  lamentable 
as  it  certainly  is,  these  same  churches,  for  years  together  had  too, 
rarely  heard  any  one  great  doctrine  of  the  Reformation  fully,  dis- 
tinctly, unequivocally  exhibited  from  the  pulpit.  Generally  and 
indefinitely  they  were  accustomed  to  hear  all  these  truths  main- 
tained, but  not  in  the  form  of  undisguised,  specific  statement 
and  proof .  On  the  contrary,  men  who  were  communicants  in 
these  churches,  zealous  too,  for  an  undefined  orthodoxy,  if  they 
had  happened  to  hear  a  sermon  from  some  preacher,  not  aware 
of  the  cautious  diction  to  which  they  were  accustomed,  or  not 
disposed  to  adopt  it,  would  probably  have  complained  of  that 
sermon.  Under  an  explicit  discourse  on  total  depravity,  or 
personal  election,  or  special,  divine  influence  in  regeneration, 
these  hearers,  notwithstanding  their  zeal  for  orthodoxy,  might 
have  writhed  with  impatience,  or  perhaps  like  the  hearers  of  the 
dying  Stephen,  been  "  filled  with  wrath." 

The  lines  are  now  dravvTi,  and  I  trust  in  God,  that  the  period 
will  no  more  return,  in  which  his  ministers  shall  be  subjected  to 
the  influence  of  so  many  motives,  tempting  them  to  appease  the 
enemies  of  the  gospel,  by  concealment  or  mutilation  of  the  truth. 
But  the  enemy  is  still  in  the  field.  And  while  the  wrecks  of 
churches,  ruined  by  the  policy  of  over-cautious  and  accommo- 
dating pastors,  are  before  us  ;  while  the  arrears  of  our  own  neg- 
lected duty  are  to  be  brought  up ; — it  is  no  time  for  a  half-wa} 
system  of  preaching  the  gospel.  Let  every  ambassador  of  the 
cross  take  for  his  motto,  "  The  truth,  the  whole  truth, 

AND  NOTHING  BUT  THE  TRUTH." 

Forty  years  ago,  infidelity  was  writing  out  its  inferences  in 
blood.  The  theories  of  Voltaire  and  his  associates,  though  but 
very  partially  carried  into  execution  in  the  tragic  scenes  of  rev- 
olutionary France,  produced  results  of  most  appaling  interest  to 
the  civilized  world.  The  career  of  infidelity,  sanguinary  and 
short  as  it  was,  furnished  a  refutation  of  its  own  principles,  bet- 


260  GENERAL  CHARACTERISTICS   OF   SERMONS. 

ter  adapted  to  practical  and  popular  conviction,  than  a  thousand 
abstract  arguments.  Having  rioted  in  the  murder  of  millions,  it 
thrust  its  sword  into  its  own  bosom,  and  lay  for  a  third  of  a  cen- 
tury dead,  the  nuisance  and  the  execration  of  Christendom. 
During  that  period  not  one  respectable  advocate  for  open  infi- 
delity appeared  on  the  globe. 

Within  a  kw  years,  liowever,  a  kind  of  atheistical  skepticism 
seems  to  be  struggling  into  renovated  life.  Under  the  disguise 
of  the  Christian  name  at  first,  it  re-commenced  war  upon  the 
truths  of  the  gospel.  Acquiring  courage  by  degrees,  it  has  come 
forth  at  length,  in  the  ephemeral  sheet,  in  the  newspaper  par- 
agraph, and  in  the  popular  harangue,  to  attack  revivals  of  relig- 
ion, the  cause  of  missions,  the  Cln-jstian  sabbath  ;  and  to  assail 
in  every  form  of  vulgar  sophistry  and  vituperation,  the  ministers 
and  tlie  institutions  of  the  gospel.  To  crown  the  whole,  (if  I 
may  be  excused  for  alluding  to  a  fact  so  extraordinary,)  female 
Lecturers,  trained  in  the  worst  schools  of  European  profligacy, 
imbued  with  a  shameless  licentiousness  of  sentiment,  unexam- 
pled in  the  annals  of  human  hardihood,  have  stood  forth  in 
crowded  assemblies  to  revile  the  Bible,  the  Son  of  God,  and 
all  that  is  sacred  in  religion,  and  to  promulgate  doctrines,  at 
the  mention  of  which  common  decency  would  be  put  to  the 
blush. 

But  what  is  the  practical  bearing  of  these  statements,  as  to 
the  obligations  resting  on  Christians  ?  Briefly  this.  Churches 
and  ministers  must  no  longer  take  it  for  granted  that  truths, 
because  they  are  self-evident,  or  are  taught  in  the  Bible,  will 
not  be  disputed.  A  deadly  apathy  to  all  rehgion,  is  not  the 
only  obstacle  wiiich  its  friends  are  called  to  encounter.  Inji- 
delity,  in  its  thousand,  Protean  forms,  is  abroad  in  the  land. 
Let  this  fact  be  remembered,  by  every  man  who  is  permitted 
to  occupy  a  Christian  pulpit.  Let  it  be  remembered  by  the 
conductors  of  every  College,  and  High-school,  and  Bible-class  ; 
— and  remembered  too,  by  every  school-committee,  entrusted 
with  the  selection  of  teachers,  and  of  elementary  boolis,  for 


THEY  SHOULD  BE  DIRECT  AND  EXPLICIT.       261 

children  and  youth.  Be  it  as  it  may,  however,  in  regard  to  all 
other  men,  the  preacher  of  the  gospel  certainly  can  find  no 
apology  in  the  aspects  of  this  day,  for  remissness  of  effort  in 
communicating  instruction,  thorough,  explicit,  radical  instruc- 
tion, in  divine  truth. 


LECTURE  XXlll. 


ON  THE  CULTIVATION  OF  SPIRITUAL  HABITS,  AND 
PROGRESS  IN  STUDY. 


[  Delivered  at  the  opening  of  the  Academical  year,  Nov.  183L] 

Gentlemen, 

The  character  which  this  Seminary  sustains  from  year 
to  year,  while  we  are  connected  with  it,  is  intimately  related  to 
the  character  which  it  will  sustain,  and  the  influence  it  ivill  ex- 
ert on  the  world,  through  generations  to  come.  Its  foundations 
were  laid  in  faith  and  prayer,  by  men  who  solemnly  felt  their 
need  of  divine  guidance  in  every  movement,  and  whose  chief 
hope  of  success,  in  their  sacred  enterprise,  was  a  devout  reli- 
ance on  the  providence  of  God. 

On  all  to  whom  the  interests  of  this  Seminary  are  specially 
confided,  and  all  who  are  admitted  to  share  in  its  benefits,  there 
rests  the  full  force  of  a  religious  obligation,  to  fulfil,  as  far  as 
possible,  the  purpose  of  its  venerable  Founders.  In  this  view 
the  Faculty  think  it  very  proper  that  hereafter,  each  academi- 
cal year  should  be  opened  with  a  public  Lecture,  on  some  sub- 


ON  SRIRITUAL  HABITS.  263 

ject  appropriate  to  the  circumstances  and  pursuits  of  those  who 
are  prosecuting  theological  studies  here. 

The  topics  to  which  your  attention  might  be  profitably  direct- 
ed on  this  first  occasion  of  the  kind,  are  various  ;  such  as  your 
relations  to  one  another,  and  the  duties  growing  out  of  these, 
namely.  Christian  example,  sympathy,  and  fraternal  admoni- 
tion ; — relations  to  your  Instructors  ;  relations  to  ministers  and 
Christians  abroad  ;  the  best  season,  and  the  best  means  of  de- 
ciding on  your  destination  for  life  ;  importance  and  means  of 
preserving  health  ;  growth  in  personal  piety  and  progress  m 
study. 

My  present  remarks  will  be  confined  to  the  two  last  topics, 
especially  to  the  last.  The  brevity  with  which  I  am  compelled 
to  treat  the  subject  of  personal  religion,  at  this  time,  is  not  to  be 
understood  as  implying  that  I  regard  its  importance  as  seconda- 
ry to  that  of  any  other  subject.  On  the  contrary,  all  your  in- 
structors, gentlemen,  are  united  in  the  sentiment,  and  that  senti- 
ment acquires  new  strength  continually,  that  whatever  else  you 
may  possess  or  acquire,  without  the  love  of  God,  shed  abroad 
in  your  hearts  by  the  Holy  Ghost,  you  cannot  be  qualified  to 
preach  the  gospel ; — nay,  in  the  attempt  to  do  it,  you  would 
probably  become  a  burden  on  the  church,  and  a  reproach  to  the 
ministry.*     But  as  my  chief  object  lies  in  another  direction,  I 


*  We  must  indeed  work,  like  Nehemiah  and  his  men,  with  the 
trowel  in  one  hand  and  the  sword  in  the  other.  We  have  to  build 
and  to  fight  at  the  same  time,  and  with  incessant  employment.  The 
progress  of  the  work  would  be  stopped  by  the  laying  down  of  the 
trowel.  The  enemy  would  gain  a  temporary  advantage  by  the 
sheathing  of  the  sword.  Nothing  therefore  remains  but  to  maintain 
the  posture  of  resistance  in  dependance  upon  him  who  is  our  wise 
Master-builder,  and  the  Captain  of  our  salvation — waiting  for  our  rest, 
our  crown,  our  home. — Bridges. 

Magnum  opus  omnino  et  ai-duum  conamur:  sed  nihil  difficile 
amanti  puto. — Cicero. 

The  eloquent  authoi-  of  the  Reformed  Pastor,  having  spoken  of 
Paul's  charge  to  the  Elders  at  Ephesus,  says  ; 

"  O  brethren,  write  it  on  your  study  doors,  or  set  it  as  your  copy 
in  capital  letters,  still  before  your  eyes.     Could  we  but  well  learn  two 


264  ON  SPIRITUAL    HABITS. 

cannot  enlarge  on  the  importance  of  personal  religion  in  minis- 
ters, nor  even  touch  many  interesting  branches  of  the  subject, 
which  demand  the  solemn  and  often-repeated  consideration  of 
theological  students.  In  this  division  of  the  Lecture,  I  shall  re- 
mark only  on  one  point,  the   importance  of  the  spiritual 

HABITS,   which  YOU  FORM. 

According  to  a  settled  law  of  our  minds,  habits  are  formed 
by  the  periodical  recurrence  of  the  same  thing.  Even  in  those 
habits  which  are  called  passive,  regular  reiteration  stamps  im- 
pression. No  man  forgets  that  there  is  a  sun,  or  doubts  his  re- 
turn tomorrow  ;  but  if  there  were  no  regularity  in  the  succes- 
sion of  day  and  night,  no  order  in  the  seasons, — there  could  be 
no  experience,  and  the  business  of  the  world  niTist  cease.  When 
a  man's  habit  of  dining  at  a  particular  hour  becomes  fixed,  it  is 
of  little  absolute  importance  whether  it  is  early  or  late  ;  but  if 
that  hour  is  changed  continually,  so  as  to  be  early  one  day,  and 
late  another,  he  has  no  habit ;  and  is  liable  to  suffer,  both  in 
comfort  and  health. 

By  the  influence  of  custom,  things  laborious  or  irksome  be- 
come tolerable  and  even  pleasant ;  things  apparently  impossible 
become  easy  ; — things  trifling  or  indifferent  become  important. 
A  man  of  twenty  may,  with  little  trouble,  change  his  room,  his 


or  three  lines  of  it,  what  preachers  should  we  be  !  Write  all  this  up- 
on your  hearts,  and  it  will  do  yourselves  and  the  Church  more  good  than 
twenty  years'  study  of  those  lower  things,  which,  though  they  get  you 
greater  applause  in  the  world,  yet  separated  from  this,  will  make  you 
but  sounding  brass,  and  tinkling  cymbals." — Baxter. 

"Qui  cupit  juxta  Paulum  esse  StdayTixog,  det  operam  ut  prius  sit 
OeodiduxTog  i.e.  Divinitus  edoctus." — Erasmus, 

"  None  but  he  who  made  the  world  can  make  a  Minister  of  the 
Gospel.  Ifa  young  man  has  capacity,  culture  and  application  may 
make  him  a  scholar,  a  jjliilosopher,  or  an  orator  ;  but  a  true  minister 
}nust  have  certain  principles,  motives,  feelings,  and  aims,  which  no 
industry  or  endeavors  of  men  can  either  acquire  or  communicate. 
They  must  be  given  from  above,  or  they  cannot  be  received." 

Newton. 


ON   SPIRITUAL  HABITS.  265 

bed,  his  chair ; — he  breaks  up  no  habit ;  but  to  a  man  of  eigh- 
ty, the  change  would  be  a  real  inconvenience. 

Now,  to  apply  these  illustrations.  The  man  who  imagines 
that  he  can  perform  his  secret  devotions  in  the  street,  as  well  as 
in  his  closet,  or  as  well  without,  as  with  stated  times  for  the  pur- 
pose, is  ignorant  of  his  own  mind.  Intellectual  and  spiritual,  as 
well  as  other  habits,  are  formed  on  the  principles  of  association. 
In  the  regular  recurrence  of  the  thing  to  be  done,  there  must  be 
identity  of  time,  and  place,  and  circumstances.  He  who  assigns 
to  his  closet  devotions  a  particular  season,  will  find  the  return 
of  that  season  bring  with  it  the  recollection  of  the  duty  ;  so  that 
the  omission  of  it,  at  the  customary  time,  will  be  attended  with 
mental  uneasiness.  His  avocations  too,  will  readily  become  ad- 
justed to  this  settled  order,  so  as  not  to  intrude  on  his  hours  of 
communion  with  God.  But  the  man  who  waits  for  impulses, 
and  goes  to  his  closet  only  at  irregular  times,  has  no  advantage 
oihahit  in  this  duty.  He  attends  to  it  without  constancy,  "with- 
out preparation,  without  enjoyment.  He  has  no  current  of  spir- 
itual feeling ;  other  engagements  thrust  themselves  between  him 
and  God  ;  the  day  and  the  night  pass  away,  without  any  season 
of  retirement ;  he  forgets  to  pray,  because  he  has  no  system,  in 
the  care  of  his  own  heart.  Thus  perhaps,  he  slides  into  es- 
trangement from  his  closet,  for  days  and  weeks  together. 

There  is  no  point  in  Christian  experience  more  settled  than 
this,  that  there  is  an  intimate  connexion  between  enjoyment  in 
closet  devotions,  and  their  return  at  regular  seasons.  The  best 
writers  on  the  subject  say  so.  Devout  Christians,  learned  and 
unlearned,  say.  so.  Our  own  experience  says  so.  Several  hun- 
dred students  of  this  Seminary  to  whom,  at  different  times,  I 
have  put  the  inquiry,  in  private  conversations,  have  been  agreed 
on  this  point,  without  one  exception. 

If  you  would  form  such  spiritual  habits  then,  as  shall  promote 
your  progress  in  personal  religion,  draw  a  sacred  enclosure 
around  your  hallowed  seasons  of  retirement,  to  preserve  them 
from  interruption.  To  accomplish  this,  your  times  of  secret  de- 
votion should  be  so  chosen,  as  not  to  interfere  with  oMcr  duties; 
34 


266  ON   SPIRITUAL  HABITS. 

I  mean  such  duties  as  stated,  social  devotions,  exercise,  volunta- 
ry associations,  and  stiuhj.  Your  chief  danger,  probably,  will 
be  found  under  the  last  particular.  For  the  sake  of  study,  es- 
pecially when  hard  pressed,  you  will  be  liable  sometimes  to  at- 
tempt a  compromise  with  conscience,  for  the  neglect  of  your 
closet.  The  Christian  merchant,  mechanic,  or  farmer,  knows 
that  such  a  compromise,  for  the  sake  of  mere  secular  business, 
would  be  sinful ;  but  the  Christian  student,  all  whose  business 
is  sacred,  may  more  easily  fall  into  this  temptation.  Take  care 
then  that  no  pressure  of  study  shall  become  an  apology  for  omit- 
ting your  regular  devotions.  Whenever  you  feel  inclined  to 
waver  on  this  point,  take  care  lest  your  spiritual  habits  be  utter- 
ly supplanted.  Think  of  Daniel,  prime  minister  of  Persia,  with 
the  affairs  of  one  hundred  and  twenty  provinces  resting  on  his 
mind,  yet  finding  time  to  go  "  into  his  chamber,  three  times  a 
day,  that  he  might  pray  and  give  thanks  to  God."  Think  of 
Alfred,  encompassed  with  the  cares  of  monarchy,  of  Luther, 
buffeted  by  the  storms  of  Papal  wrath,  of  Thornton,  encompassed 
with  a  thousand  mercantile  engagements,  yet  never  allowing  the 
hurry  of  business  to  intrude  on  their  regular  hours  of  devotion. 
And  you,  in  this  consecrated  retreat  from  the  bustle  of  the 
world,  you,  provided  with  every  facility  for  communion  with 
God, — too  busy  to  pray  ! — Something  then  is  wofully  wrong, 
in  your  studies,  or  in  yourself,  or  both.  Too  busy ! — Then 
forego  your  meals.     Better  starve  your  body,  than  your  soul. 

Next  to  regularity  in  spiritual  habits,  I  would  urge  consisten- 
cy. The  most  nutritious  food  would  not  preserve  him  in  health, 
who  should  mingle  with  it  daily,  a  little  portion  of  some  deadly 
drug.  So  the  man  who  is  regular  in  his  devotions,  but  is  ac- 
customed to  violate  his  conscience  in  other  things  ;  such  as  re- 
missness in  observing  the  sanctity  of  the  sabbath  ; — indulgence 
of  colloquial  habits,  that  cherish  levity  and  frivolity  of  temper ; 
— unkind  and  censorious  remarks  respecting  bis  brethren  ; — or 
any  other  practice  that  is  decidedly  wrong,  may  have  some 
grace,  perhaps,  notwithstanding  these  inconsistencies,  but  he 
will  not  grow  in  grace. 


ON  SPIRITUAL  HABITS.  267 

Vigilant  and  faithful  self-inspection,  is  also  indispensable. 
Without  this  you  may  be  a  backslider,  and  may  have  been  so 
for  months,  and  yet  not  be  aware  of  your  condition.  Doubtless 
there  is  in  our  profession,  from  the  peculiar  relations  which  we 
sustain  to  those  around  us,  a  lamentable  tendency  to  live  upon 
some  old  hope,  taking  it  for  granted  that  we  are  Christians, 
without  sufficient,  daily  evidence  that  it  is  so.  In  this  way 
probably  not  a  few,  whose  profession  and  business  it  has  been  to 
promote  the  salvation  of  others,  will  fail  of  salvation  themselves. 
Constant  vigilance  too,  is  necessary  to  theological  students,  in 
sustaining  their  spiritual  habits,  from  the  fact  that  they  have  so 
much  to  do  with  the  theory  of  religion,  and  the  investigation  of 
speculative  difficulties  ;  that  they  study  and  talk  about  the 
Bible  as  a  Class-book ;  study  for  the  ultimate  benefit  of  others, 
not  the  direct  benefit  of  themselves.  Hence  they  are  liable  to 
rest  in  an  intellectual  religion  in  distinction  from  the  simple  pie- 
ty of  plain  Christians. 

Again,  the  success  of  a  theological  student  in  cultivating  spir- 
itual habits,  depends  much  on  the  Ae/ps  to  devotional  feeling 
which  he  employs.  For  this  end,  besides  the  stated  reading  of 
the  scriptures  in  the  common  version,  which  will  be  less  likely 
than  the  originals  to  induce  philological  enquiries,  I  would  urge 
the  daily  reading,  more  or  less  of  the  best  devotional  books,  es- 
pecially those  of  the  old  Puritans.  Let  him  also  secure  the  aid 
of  at  least  one  devoted  Christian  brother,  on  whose  fidelity  and 
judgment  he  can  rely,  to  warn  him  seasonably  of  any  declension 
in  his  spiritual  habits. 

I  have  room  to  glance  only  at  one  more  particular  ;  as  to 
the  formation  of  spiritual  habits,  namely,  the  motives  by  which 
you  are  governed,  in  theological  studies.  Just  so  far  as  you 
"  walk  with  God"  in  the  closet,  you  will  have  an  abiding  sense 
of  his  presence  through  the  day,  controlling  and  sanctifying  all 
your  pursuits.  You  will  feel  your  dependence  on  God,  and 
study  with  a  view  to  his  glory,  and  thus  will  make  such  ar- 
rangement of  duties,  that  your  time  will  turn  to  the  best  ac- 
count.    But  if  you  neglect  your  closet,  God  will  gradually  be 


268  PROGRESS   IN  STUDY. 

supplanted,  in  your  affections,  by  undue  regard  to  self.  Some 
form  of  unhallowed  ambition  will  gain  possession  of  your  heart, 
— will  lead  to  undue  reliance  for  usefulness,  upon  your  own 
genius  or  acquisitions ; — and  set  up  as  the  chief  object  of  your 
studies,  an  ultimate  regard  to  your  own  reputation,  or  interest, 
or  influence,  and  not  to  the  glory  of  God.* 

But  I  must  proceed  to  the  other  branch  of  this  Lecture,  namely 
PROGRESS  IN  STUDY,  ou  wliicli  my  remarks  must  be  more  ex- 
tended. 

As  to  the  importance  of  intellectual  acquisitions,  for  high  use- 
fulness in  the  ministry,  a  just  public  sentiment  has  been  gaining 
ground,  within  the  last  twenty  years.  Yet  to  this  day,  very  in- 
adequate views  on  this  subject  are  too  prevalent.  This  appears 
from  the  fact  that,  in  some  parts  of  the  country,  there   are  in- 


*  "The  solidly-learned,  the  studious,  and  well-furnished  man  is  but 
the  unsliapen  mass  from  which  the  Christian  Minister  is  formed. 
The  plastic  energy — the  quickening  influence  of  the  Almighty  Spirit 
is  stiil  needed  to  put  light,  life,  and  motion,  into  the  inert  substance  ; 
to  mould  it  into  his  image,  and  to  make  it  a  "  vessel  of  honor,  meet 
for  the  Master's  use."  Nor  must  it  l>e  denied,  that  these  studious 
habits,  to  which  we  have  attributed  considerable  hnportance,  are  at- 
tended with  proportionate  temptations.  Any  enlargement  of  intellec- 
tual knowledge  has  a  natural  tendency  to  add  fuel  to  the  fire  of  our 
self-importance.  The  habit  of  stutly  growing  into  a  ])assion,  may 
crave  indulgence  at  the  expense  of  conscience  or  propriety,  by  pre- 
occupying the  time  that  belongs  to  duties  of  equal  moment.  Much, 
however,  of  apprehended  dangai-  will  be  repelled  by  the  regulation  of 
a  sound  judgment,  and  a  spiritual  mind,  in  directing  these  studies  to 
the  tnain  end  of  tlie  ministry.  A  minister  should  remember  that  him- 
self with  all  his  studies  is  consecrated  to  the  service  of  the  sanctuary. 
Let  every  thing  be  done  therefore  with  a  view  to  one  great  end.  Let 
all  the  rest  of  oiu-  knowledge  be  like  lines  drawn  from  the  vast  circum- 
ference of  universal  nature,  pointing  to  that  divine  centre,  God  and  re- 
ligion."— Bridges. 

"  Not  to  read  or  study  at  all,  is  to  tempt  God  ;  and  to  do  nothing 
but  study,  is  to  forget  the  ministry  ;  to  study,  only  to  glory  in  one's 
knowledge  is  a  shameful  vanity  :  to  study,  in  search  of  the  means  to 
flatter  sinners,  a  deplorable  ])revarication  ;  but  to  store  one's  mind 
with  the  knowledge  ])roper  to  the  saints  by  study  and  by  prayer,  and 
to  diffuse  that  knowledge  in  solid  instructions,  and  practical  exhorta- 
tions,— this  is  to  be  a  prudent,  zealous,  and  laborious  Minister." 

QuESNEIi. 


PROGRESS   IN   STUDY.  269 

Stances  of  young  men,  every  year,  who  are  licensed  to  preach, 
(and  that  by  regular  ecclesiastical  bodies,)  with  very  little  theo- 
logical study,  and  some  with  almost  no  study  of  any  sort* 
Others,  who  engage  in  a  regular  course  of  study,  are  constantly 
tempted  to  cut  it  short,  by  the  preposterous  solicitations  of  min- 
isters who  desire  assistance  ;  by  more  or  less  of  pecuniary  em- 
barrassment ;  and  by  a  restless  anxiety  to  enter  their  profession, 
with  the  briefest  preparation  that  usage  will  tolerate.  It  is  a 
fact  truly  remarkable,  that  the  oldest  theological  seminary  in  the 
country,  is  still  the  only  one  that  has  seen  fit  to  take  a  decided 
stand  on  this  subject,  and  to  make  the  settled  purpose  of  pursu- 
ing a  three  years'  course  of  study,  a  condition  of  membership. 
The  oldest  Seminary  of  the  Presbyterian  church  once  stood  on 
the  same  ground,  but  its  Officers  have  long  been  struggling 
against  an  unpropitious  current  of  public  opinion,  in  the  vain  en- 
deavor to  restore  it  to  its  original  footing. 

With  this  state  of  things  in   view,  I  shall  proceed  to  offer 

*  Venim  ad  conciones  sacras  admlttiintiir,  interdum  etiam  assiliunt, 
adolescentes,  leves,  indocti,  quasi  nihil  fit  faciliiis,  qiiam  apud  populum 
exponere  Divinam  scripturam,  et  abunde  sufiiciat  perfricuisse  faciem, 
et  abstersa  pudore,  linguam  voivere.  Hoc  malum  ex  eo  fonte  manat, 
quod  non  perpenditur,  quid  sit  ecclesiastici  concionatoris  turn  dignitas, 
turn  difScuUas,  turn  utilitas. — Erasmus. 

The  cursory  perusal  of  a  few  books,  is  thought  to  be  sufficient  to 
make  any  man  wise  enough  to  be  a  Minister.  And  not  a  few  undei'- 
take  ordinarily  to  be  teachers  of  others,  who  would  scarcely  be  ad- 
mitted as  tolerable  disciples  in  a  well  ordered  church.  But  there  be- 
longeth  more  unto  this  wisdom,  knowledge,  and  understanding  than 
most  men  are  aware  of  Were  the  nature  of  it  duly  considered,  and 
withal  the  necessity  of  it  to  the  Ministry  of  the  Gospel,  probably  some 
would  not  so  rush  on  the  work  as  they  do,  which  they  have  no  pro- 
vision or  ability  for  the  performance  of.  It  is  in  brief,  such  a  com- 
prehension of  the  scope  and  end  of  the  Scripture;  such  an  acquaint- 
ance with  the  system  of  particular  doctrinal  truths,  in  their  rise,  ten- 
dency, and  use;  such  an  habit  of  mind  in  judging  of  spiritual  things, 
and  comparing  them  one  with  another  ;  such  a  distinct  insight  into 
the  springs  and  course  of  the  mystery  of  the  love,  grace,  and  will  of 
God  in  Christ,  as  enables  them  in  whom  it  is,  to  declare  the  counsel 
of  God,  to  make  known  the  way  of  life,  of  faith,  and  obedience  unto 
others,  and  to  instruct  them  in  their  whole  duty  to  God  and  man 
therein. — Owen. 


270  PROGRESS   IN   STUDY. 

some  REMARKS  ON  THE  IMPORTANCE  OF  ACQ,UIRED  KNOWL- 
EDGE TO  A  THEOLOGICAL  STUDENT,  and  then  mention  some 
HINDRANCES  TO  STUDY,  wliich  sliould  bo  guarded  against. 

In  remarking  on  the  first  of  these  topics,*  it  is  proper  to  say 
more  distinctly  than  I  have  said  above,  that  for  some  time  past, 
the  course  of  events  has  been  such  as  to  create  a  strong  demand, 
and  every  year  increases  this  demand,  for  higher  and  higher 
quahfications  in  the  Ministry.  The  inquisitive,  and  enterprising, 
and  intelligent  character  of  the  age  ;  the  resources  of  learning 
perverted  by  the  advocates  of  error ;  above  all,  the  wide  field  of 
moral  influence  opening  in  our  Western  States,  and  the  call  for 
men  to  go  to  the  heathen,  who  may  be  safely  trusted  in  trans- 
lating the  Bible,  and  laying  Christian  foundations  for  centuries 
to  come  ; — all  these,  and  many  other  considerations  have  op- 
ened on  the  Church  a  new  era,  calling  for  augmented  resources, 
in  the  moral  and  intellectual  furniture  of  ministers.  In  accord- 
ance with  these  remarks,  public  sentiment  has  most  distinctly 
declared  itself,  in  the  establishment  of  Theological  Seminaries, 
and  in  the  patronage  they  have  received,  from  the  most  judi- 
cious men  in  the  land.  Before  these  measures  were  adopted, 
there  had  long  been  a  gradual  falling  off  from  the  ground  occu- 
pied by  the  early  fathers  of  our  churches,  many  of  whom  were 
distinguished  scholars,  especially  in  the  literature  of  the  sacred 
writings. 

In  urging  the  necessity  of  an  extended  course  of  theological 
study,  nothing  could  be  farther  from  my  design,  than  to  cast  any 
reproach  on  those  who,  like  myself,  entered  the  Ministry,  before 
the  facilities  which  now  exist  for  such  a  course  of  study,  were 
provided.  It  is  equally  remote  from  my  purpose  to  say,  that 
every  candidate  for  the  Ministry,  without  regard  to  his  age,  and 
other  circumstances,  should  pursue  a  three  years'  course  of  study 
in  theology.  But  what  I  mean  to  say  is,  and  the  time  in  my 
opinion  has  come  to  say  this  very  distinctly,  that  henceforward, 

*  The  reader  is  here  apprised  tliat  the  thoughts  which  follow  under 
this  head,  have  been  already  published  by  the  author,  in  Vohime  V.  of 
the  Quarterly  Register. 


PROGRESS    IN    STUDY.  271 

such  a  course  of  study  is  short  enough,  as  a  general  rule.  If 
any  one  is  providentially  prevented  from  pursuing  it,  that  sliould 
be  submitted  to,  as  his  calamity.  I  am  the  more  confident  in 
my  opinions  on  this  subject  from  the  fact,  that  during  twenty-five 
years'  experience,  as  an  Instructor  of  theological  students,  nine- 
teen of  which  have  been  passed  in  my  present  relations,  I  have 
heard  not  a  few  young  men  lament  their  own  haste  in  entering 
the  ministry,  but  not  an  individual  have  I  known  to  intimate  that 
he  had  spent  too  much  time  in  preparatory  studies. 

But  we  must  now  drop  this  prefatory  matter,  and  come  to  the 
main  point,  why  a  thorough  intellectual  preparation  for  the  sa- 
cred office  is  necessary. 

When  Paul  says  to  Timothy  that  a  bishop  should  not  be  a 
novice,  there  is  a  figurative  allusion  in  the  original  word,  that  is 
very  significant.  Literally  the  expression  is,  "  not  an  infant." 
It  denotes  that  want  of  knowledge  or  skill  which  we  see  in  a 
new  born  child,  that  would  certainly  fail  of  success,  if  set  to  ac- 
complish any  work  requiring  the  strength  and  intelligence  of  a 
man.  There  is  a  secondary  sense  too,  that  is  scarcely  less  per- 
tinent. It  refers  to  a  tree  or  plant  recently  set  in  the  earth, 
which  has  not  had  time  to  become  rooted,  and  is  easily  disturbed 
by  the  wind  or  any  external  violence.  The  meaning  is,  that  a 
Christian  minister  ought  not  only  to  be  mature  in  religious  ex- 
perience, but  to  have  a  sound,  well  furnished  understanding. 
Both  these  requisites  he  needs,  lest  being  inflated  with  pride,  he 
fall  into  the  condemnation  of  the  devil.  That  stability  of  char- 
acter which  can  resist  temptation,  and  qualify  a  man  to  be  a 
guide  in  the  church,  must  come  from  fixed  religious  opinions, 
grounded  on  a  thorough  acquantance  with  divine  truth.  The 
apostle,  that  he  might  be  certainly  understood  on  this  subject, 
often  exhorts  Timothy  to  diligence  in  reading,  and  meditation, 
and  study  of  the  Scriptures,  the  great  store-house  of  divine 
knowledge  ;  through  which  the  minister  might  become  furnished 
for  his  work. 

In  remarking  on  this  subject  then,  I  would  advance  no  theo- 
ries that  are  extravagant,  none  that  are  new, — none  indeed  that 


272  PROGRESS   IN  STUDY. 

are  not  sanctioned  by  apostolic  authority.  Let  any  man  (if  in 
this  age  of  Hght  there  is  any  man,  who  advocates  the  cause  of 
clerical  ignorance,)  read  the  epistles  to  Timothy  and  Titus,  and 
then  answer  this  plain  question  ; — did  a  Teacher  of  religion,  who 
had  the  gift  of  inspiration  to  understand  the  scriptures,  and  the 
gift  of  tongues  to  preach  ;  a  Teacher  too,  born  amid  the  scene- 
ry and  customs  described  in  the  Bible,  and  familiar  with  the 
language  in  which  important  parts  of  it  were  written, — did  he 
need  the  aid  of  study  to  qualify  him  for  his  work  ?  and  can  a 
man,  who  has  not  one  of  all  these  advantages,  be  qualified  for 
the  same  work,  without  study  ?  How  is  he  to  know  what  is  in 
the  Bible,  till  he  has  studied  the  Bible  ?  and  how  can  he  study 
the  Bible,  so  as  to  have,  concerning  what  is  peculiar  in  its  lan- 
guage, local  allusions  and  usages,  the  knowledge  requisite  for  a 
public  Teacher,  without  much  reading  of  other  books  ?  Does 
he  claim  to  be  an  inspired  man  ?  Let  him  stand  forth  and 
prove  his  inspiration  by  working  a  miracle.  Just  as  well  may 
his  hearers  claim  to  be  inspired,  so  as  to  have  no  need  of  him, 
or  of  any  one  as  a  religious  Teacher. 

Now  the  positions,  which  I  would  take  to  show  the  connex- 
ion between  intellectual  furniture  and  success  in  a  minister,  are 
these  four  ; — a  man  must  have  Tcnowledgc  himself,  before  he 
can  teach  others  ; — he  must  have  capacity  to  learn,  before  he 
can  acquire  knowledge  ;  he  must  have  time  to  learn  ;  and  he 
must  have  instruction.  The  first  is  self-evident.  The  second 
admits  no  diversity  of  opinion,  except  as  to  the  degree  of  native 
talent,  which  is  necessary  to  a  minister.  Concerning  this  too, 
all  will  agree  thus  far,  that  the  highest  powers  of  genius  may 
find  ample  scope  in  this  work ;  and  that  on  the  other  hand,  de- 
cided weakness  of  intellect  is  a  disqualification.  He  that  stands 
on  middle  ground,  between  these  two  limits, — he  that  has  a  fair 
average  of  native  talent  with  other  men,  may,  with  a  good  heart 
and  adequate  culture,  be  a  successful  minister.  Good  sense  he 
must  have  ;  but  brilliant  powers  are  by  no  means  indispensable. 

It  is  self-evident  too,  that  he  must  have  time  to  learn,  before 
he  can  hope  for  success  in  his  work.     Common  sense  decides 


PROGRESS   IN   STUDY.  273 

SO,  in  regard  to  all  acquisitions,  which  are  to  be  made  by  study. 
In  the  first  schools  of  Europe,  estabUshed  for  the  two  great  pro- 
fessions, law  and  medicine,  the  period  of  study  is  three,  four , 
and  in  some  cases,  five  years,  superadded  to  an  academical  ed- 
ucation. In  the  same  departments,  three  years  of  professional 
study  is  made  a  legal  requisite,  in  different  parts  of  our  own 
country.  But  is  the  care  of  men's  immortal  interests  a  business, 
that  demands  less  maturity  of  preparation,  than  that  of  their  bod- 
ies or  estates!  Is  the  interpretation  of  the  sacred  oracles,  and 
the  preaching  of  the  everlasting  gospel,  so  trifling  an  affair,  that 
it  may  be  safely  left  to  any  novice,  who  chooses  to  undertake  it  ? 
Plainly,  he  cannot  be  a  successful  teacher  in  the  church  of  God, 
who  has  not  had  time  to  learn.  The  knowledge  that  he  needs  is  to 
be  gained,  not  by  intuition,  not  by  inspiration,  not  by  any  "roy- 
al road,"  but  by  patient,  long  continued  study.  Solomon  has 
told  him  all  the  secret  of  gaining  this  knowledge  :  he  must  dis; 
for  it,  as  for  hidden  treasures.* 

Need  I  add  that  he  must  have  instruction  ?  The  obvious 
necessity  of  this  was  felt  by  the  fathers  of  New  England,  those 
pious  and  sagacious  men,  who  founded  colleges,  with  the  prima- 
ry view  of  raising  up  an  educated  ministry,  for  their  descendants. 
And  to  these  wise  provisions,  men  of  like  spirit  have  added  the 
endowment  of  Tlieological   Seminaries,   that  the  sons  of  the 

*  If  knowledge  is  not  to  be  despised,  tlien  it  will  follow  that  the 
means  of  obtaining  it  are  not  to  be  neglected,  viz.  study  ;  and  that  this 
is  of  great  use  in  order  to  a  preparation  for  publicly  instructing  oth- 
ers. And  though  having  the  heart  full  of  the  powerful  influences  of 
the  Spirit  of  God,  may  at  some  times  enable  persons  to  speak  profitably, 
yea,  very  excellently  without  study,  yet  this  will  not  warrant  us  need- 
lessly to  cast  ourselves  down  from  the  pinnacle  of  the  temple,  depend- 
ing upon  it,  that  the  angel  of  the  Lord  will  bear  us  up,  and  keep  us 
from  dashing  onr  foot  against  a  stone,  when  there  is  another  way  to 
go  down,  though  it  be  not  so  quick. — Edwards. 

How  few  read  enough  to  stock  their  minds  ?  and  the  mind  is  no 
widow's  cruise,  which  fills  with  knowledge  as  fast  as  we  empty  it. 
Why  should  a  Clergyman  labor  less  than  a  barrister  ?  since  in  spirit- 
ual things,  as  well  as  temporal,  it  is  "  the  hand  of  the  diligent  which 
maketh  rich," — Bickersteth. 

35 


274  PROGRESS   IN   STUDY. 

church,  instead  of  rushing  self-taught  into  this  work,  might  en- 
joy the  best  advantages  of  professional  instruction. 

But  it  is  said,  "  how  can  a  young  man  of  ardent  piety  spend 
year  after  year  in  preparatory  study,  while  there  are  so  few  re- 
ligious Teachers,  and  so  many  destitute  churches,  and  perishing 
sinners  around  him  ?  That  young  man  ought  to  go  at  once 
to  these  starving  souls  with  the  bread  of  life."  So,  excellent 
men,  and  even  ministers,  have  argued,  and  often  remonstrated 
with  the  pious  student,  and  perhaps  have  thrown  him  into  seri- 
ous perplexity  as  to  his  own  duty.  Now  to  relieve  this  per- 
plexity, should  he  come  to  me  for  counsel,  I  would  ask  him, — 
Why  did  Christ  delay  the  commencement  of  his  ministry  till  he 
was  thirty  years  of  age  ?  Was  he  not  as  well  qualified  as  you, 
to  preach  at  twenty-five  ?  Were  there  no  perishing  sinners 
around  him  ?  Was  there  no  lack  of  ministers  then  to  teach 
the  way  of  God  in  truth  ?  Had  you  been  in  his  place,  you 
would  have  begun  to  preach,  it  seems,  just  so  soon  as  you  had 
happened  to  feel  deeply  the  dreadful  condition  of  sinners ;  and 
would  have  summoned  to  your  aid,  not  twelve  apostles,  but 
tivelve  thousand.  Are  you  then  more  wise  than  Christ  ?  more 
benevolent  than  Christ  to  the  souls  of  men  ? 

Besides,  is  a  young  man  of  course  qualified  to  be  a  religious 
teacher,  because  he  is  ardently  pious  ?  Then  the  wisest  men, 
in  every  age,  have  been  mistaken.  Then  Colleges,  and  Theo- 
logical Seminaries,  and  Education  Societies,  are  a  useless  in- 
cumbrance to  the  world.  But  if  preparation  is  necessary,  God 
has  decided  that  these  vacant  churches  and  perishing  sinners 
must  ivait,  till  the  preparation  is  made  by  study,  for  it  is  not 
made  now  by  miracles.  And  there  is  no  hardship,  on  this  sup- 
position more  than  on  the  other ;  if  piety  were  all  that  the 
churches  should  desire  in  ministers  ;  still  they  must  wait  for  God 
to  make  pious  men.  For  if  all  such  men,  who  hope  to  enter 
the  ministry,  were  taken  from  our  Seminaries,  and  Colleges,  and 
Academies  too,  and  made  preachers  at  once,  the  cry  for  more 
laborers  would  still  come  from  every  corner  of  the  land. 

Still,  some  may  urge  by  way  of  objection  that  facts,  and  the  as- 


PROGRESS  IN  STUDY.  275 

pects  of  Providence,  are  against  this  reasoning.  Ministers  have 
been  very  successful  with  but  Httle  study  ;  and  the  wants  of  the 
world  are  so  urgent,  that  we  must  dispense  with  preparatory 
qualifications,  except  a  good  heart  and  good  sense. 

That  such  men  as  John  Newton  and  Thomas  Scott  have 
been  a  great  blessing  to  the  church,  it  were  as  idle  to  doubt,  as 
it  is,  that  their  usefulness  would  have  been  far  more  eminent, 
with  an  adequate  early  education.  But  see  what  is  the  result, 
if  you  try  the  principle  assumed  in  the  objection  by  common 
sense.  A  man  of  capacity  and  integrity,  is  a  farmer,  a  skilful 
farmer  ;  does  it  follow  that,  with  all  his  good  sense  and  knowl- 
edge of  husbandry,  he  could  manage  a  ship  in  a  tempest  ?  and 
if  he  should  do  it,  would  it  therefore  be  safe  to  commit  all  con- 
cerns of  navigation  to  farmers  ?  Another  man  is  a  skilful  mer- 
chant, and  knows  the  quality  and  price  of  every  article  he  deals 
out  to  his  customers  ;  is  he  therefore  qualified  to  deal  out  medi- 
cines to  the  sick  ?  another  is  a  skilful  lawyer ;  but  give  him  the 
surgeon's  knife,  and  call  him  to  perform  an  operation  ;  are  you 
sure  that  he  would  do  it  with  success  ?  I  need  not  wait  for  an 
answer  to  such  inquiries.  Then  take  this  farmer,  this  merchant, 
this  lawyer,  and  suppose  each  to  be  ardently  pious,  if  you 
please  ;  and  ask  common  sense  whether  he  would,  of  course,  be 
a  successful  preacher  of  the  Gospel,  or  interpreter  of  the  Bible  ? 

If  any  one  demands  that  I  should  tell  more  particularly,  how 
deficiency  in  theological  knowledge  will  hinder  a  preacher's  suc- 
cess, I  answer, — In  the  first  place,  his  public  instructions  will 
fail  to  interest  intelligent  hearers.  Some  such  hearers  he  will 
have,  in  this  age  of  mental  activity  ;  when  reading  and  thinking 
are  so  customary,  even  among  common  men.  Should  they  be 
satisfied  for  a  few  weeks  or  months,  they  will  ultimately  come 
to  perceive,  that  his  sermons  are  trite  and  feeble  in  thought. 
This  result  is  quite  certain,  if  he  is  only  a  common  man,  with 
common  efforts. 

Or,  in  the  second  place,  if  he  aims  to  retrieve  the  past  defi- 
ciencies of  his  education,  by  great  and  special  efforts  in  his  pre- 
parations to  preach,  while  at  the  same  time,  he  sustains  the 


276  PROGRESS   IN  STUDY. 

great  and  various,  and  arduous  duties  of  his  office,  he  is  a  dead 
man  ;  he  will  sinlc  into  hopeless  infirmity,  or  a  premature  grave. 

Or,  in  the  third  place,  if  he  attempts  to  bring  up  all  arrears, 
by  incessant  study,  while  he  saves  his  life  by  neglect  of  pastoral 
duties,  though  he  should  become  a  tolerable  'preacher,  he  is  a 
dead  man  in  another  respect ;  there  will  be  a  sad  failure  in  the 
amount  of  his  usefulness. 

Facts  are  full  of  instruction  on  this  subject.  Not  a  few 
young  men  of  bright  promise,  who  might  have  become  champi- 
ons of  the  truth,  have  been  so  impatient  to  hasten  into  the  min- 
istry, that  they  have  fatally  blighted  their  own  prospects ;  and 
instead  of  attaining  to  distinguished  success,  have  scarcely 
reached  the  point  of  mediocrity.  The  minister  now,  whose 
maxim  is  to  expect  little  things,  and  attempt  little  things,  mis- 
takes the  day  in  which  he  lives.  V/hat  was  knowledge  in  the 
thirteenth  century,  is  ignorance  now.  What  was  energy  then, 
is  imbecility  and  stupidity  now.  As  was  said  in  another  case, 
it  becomes  not  our  sacred  profession,  in  this  period  of  intellectu- 
al progress,  to  remain  like  the  ship  that  is  moored  to  its  station, 
only  to  mark  the  rapidity  of  the  current  that  is  sweeping  by. 
Let  the  intelligence  of  the  age  outstrip  us,  and  leave  us  behind, 
and  rehgion  would  sink,  with  its  teachers,  into  insignificance. 
Ignorance  cannot  wield  this  intelli^fence.  Give  to  the  Church 
a  feeble  ministry,  and  the  world  bi'eaks  from  your  hold ;  your 
main  spring  of  moral  influence  is  gone. 

Would  you  then,  gentlemen,  become  burning  and  shining 
lights  in  the  church  of  God,  study,  indefatigable,  systematic 
study  is  essential  to  the  attainment  of  your  object. 

All  that  remains,  is  to  suggest  some  of  the   most  common 

HINDRANCES  TO   SUCCESSFUL  STUDY. 

T^he  first  I  shall  mention  is  imperfect  health.  Every  one  of 
you  ought  to  understand,  without  my  aid,  the  importance  of 
physical,  to  mental  vigor.  In  the  majority  of  cases,  where  there 
is  a  serious  failure  of  health,  the  mischief  lies  chiefly  hi  the 
wrong  habits  of  students.  The  man  who  is  worn  down  with 
seven  years  of  academical  study,  and  has  never  learned  the  first 


PROGRESS  IN  STUDY.  277 

elements  of  preserving  health,  or  restoring  it  when  impaired,  is 
predisposed  to  break  down  under  the  continuance  of  severe 
mental  application,  hve  where  he  may.  His  first  lesson  is,  not 
to  presume  for  one  day  on  sustaining  sufficient  health  for 
study,  without  a  rigid  system  of  exercise.  His  second  lesson  is, 
so  to  understand  and  regard  the  powers  of  his  own  stomach,  as 
not  to  swallow  for  food,  in  one  minute,  what  may  disable  him 
for  study  a  week.  I  cannot  stay  to  multiply  warnings  on  these 
points  ;  you  may  read  them  in  many  a  pallid  face,  and  many  a 
premature  grave,  of  those  to  whom  warnings  have  been  given 
in  vain. 

I  might  here  dwell  on  excess  in  quantity  of  food, — on  neglect 
and  indiscreet  exposures,  under  what  are  termed  common  colds,  in 
which  three  fourths  of  all  pulmonary  consumptions  begin  ;  on 
late  studies  at  night,  occasioned  by  misguided  zeal,  or  by  such 
negligence  in  the  proper  season  of  study  as  drives  a  man  to  ex- 
treme efforts  by  the  midnight  lamp,  to  the  ruin  perhaps  of  his 
eyes, — perhaps  of  his  digestive  or  pulmonary  organs. 

A  second  hindrance  to  success  in  study  arises  from  infelicity 
of  intellectual  habits.  Some  men  have  been  students  for  years, 
but  have  not  learned  hoiv  to  study.  They  have  not  acquired 
the  control  of  their  minds,  so  as  to  concentrate  their  attention  on 
one  subject,  at  one  time.  But  to  sit  at  the  table,  while  the 
thoughts  are  at  the  ends  of  the  earth,  is  not  study.  To  sit  at 
the  table  without  thoughts,  looking  at  the  ceiling,  in  a  listless 
reverie,  is  not  study.  A  man  may  while  away  one  half  of  his 
study  hours  in  getting  ready  to  study, — because  his  indolent 
mind  dreads  all  intense  application,  or  his  truant  mind  has  never 
been  taught  to  come  at  his  bidding,  and  bend  itself  to  one  thing 
in  fixed  attention.  Strength,  perhaps  that  mind  may  have,  and 
sprightliness ;  but  it  accomplishes  nothing  to  any  purpose,  for 
want  of  discipline.  Hence  a  man  of  respectable  talents  and 
character,  may  enter  on  a  new  term,  or  a  new  department  of 
study,  with  a  good  plan,  and  good  resolutions,  which  all  become 
broken  and  virtually  nugatory  in  one  fortnight,  through  want  of 
self-control,  and  constancy  of  purpose. 


278  PROGRESS  IN  STUDY. 

A  third  and  most  important  hindrance  to  study,  is  found  in 
avocations.  These  may  be  inteUectual,  social,  secular,  and  re- 
ligious. The  grand  aim  of  a  theological  student  should  be  to  at- 
tain substantial  knowledge,  appropriate  to  his  own  sacred  work, 
and  the  power  of  communicating  that  knowledge.  If  you  ask 
me  then,  how  much  time  can  he  properly  spend  in  reading 
works  of  taste,  periodicals,  and  newspapers  ?  I  answer,  in  gen- 
eral, no  more  than  he  can  afford  to  spend  on  circumstantials  and 
appendages  to  his  main  business  ;  and  never  so  much  as  to  un- 
settle his  mind,  or  consume  his  proper  time  for  solid  study. 
Poetry  of  the  higher  class,  such  as  Paradise  Lost,  is  not  indeed 
an  avocation,  as  it  is  directly  subsidiary  to  the  study  of  oratory  ; 
but  to  the  reading  of  fiction,  except  very  sparingly,  there  are, 
I  think,  insuperable  objections,  though  I  cannot  state  them  now. 

As  to  social  avocations,  the  liability  to  mistake  among  us,  is 
not  so  great  as  to  require  any  notice,  except  in  two  respects  ; 
one  is,  the  visiting  of  fellow  students'  rooms  in  study  hours — a 
practice  which,  improper  as  it  is,  1  suppose  can  never  go  to  any 
extreme,  as  it  must  meet  a  prompt  corrective  in  the  public  sen- 
timent of  the  Seminary.  The  other  is,  those  occasional  visits 
to  friends,  in  other  towns,  which  call  away  a  student  from  his 
business  here.  In  this  case  too,  only  a  general  rule  can  be  es- 
tablished, namely,  that  such  calls  should  be  regulated  not  by 
caprice,  but  by  Christian  principle.  The  cases  heretofore  have 
not  been  numerous,  in  which  a  mistake  on  this  point  has  amount- 
ed to  serious  injury ;  in  a  few  it  has  amounted  to  utter  ruin,  as 
to  improvement  in  study. 

For  secular  avocations  there  can  be  no  occasion  here,  except 
those  little  attentions  to  his  own  affairs,  which  are  always  the 
indispensable  duty  of  every  man.  It  is  a  principle  settled  by 
the  Founders  of  the  Seminary,  while  their  unexampled  munifi- 
cence provided  its  endowments,  that  no  student  shall  sacrifice 
his  time  here  for  purposes  of  gain.  And  the  sentiment  of  Fac- 
ulty and  students  has  unitedly  been,  that  the  Seminary  should 
not  be  made  a  place  of  merchandize  in  books  or  other  things, 
beyond  those  small  accommodations,  which  by  the  agency  of 


PROfiRKSS    IN    STUDY.  279 

one  student,  he  may  render  to  his  brethren,  without  serious  in- 
fringement on  his  own  time. 

Under  the  head  o{  religious  avocations,  I  should  wish  to  en- 
large, more  than  my  limits  will  allow.  Perhaps  there  is  no  subject 
on  which  a  conscientious,  judicious  student  will  more  feel  the  need 
of  advice,  and  none  certainly  on  which  it  is  more  difficult  for  me 
to  give  advice  than  this.  Often  I  have  been  asked,  to  Avhat  ex- 
tent is  it  best  for  students  of  the  Seminary  to  be  in  the  habit  of 
attending  religious  meetings  abroad  ?  Now,  the  temperament, 
the  health,  the  intellectual  and  spiritual  habits  of  different  men 
are  so  various,  that  what  would  be  a  proper  answer  to  one  man 
would  be  very  inappropriate  to  another.  In  general,  cultivation 
of  the  heart  and  of  the  intellect  are  joint  duties,  neither  of 
which  can  be  properly  forgotten  by  theological  students.  Oc- 
casional exceptions  do  not  alter  this  principle.  We  wish  to 
train  up  here  none  but  revival  men  ;  and  every  revival  man 
may  sometimes  find  special  advantage  in  giving  up  an  hour  or 
a  day  of  study,  for  the  spiritual  good  of  his  own  soul,  and  the 
souls  of  his  fellow  men.  For  this  reason,  among  others,  your 
Instructors  have  welcomed  with  devout  gratitude  to  God,  the 
recent  effusions  of  his  Spirit,  on  our  churches,  so  adapted  to  ex- 
ert a  sanctifying  influence  on  young  men  preparing  for  the  holy 
ministry  ;  and  have  regarded  with  special  indulgence  the  repeat- 
ed wishes  of  individuals  to  be  absent,  for  the  sake  of  laboring  in 
revivals,  or  witnessing  their  power.  But  doubtless,  there  are 
some  due  limits  on  this  subject.  At  a  protracted  meeting  in 
Andover,  all  our  classical  exercises  are  properly  suspended. 
But  another  occurs  six  miles  distant,  another  ten,  another  fifteen, 
in  successive  weeks.  Shall  the  whole  of  us  attend  these? — or 
what  proportion  of  us  ?  Clearly,  to  relinquish  our  exercises 
here  from  month  to  month,  would  not  do.  The  Trustees,  the 
public,  our  own  consciences,  would  remonstrate.  But  for  one 
half,  or  one  fourth  of  us  to  be  absent,  virtually  amounts  to  the 
same  thing,  as  to  the  order  and  interest  of  classical  exercises ;  for 
they  cannot  go  on  unless  both  Instructors  and  students  are  in 
the  Lecture  Room. 


280 


PROGRKSS  IN   STUDY. 


The  same  principle  applies  to  the  absences  of  individuals  for 
the  sake  of  attending  monthly  concerts,  and  other  occasional  re- 
ligious meetings,  in  neighboring  towns,  a  thing  which  can  be 
deemed  proper,  as  a  general  rule,  only  when  it  can  be  done 
without  losing  any  regular  classical  exercise.  On  the  sabbath, 
too,  the  Laws  require  students  to  be  here,  as  much  as  on  other 
days  ;  and  the  habit  of  going  abroad,  on  that  day,  to  any  consid- 
erable extent,  would  for  very  obvious  reasons  be  inexpedient. 

There  may  be  a  hundred  things,  desirable  in  themselves  to 
be  done,  which  w^e  cannot  do.  Your  Instructors  might  find  ur- 
gent reasons  to  be  often  absent,  to  visit  friends,  to  attend  ordina- 
tions, or  councils,  or  other  important  occasions ;  but  our  para- 
mount duty  in  term  time,  is  to  be  here,  with  as  few  exceptions 
as  possible.  Just  so  you  will  often  have  calls  abroad,  in  which 
your  feelings  are  deeply  interested,  but  which  sober  judgment 
will  lead  you  to  forego,  rather  than  forego  your  main  business. 

Discursive  and  protracted  as  my  remarks  have  been,  I  must 
add  several  more. 

Let  no  one  understand  me  as  urging  him  to  become  a  mere 
student,  to  the  neglect  of  his  duties  as  a  man  and  a  Christian. 
He  who  is  ardent  in  the  pursuit  of  knowledge,  may  gradually 
bring  his  mind  to  such  a  condition,  as  to  feel  quite  absolved 
from  the  claims  of  relative  duty,  or  of  common  civility  ;  having 
no  time,  as  he  thinks,  to  regulate  his  temper,  his  heart,  and  his 
manners,  by  the  spirit  of  the  gospel,  and  becoming,  like  him  of 
old,  "  such  a  son  of  Belial  that  a  man  cannot  speak  to  him." 
He  may  even  form  a  habit  so  unhappy,  as  to  feel  his  secret  de- 
votions to  be  an  intrusion  on  his  studies,  and  to  carry  his  classi- 
cal pursuits  into  the  consecrated  hours  of  the  sabbath. 

Let  no  one  understand  me  as  urging  intense  and  unremitted 
study,  at  the  sacrifice  of  health.  1  say  again,  take  warning  from 
the  pale  faces,  and  the  premature  graves  of  those  who  have  re- 
fused to  take  warning.  You  must  have  stated  relaxation,  and 
stated  exercise.  As  far  as  possible,  make  your  vacations,  a  re- 
al and  not  a  nominal  concern.  Some  students  from  pecuniary 
emergency,  and  some  from  a  laudable  desire  of  doing  good, 


PROGRESS    IN    STUDY.  281 

have  committed  themselves  to  such  engagements  for  vacation, 
as  to  allow  no  remission  of  intellectual  effort,  and  no  opportuni- 
ty for  seeing  their  friends,  without  encroaching  a  week  or  two 
on  term  time,  for  this  purpose.  No  man  can  be  justified  in  do- 
ing this  violence  to  his  constitution,  except  from  the  pressure  of 
some  dire  necessity.  Three  men  out  of  four,  who  do  this,  ask 
leave  of  absence,  to  refit  their  health,  during  the  following  term. 

In  respect  to  avocations  I  have  one  general  advice  to  give  ; 
— cultivate  the  habit  of  doing  every  thing  from  religious  prin- 
ciple, and  every  thing  in  its  proper  season.  It  is  your  duty  to  pray 
in  your  closet, — but  not  at  the  time  of  social  prayer  in  the  chapel. 
It  is  your  duty  to  pray  in  your  closet,  but  not  ivheti  your  class 
are  assembled  to  meet  their  Instructors,  in  the  Lecture  Room. 
It  is  your  duty,  as  far  as  possible,  to  act  on  committees,  and 
perform  exercises  assigned  by  voluntary  associations  of  your 
brethren,  but  not  within  the  time  which  you  need  for  writing  a 
sermon,  or  preparing  for  a  Lecture.  Regular,  prescribed  exev- 
cises  have  the  first  claim  on  your  time,  and  should  never  be 
thrust  aside  by  incidental  things.  It  should  be  a  point  of  con- 
science with  every  member  of  this  Seminary,  for  his  own  good, 
as  well  as  in  conformity  with  his  own  sacred  promise  at  matri- 
culation, never  to  neglect  these  regular  exercises,  unless  disa- 
bled by  Providence.  "  I  was  detained  by  company, ^^  is  some- 
times offered  as  a  reason  for  such  neglect,  and  it  may  be  a  good 
reason,  very  rarely ;  but  in  my  own  case  as  a  student,  from 
twelve  years  of  age  through  College,  it  never  once  was  regard- 
ed by  me,  as  a  reason  for  such  neglect ; — never  once,  has  it 
been  so,  in  the  nineteen  years  of  my  connexion  with  this  Semi- 
nary. 

I  spoke  of  conscience  ;  but  doubtless  you  would  be  surprised, 
gentlemen,  to  be  told  that  among  our  beloved  family  of  young 
ministers,  who  have  been,  from  year  to  year,  training  up  under 
our  eye,  for  the  most  sacred  and  exalted  work  on  earth,  there 
should  have  been  any,  to  whom  conscience  seemed  to  be,  prac- 
tically, a  word  of  very  small  significance.  Yet  it  is  only  the  state- 
ment of  a  lamentable  fact,  that  your  Instructors  have  sometimes 
36 


282  PROGRESS  IN   STUPT. 

been  grieved  to  the  heart,  by  witnessing,  in  apparently  good 
men,  a  strange  insensibility  to  the  binding  force  of  obligations, 
in  which  a  plain  religious  duty,  combined  perhaps  with  a  sol- 
emn, voluntary  engagement,  has  been  forgotten,  or  explained 
away,  with  a  facility  altogether  unaccountable. 

But  the  number  of  such  cases  has  been  comparatively  small ; 
and  I  am  liappy  to  follow  this  statement,  by  another,  which  has 
been  full  of  consolation  to  your  Teachers,  and  which  is  full  of 
instruction  to  you.  Take  the  Catalogue  of  our  Seminary,  from 
the  beginning,  and  mark  the  men,  if  you  can,  on  that  honored 
list,  who,  since  they  left  us,  have  been  most  distinguished  for 
visefulness,  as  ministers  and  missionaries  ;  and  also  the  men, — 
not  a  few, — who  have  been  elected  Presidents  and  Professors, 
in  Colleges  and  Theological  Seminaries  ; — and  then,  remember, 
that  those  same  men  were  distinguished  for  punctuality,  and  in- 
dustry, and  conscientious  regard  to  order,  when  they  were  here. 


LECTURES  ON  PUBLIC  PRAYER. 


LECTURE  I. 


HISTORY  OF  PUBLIC  PRAYER. 

Among  the  ancient  Jews,  prayer  constituted  an  important 
part  of  the  synagogue  worship.  The  most  solemn  and  formal 
of  these  were  those  called  the  eighteen  prayers.  To  these, 
which  are  ascrihed  to  Ezra,  Rabbi  Gamaliel  is  said  to  have 
added  a  nineteenth  against  the  Christians.  Three  times  a 
day,  at  the  stated  hour  of  prayer,  all  who  were  of  age  were 
required  to  repeat  these  prayers  ;  and  on  synagogue  days,  viz. 
Monday,  Thursday,  and  Saturday,  they  were  offered  up,  with 
great  solemnity,  in  the  public  assemblies. 

Besides  these  nineteen  prayers,  the  deliberate  reading  of 
which  would  occupy  about  ten  minutes,  others  of  a  less  formal 
kind  were  intermingled  in  their  worship,  and  multiplied,  till 
they  gave  to  their  Synagogue  service,  in  the  time  of  Christ, 
that  undue  length,  with  which  he  found  fault.  It  seems 
too  that  this  part  of  worship,  among  the  Jews,  degenerated  into 


284  HISTORY  OF  PUBLIC   PRAYER. 

a  superstitious  and  ostentatious  formality,  for  which  our  Savior 
severely  rebuked  the  Pharisees.  So  exact  were  they  as  to  the 
external  form  of  this  service,  that  if  it  was  inconvenient  for 
them  to  join  the  public  assembly  at  the  synagogue,  when  the 
hour  of  prayer  arrived,  they  dropped  whatever  they  had  in 
hand,  and  offered  up  their  devotions  in  the  open  street  or  mar- 
ket place.  This  custom,  however  unseemly,  still  exists  in 
Catholic,  and  even  in  Mahometan  countries. 

ORDER  OF  PUBLIC  PRAYER. 

In  the  primitive  Christian  church,  the  prayers,  connected 
with  reading  the  scriptures  and  singing,  were  so  brief  or  so  in- 
formal as  scarcely  to  be  noticed  in  the  descriptions  of  public 
worship  transmitted  to  us.  All  these  descriptions  agree  in  say- 
ing, th,at  the  regular  season  for  the  public  prayers,  was  after 
sermon. 

To  prevent  mistake  in  the  remarks  which  follow,  it  should 
be  remembered  that  the  Lord's  Supper  was  administered  in  the 
primitive  churches  on  every  Sabbath.  Between  the  sermon  and 
the  communion  service,  was  the  season  of  prayer  ;  which  was 
offered,  not  in  one  continued  address  to  God,  but  in  successive 
addresses,  adapted  to  the  condition  of  different  persons,  who 
were  usually,  at  least  in  the  Eastern  churches,  divided  in- 
to five  classes  ;  viz.  (i)  The  Catechumens,  that  is,  hearers  or 
enquirers  who  were  especially  desirous  of  receiving  religious  in- 
struction. (2)  Tlie  Energumcns,  or  persons  supposed  to  be  pos- 
sessed by  evil  spirits.  (3)  Candidates  for  baptism.  (4)  Pen- 
itents, or  those  who  were  under  the  discipline  and  censures  of 
the  church.  And  (5)  The  Faithful,  including  all  who  were  in 
regular  standing  as  communicants.  It  seems  probable  that  ex- 
cepting the  most  general  distinction  of  catechumens  and  faithful, 
separate  prayers  for  these  classes  were  rather  occasional  than 
stated.  But  on  this  point  and  several  others  we  are  left  in 
some  uncertainty  by  the  writers  of  that  period.  All  these  wri- 
ters, for  example,   agree  in   saying  that  the   four  first  classes 


ORDER  OF  PUBLIC  PRAYER.  285 

above  mentioned,  were  sent  away  from  the  assemblies,  before 
the  communion  service  began.  But  whether  each  class  was 
dismissed  successively,  when  the  prayer  appropriated  to  them- 
selves was  finished,  or  whether  they  were  all  dismissed  togeth- 
er, before  the  communion  service,  seems  doubtful,  from  the  dif- 
ferent statements  of  Justin,  Chrysostom,  Augustine,  Ambrose, 
and  the  "  Apostolical  Constitutions."  Probably  the  usage  of 
different  churches  varied  somewhat  in  different  places  and  cir- 
cumstances. 

But  while  the  above  four  classes  might  not  be  present  at  the 
prayers  peculiar  to  the  Faithful,  there  was  still  another  class 
called  Hearers,  including  Jews  and  Infidels,  who  were  sent 
away  before  any  of  the  prayers  began. 

The  Deacon  offered  the  first  prayer  for  the  Catechumens, 
because,  as  Chrysostom  says,  "  they  were  viewed  as  yet  aliens ; 
not  having  liberty  or  confidence  to  pray  for  themselves,  but 
needing  the  help  of  those  who  are  already  initiated,  or  ingraft- 
ed, into  Christ."  This  was  followed  by  another  prayer, 
from  the  minister,  called  the  benediction  of  God,  and  closed 
by  an  audible  response  of  Amen  from  the  people. — Any  cate- 
chumen, by  falling  into  scandalous  sin,  was  liable  to  be  thrust 
down  to  the  rank  of  a  hearer  only  ;  but  after  three  years  he 
might  be  permitted  again  to  pray  with  the  Catechumens. 

POSTURE   IN  PRAYER. 

Justin  Martyr  says  that  the  people  stood  in  prayer.  Ac- 
cording to  the  Apostolic  Constitutions,  they  were  to  hneel  in 
the  first  prayer,  for  the  Catechumens,  and  to  stand  in  the  second. 
Origen  often  closed  his  sermon  with  an  exhortation  to  the  peo- 
ple "  to  stand  up  and  pray."  In  the  Gallican  churches,  at  a 
later  period,  kneeling  was  accounted  the  most  becoming  posture, 
though  a  majority  of  the  people  often  continued  standing.  Both 
standing  and  kneeling  were  evidently  thought  proper,  though 
standing  was  most  common. 

It  was  a  general  custom  to  pray  with  the  face  directed  towards 


286  HISTORY  OF  PUBLIC   PRAYER. 

the  east.  The  various  reasons  which  have  been  alleged  for  this 
custom,  I  might  examine  at  length,  but  the  enquiry  would  be 
rather  curious  than  important.  Having  adverted  to  this  subject 
under  the  history  of  the  pulpit,  I  will  only  add,  that  in  my  opin- 
ion, all  these  reasons  may  be  resolved  into  a  misconstruction  of 
a  few  figurative  texts,  where  allusion  is  made  to  Christ  as  the 
"  day-spring," — "  the  sun  of  righteousness," — "  the  light  of  the 
world,"  &ic.  and  where  he  is  supposed  with  no  good  reason,  indeed, 
to  be  represented  as  coming  to  judgment  from  the  east.  Prob- 
ably, too,  the  superstition  (for  so  it  must  be  called,)  of  praying 
with  the  face  eastwanl,  might  have  had  more  connexion  than 
the  Christians  were  aware  with  the  Pagan  custom  of  worship- 
ping the  rising  sun.  At  least  this  is  quite  as  supposable,  as  that 
the  Christian  sabbath  itself,  should  have  retained  the  name  of 
Sunday,  derived  from  the  same  Pagan  origin.  As  to  gesture 
in  prayer,  it  need  only  be  said  that  stretching  forth  the  hands 
towards  heaven,  was  a  common  attitude  of  supplication  in  the 
Jewish  church,  as  it  has  been  in  all  periods  since. 

LENGTH  OF  PRAYERS. 

If  I  mistake  no%  the  fact  is  quite  observable  in  the  history  of 
the  church-, — (though  I  am  not  aware  that  others  have  made 
the  remark,)  that  where  there  is  least  oi  spirituality  in  religious 
worship,  there  is  most  of  formality  and  undue  Lngth.  In  the 
Jewish  church,  the  longest  specimen  of  prayer  that  was  record- 
ed, is  that  of  Solomon  at  the  dedication  of  the  Temple  ;  and 
this,  though  on  a  great,  public  occasion,  did  not  exceed  six  or 
eight  minutes  in  length.  But  in  later  periods  of  that  church, — ^ 
when  the  spirit  of  religion  declined,  and  external  forms  were  sub- 
stituted for  vital  godliness,  their  prayers  were  protracted  by 
"  vain  repetitions  ;" — and  they  hoped  to  be  heard  "  for  their 
much  speaking." 

So  it  was  in  the  Christian  church. — ■Nothing  could  exceed 
the  simplicity  with  which  our  Savior,  both  by  precept  and  ex- 
ample, taught  his  disciples  to  pray.      But  as  the  primitive  sim- 


LENGTH  OF  PRAYERS.  287 

plicity  of  the  gospel  passed  away,  and  the  forms  of  devotion 
were  again  substituted  for  its  poioer,  the  external  rites  of  wor- 
ship were  extended,  in  number  and  length.  In  the  time  of 
Chrysostom,  however,  the  whole  service  in  public  worship  did 
not  much  exceed  an  hour ;  so  that  prayers  could  not  have  oc- 
cupied more  than  fifteen  or  twenty  minutes.  The  division  of 
the  assembly  into  different  classes,  and  the  adaptation  of  distinct 
prayers  to  each,  whenever  it  was  introduced,  was  clearly  not  of 
Apostolic  origin ;  though  prescribed  in  what  was  called  the 
A.'postoJic  Constitutions,  a  work,  to  say  the  least,  of  very  ques- 
tionable character,  as  to  both  authorship  and  antiquity.  The 
form  of  prayer  at  the  communion,  as  given  in  that  work,  is  at 
least  half  an  hour  in  length. 

All  we  can  affirm  with  certainty  is,  that  from  the  fifth  to  the 
tenth  century,  while  the  church  was  losing  the  spirit  of  piety, 
she  was  increasing  in  the  ceremonies  and  formalities  of  worship. 
Clerical  ambition,  aiming  at  the  debasement  of  the  people,  not 
only  discouraged  the  study  of  the  scriptures  in  private,  but  sus- 
pended the  reading  of  them  in  public.  At  length  clerical  indo- 
lence and  ignorance  gave  up  preackirtg  too,  and  all  public  ex- 
position of  the  scriptures.  The  inferior  clergy  devoted  the  sea- 
sons of  public  worship  to  saying  mass  :  while  the  Pope  and  his 
Cardinals  were  eno-rossed  with  the  management  of  state  affairs. 
Thus,  for  many  centuries,  both  in  the  Romish  and  the  Greek 
church,  the  great  business  of  the  Christian  ministry,  namely,  to 
preach  the  gospel,  has  been  given  up  ;  and,  except  so  far  as 
the  spirit  of  the  reformation  has  compelled  these  degenerate 
churches  to  a  different  course,  deluded  men  have  been  led  to 
place  their  hopes  of  heaven,  not  on  their  knowledge  or  love  of 
the  truth,  but  on  the  number  and  length  of  their  prayers. 

PRAYING  TO  CHRIST,  AND  IN   HIS  NAME. 

That  this  was  a  practice  of  the  primitive  church,  authorise  d 
by  Christ  himself,  is  evident  from  the  fact,  that,  while  on  earth, 
he  commanded  his  disciples  to  pray  to  him,  and  in  his  name  ; 


288  HISTORY  OF  PUBLIC   PRAYER. 

that  he  received  worship  with  opprohation ;  that  after  his  as- 
cension, Christians  did  worship  him,  as  in  the  case  of  the  dy- 
ing Stephen :  that  angels  were  commanded  to  worship  him,  as 
in  the  first  chapter  of  Hebrews, — and  did  worship  him,  as  in 
John's  Apocaly])tic  vision  of  the  worship  in  heaven. 

The  letter  of  Phny  to  Trajan,  as  is  well  known  to  every 
reader  of  history,  furnishes  testimony  unquestionable,  that  it  was 
the  custom  of  the  early  Christians  to  offer  worship  to  Christ,  as 
God.  In  later  periods,  the  proof  is  abundant,  that  it  was  cus- 
tomary among  the  fathers,  sometimes  to  address  a  part  or  the 
whole  of  a  prayer,  directly  to  Christ.  Especially  was  it  the 
universal  practice  to  mention  Christ,  as  the  object  of  divine 
honor,  in  the  ascription  at  the  close  of  prayer, — thus ;  "  For  to 
thee  belongs  glory,  honor,  and  adoration,  and  by  thee  to  the 
Father,  in  the  Holy  Spirit,  world  without  end."  Again  ; — ■ 
"  Through  Christ  our  God  and  Saviour,  by  whom  be  glory  and 
adoration  unto  thee,  in  the  Holy  Ghost,  world  without  end." — 
Tertullian,  plainly  referring  to  the  customary  form  of  doxology 
to  the  Trinity,  in  the  close  of  prayer,  rebukes  those  who  attend- 
ed the  Roman  games,  by  asking, — "  How  they  could  praise 
a  gladiator,  with  the  same  mouth  that  had  united  in  saying, 
ilg  aioivag,  world  ivithout  end  Sfc.  to  Christ  their  God." 

The  most  customary  form  of  doxology  was,  "  Glory  be  to 
the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost."  Basil 
says,  this  form  was  used  by  Irenseus,  Clemens,  Eusebius,  Ori- 
gen,  &c. — and  tiiat  it  was  common  in  all  the  eastern  and  west- 
ern churches.  The  occasiop,  of  Basil's  saying  this,  in  allusion  to 
the  Arian  heresy,  is  important ;  for  it  seems  that  another  form  of 
the  doxology,  "  Glory  be  to  the  Father  in  or  by  the  Son,  with 
the  Holy  Ghost,"  was  occasionally  used,  but  without  any  de- 
signed difierence  of  meaning,  till  Arius  adopted  this  latter  form, 
to  denote  an  inferiority  of  the  Son  and  Holy  Ghost  to  the  Father. 
And  from  this  time  the  more  exact  phraseology  was  careflilly 
observed  by  all  who  did  not  adhere  to  the  Arian  heresy. 

PRAYING  FOR  THE  DEAD. 

Tertullian,  in  the  third  century,  was  the  first  who  mentioned 


PRAYEUS  FOR  THE  DEAD.  286 

this  practice.  In  the  following  ages  it  gradually  gained  ground; 
for  so  enlightened  a  man  as  Augustine  evidently  fell  in  with  this 
superstition.  He  not  only  speaks  of  the  prayers  offered  for  the 
soul  of  his  mother,  Monica,  at  her  funeral ;  but  himself  prays 
for  her  after  death,  "  that  her  sins  might  be  forgiven,  and  that 
she  might  rest  in  peace,  with  her  husband." 

When  we  consider  to  what  an  absurd  and  impious  pitch," this 
superstition  has  since  been  carried,  till  not  only  the  last  mite  ot 
the  peasant  was  extorted,  but  the  revenues  of  princes  were 
put  in  requisition,  to  purchase  the  prayers  of  a  mercenary  priest- 
hood, for  the  repose  of  the  soul  after  death  ;  it  may  be  proper 
to  inquire  briefly,  hoiv  a  practice  so  plainly  unscriptural,  was  in- 
troduced into  Christian  worship.  So  far  as  I  am  able  to  trace 
it,  the  process  was  substantially  the  following. 

1.  The  pious  example  and  hopeful  death  of  distinguished 
Christians,  were  mentioned  in  prayer,  as  they  still  are,  witli 
great  propriety,  for  the  henejit  of  the  living.  And  for  the  same 
reason,  thanks  were  rendered  to  God  for  their  holy  lives,  their 
triumph  over  death,  and  deliverance  from  sin  and  sorrow. 

2.  The  transition  from  this  general  mention  of  departed  saints, 
to  a  direct  praying  for  their  souls,  was  promoted  by  the,  collat- 
eral influence  of  various  opinions  which  obtained  currency.  For 
example  ;  many  of  the  ancients  believed  the  souls  of  the  right- 
eous, between  death  and  the  judgment,  to  be  in  some  place 
called  Hades  or  Abraham's  bosom,  admitted  to  an  imperfect 
happiness,  and  waiting,  in  a  sort  of  probation,  for  a  perfect  and 
endless  felicity.  The  degree  of  this  ultimate  felicity,  however, 
they  supposed  would  be  modified  by  the  character  sustained 
in  this  intermediate  state,  which  they  regarded  as  an  appen- 
dage or  continuation  of  their  earthly  probation  ; — their  con- 
dition thus  rendering  them  proper  objects  of  prayer  to  the 
living. 

Coincident  with  this  opinion  was  another,  that  in  the  millenni- 
um, Christ  would  personally  reign  with  his  saints  on  earth  ;  the 
pious  dead  being  raised  for  this  purpose  ;  and  that  a  part  in  this 
3T 


290  HISTORY  OF  PUBLIC   PRAYER. 

first  resurrection,  was  a  blessing  for  which  living  Christians  might 
pray  in  behalf  of  departed  friends. 

3.  The  movings  of  natural  affection,  combined  with  dark  and 
indefinite  views  respecting  hereafter,  led  to  this  practice.  Death 
extinguishes  the  recollection  of  what  was  bad,  and  strengthens 
the  fond  remembrance  of  what  was  good  and  endearing  in  friends 
while  they  were  living.  Praying  for  them  after  death,  there- 
fore, became  among  the  ancient  fathers,  a  kind  of  pagano— • 
Christian  testimony  of  love  to  their  characters,  and  at  the 
same  time,  of  the  firmest  belief  in  their  immortality. 

I  will  only  add  that  we  have,  in  this  case,  a  new  demonstra- 
tion, from  the  monstrous  doctrine  of  Popish  purgatory,  superin- 
duced on  an  error  comparatively  harmless  at  first,  that  a  small 
deviation  from  the  simple  instructions  of  the  Bible,  may  be 
fraught  with  immense  dangers  to  the  church. 


I.ECTURE  II, 


USE  OF  LITURGIES. 


This  part  of  the  subject  is  properly  divided  into  a  question 
of  authority  and  a  question  of  expediency.  The  former  only 
belongs  to  the  history  of  prayer. 

In  the  primitive  simplicity  of  the  Jewish  church,  there  is  no 
evidence  that  its  worship  was  conducted  by  forms  ;  though  in  its 
degeneracy,  as  I  have  already  stated,  such  forms  were  introduced 
and  greatly  multiplied. 

Nor  can  it  be  alleged  with  any  plausibiUty,  that  a  liturgy 
was  prescribed  by  the  authority  of  Christ,  or  sanctioned  by 
primitive,  apostolic  usage  in  his  church.  Should  any  one  pre- 
tend this,  it  were  reasonable  to  demand  of  him  ; — What  has  he- 
come  of  that  liturgy  ?  Who  of  modern  ages  has  seen  it  ?  Who 
ever  saw  it  ?  It  is  quite  incredible  that  such  a  document,  had 
there  been  one,  should  not  have  been  preserved,  nor  alluded  to 
in  the  New  Testament,  nor  in  all  the  early  history  of  the 
church. 

But  it  is  said,  Christ  gave  his  disciples  a  form  of  prayer,  called 
the  Lord's  prayer,  and  commanded  them,  "  When  ye  pray,  say 


292  HISTORY  OF  PUBLIC  PRAYER. 

— Our  Father  &ic."  Did  he  then  mean  to  restrict  them,  on 
every  occasion,  to  the  use  of  j^ist  so  many,  and  just  the  same 
ivords  ?  If  not,  there  is  no  ground  of  controversy.  If  he  did 
mean  this,  as  son)e  strenuous  advocates  for  hturoies  maintain, 
and  must  maintain,  as  essential  to  their  argument  from  this  case, 
then  I  ask,  by  what  authority  have  bishops  and  councils  them- 
selves departed  so  widely  from  this  brief,  simple  form  of  words  ? 
If  I  am  sacredly  restricted  to  the  language  of  the  "  Lord's 
prayer,"  not  two  minutes  in  length,  how  could  I  in  conscience, 
use  a  liturgy  of  human  compilation,  larger  than  the  whole  New 
Testament  ?  The  truth  is,  the  great  Teacher  only  meant  to 
give  a  standing  example  of  what  constitutes  the  proper  spirit  and 
subjects  of  prayer.  So  the  Apostles  understood  this  matter,  as 
their  own  practice  unquestionably  shows.  So  the  whole  primi- 
tive church  understood  it.  Augustine  in  his  one  hundred  and 
twenty-first  epistle  says, — "  We  are  free  to  ask  the  same 
things  that  are  desired  in  the  Lord's  prayer,  aliis  atque  aliis 
verbis, — sometimes  in  one  manner  of  expression,  sometimes  in 
another." 

iVhen  and  how  then,  did  Liturgies  come  into  use  ?  I  an- 
swer promptly,  nothing  of  the  kind,  that  is  genuine,  can  be  fixed 
upon  for  the  first  three  hundred  years  after  Christ.  When  the 
Arian  and  Pelagian  doctrines  began  seriously  to  disturb  the 
church,  various  forms  of  expression,  occasioned  by  public  con- 
troversy, gradually  insinuated  themselves  into  the  language  of 
prayer,  and  it  was  deemed  necessary  by  the  Council  of  Laodi- 
cea  to  require,  by  ecclesiastical  regulations,  that  ministers,  in- 
stead of  using  the  liberty  before  enjoyed,  should  always  keep  to 
one  form  of  prayer  ;  that  is,  should  not  pray,  "  pro  arbitrio,  sed 
semper  easdem  preces."  This  form,  however,  each  minister 
might  compose  for  himself,  provided  that,  "  before  using  it,  he 
should  consult  with  learned  and  experienced  brethren."  This 
regulation  was  explained,  as  already  in  existence,  by  the  Coun- 
cil of  Carthage,  A.  D.  397. — About  twenty  years  after  this, 
that  is  416,  the  council  of  Milan  ordained,  that  none  should  use 
set  forms  of  prayer,  except  such  as  were  approved  in  a  synod. 


USE  OF  LITUKCIES.  293 

The  result  of  my  inquiries  on  this  subject  is,  a  full  conviction 
that  no  forms  of  prayer  were  prescribed  by  public  authority 
till  the  fifth  century.  Before  this,  forms  were  used,  at  the  op- 
tion of  individual  ministers.  But  TertuUian,  speaking  expressly 
of  prayer,  and  of  the  Lordh  prayer  particularly,  says, — "  There 
are  many  things  to  be  asked  according  to  the  various  circum~ 
stances  of  men."  And  again  he  says, — "  Sine  monitore,  quia 
de  pectore  oramus;  " — we  pray  luithout  a  monitor,  (or  set  form) 
because  toe  pray  from  the  heart." 

There  is  one  other  circumstance,  rather  incidentally  mention- 
ed, but  still,  distinctly  mentioned,  by  Clemens  Alexandrinus 
and  Tertullian  which  seems  to  me,  quite  decisive  against  the 
early  use  of  liturgies.  It  is  this,  that  the  act  of  reading  a  prayer 
must  employ  both  the  hands  and  eyes  of  the  reader  ; — whereas 
these  fathers  say,  "  We  pray  with  the  head  lifted  up,  and  the 
hands  stretched  out,  towards  heaven." 

And  Origen,  in  his  treatise  on  prayer,  maintains  the  necessi- 
ty of  closing  the  eyes,  to  avoid  the  interruption  of  external  ob- 
jects. In  his  treatise  Contra  Celsum  too,  he  says  that  in  prayer 
"  we  should  close  the  eyes  of  the  body  and  elevate  those  of  the 
soul."  Now  it  must  have  been  a  gift  next  to  inspiration  that 
should  enable  a  man  to  read  prayers,  with  his  eyes  shut,  and  his 
hands  raised  to  heaven.  It  would  be  vain  to  say,  that  these 
forms  were  recited  from  memory ;  for,  besides  that  this  was  nev- 
er the  practice  of  any  church,  ancient  or  modern,  Bishop  Bur- 
net has  well  said,  that  after  superstition  became  prevalent,  as  in 
the  eighth  and  ninth  centuries,  there  were  so  many  missals, 
breviaries,  rituals,  pontificals,  graduals,  antiphonals,  psalteries, 
and  a  great  many  more ;  that  the  understanding  how  to  offi- 
ciate became  a  hard  piece  of  trade,  not  to  be  learned  without 
long  practice.  To  perform  this  task  by  memory,  was  therefore 
clearly  impracticable. 

I  shall  close  this  historic  sketch,  with  a  word  respecting  the 
English  Liturgy. 

After  the  long  night  of  superstition,  as  the  day  of  the  refor- 


294  HISTORY  OF  PUBLIC  PRAYER. 

mation  dawned  on  the  church, — it  found  the  clergy  too  igno' 
rant  to  pray  or  preach,  in  a  becoming  manner.  A  book  of  hom- 
ilies was  prepared  to  aid  them  in  preaching ;  and  a  book  of 
prayers,  to  be  read  instead  of  both  extemporary  devotions,  and 
the  Romish  liturgy.  The  English  prayer  book,  however,  was 
chiejlij  conifpilcd  from  the  Romish,  retaining  the  superstitions  re- 
specting extreme  unction,  the  real  presence  in  the  eucharist, 
praying  for  the  dead,  &c.  Three  years  after  its  first  establish- 
ment, which  was  1547,  it  underwent  such  a  revision,  as  to 
exclude  from  it  the  above  peculiarities  of  the  Catholics.  Sev- 
eral other  changes  in  it  were  made,  at  different  times,  up  to 
1661, — but  no  authorised  revision  has  since  taken  place.* 


*  At  a  time  when  the  merits  of  the  English  Litm-gy  were  discussed 
with  much  zeal  and  ahility,  Bishop  Hall,  in  a  formal  defence  of  it, 
made  the  following  candid  and  catholic  remarks  : 

"  Far  he  it  from  me  to  dishearten  any  good  Christian  from  the  use 
of  conceived  prayer  in  his  private  devotions,  and  upon  occasions  also  in 
public.  I  would  hate  to  be  guilty  of  pouring  so  much  water  upon  the 
Spirit,  to  which  I  should  gladly  add  oil  rather.  No,  let  the  full  soul 
freely  pour  out  itself  in  gracious  expressions  of  its  holy  thoughts  into 
the  bosom  of  the  Almighty  ;  let  both  the  sudden  flashes  of  our  quick 
ejaculations,  and  the  constant  flames  of  our  more  flxed  conceptions 
mount  up  from  the  altar  of  a  zealous  heart  unto  the  throne  of  grace  ; 
and  if  there  be  some  sto|)s  or  solecisms,  in  the  fervent  utterance  of 
our  private  wants,  these  are  so  far  from  being  ofleiisive,  that  they  are 
the  most  pleasing  music  to  the  ears  of  that  God  unto  whom  our  prayers 
come  ;  let  them  be  broken  off  with  sobs  and  sighs,and  incongruities  of 
our  delivery,  our  good  God  is  no  otherways  affected  to  this  hnperfect 
elocution,  than  an  indulgent  parent  is  to  the  clipped  and  broken  lan- 
guage of  his  dear  child,  which  is  more  delightful  to  him  than  any  oth- 
er's smooth  oratory.  This  is  not  to  be  ojiposed  in  another,  by  any 
man  that  hath  found  the  true  operations  of  this  grace,  in  himself. 
— What  I  have  professed  concerning  conceived  prayers  is  that 
which  I  have  ever  allowed,  ever  practised,  both  in  private  and  public. 
God  is  a  free  Spirit,  and  so  should  ours  be,  in  pouring  out  our  volunta- 
ry devotions  u|)on  all  occasions  ;  nothing  hinders  but  that  this  liberty 
and  a  public  liturgy  should  be  good  friends,  and  go  hand  in  hand  to- 
gether;  and  whosoever  would  forcibly  separate  them,  let  them  bear 
their  own  blame — the  over-vigorous  pressing  of  the  liturgy,  to  the 
justling  out  of  preaching  or  conceived  prayers,  was  never  intended 
either  by  the  law-makers,  or  moderate  governors  of  the  church." 


ARGUMENTS  FOR  LITURGIES.  295 

Having  despatched  the  question  as  to  authority  in  favor  of 
liturgies,  as  derived  from  the  Bible,  or  the  usage  of  the  church  ; 
— we  can  hardly  dismiss  the  topic  of  set  forms  in  prayer,  with- 
out looking  at  the  other  point  which  I  mentioned,  namely  the 
question  of  expediency. 

The  arguments  in  favor  of  liturgies,  are  summarily  such  as 
the  following. 

1 .  It  is  said  if  they  are  not  enjoined  in  the  Bible,  still  they  are 
not  prohibited ;  but  are  at  least  allowable  to  those  who  think 
there  are  good  reasons  for  using  them.  On  this  point  there  can 
be  no  dispute.  It  must  denote  great  ignorance  or  prejudice  in 
any  one  to  say  that  God  has  forbidden  forms.  He  has  not 
legislated  on  this  subject,  one  way  or  the  other  ;  any  more  than 
he  has  determined  in  what  language  a  minister  shall  pray  ; — 
or  what  version  of  the  Psalms  shall  be  read  ; — or  what  tunes 
shall  be  sung ;  or  whether  the  sermon  shall  be  on  a  short  text 
or  a  long  one, — shall  be  a  written  or  unwritten  discourse.  One 
man  can  preach  well  without  a  manuscript ; — another  cannot 
preach  at  all,  in  this  manner.  One  needs  spectacles  to  read  the 
Bible  ; — to  another,  they  would  be  an  incumbrance.  Every 
one,  not  troubled  with  an  over  scrupulous  conscience,  on  things 
indifferent,  will  be  satisfied  with  two  maxims  of  Paul  ; — "  Let 
every  one  be  persuaded  in  his  own  mind ;"  and  "  Let  all  things 
be  done  decently  and  in  order." 

2.  It  is  said  that  great  irregularities  and  improprieties  occur 
in  extempore  prayer,  which  are  avoided  by  forms.  It  is  certain 
that  ignorance,  affectation,  eccentricity,  or  indiscreet  zeal,  may 
lead  to  sentiments  and  forms  of  expression,  in  prayer,  chargea- 
ble with  irreverence,  if  not  absurdity.  I  suppose  too,  that  all 
who  have  been  accustomed  to  listen  to  extempore  prayers, 
have  sometimes  been  pained  with  embarrassment,  and  hesitation 
in  the  speaker  ;  or  have  known  him  turn  aside  from  the  proper 
business  of  devotion,  to  give  a  compliment  or  reproof  to  some 
one  present.  Well  wiitten  forms  may  doubtless  provide  against 
irregularities  arising  fi-om  diffidence,  unequal  abilities  in  minis- 


296  HISTORY  OF  PUBLIC   PRAYER. 

ters,  or  uncertain   frames,  which  vary  with  the  caprice  of  cir- 
cumstances. 

3.  It  is  said,  that  the  propriety  of  forms  in  prayer  is  virtually 
admitted,  by  all  who  use  precomposed  psalms  or  hymns,  in  their 
devotions;  these  being  in  fact  yb/'w?s  of  prayer  and  praise.  The 
late  Mr.  Newton  of  London,  who,  though  an  Episcopalian,  had 
as  little  bigotry  as  any  other  man,  treats  this  grave  subject  in  a 
strain  of  pleasantry  ; 

"  Crito  freely  will  rehearse 
Forms  of  prayer  and  praise  in  verse  ; 
Why  should  Crito  then  suppose, 
Forms  are  sinful  when  in  prose  ?  " 

"  I  have  heard,"  he  adds,  "  of  a  minister,  who  used  to  com- 
pose hymns,  'pro  re  nata,'  in  the  pulpit,  giving  out  one  line, 
and  then  another,  as  the  congregation  proceeded  in  the  singing. 
If  I  were  persuaded,  (he  continues,)  that  forms  are  unlawful 
in  prayer,  and  yet  approved  of  singing  in  public  worship,  I 
should  greatly  covet  the  talent  of  extempore  hymn-maJcing ,  that 
I  might  maintain  consistency  in  the  whole  service." 

It  should  be  remarked,  however,  that  this  reasoning  is  rath- 
er specious  than  solid.  For  a  hymn,  as  well  as  a  tune,  must  be 
precomposed,  or  it  could  not  be  sung  in  concert  by  a  choir. 
The  same  word,  on  the  same  7iote  must  be  uttered  at  one  breath 
by  different  voices  ;  to  do  which  extempore,  would  be  impossi- 
ble. But  piraying  is  not  an  art,  in  the  same  sense.  Only  one 
voice  is  heard  ;  and  both  thought  and  language,  may  be,  and 
often  should  be  really  "  pro  re  nata^  If  Mr.  Newton  had 
carried  through  his  argument,  and  proposed  that  tunes  should 
be  composed  extempore,  and  sung  in  concert,  he  must  have 
seen  its  fallacy. 

On  the  other  hand  it  is  alleged  against  forms,  and  in  favor 
of  extempore  prayers, 

1.  That  forms  are  inconsistent  with  freedom  and  fervency  in 
devotion.     It  is  said  that   they  lend  to  produce  a  dry,  cold, 


ARGUMENTS  AGAINST  LITURGIES.  297 

formal  mode  of  praying ;  and  that  in  fact  a  precomposed  pray- 
er, even  {{written  by  a  devout  man  for  his  own  use,  is  readily 
distinguished  by  his  fellow  worshippers  from  a  prayer  that  comes 
at  the  moment  warm  from  the  heart.  Accordingly  it  is  said  by 
one  accustomed  to  both  modes  of  worship  in  England,  "  I  never 
saw  any  Dissenting  congregation  appear  half  so  irreverent  and 
unaffected  in  prayer,  as  I  have  seen  those  who  attend  the  ser- 
vice of  the  Established  church." 

2.  Extemporary  prayer  is  not  necessarily  nor  commonly  ex- 
travagant in  manner.  For  the  few  cases  of  this  sort  that  can  be 
named,  at  least  among  educated  ministers,  there  is  a  great  coun- 
terbalance of  those  whose  prayers  are  characterized  by  perti- 
nence, propriety,  and  solemnity.  And  why  should  it  be  other- 
wise ?  when,  as  Baxter  says,  "  Any  man,  if  he  is  hungry,  can  beg 
for  bread  ;  or  if  he  needs  it,  ask  help  of  a  physician,  or  lawyer, 
or  landlord,  as  well  without  a  studied  form  as  with  it.  A  very 
child,  if  he  sees  but  a  pedlar's  pack  opened,  where  there  are 
abundance  of  things  which  he  desireth,  will  learn  without  book 
to  say,  O  father,  give  me  this,  and  give  me  that.  So  will  the 
soul  that  seeth  the  treasures  of  Christ.  He  that  knoweth  God 
and  his  works,  and  knoweth  his  own  sins  and  wants,  is  acquaint- 
ed with  the  best  prayer-book.^' 

3.  No  set  of  forms  can  be  framed  sufficiently  various,  to  cor- 
respond with  the  endless  diversity  of  circumstances,  in  which  men 
are  placed.  The  attempt  to  regulate  the  social  intercourse  of 
men  in  this  way  would  be  deemed  preposterous.  How  could  a 
man  maintain  an  argument,  or  despatch  his  business  in  market, 
or  converse  with  his  friend,  if  he  must  know  beforehand  every 
word  that  is  to  be  spoken  ?  How  could  the  concerns  of  a  fam- 
ily be  conducted  in  this  manner,  for  a  single  day?  And  why 
should  men,  in  expressing  their  desires  to  their  father  in  heaven, 
forbear  to  vary  their  language,  with  changing  circumstances  ? 
So  inconsistent  are  set  forms  with  the  free  out-pouring  of  the 
heart  before  God,  that  they  must  greatly  tend  to  damp  the  spir- 
it of  real  prayer.     It  is  difficult  to  conceive  how  social  prayer 

38 


298  HISTORY  OF  PUBLIC  PRAYER. 

meetings,  in  a  revival  of  religion,  could  be  conducted  by  a 
book  of  forms.  Should  such  an  experiment  be  made,  doubtless 
the  revival  would  die,  or  the  prayer  book  be  laid  aside.  I  pre- 
sume that  even  in  families,  this  restricted  use  of  forms  has  a  de- 
cided tendency  to  destroy  the  spirit,  if  not  ultimately  the  form 
itself  of  devotion.  Accordingly,  it  is  probable  that  in  three 
fourths  of  the  families  of  Christendom,  that  have  daily  family 
prayer,  it  is  performed  without  book. 

4.  There  is,  on  the  whole,  more  danger  of  embarrassment, 
in  praying  by  forms,  than  without  them.  What  if  the  dim- 
sighted  minister  should  at  the  moment  of  commencing  his 
book-prayer,  lose  his  spectacles  ?  Job  Orton  says,  "  I  have 
sometimes  felt  pain,  at  the  hesitations  of  Dissenting  ministers, 
but  much  viore  at  the  blunders  of  those  who  read  prayers." 
He  then  speaks  of  being  at  a  funeral,  where  the  officiating 
clergyman  was  a  most  devout  minister,  who  had  read  the  bu- 
rial service  about  one  hundred  times  a  year  for  forty  years  suc- 
cessively. Yet  he  says,  "  The  candles  held  at  the  grave, 
being  almost  blown  out,  this  worthy  man  could  not,  or  would 
not  repeat  without  book,  the  two  last  Collects,  but  blundered 
in  the  most  painful  manner." 

Bishop  Patrick  was  eminent,  when  young,  for  fervor  in 
prayer.  Wjien  advanced  in  age,  he  visited  an  old  Dissent- 
ing friend,  and  was  requested  to  lead  in  family  devotions. 
But  having  long  been  accustomed  to  forms,  he  was  so  em- 
barrassed, that  he  rose  from  his  kness,  with  an  apology  to  the 
family  ;  and  received  from  his  friend  this  plain  rebuke,  "  You 
have  made  a  sad  exchange  for  your  lawn  sleeves  and  mitre." 
Baxter  says,  "  the  man  who  has  neglected  to  walk,  till  he  has 
lost  the  use  of  his  legs,  is  in  a  bad  condition,  if  his  coach  and 
crutches  are  taken  from  him." 

The  foregoing  remarks  on  the  history  of  public  prayer, 
and  the  use  of  liturgies,  seemed  to  demand  a  place,  in  discus- 
sing a  subject  which  has  been  much  controverted,  and  which 
should  be  once  at  least,  examined  by  every  man  who  is  entering 
on  the  solemn,  official  duties  of  the  ministry. 


LECTURE  III. 


GENERAL  DIRECTIONS. 

We  come  now  to  a  much  more  important  view  of  the  subject, 
the  proper  performance  of  public  prayer,  as  a  duty  devolved  on 
the  Christian  minister. 

And  here  I  shall  follow  the  course  of  my  own  thoughts, 
and  under  several  heads  of  advice,  offer  you  such  remarks  as 
have  been  suggested  to  my  observation,  during  my  own  expe- 
rience in  the  sacred  office. 

1.    Remejnber  that,  your  amount  of  usefulness  in  the 

MINISTRY,  depends  IN  NO  SMALL  MEASURE  ON  THE  CHARAC- 
TER OF  YOUR  PUBLIC  PRAYERS.  Thcsc  will  havc  an  important 
influence  on  your  success  in  preaching. 

If  you  should  fall  into  the  habit  of  supposing  that  nearly 
all  your  work  in  the  pulpit  consists  in  delivering  good  sermons, 
you  will  make  a  serious  mistake.  Preaching  is  only  the  means 
of  religion  ;  prayer  is  a  part  of  religion  itself  No  office,  in 
which  a  mere  man  can  be  employed,  is  so  elevated  and  awful  as 
that  of  him  who  is  the  organ  of  a  whole  assembly,  in  address- 
ing their  supplications  to  God.  In  preaching  he  speaks  for 
God  to  men  ;  in  prayer,  for  men  to  God.     But  with  what  hope 


300  GENERAL  DIRECTIONS. 

of  success  does  he  'preach,  unless  God  bestow  his  blessing  ?  In 
vain  might  an  Apostle  or  an  angel,  deliver  the  messages  of 
heaven,  to  men  dead  in  trespasses  and  sins,  unless  the  tmth  is 
accompanied  by  the  divine  and  sanctifying  efficacy  of  the  Holy 
Spirit.  But  this  gracious  influence  is  given  in  answer  to  prayer; 
and  the  prayer  that  is  to  bring  down  this  blessing  on  a  congre- 
gation, is  offered  by  that  congregation,  through  the  lips  of  the 
very  man  who  knows,  and  acknowledges  in  the  act  of  prayer, 
that  all  his  other  services  will  be  utterly  fruitless  without  suc- 
cess in  this. 

When  the  dev^otions  of  the  sanctuary  have  their  proper  ef- 
fect, they  prepare  the  hearers  to  listen  with  deep  and  solemn 
interest  to  the  instructions  delivered  from  the  pulpit.  Just  so 
far  as  the  prayer,  in  which  they  have  joined,  has  brought  them 
to  feel  the  impressions  of  a  present  God,  in  the  Sanctuary,  and 
the  eternal  retributions  to  which  they  are  going,  their  minds  are 
divested  of  listlessness,  and  prejudice,  and  fastidious  criticism, 
and  they  will  hear  a  sermon  with  candor  and  humility. 

Besides, — what  is  it  that  gives  a  scrmoji  power  over  the 
hearts  of  the  hearers  ?  It  is  a  solemn  persuasion  that  the  preach- 
er himself  is  deeply  impressed,  with  the  everlasting  importance 
of  the  truths  which  he  delivers.  But  hoiv  shall  they  be  thus 
persuaded,  unless  the  thing  is  a  reality  ?  And  how  shall  the 
minister  deeply  feel  the  weight  of  truth  in  his  sermon,  if  his  heart 
has  been  cold,  in  preparing  that  sermon, — and  cold  in  the  de- 
votional   exercises   that   have    gone  before   it  ?*      That  heart 

*  The  following  form  wns  drawn  up  by  Dr.  DoiUlriciire  in  his  youn- 
ger years,  and  prefixed  to  his  book  of  hints  on  skeletons  of  Sermons. 

"Blessed  God  !  It  is  thou  that  gavcst  me  a  rational  soul,  and  up- 
on thee  do  I  depend  entirely  for  the  continuance  of  those  capacities 
with  which  thou  hast  endowed  me.  I  am  not  sufficient  of  myself,  so 
much  as  to  think  any  thing  as  I  ought,  but  all  my  sufficiency  is  of 
thee. 

"  I  am  now  engaging  in  a  work  of  singular  importance,  in  which 
I  would  desire  to  be  sensible  of  the  need  I  have  of  thy  gracious  as- 
sistance. I  beg  thou  wilt  command  my  attention  to  the  affiiir  before 
me.  May  no  vain  or  intruding  thoughts  break  in  upon  me,  to  hinder 
a  steady  application    to    my   business.      Direct  my  mind  to   proper 


^. 


OENERAL  DIRECTIONS.  301 

which  slumbers  in  speaking  to  God,  and  wakes  up  in  speaking 
to  men,  has  but  a  false  and  factitious  warmth,  which  in  its  influ- 
ence on  other  hearts,  is  totally  different  from  the  genuine  glow 
of  religious  feeling.  There  may  be  reasons  why  a  man  should 
be  fervent  in  his  devotions,  and  yet  fail  of  delivering  an  interest- 
ing sermon.  But  the  converse  is  a  much  more  rare  occurrence, 
namely,  that  the  hearers  are  disappointed  by  an  impressive  and 
powerful  sermon,  from  the  same  lips  that  had  just  uttered  a  dull 
and  formal  prayer.  If  you  would  be  a  successful  preacher,  you 
must  not  fail  essentially,  in  public  prayers. 

2.  If  you  would  pray  well  in  public,  you  must  be  a  de- 
vout MAN.  This  is  by  far  the  most  important  advice  that  be- 
longs to  the  subject ;  indeed  if  this  one  point  is  attained,  all 
other  directions  are  comparatively  needless.  The  habit  of  a 
man's  piety  is  every  thing  as  to  his  devotional  performances  in 
the  pulpit.  To  expect  that  he  will  be  fervent  in  these,  if  he 
neglects  communion  with  God  from  day  to  day,  is  just  as  unrea- 
sonable as  to  expect  that  the  racer  will  win  the  prize  on  the  day 
of  trial,  if  his  limbs  are  crippled  by  want  of  exercise,  every  oth- 
er day  of  the  year. 


thoughts,  and  to  the  most  agreeable  manner  of  arranging  and  ex- 
pressing them.  And  may  my  heart  be  inflamed  with  pious  affec- 
tions ;  that  divine  truths  coming  warm  from  my  own  soul  may  more 
easily  penetrate  into  the  souls  of  my  hearers.  May  I  remember  that 
I  am  not  to  compose  an  harangue  to  acquire  to  myself  the  reputa- 
tion of  an  eloquent  orator  ;  but  that  I  am  preparing  food  for  precious 
and  inuTiortal  souls,  and  dispensing  that  sacred  gospel  which  my 
Redeemer  brought  from  heaven,  and  sealed  with  his  blood.  May  I 
therefore  sincerely  endeavor  to  give  iny  discourse  the  most  useful 
turn  ;  and  do  thou  direct  me  so  to  form  it,  as  best  to  promote  the 
great  purpose  of  Christian  edification. 

"  And  grant,  O  Lord,  that  I  may  receive  present  refreshment  to 
myself,  and  future  edification  from  the  study  of  those  divine  truths  1 
am  entering  upon  ;  and  may  this  be  one  of  the  most  delightful  em- 
ployments of  my  life.  While  I  am  watering  others  may  I  be  water- 
ed myself  also,  and  bring  forth  daily  more  and  more  fruit,  propor- 
tionable to  the  advantages  which  I  enjoy,  to  the  glory  of  thy  great 
name,  and  the  improvement  of  my  everlasting  felicity,  through  Jesus 
Christ.     Amen." 


302  GENERAL  DIRECTIONS. 

If  you  should  say,  "  I  know  full  well  that  to  pray  in  public 
with  comfort  to  myself  or  edification  to  others,  I  must  maintain 
the  habit  of  devotional  feeling  ;  but  how  am  I  to  do  this  ? "  I 
answer,  do  it  as  you  would  advise  any  plain  Christian  to  do  the 
same  thing.  There  are  the  same  laws  both  of  animal  and  spir- 
itual life  for  a  minister,  as  for  another  man.  To  sustain  his  bod- 
ily powers  he  must  breathe,  and  eat,  and  sleep,  and  exercise,  as 
well  as  his  neighbor.  To  keep  alive  the  spirit  of  piety  in  his 
own  soul,  he  must  adopt  the  same  means  that  would  be  proper 
for  his  neighbor,  in  aiming  at  the  same  end.  What  these  are, 
you  could  easily  tell  a  friend,  who  should  ask  your  advice.  Do 
then  as  you  would  direct  him  to  do.  "  Thou  that  teachest  an- 
other, teachest  thou  not  thyself?  " 

Make  it  a  point  of  conscience  then  to  be  serious,  earnest,  and 
stated  in  your  secret  devotions.  I  say  serious  and  earnest ; — 
for  of  all  the  dangerous  experiments  by  which  a  man  might  try 
to  harden  his  own  heart,  none  probably  would  be  more  fatally 
successful,  than  to  maintain  secret  prayer  as  a  mere  form.  The 
heart  that  is  accustomed  to  sleep  or  trifle,  in  its  solemn  approach- 
es to  God,  may  well  be  expected  to  find  apology  for  hs  insensi- 
bihty,  or  its  irreverence,  in  any  other  religious  service. 

I  say  stated ;  for,  as  I  have  already  remarked,  in  another  part 
of  these  Lectures,  on  the  duty  o^  cultivating  spiritual  habits, — 
men  who  have  carried  their  attainments  in  experimental  religion, 
to  the  highest  pitch,  have  found  it  indispensable  to  maintain 
regidarity,  in  their  seasons  of  private  devotion.  Consult  any 
deeply  experimental  writer  on  this  subject,  like  Flavel  or  Howe ; 
— ask  any  devout  Christian,  and  you  will  find  but  one  senti- 
ment. There  is  but  one  among  ourselves  ; — for  let  me  repeat  the 
fact  here,  that  when  I  have  put  this  question,  in  private  conversa- 
tions as  I  have  often  done,  to  members  of  our  Seminary  ;  "  How  far 
have  you  found  the  spirit  of  your  secret  devotions,  to  depend  on 
regularity,  as  to  times  set  apart  for  the  purpose  ?  " — the  almost 
unanimous  answer  has  been,  "  I  can  do  nothing  in  the  duties  of 
the  closet  without  regularity .''^ 

Let   no   pressure   of  study   or  business   intrude  on  your 


GENERAL  DIRECTIONS.  :J03 

closet.  Forego  your  meals  rather  than  your  devotions ; 
— that  will  give  you  a  meagre  hotly,  but  this,  leanness  of 
soul.  At  the  same  time,  think  it  not  enough,  if  you  should 
withstand  the  enemy,  that  would  drive  you  from  the  closet, 
while  yet  you  suffer  that  enemy  to  rush  with  you  into  it.  Je- 
rome says  '  the  heart  never  does  its  work  well,  when  preoccu- 
pied with  other  thinj^s.' 

I  will  add  that  the  spiritual  habits  of  the  soul  must  be  consistent. 
The  man  who  should  live  on  a  regular  and  salutary  diet,  and  yet 
take  a  small  dose  of  poison  daily,  would  carry  a  sickly  countenance. 
And  he  who  is  exact  in  his  seasons  of  prayer,  and  yet  violates 
his  conscience  in  some  other  point  of  duty,  will  not  grow  in 
communion  with  God. 

After  all  your  pains  to  cultivate  a  habit  of  devotional  feeling, 
should  you  sometimes  find,  (as  doubtless  you  may,  through  bod- 
ily infirmity,  and  other  causes,)  a  sluggish  spirit  in  public  prayer, 
mourn  over  it,  and  strive  against  it.  Search  for  the  causes  of 
such  a  state,  and  avoid  them.  Call  that  heart  to  account,  that 
dares  to  slumber  in  its  solemn  approaches  to  Jehovah.  When 
you  stand  up  to  pray  in  the  sanctuary,  remember  that  the  im- 
mortal interests  of  a  whole  assembly,  are  to  be  carried  before 
God  ;  that  you  are  to  ask  at  his  hands  infinite  blessings,  with- 
out which,  they  and  you  are  lost  forever.  Pray,  as  becomes  a 
dying  man.  Pray,  as  becomes  a  minister  of  the  gospel,  sur- 
rounded by  dying  men,  who  are  hastening  to  the  judgment. 
Pray,  as  one  that  sees  heaven  open,  and  hell  without  a  covering, 
— and  the  Son  of  Man  sitting  on  the  throne  of  his  glory,  and  all 
nations  gathered  before  him.  Pray,  as  one  that  has  been  ac- 
customed to  pray  in  the  closet ;  as  one  that  has  often  mourned 
for  sin  in  secret,  and  looked  to  the  bloody  scene  of  Calvary, 
to  an  atoning  and  interceding  Redeemer,  and  a  sanctifying  Spirit, 
for  help. 

I  proceed  now  to  other  directions  in  which  my  remarks  will 
be  more  various. 

3.  Let  the  matter  of  your  prayers  correspond  to  circum- 
stances, AND  TO  THE  OBJECTS  FOR  WHICH  YOU  PRAY. 


304  GENERAL  DIRECTIONS. 

I  speak  not  here  of  prayers  strictly  occasional,  which  will  be 
noticed  in  another  place.  But  I  refer  especially  to  those 
prayers  which  constitute  a  considerable  part  of  public  worship, 
and  which  in  modern  churches  precede  the  delivery  of  sermons. 

Now  I  apprehend  there  is  no  point  in  which  intelligent  Chris- 
tians so  often  feel  a  deficiency  in  the  public  prayers  of  minis- 
ters, as  in  want  of  matter.  To  guard  against  this  deficiency, 
consider  that,  in  most  of  these  prayers,  the  requests  to  be  offered, 
are  suggested  in  part,  by  the  circumstances  of  an  assembly,  con- 
vened on  the  day  set  apart  for  the  public,  solemn  worship  of 
God,  in  the  sanctuary ; — an  assembly  of  sinners  too,  convened 
to  be  instructed  from  the  oracles  of  God,  respecting  their  duty 
to  him,  their  own  character,  and  the  way  of  salvation.  Such 
an  assembly,  met  for  such  a  purpose,  in  such  circumstances  ; — 
embracing  all  varieties  of  moral  condition,  from  the  hardened 
unbeliever,  to  the  mature  Christian,  standing  on  the  threshold  of 
heaven  ;  and  all  these,  dying  men,  and  destined  to  an  eternal 
hereafter  ; — such  an  assembly  have  various,  solemn,  urgent 
wants  to  be  presented  before  the  mercy  seat.  To  some  of  these 
individuals,  the  present  season  of  prayer,  may  be  the  last  that 
will  be  granted.  Others  may  live  many  years,  and  their  lives, 
in  a  thousand  ways,  be  connected  with  the  interests  of  their 
country  and  the  church  of  God. 

I  glance  at  these  topics  to  show,  that  the  range  of  matter  for 
public  prayer  is  boundless.  In  this  exercise  you  are  not  con- 
fined,  as  in  a  sermon,  to  one  subject,  but  ought  to  touch 
on  many.  With  a  warm  heart  therefore  and  a  tolerable 
readiness  of  utterance,  you  need  not  be  dry  and  barren. 

As  a  farther  security  on  this  head,  I  advise  you  to  make  the 
proper  subjects  of  prayer,  a  business  of  serious  reflection.  Go, 
first  of  all,  to  the  Bible,  the  great  storehouse  of  devotional 
thoughts  ;  and  next,  to  such  spiritual  writers  as  Flavel,  Owen, 
Baxter,  Watts,  and,  (instar  omnium,  for  this  purpose,)  Henry. 

4.  Your  METHOD  should  exhibit  a  proper  connexion  and 
TRANSITION,  in  the  parts  of  prayer, — yet  without  studied  form- 
ality.    A  solemn  petition  to  a  human  magistrate,  would  not  Ije 


GENERAL  DIRECTIONS.  .'J()5 

respectful  without  order.  A  solemn  address  to  God  especially, 
ought  not  to  be  a  rhapsody,  made  up  of  incoherent  thoughts. 
Something  of  order  and  connexion  is  indispensable  also  to  pre- 
vent vacuity  of  matter,  repetition,  confusion  and  undue  length. 
Indeed  no  man  of  sense  can  speak,  on  any  occasion,  without 
more  or  less  of  method  in  his  thoughts.  It  is  generally  best  for 
young  preachers  to  have  some  regard  to  the  usual  arrangement, 
viz. — Invocation,  Confession,  Petition,  Intercession,  and  Thanks- 
giving. So  much  at  least  is  true,  that  the  principal  prayer,  on 
the  sabbath,  could  not  properly  begin  with  supplications  for  ru- 
lers, or  missionaries,  or  the  heathen.  Nor  can  the  different  sub- 
jects of  prayer  be  intermingled  by  a  continual  alternation.  Yet, 
while  the  desultory  habit,  of  speaking  on  at  random,  which  some 
men  contract,  is  undesirable,  a  rigid  ujiiformity  of  method  is  not 
expedient.  The  flow  of  the  heart,  though  somewhat  irregular, 
is  far  better  than  a  mechanical  exactness.  "  It  is  possible," 
says  the  pious  Newton,  "  to  learn  to  pray  by  rule ;  but  it  is 
hardly  possible  to  do  so  with  acceptance  and  benefit  to  others. 
The  studied  addresses  with  which  some  approach  the  throne  of 
grace,  remind  us  of  a  stranger's  coming  to  a  great  man's  door. 
He  knocks  and  waits,  sends  in  his  name,  and  goes  through  a 
course  of  ceremony,  before  he  gains  admittance ;  while  a  child 
of  the  family  uses  no  ceremony  at  all,  but  enters  freely,  because 
he  is  at  home."  Orton  says  that  while  he  thinks  premeditation 
to  be  proper  as  to  the  general  drift  of  prayer,  he  had  for  many 
years  left  off  the  exact  attention  to  method,  which  he  used 
to  practise  ;  endeavoring  only  to  have  his  mind,  before  engaging 
in  the  exercise,  deeply  impressed  with  the  solemn  truths  of  re- 
ligion. The  same  course,  he  says,  was  adopted  by  Dr.  Scott, 
one  of  the  wisest  and  devoutest  men  of  his  acquaintance. 

5.  Your  LANGUAGE  ill  prayer  should  be  adapted  to  the 
SOLEMNITY  OF  DEVOTION.  It  sliould  posscss,  in  the  first  place, 
simplicity.  It  scarcely  need  be  said  that  I  do  not  mean  vulgar- 
ity. On  the  bad  taste,  and  even  irreverence  of  mingling  loiv 
words,  and  low  colloquial  phrases,  in  a  solemn  address  to  God, 
39 


306  GENERAL  DIRECTIONS. 

I  shall  presume  that  no  cautions  are  necessary.*  There  is  an- 
other danger  to  which  I  do  not  say  educated,  but  Aa//"-educated 
men,  are  much  more  liable,  and  from  which  very  respectable 
ministers  are  not  wholly  fi'ee  ;  I  mean  the  ostentation  of  a  learned 
phraseology.  Sometimes  this  appears  in  long  and  sounding 
words ;  sometimes  in  elegant  structure  of  sentences  ;  sometimes 
in  vivid  rhetorical  figures. 

Avoid  poetical  prayers.  In  one  instance  I  heard  a  stanza, 
from  Watts'  version  of  the  one  hundred  and  thirty-ninth  Psalm, 
repeated  verbatim  in  prayer.  In  another  case,  I  heard  one  of 
the  obscurest  lines  in  Young's  Night  Thoughts,  quoted  in  the 
same  manner,  and  that  by  a  minister  of  a  large,  city  congrega- 
tion. Of  committing  yourselves  such'  glaring  improprieties,  I 
trust  you  are  in  no  danger  ;  but  the  spirit  of  devotion  will  flag, 
just  in  proportion  as  you  study  rotundity  and  cadence,  or  display 
of  imagination. 

Avoid  scholastic  exactness.  It  is  a  real  fault  to  violate  gram- 
mar in  prayer ;  but  a  much  greater  one,  to  speak  to  your  Ma- 
ker in  such  a  kind  of  air,  as  to  remind  your  fellow  worshippers, 
continually,  that  you  have  not  only  studied  syntax,  but  are  fa- 
miliar with  the  canons  of  rhetoric.  The  sacrifices  of  God  are 
not  pomp  nor  accuracy  of  language,  but  a  "  broken  spirit."  It 
is  remarkable  how  little  of  starch,  or  display  of  any  sort,  it 
takes  to  spoil  a  prayer. 

But  simplicity  is  not  enough  ;  there  must,  in  the  second  place, 
be  fervor  too.  The  language  of  devotion  should  be  a  pouring  out 
of  the  heart  to  God,  and  not  a  discourse  to  men.    The  man  who 

*This  is  left  jr.st  as  it  was  written,  when  the  Lectiu'e  was  com- 
posed. Before  that  time  1  liad  heard  of  extreme  cases,  in  whicJi  ig- 
norant fanatics  had  ouu'aged  a!l  decorimi,  l>y  rustic  vulgnriUj  of  lan- 
guage, in  addresses  to  God.  Since  that  time,  however,  facts  have 
come  to  my  knowledge,  showing  that  I  was  not  aiitiiorised  to  pre- 
sume all  admonition  unnecessary  on  this  siihjcct,  to  men  sustaining  a 
regular  standing  in  the  ministry.  There  is  a  class  of  men,  who  carr\' 
what  they  call  importunitij  in  ])rayer,  to  that  degree  of  wipudence,  and 
coarse  effronkry  of  language,  which  is  distressing  to  every  humble  and 
devout  worshipper. 


GENERAL  DlKECTIONSo  307 

deeply  feels  his  own  guilt  as  a  sinner,  and  the  infinite  value  of  the 
blessings  which  he  comes  before  God  to  ask,  will  of  course  be 
earnest  in  his  supplications.  The  breathings  of  such  a  soul,  in 
communion  with  God,  will  exhibit  the  warmth  of  pious  feeling, 
in  the  direct  language  of  confession,  petition,  or  praise.  I  say 
direct  language,  for  good  men  are  sometimes  so  didactic  in 
prayer,  that  they  seem  to  be  instructing  their  MaJcer,  rather 
than  asJcing  blessings  from  him.  Or  if  they  mean  to  give  in- 
struction to  their  fellow  worshippers,  they  forget  that  the  proper 
place  for  this  is  the  sermon,  and  not  the  prayer. 

The  didactic  manner  in  prayer,  often  arises  from  mere  want 
of  skill  or  taste,  in  the  form  of  expression  employed.  A  man 
sometimes  says,  for  example, — "  Our  life  is  short,  our  work  is 
great, — we  know  not  what  a  day  may  bring  forth  ;  " — "  teach 
us  then  so  to  number  our  days,  that  we  may  apply  our  hearts  unto 
wisdom."  But  thoughts  which  are  no  part  of  a  petition,  and  on- 
ly incidental  to  it,  should  be  expressed  not  in  the  didactic  or 
affirmative,  but  in  the  incidental  way  ;  thus, — "  While  we  are 
so  often  admonished  that  our  time  is  short,  and  our  work 
great,  and  while  we  know  not  what  a  day  may  bring  forth, 
— teach  us  so  to  number  our  days,  that  we  may  apply  our  hearts 
unto  wisdom." 

Now  the  surest  method  of  avoiding  all  the  defects  in  ex- 
pression, to  which  I  have  just  alluded,  is  to  make  a  free  use  of 
scriptural  phraseology.  This  has  important  advantages  over  any 
language  of  our  own.  It  is  familiar  to  all ;  it  inspires  reverence  ; 
it  bears  repetition,  without  becoming  trite  or  tedious.  Addison, 
wdiose  taste  deserves  much  respect,  on  such  a  subject,  says; 
"  There  is  a  certain  coldness  in  the  phrases  of  European  lan- 
guages, compared  with  the  oriental  forms  of  speech.  The  En- 
glish tongue  has  received  innumerable  improvements  from  an 
infusion  of  Hebraisms,  derived  out  of  the  practical  passages  in 
holy  writ.  They  warm  and  animate  our  language,  give  it  force 
and  energy,  and  convey  our  thoughts  in  ardent  and  intense 
phrases.  There  is  something  in  this  kind  of  diction,  that  often 
sets  the  mind  in  a  flame,  and  makes  our  hearts  bum  within  us. 


.'J08  GENERAL  DIRECTIONS. 

How  cold  and  dead  is  a  prayer  composed  in  the  most  elegant 
forms  of  speech,  when  it  is  not  heightened  by  that  solemnity  of 
phrase  which  may  be  drawn  from  the  sacred  writings." 

But  while  every  preacher  should  aim  at  this  invaluable  excel- 
lence, it  by  no  means  follows  that  every  part  of  the  scriptures 
may  be  properly  wrought  into  the  language  of  prayer.  Pious 
ministers  often  en*  here,  through  want  of  discrimination ;  and 
cite  passages  so  oriental  in  cast,  so  darkly  metaphorical,  or  for 
other  reasons  so  obscure,  as  to  convey  no  meaning  to  common 
minds.  Instead  of  multiplying  examples,  as  might  easily  be 
done, — I  would  simply  ask,  what  does  a  congregation  suppose 
a  minister  to  mean,  and  what  does  he  mean,  when  he  prays  for 
"  the  blessings  of  the  upper  and  the  nether  springs?"  When 
he  prays  that  the  heathen  may  "  cast  away  their  idols," — the 
petition  is  quite  intelligible  ;  but  when  he  adds  to  it,  that  they 
may  "  cast  them  to  the  moles  and  to  the  bats,"  what  is  he  sup- 
posed to  mean  ?  and  what  does  he  mean  ?  What  does  he 
mean,  when  he  prays  that  we  may  be  kept  from  "  sacrificing 
to  our  own  net  and  drag  ?  " 

There  is  another  fault  in  using  scriptural  language  when  we 
pray,  which  consists  in  such  a  mutilation  of  this  language,  as  is 
sometimes  called  ministerial  scripture.  A  few  examples  of  this 
sort,  may  stand  instead  of  a  complete  enumeration  of  the  pas- 
sages referred  to.  "  Hear  ye  the  rod,  and  who  hath  appointed 
it,"  is  turned  into,  "  Kiss  the  rod,  and  him  that  hath  appointed 
it,"  a  phrase  nowhere  in  the  Bible.  "  Prone  to  sin  as  the 
sparks  fly  upward,"  is  used  for  "  born  to  trouble  as  the  sparks 
fly  upward."  "  Exalted  to  heaven,  in  point  of  privilege,"  is 
another  example.  "  In  many  things  we  all  offend,  and  in  all 
things  come  short  of  the  glory  of  God,"  is  another*  Paul's 
words  respecting  the  resurrection  of  the  body,  are  often  violently 
wrested,  by  being  applied  to  a  preached  word  ;  ''  It  is  sown  in 
weakness,  may  it  be  raised  in  power." 

6.  Next  to  language,  in  prayer,  I  icill  remark  briefly  on  ex- 
ternal MANNER,  INCLUDING  COUNTENANCE,  ATTITUDE  AND 
VOICE. 


GENERAL  DIRECTIONS.  309 

The  expression  of  the  face  should  be  tranquil  and  placid,  in 
distinction  from  that  distortion  of  features,  which  indicates  men- 
tal perturbation  or  distress.  The  eyes  should  be  closed.  The 
reason  for  this,  as  already  cited  from  Origen,  is  one  of  universal 
application,  namely,  the  interruption  of  devotional  feeling,  arising 
from  various  objects  that  must  meet  the  eye,  if  it  is  open.  In 
the  only  case,  in  which  I  have  seen  a  preacher  carelessly  sur- 
veying his  audience,  while  repeating  a  memoriter  prayer,  there 
was  something  inexpressibly  revolting  to  my  feelings.  Another 
kind  of  pain  I  have  more  frequently  experienced  in  this  case, 
from  observing  the  fixed,  paralytic  glare,  or  the  spasmodic  vi- 
bration of  the  half-closed  eye. 

The  hody  should  be  erect,  without  any  of  the  violent  writh- 
ings  practised  by  the  Turks,  and  by  some  Christian  fanatics,  in 
their  devotions.  The  hands  should  generally  recline  on  the  pul- 
pit, with  no  other  motion  than  such  as  denotes  gravity  and  hu- 
mility. In  earnest  prayer,  they  are  sometimes  spontaneously 
folded  on  the  breast,  or  elevated  and  inverted.  In  Jewish  and 
oriental  phraseology,  as  I  before  said,  "  lifting  up  of  the  hands" 
— is  synonymous  with  prayer. 

The  voice  should  be  in  its  natural  or  middle  key  ; — not  so 
high  as  to  endanger  its  breaking  ;  nor  so  low  as  to  frustrate  ar- 
ticulation and  variety.  Let  the  quantity  of  voice  in  prayer  be 
such  as  to  fill  the  place  in  which  you  are.  "  The  end  of  speak- 
ing is  to  he  heard. ^'  If  you  fail  of  this,  you  might  better  be  si- 
lent. If  you  are  heard  imperfectly,  you  will  be  heard  with  im- 
patience. The  extreme  of  vociferation,  is  however  a  still 
greater  fault,  especially  in  the  beginning  of  prayer  ; — because  it 
denotes  want  of  reverence,  or  at  least  of  that  religious  sensibility, 
which  is  the  best  guide  to  propriety  in  manner.  But  all  direc- 
tions must  be  useless  to  a  man  who  does  not  instinctively  feel, 
that  the  loudness  in  prayer,  which  may  be  necessary  in  a  spacious 
church,  would  startle  and  stun  the  hearers,  if  used  in  family  de- 
votions, or  at  a  common  meal. 

I  would  say  the  same  thing  concerning  infections  of  voice ; 
for  if  a  man  does  not  instinctively  feel  the  difference  that  is 


810  GENERAL  DIRECTIONS. 

called  for,  between  the  intonations  of  prayer,  and  those  which 
are  proper  in  telling  a  story,  or  making  a  bargain,  nothing  that  I 
could  say  would  instruct  him  on  the  suhject. 

One  remark  however  on  cadence  is  important.  While  a  de- 
votional exercise  does  not  require  nor  allow  that  variety  of  em- 
phasis and  inflection,  which  belongs  to  other  branches  of  rhe- 
torical delivery,  especially  the  colloquial,  your  manner  will  cer- 
tainly be  heavy,  if  you  utter  yourself  in  short  sentences,  each  of 
which  begins  with  a  full  explosion  of  sound,  and  is  closed  with 
a  cadence  that  is  low,  uniformly  terminating  on  the  same  note. 
Avoid  this  habit ; — and  I  have  no  advice  to  add,  respecting  voice, 
only  that  your  articulation  be  clear,  your  rate  deliberate,  and 
your  whole  pronunciation,  grave,  solemn,  and  earnest. 


LECTURE  IV. 


FAULTS  IN    PKAYER. 


Various  faults  in  prayer,  which  hardly  fall  under  any  of  the 
foregoing  heads,  require  some  notice,  and  I  here  arrange  them 
together,  that  they  may  not  seem  to  be  overlooked. 

These  I  preface  with  the  general  remark,  that  whatever  faults 
belong  to  the  public  prayers  of  a  minister,  they  are  not  only  less 
likely  to  be  known  to  himself  thnn  to  other  men,  but  less  likely 
to  be  known  to  himself,  than  other  faults  of  his  own.  Aside 
from  the  insensible  influence  of  habit,  on  which  I  am  to  re- 
mark immediately,  there  is  a  sacredness  and  delicacy  about 
this  subject  which  repels  criticism. 

1.  The  first  fault  to  be  mentioned,  is  an  improper  habit  as 
TO  LENGTH,  in  prayer.  I  speak  of  habit,  because  its  influence 
becomes  specially  important  in  an  exercise  where  the  mind  is 
supposed  to  be  absorbed  in  elevated  thought,  and  therefore  to 
be  less  capable  of  adjusting  its  movements  to  definite  limits  than 
in  common  cases.  Be  the  reason  what  it  may,  (and  I  presume 
the  above  is  the  true  reason,)  the  fact  is  beyond  doubt,  that  no 
man  is  conscious  of  his  own  length  in  prayer.     I  have  known 


312  FAULTS   IN    PRAYER. 

very  respectable  ministers,  who,  after  repeated  admonition,  and 
serious  resolutions,  on  this  point,  have  still  exceeded,  by  one 
third,  or  one  half,  the  time  which  they  prescribed  to  themselves. 
The  consequence  of  this  fact  is  another,  that  we  are  more  likely 
as  a  general  thing,  to  err  on  the  side  of  length,  than  on  that  of 
hrevity.  To  fix  on  the  proper  limits,  either  for  a  sermon  or 
prayer,  some  respect  must  be  had  to  usage  in  a  congregation. 
To  fall  much  short  of  the  customary  length,  sometimes  revolts 
the  feelings  of  the  best  people ;  to  go  much  beyond  this,  may 
produce  weariness  and  impatience.  A  prayer  before  sermon  may 
vary  from  ten  to  twelve  or  fifteen  minutes ;  but  should  never 
extend  to  thirty  or  forty,  as  has  often  been  the  case,  in  this  coun- 
try, and  in  England.  Orton,  in  his  Letters  to  a  young  Clergy- 
man, says,  that  — "  Many  pious  souls  complain  of  it,  as  an  im- 
practicable thing,  especially  for  the  infirm  and  the  aged,  to  keep 
their  attention  fixed  for  half  an  hour  or  longer  ;  and  that  some 
ministers,  whom  he  has  known  to  pray  full  forty  minutes,  have 
spoiled  rather  than  promoted  the  devotions  of  their  own  people, 
besides  exciting  in  others  a  prejudice  against  extemporary 
prayer." — Whitefield  rebuked  a  brother  for  the  same  fault,  by 
saying — "  You  prayed  me  into  a  good  frame,  and  you  prayed 
me  out  of  it." 

John  Newton,  who  daily  breathed  the  atmosphere  of  heaven, 
said,  "  The  chief  fault  of  some  good  prayers  is,  that  they  are 
too  long ; — not  that  we  should  pray  by  the  clock  ;  but  it  is  bet- 
ter the  hearers  should  wish  the  prayer  had  been  longer,  than 
spend  half  the  time  in  wishing  it  were  over.  There  are  doubt- 
less seasons  when  the  Lord  favors  those  who  pray,  with  a 
"  wrestling  spirit,"  so  that  they  hardly  know  how  to  leave  off. 
They  who  join  in  these  prayers  are  seldom  wearied.  But  it 
sometimes  happens,  that  we  spin  out  our  time  to  the  greatest 
length,  when  we  have  in  reality  the  least  to  say."  In  confir- 
mation of  this  last  remark,  I  add  a  similar  one  from  the  late  Rev. 
Jeremiah  Hallock,  of  Connecticut, — whom  I  used  to  think  more 
like  Jesus  Christ  than  any  other  minister  of  my  acquaintance. 
He  once  said  to  me,  in  a  revival  of  religion, — "  I  do  ray 


FAULTS    IN  PRAYER.  3 13 

errand  at  the  throne  of  grace,  the  most  directly,  when  I  have 
the  best  spirit  of  prayer." 

It  were  Httle  to  our  purpose,  on  such  a  subject,  to  quote  the 
opinions  of  men  to  whom  prayer  is  always  a  burden  ;  but  the 
judgment  of  holy  men,  who  were  ripe  for  heaven  while  on 
earth,  may  well  deserve  our  regard. 

The  most  general  precaution  against  undue  length,  is,  to  re- 
member that  you  are  never  called  on  any  one  occasion  to  men- 
tion all  the  topics  of  prayer.  Some  you  must  omit  at  one  time, 
and  s6me  at  another  ;  while  many  that  are  mentioned,  can  have 
but  a  passing  notice.  Avoid,  especially,  great  'particularity,  in 
dwelling  on  the  cases  of  individuals  and  families  who  request 
public  prayers.  The  prayer  after  sermon  may  differ  in  length 
from  two  to  three  or  four  minutes. 

2.  Another  of  the  faults,  which  I  shall  inention,  consists  in 

the    FREQUENT     RECURRENCE    OF     FAVORITE    WORDS     AND     SET 

FORMS  OF  EXPRESSION.  Namcs  and  titles  of  God,  with  epi- 
thets referring  to  his  attributes,  as  almighty,  merciful,  holy, 
glorious  &ic.  are  repeated  in  some  prayers  so  needlessly,  and 
so  often,  as  to  be  divested  not  only  of  solemnity,  but  of  signifi- 
cance. If  the  word  Jehovah  might  not  be  spoken  by  a  Jew, 
without  prostration,  it  is  at  least  irreverent  in  us,  to  repeat  it  in 
every  sentence,  as  a  careless  expletive.  "  Though  this  is  not," 
as  Newton  says,  "  taking  the  name  of  God  in  vain,  in  the  usual 
sense  of  the  phrase,  it  is  a  great  impropriety." 

Another  form  of  the  same  fault  consists  in  a  constant  recur- 
rence of  such  phrases  as,  "  We  beseech  thee," — "  We  pray 
thee,"  &z;c. — instead  of  expressing  the  petition  directly,  without 
any  prefatory  clause.  The  great  infelicity  of  this  habit  is,  that 
it  apparently  aims  to  provide  in  each  sentence,  a  resting  place 
for  the  mind,  while  it  reflects  on  what  shall  follow.  The  con- 
sequence is,  that  the  speaker  has  an  apparent  and  commonly  a 
real  hesitation,  instead  of  that  freedom  and  fluency,  which  give 
interest  to  devotion.  And  this  difficulty  is  apt  to  be  exactly 
proportioned  to  the  length  of  these  interjected  clauses.  If  the 
mind  of  the  speaker  rests,  while  the  tongue  says,  "  We  pray 
40 


314  -       FAULTS   IN    PRAYER. 

thee/^ — the  remainder  of  the  sentence  may  perhaps  go  on  without 
abreak  ;  but  if  the  mind  rests,  very  often,  while  the  tongue  repeats 
a  long  periphrastic  clause,  such  as ; — "  We  humbly  beseech  thee, 
most  merciful  God,^^ — both  mind  and  tongue ,  probably,  will 
make  a  perceptible  stop,  at  tlie  end  of  this  clause.  The  sensa- 
tion of  languor  is  unavoidable  in  an  assembly,  if  a  quarter  of  the 
time  is  occupied  in  a  round  of  words,  which  are  felt  to  be  7io 
part  of  prayer,  but  only  successive  preparations  to  pray.  And 
the  usual  hesitation  of  this  manner,  adds  greatly  to  the  difficulty. 

To  the  same  class  of  faults  belongs  the  excessive  use  of  the 
interjection  O.  This  should  always  denote  emotion,  and  is 
never  proper,  except  when  followed  by  a  title  of  God,  in  the 
vocative  case,  or  the  direct  language  of  earnest  petition.  It  is  a 
great  extreme  to  begin,  as  some  do,  nearly  every  sentence  with 
this  intensive  particle,  as  ;  "  O,  we  beseech  thee  ;" — "O,  we 
bless  thee  ;  " — "  O,  we  are  sinners."  And  the  case  is  still 
worse,  when  this  intensive  phraseology  is  often  made  out  by  the 
help  of  an  expletive  verb,  as  "  O,  we  do  beseech  thee  ;" — "  O, 
we  do  bless  thee." 

3.  Injudicious  use  o{  pauses,  is  another  fault  which  often  oc- 
curs in  prayer.  I  have  already  mentioned  freedom  and  fluency 
as  especially  desirable  in  this  duty.  There  is  nothing  which  so 
fatally  destroys  the  influence  upon  common  minds  of  what  is 
spoken  in  public,  as  the  appearance  of /tesi7ai!ion  in  the  speaker. 
They  always  ascribe  it  to  a  dulness  of  conception,  or  flutter  of 
spirits,  which  excites  their  compassion,  or  at  least  diminishes 
their  respect.  In  a  devotional  exercise,  the  influence  is  much 
worse  than  in  any  other  kind  of  speaking.  Whatever  apology, 
in  behalf  of  a  very  young  preacher,  may  be  made  by  his  fellow 
worshippers,  still,  they  will  inevitably  lose  all  interest  in  his 
prayer,  if  he  proceeds  in  it  with  difficulty  himself. 

In  some  cases  where  there  is  no  special  mismanagement  as  to 
pauses,  the  speaker  may  inflict  pain  on  his  hearers,  amounting 
in  some  cases  to  distress,  by  unskilfully  going  back,  to  correct 
some  slight  verbal  mistake,  in  what  he  had  uttered.  This  una- 
voidably fixes  the  attention  of  his  fellow  worshippers,  on  what 


FAULTS  IN    PRAYER.  315 

might  otherwise  have  passed  without  notice.  If  there  is  neither 
impiety  nor  absurdity  in  his  language,  though  it  may  not  have 
been  happily  chosen,  to  correct  the  mistake,  is  generally  worse 
than  to  let  it  alone. 

The  same  pauses  are  required  in  prayer,  as  in  any  other  kind 
of  grave  delivery  ;  and  for  the  same  reasons, — to  distinguish  the 
sense,  and  to  give  opportunity  for  taking  breath.  But  when 
pauses  are  made  between  words,  too  closely  connected  to  admit 
of  any  pause,  it  occasions  an  appearance  of  embarrassment, 
which  the  hearers  certainly  observe  in  prayer,  and  certainly  ob- 
serve with  pain.  For  example,  men  who  know  nothing  of 
grammar,  instinctively  feel  that  an  adjective  signifies  nothing, 
without  a  substantive.  When  a  speaker  utters  an  adjective,  his 
mind  is  supposed  already  to  have  conceived  the  substantive  to 
which  it  belongs.  If  he  makes  a  pause,  then,  between  the  ad- 
jective and  the  substantive,  it  implies  that  he  had  begun  to  utter 
a  thought  not  finished  in  his  own  mind.  The  case  is  the  same 
with  other  grammatical  correlates,  standing  in  immediate  connex- 
ion,— as  the  auxiliary  and  its  principal  verb,  the  preposition  and 
the  noun  it  governs,  the  active  verb  and  its  objective.  Suppose 
a  preacher,  then,  to  utter  this  sentence  in  prayer  with  these  paus- 
es ; — "  We  entreat  thee  in  ... .  thy  great  mercy  to  grant  .... 
us  grace,  that  we  may  ....  turn  from  our  manifold  ....  trans- 
gressions and  live."  All  these  unnatural  pauses  no  one  would 
be  likely  to  make  in  one  sentence.  But  one  or  other  of  them 
would  probably  be  adopted  by  him,  wdio  had  acquired  the  un- 
fortunate and  needless  habit,  which  I  am  condemning. 

Perhaps  I  ought  to  mention  another  thing,  which  occurs  in 
the  language  of  prayer,  and  on  account  of  which,  I  have  often 
observed  young  preachers  to  proceed  w  ith  difficulty.  I  refer  to 
the  too  abundant  use  of  sentences,  in  wdiich  the  relative  with  its 
adjuncts  constitutes  a  member,  or  perhaps  a  series  of  members. 
Hence  it  happens  very  frequently,  that  while  the  speaker's  mind 
conceives  exactly  the  thought  to  be  expressed  in  the  beginning 
of  such  a  complex  sentence,  he  is  thrown  into  embarrassment,  in 
making  out  its  subsequent  parts.     For  example  ;  it  would  be 


316  FAULTS   IN    PRAYER. 

a  simple  petition,  easily  uttered  in  prayer,  to  say, — "  Help  us 
to  regard  with  the  deepest  reverence,  the  solemn  admonitions 
of  thy  word."  But  il"  tlie  speaker  has  acquired  the  habit  of 
phraseology  just  alluded  to,  his  form  of  expression  would  per- 
haps be, — "  Help  us  to  regard,  with  that  reverence  ivhich 

those   solemn  admonitions  of  thy  word,  which ."     The 

blanks  are  left  after  the  relatives,  to  suggest  the  difficulty  intend- 
ed in  my  remarks.  These  might  each  be  filled  with  forms  of 
expression  very  difterent,  and  yet  perfectly  proper.  Which  of 
these  forms  shall  be  adopted,  must  cost  the  mind  a  momentary 
effort  to  determine  ;  and  this  is  the  precise  point  at  which  hesi- 
tation  is  very  liable  to  occur. 

In  regard  to  fluency  of  utterance,  I  may  add,  that  it  is  out  of 
question,  when  a  prayer  consists  of  detached  sentences,  in  which 
there  is  no  current  of  thought  or  feeling.  These  generally  be- 
gin with  some  auxiliary  verb,  as  may  or  Jet,  or  some  set  phrase  ; 
while  each  sentence  is  independent  of  every  other,  and  all  fol- 
low successively,  with  a  uniform  cadence.  Whereas,  if  the 
speaker  introduces  successively,  some  topic  or  traiii  of  thought, 
to  which  difierent  sentences  refer,  through  a  paragraph ;  and 
these  sentences  begin  with  v/ords  that  have  meaning, — perhaps 
with  a  principal  verb,  as  ;  "  show  us, — teach  us, — guide  us, — 
sanctify  u.s ;  " — &ic. — the  monotonous,  heavy  manner  is  avoided. 

4.  Another  fault,  is  too  great  familiarity,  in  addresses  to 
God.  Some  acquire  the  habit,  as  Newton  says,  "  of  talking  to 
the  Lord," — in  much  the  same  careless  manner,  as  to  language 
and  voice,  as  though  they  were  addressing  a  fellow  worm.  "  A 
man  in  pleading  for  his  life  before  an  earthly  king,  would  speak 
with  seriousness  and  reverence  ; — much  more  is  this  proper  in 
speaking  to  the  King  of  Kings."  Zealous  and  fanatical  men 
have  acquired  an  unseemly  boldness,  in  this  respect,  from  some 
things  in  a  kind  of  sacred,  pastoral  poetry;  and  in  such  poetico- 
prose  writings  as  Mrs.  Rowe's  Devout  Exercises ; — and  in  the  ex- 
ample of  some  eccentric  preachers,  such  as  Whitefield.  It  is  not 
uncommon  to  hear  from  those  whose  devout  feelings  are  unques- 
tionable, such  expressions  as  these ;  "  Dearest  Jesus,  come  and  sit 


FAULTS   IK    FKAYER.  317 

down  with  us,  at  the  table  which  thou  hast  spread ; " — "Come  and 
make  one  with  us."  "  The  Apostles,"  says  a  sensible  writer,  "  will 
not  be  thought  cold  or  lukewarm,  in  love  to  their  divine  Master. 
Yet  they  never  prefixed  to  his  name  fondling  epithets."  They 
were  too  sensible  of  the  infinite  distance  between  him  and  them- 
selves, to  venture  on  such  irreverence.  They  spoke  to  him,  and  of 
him,  in  terms  not  of  equal  familiarity,  but  of  respectful  and  awful 
veneration.  Let  those  who  are  accustomed  to  use  such  phrases  as, 
"dear  God,"  and  "dear  Jesus,"  study  the  example  of  the  Apostles. 

5.  I  have  already  glanced  at  the  language  of  censure,  and  of 
comijliment,  as  being  improper  in  prayer.  On  the  latter  point, 
a  few  additional  remarks  are  required.  I  suppose  there  can  be 
no  doubt,  that  on  the  simple  principles  of  the  gos\)el,  flattery  is 
VvTong,  in  all  cases.  Suppose  then,  as  pastor  of  a  congregation, 
you  make  the  closing  prayer  on  the  sabbath,  after  a  brother  in 
the  ministry  has  kindly  preached  for  you  through  the  day.  You 
allude  to  his  sermons  in  terms,  such  as  worldly  politeness  em- 
ploys on  common  subjects,  that  is,  in  terms  of  direct  compliment. 
In  thus  cancelling  an  obligation  to  a  fellow  worm,  do  you  not  of- 
fend against  the  sanctity  of  the  place  and  the  occasion,  and  the 
dignity,  (so  to  speak,)  of  devotion  ?  I  have  no  doubt  that  in- 
telligent and  conscientious  people  often  feel  on  this  point,  a  de- 
gree of  impropriety,  in  the  habits  of  ministers  ;  and  the  same 
habits  are  sometimes  carried  to  a  greater  extreme,  in  more  pri- 
vate devotions,  such  as  acknowledging  the  hospitalities  of  fami- 
lies. 

6.  The  practice  of  some  excellent  ministers,  to  introduce  in- 
to public  prayer,  a  direct  reference  to  their  individual  infirmi- 
ties and  sins,  I  consider  as  improper.  My  first  reason  is,  that 
this  is  turning  aside  from  the  common  ground,  in  which  the  de- 
votions of  an  assembly  can  unite.  To  acknowledge  the  insuf- 
ficiency of  all  means  in  themselves,  and  the  weakness  and  un- 
worthiness  of  human  instruments,  is  proper.  To  implore  divine 
assistance  in  the  dispensation  of  the  word,  and  the  divine  bles- 
sing to  give  it  efficacy,  is  of  course  proper.  The  whole  assem- 
bly call  unite,  in  such  expressions  of  Christian  feeling.     But  if 


318  FAULTS   IN    PRAYER. 

the  preacher  goes  into  confessions  of  his  own  individual  weak- 
nesses and  sins,  can  the  assembly  join  in  his  confessions  ? — or 
shall  they  suspend  their  devotions  in  the  meantime  ? 

There  is  a  second  difficulty  on  this  point.  The  decorum  be- 
longing to  the  pulpit,  makes  it  less  proper  for  the  preacher,  than 
for  any  other  public  speaker,  to  bring  himself  into  view  in  any 
prominent  manner.  Hence,  as  I  have  before  remarked,  personal 
apologies,  which  might  be  proper  perhaps  in  a  secular  oration, 
could  not  be  tolerated  in  a  sermon.  For  obvious  reasons,  every 
thing  of  this  sort  is  still  less  tolerable  in  prayer.  But  if  I  mis- 
take not,  the  preacher's  confessions  to  God  of  his  own  infirmi- 
ties and  defects,  often  have  the  aspect  of  an  apology  to  the  audi- 
ence. For  myself,  I  must  say,  that  the  most  marked  cases  of 
this  sort  which  I  have  witnessed,  have  made  an  instinctive  im- 
pression on  my  mind,  even  from  childhood,  of  something  like 
ostentatious  humiUty. 

I  have  left  myself  room  in  the  close  of  these  Lectures, 
for  only  a  few  hints  of  advice,  as  to  occasional  prayers. 
The  most  general  one  is,  shun  yourself,  at  all  events,  things 
which  you  have  marked  as  'prominent  faults  in  the  pirayers  of 
your  brethren.  For  example,  why  should  the  whole  body  of 
ministers,  from  year  to  year,  speak  with  impatience  of  the  cus- 
tomary length  in  ordination  prayers,  and  yet  each  one  in  turn, 
be  both  complainer  and  transgressor  ?  Consistency  requires, 
that  he  should  excuse  his  brother,  for  praying  fifteen  or  twenty 
minutes,  instead  of  five,  at  the  opening  or  close  of  an  ordination, 
or  else  should  forbear  to  do  so  himself. 

Another  and  more  particular  advice  is,  take  care  to  make 
your  occasional  pirayers  appropriate.  I  have  more  than  once 
heard  a  minister  pray  at  a  funeral,  with  all  manner  of  prayer 
and  supplication,  but  with  no  other  reference  to  the  occasion, 
than  might  be  expected  in  a  common  prayer  on  the  sabbath, 
when  the  notice  of  a  death  had  been  requested.  Instead  of  this 
miscellaneous,  unseasonable  mention  of  every  thing,  remember 
at  a  funeral,  that  you  are  limited  to  one  subject.  With  that 
your  prayer  should  begin  and  end.     I  say  the  same  thing  re- 


FAULTS  IN    PRAYER.  319 

specting  prayer  at  a  marriage,  an  ordination,  a  baptism,  at  the 
communion  table,  and  in  the  chamber  of  sickness.  On  every 
such  occasion,  your  petitions  should  have  respect  to  one  leading 
subject. 

As  to  praying  with  the  sick,  you  will  find  It  sometimes  a  de- 
lightful, but  oftener  a  very  trying  duty ; — calling  always  for  the 
exercise  of  kindness  and  wisdom, — 'and  occasionally  of  a  resolute 
pastoral  fidelity.  The  points  to  which  I  refer,  vary  so  much 
with  the  age,  intelligence,  rank  in  life,  religious  character,  degree 
and  kind  of  sickness,  with  its  probable  termination,- — the  bodily 
and  mental  state  of  the  sufferer,  &c. — that  I  cannot  pretend  to  give 
advice,  adapted  to  circumstances  so  diversified  ;  circumstances 
indeed,  in  which  nothing  but  your  own  experience  and  judg- 
ment can  be  an  adequate  guide.  When  you  are  called  to 
pray  with  a  sick  person,  who  has  been  both  ignorant  and  care- 
less concerning  religion,  and  whose  apprehensions  are  now  awa- 
kened by  present  danger,  let  your  language  be  so  chosen  as  not 
to  give  a  mistaken  impression.  Considering  how  liable  those  of 
whom  I  speak  are,  "  to  catch  at  every  shadow  of  hope," — the 
wisest  ministers  have  avoided  using  the  common  appellations, 
"  Thy  servant, — thy  handmaid,^''  lest  the  individuals  concerned 
should  ignorantly  draw  from  it  a  favorable  opinion  of  their  state. 

In  the  family  prayers  of  ministers,  the  most  common  faults 
that  I  have  observed,  are ; — too  much  length,  especially  at 
evening  ;  too  little  variety  of  matter  and  expression  ;  or,  which 
amounts  to  the  same  thing,  too  httle  adaptation  to  the  state  of  a 
family.  When  you  are  called  to  perform  this  service,  especially 
when  abroad,  for  various  reasons,  the  youthful  part  of  the  fam- 
ily, as  children  and  servants,  should  not  fail  to  be  mentioned  in 
these  seasons  of  devotion. 


320 
i\  o  T  1 : . 

Though  the  topics  treated  in  the  lorejioiiig  Lectures  on  Prayer,  are 
so  many,  as  to  render  it  indis]>ensable  that  some  of  them  should  be 
passed  over  witli  great  brevity  ;  I  am  well  aware  that  there  are  oth- 
ers, which  miglit  have  been  properly  introduced,  but  which  are  alto- 
gether omitted.  Among  these  is  the  duty  o^  praying  for  Rulers.  The 
obligation  to  do  this,  as  a  j>art  of  the  ])ublic  devotions  of  the  sanctuary, 
I  presume  cannot  be  questioned  by  any  one  who  has  considered  how 
reasonal)le  is  the  duty  in  itself;  how  expressly  and  often  it  is  enjoined 
in  the  Bible  :  and  how  universally  it  has  been  sanctioned  by  the  usage 
of  the  church,  in  all  ages,  and  among  Christians  of  every  connnunion. 
To  what  has  been  the  general  usage  of  Ciiristendom,  however,  the 
usage  of  the  American  ])u!pit,  for  some  time  past,  has  formed,  if  I 
mistake  not,  an  excejuion  as  lamenta!)!e  as  it  is  unaccountable.  Jf  we 
do  not  regard  the  affairs  of  our  comilry  as  exempt  from  the  control 
of  a  universal  Providence; — if  our  public  men  are  not  already  so  Avise 
as  to  need  no  guidance  from  the  fountain  of  heavenly  wisdom  ;  why 
is  it,  that  in  om-  religious  assemblies,  the  voice  of  supplication  is  so 
seldom  heard  in  behalf  of  the  men  to  whom  our  national  interests  are 
confided?  If  the  practice  of  our  fathers  to  [)ray  for  rulers,  in  the 
public  assembly,  as  well  as  in  the  family,  is  passing  into  forgetfulness 
at  this  day,  to  us  who  are  specially  called  to  lead  the  devotions  of  our 
fellow  Christians,  the  question  comes  home  with  a  dreafi  responsibil- 
ity,— Why  is  it  so?  In  respect  to  the  importance  of  united  prayer 
for  rulers,  on  the  part  of  good  men,  and  the  reasons  which  may  have 
led  to  a  neglect  of  this  duty,  my  views  arc  expressed  at  length  in  two 
sermons,  which  I  published  on  this  subject,  in  1831. 


SERMONS. 


It  seems  proper  to  inform  the  reader  that  a  leading  consideration, 
in  favor  of  including  several  sermons  in  this  volume,  is  the  desire  of 
giving  a  practical  illustration  of  the  principles  discussed  in  the  fifth 
Lecture,  on  Choice  of  Subjects  for  Sermons.  It  is  presumed  that  the 
student  of  Homiletics  may  better  understand  the  vievi's  expressed  in 
the  Lecture,  by  having  before  him  an  original  sermon,  as  a  specimen 
of  the  kind  of  subject  intended,  under  each  head.  In  making  this  se- 
lection, how^ever,  the  author  has  found  it  difficult  to  satisfy  himself. 
He  would  have  wished  to  insert  a  sinofle  rather  than  a  double  sermon, 
as  an  example  of  the  doctrinal  and  didactic.  In  the  class  of  ethical,  he 
had  chosen  a  sermon  on  Sins  of  the  Tongue ;  but  found  the  illegible 
state  of  the  manuscript  to  require  more  attention  than  he  can  now  be- 
stow. His  hope  is,  that,  beyond  the  object  above  stated,  the  sermons 
may  be  found  useful  to  his  younger  clerical  brethren,  in  illustrating 
sorne  of  the  elementary  principles  of  preaching ;  and  useful  to  other 
readers  in  illustrating  the  principles  and  spirit  of  the  gospel. 


SERMON    1 


DOCTRINAL. 


LOVE    TO    GOD. 

Matt.  22 :  37,  38.  Jesus  soith  unto  Mm,  Thou  shalt  love 
the  Lord  thy  God,  with  all  thy  heart,  and  ivith  all  thy  soul,  and 
ivith  all  thy  mind.      This  is  the  first  and  great  commandment. 

The  men  of  rank  and  influence  among  the  Jews,  saw  with 
alarm  the  growing  regard  to  the  instructions  of  Christ,  manifest- 
ed by  the  eager  interest  with  which  muhitudes  attended  on  his 
ministry.  The  plan  which  they  adopted  to  arrest  this  current 
of  popular  sentiment,  is  only  one  example  among  many,  in 
which  the  sagacity  of  wicked  men  confounds  itself.  The  Phar- 
isees first,  and  then  the  Sadducees,  proposed  questions  to  this 
new  Teacher,  which  they  thought  so  perplexing  as  to  shake  his 
credit  with  the  people.  The  result  was,  however,  that  they 
were  "  put  to  silence,"  and  the  multitude  "  were  astonished  "  at 
his  answers.  So  unexpected  a  discomfiture,  where  so  easy  a  tri- 
umph had  been  anticipated,  only  exasperated  the  pride  and  the 
prejudices  of  these  men.  A  third  trial  therefore  was  made  by 
one  who  seems  to  have  been  eminently  qualified  for  the  purpose. 
He  is  styled  a  lawyer,  denoting  that  he  had  been  trained  up  hi 


324  LOVE  TO  GOD. 

the  sacred  literature  of  his  country,  where  schools  of  the  proph- 
ets had  heeu  maintained  since  the  time  of  Samuel,  and  had  be- 
come, especial]  V  since  the  captivity,  the  resort  of  young  men 
devoted  to  the  sacred  office,  as  a  learned  profession.  With 
much  confidence  probably  in  his  own  attainments,  this  scribe  put 
the  question,  "  Master  which  is  the  great  commandment  in  the 
law?"  The  answer,  which,  according  to  Mark,  made  a  deep 
and  salutary  impression  on  the  enquirer,  was  given  in  the  words 
of  the  text, — "  Thou  shalt  love  the  Lord  thy  God  ;  &c.  This 
is  a  quotation  from  the  summary  of  the  moral  law  in  the  sixth 
chapter  of  Deuteronomy.  To  this  Christ  subjoined  a  summary 
of  the  second  table,  which  is  a  branch  of  the  first  and  great  law 
requiring  love  to  God  ;  and  is  called  the  second  because  man  is 
the  direct,  though  not  the  primary  object  of  regard.  The 
clause  which  follows  is  very  emphatical  ;  "  On  these  tv/o  com- 
mandments hang  all  the  law  and  the  prophets."  The  plain 
meaning  is,  this  is  the  whole  of  religion,  as  required  in  the  Jew- 
ish scriptures.  It  is  the  essence  both  of  the  Pentateuch,  (that 
code  of  statutes  often  called  the  law,  the  spirit  of  which  is  con- 
tained in  the  ten  commandments  ;  )  and  also  of  the  instructions  giv- 
en by  the  prophets  ;  and  the  text  in  its  connexions  shows  that 
the  moral  law,  especially,  instead  of  being  abrogated  or  coun- 
teracted, is  established  in  all  its  honor  and  authority  by  the  gos- 
pel. The  text  then  contains  the  simple  proposition  ;  that  love 
TO  god  comprises  the  sum  of  all  acceptable  obedience. 

The  subject  divides  itself  into  two  branches, 

The  PROPERTIES  of  this  love,  and 

The  DUTY  OF  ALL  MEN  TO    POSSESS  IT. 

After  considering  these  two  points,  we  shall  be  prepared,  by 
way  of  reflection,  to  see  how  any  system  of  religion  is  salutary 
in  its  influence  or  not,  just  in  proportion  as  it  is  conformed  to 
this  one  standard  of  the  great  Teacher ;  and  how  this  simple 
principle  of  the  text  becomes  the  grand  principle  of  Christian 
preaching. — We  are  to  consider, 

I.  The  Properties  of  true  love  to  God. 

The  terms  of  the  text  most  distinctly  imply,  that  it  is  a  su~ 


DOCTRINAL.  325 

preme  regard  to  himself  which  God  requires.  "  Thou  shall 
love  the  Lord  thy  God,  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  mind  J'  This  reduplication  of  terms  is  de- 
signed to  express,  in  the  strongest  manner,  the  extent  of  the  ob- 
ligation, as  including  all  our  rational  and  moral  powers.  It  is  so 
strongly  expressed  as  to  be  apparently  exclusive  of  all  regard  to 
other  beings  besides  God,  and  therefore  apparently  inconsistent 
with  the  other  express  command,  to  love  our  neighbor.  For  how, 
it  may  be  said,  can  there  be  any  place  for  regard  to  ourselves  or 
to  our  fellow  men,  if  we  must  love  God  with  all  the  heart  ? 
But  the  rule  of  duty  is  easy  to  be  understood.  If  excellence  is 
to  be  \ove(\, perfect  and  infinite  excellence  is  to  be  loved  supreme- 
ly. To  give  God  the  regard  then,  which  his  character  deserves 
is  not  to  exclude  a  proper  regard  to  men ;  but  to  love  them  in 
subordination  to  Him.  The  love  which  a  son  owes  to  his  fa- 
ther must  not  be  transferred  to  a  brother  or  sister ;  yet  love  to 
the  father  allows  and  requires  due  affection  to  all  the  members  of 
the  family.  When  we  say,  in  common  language,  of  a  man  ar- 
dently devoted  to  an  object,  that  he  pursues  it  with  all  his  heart 
we  mean  a  comparative  not  an  absolute  exclusion  of  all  other 
objects.  So  familiar  is  this  kind  of  expression,  that  the  strong- 
est examples  of  it,  in  which  Christ  requires  us  to  hate  father  and 
mother,  brethren  and  sisters,  in  comparison  with  him,  are  seldom 
if  ever  misunderstood  by  plain  readers  of  the  Bible.  The  love 
of  God  should  so  engross  and  fill  the  soul,  as  to  exclude  contra- 
ry, and  controul  subordinate  affections.  It  should  lead  us  to  prize 
notliing  in  competition  with  him  ; — to  pursue  nothing  but  in 
subserviency  to  his  sacred  will.  In  short,  this  love  implies  that 
whatever  are  our  possessions,  enjoyments,  attainments,  we  give 
him  the  whole ;  and  serve  him  to  the  utmost  extent  of  all  our 
capacities. 

This  love  is  impartial,  as  well  as  supreme.  I  say  impartial 
rather  than  disinterested,  not  because  I  perceive  any  good  rea- 
son for  the  prejudice  of  many  against  the  latter  term,  but  be- 
cause this  prejudice  exists ;  and  because  they  who  indulge  it  un- 
derstand the  phrase  disinterested  love  to  exclude  all  regard  to 


'3'2G  LOVE  TO  GOD. 

our  own  happiness.  Doubtless  some  who  are  actuated  by  the 
worthiest  motives,  in  attempting  to  vindicate  the  rights  of  God, 
against  all  interfering  claims,  have  advanced  certain  extreme 
statements,  which  are  liable  at  least  to  be  understood  as  main- 
taining the  necessary  extinction  of  personal  regard  to  ourselves, 
and  our  own  interests,  by  the  existence  of  disinterested  affection 
in  the  heart.  That  this  is  not  my  meaning  will  be  evident  as 
we  proceed. 

But  there  is  another  extreme.  Not  a  few  moralists  and 
Christian  divines,  in  opposing  the  doctrine  of  disinterested  affec- 
tion, go  all  the  length  of  maintaining  that  the  essence  of  moral 
goodness  is  self-love.  It  is  impossible,  they  affirm,  for  a  ration- 
al being  to  love  God,  without  previous  evidence  that  he  is  an 
object  of  divine  favor ;  because  he  must  make  himself  the 
centre  of  his  own  affections.  This  sentiment  the  apostle  is  sup- 
posed to  teach  when  he  says,  "  We  love  him  because  he  first 
loved  us."  Now  there  can  be  no  question  that  love  to  God  is 
a  firuit  of  his  Spirit,  whose  gracious  influence  begins  this  good 
work  in  the  heart,  wherever  it  exists ;  so  that  God's  love  to 
men  is  the  only  efficacious  cause  of  their  love  to  him.  There 
can  be  no  question,  that  the  ten  thousand  evidences  that  God  is 
good  and  does  good,  which  are  spread  out  before  us  in  the 
works  of  providence  and  redemption,  lay  us  under  the  strongest 
obligations  to  love  him.  And  there  can  be  no  question  that  the 
innumerable  and  unmerited  blessings  bestowed  on  himself  by  the 
same  divine  goodness,  will  awaken  in  the  Christian's  bosom,  a 
generous  and  fervent  gratitude. 

But  does  this  make  self-love  the  essence  of  moral  goodness  ? 
Why  then,  if  we  are  to  esteem  others  just  according  to  the  fa- 
vors they  have  conferred  on  us, — why  is  it  wrong  to  hate  ene- 
mies, according  to  the  maxim  of  the  Jews  ?  Why  did  Christ 
say  to  them,  "  Love  your  enemies ; — for  if  ye  love  them  that 
love  you,  what  reward  have  ye  ?"  Publicans  do  the  same  ; 
men  who  make  no  pretensions  to  religion,  do  this.  The  felon 
who  deserves  death,  may  be  thankful  for  the  perjury  of  a  false 
witness,  that  saves  him  from  the  gallows.     It  is  gratitude  for  a 


DOCTRINAL.  327 

breach  of  God's  law  ;  and  is  it  then  gratitude  such  as  God  ap- 
proves ? 

Suppose,  now,  that  before  I  can  love  God,  it  is  necessary  for 
nie  to  beheve  that  he  has  first  loved  me  as  one  of  his  children. 
How  am  I  to  beheve  this  ?  Plainly,  I  must  believe  without 
evidence,  or  I  must  have  evidence  of  what  is  untrue.  For  by 
the  supposition,  I  can  have  no  love  to  God,  till  1  believe  that 
he  delights  in  me,  as  the  object  of  his  special  favor,  and  to  be- 
lieve this,  while  I  have  no  love  to  him,  is  to  beheve  a  falsehood. 

When  we  speak  of  love  as  impartial,  we  ought  to  mean  noth- 
ing inconsistent  with  that  general  law,  by  which  every  man  is  to 
act  as  the  special  guardian  of  his  own  life  and  happiness,  and  to 
fulfil  his  special  obligations  to  his  kindred,  his  neighbors,  and  his 
country.  Not  because  the  happiness  of  himself  or  his  friends, 
is  more  important  than  that  of  others,  but  because,  as  a  limited 
being,  his  benevolence  must  act  on  objects  it  can  reach,  within 
his  limited  sphere.  That  man  whose  benevolence  is  most  ex- 
pansive, who  acts  from  the  highest  views  of  his  relations  to  God 
and  the  universe,  will  take  the  best  care  of  his  own  soul  and 
body; — will  be  the  best  father,  the  best  neighbor,  the  best  citi- 
zen. His  regard  to  himself  will  be  consistent  with  that  which 
he  owes  to  all  other  beings.  And  let  me  ask  now  whether  the 
principle  that  makes  self-love  the  standard  of  duty  is  consistent 
with  reason,  with  conscience,  or  with  the  Bible. 

How  is  it  consistent  with  reason  1  Ought  we  to  regard  the 
life  of  a  million  men  more  than  of  one  ? — or  the  life  of  a  man, 
more  than  of  an  insect  ?  Why  ? — Because  it  is  more  important. 
Shall  a  man  then  set  up  himself  as  his  own  chief  object,  above 
all  the  creation,  and  the  Creator  too  ?  An  insect  bears  some 
proportion  to  a  man  ;  but  a  man  bears  no  proportion  to  God. 
Comparison  here  is  out  of  the  question,  unless  it  be  to  quicken 
our  feeble  conceptions,  as  in  the  bold  and  beautiful  figure  of  the 
prophet ;  "  All  nations  before  him  are  less  than  nothing.''''  Su- 
preme self-love  is  utterly  unreasonable  ; — it  exalts  what  is  fi- 
nite above  what  is  infinite. 

How  is  it  consistent  with  conscience  and  common  sense  ?     In 


o28  LOVE  TO  GOD, 

this  one  estimate  of  character,  good  men  and  bad  instinctively 
agree,  that  he  who  will  never  sacrifice  another's  interest  to  serve 
his  own,  but  will  forego  his  own  advantage  to  serve  his  fellow 
man,  deserves  approbation.  Worldly  men  praise  this  spirit,  as 
generous  and  magnanimous  ;  and  stigmatize  as  base  and  narrow, 
the  opposite  temper.  In  religion  the  principle  holds  in  its  full 
strength.  What  if  positive  proof  could  now  be  furnished  that 
Cranmer  went  to  the  stake,  from  the  vain  glorious  desire  to 
have  his  name  blazoned  with  the  honors  of  martyrdom.  What 
if,  at  this  late  day,  documents  should  be  discovered,  show- 
ing that  the  philanthropist  Howard,  and  the  missionary  Brainerd, 
with  all  their  reputed  zeal  and  self-denial,  were  at  bottom  actu- 
ated by  motives  of  personal  emolument  or  fame.  I  hope  there 
is  no  injustice  to  these  venerable  names,  in  supposing  such  a 
case  for  illustration.  Assuming  the  facts  then  to  be  so,  I  do  not 
ask  what  would  Christians  say  ? — but  what  would  ivorldJy  men 
say  ?  What  do  they  say  concerning  men  of  the  same  character 
now,  whose  motives  they  would  discredit  ?  Why  these  men  af- 
ter all  are  not  disinterested.  Who  does  not  know  with  what 
scrutiny  the  little  band  who  commenced  the  work  of  modern 
missions  in  the  east,  have  been  watched  at  every  step  ;  and 
how  ready  even  votaries  of  wealth  and  pleasure  have  been  to  fix 
on  any  circumstance,  and  proclaim  it  aloud,  from  which  a  sus- 
picion might  be  raised,  that  missionaries  and  their  families  are 
not  as  superior  to  all  selfish  motives,  as  if  they  were  so  many 
angels? 

Illiberal  and  unreasonable  as  such  invectives  are,  they  show  a 
common  consent  among  men  that  a  selfish  temper  is  wi'ong. 
And  this  doctrine  is  no  recent  invention  of  speculating  theologi- 
ans. Fenelon,  and  Pascal,  and  Cicero  taught  it.  Even  the 
canons  of  criticism  in  Greece  and  Rome  required  that  an  orator 
or  statesman  should  be  governed,  not  by  personal  ambition,  but 
regard  to  the  public  good. 

But  we  have  higher  authority  ;  and  I  ask  briefly,  how  does 
the  sentiment  I  am  opposing  accord  with  the  Bible  ?  To  cut 
short    the    reply,    only   read   my    text ;    "  Thou    shalt    love," 


DOCTRINAI,.  329 

whom! — ''  the  Lord  thy  God, — with  all  thy  heart,  and  with  all 
thy  soul,  and  with  all  thy  mind." — Does  this  allow  a  man  to 
make  himself  the  chief  ohject  of  regard? 

To  the  two  foregoing  properties  of  the  love  which  God  re- 
quires, I  intended  to  add  two  others ; — That  it  is  diffusive  or 
active,  and  that  it  is  'permanent.  The  extent  of  the  subject 
however  allows  me  only  to  say,  on  the  former  of  these,  that 
love  is  the  principle  of  all  those  affections  and  practical  duties, 
which  constitute  true  religion.  We  mean  only  modifications  of 
this  grand  principle,  when  we  speak  of  the  Christian  graces, 
repentance,  faith,  hope,  humility,  patience,  meekness.  The 
same  thing  holds  of  relative  duties.  The  apostle  after  enu- 
merating these,  says,  they  are  briefly  comprehended  in  love. 
And  hence  the  reality  of  our  regard  to  God,  is  often  suspended, 
as  to  evidence,  on  the  simple  test  of  love  to  the  brethren;  for  it 
is  plain  that  the  same  affection  which  delights  in  him,  will  be 
extended  to  those  who  bear  his  image  ;  and  will  operate  towards 
all  men,  like  the  expansive  benevolence  of  him  "  who  maketh 
his  sun  to  rise  on  the  evil  and  the  good." 

The  permanence  of  this  affection  is  required  by  the  same  law 
which  extends  its  claims  not  only  to  all  the  powers  of  a  moral 
agent,  but  to  every  part  of  his  existence.  The  duty  to  love 
God  can  never  cease,  even  for  a  moment,  because  his  perfections 
are  unchangeable  and  eternal. 

Such  are  the  characteristics  of  that  love  which  is  the  fulfilling 
of  the  law.     I  proceed, 

11..  To  show  that  it  is  the  duty  of  all  men  to  possess 

THIS   LOVE. 

My  first  argument  must  of  course  be  derived  from  the  char- 
acter of  God,  and  the  relations  he  sustains  to  us.  His  moral 
attributes,  comprised  in  the  general  term  goodness,  are  the  basis 
of  all  moral  obligation.  This  I  have  assumed  in  the  remarks  al- 
ready made,  and  must  assume  in  what  is  to  follow.  This  doc- 
trine is  so  necessarily  presupposed  in  the  moral  affections  which 
the  law  requires,  that  without  it,  these  requisitions  must  be  nu- 
gatory. For  if  God  is  not  lovely,  whatever  powers  men  pos- 
42 


330  LOVE  TO  (;0D. 

sfiss,  and  to  whatever  other  things  the  authority  of  God  might 
bind  them,  it  could  never  bind  them  to  Jove  himself.  To  trem- 
ble at  his  majesty,  and  to  dread  his  displeasure,  might  indeed  be 
reasonable ;  but  to  love  his  character,  if  it  were  divested  of  all 
moral  excellency,  could  never  be  a  duty,  for  it  would  be  wrong. 
But  God  himself  is  love.  In  him  are  united  all  those  perfec- 
tions which  render  him  the  object  of  supreme  love  to  us.  And 
this  argument  is  greatly  strengthened  when  we  consider  his  rela- 
tions io  us. 

He  is  our  Creator,  Besides  a  body  "  fearfully  and  wonder- 
fully made,"  he  has  given  us  a  soul  surpassing  in  value  all  his 
other  works,  and  stamped  with  a  brighter  resemblance  of  his 
own  intelligence  and  immortality.  Augustine  says  ;  "  If  a 
Sculptor,  after  fashioning  a  piece  of  marble  into  a  human  figure, 
could  inspire  it  with  life  and  sense,  could  give  it  motion,  and 
understanding,  and  speech,  its  first  act  doubtless  would  be  to 
prostrate  itself  at  the  feet  of  its  maker  in  subjection  and  thank- 
fulness." And  shall  man  refuse  his  homage  to  the  God  that 
made  him  ?  The  sun  was  formed  to  shine,  and  it  shines.  The 
beasts  were  made  to  serve  man,  and  they  bow  their  necks,  in 
cheerful  submission  to  his  will.  And  shall  man,  who  was  formed 
for  the  special  purpose  of  glorifying  God,  stand  alone  in  this 
wide  world,  and  refuse  to  fulfil  the  end  of  his  creation  ? 

God  is  our  preserver  and  benefactor.  Blessings  surpassing 
all  computation  in  number  and  value  he  bestows  on  us,  while 
he  has  shaped  the  whole  system  of  his  beneficence  so,  that  he  is 
himself  the  only  absolute  good  to  the  soul.  The  appetite  of 
hunger  is  not  satisfied  with  the  fragrance  of  the  rose, — it  demands 
food.  The  eye  is  not  satisfied  with  the  enchantments  of  music, 
— its  element  is  light.  The  ear  is  not  satisfied  with  the  beau- 
ties of  the  rainbow, — its  element  is  harmomj.  So  the  love  of 
God  is  the  proper  element  of  the  soul.  And  who  is  in  fact  the 
happy  man  in  this  world  ?  Not  he  who  makes  a  god  of  this 
world  ;  not  he  who  expects  happiness  from  any  of  its  enjoy- 
ments, but  he  who  lifts  his  eye  above  them  all  in  the  fervent  as- 


DOCTRINAL.  '.iiii 

piiation,  "  Wliom  have  1  in  heaven   but  thee  r — and  there  is 
none  upon  earth,  that  I  desire  besides  thee." 

But  the  consummation  of  all  other  blessings,  which  claim  our 
love  to  God,  is  the  gift  of  his  Son.  If  we  are  "  fearfully  and 
wonderfully  made,"  we  are  still  more  fearfully  and  wonderfully 
redeemed.  Can  any  human  heart  fail  to  see,  in  the  wonders  of 
the  cross,  a  demonstration  of  its  duty  to  love  God  ? 

My  second  argument  is  drawn  from  the  capacities  of  men ^  as 
moral  agents.  Let  common  sense  be  made  the  expositor  of  my 
text.  "  Thou  shalt  love  the  Lord  thy  God,  with  all  thy  heart." 
Though  God  is  worthy  of  perfect  love,  a  tree  or  a  stone  is  nol 
bound  by  this  command.  It  has  no  heart ; — it  is  not  a  moral 
agent.  But  should  it  be  said,  I  have  indeed  understanding, 
affections,  and  will ;  I  can  love  an  object  that  is  present  to  my 
senses,  and  that  is  agreeable  to  my  feelings  ;  but  for  a  sinful  and 
limited  being  like  me  to  love  an  infinite  spirit, — to  love  a  hohj 
God,  perfectly,  is  as  much  impossible  as  if  I  had  no  heart ; 
again  I  say,  let  common  sense  and  conscience  speak.  You  love 
youv  friend  aftev  he  is  laid  in  the  grave.  Was  it  then  a  portion 
of  organized  dust,  or  an  intelligent,  immortal  rnind,  that  was 
thus  dear  to  your  heart  ?  And  if  you  can  love  the  spiirit  of 
your  friend, — that  part  of  him  which  loved  you, — why  not  love 
the  Father  of  spirits  ?  And  what  if  God  is  an  infinite,  and  you 
are  a  limited  being  ?  He  requires  you  to  love  him,  not  with  an 
infinite  love,  not  with  the  love  of  Gabriel,  but  according  to  the 
measure  of  your  capacities,  or  with  all  your  heart.  And  what 
if  that  heart  is  sinful  ?  Does  this  exempt  it  from  obligation  to 
be  holy  ?  When  you  say  I  cannot  love  God  with  this  sinful 
heart,  you  offer  as  an  excuse  the  very  thing  which  constitutes 
your  guilt :  an  excuse  which  is  never  offered  in  any  other  hu- 
man concern.  Should  a  disobedient  son  say  of  a  good  father, 
"  I  cannot  love  him  ;  I  should  rejoice  to  obey  his  commands, 
but  can  find  no  satisfaction  in  it,"  who  would  give  the  weight  of 
a  feather  to  such  an  apology  ?  Can  you  then  say,  and  think 
yourself  sincere  and  innocent  in  saying,  "  I  desire  with  all  my 
heart  to  love  God,  but  yet  my  heart  refuses  to  love  him?" 


332  LOVE  TO  GOD. 

What  is  this  but  absurdity  and  mockery  !  Are  you  a  moral 
agent  ?  Then  conscience  decides  that  you  have  no  want  of  ca- 
pacities to  obey  the  first  and  great  commandment  of  the  law. 

My  third  argument  arises  from  the  consideration  tliat  if  men 
are  not  bound  to  love  God  supremely,  there  can  he  no  such  thing 
as  holiness  or  sin  in  the  universe. 

Suppose  we  say  with  BoUngbroke,  that  our  chief  principle  of 
action  should  be  regard  to  our  own  interest ; — or  with  Rousseau 
resolve  all  mto  feeling,  and  say,  "that  what  we  feel  to  be  right 
is  right,  and  what  we  feel  to  be  wrong  is  wrong.  All  the  mo- 
rality of  our  actions  lies  in  the  judgment  we  ourselves  form  of 
them."  But  if  the  rule  of  duty  changes  with  the  interests  and 
feelings  of  men, — there  is  no  rule.  What  is  right  in  a  man  to 
day,  may  be  wrong  to-morrow.  Or  what  is  right  in  one  man 
may  be  wrong  in  another.  One's  interest  and  feelings  may 
prompt  him  to  pray, — another's  to  blaspheme.  Both  conform 
to  the  rule  of  duty  ; — and  the  same  action  maybe  both  right 
and  wrong  at  the  same  moment. 

Now,  to  make  the  essence  of  duty  to  God  consist  in  any  mod- 
ification of  self-love,  is  to  deny  all  distinction  of  character  be- 
tween the  good  and  the  bad.  We  may  suppose  an  individual, 
who  is  an  example  of  consummate  depravity,  making  it  his 
highest  object  of  regard  to  promote  his  own  interest.  His 
views  as  to  what  constitutes  liis  own  best  interest  may,  indeed, 
be  utterly  wrong ;  but  still  he  makes  himself  the  centre  of  his 
own  supreme  affection.  If  we  say  that  an  angel  must  ne- 
cessarily be  actuated  by  the  same  principle,  namely,  a  govern- 
ing regard  to  himself,  we  maintain  that  there  is  no  essential 
difference,  as  to  the  elements  of  moral  character,  between  an 
angel  and  a  devil.  We  must  then  admit  our  obligations  to  love 
God  supremely,  or  set  aside  the  basis  of  all  moral  government. 

My  fourth  and  last  argument  is  drawn  from  the  tendency  of 
obedience  to  this  command.  To  make  every  moral  agent  his 
own  centre, —  and  to  suppose  it  lawful  for  him  to  desire  the 
welfare  of  others,  only  in  subordination  to  his  own,  is  to  place 


DOCTRINAL.  333 

him  in  perpetual  conflict  with  each  fellow  being  around  him, 
and  to  fill  the  moral  system  with  everlasting  discord  and  war. 

Not  so  with  the  system  that  makes  God  supreme,  the  centre 
and  the  object,  to  whom  all  eyes  are  to  look,  and  in  whom  all 
hearts  are  to  unite.  Here  you  see  an  authority  that  goes  to  the 
main-spring  of  action  in  every  heart,  and  claims  controul  over 
every  thought  and  feeling.  Here  you  see  a  principle  of  all-per- 
vading efficacy,  adapted  to  reach  every  part  of  Jehovah's  em- 
pire, and  to  bind  the  hearts  of  all  moral  agents  to  each  other, 
and  to  the  throne  of  God,  with  the  same  bond  of  holy  affection. 
This  principle  in  the  moral  world  is  like  the  influence  of  the  sun 
in  the  material,  which  holds  the  inferior  orbs  in  harmonious 
movement,  around  the  common  centre  of  attraction.  The  time 
does  not  allow  us  to  dwell  on  this  delightful  topic  ;  but  the  day 
is  coming  when  the  universal  prevalence  of  true  religion  will  il- 
lustrate its  happy  tendency  to  produce  "  peace  on  earth,  and 
good  will  to  men,"  as  well  as  "  glory  to  God  in  the  highest." 
The  golden  age  of  poetry  is  fiction  and  fable  ; — but  the  love  of 
God,  when  it  becomes,  as  it  will  become,  the  predominant  prin- 
ciple of  action  among  men,  will  difflise  over  this  dreary  world, 
the  bloom  and  beauty  of  Paradise.  The  asp  and  the  adder 
will  be  harmless  companions  to  the  httle  child  ;  "  the  Hon 
will  eat  straw  like  the  ox,  and  the  leopard  lie  down  with  the 
kid."  Then,  "  Truth  will  spring  out  of  the  earth,  and  right- 
eousness look  down  from  heaven  ;  the  wilderness  will  become 
as  Eden,  and  the  desert  as  the  garden  of  the  Lord  ;  joy  and 
gladness  will  be  heard  therein, — thanksgiving  and  the  voice  of 
melody." 


SERMON   11. 


DOCTRINO-PRACTICAL. 


LOVE  TO  GOD. 

It  remains  now  that  we  consider  some  of  the  doctrinal  and 
practical  results  arising  from  the  view  of  the  subject,  given  in 
the  preceding  discourse. 

I.  If  it  is  the  duty  of  men  to  love  God  with  all  the  heart, 
the  gospel  was  not  designed,  as  some  have  supposed,  to  super- 
sede the  obligations  of  the  divine  laiv. 

The  religion  of  the  Bible,  as  a  system,  is  complete,  and  con- 
sistent with  itself  in  all  its  parts.  But  the  system  which  many 
embrace  and  profess  to  derive  from  the  Bible,  is  of  a  very  dif- 
ferent character.  There  are  some  who  seem  to  make  entire 
conformity  to  the  law  essential,  not  only  in  point  of  duty,  but 
also  of  sincerity  and  acceptance.  They  admit  the  hope  of  di- 
vine favor  to  nothing  short  of  sinless  perfection  ;  and  so  inter- 
pret the  law  as  to  make  it  set  aside  the  gospel. 

But  there  is  another  extreme,  which,  under  different  names, 
is  much  more  common,  and  much  more  dangerous  in  tendency, 
because  it  coincides  with  the  strongest  propensities  of  the  un- 
sanctified  heart.     I  refer  to  those  opinions  which  make  the  gos- 


PRACTICAL.  335 

pel  supersede  the  law.  Since  salvation  is  not  to  be  obtained 
by  personal  obedience,  some  have  boldly  maintained  that  the 
law  is  no  longer  of  any  use  ;  that  believers  are  under  no  obli- 
gation to  conform  to  it ;  and  that,  of  course,  nothing  which  they 
do  is  offensive  to  God.  These  opinions,  in  their  most  open 
and  explicit  forms,  are  so  plainly  contrary  to  the  word  of  God, 
that  they  are  much  less  prevalent  than  others  of  kindred  ten- 
dency but  more  plausible  aspect.  There  are  not  a  few  who  would 
not  go  all  this  length,  but  still  regard  the  old  law  requiring  "  love 
to  God  with  all  the  heart"  as  really  unsuited  to  the  condition  of 
fallen  man,  and  as  necessarily  superseded  by  the  gospel,  which 
they  view  as  a  mitigated  law,  demanding  only  sincere  though 
imperfect  obedience.  But  it  is  to  my  purpose  to  show  that  any 
sentiment,  which  contravenes  the  great  commandment  requiring 
supreme  love  to  God,  is  as  inconsistent  with  the  gospel,  as  with 
the  law,  and  sweeps  away  in  fact  the  whole  system  of  revealed 
religion.  Let  us  consider  the  case,  and  see  if  it  could  be  the 
design  of  the  gospel  to  repeal  or  modify  the  law. 

Look  at  ihe  foundations  oi  ihh\^\\  jOndi  the  ^wrpose  for  which  it 
was  established.  Some  things  are  in  themselves  so  indifferent,  that 
the  same  authority  might  either  require  or  forbid  them.  The 
ritual  precepts  as  to  leaven  and  honey  are  of  this  sort.  But  the 
supposition  that  God  could  forbid  men  to  love  himself,  is  absurd. 
Should  he  tolerate  hatred  to  himself,  or  to  each  other,  among 
moral  agents,  his  kingdom  would  be  divided  against  itself,  and 
the  chief  ends  of  moral  government  would  be  subverted.  To 
supersede  his  law,  therefore,  or  to  relax  the  strictness  and  ex- 
tent of  its  claims,  would  be  inconsistent  with  his  own ^e?;/ec^ions, 
and  with  the  best  interests  of  the  universe. 

Look  at  the  doctrines  and  precepts  of  Christ.  "  Think  not," 
said  he,  "  that  I  am  come  to  destroy  the  law  or  the  prophets.  I 
am  not  come  to  destroy,  but  to  fulfil.  Till  heaven  and  earth 
pass,  not  one  jot  or  tittle  (not  the  minutest  letter  or  point)  of 
the  law  shall  fail."  I  am  aware  that  some  suppose  this  to  re- 
spect not  the  moral  law,  but  the  Mosaic  code,  and  the  prophets 
generally.     These  doubtless  it  did  respect.     But  whatever  else 


336  LOVE  TO  noD. 

the  great  Teacher  meant,  he  plainly  meant  the  moral  law  chief- 
ly. Hence  he  went  on  to  comment  on  the  perversion  of  this 
law  by  the  Scribes.  "  Thou  shalt  not  kill ;" — they  understood 
to  forbid  the  crdof  murder;  he  extended  it  also  to  w?fl/icc  in  the 
heart.  The  act  of  adultery,  they  condemned  ; — he  represented 
this  as  also  a  sin  of  the  heart.  Hatred  to  friends,  they  consid- 
ered to  be  wrong  ;  he  also  forbade  hatred  to  enemies.''^  This 
strain  of  commentary  and  reprehension  he  closed  by  saying — 
"  Be  ye  perfect,  as  your  Father  in  heaven  is  perfect."  Does 
this  look  like  lowering  down  the  standard  of  duty  ?  Not  an  in- 
stance can  be  found  in  the  New  Testament,  where  any  license 
is  given  to  one  sinful  word  or  thought.  Does  this  look  like  a 
design  in  Christ  to  make  the  gospel  a  mitigated  law  ?  Besides, 
no  stronger  testimony  to  the  perfection  and  perpetuity  of  the  law 
could  be  given,  than  is  implied  in  the  fact,  that  John,  and  Christ, 
and  the  Apostles  incessantly  preached  "  that  men  should  repent  J^ 
But  why  repent  ?  Because  they  are  transgressors  ;  not  of  an 
abrogated  or  mitigated  law,  but  of  one  that  is  unchangeably  ho- 
ly, just  and  good. 

Look  at  the  thrcatenings  of  Christ.  In  the  most  dreadful 
curses  of  the  law,  what  is  there  more  appalling  and  dreadful, 
than  in  the  sanctions  of  the  gospel  itself? — "  these  sliall  go 
away  into  everlasting  fire,  prepared  for  the  devil  and  his  angels." 

Look  at  the  sufferings  of  Christ.  For  what  purpose  did  he 
endure  the  agonies  of  the  cross  ?  Simply  that  he  might  "  mag- 
nify the  law,  and  make  it  honorable  ;" — and  yet  provide  for  the 
pardon  of  its  transgressors.  Well  therefore  might  Paul  say, 
with  this  very  subject  in  his  eye,  "  Do  we  then  make  void  the 
law  through  faith  ?"  Does  the  doctrine  of  salvation  by  grace 
set  aside  the  standard  of  moral  obligation  ?  "  God  forbid  ; — 
yea,  we  establish  the  law."  And  so  it  is.  In  the  scene  of  Cal- 
vary, God  speaks  out  his  unalterable  purpose  to  maintain  his 
law,  in  language  even  more  awful  than  the  thunderings  of  Sinai. 

Look  at  the  example  of  Christ.  In  what  instance  did  he 
transgress  the  law?  "  Go  to  natural  religion," says  an  eloquent 
preacher,  "  lay  before  her  Mahomet  and  his  apostles,  arrayed  in 


LOVE  TO  GOD.  337 

armour  and  in  blood  ;  show  her  the  cities  which  he  set  in  flames, 
the  countries  which  he  ravaged  and  destroyed.*  '  Then  carry 
her  into  his  retirement ;  show  her  the  prophet's  chamber,  his  con- 
cubines and  his  wives ;  and  let  her  hear  him  allege  a  divine 
commission  to  justify  his  licentiousness,  and  his  crimes.  When 
she  is  tired  with  this  prospect,  show  her  the  blessed  Jesus, 
humble  and  meek,  and  doing  good  to  all  men.  Let  her  see  his 
retirement ;  let  her  follow  him  to  the  Mount,  and  hear  his  de- 
votions, and  hsten  to  his  heavenly  discourse.  Let  her  view  his 
whole  life ;  let  her  stand  by  his  cross,  and  hear  him  in  the  ago- 
ny of  death,  pray  for  his  enemies  ; — and  then  ask,  which  is  the 
Prophet  of  God.' 

Truly,  brethren,  he  who  "  did  no  sin,''' — who  himself  never 
broke  the  divine  law  in  one  tittle,  could  not  intend  to  give  a 
mitigated  law  to  his  followers. 

In  a  word,  make  the  appeal  to  any  sincere  disciple  of  Christ, 
who  has  felt  the  power  of  the  gospel  on  his  heart,  whether  he 
is,  or  wishes  to  be  exempt  from  obligation  to  keep  the  whole 
law?  Which  of  the  commandments  is  he  at  liberty  to  break? 
— Not  one. — For  every  sin  that  he  commits  he  is  guilty, — he 
feels  guilty ;  and  conscience  ratifies,  in  all  its  extent  and  strict- 
ness, the  law  that  requires  him  to  love  God  supremely,  and  to 
be  "  holy  as  God  is  holy." 

2.  If  it  is  the  duty  of  men  to  love  God  with  all  the  heart, 
there  is  no  way  of  salvation  for  a  sinner  hut  by  sovereign  grace. 
Had  he  obeyed  the  law  perfectly,  he  would  have  been  justified 
by  works.     But  he  has  broken  it. 

Here  then  he  stands  as  a  perisiiing  dinner.  All  that  he  has 
come  short  of  perfect  love  is  sin,  and  needs  forgiveness.  He 
has  come  short  entirely ; — all  his  moral  affections  have  been 
wrong.  He  has  no  obedience  to  plead,  and  if  he  had  any, 
it  could  avail  nothing  towards  his  justification  as  a  sinner.    He  can 

*  The  reader  is  informed  that  whenever  I  employ  the  double  com- 
ma, it  denotes  a  jo?'oper  ^uotoh'on  ;  the  single  inverted  comma,  at  the 
beginning  of  a  passage,  signifies  that  the  sentiment  is  from  another 
but  not  exactly  in  his  language. 

43 


338  DOCTBINO-PRACTICAL. 

look  nowhere  for  relief  but  to  Christ,  "  Whom  God  hath  set 
forth  to  be  a  propitiation,  through  faith  in  his  blood,  that  he 
might  be  just,  and  the  justifier  of  him  that  believeth  in  Jesus.' 
"  Where  is  boasting  then  ?  It  is  excluded.  By  what  law  ? 
Of  works  ?     Nay,  but  by  the  law  of  faith." 

3.  If  it  is  the  duty  of  men  to  love  God  with  all  the  heart,  the 
directions  xvhich  should  he  given  to  sinners,  hj  the  Christian 
preacher,  are  simple,  and  intelUgihle,  and  reasonable. 

I  must  be  permitted  to  dwell  on  this  point,  as  specially  im- 
portant to  those  of  my  hearers,  who  are  devoted  to  the  sacred 
office.  No  fact  is  more  evident  than  that  very  different  effects 
are  produced  by  the  labors  of  different  ministers.  The  sermons 
of  one  are  attended  with  deep  and  vivid  impressions  of  truth  on 
the  conscience  ;  and  many  from  time  to  time,  are  savingly  con- 
verted to  God. 

Another  man,  not  inferior  to  him  in  talents,  and  equally  anx- 
ious for  the  salvation  of  his  hearers,  preaches  perhaps  for  years, 
what  seems  to  be  very  much  the  same  system  of  religion,  but 
no  visible  and  powerful  influence  attends  his  ministrations. 
Whence  comes  this  difference  ?  Aside  from  the  cooperation  of 
the  Spirit,  which  is  necessary  to  success  in  any  instance,  and 
which  is  giv^en  or  withheld  in  a  sovereign  manner ; — aside  too 
from  many  circumstances,  which  might  be  supposed  to  have  a 
bearing  on  the  case,  the  chief  difference  I  presume  will  be  found 
to  lie  in  one  elemeniary  principle  of  preaching,  and  that  is,  the 
different  method  by  which  the  two  men  aim  to  reach  the  con- 
science of  hearers.  One  makes  the  doctrine  of  moral  obligation, 
as  summarily  expressed  in  my  text,  stand  out,  in  all  its  prominence 
to  the  view  of  each  individual  sinner,  as  applying  to  himself; — 
the  other  does  not.  And  a  mistake  here  is  fundamental  in  its 
practical  influence.  It  gives  a  character  of  inefficacy  to  a  man's 
whole  ministrations,  which  no  goodness  of  motive,  no  warmth  of 
zeal  in  the  pulpit,  can  retrieve.  The  travefler  who  has  taken  a 
wrong  path,  may  pursue  his  journey  with  confidence  and  de- 
spatch ;  but  the  rapidity  of  his  movement  does  not  bring  him 
any  nearer  to  the  end  at  which  he  aims.     The  faster  he  travels, 


LOVE  TO  GOD.  340 

the  farther  he  wanders  from  the  right  way,  and  the  more  diffi- 
cult it  becomes  to  correct  the  mistake.  Just  so  in  the  case  be- 
fore us.  The  preacher  who  starts  with  wrong  premises  as  to 
the  strictness  and  extent  of  the  divine  law,  may  be  warm  in  ad- 
dress to  the  feelings  of  men  ;  but  their  feeling  will  not  be  such 
as  the  gospel  was  intended  to  produce. 

Let  us  resume  the  two  cases  just  now  supposed.  A  preach- 
er represents  the  divine  law  as  originally  requiring  supreme  love 
to  God,  but  as  modified  now  to  suit  the  present  condition  of  the 
world.  What  then  is  the  character  of  men,  under  this  modified 
law  ?  Sinners  doubtless  they  are,  in  some  general  sense  ;  they 
do  not  love  God  with  all  the  heart,  perhaps  do  not  love  him  at 
all ;  but  to  say  that  they  have  a  carnal  mind,  which  is  enmity  to 
him,  would  be  to  treat  them  with  unreasonable  severity.  And 
what  is  the  gospel  1  A  scheme  of  infinite  benevolence,  which 
regards  men  as  wretched,  rather  than  guilty.  A  scheme  which 
represents  Christ  as  interposing  to  ransom  men  from  a  misery 
which  they  do  not  strictly  deserve,  but  which  they  cannot  es- 
cape without  such  an  interposition.  It  is  an  expedient  in  which 
a  compassionate  Saviour  takes  the  part  of  poor,  helpless  sinners 
against  the  awful  attribute  of  divine  justice.  And  what  is  re- 
pentance 1  Such  a  sorrow  as  a  poor,  helpless  man  can  exer- 
cise, that  he  is  in  a  deplorable  state  of  alienation  from  God,  in 
which  he  is  not  only  unable  to  make  an  atonement  for  himself, 
but  to  accept  the  atonement  God  has  provided.  And  what  if 
he  does  not  repent  ?  Shall  he  be  told  that  he  must  perish  ? 
Rather  he  is  told  that  he  must  use  means,  wait  upon  God,  and 
do  the  best  that  he  can.  And  if  he  pleads  that  he  cannot  re- 
pent, still  he  is  told  that  God  is  merciful,  and  will  never  cast  off 
those  who  do  the  best  that  they  can. 

In  this  way  a  minister  sometimes  builds  up  a  system  of  half- 
way rehgion,  by  exhorting  men  to  read,  and  hear,  and  pray,  in 
a  manner  confessedly  destitute  of  all  true  regard  to  the  glory  of 
God,  and  implying  that  it  would  be  unjust  in  him  not  to  accept 
such  sincere  endeavors  to  repent  as  they  exhibit,  though  they 
still  remain  impenitent.     When  he  has  trained  up  his  hearers  in 


339  DOCTRINO-PRACTICAL. 

this  way,  they  demand  that  he  shall  preach  only  on  some  gen- 
eral topic  of  religion  ;  and  are  best  of  all  pleased,  when  that  top- 
ic is  the  compassion  of  Christ.  And  if  they  happen  to  hear  a 
sermon  on  the  justice,  or  the  sovereignty  of  God,  or  on  the  end- 
less misery  of  the  wicked,  they  cry  out  upon  it,  as  divesting  the 
Father  of  mercies  of  all  his  lovely  attributes,  and  making  him  a 
great  tyrant,  from  whose  wrath  there  is  no  escape,  because  he  is 
strong  enough,  and  cruel  enough,  to  crush  men  into  an  undeserved 
destruction. 

But  who  has  authorised  any  man  to  instruct  an  assembly  of  dying 
sinners  in  tliis  manner  ?  Who  authorised  him  to  make  terms  of 
duty  and  salvation,  such  as  are  unknown  to  the  Bible  ; — and 
such  as  every  one  of  his  hearers  may  comply  with,  in  every  re- 
spect, and  yet  be  eternally  shut  out  of  heaven  ? 

Now  let  us  turn  for  a  moment  to  the  influence  of  that  man's 
labors,  who  treats  these  subjects  in  an  opposite  manner.  He 
takes  the  law  as  it  came  from  God,  in  all  its  strictness  and  spir- 
ituality. He  tells  his  hearers, — the  demand  of  this  law  is,  that 
you  "  love  God  with  all  the  heart."  The  demand  is  just,  be- 
cause he  is  worthy  of  your  love  ;  because  he  has  given  you  all 
the  capacities  necessary  to  complete  obedience  ;  and  because  as 
a  perfect  moral  governor,  he  never  can  release  you  from  this  ob- 
ligation. But  you  have  broken  his  law.  And  now  God  comes 
to  you  with  proposals  of  mercy  through  the  sacrifice  of  his  Son. 
He  offers  you  pardon,  on  condition  that  you  condemn  yourselves 
as  transgressors,  and  cast  yourselves  at  his  feet,  through  Christ, 
by  repentance  and  faith.  To  these  terms  you  ought  to  submit. 
To  these  terms  you  must  submit  or  you  are  undone.  This  is 
language  which  men  can  understand.  It  proposes  no  compro- 
mise derogatory  to  God  ;  it  afibrds  no  refuge  to  a  self-justifying 
temper  ;  it  tears  away  the  veil  of  delusion,  which  many  spread 
between  their  own  eyes  and  their  own  sins ;  it  shows  them  that 
all  their  inability  to  obey  the  law  or  the  gospel  lies  in  the  des- 
perate wickedness  of  their  own  hearts  ;  and  that  the  only  way 
in  which  a  guilty  and  perishing  sinner  can  hope  to  escape  eter- 


LOVE  TO  GOD.  341 

nal  death,  is  not  by  contending  with  the  law,  not  by  denying  his 
own  guilt,  but  by  flying  to  the  blood  of  Christ. 

Now,  is  any  one  at  a  loss  which  of  these  methods  is  best 
adapted  to  produce,  and  which  does  produce  the  proper  effects 
of  preaching?  Look  over  the  congregations  of  this  land. — 
Where  are  revivals  of  religion  most  common  ?  Where  do  you 
see  the  Redeemer  "  travelling  in  the  greatness  of  his  strength 
mighty  to  save,"  and  trembling  sinners  bowing  before  his  cross  ? 
Not  where  the  standard  of  duty  is  lowered  down  to  men's  hearts  ; 
but  where  the  obligation  of  the  law,  where  the  guilt  and  the 
danger  of  sinners  are  most  clearly  and  powerfully  urged  on  the 
conscience.  This  is  the  way  to  wake  men  up  from  the  slumber 
of  death,  and  to  make  them  feel  their  need  of  the  gospel. 

4.  If  it  is  the  duty  of  men  to  love  God  with  all  tlie  heart, — 
what  is  called  practical  religion,  as  the  phrase  is  often  used  in 
the  pulpit,  and  elsewhere,  is  essentially  defective.  The  great 
difficulty  is,  it  has  no  standard.  No  term  in  our  language  is 
used  more  loosely  than  that  which  designates  what  the  world 
call  morality ;  and  that  because  the  thing  itself  is  altogether  in- 
definite. '  It  is  partial  and  mutable,  changing  with  the  parallel 
of  latitude,  and  with  a  thousand  varying  circumstances.  It  is 
one  thing  in  the  Indies,  another  in  Tartary  or  Egypt.  It  alters 
with  other  fashions  of  the  century.  It  depends  on  climate,  on 
forms  of  government,  on  accident ;  it  varies  when  you  have 
climbed  a  mountain,  or  passed  to  the  other  side  of  a  river. 
The  morality  of  the  Mahometan  permits  him  to  ^persecute,  but 
not  to  drink  wine  ;  that  of  the  Hindoo  to  drhik  wine,  but  not 
to  taste  meat.  The  morality  of  a  Jew  allowed  him  to  hate  a 
gentile ;  that  of  a  Roman  to  fight  for  conquest ;  that  of  a  Car- 
thaginian allowed  him  to  lie;  that  of  a  Spartan,  to  steal.''  The 
morality  of  two,  among  the  greatest  moralists  of  antiquity,  al- 
lowed them  to  Mil  themselves  ;  and  many  a  modern  son  of  Mo- 
loch, who  would  shudder  at  self-murder,  and  would  think  him- 
self a  monster  to  kill  his  infant,  or  his  aged  father,  as  pagans  do  ; 
yet  scruples  not  to  kill  his  Jriend,  in  single  combat. 

Worldly  moralists,  I  say,  have  no  standard.     The  rule  of 


342  DOCTRINO-PBACTICAL. 

one  is,  conformity  to  custom.  He  never  suspects  that  he  is  do- 
ing wrong,  while  he  does  only  what  is  commonly  done. 

With  another,  it  is  expediency.  He  keeps  the  sabbath,  if  it 
is  convenient ;  he  speaks  the  truth,  if  it  is  convenient ;  he  prays, 
perhaps,  if  it  is  convenient.  Cromwell  was  a  devotee  occasion- 
ally, and  prayed  prostrate  on  the  ground.  But  it  was  a  maxim 
with  him,  that  "  the  law  of  God,  though  commonly  binding, 
may  be  dispensed  with  on  special  occasions,  and  that  private 
justice  and  morality  must  yield  to  public  necessity." 

With  a  third,  morality  consists  in  social  duties.  The  man 
forgets  God,  lives  without  prayer,  disregards  or  disbelieves  the 
Bible,  but  glories  in  being  a  moral  man,  because  he  is  just 
and  kind  to  those  around  him. 

Shall  I  tell  you  then  who  is  a  moral  man  in  the  sight  of  God  ? 
It  is  he  that  bows  to  the  divine  law,  as  the  supreme  rule  of 
right ;  he  that  is  influenced  by  a  governing  regard  to  God,  in 
all  his  actions  ;  he  that  obeys  other  commands  spontaneously 
because  he  has  obeyed  the  first  and  great  command,  "  give  me 
thy  heart."  His  conduct  is  not  conformed  to  custom,  or  expedi- 
ency, but  to  one  consistent,  immutable  standard  of  duty.  Take 
this  man  into  a  court  of  justice,  and  call  on  him  to  testify,  and 
he  will  not  heds  false  tvitness.  Give  him  the  charge  of  untold 
treasures, — he  will  not  steal.  Trust  him  with  the  dearest  inter- 
ests of  yourself  or  family, — you  are  safe  ;  because  he  has  a  liv- 
ing principle  of  truth  and  integrity  in  his  bosom.  He  is  as  wor- 
thy of  confidence  in  the  dark,  as  at  noon-day ;  for  he  is  a  mor- 
al man,  not  because  reputation  or  interest  demands  it,  not  be- 
cause the  eye  of  public  observation  is  fixed  upon  him,  but  be- 
cause the  love  and  fear  of  God  have  predominant  ascendancy  in 
his  heart. 

Now  we  might  well  expect  that  they  who  make  no  serious  ac- 
count of  religion,  should  be  without  any  fixed  standard  of  char- 
acter. But  it  is  both  strange  and  lamentable,  that  such  should 
be  the  fact  with  those  who  believe  the  Bible,  and  those  who 
are  professed  expositors  of  the  Bible.  And  yet  who  does  not 
know  how  common  a  thing  it  is  for  ministers,  who  would  by  no 


LOVE  TO  GOD.  343 

means  join  with  infidel  moralists,  to  shut  God  out  of  his  own 
world,  still  to  discharge  their  official  duties  in  such  a  manner,  as 
to  let  down  the  tone  of  doctrine,  and  the  tone  of  practical  piety, 
and  the  tone  of  Christian  discipline,  because  they  think  this  an 
easier  way  than  to  go  straight  on,  and  aim  at  maintaining  the 
unbending  standard  of  the  Bible.  And  who  does  not  know 
how  utterly  fruitless  the  efforts  of  such  ministers  often  prove  to 
make  their  hearers  even  moral.* 

But,  my  brethren,  while  it  is  important  that  we  know' how 
the  gospel  should  be  preached  to  men,  there  is  a  question  of 
deeper  and  more  momentous  interest  to  ourselves,  whether  we 
have  individually  felt  the  power  of  this  religion  on  our  own 
hearts  ?  To  you  who  expect  to  become  ministers  of  Christ,  let 
me  say, — though  you  understand  all  mysteries,  and  all  knowl- 
edge ;  and  though  you  could  pray  and  preach  like  angels,  with- 
out love  to  God,  you  are  nothing.  But  with  this  heavenly 
temper  as  your  governing  principle  of  action,  you  will  find  the 


*  One  of  the  most  powerful  preachers  of  this  age  tried  this  experi- 
ment for  twelve  years,  and  afterwards  made  the  following  emphatic 
declarations  :  '  I  could  expatiate  on  the  meanness  of  dishonesty,  on 
the  villany  of  falsehood,  on  the  despicable  arts  of  calumny, — on 
all  those  deformities  of  character  which  awaken  indignation  against 
the  pests  and  disturbers  of  human  society.  Now  could  I  upon  the 
strength  of  these  expostulations,  have  got  the  thief  to  give  up  his  steal- 
ing, and  the  liar  his  deviations  from  truth, — it  never  occurred  to  me 
that  all  this  might  have  been  done,  and  yet  the  soul  of  every  hearer  have 
remained  in  full  alienation  from  God, — as  destitute  of  the  essence  of  relig- 
ious principle  as  ever.  But  the  interesting  fact  is,  that  during  the  whole 
of  that  period,  in  which  I  made  no  attempt  against  the  enmity  of  the  car- 
nal mind  to  God,  I  certainly  did  press  the  reformations  of  honour,  and 
truth,  and  integrity  among  my  people,  but  I  never  once  heard  of  any 
such  reformations  being  effected.  I  am  not  sensible  that  all  the  ve- 
hemence with  which  I  urged  the  virtues  and  proprieties  of  social  life, 
had  the  weight  of  a  feather  on  the  moral  habits  of  my  parishioners.'* 
Such  was  the  experience  of  this  eminent  preacher.  And  it  was  not 
till  he  gathered  from  the  humble  cottages  of  his  flock,  new  views  of 
religion  ;  it  was  not  till  he  became  impressed  with  the  strictness  of  the 
law,  and  the  utter  alienation  of  the  heart  from  God  ;  it  was  not  till 
he  urged  upon  his  hearers,  as  perishing  sinners,  the  doctrines  of  the 
cross,  that  he  saw  any  salutary  change  in  their  morals. 

'  Clialmer's  address  to  Kilraany. 


344  DOCTRINO-PRACTICAL. 

ministry  a  blessed  work.  Brainerd,  among  his  Indians,  with  his 
bark  cottage,  and  his  couch  of  straw,  was  an  enviable  man,  com- 
pared to  any  graceless  occupant  of  a  throne,  with  all  his  palaces, 
and  purple,  and  gold.  Take  care,  then,  young  ambassadors  of 
Christ,  that  your  hearts  be  truly  devoted  to  God,  and  no  matter 
to  what  self-denial  you  are  called  ;  no  matter  where  your  field 
of  labor  lies,  or  where  your  dust  is  deposited  at  last : — you  have 
a  father  and  a  4iome  above,  where  you  will  meet  as  brethren,  to 
go  no  more  out  forever. 

Other  important  points  might  properly  be  mentioned,  as  re- 
sults of  this  subject, — but  I  pass  them  all  over  except  one,  with 
which   I  close. 

The  same  unchangeable  law  that  is  now  the  standard  of  our 
duty,  will  be  the  standard  of  our  trial  for  an  eternal  retribution. 
The  heavens  will  pass  away ;  the  elements  melt  with  fervent 
heat ; — the  earth  also,  and  the  works  that  are  therein  wiir.be 
burnt  up.  But  God  will  remain  the  same  ;  his  law  will  remain 
the  same  ;  and  the  subjects  of  his  government  will  remain  under 
the  same  everlasting  obligations  to  be  holy  as  he  is  holy.  And 
when  the  Lord  Jesus  shall  "  come  in  the  glory  of  his  Father 
with  the  holy  angels,"  all  nations  will  be  gathered  before  him. 
You,  my  dear  hearers,  will  witness  that  scene,  and  make  a  part 
of  that  assembly.  Then  you  will  hear  that  great  statute  of  the 
moral  world,  which  was  published  at  Sinai,  and  republished  by 
Christ,  proclaimed  again,  with  still  more  dread  solemnity  from 
the  judgment  seat, — "  Thou  shalt  love  the  Lord  thy  God,  with 
all  thy  heart."  Then  the  Judge  will  say  to  impenitent  sinners ; 
"  It  was  to  magnify  this  law  and  make  it  honorable,  that  I  shed 
my  blood.  It  was  to  redeem  you  from  its  penalty  that  I  hung 
on  the  cross.  But  you  refused  to  be  redeemed ; — you  spurned 
the  offers  of  my  grace  ;  and  now  the  honor  of  the  law  must  be 
maintained  in  your  sufferings,  and  its  penalty,  without  abate- 
ment or  mitigation  must  fall  on  yourselves."  Say,  what  can 
you  plead  ?  You  have  no  righteousness  of  your  own  ;  no  in- 
terest in  the  righteousness  of  Christ.  There  you  stand,  speech- 
less.    Conscience  says  the  sentence  is  just.     There  ivns  a  day 


LOVE    TO    GOD.  345 

of  salvation,  but  it  is  past.  There  was  a  sceptre  of  mercy, 
which  you  were  invited  to  touch  and  hve, — but  it  is  become  a 
flaming  sword,  hfted  to  cut  you  asunder.  There  was  a  voice 
that  said,  "  look  unto  me  and  be  saved  ;"  but  it  has  become  a 
voice  of  inexorable  justice,  to  pronounce  your  doom. 

My  dear  hearers,  men  may  speculate  now,  on  these  awful 
subjects.  They  may  doubt  and  dispute  how  much  meaning 
there  is  in  the  precepts  of  the  law, — and  how  much  meaning  in 
its  penalty ;  but  heaven  and  earth  will  Icnow  what  it  means, 
when  they  hear  the  sentence  on  transgressors, — "  Depart,  ye 
cursed,  into  everlasting  fire."  Fly,  then,  from  that  awful  sen- 
tence, ye  prisoners  of  hope.  In  the  name  of  your  Lawgiver 
and  your  Judge,  I  entreat  you  now, — '■^prepare  to  meet  your 
God.:' 


44 


SERMON   III 


ETHICAL. 


FORESIGHT  OF    FUTURITY. 


Jer.  8:  7.  Yea,  the  stork  in  the  heaven  knoweth  her  ap- 
pointed  times ;  and  the  turtle,  and  the  crane,  and  the  swallow, 
observe  the  time  of  their  coming ;  hut  my  people  know  not  the 
judgment  of  the  Lord. 

This  is  one  of  the  many  examples  in  which  the  sagacity  of 
irrational  animals  is  made  to  reprove  the  insensibility  of  men. 
The  stork  is  said  to  be  a  pattern  of  filial  affection,  in  the  fidehty 
with  which  it  feeds  and  defends  its  parent  bird,  even  unto  death. 
That  her  nest  may  be  elevated  above  the  reach  of  danger  from 
the  hand  of  man,  she  makes  "  the  fir  trees  her  house."  At  the 
approach  of  winter  she  escapes  to  a  southern  climate,  and  re- 
turns with  the  approach  of  summer.  The  same  instinct  governs 
the  turtle,  the  crane,  and  the  swallow,  who  "  observe  the  time 
of  their  coming."  The  return  of  these  birds  of  passage  from 
their  winter  migration,  is  thus  alluded  to  in  the  Song  of  Solo- 
mon, describing  the  charming  scenery  of  spring  in  Palestine. 


FORESIGHT  OF  FUTURITY.  347 

"  Lo,  the  winter  is  past,  the  rain  is  over  and  gone  ;  the  flowers 
appear  on  the  earth  ;  the  time  of  the  singing  of  birds  is  come, 
and  the  voice  of  the  turtle  is  heard  in  our  land." 

The  purpose  for  which  the  illustration  of  the  text  was  intro- 
duced by  the  prophet  is  briefly  this.  The  Jewish  people  had 
become  bold  in  sin.  Even  their  religious  teachers  contributed 
to  the  general  depravity,  by  crying  peace,  peace,  to  these  trans- 
gressors, till  they  were  not  at  all  ashamed  of  their  abominations. 
The  time  was  near  at  hand  when  God  had  threatened  that  he 
would  give  them  "  gall  to  drink,"  for  their  iniquities.  Jeremi- 
ah told  them,  that  the  Chaldeans  were  coming  to  invade  the 
land,  and  devour  all  that  was  in  it.  Yet  they  rushed  on,  with 
an  utter  heedlessness  of  consequences  ;  a  heedlessness  that  was 
rebuked  and  shamed  by  the  prudent  foresight  of  the  stork,  the 
turtle,  and  the  swallow,  in  flying  from  the  storms  of  winter. 

The  text  thus  explained,  suggests  as  the  subject  of  this  dis- 
course, a  general  principle,  of  great  practical  importance, — 
namely ; 

That  the  present  conduct  of  men  should  be  regula- 
ted BY  A  WISE  foresight  OF  FUTURITY. 

The  illustration  of  this  principle  may  be  pursued  under  three 
enquiries  ; — To  what  extent, — by  what  means, — and  for 
WHAT  REASONS,  should  wc  thus  anticipate  futurity  ? 

First,  to  what  extent  may  we  foresee  events  that  are  yet 
future  ? 

In  some  respects  doubtless  the  power  of  doing  this  is  very 
limited.  That  comprehensive,  intuitive  foresight,  which  is  im- 
plied in  the  divine  omniscience,  is  very  different  from  any  thing 
which  belongs  to  minds  that  are  of  yesterday  and  know  compar- 
atively nothing.  So  complex  is  the  system  of  things  in  this 
world,  so  variously  are  remote  consequences  affected  by  the  op- 
eration of  a  thousand  causes,  hidden  from  human  view,  that  in 
many  respects,  futurity  is  a  word  of  nearly  the  same  meaning 
as  uncertainty.  On  this  ground  stands  the  argument  for  a  di- 
vine revelation,  which  is  drawn  from  prophecy  ;  because  the  in- 
fallible prediction  of  what  is  future  belongs  only  to  him  who 


348  ETHICAL. 

"  knows  the  end  from  the  beginning."  When  we  speak  of  human 
foresight,  therefore,  we  do  not  mean  omniscience  ;  we  do  not 
mean  intuition.  We  mean  only  that  regard  to  futurity  which 
is  founded  on  evidence,  and  which  becomes  rational  beings. 
This,  of  course,  must  be  different  in  degree,  according  to  cir- 
cumstances. In  some  cases,  the  possihility  of  an  occurrence 
hereafter,  ought  to  have  much  the  same  influence  on  us  as  its 
certainty.  For  example,  the  infidel  disbelieves  a  state  of  eter- 
nal retribution  for  the  wicked  ;  he  calls  on  the  Christian  to  de- 
monstrate its  certainty  ;  but  he  cannot  pretend  to  Icnow  that 
there  is  not  such  a  state.  He  cannot  demonstrate  that  hell  is 
an  impossibility.  As  a  prudent  man  then,  on  his  own  princi- 
ples, he  ought  to  act  as  though  he  knew  it  were  a  reality.  For 
as  Locke  most  emphatically  says,  "  If  the  worst  that  can  hap- 
pen to  the  believer  if  he  mistake,  be  the  best  that  can  happen 
to  the  unbeliever,  if  he  be  right,  who  without  madness  can  run 
the  venture  ?  Who  in  his  senses  would  choose  to  come  within 
the  possibility  of  infinite  misery  ?" 

But  besides  considerations  Uke  these,  there  is  a  proper  re- 
gard to  futurity  resting  on  evidence,  which  sometimes  amounts 
to  probahiliti/,  and  sometimes  to  certainty.  For  example  ;  that 
each  individual  of  this  assembly  will  die,  is  certain ;  that  most 
of  us  shall  die  by  some  sort  of  disease,  is  probable ;  but  by  what 
disease,  luhcn,  ivhere,  in  what  circumstances  as  to  our  bodily  or 
mental  state,  or  our  relation  to  survivors,  is  wholly  unknown. 
That  all  of  us  shall  die  is  certain  ;  that  one  or  more  of  our  num- 
ber will  die  this  year,  is  probable ;  that  most  of  us  shall  die 
within  fifty  years,  is  more  probable  ;  that  all  of  us  sliall  die  within 
one  hundred  years,  is  still  more  probable  ;  and  that  none  of  us 
shall  live  for  twice  that  period,  is  quite  certain. — Again ;  that 
any  individual  of  this  assembly,  who  shall  perseveringly  reject 
the  gospel,  will  perish  forever,  is  certain ;  that  some  of  us  may 
be  of  the  unhappy  number,  wdio  will  thus  perish,  is  probable. 
But  how  many,  and  who,  of  all  that  sit  in  these  seats  to-day, 
will  remain  impenitent,  and  go  away  from  the  presence  of  God, 


FORESIGHT  OF  FUTURITY.  349 

into  everlasting  punishment,  God  knows,  but  it  is  impossible  for 
us  to  foresee. 

In  respect  to  the  arrangements  of  Providence  that  will  regu- 
late the  affairs  of  our  lives  hereafter,  we  are,  for  the  most  part, 
in  equal  uncertainty.  As  to  health  and  sickness  ;  place  of  abode  ; 
relative  duties,  trials  and  enjoyments  ;  and  as  to  the  means  and 
measure  of  our  usefulness,  the  extent  of  our  foresight  seldom 
reaches  beyond  probability,  and  often  amounts  to  nothing.  God 
in  his  wisdom  saw  it  not  best  that  any  man  should  have  the 
means  of  anticipating  exactly  what  will  happen  to  him,  from 
day  to  day.  Such  a  disclosure  of  futurity  would  go  far  to  frustrate 
the  exhilarating  and  sustaining  influence  of  hope ;  and  to  de- 
stroy a  thousand  motives  to  energy  in  action,  which  derive  all 
their  power  from  uncertainty. 

But  futurity  is  not  wholly  concealed  behind  a  veil.  Certain 
things  must  be  foreknown,  as  essential  to  a  state  of  probation, 
and  as  involved  in  the  daily  hopes  and  duties  of  Christians. 
Such  is  the  perpetuity  of  our  own  existence ;  the  safety  and  ul- 
timate triumph  of  the  church  ;  the  eternal  consequences  con- 
nected with  a  holy  or  sinful  character,  formed  in  this  world. 
Besides  such  things  as  these,  there  are  others,  which  we  must 
view  as  so  certain,  or  at  least  so  probable,  that  our  conduct 
should  be  regulated  by  a  wise  regard  to  consequences. 

We  proceed  then  to  enquire, 

Secondly, — By  what  means  are  we  thus  to  foresee  the 
events  of  futurity. 

Nothing  supernatural  is  to  be  supposed  in  this  case.  Pagan- 
ism has  resorted  to  its  systems  of  necromancy,  to  rend  away  the 
veil  which  hides  a  dark  and  dreaded  hereafter,  because  a  guilty 
conscience  sees  or  fancies  some  hand-writing  on  the  wall,  or 
shudders  at  some  death-watch,  or  some  dream  that  calls  for  an 
interpreter.  And  doubtless  we  are  not  aware  how  much  pagan- 
ism and  atheism  too,  God  sees  in  Christian  lands,  disguised  un- 
der the  various  forms  of  regard  to  omens,  and  lucky  days,  and 
appeals  to  chance,  all  of  which  are  a  virtual  denial  of  his  provi- 
dential government.     But  the  means  of  foresight  which  I  am 


350  ETHICAL. 

now  to  mention  are  only  such  as  God  has  ordained.  Tliese  are 
two,  experience  and  revelation. 

To  judge  from  experience  what  is  probable  or  certain  hereaf- 
ter, is  the  province  of  reason.  The  ground  of  judgment  in  this 
case,  lies  in  that  uniform  course  of  events,  from  which  we  con- 
clude that  the  future  will  resemble  the  past.  In  what  are  called 
the  laws  of  nature,  we  calculate  on  a  stated  connexion  of  causes 
and  effects.  On  this  principle  we  know  that  water  will  flow 
downwards  from  the  summits  of  mountains,  and  not  in  the  con- 
trary direction  ; — that  animal  bodies  are  sustained  by  food,  and 
destroyed  by  fire  or  poison.  We  knoW  that  the  light  to-day 
will  be  followed  by  the  darkness  of  night,  and  that  the  night  will 
be  followed  by  another  day.  On  this  regularity  depend  all  hu- 
man plans  of  business.  Who  could  navigate  the  ocean,  if  there 
were  no  regularity  in  polar  attraction,  or  in  the  movements  of 
the  sun  ?  Who  could  till  the  earth,  if  there  were  no  uniformity 
in  the  seasons  ?  Who  could  travel  a  journey,  if  he  could  have 
no  foresight  as  to  the  length  of  the  day  ?  Who  could  provide 
for  his  family,  if  it  were  wholly  uncertain  whether  the  winter 
would  last  one  week,  or  one  year  ? 

In  the  laws  of  mind  too,  there  is  a  uniformity  similar  to  that 
which  exists  in  the  material  world.  Understanding,  heart,  con- 
science, and  passions,  are  attributes  of  every  human  mind,  which 
are  affected  essentially  in  the  same  manner  by  the  same  causes. 
If  it  were  not  so,  civil  government  and  social  relations  must 
cease.  No  laws  could  be  framed  for  any  community  or  any 
family.  No  reliance  could  be  placed  on  any  system  of  instruc- 
tion, or  argument,  or  persuasion.  For  who  would  undertake  to 
instruct  or  move  his  fellovi'  men,  if  there  were  no  tendency  in  argu- 
ment to  convince,  or  in  motive  to  excite  ?  Amidst  the  great 
diversities  of  intellect  and  temper  among  men,  there  are  points 
of  resemblance,  that  are  nearly  universal ;  and  from  these,  a 
careful  observer  may  often  predict  the  conduct  of  voluntary 
agents,  with  as  much  certainty  as  the  astronomer  calculates  an 
eclipse.  It  was  no  accident  that  the  sagacious  Burke  foresaw 
so  exactly,  the  results  of  the  French  revolution. 


FORESIGHT  OF  FUTURITY.  351 

Now  the  lessons  of  experience  are  not  useful  merely  to  the 
philosopher,  and  the  reader  of  history.  They  are  intelligible  to 
common  men,  and  on  common  subjects.  They  constitute  a  code 
of  laws  which  every  prudent  man  carries  with  him,  and  instinct- 
ively applies  in  his  daily  conduct. 

On  this  principle  of  foresight  from  experience,  the  best  sys- 
tems of  education  are  founded.  The  influence  of  youthful  hab- 
its, in  forming  the  whole  character,  leads  us  to  estimate  the 
prospects  of  manhood  from  the  promise  of  early  life.  In  the 
same  way  we  predict  the  salutary  or  baneful  influence  of  paren- 
tal example  on  the  young,  as  that  influence  is  good  or  bad. 
We  predict  that  one  man  will  become  the  victim  of  intem- 
perance,— that  another  will  be  poor,  and  another  rich,  from  the 
usual  connexion  of  causes  and  effects  as  we  see  them  in  expe- 
rience. 

On  this  principle  we  all  act  in  common  affairs.  We  would 
not  scruple  to  take  a  nauseous  drug  to  avoid  a  fever  ; — nor  to 
part  with  a  mortified  limb  to  save  life  ; — nor  to  lighten  a  sinking 
ship,  for  our  own  preservation,  by  throwing  our  goods  into  the 
sea.  Should  a  man  come  to  you  with  a  dose  of  arsenic,  as  a 
healthful  medicine,  and  say,  the  world  have  always  been  mista- 
ken in  thinking  it  a  mortal  poison  ; — swallow  it,  and  you  shall 
receive  no  harm.  Would  you  listen  to  him  ?  No, — you  would 
look  on  him  as  an  insane  man  or  a  murderer ;  you  would  listen 
to  experience,  which  says — swallow  it,  and  you  will  not  live  one 
day. 

The  other  means  of  foresight  to  which  I  alluded  is  revelation. 
This  is  the  province  oi  faith.  "  Noah  built  an  ark,  to  the  sa- 
ving of  his  house."  Why  ?  He  foresaw  that  a.  flood  was  com- 
ing. How  did  he  foresee  this  ?  "  Being  warned  of  God." 
The  men  of  that  generation  too,  had  the  same  means  of  knowing 
that  a  deluge  would  come, — the  warning  of  God.  They  were 
told  this  for  one  hundred  and  twenty  years,  by  Noah.  But 
they  had  no  faith,  and  therefore  no  foresight  of  the  event,  "  till 
the  flood  came,  and  took  them  all  away." 

God  warned  Pharaoh  ;  "  Tomorrow,  about  this  time,  I  will 


352  ETHICAL. 

cause  a  very  grievous  hail,  such  as  hath  not  been  in  Egypt  since 
the  foundation  thereof;  every  man  and  beast,  that  shall  be  found  in 
the  field,  shall  die.  He  that  feared  the  word  of  the  Lord,  made  his 
servants  and  cattle  flee  into  the  houses ;  and  he  that  regarded 
not  the  word  of  the  Lord,  left  his  servants  and  cattle  in  the  field." 
At  the  appointed  time  the  hail  came,  and  smote  all  that  were  in 
the  field,  man  and  beast.  These  men  that  perished  in  the  field 
might  have  found  a  shelter,  as  well  as  others ;  they  had  the 
same  seasonable  warning  with  others.  Why  did  they  not  fore- 
see the  coming  destruction  ? — They  had  no  fear  of  the  Lord, — 
no  faith  that  his  threatening  would  be  executed. 

When  the  approaching  overthrow  of  Sodom  was  announced  to 
Lot,  he  fled  to  Zoar.  Why  did  not  his  sons  in  law  escape  al- 
so ?  Surely  they  might  have  foreseen  what  was  coming  ;  they 
were  warned  of  God,  "  Get  you  out  of  this  place,  for  the  Lord 
will  destroy  this  city."  To  mention  no  more  examples  of  this 
sort,  there  are  many  future  things  which  reason  and  experience 
could  teach,  either  not  at  all,  or  very  imperfectly,  which  faith 
foresees  by  a  confident  reliance  on  the  declarations  of  God. 
Thus  Abraham  "  foresaw  Christ's  day,  and  rejoiced."  Thus 
"  David  in  spirit  called  him  Lord,  when  he  saw  his  glory  and 
spake  of  him."  Thus  Isaiah  foresaw  the  cross  erected,  and  the 
suffering  Saviour  expiring  on  it.  With  the  same  certainty, 
though  not  inspired,  the  believer  now  may  know  beforehand, 
that  whatever  God  has  spoken  will  be  accomplished.  Has  God 
said  "  He  that  believeth  shall  be  saved  ?" — it  must  be  so.  Has 
God  said,  "  He  that  believeth  not  shall  be  damned  ?  These 
shall  go  away,  into  everlasting  punishment  ?" — it  must  be  so  : 
reason  may  speculate, — unbelief  may  doubt  and  dispute  ;  but 
faith  listens  with  reverence  to  God,  and  foresees  the  unquench- 
able fire  prepared  for  the  wicked,  and  the  "  smoke  of  their 
torment  ascending  up  forever  and  ever." 

Thus  it  is  that  reason  foresees  future  things,  as  probable  or 
certain,  in  the  light  of  experience.  And  thus  it  is  that  faith, 
with  a  clearer  vision,  foresees,  in  the  light  of  revelation,  many 
things  which  are  rendered  certain  by  the  character  or  declarations 


FORESIGHT  OF  FUTURITY.  353 

of  God.  In  this  way  the  behever  has  a  general  assurance  that 
the  Judge  of  all  the  earth  will  do  right.  He  has  a  more  partic- 
ular assurance  that  "  The  gates  of  hell  shall  not  prevail  against 
the  church  ;  " — that  "  all  things  will  work  together  for  good  to 
them  that  love  God ;"  that  all  who  embrace  the  gospel  will  be 
happy,  and  all  who  reject  it  will  perish.  He  foresees  the  so- 
lemnities of  his  ovv^n  dying  hour.  He  foresees  that  glorious, 
dreadful  day,  when  the  "  Son  of  Man  will  come  in  the  glory  of 
his  Father,  with  the  holy  angels  ; — will  gather  all  nations  before 
him,  and  sever  the  wicked  from  among  the  just ; — when  the 
heavens  shall  be  rolled  together  as  a  scroll,  and  pass  away  with 
a  great  noise  ; — the  elements  shall  melt  with  fervent  heat ; — the 
earth  also  and  the  works  that  are  therein  shall  be  burnt  up." 
Nevertheless,  the  believer,  according  to  promise,  "  looks  for 
new  heavens,  and  a  new  earth,  wherein  dwelleth  righteousness." 
The  apostle  Peter,  having  surveyed  these  awful  scenes  of  futu- 
rity, speaks  of  scoffers  who  make  a  jest  of  them  all,  "  saying, 
where  is  the  promise  of  his  coming  ?"  But  very  different,  he 
says,  should  be  the  feelings  of  Christians  ;  "  seeing  that  all  these 
things  shall  be  dissolved,  what  manner  of  persons  ought  ye  to 
be,  in  all  holy  conversation  and  godliness  ;  looking  for  and  hast- 
ing unto  the  coming  of  the  day  of  God.  AVherefore,  beloved, 
seeing  that  ye  look  for  such  things,  be  diligent,  that  ye  may  be 
found  of  him  in  peace,  without  spot  and  blameless."  But  if 
God  has  thus  given  us  the  means,  in  his  providence  and  word, 
of  acting  with  a  wise  foresight  of  futurity  ;  let  us  proceed  to 
inquire, 

Thirdly,     For  what    reasons    should   we    act  in  this 
manner  1 

I.  It  is  a  surfficient  reason  for  doing  so,  that  this  is  only  ex- 
ercising a  PROPER  CONFIDENCE  IN  GoD.  When  he  told  the 
wicked  Jews  that,  if  they  did  not  repent,  the  Chaldean  sword 
should  desolate  their  nation,  as  I  have  said  already,  they  might 
have  foreseen  the  approaching  ruin.  To  go  on  heedlessly,  till 
the  calamity  came,  was  a  thousand  times  more  unreasonable 
than  the  conduct  of  the  storJi;,  that  had  no  reason,  but  saw  the 
45 


354  ETHICAL. 

signs  of  tlie  heavens,  and  fled  away  from  the  approaching  tem- 
pests. And  still  more  unreasonable  is  the  conduct  of  immortal 
beings,  who  live  as  though  there  were  no  promises  nor  threat- 
enings,  no  disclosures  of  an  eternal  hereafter,  in  the  Bible. 

Besides,  the  regard  to  futurity  which  God  requires  of  us,  is 
only  a  proper  respect  to  his  'providence.  There  is  a  common 
extreme  on  this  subject,  consisting  in  an  anxious,  apprehensive 
state  of  mind  about  things  that  belong  only  to  God,  or  things  of 
which  he  has  made  no  disclosure  to  us.  It  is  a  want  of  confi- 
dence that  God  will  do  what  is  best.  For  example  ;  good  men 
sometimes  indulge  excessive  anxiety  for  the  safety  of  the  church. 
They  speak  of  its  dangers,  in  a  strain  of  unbelief,  as  though  the 
cause  of  truth  were  about  to  be  utterly  overthrown.  They  are 
in  much  the  same  state  of  mind  with  a  man  on  shipboard,  for 
the  first  time ; — a  stranger  to  navigation,  he  is  afraid  that  the  pi- 
lot will  commit  some  mistake  ;  he  is  alarmed  at  every  change 
of  the  wind,  and  every  movement  of  the  ship, — expecting  that 
something  ivill  happen,  he  knows  not  what.  But  God  has  not 
committed  the  care  of  the  church  to  us ; — wo  to  its  interests  if 
he  had.  He  has  not  made  us  responsible  for  the  safety  of  the 
church.  That  is  in  good  hands.  "  Therefore  will  we  not  fear, 
though  the  earth  be  removed,  and  though  the  mountains  be  car- 
ried into  the  midst  of  the  sea  ;  though  the  waters  thereof  roar 
and  be  troubled.  Blessed,  O  Lord  of  hosts,  is  the  man  that 
trusteth  in  thee." 

In  respect  to  individual  interests  too,  there  is  often  an  anx- 
ious looking  forward,  which  arises  from  distrust  of  providence. 
God  has  disclosed  to  us  so  much  of  futui'ity  as  enables  us  to  do 
our  duty.  Here  we  must  rest.  All  anxiety  as  to  his  secret 
purposes  concerning  ourselves,  which  have  no  respect  to  our 
duty ;  all  restless  desire  to  read  the  ivholc  booJc  of  providence, 
when  he  is  pleased  to  show  us  only  a  single  page,  is  a  meddling 
with  divine  prerogatives,  as  sinful  as  it  is  unwise. 

But  there  is  an  opposite  extreme.  It  is  a  blind  trust  in  prov- 
idence ;  a  kind  of  Christian  fatalism.  It  folds  its  hands  and 
looks  upward,  with  a  presumptuous  assurance  that  God  will  not 


FORESIGHT  OF  FUTURITY.  355 

only  govern  the  world,  but  will  also  do  what  belongs  to  men. 
This  we  have  no  right  to  expect.  If  you  know  your  house  to 
be  on  fire,  and  sit  still,  because  your  safety  depends  on  provi- 
dence, according  to  the  settled  law  of  that  providence,  you  will 
be  consumed.  That  providence  accomplishes  ends,  only  by 
means. 

Now,  between  this  restless  anxiety,  on  the  one  hand,  and  this 
presumptuous  confidence,  on  the  other,  a  wise  regard  to  futurity 
resigns  the  throne  and  the  sceptre  to  God,  and  leaves  to  man, 
with  all  his  powers  and  motives  and  means  of  knowledge,  only 
one  grand  concern,  and  that  is  to  do  Ms  present  duty.     Hence, 

A  second  reason  ivhy  ive  should,  act  loitli  a  ^vise  foresight  of 
futurity  is,  it  will  promote  our  usefulness.  He  that  acts 
without  plan,  or  whose  plan  contravenes  the  settled  arrangements 
of  providence,  will  act  to  no  good  purpose.  Does  the  mer- 
chant wish  to  make  a  successful  voyage  ?  he  studies  the  market, 
and  freights  his  ship,  and  plans  her  destination,  with  a  careful 
regard  to  circumstances  and  probable  results.  Would  the  mar- 
iner reach  his  port  ?  he  looks  at  his  compass,  watches  the  as- 
pects of  the  heavens,  changes  his  helm  and  sails,  with  the  chang- 
ing winds  and  currents.  So  it  should  be  in  all  human  pursuits. 
Will  that  student  become  a  man  of  knowledge,  and  a  useful  man, 
who  has  no  plan  of  study  ?  Who  dreams  away  one  half  of  his 
time  in  doing  nothing,  and  spends  the  other  half  at  random,  in 
reading  books  of  no  value  ? — and  that  have  no  tendency  to  qual- 
ify him  for  serving  God,  and  his  generation  ?  Birds  know  bet- 
ter than  this.  Insects  know  better  than  this.  "  Go  to  the  ant, 
thou  sluggard  ;  consider  her  ways  and  be  wise  ;  which  having 
neither  guide,  overseer,  nor  ruler,  provideth  her  meat  in  the 
summer,  and  gathereth  her  food  in  the  harvest." 

But  to  secure  usefulness,  it  is  not  enough  that  we  act  from 
plan  ;  it  must  be  plan  such  as  God  approves.  Most  men  live 
to  little  purpose,  because  they  "  look  at  things  seen  and  temporal, 
and  forget  things  unseen  and  eternal."  They  act  from  present 
impulse,  and  for  the  present  moment. 


356  ETHICAL. 

Had  the  Puritans  of  the  seventeenth  century  been  common  men, 
how  easily  might  they  have  escaped  the  fetters,  and  dungeons, 
and  various  forms  of  martyrdom,  which  they  endured  ?  It  was 
only  to  do  what  thousands  of  others  did ;  it  was  only  to  make 
conscience  bend  to  authority  and  custom.  They  might  in  one 
moment  have  professed  to  believe,  what  they  did  not  believe, 
and  promised  to  do  what  God  had  forbidden  ;  and  then  they  might 
have  been  quiet  in  their  own  houses,  and  many  of  them  might 
have  been  earls,  and  dukes,  and  dignitaries  in  church  and  state. 
But  these  holy  men  acted  from  higher  principles.  These  dar- 
ing spirits,  trained  in  the  fires  of  persecution,  were  not  afraid  of 
death.  Cesar,  at  the  sumnut  of  his  power,  with  all  liis  victo- 
rious legions,  could  not  have  subdued  their  more  than  Roman 
heroism.  He  might  have  hewed  them  limb  from  limb  ;  but 
every  one  of  them  would  have  died  a  conqueror.  Had  those 
men  bowed  before  the  storm  that  beat  upon  them,  what  would  the 
world  have  been  in  the  nineteenth  century  ?  Shrouded  in  moral 
and  political  darkness.  So  far  as  we  can  judge,  the  preeminent 
advantages  of  tliis  age,  are  owing,  under  God,  chiefly  to  the 
spirit  of  the  Puritans.  And  what  was  the  secret  of  their  ener- 
gy ?  They  acted  not  merely  for  the  present  moment,  as  too  many 
of  us  do,  but  for  hereafter.  They  acted  for  God,  hv posterity, 
for  eternity.  O,  my  young  brethren,  would  you  be  useful  men  ? 
Study  the  character  of  the  Puritans.  Study  the  character  of 
the  patriarchs,  in  the  eleventh  chapter  of  Hebrews.  Learn 
there  the  connexion  v>'hich  God  has  established  between  present 
and  posthumous  usefulness.  Act  from  a  principle  of  faith  ;  act, 
every  one  of  you,  with  his  eye  on  hereafter  ;  then  it  may  be 
said  of  you  too,  "  being  dead,  he  yet  speaketh  ;"  and  then, 
without  presumption,  you  may  say  of  yourselves,  like  another 
son  of  this  Seminary,*  "  We  are  little  men,  but  our  influence 
must  be  felt  around  the  globe."  O  when  shall  we  get  back 
again  to  the  wisdom  of  our  fathers,  and  learn  that  all  our  col- 
leges and  schools  should  be  founded  for  Christ  and  the  church ; 


*  Rev.  P.  J.  MiilH. 


FORESIGHT  OF  FUTURITY.  357 

—that  all  our  individual,  and  Christian,  and  literary  enter- 
prises should  he  planned  on  the  same  sacred  principle  ;  and 
should  be  consecrated  to  the  glory  of  God,  and  the  good  of 
coming  generations ! 

In  another  view,  this  wise  regard  to  futurity  will  promote  our 
usefulness,  by  I'egidating  our  anticipations.  Why  is  it  that  this 
world  is  so  full  of  sighs,  and  sad  faces,  and  broken  hearts  ? 
Why  is  it  that  even  Christians  and  ministers  often  live  under  a 
dark  cloud,  and  become  peevish,  irresolute,  inactive,  and  per- 
haps sink  into  a  mopish  melancholy  ?  They  are  disappointed 
men.  They  have  cherished  a  thousand  childish  expectations, 
not  authorised  by  the  providence  or  the  word  of  God.  The 
stroke  that  awakened  them  from  Elysian  dreams  of  happiness, 
sunk  them  in  despondence.  But  a  wise  foresight  of  futurity, 
moderates  our  hopes  from  this  world  ;  it  prevents  disappoint- 
ment, prepares  us  for  trials,  sustains  our  resolution,  and  fortifies 
our  hearts  for  unremitted  and  vigorous  discharge  of  duty. 

I  will  barely  mention  another  way  in  which  the  same  prin- 
ciple will  promote  our  usefulness,  hy  stimulating  our  efforts. 
Why  is  it  that  nine  tenths  of  the  world  are  behind-hand  in  their 
work,  both  for  time  and  eternity  ?  It  is  an  unwise  reliance  on 
hereafter.  It  is  an  indefinite  postponement  of  present  duty,  in 
the  hope  of  a  more  convenient  season.  But  he  who  has  been 
well  instructed,  knows  that  futurity  will  come  to  us,  laden  with 
its  own  duties.  He  knows  that  tomorrow  will  not  be  long 
enough  for  the  labor  o^two  days  ;  that  the  proper  work  of  to-day, 
must  be  done  to-day.  He  works  with  his  eye  towards  the  sun, 
and  as  he  sees  that  hastening  to  set,  he  doubles  his  diligence. 

This  introduces  the  last  topic  of  my  discourse,  which  I  will 
mention  as  a 

Third  reason  why  we  should  act  with  a  wise  regard  to  futu- 
rity, and  that  is, — it  will  prepare  us  to  die. 

Our  immortal  existence,  my  dear  hearers,  is  but  just  begun. 
What  is  jjast  of  this  existence,  has  been  momentary  ; — what  is 
to  come  will  be  eternal.  Our  futurity  then,  is  comparatively  our 
all.     And  what  is  to  be  the  condition  of  this  futurity  ?     Happy 


358  ETHICAL. 

or  miserable,  according  to  the  character  we  form  in  the  present 
hfe.  And  liow  long  will  this  life  last  ?  Ask  experience,  ask 
revelation  ; — ^both  are  silent.  "  I  must  work  the  works  of  him 
that  sent  me,"  said  the  Saviour,"  while  it  is  day ; — the  night 
Cometh,  in  which  no  man  can  work."  Some  of  you,  who  hsten 
to  this  discourse,  probably  have  not  begun  the  work  which  God 
has  given  you  to  do.  Now  you  are  on  trial  for  an  endless  here- 
after. There  will  be  no  season  of  probation  beyond  the  grave. 
Your  whole  eternity  is  suspended  on  the  fleeting  moment  that 
remains  of  this  short  life.  Soon  you  must  die; — ^and  then, — 
your  state  will  be  unalterably  fixed.  O,  can  you  think  of  this,  and 
forget  the  long  futuriti/  that  is  before  you  ?  Can  you  think  of 
this,  and  feel  easy  while  your  preparation  for  that  futurity  is  not 
begun  1 

You  know  that,  even  in  this  seat  of  sacred  learning,  distin- 
guished by  mos|;  important  privileges,  as  a  place  of  residence, 
there  is  wo  guarantee  of  Hfe.  Since  I  first  saw  this  place,  death 
has  continually  gone  his  wonted  rounds  among  us  ; — he  has  en- 
tered nearly  every  dwelling  of  this  neighborhood,  and  some  of 
them  repeatedly.  Once  and  again,  God  has  seen  fit  to  clothe 
these  families  in  mourning,  and  has  called  them  to  mingle  their 
sympathies  with  each  other,  and  with  a  dying  world  around 
them,  in  scenes  of  severe  suffering  and  bereavement.  "  Our 
fathers,"  too, — who  laid  the  foundation  of  these  Institutions,  and 
cherished  them  by  their  counsels  and  prayers,  "  Our  fathers, 
where  are  they?"*  Their  course  on  earth  is  finished  ; — they 
rest  from  their  labors,  and  their  works  follow  them.  Venerable 
men  ! — they  were  prepared  to  die.  They  had  acted  for  God, 
and  for  posterity  ; — acted  from  the  far-reaching  plans  of  a  compre- 
hensive benevolence,  embracing  the  remotest  corners  of  the 
globe,  and  the  utmost  limits  of  time.     Truly,  they  were   pre- 


*  Since  my  connexion  with  the  Theological  Seminar}',  seven  of  its 
Trustees  have  been  removed  by  death, — six  of  its  Vi.^itors, — and  six  of 
its   earliest   and   greatest   benefactors,  male   and   female  ; — leavinff,  of 
the  honored  number  last  alluded  to,  and  of  the  original  Board  of  Vis- 
itors, only  a  single  survivor. 


FORESIGHT     OF    FUTURITY.  359 

pared  to  die, — in  the  triumphs  of  an  exahed  faith,  that  could 
look  downward  on  ages  to  come,  and  anticipate  the  results  of 
their  own  instrumentality,  under  God,  in  hastening  forward  the 
millennial  glory  of  the  church. — Like  them,  live  then  for  God 
and  for  futurity.  Live  so  that  survivors  shall  have  reason  to 
bless  God,  for  the  influence  which  you  have  exerted  on  those 
around  you  ;  and  then,  you  too  will  be  prepared  to  die.  And 
should  no  sculptured  marble  designate  the  spot  where  your  mor- 
tal remains  moulder  to  dust  ;  should  no  name  or  memorial  of 
you  be  preserved  among  the  living,  still,  your  witness  will  be  in 
heaven,  and  your  record  on  high. 

My  dear  hearers,  I  would  not  if  I  could,  and  could  not  if  I 
would,  lift  the  veil  of  futurity  which  conceals  the  hour,  when 
you  will  be  summoned  into  the  presence  of  your  Judge.  But 
there  is  one  thing  concerning  you,  which  I  know  with  absolute 
certainty, — you  are  sinners.  Another  thing  I  know, — you  must 
die, — and  may  die  soon.  And  one  more  thing  I  know, — if  you 
are  strangers  to  repentance  and  faith,  you  are  not  prepared  to 
die.  And  oh, — should  you  die  unprepared,  what  will  become 
of  you  forever?  Think  of  this.  Your  whole  futurity  may 
liang  on  the  present  moment.     Think  of  this, — noiv. 


SERMON    IV, 


HISTORICAL. 


RELIGIOUS    DECISION. 


Daniel  6:  10.*  No2v  when  Daniel  knew  that  the  ivriting 
was  signed,  he  went  into  his  house ;  mid  his  ivindows  being 
open  in  his  chamber,  towards  Jerusalem,  he  kneeled  upon  his 
kness,  three  times  a  day,  and  prayed,  and  gave  thanks  before 
his  God,  as  he  did  aforetime. 

The  mail  whose  inflexible  piety  is  here  recorded,  was  a 
descendant  from  the  royal  family  of  David  ;  and,  while  yet  a 
youth,  was  carried  captive  to  Babylon.  To  understand  the 
text,  we  must  look  at  the  facts  mentioned  in  the  preceding 
history. 

The  astrologers  and  magicians  of  Babylon  were  summoned 
by  a  royal  mandate,  to  explain  to  Nebuchadnezzar,  a  very  per- 


*  Bishop  Horne  has  a  sermon  on  this  text,  which  first  suggested  to 
ine  the  purpose  of  preacliing  on  it  myself.  His  object,  however,  and 
mine  are  so  different,  that  thei'e  is  ahnost  no  resemblance  between  the 
two  discourses,  except  that  occasional  coincidence  of  remai-k,  which 
is  unavoidable  in  exhibiting  the  same  facts. 


RELIGIOUS  DECISION.  361 

plexing  dream,  which  had  wholly  escaped  from  his  recollection. 
In  a  tone  of  arbitrary  authority  he  made  the  demand  ;  '  Tell 
me  this  dream,  which  is  gone  from  me,  and  the  interpretation 
thereof,  or  you  shall  be  cut  in  pieces,  and  your  houses  be  made 
a  dung-hill.'  The  astrologers  replied,  that  the  thing  was  im- 
possible ;  that  no  king  or  ruler  ever  made  such  a  demand  from 
any  magician  ;  that  if  he  could  repeat  the  dream,  they  were 
ready  to  give  the  interpretation.  The  king's  answer  was  short 
and  decisive  ;  '  Tell  me  the  dream,  and  then  I  shall  know  that 
ye  can  show  the  interpretation  thereof.'  But  if  you  will  not 
do  this,  you  are  deceivers,  and  there  is  but  one  decree  for  you. 

An  edict  was  accordingly  issued,  that  all  the  wise  men  of 
Babylon  should  be  destroyed,  and  the  chief  Captain  was  charged 
with  its  execution.  Daniel  was  of  course  proscribed  with  the 
rest.  In  this  emergency,  his  God  enabled  him  to  reveal  the 
dream,  and  give  the  interpretation.  Surprised  at  this  discovery, 
the  king  fell  on  his  face  before  the  prophet,  loaded  him  with 
marks  of  his  princely  favor,  and  made  him  governor  over  all 
Babylon.  From  this  time,  Daniel  continued  in  high  reputation, 
so  that  when  Darius  the  Persian  came  to  the  throne,  he  was 
made  Prime  minister  of  the  empire.  The  native  princes  of  the 
country  viewed  with  malignant  envy  the  elevation  of  this  stran- 
ger, and  resolved  on  his  ruin.  But  enmity  itself,  baffled  in  its 
search  for  his  faults,  was  obliged  to  pronounce  his  eulogy,  in 
the  very  act  of  plotting  his  destruction  :  "  We  shall  not  find  any 
occasion  against  this  Daniel,  unless  we  find  it  against  him  con- 
cerning the  law  of  his  God." 

By  the  dexterous  flattery  of  these  statesmen,  Darius  was  in- 
duced to  publish  an  edict,  that — "  Whosoever  shall  ask  a  peti- 
tion of  any  god  or  man,  save  of  the  king,  for  thirty  days,  shall 
be  cast  into  the  lions'  den."  What  could  Daniel  do  in  this  per- 
ilous conjuncture  ?  Abjure  his  God,  and  his  closet  ? — or  fly  to 
some  secret  refuge,  from  the  storm  that  was  gathering  to  burst 
on  his  head  ?  The  text  informs  us  what  he  did.  "  Now  when 
Daniel  knew  that  the  writing  was  signed,  he  went  into  his  house; 
and  his  windows  being  open  in  his  chamber,  towards  Jerusalem, 
46 


362  HISTORICAL. 

he  kneeled  upon  his  knees,  three  times  a  day,  and  prayed,  and 
gave  thanks  before  his  God,  as  he  did  aforetime."  Here  is  a  sim- 
ple exhibition  of  that  magnanimity,  which  arises  from  consistent 
and  decided  piety.  The  subject  ivhich  this  example  suggests 
for  our  consideration,  is  religious  decision. 

The  importance  of  this  character  in  a  good  man,  will  be  man- 
ifest, if  we  duly  attend  to  the  two  following  enquiries, —  What 
things  are  implied  in  religious  decision ;  and  what  are  its 
jjroctical  operations  ? 

I.  What  things  are  implied  in  the  character  of  re- 
ligious DECISION. 

Among  the  particulars  which  time  will  permit  me  to  mention, 
under  this  head,  I  begin  with  observing,  that  it  implies  a  clear 

AND  STEADY  PERCEPTION  OF  TRUTH  AND  DUTY. 

The  bigot  may  be  heroic  in  action  or  suffering,  while  his  be- 
lief is  mere  assent  to  authority,  without  rational  conviction,  and 
without  evidence.  He  does  not  examine,  and  compare,  and 
reason.  It  is  enough  for  him  that  he  thinks  as  he  thinks  ;  of 
course,  his  opinions  never  change  by  argument.  This  is  not 
decision,  but  obstinacy. 

On  the  opposite  extreme,  the  fickle  man  forms  and  changes 
his  opinions  at  random.  Like  the  caprice  of  childhood,  his 
creed  and  his  conduct,  even  in  the  momentous  concerns  of  reli- 
gion, are  determined  by  the  transient  impulse  of  circumstances  ; 
so  that  he  is  '•  tossed  to  and  fro,  and  carried  about  with  every 
wind  of  doctrine." 

In  respect  to  religious  opinions,  and  more  or  less  in  respect  to 
all  opinions,  want  of  stability  arises  very  much  from  want  of 
clear,  and  comprehensive  views.  The  man  who  is  satisfied  with 
looking  at  one  jjart  of  a  subject,  will  form  a  partial  opinion  of 
that  subject.  When  he  looks  at  another  part  of  the  same  sub- 
ject, he  will  form  a  different  opinion  ;  and  thus,  while  the  sub- 
ject remains  the  same,  his  judgment  concerning  it  will  vary,  just 
according  to  the  aspect  in  which  he  has  happened  to  see  it  last ; 
while  a  view  of  the  whole  subject  at  once,  would  have  given 
him  a  consistent,  settled  opinion,  subject  to  no  fluctuation.     So 


RELIGIOUS  DECISION.  363 

far  as  any  one  is  influenced  by  religious  principle,  he  dares  not 
form  opinions  as  to  any  momentous  subject,  on  a  partial  and 
transient  glance  at  that  subject.  The  fervent  Christian,  I  am 
aware,  may  entertain  narrow  views  on  some  subjects,  which 
views  deserve  no  better  name  than  bigotry.  This  however 
springs  not  from  the  nature,  but  from  the  defectiveness  of  his 
religion.  At  the  same  time,  the  unlettered  Christian,  in  his 
simple  reliance  on  the  testimony  of  God,  may  have  a  belief  as 
immovable,  and  as  rational  too,  even  on  a  mysterious  subject, 
as  though  he  were  a  philosopher.  But  the  kind  of  decision 
which  I  am  describing,  is  connected  only  with  enlightened  piety. 

Nov/  the  man  of  genuine  decision,  in  judging  what  is  true,  or 
what  is  right,  knows  how  to  use  his  own  understanding.  With 
implicit  deference  to  the  word  of  God,  as  a  perfect  standard  in 
religious  enquiries,  he  searches  and  thinks  for  himself.  He 
thinks  independently  ;  superior  both  to  that  pride  of  singularity, 
which  is  predisposed  to  reject  received  opinions,  and  to  that 
servile  acquiescence,  which  bows  to  their  authority,  without  ex- 
amination. He  thinks  impartially,  unbiassed  by  passion  or 
prejudice.  He  thinks  clearly  and  systematically.  His  eye 
penetrates,  at  a  glance,  those  mists  which  obscure  the  vision  of 
common  minds.  Not  satisfied  with  surveying  the  exterior  of 
subjects,  he  examines  principles,  weighs  opposing  evidence,  and 
pursues  the  investigation  to  a  regular  result.  This  gives  strength 
and  stability  to  his  opinions.  Why  should  he  be  timid  and  wa- 
vering, while  there  is  firm  footing  under  him  at  every  step  ? 
He  neither  believes  nor  acts  without  reasons  ;  reasons  which  he 
sees  distinctly ;  which  he  weighs  deliberately  ;  which  he  can 
exhibit  and  explain  to  others ;  and  therefore  he  is  above  those 
fluctuations  of  character,  to  which  feeble  and  indecisive  men  are 
liable. 

Another  ingredient  essential  to  religious  decision,  is  recti- 
tude OF  DESIGN. 

Men  without  the  aids  of  religion,  I  am  aware,  have  often  ex- 
hibited gxe?A  firmness  and  dignity  of  spirit.  History  and  poet- 
ry have  blazoned  the  dauntless  intrepidity  of  military  heroes, 


364  HISTORICAL. 

and  the  magnanimity  of  patriots  and  sages,  who  have  figured  in 
the  tragedies  of  the  world.  Many  an  ancient  heathen  possessed 
the  same  noble  independence  of  him  whom  the  poet  meant  to 
celebrate  by  saying, 

"  He  would  not  flatter  Neptune  for  his  trident, 
Nor  Jove  for  his  power  to  thunder." 

In  the  native  structure  of  their  minds,  some  men  are  distin- 
guished by  strength  of  intellect,  daring  resolution,  and  superior- 
ity to  whatever  is  mean  in  action.  At  the  same  time  we  see 
that  the  page  of  history  which  records  the  most  memorable 
achievements  of  human  energy,  is  often  tarnished  with  the 
blackest  stains  of  human  guilt.  That  terrible  energy  of  wick- 
edness, which  sometimes  resembles  the  whirlwind  in  its  desolat- 
ing effects,  falls  far  below  the  greatness  of  real  constancy.  It 
is  always  associated  with  some  radical  weakness  in  the  elements 
of  the  soul.  It  is  the  offspring  of  malignant  passions,  or  of  pride. 
It  is  often  the  mere  ostentation  of  boldness,  while  the  heart 
trembles  at  the  "  sound  of  a  shaken  leaf."  "  Conscience  makes 
cowards  "  of  guilty  men.  Its  accusations  produce  misgiving  and 
dismay.  "  The  wicked  flee  when  no  man  pursueth,  but  the 
righteous  are  bold  as  a  lion."  The  man  of  religious  integrity 
has  no  inward  trepidation.  He  is  calm,  firm  and  steady,  in  his 
purposes  and  actions. 

Another  thing  requisite  to  this  stahilitij  of  character,  is  co- 
incidence OF  THE  JUDGMENT,  THE  PASSIONS  AND  HABITS. 

The  leading  principle  of  action  in  one  man,  is  to  stand  well 
in  the  opinion  of  his  fellow  men.  Custom  is  his  law,  and  his 
conduct  must  vary  with  the  changes  of  custom,  as  the  weather- 
cock veers  to  every  point  of  the  compass  with  the  changes  of 
the  wind.  Another  is  governed  by  selfish  interest,  and  is 
therefore  subject  to  endless  fluctuations  of  character,  according 
to  the  ever  varying  influence  which  circumstances  have,  or  are 
supposed  to  have,  on  his  favorite  objects.  Another  is  governed 
by  occasional  excitements.  The  animal  or  intellectual  temper- 
ament is  so  constituted,  that  reason  is  not  supreme  but  subordi- 


RELIGIOUS  DECISION.  365 

7iate,  in  directing  the  man.  The  passions  not  only  interpose 
their  influence,  but  claim  a  controlling  ascendency  over  the 
judgment ;  so  that  you  can  never  predict  how  the  man's  judg- 
ment will  decide  in  a  given  case,  because  he  is  governed  by  in- 
fluences which  cannot  be  foreseen.  This  instability  of  charac- 
ter is  much  increased  in  some  men  by  bodily  temperament ;  so 
that  as  one  remarks,  "  a  lowering  sT{y  strongly  inclines  them  to 
form  an  opinion  of  themselves  and  of  other  things,  very  differ- 
ently from  what  they  would  form  when  the  sun  shines,  and  the 
heavens  arc  serene.'''' 

The  understanding  and  the  affections,  including  the  passions,  are 
the  two  grand  principles  of  action  in  men.  When  these  are 
combined  in  influence,  they  give  the  strongest  impulse  to  all 
the  powers  of  mind  and  body.  The  uniform  cooperation 
of  these,  for  any  length  of  time,  produces  a  third  influence, 
which  we  call  habit ;  and  Avhich  exerts  a  commanding  ascend- 
ency over  the  conduct.  But  the  slightest  acquaintance  with  men 
may  show  us,  that  these  powers  may  be  at  variance  with  each 
other.  The  understanding  may  dissent  from  the  passions  ; — one 
strong  passion  may  dissent  from  another  ; — ambition  or  sensual- 
ity may  be  counteracted  by  avarice :  conscience  may  remon- 
strate against  inclination  ;  while  habit  in  defiance  of  every  oth- 
er principle,  may  lead  the  man  captive  at  its  will.  In  such  a 
case,  he  is  divided  against  himself,  and  all  his  movements  are 
marked  either  with  rashness  or  with  hesitation  and  imbecility. 
It  is  thus  that  some  who  might  be  giants  in  the  strength  of  their 
piety,  are  weak  as  other  men.  But  in  the  man  of  consistent 
and  stable  piety,  these  different  principles  cooperate.  The 
judgment,  the  conscience,  the  heart,  the  passions  ;  the  animal, 
intellectual,  and  moral  habits,  exert  a  united  influence  that  give 
strength  and  dignity  to  the  character. 

The  last  thing  ivhich  I  shall  mention  as  requisite  to  religious 
decision,  is  trust  in  God.  In  this  I  include  a  full  belief  of  his 
infinite  perfection ;  a  devout  regard  to  his  universal  and  all-dis- 
posing providence  ;  a  cheerful  reliance  on  his  protection,  in  the 
discharge  of  duty ;  and,  in  a  word,  all  those  habits  of  active  pi- 


366  HISTORICAL. 

ety,  which  result  from  communion  with  God,  from  the  convic- 
tion that  our  hearts  are  naked  to  his  eye,  and  that  every  moral 
agent  must  receive  from  him  a  righteous  and  eternal  retribution. 
These  exalted  sentiments  give  firmness  to  the  heart,  and  stabil- 
ity to  the  actions  of  their  possessor.  "  They  that  trust  in  the 
Lord  shall  be  as  mount  Zion  which  cannot  be  removed." 

Such  are  the  qualities  of  character  that  constitute  rehgious  de- 
cision.    Let  us  enquire, 

n.  What  are  its  practical  operations. 

In  illustrating  this  head,  I  shall  refer  you  to  the  example  of 
that  great  and  good  man,  whose  character  furnishes  the  subject 
of  this  discourse,  and  exhibits  the  genuine,  practical  influence  of 
those  principles,  which  we  have  been  considering.  From  the 
history  of  Daniel,  it  appears  that  he  was, 

In  the  first  place,  eminent  for  his  habits  of  devotion. 
This  we  may  learn,  not  simply  from  the  fact  that  he  visited  his 
closet  three  times  in  a  day,  but  that  he  did  this  in  circumstances 
peculiarly  unfavorable  to  the  cultivation  of  personal  piety. 
Recollect  that  while  a  youth,  he  was  torn  away  from  all  the  re- 
ligious institutions  of  his  native  country,  and  became  a  stranger 
and  a  captive  in  a  foreign  land.  There  he  was  surrounded  by 
heathens  and  infidels  ;  by  the  rites  of  idolatry  ;  the  fascinations 
of  a  splendid  and  impious  court ;  and  all  that  array  of  pomp  and 
luxury,  and  licentiousness,  which  powerfully  tend  to  withdraw 
the  heart  of  any  man,  especially  the  heart  of  a  young  man,  from 
God.     Yet  the  established  piety  of  Daniel  was  not  shaken. 

Recollect  too  that  he  was  a  very  busij  man  ;  being  the  first 
of  the  three  presidents  of  Persia.  Such  was  the  confidence 
reposed  in  his  capacity,  integrity,  and  experience,  that  on  the 
accession  of  a  new  monarch,  who  was  comparatively  a  stranger 
to  his  own  dominions,  the  burden  of  public  affairs  devolved  pe- 
culiarly on  this  distinguished  officer  of  the  government.  How 
does  the  man  of  feeble  and  fluctuating  piety  regard  the  duty  of 
prayer  ?  He  performs  it  with  a  good  degree  of  uniformity,  per- 
haps, when  the  world  does  not  thrust  itself  between  his  heart 
and  his  God.     But,  when  the  farm,  or  the  counting-room,  the 


RELIGIOUS  DECISION.  367 

Study,  or  the  social  circle,  urge  their  special  claims  on  the  time 
that  should  be  consecrated  to  his  closet,  he  yields  without  a 
struggle.  Not  so  with  Daniel.  Amid  all  the  labors  and  temp- 
tations of  office,  he  stood  erect,  with  his  eye  fixed  on  heaven, 
and  the  earth,  and  all  its  little  interests  under  his  feet.  Busy 
as  he  was,  this  world  must  keep  its  place,  and  not  intrude  on 
his  hallowed  seasons  of  retirement.  Under  the  cares  of  a  great 
empire,  sufficient  to  overwhelm  a  common  mind,  his  steady  pi- 
ety found  no  excuse  for  the  neglect  of  prayer.  He  sought  no 
excuse.  He  would  accept  no  excuse.  Not  all  the  business, 
nor  all  the  temptations,  nor  all  the  authority  of  Persia  could 
force  an  excuse  upon  him. 

The  devotion  of  Daniel  was  systematic.  He  had  a  stated 
place  of  prayer.  I  know  indeed  that  the  worship  of  God, 
which  is  offered  "  in  spirit  and  in  truth,"  is  acceptable  in  any 
place  ;  but  he  who  knew  what  the  world  is,  and  what  the  heart 
of  man  is,  saw  important  reasons  for  the  precept ;  "  When  thou 
prayest,  enter  into  thy  closet,  and  shut  thy  door."  And  any 
one  who  shall  attempt  to  hold  communion  with  God,  amid  the 
hurry  and  levity  of  the  steamboat  or  the  stage  coach,  will  under- 
stand why  this  steadfast  saint  in  Babylon  went  into  his  chamber 
to  pray. 

He  had  also  stated  times  of  prayer ;  "  he  kneeled  upon  his 
knees  three  times  a  day."  While  it  must  be  admitted  that  this 
too  is  a  point,  which  does  not  belong  to  the  essence  of  prayer, 
it  is  doubtless  more  important  to  the  life,  and  comfort,  and  even 
existence  of  a  devotional  spirit,  than  is  commonly  supposed. 
On  this  subject,  one  of  the  most  devout  men  of  modern  days, 
says  :  "  Love  is  the  best  casuist,  and  resolves  or  prevents  a 
thousand  scruples  which  perplex  those  who  only  serve  God 
from  constraint."  The  humble  Christian  will  not  need  to  be 
told  "  how  often  he  must  pray,  any  more  than  how  often  he 
must  converse  with  an  earthly  friend."  Yet  whatever  other 
point  in  Christian  experience  is  unsettled,  it  is  doubtless  certain 
that  stated  seasons  of  prayer,  are  indispensable  to  the  growth  of 
piety.     The  man  who  is  so  much  the  slave  of  circumstances,  in 


368  HISTORICAT.. 

common  affairs  as  to  forego  his  regular  food,  and  exercise,  and 
rest,  may  live,  but  cannot  c-njoy  life  ;  he  cannot,  for  any  long 
time,  possess  vigorous  health  of  body.  He  who  has  so  little 
firmness  of  religious  principle,  as  to  intermit  his  regular,  secret 
devotions,  from  indolence  or  hurry,  or  complaisance  to  friends, 
may  be  a  Christian  still,  perhaps,  in  a  state  of  temporary  but 
woful  backsliding.  But  certainly  he  is  not  a  decided,  consistent 
Christian.  He  does  not  "  keep  his  own  heart  with  all  diligence." 
He  is  not  prepared  for  his  upward  flight,  to  live  in  heaven,  like 
Enoch,  who  "  walked  with  God."  Nor  yet  is  he  prepared  to 
live  in  Babylon,  like  Daniel,  who  "kneeled  upon  his  knees, 
three  times  in  a  day,  and  prayed  and  gave  thanks.'' 

From  the  history  of  Daniel,  it  appears  in  the  second  place, 
that  he  was  eminent  for  courage. 

The  law,  you  remember,  made  it  death  to  pray.  What 
would  a  timid,  worldly  believer  have  done  in  such  a  case  ?  At 
once  he  would  have  attempted  a  compromise  betwixt  conscience 
and  safety.  He  v;ould  have  said,  '  why  should  I  sacrifice  my 
lije  to  the  malignity  of  these  enemies.  Better,  for  one  month 
not  to  pray  at  all ; — or  to  pray  in  heart,  and  omit  the  form  ;  or 
to  seek  some  sequestered  place,  where  my  devotions  will  be  un- 
known to  my  accusers ;  or  to  lock  my  door ; — or  even  to  aban- 
don my  house  altogether.'  But  the  intrepid  Daniel  was  not  so 
easily  driven  from  his  duty.  When  the  alternative  came,  with- 
out one  moment's  hesitation,  he  was  ready  to  meet  it.  The 
simple  question  was,  shall  I  disobey  the  king  of  Babylon,  or  the 
king  of  heaven  ?  When  he  knew  that  the  writing  was  signed, 
which  destined  him  to  the  lion's  den,  not  a  syllable  of  apology, 
of  entreaty,  or  remonstrance,  escaped  his  lips  ;  nor  yet  of  that 
defiance,  which  weakness  often  assumes  in  moments  of  despera- 
tion. With  a  greatness  of  soul,  becoming  a  saint  of  the  most 
high  God,  "  he  went  to  his  chamber,  and  his  window  being 
open  towards  Jerusalem,"  alluding  to  a  passage  in  Solomon's 
prayer  at  the  dedication  of  the  temple,  "  be  kneeled  upon  his 
knees, — as  he  did  aforetime^  Here  is  the  energy  and  dignity 
of  true  courage.     In  the  prospect  of  a  terrible  death,  you  see 


RELIGIOUS  DECISION.  369 

no  change  in  the  man  ;  no  display,  no  conceahnent  of  his  devo- 
tions ;  no  poUcy  to  elude,  resist,  or  retaliate  the  measures  of  his 
enemies  ;  no  petition  to  Darius  or  to  Jehovah  for  their  destruc- 
tion. 

Now,  ray  hearers,  all  the  steady  resolution,  and  tranquillity 
of  this  exalted  man,  is  explained  by  one  simple  principle, — he 
knew  that  he  was  doing  his  duty.  Do  we  esteem  courage  a 
great  and  admirable  quality  ?  Let  us  seek  to  understand  ii. 
Real  courage  is  consistent  with  fear.  Not  the  fear  that  shrinks 
from  personal  suffering,  from  the  frown  of  power,  or  the  sneer 
of  fools  ;  but  that  shrinks  from  doing  tvrong.  The  guilty 
worm,  that  writhes  under  the  anguish  of  a  colic,  or  a  broken 
limb,  and  starts  at  the  thought  of  death  ;  and  yet  defies  his  Ma- 
ker's wrath,  and  jests  with  damnation,  may  be  called  brave. 
The  youth,  who  spurns  the  awful  denunciations  of  the  Bible,  as 
well  as  the  grave  counsels  of  experience,  and  plunges  into  the  gulf 
of  licentiousness,  may  be  hailed  by  his  fellows  in  sin,  as  superior 
to  vulgar  weakness,  and  be  called  brave.  The  man  whose 
chief  dignity  consists  in  understanding  the  point  of  honour ;  with 
whom  there  is  no  law  but  the  caprice  of  passion,  no  tribunal  but 
single  combat,  no  shame  to  be  avoided  but  the  reproach  of  mad- 
men, and  no  atonement  to  be  accepted  for  the  slightest  affront, 
but  the  expiation  of  blood  ;  may  be  called  brave.  The  har- 
dened veteran  in  sin,  who  ends  his  life  by  poison  or  the  pistol, 
and  rushes  unprepared  into  the  presence  of  his  God,  may  be 
called  brave.  Yes,  and  the  maniac,  who  leaps  from  a  preci- 
pice, may  be  called  brave. 

But  in  the  sober  estimate  which  religion  attaches  to  human 
conduct,  that  resolution  which  acts  before  it  deliberates,  is  rash- 
ness ;  that  which  acts  from  no  principle  but  regard  to  human 
opinions,  is  pusillanimity  ;  that  which  acts  without  reason,  is 
folly  ;  that  which  acts  against  reason,  is  obstinacy  or  phrenzy. 

And  what  is  the  courage  of  the  established  Christian  ?  Is  it 
a  haughty  indifference  to  the  feelings  of  others  ? — an  ostentatious 
independence,  that  erects  itself  in  contempt  of  obligations  hu- 
man and  divine  ?  It  is  the  dignity  of  religious  principle,  which 
47 


370  HrSTORICAL. 

in  the  eye  of  a  good  man,  sinks  all  other  objects  into  insignifi- 
cance, compaied  with  his  duty  to  God.  In  things  indifferent 
he  walks  with  the  world.  No  studied  preciseness  in  trifles 
marks  his  character.  But  does  he  come  to  a  point  where  con- 
science doubts  whether  an  action  is  right  ?  There  he  stojjs,  and 
considers.  Does  he  clearly  see  that  action  to  be  ivrong  ? 
There  he  stops, — and  stands.  Urge  him  to  go  on ; — entice 
him  ; — threaten  him ; — there  he  stands  inflexible  ;  and  if  the 
case  requires  it,  stands  alone  against  an  opposing  world. 

Let  ridicule  sneer ;  let  importunity  plead  ;  let  authority 
frown,  he  is  prepared  for  the  shock.  The  scoffs  of  dying  tongues 
he  dares  to  encounter  ;  the  terrors  of  the  stake,  the  gibbet,  or 
the  lions'  den,  he  dares  to  encounter.  But  there  are  things  that 
he  dares  not  do  ; — he  is  not  bold  enough  to  defy  his  God ;  he 
has  not  courage  to  rush  into  everlasting  burnings. 

Look  now  at  the  savage  ivarrior,  whose  courage  is  ferocity  ; 
at  the  infidel,  whose  boldness  is  impious  audacity  ;  at  the  duel- 
list, whose  honor  is  ignominy  and  whose  intrepidity  is  madness  ; 
at  the  military  chief,  whose  boasted  thirst  of  glory,  and  con- 
tempt of  death,  push  him  on  to  the  cannon's  mouth,  wrhile  "  he 
trembles,  perhaps  at  his  own  shadow  in  a  church-yard  ;"  and  I 
affirm  that  the  heroism  of  Daniel  is  superior  to  all  that  has  been 
celebrated  under  the  name  of  courage,  by  the  splendid  monu- 
ments, and  the  clamorous  war-shouts  of  a  misjudging  world. 
Nor  does  this  great  man  stand  alone  as  an  example  of  the  hero- 
ism which  religion  inspires.  I  might  point  you  to  Paul,  singing 
in  the  dungeon  at  Philippi ;  to  Luther,  braving  the  thunders  of 
the  Vatican  ;  to  that  female  martyr  who  said,  "  1  cannot  dispute 
for  Christ,  but  I  can  die  for  him  ;"  to  the  hallelujahs  of  Latimer 
and  Ridley,  triumphing  at  the  stake,  and  ascending  to  glory  in 
chariots  of  fire.  I  might  point  you  to  the  aged  Eleazar,  high 
priest  of  the  Jewish  church,  whom  the  haughty  Antiochus  re- 
quired to  abjure  his  religion.  "  Prepare  your  instruments  of 
torment,"  said  the  venerable  man,  "  kindle  your  flames  to  a 
fiercer  rage.     I  stand  without  fear,  amidst  your  threatening  en- 


RELIGIOUS  DECISION.  371 

gines  and  implements  of  martyrdom.     I  will  not  save  these  sil- 
ver locks,  by  violating  the  laws  of  my  country  and  of  my  God." 

The  time  permits  me  to  mention  only  a  few  points  of  reflec- 
tion suggested  by  this  discourse. 

The  FIRST  is,  that  ivorJdJy  and  sJcejjtical  men  betray  the 
wealiness  of  their  oivn  principles,  when  they  represent  the  Chris- 
tian religion  as  inconsistent  ivith  magnanimity.  Strangers 
themselves  to  the  meekness,  contrition,  and  devotion  which  the 
gospel  enjoins,  they  suppose  these  to  imply  debasement  of  spirit; 
and  look  for  greatness  of  character  only  among  philosophers  and 
conquerors,  whom  the  world  have  called  illustrious.  But  what 
is  greatness  ?  Can  we  predicate  it  of  man,  independently  of 
his  qualities  as  an  immortal  being  ; — or  of  his  actions,  inde- 
pendently of  principles  and  motives  ?  Then  the  glitter  of  no- 
bility is  not  superior  to  the  plumage  of  the  peacock  ;  nor  the 
valor  of  Alexander,  to  the  fury  of  a  tiger  ;  nor  the  sensual  de- 
lights of  Epicurus,  to  those  of  any  animal  that  roams  the  forest. 

You  must  take  into  the  account  the  relations,  the  obligations, 
the  prospects  of  man,  before  you  can  determine  what  conduct  is 
worthy  of  his  rank,  as  an  agent,  intelligent,  accountable,  and 
immortal.  Can  that  action  then,  be  stamped  with  littleness, 
which  is  commanded  and  approved  by  the  greatest  Being  in  the 
universe  ?  Can  that  character  be  honorable  which  leads  to 
"  shame  and  everlasting  contempt  ?"  —  or  that  contemptible, 
which  will  be  honored  before  God,  and  angels,  and  assembled 
worlds  ? 

That  the  unhappy  men  to  whom  I  have  alluded,  deceive 
themselves,  on  this  momentous  point,  by  the  mere  show  of 
argument,  is  evident  to  my  mind  from  one  familiar  but  solemn 
fact.  If  the  believer  is  heir  to  a  crown  and  a  kingdom,  beyond 
this  momentary  life,  he  may  well  contemplate  the  struggles  of 
dissolution,  and  the  coldness  of  the  grave  without  dismay. 
Hence  the  serenity  and  dignity  with  which  his  faith  often  tri- 
umphs in  the  final  conflict,  and  whispers  with  his  last  breath, — 
'^  see  in  what  peace  a  Christian  can  die."     But  in  that  "  honest 


372  HISTORICAL. 

hour,"  where  is  the  magnanimity  of  the  infidel?  —  When  the 
voice  of  conscience  is  not  drowned  by  the  whirl  of  business,  nor 
the  clamor  of  mirth  ;  wlien  all  is  solitude  and  stillness  in  the 
chamber  of  dissolution  ;  when  the  soul  is  left  alone,  to  its  reflec- 
tions, in  the  last  struggles  of  mortality,  on  the  brink  of  a  dread- 
ful, unknown  hereafter  ;  —  where  is  the  magnanimity  of  the  in- 
fidel ?     Let  the  death-bed  of  Voltaire  and  of  Paine  answer. 

My  SECOND  rejlection  is,  that  eminent  usefulness  must  he 
founded  on  stable  piety.  The  fact  that  Daniel  could  sustain 
his  load  of  cares,  as  prime  minister  for  the  vast  empire  of  Per- 
sia, and  yet  not  yield  to  any  interruption  of  his  stated  devotions, 
shows  not  merely  that  he  possessed  uncommon  vigor  of  talent, 
and  skill  in  business, — it  shows  more  emphatically  that  the  spring 
of  this  wonderful  energy  was  religion.  Look  at  this  public 
man  :  (O  that  all  public  men  were  such  as  he  !)  You  see  him, 
amidst  the  bustle  of  a  busy  court,  a  diligent  student  of  the  Bible. 
You  see  him,  amidst  the  excesses  of  a  luxurious  court,  a  man 
of  rigid  temperance  ;  preferring  his  simple  meal  of  pulse  and 
ivater,  to  his  portion  of  the  "  king's  meat  and  wine." 

The  honor  of  a  really  useful  man  comes  not  from  stars  and 
titles,  but  from  what  he  is,  and  what  he  does.  Call  him  to  an 
elevated  station,  and  he  confers  dignity  upon  office,  not  office 
upon  him.  Call  him  to  meet  danger,  and  he  is  heroic.  Call 
him  to  achieve  a  difficult  enterprize,  and  he  is  great  in  action. 
But  would  you  know  the  secret  of  his  strength  ?  Look  to  his 
inward  principles  ;  his  clear  and  comprehensive  views  of  duty, 
his  self-consistency,  his  conscious  integrity,  his  trust  in  God. 
That  man  cannot  slumber  nor  trifle  away  life,  in  a  world  wdiere 
so  much  is  to  be  done.  He  is  an  active  man  ;  active  for  God ; 
active,  too,  from  motives  that  bear  the  light,  and  seek  no  cover 
of  artifice.  He  loses  no  time  in  crooked  devices.  He  stoops 
not  to  that  cunning,  which,  while  it  dexterously  circumvents 
others,  promotes  a  man's  influence  to-day,  and  ruins  it  the  rest 
of  his  life.  He  acts  with  a  discretion,  that  looks  at  means  and 
consequences,  in  distinction  from  that  rashness  which  makes  ef- 
forts, and  then  asks  what  is  to  be  done,  and  hoxv  and  tohere  is  it 


RELIGIOUS  DECISION.  37.3 

to  be  done  ?  The  man  of  useful  action  is  ardent.  Obstacles 
that  baffle  weakness,  increase  his  resolution.  At  the  same  time 
he  is  unostentatious.  The  power  that  sustains  and  guides  the 
planets  acts  with  a  noiseless  energy.  Greatness  is  simple  in  its 
movements.  It  is  above  eccentricity  and  display.  "  We  are 
more  indebted,  says  one,  to  the  regular,  sober,  constant  course 
of  the  sun,  than  to  the  glare  of  the  comet.  The  one  indeed 
occupies  our  papers,  but  the  other  enriches  our  fields  and  gar- 
dens. We  gaze  at  the  strangeness  of  the  one,  but  we  live  by 
the  influence  of  the  other." 

In  the  light  of  this  subject,  brethren,  what  manner  of  man 
ought  a  Christian  minister  to  be  ?  As  a  prophet  of  the  living 
God,  Daniel  maintained  his  integrity  in  Babylon;  and  when 
duty  required  it,  boldly  carried  his  message  of  reproof  to  the 
monarch  on  his  throne.  The  royal  mandate  that  forbid  him  to 
pray,  he  boldly  disobeyed.  Had  he  sacrificed  his  faith  and  his 
conscience  to  the  love  of  popularity,  or  the  favor  of  his  prince, 
no  miraculous  deliverance  from  the  lions'  den  would  have  called 
forth  the  proclamation  of  Darius,  that  all  his  subjects  should 
"  tremble  before  the  God  of  Daniel."  The  enemies  of  Christ, 
honored  his  intrepid  fidelity  in  the  acknowledgment,  "  We 
know  that  thou  teachest  the  way  of  God  in  truth  ;  for  thou  re- 
gardest  not  the  person  of  man."  And  for  what  purpose,  I  ask, 
is  any  one  called  to  minister  in  holy  things,  if  it  is  not  to  teach 
"  the  way  of  God  in  truth  ?"  How  can  he  discharge  his  duties 
without  religious  decision  and  honesty  ?  In  what  possible  case 
can  integrity,  and  firmness,  and  dignity  of  principle  be  demanded, 
if  not  in  him  ?  He  is  to  preach  a  religion,  against  which  the 
prejudices  of  every  unsanctified  heart,  are  arrayed  in  hostility ; 
'  a  religion  which  has  had  to  fight  its  way,  by  inches,  against 
the  opposition  of  selfishness  and  superstition  ;  against  the  ran- 
cour of  malignity  ;  the  arrogance  of  power  ;  the  fascination  of 
pleasure  ;  the  sneer  of  skepticism  ;  and  the  fire  of  persecution.' 
Enlisted  in  such  a  cause,  how  shall  he  act  ?  When  he  sees  his 
guilty  hearers  rejecting  the  only  Saviour,  and  ruining  their  souls. 


374  HISTORICAL. 

shall  he  say  that  they  are  guilty, — or  not  ?  When  he  sees  them 
in  danger  of  eternal  death,  shall  he  saij  that  they  are  in  danger, 
— or  not?  When  he  sees  error  vaunting  itself  under  the  im- 
posing patronage  of  fashion,  and  wealth,  and  genius,  and  taste, 
shall  he  say  that  it  is  error, — or  not  ?  He  who  seeks  only  a  re- 
putation or  a  maintenance  from  the  ministry,  may  flatter  the 
depravity  of  his  hearers  ;  but  how  think  you  will  he  stand  in  the 
judgment  ?  What  kindred  can  he  claim  with  the  glorified  spir- 
it of  Daniel  ?  Oh,  what  place  in  the  world  of  despair  awaits 
him,  who  thus  "  prostitutes  and  shames  his  noble  office,"  and 
trifles  with  the  most  sacred  employment  under  heaven !  Dear 
Christian  brethren,  think  on  the  dread  rcsponsihility ,  under 
which  ive  act  who  are  ambassadors  of  Christ ;  and  then  you  will 
not  cease  to  pray  for  us,  '  that  we  may  open  our  mouth,  and 
speak  boldly,  as  we  ought  to  speak,  the  mystery  of  the  gospel.' 

In  the  light  of  this  subject,  brethren,  I  ask  also,  what  sort  of 
men  ought  Christians  to  be  ?  And  what  sort  of  Christians  are 
they,  whose  supreme  standard  of  character  is  conformity  to  the 
world  ?  Who  never  believe  on  the  simple  testimony  of  God, 
nor  act  on  his  simple  authority  ; — but  who  must  know  what  oth- 
ers around  them  believe,  before  they  know  what  is  t7-ue ;  and 
how  others  will  feel  and  act,  before  they  know  what  is  right  1 
We  must  say  that  if  they  arc  Christians  at  all,  in  the  tem- 
perament and  tone  of  their  piety,  they  are  at  a  woful,  ivoful 
remove  from  the  spirit  of  Daniel  and  Paul. 

Finally ; — there  is  one  more  question,  before  I  close,  which  I 
must  ask  you,  my  dear  hearers,  who  are  in  the  hahit  of  neglect- 
ing prayer.  God  and  your  consciences  know  to  whom,  in  these 
seats,  this  character  belongs.  Suppose  then  that  you  had  been 
placed  in  the  circumstances  of  Daniel,  at  Babylon,  my  question 
is,  how  would  you  have  felt  and  acted?  If  the  remoteness  of 
the  scene  renders  it  difficult  for  you  to  frame  an  answer,  let  us 
vary  the  question.  Suppose  you  were  told  to-day,  that  the 
supreme  authority  of  your  own  country  have  enacted  a  law, 
which  forbids  you  to  offer  a  single  prayer  to  God,  on  penalty  of 
imprisonment  and  death  ; — how  would  you  feel  ?     At  once  you 


RELIGIOUS  DECISION.  375 

would  exclaim, — oppressive,  unreasonable,  cruel  law! — Cruel 
law  ? — Say  then,  is  there  no  cruelty  to  your  own  soul,  in  that 
voluntary  choice  of  your  heart,  which  shuts  you  out  from  all  the 
blessedness  of  communion  with  God  ? — which  bars  up  the  door 
of  your  closet,  and  denies  you  all  access  to  the  Father  of  your 
spirit  ?  Yes, — there  is  a  tyranny  in  that  voluntary  alienation  of 
your  heart  from  God,  which  is  more  cruel  than  any  tyranny  of 
eastern  despotism.  It  debars  you  from  happiness  now,  and,  if 
continued,  it  will  render  your  damnation  so  certain,  that  no  de- 
cree of  earth  or  of  heaven  could  make  it  more  inevitable. 

O  ye  prisoners  of  hope  !  whom  God  has  made  free, — and 
made  candidates  for  an  eternity  of  joy,  why  will  you  put  forth 
your  hands,  and  bind  yourselves  with  chains  of  eternal  darkness, 
to  be  outcasts  from  God  and  happiness ! — 'To-day,  he  invites 
you  to  live ; — why  will  you  die  ! 


SERMON    V 


HORTATORY. 


THE   CARELESS   SINNER  WARNED. 


IsAiAH  1 :  18.     Come  now,  and  let  us  reason  together,  suith 
the  Lord. 

The  people  of  Judah,  to  whom  this  language  was  addressed, 
had  become  great  simiers.  Even  their  appointed  feasts  and  sol- 
emn meetings  were  an  abomination  to  him  who  "  looketh  on  the 
heart."  The  only  alternative  before  them  was  deep  repentance, 
or  speedy  ruin.  In  these  circumstances,  God,  by  his  prophet, 
called  them  to  pause  in  their  career  of  sin,  and  think  on  their 
own  condition  and  prospects. 

To  the  same  duty  he  calls  every  careless  sinner  in  this  assem- 
bly to-day.  Could  a  stranger  from  a  distant  world  step  into 
this  place  of  worship,  and  be  told  the  religious  advantages  which 
we  enjoy,  and  the  obligations  which  rest  upon  us,  doubtless  he 
would  take  it  for  granted  that  every  individual  here  is  a  real 
Christian.  But  no  one  who  has  lived  in  this  world,  and  had 
any  just  views  concerning  the  moral  state  of  its  inhabitants, 
would  feel  authorised  to  take  this  for  granted,  concerning  any 


THE   CARELESS   SINNER  WARNED.  377 

promiscuous  assembly  of  human  beings.  On  the  contrary,  with- 
out pretending  to  know  any  heart,  must  I  not,  as  a  preacher  of 
the  gospel,  presume  that  some  of  you,  my  dear  hearers,  are 
without  God,  in  the  world  ?  Are  not  some  of  you  perfectly 
conscious  that  such  is  your  present  condition  ?  You  have  heard 
perhaps  hundreds  of  sermons,  which  you  considered  as  ad- 
dressed to  others.  I  ask  you  now,  each  one  individually,  to  lis- 
ten to  this  sermon,  as  addressed  to  you  in  particular.  It  is  ad- 
dressed, not  to  your  passions  at  all,  but  to  your  understanding 
and  conscience.  The  range  of  my  remarks  will  unavoidably 
be  more  miscellaneous  than  is  commonly  proper  in  a  sermon, — 
but  nothing  will  be  said  which  you  cannot  easily  comprehend 
and  remember.  You  have  hitherto  neglected  a  serious  atten- 
tion to  religion,  as  the  one  thing  needful ; — and  you  purpose,  at 
present  to  continue  in  the  same  neglect.  Is  this  course  justifia- 
ble ?  Is  it  safe  ?  Is  it  right  ?  "  Come  now,  and  let  us  reason 
together,  saith  the  Lord." 

If  the  tomb  which  receives  your  mortal  remains,  were  to  cov- 
er in  oblivion  your  character  and  actions,  then  might  you  say 
with  careless  levity,  "  Let  us  eat  and  drink,  for  to-morrow  we 
die."  But  if  a  few  short  years,  at  the  utmost,  will  usher  you  in- 
to the  unchanging  realities  of  eternity,  can  it  be  proper  for  you 
to  pass  heedlessly  on,  without  any  serious  reflection,  and  yet 
without  any  hope  beyond  the  grave  ?  Certainly  it  cannot  be 
proper.  Let  us  proceed  then  to  look  at  some  of  those  consid- 
erations, which  demand  your  present  and  solemn  attention. 

1.  You  know  that  you  have  a  rational  existence.  You  see 
the  glorious  orbs  which  shine  above  you,  roll  on  and  measure 
out  your  days.  You  find  yourself  possessed  of  a  body,  "  fear- 
fully and  wonderfully  made."  You  find  a  thinking  exist-^nce 
within  you  ; — something  distinct  from  all  that  appertains  to  mat- 
ter ; — something  that  perceives,  remembers,  loves,  and  hates. 
You  find  yourself  an  inhabitant  of  this  earth, — for  what  ?  Is 
this  life  your  aW!  Was  your  soul  formed,  with  its  noble  facul- 
ties, just  to  wake  into  a  momentary  existence  and  then  be  ex- 
tinguished in  annihilation  ?  Do  you  believe  that  you  were 
48 


378  HORTATORY. 

placed  here,  like  the  poor  brutes,  to  eat  and  drink,  breathe  and 
walk,  and  sigh,  a  few  days,  and  then  sink  into  eternal  night  and 
nothing?  No; — a  response  comes  from  every  bosom, — no. 
I  shall  outlive  time  and  all  its  changes.  When  "  the  sun  is 
turned  to  darkness  and  the  stars  to  dust,"  I  shall  exist  still  in 
some  unknown  hereafter. 

2.  I  shall  presume  that  you  believe  the  existence  of  a  God. 
The  fool  may  say  in  his  heart,  there  is  none  ;  but  certainly  no 
serious  doubt  on  this  point  can  be  the  dictate  of  any  man's  un- 
derstanding. Whence  came  this  system  of  things  that  sur- 
rounds us  ?  Who  raised  this  mighty  fabric  of  worlds  ?  Who 
preserves  it  ?  Is  all  this  the  result  of  chance  1  Chance  is  noth- 
ing ;  and  nothing  cannot  produce  and  govern  a  system  of  worlds. 
Did  meji  or  angels  create  the  sun  and  moon  and  stars  and  earth  ? 
Men  and  angels  cannot  create  a  Jly,  nor  a  Hade  of  grass.  Be- 
sides, how  came  men  and  angels  by  their  07vn  existence  !  It 
came  from  the  uncreated  God,  the  former  of  all  things. 

If  there  is  a  God,  he  is  intelligent  and  omnipotent.  He 
knows  all  things.  Those  whom  he  has  made  and  whom  he  up- 
holds every  moment,  he  must  see  every  moment.  He  must  be 
acquainted  with  all  your  actions  and  purposes.  You  cannot 
hide  from  his  searching  eye  ;  you  cannot  escape  out  of  his  do- 
minion. 

3.  I  shall  presume  too,  that  you  believe  the  Bible  to  be  of 
divine  authority.  That  it  is  so,  is  proved  by  a  flood  of  evidence 
which  cannot  be  even  noticed  in  this  place.  Did  I  suppose 
you  to  entertain  any  doubt  on  this  point,  I  would  simply  ask, 
concerning  any  scheme  of  infidelity  that  you  can  name,  why  are 
its  disciples  generally  loose  in  sentiments  and  morals  ?  Why 
do  they  discard  prayer,  and  all  other  duties  of  practical  piety  ? 
Why  are  they  so  often  filled  with  dismay,  at  the  hour  of  death  ? 
Those  must  be  bad  principles,  which  make  bad  men.  That 
scheme  must  be  fallacious,  which  alienates  a  creature  from  his 
Creator,  and  in  the  very  proof  of  his  immortality,  furnishes  a 
motive  to  take  refuge,  in  a  cheerless  skepticism,  or  in  annihila- 
tion.   No  prudent  man  will  risk  eternal  consequences  on  a  bold 


THE  CARELESS   SINNER  WARNED.  379 

presumption,  which  at  the  utmost,  can  give  but  a  momentary 
repose  in  sin  ;  and  then  must  leave  the  soul  in  anguish,  without 
consolation,  and  without  hope.  You  must  therefore  admit  the 
Bible  to  be  the  word  of  God,  unless  you  close  your  eyes  ap-ainst 
the  light ;  and  regardless  of  truth  and  warning,  regardless  of 
all  that  may  be  joyful  or  terrible  in  eternity,  resolve  to  rush  up- 
on the  dread  experiment. 

4.  It  must  be  farther  presumed,  that  you  believe  yourself  and 
all  men  to  be  sinful.  Here  again,  if  I  supposed  you  to  have 
any  doubts,  I  would  ask  you  to  look  into  the  world  around  you. 
Read  its  history.  Whence  all  the  penal  laws  of  every  age  and 
country,  against  wickedness,  if  men  are  not  wicked  ?  When 
men  make  a  common  bargain,  why  do  they  esteem  a  paper 
bond,  as  better  security  than  their  neighbor's  honesty  ?  If  men 
are  not  depraved  beings,  how  comes  it  to  pass  that,  in  every  pe- 
riod, and  on  every  side  of  the  globe,  they  have  universally  acted 
like  depraved  beings ;  and  have  invariably  considered  each  oth- 
er as  deserving  this  character  ?  If  you  have  any  doubts  con- 
cerning human  depravity,  after  looking  abroad  into  the  world, 
then  look  into  your  oivn  heart.  If  that  is  not  enough,  then 
look  into  the  Bible.  Here  you  will  find  the  point  settled. 
Here  your  character  is  drawn  by  the  unerring  pen  of  inspiration. 
You  are  a  sinner. 

5.  You  know  that  God  cannot  consistently  allow  the  trans- 
gression of  his  own  law.  The  honour  of  his  character  and  the 
good  of  the  universe  require  that  he  should  maintain  this  law. 
In  the  exercise  of  perfect  and  unlimited  benevolence  he  has 
threatened  an  awful  destruction  to  all  his  impenitent  enemies. 
You  know  that  he  is  in  "  one  mind  and  none  can  turn  him." 
You  know  that  he  is  able  to  execute  his  threatenings.  Who 
then  can  hope  to  harden  himself  against  such  a  God,  and  pros- 
per ?  The  case  is  plain  ; — if  you  die  in  your  sins,  you  must  lie 
down  in  sorrow. 

6.  The  subject  now  assumes  a  character  of  very  serious  im- 
portance. In  the  sober  conviction  of  your  own  understanding, 
the  point  is  settled,  that  you  must  exist  forever  !  exist  too  eith- 


380  HORTATORY. 

er  in  glory  or  in  despair.  Have  you  ever  thought  on  this  amaz- 
ing subject  ?  Will  you  be  persuaded  to  tliink  on  it  noiv  1 
Have  you  indeed  a  soLd  that  must  dwell  in  happiness  or  misery 
without  end  ?  What  then  is  the  ^corth  of  that  soul  ?  Thrones 
and  empires,  are  trifles  in  the  comparison !  "  Eailh  and  skies 
are  dust  upon  the  scale  !"  We  dread  exquisite  pain,  though  it 
be  of  short  continuance  !  How  do  the  hearts  of  the  strong  and 
brave  sink  within  them,  under  the  anguish  of  an  acute  fever,  or 
a  broken  limb  ?  What  man  in  his  senses,  would  deem  it  a  light 
thing  to  endure  such  pain  for  a  thousand  years,  for  one  year,  or 
one  month !  Who  then  can  dwell  with  devouring  fire  !  who 
can  inhabit  everlasting  burnings !  Eternal  misery  outstretches 
and  overwhelms  human  comprehension.  Do  you  believe  that 
there  is,  verily,  such  an  allotment  of  suffering  for  all  the  ungod- 
ly ?  Can  you  deliberately  view  yourself  as  exposed  every  mo- 
ment, to  plunge  into  it,  and  remain  indifferent  as  an  atheist  or  a 
stone  ?  Is  it  possible  that  you  should  feel  easy,  in  such  circum- 
stances, for  one  hour  1 

7.  If  you  have  given  these  considerations  their  due  weight, 
we  are  prepared  to  proceed  another  step  in  our  reflections. 
The  religion  of  the  gospel  opens  before  us,  the  only  door  of 
hope  for  perishing  sinners.  Have  you  cordially  embraced  this 
religion  ?  Conscience  perhaps  stirs  within  you  at  this  searching 
enquiry,  and  gives  the  honest  answer, — '  In  the  midst  of  light 
and  warnings,  I  have  neglected  the  great  salvation.'  Wliy  then 
do  you  neglect  it?  "Come  now,  and  let  us  reason  together, 
saith  the  Lord."  Will  you  say  that  the  system  of  the  gospel  is 
dark,  and  hard  to  be  understood  ?  Have  you  faithfully  endeav- 
oured to  understand  it  ?  Have  you  bestowed  on  it  one  half,  or 
one  hundredth  part  as  much  attention  as  on  other  subjects  com- 
paratively unimportant  ?  Comparatively,  did  I  say?  O  what 
other  subject  is  not  comparatively  unimportant  ?  To  the  hum- 
ble Christian,  whether  his  capacity  be  great  or  small,  the  Bible 
is  a  plain  book.  Its  essential  truths  and  duties  are  so  plain  that 
the  "Wayfaring  men,  though  fools  "  weerf "  not  err  therein." 
Will  you  say  that  you  have  carefully  studied  the  plan  of  salva- 


THE   CARELESS   SINxMER  WARNED.  381 

lion,  as  revealed  in  the  scriptures,  and  after  all,  are  not  satisfied 
with  it  ?  Then  what  are  its  faults  ?  Does  it  place  God  too 
high,  and  sinners  too  low  ?  He  offers  to  forgive  you,  if  you  con- 
fess and  forsake  your  sins.  Are  these  hard  conditions  ?  Can 
you  ask  him  to  come  down  from  his  throne,  and  save  you,  on 
terms  that  would  dishonor  himself  1  Can  you  ask  him  to  be 
at  peace  with  you,  while  you  love  and  justify  your  sins,  reject 
the  only  Saviour  of  men,  and  trample  on  the  law,  which  that 
Saviour  died  to  honour  and  fulfil  ?  No ;  he  will  not,  he  cannot 
do  this.  "  Till  heaven  and  earth  pass  away,  not  one  jot  or  tit- 
tle of  his  law  shall  fail."  Not  one  sinner  can  ever  be  saved  un- 
less he  confesses  and  forsakes  his  sins.  You  cannot  prosper  in 
arms  against  omnipotence.  The  terms  of  the  gospel  are  written 
as  with  a  sunbeam  ;  they  admit  only  of  submission  or  destruction. 
You  are  shut  up  to  this  alternative :  you  must  how  or  perish. 

You  see  there  is  one,  and  hut  one  way  of  escape.  That  way 
is  as  plain  and  reasonable  as  you  can  desire.  Indeed  it  is  unal- 
terably fixed,  and  therefore  can  never  be  plainer  or  easier  than 
it  is  this  moment.  What  benefit  then  can  result  from  delay  ? 
Is  it  not  wise  to  treat  things  according  to  their  importance  ? 
Does  a  prudent  man  stand  to  exchange  salutations  with  a  neigh- 
bor, when  his  house  is  on  fire  ?  In  common  concerns  men  act 
rationally.  They  are  careful  in  summer  to  provide  for  winter ; 
in  health  for  sickness.  A  wise  merchant  watches  the  state  of 
the  market.  A  wise  husbandman  observes  the  changes  of  the 
seasons,  and  the  proper  time  to  sow  and  reap.  A  wise  mariner 
does  not  sink  himself  in  a  storm,  to  save  his  goods.  There  was 
a  man  among  the  tombs  who  mangled  his  own  limbs ;  but  he 
was  beside  himself.  There  was  a  profane  Esau,  who  sold  his 
birthright  for  a  morsel  of  meat ;  and  a  heathen  Lysimachus,  who 
exchanged  his  kingdom  for  a  draught  of  water  ;  but  these  you 
say  were  foolish  men.  What  then  in  the  light  of  eternity,  must 
you  think  of  yourself,  who  can  lose  your  soul,  and  bury  your 
immortal  hopes,  without  a  sigh  ! 

Serious  as  this  language  is,  you  will  know  hereafter  that  it  is 
the  language  of  truth  and  friendship.    You  slumber  on  the  verge 


382  HOnXATORY. 

of  ruin  !  All  that  the  Christian  minister  attempts  to  do  in  this  case, 
all  that  he  is  required  to  do,  all  that  he  can  do,  is  to  pray  for 
you,  and  say  to  you,  like  Paul  to  the  distracted  Jailer,  "  Do 
thyself  no  harm."  Break  from  this  infatuation!  Rouse  from 
this  fatal  slumber  !  If  you  slight  such  warnings,  given  you  in 
love  and  faithfulness,  the  day  will  soon  come  when  you  will  be 
exempt  from  such  disquieting  importunities.  If  you  should  suc- 
ceed in  destroying  yourself,  you  will  have  as  little  disturbance 
from  the  Bible  and  the  pulpit,  from  sabbaths,  and  prayers,  and 
sermons,  as  you  can  desire.  But  know  assuredly  there  will  then 
be  a  reprover,  in  your  own  bosom,  whose  admonition  will  be  as 
the  sting  of  a  scorpion  ;  and  whose  gentlest  ivhisper  will  be 
thunder  in  your  ear. 

8.  Your  reason  and  conscience  probably  have  thus  far  assent- 
ed to  the  serious  statements  which  I  have  made.  May  I  now 
ask,  what  is  your  purpose  ?  Here  you  are,  an  immortal  being, 
standing  on  the  small  point  of  probation,  betwixt  the  extremes 
of  endless  pain,  and  endless  joy,  sustained  only  by  the  frail 
thread  of  life,  which  the  sword  of  justice  is  ready  to  cut,  while 
the  voice  of  mercy  cries ;  "  Now  is  the  day  of  salvation." 
Will  you  embrace  this  salvation  ?  Two  worlds  wait  your  de- 
cision. Still  perhaps,  you  hesitate  ;  still  presume  on  the  abused 
patience  of  God,  for  a  future  season  of  repentance  ;  and  dare  to 
suspend  your  immortal  welfare  on  the  issue  of  that  presumption. 
You  say,  "  I  cannot  think  on  these  serious  subjects  now.  Re- 
ligion would  make  me  gloomy,  and  spoil  all  my  happiness." 
—  What  happiness  ?  Are  you  indeed  happy  without  religion? 
The  world  may  promise  to  make  you  so, — but  does  it  fuljil 
its  promises  ? 

Have  you  no  disappointments  from  without  ?  No  moments 
of  anguish  within  ?  No  fearful  forebodings  about  hereafter  ? 
You  are  Jiot  happy  without  religion.  To  prove  this,  1  need 
only  appeal  to  your  own  bosom.  Be  it  so  that  you  are  among 
the  number  of  those  who  are  at  ease  in  Zion  ;  that  though  now 
and  then  startled  by  a  call  from  the  death-bed  or  the  pulpit,  you 
soon  dismiss  these  alarming  subjects,  and  pass  along  very  quiet- 


THE  CARELESS   SINNER  WARNED.  383 

ly,  for  weeks  and  months  together  in  sinful  indifference.  Is 
this  happiness  1  If  it  is,  will  it  last  ?  When  the  rod  of  the  Al- 
mighty touches  your  estate,  your  friends,  or  yourself,  will  it 
keep  you  tranquil  ?  Will  it  stand  by  you  in  death  and  judg- 
ment ?  Will  your  heart  remain  cold,  when  the  elements  shall 
melt  ?  Will  your  heart  remain  firm,  when  the  heavens  and  the 
earth  are  shaken  ? — No ; — serious  reflection  may  perhaps  be  put 
off  to-day  ;  it  may  be  put  off  to-morrow ;  it  may  be  put  off  a 
few  more  days  ;  but  as  God  is  true,  it  cannot  be  put  off  always. 
In  spite  of  your  heart  it  will  come,  it  must  come  finally ; — it 
may  come  speedily.  Religion  make  you  unhappy  !  !  That 
religion  which  sweetens  prosperity,  and  presents  a  cordial  even 
in  the  bitter  cup  ?  Go  to  the  dungeon  at  Philippi,  and  ask 
what  made  Paul  and  Silas  sing  at  midnight,  while  their  backs 
were  smarting  under  the  lash  of  persecution,  and  their  feet  made 
fast  in  the  stocks.  Go  and  stand  by  the  stake  of  the  blessed 
martyrs,  and  listen  to  their  alleluiahs,  while  their  bodies  were 
wrapped  in  the  consuming  flame.  Go  to  that  house  of  mourn- 
ing, and  ask  what  was  it  that  enabled  a  Christian  mother  to 
dedicate  her  little  infant  to  God,  reposing  all  her  hopes  for  that, 
and  for  herself,  on  the  cross  of  Christ ;  and  in  the  immediate 
prospect  of  death  to  say,  "  this  is  the  happiest  hour  of  my  life." 
Was  it  a  gloomy  religion  that  could  thus  bear  up  her  soul,  and 
fill  it  with  heavenly  radiance,  in  such  a  moment  ?  Or  go  to 
the  bereaved,  christian  husband,  and  he  can  tell  you  that  the 
best  consolations  of  philosophy,  are  utterly  cold  and  comfortless, 
in  scenes  that  wrino;  the  heart  with  ao-ony  ;  while  religion  can 
give  patience,  and  peace,  and  joy ;  and  that  all  the  books 
written  by  men  can  do  nothing  to  soothe  a  wounded  spirit,  com- 
pared with  one  short  sentence  of  the  Bible,  "  Be  still  and 
know  that  I  am  God." 

No,  my  dear  hearers,  religion  is  not  a  gloomy  thing.  Angels 
are  not  gloomy ; — men  would  never  be  gloomy,  if  it  were  not 
for  want  of  religion. — Every  step  you  take  towards  your  last 
hour,  you  are  liable  to  be  smitten  through  with  some  barbed  ar- 
row, from  which  nothing  but  religion  can  shield  your  bosom. 


384  HORTATORY. 

And  when  you  come  to  that  last  hour,  let  me  tell  you  now,  that 
without  religion  it  will  he  cheerless  and  awful.  No  light  from 
heaven  will  irradiate  its  gloom.  Perhaps  a  circle  of  weeping 
relatives  may  stand  around  your  hed.  Perhaps  the  gentle, 
tremhling  hand  of  a  mother,  or  sister,  may  wipe  away  the  cold 
sweat  from  your  face.  But  what  will  this  avail,  if  you  have  no 
inward  peace,  no  interceding  Saviour,  no  reconciled  God,  no 
hope  nor  home  beyond  the  grave  ! 

You  say,  these  are  solemn  truths,  I  admit ;  but  still  I  cannot 
think  of  becoming  truly  religious  to-day.  I  must  defer  this  sub- 
ject for  tlie  present.  Then,  how  long  ?  Shall  it  be  one  year, 
or  ten  years  ?  Weigh  this  matter  well.  There  are  two  serious 
considerations  here  : 

The  first  is, — what  if  you  should  live  to  the  time  proposed, 
and  then  find  within  you  a  heart  more  stubborn  than  ever  ? 
What  if  that  time,  when  it  comes,  should  find  you  frantic  or 
senseless  with  disease,  or  bereft  of  all  your  faculties  by  some 
special  stroke  of  Providence  ?  What  if,  before  then,  God  should 
utterly  withdraw  his  Spirit,  and  leave  you  in  judicial  blindness, 
under  the  curse  of  a  reprobate  mind  ?  Your  damnation  would 
then  be  as  certain  as  though  you  were  this  moment  in  hell. 
"  So  I  gave  them  up  to  their  own  hearts'  lust,"  is  the  most  aw- 
ful language  that  has  ever  yet  been  spoken  by  Jehovah,  con- 
cerning any  of  the  human  race. 

But  there  is  a  second  very  serious  consideration  to  come  into 
the  account.  What  reason  have  you  to  presume,  that  your 
term  of  probation  will  last  ten  years,  or  one  year  longer  ?  Who 
has  given  you  a  guarantee,  that  it  will  last  another  hour  ?  "  What 
is  your  life  ? — it  is  even  a  vapour  that  appeareth  for  a  little  sea- 
son, and  then  vanisheth  away."  You  see  that  men  do  actually 
die,  in  every  possible  variety  of  circumstances ;  at  home,  in  the 
field,  on  journeys,  in  bed,  at  table.  From  the  common  scenes 
of  amusement,  of  business,  and  of  idleness,  how  many  are  un- 
expectedly summoned  into  eternity.  And  are  yon.  proof  against 
the  shafts  of  death  ?     Be  not  deceived.     The  hour  may  be  at 


HORTATORY.  385 

hand  when  some  fierce  disease  shall  thrill  through  your  frame 
and  choke  the  fountain  of  life.  To-day  you  may  be  strono-  in 
the  enjoyment  of  health,  to-morrow  the  color  of  your  cheek 
may  be  exchanged  for  a  mortal  paleness,  and  your  body  clothed 
in  the  attire  of  the  grave. 

I  know  it  is  painful  to  think  on  these  serious  subjects,  but 
they  must  be  thought  of.  What  will  it  avail  to  shut  your  eyes 
now  ? — the  light  of  eternity  will  force  them  open  ;  what  will  it 
avail  to  keep  these  things  out  of  mind,  for  a  few  days  ? — they 
must  come  home  to  your  bosom  shortly.  What  if  you  can  slum- 
ber now  in  sinful  security,  the  day  is  coming  when  you  cannot 
slumber.  You  cannot  slumber  amidst  the  confusion  of  dissolv- 
ing worlds.  You  cannot  refuse  to  hear  that  voice  which  will 
rend  the  tombs,  and  summon  the  dead  to  stand  before  the  Son 
of  Man.  Hearken,  then,  even  now,  to  the  admonition  of  heaven  ; 
"  If  thou  be  wise,  thou  shalt  be  wise  for  thyself;  but  if  thou 
scornest,  thou  alone  shalt  bear  it." 


49 


LETTERS. 


LETTER   I 


ON    BOOKS  AND   READING. 


Brig  Two  Friends,  at  sea,  Nov.  16,  1821. 
to  the  senior  class  in  the  theol.  sem.,  anbover. 

Gentlemen, 

After  a  week  of  incessant  tossing,  amid  restless  elements, 
I  am  able  again  to  sit,  and  hold  my  pen,  and  address  to  you  a 
few  thoughts,  which  the  providence  of  God  allows  me  no  other 
opportunity  to  communicate.  I  bless  his  name  that  the  pangs 
of  separation  from  the  beloved  scene  of  my  labors  and  enjoy- 
ments, may  be  alleviated  by  this  imperfect  intercourse  with 
friends  whom  I  have  left,  and  to  whom  my  heart  will  often  re- 
turn, with  undiminished  attachment,  during  the  season  of  my 
allotted  absence. 

In  the  directions  which  I  sketched  out  for  the  regulation  of 
your  studies,  I  promised  to  recommend  a  listofhooTis,  connect- 
ed with  the  department  of  my  labors,  to  be  read  at  such  seasons 
as  are  not  engrossed  by  regular,  classical  exercises,  and  the  writ- 
ing of  sermons.  This  list,  which  I  had  not  time  to  prepare,  in 
the  hurry  of  my  departure,  I  will  make  out  the  first  moments  of 
leisure  I  can  command.  The  rest  of  this  letter  I  will  devote  to 
some  desultory  thoughts,  on  the  general  subject  of  hooTis  and 
reading. 


390  BOOKS  AND  READING. 

A  preliminary  question  in  this  case  is,  what  is  the  proper  ob- 
ject of  reading  ?  The  answer  must  be,  certainly  it  is  not  to 
gratify  a  mere  fondness  for  books.  There  is  now  and  then  a 
man,  who  seems  to  be  in  a  kind  of  literary  reverie,  and  who 
reads  perpetually,  but  can  scarcely  tell  why  or  what  he  reads. 
Nor  is  the  spirit  of  literary  ostentation,  by  which  some  are  in- 
fluenced, any  more  becoming.  To  aim  high,  and  grasp  at  a 
wide  compass  of  intellectual  research,  is  a  laudable  characteris- 
tic in  any  young  man  ;  but  it  is  a  poor  ambition  that  aims  only 
at  the  reputation  of  being  a  great  reader. 

With  a  man  of  sense,  the  principal  object  of  reading  is,  the 
acquisition  of  knowledge,  for  his  own  benefit,  and  that  of  others. 
A  subordinate  object,  especially  with  a  young  minister,  may 
properly  be  the  formation  of  his  style.  And  to  a  man  of  more 
mature  age,  the  chief  advantage  derived  from  books  may  be, 
that  stimulus  of  the  intellectual  powers,  which  is  indispensable 
to  maintain  their  activity,  but  which  can  be  attained  only  by 
constant  intercourse  with  the  world  of  minds,  as  exhibited 
through  the  press. 

Bacon  says,  "  Reading  makes  a  full  man,  conversation  a 
ready  man, — writing  an  exact  man."  No  resources  of  genius 
can  qualify  a  man  for  eminent  usefulness,  unless  he  has  an  ex- 
tensive acquaintance  with  books.  Tlie  mind  of  Newton  might 
grope  its  way  through  a  wilderness,  untrodden  by  any  human 
foot ;  yet  a  convenient  road  would  greatly  facilitate  its  progress. 
Debar  such  a  man  from  access  to  the  labors  of  past  ages,  and 
wisdom,  at  more  than  "  one  entrance,"  would  be  shut  out. 
Let  him  debar  himself  from  the  use  of  books,  by  indolence  or  a 
misguided  judgment,  and  the  result  is  even  worse.  The  mind, 
for  want  of  food  and  exercise,  loses  its  energy,  and  passively 
submits  to  impressions  from  surrounding  objects  ;  and  we  cease 
to  look  for  expansion,  and  vigor,  and  capacity  for  manly  effort. 
To  vary  the  illustration, — it  would  be  no  more  reasonable  to 
presume  that  any  one,  without  the  aid  of  books,  may  become  a 
"  full  man,"  in  the  sense  of  Bacon,  than  to  suppose  that  the 
Mississippi  might  roll  on  its  flood  of  waters  to  the  ocean,  though 


BOOKS  AND  READING.  391 

all  its  tributary  streams  were  cut  ofF,  and  it  were  replenished  on- 
ly by  occasional  drops  from  the  clouds. 

Another  question  is, — what  is  the  proper  extent  of  reading? 
I  reply,  that,  in  this  age  of  book-making,  no  man  of  common 
sense  will  undertake  to  read  every  thing.  Nor  can  he,  in  de- 
termining what  is  worth  being  read,  commit  himself  to  the  guid- 
ance of  reviewers ;  and  still  less  can  he  confide  in  the  literary 
notices  of  booksellers.  The  scale  on  which  these  things  are 
conducted,  in  our  country,  is  by  no  means  so  exceptionable,  as 
in  some  others  ; — but  it  is  bad  enough.  Among  our  public  men 
there  are  some  who  conscientiously  decline,  in  every  case,  to 
recommend  a  book  beyond  their  knowledge  of  it,  and  honest 
conviction  of  its  merits.  Still  the  author  or  publisher  may  find 
men  of  facile  conscience,  who  will  give  a  name,  deemed  respect- 
able by  the  public,  commending  in  terms  of  unmeasured  appro- 
bation a  book,  which  they  never  read,  perhaps  never  saw. 

Nor  will  the  man  of  common  sense  be  in  danger  of  presuming 
that  the  most  important  books  for  him  to  read,  are  those  most 
recently  'published.  The  presumption  ought  to  be  the  other 
way,  unless  the  peculiarity  of  the  subject,  or  the  distinguished 
reputation  of  the  author,  in  any  case  form  an  exception.  There 
may  be  a  good  reason  for  reading  a  book  that  is  destined  to  be 
forgotten  in  ten  years  ;  but  such  a  reason  cannot  embrace  the 
whole  range  of  literary  wares  that  crowd  the  booksellers'  shops. 

But  how  is  the  inexperienced  student  to  know  the  relative 
value  of  a  book,  before  he  has  read  it  ? — Just  as  he  is  to  know 
the  relative  value  of  a  medicine,  before  he  has  taken  it.  In  both 
cases,  he  must  to  some  extent,  exercise  confidence  in  others, 
who  are  competent  to  give  him  counsel.  From  such  men  he 
can  generally  get  some  impartial  estimate  of  a  new  book,  suffi- 
cient to  answer  his  purpose,  instead  of  relying  on  those  who, 
from  mercantile  motives,  are  tempted  to.  overrate  its  value.  At 
any  rate,  if  he  is  in  doubt,  he  can  let  that  book  alone  for  the 
present,  and  read  some  of  those  elementary,  standard  works, 
that  have  stood  the  test  of  time,  and  concerning  which  he  has 
the  testimony  of  judges  perfectly  competent  and  disinterested. 


<VJ2  BOOKS  AND  READING. 

One  such  book,  distinguished  for  richness  of  thought,  may  con- 
tribute more  to  his  useful  stock  of  knowledge,  than  scores  of 
ephemeral  volumes.  If  I  may  be  allowed  here  to  speak  of  my  own 
experience,  as  a  theological  student,  I  would  say  that  to  Ed- 
wards on  the  Will,  which  I  read  at  three  several  times,  before  I 
entered  on  the  ministry,  besides  frequent  reviews  of  it  since,  I 
am  more  indebted  than  to  all  other  human  productions.  The 
aid  which  it  gave,  was  to  me  invaluable,  in  forming  my  intellect- 
ual habits,  in  fixing  my  doctrinal  opinions,  and  especially  in  cu- 
ring certain  tendencies  of  my  mind  to  Arminian  and  skeptical 
speculations,  by  showing  me  that  there  is  no  consistent  resting 
place  between  Calvinism  and  Atheism.  The  treatises  of  the 
same  profound  author  on  Original  Sin,  on  Virtue,  and  on 
God^s  Last  End,  etc.  though  less  decisive  in  their  influence  on  my 
mind  tiian  the  one  just  named,  were  nevertheless  more  impor- 
tant in  establishing  my  early  theological  views,  than  hundreds 
of  other  good  and  valuable  books,  which  I  have  read. 

In  general,  it  may  be  said  that  the  young  preacher,  in  deter- 
mining on  the  proper  extent  of  his  reading,  should  restrict  him- 
self to  books  of  real  merit ;  that  among  these,  he  should  give  the 
preference  to  such  as  have  the  most  direct  bearing  on  his  own 
sacred  work ;  and  that  in  regard  to  miscellaneous,  or  what  is 
termed  light  reading,  such  as  newspapers,  and  periodicals  of 
every  description,  he  should  religiously  confine  himself  within 
such  limits  as  are  consistent  with  other  paramount  claims  on  his 
time.  In  regard  to  works  of  fiction,  I  have  so  often  expressed 
my  views,*  that  there  can  be  no  necessity  for  repeating  them 
here.  But  the  danger  of  a  conscientious  minister,  who  is  fond 
of  books,  lies  much  more  in  another  direction,  namely,  in  suffer- 
ing himself  to  be  overwhelmed  by  that  flood  of  miscellany 
which  issues  from  the  modern  press,  till  he  is  carried  away  by 
the  current,  and  loses  the  control  of  his  time  and  his  mind. 

This  introduces  another  topic, — the  proper  rate  of  reading,  as 
to  rapidity. 

The  plodding  reader  makes  no  discrimination  here ; — but, 

*  See  page  191  of  this  volume. 


BOOKS  AND  READING.  393 

whatever  book  he  happens  to  have  in  hand,  feels  that  he  has 
done  nothing,  if  he  has  not  patiently  conned  it  over,  page  by- 
page,  to  the  end.  Now,  what  is  proper  on  this  point,  depends 
on  the  subject  of  the  book,  on  its  style,  on  the  acquisitions  of 
the  reader, — his  present  object  in  reading,  &;c.  In  the  early 
part  of  my  ministry,  the  two  prominent  treatises  advocating  in- 
fant baptism,  maintained  opposite  theories  on  some  important 
points.  It  was  necessary  to  read  both  ;  but  one  was  so  obscure 
in  style,  as  to  require  pains  and  patience  to  ascertain  the  mean- 
ing. The  other  was  so  perspicuous,  that  the  meaning  could 
not  be  mistaken,  and  no  attention  was  requisite,  which  was  in- 
consistent with  despatch  in  reading. 

There  are  cases  in  which  a  man  may  bestow  one  hour  on  an 
octavo  volume,  to  which  he  could  not  properly  devote  three 
days  ; — the  one  hour  of  time  is  fully  worth  all  the  profit  to  be 
derived  from  the  book.  The  subject  of  it  may  be  unimportant, 
— or  it  may  be  already  familiar  to  the  reader, — or  he  may  know 
that  the  author  is  incompetent  to  discuss  it  skilfully,  or  at  least 
in  a  manner  that  will  be  useful  to  him.  To  determine  then, 
how  much  time  I  should  devote  to  any  book,  I  must  judge  not 
merely  by  its  general  reputation,  but  also  by  the  prospect  of  its 
utility  to  myself.  If  I  am  confident  that  I  already  understand 
the  subject  discussed,  as  well  as  the  writer,  his  discussion  of  it 
will  be  of  little  use  to  me,  whatever  it  may  be  to  others.  But 
if  it  is  an  elementary  work,  written  by  a  great  author,  on  a  great 
subject ; — if  it  is  such  a  book  that  at  any  rate,  other  men  will 
constantly  refer  to  it,  as  of  standard  authority ;  if  especially,  it 
is  composed  on  a  plan  of  consecutive  argument,  so  that  each 
part  sustains  an  essential  relation  to  the  whole,  it  is  mere  trifling 
to  turn  over  its  leaves,  as  a  substitute  for  patient  reading. 

But  the  superficial  reader,  (as  you  must  be  aware,  if  you 
have  carefully  observed  different  sorts  of  men,)  is  as  far  from 
discrimination  as  the  plodder.  He  can  despatch  such  a  work  as 
Butler's  Analogy,  or  Edwards  on  the  will,  with  very  little  more 
attention  than  he  would  give  to  a  second-rate  volume  of  biogra- 
phy or  travels.  He  looks  at  a  book  long  enough  to  know  its 
.50 


394  BOOKS  AND  READING. 

author,  its  subject,  its  size  ;  and  then,  like  certain  fanatics,  who 
profess  to  know  the  state  of  a  man's  lieart  by  looking  in  his  face, 
he  is  prepared  to  give  the  character  of  that  book.  But  the  in- 
felicity is,  that,  in  pronouncing  judgment,  on  a  hasty  glance  at 
the  work,  he  is  liable  to  blunder  grossly,  as  to  its  merits,  and  the 
real  sentiments  of  its  author.  And  if  this  gift  of  blundering  hap- 
pens to  be  associated  with  the  gift  of  confidence,  so  that  what 
Paul  said,  in  a  certain  case,  "  We  know  that  we  have  knowl- 
edge,"— he  can  say  in  all  cases  with  reference  to  himself, — 
then  his  reading  amounts  to  very  little,  as  to  its  practical  advan- 
tage. He  may  look  at  or  look  over  hundreds  of  volumes,  not 
one  of  which  does  he  ever  patiently  read.  Ask  his  opinion 
concerning  any  of  these,  and  you  have  it  without  hesitation  ; 
but  the  only  conclusion  you  can  form  notwithstanding,  is,  it  may 
he  so,  and  it  may  not.  Would  you  know  exactly  how  it  is,  you 
must  depend  on  a  thorough  examination  by  yourself,  or  by  some 
one  on  whom  you  can  rely. 

This  sort  of  superficial  reader,  however,  is  often  safe  in  his 
random  statements,  from  the  fact  that  they  respect  authors, 
which  lie  out  of  the  range  of  common  reading.  In  some  alcove 
of  a  public  library,  he  finds  an  ancient  book  perhaps,  of  which 
there  are  not  five  copies  in  all  the  libraries  of  the  country.  He 
looks  it  over,  instead  of  reading  it,  and  then  quotes  it  as  author- 
ity for  important  facts  or  opinions, — presuming  that  however  in- 
correct his  representations  may  be,  they  will  almost  certainly  es- 
cape detection.  Doctor  Priestly  is  a  notable  example  of  the 
liberties  taken  by  this  heedless  and  inaccurate  class  of  men,  who 
speak  confidently  concerning  the  writings  of  others,  to  which 
they  have  given  only  a  superficial  attention.  In  compiling  his 
"  History  of  Early  Opinions," — though  he  exhibits  great  os- 
tentation of  learning,  and  though  the  object  of  his  work  required 
him,  in  good  faith,  to  go  directly  and  patiently  up  to  original 
sources  of  investigation,  it  is  apparent  from  his  own  acknowledg- 
ment, that  he  professedly  aimed  at  nothing  more  than  to  "  look 
carefully  through  "  the  chief  works  of  the  early  Christian  wri- 
ters :  while  he  excused  himself  for  so  much  reliance  on  "  mod- 


BOOKS  AND  READING.  395 

ern  writers," — because  his  task  must  otherwise  have  cost  too 
much  time.  It  were  well  if  all  the  dealers  in  ancient  lore,  who 
imitate  the  unscholar-like  haste  and  carelessness  of  Priestly, 
were  ingenuous  enough  to  confess  the  fact.* 

If  I  were  making  out  a  full  classification  of  bookish  men,  I 
might  remind  you  of  the  sanguine  reader,  though  he  is  com- 
monly much  akin  to  the  siiperficial.  He  is  never  in  doubt  con- 
cerning any  writer,  ancient  or  modern ;  but  can  give  you  an 
opinion  ofF-hand,  cnrrentc  lingua.  He  is  most  conspicuous, 
however,  for  his  opinions  of  new  books,  which  he  dashes  away 
at  once,  as  worthless,  or  eulogises  as  surpassing  all  others  in 
value. 

It  only  remains  to  give  a  few  suggestions  respecting  what  I 
will  call  the  judicious  reader.  His  habit  is  to  combine  mature 
reflection  with  reading,  because  the  end  at  which  he  aims,  is 
growth  in  practical  wisdom.  The  literary  epicure  may  read 
always,  and  read  every  thing,  without  making  solid  advances  in 
useful  knowledge.  Food  is  not  nourishment,  without  digestion. 
The  gormandizer  may  fill  his  stomach,  from  morning  to  night, 
with  all  the  varieties  of  the  table,  and  yet  be  but  the  skeleton 
of  a  man.  Thinking  is  essential  to  intellectual  growth.  With- 
out it,  you  may  accumulate  a  fund  of  other  men's  knowledge, 
but  it  will  never  become  your  oivn ;  of  course,  it  will  never  be 
classed  for  use,  nor  incorporated  into  that  system  of  practical 
wisdom,  which  gives  all  its  value  to  knowledge.     You  may 


*  Note  added  in  1833. — Among  the  men  of  kindred  spirit,  in  our 
own  country,  (though  not  a  native  of  it,)  is  one,  who  was  a  disciple 
of  Priestly,  and  with  much  less  of  magnanimity  than  he,  has  been 
more  cordially  devoted  to  the  cause  of  infidehty.  Regarded  as  a  lite- 
rary paragon  by  some,  who  have  given  unlimited  credit  to  his  high 
pretensions,  he  has  been  said  to  feel  no  scruples,  even  in  fabricating 
historical  facts,  to  answer  a  ptirpose  ;  but  taking  care  to  be  well  cov- 
ered by  the  veil  of  antiquitii,  which  he  knows  but  few  men  have  the 
means  of  tearing  away  ;  while  he  knows  also  that  these  men  have  too 
much  sober  employment  and  self-respect  to  notice  the  errors  of  a 
wrong-headed  old  man,  long  since  too  knowing  to  learn. 


396  BOOKS  AND  READING. 

recollect  that  the  author  of  the   Task  draws  out  this  distinction 
with  his  own  peculiar  felicity  of  manner. 

Knowledge  dwells 

In  heads  replete  with  thoughts  of  other  men  ; 

Wisdom,  in  minds  attentive  to  their  own. 

Knowledge,  a  rude  unprofitable  mass, 

The  mere  materials  witli  which  wisdom  builds. 

Till  smoothed,  and  squared,  and  fitted  to  its  place, — 

Does  but  encumber  what  it  seems  to  enrich. 

Knowledge  is  proud,  that  he  has  learned  so  much, 

Wisdom  is  humble,  that  he  knows  no  more. 

As  a  farther  illustration  of  these  views,  I  adduce  a  fact,  well 
known  doubtless  to  some  of  you,  that  a  late  distinguished  head 
of  one  of  our  first  colleges,*  often  mentioned  the  defect  of  his 
eyes,  as  attended  with  this  special  advantage,  that  it  compelled 
him  to  think  much.  And  a  gentleman  with  whom  I  am  inti- 
mately acquainted,  who  has  been  considered  as  standing  at  the 
head  of  his  profession  as  a  lawyer,  ascribes  it  to  the  weakness 
of  his  sight,  that  he  acquired  the  habit  o{  classifying  his  knowl- 
edge, so  that  he  could  conuiiand  it  for  use,  at  a  moment's  warn- 
ing ;  and  so  that,  in  ordinary  cases,  an  argument  in  court  cost 
him  no  labor  o( preparation.  On  the  other  hand,  through  want 
of  thinking,  a  man,  though  an  incessant  reader,  may  attain  just 
about  the  same  post  of  dignity,  and  fill  as  much  space  in  the 
scale  of  being,  as  the  ivorm  that  is  encased  in  the  cover  of  a  fo- 
lio. Some  age  or  two  hence,  it  may,  perchance  be  known  that 
he  did  exist. 

Two  or  three  brief  suggestions,  connected  with  the  preceding 
remarks,  deserve  some  attention.  One  is,  that  I  have  found 
the  advantage  to  be  derived  from  reading  a  book  much  increased, 
by  making  that  book  the  subject  of  conversation  with  a  friend 
or  a  small  circle  of  friends.  Such  an  intercommunication  may 
greatly  promote  knowledge  at  a  small  expense  of  time. 
Thought,  too,  delivered,  is  the  more  posses'd. 
Teaching,  we  learn,  and  giving,  we  receive. 

*  Dr.  Dwisht. 


BOOKS  AND  READING.  897 

I  presume  that  among  fellow  students  some  such  review 
of  their  reading,  if  reduced  to  system,  might  be  turned  to  good 
account. 

Another  suggestion  is,  that  in  reading,  tlie  pen  should  always 
be  at  hand.  I  do  not  mean  that  it  should  be  used  to  transcribe 
sentences  or  paragraphs,  for  this  will  rarely  be  done  by  a  wise 
man.  But  a  classification  of  chief  subjects  may  easily  be  made 
by  the  pen,  with  an  alphabetical  arrangement,  and  reference  to 
author  and  page,  so  that  in  a  few  years,  a  man  shall  have  an  in- 
valuable index  of  his  reading,  at  least  so  far  as  respects  books  in 
his  own  library.* 

But  the  most  important  use  of  the  pen  in  connexion  with 
reading,  is  to  record  the  thoughts  of  the  reader's  own 
mind.  Every  one  must  know  from  experience  that  there  are 
cases,  in  which  the  perusal  of  an  interesting  book,  increases, 
fourfold,  his  own  inventive  power.  The  single  thought  or 
trains  of  thought,  that  are  struck  out  in  such  moments  of  pro- 
pitious excitement,  ought  to  be  permanently  fastened  at  once 
by  the  pen,  for  future  use,  not  intrusted  to  Sibylline  leaves, 
"  Ne  turbata  volent  rapidis  ludidibria  ventis." 

My  final  suggestion  is,  that  the  profit  to  be  derived  from 
reading,  depends  much  on  the  habit  of  reviewing.  Thoughts 
must  have  opportunity  to  make  a  lodgement  in  the  mind, 
or  they  will  not  remain  there,  and  will  add  nothing  to  our 
stock  of  intellectual  furniture.  In  a  busy,  active  mind,  one 
thing  pushes  out  another,  and  nothing  is  permanently  impressed, 
without  some  pains  to  recall  and  deepen  a  first  impression. 
Hence,  on  an  average,  about  one  fourth  part  of  the  time  em- 
ployed on  books,  should  be  devoted  to  reviewing.  By  the 
adoption  of  a  proper  system,  with  the  aid  of  marginal  marks 
etc.  any  book  that  is  rich  in  matter,  and  written  on  a  method, 
may  be  reviewed  in  a  fiftieth  part  of  the  time  requisite  for  its 


*  This  point  I  have  touched  upon,  under  the  matter  of  Sermons ; 
— see  Lecture  18,  page  216. 


398  BOOKS  AND  READING. 

original  perusal ;  and  the  tenth  review  will  probably  be  more 
useful  than  the  first.  Of  course,  I  would  say,  if  it  is  not  worth 
reviewing  at  all,  it  was  not  worth  reading  at  all. 

I  a7n,  Gentlemen,  affectionately 

Yours,  ^c. — 


LETTER   II. 


BOOKS   AND  READING. 


TO  THE  MEMBERS  OF  THE   SENIOR    CLASS  IN    THE    THEOL.   SEM. 

ANDOVER. 

Gentlemen, 

In  fulfilling  the  promise  which  I  made,  to  mention 
a  list  of  books  deserving  of  your  attention,  in  the  present  stage  of 
your  preparation  for  the  ministry,  it  is  proper  to  say  that  the  ob- 
ject of  this  letter  is  a  much  more  restricted  one,  than  that  of  the 
preceding.  My  remarks  on  reading  generally,  had  respect  to 
books  of  the  useful  class,  on  all  sorts  of  subjects,  especially  on 
theology  and  religion.  Even  as  to  such  books  however,  there 
is  an  important  distinction  between  reading  and  study.  In  the 
latter  exercise,  strictly  understood  we  use  certain  books,  as  mere 
manuals  for  reference  which  we  never  think  of  rea(/z/7^; — while 
on  others  we  bestow  an  attention,  (as  in  the  sciences  we  do  on 
Euclid's  Elements,  or  Enfield's  Philosophy,)  which  impHes 
much  more  than  merely  that  we  have  read  them.  My  present 
design  does  not  require  me  to  recommend,  nor  to  mention  at  all, 
the  standard  works  on  Sacred.  Literature,  or  Systematic  Theol- 
ogy, or  Church  History ; — or  to  notice  any  of  the  books  which 
come  in  your  way  of  course,  as  text  books  or  classics  in  your 


400  BOOKS  AND  READING. 

regular  studies  ;  but  I  shall  keep  within  the  boundaries  of  a  sin- 
gle department,  and  advert  only  to  those  works  which  apper- 
tain, more  or  less  distinctly  to  Sacred  Rhetoric  and  Preaching. 
In  this  department  too,  1  shall  not  attempt  to  enumerate  all 
the  valuable  authors  which  you  may  find  leisure  to  consult  here- 
after, but  shall  chiefly  endeavor  to  name  such  as  are  worthy  of 
all  the  attention  which  you  can  bestow  on  them  in  the  Senior 
year,  at  the  Seminary,  recollecting  that  your  time  will  be  much 
engrossed  with  the  duties  of  the  Lecture  Room,  and  the  labor 
of  actual  composition. 

It  is  to  be  presumed  that  you  have  already  become  famihar 
with  many  of  the  books  I  shall  designate  ;  but  as  I  know  not  to 
what  extent  this  maybe  the  case  with  different  individuals,  each 
one  must  be  left  to  use  the  list,  according  to  his  own  leisure  and 
discretion.  Whenever  you  are  prepared  Xo  purchase  books  for 
your  own  permanent  use,  that  will  be  quite  another  concern. 
In  that  case  you  will  resort  to  hihUothccas  and  copious  cata- 
logues of  writers  in  various  departments,  or  with  more  safety 
still,  to  the  advice  of  those  who  have  experience  in  such  matters. 
A  pretty  extensive  list,  made  out  for  this  purpose,  you  may  find 
in  William's  Christian  Preacher  ;  and  a  much  moi'e  limited  one, 
designed  to  aid  our  own  students,  in  regard  to  their  early  pur- 
chases, is  inserted  at  the  close  of  the  Preacher's  Manual. 

While  I  trust  that  no  one  of  you  will  forego  his  prescribed 
studies,  or  his  daily,  devotional  reading,  for  the  sake  of  reading 
the  books  mentioned  below,  I  suppose  that  more  or  fewer  of 
them  may  be  read  by  all  ;  and  doubtless  some  of  them  will  be 
preferred  by  one,  and  some  by  another.  No  exact  classification 
will  be  aimed  at,  except  to  set  down  in  the  first  place,  some  au- 
thors on  the  theory  of  Rhetoric  in  general,  including  the  de- 
partment of  Taste ;  then,  some  on  Sacred  Rhetoric,  including 
Homiletics  and  Preaching ;  and  then  a  list  of  Sermons.     . 

RHETORIC   IN  GENERAL. 

Aristotle, — sometimes  called  the  Stagirite,  from  the  place 


BOOKS  AND  READING.  401 

of  his  nativity.  That  his  intellectual  powers  were  of  the  first 
order,  is  evident  from  the  fact  that  he  enjoyed  the  unbounded 
confidence  and  respect  of  such  men  as  Plato,  his  instructor,  and 
of  Alexander  the  Great,  his  pupil.  Pope  calls  him,  "  the 
mighty  Stagirite," — and  the  "  bold  Columbus  of  the  realms  of 
wit." — By  a  figure,  more  rich  perhaps  than  just,  Cicero  calls 
him,  "  That  river  of  flowing  gold"  (illud  flumen  orationis  aureum 
fundens  Aristoteles.)  Quintillian,  too,  pays  the  highest  tribute 
of  respect  to  his  genius.  His  treatise  on  Rhetoric  and  Poetry  has 
been  esteemed  the  most  perfect  of  any  thing  from  his  pen,  that 
has  reached  modern  times.  His  works,  however,  were  evident- 
ly intended  to  be  chiefly  intellectual  and  elementary  ;  and  this 
perhaps  accounts  for  the  great  obscurity  which  often  attends  his 
style. 

IsocRATEs.  In  the  life  of  this  Greek  rhetorician,  prefixed  to 
the  edition  of  his  works,  which  I  have  used,  it  is  stated  that, 
living  at  a  period  when  philosophy  and  eloquence  flourished  in 
Greece,  he  acquired  both  wealth  and  fame  as  an  instructor. 
The  first  men  in  the  country  were  his  associates,  and  their  sons 
became  his  pupils.  In  style,  he  was  much  more  copious  and 
sweet  than  Aristotle,  and  more  perspicuous, — but  so  fond  of 
elaborate  ornament,  especially  of  "  point  and  antithesis,"  that 
the  best  judges  have  never  regarded  him  as  a  good  model.  This 
is  particularly  true  of  the  most  finished  among  his  orations,  "  the 
Panegyric" — on  which  he  is  said  to  have  bestowed  the  labor  of 
ten  years.  I  cannot  think  that  more  than  a  very  moderate 
share  of  time,  can  properly  be  devoted  to  either  of  the  foregoing, 
by  a  Christian  student. 

LoNGiNus.  This  is  the  only  remaining  one  of  the  Greek 
rhetoricians,  that  I  have  time  to  name,  and  he  was  the  last  of 
that  number,  having  lived  in  the  third  century  after  Christ. 
His  treatise  on  "  the  Subhme," — (though  Dr.  Pearce  has  col- 
lected the  titles  of  twenty-five  works  that  were  ascribed  to  him,) 
is  the  only  product  of  his  genius  which  has  been  preserved  ; 
and  this  indeed  is  in  a  state  so  mutilated,  that  it  is  rather  a 
fragment  than  an  entire  work.  It  is  sufficient  however,  to  show 
51 


402  BOOKS  AND  REAniNG. 

US  why  its  author  enjoyed  in  Athens  so  exalted  a  reputation 
for  judgment  and  taste,  and  how  his  distinguished  erudition  oc- 
casioned him  to  he  cahed,  "  tlie  living  lihrary." 

Among  the  Latin  masters  of  rhetoric  and  oratory,  you  will 
expect  me  of  course  to  name,  first  of  all, — 

Cicero.  And  I  need  do  little  more  than  name  him,  because 
you  have  read  his  Select  Orations,  and  I  presume  his  De  Ora- 
tore,  in  the  schools  : — and  as  to  his  rhetorical  works  generally, 
you  already  know  my  opinion  of  their  value,  and  what  is  more, 
you  know  that  there  is  but  one  opinion  on  that  point  among  lite- 
rary men. 

QuiNTiLLiAN.  Of  his  Listitutcs  it  is  only  necessary  to  say, 
that  this  is  the  great  thesaurus  of  modern  works  on  rhetoric  and 
criticism.  It  is  to  be  hoped  that  some  Christian  scholar  will, 
before  long,  prepare  a  judicious  selection  from  this  standard,  clas- 
sical work,  for  the  use  of  Colleges,  and  of  all  who  wish  for  ac- 
cess to  such  a  book. 

DioNYSius  Halicarnassus.  This  rhetorician  lived  a  little 
before  the  Christian  era.  He  possessed  respectable  powers  of 
discrimination,  and  has  been  classed  by  Quintillian  and  other 
writers,  among  the  distinguished  Latin  critics.  A  student  of  or- 
atory, however,  will  derive  less  advantage  from  reading  him, 
than  from  either  Cicero  or  Quintillian. 

Horace.  I  name  him  only  for  the  sake  of  saying  that  in 
his  Art  of  Poetry,  a  work,  as  you  know,  of  only  a  ^ew  hundred 
lines,  there  is  more  sound  sense,  and  sagacious  criticism,  than 
ever  were  embodied  within  the  same  compass,  in  any  language. 

Vossius.  His  Instit.  Orator,  is  well  worthy  of  examina- 
tion, excepting  the  parts  on  technical  rhetoric.  Blair  speaks  of 
him  rather  cavalierly  ;  but  he  was  greatly  the  superier  of  Blair 
in  learning,  especially  in  regard  to  the  philosophy  of  language. 

Ward.  His  Lectures  on  Oratory  were  designed  to  exhibit 
a  systematic  view  of  the  subject.  Notwithstanding  the  air  of 
formality  which  prevails  in  them,  and  the  somewhat  servile  fol- 
lowing of  ancient  systems,  they  hold  a  respectable  rank  among 
English  works  of  this  class. 


BOOKS   AND  READING.  403 

Lawson's  Lectures.  These  possess  much  the  same  charac- 
ter with  the  foregoing,  except  that  they  have  less  compass  and 
weight  of  matter  than  those  of  Ward. 

Blair.  His  Lectures,  on  their  first  pubhcation,  had  a  degree 
of  popularity  to  which  they  were  hardly  entitled,  on  the  score 
of  originality  and  discrimination.  But  they  are  a  judicious  com- 
pilation of  the  best  precepts  on  Rhetoric.  In  my  opinion,  un- 
der the  vaccinations  of  public  taste  in  our  country,  they  are  now 
regarded  with  less  respect  than  they  deserve  ;  although  in 
acuteness  of  philosophical  research,  they  are  far  inferior  to  the 
standard  work  of  Campbell  on  the  subject  of  rhetoric. 

Kames.  I  make  the  same  remark  as  on  Blair,  respecting  the 
earlier  and  later  reputation  of  this  author  among  the  scholars  of 
our  country.  I  am  not  aware  of  any  good  reason  why  his  El- 
ements of  Criticism,  a  work  which  certainly  abounds  with  many 
rich  remarks,  should  be  so  little  read  as  it  is  at  the  present 
time. 

Ogilvie.  His  work  on  Original  Composition,  though  not 
designed  to  exhibit  a  system  of  rhetorical  precepts,  is  a  philo- 
sophical treatise  on  style,  elaborate  indeed,  and  somewhat  ob- 
scure, but  comprising  many  thoughts  of  great  value. 

I  will  next  mention  a  few  books  in  the  general  department 

OF  TASTE. 

Burke.  His  treatise  on  the  Sublime  and  Beautiful,  \ike 
every  thing  else  emanating  from  the  same  profound  genius,  is 
well  worthy  of  being  read. 

Alison  on  Taste.  A  charming  book  ;  the  best  on  the  sub- 
ject, in  any  language  ;  though  there  is  a  great  failure  of  the 
author,  in  not  making  the  application  of  his  theory  to  the  most 
valuable  ends. 

Addison.  You  are  well  aware  of  the  views  which  I  enter- 
tain concerning  his  general  character  as  a  writer.  In  respect  to 
the  purposes  which  I  have  now  in  my  eye,  you  can  hardly  find 
any  thing  more  worthy  of  being  read,  for  the  cultivation  of  your 
own  taste,  than  his  papers  in  the  Spectator,  on  Imagination,  and 
his  criticisms  on  the  genius  of  Milton. 


404  BOOKS   AND   READING. 

Beattie.  Besides  that  part  of  bis  works  which  is  professed- 
ly on  the  theory  of  Rhetoric,  you  will  find  in  his  volumes,  many 
discussions  of  correlate  subjects,  which  will  very  amply  compen- 
sate a  thorough  perusal.  Over  and  above  that  richness  of  thought, 
which  you  would  naturally  expect  in  an  author  of  distinguished 
genius,  there  is  a  vivacity,  precision,  and  general  felicity  in  his 
writings,  which  attaches  great  merit  to  them,  if  read  merely  as  a 
model  of  style. 

Dugald  Stuart.  Those  parts  of  his  philosophical  writings 
which  respect  Memory,  Imagination,  and  Taste,  are  distin- 
guished by  those  qualities,  which  would  be  expected  from  his 
powerful  mind,  and  may  render  important  aid  to  the  student  of 
rhetoric. 

Brown.  The  same  remark  is  applicable  to  those  lectures 
of  this  eminent  professor,  which  respect  the  Philosophy  of  the 
Emotions. 

Harris.  Among  literary  men  he  is  chiefly  known  as  the 
author  of  Hermes,  a  work  of  much  philological  acuteness.  His 
Philosophical  Arrangements,  though  not  directly  on  Grammar 
or  Rhetoric,  contains  many  valuable  thoughts  on  the  philosophy 
of  style. 

Glassii  Philologia  Sacra,  a  work  on  Sacred  grammar  and 
rhetoric,  exhibits  the  result  of  great  industry  in  the  writer.  It 
is  especially  valuable  for  its  classification  and  elucidation  of  the 
Figures,  contained  in  the  sacred  writings. 

Warton.  In  his  strictures  on  the  genius  and  writings  of 
Pope  he  has  shown  himself  to  possess  respectable  powers  in  the 
department  of  criticism. 

Fenelon.  I  mention  him  in  this  connexion,  only  to  recom- 
mend to  you  his  Letter  to  the  French  Academy.  Whatever 
he  has  written,  exhibits  evidence  that  eminent  piety  may  be  as- 
sociated with  an  ethereal  taste. 

Melmoth.  In  his  Fiizoslorne's  Letters,  and  Dialogue 
concerning  Oratory,  you  will  find,  besides  many  judicious  re- 
marks on  the  art  of  composition,  many  very  respectable  speci- 
mens of  fine  writing. 


BOOKS  AND  REABING.  405 

Gregory.  His  Letters  on  Literature,  Taste,  and  Compo- 
sition, addressed  to  his  son,  show  him  to  have  been  a  man  of 
good  sense,  and  of  very  extensive  acquaintance  with  the  best 
authors.  His  work  is  designed  to'comprise  a  brief,  systematic 
view  of  the  subjects  which  he  professes  to  discuss. 

Instead  of  increasing  this  list,  as  might  easily  be  done,  I  shall 
proceed  to  name  a  few  books  on  Sacred  Rhetoric. 

Basil,  Chrysostom,  Augustine.  The  first  elegant,  the 
second  often  very  eloquent,  the  third  pious,  sometimes  fanciful, 
often  eloquent.  I  name  these  only  among  the  ancient  christian 
preachers,  as  I  think  them  most  valuable  for  the  purpose  I  have 
in  view.  Chrysostom,  in  his  Treatise  on  the  Priesthood,  and 
Augustine  in  his  De  Doctrina  Christiana,  have  many  useful 
precepts  on  the  sacred  work.* 

Erasmus  De  Rationc  Concionandi  deserves  to  be  read  as 
the  work  of  a  scholar  and  a  man  of  good  sense.  Though  he 
had  no  claims  to  the  magnanimity  that  distinguished  some  of  his 
great  cotemporaries,  especially  the  German  Reformer,  all  his 
writings  that  I  have  read,  exhibit  genius  and  learning.  He  had 
very  just  views  concerning  the  preacher's  work. 

Abbe  Maury.  His  treatise  on  Pulpit  Eloquence,  since  it 
was  translated  into  English,  has  been  rewritten  by  the  author  in 
French,  and  much  enlarged.  I  have  been  informed  by  educat- 
ed Frenchmen,  that  in  his  day,  he  held  a  first  rank  amono-  the 
preachers  of  his  country,  for  genius  and  eloquence.  His  book 
certainly  embodies  many  very  excellent  remarks,  not  only  on 
oratory  in  general,  but  especially  on  Preachers  and  Preaching 
in  different  periods  and  countries. 

Fenelon's  Dialogues.     Dr.  Doddridge,  speaking  of  this  lit- 

*  The  necessity  of  enlarging  on  the  character  of  these  ancient 
preachers,  is  superseded  by  the  publication  of  my  Lectures  on  Homi- 
letics  in  which  they  are  often  mentioned,  especially  in  Lect.  Ill,  Ou 
the  History  of  the  Pulpit.  For  the  same  reason,  in  pre[)aring  this  let- 
ter for  the  press,  I  omit  all  remarks  on  Poeliij,  and  the  Poets,  as  I  have 
no  room  for  enlargement  here,  on  what  is  said  in  the  Lectures,  though 
very  briefly,  at  page  188. 


406  BOOKS   AND  READING. 

tie  work  of  the  Archbishop  of  Cambray,  calls  it,  "  his  incom- 
parable dialogues  on  eloquence,  which,  (he  says)  may  God  put 
it  into  the  hearts  of  our  preachers  often  and  attentively  to  read." 
And  Dr.  Williams,  speaking  of  this  work,  says,  it  is  "  deserved- 
ly mentioned,  by  many  writers  of  eminence,  with  a  sort  of  re- 
spect bordering  on  veneration."  It  is  much  to  be  regretted 
that  a  man,  who  was  himself  a  pattern  of  apostolic  eloquence  in 
the  pulpit,  should  have  left  almost  no  sermons  for  publication. 

Campbell.  His  Lectures  on  Pulpit  Eloquence,  are  almost 
the  only  work  in  which  a  respectable  attempt  is  made,  to  ex- 
hibit something  like  a  systematic  arrangement  of  principles  re- 
specting the  composition  of  Sermons.  In  his  Lectures  on  the 
Pastoral  Office,  he  often  dilates  with  much  interest  and  ability, 
on  the  chief  topics  of  the  other  work.  Both  of  these  books, 
like  every  thing  else  from  the  pen  of  the  same  judicious  writer, 
are  well  worthy  of  being  read.* 

Bishop  Wilkins.  His  little  treatise  on  Prayer  and  Preach- 
ing was  esteemed  an  elementary  work  in  its  day.  It  contains 
some  hints  that  may  be  valuable  to  a  young  preacher. 

Baxter's  Reformed  Pastor.  This  deserves  to  be  read 
more  than  once  by  every  candidate  for  the  holy  ministry.  The 
fire  of  sacred  eloquence,  which  continually  glowed  in  the  heart 
of  its  author,  imparted  a  pungency  and  unction  to  his  exhorta- 
tions, which  give  them  direct  access  to  the  hearts  of  others. 
This  book  is  not  designed  to  be  a  didactic  treatise  on  Preach- 
ing, so  much  as  to  arouse  preachers  to  a  sense  of  the  awful 
magnhude  of  their  work;  —  it  ought  to  be  read  once  a  year,  by 
every  young  minister  who  would  learn  to  preach  well. 

Claude.  His  Essay  on  the  Composition  of  a  Sermon, 
though  it  contemplates  an  arrangement  too  artificial  to  be  fol- 
lowed by  a  preacher  of  good  taste,  and  good  inventive  powers, 
suggests  many  hints  from  which  he  may  derive  advantage. 

Dr.  Gregory,  On  the  Composition  and  Delivery  of  a  Ser- 


*  His  Philosophy  of  Rhetoric,  I  have  omitted  in  the  foregoing  list, 
as  it  is  a  classic  in  the  Seminary. 


BOOKS  AND   READING.  407 

771071.  Though  few  of  his  thoughts  are  original,  he  has  given 
an  outline  of  precepts  on  Preaching,  which  is  worthy  of  him- 
self as  a  man  of  good  sense,  and  extensive  acquaintance  with 
books  and  men. 

Smith's  Lectures.  The  author  was  a  serious,  devout  man, 
evangelical  in  sentiment,  and  doubtless  a  faithful  minister  of 
Christ.  He  has  touched  upon  the  most  important  topics  rela- 
tive to  the  duties  of  the  sacred  office  ;  but  in  his  mode  of  treat- 
ing subjects,  he  is  rather  diffuse  and  declamatory  than  intellect- 
ual and  instructive. 

FoRDYCE,  in  his  A7't  of  jpreachi7ig,  has  discussed  many  of 
the  subjects  appertaining  to  Sacred  Rhetoric,  in  a  style  rather 
flowing  and  popular  than  strong  or  discriminating.  Though  he 
belongs  to  the  class  of  desultory  writers,  he  is  worth  reading. 

Swift's  Letter  to  a  Young  Clergyman,  on  the  office  of  a 
christian  preacher,  and  also  his  Letter  to  the  Earl  of  Oxford, 
on  the  English  language,  contain  some  good  thoughts  expressed 
in  his  characteristic  manner.  Of  his  works  generally,  if  I  were 
to  express  an  opinion  here,  it  would  be,  that  they  exhibit  a  pure 
and  simple  English  style,  while  the  thought  is  often  offensive  by 
a  gross  vulgarity,  as  unpardonable  as  it  is  unaccountable  in  a 
man  who  sustained  the  sacred  office. 

Rollin's  Belles  lettres.  So  far  as  this  work  respects  the 
department  of  taste  generally,  and  particularly  that  of  Sacred 
Rhetoric,  it  is  well  worthy  of  being  read. 

Edwards'  Preacher  and  Hearer.  This  work  is  now  very 
little  known  ;  but  it  was  written  by  a  man  of  extensive  reading, 
and  of  very  just  views  respecting  the  christian  ministry. 

Massillon's  Charges.  Though  these  are  adapted  especially 
to  the  Catholic  ministry,  they  contain  thoughts  which  are  im- 
portant to  the  christian  preacher  of  every  communion,  and  in 
all  periods  of  the  church. 


408  BOOKS  AND  READING. 


SERMONS. 


Latin  and  Greek  Fathers.  You  are  already  aware  that 
there  are  in  my  view  imperative  reasons  why  every  young  min- 
ister should  read,  to  a  greater  or  less  extent,  the  Homilies  of 
these  Fathers.  I  deem  it  unnecessary  to  enlarge  in  respect  to 
the  three  that  I  have  already  mentioned  in  this  letter  ;  and  will 
barely  add,  that  Gregory  Nazianzen  has  always  been  reckoned 
among  the  first  preachers  of  the  ancient  church. 

English  Fathers.  The  work  with  this  title,  in  the  Li- 
brary of  the  Theological  Seminary,  consisting  of  biographical 
notices  of  the  Fathers,  and  selections  from  their  writings,  you 
will  find  well  worthy  of  your  attention,  though  but  a  part  of 
these  volumes  is  devoted  to  sermons. 

In  the  enumeration  which  follow's,  it  is  not  my  design  to 
mention  all  the  preachers  of  the  British  nation,  nor  even  all  who 
were  distinguished  in  their  day;  as  no  theological  student  can 
aftbrd  to  read  all  the  English  Sermons  that  have  been  published; 
much  less  can  he  aftbrd  to  do  this  in  his  Senior  year. 

Howe.  Doddridge  says  "  He  is  on  the  wlwle,  one  of  the 
most  valuable  writers  in  our  language,  or  I  believe  in  the  world. 
His  best  pieces  are.  The  Blessedness  of  the  Righteous,  Delight- 
ing in  God,  Enmity  and  Reconciliation,  Redeemer's  Tears  and 
Dominion,  Some  Funeral  Sermons,  and  part  of  his  Living  Tem- 
ple are  most  excellent." 

Flavel.  a  holy  unction  pervades  his  discourses,  so  that 
whatever  they  want  in  elegance  of  diction,  is  more  than  com- 
pensated by  the  heavenly  spirit  which  they  exhibit. 

Barrow.  None  of  his  cotemporaries  were  superior  to  him  in 
point  of  exuberant  genius  and  learning.  His  sermons  have  of- 
ten been  studied,  for  their  richness  of  matter  and  fertility  of  rhe- 
torical illustration. 

Bates  and  Jeremy  Taylor.  These  were  among  the  first 
preachers  of  their  age;  they  were  decidedly  evangelical  in  sen- 
timent, and  their  style  was  distinguished  by  the  charms  of  im- 
agination. 


BOOKS  AND   READING.  409 

TiLLOTSoN.  In  point  of  genius  he  probably  was  not  equal 
to  some  of  his  coteraporaries  in  the  ministry,  especially  Barrow, 
Owen,  and  Baxter  ;  but  his  finished  education  and  the  early 
efforts  to  which  he  was  called,  as'  a  court  preacher,  gave  to  his 
discourses  the  intellectual  character  for  which  they  are  distin- 
guished. Some  of  his  sermons  against  Atheism,  and  against 
Romanism,  which  were  called  for  by  the  errors  of  the  age,  are 
distinguished  by  a  severity  of  argument,  almost  without  a  paral- 
lel in  the  history  of  the  pulpit.  In  his  general  strain  of  preach- 
ing, he  was  didactic,  making  his  chief  sources  of  argument,  the 
Bible  and  common  sense.  His  divisions  are  not  multiplied  to 
so  great  an  extreme,  as  had  been  customary  before  his  time  ; 
but  they  are  often  cumbersome  and  wanting  in  perspicuity. 
On  the  whole,  his  style  is  not  distinguished  for  strength  nor  har- 
mony. His  figures  are  of  the  cool  and  protracted  kind,  such  as 
comparison,  instead  of  metaphor  and  personification  ;  and  he 
cannot  be  called  eloquent  in  the  higher  sense  of  that  word.  His 
conclusions  are  wanting  in  fervor  and  pungency,  and  none  of 
his  sermons  are  such  as  could  properly  be  called  revival 
sermons. 

South.  His  temper  was  haughty,  harsh,  jealous,  vindictive  ; 
rendered  more  unamiable,  doubtless,  by  the  spirit  of  the  times. 
His  controversial  discourses,  are  often  marked  by  a  bitter  cen- 
soriousness.  His  piety  seems  rather  to  have  the  professional 
cast,  than  the  vital  warmth  of  Flavel  and  Howe.  His  sermons 
are  rather  ethical  than  doctrinal  or  evangelical ;  his  divisions  are 
both  textual  and  topical, — but  often  multiplied  and  subdivided 
so  as  to  make  confusion.  His  reasoning  is  rather  rhetorical 
than  logical,  but  his  conclusions  fail  entirely  as  to  pungency  of 
appeal  to  the  conscience.  His  style  has  much  originality,  and 
strength,  and  vivacity  of  illustration.  In  figures,  as  well  as  sin- 
gle words,  he  often  has  the  coarseness  as  well  as  the  vigour  of 
Shakspeare.  In  his  sarcasm  and  levity  of  expression,  was  ver- 
ified the  proverbial  remark,  "  The  preacher  that  makes  others 
laugh,  will  seldom  make  himself  respected." 

Leighton.  He  was  a  man  of  elevated  piety,  and  sound 
52 


410  BOOKS  AND  READING. 

learning  ;  and  shone  as  a  preacher  of  the  Gospel,  among   the 
distinguished  lights  of  the  seventeenth  century. 

BRITISH   PREACHERS   OF  THE  EIGHTEENTH  CENTURY. 

Watts.  In  style  he  was  rather  poetical,  easy,  flowing,  and 
fervent.  A  spirit  of  deep  piety,  and  of  religious  solemnity  mns 
through  all  his  sermons,  which  are  characterized  also  by  good 
sense  and  a  lucid  arrangement. 

HoRNE.  There  is  a  charming  simplicity  of  sentiment  and 
style  in  the  sermons  of  this  prelate,  which  renders  his  sermons 
interestino;  to  intelligent  readers. 

Doddridge.  The  characteristics  ascribed  to  the  foregoing 
preacher  belong  to  Doddridge,  and  he  has  besides  evangelical 
discrimination. 

John  Newton.  He  was  distinguished  by  a  native  discrimi- 
nation of  taste,  which  in  some  measure  atoned  for  the  defects  of 
his  education.  His  style,  besides  simplicity,  possesses  vivacity 
and  warmth,  which  render  it  very  safe  to  be  read  as  a  model. 

Whitefield.  The  sermons  of  his  that  are  published  from 
short  hand  notes,  fall  immeasurably  short  of  his  great  fame  as  a 
pulpit  orator.  In  sentiment  they  are  evangelical,  and  in  lan- 
guage very  simple,  but  they  contain  no  povverful  movement  of 
thought. 

Paley.  It  has  always  been  difficult  for  me  to  explain  why 
a  preacher  of  his  profound  understanding,  should  have  written 
sermons  of  so  ordinary  a'character.  They  correspond  but  very 
poorly  with  the  rich  and  original  style  of  thinking  in  which  he 
executed  his  other  works. 

Blair.  The  style  of  his  sermons  has  many  attractions  ;  and 
though  deformed  by  occasional  inaccuracies,  not  to  have  been 
looked  for  in  a  professed  critic,  it  is  on  the  whole,  perspicuous, 
and  elegant.     Its  great  fault  is  want  of  evangelical  fervor. 

Erski.ve.     One  of  the  patriarclis  of  the  Scotch  church.    His 
sermons  are  instructive  and  evangelical  to  a  high  degree. 
McLaurin.     His  sermons  are  excellent. 


BOOKS  AND  HEADING.  411 

GiSBORNE,    "]       All  distinguished  for  evangelical  sentiment, 
Jay,  "lucid    arrangement   of   matter,    and    a    style 

Bradley,      f  which    preserves  a  happy  medium  between 
Venn,  J  the  dry  and  phlegmatic,  on  the  one  hand,  and 

the  declamatory  on  the  other. 

Chalmers.  He  is  distinguished  for  weight  of  thought,  gen- 
eral correctness  of  doctrinal  views,  and  a  strong  current  of  emo- 
tion, which  have  given  him  a  rank  among  the  most  popular 
preachers  of  the  age.  His  style,  however,  has  many  peculiari- 
ties, which  render  it  improper  to  be  imitated  by  young  preachers. 
Robert  Hall.  He  has  justly  been  reckoned  among  the 
greatest  men  of  his  day.  In  his  common  discourses  to  his  con- 
gregation, though  unwritten,  he  is  said  to  have  been  simple,  ear- 
nest, and  often  eloquent  to  a  high  degree.  The  few  occasional 
sermons  which  he  wrote  out,  for  publication,  though  they  ex- 
hibit an  elevated  and  occasionally,  sublime  movement  of  thought, 
are  too  stately  and  elaborate  in  point  of  composition,  to  be  prof- 
itable to  any  other  than  very  intelligent  hearers. 

Fuller.  I  have  been  accustomed  to  regard  him  as  the 
greatest  British  theologian  of  the  last  century.  His  strength  lay 
rather  in  doctrinal  and  practical  discussion  than  in  powerful  im- 
pression as  a  preacher. 

Instead  of  going  farther  in  particular  description,  I  shall  only 
add  a  few  more  British  preachers,  some  of  whom  are  excellent, 
and  all  worthy  to  be  read,  though  possessing  various  degrees 
and  kinds  of  merit :  viz.  Robert  Walker,  Burder,  Cooper, 
Cecil,  Robinson,  Alison.  The  last  of  these  is  little  more 
than  an  elegant  essayist :  the  last  but  one,  in  his  better  days, 
was  a  fine  model  of  popular  address  to  unlearned  hearers. 

FRENCH  preachers. 

Of  these,  I  shall  barely  name  a  few  of  the  most  distinguished ; 
such  as  Massillon,  Saurin,  Fenelon,  Bourdaloue, Bossuet, 
Flechier.  The  three  first  of  these  were  more  decided  and 
distinct  in  their  exhibition  of  christian  truth,  than  any  other  of 


412  BOOKS  AND  READING. 

the  French  preachers ;  and  in  these  respects,  Saurin  stands 
higher  than  the  other  two.  While  he  is  scarcely  inferior  to  any 
of  the  rest  in  point  of  eloquence,  he  is  superior  to  them  all  in 
doctrinal  instruction.  While  the  mode  of  preaching  adopted  by 
Fenelon,  was  very  favorable,  (in  a  man  of  his  talent  and  great 
industry,)  to  strong  impression  in  the  pulpit,  it  has  debarred  the 
world  from  the  privilege  of  reading  his  discourses,  very  few  of 
W'hich  were  committed  to  paper. 

AMERICAN   PREACHERS. 

These  I  must  mention  very  briefly.  My  object  is  not  to 
name  all  those  who  have  preached  with  reputation  and  use- 
fulness, and  whose  printed  discourses  have  been  esteemed  as 
very  valuable,  but  those  whose  sermons  may  be  especially  use- 
ful to  students  in  theology  and  young  ministers. 

President  Edwards.  Wliile  there  was  nothing  specially 
attractive  in  his  manner,  and  his  style  had  considerable  faults, 
he  was  scarcely  less  eminent  on  the  whole  as  a  preacher,  than 
he  was  as  a  metaphysician.  The  chief  characteristics  of  his 
sermons,  were  w'eight  of  matter,  strength  and  clearness  of  logical 
arrangement,  and  powerful  appeals  to  conscience,  by  the  exhi- 
bition of  divine  truth.  His  intellectual  habits  were  those  of 
close  and  abstruse  argument ;  but  his  exhibitions  from  the  pul- 
pit were  evangelical  and  biblical,  not  philosophical,  nor  philo- 
logical. Scarcely  a  verbal  criticism  is  to  be  found  in  all  his  dis- 
courses, though  he  was  abundantly  competent  to  the  elaborate 
investigations  of  criticism.  His  habit  was  to  carry  his  hearers 
with  implicit  deference  to  the  Bible,  and  teach  them  to  ask, 
what  has  God  said.  He  was  a  workman  that  needed  not  to  be 
ashamed,  rightly  dividing  the  word  of  truth.  The  divisions  of 
his  discourses,  though  often  excessively  multiplied,  in  conformity 
with  the  taste  of  the  Puritan  Fathers,  are  in  general  strictly 
logical.  His  aim  was  to  reach  the  conscience,  through  the  un- 
derstanding, and  his  power  over  the  hearts  of  his  hearers,  arose 
from  his  deep  knowledge  of  himself  as  a  man  and  a  sinner,  and 


BOOKS   AND  READING.  413 

preeminently  from  his  deep  views  in  experimental  religion,  and 
his  deep  christian  feeling. 

His  eloquence  was  not  that  of  Massillon  nor  of  Whitefield  ; 
it  was  the  power  of  thought  presented  with  lucid  arrangement, 
with  simplicity  and  fervor  to  his  hearers.  Since  the  day  of 
Pentecost,  no  sermons  have  ever  been  attended  with  a  solemni- 
ty of  impression  on  an  assembly  more  deep,  and  at  times  over- 
whelming, than  were  those  of  Edwards. 

Davies.  With  powers  for  discrimination  and  profound  re- 
search much  inferior  to  those  of  Edwards,  he  had  a  much  more 
popular  address  in  the  pulpit.  His  style,  though  sometimes  dif- 
fuse, has  an  easy,  flowing,  pungent  eloquence,  which  certainly 
wins  its  way  to  the  hearts  of  hearers.  The  tyros  of  the  ministry, 
who  have  imagined  that  skill  and  power  in  preaching  are  a  re- 
cent discovery,  resulting  from  improvements  in  intellectual  Phi- 
losophy, might  derive  some  lessons  of  humility  from  studying 
the  sermons  and  character  of  Davies  and  Edwards. 

Bellamy.  He  was  the  Boanerges  of  the  American  pulpit; 
evangelical,  lucid,  strong,  pungent,  instructive.  He  and  the 
elder  Edwards,  cotemporaries  and  intimate  friends,  were  owned 
of  God  as  eminent  instruments  in  promoting  the  salvation  of  sin- 
ners. They  were  fellow-laborers,  too,  in  contending  earnestly 
and  successfully  for  the  faith,  against  the  encroachments  of  er- 
ror ;  and  in  establishing  the  New  England  churches  in  the  pu- 
rity, unity,  and  evangelical  order  which  they  have  so  happily 
enjoyed. 

Of  the  few  remaining  authors  of  sermons,  which  I  have  room 
to  mention,  (having  already  much  exceeded  the  intended  limits 
of  this  letter,)  the  great  advantage  which  you  will  derive  from 
reading  some  of  them,  consists  in  their  clear  and  instructive  dis- 
cussion of  christian  doctrines ;  such  are  Hopkins,  Smalley, 
Emmons,  Witherspoon,  Griffin,  (especially  his  Park-street 
Lectures).  Others  you  may  read  with  profit,  with  a  view  either 
to  argumentative  discussion,  or  to  various  other  general  charac- 


414  BOOKS   AND  READING. 

teristics  of  pulpit    discourses.     Such    are   Tappan,  Dwight, 
Lathrop,  Kollock,  Perkins,  Keith.* 

I  am,  Gentlemen,  very  affectionately 

Yours,  SfC. 
Charleston,  S.C.  Dec.  1821. 


*  To  these,  I  might  now  add  [1833]  a  consideral)le  number  of  Ser- 
mons of  more  recent  puhhcation,  and  of  great  value;  but  as  brevity  is 
indispensable,  I  will  name  only  those  of  Dr.  Payson. 

For  the  sake  of  brevity,  too,  the  list  of  books  which  was  mentioned 
in  the  close  of  this  Letter,  belonging  to  the  department  of  Spiritual 
Classics,  is  omitted  here,  as  I  perceive  that  the  same  sort  of  books  are 
referi'ed  to  in  the  Letter  which  follows  this. 


LETTER   III. 

RHETORICAL  STUDIES  IN  SENIOR  YEAR. 


TO  THE  MEMBERS  OF  THE   SENIOR    CLASS   IN    THE    THEOL.   SEM. 
ANDOVER. 

Gentlemen, 

It  4s  my  duty  to  submit  without  repining  to  the  painful  allot- 
ment of  Providence,  which  cuts  me  off,  for  the  present,  from 
the  circle  of  friends,  and  the  objects  dearest  to  my  heart,  and 
sends  nie  away  to  sojourn  among  strangers.  For  myself,  I 
would  derive  consolation  from  the  lessons  of  experience,  in 
which  I  have  been  taught  that  sacrifices  of  personal  feeling 
which  cost  the  severest  struggles,  are  often  most  salutary  in 
their  influence.  So  far  as  I  may  be  enabled  to  use  my  pen,  I 
shall  hope  to  employ  it  in  rendering  some  aid  to  the  studies  of 
those  who  are  in  a  course  of  preparation,  especially  in  the  last 
stage  of  preparation,  for  the  holy  ministry. 

You  are  aware,  gentlemen,  that  you  are  approaching  the 
threshold  of  your  great  work  as  preachers  of  the  gospel.  Dur- 
ing the  present  year,  an  important  part  of  your  business  is,  to 
learn  the  best  manner  of  imparting  religious  instruction  to  others. 
All  the  acquisitions  you  have  made,  in  your  academical  and 
theological  course  hitherto,  you  are  now  to  bring  into  use,  in 
the  'practical  business  of  public  teaching.  Just  so  far  as  you 
fail  in  this,  your  acquisitions,  however  respectable,  will  really 


416  RHETORICAL    STUDIES. 

be  useless  to  your  fellow  men.  Very  little  will  they  know  or 
care  about  the  stores  of  intellectual  furniture  which  you  have 
laid  up  by  study,  except  as  they  see  you  able  to  bring  forth 
these  treasures,  in  writing  and  speaking. 

On  your  regular  studies  in  the  Rhetorical  department  for  the 
winter  term,  I  shall  make  but  few  remarks,  because  respecting 
these,  I  am  still  sanguine  in  the  hope  that  you  will  have  daily 
directions  from  a  Professor  in  whose  ability,  fidelity,  and  skill  to 
guide  your  studies,  I  have  entire  confidence.  Indeed  any  sug- 
gestions deserving  of  your  regard,  which  I  may  give  you,  as  to 
the  business  of  the  Senior  year,  will  be  only  so  much  clear  addi- 
tion to  the  very  adequate  instructions,  which  you  will  receive  in 
your  regular,  classical  exercises. 

That  you  may  make  the  most  of  this  precious  year,  I  will  of- 
fer some  advice,  which  may  assist  you  to  employ,  in  the  most 
profitable  manner,  the  time  not  daily  occupied  in  prescribed  ex- 
ercises. 

In  the  first  place,  a  greater  portion  of  the  time  than  hereto- 
fore, must  be  at  your  own  disposal.  An  exercise  of  the  Senior 
year,  which  requires  more  time,  and  more  severe  study,  than 
any  other,  is  writing  sermons.  This  combines  theory  with  prac- 
tice ;  and  taken  in  connexion  with  criticism  of  sermons,  and 
Chapel  preaching,  the  system  has  been  considered  by  good 
judges  as  better  adapted  to  its  ends,  in  our  Seminary,  than  any 
other  arrangement  which  could  have  been  adopted.  Besides, 
no  man  is  ready  to  enter  on  his  work  as  a  public  preacher,  till 
he  has  a  few  sermons  ;  nor  to  enter  on  it  with  advantage  till 
those  few  sermons  are  as  good  as  he  can  make.  On  the  char- 
acter of  these,  his  rank  as  a  preacher,  and  his  destination  too, 
may  depend,  perhaps  for  life.  But  the  preparation  of  these 
first  sermons,  is  a  serious  labor, — demanding  time  and  patient 
study.  Of  course  prescribed,  classical  exercises  ought  not  to 
engross  the  attention  of  Senior  students  to  the  same  extent  as  is 
proper  in  the  two  preceding  years.  The  moment  a  man  comes 
to  the  work  of  expounding  the  oracles  of  God,  as  a  guide  to 
souls,  there  is  a  magnitude  attached  to  the  undertaking  to  which 


RHETORICAL  STUDIES.  417 

nothing  is  analogous  in  the  ephemeral  character  of  College  com- 
positions. He  is  entering  on  his  great,  solemn,  public  work,  as 
an  embassador  of  Christ.  In  the  earlier  efforts  of  sermonizing, 
he  especially  needs  to  have  some  unbroken  time  at  his  own  dis- 
posal. 

It  follows,  in  the  second  place,  that  to  derive  the  highest  ad- 
vantage from  the  Senior  year,  system  in  study  is  peculiarly  ne- 
cessary. The  business  of  the  year  is  of  course  miscellaneous. 
The  amount  of  what  you  can  accomplish  depends  much  on  the 
power  of  transferring  your  mind  from  one  thing  to  another. 
You  must  be  able  to  drop  your  pen  and  read  a  lesson,  or  to  go 
from  the  Lecture  room  and  resume  your  wTiting,  without  a 
wasteful  expenditure  of  time.  But  then  remember  the  good 
old  maxim,  "  One  thing  at  once."  A  man  ardent  for  study, 
and  drawing  near  the  close  of  his  preparatory  course,  and  find-' 
ing  his  past  plans  of  acquisition  but  half  accomplished,  may  feel 
that  a  thousand  things  are  to  be  done.  But  let  him  not  neg- 
lect his  present  business  to  bring  up  his  arrears. 

In  the  third  place,  great  vigilance  is  necessary  to  preserve 
rigid  habits  o{  punctiialitij,  if  you  have  them,  and  if  not,  to  es- 
tablish them  now.  When  so  many  things  are  to  be  done,  and 
often  to  be  done  in  the  same  day,  one  thing  will  justle  out  an- 
other, without  great  care  that  every  thing  shall  have  its  place 
and  time.  I  have  known,  for  example,  a  conscientious  man 
persuade  himself  that,  while  writing  a  sermon,  especially  his  ^rs^ 
sermon,  he  might  very  properly  excuse  himself,  occasionally, 
from  Chapel  prayers,  or  from  a  regular  Lecture.  In  this  re- 
spect, "  obsta  principiis."  It  is  always  unsafe  in  principle  to 
let  one  duty  crowd  out  another.  Let  every  man  of  the  class 
proceed  through  the  year  with  the  fixed  resolution  never  to  be 
absent  from  any  single  regular  exercise,  unless  he  is  sick.  As 
to  other  engagements,  such  as  "  the  call  of  a  friend,"  he.  a  man 
of  conscience  and  of  business  can  seldom  turn  aside  for  them. 
It  would  be  no  reason,  with  you  or  with  any  one,  why  an  ojicer 
of  the  Seminary  should  forego  a  Lecture,  that  the  President  of 
a  College  called  on  him  at  that  hour.  To  all  the  motives  en- 
53 


418  RHETOKIfAL    STUDIES. 

forcing  the  obligations  of  punctuality  on  other  students,  the  im- 
portance of  good  example  in  a  Seiiior  Class  is  superadded,  and 
ought  to  be  regarded  as  of  serious  weight  in  a  Theological  Semi- 
nary. 

In  the  fourth  place,  I  add  some  cautions  as  to  the  prepara- 
tion of  your  first  sermons.  Avoid  unnecessary  delay  in  this 
case.  One  third  of  every  class  is  disposed  to  look  at  this  thing 
with  an  indefinite  dread,  to  examine  the  catalogue  and  see  how 
soon  it  7tiust  be  done,  and  then  postpone  even  the  commence- 
ment of  the  work  as  long  as  jjossible.  This  is  unwise  :  —  it  is 
morally  wrong.  It  subjects  both  the  writer  of  a  sermon,  and 
his  Instructor,  by  whom  it  is  to  be  criticised,  to  great  inconve- 
nience. 

I  would  certainly  avoid  hurry  :  but  on  the  other  hand,  1 
would  not  be  a  month  in  writing  a  skeleton,  and  another  month 
in  executing  it.  It  is  desirable  that  each  man  should  have  four 
or  five  schemes  criticised,  before  he  executes  any  one.  These 
should  all  be  on  important,  evangelical  subjects,  and  the  judg- 
ment of  the  Instructor  may  in  this  way  be  obtained  as  to  the 
choice  of  a  subject,  for  your  first  eflbrt.  In  my  opinion  about 
half  of  the  sermons  written  at  the  Seminary  should  be  on  doc- 
trinal subjects  ; — I  mean  dodrino-practical . 

The  process  in  preparing  to  write  a  sermon  may  be  such  as 
the  following: — study  your  text  as  explained  by  the  Bible; 
search  for  its  meaning,  according  to  the  best  rules  of  interpreta- 
tion ; — then  examine  Commentaries  ; — then  draw  out  a  skele- 
ton, with  principal  and  subordinate  points,  keeping  your  eye  on 
a  main  effect  to  be  produced  by  the  sermon  as  a  whole,  and 
giving  each  part  its  place,  that  you  may  avoid  disproportion, 
collision,  and  repetition.  Cicero's  oration  for  Milo,  you  have 
often  heard  me  recommend  as  a  fine  example  of  this  happy  ar- 
rangement. Above  all,  so  dispose  of  your  materials  as  to  make, 
not  a  tame,  but  a  full  and  stvong  conclusion.  As  an  intellectual 
exercise,  adapted  to  sharpen  the  inventive  powers,  nothing  can 
be  better  than  skeleton-wnUng.     The  composition  of  a  chris- 


RHETORICAL  STUDIES.  419 

tian  sermon,  is  the  highest  effort  to  which  the  intellectual  and 
moral  powers  of  man  can  be  devoted. 

After  you  have  thus  employed  you|  own  thoughts  on  a  text 
and  subject,  you  may  properly  modify  and  enrich  your  plan  by 
reading  on  the  subject,  and  adopting  the  thoughts  of  others, 
while  the  course  of  thought  will  yet  be  your  own. 

In  the  Jijth  place,  I  will  advert  to  some  things  besides  the 
regular  course  of  studies,  so  far  as  the  Rhetorical  department  is 
concerned,  to  which  every  member  of  the  Senior  Class  should 
devote,  if  possible,  a  portion  of  his  time.  Among  these  I  would 
include  some  progress  in  the  reading  of  ancient  classic  writings. 
How  far  it  would  be  best,  in  the  advanced  stages  of  theological 
study,  to  turn  aside,  for  the  reading  of  Greek  historians  and  ora- 
tors, must  depend  on  the  circumstances  of  individuals.*  But  I 
could  wish  to  see  in  our  students  a  maturity  of  scholarship  ena- 
bling them  to  analyse  a  page  of  the  Iliad,  or  to  compare  that 
poem,  by  the  principles  of  Christian  taste,  with  the  Paradise 
Lost.  Besides  a  good  degree  of  familiarity  with  Cicero's  rhetor- 
ical works,  and  with  parts  of  Quintillian's  Institutes  so  strongly 
urged  heretofore ;  it  belongs  to  the  proper  range  of  reading, 
that  each  student  enable  himself  to  compare  the  principal  Fa- 
thers, Greek  and  Latin,  among  themselves,  and  with  modern 
preachers ;  also  to  compare  the  principal  lights  of  the  pulpit, 
since  the  reformation,  viz.  the  Scotch,  English,  and  French 
preachers  of  different  periods. — ^I  might  add,  that  a  wide  com- 
pass of  important  reading  is  presented  in  English  literature,  with 
which  a  man  liberally  educated  for  the  ministry  can  hardly  be 
excused,  if  he  does  not  make  himself  in  a  good  degree  familiar. 
In  this  compass  may  be  reckoned  a  tolerable  acquaintance  with 
English  history, — with  the  universities  of  Britain,  and  her  best 
writers  of  different  ages,  poets,  essayists,  orators,  and  especially 
preachers. 

There  is  still  another  class  of  books  that  are  too  much  shut 
out  by  the  pressure  of  various  engagements  in  our  Seminary — I 

*  If  the  reader  will  compare  the  date  of  this  letter  with  that  of  the 
foregoing,  he  will  perhaps  excuse  an  occasional  repetition. 


420  RHETORICAL  STUDIES. 

mean  books  that  derive  their  chief  value  from  their  piety.  1 
do  not  refer  chiefly  to  books  of  devotion,  as  such ;  for  these  I 
take  it  for  granted  no  member  of  the  Seminary  neglects.  I 
mean  what  may  be  called  spiritual  classics ;  such  as  the  more 
experimental  works  of  Jeremy  Taylor,  Owen,  Baxter,  Howe, 
Flavel,  John  Newton ;  and  the  religious  biographies,  &lc.  men- 
tioned in  the  Catalogue  at  the  close  of  the  Young  Preacher's 
Manual — second  edition.  The  great  purpose  of  reading  these, 
is  to  ivarm  the  heart,  and  cherish  habits  of  holy  sensibility. 
Sooner  or  later  you  must  learn,  that  you  cannot  make  a  sermon 
while  your  heart  is  asleep.  Better  that  it  should  be  awakened 
to  emotion  by  reading  Shakspeare's  Othello,  than  to  have  no 
emotion.  But  infinitely  better  still  that  its  emotion  be  spiritual 
and  evangelical,  such  as  you  cannot  fail  to  experience  by  read- 
ing a  kw  pages  of  the  Reformed  Pastor,  or  Saints'  Rest. 
Whenever  I  have  maintained,  for  a  considerable  time,  the  habit 
of  reading  portions  from  some  one  of  the  above  books,  in  con- 
nexion with  a  devotional  reading  of  the  Scriptures,  I  have  al- 
ways found  substantial  benefit  to  the  state  of  my  heart.  For 
point,  pungency,  and  holy  eloquence,  Baxter  has  been  my  fa- 
vorite— especially  his  Saints'  Rest. 

But  I  must  close  this  letter,  by  wishing  you,  gentlemen,  the 
presence  of  God,  in  the  interesting  pursuits  of  the  winter,  and 
by  assuring  you  that  1  am  with  sincerest  affection, — 

Yours,  ^c. — 

Charleston,  S.  C.  Dec.  17,  1832. 


LETTER  IV. 


TO  A  PROFESSOR  IN  A  THEOLOGICAL   SEMINARY. 

Theol.  Sem.  Andover,  Oct.  1S26. 

Rev.  and  dear  Sir, 

I  have  not  forgotten  your  request  that  I  would  give  you  a  de- 
tailed account  of  the  exercises  in  our  Rhetorical  department ; 
and  I  shall  now  comply  with  that  request,  so  far  as  I  can,  con- 
sistently with  other  engagements  that  have  imperative  claims 
on  my  time.  You  will  indulge  me,  however,  in  a  few  prelimi- 
nary remarks,  on  those  peculiar  characteristics  of  this  depart- 
ment, which  must  devolve  on  any  one  who  has  charge  of  it,  a 
heavy  amount  both  of  labor  and  responsibility. 

All  the  attainments  that  are  made  in  other  departments,  are 
to  be  exhibited  in  this.  The  public  know  nothing  of  our  stu- 
dents as  to  biblical  or  theological  learning,  except  what  appears 
in  their  capacity  to  write  or  speak.  This  department  is  there- 
fore, in  an  important  sense,  made  responsible  for  the  character 
and  influence  of  the  Seminary.  It  is  besides  attended  with 
more  intrinsic  difficulties  than  any  other  branch  of  instruction. 
So  the  Creator  has  been  pleased  to  arrange  his  gifts,  that  there 
are  five  men  capable  of  being  distinguished  in  intellectual 
studies,  to  one  that  can  become  conspicuous  in  oratory.  The 
systems  of  academical  education  in  modern  ages,  have  been 


422 


TO  A   PROFESSOR 


generally  unfriendly  to  high  attainments  in  this  art,  being  adapt- 
ed to  cultivate  the  understanding  ;  but  to  repress  rather  than 
to  cherish  the  emotions  of  the  youthful  mind.  In  some  of  our 
Colleges  the  business  of  taste  and  of  elocution  stands  on  a  very 
reputable  footing  ;  in  others,  it  is  greatly  neglected ;  and  in 
none  of  them  does  it  receive  a  tenth  part  of  that  attention 
which  made  the  orators  of  ancient  days.  Considering  the  state 
of  our  academies,  and  the  limited  resources  which  most  of  our 
Colleges  possess,  I  am  not  disposed  to  find  fault  that  no  more 
is  accomplished  on  this  subject.  I  only  state  the  fact  as  it  is, 
and  the  consequences  unavoidably  resulting  from  it,  that  not  a 
few  of  our  students  come  to  us  with  habits  both  as  to  writing 
and  speaking,  that  are  positively  bad. 

There  is  another  consideration  which  has  an  important  bear- 
ing on  this  department,  namely,  that  while  it  requires  a  system 
of  precepts,  it  is  still  to  be  taught  as  an  art  rather  than  as  a  sci- 
ence. After  all  the  use  that  can  be  made  of  text  books,  and 
rules,  and  authorities,  the  advancement  of  the  student  both  in 
writing  and  delivery,  depends  essentially  on  practice.  It  is  this 
that  constitutes  the  endless  labor  in  this  branch  of  instruction. 
Classical  exercises  must  be  maintained  as  in  the  other  depart- 
ments, but  to  these  must  be  superadded  a  system  of  individual 
instruction,  such  as  is  not  required  in  any  other  business  of  the 
Seminary.  In  regard  to  the  more  extended  of  these  exercises, 
such  as  the  private  criticism  of  sermons,  the  attention  to  each 
pupil  costs  more  labor  than  is  ordinarily  required  of  any  Profes- 
sor in  meeting  a  class.  The  amount  of  labor  in  instructing  a 
large  class,  thus  collectively  and  separately,  is  not  easily  under- 
stood by  any  one  who  has  not  made  the  experiment.  For  ex- 
ample ;  in  giving  instruction  to  a  Class,  we  all  spend,  in  the 
act  of  teaching,  about  one  hour.  When  I  meet  the  Senior 
Class,  for  a  Lecture  on  Sermonizing,  I  give  instruction  to  thirty 
five  men,  (supposing  that  to  be  its  number,)  in  the  same  time 
as  I  should  to  ten.  But  taking  these  men  in  detail,  as  I  have 
been  accustomed  to  give  private  instruction  in  sermonizing,  in- 
stead of  one  hour's  work,  I  have  at  least  that  of  thirty  Jive 


IN  A  THEOLOGICAL  SEMINARY.  45^3 

days ;  because  to  criticise  a  sermon  with  my  eyes,  and  to  re- 
view the  writer's  corrections  of  it,  cannot  be  done  in  less  than  a 
day.  And  in  the  best  labor-saving  process  that  could  be  adopt- 
ed, namely,  hearing  each  man  read  his  own  sermon,  it  must  cost 
about  twelve  days,  the  sitting  being  continued  for  six  hours  in 
a  day.  On  this  subject,  of  private  criticism,  I  do  not  speak  at 
random,  having  myself  sustained  the  entire  labor  of  it  during 
eight  years  of  my  residence  here,  with  only  such  incidental  aid 
as  could  be  rendered  by  my  respected  colleagues,  already  pre- 
occupied with  a  pressing  amount  of  duties  in  their  own  appro- 
priate departments.  This  labor  varies  somewhat  from  year  to 
year,  with  the  size  of  the  classes,  each  student  being  expected 
to  present  for  criticism  on  an  average  from  four  to  six  sermons, 
during  the  Senior  year. 

I  will  now  give  you  as  summary  a  view  as  I  can,  of  the  ex- 
ercises in  our  rhetorical  department,  which  are  divided,  as  you 
are  already  aware,  into  two  principal  branches.  Composition  and 
Elocution.  The  chief  business  in  the  first  year  has  been  the 
study  of  Sacred  Lherature  ;  in  the  second,  of  Christian  Theol- 
ogy ;  in  the  third,  of  Sacred  Rhetoric.  All  the  classes  howev- 
er attend  on  exercises  in  Elocution,  and  the  Middle  Class  have 
devoted  one  day  in  a  week,  for  a  part  of  the  year,  to  the  writ- 
ing of  skeletons,  besides  dissertations  and  text-book  exercises  on 
subjects  connected  with  Philology  and  Taste.  The  routine  of 
instruction  in  this  department  has  been  conducted  in  the  follow- 
ing manner. 

1.  Ml/  own  written  Lectures,  consisting  of  three  distinct 
courses, — one  on  Homiletics  and  Preaching, — another,  on 
Style,  and  the  principles  of  Taste, — and  another,  on  EIocu- 
tion,  especially  as  pertaining  to  the  Pulpit. 

2.  Public  Criticism  of  a  Sermon,  on  Friday  of  each  week. 
In  this  exercise,  the  reader  mentions  his  pages  as  he  proceeds. 
— The  whole  class,  but  especially  the  division  who  are  to  criti- 
cise, take  notes,  so  as  to  remark  with  promptness  and  despatch. 
— During  the  reading  or  criticism  of  a  sermon,  no  silent  conver- 
sation, no  attitudes  or  deportment  inconsistent  with  the  delicate 


424  TO  A  PROFESSOR 

proprieties  of  the  place  and  occasion,  are  to  be  indulged. — 
Criticisms  are  to  be  made  with  fraternal  fidelity  and  frankness  ; — 
but  it  is  understood  that  asperity  and  sarcasm  in  manner  are  to 
be  avoided.  In  the  course  of  this  exercise,  and  especiaUy  at 
its  close,  the  free  remarks  of  the  Professor  are  superadded  to 
those  of  the  students ;  and  the  sermon  is  afterwards  presented 
for  his  inspection,  having  been  corrected  and  transcribed  by  the 
writer.  In  preparing  a  sermon  for  this  exercise  the  student  is 
not  expected  to  present  the  skeleton  beforehand  to  the  Profes- 
sor, as  is  common  in  respect  to  sermons  designed  to  be  criticis- 
ed in  private. 

3.  The  writing  of  sl^ehtons.  It  has  been  customary  to  re- 
quire the  skeleton  of  a  sermon  from  each  member  of  the  Middle 
and  Senior  classes  ; — from  the  former,  while  they  are  giving  at- 
tention to  this  business,  once  in  a  week ; — from  the  latter,  once 
in  two  weeks.  Experience  has  taught  me  to  regard  this 
branch  of  instruction  with  increasing  interest.  Whether  the  ex- 
ercise is  considered  as  adapted  to  discipline  and  expand  the  in- 
tellect, to  promote  theological  discrimination,  or  a  thorough 
preparation  for  the  pulpit,  I  cannot  but  think  it  well  deserving 
of  all  the  attention  it  has  received.  The  revision  of  these  skel- 
etons, furnishes  the  Professor  the  very  best  opportunity  to  in- 
struct his  pupils  in  the  principles  of  sermonizing.  From  this 
exercise  chiefly  has  resulted  that  simplicity  and  perspicuity  of 
method  in  sermons,  for  which,  if  I  mistake  not,  our  pupils  have 
been  distinguished.  So  fully  convinced  of  this,  have  they  gen- 
erally been,  that  some  of  them  have  been  accustomed  to  write 
several  skeletons  each  week. 

4.  Classical  Discussions  on  important  subjects  in  the  depart- 
ment of  Homiletics  and  Preaching..  These  are  chiefly  confin- 
ed to  the  winter  term,  and  are  conducted  in  the  forensic  form,  on 
questions  admitting  of  argument  on  both  sides,  such  as  "  Wheth- 
er the  ministers  of  New  England,  in  preaching  doctrines,  are 
more  liable  to  err  on  the  side  of  caution  or  of  indiscretion?" 
"Whether  the  delivery  of  written,  or  unwritten  sermons  has  a 
tendency  to   promote  in  the  best  manner  the  great  ends  of 


IN  A  THEOLOGICAL  SEMINARY.  425 

preaching?"  Two  members  of  the  class,  on  each  side,  are  ex- 
pected to  be  prepared  in  writing,  and  the  discussion  is  closed 
by  spontaneous  remarks  from  other  students  and  from  the  Pro- 
fessor. When  the  subject  possesses  practical  importance,  this 
exercise  draws  forth  from  individuals  a  strain  of  argument  that 
is  often  animated  and  sometimes  highly  eloquent. 

5.  Revieiv  of  Distinguished  Preachers.  In  preparing  a 
class  for  this  exercise,  I  have  named  beforehand  a  preacher  of 
celebrity,  as  Augustine  or  Tillotson,  requesting  the  whole  class 
to  read  at  least  ten  of  his  sermons,  by  a  given  time.  Two  of 
the  class  are  designated  to  prepare  a  written  review  of  this 
preacher,  one  exhibiting  his  excellencies  and  the  other  his  de- 
fects. The  design  is  to  brine;  into  view  his  chief  characteristics 
in  respect  to  doctrine,  weight  of  matter,  skill  in  arrangement, 
evangelical  spirit,  peculiarities  of  style,  illustration  &ic.* 

6.  A.  course  of  exercises  luith  CampheWs  Philosophy  of 
Rhetoric  as  a  Text  Book.  These  embrace  only  the  most  in- 
teresting parts  of  the  work,  and  occupy  a  class  for  ten  or  twelve 
Lectures.  Of  late  this  book  has  been  introduced  into  two  or 
three  of  our  Colleges,  as  a  classic  for  undergraduates.  In  my 
opinion  the  profitable  study  of  it,  requires  a  maturity  in  the  de- 
partment of  taste,  which  can  be  attained  only  by  a  considerable 
length  of  experience,  in  the  actual  practice  of  writings  and 
which,  therefore,  renders  it  more  appropriate  to  students  in 
their  professional  than  in  their  academical  course  of  education. 
For  profound  and  discriminating  views  of  the  subjects  which  it 
treats,  no  work,  ancient  or  modern,  can  bear  a  comparison  with 
this  work  of  Campbell. 

7.  Exercises  in  Elocution.  On  Monday  and  Thursday, 
in  each  week,  the  whole  Seminary  meet  in  the  Chapel,  for 
exercise  in  public  speaking.  At  each  time,  six  speakers,  in 
the  order  of  the  catalogue,  exhibit  original  compositions  ;  ex- 
cept that  for  some  time  past,  for  the  sake  of  variety,  the 
pieces  spoken  on  Monday,   have  usually  been  extracts  ;  and 

*  One  advantage  of  this  exercise  is,  tiiat  it  funiishes  me  a  very  favorable  opportunity 
to  discuss  tlie  great  principles  of  preaciiin?,  as  these  have  been  subjected  to  the  test  of 
experience  in  different  ages.  Another  advantage  is,  that  it  enables  the  students  from  their 
own  individual  examination,  to  judge  what  things  are  to  be  avoided  or  imitated  in  those  who 
have  been  accounted  the  prominent  lights  of  the  pulpit. 

54— i 


426  LKTTEIi  TO  A  PROFESSOR 

for  a  year  or  two,  to  save  me  from  too  frequent  exposure  in 
the  winter,  the  exercise  on  Monday  has  been  attended  only 
in  the  Summer  Term.  Thursday  afternoon,  through  the 
year,  is  occupied  by  the  pubhc  speaking,  that  is,  it  is  the  un- 
derstanding of  the  Faculty  that  no  other  exercise  shall  be  as- 
signed to  a  Class  on  that  afternoon,  requiring  preparation  on 
their  part.  These  exercises  are  introduced  by  prayer,  as  arc 
all  our  public  exercises  ;  and  on  Thursday,  a  Dissertation  is 
read  by  a  member  of  the  Senior  Class,  from  six  to  ten  minutes 
in  length,  on  some  rhetorical  subject,  more  or  less  directly  re- 
lated to  the  eloquence  of  the  pulpit;  which  subject  has  been 
previously  assigned  by  the  Professor.* 

When  the  students  who  exhibit  in  this  exercise,  come  to  it 
with  spirit,  and  with  a  preparation  seasonably  and  thoroughly 
made,  both  the  dissertations  and  the  declamations,  are  often 
marked  with  a  maturity  of  thought,  and  a  strength  and  vivacity 
in  execution,  which  create  a  much  deeper  interest  in  my  own 
mind,  than  I  have  usually  felt  in  listening  to  the  academical  ex- 
ercises of  our  College  commencements. 

I  have  been  thus  particular  under  this  head,  because  you 
wish  me  to  enter  into  details  respecting  the  best  methods  of 
promoting  the  interests  of  elocution  among  theological  students. 
For  the  same  reason,  I  will  also  mention  a  distinct  arrangement, 
called  Rhetorical  Clubs,  in  which  students  voluntarily  unite  for 
improvement  in  reading  and  declamation.  In  this  exercise, 
which  is  attended  at  my  own  study  in  the  winter,  and  in  the 
summer  at  the  Lecture  Room,  about  twelve  men  are  united  in 
one  club.  For  some  time,  at  first,  four  of  these  read  ;  and  after- 
wards two  read  and  two  speak  ;  time  being  always  allowed  after 
the  performance  of  each  individual,  for  very  particular  remarks 
on  his  habits  of  elocution  in  respect  to  every  thing  which  is 

*  No  speaker  is  expected  to  exceed  six  minutes  in  lengtli.  Every  gentleman  is  expected  so 
to  arrange  his  concerns,  as  never  to  ask  leave  of  absence  from  town,  wlien  it  is  liis  turn  to 
speak,  except  in  some  case  of  urgent  necessity.  If  lie  fails  to  speak  with  his  own  division, 
he  is  called  at  the  closeof  the  next  division.  The  speakers  remain  in  the  Chapel,  (after  their 
fellow  students  have  retired,)  for  the  sake  of  receiving  the  free  remarks  of  the  Professor  on 
their  manner. 

For  a  number  of  years  after  I  became  connected  with  the  Seminary,  the  students  sustained 
a  very  serious  inconvenience  as  to  compass  and  power  of  \oice,  from  the  fact  that  all  their 
public  exercises  in  elocution  were  unavoidably  confined  to  a  small  room.  Since  this  difficul- 
ty was  obviated  by  the  erection  of  the  new  (Chapel,  they  are  accustomed  spontaneously  to 
speak  with  a  strength  and  distinctness  of  voice,  that  is  much  more  favorable  than  their  for- 
mer habits,  to  their  lirst  elTorts  as  preachers,  in  large  congrcyatious. 


IN  A  THEOLOGICAL  SEMINARY.  427 

deemed  faulty,  by  bis  fellow  students,  or  by  myself.  It  bas 
been  my  wisb  so  to  arrange  tbese  exercises  as  to  bring  each 
member  of  the  Seminary  under  my  own  private  instruction,  as 
to  speaking,  at  least  once  in  two  or  three  weeks  ;  but  the  im- 
mense amount  of  labor  which  this  would  devolve  upon  me,  has 
rendered  it  impossible  to  execute  the  plan,  except  to  a  partial 
extent.  The  success,  however,  which  always  has  attended 
these  private  exercises,  affords  gratifying  proof  that  they  are  an 
indispensable  auxiliary  in  the  labor  of  transforming  indifferent 
speakers  into  such  as  are  good,  or  at  least  respectable.  On  this 
subject,  it  were  vain  to  reason,  should  we  attempt  it,  against  the 
unbroken  testimony  of  all  experience.  Those  defects  of  elocu- 
tion for  which  the  youthful  Demosthenes  was  repeatedly  hissed 
by  his  auditors,  never  would  have  been  overcome,  by  barely 
speaking  in  public  for  a  few  minutes,  two  or  three  times  a  year. 
The  rhetorical  discipline  by  which  speakers  were  made  in  an- 
cient days,  I  have  said  was  ten  times,  and  I  might  have  said, 
fifty  times  more  thorough  than  any  thing  to  be  found  in  modern 
systems  of  education.  When  I  look  at  the  great  men  of  Rome, 
and  see  Cicero,  at  the  head  of  her  senate,  and  Cesar,  at  the 
head  of  her  armies,  in  the  daily  habit  of  private  reading  and 
speaking  for  their  own  improvement,  I  should  be  inclined  to 
presume,  even  independently  of  my  own  observation  on  the 
subject,  that  skill  in  elocution  is  not  likely  to  be  attained  by  ac- 
cident. Cicero  said,  "  No  maa  is  an  orator,  w^ho  has  not  learned 
to  be  so."  Among  our  students,  there  is  indeed  now  and  then  a 
man  who  knows  more  about  these  matters  than  Cicero  ;  and  who 
confidently  maintains  that  it  is  enough  for  any  one  to  be  so 
much  of  an  orator  as  he  happens  to  be,  and  that  to  aim  at  any 
thing  more,  is  the  certain  way  to  spoil  himself,  by  artificial  habits. 
But  this  sort  of  man,  I  have  observed,  when  I  come  to  hear 
him  speak,  commonly  happens  to  be  no  very  perfect  orator  ; 
yet  of  the  many  faults  which  he  happens  to  have,  he  cannot 
correct  any  one,  because  he  lacks  both  patience  and  skill  to 
learn  what  it  is,  or  by  what  process  it  is  to  be  corrected.  Upon 
the  whole,  I  have  become  fully  satisfied,  as  the  result  of  expe- 
rience, that  no  man  beQomes  possessed  of  an  interesting  and  im- 


428  LETTER  TO   A  PKOFESSOR. 

pressive  delivery,  except  as  the  result  of  pains  and  patience  in 
preparatory  discipline.  That  he  should  speak  in  public  is  in- 
dispensable, to  give  him  the  power  of  looking  an  assembly  in 
the  face,  without  an  unmanly  flutter  of  spirits.  But  such  an 
exercise  can  do  but  little  towards  correcting  his  faults.  What- 
ever these  may  be,  he  needs  the  advantage  of  jjrivate  drilling 
with  his  teacher,  which  shall  afford  the  opportunity  of  pointing 
his  attention  minutely,  to  habits  that  are  amiss  in  the  manage- 
ment of  his  voice.  By  the  aid  of  such  a  drilling,  he  may  per- 
haps learn  in  one  half  hour  what  he  could  never  learn  without 
it. 

Connected  with  the  elocution  of  the  Seminary,  there  is  one 
thing  more  to  which  I  will  advert  for  a  moment.  Between  two 
and  three  years  ago,  a  Rhetorical  Society,  was  formed  by  the  stu- 
dents, on  a  broader  plan  than  any  thing  that  had  existed  here  be- 
fore, under  that  name.  The  constitution  was  framed  with  much 
reflection,  and  has  been  carried  into  operation  with  a  zeal  and 
promptitude,  which  thus  far  promises  important  collateral  aid 
in  this  department.  The  deficiency  of  books  in  the  public  li- 
brary adapted  to  the  studies  of  Sacred  Rhetoric,  seems  likely 
to  be  remedied,  in  some  good  measure,  by  the  library  of  this 
Society,  which  is  already  respectable ;  and  which  I  hope  will 
be  increased  till  it  shall  obviate  a  serious  inconvenience  with 
which  the  Rhetorical  department  has  been  struggling  from 
the  commencement  of  the  Seminary. 

Thus  far,  the  influence  of  this  Society,  by  means  of  its  libra- 
ry and  its  exercises,  promises  very  considerably  to  enhance  the 
value  of  a  professional  education  here.  Already  it  is  said  to 
have  increased,  to  a  degree  that  is  quite  apparent,  the  power  of 
extempore  speaking  among  the  students. 

With  much  affection  and  respect,  I  am, 

Rev.  and  dear  Sir,  Yours,  ^c. 


The 


^Ew 


^ORK