be, and there surely is, a way of discoursing upon it, which will be found capable of reaching and properly affecting every honest mind. Let sublime truth only be stated as it is, together with the hearers' own concern in it, and if by clear arrangement and plain expression we can possess the most ignorant in our congregations with our exact meaning, people of true taste and sound judgment will be quite content. Deep disquisitions evidently are almost as much out of place as" doubtful disputations," where people are only met together to inquire what they must do to be saved, and have only need to be told, "This is the way, walk ye in it." And as to eloquence for the enforcement of what is said, though no doubt it tells where it bursts forth spontaneously, yet it is never needed—its effect is often questionable, and whatever it may be worth, it is never found by those who go out of their way to look for it. Insomuch that if in the revisal of our sermons we meet with any thing of this sort, which conscience tells us has been much laboured after, it will usually be best to follow that guide a step further, and erase it. For it is a pity to tempt weak people to be admiring our style, when they ought to be giving undivided attention to our message.

But let me now note a worse error. I fear it is sometimes thought that the great mysteries of

our religion are so above the capacities of the generality that they ought to be kept back from ordinary congregations, that the unlearned may not be drawn away from matters by which they might better edify. Doubtless many things there are which in one sense you cannot explain to the unlearned. But then in that sense you cannot explain them to any. But you can show to all that such and such things are actually set down in scripture as true and to be believed; and then, in a way of explanation, what is wanted more? If an ignorant person, for instance, cannot understand how Christ and his Father, being distinct persons, are one God, he can see that it is so said in words which will admit of no other construction; and if so, he can believe it upon God's authority; and if he can, he can also be instructed and comforted by it, and so get out of it that good which the revelation of it was intended to convey to him. He can see that

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help is laid upon one that is mighty,”* and know to whom he commits his soul, and trust therefore and not be afraid, and "praise the Lord for his goodness," accordingly," and for the wonders which he doeth for the children of And the learned, I presume, can get men." nothing better, though in pursuing his speculations he may lose, and often has lost, this bread

* Ps. lxxxix. 19.

of life. And so in other cases. If then, as behoveth us, we would "condescend to men of low estate;" let it not be by robbing them of any part of the revelation sent to all men, but only by a plain method of showing them just what that is which the divine record states.

Let all the grand doctrines therefore, as well as all the leading precepts be brought before the people in their turns. And especially, as Bishop Taylor advises, let care be taken "to explicate the mysteries of the great festivals -because," as he says, "these feasts containing in them the great fundamentals of our faith, will with the most advantage convey the mysteries to the people, and fix them in their memories by the solemnity, and circumstances of the day."

As to the various methods of actually treating particular subjects, if I were competent to the discussion of them, the time would not permit me to enter upon it now. Bishop Wilkins, however, has stated his opinion, that no method is more useful for ordinary assemblies than the old one of proceeding expressly by way of "doctrine and use." To which Bishop Gibson adds, that "however the terms may be discontinued, the things never must, if we resolve to preach to the true edification of our hearers ;" and I can* § lxi.

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not but say, that I agree with both of them. Let the text then, or the proposition which it contains, be explicated in as few and easy words as may be, that the people may know what you would have them believe or do. Let that which has been stated be confirmed by such testi- · monies of scripture as evidently bear upon it, or by appeal, if needful, to common reason and experience, that they may see that it is not your own word, but his that sent you, which you have been delivering, and the word moreover which it is at once their duty and interest to receive. And then you are in a condition to make your application either for doctrine or instruction in righteousness, or in other words to make use of what you have explained and proved, so that, with all authority, you may exhort them to go and do thereafter, suggesting the proper motives to excite their affections, and directing them to prayer and calling upon God for strength. I will only add, in order to do all well and clearly, and to supply yourselves with good thoughts from the best source-having chosen your subject and made the proper and natural divisions of it in your own minds whether they are to be expressed or not, first consider each head separately, and make short notes of what occurs to you as fit to be said upon it; and next, note down in like manner what

ever you can find by due search in holy scripture, that may in any way illustrate, explain, or enforce the several particulars; and having so got together and arranged your materials, begin actually to write. And no time, I can safely assure you, will be lost. Thoughts come quickly after we have settled what we are to think about, and the parts of a subject are distributed. And what is better, if you persevere in this course, every sermon you write will be a study of some point of divinity for yourselves. And you will find it a very different thing ere long, whether in writing you are expending your materials, or whether in order to writing, you are continually getting in fresh ones.

I have not entered upon the question respecting the comparative advantages of written and what are called extemporary discourses. Only as what I have said hitherto may be thought to apply chiefly to the former method, I will not pass on without saying a word or two to those who are disposed to adopt the other. Self-evidently there can be no situation in which it less becomes a speaker to be hasty and inconsiderate, than when he stands between Almighty God and immortal souls. By extemporary preaching, therefore, I presume nobody means the delivery of that which is absolutely unpremeditated. Mere words many may have at will,