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out at first, be forgotten, to keep close in view the great end for which a preacher mounts the pulpit; even to infuse good dispositions into his hearers, to persuade them to serve God, and to become better men. Let this always dwell on his mind when he is composing, and it will diffuse through his compositions that spirit which will render them at once esteemed and useful. The most useful preacher is always the best, and will not fail of being esteemed so. Embellish truth only with a view to gain it the more full and free admission into your hearers' minds; and your ornaments will, in that case, be simple, masculine, natural. The best applause, by far, which a preacher can receive, arises from the serious and deep impressions which his discourse leaves on those who hear it. The finest encomium, perhaps, ever bestowed on a preacher, was given by Louis XIV. to the eloquent Bishop of Clermont, Father Massillon, whom I before mentioned with so much praise. After hearing him preach at Versailles, he said to him, 'Father, I have heard many great orators in this chapel; I have been highly pleased with them: but for you, whenever I hear you, I go away displeased with myself; for I see more of my own character.",

QUESTIONS.

BEFORE treating of the structure and the eloquence of the pulpit be? What component parts of a regular oration, is one of the first qualities of preaching; on what did our author propose making and in what sense? What does our ausome observations? Of what has he al- thor, therefore, not scruple to assert? ready treated; and what remains? With How is this remark illustrated? If this what shall we begin? What advantages be the proper idea of a sermon, what has the pulpit peculiar to itself? But to- very material consequence follows? In gether with these advantages, what a preceding lecture, what was shown? peculiar difficulties attend the eloquence If this holds in other kinds of public of the pulpit? What sort of composi- speaking, why does it hold in the hightion is the greatest trial of skill? What, est degree in preaching? What will also, is to be considered? What is solely this always give to his exhortations; the preacher's business; and what is and of this, what is observed? What the pleader's? Whom does the latter would prove the most effectual guard describe; and what is the consequence? against those errors which preachers From these causes, what comes to pass? are apt to commit; and what would be In the art of preaching, we are still far its influence? What is one of the great from what; and what follows? Of the causes why so few arrive at very high object, however, what is observed? On eminence in preaching? What are the this subject, what is the opinion of Dr. chief characteristics of the eloquence Campbell? What may, perhaps, occur suited to the pulpit; and why? Why to some; and on what principle? Un- is it difficult to unite these two characder what circumstances would this ob-ters of eloquence? In what should their jection have weight? What is true elo- union be studied by all preachers, as of quence? Of this, what is observed; and the utmost consequence? What do grawhy? What is an essential requisite, vity and warmth, united, form; and by in order to preach well? Why is this it, what is meant? Next to a just idea necessary; and what is the end of all of the nature and object of pulpit elopreaching? What, therefore, should quence, what is the point of greatest every sermon be? What remark fol- importance to the preacher? On this lows; and on what is all persuasion subject, what is remarked? In general, founded? How is this illustrated? At the the subjects should be of what kind? same time, what must be remembered? How is this illustrated? As usefulness For what purposes does he not ascend and true eloquence always go together, the pulpit; and for what purposes does what follows? Till what time are the he ascend it? Of what kind, then, must rules which relate to the different parts

of a discourse, to be reserved; but power and effect to a preacher's diswhat will now be given? What is the course; and hence, what commands first rule mentioned? Of unity, what high attention? Why should no fais here observed? What does our au-vourable opportunity of introducing thor mean by unity? How is this illus- these be omitted? What, perhaps, are trated? On what is this rule founded; the most beautiful, and among the most and what is the effect of dividing? useful, sermons? Of this topic of preachWhat does this unity not require? Asing, what is observed? What is menit is not to be understood in so narrow a tioned as an example? In the last place, sense, what does it admit? Of this re- what caution is added? Of these, what mark, what illustration is given? In is remarked? How is this illustrated? the second place, according to what Of each of these modes, what is obserare sermons always the more striking, ved; and what follows? What, alone, and commonly the more useful; and is entitled to any authority; and of it, from what does this follow? How is what is observed? If a preacher forms this illustrated? By whom are general himself upon this standard, what will subjects often chosen; and why? Of be the consequence? How is this rethese subjects, what is observed; and mark illustrated? With respect to style, with what do they fall in? By what what does the pulpit require? As discourse is attention much more particu-courses spoken, there are calculated for larly commanded? What furnishes a the instruction of all sorts of hearers, subject not deficient in unity or pre- what should reign in them; and what cision? But how may the subject be should be avoided? Of young preachmade still more interesting? What re-ers, what is here observed? What does mark follows? In the third place, in-the pulpit require, and with what is this stead of saying all that can be said perfectly consistent? How is this illusupon a subject, what course should be trated? Why is a lively and animated pursued? Under what circumstances style, extremely suited to the pulpit? would it be requisite for the ministers Besides employing metaphors and comof the Gospel to be full on every parti-parisons, what may he do? But on this cular; and why? What remark fol- subject, what only is it necessary to lows? There may always be what? observe? What is a great ornament to If he seeks to omit nothing which his sermons, and how may it be employed? subject suggests, what will be the con- Of direct quotations, and of allusions to sequence? In studying a sermon, what remarkable passages, what is observed? should the preacher do? What mode In a sermon, what should not appear; enervates the noblest truths? What and of these, what is observed? Though may be a consequence of observing a strong style must be studied, yet of this rule? Why will this be attended with no disadvantage? What is by far the simplest and most natural method; and why? On the contrary, to what is that tedious circuit, which some are ready to take in all their illustrations, frequently owing?

what must we beware? Of epithets, what is remarked; and how is this illustrated? With what advice does our author conclude this head? What question is here introduced; and how is it answered? To what must the choice of either of these methods be left? Of the In the fourth place, above all things, expressions which come warm and what must be studied? Of this, what glowing from the mind, what is obseris observed; and why? In order to ved? But, then, what follows? What preach in an interesting manner, on method, therefore, is proper, and at the what will much depend; and for what beginning absolutely necessary? What reason? What are here but the secon-is our author inclined still further to dary instruments; and in what does say; and why? What only, at present, the great secret lie? For this end, what is said of pronunciation and delivery; must he avoid? As much as possible, and what remark follows? Of the conin what strain should the discourse be mon people, what is here observed? carried on? What will be of much ad- How might those materially aid themvantage; and for what reason? For selves, whose memories are not suffithis purpose, what study is most neces- cient to retain a whole discourse? Of sary; and what produces a wonderful French and English writers of sermons, effect? When are the audience apt to what is here observed? What is a think themselves unconcerned in the French sermon? To what do the French description? What gives the chief preachers address themselves; and to

what the English? What would form | ticularly mentioned? What is said of the model of a perfect sermon? How Bishop Butler, and what are his best would a French sermon sound in our sermons? Against what are such as ears? What censure do French critics are designed for the church here caupass on English preachers? What are tioned; why; and what practice were the defects of most of the French ser- infinitely better? When a preacher mons? Admitting, however, all these sits down to write a sermon, what defects, what cannot be denied? Among course should he pursue; and for what French protestant divines, who is the reason? On the whole, what should most distinguished; and who is the never be forgotten? What influence most celebrated among the Roman will this have upon his mind; and Catholics? Of them respectively, what what remarks follow? What is the best is observed? When did the sermons applause that a preacher can receive; of English divines abound with scho-and what instance is here mentioned ? lastic theology; and of what were they full? But to these, what were subjoined? Upon the restoration, what did 1. preaching become; and what was the 2. effect of this upon the established clergy? Upon this model, whose sermons are most correct; and what is said of him? Of Tillotson's manner, what is observed? Hence, what is he; but why must we not consider him in the light of a perfect orator? What, however, entitles him to be held as eminent a preacher as England has produced? In Dr. Barrow, what do we admire; and what 6. do we see? What cannot our author 8. attempt; and what is observed of them? preaching.

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ANALYSIS.

The advantages of pulpit eloquence.
The difficulties that attend it.

An habitual view of its end essential.
The character of the preacher,
Its characteristics.

Rules for composing sermons.
A. Unity should be attended to.
B. The subject should be particular.
c. It should not be exhausted.

D. The instructions should be interest-
ing.

E. No particular model should be followed.

Perspicuity of style requisite. The French and the English manner of 7. Reading sermons considered.

Why does Atterbury deserve to be par-9. Distinguished preachers of both nations.

LECTURE XXX.

CRITICAL EXAMINATION OF A SERMON OF
BISHOP ATTERBURY'S.

THE last lecture was employed in observations on the peculiar and distinguishing characters of the eloquence proper for the pulpit. But as rules and directions, when delivered in the abstract, are never so useful as when they are illustrated by particular instances, it may, perhaps, be of some benefit to those who are designed for the church, that I should analyze an English sermon, and consider the matter of it, together with the manner. For this purpose, I have chosen Bishop Atterbury as my example, who is deservedly accounted one of our most eloquent writers of sermons, and whom I mentioned as such in the last lecture. At the same time, he is more distinguished for elegance and purity of expression, than for profoundness of thought. His style, though sometimes careless, is, upon the whole, neat and chaste; and more beautiful than that of most writers of sermons. In his sentiments he is not only rational, but pious and devotional, which is a great excellency. The sermon which I have singled out, is that upon praise and thanksgiving, the first sermon of the first volume, which is reckoned one of his best. In examining it, it is necessary that I should use full liberty, and together with the beauties, point out any defects that occur to me, in the matter as well as in the style.

PSALM i. 14. Offer unto God Thanksgiving.

'Among the many excellencies of this pious collection of hymns, for which so particular a value hath been set upon it by the church of God in all ages, this is not the least, that the true price of duties is there justly stated; men are called off from resting in the outward show of religion, in ceremonies and ritual observances; and taught rather to practise (that which was shadowed out by these rights, and to which they are designed to lead) sound inward piety and virtue.

The several composers of these hymns were prophets; persons whose business it was not only to foretel events, for the benefit of the church in succeeding times, but to correct and reform also what was amiss among that race of men with whom they lived and conversed; to preserve a foolish people from idolatry and false worship; to rescue the law from corrupt glosses, and superstitious abuses; and to put men in mind of (what they are so willing to forget) that eternal and invariable rule, which was before these positive duties, would continue after them, and was to be observed, even then, in preference to them.

The discharge, I say, of this part of the prophetic office, taking up so much room in the book of Psalms; this hath been one reason, among many others, why they have always been so highly esteemed; because we are from hence furnished with a proper reply to an argument commonly made use of by unbelievers, who look upon all revealed religions as pious frauds and impostures, on account of the prejudices they have entertained in relation to that of the Jews; the whole of which they first suppose to lie in external performances, and then easily persuade themselves, that God could never be the author of such a mere piece of pageantry and empty formality, nor delight in a worship which consisted purely in a number of odd, unaccountable ceremonies. Which objection of theirs we should not be able thoroughly to answer, unless we could prove, (chiefly out of the Psalms, and other parts of the prophetic writings,) that the Jewish religion was somewhat more than bare outside and show; and that inward purity, and the devotion of the heart, was a duty then as well as now.'

This appears to me an excellent introduction. The thought on which it rests is solid and judicious; that in the book of Psalms, the attention of men is called to the moral and spiritual part of religion; and the Jewish dispensation thereby vindicated from the suspicion of requiring nothing more from its votaries than the observance of the external rights and ceremonies of the law. Such views of religion are proper to be often displayed; and deserve to be insisted on, by all who wish to render preaching conducive to the great purpose of promoting righteousness and virtue. The style, as far as we have gone, is not only free from faults, but elegant and happy.

It is a great beauty in an introduction, when it can be made to turn on some thought, fully brought out and illustrated; especially,

if that thought has a close connexion with the following discourse, and, at the same time, does not anticipate any thing that is afterwards to be introduced in a more proper place. This introduction of Atterbury's has all these advantages. The encomium which he makes on the strain of David's Psalms, is not such as might as well have been prefixed to any other discourse, the text of which was taken from any of the Psalms. Had this been the case, the introduction would have lost much of its beauty. We shall see from what follows, how naturally the introductory thought connects with his text, and how happily it ushers it in.

'One great instance of this proof, we have in the words now before us; which are taken from a Psalm of Asaph, written on purpose to set out the weakness and worthlessness of external performances, when compared with more substantial and vital duties. To enforce which doctrine, God himself is brought in as delivering it. Hear, O my people, and I will speak; O Israel, and I will testify against thee: I am God, even thy God. The preface is very solemn, and therefore what it ushers in, we may be sure is of no common importance; I will not reprove thee for thy sacrifices or thy burnt offerings to have been continually before me. That is, I will not so reprove thee for any failures in thy sacrifices and burntofferings, as if these were the only, or the chief things I required of thee. I will take no bullock out of thy house, nor he-goat out of thy folds: I prescribed not sacrifices to thee for my own sake, because I needed them; for every beast of the forest is mine, and the cattle on a thousand hills. Mine they are, and were, before I commanded thee to offer them to me; so that, as it follows, If I were hungry, yet would I not tell thee; for the world is mine, and the fulness thereof. But can ye be so gross and senseless as to think me liable to hunger and thirst? as to imagine that wants of that kind can touch me? Will I eat the flesh of bulls, or drink the blood of goats? Thus doth he expostulate severely with them, after the most graceful manner of the eastern poetry. The issue of which is a plain and full resolution of the case, in those few words of the text: Offer unto God thanksgiving. Would you do your homage the most agreeable way? would you render the most acceptable of services? Offer unto God thanksgiving.'

It is often a difficult matter to illustrate gracefully the text of a sermon from the context, and to point out the connexion between them. This is a part of the discourse which is apt to become dry and tedious, especially when pursued into a minute commentary. And, therefore, except as far as such illustration from the context is necessary for explaining the meaning, or in cases where it serves to give dignity and force to the text, I would advise it to be always treated with brevity. Sometimes it may even be wholly omitted, and the text assumed merely as an independent proposition, if the connexion with the context be obscure, and would require a laborious explanation. In the present case, the illustration from the context is singularly happy. The passage of the Psalm on which it is founded is noble and spirited, and con

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