of a discourse, to be reserved; but | power and effect to a preacher's dis what 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? As ing, 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 what must we beware? Of epithets, 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 is remarked; and how is this illustrated? With what advice does our author conclude this head? What ques tion 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 an 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? Wha 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 then vantage; and for what reason? For selves, whose memories are not sufhthis purpose, what study is most neces-cient to retain a whole discourse? Or sary; and what produces a wonderful French and English writers of sermous, 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 serinon? 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. The advantages of pulpit eloquence. preaching become; and what was the 2. The difficulties that attend it. effect of this upon the established cler-3. An habitual view of its end essential. 4. The character of the preacher. gy? Upon this model, whose sermons 5. Its characteristics. 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 attempt; and what is observed of them? Why does Atterbury deserve to be par-19.

8.

7.

ANALYSIS.

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 interesting.

E. No particular model should be fol-
lowed.

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

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, vho 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 higly 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 reli gion; and the Jewish dispensation thereby vindicated from the sus picion of requiring nothing more from its votaries than the observ ance 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 1 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 te 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 illus tration from the context is singularly happy. The passage of the Psalm on which it is founded is noble and spirited, and con

say,

nected in such a manner with the text, as to introduce it with a very striking emphasis. On the language I have little to observe, except that the phrase, one great instance of this proof, is a clumsy expression. It was sufficient to have said, one great proof, or one great instance of this. In the same sentence, when he speaks of setting out the weakness and worthlessness of external performances, we may observe, that the word worthlessness, as it is now commonly used, signifies more than the deficiency of worth, which is all that the author means. It generally imports, a considerable degree of badness or blame. It would be more proper, therefore, to the imperfection, or the insignificancy, of external performances. 'The use I intend to make of these words, is, from hence to raise some thoughts about that very excellent and important duty of praise and thanksgiving, a subject not unfit to be discoursed of at this time: whether we consider, either the more than ordinary coldness that appears of late in men's tempers towards the practice of this (or any other) part of a warm and affecting devotion; the great occasion of setting aside this particular day in the calendar, some years ago; or the new instances of mercy and goodness which God hath lately been pleased to bestow upon us; answering at last the many prayers and fastings by which we have besought him so long for the establishment of their majesties' throne, and for the success of their arms; and giving us in his good time, an opportunity of appearing before him in the more delightful part of our duty, with the voice of joy and praise, with a multitude that keep holydays.'

In this paragraph there is nothing remarkable; no particular beauty or neatness of expression; and the sentence which it forms is long and tiresome-to raise some thoughts about the very excellent, &c. is rather loose and awkward; better, to recommend that very excellent, &c. and when he mentions setting aside a particular day in the calendar. one would imagine, that setting apart would have been more proper, as to set aside, seems rather to suggest a dif ferent idea.

"Offer unto God thanksgiving. Which that we may do, let us inquire first, how we are to understand this command of offering praise and thanksgiving unto God; and then, how reasonable it is that we should comply with it.'

An excellent one

This is the general division of the discourse. it is, and corresponds to many subjects of this kind, where particular duties are to be treated of; first to explain, and then to recommend or enforce them. A division should always be simple and natural; and much depends on the proper view which it gives of the subject.

'Our inquiry into what is meant here, will be very short, for who is there, that understands any thing of religion, but knows, that the offering praise and thanks to God, implies, our having a lively and devout sense of his excellencies, and of his benefits; our recollecting them with humility and thankfulness of heart; and our ex pressing these inward affections by suitable outward signs, by re