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LETTER XXV.

ON DISCUSSION-LECTURES.

NEXT to exordium comes discussion; in speaking of which I would, in the first place, remind you always to keep in view, that the true object of all preaching is to win souls to Christ. It is not enough to take up half an hour in speaking agreeably on some religious subject. You should have a constant eye to the persuasion of your hearers, whether it be by instruction, argument, or exhortation. Nor should you consider how the subject may be best handled in itself, but how best handled with reference to this point. Every thing, in short, except truth, must give way to per

suasion.

Persuasion, then, being the point in which all sermons essentially agree, it is in the mode of discussing or treating a subject with this view that they essentially differ. We shall find it convenient here to

classify discourses from the pulpit upon this principle. There would seem to be an endless variety both in the conception and execution of sermons: yet they may be arranged with sufficient accuracy for our present purpose under certain definite heads. We will first make a division of all discourses into lectures and sermons. My present letter will include the former of these divisions.

By lectures, I mean the expounding or explaining of Scripture or other subjects, as the Liturgy, Creed, or Articles. But this may be done either by a mere unconnected comment, or with a view to some principal point. We must, therefore, subdivide this class into lectures proper and expository discourses, the difference between which is, that the latter require unity of subject, which the former do not. By lectures proper I mean the simplest and rudest kind of pulpit address, like the homilies of the ancient Churches-when preaching was not so formal a business as it is at present; but the Presbyters and Bishop rose, one after another, to address a word of exhortation to the people. The lecturer commonly takes a portion of the Scripture, and, according to his ability, expounds or explains it in a continuous order; his object being to influence the minds of his hearers principally by means of Scriptural instruction. The Holy Scriptures speak in a great measure for themselves; the mere presentation to the mind of Scriptural truth possesses in itself the force of persuasion on minds fitted for the

reception of it. But then, to illiterate persons, many portions of Scripture, and many Scriptural allusions and expressions, are not intelligible. "Preachers," says Fenelon, "speak every day to the people of the Scriptures, the Church, the patriarchs, the law, the Gospel, of Moses and Aaron, and Melchizedec, of Christ, the Prophets, the Apostles; but there is not sufficient care taken to instruct them in the meaning of these things, and the character of these holy persons "How can people understand that Christ is our Passover, if we do not teach them what the passover means ?" A good deal of this work is effected in these days at Sunday-schools; still there remains much which may be done, by way of remembrance, if not strictly instruction, in lectures from the pulpit.

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This mode of address does not, perhaps, afford such opportunities for elegant composition, or animated eloquence, as the preaching of regular sermons, but it requires more Scriptural knowledge, and a greater facility of bringing it forward. It admits of an infinite number of illustrations, explanations, and comparisons of texts. The warp of your work is the chapter of the Bible before you; you may weave it into any colours or patterns you have by you,-all the knowledge you possess. Lectures of this sort, though

1 Fénelon, Dialogues sur l'Eloquence, iii. "La véritable manière de prouver la vérité de la Religion, est de la bien expliquer. Elle se prouve elle-même, quand on en donne la vraie idée." Ib.

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not by custom admissible as the principal discourse on the Lord's day, have, however, the authority of eminent persons for their usefulness on many occasions. Long sermons," says Bishop Burnet, "in which points of divinity are more ably and regularly handled, are above the capacity of the people; short and plain ones upon large portions of Scripture [long texts and short sermons, as Scougal calls them,] would be better hearkened to, and have a much better effect. They would make the hearers love and understand the Scriptures better." So important did Paley consider this sort of preaching, that he delivered a charge expressly upon the advantages of lectures, and particularly recommends them after the afternoon service in country parishes. "Lectures may be given," he says, "on the Creed, the Lord's Prayer, the Commandments, the Articles; but expositions of Scripture possess manifest advantages above other schemes of teaching. They supply a more extensive variety of subject; as one short chapter, or half a long one, will always be sufficient for one occasion. I am apt also to believe that admonition against any particular vice may be delivered in commenting upon a text in which such vice is reproved, with more weight and efficacy than in any other form. The Scripture will seem to lead you to it, so that it will exclude the suspicion of intentional personality, even though you speak freely and pointedly." He might, perhaps, have added, with equal truth, that lectures of this sort afford opportuni

ties by which the great truths also of the Gospel may be impressed on the minds of many hearers more advantageously than in any other way. In addition to this advice, he affords us the valuable authority of his own experience of the good resulting from such a mode of instruction. "The afternoon congregation, which consisted of a few aged persons in the neighbourhood of the church, seldom amounted to more than twelve or fifteen; since the time I have commenced this practice, the congregation have advanced from under twenty to above two hundred. This is a fact," he goes on to say, "worthy your observation, because I have not a doubt but every clergyman who makes a like attempt will meet with the same success, and many, I am persuaded, with much more. Any one commentary on the New Testament will supply materials for the work, and is, indeed, all the apparatus necessary for undertaking it. Grotius, Hammond, Whitby, Clarke, Doddridge, [or Girdlestone,] will any of them be found to contain what is sufficient for the present purpose. For the purpose of public expounding, a different preparation will be necessary for different persons,—and for the same person in the progress of his undertaking. One may choose at first to write down the greatest part of what he delivers; another may find it sufficient to have before him the substance of the observations he has to offer, which will gradually contract itself into heads and notes or common places; upon which he will dilate or enlarge at his discretion.

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