this principle account for the empty churches of some very sincere preachers? If they observe some of their congregation, who once heard them attentively, gradually desert their church, would it not be well to consider whether it be not attributable to their mode of propounding the offers of the Gospel? It must not indeed be forgotten, that in no part of Scripture is represented, so strongly as in the New Testament, God's wrath against sin, and the sure punishment which awaits it; in no part is so unequivocally set forth the horror of that place "where the worm dieth not, and the fire is not quenched :" and I am far from desiring you to keep back this part of your message. All I advise is, that you be careful to deliver it in such a manner as becomes the minister of a dispensation of mercy. You should "speak the truth in love1:" "knowing the terrors of the Lord," you should "persuade men"." You should take care not to drive from the fold of Christ those whom it is your duty to invite to enter. Some preachers speak of the wrath of God as if they were venting their own indignation. How different the exclamation of our Saviour: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not3!" How different the language of

1

1 Eph. iv. 15.

2 2 Cor. v. 11.

3 Matt. xxiii. 37.

St. Paul: "For many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction 1"

11." Some, again, without using asperity, yet speak in a cold, unfeeling, uninviting manner, as if they said, "Such is the decree of God; you know what to expect; act as you please, I care not." How different the earnest appeal of the Apostle: "We, then, as workers together with God, beseech you also that ye receive not the grace of God in vain." How different the affectionate invitation of God himself by the mouth of the prophet: "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways, for why will ye die, O house of Israel "?" These are the models which you should imitate in your mode of address. The sternest reproofs, the most tremendous threatenings, should be in sorrow rather than in anger; and a tender concern and compassion for the sinner should ever accompany your rebuke and hatred of sin.

Let me conclude with an extract from Dryden's well-known "Character of a good Parson."

"With eloquence innate his tongue was arm'd ;
Though harsh the precept, yet the preacher charm'd :
For letting down the golden chain from high,

He drew his audience upward to the sky.

1 Philipp. iii. 18, 19.

2 2 Cor. vi. 1.

3 Ezek. xxxiii. 11.

"He bore his great commission in his look,

But sweetly temper'd awe, and soften'd all he spoke.
He preach'd the joys of heav'n, and pains of hell,
And warn'd the sinner with becoming zeal,
But on eternal mercy lov'd to dwell.

"To threats the stubborn sinner oft is hard,
Wrapp'd in his crimes, against the storm prepar'd :
But when the milder beams of mercy play,
He melts, and throws his cumbrous cloak away."

LETTER VII.

HOW TO GAIN THE CONFIDENCE OF THE HEARERS, THIRDLY, BY SHOWING ABILITY

TO INSTRUCT THEM.

THE third qualification necessary for the preacher, in order to gain the confidence of his hearers, is to establish a reputation for ability (ppóvnois).

He may be a good man, and earnestly desirous of leading sinners to salvation-and after all, these are the most important points-still if his congregation look upon him as weak, and incompetent to his task, his influence will naturally be the less. How, then, are you, in your sermon, to give your hearers an opinion of your competency to teach them?

The first thing is to show yourself thoroughly well versed in the Bible. St. Augustin says, that the diligent study of Scripture is particularly necessary to those who are deficient in eloquence: "Huic ergo qui

sapienter debet dicere, etiam quod non potest eloquenter, verba Scripturarum tenere maximè necessarium est." Knowledge of Scripture is by far the most important of all wisdom. Like Apollos, you should be "mighty in the Scripture," and like him, you will "mightily persuade." And you should study to show this knowledge; you should be always ready to confirm your arguments by Scripture texts and parallel passages, and to illustrate them by Scripture examples. You should dwell often on the connexion of your text with the context, showing the intention of the writer, the circumstances of the parties, and, in short, every thing which will elucidate and confirm it. You should often take comprehensive views of different parts of Scripture, explaining the connexion between the Law and the Gospel, tracing the hand of God in the events of the Old Testament, exhibiting his wisdom in the books of prophecy, pointing out the consummation of his scheme of mercy in the Gospel. You should be familiarly acquainted with every minute circumstance of our Saviour's ministry; be able to set forth the first construction of the Christian Church, and know all the circumstances under which the Apostles accomplished their journeys and wrote their Epistles. To all these subjects you should constantly direct the minds of your hearers, for the double purpose, of instructing them, and showing that you are competent to do so. The only Scriptural knowledge which you should not exhibit, unless it be