put in such a form, instead of proving to them the point in question, will only be an additional reason to them to doubt the truth of Scripture.

With reference, therefore, to the character of modern congregations, it is necessary to use Scriptural and other arguments conjointly. Take, for instance, the subject on which the Apostle is writing. Suppose it Easter Sunday, and you wish to prove the doctrine of the general resurrection of the dead; you might arrange your argument something in this form : "This day is to Christians one of joy and exultation, for we celebrate the resurrection of our Lord, who rose, the first fruits from the grave, giving an earnest that we also shall rise again. Before the coming of Christ, the world was divided in opinion. The selfish and luxurious professed to disbelieve, but the soundest philosophers agreed with the mass of the people in believing, that there would be a resurrection; and for the following reasons-(then give their reasons, which are your a priori arguments-inequality of lot in this world-pride of the wicked-affliction of the virtuous -inward longing after immortality,)—but still they had no certainty, nor was it possible they should, until the Son of God came from the bosom of his Father, and declared that God would surely judge the souls of men (here insert Scripture texts)—and rose again himself in confirmation of his words. If after this we doubt, we must die in our unbelief; no other conceivable proof can be given, until the Archangel's

trump awaken our slumbers in the grave." You may insert as many Scripture proofs as you please, only for the sake of some of your congregation, do not omit the others.

Partaking in some degree of the authority of Scripture is the declaration of the Church. "The Church is a witness and keeper of holy writ '." They shine as it were by a reciprocally reflected light. The Bible is of course the ultimate standard: but the canon of Scripture itself rests on the testimony of the Church; and the true interpretation and arrangement of its doctrine is received by us on the same authority. Since also your congregation acknowledge the Scriptural validity of the Church to which they belong, you may quote the Articles, Creeds, and Liturgy as proof undoubted.

Nay, even you yourself, as an authorized minister of the Church, are invested with something beyond your mere personal authority; at least, in the eyes of your congregation, to whom you are an appointed ambassador of God, to expound to them his word and will. "Let every minister," says Bishop Jeremy Taylor, "be careful that what he delivers be, indeed, the words of God, that his sermon may be answerable to the text; for this is God's word, the other ought to be according to it; that although in itself it be but the word of man, yet, by the purpose, truth, and

1 Article x.

signification of it, it may be in a secondary sense the word of God."

However, this assumption of authority belongs rather to one who, with irreproachable character and acknowledged ability, has for many years been the father of his flock. Expressions like the following often fall with peculiar weight from the lips of a venerable preacher-"I have visited many death-beds." "I have conversed with many repentant sinners." "I have watched the progress of youth to manhood;" or as David said, "I have been young, and now am old, yet never saw I the righteous forsaken, nor his seed begging their bread." Indeed, I know no argument which has more practical power of persuasion, than the solemn declaration of experienced age, when the weight of irreproachable character, and the gentle influence of Christian benevolence, are found united with the sacredness of ministerial office.

LETTER IX.

ON ARGUMENTS.

If we could entirely depend on the acquiescence of our hearers in every thing which can be proved from Scripture, and if we could rely on their acting conformably to their conviction, there would be no need of any other argument besides those which have been already spoken of. Indeed the necessity of writing sermons would be altogether superseded by the simple reading and explaining of the word of God. But, since we know that men's hearts are naturally prone to perverseness and unbelief, it follows that the testimony of Scripture must be enforced and strengthened by every means in our power. "We must consider not only what arguments ought to convince, but what will convince 1." And this introduces us to nearly all

1 Hooker.

the topics and modes of argument, which are common to other rhetoricians.

Still, there are some more applicable to the pulpit than others, and some which are altogether inapplicable. Other speakers scruple not to avail themselves of whatever argument may move their hearers at the time; but the reasoning of the preacher must be able to bear the test of reflection. It must be perfectly sound, honest, and unexceptionable. Our present

purpose does not require that we should notice all the common modes and forms of argument which are open to the preacher, but it may be useful to speak briefly on some of the most prominent.

First, it should be observed that in all reasoning, especially in an address from the pulpit, there is much which cannot properly be called argument, because no middle term is employed. It might be very possible, in such cases, to find a middle term, which should show the connexion between the extremes of the proposition; but none is brought forward, and none is sought for. Neither is it instruction, because, in that, respect is had to the authority of the instructor: but here the preacher trusts to the good sense of his hearers, to assent to the truth of what he states. It is an appeal to their reason or common sense. "Shall not the Judge of all the earth do right 1?" "He that planted the ear, shall he not hear? he that made

1