applicable to the Christian in every situation; whether he is backsliding, or advancing, in the Christian course. Nothing can be interesting to him except truth; and truth is interesting, only as it is shewn to be truth by its proper evidence.

All that can be said in favour of the images of fancy, and the expressions of passion, as introduced into sermons, is this: the preacher, who feels the solemn and affecting subjects of his discourse, will like the prophets and apostles, and like Christ himself, exhibit his feelings while he is discoursing, and disclose the truths which he teaches, and the duties which he inculcates, with that earnestness with which he feels them. When the mind feels strongly, the imagination is naturally vivid; and will form bolder thoughts and stronger images, than when it is calm. The language, also, will then be more ardent and impassioned; and the whole discourse will assume a higher and more impressive char

acter. All this, every preacher will acknowledge and practice; while his sole business will still be to teach the truth of God. The only reasons why his mind will thus feel and his discourses thus glow, are the reality and importance of this truth, the strong sense of these things in his own mind, and his earnest desire to communicate his own views to his hearers. Whatever images he displays, whatever applications, he makes to the passions of his audience, will be admitted into his discourse, merely because they offer themselves, unsought, to a mind possessed of such views. Instead of being the soul and substance, they will be only the form and the dress, united to that truth and argument, which are the real soul. In this manner they will have propriety and use; but in this manner only.

The difference between these two modes of preaching is this: that which I recommend, and which Paul adopted, aims only at accomplishing the end of all preaching by the direct and natural means; the means used by all men of real business, when addressing their fellow men, with a design to compass an important end. The end of the preacher is to produce the salvation of those who hear. The means are a display of those truths, which GOD has taught for this purpose, made in such a manner, as to

persuade them that they are truths, and truths in which themselves are personally and infinitely interested. The mode, which I reprove, aims at displaying, with peculiar advantage, the powers and accomplishments of the preacher. The difference between the ends is infinite, and between the modes of preaching incalculable.

Metaphysical preaching, although it seems to coincide with that which is here urged, and to unfold divine truth to an audience, is substantially opposed to it. That which it teaches may be true; and the arguments used to support it may be sound; but the distinctions, even in this case, are so subtile, and the rea soning so abstruse and difficult, that the hearer's attention to the truth is lost in his attention to the preacher's ingenuity; his mind prevented from feeling what is intended by the absorption of his thoughts in the difficulties of the argument; and his heart chilled by the cold manner, in which all such discussions are conducted. The Metaphysician, whether aware of it or not, is employed in the same business with the brilliant man; viz. in displaying his own ingenuity, and not in disclosing and confirming the truth of GOD. His discourses, if ingenious and just, are merely ingenious, and usually empty, speculations; in which few of his hearers will follow him, and by which none of them will be profited; evidences, indeed, of his own powers of discrimination, but not means of salvation to mankind.

I have hitherto supposed the best of this manner of preaching; a character which it sometimes, but almost never, has. Usually, it is a mere effort of little minds to appear great; a mass of distinctions without differences to support them; a bundle of perplexities, which only puzzle the preacher, and distract or disgust his hearers. It deserves attention from every preacher, that men, really and greatly distinguished for metaphysical talents, have rarely, if ever, preached metaphysical sermons.

Distinctions, which are, or which can be made, obvious, are the only distinctions, which should ever employ discourses delivered to popular assemblies. All the preacher's illustrations should be drawn, according to Cicero's direction to his Orator, de medio;

from the common objects, with which men are customarily acquainted. These are wholly better, clearer, and more forcible, than any other. Accordingly we find such illustrations, and such only, used by Christ, the Prophets, and the Apostles, in all their discourses.

"Would I describe a Preacher," says the excellent Poet, whom I have before quoted,

"Would I describe a Preacher, such as Paul,
Were he on earth, would hear, approve, and own,
Paul should himself direct me. I would trace
His master strokes, and draw from his design.
I would express him simple, grave, sincere;
In doctrine uncorrupt; in language plain;
And plain in manner: Decent, solemn, chaste,
And natural in gesture: Much impress'd
Himself, as conscious of his awful charge;
And anxious mainly that the flock, he feeds,
May feel it too: Affectionate in look,

And tender in address, as well becomes

A Messenger of Grace to guilty man."

In a word, let the Minister forget himself, and think only on his business, and on the means of accomplishing it. Let him ask himself, what considerations would most convince him of his duty, and persuade him to embrace eternal life; let him direct all his efforts to produce the same conviction and persuasion in his hearers; and there will, with the ordinary blessing of God, be little danger that he will fail of preaching with wisdom and

success.

3dly. Such a Preacher will, without reserve, address himself boldly and directly to the consciences of his hearers.

Of this conduct the Text furnishes us with a glorious example. Paul, humble as he was, endangered as he was, and great and guilty as his hearers were, came directly home to their conscien

ces.

He did not go round about with his discourse, to insinuate cautiously the truths which he wished to teach. He did not attempt to secure their favour and his own safety, by soft addresses, amusing speculations, or lying panegyrics.

On the contrary, he set their guilt, their danger, and their duty, directly before their faces. He held up to them the mirror of the Gospel, and shewed them their true resemblance; awful in its form, and terrible in its colours. The image was their own; and so striking a likeness that it could not be mistaken. Felix trembled; and confessed himself unable to endure the sight.

What Paul did on this occasion, all Ministers of the Gospel, so far as they are able, are bound to do. Every Minister, when he comes into the desk, should remember, what office he sustains; who sent him; to whom he is sent; and for what purpose. He is a Preacher of truth and righteousness; a Messenger from the Lord Jesus Christ; sent to sinful, perishing men; and sent to accomplish their salvation. How solemn the office; how great and glorious the Author of it; how pitiable and distressed the objects; how divine the purpose! With infinite authority the awful Being, whose message he is sent to deliver, requires him to deliver it faithfully; and in no wise to "shun," or neglect, “to declare all the counsel of God" to his hearers. With a cogency, only inferior to that authority, the infinite danger of his flock compels him to the same duty. The All-searching Eye, with clear and piercing view unceasingly surveys his heart and his conduct; to mark the manner, in which he performs this duty. Before him a multitude of immortal beings, who may be saved, and who, if not saved, will be lost; plead with silent but overwhelming eloquence for a punctilious discharge of his Ministry. GOD has declared, that if he, and they, are faithful, "he shall save both himself and those that hear him." How can any man, thus circumstanced, prove unfaithful?

The Message is sent by the Creator of all men; of kings and beggars alike. It is sent alike to all men; both great and small. Can he fear and betray the former? Can he forget and ruin the latter?

Away then with all trifling from this solemn scene, with all displays of talents, brilliancy, sagacity, eloquence! Away with all displays of the Preacher; with all remembrance of himself! with all prettinesses of thought and language! Away with all

the fear and flattery of Man! with all the homage, customarily rendered to greatness, power, and splendour. Felix is no longer a governor; a judge; a man who controls life and death. Paul is no longer a prisoner, in question for his life, and suspended over the grave. Paul is an Embassador of the Eternal GOD, come to proclaim his awful pleasure to the creatures whom he has made. His audience are all raised, or sunk, to one common level. Who is that splendid being, arrayed "in purple and fine linen," and rolled to the house of God in a chariot of state? He is a child of apostate Adam, and by nature "a child of wrath, being a child of disobedience, even as others." Who is that wretch, half covered with rags and dirt, come to the same solemn place, supported by a beggar's staff? He is another child of the same apostate, and sustaining precisely the same character. Both, together with all around them, are sinners, exposed to the wrath of God, and in the most imminent danger of final perdition. All, also, are immortal; are probationers for eternal life; and are now "prisoners of hope." To this place are they come, "to hear words, by which they may be saved."

In this single character, then they stand before the Preacher. What shall he say to them? He shall deliver the Message which GOD has put into his hands. He shall "cry aloud, and spare not; he shall lift up his voice as a trumpet, he shall shew the house of Jacob their iniquities, and his people their transgression." He shall say, "Repent, and turn yourselves from all your trangressions so iniquity shall not be your ruin. Break off your sins by righteousness, and your iniquities by turning to the Lord. Make you a new heart, and a new spirit: for why will ye die, O house of Israel! For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves and live ye. Behold the Lord's hand is not shortened, that it cannot save; nor his ear heavy, that it cannot hear: But your iniquities have separated between you and your GOD; and your sins have hid his face from you. Wherefore do you spend money for that which is not bread; and your labour for that which satisfieth not? Incline your ear, and hear, and your souls shall live; and I will