end so abruptly that they shall say," We did not know he was going to leave off1." It should be seen by your matter and manner that you are coming to a close; or you may say plainly,-"Let me now conclude in the words of

With regard to the manner of your conclusion, it should more frequently be affectionate and encouraging than otherwise; sometimes admonitory and solemn; but rarely, and only on particular occasions, severe and menacing. For, if too painful an impression is left, there is danger lest the mind, distressed and alarmed, should cast from it the uneasy thoughts which have been suggested, or resort to the last expedient, even unbelief. A hope of mercy should be held out even to the worst of sinners. Besides, as we observed when treating of the passions, fear, remorse, excessive grief, and the like, are apt to deaden the heart, and indispose it to action; whereas gratitude, emulation, hope, and love, make the soul buoyant and aspiring; and are much more likely to lead to those practical results which it must always be the preacher's object to effect.

The language of your conclusion need not be so careful and measured as that of your exordium. It is to be hoped that your hearers will have become interested in the subject, and not be disposed to criticize the language; and you will yourself be too earnest to be fastidious about your expressions. When 1 Whately.

is,

66 worms!

you conclude, as you generally should, with a warm, and somewhat impassioned appeal, let your language be brief and energetic, even approaching to abruptness. "What are we ?" says Dwight, When born? yesterday! What do we know? nothing!" This is too abrupt, and, I should think, must have appeared affected. The following conclusion of Cooper's third Sermon, vol. ii., is as good a one, for a plain discourse, as I can find. His text "We then, as workers together with him, beseech you also that ye receive not the grace of God in vain." He concludes in the style of the text, "Let me then, as a worker together with God, beseech you, brethren, by the riches of Divine mercy, by the love of Christ, by the value of your neverdying souls, by the hope of glory, by the weeping and gnashing of teeth, which await the slothful and wicked servant, 'that ye receive not the grace of God in vain. Use the means,-embrace the opportunity, improve the privileges so freely, so graciously bestowed upon you. Let not the Lord spread out his hands all day unto a rebellious people; let him not say of you, I called, but they refused; I stretched out my hand, but no man regarded.' Close with his offers. Accept his grace. Yield yourselves to him as willing servants. Delay not to do it. Take notice

of the words which follow the text 1.

'Behold, now

1 This direct reference to the context rather spoils the effect-he

ought to have been thinking only of his hearers.

is the appointed time: behold, now is the day of salvation.' May this be the appointed time; may this be the day of salvation to us, for his mercy's sake in Jesus Christ."

Most preachers end uniformly with a simple doxology; but I am of opinion that when your subject is brought to a serious, rather than a triumphant conclusion, it would be occasionally more impressive to end with a solemn and appropriate prayer.

Some are fond of working up with the doxology the leading ideas of the discourse,-a mode of conclusion which, if well contrived and delivered, is calculated to leave a forcible impression. Thus Bishop Heber concludes his fourth sermon, vol. i., which is on the existence of spirits: "To Him-the seed of the woman, and bruiser of the serpent's head-to Him, from the inhabitants of every world, and element, and sun, and star-from all that dwell on the earth, above and under it, be ascribed, as is most due, with the Father and the Holy Ghost, all might, and all honour, glory, and dominion, now and for ever."

PART IV.

ON DELIVERY.

LETTER XXX.

MANAGEMENT OF THE VOICE.

It only remains now that we treat of the proper method of delivery, a subject, however, by no means of secondary importance. "Actio," says Cicero, (by which he means the voice, the gesture, and expression of countenance; in one word, delivery,) "Actio, inquam, in dicendo una dominatur. Sine hâc summus orator esse in numero nullo potest, mediocris hâc instructus summos sæpe superare. Huic primas dedisse Demosthenes dicitur, cum rogaretur quid in dicendo esset primum, huic secundas, huic tertias 1." Aristotle speaks to the same effect in the beginning

of his third book; and Quinctilian in his eleventh. "Neque enim tam refert qualia sint quæ intra nosmet ipsos composuimus, quam quomodo efferantur; nam ita ut quisque audit, movetur." To come to later, and more appropriate authorities. "I am verily persuaded," says Bishop Sprat, in his discourse to his clergy, "that the sermons preached every Sunday in this one kingdom by the Church of England clergy in this age are more excellent compositions, of that kind, than have been delivered in the same space of time throughout the whole Christian world besides. Only let me take the freedom to suggest, that, perhaps, it would add much, though not to the solid and substantial parts of such discourses, yet to their just popularity and more general acceptance, and to the greater edification of our hearers, if we would universally addict ourselves a little more to this study of pronunciation; by which advantages alone, of the freedom and life of their elocution, we know the preachers of some other nations do seem to reign and triumph in the pulpit, whilst their sermons, as far as we can judge of those we have of them in print, are not comparable to the English."

The first point to which a preacher must attend when he gets into the pulpit is, that he may be heard ; —that the sound of his voice may be heard distinctly in every part of the church.

I should not have thought it necessary to notice so