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 (ggórnois).

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 connection 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 in 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 necessary for the elucidation of your subject, is that of Scriptural criticism; for congregations are content with the received version.

I have selected the following passage from Jones of Nayland, as a beautiful instance of the plain and simple method of interweaving Scripture in your discourse: "When the seed of the word perishes, the fault is in the soil; and men think differently of the same thing, because the state of their mind is different. Some glorified God, and believed on Jesus Christ, for the new and wonderful act of raising Lazarus from the dead: others were so vexed at it, that they consulted how they might put Lazarus to death. Some rightly concluded, from the miracles of Jesus, that he was a teacher come from God; while others, offended with his person and doctrine, gave a contrary turn to the evidence of his miracles, and imputed them to the power of Beelzebub. Some, for the sake of his mighty acts, besought him to come and tarry with them; while others, for the same reason, besought

him to depart out of their coasts. Thus, also, the whole Gospel, while it is acceptable and delightful to some, as a savour of life, is a savour of death to others; like that pillar which gave light to the camp of Israel, but was a cloud of darkness to the Egyptians."

The next sort of knowledge, which you will find useful, is an acquaintance with the Fathers and other writers in the Church. But though you will do well to make yourself acquainted with them, you will not do well to study to show your acquaintance with them in the pulpit, at least when preaching to an ordinary congregation. The exhibition of other than Scriptural knowledge savours of pedantry, and does not appear to have a convincing effect.

The same may be said respecting all knowledge. It is very useful to have an intimate knowledge of Church History, of history in general, biography, arts and sciences. But the question now is with regard to the use which you should make of such information. My advice is, to employ

it where needful, but not to exhibit it ostentatiously. It will furnish a wide range of illustration to assist your arguments, but should not be put forward in the same way as your knowledge of the Bible.

There is one species of knowledge which it is most important to acquire, and that is, the knowledge of the human heartthat knowledge which our Saviour so eminently possessed of "what is in man." If you call in a physician, and as soon as he has seen you and felt your pulse, he is able to tell your complaint and describe all its symptoms,-nay, anticipate your description, and suggest what you have not observed, you are naturally led to think that he is able to cure you. His evident acquaintance with your case, gives you a confidence in his discernment, and a faith in his prescription. "Come, see a man," said the woman of Samaria, "which told me all things that ever I did." If your hearers per

1 John iv. 29.

ceive that you have an accurate knowledge of their hearts, if you can dive into the secret depths of the soul, drag sin to light from all her secret hiding places, point out the seat of the disorder, nay, if you are not only able to interpret these symptoms, but can detect others, of which they themselves were ignorant-as Daniel told the king his dream before he gave the interpretation; if you show this intimate acquaintance with the constitution and maladies of the human heart, men will naturally be disposed to believe the remedy which you propose to them. This discrimination of character is the part of your office in which you will at first find yourself most deficient. But it is not difficult with patience and observation to attain it. The Scriptures will unfold to you the corruption of human nature; a careful study of your own heart will confirm it; and the practical acquaintance which you will daily improve with the hearts of others, will gradually give you the competent skill in this most important subject. Besides the common flaws in human nature, there are many besetting sins and sinful habits peculiar to men's callings, and incidental to the times in which we live; many, also, connected with circumstances of your own particular flock. Apply this knowledge skilfully and unsparingly; only in so doing beware of roughness or causticity. If the physician gives his patient unnecessary pain, the confidence gained by his skill is often neutralized by the rudeness and clumsiness of his manner.

Never relax, in adding to your stock of substantial knowledge, both by reading and meditation. If you read without meditating, you preach only the thoughts of others: if you meditate without reading, you will gain but few new ideas. Yet it is necessary to bring out of your treasures things both new and old; and those great subjects which require constant reiteration, should be enforced continually by new arguments and illustrations. If your congregation

constantly hear the same things fall from you, and are inva- riably conducted in the same line of thought, they will justly consider you as ignorant and shallow, and will place the less confidence in your instruction. This is a very common fault with extemporary preachers.

Such are the means by which you are to seek to gain the confidence of your hearers, and obtain their esteem as a good man,-interested in their welfare, and competent to instruct them. It is very questionable whether a reputation for eloquence has not a bad, rather than a good effect. It sets persons on their guard against you, as if you had an intention to persuade them against their better judgment. From fear of this some persons will take only half-a-crown in their pocket when they go to hear a charity sermon; yet instances are recorded of eloquence being still triumphant, and compelling them to leave their watches and trinkets in default of money.

Before concluding this subject, I should observe, that it is a maxim of rhetoric, that the arguments which tell for the establishment of the speaker's own character, are to be reversed with reference to an antagonist. It is in favour of the orator, if he can show his antagonist to be a knave or a blockhead. Something in some degree similar to this must be resorted to by the preacher, when he is contending with a supposed adversary, as an atheist, or an infidel. Only, of course, all that he says must carefully be limited by the rules of Christian truth and charity. The mode of treating an adversary will in some degree depend on the nature of his hostility,-whether it results from ignorance or malice. The crime of scoffing at Scripture, or wilfully misquoting it, cannot be spoken of with mildness; though a sincere wish may be expressed for the sinner's conversion. "Be not hasty," says Jeremy Taylor, "in pronouncing damnation against any man or party in a matter of disputation.