The ancient Greek fathers, as Chrysostom, Basil, and others, used to preach plain discourses to the people, which were called quina, Homilies; in Latin, Sermones, discourses; both terms denote plain, familiar, and popular sermons. Such still should sermons be, which are to be preached to the people, and they should never be refined, elaborate, and dry.

:

Certainly the present method of preaching is not that by which the religion of Jesus Christ was propagated in the first ages of Christianity in modern sermons there is too much of art, method, and formality to be seen; and so the primitive simplicity is nearly lost:* That mode of preaching which God has been pleased to honour in every age, "in saving them that believe," is called "the foolishness of preaching"

The following remarks of Mr. Jowett, in his "Christian Researches in the Mediterranean," p. 287, though suggested to Missionaries, yet are profitable to the Christian Pastor at home: "The simple reading of a Psalm, a portion of the Historical Books or of the Prophets, a Parable or discourse of our Lord, or a passage from one of the Epistles; together with so much of explanation as may be requisite to make it clear, or of exhortation as may be needful to make the hearers sensible that they are personally addressed: this would be to preach the Gospel; more truly, perhaps, than to take a simple verse of the Bible, as a motto to an elaborate treatise."

by which expression we are to understand that the means are so simple, that to all who have a high or good opinion of themselves, they appear as "foolishness,” though in reality it is the wisdom of God, and the power of God to the salvation of them that believe. See 1 Cor. i, 21.-The manner of preaching the word in the primitive times was this: the Christian Bishop or Pastor stood up, and read the Gospel, or some other portion of Scripture, and urged and inculcated upon the hearers, with affection, earnestness, and zeal, some plain truths evidently resulting from that portion of the word. This mode was very similar to the first and original manner of preaching, which has been already mentioned. Edification was then the object of both preacher and hearers. Probably a primitive Bishop would have been quite astonished and shocked at many of our modern sermons; and such is the modern taste, we should be astonished and shocked with his. The primitive preachers brought forward Scripture; we bring forward our statements: they directed all their observations to throw light on Scripture; we quote Scripture to throw light on our observations. More faith

and more grace would make us better preachers; for "out of the abundance of the heart the mouth speaketh." The manner of Chrysostom seems to be the right way of preaching: and the pious Archbishop Leighton, in his Lectures or Commentary on Peter, approaches very near to this method.*

The Christian preacher is required to take heed to his doctrine. The matter of our preaching must be sound doctrine; the leading subjects of which are our Fall in Adam, our Redemption by Jesus Christ, and our Sanctification by the Holy Ghost. We are to take heed to "hold fast the form of sound words." The doctrines of our Liturgy, Articles, and Homilies, are the doctrines of the Bible; and therefore every preacher of the word should take heed that his preaching be not contrary to the doctrines of the Bible, and of our Church, which derives its constitution, creed, and doctrines, not from Calvin or Arminius, but from the purest antiquity and the word of God. But, as it is too generally the case, that the sermons or discourses of many of our clergy are merely lectures on

* Cecil's Remains, Works, vol. iii, p. 400.

moral duties, in which the great and essential doctrines of the Gospel are never brought forward, or are but transiently and superficially treated; it must be acknowledged that the doctrines of our pulpits are in many places fallen far below the Christian standard, when Christ and his Gospel are not preached decidedly and fully, as the only method which God in his unfathomable wisdom has appointed to save the world. 1 Cor. i, 23, 24.

Another great abuse of the pulpit is political preaching. The pulpit should never be disgraced with politics. No more and no less politics should ever be introduced into the pulpit, than, "Fear God, honour the king." "Render unto Cæsar the things that are Cæsar's, and unto God the things which are God's." 1 Pet. ii, 17; Matt. xxii, 21. From preaching politics in the pulpit, no good can ever come; and it often does much harm. It is not the bread of life with which God has commanded his pastors to feed his flock. In order to feed the flock of Christ, it must be done by the sincere milk of the word and the bread of life.

As to the manner of preaching, whether extempore, from notes, or written sermons,

it is not easy to say which is the best mode: all have their excellencies and deficiencies. Extempore preaching has always been the most popular, though liable to many objections in the opinion of the best judges: it may, on some accounts, be desirable and useful; but it should never be attempted by any one, except he is possessed of extensive knowledge, retentive memory, and a sound judgment. There can be no impropriety in the mode of preaching from notes, or from written discourses; for certainly the Lord does not make man of such consequence, that the success of his ministry shall depend on the manner, in which he delivers the truths of the Gospel to the people. If the truth be delivered and made intelligible; if it be delivered with simplicity and godly sincerity, and be accompanied by fervent and earnest prayer; whether it be read, delivered from memory, or extemporaneously produced, it will be blessed, and prosper if the Lord will.

Whatever mode of preaching the Christian minister may please to adopt, he is to preach faithfully. Sin is not to be trifled with. See Ezek. xxxiii, 7, 8. He must be bold enough to tell the people of the error of their ways.