is another help to expedite our inquiries of this kind; namely, the perufal of such books as give a particular account of all authors, the times when they lived, the works they have published, with the several fubjects they have infifted upon, their editors, tranflations, &c. *

§ 26. (III.) The third and last point to be infifted upon is concerning EXPRESSION; in which there are two things to be confidered; Phrafe and Elocution. The phrafe fhould be plain, full, wholefome and affectionate.

1. It must be plain and natural, not being darkened with the affectation of scholaftic harshness, or rhetorical flourishes. Obfcurity in the difcourfe, is an argument of ignorance in the mind. The greatest learning is to be seen in the greatest plainnefs. The more clearly we understand any thing ourfelves, the more eafily can we expound it to others. When the notion itself is good, the best way to set it off, is in the most obvious, plain expreffion. St. Paul does often glory in this, that his preaching was not in wisdom of words, or excellency of speech; not with enticing words of

* Inftead of detaining the reader in the body of the work, as the original does, by a tedious enumeration of books and authors, we refer him to an appendix on this subject, at the end of this volume.

men's wisdom, not as pleafing men, but God, who trieth the heart."* A minifter fhould speak "as the oracles of God." + And it will not become the majesty of a divine embassage, to be garnished out with flaunting affected eloquence. How unsuitable is it to the expectation of a hungry soul, that comes to this ordinance with a defire of fpiritual comfort and instruction, there to hear only a ftarched speech, full of puerile worded rhetoric! It is a mark of low thoughts and defigns, when a man's chief study is about the polifhing of his phrafe and words.

§ 27. 2. It must be full, without empty and needless tautologies, which are to be avoided in every folid business, much more in facred. Our expreffions should be so close and appropriate, that they may not be obscure; and so plain that they may not seem vain and tedious. To deliver things in a crude confused manner, without digefting

them

ii. 1, 4. 1 Thef. ii. 4. † 1 Pet. iv. 11.

Non quærit æger medicum eloquentem, fed fanantem. Quid mihi luforia ifta proponis? Non eft jocandi locus, ad miferos vocatus es, opem te laturum naufragis, captis, ægris, intentæ fecuri fubje&tum præftantibus caput, quo diverteris? Quid agis?--Cujuscunque orationem vides politam et folicitam, fcito animum in pufillis occupatum. SENECA, Epift. 6,

21, 49.

them by a previous meditation, will naufeate the hearers, and is as improper for the edification of the mind, as raw meat is for the nourishment of the body.

§ 28. 3. It must be found and wholesome, not tainted with any erroneous, corrupt doctrine, or the affectation of novelty. Falfe opinions many times infinuate themselves by the use of fufpicious phrafes. And it is a dangerous fault, when men cannot content themselves with the wholesome form of found words, but do altogether affect new light, and new language, which may in time deftroy practical godlinefs, and the power of religion. *

29. 4. It must be affectionate and cordial, as proceeding from the heart, and an experimental acquaintance with thofe truths which we deliver, Quod procedit e corde redit in cor. It is a hard matter to affect others with what we are not first affected ourselves. + It is faid of John the baptist, that he was a burning and shining light. Ardere prius eft, lucere pofterius; ardor mentis eft, lux doctrina. This is to fpeak in the evidence and demonstration of the Spirit and power. There is

* 1 Tim. vi. 3, 20. 2 Tim. i. 13. Tit. ii. 7. + Præcipuum ad perfuadendum eft amare quod fuades: Amanti pectus ipfum fuggerit orationis ardorem.

a common relation to this purpose of divers learned men, who, having a great while, with much argument and ftrength of reafon, contended with another about perfuading him to be baptized, he, being learned alfo, could ftill evade all their arguments at length, a grave pious man amongst them, of no note for learning, ftands up, and bespeaks him with some downright affectionate expreffions, which wrought fo effectually upon the other, that he prefently fubmitted; yielding this reafon, "Donec audiebam rationes humanas, humanis rationibus repugnabam; cæterum fimul atque audivi fpiritum loquentem, cefsi fpiritui." And it is reported of JUNIUS, before his converfion, that, meeting once with a countryman as he was on a journey, and falling into difcourfe with him about divers points of religion, he observed the plain fellow to talk fo experimentally, with fo much heartiness and affection, as made him first begin to think, that sure there was something more in those truths than his notional human learning had yet discovered, which occafioned his more ferious inquiry into them, and afterwards his converfion. Such great power is there in these cordial expreffions.

§ 30. As for the manner of compofing sermons, it will not be convenient for one that is a con

ftant

ftant preacher, to pen all his difcourfes, or to tie himself to phrases. When we have the matter and notion, or fubject and method well digested, the expreffions of it will eafily follow; whereas, to be confined to particular words, befides the great oppreffion of the memory, will likewife much prejudice the operations of the understanding and affections. The judgment will be much weakened, and the affections dulled, when the memory is over much burdened and vexed. A man cannot ordinarily be fo much affected himself (and, confequently, he cannot fo easily affect others) with things that he speaks by rote, as when he takes fome liberty to prosecute a matter according to his more immediate apprehenfions of it. Many particulars may be suggested, that were not before thought of, when he expatiates upon any subject, according to the workings of his own affections, and the various alterations that may appear in the auditory. And then befides, this liberty will breed, Tappnoia, such a fitting confidence, as should be in that orator who is to have power over the affections of others, of which such an one is scarce capable, who shall so fervilely tie himself to particular words and expreffions, from which he dares not vary, for fear of being out.

But