to me, in some of your discourses, was the same as I wish to correct in myself: want of ideas directly related to the subject of discourse. I often say to myself in studying a discourse,-Thinkthink-think again. Turn the subject round-consider how far your own temper, conduct, trials and enjoyments, will open, confirm, or illustrate the subject. Let the mind's-eye run round the church and congregation; and observe what relation the subject bears to the wants, sins, mercies, duties and temptations of different hearers. I am going to speak to the young and the aged; the rich and the poor; the careless and the convinced sinner;-to the weak, discour aged, backsliding and improving saints;-to the suffering and the rejoicing Christian: what can I deduce from my subject suitable to each, or as many as I wish to address?-This is one method of obtaining ideas, which I never neglect; because I always find it profitable to my hearers. By this method I avoid, or rather attempt to avoid, as much as possible, a generalizing method of preaching: this is speaking to every one and to no one. It is not enough to - tell our hearers, that such a consideration is consoling to the tempted, the afflicted, the backslider and believer, in a common place way; such sermons may be lost: but we must describe a particular case, and meet it with considerations from our subject which suit it. This interests the judgment and the heart of a hearer; confirms his faith, and lifts up his head. You well know, and have often heard a sermon, in which even particulars have been mentioned in so general a way, as to lose all useful effect. "To discourse upon any duty in general, without applying to particulars, is little more than idle declamation and empty flourish: it is to let our arrows fly at random, when we should direct them to a certain mark." The evil will the more easily be avoided, if, instead of attempting only to inform the understanding, affect the passions, gratify the curiosity, amuse the mere speculating humour, or astonish the imagination of our hearers, we adopt a very, very important rule of the apostle's, viz. " commending ourselves to every man's CONSCIENCE!-as in the sight of God!" Such a ministry, through a divine agency, must make the saint and sinner feel interested." It is quick and powerful." If the conscience is roused, and speaks to our hearers what we speak to them-they must feel-attend to, and are likely to profit from.

I have long been convinced, and observation strengthens my conviction, that if we would be useful preachers, we must violate some

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rules of good preaching, which are in high estimation.-What would be called by some, vain repetition, is often the most useful part of a discourse. We must address and appeal to the conscience—let us pause-vary the appeal-repeat it-repeat it again 'till we see attention, if not personal concern awakened-'till we observe (feeling much ourselves) our hearers' sensations similar to our own. If some preachers can but deliver a favourite sentiment of some great man, or some silvery expression, they fancy they have done something; but the words of God are the arrows which pierce.-This word is the sword which divides-- the lamp which illumines and guides. Let us open the mind of God to men, in simplicity, and we shall have the testimony of our own consciences, a witness in the breast of the hearer, and the approbation of God!It is true, the assuming magisterial airs in the pulpit, is contemptible; and a weak, whining, affected tone, in pretence of affection, is invariably disgusting. It cannot please a sensible hearer, and always degrades the preacher who uses it.

As to "words and colouring," I have no rule or art about them, but what you know. I endeavour to digest and feel my subject, as well as I can, and then, I seldom or never find myself at a loss for words. I remember an instance of barrenness (I could name may when I could find no opening into the word of grace. I wanted text, it was late in the week, and none of my skeletons pleased me: this thought occurred,―get near to God!--draw near to God!

"Give thyself to PRAYER" as well as "to the ministry of the word." I shut my Bible, fell upon my knees, and spread my dark ness, insensibility, and barrenness before God; and soon, "In his Light I saw light." I learned more from such a hint than from volumes of good books. I do believe, that if I prayed more, even if I read less, I should have more just and profitable thoughts of divine truths.

Let us also avoid very long sentences in the pulpit; for if we aim more at a round smooth period, although we may please some hearers, we shall disgust others, or perplex them; and our smooth and elegant expressions will be found like an ivory knife, or a pointless arrow. Little minds cannot receive the ideas of a long sentence in reading, much less in hearing; and if we would preach wisely, we must be willing to be accounted fools; laying aside " the wisdom of words," and yet seek to find out " the words of wisdom."

As to "arrangements," I endeavour to make them clear, plain, short, and varied. The words which describe the principal heads or thoughts, should be comprehensive and select: all these I charge on my memory. Some despise all plans, and pretend to regard only the power: but we have memories, and so have our hearers; and were they given for use in every thing, but what concerns the soul? Method is a great help to study and preaching; for when the subject is divided into three or four distinct heads, we pursue different subjects in one, with greater ease, distinctness, and extent. In forming a plan, although I should accidentally follow another person, yet, intentionally, I would follow none. I ask myself questions on the subject, and after obtaining the principal ideas in it, form two or three leading and including propositions; and such as they are, they are my own. If God lays a subject on the heart, pours an unction on the spirit, and we attend to its openings, I do think we shall not be at a loss for ideas, plan, or any thing necessary to form a useful discourse. But if we neglect to give ourselves" to reading and meditation on Monday or Tuesday, from rule and habit, when the Spirit visits us, and offers his gracious.communications; perhaps on Friday or Saturday, we may be left to " toil all day, and obtain nothing." To me, one thing has appeared very importantnamely, that when or wheresoever, a train of good or useful thoughts occur to my mind, on a subject or text, I take my pen or pencil, and sketch them on paper, even if it happen on Lord's-day evening, or at a friend's house when on a visit. They who WAIT upon the Lord, shall renew their strength."

I know not whether you use notes in the pulpit--One observed, if used, "They should be like a quiver, on which a minister casts his eye, now and then, to receive what arrow is to be fetched from thence, and shot in earnest." I once used notes: but found my memory, upon trial, served me best. The subject is laid nearer my heart-I think I feel more dependence on the spirit-my own soul enjoys more-I am more unconfined, especially by candle-light; and any part of the subject more readily occurs to me another time, when I need it. It requires a little more pains to fix it in the memory; but amply, very amply does it repay for diligence. And sometimes a little art goes far, in stamping the ideas on the memory. I often find that I can sooner stupify myself than fill my memory with a subject; and then, especially of an afternoon, I

endeavour for a few moments to forget my subject and myself too ;and then, perhaps, like the morning's review of an evening's meditation, the first review of my subject fixes the thoughts in my memory. But I forbear, lest I tire your patience. It often seemed to me when I heard you, that the length of your sentences obscured your ideas, particularly to those minds which hear much, and think little. Guard against a MONOTONE in your delivery. You know as well as I do, how this unnatural method of preaching lulls, where we should rouse, and besides exhausting the speaker, wearies the hearer, and prevents his profiting. I do not mean that all sentences should be equally short, but none too long or perplexed for the grasp of common understandings. And one principal word, bearing the principal stress of the voice, carries the ideas home to the hearer's intellect, and impresses them deeper on his heart. But how much easier for me to discern this, or any other defect in another, than correct one in myself! Alas! my Brother, shall I send it now I have written it? Little did I think of spreading so many thoughts on this subject upon paper but if I do not send you a line, you will begin to think me forgetful. I have written as fast as my fingers could go, and hope every error, of every kind, will be overlooked. Your letter contained many subjects,-so that I was disheartened from the attempt at impossibilities-viz. to write my mind on so many in one letter as you requested. Forgive my delay-pray forgive me, and I will endeayour never more to repeat this fault. We are through mercy all well. I have refused to go to Bristol this year; I hear you have done the same. Shall you be at the Missionary Meeting in May? Will you call and sleep at our house? and bring Mrs. Sibree with you? My dear Mary unites in love to you both, and joins in hoping that you will not reprove me any other way than by writing me another letter very soon, to put me to the blush for my long, long neglect. When you come, you'll preach for

Your affectionate brother,

J. COOK E.

LETTER XVI.-To MR. LANGTON.

Dear Sir, Portsea, August, 1799. I HAVE reason to be thankful, that although I am not entirely free from the effects of my late attacks, I am much better for the time than I could have expected. Inever yet repented of any affliction through which I have passed. "I have chosen thee in the furnace of affliction," is the Divine declaration to the church. Not that the Lord chooses any one because afflicted, or for their temper or behaviour under the rod, but he manifests them to be the objects of his special choice, whilst in the furnace. There he produces in them those dispositions towards sin, Christ, and himself, which prove their regeneration, adoption, and election. Unsanctified health is a curse,-unsanctified affliction is a greater curse. What advantage can be derived from being sick and recovered to health of body, without an experimental sense of the truth of God? It is a serious evil to hear God's instructions in vain; but worse, much worse also to bear his rod in vain. We may charge our barrenness when we feel it, to various causes; but God assigns the true reason why any one does not profit by his truth, in affliction or health. "The word preached did not profit."-Why?" Not being mixed with FAITH in them that heard it."

Unbelief also prevents the design of affliction. Under its reign nothing proves a blessing. This is the baneful principle that sheds its poisonous influence on the judgment, to mislead it; the conscience, to stupify or torment it; the affections, to enslave them; and the temper, to ruffle, sour it, or render it criminally pliant. On the other hand, if the Lord supports faith in its principle and exercise, as well as the profession of it, we enjoy the promises, feel union with the Saviour, resignation to the will of God, and a cheerful hope under every dispensation. If we possess faith, let us not repine at its trials. "The trial of faith is much more precious than of gold, which perisheth." This we too seldom believe. But how can we know that faith exists in us, without a trial of it? Indeed, many who profess it, cannot prove themselves possessed of it, even by trials; whilst others who never suspect their want of it, nor are suspected by others, are at "ease in Zion" without it! All, however, rich or poor, sick or healthy, must soon, very soon feel its worth. The wheel is turning; and those who now rejoice, will soon mourn.

The healthy