The Mode of Scriptural Preaching

What diversity do we observe in the mode, in which our most approved Ministers exhibit the doctrines of the Gospel! Their style, their compositions, their mechanical system of instruction, have each an individual character; and something probably may be learned from all. Our tone of mind, habits, preparatory training, schemes of study, conversance with certain schools and standards of preaching — all combine to mould the character of our Ministrations. Some will adopt one mode, some another; nor can we pronounce absolutely upon the superior excellence of one of them to the rest under all circumstances. The Divine blessing evidently depends not on the discovery and practice of the best mode, but upon our simphcity in seeking for direction, and our conscientious diligence in improving the light afforded to us. Yet there are some speciahties worthy our consideration, on which we shall venture to offer a few suggestions.

I. — TOPICAL AND EXPOSITORY PREACHING.

The mode of communicating our message is either topical preaching from texts and small detached portions of Scripture — or expository, taking large and connected portions of sacred writ, as the ground-work of our public discourses.

Our Lord’s first sermon was an example of the topical scheme. He read his text, interpreted it, laid down the doctrine of it, began to apply it for reproof, and to illustrate it by Scripture example; and thus would have proceeded to the end, had not the madness of the people, succeeding their wonder, interrupted him.’ The design of this scheme is two-fold. 1st. The discerning of the mind of the Spirit in the text, as connected with the context, so as to reduce it to a single and definite proposition; and then — 2ndly, to lay open the view of truth, which seems naturally to arise out of it. This enables us to diversify our application of truth, in its place and season, and prevents a wearisome repetition of the same gen-

Luke iv. 16 — 30.

eral statement. For such is the fulness of the Gospel, that there ia no part or proposition of God’s word, which does not admit of rich and appropriate elucidation from it. A mind acquainted with the depth of this heavenly mine, will find in every portion of Holy Writ some trace of” the unsearchable riches of Christ;” and a failure of bringing forth the fundamental doctrines from such resources, will prove, not the exhausted state of the treasure, but the want of spiritual and accurate observation of its hidden store.

The expository scheme, though a less impassioned exercise, yet, by a judicious mixture with the topical system, forms a most important vehicle of instruction. Comprehensive and connected views of truth are thus set forth, equally conducive to Christian intelligence, privilege, and stedfastness. It avoids the habit of building upon a text what is not authorized by the«context; and enables our people to read the Scriptures with more interest, because with more understanding, and with less danger of being misled by disjointed views of truth. Thus is Scriptural doctrine confirmed, more from the general strain of the sacred argument, than from the partial citation of insulated texts.

Many subjects are also brought forward, which otherwise might probably have been omitted.’ Matters of application to particular sins or errors occur in their course, without just imputation of parsonality; and short occasional hints, thus naturally arising from our subjects, fall with a weight of conviction, for which our hearers are often wholly unprepared. There is no time to take the alarm, and to fortify the mind against conviction; as when the main subject is directly levelled against their known sins. The whole extent of the Scripture field is also thus laid open in the length and breadth thereof. Occasions are offered of setting forth every doctrine, and’ enforcing every practical obligation. We are forced into an extended apprehension and application of truth. The mind of God is discovered more accurately in the precise statements, proportions, and connexions of truth. Here ‘God speaks much, and man little.”^ Without being entangled in the trammels of system, our views are both enlarged and controlled by tracing the scope, argument, and relative position of truth in its several compartments. The course of family worship would materially assist the moulding of the mind into this scheme. Large portions of Scripture drawn out within the limit of time usually allotted to this interesting ser-

Perhaps instruction connected with divofce would not have occurred in a village Ministry, except in a regular course of Exposition. (Mark x. 2 — 12.) In this way tb« Writer somewhat reluctantly introduced it, but with unexpected efTect.

‘Chryeostom.

vice, would gradually train us to the successful habit of connecting the main points, rather than of analyzing the minute particles, of our subjects.

The scheme formed a prominent part of Primitive instruction.’ Augustine, Basil, and Chrysostom dealt largely in it. The Homilies of the last father are justly considered as among the best models for expository preaching, and the most valuable relics of ecclesiastical antiquity. The course of exposition however, should not be too long; the subjects should be selected with a special regard to our own resources, and to the circumstances of our people; care should be taken to mingle conviction with instruction, to keep the heart and conscience in view in our endeavour to inform the understanding; we should watch the decline of interest in oui course; and interchange the two systems for greater variety, and to obtain the advantage of both.

II. — EXTEMPORE AND WRITTEN SERMONS.

The Writer does not attempt to settle this mooted point for his brethren. None however but enthusiasts will contend for extempore preaching, strictly so called. Unpremeditated speech was promised to the Apostles in their peculiar ditiiculties, beyond all human resources.^ But though their public Ministry was probably of this kind, yet no precedent can be drawn from miraculous influence, superinduced for the overcoming natural disadvantages, in an extraordinary work.

We use therefore the term in its popular reference to unwritten sermons, digested and arranged by preparatory meditation; the language and the filling up of the outlines only being left to the moment of delivery.

As a general rule — we must feel ourselves, in order to excite others ;3 and perhaps the passage from heart to heart is more direct, and the sympathy more immediate, with the natural Sowings of the preacher’s heart, than with communications through a written medium. The look, attitude, manner of address of the extemporary

‘See Cave’s Primitive Christianity, ch. ix.

2 Luke xxi. 14, 15. Matt. x. 19, 20. The martyrs inherited a full and undoubted interest in this promise. But it never was intended to promise Divine Inspiration in its ordinary sense without premeditation; or to imply, that preparatory study was either useless, or a bar to the reception of needful assistance. The exhortation to Timothy (1 Tim. iv. 13, referred to Part I. ch. vii. Sect, i.) evidently implies the necessity of the •tudy of our subjects.

3 Si vis me flere, dolendum est

Primum ipsi tibL Horace.

Preacher, is more direct, personal, and arresting-. His habit is more ready to iniprove passing occasions, or to introduce a striking hint to rouse his careless hearers. The reality before his eyes at the moment of action inspires a warmth, which, abstracted from the scene of work, he could never impart. The sight of his people in the presence of God — their very countenances — their attention or listlessness — their feeding interest or apparent dislike — suggests many points of animated address, which did not occur in the study; excites many visible impressions in his heart, stirs up a living energy of expression, which awakens corresponding sympathy and interest in his congregation. This is a matter of no small moment. Men are little influenced by argument; nor is conviction a matter of the intellect, but intimately-connected with all the sympathies of the heart. Impressions made through this medium, and diligently cherished, are often of lasting effect. Nor needs this course exhibit less substance and thought than written composition. The time necessarily given to writing is a subtraction from what might have been improved for thinking; and though indolence or self-conceit might abuse the exemption from the pen; yet a solid mind, impressed with the responsibility of the occasion, would gladly redeem it for a more fruitful intellectual exercise.

Mr. Cecil’s advice for commencing this practice was — ‘Begin at once, take the ease and pliancy of youth into the formation of your habit’ Mr. Robinson on the contrary recommended very cautious steps — ‘Let no man attempt to preach without book, till he has patiently written all, and the whole of his discourses for seven years; let him then begin sparingly and gradually. ‘’ This had been the rule of the first seven years of his own Ministry; from which, he declared, only dire necessity induced him to swerve. Much, however, must depend upon the preparatory discipline of the mint, upon the extent of its stores, and its success in conflicting with, and overcoming, constitutional or spiritual hindrances. Mr. Robinson (unlike Mr. Richmond, who subsequently attained unparalleled eminence in this practice,**) was successful from the first, and probably would have been equally so, had his term of probation been curtailed to half its limits. A mind formed in his mould — correct and orderly in its arrangements, furnished with ample and solid materials, and trained to enlarged Ministerial exercises — might commence within a much shorter period.

Bishop Burnet acquired this gift by a fixed and constant habit of meditation upon an extended range of subjects, and by speak- Vaughan’s Life, p. 332, 325, * Richmond’s Life, p. 155.

26C VIEW OF THE CHPvISTIAN MINISTRY:

ing his thoughts aloud at those times with a studied accuracy of expression.* A most erroneous notion prevails of the easiness of this attainment. A collection of words is often mistaken for a justly-defined sentiment; and fluency of utterance is considered to be either indicative of solidity of thought, or a fair amends for its deficiency. Now such an extemporaneous faculty can bring no substantial instruction to our people. Our subject must be studied till it is understood, digested, and felt. For a well-conducted habit we need — not impulse or fluency merely — but a furniture of solid knowledge — combined with simplicity of style — soUd as well as animated manner — and iristar omnium — a mind deeply enriched with the unsearchable treasure of Scripture.^ This resource will supply the place of many secondary qualifications, while nothing will compensate for the lack of it.

Much help may also be derived from conversational habits with our people. What the moment suggests for individual use, would more or less apply collectively; and frequent interchange of communication will gradually inspire confidence in the delivery of it.

‘Smaller excursions’^ in Cottage readings, or family exposition, also are among the best preparations. A young Minister studying a passage morning and evening, consulting commentators and expounding extempore, can hardly fail of enriching his mind, and of acquiring a Scriptural style of simplicity, and the free natural method of pouring out a full heart in ready words.

This exercise however should be combined with thoughtful and well-digested habits of composition. Dr. Doddridge, without recommending the practice of written sermons, gives detailed rules for most elaborate pulpit composition.* And thus the fluency of the pulpit, being the result of diligent employment in the study, has often been committed to the press with very slight variation from the public delivery. This system may therefore decisively claim the advantage, which Bishop Burnet ascribes to written sermons. It often combines ’ heat and force in delivery,’ with ’ strength and solidity of matter;’5 and has produced volumes of sermons, which in all essential points will rank with the most elaborate compositions of a more mechanical system.

Yet we must admit the advantages of written composition, in avoiding wearisome repetition — defective modes of expression — a

See his Life.

2 Such as Jerome observed of his friend Nepotian — ‘that by daily reading and medit tion in the sacred volume he had made his soul a library of Christ.

* Burnet’s Past. Care. * See his Preaching Lectures.

‘Burnet’s History of the Reformation, Book L year 1542.

confused arrangement of the flowing thoughts of the moment — — (evils more or less incidental to the opposite scheme) and embodying our matter in greater compactness and solidity, in lucid order, and correct style. So that (at the early stages at least) the Roman orator may justly recommend ’ much writing as the best preparation to good speaking.’^ The tyro in theology has probably little conception of his own immature attainments, until his ideas have been expressed on paper. At every step he finds his need of expansion or condensation. Not having prepared his way as he advanced, by a thorough maturing of his subject, he has to “lay again the foundation” of what he fancied himself to have attained. The quantum of composition will however vary according to the natural or acquired habits of the mind; but in few cases can a certain proportion be omitted with advantage. Rarely do young men unite sound judginent with a lively imagination; and therefore ordinary sermons, without any pains of composition, would be a mass of inanimate matter, deficient in apt illustration and pointed application. The excursive preacher needs the use of his pen to restrain himself within the limits of an accurate and connected plan; without which digressive and unconnected matter would probably form the main substance of his discourses. The Jiuent, unfurnished preacher, without this resource to fill his shadowy mechanism, will be wordy, declamatory, unsubstantial, and uninteresting. Indeed the gift of fluency, without furniture or application, is rather a misfortune than a desirable qualification. Besides the personal danger of neglecting intellectual improvement, it digresses from our proper subject at times of embarrassment, to irrelevant, but more agreeable points. Thus some have been spoilt from the want of the book, as well as others fettered by the use of it.

The prnnitive records furnish traces both of the written and the extemporary form. Sermons could not then be wholly written, as they generally consisted of expositions of Scripture commonly of the lesson last read (as being most fresh in the memory of the people); and two or three sermons were often delivered successively in the same service.^ Origen is thought to have fully introduced the extemporary mode. Notices of this

* Caput autem est, quod (ut vere dicaiii) niiniine facimus (est enim magni laboris, quem plerique fugimus) quam plurimum scribere. Cic. de. Oral. At the same time he observes that, should the speaker only avail himself in part of the habit of writing, the remainder of his address will partake more or less of the style of correct composition.

2 After the reading of the Gospel, the Presbyters exhorting the people, one by one, not all at once; and after all the Bishop, as it is fitting for the Master to do. Cave’s Priautive Christianity.

method are found in the writings of Augustine and Chrysostom; whose frequency of preaching naturally gave them this freedom; and whose incessant Ministerial activity rendered it morally impossible, that they could have always written their sermons. At the same time plain notices are found in the writings of the Fathers, of sermons written — not only for the preacher’s own use, but for more general advantage.’ Burnet mentions the practice of reading at the Reformation era; yet Latimer’s honest “plainness of speech,” and the memorials of some of his cotemporaries, furnish evidence of the opposite usage.*

Archbishop Seeker, after discussing the question of written and extempore sermons, recommends written sketches, combined with extempore delivery, as ’ a middle way used by some of our predecessors,’’ and adds — ’ perhaps duly managed, this would be the best.’* The scheme, argument, and application of the discourse are given, without needless anxiety to preserve the precise letter of the composition. This indeed is adopted, when naturally occurring to the mind; otherwise the matter is clothed in the garb, which the present moment supphes. This plan seems to combine the advantages of the two schemes — restraining within the bounds of chastised feeling and well-digested arrangement, without the shackles of a written composition. The memory is exercised without painful anxiety: while the mind is left free to the excitement of the feelings of the moment, in dependence upon Divine assistance. And this freedom must undoubtedly be claimed, of not being restricted to the letter of our premeditated sentiments. A richer unction of the spirit may reasonably be expected at the moment of preaching, after public and united prayer, while standing up in the immediate presence of God as an ambassador for Christ, beyond what had been previously vouchsafed in the study. As regards means however, ’ a man cannot expect a good habit of preaching thus, without much study and experience. Young beginners should use themselves to a more exact and elaborate way. When a good style and expression is first learned by perusing, it will afterwards be more easily retained in discoursing.’* No lack

1 Some hints in the writings of Augustine and Gregory refer to the custom of their sermons being written and read to the people, when they were prevented from preachinoin person; which shows that the custom of reading was not wholly unknown.

2 See some references in Budd on Infant Baptism, pp. 474, 475.

5 Such as Bishop Bull. See his Life by Nelson, p. 59. Burnet gives some excellent rules for the attainment of this exercise. Pastoral Care, ch. ix. Comp. Fenelon’s Dialogues. Erasmus traces the practice to the Fathers — ‘Tutum est capita sermonis in charta notata habere ad manum, quodinPsalmos aliquot fecisse videtur Augustinus; ethaudscio, an in omncs, quanquam rir memoria ad prodigium usque felici.’

* Charges, p. 287 — 291. 5 Wilkins’ Eccles. p. 203.

either of matter or expression needs generally be apprehended in a well-digested and arranged subject.’ “Of the abundance of the heart the mouth will speak;” ’ nor will the preacher be able to repeat a tenth part of the truths which God has communicated to him, while meditating upon his text.’^ Increasing interest, aided by practice, will also gradually remove difficulties; and that ’ vehement simplicity,’ which Cecil justly defined to be ‘true eloquence,’^ will characterize our preaching, even amidst much humbling and most profitable experience of Ministerial weakness. If parliamentary or forensic speakers have attained an uninterrupted fluency of expression, even while “leaning to their own understanding;” much more if the Lord means to employ this habit in his service may we assure ourselves of a competent measure of spiritual abihty, in the use of the appointed means, and in dependence on his promised aid. And never are we better fitted for our work, than while cherishing a deep-toned recollection — “Without me ye can do nothing.”*

After all, however, as appears to the Writer, far too great importance is often attached to this mode. Though much consideration has determined his own practice of it, he is fully persuaded, thai such is the diversity of gifts among preachers of equal eminence, that the best mode is not always the best in all cases. Some have greater readiness of expression by their pen. With others, most freedom is experienced in the excitement of their feelings, by the vivid presentment of their awful responsibility. It will readily be granted, that a judicious and animated system of reading (no very infrequent case) is better than an ill-conducted and

‘Cui lecta potenter erit res,

Ncc facundia deseret hunc, nee lucidus ordo;
Verbaque provisain rem non invita sequuntur.

Hor. de Arte Poet. ‘Whose mind soever is fully possessetl with the fervent desire to know good things, and with the dearest charity to infuse the knowledge of them into others — when such a man vrould speak; his words, like so manj’ nimble and airy seriitors, trip about him at command, and in well-ordered files, as he would wish, fall aptly into their own places.’ Milton.

2 Act of Synod of Berne, ch. xl. quoted in Fletcher’s Portrait of St Paul.

3 Cecil’s Remains.

* John XV. 5. Professor Campbell seems scarcely to recognize this practice in the Kirk. In discussing the several advantages and disadvantages of reading and repeating our discourses, he justly complained of the burden of the latter usage, as interferinir with important pastoral enguireiiients. (Campbell on Pulp. Eloquence, Lect. iv. On Past. Char. Lect. ix.) We might add — in the act of delivery, it is likely to deaden the affections by the anxious process of reciting, to divert the attention from the sentiment to the word, and to produce a hurried, monotonous, or inharmonious tone of address. Indeed, upon the whole, it is no more than a schoolboy’s exercise of ’ most unreasonable laboriousness,’ which Bishop Burnet conceives it possible few to maintain, and with which ’ the heart has a= little necessary concern, as it is often supposed to have with the pa<Tea of the book. Compare Seeker’s Charges, p. 291. Fenelon’s Dialogues (ii.) Burnet’s Pastoral Care, ch. ix. Smith on the Pastoral Office, Lect. xx.

unfurnished habit of extempore speaking’ — not to speak of the reexcited, remembered, and digested, materials of experience, which are more advantageously brought forward on this system.^ The preaching of Mr. Milner of Hull, and Mr. Walker of Truro, the early years of Mr. Robinson, and some of the most successful Ministrations within the Writer’s knowledge, have been formed upon the scheme of written compositions. And may we not ask on the ground of ecclesiastical consistency — Why should the book be more objectionable in the pulpit than in the desk? Why is it not possible spiritually to preach, as well as to pray, wath a form 1 Extempore preaching is the mode, not the -matter; the shell, the vehicle; not the essential substance. A sermon written or unwritten may be alike the fruit of prayer, and the exercise of faith; and, according to its spirit and principles, not according to the mode of its delivery, is it accepted and honoured. In either case there is the same need of faith, and the same difficulty in its exercise. In either case is the same danger of formahty; nor is it easier to sa.)’, whether the dependence upon the book or upon the gift is more natural or delusive.

But it is hard to insist on advantages of one system, without an undue depreciation of the other. Many excellent divines trace the preaching of written sermons to unbelief, an undue regard to self, the fear of man,’ or to “the spirit of the world.”* But who, from the days of St. Paul, was less under the influence of these unevangelical principles than Luther? Yet he tells us ’ that {occasionally, not in his ordinary custom) he preached out of the book, though not of necessity, as if he could not do otherwise,

‘The following lines have much good sense in them:

‘Should you, my friend, the important question ask —

With or without my papers shall I preach 1

My answer hear and weigh. Your sermons write

From end to end; and every thought invest

With full expression, such as best may suit

Its nature and its use; and then pronounce

As much as your remembrance can retain.

Rather read every sentence word for word,

Than wander in a desultory strain —

A chaos, dark, irregular, and wild —

Where the same thought and language oft revolves, —

And re-revolves to tire sagacious minds;

However loud the momentary praise

Ot ignorance, and empty fervors charm’d.

But never to your notes be so enslav’d,

As to repress some instantaneous thought.

That may, like lightning, dart upon the soul,

And blaze in strength and majesty Divine.’

Gibbons’ Christian Minister. * We would remark, that a written sermon, repeatedly read over before the delivery, will have much of the ease and force of an extemporaneous discourse.

‘See Newton’s Letters to Mr. Barlass. * Budd on Infant Baptism, p. 493 — 496

EXTEMPORE l*KE ACHING. 265

yet fi” example’s sake to others.’^ Mr. Milnei’s written compositions, in faithfulness of statement, unction of style, and closeness: of application, are exceeded — we might almost say equalled — by no Ministry conducted on the opposite system. Perhaps they could not but be more justly characterized, than by Mr. Budd’s description of the offensiveness of extemporaneous preaching.’^

A Writer in the Christian Observer (who has thrown out sor.ie valuable hints upon the general subject) charges this practice upon idleness. The principle however of Mr. Baxter’s reply to the d aker’s objection bears upon this point — ‘You read your sermons out of a paper, therefore, you have not the Spirit’ — ‘It is not want of your abilities’ — he rejoins — ’ that makes Ministers use notes; but it is a regard to the work, and good of the hearers,’ — ’ / use notes as much as any man, when I take pains; and as little as any man, when I am. lazy, or busy, or have not time to prepare. It is easier for us to preach three sermons without notes, tiia;i one with them.’^ This accusation was made the ground of the celebrated mandate of King Charles.^ But the theological authority of this curious document, issuing from a profligate court, is reduced to a minimum; and its universal observance at the time when religion was at the lowest ebb among the clergy, would have been a woeful calamity to the nation. For how much less calculated for instruction would have been extemporary addresses from unpracticed and unspiritual men, than written compositions, which might have embodied some useful substance from extrinsical resources! Besides, may not this charge be sometimes applied to the extempore system? May not indolence render the mind (with a tolerable fluency of utterance) unwilling to burden itself with the labour of thinking out important matters ?* In both cases it would be admitted to be the abuse; but both systems are evidently liable to abuse. The same Writer somewhat boldly states, that a man incapable of preaching extemporaneously, is ’ not fit for the Ministry — being not “apt to teach.” ‘But

1 See Edward’s Preacher, i. 220. 2 Budd on Infant Baptism, p. 497.

3 See Christian Observer, Oct. 1828.

Church History, 4to. IGHO, p. 471. Bishop Hall tells us of his own practice — ‘When 1 preached three times in a week, yet never durst I climh into the pulpit to preach any sermon, whereof 1 had not before, in my poor and plain fashion, penned every word in the sume order wherein 1 hoped to deliver it; although in the expression I listed not to be a slave to syllables.’ Account of himself, p. 34.

5 Appendix to Dr. Buchanan’s Sermons on Eras of Light, and Richmond’s Life, p. 157.

6 Bishop Stillingfleet complained in his day — ‘There is got an ill habit of speaking extempore, and a loose and careless way of talking in the pulpit; which is easy to the preacher, and plausible to less judicious people.’ Duties and Rights of the Parochial Clergy, p. 30.

2G6 VIRW OF THE CHRISTIAN MINISTRY:

would not this supposition have disqualified Moses from his Divine commission; which, though not identical with preaching’, yet comprised a considerable proportion of instruction, and would have been much commended by fluency of utterance? Yet if God had deemed it indispensable for his work, would he not have supphed the personal deficiency, instead of compensating for it by extrinsical help?’ When therefore the heart is right, and the indications of the will of God clear, why may not the same deficiency be similarly provided for by another mode of administration?

The most common reason for the adoption of written sermons — is concession to the temper and prejudices of our people. It seems incurring a fearful responsibility, to repel any from our Mmistry on account of an offensive mode. “The offence of the cross” — the only offence unconnected with personal guilt — respects the matter, and not the mode, of our Ministrations. The principle of “becoming all things to all men.”’^ surely extends to every particular of the mode of address, though not to one particle of the fundamental matter;’ and if the Apostle Paul was accustomed to speak from the immediate impulse of his mind, it is hard to believe, that he, Aviio felt himself “a debtor both to the Greeks and to the barbarians, both to the wise and to the unwise,”^ would not have used a different mode, had it been at any time necessary to answer his great end. Few but would admit the spirit of Henry Martyn’s concession to his Anglo-Indian congregation, on his extempore preaching — ’ saying, that he would give them a folio sermon book, if they would receive the word of God on that account.’* Nor is the propriety of conformity to established usage commonly questioned, in the occasion of condones ad clermn, whether in University, Cathedral, or Visitation Pulpits. The appendage of a written composition might here be made the vehicle of statements as faithful and as important, as has been delivered by the preacher in his ordinary Ministration through a more free medium.

The writer, therefore, fully accords with Archbishop Seeker’s view of the question — ‘After all, every man (as the Apostle saith on a very different occasion) hath his proper gift of God, one after this manner, another after that. Let each cultivate his own, and no one censure or despise his brother.’* This was JMr. Robinson’s judgment of the matter, who with a decided preference for extempore preaching, ’ taught his people to relish either; and to consider

I Exod. iv. 10 — 16. 2 1 Cor. ix. 22. 3 See Gal. ii. 5.

* Rom. i. 14. 5 Life, pp. 227, 228. Charges, pp. 290, 291.

book or no book, as one of those circumstantials in the fulfihnent of the ordinance, which was of secondary, or rather of no moment.” — However this is one of those questions that can never be decided upon paper. The conscientious Minister will consider the nature of his situation, the temper of his people, the character and suitableness of his individual talent — which mode is most adapted to subserve his own Ministerial efficiency. It will probably be well for him to use himself to both methods — to combine the freedom and vigour of extempore preaching with that clearness, regularity, and fulness of matter, which is best secured by much reflection and writing. It might be his duty to yield to a decided preference for extempore preaching among his people; though it would be wise to avail himself of the judgment of his more discerning brethren iii forming his ultimate determination.