If holy men spake as they were moved by the Holy Ghost, we should prefer the words the Holy Ghost useth. They are surely, on their own subjects, the most definite and significant. They are also well known: and it is a great advantage in addressing hearers that we are not perplexed with terms and phrases; but have those at hand which they understand-What a difficulty do we feel in dealing with those who are ignorant not only of the doctrine, but the letter, of the Scripture. It is probable that a very judicious critic and eloquent divine* would censure the author as in an extreme here: yet he seems to allow it to be an error on the safer side; and thinks that a great and original writer has condemned the copious use of Scripture language with too much severity. We avail ourselves of his striking remarks in his review of Mr. Foster's Essays. "To say nothing of the inimitable beauties of the Bible, considered in a literary view, which are universally acknowledged, it is the book which every devout man is accustomed to consult as the oracle of God; it is the companion of his best moments, and the vehicle of his strongest consolation. Intimately associated in his mind with every thing dear and valuable, its diction more powerfully excites devotional feelings than any other; and when temperately and soberly used, imparts an unction to a religious discourse, which nothing else can supply. Besides, is there not room to apprehend, that a studied avoidance of the Scripture phraseology, and a care to express all that it is supposed to contain in the forms of classical diction, might ultimately lead to neglect of the Scriptures themselves, and a habit of substituting flashy and superficial declamation, in the room of the saving truths of the gospel? Such an apprehension is but too much verified by the most celebrated sermons of the French; and still more by some modern compositions in our own language, which usurp that title. For devotional impression, we conceive that a very considerable tincture of the language of Scripture, or at least such a colouring as shall discover an intimate acquaintance with those inimitable models, will generally succeed best."

If it be allowed from all these considerations, that the language of the Bible has such claims, will it not follow that the frequent use of it will tend to bring the preacher's own language into some degree of keeping with it? Surely

* Mr. Hall.

that style is best for religious instruction which most easily and congenially incorporates the composition of the Bible with it. This is not the case with some modes of writing and speaking. But if there be unsuitableness, and difficulty, and discordancy, in the junction, which is to blame? and which requires to be altered in order to their readier coalescence? the language of the Scripture, or our own?. Knox has affirmed, that no writer or speaker will ever be so tender, and pathetic, and touching, as he whose diction is most imbued with the manner and phraseology of the sacred authors.

It will be perceived that the Lecturer has not unfrequently made use also of the language of poetry. This is sometimes condemned: but a sentence of this kind will often relieve, and often revive the attention; while it serves to fix a sentiment more firmly in the memory. And is it not in this very way that God has addressed men? How much of the Bible is poetical! How curiously constructed are some of its divisions! In one case a whole Psalm is divided into as many sections as there are letters in the Hebrew alphabet: every division contains an equal number of verses; and each verse begins with the same letter. "I," says inspired Wisdom, "dwell with prudence, and find out knowledge of witty inventions." And will a man inquirenot whether an usage accords with God's condescension, and is likely to be useful, especially to the middle and lower classes-but whether, after a poetical quotation, his style will not seem to sink; or whether the thing be sanctioned by any first-rate authority-and this too-this weighing of trifles; while he is doing the work of eternity, and has souls perishing in view! Paul knew the end would not sanctify sinful means; but he knew it justified the use of any lawful ones; and therefore, with a nobleness of mind that raises him infinitely above the intellectually proud and unaccommodating, he could say, "Though I be free from all men, yet have I made myself servant unto all, that I might gain the more. Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some,

And this I do for the Gospel's sake, that I might be partaker thereof with you."

In the following documents, some things may be found looking rather inconsistent with each other. This arises from a wish the Author felt strongly to represent and recommend-whatever it was-the present subject. And he is greatly mistaken if this be not the method of the sacred writers. They never seem afraid of expressing themselves too forcibly at the time. They never stop to qualify the things they are delivering. There are qualifications to be found; but these are brought forward in other places, and where they are themselves the subjects enforced. Our Saviour makes no limitations or exceptions, when he is enjoining confidence in the care and providence of God"Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." But the same authority says elsewhere-"Go to the ant, thou sluggard; consider her ways, and be wise: which having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in the harvest." "How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?" "Let thine eyes look right on, and thine eyelids straight before thee." "He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh rich." He must be a spiritless teacher who never produces the surprise of paradox; who never alarms the timid and cautious; and whose strength of statement and urgency, does not furnish some seeming contradictions.

The Author is not sure the same thought, or expression, may not occur more than once in these Lectures; or that he may not have used them before in some of his other publications: for writers are often the least acquainted with their own works; being afraid to read them, lest they should discover faults too late for correction, and be only rendered miserable by the discovery. Should this be the case, it is not only hoped that they may be excused on the ground of inadvertence; but also that they may prove not wholly unuseful, being found in different connections, and applied to different purposes.

The subjects were common-place in themselves: and could

be only rendered novel in any degree by their order and treatment. They were also very extensive subjects, and the difficulty of the preacher arose from the necessity of selection and concentration. He was obliged to reject much that offered, and to confine himself in each instance to two or three views. These ought to have been the most leading, and comprehensive, and profitable. But here the Author can only be answerable for intentions and endeavours.

To conclude. No thought was entertained of any thing more than the delivery of these Lectures from the pulpit till many of them were preached. They were therefore only distinguishable from his ordinary public addresses by their length. Into this he was led by a wish to do some justice to the subject without a second discourse upon the same topic, which always divides and impairs the impression. Till a desire began to be expressed for their publication, he had only short notes from which they could be written out. But he then began to secure them, especially by hints and mementos after preaching: and he is persuaded his friends will find the Lectures more than substantially the same they heard with so much candour and acceptance. They will also observe, that he has secured as far as possible even the style in which they were delivered.

One thing will be perceived in each of the discourses. He has largely treated the subject in a way of application. He did not intend to hold up the Christian to barren contemplation. His aim was to make his hearers fellow-heirs, and of the same body, and partakers of the promise of Christ by the Gospel.

Behold the awful portrait, and admire,
Nor stop at wonder: imitate and live.

WILLIAM JAY.

Percy Place, Sept. 10th, 1826.

LECTURE I.

THE CHRISTIAN, IN CHRIST.

"I knew a man in Christ.”—2 Cor. xiv. 2.

"A CHRISTIAN is the highest style of man;
And is there, who the Cross wipes off,
As a foul blot, from his dishonoured brow?
If angels tremble, 'tis at such a sight."

So sings, with his accustomed energy and excellence, our admired Young. It is not, however, with the poetry of this passage we now have to do, but with the sentiment contained in it.

66

Yes; 66 A Christian is the highest style of man." Inspiration itself pronounces him to be "more excellent than his neighbour," however that neighbour may be distinguished. Who, on a fair trial, can bear a comparison with him?-The rich? But he has the true riches;" durable riches, with righteousness; the unsearchable riches of Christ.". The honourable? But he is "great in the sight of the Lord;" he has the honour that cometh from God only."-The learned? But he is made wise unto salvation;" he has an unction from the Holy One, and knoweth all things.' The sons of heroism? But, "He that is slow to anger is better than the mighty, and he that ruleth his own spirit than he that taketh a city." He subdues enemies that vanquish all other victors: he is more than a conqueror; and the Captain of his salvation thus eulogizes and rewards him : Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God; and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God, and I will write upon him my NEW NAME."

It was a high encomium our Saviour pronounced on his forerunner: Among them that are born of women, there