the word of God. But very few, even of these, obtain much of that information, which is familiar to an inquisitive and a studious clergyman, and which he feels to be of the greatest importance in the illustration of the doctrines and duties of our religion. The method most common with clergymen is, to give in their sermons the results of their studies, without noticing the facts, or the processes, which have led them to these results. Nor would 1, by any means, reject this mode of preaching. Let what are called sermons, still hold a conspicuous place in the public exercises of the sabbath. But if it be a great purpose of the christian ministry, to aid men in forming right conceptions of the religion of the bible; to aid them in understanding each of the dispensations of God in this sacred book; and particularly in understanding our Saviour and his apostles, as they were understood by those whom they immediately addressed; the duty of expository preaching becomes imperious. My object is, to direct the attention of christian ministers to this very important subject. And could the Christian Disciple, Sir, become the means of reviving this custom among us, it would produce, I think, the happiest revival of religion: not indeed a religious excitement of the passions, not an inflamed zeal without knowledge, but an increased interest in religious truth, arising from a strenger and clearer discernment of it, and an increased interest in christian duty, resulting from deeper convictions of its importance, and the engagement of all the faculties of the mind, as well as the affections, in its service.

One advantage which will result from expository preaching, is, that it will enable the great body, both of preachers and of hearers, better to understand the true character and import of our Saviour's teaching,

Our Lord's teaching was very peculiar, not only in the character of his doctrines and precepts, but in the manner in which he presented or inculcated them. It is not less an excellence than a peculiarity of the New Testament, that all the instructions of our Lord and his apostles were suggested by the characters and wants of those to whom they were addressed; and by particular circumstances of the time, which must be known and considered, in order to understand their instructions. I would not imply, that our Lord and his apostles taught without method. But it was a method altogether distinct from that of system makers. It was a method designed for making, not Calvinists, nor Arminians, nor Methodists, nor Baptists; but simply Christians. The manner in which our Lord taught, has been too little regarded by the teachers of bis religion. Certain texts, and certain subjects of prominent importance in their systems, have been made the burden of their preaching; and

very much that is most strikingly illustrative, not only of the person and offices of our Saviour, but of other doctrines and most important duties of his religion, is wholly, or almost utterly neglected. This is a great cause of the inadequate, and unjust conceptions of christianity, which so widely prevail, and with which men are so easily satisfied.

Many have appeared to think that they could make the word of God better than he has made it ; or at least, that they could put it in better order than he has assigned to it. But why have not the evangelists and apostles given a regular system of christian theology and duties? I answer, for the very important reason, that neither our Lord nor his apostles taught in this manner. Is it asked, why they did not so teach? I answer, because they better knew what was in man; and what man required, to be made wise unto salvation. Let any man of good, but common understanding, take for his guide in faith and conduct, either of the systems which sectarians have made, and let him study it as a good man should study his bible; and think you that he will obtain the clear, and strong, and just conceptions of christian truth and duty, which the bible alone could give him? Of all the books ever written by man, whatever has been the perfection of their order, the force of their reasoning, the felicity of their illustrations, the clearness and strength of their expressions, and the eloquence of their appeals to the heart and conscience, no one may for a moment be compared in effect, with the simple and artless narratives of the evangelists. Where is the man, even of very common powers of comprehension, who diligently and seriously reads the New Testament, who may not, without hesitation, and most satisfactorily, answer the inquiries, who is Jesus Christ? From whence did he derive his wisdom and power? How is man to be redeemed from iniquity? How should a christian feel and act in any given circumstances?—At least, he could answer these inquiries in the language of the New Testament. And should not this satisfy any one? No, says the system maker. Give me the meaning of these expressions, that I may ascertain whether you understand them aright. And what does he mean by understanding them aright? Is it any thing else than understanding them in accordance with the technics of a party? We read in systems, of a trinity of persons in the Godhead; of a vicarious sacrifice for sin; of our Lord's having been punished for the sins of men; of satisfaction made to the divine justice; and a belief of these is called a belief of christianity. If a man should say, I believe that there is one God, and that there is none other than He; I believe that Jesus is the Son of God; that he was sent by his Father into the world; that he spake the words, and did

the works of his Father; that he finished the work which was given him to do; that he died, the just for the unjust that he might bring us to God; that he suffered for us, leaving us an example, that we should walk in his steps; and that he died for us, that they which live, might not henceforth live unto themselves, but unto him that died for them, and rose again; he might be, and he would be by many, accounted very defective in his faith, on these great articles of the gospel. Or should a christian minister attempt to illustrate any of these great doctrines of the gospel, without employing any sectarian phraseologies; and in terminating his public prayers, should he use only scriptural doxologies; he would be heard by many with suspicion, and perhaps be condemned as beretical. These are evils which, I think, arise principally from studying christianity in the systems of men, and not in the bible; and from ignorance, or disregard of the circumstances, in which our Lord and his apostles delivered their instructions. Now expository preaching, if it were conducted as it should be, would be one of the most effectual means of correcting these abuses; and of enlarging the charity of men, by enlarging their knowedge of our religion.

Nor let it be thought that this mode of preaching will be easier to ministers, and require less of their time, than the preparation of sermons. It may indeed be so practised, as to require but little preparation. But little to be envied is that minister of Jesus Christ,-deeply indeed is he to be pitied,-who, with little thought, or care, or interest, engages in this important part of the service of his master. To expound the scriptures as they should be expounded, will require the most diligent and patient research; the most careful comparison; and the most cautious inferences. It will require not only a full and exact knowledge of the scriptures, but of contemporary history, and particularly of Jewish antiquities. In this exercise indeed, a christian minister may make all his knowledge conducive to the religious improvement of those to whom he ministers. Many clergymen, if they would adopt the practice of regular exposition, would be themselves greatly instructed by it. The desire of being able and useful expositors, would lead them to courses of study now too much neglected; and the enlarged knowl edge of the circumstances connected with the instructions given by our Saviour and his apostles, which would be thus communicated to hearers, would prepare them to receive with far greater advantage, the impressions designed to be made by

sermons.

Let it not be objected, that a large portion of hearers are not, by their education, prepared to receive this knowledge.

This would be true of criticisms upon language, or of metaphysical discussions. But it is not true of the history of the times, in which the events recorded in the scriptures occurred; of the character, manners and customs of the nations of which we read in the scriptures; of the prevailing sentiments and practices alluded to by the sacred writers. This is knowledge, without which the scriptures cannot be well understood; which clergymen should possess, and should impart also to their hearers, and which they will be interested to receive. But this knowledge can be but partially communicated in sermons. In expositions, it may be given with that frequency and fulness, which will not fail, even in very common minds, of exciting attention, and of enlarging their comprehension of the scriptures. Every christian minister of any activity of mind, of any earnestness in seeking for professional improvement, is greatly interested in every circumstance he learns, which illustrates one expression of our Lord, or of his apostles. Should be not endeavour to excite this interest in others? And should he not, where it is felt, do what he can for its gratification?

Another advantage resulting from a course of expositions of scripture is, that hearers, having previous knowledge of the part of the divine word which is to engage their attention, have an opportunity of examining it; and of bringing to the church some preparation of mind, to receive the instructions to be given by the preacher.

Almost every lecturer in any of the branches of philosophy, at the close of each discourse, intimates, or states explicitly, the subject of his next lecture. His pupils, or hearers, have thus an opportunity of reading, or at least, of thinking upon the subject; and if they have availed themselves of it, we cannot doubt that they will hear him with greatly increased advantage, and proportionably greater interest. I do not believe that the ignorance of our congregations, with respect to the subjects to be treated on the next sabbath, in any measure makes the day more welcome, or excites any greater desire of attendance on its public services. On the contrary, I am persuaded, that, if at the close of each sabbath, the subjects for the next Lord's day should be distinctly stated, they would be often in the thoughts of the greatest part of the hearers, and by many would be carefully studied. They would form links of association with the coming sabbath, which would greatly increase the interest of its anticipation, and the enjoyment of its public exercises. They would do often more for securing the piety and virtue of the week, than is perhaps effected even by discourses, which for a time have made a strong and salutary impression. But the subjects of sermons can seldom be so

announced. The common discourses of the pulpit, and perhaps the most useful, grow out of the intercourse of each week. But in a regular course of expositions, notice may be given of the passages of scripture to be considered. And will this fail of leading many to a more careful and frequent examination of the scriptures?

This suggests another advantage of expository preaching.

It must certainly be desirable to every clergyman, to excite in his hearers the strongest disposition to study the scriptures. Very earnest appeals are made in sermons, on the importance of this duty; on the interest and worth of the knowledge to be thus obtained; on the comparative worthlessness of all other knowledge; and on the awful condition of a soul appearing before God, ignorant of that word by which he is to be judged, and by which he might have been sanctified, and prepared for heaven. And very excellent rules are given in sermons to assist us in understanding the scriptures, and imbibing as we read them, the holy spirit which they inculcate. But clergymen have to lament the inefficiency of their best sermons on these subjects. Few can distinctly retain in their memories a set of rules thus given for reading the bible; and still fewer will long retain a deep impression of one or two sermons, designed to fix their attention on the word of God. But in giving expositions of scripture, these rules may frequently be repeated, and as often illustrated by examples. They will thus be applied in circumstances most favorable to their impression on the memory. Hearers too, when they come from church, instead of resorting to their bibles to examine a verse, the text of a sermon, will examine a passage of several verses, and perhaps a chapter. And this is not all. They will perceive, perhaps as they did not before, the import of a whole conversation, or discourse of our Lord; or of a whole subject in au epistle of the New Testament. Besides, being taught in this way to read the scriptures with careful attention to the circumstances in which any precept, or warning, or promise is given, the bible will become to very many a new book; a book, not only now and then to engage attention for a few moments, but to be studied; not to be read only on the sabbath, from an imperious and perhaps painful sense of duty, and remembered only in single and detached verses, but as the chosen employment of leisure hours; and chosen because loved.

It is to be lamented that the bible should be read only by chapters, and with such considerable intervals even between the reading of chapters. Very many know not how modern is the division of the bible into chapters and verses, and probably regard this division with some of the reverence which they feel