sequence, and that the order of dependence be maintained from first to last. Exactness is not only desirable, but necessary, if a discourse has to be powerful to convince. Loose and unconnected thinking involves a great waste of energy, which, if wisely directed might effect important results. Rambling discourse may perhaps be agreeable to some persons, but unconnected with, and ungoverned by definite aim as it is, it is seldom or never profitable. It dissipates rather than invigorates. Consecutiveness in thinking gives strength to the thinker, power to his utterances, and commands for him the attention of his fellows. Now these habits of independent, comprehensive, and consecutive thinking, with other habits of almost equal value, are formed in the preacher by the course of study which metaphysical preaching requires.

Intimately connected with the habits just named, and of the utmost importance to the preacher, is a due appreciation of the relative value and importance of truth. The habits formed by metaphysical study of religious truth render the preacher judiciously appreciative, so that in all his discourses the relation of dependence is maintained, and a minor point is never invested with an undue interest, so as to overshadow the fundamental truth contained in the passage of Scripture selected for exposition. It is a serious defect in preaching when a subordinate position is discussed as though it were the main question at issue, and when the attention of hearers is directed to sundry details, which instead of aiding them to apprehend the truth-an end they might have promoted had they been kept in their proper place-prevent the understanding of it in consequence of the undue importance with which they are invested. Take for instance the passage already referred to in the First Epistle to Timothy, in which Paul states a guiding principle in relation to controverted points: "Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned." It has not been an uncommon thing in discussing this passage to give great prominence to the nature of the commandment, whereas the main thought evidently is, the purpose and design of the commandment, and this thought ought to occupy the leading place in the discussion. It is a still more serious defect in preaching when fanciful and foolish resemblances are traced which have no foundation either in reason or Scripture. The twenty-ninth verse in the first chapter of John's gospel is frequently abused in this way. The "Lamb" is considered representative of Christ, and in so far the view is correct, but it is often considered representative of him in a way that the Holy Ghost and the sacred writers never intended. All sorts of absurd resemblances are traced, and the real teaching of the passage is obscured. The righteousness of Christ is represented as the clothing of the saints, and here is found a resemblance to the wool of the lamb which is used in the manufacture of clothing. Those who have life in

Christ are said to have eaten of his flesh; and here is detected a resemblance to the flesh of the lamb which is used for food. Now, without using any stronger terms, we say that this is childish and absurd, a darkening of God's counsel, and trifling with a work the most sacred and responsible. Defects like these are excluded from metaphysical preaching. Its distinguishing characteristic is found in reaching and presenting truth in its essential and guiding principles. And in reasoning out a process to its ultimate result, preparatory to preaching, the preacher becomes increasingly appreciative of the relative value and importance of truth, so that he neither unduly elevates minor points, nor obscures the fundamental truth of the selected passage by absurd fancies of his

own.

Metaphysical preaching determines to exactness and unity of method in sermonising. The sermon ought to constitute a unity, ali its parts cohering in such order and relation as to form a complete whole. However valuable the materials of a sermon may be, unless they are united by some all-pervading principle, the sermon as a construction is defective, and violates the laws of order to which all well directed speech should strictly conform. A true and exact method is thoroughly conservative, admitting only what is required, and allowing of no greater expenditure of resource than is really necessary. Sometimes a preacher dispenses his stores with so prodigal a hand that his hearers become surfeited. He exhausts himself, and with no other result than that of exhausting his hearers. Whenever this occurs it indicates a want of method. The mind is defectively disciplined, the thinking is loose, the results of thinking are unmethodised, and by consequence they lose much of their power to produce lasting effect. In some sermons it seems as if the purpose of the preacher had been determined by the method, instead of the method by the purpose as if the discourse had been constructed not with a view to accomplish some particular end, which end determined the method according to which the materials were arranged, but with a view to find out some end that might be accomplished. Now the purpose ought to be decided first, and then by its influence the method will be rendered definite and exact. There can be no true method undetermined by controlling purpose and aim. As metaphysical preaching is the elucidation of truth in its essential principles, which principles must of course be apprehended by the preacher before he can elucidate them, this mode of preaching will determine to exactness the construction of the sermon, and prevent that confusion amid which coherence and logical dependence disappear, and where for ought that is seen to the contrary, the first might have been last and the last first. The value of an exact and logical method to the preacher requires no comment, for it enables him to discharge the functions of his office with an ease and effec

A method of this sort

tiveness that cannot otherwise be secured. metaphysical preaching demands, and to orderliness and unity it necessarily determines.

The method of preaching discussed in this paper exercises a beneficial influence upon the general reading and studies of the preacher. There is a tendency to become desultory in reading and superficial in study; power of application, of intense and continuous thought is some time in being acquired; but the habits formed by the demands of the metaphysical method invariably lead to its acquisition. The mind becoming capable of endurance by the realisation of vigour and strength, delights in manly exercise, and rests not satisfied until thorough investigation has yielded all results that are possible. Reading and study are pursued with philosophic thoroughness and exactness, and made to contribute to the accomplishment of that work which specially belongs to the office of a preacher.

The advantage of metaphysical preaching to the church and the world is obvious from its power to convince. Conviction can only be produced by what to a man appears the truth. So long as a man does not apprehend truth as truth, it is powerless to influence him in his heart and life. Truth known makes man free. Illustrations and the various figures and adornments of speech may serve to arrest attention, but they have not power to convince; this belongs to truth alone, and there is danger of the minds of men being so amused or fascinated by the draperies of speech, that the truth is neglected. Truth often suffers in consequence of superfluous clothing. The grandeur of the attire diverts attention from the person. Metaphysical preaching develops truth as purely, simply, and pointedly as possible, with all the earnestness of living conviction in the preacher, and all the force of an exact logic from which there is no escape, save in that sullen and awfully obstinate resistance, of which, in the exercise of his liberty, man is capable. Grappling directly with the conscience, and bringing truth into the most intimate contact with the understanding, metaphysical preaching possesses power to convince in the highest degree, and herein lies a considerable advantage to the church and the world. We may refer to Paul's interview with Felix as a case in point. The apostle developed with metaphysical exactness the fundamental principles of the faith in Christ, as they were related to human life and destiny, and the heathen ruler quailed, as guilty men invariably do when the truth is presented in its simplicity and majesty, for it elicits a responsive utterance from their own conscience, and makes them stand self-condemned. Laying the foundation of a religious life as metaphysical preaching does, in deep and thorough conviction-it also fosters and develops an intelligent piety. Developing truth in its

essential and guiding principles, it reveals the rational foundations of religion, and vanquishes all doubt. It maintains no authority but the authority of truth. The man who under the influence of metaphysical preaching is determined to a religious life, is so determined because he is convinced that this is the manner of life he ought to pursue. He is not christian because he is born in a christian land, or of christian parents, but because he apprehends the truth, and by it is made free. The apprehension of truth in its intellectual substance, in its simplicity and purity, gives strength, stability, and symmetry to religious character. Passion is under the guidance of reason, practice is governed by an enlightened judgment and conscience. An intelligent piety is a piety in which the intellect bears rule, and of every form of religious life this is best fitted to meet and overcome the doubt and scepticism so prevalent in this age. And that metaphysical preaching aids the realisation of this higher form of religious life is evident from the fact that it presents the intellectual substance of truth, and adequately develops all that man requires for the perfection of his being; it also reveals the unity and oneness of truth, and the relation of Scriptural truth to all that is settled beyond controversy in the domains of science. Now if religion ought to be primarily grounded in the intellect, if the highest type of religious life be the intellectual, then certainly metaphysical preaching will be a benefit to the people that may be favoured with it, for of all methods of preaching it has most direct relation to the intellect, and leads to the highest ranges of thought.

Deep and thorough conviction, intellectuality in religious life, constitute the strongest safeguard against extreme religious sensationalism. The sensational element in human nature may, under judicious guidance, be advantageously employed in awakening men to serious thought, and thus be conducive to reformation in life; but it cannot be regarded in any other light than deplorable that there should be so much countenance afforded in the churches to effort of an extremely sensational character. The ordinary resources and agencies of the church are considered inadequate. There must be something out of the common way, something to astound and meet the demands of vitiated tastes and of a prurient curiosity. All this appears nearly akin to the scheming adopted in theatrical management. We must have services conducted in odd places by odd persons, who delight in odd cognomens, and who indulge in extravagancies, which, instead of convincing men of their spiritual needs, merely amuse them, and dissipate their minds instead of arousing their consciences and concentrating their attention upon the solemn truth affecting human destiny. Now all this we regard with sorrow. It seems far beneath the dignity of the Church's position and work to resort to schemes of this sort.

The excitement

thus created is unhealthy and mischievous. It seldom if ever results in change of heart and life, for it either speedily passes away, leaving the subject of it more fully under the rule of evil, or it develops into fanaticism. Metaphysical preaching furnishes a safeguard against this extreme sensationalism, for it gives to truth its rightful place, and panders not to the lower tastes of men, but seeks to evoke in them higher aspirations. It cultivates a love, not for superficial excitement, but for the truth, that by it the condition and experience of the higher life may be realised.

Metaphysical preaching deserves not the disparagement with which it too frequently meets, for though in its higher form it may be possible to very few, yet in so far as it is possible it ought to be cultivated by all. While every one strives in his own order to serve his day and generation according to the will of God, let him also "covet earnestly the best gifts."

A. J.

ART. IX.-PITT, SHERIDAN, AND FOX.

HE younger Pitt was an orator by discipline and by inheritance.

He was therefore a thorough master of all those great oratorical achievements whose fame shall survive when the Greek and Latin tongues shall be undecipherable. They formed, we are told, his favourite study. He translated them, retranslated them, analysed, and got them by heart. Early associations tended to strengthen and confirm the effects of physical heritage and educational training. It could not have well been otherwise with Chatham's son. The fame of that great man had penetrated into the nursery of Hayes. Of the eldest son's appreciation we know nothing. But biography still loves to linger on the strangely precocious interest which the second son took in his father's renown. Before other boys had left school, he was holding mock debates at a London tavern, and astonishing men who lived to hear his great parliamentary triumphs, and to repeat that his great parliamentary triumphs did not surpass the tentative effusions of the amateur. Long before he scandalised the Doctors of Golgotha by presuming to set up for Cambridge, his form was familiar to the starers of the House of Commons.

The eldest son was no genius.

Day by day the young athlete was to be seen in