most obvious and end with the strongest. "Put that last on which you choose the strength of your case to rest." The last reason which you give is commonly that which will tell most, and fix itself most strongly on the memory.

Lastly. Should your subject expand under your hand, and become too long for one sermon, you may make it into two or three; but still endeavour to give to each an unity of design. Do not, as Tillotson has done in sermons clxii. clxiii. clxiv. clxv., write enough for four sermons, and then divide it into so many discourses of equal length, just as it happens, without any regard to the argument. Each sermon ought to be complete in itself. It is often better, however, to check yourself, and not suffer your subject to expand. The text "The wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord,” would easily make two sermons; but they would want the striking contrast which the text itself presents, and which would be preserved in a single discourse.

LETTER XXVIII.

ON APPLICATION.

An essential part of every good sermon is application. Persuasion is the preacher's object; how can this be effected without individual application? "A sermon without application is as if a physician were to give his patient a lecture on the advantages of health, and forget to write a prescription." "Application is the life and soul of a sermon 1." There are, indeed, subjects of so edifying and instructive a nature that the application of them may be left to the hearers'. Thus, when our Saviour had related the story of the good Samaritan, He contented himself with the simple appeal, "Go and do thou likewise ;" and on another

1 Bishop Wilkins.

2 "Fortasse rebus ipsis cognitis ita movebuntur, ut eos non opus sit majoribus eloquentiæ viribus jam movere."-Augustini Opera: de Doct. Christ. lib. iv. cap. xiv.

occasion He set a little child in the midst of his disciples, and said, "Except ye be converted and become as little children, ye shall not enter the kingdom of heaven." Sometimes, after an animated description of a particular virtue or vice, a word of counsel like this may be sufficient. But it is not safe in general to trust to it: the generality of men are slow to take hints of this sort; something far more stirring is needed. Application ought in general to be so searching and pointed, that there can be no fear of every hearer knowing and feeling how far it relates to himself.

Application does not always appear in the same form it is sometimes in the shape of observation or reflection; sometimes given as an inference; sometimes, perhaps generally, as an appeal, or spirited address. Sometimes it takes the form of exclamation,- "O that men would therefore praise the Lord for his goodness." Sometimes it is a prayer,-" May God grant us his grace, that we may both perceive and know what things we ought to do." There are some writers of so scholastic and argumentative a turn, that they instinctively reason, even when they ought to address the heart: but this is unquestionably a fault.

There are two principal modes of application. The first is continuous application; that is, to apply

1 Matt. xviii. 3.

each part of the discourse as you proceed. This is most properly used when each division of the sermon is, in some degree, distinct and practical; as in Cooper's third sermon, on Romans vii. 21, to which we have before alluded, the divisions are first, sin brings no present fruit; secondly, it is followed by shame; thirdly, it ends in death. Here it is obvious that each division is capable of close and useful application, and that such distinct application is more proper than to defer it till the end. So also when your sermon is on the history, or character, of some individual, it is proper to apply as you go on; for, by that plan, the progress of the character through its different phases is more profitably marked. The same sort of application is suitable to descriptions of a virtue or vice, and to all expository sermons; and it is generally most calculated to impress the minds of illiterate hearers;-you do not suffer them to forget what you have said, but strike while the iron is hot.

The second mode, which may be called summary application, is to condense the whole together towards the conclusion. In sermons consisting of one continuous argument, each branch of which is incomplete until the whole is finished, this last mode of application is necessary: for if inserted sooner it would only interrupt the explication. Nevertheless, even in this case, if opportunity offers, you may with good effect relieve the argument here and there by some short

appeal to the conscience; but it is evident that the principal application cannot come till the argument is concluded.

Some sermons are all application. Suppose the text, "Thus saith the Lord, consider your ways." The terms of the text are perfectly easy; no argument is necessary; nothing you could say in proof of the necessity of consideration, could add to the force of the command, "Thus saith the Lord;" therefore the whole of your sermon will consist in the application of the text to the circumstances of your hearers. A sermon of this sort must be spirited, and forcible, or it will not succeed, for it will be necessary to keep up a continued excitement: there is no opportunity for repose.

Of all parts of a sermon, application is the most difficult to a beginner, owing to his want of knowledge of the world. He may speak well and forcibly on his main subject; he may argue closely on any point, unfold a doctrine, or declare a precept in an impressive manner, but when he comes to the application, he will be at a loss how to anatomize the human heart, how to classify his hearers' maladies, and prescribe for each case. The study of the Scriptures will help him,-for human nature is the same now as when they were delivered; the study of his own heart will give him a clue to that of others; still it is impossible that he should know much of the hearts of men. This sort of knowledge requires much thought