the manner of the Jews (Neh. ix. 4, 5; Mark xi. 25 Luke xviii. 11, 13,-" whence," says Godwyn, "by way of proverb, they say, 'Were it not for standing, the world would not stand'"1); and in moments of more than ordinary humiliation or emotion of heart, this attitude was sometimes changed to one of kneeling or prostration (2 Chron. vi. 12, 13). The latter seems to be of all postures the most proper and becoming. But where neither standing nor kneeling can be conveniently practised, it cannot be regarded as unlawful to choose the attitude which has of late been extensively adopted in our worshipping assemblies. Without the inward feelings of reverence and humility, no outward attitude can be truly devout; and wherever a devout and reverential frame of mind exists, it will give solemnity to any outward form that is consistent with it.

1 "Moses and Aaron," B. ii. c. 2.

CHAPTER VI.

PREACHING.

THIS is a Divine ordinance which, though not peculiar to the Christian dispensation, has under it been assigned a place of special importance. It is mentioned first in the sacred historian's account of the stated observances of the Church at Jerusalem. The converts of Pentecost "continued stedfastly in the apostles' doctrine" or teaching, that is, in attending on their instructions, "and in the fellowship," the communication of property, "and in the breaking of bread," the celebration of the Lord's Supper, "and in the prayers," or devotional services. It was the glory of the Reformation that it restored public preaching to the Church; and in the worship of the Scottish Protestant Churches, this has ever held a prominent place. "So much," says Jamieson, "are the people accustomed to regard it as of pre-eminent importance, that this habit of thought has moulded their common conversation; and, while an inhabitant of England speaks of going to chapel, or attending service, a native of Scotland comprehends all the purposes of church

attendance in the phrase of going to hear a particular minister."

There are two forms of preaching, of exhibiting Divine truth, or statedly conducting the ministry of the Word, which have long been known by the names of Lecture and Sermon; and both these have all along been usually exemplified in the Presbyterian Churches of Scotland.

By some of the early acts of the General Assembly, Presbyteries were enjoined to visit parishes, and put questions to all concerned. The Presbytery were, first of all, to ask the Session about the minister; and, among other questions,1 there was this, "Doth he lecture and preach in the forenoon, and preach again in the afternoon, and that, both summer and winter?" It thus appears that a minister's pulpit labours were to consist of a lecture and two sermons, delivered at two diets of worship on every Sabbath. This is still exemplified in the services appointed to be conducted in connection with the annual meeting of the General Assemblies of the Established and Free Churches, on the two Sabbaths that occur during the time when these meetings are held; and it may be the usual practice still, in some parts of the country, to fulfil the old requirement. But, in general, when the two diets of worship continue to be observed,

1 Such as these, "Doth he keep family worship? Is he a haunter of ale-houses and taverns? Is he a dancer, carder, or dicer? Saw ye him ever drink healths? Keeps he much at home in his ministerial work? Is Saturday only his book-day? or is he constantly at his calling? Doth he preach sound doctrine, so far as ye can understand?"

E

as in the town churches, the preaching in the forenoon, like that in the afternoon, is restricted to a single discourse, the discourse in the one case being commonly a lecture, and in the other, a sermon. In many or most of the country churches, there is now only one meeting each Sabbath in summer as well as in winter; and whereas formerly, when this was the case, it was customary for the minister to give both a lecture and a sermon, it is now more frequently the practice to preach only one discourse. Robert Hall is reported to have said that a man of mediocre intellectual power may write two sermons in a week, but a really talented man will find himself able to compose only one. If this be a true dictum, it may seem to be a just inference that country ministers in general are men of superior ability.1 However this may be, it might be supposed that the smaller amount of productiveness required from them would secure greater excellence of the product. But, in many cases, they are engaged in the evening of the Lord's day, or on week-day evenings, in preaching in schoolrooms, or dwelling-houses, or barns, or, during summer, in the open air; and for these services, those who wish them to be spiritually profitable will by no means neglect careful preparation.

1 A member of a rural congregation who had removed to the town, and had been for some time resident there, when his old minister, meeting him one day, said to him, "You will have grand preaching now," replied, "Ay, when the country ministers come in to the town at the Sacrament time."

THE LECTURE.

In lecturing, "the usual practice is to select a book, say one of the gospels or epistles, and to proceed from beginning to end regularly through its successive chapters, expounding a considerable portion, longer or shorter, as its connection with the context may indicate, on every Sabbath. This is a most useful species of instruction, which is almost peculiar to Scotland, and is attended with many advantages, especially as it enables a minister, by bringing all his natural and acquired resources to bear on the illustration of a passage, to exhibit to his hearers a full and connected view of Divine truth, and affords him, at the same time, as diversified topics are brought up in the course of review before him, an opportunity of admonishing his people on many faults in their life and practice, without incurring the charge of an invidious reference." It is eminently adapted to gain the great ends for which Divine revelation has been given, and especially to promote one chief object of the Christian ministry—the progress of believers in knowledge and faith and holiness; and it has been justly remarked that in this species of pulpit ministrations, for which Scotland has long been eminently distinguished, lies the origin, in a great measure, of the acknowledged superiority of its people in religious intelligence and discernment. About forty years ago, a newly licensed probationer of the United Secession Church, having been sent to preach in

1

1 1 Jamieson, “Religions of the World," p. 128.