can be drawn from miraculous influence overcoming natural disadvantages, with a superinduced and Divine power for an extraordinary work. The term is therefore retained in its popular use, referring to unwritten sermons, digested and arranged by preparatory meditation, the language and the filling up of the outlines only being left to the occasion of the moment. As a general rule, we may remark, that the passage from heart to heart is more direct, and the sympathy* more immediate with the natural flowings of the preacher's heart, than with communications through the medium of written composition. The extemporary preacher seems to have the advantage in improving this sympathy, which, whether originating from himself or the congregation, is productive of the happiest effects. Passing occasions are also thus more readily applied, which otherwise from want of facility and practice might have been lost. Contemplation also, abstracted from the scene of our work, loses something of that warmth, which the reality before our eyes at the moment of action is so well calculated to inspire. The immediate contact with our people in the presence of God will always furnish materials for animated address, which in the habit of self-possession and faith will naturally clothe itself with spontaneous and suitable utterance-the effect of which will be usually perceptible in an increased liveliness of attention in our. congregations. Mr. Cecil's advice for commencing the practice was Begin at once; take the ease and pliancy of youth into the formation of your habit.' Mr. Robinson on Si vis me flere, dolendum est # Primum ipsi tibi. HORACE. * the contrary recommended very cautious steps-' Let no man attempt to preach without book, till he has patiently written all, and the whole of his discourses for seven years; let him then begin sparingly and gradually." This had been the rule of the first seven years of his own Ministry, from which he declared, only dire necessity induced him to swerve. Much, however, must depend upon the preparatory exercises, by which the mind has been disciplined—the extent of its stores --and the success in conflicting with, and overcoming hindrances, whether of a constitutional or spiritual character. Mr. Robinson (unlike Mr. Richmond, who subsequently attained an unparalleled degree of eminence in this practice,†) was successful from the first, and probably he would have been equally so, had his term of probation been curtailed to half its limits. mind formed in his mould, correct and orderly in its arrangements, furnished with ample and solid materials, and trained to enlarged and Ministerial exercises, would be warranted in ordinary cases to commence within a much shorter period. A A most erroneous notion prevails of the easiness of this attainment. A collection of words is often mistaken for an idea, and fluency of utterance is considered to be either identical with solidity of thought, or a fair compensation for its deficiency. Now such an extemporaneous faculty can bring no substantial and spiritual instruction to our people. A lower standard may indeed be acceptable and useful in some congregations. But for a well conducted habit, zeal, solid scriptural information, with simplicity of style, impressiveness of manner, and fluency of utterance are important. In * Vaughan's Life of Robinson, pp. 322, 325. anost cases the mind wants to be enlarged by a fund of knowledge, such as will increase our ideas-form our style and manner into readiness and perspicuity— and strengthen the various powers of the mind by diligent and judicious exercise. Bishop Burnet acquired this attainment by a fixed and constant habit of meditation upon a most extended range of subjects, and by speaking his thoughts aloud at those times with a studied accuracy of expression.* But after all, a mind deeply enriched with the unsearchable treasure of Scripture is the main assistance. As Jerome speaks of his friend Nepotian-that by daily reading and meditation in the sacred volume he had made his soul a library of Christ.' This is instar omnium. Nothing at least will compensate for the want of it, while it will under some circumstances supply the place of secondary qualifications. Much help may also be derived from conversational habits with our people. What the moment suggests in speaking to individuals, would be equally applicable to a number; and practice with frequent interchange of communication would gradually inspire confidence. 'Smaller excursions't in Cottage readings, would also be another step of attainment. Familiar expositions of Scripture in our domestic worship is also one of the best preparations. A young Minister studying a passage morning and evening, consulting commentators, and expounding extempore, can hardly fail of enriching his mind with thoughts, and acquiring a Scriptural style of simplicity and confidence. This exercise is therefore combined with thoughtful and well-digested habits of composition. Dr. Dod dridge, without recommending the practice of written sermons, gives detailed rules for most elaborate pulpit composition.* And thus the fluency of the pulpit, is the result of the diligent employment in the study, which has often been committed to the press with very slight variations from the public delivery. The advantage therefore which Bishop Burnet conceived to belong to written sermons, may be claimed for this system perhaps with a balance in its favour. It often combines 'heat and force in delivery' with 'strength and solidity of matter,' and volumes of sermons are gathered from thence, that in all essential points will rank with the most elaborate compositions of a more mechanical system. At the early stages, perhaps the advice of the Roman orator would be suitable-who recommends much writing as the best preparation to good speaking. Indeed it would scarcely be conceived how little apprehension the tyro in theology obtains of his own immature attainments, until he endeavours to express his ideas on paper. At every step he finds unlooked-for difficulties, and constant need of expansion and of correction. He has to "lay again the foundation" of what he fancied himself to have attained, not having prepared his way as he advanced, or having thoroughly mastered any part of his subject. The quantum of composition will however vary according to the natural constitution and acquired habits of the mind. But in few cases could a certain proportion be omitted with advantage. A man rarely unites sound judgment with a lively *See his Preaching Lectures. Burnet's History of the Reformation, Book I. year 1542. Caput autem est, quod (ut vere dicam) minime facimus (est enim magni laboris, quem plerique fugimus) quam plurimum scribere. Cic. de orat. imagination, and therefore his sermons in the want of previous composition, would be solid inanimate matter, deficient in apt illustration and pointed application. The preacher of an excursive fancy needs the use of his pen to restrain himself within the limits of an accurate and connected plan; and without it the digressive and irrelevant matter would probably form the most considerable part of his discourses. The fluent preacher with little reading, judgment, or imagination, without the use of this resource to put matter into his shadowy mechanism, will be wordy, declamatory, unsubstantial, and uninteresting. Indeed the gift of fluency without a habit of application or a well furnished mind, would be rather a misfortune than a desirable qualification. It would be attended with the personal danger of neglecting the improvement of his own understanding, and with the Ministerial temptation of digressing from his proper subject at times of embarrassment, to irrelevant points more agreeable to his own inclination. Written sermons were indeed unknown in the early Primitive Church. The nature of their public services did not admit of the practice. Their sermons were little else than expositions of the Scriptures read in the congregation, commonly of the lesson last read, as being most fresh to the memory of the people. Two or three sermons were sometimes delivered successively in the same assembly-' after the reading of the Gospel, the Presbyters exhorting the people one by one, not all at once; and after all, the Bishop, as it is fitting for the Master to do."* Augustine's and Chrysostom's frequency of preaching, connected with incessant Ministerial activity, rendered it morally impossible, that * Cave's Primitive Christianity. |