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of "stirred up," what blessing can the Spirit, thus grieved and dishonoured, be expected to assure? It is to be feared, that Mr. Addison's conception of the power of a sermon was rather, as the magical effect of eloquence, or of moral suasion, than as the fruit of faith and prayer, connected in the ordinary dispensations of Divine grace with "the weak" and not the wise "things of this world." George Herbert justly replies to the objection that where there are so many excellent sermons in print, there is no excuse for preaching bad ones.' Though the world is full of such composures, yet every man's own is fittest, readiest, and most savoury to him.' 3 Indeed, it may be questioned, whether any course of sermons could be suited for general use. For, according to the different shades of ignorance or knowledge in different spheres,

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2 See 1 Cor. i. 26-29.

11 Tim. iv. 14. 2 Tim. i. 6. 3 Country Parson, ch. v. Bishop Sprat strongly reprobates this practice. Bishops Bull and Burnet however recommend it to the younger and uninformed clergy. The former suggests the use of Tillotson's sermons, the Homilies, or a section of the Whole Duty of Man. Clergym. Instructor, pp. 249-251, with 297, 298. Burnet, Past. Care, ch. ix. The Homilies indeed were compiled for the purpose of supplying popular instruction in the too frequent case, at that time, of clerical ignorance; and, as the genuine expression of the sentiments of our Reformers, they may be considered (with some allowance for the phraseology of the times) the best substitute for original composition. Bishop Wilson recommends, as a part of Academical instruction for Ministerial Students, the abridgment of some of the best practical sermons, marking the manner of handling the subjects, the ways of discussion, arguments; &c. justly observing, however, (as we have ventured to hint) that few discourses are nicely proper for any other place or circumstance, than those for which they were composed.' Works, iv. pp. 381-383. Perhaps compilation may be allowed in extreme cases, but not as the established rule. For where is the evidence of a Divine call to the sacred office in a total destitution of an important Ministerial qualification -apt to teach?' Until a man ' is able to go without crutches, and work without patterns,' (to use Bishop Burnet's illustrations) had he not better remain in the important character of a Christian student, until by prayer and study he should be able to purchase to himself a good degree' in the Christian Ministry?

it would be too elementary-or too full and enlarged -or not sufficiently systematic or detailed-and therefore in a greater or less degree inapplicatory. Yet the injury arising from the slavish use of foreign resources does not imply the necessity, that every sentiment or sentence of our sermon should be (strictly speaking) original. The habit of reading will furnish many illustrations and trains of thought, which are insensibly moulded into our minds, and become our own by our individual method of application. Thus while we learn from all, we may almost be said to borrow from none. And what Christian student in the Ministry does not find this employment of composition both an useful exercise for his mind, and a means of grace for his soul? And what he has thus gathered in, as the fruit of his own study and acquaintance with his people's wants, and consecrated to the Lord in the simplicity of faith, prayer, and love, (though perhaps not according to rule, and of very inferior substance) will be sealed with the Divine blessing; while human dependance, sloth, and indifference, will be unvisited and unblest. We doubt not, but the weakest effort of our own mind is more acceptable than the indolent use of the most talented exercise of another; and thus, while we would aim high, and keep the best rules before us-every encouragement is given to "stir up the gift that is in us," (however little it may be in our own eyes) while the excuse of want of ability is disallowed.

The importance of deliberate preparation for pulpit composition, is well deserving consideration. If it is driven off late,' (Mr. Cecil remarks) accidents may occur, which may prevent due attention to the subject. If the latter days of the week are occupied, and the mind driven into a corner, the sermon will usually be

raw and undigested. Take time to reject what ought to be rejected, as well as to supply what ought to be supplied.' Dr. Hammond always had a subject in hand, and no sooner had he finished one sermon than he commenced another. Though perhaps it would not be desirable to follow this routine without interruption, yet this habit of constantly turning our studies to present account, is of the first importance. It must ever be remembered, that though a lively imagination may serve an itinerant, yet that a stationary Minister, preaching twice or thrice in the week to the same congregation, must have furniture ready at hand; else will his sources be insipid, tautological, and unedifying keeping back as babes, in elementary instruction, those, who, under a more digested administration, might have been "fathers in Christ.” The course, therefore, of suffering the week to draw to a close without most thoughtful anxiety respecting our Sabbath preparations, belongs far more to indolence or presumption than to any warranted exercise of faith. It may be doubted, whether it is not better to bring our old stores into fresh service, rather than to draw forth the new with indigested haste. At all events, a few hours at the close of the week, or the impulse of the moment of duty, in an ordinary way can furnish a very inadequate performance of this weighty responsibility;3 while a spiritual habit of conscientious diligence will be attended with encouraging tokens of Divine approbation.

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See his Life, prefixed to the Remains.'

2. See Fell's Life of Hammond, a most interesting and instructive piece of biography.

3 Mr. Dod (an excellent old Divine) would say, that he had rather preach an old sermon ten times, than mount the pulpit without preparation. 'God will curse that man's labours, that is found in the world all the week, and then upon Saturday, in the afternoon, goes to his study: whereas God knows, that time were

SECTION II.

HABITS OF MEDITATION.

'LECTIO inquirit-oratio postulat-meditatio invenit -contemplatio disgustat'-is Augustine's distinction of the relative departments of pulpit preparation. 1 Not however, needlessly to multiply distinctions-the two last may illustrate the digestive habit of mind, without which, the results of study and composition will be, like undigested food lying upon the stomach, clogging and weakening the powers of action. Neither the memory, nor any other intellectual compartment, can be an useful storehouse for the reception of a confused mass of unshaped materials. There must be order and distribution to dispose the heap for purposes of practical utility. Composition, therefore, without a meditativè turn of mind, will present only what has been tersely called a mob of ideas.' Or even under better auspices-being much more the labour of the head, and the exercise of the intellect, than any excitement of the moving springs of the heart, little benefit can accrue from it.

The want of this meditative habit is probably one

little enough to pray in and weep in, and get his heart into a fit frame for the duties of the approaching Sabbath.' Preface prefixed to Shepard's Subjection to Christ. See also Philip Henry's Life, p. 61. Dr. Owen animadverts upon some good men, so addicted to their study, that they thought the last day of the week sufficient to prepare for their Ministry, though they employ all the rest of the week in other studies.'-Sermon on 1 Cor. xii. 11. Of Mr. Strong, (an eminent Puritan Divine) it is toldthat, he made preaching his work, and was so much taken up in it, that he was often in watchings a great part of the night, besides his pains in his day studies.'-Preface to Strong's Sermon's, by Dr. Henry Wilkinson, Dean of Christchurch.

1 Augustine quoted in Bishop Wilkins.

cause of the low and scanty character of religious knowledge among us. Valuable books are turned over, and the most striking and instructive passages noted down; while the digested analytical study of the subject matter is omitted, and the substantial food of the mind in this important exercise is lost. Every intelligent Christian must feel the defalcation of interest in his own mind, when the exercise of this habit has been slackened. It presents all the difference between the influence of truth passing lightly over his mind, or leaving a deep and permanent impression. In the one case the surface is barely swept. In the other case the bottom principles have been touched and called into action. What is merely glanced at in the mind is wholly uninfluential. There is no movement from the heart, till the exhibition of truth is by the habit of meditation clearly exhibited to the mind, set strongly and constantly in view, deeply pondered, and closely applied to the heart. This exercise of the mind will often supply the deficiency of extrinsical help, and increase its natural strength and fertility by constant excitement; while in no other way can it ever know the extent of its own capabilities. Much more also will be retained by this reflective habit, than could ever be acquired by the most diligent and extensive application of foreign resources. What is thus gathered being made our own, becomes a part of our own course of thought. It is, instinctively turned over and over again, apprehended in its connexion and dependencies with other trains of thought and principles of action, and thus successfully adapted to present circumstances.

No part of pulpit preparation is or ought to be merely intellectual employ. Meditation (to which we now refer) is a habit of spiritual intelligence exer