Mather's rule wisely suggests the importance of a scriptural style. It has been admirably observed by a living writer-that the Bible being intimately associated in his mind with every thing dear and valuable, its diction more powerfully excites devotional feelings than any other; and when temperately and soberly used, imparts an unction to a religious discourse, which nothing else can supply. For devotional impression, we conceive that a very considerable tincture of the language of Scripture, or at least such a colouring, as shall discover an intimate acquaintance with these inimitable models, will generally succeed best.'* Add to which—the peculiar simplicity of the Scripture phraseology makes it the most attractive vehicle for the communication of religious truth. There is no book so intelligible as the book of God-no book, that connects itself so readily with popular feelings and interests-no language, whether of exposition, address, or illustration, that is therefore so generally acceptable and enlivening, as that of the sacred volume. Few readers of Saurin and French Divines of his class, orthodox in their views and forcible in their statement of Scriptural truth-but have felt a lack of unction, warmth, and spiritual excitement

* Review of Foster's Essays, by Rev. R. Hall. Vitringa speaks excellently to the same purport-'Non in sententiis tantam et doctrinis, verum etiam in dictis et phrasibus Scripturæ S. tantam vim et pondus esse, ut nullum verbum qualecumque aliud ei, in exponendis rebus spiritualibus sive simplicitatis, sive proprietatis et nativæ significationis respectu, comparari queat. Vocabula et dictiones Spiritus S. nuda, et nullis permixtæ lenociniis orationis aut exegesios humanæ, passim sic afficiunt et illustrant mentem, ut quicquid iis admiscetur, insipidum videatur.' Method. Homil. Dr. Watts, however, speaks of preachers, who have such a value for elegancy, and so nice a taste for what they call polite, that they dare not spoil the cadences of a period to quote a text of Scripture in it.' Improvement of the Mind, Part II. chap. vi.

arising from their scanty infusion of the sacred dialect into their writings-a deficiency for which no powers of genius or eloquence can compensate to a spiritual mind.

It is scarcely necessary to animadvert upon the pitiful practice of a copyist in preaching. Mr. Addison (a name of high authority in accomplished literature, but of little theological weight) commends Sir Roger de Coverly's Chaplain for having his list of sermons from the best Divines, ready drawn up in course for the whole year, adding-‘I would heartily wish that more of your Country Clergymen would follow this example, and, instead of wasting their spirits in laborious compositions of their own, would endeavour after a handsome elocution, and all those other talents, which are proper to enforce what has been penned by greater masters. This would be not only more easy to themselves, but would edify their people.* That such a plan would be more easy to ourselves' no one would presume to deny. But the results of edification of our people from this system of idleness are much more questionable. Where the talent entrusted to us is thus "hid in a napkin," instead of being put out to daily use, what other stamp do we see upon the Minister, than that of an 66 unprofitable servant?" Where "the gift is neglected," instead 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

*Spectator, No. 106

1 Tim. iv. 14.

† Matt. xxv. 25-30. 2 Tim. i. 6.

weak" and not the wise "things of this world.” * George Herbert's rule for this Country Parson, was more accurate―Though the world is full of such composures' (as Sir Roger's Chaplain borrowed) yet every man's own is fittest, readiest, and most savoury to him.' What Christian student in the Ministry does not find the 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, will be sealed with the Divine blessing, while human dependence, sloth, and indifference, will be unvisited and unblest.

*See 1 Cor. i. 26-29.

Country Parson, ch. iv. Bishop Sprat in his Charge to the Diocese of Rochester reprobates this practice in the strongest terms. 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, 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, that 'few discourses are nicely proper for any other place or circumstances, 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?

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. The opposite course, of suffering the week to pass away without anxiety respecting the preparation of the Sabbath, 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 bring out 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; while a

*See his Life, prefixed to the 'Remains.'

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

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 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 Shephard's Subjection to Christ. 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 told—that, ‘he

spiritual habit of conscientious diligence will be attended with encouraging tokens of Divine approbation.

SECTION II.

HABITS OF MEDITATION.

'LECTIO inquirit-oratio postulat-meditatio invenit -contemplatio disgustat'-is Augustine's distinction of the relative departments of pulpit preparation.* 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 meditative turn of mind, will present only what has been tersely called a mob of ideas.' Or 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. Every intelligent Christian must feel the defalcation of interest in his own mind, when the exercise of this habit has been slackened. It presents

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 Sermons, by Dr. Henry Wilkinson, Dean of Christchurch.

* Augustine quoted in Bishop Wilkins.