sidered disingenuous, and a sign of indolence very much like lukewarmness; insomuch that, should his congregation find it out, he may expect his church to be emptied, if there be another church or chapel near at hand. On all accounts, therefore, and not least for the last-mentioned reason, you will, I think, agree with me, that the Professor's advice was good.

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When, however, I recommend original composition, do not mistake me, as if I said that novelty of thought was desirable: this is the last thing which a preacher need aim at. New ideas in religion must almost inevitably be false; and if a young Clergyman depends for materials entirely or principally on his own resources, his sermons will be rather defective in strong meat." “I would have young Clergymen, says Archbishop Secker, "make very great use of↑ the works of able divines; not inconsiderately and servilely transcribe them, but study, digest, contract, amplify, vary, adapt them to the purpose, improve, if possible, what they find in them. For then it will fairly become their own, mix naturally with what proceeds altogether from themselves, and preserve their youthful productions from the imputation of being empty and jejune." Half the palaces at Rome of a certain date are built of the materials of the Coliseum; and I see no reason why you should not have full permission to dig your materials from the gigantic productions of former days; provided you do not throw them together in a rude promiscuous heap,

but chisel them and fashion them for your purpose, and work them up into a new and goodly fabric. Sermons, thus composed, may be as truly your own, as the palaces at Rome were the production of their respective architects. Nay, to pursue our metaphor, there is no reason why you should not borrow your models also from those who have gone before you, and adapt them to present exigencies; as Palladio has borrowed his ideas from the noble conceptions of the ancients, and adapted the columns and pediments of Grecian architecture to the convenience of modern houses.

It has often surprised me, that when Bishop Lloyd so decidedly recommended original composition, he never devoted any of his lectures to teaching us how we ought to set about it. It was like setting us to make bricks without straw. He furnished us with the materials, but not with the means of working them up. Neither do I learn that his successors, who continue the same system of lecturing, have ever given instruction on this point; though I believe there is scarcely another civilized country in which this important branch of education is omitted.

In default of any regular instruction in the art of preaching, the young Clergyman is left to collect his ideas on the subject from whatever source he can. His difficulties are well described by Mr. Raikes : "The first efforts of a young clergyman are generally nothing more than experiments. He has no previous

practice. He begins probably by imitating one whom he admires but his first efforts are attempts in an art which he has never studied, and in which he has no adviser to direct him. Even the theory of his system is unknown; and, it is probable, years will elapse before experience and reflection will lead him to discover that mode of preaching which is suited to his powers, and best calculated to edify his hearers." I can bear witness to the accuracy of this description.

The chief help which a student finds, to teach him the principles of oratory, is the Rhetoric of Aristotle. This treatise you are, I trust, well acquainted with: unless you have sadly misused your time at Oxford. From Aristotle you have learnt those rules which apply to every sort of composition. The general rules of the art of persuasion, whether as applied to the senate, the bar, or the pulpit, are founded on human nature, and must remain the same so long as human nature continues unchanged. But you want to be taught to apply the principles of Rhetoric, to preaching before a Church of England congregation. You have, perhaps, read Claude's Essay. There is much useful matter in this work; and it sets you thinking and analysing but I should say, that it was more suited to the French than the English pulpit; and that the rules contained in it would produce far too elaborate and artificial a composition; and impair that simplicity, which is one of the chief charms of pulpit eloquence. However, be this as it may, I will

venture to say, that if you read Claude's Essay, you did not find it to be what you wanted. Aristotle has furnished you with the "tools" of Rhetoric, but Claude does not teach you the use of the same tools. You want something to connect the ideas which you have gained from Aristotle with those suggested by Claude; something which shall apply the principles of Aristotle to the peculiar branch of Rhetoric which you wish to practise; in short, an application of the rules of Rhetoric to the Church of England pulpit.

Such, at least, I remember was my own feeling; and with a view to remedy the defect, for my own benefit, I wrote down and arranged whatever ideas I could collect on the subject. Many good hints were derived from Archbishop Whately's able book on Rhetoric, which was published about that time; some › from Bishop Sumner's Apostolical preaching; one or two from Swift's Letter to a young Clergyman; and I have since found some excellent remarks scattered up and down in the Christian Observer, the British Magazine, and other periodicals. In short, wherever I have met with information on the subject, I have made a practice of setting it down for my own use; and this I have been in the habit of illustrating by passages from any sermon which I have perused, and of confirming or rejecting according to my own experience. In the hope of being of service to you, I have now (after much more labour than I anticipated when I began my task) drawn it up in the best order

I was able; and if it prove useful to you shall be heartily glad. Though I do not promise you much original matter, yet, I think, I can give you some useful information, which, otherwise, you might not have met with. The suggestions which I have obtained from various authors are acknowledged whenever I remember where they came from; but I have no doubt there are many forgotten and unacknowledged. You will, however, have no difficulty in discriminating between them and my own. Like other candid readers, you will set down whatever good remarks you find as borrowed from some other writer, and attribute all the rest to your friend.