are in themselves, are interesting to a modern congregation. Discussion on prophecies, and still more on types, do not seem to take general attention. Therefore, if you ever get on these topics, discuss them shortly. Generally, those subjects only fix the attention of your hearers which are plainly, closely, and directly connected with their salvation-except, indeed, controversial subjects,-for these they unfortunately have too generally itching ears; but you must not gratify them.

1

Lastly. Let there be nothing in excess—“ ne quid nimis 1," not too much doctrine, nor too much history, nor too much argument; (a few good arguments in a sermon are better than many;) not too much of any one sort or form of argument, as interrogation, antithesis, simile. Let not your metaphors nor illustrations be far fetched-like "truths which are wrung from the subject," but let them "flow freely, like the juice of the grape, from the first pressing of the vintage"." Do not exhaust your subject; let there not be too many brilliant and sparkling passages-they weary and distract the hearer a striking truth, which would have been well remembered and deeply rooted, is driven out by something equally, or more striking, immediately following; just as the traveller's mind is overloaded, and his admiration wearied by a too rapid succession

:

1 See Claude's Essay.

2 Bacon.

of novel and striking sights. It is necessary that there should be repose that is to say, after a burst of brilliant language and ideas, should succeed some plain truth or narrative, dressed in the simplest garb; many eloquent sermons are spoiled by the neglect of this rule. The grand truths of Scripture are equally adapted to either the most brilliant or the most simple language. The proper tone of language depends not so much on the subjects themselves, as on the circumstances of their introduction.

Even of good materials there may be too much. I shall not venture to express an opinion as to the precise length of which a sermon ought to be. Bishop Wilkins says that " one hour is allowed by all to be a competency." Modern congregations would, perhaps, be content with half that time. And you must, in some degree, consult their taste, and allow for circumstances. You do no good when you address a wearied congregation. Long sermons in a morning will keep your country parishioners at home, for they dine at one long sermons in the afternoon will send them to sleep, for they have just dined. In the evening you may allow yourself more latitude, for they come to pass away their time. But each clergyman must judge for himself, by observing how long he is able to keep alive the attention of his hearers. The cause of long sermons is not in general the abundance of materials, but carelessness in composing, and want of revision. A certain writer sending a

manuscript to another, apologized for its length, on the ground that he had no time to make it shorter. Compression is certainly one of the most difficult points in style.

LETTER XXIII.

ON THE METHOD OF COMPOSING.

THE philosophers of Laputa constructed a machine, by the help of which, with a little manual labour, they proposed to write books, of all sorts, from an epic poem to a sermon. It was so contrived, that by placing in it all the words of the language, and then turning a wheel, an infinite variety of combinations came forth. These they carefully noted down, and there was nothing to be done then but to arrange them. In like manner I shall suppose you to have got together the materials of your sermon, not only by the exercise of your mind, but partly by the exertion of a little manual labour, in turning over the leaves of your Bible and Concordance; and now all that remains is to put them in order.

Young sermon-writers meet with three principal difficulties in composition; some find themselves

unable to make the scheme of a sermon; some are slow to clothe their ideas with language; others, again, fail in giving spirit and energy to their composition. The first cannot construct the skeleton, the second cannot find the flesh and blood, the third cannot breathe into it the breath of life.

If you find the first difficulty, you will be inclined, perhaps, to have recourse to Simeon's voluminous work, the "Hora Homileticæ." But this proceeding I should by no means countenance. The Hore Homileticæ has been truly called "the easy-chair of theology." I should just as soon counsel you to furnish your study with a patent lounging-chair, lined with air cushions. The more drowsy and inactive you find yourself, the more must you eschew such an indulgence as an arm-chair; the more you feel the want of assistance in composition, the less right have you, as a beginner, to use the Hora Homileticæ. I do not say that you are never to avail yourself of such a help. Should you have a very large parish under your care, and three or four sermons a week to prepare or should you arrive at the dignity of Archdeacon, and have "the care of all the churches coming upon you daily," then, in order to husband your time, you need not scruple to employ such aid-that is, if you then feel the want of it; but, as a beginner, I should strongly caution you against it once get into the practice, and you will never write a good sermon as long as you live. If you must get the frame-work