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and to the public. The Quakers also render them more useful to your parishioners.

have no objection to relieve the distresses of those who suffer by the death of their relatives in war, when such cases of distress are brought fairly before them. But in the fund raised for this professed purpose, the view seems to be as much to encourage war as to relieve distress; besides there are many applications of the Patriotic Fund which are totally unconnected with any case of distress, and in contributing to which the Quakers would violate their testimony against war. This is the ground of their objection, and not because the sufferings are in consequence of war. To refute this idea, it is only necessary to appeal to their late subscriptions for the relief of the sufferings in Germany, in consequence of the war carried on in that country.

I cheerfully reply to your request, because I trust you are sincerely and earnestly desirous of acting rightly, but you must not think me harsh, if I absolutely refuse you the indulgence of ever preaching, except in cases of the most particular necessity, any sermons but those of your own composition. Few things have had a worse effect upon the cha-, racter of the clergy, or more impeded the progress of real religion, than the practice of preaching the ser mons of other persons. This practice, I suppose, has always prevailed in some degree, in a covert manner, since the custom of reading sermons prevailed.-Indolence, and the difficulty of composing which many persons experience, would naturally introduce it. But the unguarded After giving the above informa- recommendation of Addison has retion, the author, consistently with moved in a great degree the scandal the intention already expressed, de- of it, and given it a baneful sanction; clipes entering into any thing like so that now the practice is not uncontroversy on points respecting frequently avowed and justified as which the Christian Observer and proper and even laudable; nay I he must be supposed to differ. He have heard of some clergymen who will therefore conclude with ac- have made a merit of their never knowledging his obligation for the having the assurance to obtrude their personal respect with which he is own feeble and crude performances treated; and with expressing a hope, upon their audience. The recomthat the Editor of the Christian Ob-mendation of Addison, to which I server, will, with his usual justice allude, is contained in No. 106 of and candour, give these explanations the Spectator, where, after the praca place in that valuable publication. tice of Sir Roger de Coverley's chapH. T. lain is described, who had a list of the sermons of our eminent divines ready drawn up for the course of a whole year's preaching, the following remark is added; "I could heartily wish that more of our country clergy 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 that are proper to enforce what has been penned by greater masters. This would not only be more easy to themselves, but more edifying to the people.' That it would be more easy to themselves I readily agree. And to make 3 P

LETTER TO A YOUNG CLERGYMAN.
NO. III.

ON PREACHING SERMONS COMPOSED
BY OTHER PERSONS.

DEAR SIR,

You complain of the difficulty of making sermons, and ask me whether you may not make use occasionally of the printed discourses of some of our eminent divines. You request me at the same to give you some directions respecting the composition of sermons, which may both assist you in writing them and CHRIST. OBSERV. No. 56.

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it still more easy to the clergyman, I would suggest that another person might be employed to write out the sermons selected. Indeed, I remember a schoolmaster at one of our Universities, who gained a very comfortable livelihood by such an employment of his time. Nay it may be made still more easy, for where a gallery does not obtrude itself too near the pulpit, a volume of sermons may be purchased unbound, and each sermon, being cut out separately, may be transferred without more ado to the sermon case. And even in those unfortunate cases where the gallery is close to the pulpit, Dr. Trusler and Mr. St. John have very kindly laboured to spare the clergy trouble, by printing their sermons in a manuscript form; interspersing blots so conveniently, and erasing words and sentences so advantageously, that the acutest eye will be deceived. There will remain then for the minister only the trouble of selection: and to relieve him in this point, I would beg leave humbly to suggest that this should not be left to the caprice or bad taste of individuals, but that a matter of so great importance should be directed by the highest authority. A committee of Bishops and eminent clergymen might be chosen, who should select from the best masters an annual course of sermons on the most useful subjects, both for the town and country, and these alone should be permitted to be preached. It is obvious that such a system of general instruction would put an entire stop to the enthusiasm, heresy, and nonsense, which are now delivered from many pulpits, besides possessing advantages in other respects incomparably superior to those of the present mode. There would then remain for the clergyman, only the task of acquiring that "handsome elocution and all those other talents that are proper to enforce what has been penned by greater masters. And to acquire these, proper reading masters would be indispensable, whose certificate

of the accomplishments of our young divine should be as necessarily required by the bishop previously to ordination, as the testimonial of the College. And here I would remark, that these places of reading masters or professors, as they might be termed, would be admirably filled by decayed actors, duly licensed for that purpose. The office of a cler gyman would thus be most commodiously freed from all trouble, and require neither talents, nor learning, nor experience, nor knowledge of divinity. A tolerable voice and good delivery would be the principal requisites for a preacher of the Gospel.

But to be serious: there is something, I allow, very specious in the idea of the utility which would be derived from the delivery of an excellent discourse, even though composed by another person. It there fore deserves our careful examination, especially as the subject necessarily involves the important consideration of the true causes of the efficacy of preaching. The fallacy of such an idea lies here, that the utility of preaching depends on other causes, besides the excellence of the sermon.

If the benefit of preaching rested solely upon the goodness of the composition, the strength of the arguments, or the eloquence with which they were displayed, it would be necessary only to deliver the best sermons which have been composed. And here, for argument's sake, let those be selected which have already been the most eminently useful. The experiment has often been tried, but has not been attended with success. The eloquence which before carried away the whole congregation has lost its inspiring effect, and the reasoning which irresistibly brought conviction home to the conscience, is heard without emotion. The harp is indeed the saine, but the hand of the player is changed. An indifferent preacher, if a truly pious man, with a far inferior discourse of his own composition, will produce a much greater effect.

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In enquiring into the causes of this, we may remark one of a natural kind, another of a higher origin. The natural cause is to be found amongst the general causes of efficacy in persuasion.

Mankind are not moved entirely by the soundness of the arguments set before them even though illustrated by eloquence. The opinion which they have formed of the character of the speaker, particularly of his sincerity and integrity, will possess an influence even beyond that of language.

If they conceive that he who addresses them is merely acting a part, or is secre ly influenced by some selfish end; or if he appears vain and ostentatious, having in view chiefly the display of his own talents, his harangue may be admired and applauded, but it will make no impression on the heart. Nay the hearers will be disposed to resist the influence of his arguments, to fortify their minds against conviction, to look for fallacies in his reasoning, and to find answers to his positions. On the contrary, the address of a person, of whom a high opinion has been formed, who is looked up to as venerable for his wisdom, sacred for his piety, or dear for his affection to the hearers, though adorned by no graces of rhetoric, will be received with effect. The mind will of itself be disposed to yield to the force of his arguments, will supply their defects, and add strength to his representations, and from this source will the labours of the well known and revered pastor derive a powerful aid. And even in the case of a stranger, the appearance of sincerity and goodness will operate highly in his favour, and give effect to his exhortations.

Now where a minister is really sincere and upright before God, he will spare no pains in promoting the edification of his people. His sincerity will appear throughout the whole of his conduct, and tend to impress his hearers with a disposition to listen to what he says. His

sermons will also have been the subject of his earnest meditations and fervent prayers. He will have felt the importance of his subject, and therefore his addresses will come warm from his heart. His eloquence will be the eloquence of nature, which most readily finds access to the heart. His sincerity will dictate a manner in his look, his style, his tone, his gesture, which art cannot counterfeit, and which will make an impression more forcible than the delivery of words however excellent, which are not exactly in unison with the preacher's mind.

Now a great part of the feelings which will so plainly indicate his sincerity, will be derived from the pains and labour bestowed in the composition of his discourse. His mind will have been brought into unison with his subject by much reflection upon it and prayer. It is this unison sympathetically and efficaciously felt by the congregation, which is wanting in the preacher who merely reads what another has written. If he attempt by mere elocution to put on the semblance of it, he will certainly fail, for nothing is so difficult to counterfeit as sincerity. He will overact his part, or will betray himself by some want of uniformity which nature only can dictate. The hearer may not, perhaps, be able to explain wherein he fails, or what is his defect, but it is sufficient that he will feel it.

And this reason will apply also with considerable force to the too frequent use of old sermons of the preacher's own composition. I by no means forbid the sparing use of these, for if they have been made with much labour and pious feelings, those feelings will easily recur again. But whenever they are used, they should be converted as it were, into new discourses, by frequent reading, by correcting them, and by impressing the mind with the importance of their subject. At the same time every faithful minister, who is not absolutely disabled by age or infirmity, should bring things

new as well as old out of his treasury, and thus let his profiting appear to all men.

what has been given, shall be taken away even what he had. How then can a minister of Christ, who does not stir up the gift of God which is in him; who does not take pains to keep his heart in a right frame by constant exercise of the talents committed to him, hope for the blessing of the holy Spirit? To obtain it would be to give the lie to the Gospel.

The time which a minister devotes to meditation and study while choosing the subject of his discourses, and thinking and reading upon it, is perhaps that which is most profitably spent by him. Whilst he has simply the glory of God and the good of his church in view, his diligence in this respect will not fail to be attended with a blessing to his soul. He will continually obtain juster and clearer views of divine truth, and have his mind brought more and more perfectly into an unison with it, so that he will speak as a man who feels what he says, and will appear to be in earnest to his people. The divine blessing will accompany his labours rather as he is upright before God, and truly in earnest, than as he is eloquent.

Besides this general reason for the want of effect which attends the reading of other persons compositions, there is a particular one with respect to sermons of a higher origin. It cannot be expected that the spirit of God will accept the sacrifice which has cost nothing, or bless the discourses which are surreptitiously obtained, and which are employed, probably, because the preacher is too idle, or too much immersed in secular business, or possesses too little of a spiritual mind to compose others. I assign these as the probable causes, because though it may happen that a minister may be so pressed as really to have no leisure for composition, such a case will but rarely occur; and if his mind is engaged as it ought to be in his work, he will be so affected by a sense of duty, and his thoughts be so much engaged about the grand objects of the Gospel, that he will generally have various subjects in store upon which he will be glad and able to speak or write with the pen of a ready writer. There are some indeed, who, I believe, from a false humility, prefer preaching the compositions of others rather than their own; but they ought to know that true humility will never shrink from duty; that their duty is to preach as well as they can, and then To the Editor of the Christian Observer. to expect that the mercy of God and the charity of men will cover their defects.

I am afraid that it is not sufficiently considered by some clergymen, that if our holy religion be true, and therefore the influence of the Spirit of God only can give success to their Jabours, his influence cannot be expected where all the means prescribed for its communication are

not conscientiously and fairly used. We are told by infallible authority, that he that hath improved the talents entrusted to his care, to him shall be given, and from him that hath not, that hath not improved

Having written so largely upon one part of your request, I will take another opportunity to consider the other part. In the mean time, I remain, &c.

S. E.

ON THE TEMPORAL ADVANTAGES
FLOWING FROM TRUE RELIGION.

Ir is a frequent mistake to suppose
that the advantages of religion are
confined to another world, and the
preparation for it. Religion, how
ever, has a no less intimate relation
to the present life, its beneficial
influence affecting the happiness not
only of individuals of every temper
and disposition, in all circumstances
and situations, but of societies and
nations. Religion instructs and as-
sists, encourages and animates in
the great work of reforming what
ever is amiss, and of altering what,

ever conduces to the general unhappiness of mankind. The tendency of it is to make this life not merely a preparation for the kingdom of heaven, but a resemblance and foretaste of it.

I need hardly observe, for example, that it is the tendency of the passions by which men are generally actuated to deceive, enslave, and hurry on to misery and ruin, those who neglect the remedy which God has given us in the Gospel against their too powerful influence. Lust, vanity, envy, anger, impatience, pride, and avarice, like wayward children, torment the breast which nourishes them, and even fill the world with misery. How vast a multitude have been sacrific. ed, ere they have lived out half their days, to excessive drinking! How many, from the love of luxury and dissipation plunge themselves into poverty, debt, and a prison! Not a few urged by avarice, and lured with the bait of a large gain in prospect, ruin themselves, their families, and perhaps, many innocent and worthy persons! How many, from the peevishness, impatience, or impetuosity of their tempers, are perpetually disquieted themselves, and disquieting all around them! Such are a few of the effects of the tyranny of the passions. Now it is the end of religion to prescribe bounds to these, to correct their evil tendency, and to arm us with power against them. It instructs us to watch against their first emotions, to dread those pursuits and enjoyments which minister fuel to them, and to be perpetually engaged in mortifying our corrupt affections. And thus while in others the lust of the flesh, and the Inst of the eye, and the pride of life are gratified, and by gratification encouraged and cherished, the truly religious man is anxiously withdrawing his affections from the things of the earth, and setting them on the things that are above." He is "dead to the world," and his "life is hid with Christ in God." Reli

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gion, by thus bridling the impetuosity of the passions, as well as by imparting elevated views and hopes, is directly calculated to tranquillize the mind in all the varying circumstances of life, even in those which are the most adverse and afflicting.

But here it must be noted that the advantages which have been stated to result from religion, are confined to those who are truly and earnestly religious. Let not those who are contented with a superficial knowledge of the truths of the Gospel, and a still more superficial prac tice of its sacred duties, vainly imagine they shall obtain peace of mind or exemption from the dominion of tormenting passions. The degree of religion which such possess, often serves only to excite their fears to produce anxiety and irritation,, and to fill their minds with a fretfulness and gloom, which extend their influence to all the circumstances of their temporal situation. The principles of the Gospel must be digested in the soul by much reflection, and constant prayer; the hope of future glory must be realized to the mind by frequent meditation; and the power of the Redeemer in his various offices be habitually felt; before the peace of God is shed abroad in the heart.

It may be proper, however, to shew by some examples, how it is that religion is fitted to produce those effects on human happiness which have been ascribed to it. Is any one hurried away with a levity and fickleness of temper, which prevent application to business, and encourage habits of dissipation? Let him embrace by faith the truths. of the Gospel, those truths which present to his view the awful realities of the invisible world, the shortness of time, the nearness of eternity, the strictness of the day of judgment, and the worth of the soul. A belief of these truths is surely calculated to make the most giddy sober, and the most dissipated serious.-Is any one, on the contrary, a prey to melancholy ideas which

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