I have not, I must repeat, proposed to myself, to write an abstract discourse on the Composition of a Sermon, but merely to consider the subject as it relates to the Church of England. For which reason I purposely decline laying down * rules for the exordium, the argumentative, and pathetic parts, and the peroration of a sermon.

I shall, however, remark, that the introduction of a Sermon, should be, in general, mild, and conciliating; that it should contain nothing that will offend or prejudice the audience, and that it should not detain the attention too long from the chief part of the discourse. Dr. Johnson, whose Sermons † are entitled to frequent and serious perusal, is by no means happy in his introductions. In his beautiful sermon on Marriage, consisting of twenty-four pages, just one half is taken up in preliminary observations. He then divides his subject into two heads, and concludes the Sermon without any application or address to, the audience. Both the intro

*The reader will receive all necessary information concernthe several parts of a discourse, by consulting Cicero de Oratore, Quintilian, Longinus, Blair's elaborate Lectures, Mr. Neale's Translation of the L'Abbe Mauri on Eloquence, and Dr. Gregory's Essay on the composition of a Sermon; he should, however, guard against entertaining Dr. Gregory's prejudices, respecting French writers. In the Doctor's Sermons he will often meet with original thoughts and beautiful language.

†They are entitled Sermons on different subjects, left for publication, by John Taylor, L.L.D. late Prebendary of Westminster, &c. in two volumes.

duction and the conclusion, are strongly objectionable. And though the name of JOHNSON cannot be too highly revered, I do not propose his Sermons to a young Divine, as a pattern of the highest excellence: they may, notwithstanding, be recommended to incessant perusal, although they are the least finished of his compositions. They are written, according to his own account, and no man ever disputed the veracity of JoHNSON, each in a few hours; and it is probable, that, as they were composed for the service of other persons, they received from him no subsequent correction. We see, in every line, the hand of the moralist, and the philosopher; but the pen of the Divine, which, in Sermons, ought to be prominently conspicuous, we do not easily

trace.

The French Catholic writers may be pronounced the best models for imitation, more especially in the exordium. Flechier, Bossuet, Massillon, are all deserving of peculiar regard and attention.

It may, however, sometimes, be expedient to adopt a different mode of introduction, from that now recommended. Unusual, or accidental circumstances may have occurred, which may not only warrant, but even demand, either an abrupt entrance on the subject, or, as it were, a personal apology, or affectionate conference with the congregation.*

*"The degree of knowledge, rank, and circumstances of life, the prevailing notions and customs of your congregations,

An exordium of this kind bespeaks attention; and if the whole of the discourse be, as, in such cases, it invariably ought to be-and it is unpardonable if it is not supported, so as to sustain that attention, the end of the Preacher is answered—his design is complete. Such an attempt, indeed, demands both judgment and talent; and their union is indispensably requisite to ensure success.

Rhetoricians seem not to be agreed whether a Sermon should pass without a formal notice, from the exordium to the argumentative part, or should be divided into heads. The one gives greater scope to oratory; the other affords more information and relief to the hearer. A subject sometimes naturally divides itself; but may often be usefully divided by the Preacher, into two or three heads. Should he, however, prefer the more oratorical method, he must employ all his diligence, and exercise all his judgment, first in the selection, and afterwards in the arrangement, of his arguments... "I might add," says Mr. Jerningham," that the splitting the subject into "different members, and informing the audience “how each division is to be treated, is an injudici"ous and defective method." This observation should, however, be received with a degree of limitation. The Preacher, whether he divides his.

will afford you Employment to make your Sermons local, if I may so express it; calculated to promote the virtues, which they are chiefly called to exercise, and guard against the sins, of which they are chiefly in danger."-Abp. SECKER.

Sermon or not, after his introduction, enters upon his subject. And in this part of the discourse, some improvement, it is generally thought, may be made. Open the Sermons of Dr. Clarke, of Bishop Coneybeare, of Dr. Horbury. You will see in each of them the powers of a great mind, employed on their subject. But the misfortune is, that they treat it as if their hearers were as well acquainted with it, had considered it as maturely, and had digested it as carefully, as themselves: they apply themselves solely to the understanding, and leave the heart entirely out of the question. It may, perhaps, be said, that Bishop Coneybeare, and Dr. Horbury wrote their Sermons for the purpose of preaching them before the University. But whatever be the auditory-whether an University, or one of the Inns of Court, which are considered the only LEARNED auditories-the Preacher should not for get that the greatest part of it will consist chiefly

of

young men, some not thoroughly, and others not at all, conversant with the subject on which he expatiates; and that, therefore, to those who most need instruction, not to add warning, expostulation, reproof, and exhortation, his discourse is productive of little good. Would not a Preacher, even to such an assembly, feel more satisfacion in the reflection, that he had "preached the Gospel, "the power of God unto salvation," than in the idle praises of a few who seek intellectual gratification*, rather than spiritual improvement? "Dis

* The most useful Şermons, I have seen preached before an

"

courses," says the excellent Secker, containing "little that awakens drowsy attention, little that "inforces plainly and home what men must do to "be saved; leave them as unreformed as ever, "and only lull them into a fatal security." What was St. Paul's conduct before the Philosophers of Athens, when "certain men clave unto him, and "believed?" What, again, before Felix, when the power of his eloquence made the governor tremble? What before Agrippa, when he cried out -" almost thou persuadest me to be a Christian?" Let the reader look into Bishop Pearce's Sermons, preached for the edification of the Parish of St. Martin's; into Dr. Jortin's, addressed to the Inhabitants of Kensington; and let him say, whether he believes the several congregations would depart from Church, persuaded to be "altogether Christians ?? No! such discourses seldom reach the heart, and are, therefore, as pulpit discourses, I had almost said useless. Let him read them in his own family, and he will there see how little calculated they generally are, to inspire men with a sense of the value of salvation: I would not be understood to insinuate that the Sermons of these learned Divines are without merit, and therefore, unworthy of perusal. The very contrary. They cannot be read, by the Clergy, too frequently. They are, indeed, written upon a wrong plan.

University, are those by the late Bishop Horne; some of the Discourses of Bishop Hurd, and those of Mr. Archdeacon Nares, before the Society of Lincoln's Inn, are both well adapted to that learned Auditory.