word; and, at the same time, make full use of the powers within ourselves, to support and confirm those instructions? It seems to us that this may be ;-that it is possible to hold the doctrines of the Cross as firmly, and make them as prominent as Dr. Hawes does, and yet to appeal to the voice within for this confirmation, far more confidently than most preachers do. But if this is possible, then in this quarter may lie the reconciliation of the conflicting views in question. And if such a reconciliation could be effected, who can calculate how much the effectiveness of the pulpit would be increased.

Of course we have here been speaking with reference to the peculiar character of a limited class, though an interesting and increasing class, of minds. We do not forget that there is another, and possibly a larger class, whose susceptibility of impression by subjective and a priori reasonings is very slight, and to whose hearts the very words of Scripture, on its own Divine authority, will find their way far more certainly than all the arrows forged by human thought.

Two thoughts, connected with each other, may be suggested here, but rather as questions than as confirmed opinions.

First, is not too large a proportion of the time and strength of many ministers expended in the writing of sermons? The evils incident to such a disproportion, need only be suggested. Among them, are, too little time for general intellectual cultivation,-too little strength for the deep study of theology, (for we need not say that studying to express, is not always the same as studying to learn,)-too little of the life and power of the soul thrown into each written effort,-too little time for pastoral labor,-too little recreation,-too little physical exercise, and consequently, enfeebled bodily strength; and, as a consequence of all these, a dull, plodding, over-wearied, feeble condition of mind, without originality, withont comprehensiveness, without depth, without glow, elasticity, fervor, or power. The advice of the aged minister to a young brother, who desired to know how he should always find plenty of thought as material for sermons-" Keep the barrel full, and tap it where you please, and it will run "-cannot be followed by chaining one's self to the sermon paper, like a galley slave to the oar-bench. We remember, at the outset of our professional life, asking one of the most distinguished and successful pastors of the State in which he lived," how many sermons he would advise us to write each week?" He replied, "I never wrote two sermons yet in any one week, and I never intend to do it, if I should live ever so long." And, as the result of many inquiries, we believe it to be the undoubted con

viction of three-fourths of the soundest and most experienced minds in the ministry, that as a general rule, two sermons in a week cannot be written, habitually, without incuring serious injury and loss, either to the sermon or to its writer The effectiveness of thousands of sermons-the elasticity, depth, and force of hundreds of minds-and often bodily health, and life itself -have, in our opinion, been offered a sacrifice on the altar of this custom,-a custom, the continuance of which rests, we believe, on the lack of sufficient courage to break through it, rather than on any real respect with which it is regarded.

And here is the connection, already hinted, between this and our next question, viz, Ought not one of the two sermons on each Sabbath to be prepared and delivered without writing?

One important advantage of such a practice is already before us, and was also suggested in a quotation from Professor Ware, on a previous page. "With a large proportion of the topics on which a minister should preach, he is perfectly familiar, and an hour to arrange his ideas, and collect illustrations, is abundantly sufficient." Although the above estimate of the time necessary to prepare an unwritten discourse will be generally considered too short, it is evident that the practice which is here recommended, would relieve, in a measure, the unnatural and often ruinous practice which has been described. The preacher who divides his discourses between the written and the unwritten, will of course select for the latter those subjects with which he is most familiar, and those occasions upon which, whether from excitement previously aroused, or from other causes, he may most safely expect the rallying of his latent powers, and the ready use of his accumulated stores of thought. We do not doubt that by some such practice, many a mind would be vastly the gainer in depth, elasticity, and force; many a parish, in its pastoral care and cultivation, and many a body, in health and life preserved.

Should we not also reach in this way, effectively, a larger number of hearers, since it is unquestionable that in almost every community, there are many persons whose attention is more engaged by extempore address, than by the reading of a manuscript? Should we not, by this means, cultivate a more energetic, engaging, and effective style, both of writing and of delivering that which has been written? Certainly, the freedom of extempore speaking favors the formation of that earnest and animated manner, so essential to popular effect. And it is questionable whether the influence of the practice is not quite as valuable upon the style of writing, as upon that of delivery. Would not preachers, sometimes at least, attain in extem

pore address, a power of eloquence, which the mere reader can never reach, and which would, on some occasions, give a great accession of power to the pulpit?

An exercise in extempore preaching has been adopted in some Theological Seminaries, as a regular part of the homiletic training. Professor Barrows, of Andover, in his "Life of Rev. E. Judson," says, "To unwritten discourses undoubtedly belongs the highest and most effective style of oratory,-that which has most flexibility, most capacity of adaptation to circumstances, and most power to move the human mind; and it would be a difficult task for the gospel minister to show why he is not in duty bound to strive earnestly for the possession of so excellent a gift." He remarks also on the effect of the exclusive reading of sermons in forming the essay style, instead of that of direct address; and concludes, "that the preachers who would excel in the pulpit, ought to interchange with each other, more or less, the forms of written and unwritten discourse." Similar opinions from the best minds might be collected by the score. True, the great fathers of the pulpit in New England produced their powerful impression, in many cases, by written sermons; but not as exclusively so, as is often imagined. Edwards, we are told, often preached extempore, and in the judgment of some who heard him, with his highest eloquence and power. But the fathers, as already suggested, had a calm, quiet, thoughtful people to listen to them-a people more predisposed to appreciate the characteristic qualities of a written discourse than most of our present congregations. Times change, and we must in some respects change with them. We hope that, on the part of our younger preachers at least, this topic will be considered with the attention which it deserves.

We have but a single additional thought to offer. The ministry, if it would increase its power, must increase its physical strength.

Surely we need not labor to enforce this thought. How many valuable men, in the prime of their lives, are laid aside every year by the failure of their health? How many others are clogging on a pitiful "life-in-death" existence,-unfit for thought, unfit for speaking,-unfit in many cases, even for pastoral labor, and destined soon to abandon the unequal struggle; and with crushed hopes, an aching heart, withdraw from the field of glorious achievement, ere half life's work is done.

And what is the true theory, so far as a single word can express it, of clerical weakness and failure? It is, the nervous system shattered and crushed by the constant action of the

mind, without the necessary balance of proportionate physical development. The balance of the whole system must be preserved. As a general rule no man's throat fails until the rest of his body becomes weakened. And no man's nervons system becomes unable to bear the strain of study, until the whole physique has been reduced to the condition of a hot-house plant. Balance,-balance is what we want. To use the simile of another, the recoil of a powerful piece of artillery will shatter and destroy any but the firmest and most massive carriage. The finest mind is of little worth, especially in face of the arduous duties of the ministry, without a body able to bear its action. And how shall the preacher secure the requisite physical strength? We are not writing a treatise on physiology, we cannot go into details. Many things are necessary. But our answer is in three words. Open air exercise. The first, second, and third thing necessary to give the preacher a body, through which he can preach to the purpose, is open air exercise. Why are our Methodist brethren able to perform such an amount of stentorian preaching with safety? Because they live more on horseback, and less in the study, than is common a nong the settled pastors under other systems of church order.

ART. VI.-PROFESSOR HUNTINGTON'S SERMONS.

Sermons for the People. By F. D. HUNTINGTON, D. D., Preacher to the University, and Plummer Professor of Christian Morals in the College at Cambridge. Boston: Crosby, Nichols & Co. Cincinnati: George S. Blanchard. New Haven: Thomas H. Pease. 1856.

THIS Volume of Sermons is especially noteworthy for three reasons. Its author has a wide and brilliant reputation as an earnest, eloquent and faithful Christian preacher; he has recently entered upon an office of incalculable religious importance, that of Preacher and Professor of Christian Morals in Harvard College; and having received Unitarian training, and having occupied during his whole ministry the pulpit of a Unitarian

church in Boston, under the influence of his own spiritual experience and of his labors as a preacher and pastor in winning souls to the belief and practice of real and true religion, he has been for some years gradually approximating an evangelical or orthodox faith, and is confidently declared to be thoroughly orthodox upon all essential points by those who know him well, and who interpret his public discourses and his published articles in the light of frank and frequent social communications.

The title of the volume, "Sermons for the People," is thus explained in its preface. "The title given to the book suggests all that needs to be said of the principle that has governed the selection of subjects and the style of their treatment. One topic, the Reconciliation in Christ, though by no means neglected here, has a less extended and a less complete presentation, because of a desire to discuss it separately, more at large, and more at leisure, than is possible now. Without bringing forward any personal claim to the attention of any considerable numbers of the people,' I am earnestly desirous to render a little service to some of those who are not much in the habit of reading discourses prepared for the pulpit. Were I to give to this title a more special and local application by emphasizing the definite article, I should not exaggerate my feeling of unmingled and unmeasured gratitude and love towards my former congregation, a people that must always be to me in a signification that stands alone, THE PEOPLE,-a people that I tried for thirteen years to help, whose harmony, energy and fidelity made my work delightful, and whose constant kindness I cannot repay save by these unworthy acknowledgments, and by an attachment that will never be changed."

The readers of the New Englander will remember that in our last issue, in an article entitled "Our November Number and Prof. Huntington," we considered the doctrinal position of Prof. Huntington, and gave our reasons for extending to him the tokens of our cordial fellowship. The occasion of that article will be remembered. The Religious Monthly Magazine, edited by Prof. Huntington, had republished our article (which had been preached as the Concio ad Clerum at the commencement in Yale College, and had been generally approved for its thorough orthodoxy) on the relation of the Atonement to Holiness. Prof. Huntington had introduced the Concio to his readers with strong commendation of its "truths" and its "clear and consistent statements," and had expressed his own views accordingly in the discussion which followed. We hail the volume before us with pleasure on account of its general excellence, but especially because it gives an additional and decided justification