or to tell exactly from what quarter he is advancing; veteran soldier and skilful marksman as he may be, his discharge, under these circumstances, will be less likely to prove effective than if, in broad day-light, and with a clear view of the advancing foe, the rawest and most unskilful recruit had pointed the weapon.

It would be very easy to quote authorities to show that the labour necessary for extempore preaching has not been over-estimated. The influence which Dr. Cumming possesses over one of the largest middle-class congregations in London will probably render his opinion of some weight.

"I do not," he says, "think reading sermons is

best ;*

;* I like myself best to hear them read, because I am often best satisfied with them; but I am convinced that the living speaker, speaking the thoughts that are in his soul, in language furnished to him at the moment, does speak with a power and demonstration and effect, notwithstanding his little inelegances, his periods not so well rounded, his sentences not so perfectly finished for critical ears, with which you never can be addressed from sermons merely read from manuscripts. I am no fanatic; I am sure you will acquit me of that; but I know the best thoughts I have ever spoken to you; and the thoughts I know have been most blessed to you are the thoughts that never occurred to me in my study, but that have sprung up in my heart at the moment I have been

* Dr. Cumming on Instant Duties, p. 386.

speaking, suggested often by that attentive face that looked to me there, and by that riveted eye that looked upon me here, and by that silent listening that was perceptible elsewhere. I am persuaded, therefore, that God speaks to His ministers in the pulpit, and there through His ministers to the people. I do not say that to read one's sermons (because good men do so, greater and better men than I) is to dishonour the Holy Ghost; but I do say in my case, and in my experience, it would be parting with an element of power and a means of good which I would not resign for the whole world. But do not suppose that by extemporaneous preaching I mean going into the pulpit and saying what comes uppermost. Though I do not write my sermons, it costs me hard and weary thinking, often followed by many a sleepless night, to prepare them. It does not follow that because a man does not write his sermons that therefore he does not study them. It is quite possible to write in the most extemporaneous manner, as it is to speak in the most extemporaneous manner; sermons that are written may be the most random shots, sermons that are not written may be the results of the deepest study, meditation, and prayer."

If it were possible to obtain from some of the best speakers of the day an opinion as to how far extemporaneous speaking is a natural or an acquired power, also as to the previous preparation generally involved, and the use made of memoriter speaking, such opinions, grounded, as they would be presumed to be,

upon actual experience, would go far, we believe, to do away with the idea that great mental powers or superior gifts of speech are indispensable to the orator, and to confirm the opinion that the absence of these most desirable qualifications may, in a great measure, be made up for by perseverance and hard work.*

It should not, however, be forgotten, by way of encouragement in this work, that the labour involved, in the preparation necessary to enable an ordinary man to speak with ease to himself and advantage to others, will continually be diminishing as his memory and powers of arranging his ideas gradually improve. He will also gradually be enabled to dispense with committing any portion of his subject entirely to memory, inasmuch as he will find himself more and more able to express his exact meaning, in language coming to him at the moment, without the least fear of his being misunderstood. Many men would also, doubtless, very soon dispense with writing fully upon their subject, and trust to arrange their ideas by making copious notes. This will answer very well for illustration, narrative, &c; but for the general matter writing will have this advantage that when a subject is once fully written it

That in the multitude of counsellors there is wisdom is especially true in those matters in which no two persons are likely entirely to agree. The author would, therefore, feel much obliged to any persons interested in this subject who would make any practical suggestions on the above or other points, stating whether such may be embodied in any future edition of this work.

is off the mind, and a man has nothing more to do than to read it over carefully an hour or two before delivering it; whereas, if he trusts to arrange the subject in his head, it will not only require a continual mental effort, but some of the most forcible points which occur to him, at one time or another, will probably be forgotten before the time comes for making use of them.

With regard to preaching, men are apt to compare it with ordinary speaking. The lawyer or the statesman has continually fresh facts to deal with-facts which in themselves at once suggest fresh arguments to the mind, and keep them there when suggested; provided, therefore, they have acquired the power of expressing ideas previously conceived in their minds in appropriate language, they need but very little previous preparation for speaking. Let them, however, have to speak several times, on the same subject, before the same audience, and if they expect to command an equally attentive hearing, on each successive occasion, to that they may have received on the first, they must have elaborately prepared new arguments, fresh illustrations, &c.

The preacher, however, has to speak, not several times only, but always upon the same subject, and the more closely he keeps to the one great object of all his teaching, the more he finds that he has no new facts to deal with; that all his arguments have already been urged in some shape upon his hearers, and that he will need a more than ordinary amount

of thought and study to work out practical deductions from these truths, and thus to give to his arguments that amount of originality and pointed application which is indispensable to gaining a hearing and awakening conviction.

If, however, a preacher expects to be able to deliver a sermon, especially to an educated congregation, with as little preparation as he would address a meeting on some subject the details of which he knew himself to be much better acquainted with than his hearers, he must not be surprised if his presumption gives just offence to many, and evokes, upon the system he adopts, a censure which would more correctly be applied to his own abuse of that system.

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