ministry, and who are responsible for all the consequences. Nay, it is almost as requisite for a young man to receive this academic ordinatiou, if he would succeed, as it is, in the Church, to be episcopally ordained; the chances of future provision being very greatly regulated by this mode of initiation. The very important part which devolves upon these Committees, has been greatly overlooked. Uniting in themselves the functions of a board of directors and a commission of " triers," they have in their hands the most valuable patronage which Dissenting institutions admit of, as well as the power of regulating to a very great extent, the character of the rising ministry. They are trustees of the most important description of public charity; and their trust is a most delicate one. They form, in fact, an episcopal senate; and the destinies of Protestant Dissent, as a cause, rest greatly with them. That these extensive powers have been uprightly and disinterestedly exercised, we firmly believe; but we also think, that they have been exercised inconsiderately and improvidently too. The individuals composing such committees have been, in some measure, unconscious of the power they exercised, and of the responsibility connected with it. In admitting a young man into the academy as a probationer, they have not felt that they were conferring on him a sort of deacon's orders,-admitting him into the porch, so as to enable him to find his own way in at the door; and that this initial step was the decisive one by which he became fully committed to the ministry as a livelihood as well as an avocation. But ought the piety and good character of the applicant, and the state of the fund, to be the only considerations with such committees? Ought not the young man's circumstances to be inquired into, and the prudence of the step on his part to be ascertained? And if, upon inquiry, it be thought that the patronage of the Institution would be wisely bestowed upon the candidate, ought not a more generous provision to be made for his comfort, such as shall secure him against the necessity of dishonourable shifts, of premature engagements, or of becoming a burden to indigent friends? Let us not be asked, whence are such funds to come. Far better were it to educate one half the number at the present cost, than to overstock the Dissenting ministry with indigent and friendless mediocrity.

It is high time that this subject were taken into consideration. It is notorious that, both in the Church of England and in the Dissenting community, there is a glut, if we may be allowed the expression, of ministers and candidates for the ministry. At the very time that colleges are being enlarged and multiplied, many ministers of irreproachable character, and some of highly respectable talents, are unable, we are told, to

obtain pastoral engagements*; and the directors of academies are in difficulty as to providing stations for their students on the completion of their studies. The funds for the support of the Dissenting ministry have been to a great extent diverted into other channels, through the defection of the Dissenting aristocrasy from the principles and discipline of their forefathers, and the increase of evangelical preaching within the Establishment. Let all these circumstances be put together, and then let it be determined, whether some means ought not to be devised, to diminish the quantity, and raise the quality, of the redundant supply. We have endeavoured to point out where the reform must begin; and we would earnestly press upon the influential members of such institutions, the expediency of placing them upon a more liberal basis, worthy of their improved architecture. We are quite sure that we should have the presidents and tutors of such academies on our side, in urging the necessity of a total reformation of the practice as regards the allowing students to preach and to take fees for it. Far better would it be, that every student qualified to preach, should have a liberal stipend allowed him, so long as he is in the house, or at the disposal of the directors of the Institution; and it might then be an object of honourable emulation, to become entitled to this little fellowship. An extension of the period of study would be another means of checking the supply, which would be attended with no small benefit; and generally, there requires to be a return to the original intention and primary object of such institutions, as being designed, not as schools of oratory, but as theological seminaries. Did they occupy the rank in public estimation which we could wish to see them hold, they would soon attract other inmates than those who are educated at the public expense, and new sources of income. Nor do we see why the theological advantages which they afford, might not be extended to candidates for the ministry in other communities. It is certain that, for want of such institutions, the evangelical clergy are, for the most part, very defective in theological knowledge. They are in general better classics, better mathematicians, simpler preachers, but often sorry Biblical critics and very superficial theologues. Churchmen and Dissenters, in this, as in other respects, have much to learn from each other; and we hope that the time may come, when they may pursue mathematics together, either at Cambridge or in London, without any compromise of principle,

* Sec Congregational Magazine, May, 1826. p. 254.

and afterwards study Hebrew and Biblical Criticism under the same theological professors at Homerton or Highbury*.

But let us not be supposed to concede, that no eloquent men are to be found in the ranks of Dissent. It cannot be necessary that we should guard against being so grossly misunderBut we think it will be conceded, that eloquence of a very high order is, perhaps, equally rare within the Establishment and out of it; that our most eminent men are not peculiarly distinguished by this endowment; and we may add, that some of the most popular, and deservedly popular ministers of the present day, affect, a style of oratory too remote from that simplicity and purity of taste which is the genuine character of pulpit eloquence. In some preachers, a considerable share of natural eloquence is greatly marred by false taste and acquired habits which betray a defective education. There is also, just now, a strong disposition to adopt the Scotch style of declamation, which an English audience may not, only endure, but be so far beguiled as to admire, when it is associated with commanding genius and fervent piety in those individuals to whom it is native, but which, assuredly, would be neither graceful nor effective in an English orator.

Among the causes which may be assigned for the rarity of eloquence, we know not whether we ought not to assign the exhausting frequency of the demands made upon modern preachers. If this tends, on the one hand, to give them confidence and facility, it must, on the other, prevent their accumulating that electric energy with which the mind must be charged in order to give out true eloquence. It would surely be unreasonable in the highest degree, to expect any individual to be eloquent three times on one Sunday. It is, however, quite possible, to be always simple and unaffected, always familiar and instructive, clear and earnest; and were this style of preaching adhered to, and all oratory foresworn, our opinion is, that we should have much more of that true eloquence which is caught from the subject, and of which, while it warms and affects the hearer, the speaker is unconscious. This, indeed, cannot take place when the sermon is previously

* We mention these as being two of the oldest institutions of the kind. In the preceding remarks, we have sedulously guarded against any specific reference; and although this may seem unjust towards those seminaries in which the system animadverted upon may not prevail to the same extent, we hope that we shall be forgiven for speaking generally. We impute no blame to the heads of those institutions, who are not responsible for a system which many of them lament.

written and read from the pulpit; a method by which eloquence is attainable, and so a man may learn to dance a hornpipe in boots; but, that it is not the way to become eloquent, notwithstanding any splendid instances of rare success, is sufficiently indicated by the result of a slavish adherence to the practice in the English Church and the French Senate.

But is eloquence a requisite, it may be asked, for the competent and effective discharge of the preacher's office? Assuredly not. His business is to teach and to instruct, as much as to move and to persuade; and the more entirely this object of imparting solid instruction is kept in view, the better for both parties. We rejoice to know how great a number of plain and faithful preachers, who make little noise, but give a steady light by holding forth the word of truth, are unostentiously discharging their sacred duties, to the edification of the body of Christ, and the conversion of not a few to the obedience of faith. Have all learning? Have all eloquence? Do all speak with tongues? No, nor is it necessary. Still, we maintain that all gifts and endowments have their province and use in the Church, and that, in times like these, the most excellent gift of eloquence might be most worthily and advantageously employed in the Christian ministry, which affords the widest scope for it, as well as the noblest occasion. Without eloquence of the highest order, it cannot be said that the advantages of the pulpit are turned to all the account of which they are susceptible. St. Paul disclaimed, indeed, the wisdom of the schools, and, in reference to his grand topic and his simple manner of declaring it, he terms his the foolishness of preaching,-for so the philosophers regarded it. But we know that St. Paul was a master of eloquence; witness his oration before Festus, and the consummate address and elegance of his speech at Areopagus. He who worketh by human means, although the excellency of the power is with Himself, has never disdained to put honour upon his own gifts, of which learning and eloquence are two of the most excellent, when simply consecrated to his service. By learning and by eloquence, all great revivals of religion and reformations of morals have been achieved. Howe and Bates, Baxter and Owen were eloquent men: why have we not their peers in the present generation? These are times in which to stand still is to retrograde, to fall behind in the rapid march of intellect. It is well to build colleges, and found universities, and form mechanics' institutions; but, if the pulpit does not keep pace with all this stir of mind and spread of knowledge, the consequence will be disastrous. As regards the estimation in which Protestant Dissenters shall be held twenty years hence,

how much will depend upon the character and qualifications of the young men now entering our colleges! Upon the managers of these institutions, then, a responsibility devolves, which we wish to see more publicly and distinctly recognised. If the ranks of the Dissenting ministry shall continue to be exclusively filled up by young men from the lower grade of the middle class, who have never enjoyed a liberal education, and who have no sufficient time allowed them for turning to account the advantages held out by an academy, if these young men, through no fault of theirs, are to be thrust unripe into the sacred office, or, as the alternative, to pine in neglect and disappointment, and drop off, one by one, some into the Church, some into the world, some into the grave;-if things like these are suffered to take place,-Congregationalism in this country will, in a generation or two, be reduced to a caput mortuum.

We will confess that we have transcribed Mr. Lloyd's titlepage as a motto to this article, rather than with any intention to say much of its contents. His work displays much more spleen than wisdom, much more prejudice than information, and is neither very consistent nor very instructive. And yet, we have no doubt that it has been composed with the best intentions, and with a sincere wish to promote the interests of ⚫ our apostolical church.' It is indeed an extensive inquiry;' and the reader may be somewhat startled to meet with repeated citations from Lord Bacon, Blackstone, and Lord Chesterfield, in a professed discussion of the question what it is to preach Christ.' But the fact is, that all sorts of subjects, ecclesiastical, political, sacred and polite, are dragged in by the worthy Inquirer. Thus, we find him quoting with high satisfaction, in opposition to the jargon of demagogues and some modern patriots,' the declaration of Professor Christian, that the king is not only incapable of doing wrong, but even of thinking wrong; he can never mean to do an improper thing; in him is no folly or weakness;' and again, the king is sovereign prince and lord,-and the people are his subjects. He is the caput, principium, et finis. This was written and published, however, be it remembered, before his Majesty's appointment of Mr. Canning to be prime minister, which has changed the sentiments of many persons of Mr. Lloyd's way of thinking on the subject of the royal prerogative. Then we have a dissertation upon the duties of a member of parliament, and a eulogy upon the wisdom and perfection of the present representative system,-all as illustrating what it is to preach Christ! Our Inquirer next proceeds to rebuke Government for giving licences to preach, to every fool or knave;' and he