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 LECTURES 
 
 ov 
 
 SYSTEMATIC THEOLOGY 
 
 PULPIT ELOQUENCE, 
 
 BY THE LATE GEORGE C \ M'BELL, D. D. F. R. S. Ed. 
 
 PRIMCIPAl. OF MAHISCHAU COLLEGE, ABERDEEN. 
 
 PHILADELPHIA J 
 PUBLISHED BY HOPKINS AND EA»L«. 
 
 i8ia 
 
ADVERTISEMENT. 
 
 1 HE favourable reception of the Lectures on Ecclesiastical His- 
 tory, and the desire of many to have an opportunity of perusing 
 Dr. Campbell's prelections on the other brunches of his theologi- 
 cal course, have prompted the editor to offer to the public the 
 following work. The Lectures on Ecclesiastical History the 
 author had prepared for the press, having carefully transcribed 
 and corrected them. The prelections now published were com- 
 posed for the benefit of the students of divinity in Marischal Col- 
 lege, without any view to publication. They were first delivered 
 in the years 1772 and 1773, and the author continued, during his 
 professorship, to read them to the students, as they had been at 
 first composed. Indeed, they were written so closely, as to admit 
 very little addition or alteration. 
 
 But though they want the benefit of the author's corrections, 
 the language, it is presumed, will not be found very deficient in 
 that perspicuity, precision and accuracy, which distinguished Dr. 
 Campbell as a writer. His other acknowledged qualities as an 
 author, the judicious and attentive reader will not be at a loss to 
 discern. He will discover in this volume, great ingenuity with 
 no affectation of singularity, freedom and impartiality of spirit 
 without any propensity to fabricate new theories, acuteness of 
 understanding without percipitancy or impatience in judging ; 
 endowments perhaps rare, but of the first importance in theolo- 
 gical discussions. 
 
 To students of theology these discourses will be highly useful. 
 They are more of a practical nature, than his lectures formerly 
 published, and they abound in valuable counsels and remarks. 
 From this volume and from the author's work on the Gospels, 
 the student will learn, both by precept and example, how his in- 
 fliustry and ingenuity may be most profitably employed, 
 a 
 
IV ADVERTISEMENT. 
 
 The greater part of the abstract theological questions, which 
 have afforded matter of inexhaustible contention, and the preca- 
 rious speculations of some of our late intrepid theorists in religion, 
 Dr. Campbell regarded as worse than unprofitable. In these 
 theorists, he observed a fundamental mistake, in regard to the 
 proper province of the reasoning faculty. Impatience in judging, 
 he thought, was another great source of the evil alluded to. 
 " Some people," he remarks in his last preliminary dissertation 
 to his work on the Gospels, " have so strong a propensity to form 
 fixed opinions on every subject to which they turn their thoughts, 
 that their mind will brook no delay. They cannot bear to 
 doubt or hesitate. Suspense in judging is to them more in- 
 sufferable, than the manifest hazard of judging wrong." He 
 adds a little after, " In questions, which have appeared to me, 
 either unimportant, or of very dubious solution, I have thought 
 it better to be silent, than to amuse the reader, with those 
 remarks in which I have myself found no satisfaction." Never 
 could teacher, with a better grace, recommend a patient cau- 
 tiousness in judging. His premises, which are often of greater 
 importance than a superficial reader is aware of, are common- 
 ly sure ; the proper and obvious inferences he often leaves 
 to the reader to deduce. The conclusions, which the author 
 draws, are so well limited, and expressed in terms so precise, 
 and so remote from the ostentatious and dogmatical manner, 
 that the attentive reader is inclined to think, that he some- 
 times achieves more than he had led us to expect. 
 
 On questions that have been rendered intricate by using scrip- 
 tural terms in a sense merely modern, and of such questions the 
 number is not small. Dr. Campbell's clearness of apprehension? 
 critical acuteness and patience of research have enabled him to 
 throw a good deal of light. The Lectures on Ecclesiastical 
 History afford some striking examples of his success in this way. 
 And his work on the Gospels abounds in illustrations of scripture, 
 that may be of great utility in reforming our style in sacred mat- 
 ters, and in shortening, if not deciding, many theological ques- 
 tions. Some good judges have no hesitation in saying, that they 
 never saw the scripture terms, heresy and schiam^ v ell explained, 
 till they read Dr. Campbell's Preliminary Dissertations. Former 
 writers had been so far misled by the common and modern ac- 
 ceptation of the terms, as to include error in doctrine as essential 
 
ADVERTISEMENT. v 
 
 lo the notion of heresy, and to make a separation from commu- 
 nion in religious offices the distinguishing badge of schism. The 
 primitive and genuine import of the words is so clearly ascertain- 
 ed by the author, that if a person unacquainted with the ecclesi- 
 astical and comparatively modern language were to read the dis- 
 sertation, he would wonder, that there should ever have been 
 any difficulty or difference of opinion on the question. This is 
 only one instance out of many that might be produced from the 
 same work, in which the reader will find the obscurity, wherein 
 a subject was formerly involved, vanish entirely, and the genuine 
 conceptions of the most venerable antiquity unfolded to his view. 
 When that great work is understood and studied with the atten- 
 tion it merits, may it not be expected to have considerable influ- 
 ence, in leading men to look for the good old paths, that may 
 have been long untrodden, and known but to few ? 
 
 In the preface to the work above quoted, speaking of exposi- 
 tors of scripture the author has the following remark. " If I can 
 safely reason from experience, I do not hesitate to say, that the 
 least dogmatical, the most diffident of their own judgment, and 
 moderate in their opinion of others, will be ever found the most 
 judicious." To judge by this criterion, few authors have a better 
 claim to our confidence than Dr. Campbell. Few have seen the 
 right track so clearly, and few have advanced in it with a firmer 
 step. 
 
CONTENTS. 
 
 INTRODUCTORY DISCOURSES. 
 
 LECTURE I. 
 
 Of the Science of Theology, and its several Branches 1 
 
 LECTURE II. 
 
 Of the practical Part of the Theological Profession, or the Duties 
 of the Pastoral Office 18 
 
 LECTURE III. 
 
 In what Manner the Branches of Theology above mentioned ought 
 
 to be treated ^ 29 
 
 t, 
 
 LECTURE IV. 
 
 Of the Conduct which Students of Divinity ought to pursue 41 
 
 OF SYSTEMATIC THEOLOGY, 
 
 LECTURE I. 
 
 Of the Study of Natural Rehgion, and of the Evidences of Chris- 
 tianity 49 
 
 LECTURE II. 
 
 Of the Christian System the Scriptures ought to be the first 
 
 Study afterwards Systems and Commentaries may be occa- 
 sionally consulted bad Consequences of beginning the Study 
 
 of Theology with Systems and Commentaries 66 
 
viii CONTENTS. 
 
 LECTURE III. 
 How the Student ou^litto set about the Examination of the Scrip- 
 tures Directions for forming an Abstract of the Doctrine of 
 
 Holy Writ 81 
 
 LECTURE IV. 
 
 Directions for forming* a System of Christian Morality. Advan- 
 tages of the Method recommended 101 
 
 LECTURE V. 
 Subject continued. The Knowledge of the Scripture s the most 
 essential Part of the Study. How f:ir the Study of Controversy 
 demands our Attention 121 
 
 LECTURE VI. 
 
 Method of prosecuting our Inquiries in Polemic Divinity The 
 
 Use to be made of Scholia, Paraphrases, and Commentaries 
 
 Danger of relying on Human Guidance in Matters of Religion .... 131 
 
 ON PULPIT ELOQUENCE. 
 
 LECTURE I. 
 
 Importance of the Study, and Objections against it answered 
 
 Helps for the Attainment of the Art , 157 
 
 LECTURE II. 
 
 Of the Sentiment in Pulpit Discourses 168 
 
 LECTURE III, 
 
 Of the Expression 180 
 
 LECTURE IV. 
 Of Pronunciation 196 
 
 LECTURE V. 
 
 Discourses distributed into various Kinds, as addressed to the 
 Understanding, the Imagination, the Passions, and the Will 212 
 
 LECTURE VI. 
 
 Of the Composition of Lectures 228 
 
CONTENTS. ix 
 
 LECTURE VII. 
 
 Of explanatory Sermons... .The Choice of a Subject and of Texts 243 
 
 LECTURE VIII. 
 
 Of explanatory Sermons the Introduction Exposition of the 
 
 Text Partition of the Subject. Unity a principal Requisite 
 
 in the Subject how.this is to be preserved Offences against 
 
 Unity 259 
 
 LECTURE IX. 
 
 Of explanatory Sermons how the Branches should be arranged 
 
 and treated.. ..of the Style. ...technical Language to be avoided 
 
 and that of Scripture preferred Abuse of Scripture Style 
 
 of the Conclusion 277 
 
 LECTURE X. 
 
 Of controversial Discourses Candour and Simplicity ever to be 
 
 studied in the Defence of Truth 296 
 
 LECTURE XI. 
 
 Of commendatory Discourses, or those addressed to the Imagi- 
 nation 305 
 
 LECTURE XII. 
 
 Of pathetic Discourses, or those addressed to the Passions. Of 
 persuasive Discourses, or such as are intended to operate on the 
 Will 320 
 
LECTURES, &c. 
 
 INTRODUCTORY DISCOURSES. 
 
 LECTURE I. 
 Of the Science of Theolog-y, and its several Branches. 
 
 That we may discover what is necessary for the 
 acquisition of any science, we ought to consider atten- 
 tively the end for which it is made the object of our 
 pursuit. If the ultimate end be knowledge, or that 
 entertainment w^hich the mind derives from the per- 
 ception of truth, the properest plan of teaching must 
 be very different from that which ought to be adopted, 
 when the end is practice. And as this last admits a 
 subdivision (for there may be practical ends of very 
 different sorts) the method best adapted to one sort 
 may not be the best adapted to another. 
 
 I explain myself by an example, which comes direct- 
 ly to the point in hand. The christian theology may 
 be studied, first, like any other branch of liberal edu- 
 cation, in order to gratify a laudable curiosity ; or 
 secondly, to qualify us for acting the part of christians 
 by practising the duties of the christian life ; or lastly, to 
 qualify us for discharging the office of christian pastors. 
 It is manifest, that if, for answering properly the first 
 ©f these purposes, a good deal more is requisite, than 
 1 
 
2 CAMPBELL'S LECTURES. 
 
 would suffice for attaining the second, yet much less 
 is necessary for the accomplishment of both these ends, 
 than for answering the third. With regard to the first, 
 which terminates in the acquisition of knowledge ; the- 
 ology is now very rarely, if ever, in this country, stu- 
 died, like other sciences, purely for its own sake, as a 
 part of genteel education, which (abstracting from its 
 utility) is both ornamental and entertaining. Why it 
 is not, though we may trace the causes, no good reason 
 that I know of can be assigned. And with regard to 
 the second view of teaching, namely to promote the 
 practice of the duties of christian life, every minister 
 of a parish is thus far a professor of divinity, and every 
 parishioner is, or ought to be, thus far a student. 
 
 It is, I may say, solely for the third purpose, the 
 most comprehensive of all, to fit us for the discharge 
 of the duties of the pastoral office, that theological 
 schools with us have been erected. I say this end is 
 the most comprehensive of all. The least of what is 
 required in the christian pastor, is that he may be qua- 
 lified for discharging the several duties of the christian 
 life ; for in these he ought to be an ensample to the 
 flock. Further, whatever, in respect of knowledge, 
 supplies the materials necessary for edifying, comfort- 
 ing, and protecting from all spiritual danger the people 
 that may be committed to his charge, or is of use for 
 defending the cause of his master, must evidently be 
 a proper study for the man who intends to enter into 
 the holy ministry. Again, whatever may enable him 
 to make a proper application of those acquisitions in 
 knowledge, so as to turn them to the best account for 
 the benefit of his people, is not less requisite. To little 
 purpose will it be for him to be possessed of the best 
 
CAMPBELL'S LECTURES. 3 
 
 materials, if he have not acquired the skill to use them. 
 The former we may call the theory of the profession ; 
 the latter the practice. That both are necessary is 
 manifest. The first without the second, however con- 
 siderable, may be compared to wealth without econo- 
 my. It will not be found near so beneficial to the 
 owner, and those who depend on him for their support, 
 as a more scanty store would be, where this virtue is 
 understood and practised in perfection. Nor will the 
 second do entirely without the first ; for the best eco- 
 nomy in the world can be of no value, where there is 
 no subject to be exercised upon. Hence arises a two- 
 fold division of what is proper to be taught to all who 
 have made choice of this profession, a division which 
 merits your particular attention. The first regards 
 purely the science of theology, the second the appli- 
 cation of that science to the purposes of the christian 
 pastor. 
 
 Under what concerns the science, I would compre- 
 hend all that knowledge in relation to our holy religion, 
 which serves immediately to illustrate, to confirm or to 
 recommend it. I say, immediately^ because there are 
 several acquisitions in literature which the christian 
 divine ought previously to have made, and which are 
 not only important, but even necessary in the way of 
 preparation, though the connection of some of them 
 with the christian theology may, upon a superficial 
 view, appear remote. Such are the Latin tongue, mo- 
 ral philosophy, pneumatology, natural theology, and 
 even history both ancient and modern, but especially 
 the former. But though several branches of know- 
 ledge may contribute less or more to all the different 
 purposes of illustrating, confirming and recommending 
 
4 CAMPBELL'S LECTURES 
 
 religion, it is evident that some studies are more di- 
 rectly adapted to one of these purposes, and others to 
 another. 
 
 Let us begin with the illustration of our religion. It 
 is proper to acquire a right apprehension of the sub- 
 ject, before we consider either its evidence, or what 
 may serve to recommend it. The knowledge of the 
 christian theology, in the strictest sense of the word, is 
 no doubt principally to be sought for in the books of 
 the New Testament. It was for the publication of this 
 religion throughout the world, that these books were 
 origmally written. They contain the doctrine which 
 first our Lord Jesus Christ himself, afterwards his 
 apostles in his name, by their preaching, promulgated 
 to mankind. As those great events, which make the 
 subject, and serve as a foundation to the whole, were 
 not accomplished till the ascension of our Lord, Chris- 
 tianity as a religious institution, authoritatively given 
 by the Almighty to the human race, may be consider- 
 ed as commencing from the descent of the Holy Ghost 
 on the iVpostles on the day of Pentecost, as recorded 
 in the second chapter of the Acts of the Apostles. 
 
 I said, that the knowledge of our religion was prin- 
 cipally to be learnt from the books of the New Testa- 
 ment, but neither entirely nor solely from these books. 
 In these, there are frequent references to the doctrines 
 contained, the precepts given, and the facts recorded 
 in other books of an older date, as comprising also a 
 divine revelation supposed to be already known, and 
 therefore not always quoted, when referred to, so as to 
 be engrossed in the writings of the disciples of our 
 Lord. These are the books of the Old Testament. 
 Though both are of divine authority, and though each 
 
CAMPBELL'S LECTURES. ^ 
 
 is eminently useful to the right understanding of the 
 other, there is this diiference in the reception due to 
 them from christians. The import of the declarations 
 and the obligation of the precepts in the scriptures of 
 the Old Testament are more properly to be interpreted 
 and limited by those of the New, than the declarations 
 and precepts of the scriptures of the New Testament 
 can be by those of the Old. The reason is obvious. 
 The Mosaic dispensation was introductory and subor- 
 dinate to the Christian, to which it pointed, and in 
 which it had its consummation. It was no other, than 
 the dawn of that light, which by the coming of Jesus 
 Christ has arisen on the nations in all its glory. Things 
 necessarily obscure in the former are cleared up by the 
 latter. From this also we learn to distinguish things 
 of temporary, from things of perpetual obligation. It 
 happens in several instances, that what was incumbent 
 under the weakness of the first economy is superseded 
 by the perfection of the last. 
 
 Now for attaining a more perfect knowledge of the 
 scriptures, none will question the utility of studying 
 carefully those languages in which they wTre originally 
 composed. These are especially the Hebrew and the 
 Greek. I say especially^ because a small part of the 
 Old Testament is written in the Chaldee, which ought 
 rather perhaps to be considered as a sister-dialect of 
 the Hebrew, than as a different tongue. But as there 
 are other schools in which these languages are taught, 
 they have never with us been considered, as consti- 
 tuting any part of the courses of divinity. They are 
 more properly preliminary studies than branches of 
 the theological science. Permit me only to observe, 
 in passing, that they are nevertheless studies of the 
 
6 CAMPBELL'S LECTURES. 
 
 greatest consequence to every one, who would arrive 
 at a thorough acquaintance with the Bible. 
 
 But though the elements of these tongues are to be 
 learnt in the schools appropriated to the purpose of 
 teaching them, we are not therefore to affirm, that a 
 divinity school has nothing to do with them. The 
 books of the Old Testament are the only books extant, 
 which are written in the genuine ancient Hebrew. 
 And though the writings of the New Testament make, 
 in respect of size, but an inconsiderable part of what 
 is written in Greek, their style, or rather idiom, has 
 something in it so peculiar, that neither the knowledge 
 of the elements of the language, nor an acquaintance 
 with the Greek classics, will always be sufficient to 
 remove the difficulties, that may occur, and to lead us 
 to the right understanding of the sacred text. To this 
 the knowledge of the Hebrew will be found greatly 
 subservient: for as the penmen of the New Testament 
 were of the Jewish nation, and had early been accus- 
 tomed to the manner and phraseology of the Septua- 
 gint, a literal version of the Old Testament into Greek ; 
 there is a peculiarity in their idiom, to be master of 
 which requires an intimate acquaintance with that peo- 
 ple's manner of thinking (and in this every people has 
 something peculiar) as well as a critical attention to 
 their turn of expression, both in their native tongue, 
 and in that most ancient translation. Leaving there- 
 fore the rudiments of those tongues, as what ought to 
 be studied under their several professors, or privately 
 with the help of books, I shall consider what may be 
 necessary, for begetting and improving in us a critical 
 discernment in both, as far as holy writ is concerned. 
 What is necessary for the attainment of this end I shall 
 
CAMPBELL*S LECTURES. 7 
 
 comprehend under the name of biblical criticism. This 
 I consider as the first branch of the theoretical part of 
 the study of theology, and as particularly calculated 
 for the elucidation of our religion, by leading us to the 
 true meaning of the sacred volume, its acknowledged 
 source. 
 
 Again, the christian revelation comprising a most 
 important narrative of a series of events, relating to the 
 creation, the fall, the recovery, and the eternal state of 
 man ; and the three first of these including a period of 
 some thousands of years now elapsed, and being inti- 
 mately connected with the history of a particular nation, 
 during a great part of that time ; the knowledge of the 
 polity, laws, customs, and memorable transactions of 
 that nation, must be of considerable consequence to 
 the theological student, both for the illustration and for 
 the confirmation of the sacred books. On the other 
 hand, it will not be of less consequence for the confir- 
 mation of our religion, and the recommendation of this 
 study, by rendering our knowledge in divinity more 
 extensively useful, that we be acquainted also wath 
 those events, which the propagation and establishment 
 of Christianity have given rise to, from its first publi- 
 cation by the apostles, to the present time. The whole 
 of this branch v/e may denominate sacred history^ which 
 naturally divides itself into two parts, the Jewish and 
 the ecclesiastical, or that which preceded, and that 
 which has followed, the commencement of the gospel 
 dispensation. 
 
 Further, as the great truths and precepts of our 
 religion are not arranged methodically in sacred writ, 
 in the form of an art or science, but are disclosed gra- 
 dually, as it suited the ends of Providence, and pleased 
 
8 CAMPBELL'S LECTURES. 
 
 the divine wisdom to reveal them, and as some of the 
 truths are explained and the duties recommended in 
 some respect incidentally, as time and circumstances 
 have given the occasion, it is of consequence that the 
 theological student should have it in his power to con- 
 template them in dieir natural connexion, and thus be 
 enabled to perceive both the mutual dependence of the 
 parts and the symmetry of the whole. Arrangement, 
 every one acknowledges, is a very considerable help 
 both to the understanding aijd to the memory ; and the 
 more simple and natural the arrangement is, the greater 
 is the assistance which we derive from it. There are 
 indeed few arts or sciences which may not be digest- 
 ed into different methods ; and each method may have 
 advantages peculiar to itself; yet in general it may be 
 affirmed, that that arrangement will answer best upon 
 the whole, wherein the order of nature is most strictly 
 adhered to, and wherein nothing is taught previously, 
 which presupposes the knowledge of what is to be 
 explained afterwards. This branch of study I call the 
 christian system ; and it is commonly considered as 
 the science of theology strictly so called ; the other 
 branches, however indispensable, being more pro- 
 perly subservient to the attainment of this, than this 
 can, with any propriety, be said to be to them. 
 
 Nor is it any objection either against holy writ on 
 the one hand, or against this study on the other, that 
 there is no such digest of the doctrines and precepts 
 of our religion exhibited in the Bible. It is no objec- 
 tion against holy writ, because to one who considers 
 attentively the whole plan of Providence regarding the 
 redemption and final restoration of man, it will be evi- 
 dent, that in order to the perfecting of the whole, the 
 
CAMPBELL'S LECTURES. 9 
 
 parts must have been unveiled successively and by 
 degrees, as the scheme advanced towards its comple- 
 tion. And if the doctrines to be believed and the 
 duties to be practised, are delivered there with suffi- 
 cient clearness, we have no reason to complain ; nor is 
 it for us to prescribe rules to infinite wisdom. On the 
 other hand, it is no objection against this study, or the 
 attempt to reduce the articles of our religion into a 
 systematic form, that they are not thus methodically 
 digested in the Bible. Holy writ is given us, that it 
 may be used by us for our spiritual instruction and 
 improvement ; reason is given us to enable us to make 
 the proper use of both the temporal and the spiritual be- 
 nefits which God hath seen meet to bestow. The con- 
 duct of the beneficent Father of the universe is entirely 
 analogous in both. He confers liberally the materials 
 or means of enjoyment, he gives the capacity of using 
 them ; at the same time he requires the exertion of 
 that capacity, that so the advantages he has bestowed, 
 may be turned by us to the best account. We are 
 then at liberty, nay it is our duty, to arrange the doc- 
 trine of holy writ in such a way, as may prove most 
 useful in assisting us, both to understand and to 
 retain it. 
 
 It has been objected more plausibly against every 
 attempt of reducing the principles and precepts of 
 religion to an order, which may be called merely 
 human and artificial, that it has but too plain a ten- 
 dency to stint the powers of the mind, biassing it in 
 favour of a particular set of opinions, infusing pre- 
 judices against what does not perfectly tally with a 
 system perhaps too hastily adopted, and fomenting a 
 spirit of dogmatism whereby we are led to pronounce 
 9 
 
10 CAMPBELL'S LECTURES. 
 
 positively on points which scripture has left undecided, 
 or to which perhaps our faculties are not adapted. That 
 this has often been the consequence on the mind of the 
 systematic student, is a lamentable truth, which expe- 
 rience but too clearly evinces. On inquiry, however^ 
 it will generally be found to have arisen not so much 
 from the study itself, of which it is by no means a 
 necessary consequence, as from something wrong in 
 the manner of conducting it. Let us then, like wise 
 men, guard against the abuse without renouncing the 
 use, that is, without relinquishing the advantage which 
 may result from this study properly pursued. 
 
 And the more effectually to guard us against this 
 abuse, let us habitually attend to the three following 
 important considerations. First, that every truth con- 
 tained in divine revelation, or deducible from if, is not 
 conveyed with equal perspicuity, nor is in itself of 
 equal importance. There are some things so often, 
 and so clearly laid down in scripture, that hardly any, 
 who profess the belief of revealed religion, pretend to 
 question them. About these, there is no controversy 
 in the church. Such are the doctrines of the unity, 
 the spirituality, the natural and moral attributes of 
 God, the creation, preservation and government of the 
 world by him ; the principal events in the life of Jesus 
 Christ, as well as his crucifixion, resurrection and as- 
 cension, the doctrine of a future judgment, heaven and 
 hell, together with all those moral truths which exhi- 
 bit the great outlines of our duty to God, our neigh- 
 bour and ourselves. In general it will be found, that 
 what is of most importance to us to be acquainted 
 with and believed, is oftencst and most clearly incul- 
 cated ; and that, as we find, there ai'c degrees in be- 
 
CAMPBELL'S LECTURES. 11 
 
 lief as well as in evidence, it is a very natural and just 
 conclusion, that our belief in those points is most 
 rigorously required, which are notified to us in scrip- 
 ture, with the clearest evidence. The more is exacted 
 Avhere much is given, the less, where little is given. 
 The dogmatist knows nothing of degrees, cither in 
 evidence or in faith. He has properly no opinions or 
 doubts. Every thing with him is either certainly true, 
 or certainly false. Of this turn of mind I shall only 
 say, that far from being an indication of vigour, it is 
 a sure indication of debility in the intellectual powers. 
 
 A second consideration is, that many questions will 
 be found to have been agitated among theologians, as 
 to which the scriptures, when examined with impar- 
 tiahty, cannot be said to have given a decision on 
 either side, though were we to judge from the mis- 
 representations of the controvertists themselves, wc 
 should be led to conclude, that contradictory deci- 
 sions had been given, which equally favoured both 
 sides. It has not been duly attended to by any party, 
 that a revelation from God was not given us, to make 
 us subtle metaphysicians, dextrous at solving abstruse 
 and knotty questions, but to make us good men, to 
 inform us of our duty, and to supply us with the most 
 plain and most cogent motives to a due observance of 
 it. From both the above observations, we should 
 learn, at least, to be modest in our conclusions, and 
 not over dogmatical or decisive, in regard to matters 
 which may be justly styled of doubtful disputation or 
 of deep research. 
 
 The third consideration is, never to think ourselves 
 entitled, even in cases which we may imagine very 
 clear, to form uncharitable judgments of those who 
 
12 CAMPBELL'S LECTmiES. 
 
 think difterently. I am satisfied that such judgments 
 on our part are unwaiTantable in every case. Of the 
 truth of any tenet said to be revealed, we must judge 
 according to our abihties, before we can believe ; but 
 as to the motives by which the opinions of others are 
 influenced, or of their state in God's account, that is 
 no concern of ours. Our Lord Jesus alone is ap- 
 pointed of God the judge of all men, and are we pre- 
 sumptuous enough to think ourselves equal to the 
 office and to anticipate his sentence ? " Who art thou 
 that judgest another man's servant ? To his own mas- 
 ter he standeth or falleth." When Peter obtruded 
 upon his master a question of mere curiosity, and said 
 concerning his fellow disciple ; " What shall become 
 of this man?" he was aptly checked by his Lord, and 
 made to attend to what nearly concerned himself, 
 '' What is that to thee ? FoUov/ thou me." 
 
 Once more. It h?ts been the fate of religion, from 
 the beginning, to meet with contradiction. Not only 
 have the divinity (and consequently the truth) of the 
 whole been controverted, but several important articles 
 thereof have been made the subject of disputation, and 
 explained by different persons and parties in ways con- 
 tradictory to one another ; therefore that the student 
 may be enabled, on this momentous subject, to dis- 
 tinguish truth from error, and to defend the former 
 against the most subtle attacks of its adversaries, the 
 patrons of the latter ; it is necessary for him, to be 
 acquainted with theological controversy^ which is the 
 fourth and last branch of the theory of theology. 
 
 I would not be understood to mean by this, a tho- 
 rough knowledge of all the disputes that have ever 
 arisen in the church. Such a task would be both 
 
CAMPBELL'S LECTURES. 13 
 
 endless and unprofitable. Of many of these, it is suf- 
 ficient to learn from church history, that such questions 
 have been agitated, and what have been the consequen- 
 ces. To enter further into the affair will be found a 
 great waste of time to little purpose. But it is a mat- 
 ter of considerable consequence to us, to be able to 
 defend both natural and revealed religion against the 
 attacks of infidels, and to defend its fundamental prin- 
 ciples against those, who, though in general they agree 
 with us as to the truth of Christianity, are disposed to 
 controvert some of its doctrines. A more particular 
 acquaintance therefore with the disputes and questions 
 in theology of the age and country wherein we live, 
 and with the distinguishing tenets of the diiferent sects, 
 with which we are surrounded, is necessary to the di- 
 vine, not only in point of decency, but even for self 
 defence. 
 
 It must be owned at the same time, that this thorn}'" 
 path of controversy is the most unpleasant in all the 
 walks of theology. It is not unpleasant only, but 
 unless trodden with great circumspection, it is also 
 dangerous. Passion, it has been justly said, begets 
 passion, words beget words. It is extremely diificult 
 to preserve moderation, when one is opposed with 
 bigotry ; or evenness of temper, when one is encoun- 
 tered with fury. The love of victory is but too apt 
 to supplant in our breasts the love of knowledge, and 
 in the confusion, dust and smoke, raised by the com- 
 batants, both sides often lose sight of truth. These 
 considerations are not mentioned to deter any of you 
 from this part of the study, but to excite all of you to 
 come to it properly prepared, candid, circumspect, 
 modest, attentive, and cool. It has been trulv and in- 
 
14 CAMPBELL'S LECTURES. 
 
 geniously observed, that the ministers of religion are 
 much in the same situation with those builders, who in 
 rebuilding the walls of Jerusalem, whilst they worked 
 with one hand, were, on account of their enemies from 
 whom they were continually in danger, obliged to hold 
 a weapon with the other. 
 
 Let it here be remai'ked, that these two last branches, 
 the christian system and polemic divinity, though per- 
 fectly distinct in their nature, are almost universally 
 and very comm odiously joined together in the course 
 of study. The consideration of every separate article 
 of religion is aptly accompanied with the consideration 
 of its evidence ; and the consideration of its evidence 
 necessarily requires the consideration of those objec- 
 tions, which arise from a different representation of the 
 doctrine. Thus the great branches of the theoretic 
 part of this profession, though properly four in their 
 nature, are in regard to the manner in which they may 
 be most conveniently learnt, justly reducible to three, 
 namely Scripture Criticism^ Sacred History ^^nd. Theo- 
 logical Controversy, These are sufficient to complete 
 the character of the theologian, as the word is commonly 
 understood ; who is precisely what our Lord has de- 
 nominated " a scribe instructed unto the kingdom of 
 heaven, who can, like a provident householder, bring- 
 out of his treasure, new things and old." 
 
 But even what is sufficient to constitute an able 
 divine, is, though a most essential part, yet not all that 
 is necessary to make a useful pastor. The furniture 
 has been pointed out, but not the application. In the 
 former, we may say, lies the knowledge of the profes- 
 sion, but in the latter, the skill. This second part I 
 intend to make the subject of another discourse. 
 
CAMPBELL'S LECTURES. 15 
 
 But before I conclude the present, I shall beg leave 
 briefly to observe to you, that when first I set about 
 composing these lectures, I was in some doubt, 
 whether I should use the Latin language or the Eng- 
 lish. I weighed impartially the arguments on both 
 sides, and did at last, I think with reason, determine 
 in favour of the latter. On the one side some appear- 
 ance of dignity pleaded ; on the other, real utility. It 
 may be said to draw more respect to the profession as 
 a literary study, that the tongue employed be unknown 
 to the vulgar. On the other hand it is no reflection on 
 the proficiency in learning which you my hearers may 
 have heretofore made, to suppose, that not being so 
 much accustomed to the use of Latin as of your moth- 
 er-tongue, ye should not with the same quickness and 
 facility, apprehend what is conveyed in the one, as what 
 is delivered in the other. It is not barely knowing the 
 words and the construction of a language, that will 
 make us apprehend it with perfect readiness, when 
 spoken. For this purpose long practice is necessary 
 even to the best proficient. For so powerful is the 
 influence of habit on association, that even when a per- 
 son has made so great progress in the language, as that 
 he can hardly ever be at a loss, when sufficiently atten- 
 tive, for explaining a term or analysing a sentence, yet 
 if his opportunities of hearing it read or spoken have 
 not been frequent, it will be difficult to him, for any 
 continuance, to give the necessary attention. A man is 
 said to understand a tongue, when there is an associa- 
 tion or mutual attraction established in his mind be- 
 tween the words both single and combined, and the 
 ideas they are intended to signify. But though this 
 connection may be soon establishedj it is practice only 
 
16 CAMPBELL'S LECTURES. 
 
 that can quicken the attraction, and as it were smooth 
 the passage from the one to the other. Wherever this 
 is not done, attention requires too much effort to be long 
 supported. PubUc speakers, even when their language 
 and style are perfectly familiar and perspicuous to their 
 hearers, find considerable difficulty to command an at- 
 tentive hearing for half an hour, especially to matters 
 of speculation ; they have little need then, if I may be 
 allowed the metaphor, to lay an additional tax on at- 
 tention, a commodity of so great consequence to them, 
 and at the same time so scarce. Were it indeed the 
 custom, that in all the previous parts of education 
 which our students pass through before they enter this 
 hall, the lessons were given in Latin, it would be rea- 
 sonable that the practice should be continued here. 
 As the hearers would by habit be perfectly prepared, 
 it would be even laudable to contribute, by continu- 
 ing this usage, to familiarize them to a language, with 
 which every man of science ought to be thoroughly 
 acquainted. But as the case is different, I should 
 think it unpardonable to sacrifice the profit of the stu- 
 dents to the parade of learning ; or to waste more time 
 in composing, to no other end, I may say, but to ren- 
 der the composition less useful. The words of Doc- 
 tor Burton, both in relation to the manner of conduct- 
 ing the theological study, and to the language proper 
 to be employed, are so much to my purpose, that I 
 shall conclude this lecture with them. The passage is 
 in Latin, but there, is a great difference between at- 
 tending for three minutes and attending for thirty. 
 
 Desideratur specialis aliqua institutio, quae prophe- 
 tarum filios ad officium pastorale obeundum aliquanto 
 instnictiores faciat. Disciplina scilicet primitus in- 
 
CAMPBELL'S LECTURES. 17 
 
 stituta, pFo temporum superiorum ratione, figurae et 
 colons ut plurimum scholastici, ad subtilis cujusdam 
 artilicii ostentationem potiu squam ad iisus communes 
 comparata, cxolevit. Hinc fit ut discipuli nostri ad 
 operosa systematum disciplina usque adeo abhorreant, 
 ut extra ordinem sine duce vagari et errare irialint, 
 quam ex prasscripto sapere, et theologise synopsin 
 aliquam praelibare ; adeoque sine institutione debita, 
 sine disciplina, sine exercitatione prsevia, uno quasi 
 impetu facto, ad ofiicia momenti longe gravissimi 
 administranda accinguntur. Pr^eceptorem idoneura. 
 quserimus, catecheticum et popularem, qui quicquid 
 est prseceptionum, de historia universa biblica, evan- 
 gelicis dogmatibus fidei, proceptis masralibus, sive 
 ethica Christiana, et de iis quascunque demum in ge- 
 nere homini theologo sunt scitu maxime necessaria, 
 sermone non Latino, sed vernaculo proferat, plenius 
 atque distinctius a catechumeno percipiendum. 
 
LECTURE II 
 
 Oftlie Practical part of the Theolog-lcal Profession, or the Duties of the 
 Pastoral Office. 
 
 In the former lecture, on the nature and extent of the 
 theological profession, I observed, that when consider- 
 ed in respect of the end it was intended to answer, it 
 might properly be divided into two parts, the theoretic 
 and the practical. The one supplies us with what is call- 
 ed the science of theology, the other instructs us how, 
 by a proper discharge of the duties of the holy minis- 
 try, to employ the acquisitions we have made in that 
 science, for the benefit of the christian people. The 
 first part I have already briefly considered, subdivid- 
 ing it into three branches, biblical criticism, sacred- 
 history, jind systematic or polemic divinity. I should 
 now proceed to the consideration of the second part, 
 the practical, which regards the pastoral office in par- 
 ticular. « 
 
 But before I enter on this, permit me only further 
 to observe, in relation to what was the subject of the 
 preceding discourse, that though the diflTerent branches 
 of the province of theology have not perhaps been for- 
 mally distinguished and enumerated as above, yet a 
 sense of the necessity of all of them seems to have 
 influenced our church-rulers in this northern part of 
 
CAMPBELL'S LECTURES. IV 
 
 the island in the excellent regulations they have esta- 
 blished for the trial of candidates for the office of 
 preacher, as well as for that of the ministr}^ That 
 presbyteries (to whom the charge of licensing preach- 
 ers and ordaining pastors is in our church committed) 
 may be satisfied of the talents and proficiency of every 
 one who offers himself to trial for this sacred service, 
 they must follow the rules laid down by acts of assem- 
 bly, v/hich with us constitute what may be called the 
 ecclesiastical statute-law. First, for evincing the pro- 
 gress he has made in biblical criticism, he must ex- 
 plain and analyse a passage in the Hebrew psalter, 
 chosen by the presbytery and prescribed to him at a 
 former meeting ; he must explain a passage in the 
 Greek New Testament ad aperturam librL He must 
 also compose and read a critical discourse called an 
 Exercise on a verse or two of the latter, given him as 
 a text at a former meeting. The passage of scripture 
 selected for this purpose is commonly one in which 
 there is some difficulty, and about the meaning of 
 which commentators and interpreters have been divid 
 ed. For their satisfaction in regard to his proficiency 
 in sacred history, the second branch of theological 
 study above mentioned, he must, in a Latin Lecture 
 called a chronological discourse^ give a compendious 
 narrative of the most memorable events of an ecclesias- 
 tical nature, which have happened during any century, 
 the presbytery shall have named ; or if a discourse be 
 not required, he must undergo an examination in 
 English on the period of history assigned by the pres- 
 bytery. A specimen of his progress in the first part 
 of the third general branch mentioned may be had, 
 both from the English homily on a subject also pre^ 
 
iiO CAMPBFXL'S LECTURES. 
 
 scribed, and from the doctrinal addition, he must give 
 to the critical exercise. And of his advancement in 
 polemic divinity, which is the other part of that branch, 
 the Latin exegesis on a controverted question named 
 to him by the presbytery is manifestly intended as a 
 test. The questionary trial may indeed be applied to 
 all the preceding uses. I may also here observe by 
 the way, how attentive our ecclesiastical legislature 
 has been to stimulate the young divines to the study 
 of the learned languages. There are pieces of trial 
 assigned, as has been observed, with the express vievv'- 
 of discovering the candidate's knowledge in Hebrew 
 and Greek ; and one of the discourses above men- 
 tioned must be composed in Latin. Besides, he must 
 be prepared for defending his thesis, that is, the doc- 
 trine maintained in the exegesis, extempore, in that 
 language, according to the scholastic rules of disputa- 
 tions formerly much in vogue, if any person present 
 shall think proper to enter the lists with him. It mus^ 
 be owned, that since the ancient method of disputa- 
 tion by syllogisms in mood and figure, once univer- 
 sally practised in the schools, is become obsolete, it 
 rarely or never happens now, that one chuses to as- 
 sume the task of impugning the doctrine of the the- 
 sis ; so entirely is the syllogistic method of disputing 
 in Latin, once thought essential to all the branches of 
 academical education, now abandoned, in all our 
 schools and colleges. But though at present, there is 
 no dispute viva voce, on the subject, the exegesis con- 
 tinues to be composed on the old plan, and all the ar- 
 guments are cast, in one or other of the moulds with 
 which Aristotle's Analytics have furnished us. The 
 Other tasks appointed to be prescribed, namely, the 
 
CAMPBELL'S LECTURES. 21 
 
 English Lecture or exposition of a portion of scrip- 
 ture, and the popular sermon are chiefly intended for 
 trying the candidate's abilities in instructing and per- 
 suading, and consequently of his fitness for the pulpit. 
 But this belongs to the practical part of our subject, 
 which comes now to be considered. 
 
 The duties of a christian pastor may all be com- 
 prised under these two heads, instructing and govern- 
 ing. The first of these, from the different ways in 
 which the people may be instructed, admits a subdi- 
 vision into two, example and teaching. With regard 
 to the first, the duties, in private life, of every chris- 
 tian are materially the same with those of the minis- 
 ter. Love to God and man constitutes the sum of 
 duty in both. For this reason one at first would ima- 
 gine, that this part of the subject, teaching by exam- 
 ple, could admit nothing particular, on account of the 
 precepts as well as of the doctrines of religion be- 
 ing comprehended under the third branch of the for- 
 mer head, the christian system. But as the conside- 
 ration of the design of the ministerial office affords an 
 additional and strong obligation to the observance of 
 every christian duty, it also in several instances ren- 
 ders a certain delicacy and circumspection necessary 
 in the minister of religion, which as in others it is not 
 expected, so the want of it in others is scarcely at- 
 tended to or blamed. Every office too, and that of 
 the ministry among the rest, hath, in respect of moral 
 conduct, its advantages and its temptations. To im- 
 prove the former, and to guard against the latter, are 
 matters of considerable importance in every station ; 
 and will infallibly secure the assiduous regards of that 
 man, who is ambitious to acquit himself honourably 
 
22 CAMPBELL'S LECTURES. 
 
 and uprightly of the trust reposed in him. And 'f 
 this holds in general of all offices, we may, on many 
 accounts, justly say, that these are objects, which de- 
 mand a more special attention from those, whose pur- 
 pose it is to enter into the sacred function. This 
 branch of my subject I shall call, propriety of cha- 
 racter ; and it is the first thing which claims our no- 
 tice in what regards the pastoral care. More of our 
 success depends on the observance of it, than the gene- 
 rality of men are aware of. Under this also, we may 
 comprehend private teaching, as occasion offers, in 
 the way of conversation, in visiting sick persons, and 
 others ; and in general, all that regards his conduct in 
 the world as a man, in the church as a christian, and in 
 his parish as pastor. 
 
 The other method of instructing or edifying his 
 people is by the proper discharge of the public duties 
 of his office, especially catechising, preaching, public 
 worship, and the administration of the sacraments. It 
 must be owned, that by the two particulars last men- 
 tioned, a great deal more may be said to be answered, 
 than barely the purpose of instruction. They are also 
 of considerable importance in what concerns the go- 
 vernment and discipline of the church. But as I would 
 avoid an over-nice distinction into parts too minute, I 
 choose to comprise them under this head, and to style 
 that talent which is of the utmost consequence for the 
 useful discharge of all the duties above mentioned, 
 christian eloquence^ which is the second particular to 
 be attended to, in what belongs to the ministerial func- 
 tion. 
 
 As to what concerns church government, which is 
 another important branch of the duty of a pastor, es- 
 
CAMPBELL'S LECTURES. 23 
 
 pecially in a constitution like ours, wherein not only 
 the removing of scandals is committed to the care of 
 ecclesiastical judicatories, but wherein they are also 
 intrusted with the licensing of preachers, the only legal 
 candidates for the ministry, the ordination of minis- 
 ters, and, when necessary, the suspension also and 
 deprivation of preachers and ministers, and (at least 
 in what regards the executive part) the supplying of 
 vacant parishes, beside the share they have in ecclesi- 
 astical legislation ; this comprehensive article may most 
 naturally be divided, from the consideration of the ob- 
 ject, purity of manners, and a succession of useful 
 pastors, into these two branches, church discipline, 
 and ordination. Under the last of these, I compre- 
 hend not only what is strictly included under that 
 term, but also whatever is preparatory thereto, in the 
 trying and licensing of probationers. 
 
 Thus the four particulars that are principally neces- 
 sary to be understood by us, that we may be qualified 
 for the right discharge of the ministerial office, are, 
 propriety of character, pulpit eloquence, church disci- 
 pline, and ordination. 
 
 Beside these, there is indeed a part of the office of 
 a minister in this country, that is purely of a civil 
 nature, derived from the law of the land, and quite 
 extraneous to the business of a pastor, which in strict- 
 ness is only what is called the cure of souls. By this 
 secular branch, I mean, the power with which presby- 
 teries are vested by the legislature, in giving decrees, 
 after proper inquiry, against the land-holders concern- 
 ed, or heritors as we more commonly term them, for 
 the repairing or the rebuilding of churches, manses, 
 and parochial schools, in the taking trial and the ad- 
 
24 CAMPBELL'S LECTURES. 
 
 mitting of schoolmasters, in the allotting of glebes, 
 and perhaps some other things of a similar nature. 
 That the presbytery in these matters does not act as 
 an ecclesiastical court is evident, not only from the 
 nature of the thing, but from this further considera- 
 tion, its not being in these, at least in what relates 
 to churches, manses and glebes, as in all other mat- 
 ters, under the correction of its ecclesiastical superiors, 
 the provincial synod and the national assembly, but 
 imder the review of the highest civil judicatory in this 
 country, the Court of Session. 
 
 Another kind of civil power committed to pres- 
 byteries, is the power of presenting (as some under- 
 stand the law) to vacant parishes, upon the devolution 
 of the right, by the patron's neglecting to exercise it 
 for six months after the commencement of the vacancy. 
 In this however, our ecclesiastical ideas and our poli- 
 tical so much interfere, that the power of issuing out 
 a presentation has never yet, as far as I know, been 
 exerted by any presbytery, in the manner in which it 
 is commonly exerted by lay-patrons, or in the manner 
 in which it was formerly exerted by bishops in this coun- 
 try in the times of episcopacy, or in which it is at present 
 exerted by bishops in Ireland, as well as in the southern 
 part of the island. Presbyteries do commonly, I think 
 on such occasions, consult the parish, and regulate 
 their conduct in the same manner, as though patron- 
 ages were not in force by law. I should perhaps add 
 to the aforesaid list of particulars not properly ecclesi- 
 astical, the concern which the pastor must take along 
 with the heritors and elders of the parish in the ma- 
 nagement and disposal of the public charities, also the 
 power of church-judicatories in appointing contribu- 
 
CAMPBELL'S LECTURES. 25 
 
 tions for pious uses to be made throughout the church- 
 es withm their jurisdiction. 
 
 The conduct of a minister in regard to the few cases, 
 which in strictness are without the sphere of his spi- 
 ritual vocation, is, it must be owned, extremely deh- 
 cate, and not the less so, that in some of the particulars 
 enumerated, as in what regards manses and glebes, 
 he will naturally be considered as a party, from the 
 similarity of situation in which they all are placed, in 
 the very cause in which he must act in the character of 
 a judge. Whether it is a real advantage to us to possess 
 this kip.d of secular authority, is a question foreign to my 
 present purpose. For my own part I am strongly in- 
 clined to think, that if the legislature had made proper 
 provision for supplying parishes and ministers in suffix 
 cient churches and manses, by means of the civil magis- 
 trate only, it had not been the worse for us. As on 
 the one hand, we should have been freed from temp- 
 tations to partiality, which will no doubt sometimes 
 influence our judgment as well as that of other men, 
 so on the other hand, we should have been freed from 
 the suspicion and reproach of it, from which the strict- 
 est regard to equity and right will not always be suf- 
 ficient to protect us. And in a character on the pu- 
 rity whereof so much depends, I must say it is of no 
 small consequence, not only that it be unbiassed by 
 any partial regards, but even that it be beyond the re- 
 motest suspicion of such a bias. 
 
 As the trust however is devolved upon us by the 
 
 constitution, the most pertinent question is, in what 
 
 manner it ought to be discharged. The point is not 
 
 considerable enough to be regarded here as a separate 
 
 4 
 
26 CAMPBELL'S LECTURES. 
 
 branch of the office, though it is of so peculiar a nature 
 as to deserve at least the being taken notice of. Every 
 judicious person will admit that a confusion of tempo- 
 ral and spiritual jurisdiction is alike repugnant to the 
 principles of true religion and to those of sound policy. 
 The more sacredly the natural limits of the two offices 
 of magistrate and pastor are preserved, the ends of 
 both will be the better answered. Each indeed has 
 been denominated the minister of God. But the title 
 is applied to them in very diffisrent senses. The magis- 
 trate is the minister of divine justice, the pastor is the 
 minister of divine grace. The former beareth not the 
 sword in vain, being appointed for the terror of evil 
 doers. The weapons of the latter are not carnal but 
 spiritual. The motives of the first are taken from the 
 present life only, of the second principally from the 
 future. Whilst the one employs compulsion, which 
 affects the body, the other sets on work the gentle 
 powers of persuasion, which captivate the soul. For 
 my own part, I am disposed to think, that there is not 
 only an essential difference, but even a repugnancy in 
 the two characters, which makes that they cannot, 
 without injury to both, be blended in the same person, 
 and will never perfectly be made to coalesce. It cer- 
 tainly more becomes the preacher of the gospel, who 
 is by his office the messenger of peace, to act the part 
 of mediator with the magistrate, than to stand forth as 
 the avenger of secular wrongs. I can indeed conceive 
 such a degree of probity in a human society as to su- 
 persede the necessity of all compulsive power. I can 
 figure to myself a community wherein piety and hu- 
 manity would prove sufficient motives, remorse and 
 shame sufficient checks, a thing which may be imagin- 
 
CAMPBELL'S LECTURES. 27 
 
 cd, but cannot reasonably be expected on this earth. 
 But even in such a society, I should not say, that the 
 authority of the magistrate might be safely lodged 
 with the pastor, but that the virtue of the people ren- 
 dered magistracy itself unnecessary ; for of this power 
 we may justly say, what the apostle says of the law, that 
 " it is not made for a righteous man, but for the law- 
 less and the disobedient." What I have said on this 
 article, it will be observed, militates chiefly, if not 
 solely, against what may be called a coercive power in 
 the ministers of religion, either direct, by seizing the 
 persons and distraining the goods of obnoxious people, 
 or, which in my judgment is still worse, an indirect 
 coercion, by employing ecclesiastical censures as the 
 tools for effecting the same worldly purpose. Thus 
 much only by the way. 
 
 I now return from what will be thought perhaps a 
 digression, though very closely connected with my 
 subject, and of considerable importance for conveying 
 a just idea of the nature of this sacred charge. All 
 that concerns government in the pastor with us, in re- 
 lation to discipline, ordination and civil rights, may be 
 comprehended under this general title, the judicial 
 capacity of the minister ; in which case the whole of 
 what relates to the pastoral function, may be branched 
 out into these three, pulpit -eloquence^ purity of man- 
 Tiers in private life^ and the observance of propriety in 
 the character ofjudge^ both in ecclesiastic matters and 
 in civil. 
 
 I have in this, and the preceding discourse given a 
 short sketch of the several branches of study, for the 
 better prosecution of which by the candidates for the 
 ministry, professorships of divinity have in this coun- 
 
28 CAMPBELL'S LECTURES. 
 
 try been instituted. The plan you see is very large 
 and comprehensive. To do justice to all the parts 
 (and all of them, as hath been observed, are of impor- 
 tance to a minister) would, even though the utmost 
 conciseness were attempted, require a course of many 
 years. What can be eifected to any purpose with us, 
 where the time employed in the study is commonly 
 but three or four sessions, and where the attendance 
 it\ general is so irregular, and so much interrupted, it 
 would be difficult to say. 
 
 But whatever relates to the manner in which it will 
 be most conducive to the edification of the students, 
 to treat these several topics from this place, I shall re- 
 serve as a subject for my next lecture. 
 
LECTURE III. 
 
 In what Manner the Branches of Theolog-y above mentioned ought to be 
 
 treated. 
 
 In the two preceding lectures, I showed at some 
 length what an extensive field of study the theological 
 student has to cultivate. I distributed the whole into 
 tw^o principal parts, the theoretical and the practical. 
 The first I subdivided into three, biblical criticism, sa- 
 cred history, and polemic divinity ; the second also into 
 thr^te, pulpit-eloguence, propriety of conduct in private 
 life, propriety also in the public character, or the judi- 
 cial capacity, which a minister in this country, and 
 church, is called to act in. 
 
 It was reserved as the subject of this discourse, to 
 consider in what manner it will be most conducive to 
 the edification of the students to treat from this place 
 the several topics above mentioned. I acknowledge 
 that, for my own part, I have found this a very puz- 
 zling question. A regular attendance for four winters 
 is the utmost that we are entitled to expect from the 
 same set of students. How few are there, compara- 
 tively, from whom we can obtain so much ? Part, you 
 know, are coming, and part are going, I say not, every 
 year, but every month, and every week, and every 
 day. I might justly be charged with a faulty insensi- 
 
30 CAMPBELL'S LECTURES. 
 
 bility, if I did not acknowledge, that for some years 
 past, there has been a considerable change to the bet- 
 ter in this respect, and that the endeavors, which have 
 been used for effecting this end, have not been entire- 
 ly lost labour. But after all, it must be allowed, there 
 is still room for further improvements. Besides, our 
 sessions are short, and though 1 have endeavoured to 
 make the most of them, and have doubled the number 
 of meetings for my own lectures, the time is, after all, 
 but little, compared with the work. The prelections 
 I am to give shall not be long ; for I would fain, if 
 possible, avoid being tedious. I have always con- 
 sidered it, as a good rule, to prefer frequency to length 
 in the instructions that are given to youth. Attention 
 in the earlier part of life, especially to articles of sci- 
 ence, \\ hich afford not so much entertainment to the 
 fancy, as matter of reflection to the understanding, is 
 soon cloyed ; but then, after a little respite, it is soon 
 recruited. It is no better than talking to the deaf, to 
 discourse to hearers whose stock of attention, and con- 
 sequently of patience, is exhausted. For this reason, 
 as I find it no easy task, so to enliven these topics as 
 to secure a patient and attentive hearing, beyond the 
 time of an ordinary sermon, I intend that these lectures 
 shall not often fall short of half an hour, or exceed 
 three quarters. And this, I am hopeful, will not be 
 thought immoderate on either side. But to retuni to 
 the particular branches of my subject, or points to be 
 discussed. 
 
 Were we in lecturing to confine ourselves entirely 
 to the third branch of the first general head, polemic 
 divinity^ or the examination of the several parts of the 
 christian system, together with the controversies, to 
 
CAMPBF.LL»S LECTURES. 31 
 
 which every one of these has given occasion ; would 
 it be possible, considering the shortness of our ses- 
 sions, a great part of which must be employed in hear- 
 ing the exercises of the students, to finish, even in 
 thrice the time that our canons require the students to 
 attend us (and it is well known that these canons have 
 grown into disuse) such a course in a way that would 
 be accounted satisfactory ? What then can be done, 
 when so much more than the discussion of that branch 
 is necessary, absolutely necessary, for answering the 
 end of this profession ? Who sees not, that the end is 
 not so much to make an acute disputant in theology, 
 as to make a useful minister? I would not be under- 
 stood to treat contemptuously a talent that is necessa- 
 ry for the defence of truth ; but I must say, that in 
 common life, where there is one occasion of exerting 
 that talent, there are twenty occasions of employing the 
 other talents necessary for the right discharge of the 
 pastoral function. 
 
 As then the consideration of the other branches must 
 occupy a part of our time, what profitable purpose, it 
 may be asked, will be answered by some detached 
 discourses on a very few particular articles of divinity, 
 the most that the same students will ever have occa- 
 sion to hear ? Can this give so much as an idea, not 
 to say the knowledge, of the harmony, connection, 
 and mutual dependance of the several parts ? Could a 
 student in architecture, for instance, ever acquire, I 
 say not skill, but what would be necessary to form a 
 taste in that noble and useful art, by having occasion, 
 to hear a few detached prelections, at one time per- 
 haps on the Ionic scroll, and the manner of formings 
 it, at another on the Doric triglyphs, at another on the 
 
32 CAMPBELL'S LECTtTRES. 
 
 foliage of the Corinthian capital ? Many such learned 
 and elaborate discourses might he hear on the beauty 
 and effect of particular ornaments and litde parts of an 
 edifice, without ever attaining an ability of judging of 
 the symmetry of the whole, and of the proportions 
 which, in order to produce the best effect in respect 
 both of elegance and of use, the great and constituent 
 members ought to bear to one another. Yet without 
 this he would remain totally ignorant of the art all the 
 while. Now it is certain, that all the knowledge ne- 
 cessary for the attainment of that art, may, when com- 
 pared with the christian theology, be comprised in a 
 very small compass. 
 
 Is then so important a branch as controversial the- 
 ology to be overlooked altogether ? If not, in what 
 manner is it to be treated, that the end may best be 
 answered ? It is not to be overlooked ; but in what 
 manner it ought to be conducted with us, (all circum- 
 stances considered) is a question, which it is much 
 more difficult to answer. In the digest that might be 
 made of the articles of the christian system, of the dis- 
 putes that have arisen out of these articles, and of the 
 arguments that have been or might be produced in 
 support of controverted truths and in confutation of 
 pernicious and plausible errors, if it were possible, as 
 it is not, to give such a digest in the time to which 
 we are limited ; hardly any thing very new or deserv- 
 ing the pains on the one part, or the attention on the 
 other, which it would certainly cost, could be offered 
 by us. We should be laid under the necessity of giv- 
 ing at best but a very indisthict compilation (because 
 far too much abridged) from the topics and arguments 
 Avhich have been, over and over, fully treated by con. 
 
CAMPBELL'S LECTURES. 33 
 
 troversial writers. In so ample a field, therefore, I 
 say not the best thing we can do, but the only thing 
 we can do to any purpose, is to give some direc- 
 tions, first, as to the order in which the student ought 
 to proceed in his inquiries, and secondly, as to the 
 books and assistances which he ought to use. If 
 these directions are properly attended to and follow- 
 ed, it might be hoped, by the right improvement of 
 his leisure hours (and without this improvement the 
 lectures of divinity schools will be of no significance) 
 that a competent knowledge might in a little time be 
 attained ; and that, both of all the essential articles of 
 tlie christian system, and of all the principal contro- 
 versies that have arisen concerning them. 
 
 The same observations nearly might be made in re- 
 lation to the second branch of the same general head-, 
 the sacred history. Indeed in some other universities, 
 this is made a separate profession. When that is the 
 case, the professor of divinity hath scope doubtless, 
 for making greater progress in the other branches of 
 the theological studies. But for my part, I am not of 
 opinion, that attending what are commonly called his- 
 torical lectures, that is, an abridgment of history dis- 
 tributed into lectures, whether the subject be sacred 
 or civil, is the best way of acquiring a sufficiency of 
 knowledge in this branch. I see many disadvantages 
 it has, when compared with reading well written his- 
 tories, but know not one advantage. Were such a 
 method however more advantageous, when sufficient 
 time is given for prosecuting it, than in my judgment 
 it is, it would not answer with us. Your whole at- 
 tendance here would not be sufficient for attaining a 
 competency of knowledge on this article ; though it 
 5 
 
34 CAMPBELL'S LECTURES. 
 
 were the only subject ye were to be instructed in from 
 this chair ; and though ^ve were to treat it in the most 
 compendious manner possible. Is this branch then 
 to be omitted ? By no means. But all that with pro- 
 priety can be effected by us is, to convey some notion 
 of the nature and origin and essential parts of this spe- 
 cies of history, to trace as briefly as possible the latent 
 springs of the principal changes, with which the eccle- 
 siastical history in particular presents us ; and as on 
 the last mentioned article, to offer suitable advices to 
 the student, first as to the order in which he ought to 
 proceed in the acquisition of this necessary branch of 
 knowledge ; secondly as to die books and assistances 
 which he ought to use. 
 
 As to the only remaining branch of the same gene- 
 ral head, biblical criticism^ it will require to be man- 
 aged in a different manner. It is for this reason I here 
 mention it last, notwithstanding that I gave it the first 
 place in the enumeration of the parts into which the 
 theory of theology may properly be divided. When 
 I speak of biblical criticism as a very considerable 
 branch of the study incumbent on every divine, I 
 would not be understood to mean an acquaintance with 
 many of the commentators, who have criticised upon 
 the sacred text, but principally the acquisition of some 
 general canons in scriptural criticism, especially the 
 criticism of the New Testament, by which we ma}^ 
 often be enabled both to judge without the aid of com- 
 mentaries, and when we shall think it proper to use 
 that aid, to decide between contradictory comments. 
 Now though all the first principles of criticism on the 
 style and idiom of scripture are perhaps to be found 
 scattered in an almost endless variety of volumes, writ« 
 
CAMPBELL'S LECTURES. 35 
 
 ten on the subject of the christian religion, they are not 
 to be collected from these without the utmost labour 
 and difficulty. The most of our commentaries, it 
 must be owned, arc too bulky for the generality even 
 of theological students. And we are sorry to add (but 
 it is a certain flict) that in several of these commenta^ 
 ries, what is of little or no significancy so immoderate- 
 ly preponderates what is really valuable, that we may 
 almost say of them, as Bassanio in the play says of Gra- 
 tiano's conversation, *' They speak an infinite deal of 
 nothing. Their reasons are as two grains of wheat hid 
 in two bushels of chaff, you shall seek all day ere you 
 fnid them, and -when you have them they are not woitli 
 the search." To lay down therefore proper canons of 
 sacred criticism, to arrange them according to their 
 comparative merit, so that we may readily apprehend 
 the way in which they are to be applied, must be a 
 very useful labour to all in general, but of particular 
 consequence to the young student. It is the more so, 
 because could we once arrive at being adepts in the 
 critical science, the help of the commentator would 
 be much more rarely needed ; we should serve as 
 commentators to ourselves. 
 
 Allow me to add, that this study is the more neces- 
 sary in a protestant divine, for two reasons. The first 
 is, because the Bible is acknowledged by such to be 
 the foundation, from which alone all that is necessary 
 both to be believed and to be practised by the chris- 
 tian may be learnt. Whatever therefore is subservi- 
 ent to the elucidating of the sacred pages, must be of 
 the utmost consequence to him. The case is very 
 diflPerent with the Romanist, \vho assigns to tradition, 
 to the fathers, to councils, and to popes, an authority 
 
36 CAMPBELL'S LECTURES; 
 
 at least co-ordinate with that of the scriptures. The 
 second reason is, the right of private judgment which 
 is as strenuously maintained by all consistent protes- 
 tants, as it is denied by papists. This makes it the 
 duty even of private christians to devote part of their 
 time to the study of the divine oracles, but much more 
 does it render it the duty of those, who are appointed 
 to be the instructers of the christian people. I intend 
 therefore to enter more particularly into this branch of 
 the subject ; and the rather, as by means of this pro- 
 perly understood and improved, the young student 
 may be enabled to enter into the spirit and sentiments 
 .of the inspired writers, and may not be led to receive, 
 by a kind of implicit faith, the whole system of christian 
 institutes from the dogmas and decisions of some fa- 
 vourite chief or leader. This method, though but too 
 commonly practised, is unworthy the name of a protes- 
 tant divine, who by his profession, not only asserts the 
 rights of private judgment, but denies all claim to infal- 
 libility in any man or body of men. 
 
 So much for the manner wherein, consistently with 
 the time to which we are limited and the multiplicity 
 of things to be attended to, the three branches of the 
 first head, to wit, polemic theology, sacred history and 
 biblical criticism, may most profitably by treated here. 
 I purpose next to consider in what manner we ought to 
 treat the three articles of the second head, relating to the 
 pastoral care, which are, pulpit eloquence, propriety of 
 conduct in private life, propriety likewise in wdiat re- 
 gards our judicial capacity, which will finish the outline 
 of the whole scheme or course of study intended. 
 
 First as to pulpit eloquence^ it is evident that in this 
 particular, a considerable portion of the talents requir- 
 
CAMPBELL'S LECTURES. 37 
 
 cd in the preacher, are such as are necessary to him in 
 common with every other orator. The study of ora- 
 tory therefore, in the hirgest acceptation of the word, 
 to every one who purposes to appear in the character 
 of a pubUc speaker, is, though not so much attended 
 to as it deserves, of considerable consequence. This 
 we are warranted to affirm, whatever he intends to 
 make the scene of his public appearances, whether it 
 be the senate, the bar, or the pulpit. Now what the 
 preacher ought to have in common with other and very 
 different professions, it cannot be expected, that in a 
 divinity school we should treat particularly. We do 
 not therefore propose from this place to give an insti- 
 tute of rhetoric, though it will not be improper to give 
 some directions, in relation to the reading both of the 
 ancient and of the modern authors, whence the know- 
 ledge of the subject may be had. By a proper appli- 
 cation to these, the student will be enabled not only to 
 attain a justness of taste in this noble art, but also to 
 familiarize himself to the several tropes and figures of 
 elocution, and to acquire a readiness in applying the 
 various rules of composition. 
 
 But as there are several things, which the christian 
 orator has in common with the other orators above 
 mentioned, there are several things also, highly worthy 
 of his attention, which in the species of eloquence ap- 
 propriated to the pulpit, are peculiar. Indeed all the 
 kinds mentioned differ in many respects from one 
 another ; but the last differs much more from both the 
 former, than either of these differs from the otiier. 
 Those differences which give such a variety of modi- 
 fications to eloquence, are originally founded in the 
 character to be sustained by the speaker, or in that of 
 
38 CAMPBELL'S LECTURES. 
 
 the hearers, or in the subject of discourse, or in the 
 particular occasion of speaking, or in the effect intend- 
 ed to be produced. They may resuh from one, more, 
 or all of these. Now what the preacher has pecu- 
 liar in any of the above mentioned respects, and the 
 influence that such peculiarity ought to have, will, 
 with the justest reason, require a more particular dis- 
 cussion here. It is requisite on a double account ; first, 
 it touches directly that species of oratory with which 
 alone we are concerned, the oratory of the pulpit; 
 secondly, this is a species of which we can learn less 
 from books, than we can learn of any other species. 
 Yet even on this point, as ye may well judge from the 
 glimpse ye have already gotten of the plan we mean to 
 follow, we shall be under a necessity of being much 
 more superficial, than would best suit, either with our 
 inclination or with your profit. 
 
 The second thing relating to the pastoral care which 
 was mentioned as a branch of our intended plan, is to 
 consider what is necessary in respect of conduct for 
 maintaining that propriety of character y which by the 
 common sense of mankind is understood to suit the 
 office of a minister of religion, and which in all human 
 probability will serve best to insure the success of his 
 ministrations. It was observed already, that the office 
 of the ministry, like eveiy other, has its peculiar ad- 
 vantages and its peculiar temptations. With regard 
 to both, I shall consider, first, what those virtues are, 
 of which the very business of a christian pastor requires 
 in particular the cultivation and exertion ; secondly, 
 what those vices arc, which in a more especial manner 
 tend to obstruct his success ; thirdly, what those evils 
 are, to which his very occupation itself may be said in 
 
CAMPBELL'S LECTURES. 39 
 
 some respect to expose him. On these things I shall 
 be the more particular, both as they are of the utmost 
 consequence, and as they have been hitherto much 
 overlooked. These will give occasion to canvass some 
 of the most delicate questions that can be moved in 
 regard to the ministerial deportment. The questions 
 I mean, are such as concern christian zeal, matters of 
 oifence, the love of popularity and some others, on 
 which it is often very difficult both to discern the just 
 boundai'ies, and so to confine ourselves within them, 
 as not to transgress either by excess or by defect. We 
 may justly say that no where docs the rule of the poet 
 hold more invariably than here, 
 
 Est modus in rebus, sunt certi denique fines 
 Qiios ultra citraque nequit consistere rectum. 
 
 The third and last branch of this general head is 
 what properly regards the public character or judicial 
 capacity of the minister. The manner in which ^vc 
 propose to treat this topic, may in a great measure be 
 discovered from what has been already said of the dif- 
 ferent articles comprehended under it. These are 
 three, discipline, ordination and civil rights. It will 
 be proper to consider each of these separately ; thougli 
 it will not be necessary on such articles to discourse 
 very copiously. If the principles by which in all these 
 particulars our procedure ought to be directed, are laid 
 down and explained, a great deal must be left to expe- 
 rience, and to that acquaintance with rules and forms, 
 in which time and practice alone can perfect us. 
 
 I have now laid before you in this and the two pre- 
 ceding discourses the ground work of my intended 
 plan of teaching. I lune shown what are the principal 
 
40 CAMPBELL'S LECTURES. 
 
 branches in the study of theology, both of the theoretic 
 part and of the practical. I have also explained to you 
 the method in which I propose to treat the several 
 branches enumerated ; being, if not absolutely the best 
 that might be devised, the best that in my judgment 
 can be adopted in our circumstances, and that which 
 upon the whole, considering the disadvantages to which 
 we are subjected, will conduce most to the improve- 
 ment of my hearers. At the same time, I must declare, 
 that I do not so entirely confine myself to the method 
 here suggested, as not to admit any alteration, which 
 on maturer reflection, I shall judge to be an improve- 
 ment. 
 
 What I have to offer, in regard to the conduct which 
 you my hearers ought to pursue, and the character as 
 students which ye ought to maintain, that ye may pro- 
 fitably prosecute this important study, I reserve for the 
 subject of my next prelection. 
 
LECTURE IV. 
 
 Of the Conduct which Students of Divinity ouglit to pursue. 
 
 Having in the three former lectures pointed out the 
 principal branches both of the theory of theology, and 
 of the ministerial charge ; and having explained to you 
 the method in which I propose to treat both parts of 
 that course, I now proceed, as I signified on the last 
 occasion I had of speaking from this chair, to offer my 
 sentiments in regard to the conduct, which you my 
 hearers ought to pursue, and to the character as stu- 
 dents which ye ought to maintain that ye may pro- 
 fitably prosecute this important study. 
 
 The scheme, of which I have given you an outline, 
 I would fain, if possible, adjust in such a manner, as 
 that it may be completed in four sessions at the most. 
 My reason for limiting it to this number of sessions, 
 is obviously that the greater part of the students may 
 have occasion, if they will, to hear the whole. No 
 doubt by extending it to six times as many, I might 
 make the course more perfect; but of what conse- 
 quence would that be, if it were thereby rendered less 
 useful ? And less useful it must be, if but a small por- 
 tion of it can be received by the same set of hearers. 
 Admit that, on the other hand, a few who live in this 
 city and neighbourhood should honour us with their 
 6 
 
42 CA^IPBELL'S LECTURES. 
 
 attendance for a longer period ; if the instructions to be 
 given are of real consequence, it will hardly be thought 
 presumptuous to affirm, that, considering the slipperi- 
 ness of most people's memories, and the length of an 
 interval of four years, those few will not altogether mis- 
 spend their time in hearing them repeated. When the 
 method of teaching is almost entirely by a course of 
 lectures, unaccompanied with any lessons to be got by 
 heart, there are very few learners, on whose minds a 
 single hearing will make an impression sufficiently 
 strong and durable. I would have you to remember, 
 gentlemen, that it is little,, extremely little, that I, or 
 any professor of divinity, can contribute to. your in- 
 struction, if you yourselves do not strenuously co-ope- 
 rate to promote this end. The most that we have to 
 do, is to serve as monitors to you, to suggest those 
 things which may be helpful for bringing and keeping 
 you in the right track of study, and thus for prevent- 
 ing you, as much as possible, from bestowing your 
 time and pains improperly. Your advancement will, 
 under God, be chiefly imputable to your own diligence 
 and application. Students of divinity are commonly, 
 against the time they enter the theological school, ar- 
 rived at those years of maturity, when cool reflection 
 begins to operate, when a sense of duty, a regard to 
 character, and an attention to interest rightly under- 
 stood, prove the most powerful motives. And if there 
 be any here, with whom these motives have no weight, 
 it is a misfortune we cannot remedy. We can only 
 say to such, and we do it most sincerely, that their at- 
 tendance in this place will be to little purpose, that it 
 were much better for themselves, and probably for the 
 public, that they would employ themselves somewhere 
 
CAMPBELL'S LECTURES. 43 
 
 ^^Ise. Ye cannot here be considered as school-boys. 
 We claim no coercive power over you of any kind. 
 Our only hold of you is by persuasion. And for at- 
 taining this hold, our only dependence is on your own 
 discernment and discretion. We proceed on the sup- 
 position, that ye are not only willing, but even anxious, 
 to learn something every day, by which ye may advance 
 in fitness for the great end in view. 
 
 Will it be pleaded on the other side, that there is no 
 knowledge to be learnt in a divinity school which may 
 not be learnt out of it? Passing what may justly be 
 lu'ged in opposition to this plea, on the advantages re- 
 sulting from both example and practice in the differ- 
 ent exercises, which hardly any reading can supply > 
 and admitting it in the fullest extent, in which any 
 reasonable person will desire, it ought to be remarked, 
 that the same objection lies against all schools and col- 
 leges whatever. There are few difficulties, in the way 
 of science, which eminent natural abilities accompani- 
 ed solely with assiduous application will not surmount. 
 But what then ? Such extraordinary talents fall not to 
 the lot of one of a thousand. It is not with geniuses, 
 but with understandings of the middling rate, that we 
 are chiefly concerned. Besides, even where there arc 
 . uncommon talents, which by their own native force arc 
 capable of conquering difficulties insuperable to ordi- 
 nary and unassisted minds, yet even of such luicom- 
 mon geniuses we may truly say, that, with proper 
 assistance, the same difficulties would have been sur- 
 mounted by them more easily and in shorter time. Ye 
 may travel through a country, where ye never were 
 before, though there be no person in your company 
 that knows any better than yourselves, the- regions ye 
 
4.4 CAMPBELL'S LECTURES. 
 
 have to traverse, or the cities ye have to visit, or the 
 objects most worthy of attention ye have to observe. 
 But surely ye must acknowledge that it would be au 
 immense advantage to be accompanied in travelling by 
 one who is well acquainted with the country, with 
 every province in it and every considerable town, who 
 could bring you to every place and every object that 
 "were deserving of your notice, and conduct you by 
 those roads which would present you with the most 
 extensive prospects. With such an assistant and fel- 
 low traveller, it cannot be doubted, but ye might ac- 
 quire more useful knowledge of the country and of the 
 people in a month, than ye could otherwise do in a 
 vear. And it must be owned, that the use of a divi- 
 nity-school is but ill-answ^ered, if the study be not, by 
 its means, at least facilitated to the learner. A pro- 
 fessor of divinity, if he does not usurp what he has no 
 title to, claims no advantage over a student but that 
 w hich years and experience have given him ; an advan- 
 tage, in which the student in time, if it is not his own 
 fault, may be his equal, perhaps his superior. We 
 demand no attention from you, but such as an expe- 
 rienced mariner would be entitled to from those who 
 are setting out on their first voyage. 
 
 And here I cannot help observing, that in the way, 
 in which attendance in the divinity school is still given 
 by some of our students, very little can be expected 
 from it. I know the excuse that is generally produced 
 by students for their great deficiency in this respect. 
 They are engaged in other business, some as precep- 
 tors in private families, others in teaching schools. But 
 are excuses like these admitted in students as a suffi- 
 cient reason for absenting themselves from the inferior 
 
CAMPBELL'S LECTURES. 46 
 
 classes ? Is their attendance in these dispensed with by 
 the master for the greater part of the philosophy - 
 course ? On what a miserable footing would our uni- 
 versity education stand, if such a plea as this were to 
 be received as a sufficient apology, and if such a sham 
 attendance, as is sometimes given here by students, 
 were enough to entitle our young coUegiates to aca- 
 demical degrees ? Every person of discernment must 
 perceive, that on such a plan of procedure, our colleges 
 would quickly go to wreck, and our schools be shut 
 up, because they would infallibly lose all credit and 
 utility. Now I would fain be informed what valid 
 reason can be produced, why this plea should rather 
 be admitted here ? Is any branch of philosophy of 
 equal importance to one who is intended for the minis- 
 try, as those branches of theology are, which wc have 
 shown to be immediately connected with, and prepara- 
 tory to the sacred function? Or is it fit that there 
 should be less caution in regard to the preparation for 
 holy orders than is thought necessary for attaining the 
 degree of master of arts ? It is manifest that our church 
 did not think so, when those statutes were enacted by 
 her, which regard the licensing of probationers, and the 
 ordaining of pastors. But those statutes, though they 
 still remain unrepealed, are greatly relaxed by the man- 
 ner we have got of executing them. These things 
 well deserve your serious and mature consideration. 
 
 Permit me further to recommend to you a punctual 
 attendance on the professors of the oriental languages. 
 I have assigned the reasons of this recommendation in 
 a former discourse, and I hope they will be found satis- 
 factory. I am the more emboldened to urge your 
 attention to this recommendation at present, as I can 
 
46 CAMPBELL'S LECTURES. 
 
 say with truth that, in my memory, there Avas nevet 
 such an opportunity, in this part of the world, of being 
 thoroughly instructed in the oriental languages, as there 
 is now. As the knowledge of these is of great and un- 
 doubted consequence to those who would make them- 
 selves masters of the christian theology, the opportu- 
 jiity you have at this time ought not to be neglected. 
 I appeal to yourselves, I appeal to common sense, 
 whether there be not an impropriety, not to say an ab- 
 surdity in this, that a person should be by office the 
 interpreter of a book, which he himself cannot read 
 v/ithout an interpreter. And such surely is every one, 
 who cannot read any part of his bible in the original, 
 but must have recourse to translations. Ye know that 
 a specimen of your proficiency in the Hebrew is apart 
 of the trials ye must undergo, before ye be licensed to 
 preach the gospel. It is however too notorious to be 
 dissembled, that this part of trial is often artifically 
 eluded, and through the excessive indulgence of pres- 
 byteries, that artifice, though perceived, is overlooked. 
 But I must say, there is at least a meanness in having 
 recourse to any thing that savours so grossly of disin- 
 genuity to v/hich a candid mind will not easily submit. 
 What person, I say not of genuine piety, but of liberal 
 sentiments, can bear to avow even to his own heart in 
 secret, that his only aim is just to obtain as much 
 knovv^ledge as will carry him through the trials, so that 
 he may get into a living ; and that about every thing 
 else he is indiiferent? I persuade myself, gentlemen, 
 that ye all view the matter in a very different light ; and 
 that it is your great aim, that ye may be qualified for 
 discharging in such a manner the duties of the holy 
 ministry, when it shall please Providence to call you to 
 
CAMPBELL'S LECTURES. 47 
 
 the office, as may redound to the service of your mas- 
 ter, and the benefit of your fellow creatures. I am cer. 
 tain, this is the only way of doing it with honour to 
 yourselves. I do not expect that ye should all become 
 critics in the oriental tongues. That can be the at- 
 tainment of but a few. But I may and do expect, that 
 ye should know as much of the Hebrew, as to be ca- 
 pable of forming a judgment concerning the justness 
 of the criticisms that have been made by others ; and 
 that when ordained pastors yourselves, ye may in your 
 turn be qualified to take trial of the knowledge of those 
 who shall then come to be candidates for the ministry. 
 And I believe it will be admitted, that a man must be 
 in a very awkward situation, who is obliged by his 
 profession to take trial of another's knowledge in a sub- 
 ject, of which he is totally ignorant himself. 
 
 I must also insist upon it, that ye be at some pains 
 in improving yourselves in Greek and Latin. Ye know 
 the former is the language of one essential part of the 
 scriptures, and that part which is in particular the 
 foundation of the christian faith. With regard to the 
 other, it hath been long the universal language of the 
 learned, insomuch that in this, as well as in every other 
 literary profession, one can make but very little pro- 
 gress without it. 
 
 In shortj we may say with truth of all the branches 
 of a liberal education, and of history and philosophy in 
 particular,^ that on all occasions they are ornamental to 
 the character of a minister, and on many occasions 
 may prove greatly useful. Ye ought not therefore to 
 make a light account of those sciences in which ye have 
 been instructed, or think ye have now no more to do 
 with them. So far from allowing yourseh'es to losf^ 
 
48 CAMPBELL'S LECTURES. 
 
 any thing of what ye have already acquired, ye ought 
 to be daily improving your stock of knowledge. Of 
 some branches of study, young men, after finishing 
 their philosophical course, often have the acquisition 
 to begin. Of this sort is civil history, which, espe- 
 cially the ancient oriental, as well as Greek and Roman 
 histories, are of considerable importance here, inas- 
 much as they have a pretty close connexion and are in 
 some particulars closely interwoven with the scriptural 
 and ecclesiastic histories ; and these ye know make a 
 principal branch of your subject. Sacred history and 
 profane serve reciprocally to throw light on each other. 
 I may add that historical knowledge is of immense use 
 in criticism, from the acquaintance to which it intro- 
 duces us, with ancient manners, laws, rites and idioms. 
 These things I only mention as it were in passing. 
 No doubt from the diversity of geniuses and tastes 
 there is in human nature, one of you will incline more 
 to one study, and another to another. And it is right 
 it should be so. In those branches of knowledge 
 which do not immediately belong to our profession, 
 though they may have a connexion with it, I do not 
 mean to give any particular directions ; I only mean 
 to say in general that it w^ill be neither for your honour, 
 nor for your interest that they be altogether laid aside. 
 But a proper appetite for knowledge is here all in all. 
 What Isocrates said on this subject so pertinently to 
 Demonicus, I say to every one of you, Eav yjg 
 ^iTuOfia^yjg ecfyj noT^viia^Yjg. If you love learning, you 
 will be learned. If on the contrary you read and study 
 more through a sort of constraint, than through choice, 
 you will never arrive at eminence. 
 
OF SYSTEMATIC THEOLOGY. 
 
 LECTURE I. 
 
 Of the Study of Natural Religion, and of the Evidences of Christianity. 
 
 1 OBSERVED in general, when laying down the method 
 of prosecuting my plan, that were I in lecturing from 
 this place to confine myself entirely to this branch of 
 the theoretic part, on which I am now to enter, the 
 examination of the christian scheme, together with the 
 controversies to which the several members of it have 
 given rise, considering the shortness of our sessions, 
 it would be impossible in twice the number of years, 
 that our ecclesiastical canons require our students to 
 attend us, (and it is well known that even these canons 
 have grown into disuse) to finish such a course in a 
 manner that would be satisfactory. What then can be 
 done, when so much more than the discussion of that 
 branch is necessary, absolutely necessary, for answer- 
 ing the end of this profession ? Who sees not that the 
 end is not so much to make an acute disputant as to 
 make an useful minister ? I do not mean to treat slight- 
 ly a talent that is necessary for the defence of truth ; 
 but I must say, that in common life, where there is one 
 occasion of exerting that talent, there are twenty occa- 
 sions of employing the other talents necessary for the 
 
so CAMPBELL'S LECTURES- 
 
 right discharge of the pastoral function. As then the 
 consideration of the other branches must occupy a part 
 of our time, what profitable purpose, it may be asfeed^ 
 will be answered, by some detached discourses on a 
 very few points of divinity, the most that the same 
 students could ever have occasion to hear ? Could this 
 give so much as an idea, not to say the knowledge of 
 the harmony, connection and mutual dependence of 
 the whole ? Is then so iniportant a branch as polemic 
 divinity to be entirely overlooked ? and if not, in what 
 manner is it to be treated that the end may best be an- 
 swered ? It is by no means to be entirely overlooked ; 
 but in what manner it ought to be conducted (all cir- 
 cumstances considered, both as to the time allowed for 
 the study, and the other matters equally essential to be 
 discussed) is a question much more difficult to answer. 
 In the digest that may be made of the articles both of 
 natural and of revealed religion, if it wxre possible, as 
 it is not, within the compass of the few sessions to 
 which the attendance of students is commonly limited, 
 to comprehend such a digest, together with the argu- 
 ments that may be warrantably urged, not only in con- 
 firmation of the whole in general, but in support of all 
 the principal controverted points, hardly any thing 
 either new or curious could be offered by us. We 
 should be laid under the necessity of giving at best but 
 a very indistinct, and therefore a bad compilation, be- 
 cause by far too much abridged, from the topics and 
 arguments which have been fully treated by various 
 controversial writers. In so ample a field therefore, 
 I say not, the best thing we can do, but the only 
 thing we can do, that will answer any useful purpose, 
 is to give directions, both as to the order in which the 
 
CAMPBELL'S LECTURES. 51 
 
 student ought to proceed in his inquiries, and as to the 
 books or assistances he ought to use. If these direc- 
 tions are properly attended to by him, and if they are 
 followed by the right improvement of his leisure hours 
 (and without this improvement the lectures of divinity 
 halls will be of no significancy) it may be hoped, that 
 a competent knowledge might in a little time be attain- 
 ed, both of the evidences of our religion, of its essential 
 articles, and of all the principal controversies that have 
 arisen concerning them. 
 
 But first, as to the order in which our theological 
 inquiries ought to be conducted, it may not be impro- 
 per to observe here in the entry, that religion hath been 
 often and not unaptly divided into natural and revealed. 
 The former of these, subdivides itself into other two 
 parts, namely what concerns the nature and providence 
 of God, and what concerns the duties and prospects of 
 man. The first of these is commonly called natural 
 theology ; the second ethics, both comprised under the 
 science of pneumatology, whereof they are indeed the 
 most sublime and most important parts ; and which 
 science is itself a branch of philosophy, in the largest 
 acceptation of the word, as importing the interpretation 
 of nature. That to a certain degree the knowledge of 
 divine attributes and of human obligations are discover- 
 able by the light of nature, scripture itself always pre- 
 supposeth. As to the former, " The heavens," we are 
 told, " declare the glory of God, and the firmament 
 sheweth his handywork." Again, " The invisible 
 things of him from the creation of the world, are clear- 
 ly seen, being understood by the things that are made, 
 even his eternal power, and godhead." Nay our meth- 
 ods of arguing on this subject from the effect to the 
 
42 CAMPBELL'S LECTURES. 
 
 cause, scripture itself disdains not to adopt and authen- 
 ticate. " He that planted the ear, shall he not hear? 
 He that formed the eye, shall he not see ?" And as to 
 the latter, the duties mcumbent on men, our Bible in 
 like manner informs us that " when the Gentiles who 
 have not the (written) law do by nature the things con- 
 tained in the law, these having not the law are a law to 
 themselves ; who show the work of the law written in 
 their hearts, their conscience also bearing witness, and 
 their thoughts meanwhile accusing or else excusing one 
 another." Now in strictness of speech neither natural 
 theology nor moral philosophy, nor (which is also some 
 times comprehended under the same general name) the 
 doctrines of the immateriality and natural immortality 
 of the soul, fall within my province as a teacher of 
 christian theology. They are in fact preliminary stu- 
 dies, and constitute a part of the philosophic course. 
 
 It is however necessary, in order both to prevent 
 mistakes and to obviate objections, to observe, that I 
 do by no means intend to insinuate, that these studies 
 are unconnected with the christian system and there- 
 fore imnecessary. On the contrary I think them of 
 the utmost consequence. As it is the same God (for 
 there is no other) who is the author of nature and the 
 author of revelation, w4io speaks to us in the one by 
 his works, and in the other by his spirit, it becomes 
 his creatures reverently to hearken to his voice, in 
 whatever manner he is pleased to address them. Now 
 the philosopher is by profession the interpreter of na- 
 ture, that is of the language of God's works, as the chris- 
 tian divine is the interpreter of scripture, that is of the 
 language of God's spirit. Nor do I mean to signify, 
 that there is not in many things a coincidence in the 
 
CAMPBELL'S LECTURES. 53 
 
 discoveries made in these two difFerent ways. The 
 conckisions may be tlie same, though deduced, and 
 justly deduced, from different premises. The result 
 may be one, when the methods of investigation are 
 widely different. There is even a considerable utility 
 in pursuing both methods, as what is clear in the one 
 may serve to enlighten what is obscure in the other. 
 And both have their difficulties and their obscurities. 
 The most profound philosopher will be the most ready 
 to acknowledge that there are phaenomena in nature for 
 which he cannot account ; and that divine, you may 
 depend upon it, whatever be his attainments, hath more 
 aiTogance, than either knowledge or wisdom, who 
 will not admit, that there are many texts in scripture 
 which he cannot explain. Nor does this in the least 
 contradict the protestant doctrine of the perspicuity of 
 sacred writ ; for though every thing which proceeds 
 from God, it must be of consequence to us to be ac- 
 quainted Vv4th, and therefore requires diligent attention 
 especially from the minister of his word, yet all the 
 truths revealed are not of equal consequence, as we 
 learn from scripture itself. The most important things 
 are still the plainest, and set in the greatest variety 
 of lights. Now if God is pleased to address us in 
 two different languages, neither of which is without 
 its difficulties, we may find considerable assistance in 
 comparing both for removing the difficulties of each. 
 But though, as I observed, natural theology and ethics 
 are strictly the province of the philosopher, it may not 
 be amiss, to suggest in a few words concerning the for- 
 mer, that the use of reading elaborate demonstrations 
 of the being and perfections of God, is more perhaps 
 to fix our attention on the object, than to give convic- 
 
54 CAMPBELL'S LECTURES. 
 
 tion to the understanding. The natural evidences of 
 true theism are among die simplest, and at the same 
 time the clearest deductions from the effect to the 
 cause. And it were to be wished, that the subject 
 had not been rather perplexed, than facilitated, by the 
 abstruse and metaphysical discussions, in which it hath 
 been sometimes involved. 
 
 But to come to the proper department of the chris- 
 tian divine, the first inquiry, that occurs on this sub- 
 ject, is concerning the truth, or, which in the present 
 case is precisely the same, the divinity of our religion. 
 The grand question, to adopt the scripture idiom, is no 
 other than this, Is the doctrine which Jesus Christ 
 preached, from heaven, or of men? That it is from 
 heaven, is the avowed belief of all his disciples ; that it 
 is of men, is on the contrary the declared opinion of 
 Jews and pagans. The Mahometans, indeed, acknow- 
 ledge its divine original, but as they at the same time 
 maintain, that we have no standard of that religion now 
 existing, the. scriptures both Jewish and Christian being 
 totally corrupted, in their account, even in the most 
 essential matters, we are under a necessity of classing 
 them also with the infidels of every other denomination. 
 Would we know in what manner the truth of our reli- 
 gion may be most successfully defended let us consi- 
 der in what way it hath been most strenuously attack- 
 ed. Upon a careful examination of all the multifarious 
 assaults that have been made by argument against the 
 christian institution by its adversaries, they are almost 
 all reducible to these two classes. They are either 
 attempts against the character of the institution itself, 
 and are produced to evince that it is unworthy of God, 
 and unsuitable to those origmal sentiments of right and 
 
CAMPBELL'S LECTURES. 
 
 wrong which we derive from natural conscience ; or 
 they are levelled against the positive proofs of revela- 
 tion, and propose to invalidate its evidence. In the 
 first the subject may be said to be considered as a 
 question of rights in the second as a question of fact. 
 Accordingly objections of the former kind are proper- 
 ly philosophical, of the latter historical, and critical. 
 
 As to those of the class first mentioned, upon the 
 most impartial examination I have ever been able to 
 make of them, I have always found, that the much 
 greater part proceeded from a total misapprehension 
 of the subject. The spirit of the church, or rather of 
 churchmen, of the hierarchy, hath been mistaken for 
 the spirit of the gospel ; and the absurd glosses of cor- 
 rupt and fallible men have been confounded with the 
 pure dictates of the divine oracles. To the candid and 
 intelligent inquirer, there will appear in many of the 
 boasted arguments produced by the most renowned 
 champions in the deistical controversy, a manifest igno- 
 ratio elenchi, as the logicians term it« And I will take 
 upon me to say, that an intimate acquaintance with the 
 mind of the spirit as delivered in holy writ, in its native 
 simplicity and beauty, unadulterated by the traditions' 
 and inventions of men, will do more to dissipate tlie 
 clouds raised by such objectors, than whole torrents 
 of scholastic chicane and sophistry. And even in those 
 objections, in which we cannot say there is a mistake 
 of the subject, we shall often find a woful mistake of 
 the natural powers and faculties of man. Nor do I 
 know a better method of answering cavils of this nature, 
 than that which has been so successfully employed by 
 Bishop Butler in his admirable treatise entitled, " The 
 Analogy of Religion natural and revealed to the Con- 
 
56 CAMPBELL'S LECTURES; 
 
 stitution and Course of Nature." Now as a great 
 many of the arguments of our sceptics and unbelievers 
 are aimed against the genius and character of our reli- 
 gion, so on the other hand it is proper to observe, that to 
 some persons of the most acute discernment and most 
 delicate sensibility, there has appeared in this same sub- 
 ject the character of religion, an intrinsic but irresistible 
 evidence of its divinity. The spirit it breathes, the doc- 
 trines it teaches, the morals it inculcates, vi^hen candid- 
 ly examined in the fountain, the New Testament, and 
 not in the corrupted streams of human comments and 
 systems, have an energy which no feeling heart can 
 withstand, and which seems not to have been with- 
 stood by some who have even dared to combat all its 
 other evidences. Of this the late Rousseau is an emi- 
 nent example. 
 
 As to the second class of objections, which are level- 
 led against the external proofs of revelation, they differ 
 according to the different branches of evidence against 
 which they are aimed. The two principal branches of 
 external evidence, by which the christian doctrine is 
 recommended to our faith, are prophecy and miracles. 
 The latter of these were strongly urged by the apostles 
 for the conviction of the Gentiles ; both were insisted 
 on in their reasonings with the Jews. The pagans knew 
 nothing of those books in which the prophecies were 
 contained, and consequently arguments drawn from 
 these would have been unintelligible to them. Now 
 as the miracles which were wrought in support of our 
 religion, with us stand on the evidence of testimony 
 conveyed in history, and as the fulfilment of most of 
 the prophecies urged in support of the same cause, are 
 touched to us in the same manner, the argument with 
 
CAMPRFXL*S LECTURES. 5^7 
 
 regard to miracles is entirely, and with regard to pro- 
 phecy is in a great measure of the historical kind. I 
 say with regard to prophecy it is only in a great mea- 
 sure historical. My reason for making the distinction 
 is pkinly this. The prophetic style hath something 
 pecuhar in it. It is both more figurative, and more 
 obscure, than that of simple narration. Whereas there- 
 fore with regard to the performance of such a miracle, 
 there can be only one question, and a mere question of 
 fact ; with regard to the accomplishment of such a pro- 
 phecy, there naturally arise two questions. First, is 
 the meaning of the prophecy such as hath been assign- 
 ed to it ? This is a question of criticism ; secondly, 
 Was the event, by which it is said to be accomplished, 
 such as is alleged ? This again is a question of fact. 
 Before I dismiss this topic of the different ways where- 
 in the truth of revelation has been assailed by its ad- 
 versaries, it is necessary to take notice of an interme- 
 diate method, by which indeed the external proofs are 
 struck at, but in a different manner. It is not the 
 reality of individual facts alleged, namely miracles and 
 prophecies, but the possibility of the kind, as being 
 supernatural, which is made the question. Again, the 
 fitness of these, though admitted true, to serve as evi- 
 dence of doctrine, hath been also questioned. Both 
 these inquiries are of the philosophic kind. Their so- 
 lution depends on a just apprehension of the nature of 
 evidence. 
 
 Would I, now, that ye should be particularly ac- 
 quainted with all the trite and all the novel topics, that 
 have been, or are insisted on by the enemies of our 
 religion, and that ye should read and remember exact- 
 ly all the most approved answers that have been made 
 8 
 
^S CAMPBELL'S LECTURES. 
 
 by its defenders ; I should in that case be under a 
 necessity of assigning you a very frightful task, send- 
 ing you to consult an innumerable multitude of vo- 
 lumes, written on both sides of the question. And 
 should any of you happen to be blest with a tenacious 
 memory, he might in this way at very little expense of 
 j udgment, be qualified for encountering any ordinary 
 caviller he might meet with. But in truth, the task 
 is in my opinion, especially for a novice in theology, 
 both too laborious and unpleasant, and by no means 
 sufficiently profitable to recompense the time and pains 
 that would be bestowed upon it. And though 1 think 
 that such controversial pieces may be perused occa- 
 sionally as they fall in one's way, I would by no means 
 recommend a regular prosecution of this study ; a 
 method which would tend only to form a habit of 
 turning every thing into matter of wi'angling and logo- 
 machy, those noxious weeds, those briars and thorns 
 with which almost all the walks of theology have been 
 so unhappily pestered. In my judgment, a habit of 
 this kind greatly hurts the rational powers, when in 
 appearance it only exercises them ; it doth worse, it 
 often greatly injures an ingenuous and candid temper ; 
 it infects one with a rage of disputation, the cacoethes 
 of pedants ; it inclines the mind to hunt more for the 
 specious than the solid, and in the ardour of the com- 
 bat to sacrifice truth to victory. Not that I would dis- 
 suade any one, who may have doubts of his own, to 
 consult impartially whatever authors may be of use to 
 remove them, and to examine the question freely. It 
 is not truth, but error, that shuns the light, and dreads 
 to undergo an impartial trial. It is the liberal advice 
 of an apostle " Prove all things, hold fast that which 
 
CAMPBELL'S LECTURES. ' 59 
 
 is good," an advice which breathes nothing of that 
 narrow, jealous, sectarian spirit, which hath so long 
 and so generally prevailed among christians of all de- 
 nominations, and hath proved the greatest pest of the 
 cause. Or in case one's situation exposes him to the 
 attacks of wranglers, it may be necessary also on this 
 account to furnish himself with armour where he soon- 
 est can, that he may neither be seduced by their so- 
 phisms, nor give them the appearance of a triumph at 
 the expense of truth. But where neither of these is 
 the case, I am not satisfied that this summary way of 
 proceeding is the best. Would you then have the 
 theological student to neglect this most important 
 question, concerning the truth of revelation, the foun- 
 dation of all the rest ? By no means. I dissuade only 
 from his taking this hasty way of overloading his me- 
 mory with the productions of others, and with all the 
 trash that has been hatched in disputatious idle heads. 
 I only dissuade from this, that I may indicate the me- 
 thod whereby he may be enabled to search the cause 
 itself to the bottom, and if possible to produce some» 
 thing of his own. 
 
 It was observed, that some of the arguments against 
 revelation were of a philosophic nature, deriving, or 
 at least pretending to derive their efficacy from the 
 sources of pneumatology, logic, ethics, and natural 
 theology ; others of an historical nature, and others 
 critical. Let us therefore become acquainted with 
 these several sources, pneumatology, history, criti. 
 cism, and we shall not need to see with other's eyes, 
 and to retail by rote the answers that have been given 
 by others. We shall be qualified to see with our own 
 eyes, and to give answers for ourselves, arising from 
 
60 CAMPBELL'S LECTURES. 
 
 our own knowledge and distinct apprehension of the 
 subject. But this, it will be said, is assigning us by 
 much the harder task of the two. The streams arc 
 open and at hand, the fountain is often remote and 
 hidden from our view. True indeed, and therefore 
 without doubt it will be longer before we reach it, 
 but when we have reached it, our work is done ; 
 whereas the streams are numberless, every day dis- 
 covers some unknown before, and to examine them all 
 severally is endless. And though the task were pos- 
 sible, it would not be near so satisfactory to the mind. 
 It has been the error of ages, and still is of the pre^ 
 sent age, that to have read much is to be very learned. 
 There is not, I may say, a greater heresy against com- 
 mon sense. Reading is doubtless necessary, and it 
 must be owned, that eminence in knowledge is not to 
 be attained without it. But two things are ever spe- 
 cially to be regarded on this topic, which are these. 
 First, that more depends on the quality of what wc 
 read, than on the quantity ; secondly, more depends 
 on the use, which by reflection, conversation, and 
 composition we have made, of what we read, than up- 
 on both the former. In whatever depends upon his- 
 tory, or the knowledge of languages, the materials 
 indeed can only be furnished us by reading ; but if 
 that reading be properly conducted and improved, its 
 influence will be very extensive. Whilst therefore it 
 is by far the too general cry, " Read, read, commen- 
 tators, systematists, paraphrasts, controvertists, de- 
 monstrations, conf 1 tations, apologies, answers, defen- 
 ces, replies, and ten thousand oth r such like;" I 
 should think the most important advice to be, *' i e- 
 voutly study the scriptures themselves, if you would 
 
CAMPBELL'S LECTURES. O 
 
 understand their doctrine in singleness of heart." Get 
 acquainted with the sacred history, in all its parts, Jew- 
 ish, canonical, ecclesiastic. Study the sacred lan- 
 guages, observe the peculiarities of their diction. At- 
 tend to the idiom of the Hebrew, and of the ancient 
 Greek translation, between which and the style of the 
 New Testament there is a great affinity. Study the 
 Jewish and ancient customs, polity, laws, ceremonies, 
 mstitutions, manners, and with the help of some 
 knowledge in natural theology and the philosophy of 
 the human mind, you will have ground to believe, that, 
 with the blessing of God, ye shall in a great measure 
 serve as commentators, controvertists, systematists, 
 and in short, every thing to yourselves. Without 
 these helps, you are but bewildered and lost in the 
 chaos of contradictory comments and opposite opi- 
 nions. On the contrary, overlooking all cavils for a 
 time, pursue the track now pointed out, and as the 
 light from its genuine sources above mentioned breaks 
 in upon you, the objections, like the shades of night, 
 will vanish of themselves. Many of those objections 
 you will discover to be founded in an ignorance of 
 human nature and of the nature of evidence, many in 
 an ignorance of that which is the subject of debate, the 
 genius, the doctrine, the precepts of revelation. You 
 will find, that many doughty combatants, who have 
 imagined they have been performing wonders for the 
 subversion of the cause of Christ, have been wasting 
 all their ammunition against the traditions and inven- 
 tions of men, and that the pure institution of Jesus is 
 not one jot affected by their argument. Patience 
 therefore we would recommend to the young student 
 in regard to particular cavils against religion, till once 
 
62 CAMPBELL'S LECTURES. 
 
 he is provided of a fund of his own from which he 
 may be enabled to perceive their futility and to refute 
 them. The only just exceptions to this rule are those 
 already mentioned. When objections are obtruded on 
 him, which tend to unsettle hi-s own mind, or which, 
 if he is incapable of answering or eluding, may afford 
 matter of triumph to infidelity, then it is proper to re- 
 cur to the nearest methods of removing them. 
 
 But some perhaps will be ready to urge, Is not this 
 method of yours rather preposterous ? Ought we not 
 first to be satisfied of the truth of revelation, and then 
 enter on the examination of its contents? Its divine 
 origin therefore is doubtless the first question, its par- 
 ticular doctrines come next. This to a superficial 
 inquirer must appear plausible, but it is by no means 
 just. It was observed already, that one principal 
 source of evidence, either in favour of revelation or 
 against it, is its own character, and this we call the in- 
 trinsic evidence. To take the most effectual methods 
 therefore of coming at the knowledge of its character, 
 that is, of discovering what it contains, is in fact to take 
 the most effectual method of studying one principal 
 fund of evidence, either for or against it. Agam, in 
 regard to the attacks that are made upon Christianity, 
 it is impossible we should judge, whether they be just 
 or unjust, till we have gotten some notion of what 
 Christianity is. This is the more necessary as we see 
 under this identical name, things in many respects 
 widely different, are in different places attacked. The 
 infidel has not quite the same object in England as in 
 Spain, nor in Sweden as in either, nor in Switzerland as 
 in any of the three. The case is, every assailant attaches 
 to the name all the religious opinions generally received 
 
CAMPBELL'S LECTURES. 63 
 
 m the place where he resides. But if it is the institution 
 of Christ, of the truth of which we are anxious to be 
 ascertained, and not the glosses of our rabbies ; if it is 
 the commandments of God which excite our zeal, and 
 not the traditions of the elders or the establishment of 
 our legislators, it is necessary we should know before 
 we enter on the controversy, how to make the distinc- 
 tion between the one and the other. This is not the 
 only cause, though indeed it is the chief one, wherein 
 a great deal of time and pains is worse than idly wast* 
 ed, which would have been spared, if the parties had 
 understood sufficiently the subject in debate. I shall 
 illustrate this by a familiar example. Suppose one 
 should undertake to prove to you, that the constitu. 
 tion of Great Britain is a very bad constitution in every 
 respect. Could you imagine yourselves qualified for 
 judging of the validity of his arguments, if you were 
 yourselves quite ignorant, what that constitution is ? 
 You might be liable to be imposed upon by the gross- 
 est falsehoods and the vilest misrepresentations, which 
 the bare study of that constitution itself might be suf- 
 ficient to detect, and might serve abundantly to sup» 
 ply the place of every refutation. The method I 
 recommend, therefore, is in fact the simplest and the 
 most natural. It will at once, and by the same exer- 
 tion on your part, instruct you in the contents and in 
 some of the principal evidences of revelation, and thus 
 it will both facilitate and shorten your inquiries. 
 
 To this, let me add, it is the method which I have, 
 in my own experience, found to answer best. I very 
 early endeavoured to become acquainted with the scrip- 
 tures, which, from my first perusal, I saw merited a 
 very close attention, though viewed in no higher light 
 
64 CAMPBELL'S LECTURES. 
 
 than as human compositions, but much more, as claim^ 
 ing the character of divine revelation. As I became 
 acquainted with the original languages, and with an- 
 cient oriental usages and manners, I applied my know- 
 ledge in these, for removing obscurities and doubts, 
 where they occurred in scripture. In some cases, I 
 thought I succeeded, in others not. As to the last, I 
 was not impatient, not doubting, but as the light of 
 knowledge advanced, I should see farther and more 
 distinctly. I can say with truth, I was not entirely 
 disappointed. I soon after attempted the reading of 
 controversial writers, and first, those which regard the 
 general controversy, whether the scriptures contain a 
 revelation from God, or, v\/hich amounts to the same, 
 whether Christianity be a divine communication to 
 mankind, or a mere human figment. I began with 
 the attacks made upon our religion, as I made it a 
 rule to hear the plea of a party first in his own lan- 
 guage, and not in the words of an angry and perhaps 
 uncandid antagonist. After reading an attack, if there 
 was any thing specious in it, I considered with myself, 
 how I should answer the principal arguments, if urged 
 upon me by an adversary with a view to discredit 
 religion, or if they were proposed as difficulties by a 
 friend, who intended only the removal of his own 
 doubts. If I found myself puzzled by the arguments, 
 not being satisfied with any answer which occurred 
 to myself, I had recourse, as soon as possible, to the 
 best I could hear of from others. But it sometimes 
 happened, on the contrary, that, on a little reflection, 
 I thought myself able to refute the antagonist's argu- 
 ments, in which case I never inquired about any an- 
 swers that might have been published. In consequence 
 
CAMPBELL'S LECTURES. 65 
 
 of this method I have read many more attacks upon 
 revelation than defences of it. I carried this so far 
 once, as to set about the pubUcation of an answer* to 
 a very subtle attack on the christian religion by a late 
 celebrated metaphysician, before I had an opportunity 
 of perusing the work of any former answerer ; a con- 
 duct which I would not recommend to any body's 
 imitation, as it exposes one to mistakes and misrepre- 
 sentations, which may be easily avoided. I shall fur- 
 ther add on this article, that the only species of assault 
 made against revelation, which is totally independent of 
 its contents and history and therefore may be previously 
 studied and understood, is that which is aimed against 
 the possibility of all miraculous facts. This question 
 is purely abstract and metaphysical, and would be the 
 same, it must be owned, whatever the history, charac- 
 ter or genius of our religion were. 
 
 So much for the subject in general, the different 
 kinds of proof of which it is susceptible, and the dif- 
 ferent sorts of objections to which it is exposed. So 
 much also for the best method of preparing ourselves 
 for understanding the subject, with its evidence, and 
 for refuting the objections. I shall in my next dis- 
 course consider, how we may most profitably pursue 
 our inquiries into the different parts of the subject, 
 and examine the controversies which these have given 
 rise to. 
 
 "^ The Dissertation on Miracles in ^nswcr to Mr. Hume. 
 O 
 
LECTURE II. 
 
 Of the Ch'ristlan System the Scriptures ought to be the first study.... 
 
 afterwards Systems and Commentaries may be occasionally consulted.... 
 bad consequence of beg-inning the study of Theology with Systems and 
 Commentaries. 
 
 I NOW proceed to the consideration of the parts of the 
 christian system, and the controversies that have been 
 carried on concerning the expHcation of these by 
 different sects of christians. As method tends both 
 to accelerate and to faciUtate our progress in every 
 discussion, it will naturally occur to every considerate 
 person, that some methodical digest of the tenets and 
 precepts contained in our Bible would be at least a 
 matter of great conveniency. That it is not of abso- 
 lute necessity we may w^arrantably conclude from this 
 undeniable fact, that there neither is any such digest in 
 scripture, nor was there in the church in the earliest and 
 purest times. But on the other hand these considera- 
 tions are no arguments against its utility. God, in 
 the economy of grace, as in the economy of nature, 
 liupplies man with all the materials necessary for his 
 support and well being, but at the same time requires 
 the exercise of those faculties with which he hath en- 
 dowed him, for turning those materials to the best ac- 
 count. Thus much may be said in apology for sya- 
 
CAMPBELL'S LECTURES. 67 
 
 tern makers of different denominations, many of whom 
 I doubt not have intended well, whose success in this 
 department we cannot at all admire. So it is however, 
 that we have great plenty of systems in many things 
 flatly contradicting one another, all pretending to be 
 founded on, or at least conformable to the doctrine of 
 holy writ. Amid such variety how is the young stu- 
 dent to proceed ? Must he begin with adopting im- 
 plicitly one of these pretended treasuries of christian 
 doctrine, studying assiduously both the theoretic part 
 and the practical as the standard of truth, as the very 
 quintessence of our divine institution ; must he learn 
 from it and from such commentators as are coincident 
 in their religious sentiments, to understand the scrip- 
 tures, to ascertain the sense of every thing that appears 
 ambiguous, to solve every thing that is difficult, and 
 to enlighten every thing that is obscure ? On the other 
 hand, what security shall our young pupil have, that 
 the guide who has been assigned to him is equal to the 
 office? How shall he know that he is not following 
 the train of a mere ignis fatuus, instead of the direc- 
 tion of a heavenly luminary ? You cannot say, he may 
 arrive at this knowledge from scripture, for by the hy- 
 pothesis, w^hich is indeed conformable to tlie general 
 practice almost every where, the young student is from 
 this teacher to learn to understand the scripture, not 
 from scripture to learn to judge of this teacher ; for 
 were this last to be the case, he must be previously 
 acquainted with the mind of the spirit as manifested in 
 the scriptures, and not take the mind of the spirit on 
 the word of his teacher. 
 
 Ay, but the teacher we assign him, say they, is cele- 
 brated for knowledge and piety, and is of great repu- 
 
68 CAMPBELL'S LECTURES. 
 
 tation among the orthodox as an orthodox divine. As 
 to his knowledge and piety, are we to sustain ourselves 
 perfect judges of these accompHshments, or have not 
 pedantry and hypocrisy sometimes imposed even up- 
 on the generahty of men ? But admitting that the cha- 
 racter you give him w^ere in both respects perfectly 
 just, do even these qualifications, however valuable, 
 secure a man against error either in doctrine or prac- 
 tice ? Have not several, whom in charity we are bound 
 to think both knowing and pious, maintained in many 
 instances opposite opinions, each extremely positive as 
 to his own, and extremely zealous in defence of it ? 
 And as to orthodox, I should be glad to know the 
 meaning of the epithet. Nothing, you say, can be 
 plainer. The orthodox are those who in religious 
 matters entertain right opinions. Be it so. How then 
 is it possible I should know who they are that enter- 
 tain right opinions, before I know what opinions are 
 right? I must therefore unquestionably know ortho- 
 doxy, before I can know or judge who are orthodox. 
 Now to know the truths of religion, which you call 
 orthodox, is the very end of my inquiries, and am I 
 to begin these inquiries on the presumption, that with- 
 out any inquiry I kno^v it already ? Besides, is this thing 
 which you call orthodoxy, a thing in which mankind 
 are universally agreed, insomuch that it would seem 
 to be entided to the privilege of an axiom or first prin- 
 ciple to be assumed without proof? Quite the reverse. 
 There is nothing about which men have been, and still 
 are, more divided. It has been accounted orthodox 
 divinity in one age, which hath been branded As ridicu- 
 lous fanaticism in the next. It is at this day deemed 
 the perfection of orthodoxy in one country, which in 
 
 1 
 
CAMPBELL'S LECTURES. 69 
 
 an adjacent country is looked upon as damnable heresy. 
 Nay in the same country hath not every sect a stan- 
 dard of their own? Accordingly when any person se- 
 riously uses the word, before we can understand his 
 meaning, we must know to w^hat communion he be- 
 longs. When that is known, we comprehend him 
 perfectly. By the orthodox he means always those 
 who agree in opinion with him and his party, and by 
 the heterodox those who differ from him. When one 
 says then, of any teacher whatever, that all the ortho 
 dox acknowledge his orthodoxy, he says neither more 
 nor less than this, '' all who are of the same opinion 
 with him, of which number I am one, believe him to 
 be in the right." And is this any thing more, than 
 what may be asserted by some person or other, of eve- 
 ry teacher that ever did or ever will exist ? '' Words," 
 it was well said by a philosopher of the last age, " arc 
 the counters of wise men and the money of fools." 
 And when they are contrived on purpose to render 
 persons parties or opinions the objects of admiration 
 or of abhorrence, the multitude are very susceptible 
 of the impression intended to be conveyed by them, 
 without entering at all, or ever inquiring into the 
 meaning of the words. And to say the truth, we have 
 but too many ecclesiastic terms and phrases, which 
 savour grossly of the arts of a crafty priesthood, who 
 meant to keep the world in ignorance, to secure an 
 implicit faith in their own dogmas, and to intimidate 
 men from an impartial inquiry into holy writ. 
 
 But would you then lay aside systems altogether, 
 as useless or even dangerous ? By no means. But 
 I am not for l^eginning w^ith them. I am even not 
 for entering on their examination, till one has be- 
 
rO Cx\MFBELL'S LECTURES. 
 
 come ill the way formerly recommended, if not a 
 critic, at least a considerable proficient in the scripture. 
 'Tis only thus, we can establish to ourselves a rule by 
 which we arc to judge of the truth or falsehood of 
 "v\hat they affirm. 'Tis only thus, that we bring sys- 
 tems to be tried at the bar of scripture, and not scrip- 
 ture to be tried at their's. 'Tis only thus we can be 
 qualified to follow the advice of the prophet in regard 
 to all teachers without exception, '' To the law and to 
 the testimony, if they speak not according to this 
 word, they have no truth in them." 'Tis only thus, 
 we can imitate the noble example set us by the wise 
 Bereaiis, in exact conformity to the prophet's order, of 
 whom we learn, that they did not admit the truth of 
 Christ's doctrine even on the testimony of his apos- 
 tles, but having candidly heard what they said, 
 *' searched the scriptures daily to see if these things 
 were so." 'Tis only dius, we can avoid the reproach 
 of calling other men xa^yjyyjtaL masters, leaders, dic- 
 tators, to the manifest derogation of the honour due to 
 our only master, leader and dictator, Christ. 'Tis on- 
 ly thus, we can avoid incurring the reproach thrown 
 upon the Pharisees, concerning whom God says, 
 '' their fear towards me is taught by the precepts of 
 men." 
 
 But then it will be said, if the scriptures are to be 
 our first study, will it not be necessary, that, even in 
 reading them, we take the aid of some able commen- 
 tator ? Perhaps I shall appear somewhat singular in 
 my way of thinking, when I tell you in reply, that I 
 would not have you at first recur to any of them. Do 
 not mistake me, as though I meant to signify, that 
 there is no good to be had from commentaries. I am 
 
CAMPBELL'S LECTURES. 71 
 
 far from judging thus of commentaries in general, any- 
 more than of systems. But neither are proper for the 
 beginner, whose object it is impartially to search out 
 the mind of the spirit, and not to imbibe the scheme 
 of any dogmatist. Almost every commentator hath 
 his favourite system, whicli occupies his imagination, 
 biasses his understanding, and more or less tinges all 
 his comments. The only assistances, which I would 
 recommend, are those in which there can be no ten- 
 dency to warp your judgment. It is the serious and 
 frequent reading of the divine oracles, accompanied 
 with fervent prayer ; it is the comparing of scrip- 
 ture with scripture ; it is the diligent study of the 
 languages in which they are written ; it is the knowl- 
 edge of those histories and antiquities to which they 
 allude. These indeed will not tell you what you are 
 to judge of every passage, and so much the better. 
 God hath given you judgment, and requires you to 
 exercise it. '' And why even of yourselves judge ye 
 not what is right ?" If sufficient light is brought to you, 
 and if you have eyes wherewith to see, will ye not 
 take the trouble to use them, and observe what is be- 
 fore you ; must you be told every thing as though 
 you were blind or in utter darkness ? The helps there- 
 fore, which I recommend, are such as pronounce no- 
 thing concerning the import of holy writ, but on- 
 ly increase the light by means of which the sense 
 may be discovered. The student I would have in a 
 great measure to be self-taught, a well conducted at- 
 tempt at which, is, in my opinion, the true way of 
 preparing himself for being taught of God. Whoever 
 thinks that this method will not do, ought openly and 
 honestly to disclaim tlie principle, that 'Uhe scriptures 
 
72 CAMPBELL'S LECTURES, 
 
 are able to make the man of God perfect, thoroughly 
 furnished unto all good works." Such a one on the 
 contrary hath in effect, whatever he may imagine, 
 abandoned the protestant doctrine of the perspicuity 
 and absolute sufficiency of scripture. He hath not 
 entirely pu!'£>ed out the old leaven, but retains a han- 
 kering after som.e human and unerring interpreter. If 
 he differs with Rome, it is not really about the need- 
 fulness of the office, but about the person or persons 
 who shall fill it. ^ 
 
 Let us consider a little the consequences of the 
 other method, wiiicii indeed is by far the most com- 
 mon, not only with papists but even with protestants 
 of all denominations, and which I would call begin- 
 ning our theological studies where they should end, 
 with systems and commentaries. To what other cause 
 can we justly impute it, that so m.uch of implicit faith, 
 so much of unrelenting bigotry, and so many divi- 
 sions prevail in the christian world, especially among 
 the pastors themselves, those who ought to be the 
 foremost in propagating more liberal sentiments of the 
 Gospel of Christ ? The young student new come from 
 college, where he was taken up with other matters, 
 enters on the study of theology quite raw and unex- 
 perienced. He is told, if a protestant, that the whole 
 of his religion is contained in the Bible ; and even, if 
 a Romanist, he is informed that die scriptures are in- 
 spired and consequently true, and that they contain 
 many at least of the christian doctrines. The founda- 
 tion is laid by some favourite system of the party to 
 which he belongs, which is warmly recommended by 
 him who has the direction of his studies. When that 
 is done, he is desirous to commence the study of holy 
 
CAMPBELL'S LECTURES. ^3 
 
 writ. He begins, and as may be naturally expected, 
 being quite a stranger to the character of the nation, 
 to whom the sacred writers belonged and of whom 
 tliey write, knowing nothing of their polity, laws, cus- 
 toms, manners, ceremonies, to which there are so fre- 
 quent allusions, and having but a smattering of the 
 sacred languages, and nothing of the idiom, he is of- 
 ten puzzled to find out the sense. If his former read- 
 ing do him no prejudice, it is well ; much good is not 
 to be expected from it. Impatient to get rid of his 
 perplexity, and to know every thing as he proceeds, 
 some expositor must be consulted. An expositor will 
 be got that shall corroborate the effect produced by 
 the system. If the place of his residence be Rome, 
 one interpreter is put into his hands ; if it happen to 
 be Moscow, another ; if Oxford, a third ; if London, 
 a fourth ; and if Geneva, very probably one who dif- 
 fers in his sentiments from all the four. Having no 
 criterion of his own, whereby he can form a judgment 
 of the justness of their interpretation, and having an 
 unbounded trust in the wisdom of his tutor, and the 
 penetration of the authors he has recommended, he 
 easily adopts in every thing their explications and so- 
 lutions. His vacant mind, like what the lawyers call a 
 derelwtii?n, is claimed in property by the first occu- 
 pant. That author, and others of the same party, com- 
 monly keep possession ever after. To the standard 
 set up by them, every passage in scripture must by all 
 the arts of distorting, mutilating, torturing be made 
 conformable, and by the same standard all other au- 
 thors and interpreters must be -pronounced good or 
 bad, orthodox or heretical. This is the true origin of 
 bigx)try, and that bitterness of spirit with which it is 
 10 
 
74> CAMPBELL'S LECTURES. 
 
 invariably accompanied. I do not deny, that there are 
 other causes, secular views for instance which co-ope- 
 rate with those prepossessions and prejudices in sup- 
 porting such a variety of opinions among christians. 
 But I affirm, that it is chiefly imputable to this prepos- 
 terous method of imbibing opinions implicitly, before 
 we are capable to form a judgment. For when we 
 have no principles of critical knowledge, we have no 
 rule by which to choose, but must be at the mercy of 
 the first interpreter who falls in our way. And of the 
 tenets, which he has dictated, we soon come to think 
 ourselves bound, in honour and conscience, to be the 
 zealous defenders ever after. 
 
 But what would you have us to do ? Must w^e give 
 up with all systems, commentaries, paraphrases, and 
 the like ? I say not so, entirely, though I by no means, 
 think the regular study of them ought to be begun 
 with. When we have made some progress in the 
 scriptural science, we may consult them occasionally, 
 we have then provided ourselves in some principles, 
 by which we may examine them. And let us not con- 
 fine ourselves to those of one side only, but freely 
 consult those of every side. This we must do, if wc 
 would constitute scripture the umpire in the contro- 
 versy, and not bring it to be tried at the bar of some 
 system maker or commentator. The young student 
 ought habitually to remember, that every man is falli- 
 ble in judgment, as well as in conduct, and that no man 
 can any more pretend to an exemption from error, than 
 to an immunity from sin. And in this respect, as 
 well as in others, we may well apply the admonition of 
 the psalmist. " Trust not in princes, even chief men,"" 
 as the word imports in point of erudition as wxll as 
 
CAMPBELL'S LECTURES. 75 
 
 authority, " nor in the sons of men. It is better to 
 trust in the Lord, than to put confidence in man. It 
 is better to trust in the l^ord, than to put confidence 
 in princes." When a Romanist tells me, *' The method 
 you recommend is extremely dangerous ; the scrip- 
 tures are even in the most important articles obscure 
 and ambiguous ; you are therefore in the most immi- 
 nent danger of being misled by them, unless you are 
 first provided in a sound and approved guide ;" when, 
 I say, a person of the Romish communion addresseth 
 himself to me in this manner, however much I differ 
 from him in judgment, truth compels me to acknow- 
 ledge, that he speaks in character and maintains a per- 
 fect consistency with the avowed principles of his sect. 
 But when a protestant holds the same language, I must 
 pronounce him the most inconsistent creature upon 
 earth. He deserts all those principles, of the perspi- 
 cuity and sufficiency of scripture in things essential to 
 salvation, and of the right of private judgment^ which 
 served as the great foundation of his dissent from 
 Rome. The confidence, which Rome requires that 
 you should put in the dictates of a church, which she 
 believes, or professes to believe, to be infallible, this 
 man, much more absurdly, requires you to put in 
 those men of whom he owns, that they had no more 
 security against error than you have yourself. 
 
 But in reading the scripture, when difficulties occur, 
 what are we to do, or what can we do better^ than im- 
 mediately recur to some eminent interpreter ? Perhaps 
 the answer I am going to give, will appear astonishing, 
 as I know it is unusual. If you are not able with the 
 strictest attention and reflection to solve the difficulty 
 yourself, do not make it a rule to seek an immediate 
 
^^ CAMPBELL'S LECTURES. 
 
 solution of it from some other quarter. Have patience, 
 and as you grow acquainted with the scope of the whole 
 by frequent and attentive reading, you will daily find 
 fewer difficulties ; they will vanish of themselves. The 
 more perspicuous parts will insensibly reflect a light 
 on the more obscure. If you had the helps to be ob- 
 tained from history, geography, the knowledge of the 
 manners and polity of the people, which in effect are 
 perfectly coincident with the study of the language, 
 and which may be all comprehended in these two 
 sources, sacred history and biblical philology, you will 
 be daily fitter, as I said before, for being interpreters 
 for yourselves. And I will take upon me to say, that 
 if this method were universally pursued, and all tem- 
 poral interests were out of the question, the differences 
 in opinion about the sense of scripture would be incon- 
 siderable. In that case, there would not be one con- 
 troversy among the disciples of Jesus, where at present 
 there are fifty. And there would be no such thing as 
 classing ourselves under different leaders, which has 
 been so long the disgrace of the christian name. We 
 can read the rebuke which Paul gives to the Corinthi- 
 ans, for distinguishing themselves thus in the true 
 spirit of sectarism, one saying " I am of Paul, another 
 I am of ApoUos, a third I am of Cephas," and we re- 
 main insensible all the while, that the rebuke strikes 
 much more severely against us, than it did against 
 them. Has not this been universally the method in 
 the christian world for many ages ? I am an adherent 
 of the Roman pontiff, says one, and I of the patriarch 
 of Constantinople, says another. And among protes- 
 tants one says, I am of Luther, another I am of Calviii, 
 a third I am of Arminius. Ay, but were not some of 
 
CAMPBELL'S LECTURES. 77 
 
 these, men of the most respectable characters ? None 
 is more ready to acknowledge it. But were not Paul 
 and Peter and Apollos, the apostles and first ministers 
 of Christ, also men of the most respectable characters ? 
 Yet with what warmth and indignation, do we see one 
 of themselves disclaiming a distinction, which he ac- 
 counts injurious to the honour of his master, and sub- 
 versive of his cause. But to proceed. The disciple 
 in each sect is first instructed in the principles or sys- 
 tem of their respective leader, and afterwards with the 
 assistance of what they call an orthodox commentator, 
 that is a zealous partisan of the sect, he is sent to the 
 study of scripture. The first object is manifestly to 
 make him of the party, the second to make him a 
 christian, or compounding both views together, to 
 make him, just such a christian, and so far only, as is 
 compatible with the principles of the party. The effect 
 sufficiently demonstrates the absurdity of the method. 
 All of them almost, without exception, of the most 
 opposite sects and most discordant principles, when 
 thus prepared, find without difficulty their several sys- 
 tems supported in scripture, and every other system 
 ]3ut their own condemned. How unsafe then must it 
 be to trust in men 1 When we thus implicitly follow a 
 guide before inquiry, if we should even happen to be 
 in the right, it is, with regard to us, a matter purely 
 accidental. No protestant dares advance the same 
 thing with regard to searching the scriptures, because 
 in doing this we obey the express command of Him, 
 whose authority, in profession at least, all protestants 
 hold to be more venerable, than even that of the foun- 
 ders of their several sects. 
 
:« CAMPBELL'S LECTURES. 
 
 But when is it then, that you would think it proper 
 to recur to systems and commentators ? The answer 
 is plain. After you have acquired such an insight into 
 the spirit and sentiments of sacred writ, that you are 
 capable of forming some judgment of the conformity 
 or contrariety of the doctrine of these authors to that 
 infallible standard. With the examination of such 
 human compositions, the studies of the theologian 
 ought, in my judgment, to be concluded, and not be- 
 gun. The disciple of the son of God ought, above all 
 men, to be able with regard to merely human teachers, 
 to apply to himself the words of the poet, 
 
 Nullius addictus jurare In verba maglstri, 
 
 I shall even suppose, that we could put an inteq^re- 
 ter into your hands, who would always guide you right, 
 and this is more than any man, that does not claim in- 
 fallibility, can pretend to do. Yet even in that case, I 
 am not satisfied, that this would be the best method 
 for the young student to take, in order to arrive at the 
 understanding of the scriptures. To learn, seems, with 
 many, to imply no more than a bare exercise of me- 
 mory. To read, and to remember is, they imagine, 
 all they have to do. I affirm on the contrary that a 
 great deal more is necessary, as to exercise the judg- 
 ment and the discursive faculty. I shall put the case, 
 that one were employed to teach you algebra ; and 
 instead of instructing you in the manner of stating and 
 resolving algebraic equations, he should think it incum- 
 bent on him, onjiy to inform you of all the principal 
 problems, that h^d at any time exercised the art of the 
 most famous algebraists, and the solutions they had 
 given ; and being possessed of a retentive memory^ I 
 
CAMPBELL'S LECTURED 79 
 
 shall suppose, you have a distinct remembrance both 
 of the questions and the answers ; could ye, for this, 
 be said to have learnt algebra ? No, surely. To teach 
 you that ingenious and useful art, is to instruct you in 
 those principles, by the proper application of which, 
 you shall be enabled to solve the questions for your- 
 selves. In like manner, to teach you to understand 
 the scriptures, is to initiate you into those general prin- 
 ciples, which will gradually enable you of yourselves, 
 to enter into their sense and spirit. It is not to make 
 you repeat by rote the judgments of others, but to 
 bring you to form judgments of your own ; to see with 
 your own eyes, and not with other people's. I shall 
 conclude this prelection with the translation of a short 
 passage from the Persian letters, which falls in entirely 
 with my present subject. Rica having been to visit 
 the library of a French convent, writes thus to his 
 friend in Persia concerning what had passed. Father, 
 said I to the librarian, w^hat are these huge volumes 
 which fill the whole side of the library ? These, said 
 he, are the Interpreters of the scriptures. There is a 
 prodigious number of them, replied I ; the scriptures 
 must have been veiy dark formerly and very clear at 
 present. Do there remain still any doubts ? Are there 
 now any points contested? Are there, answered he 
 with surprise. Are there ? There are almost as many 
 as there are lines. You astonish me, said I, what then 
 have all these authors been doing ? These authors, re- 
 turned he, never searched the scriptures, for what ought 
 to be believed, but for what they did believe themselves. 
 They did not consider them as a book, wherein were 
 contained the doctrines which they ought to receive, 
 but as a work which might be made to authorize their 
 
80 CAMPBELL'S LECTURES. 
 
 own ideas. For this reason, they have corrupted all 
 the meanings, and have put every passage to the torture, 
 to make it speak their own sense. 'Tis a country where- 
 on people of all sects make invasions, and go for pillage ; 
 it is a field of battle, where when hostile nations meet, 
 they engage, attack and skirmish in a thousand differ- 
 ent ways. 
 
 My next discourse will relate chiefly to the advan- 
 tages resulting from a proper study of holy writ, the 
 manner of conducting it, particularly with this view, 
 that the student may form to himself a digest of its 
 doctrine. 
 
LECTURE III. 
 
 How the Student ought to set about the Examination of the Scriptures..,.. 
 Directions lEbr forming an Abstract of the Doctrine of Holy Writ. 
 
 In my last discourse I purposed to show, that if it was 
 our chief aim, in spiritual matters, to be fed with the 
 sincere milk of the word, to be instructed in the unadul- 
 terated doctrine of Christ, we must have recourse to 
 the fountain itself, the sacred scriptures, and begin our 
 studies there. If, on the contrary, like the Pharisees 
 in our Saviour's time, we place unbounded confidence 
 in our several rabbies, the founders of sects and build- 
 ers of systems ; if we are desirous of seeing only with 
 their eyes, that is, in other words, if we are more soli- 
 citous to be their followers than the followers of Christ, 
 and think ourselves safer under their guidance, though 
 acknowledged to be merely human and fallible, than 
 under that of the infallible spirit of truth ; if this, I say, 
 be our principal purpose, we ought doubtless to pur- 
 sue the contrary method, and make it our first care to 
 be thoroughly instructed in the traditionary dogmas, 
 glosses, comments of that particular champion under 
 whose banners we choose to enlist ourselves, and by 
 whose name we are carnal and mean enough to glory 
 in being distinguished. And after we have sufiicient- 
 11 
 
82 CAMPBELL'S LECTURES. 
 
 ly imbibed all his sublimated theories and subtile ratio- 
 cinations, we may venture safely on the study of scrip- 
 ture ; we are in no danger of being disturbed by it. 
 Sufficient care will have been taken to prevent our 
 receiving any light from that quarter, that shall serve 
 to undeceive us, and we are as secure as any Pharisee 
 whatever, that if the word of God should contradict 
 our traditions, the former shall give place to the latter, 
 and be rendered of no effect. I believe there are few, 
 who will in so many words avow this to be their plan. 
 But that it is, in fact, the plan of by far the greater 
 number in every region of the christian world, the 
 effect but too plainly demonstrates. It is wonderful, 
 that the consequences of this method in fixing people 
 unalterably in the opinions good or bad which were 
 first infused into them, and in making them view every 
 thing in that light only which will favour their own 
 prepossessions, have not opened the eyes of mankind 
 as to its impropriety. Can that method be esteemed 
 a good one, which all the world sees, or may see, if 
 they will, is equally adapted to promote truth or error, 
 sense or nonsense ; which makes a man to the full as 
 tenacious of positions the most absurd, as of those that 
 are most reasonable, and serves to pervert the only rule, 
 acknowledged by all sides to be unerring, into a mere 
 engine for giving authority to the visions and theories 
 of any dogmatist, who has gotten the first possession 
 of our heads? Is it not in consequence of this, that 
 those of other denominations are astonished to find, 
 that we cannot discover their principles in scripture,, 
 and that we are just as much astonished to find, that 
 they cannot there discover ours ? 
 
CAMPBELL'S LECTURES. 83 
 
 But I am aware of one objection, my doctrine is ex- 
 posed to, which must at least be owned to be specious. 
 If so many men of distinguished learning and abilities 
 have failed in the attempt of explaining scripture, and 
 forming systems of the christian revelation, how can I 
 (may our young student argue) who, in comparison of 
 these, must acknowledge myself to be both illiterate 
 and weak, hope to succeed in reaching the sense of 
 holy writ, and forming to myself a digest of its doc- 
 trine ? That many such, as are now mentioned, have 
 failed in the attempt, is manifest from this, the innu- 
 merable systems and commentaries extant, which in 
 many things flatly contradict one another, whilst each 
 author supports his own side with great appearance of 
 subtlety and display of erudition. Were this objection 
 to be admitted in all its force, I know not by what kind 
 of logic any person could conclude from it, that it were 
 better to choose without examining, than to examine 
 before we choose. The latter may be right, the former 
 must be wrong. That men of great literary fame have 
 failed, can never be a good reason for trusting impli- 
 citly to such. 
 
 But I insist upon it, that when examined to the bot- 
 tom, there will not be found so much in the objection, 
 as is supposed. The usefulness of some branches of 
 learning for the more perfect understanding of scrip- 
 ture is indeed undeniable. Is it because the doctrine 
 of revelation is abstruse and metaphysical, and there- 
 fore not to be apprehended by any, who have not been 
 accustomed to the most profound and abstract re- 
 searches ? B}* no means. The character, which holy 
 writ gives of its own doctrine, is the very reverse of 
 this. It is pure and plain, such as " enlighteneth the 
 
84 CAMPBELL'S LECTURES. 
 
 eyes and maketh wise the simple." The institution 
 to be given by the Messiah, is represented by the pro- 
 phets, as " a highway so patent that the way-faring 
 men though fools should not mistake it," and as an 
 intimation written in so large and legible a character 
 *' that he who runs may read." And Paul, in order 
 to signify to us, that there was nothing of difficult in- 
 vestigation in this doctrine, and that the knowledge of 
 it was easily attainable by those who were willing to 
 hear and learn it from the apostles of Christ, says con- 
 cerning it, ^' The righteousness which is of faith speak- 
 eth on this wise. Say not in thine heart who shall as- 
 cend into heaven (diat is, to bring Christ down from 
 above) or, who shall descend into the deep ? (that is, 
 to bring up Christ again from the dead.) But w^hat 
 saith it ? The word is nigh thee, even in thy mouth 
 and in thy heart ; that is, the word of faith which wc 
 .preach." And indeed the apostle doth in this, but 
 apply to the new dispensation the same character of 
 plainness and perspicuity, which Moses had formerly 
 affirmed of the old. " This commandment," said he, 
 *' which I command thee, this day, it is not hidden from 
 thee, neither is it far off. It is not in heaven, that thou 
 shouldst say, Who shall go up for us to heaven, and 
 bring it unto us, that we may hear it and do it ? Nei- 
 ther is it beyond the sea, that thou shouldst say. Who 
 shall go over the sea for us, and bring it unto us, that 
 we may hear it and do it ? But the word is very nigh 
 unto thee, in thy mouth, and in thy heart, that thou 
 may est do it." Nor indeed would it be one jot less 
 absurd, to suppose, that in order to attain this divine 
 instruction we should be under the necessity of diving 
 into the depths of human systems, rummaging the re- 
 
CAMPBELL'S LECTURES. ^ 85 
 
 cesses of voluminous commentators, or exploring the 
 fine spun speculations of idle theorists, than that we 
 should be obliged to scale the heavens or to cross the 
 seas. It is not therefore on account of any thing ab- 
 struse or difficult in the matter itself, that learning is 
 of importance ; nor is it for the acquisition of the most 
 essential truths, which are ever the most perspicuous. 
 But its importance to the theologian ariseth from these 
 two considerations ; first, that he may be qualified for 
 the defence of religion against the assaults, to which, 
 either in whole or in part, it is exposed from its adver- 
 saries ; secondly, that he may become more and more 
 a proficient in the sacred style and idiom, and be there- 
 by enabled to enter with greater quickness into all the 
 sentiments of the inspired writers. The languages of 
 holy \\Tit are now dead languages. Learning of one 
 kind is necessary to attain an acquaintance with them, 
 and consequently with those things which they con- 
 tain, how^ever perspicuously expressed. In the infant 
 state of the church, miraculous gifts, especially the 
 gift of tongues, and that of prophecy, superseded the 
 necessity of human learning altogether. Now that 
 these are withdrawn, we cannot hope to be perfectly 
 acquainted with the mind of the spirit, till by the use 
 of the ordinary means, which God hath put in our 
 power and requires us to employ, we come to under- 
 stand the language which he speaks. And, as hath 
 been observed already, the history and criticism, M'hicli 
 w^e have recommended, are nothing else, but the natu- 
 ral aids towards such a proficiency in the sacred 
 tongues. This however is a species of knowledge, 
 which it requires no extraordinary genius or talents to 
 enable us to attain. Common sense, time, and appli-* 
 
S6 CAMPBELL'S LECTURES. 
 
 cation will do the business. Eminent talents, if they 
 get a wrong direction, will make us err more widely 
 than we should have done with moderate abilities. In 
 travelhng, if we happen to mistake our road, the swift- 
 er our motion is, we shall in equal time go so much the 
 farther wrong. But as there is a kind of learning, that 
 is solid and useful to the theologian, there is a kind 
 also, which is visionary and hurtful to him. Of this 
 sort are the abstract philosophy, the ancient dialectic 
 and ontology, which universally for a succession of 
 ages reigned in the schools as the perfection of science, 
 the summit of human wisdom ; to whose usurped au- 
 thority even the christian theology itself hath been 
 most unnaturally subjected, and with whose chains 
 and fetters she still appears more or less encumbered 
 in all the most celebrated systems of our different sects. 
 Disregarding the apostles' warning, men, however they 
 differed in other things, seem to have agreed in this, in 
 ** spoiling the doctrine of their master, with philosophy 
 and vain deceit after the traditions of men, after the ru- 
 diments of the world, and not after Christ." This arti- 
 ficial logic or science of disputation was at bottom no 
 other than a mere playing with hard words, used in- 
 deed grammatically and according to certain rules es- 
 tablished in the schools, but quite insignificant, and 
 therefore incapable of conveying knowledge. 'Tis in 
 the language of our poet. 
 
 Vain wisdom all, and false philosophy, 
 
 and in the still more emphatic language of our apos- 
 tle, " vain janglings and oppositions of science falsely 
 so called, which minister strife and contention, but 
 tend not in the least to godly edifying." Thus much 
 I thought it necessary to observe in order to prevent 
 
CAMPBELL»S LECTURES. 37 
 
 our thinking of men above what we ought to think, 
 and particularly to prevent our valuing them for those 
 acquisitions which were in fact an obstruction to their 
 advancement in spiritual knowledge, and not a further- 
 ance. 
 
 But it will be asked, and the question is extremely- 
 pertinent, In what manner and with what frame of 
 spirit ought we to set about the examination of the 
 scriptures? x\n attention to this is of so much the 
 greater consequence, that if many have failed in this 
 undertaking, we have the strongest reason to believe, 
 that the failure is more justly chargeable on the heart 
 than on the head, on the want of that disposition, 
 ■which if it invariably accompany our inquiries, we 
 have the greatest reason to hope they shall be crowned 
 with success. The first thing then, I would here take 
 notice of as an indispensible requisite, is sincerity. By 
 this I mean, an habitual and predominant desire in the 
 inquirer to discover in scripture not what may serve 
 to authorize his own ideas, and give a sanction to the 
 cobwebs of his own fancy, or of the fancy of others 
 which he has adopted, but what is the genuine mind 
 and will of God, however unacceptable it may prove to 
 flesh and blood, in order that he may believe and prac- 
 tise it. It is this which our Lord hath termed " a sin- 
 gle eye," opposing it to an eye that is vitiated and dis- 
 eased, concerning which he hath assured us, that " if 
 our eye be single, our whole body shall be full of 
 light." And to the same purpose it is, that he else- 
 where aifirms that " if any man will do the will of God, 
 he shall know of the doctrine whether it be of God." 
 If this be the real, the primary purpose of the student's 
 inquiries, he shall have no reason to dread success. 
 
88 CAMPBELL'S LECTURES. 
 
 *^ For the secret of the Lord is with them that fear 
 him, and he will show them his covenant." It is in 
 the same way we must interpret the words of the pro- 
 phet, " None of the wicked shall understand, but the 
 wise shall understand." The term the wise, as op- 
 posed to the wicked, it is well known, doth in the 
 scripture idiom always ^^note, they who sincerely 
 serve and honour God ; '^ for to man he said. Behold 
 the fear of the Lord,, that is wisdom, and to depart 
 from evil is understanding.'' 
 
 The second quality requisite in the examiner of sa- 
 cred writ, is humility. This is to be understood as 
 opposed to pride and an overweening conceit of our 
 own discernment and acuteness, than which I know 
 not a more unteachable quality in any pupil. " Seest 
 thou a man wise in his own conceit ; there is more 
 hope of a fool than of him." As this disposition of 
 humbleness of mind leads to a modest diffidence of 
 oneself, it powerfully inclines on the other hand to re- 
 cur frequently to the father of lights, by fervent prayer 
 and supplication, for light and guidance in his way. 
 Those possessed of this engaging frame of spirit, are 
 characterized in holy writ under the several epithets 
 of the meek, the humble, and the lowly. As when we 
 are told, that " God will guide the meek in judgment, 
 and the meek he will teach his way." God resisteth 
 " the proud, but giveth grace to the humble." And 
 though the Lord be '^ high, yet he hath respect to the 
 lowly." And in order to inculcate the necessity of 
 this temper in every genuine disciple, our Lord hath 
 said, " Whosoever will not receive the kingdom of 
 God as a little child, shall not enter therein." The 
 apostle employs a still bolder figure, whei'e he says, 
 
CAMPBELL'S LECTURES. 89 
 
 " If any man among you seemeth to be wise in this 
 world, let him become a fool, that he may be wise." 
 The third and last quality I shall mention, is pa- 
 tience. Nothing can more endanger our forming false 
 conclusions in any study, which we are prosecuting, 
 than impatience and precipitancy in our advances. 
 Our very zeal and ardour itself, which is a commenda- 
 ble quality in every laudable pursuit, is apt to mislead 
 us, unless checked by this virtue as a bridle. In spirit- 
 ual, as in secular matters, God requires of us the use of 
 those means, which he hath put in our power ; and to 
 serve as a motive to our obedience in this, he hath given 
 us the promise of his spirit to assist us. Now all means 
 operate gradually ; time therefore is necessary, which 
 requires patient and repeated application. And as to 
 the promises which God hath graciously given for our 
 encouragement, it is our duty in regard to this, as well 
 as in regard to every other promise, to wait patiently 
 on him, in the persuasion, that he will not withhold 
 what instruction is requisite, any more than other good 
 things from them who seek him. It was said by an 
 heathen poet, ^^oveiv ol ta')(£i<; 8x aa^a'?uSig, Those 
 who are in haste to know, seldom take the surest road. 
 If this may be asserted in general, much more may it 
 in the present case. The young student is so much 
 exposed, both from what he hath occasion to see, and 
 from what he hath occasion to hear, to have the opi- 
 nions of others obtruded upon him, before he is in a 
 capacity to decide, that it is not easy to resist giving 
 perhaps too hasty an assent, when these opinions shall 
 appear to be plausibly supported. Nay sometimes his 
 good qualities themselves, his candour, his confidence 
 in the judgment of those who are older and wiser than 
 12 
 
90 CAMPBELL'S LECTURES. 
 
 himself, may betray him into this fault. But he ought 
 to remember, that till he have acquired the first prin- 
 ciples of the critical knowledge of the sacred idiom, he 
 is not, in dubious matters, a competent judge either 
 of plausibility or truth. The dogmatism of others, in- 
 stead of engaging an easier assent, ought to render their 
 opinions the more suspected. This patient cautious- 
 ness in judging will be also an excellent guard against 
 his being seduced by an immoderate attachment either 
 to antiquity or to novelty ; extremes which are differ- 
 ently affected by different tempers. Some are more 
 ready to adopt an opinion implicitly, because it is an- 
 cient, others, because it is new. Both are faulty, 
 though in my judgment the latter is the greater fault 
 of the two. Errors may doubtless be very old, that 
 there are many such we know ; but truths in religion 
 natural or revealed cannot be entirely new. And even 
 with regard to the explications that may be given of 
 particular passages of scripture, it is always a shrewd 
 presumption against them, if there is reason to believe 
 that, in the course of so many centuries, they never 
 occurred before. At the same time it must be owned 
 on the other hand, that no prescription can be pleaded 
 for any tenets whatever, in opposition to' reason and to 
 common sense. The great aim of scriptural knowl- 
 edge is to clear the truth from that load of rubbish, 
 with which in the track of ages it hath been in a great 
 measure overwhelmed, through the continued decline 
 of piety and good sense, and through the increase of 
 barbarism, and the gradual introduction of a monstrous 
 species of superstition, a heterogeneous and motley 
 mixture of something of the form of Christianity (\vhose 
 name it dishonoured) with the beggarly elements of 
 
CAMPBELL'S LECTURES. 91 
 
 the Jews, and the idolatrous fopperies of the pagans, 
 Avhence hath resulted a general character of more inve- 
 terate malignity, than either Judaism or paganism of 
 any form ever manifested. And notwithstanding the 
 inestimable advantages which we derive from the refor- 
 mation, and the revival of letters in Europe, we have 
 reason still to talk of the state of religion in our day, 
 and the tincture it retains of Romish corruption and 
 the Romish spirit, in much the same way as Horace 
 did of the state of civilization in his. 
 
 In longum tamen aevum 
 Mansermit, hodleque manent vestigia Homce. 
 
 So much for the most essential characters of upright 
 intention, modest diffidence, and patient perseverance, 
 with which our study of holy writ ought to be accom- 
 panied. 
 
 The next thifig I should consider is, the manner in 
 which we ought to prosecute this study, that we may 
 most effectually attain the end. When I was on the 
 subject of the Jewish history, I observed the propriety 
 of accompanying the reading of this, as we have it in the 
 Old Testament, with the perusal of those uninspired 
 writers of antiquity, whose subject bore any relation 
 to that recorded in the sacred text ; and particularly I 
 recommended the careful reading of Josephus the Jew- 
 ish historian. I observed the propriety of parcelling 
 out the history into periods, and accustoming your- 
 selves to compose abstracts of them severally as you 
 proceed, which will tend at once greatly to increase 
 your knowledge of scripture, to improve your memory, 
 and to produce very useful habits both of reflection and 
 of composition. I must now add, that as one great 
 
92 CAMPBELL'S LECTURES. 
 
 view is to habituate you to the scripture idiom, you 
 ought not to satisfy yourselves with reading the Bible 
 in the vulgar translation, but ought regularly to have 
 recourse to the original. Though you should pre- 
 scribe yourselves but a small portion every day, if you 
 can but persevere in the practice, you will improve 
 very sensibly, and find the task at last grow very easy. 
 The portion of the Old Testament which you first 
 read in Hebrew, I would have you next carefully 
 peruse in Greek in the septuagint translation. Nothing 
 can be of greater consequence for forming the young 
 student to a thorough apprehension of the style of the 
 New Testament. And it may be worth his while to 
 remark the most considerable differences in these two 
 principal exemplars of the Old. When he is puzzled 
 as to the literal or grammatical sense, he may recur to 
 some other translation either into Latin or any modern 
 language which he happens to understand. This, for 
 the beginner, is a much better method, than to recur 
 to commentators. To canvass the reasonings of the 
 latter belongs to maturer age, and is proper only for 
 those, who, to adopt the style of the apostle, have by 
 reason of use, their senses exercised to discern both 
 good and evil. A point of great moment, in my eyes, 
 and which I cannot sufficiently inculcate, is ever to 
 give scope to the student's own reflections, and not (as 
 is the too common method) to preclude all reflection of 
 his own, by perpetually obtruding upon him the reflec- 
 tions of others. He must not conceive study to be pure- 
 ly the furnishing of his memory, but much more the 
 sharpening of his attention, the exercising of his judg- 
 meiit, and the acquiring a habit of considering every 
 subject that comes under his review, carefully and im- 
 
CAMPBELL'S LECTURES. 93 
 
 partially on every side. When the young student is 
 possessed of a natural good taste and quickness of dis- 
 cernment, it were a pity, not to put him into that track, 
 which might qualify him in time for being an expositor 
 to himself, and to leave him in the power of the first he 
 happens to meet with, or at least of that commentator 
 who has the knack of setting off his opinions in the 
 most plausible manner.* 
 
 But left to himself in this way, will he not be liable 
 often to commit mistakes ? 'Tis probable he will, and 
 what then ? Can you insure him against them, by the 
 assistance of any author you can assign him ? Besides, 
 the mistakes he commits through the exercise of his 
 own judgment when imperfect, he will correct as his 
 judgment improves ; whereas the errors he falls into 
 through an implicit faith in the judgment of others, arc- 
 confirmed by habit, a lazy habit, w^hich eifectually pre- 
 vents that improvement of the judging faculty, which 
 would correct them. Would you never trust a child 
 to his own legs, would you always carry him for fear 
 he should fall ? If you shall use him thus, till he arrive 
 at manhood, 'tis a thousand to one he shall never be 
 able to walk in his lifetime. And had it not been bet- 
 ter, that he had caught a thousand falls, and been al- 
 lowed to recover himself again the best way he could, 
 than that he should never acquire the right use of his 
 limbs ? And is not the exercise of the mental facul 
 ties, as necessary to their improvement, as of the cor- 
 poreal ? 
 
 But to return, another method I would recommend 
 to our young student when difficulties occur about the 
 
 ' See note at the end of this lecture, p. 99. 
 
94 CAMPBELL'S LECTURES. 
 
 literal sense of any text, for it is here that his inquiries 
 should begin, let him consult the parallel places in 
 scripture, that is, those passages wherein the same sub- 
 ject is treated, or those at least, wherein there is some 
 allusion or reference to it. Another useful expedient for 
 bringing him acquainted with the idiom of the sacred 
 writers, and for habituating him to read with attention, 
 and to judge with proper circumspection is, as he 
 proceeds in his study, to mark the different senses in 
 which some of the principal words occur in scripture^ 
 and the particular circumstances in the context, which 
 serve to determine the sense. For assisting him in 
 acquiring a more perfect knowledge of the Jewish 
 polity and customs, there are several pieces which will 
 be of use, besides those I have had occasion formerly 
 to mention. Such are Vitringa De Synagoga vetere, 
 JReland de rebus sacris Judeorum^ Lewis'^ Antiquities of 
 the Hebrew Republic^ Godxviii's Moses and Aarony Cu- 
 nteus de repiiblica Hebrceorum^ Bertram de repttblica 
 Judaica^ Buxtorfs Lexicon talmudicum^ w^hich may be 
 consulted occasionally where it can be had, and for their 
 modern customs, the last mentioned author's Synagoga 
 Judaica. As greater proficiency is made, recourse may 
 be had to Selden and Spencer, Afterwards the scholia 
 on the New Testament of such a writer as Lightfoot 
 may be consulted, wdio has particularly applied himself 
 to turn his Hebrew and Rabbinical learning to the en- 
 lightening of the sacred scriptures, and which he has 
 for that reason named Horae Hebraicse et Talmudicae. 
 I do not name so many authors, as thinking it of im- 
 portance that you should see and read them all, but 
 because it may fall in the way of some of you to light 
 on one of them, and others on another, that you might 
 
CAMPBELL'S LECTURES. 95 
 
 take the opportunity when you can. For if you should 
 not happen to meet with any of these for some time, I 
 am far from thinking that great progress may not be 
 made by }'0ur own apphcation only, with the assistance 
 of the original languages, and the translation of the 
 Septuagint above mentioned. I would never have any 
 young man, who has a tolerable capacity, and is wil- 
 ling to use it, to be discouraged for want of books. 
 
 I put you upon a method formerly of making an 
 abstract of the sacred history, as you advance in your 
 reading ; I come now to suggest what may be of use 
 for forming to yourselves an abstract of the doctrine of 
 holy AVi'it. This task indeed requires much greater 
 proficiency than the former, and therefore ought by no 
 means to be so early undertaken. The former may be 
 executed gradually as you proceed in reading; by 
 composing a narrative of the principal events in each 
 period immediately after you have read the history of 
 it in the Bible, and before you begin to peruse the ac- 
 count of the succeeding. But as to a summary of 
 doctrine, one ought to be pretty well versed in the 
 whole scriptures both of Old and New Testaments, 
 before he attempt it. When the student sets about a 
 design of this kind, he may pursue some such method 
 as the following. As God is the great object of reli- 
 gious worship and service, it is proper to begin with 
 inquiring, what is the doctrine of sacred writ concern- 
 ing the divine nature and perfections. Let him take 
 the assistance of a concordance w^hen his memory fails, 
 and carefully collate all the clearest and most explicit 
 passages on every several topic, extracting from the 
 whole a brief summary of what relates both to the 
 natural and moral attributes of the Deitv, as thev are 
 
96 CAMPBELL'S LECTURES. 
 
 commonly, though not so properly, distmguished, such 
 as the spirituality, unity, eternity, immutability, and 
 sovereignty of God, his omniscience, omnipotence, 
 omnipresence, his wisdom, justice, truth, and good- 
 ness. In expressing what relates to each of these, let 
 liim adhere as close as possible to the style of scripture, 
 only avoiding metaphorical and figurative expressions, 
 and rendering these, where he meets with them, by the 
 plainest and simplest terms which can convey the sense. 
 Let him next proceed to the doctrine of holy writ, con- 
 cerning the creation of the world and the divine provi- 
 dence. Let him still in the same manner, and with the 
 scriptures alone for his rule and guide, consider in the 
 third place, human nature^ particularly noting what is 
 delivered concerning these three articles, the state of 
 man immediately after the creation, the fall, and its 
 consequences. The fourth point will be the doctrine 
 concerning the Messiah or son of God, all which may 
 be comprised under these articles, his pre -existence 
 and divinity, his state of suffering including his incar- 
 nation, his character, his ministry on earth, his death 
 and burial, and thirdly, his succeeding state of glor>', 
 including his resurrection, ascension, exaltation, and 
 second coming, together with the purposes which the 
 several particulars were intended to answer. The fifth 
 point will be the doctrine concerning the Holy Spirit^ 
 which may be all comprised in two articles, what he is, 
 and what he does. The sixth point, which in the order 
 of nature should immediately follow the medieition of 
 the son and ministration of the spirit, is that great end 
 to which both are directed, the regeneration or recovery 
 of man. On this head may be considered, the exter- 
 nal means, their use, their difference under different 
 
CAIMPBELL'S LECiUKES. ^ 
 
 dispensations, and their connection with the effect pro- 
 duced. Tlie seventh point will be the doctrine con- 
 cerning the world to come. This may be subdivided 
 into five articles, the intermediate state between death 
 and the resurrection, the general resurrection, the fu- 
 ture judgment, heaven and hell. The eighth and last 
 point, the doctrine which scripture gives concerning 
 itself, comprehending two articles, first xvhat is scrip- 
 ture, secondly, what is its authority/. The eight gene- 
 ral heads (which for memory's sake I shall repeat) are 
 the following, God, the creation, man, the son of God, 
 the Holy Spirit, the regeneration, the world to come, 
 the scriptures. 
 
 In framing the compendious digest above proposed, 
 there are some things, which I would have the student 
 particularly careful of. The first is, not to have re- 
 course to any human, that is to say any foreign aid 
 whatever, but to confine himself entirely to the reveal- 
 ed word. He must have it deeply rooted in his mind, 
 that the question, he is concerned in resolving, is not 
 what is the doctrine of this or the other learned man, 
 of this or the other sect or party, but what, to the best 
 of his judgment, is the doctrine of the sacred volume. 
 What have I to do, should he say, to take this doctrine 
 upon trust and at second hand, when I have access to 
 the fountain itself? If this book was given of God as 
 a rule to all men, it must be in things essential, level to 
 the capacity of all. Shall I take the mind of the Crea- 
 tor on the report of the creature, when, if I will, I have 
 the opportunity of hearing the voice of the Creator 
 himself ? 
 
 The second thing is, not to indulge a disposition, 
 to speculate on points, which cannot with any propri- 
 
98 CAMPBELL'S LECTURES. 
 
 ety be said to be revealed. Sometimes events are 
 mentioned, and a profound silence is observed as to 
 the cause. Sometimes we are told of operations, but 
 not a word of the manner of conducting them. Our 
 information goes just so far and no farther. It is of 
 the nature of our present state, and coincides with the 
 design of our author, that here we should know in 
 part only, that here we should see darkly as through 
 a glass. Let us not vainly seek to be wise in divine 
 things, above what is written. Let us ever stop 
 where revelation stops ; and not pretend to move one 
 single inch beyond it. It is chiefly by indulging 
 the contrary practice, and giving way to the airy ex- 
 cursions of an inventive imagination^ that all our sys- 
 tem-builders, without exception, have more or less 
 wandered from the mark. The question which I 
 have to resolve (die student ought thus to argue with 
 himself) is not Avhat doctrine I should tliink reasonable 
 or probable, but what is the doctrine contained in this 
 book ? However different therefore in other respects, 
 it is as much a question of fact, what is the doctrine of 
 the Bible, as it would be, if I were to be interrogated 
 concerning the doctrine of Mahomet^s Alcoran or Zo- 
 roaster's Zend. Nor can I ever think myself more at 
 liberty, by philosophizing after my manner, to adul- 
 terate with my reveries the doctrine of Jesus Christy 
 than I should think myself at liberty to treat thus the 
 system either of the military prophet of the Mussul- 
 mans, or of the Persian sage. It is the contrary prac- 
 tice, which hath so miserably sophisticated the chris- 
 tian scheme, and rendered many of our theological 
 controversies mere logomachies, or no other than do- 
 ting about questions and strifes of words, in which, 
 
CAMPBELL'S LECTURES. ^9 
 
 if the terms were properly defined and understood, the 
 difference would vanish. There are not a few of them 
 in like manner, and those too the most hotly agitated,, 
 of which it may be said with the greatest justice, that 
 scripture is of neither side, having never so much as 
 entered into the question. The third thing I would 
 have him attend to, is to keep as near as possible to 
 scripture style, only preferring proper to figurative ex- 
 pressions, and using those words which are the plainest, 
 and of the most definite signification. Above all, he 
 ought to avoid the use of technical terms and phrases, 
 which, it may be alleged, gives a learned dress to reli- 
 gion ; but it is a dress that very ill befits an institution 
 intended for the comfort and direction of all even of 
 the lowest ranks. It is besides but too manifest, that 
 this garb is often no other, than a cloak for ignorance. 
 And of all kinds of ignorance, learned ignorance is 
 undoubtedly the most contemptible. 
 
 I shall consider next the manner in which the stu- 
 dent may attempt a compend of the christian ethics ; 
 and consider the advantages, that will result to him, in 
 being pretty much employed in such exercises. 
 
 NOTE REFERRED TO IN PAGE 93, 
 
 As a specimen of the manner of study above recommended, 
 and as an instance of its advantages, it may not be improper to 
 subjoin a criticism of Dr. Campbell's on a passage in the epistle 
 to the Hebrews. The investigation is exhibited so clearly and 
 fully, that it will shew by the teacher's own example and success, 
 the benefit which the student may reasonably expect from an 
 observance of his rules. Juvat usque morari et conferre gradum. 
 The passage is Heb. iii. 5. Moses verily was faithful in all his 
 kouacy as a servant. When I consider the scope of the apostle 
 
100 CAMPBELL'S LECTURES. 
 
 in this chapter, I perceive clearly an intention to compare the 
 two great legislators whom God had sent into the world, first, 
 Moses, then Jesus Christ, not in respect of the personal virtues 
 •which they exhibited, but in respect of the dignity of station or 
 rank to which they were raised. In respect of virtue, there is 
 no contrast at all in the passage ; as indeed in what regards a trust, 
 nothing greater can be said of any one than is said of Moses, that 
 he was faithful. And so far is that wiiich follows, to wit, that 
 Moses was only a servant, Jesus Christ the son and heir, from 
 giving the superiority in point of merit to the latter ; that, as is 
 universally allowed, the less a man has of personal interest, in 
 the subject entrusted him, the greater is the virtue of his 
 fidelity. But the whole scope of the apostle sufficiently shows, 
 that in nothing are the two great lawgivers above mentioned 
 meant to be compared, but in title, office, and rank. As no doubt 
 can be made of the entire faithfulness of both, it appears like a 
 deviation from the scope of the argument, to mention this virtue 
 at all. But can any thing be clearer or more unexceptionable 
 than the common version, Moses ivas faithful^ Moftry.c f^^ev tti^-o^ ? 
 Notwithstanding its clearness, notwithstanding its commonness, 
 I may almost say, its universality, I cannot help entertaining 
 some doubts concerning it. The apostle has, in treating this 
 topic, a manifest allusion to a passage in the Pentateuch, in which, 
 on occasion of the sedition of Aaron and Miriam, God says, 
 Numb, xii, 6, Sec. If there be a prophet amoiig you^ 1 the Lord 
 ivill make myself knovj7i unto him in a visioii, and will speak unto 
 him in a dream. My servant Moses is not so, ivho is faithful in 
 all mine house. This passage plainly gives room for the same 
 suspicion. The scope of the place is manifestly to show the 
 superior privileges of Moses, through the favour of God, to those 
 of any other prophet, and not his superior virtues. The words 
 that follow make this, if possible, still more glaring, v. 8. With 
 him will I speak, mouth to mouth, even apparently, and not in 
 dark speeches ; and the si?nilitudc of the Lord shall he behold. 
 Wherefore then were ye not afraid to speak against my servant 
 Moses ? Nothing can be plainer, than that the intention is here 
 to shew not the virtue, but the prerogative of Moses, above all 
 other prophets imder that dispensation, as it is the intention of 
 the writer to the Hebrews to shew the prerogative of Jesus 
 
CAMPBELL'S LECTURES. 101 
 
 Christ above Moses. And for this reason, I suspect that the 
 word is not rightly rendered, fait hfiii, in the passage quoted from 
 Numbers. 
 
 That I may discover, if possible, whether my suspicion is well 
 founded, I shall first recur to the place in the version of the 
 Seventy, where the expression, about which the doubt arises, is 
 the same as in the epistle to the Hebrews ; o B-epccTraiv y^ Mava-a^ tv 
 o?^u TO) oiKCj fjLH 7iri^o<i e^iv. Yet, there is here no comparative view 
 of virtues, but only of honours and privileges ; nothing is said 
 tending to derogate from the faithfulness of any other prophet. 
 Nor does ev cXm ru ciKu fA^a make the smallest addition in this 
 respect ^ibr, as our Lord hath said, " He who is faithful in little 
 will be faithful also in much ; and he who is unfaithful in little, 
 will be unfaithful also in much." Yet, if in our interpretations, we 
 are to be determined solely by the classical use, it is hardly pos- 
 sible to conceive, how -xi^-o^ can be rendered otherwise into Eng- 
 lish than by the term faithful. 
 
 I therefore find it necessary, in the last place, to recur to the 
 Hebrew. There I find the word rendered, Trirog, is neeman, which 
 has not only the signification of faithful, but being the passive 
 participle of the verb, aman, to believe, signifies also trusted^ 
 charged ivith, and thence also, fr?ny stable, Sic. Now as the 
 sense of Greek words in Hellenistic use is often affected by the 
 Hebrew, the word, ^r/rag, has this meaning in several passages of 
 the Septuagint. See for an example of this 1 Sam. iii. 20, where 
 the words, on 7n?-o<; "Ectf^hniX sk; '^po(pi^T>]v r<a %v^iu, are rendered in 
 the English translation, that Samuel was established, to be a firo- 
 jihet of the Lord. The translators have made a reference to the 
 margin on the word established, adding there, or, faithful. The 
 same term both in Hebrew and Greek is rendered Psal. Ixxxix. 
 28, by the English \ford fast. My covenant shall standfast nvith 
 him. The expression in Numbers, to which the Apostle to tht 
 Hebrews refers, is thus rightly rendered by Castalio. At cum 
 Mose meo, non item, cui totius 7ne£ domus fides habetur. And 
 by Houbigant, J\^07i ita scrvus tneus Moyses. Ille universiz domus 
 viex minister est fierfietuus. In his notes he adds, neeman, sta- 
 bills, non 2LWXexn,f delis. " Enimvero hie describitur Moyses ex 
 perpetuitate prophetiae, non ex morum fidelitate. Ita rem intel- 
 Jigebat Paulus Apost. ubi postnuam testimonio hujus loci usus 
 
102 CAMPBELL*S LECTURES. 
 
 est, addit continenter, amjiUoris enim gloria iste fira Moyse dig^ 
 nus habitus est ; gloriam gloriae comparans; Christi Domini cum 
 Moysis. Et claudicaret similitude, si gloriam Christi cum Mo- 
 sis fidelitate compararet.'* 
 
 In order to give a more distinct view of the light, which the 
 above mentioned alteration throws upon the passage, I shall offer 
 an exact version of the whole paragraph, being the first six verses 
 of the third chapter of the Epistle to the Hebrews. To take such 
 a view of the whole in connexion, is often necessary, as much for 
 the better explaining of the import of a criticism, as for evincing 
 its solidity. " Wherefore^ holy brethren^ fiartakers of the heaven^ 
 ly callings consider the afiostle and high firiest of our religion^ 
 Jesus Christ, who, as well as Moses, was by him who raised him 
 to that dignity, intrusted with all his house. But who hath at' 
 tained honour as far superior to that of Mosea, as the glory of 
 the builder is greater than that of the house. For every house 
 hath been built by some person ; but he who built all things is God, 
 And Moses was indeed trusted as a servant, for publishing to 
 all God^ s family whatever he had in charge : but Christ is trust- 
 ed as a son over his own family ; whose family we are, provided 
 we maintain our profession and boasted hope, unshaken to the 
 e7id.** Nothing can be more evident than that it is the sole inten- 
 tion of this writer to compare the dignities of station, not the 
 virtues, of Moses and Christ, the two founders of the only divine 
 dispensations of religion, the Jewish and the Christian. He admits 
 that Moses as well as Christ, may be justly said to have been 
 entrusted, not with a part only, but with all God's house ; and 
 that, in this respect, Moses had a very great pre-eminence above 
 all the other prophets of that dispensation ; but in regard to Christ, 
 though it might be said his charge was the same in point of 
 extent, the whole house of God, the trdst committed to him was 
 in its nature greatly superior. Moses was trusted with the whole, 
 but it was only »$ B-spaTrm, like a steward, who is no more than an 
 upper servant in the family, but Jesus Christ as a son, who is the 
 heir of all. 
 
 It may not be amiss here to take notice of the circumstances 
 which first suggested to me the criticism now made, or rather, 
 as I may justly say, which first occasioned my lighting upon the 
 sense of this passage. By carefully retracing the steps in conse< 
 
CAMPBELL'S LECTURES. 103 
 
 <iuence whereof we have arrived at any discovery, we take the 
 most probable means of suggesting to others a method by which 
 future discoveries may be made. The faithfulness of Moses, as 
 mentioned both here and in the Pentateuch, had often appeared 
 to me foreign from the scope of the context, which related in both 
 places solely, to the excellency of the office, not to the worthiness 
 of the officer. At the same time I did not see how 7r<5-o5 could 
 be translated otherwise than faithful. I found it so rendered in 
 all the versions of the New Testament I had consulted, Castalio's 
 not excepted. But then I had recourse to Castalio's version of 
 the Old Testament, for the interpretation of the passage alluded 
 to, I found the rendering totally different, and such as perfectly 
 suited the scope of the argument. It implied solely, that to 
 Moses had been committed the charge of all God's house ; a 
 charge so weighty, as had never been committed to any prophet 
 before him, nor indeed to any prophet after him under that dis- 
 pensation. This led me to look into the Septuagint, where I 
 found the term ;r/5-35 employed, as it was afterwards by the apos- 
 tle, who (as usual) copied the words of that version. My next 
 recourse^yiwks' to the Hebrew, where I found the origin of the 
 erroi^^y in the ambiguity of a Hebrew participle, which even 
 analogically should signify cui fides habetur^ rather than qui fide- 
 lis est. Castalio, though sensible of this in translating the He- 
 brew word neemaii, did not think he could render in the same 
 manner the Greek tt/s-a?. Yet it is one of the chief peculiarities 
 of the idiom of the synagogue, that the Greek words have in it an 
 extent of signification corresponding to that of the Hebrew words 
 which they are employed to represent. I was not at that time 
 acquainted v/ith the translation of the Old Testament by Houbi. 
 gant, who has signified in a note on the passage in the Pentateuch, 
 that the words of the apostle ought to be understood and inter- 
 preted in the same manner. This, together with many other 
 examples which might be brought, serves to confirm an observa- 
 tion I have made in another place, that to understand perfectly 
 the language of the New Testament, the knowledge of Hebrew 
 is almost as necessary as that of Greek. 
 
 « 
 
LECTURE IV. 
 
 Directions for forming a System of Christian Morality. Advantages of the 
 Method recommended. 
 
 In my last lecture, I made it my business to point 
 out a proper method for conducting the study of holy 
 writ, in such a manner, as that from it the student 
 may form to himself, uninfluenced by the opinions of 
 fallible men, a digest of the truth, as it is in Jesus. I 
 purpose in the present discourse, to shew how he may 
 proceed to form a system of christian morality. This, 
 though properly first in intention, (for we seek know- 
 ledge to direct our practice) is last in execution ; it 
 being that, to v/hich every other part in this economy 
 points, as to its ultimate end. The great and prima- 
 ry aim of the whole is to renew us again after the 
 image of him that created us, in righteousness and 
 true holiness ; faith itself, and hope, however impor- 
 tant, act in a subserviency to this. It may indeed be 
 thought, that as there are much fewer disputes con- 
 cerning the duties required by our religion, than con- 
 cerning the doctrines which it teaches, the examina- 
 tion of the former, as the easier task, ought to precede 
 the examination of the latter. And indeed this remark 
 would have so far weighed with me, that if I had judg- 
 ed it expedient to begin our inquiries into the chris- 
 tian theology by the study of systematic and contro- 
 
CAMPBELL'S LECTURES. ' 105 
 
 versial writers, I should have adopted this method, on 
 account of its greater simplicity and easiness. But 
 if, waving for a time all attentions to the comments, 
 glosses, traditions, questions, and refinements of men, 
 recourse is had only to the divine oracles, there is not 
 the same necessity ; the dift'erencc in point of difficul- 
 ty, if any, will be found inconsiderable ; on the other 
 hand, the progression from knowledge to faith, from 
 faith to love, from love to obedience, is more conform- 
 able to the natural influence of things upon the human 
 mind. Besides, the subject of christian morals is not 
 without its difficulties nor its controversies, though 
 they have been neither so great nor so many, as those 
 which have been raised in relation to several points 
 supposed to belong to the christian doctrine. But 
 even this subject is not in all respects uncontro verted ; 
 witness the many differences in point of practice that 
 not only subsist, but are warmly contested by the dif- 
 ferent sects in Christendom, one party thinking he 
 doth God good service, by an action which another 
 looks on wdth abhorrence, and justly stigmatizes as at 
 once impious and inhuman. With how many still, are 
 matters of full as little account, as tithing mint, anise 
 and cummin, exalted above the weightier matters of 
 the law, justice, mercy and fidelity ? It is sacrificed 
 with some, which with others is accounted sacrilege ; 
 and in too many places of what is called the christian 
 M^orld, those absurd austerities and self-inflicted cruel- 
 ties, which degrade human nature, dishonour reli- 
 gion, and could only becom.e the worshippers of dae- 
 mons, such as Baal or Moloch, are extolled as the 
 sublimity of christian perfection. I mention these 
 things only by the way, in order to shew that the una- 
 14 
 
i06 CAMPBELLS LECTURES. 
 
 nimity among christians, in regard to moral duties, is 
 not so complete, as is commonly imagined. Not that 
 I would have the student at first to enter into these 
 questions in relation to morality, any more than into 
 such as are of a speculative nature and relate to doc- 
 trine. Let it be his first aim in both provinces, to 
 inquire impartially into the mind of the spirit, as it ap- 
 pears in revelation itself, without admitting any inter- 
 ruption from the visions and speculations of men. 
 Something of a plan or outline has been suggested to 
 assist him in his inquiries into the doctrine of scrip- 
 ture ; it will not be improper to proceed in the same 
 way in what regards the system of duty which may 
 be collected from the same volume. Only it will be 
 proper to premise, that though the law of the gospel 
 be not as was the law of Moses, what the apostle styles 
 a law of commandments or a law of ordinances, yet 
 there are some things (as is absolutely necessary in 
 every religious institution calculated for a creature 
 such as man) of a ceremonial^ and some of a mixed 
 nature partly ceremonial and partly moral, as well as 
 some things purely moral. Of the first kind are what 
 we now call the christian sacraments, baptism and the 
 Lord's supper ; of the second what regards social and 
 public worship and the separation of particular times 
 for the purpose ; and of the third, all the duties direct- 
 ly comprehended under charity or the love of God 
 and man. As to the doctrine of the New Testament 
 in regard to the two first, I meant to comprehend them 
 under the sixth head of the sketch I gave in relation 
 to the christian doctrine, which I termed the regene- 
 ration or the recovery of man. Under this was com- 
 prised the consideration of the external means, their 
 
CAMPBELL'S LECTURES. 107 
 
 use, their difFerence under different dispensations, and 
 their connection with the effect to be produced. The 
 subject to which I here confine myself is christian mo- 
 rality, or the pure ethics of the gospel. Every thing 
 that is of a positive nature falls much more properly 
 under the former part. In regard to this, it is evident, 
 that different methods may be adopted for classing the 
 different branches of duty, and there may be a con- 
 veniency in viewing the same subject in a variety of 
 lights. 
 
 The only method Avhich I shall take notice of at 
 present, and which is both the simplest and the most 
 obvious, is that which results from the consideration 
 of the object, God, our neighbour, and ourselves. This 
 division the apostle Paul has given of our duty in a 
 passage well deserving the christian's most serious at- 
 tention, as intimating the great and ultimate end of the 
 gospel dispensation : " The grace of God," says he, 
 ** that bringeth salvation, hath appeared to all men, 
 teaching us, that denying ungodliness and worldly 
 lusts, we should live soberly and righteously and god- 
 ly in this present world, looking for that blessed hope 
 and the glorious appearing of the great God and our 
 saviour Jesus Christ, who gave himself for us, that 
 he might redeem us from all iniquity, and purify unto 
 himself a peculiar people zealous of good w^orks." 
 The whole of christian morality is here divided into 
 three great branches ; sobriety, or the duty which every 
 man owes to himself, and which consists in what we 
 may call self government in the largest acceptation of 
 the word, implying two great articles, a due command, 
 first of appetite, secondly of passion ; which we may 
 distinguish by the titles of temperance and modera- 
 
103 CAMPBELL'S LECTUUi:S. 
 
 tion, the former as it stands opposed to these vices, 
 intemperance, incontinence, and sloth, which are dif- 
 ferent branches of voluptuousness ; the latter as it 
 stands opposed to pride, anger, avarice, and the love 
 of life, being distinguished by these several names, 
 humilit}^ meekness, contentment and fortitude. 
 
 Again, the second general branch into which the 
 christian morality is divided, is righteousness, or that 
 duty which every man owes to all mankind. This 
 may be subdivided from a regard to what is implied 
 in the nature of the subject, into these two virtues, 
 justice and beneficence. The former, that is justice, 
 however highly valued and rarely found, is but at best 
 a kind of negative virtue, and consists in doing no ill 
 to others, in not injuring them in their persons, pro- 
 perty, virtue, or reputation, which is but the lowest 
 effect of that love, which every man owes to another. 
 " For this," says the apostle, " thou shalt not kill, 
 thou shalt not commit adultery, thou shalt not steal, 
 thou shalt not bear false w^itness, thou shalt not covet ; 
 and if there be any other commandment it is briefly 
 comprehended in this saying, namely, thou shalt love 
 thy neighbour as thyself. Love w^orketh no ill to his 
 neighbour." It proves an effectual check to injury in 
 thought, word and action. But I call it the lowest 
 attainment of that divine principle, not to injure those, 
 to whom it obligeth us to do all the good we can. 
 This constitutes the nature of that beneficence, which 
 was mentioned as the second branch of that duty, 
 w^hich we owe. to other men. Justice or equity is suf- 
 ficit^nt to prevent our doing that to another, which on 
 a cb.iinge of circumstances we could not approve, or 
 think just and equitable if done to ourselves ; but be^ 
 
CAMPBELL'S LECTURES. 109 
 
 neficence goes further and applies the golden precept 
 of our Lord in its full extent, "• Whatsoever ye would, 
 that men should do unto you, do ye also so unto 
 them." This leads to all the different exertions of 
 love, which the different situations of the object, or 
 the different relations, which the object bears to us, re- 
 quire at our hands, and which are distinguished by the 
 names of generosity, benevolence, patriotism, hospi- 
 tality, friendship, natural affection, brotherly love, hu- 
 manity, gratitude, clemency, mercy and forgiveness. 
 
 The third branch in the general division is godliness 
 or pieti/ ; which has the great author of our being for 
 its immediate object. The duties which we owe to 
 him, and which constitute that spiritual worship which 
 the devout soul habitually at all times and in all places 
 pays him, are reverence, love, trust and resignation. 
 The object of the first, which is reverence, is the su- 
 pereminent excellency of all the divine attributes, con- 
 sidered in themselves : that of the second, which is 
 love, is his goodness and mercy, particularly as they 
 appear in his works of creation and redemption ; the 
 object of the third, which is trust, is in a special man- 
 ner the veracity and faithfulness of God, considered 
 in conjunction with his wisdom and power ; and the 
 object of the fourth and last, which is resignation, is 
 providence, that is to say, all the divine perfections 
 considered as employed in the government of the 
 world, and in overruling all events in such a manner, 
 as that they shall fulfil the ends of infinite wisdom and 
 goodness, and complete at last the happiness of God's 
 people. This view of the christian plan of morals is 
 the more agreeable, that it exhibits to us our duty in 
 a kind of scale or climax, not unlike the ladder which 
 
110 CAMPBELL'S LECTURE?. 
 
 Jacob saw in his dream, whose foot was fixed upon 
 the earth, and whose top reached the heaven. It be- 
 gins at self, at the regulation of the inferior appetites 
 and passions, the great hindrances to spiritual illumi- 
 nation, and to all moral improvement, and at the ac- 
 quisition of those virtues which are in effect little other 
 in themselves than the negation of vices ; and from 
 these, it rises and expands itself so as to embrace the 
 human race, thence again it ascends even to the throne 
 of the most high God. 
 
 The end of the christian religion is often represent- 
 ed as being the assimilation of the soul to God, by 
 w^hich alone we can be qualified for the enjoyment of 
 him. Now as virtue in man, so the moral perfections 
 of God have been represented as concentering in the 
 single character of love. *' Love is of God," says the 
 apostle John, '^ and God is love." Agreeably to this 
 doctrine, the acquisition of this quality is represented 
 as the end of the whole christian dispensation, which 
 our apostle styles " the commandment" by way of 
 eminence. " Now the end of the commandment is 
 charity," (or love, for the word in the original is the 
 same) *' out of a pure heart, and of a good conscience, 
 and of faith unfeigned." To the same purpose we 
 are told that it is " the bond of perfectness," or that 
 which must consummate the christian character. You 
 need not be told, that in the love of God and the love 
 of our neighbour our duty to both is in the New Tes- 
 tament commonly comprehended, and these two con- 
 stitute the second and third classes of duty in the gos- 
 pel system above enumerated. 
 
 With regard to the virtues of the first class, which 
 have self for the object, and which consist in tempe- 
 
CAMPBELL'S LECTURES. Ill 
 
 ranee with regard to bodily appetite, and moderation 
 in what concerns the passions of the soul, these can- 
 not be considered as bearing in themselves a direct 
 resemblance to any thing in the divine mind. They 
 result purely from the peculiarities of our nature and 
 circumstances ; at the same time, they are absolutely 
 prerequisite to the acquisition of that resemblance. 
 They prepare the heart for its reception, by the exclu- 
 sion of whatever might tend to obstruct its access. 
 Nor can any thing more effectually block up the ave- 
 nues of the heart to prevent the entrance of the celestial 
 guest, christian love, than sensuality and inordinate 
 affection. Thus T have given you a kind of skeleton 
 of the ethics of the gospel, not to preclude your own 
 assiduous endeavours on this most important topic, 
 but to serve on the contrary as hints to promote them. 
 In forming a digest upon such a plan, it would be 
 proper to observe carefully the same things, which 
 were pointed out as meriting your attention on the for- 
 mer head. They were principally three, to make scrip- 
 ture serve as its own interpreter ; not to indulge a spi- 
 rit of philosophizing, or disposition to refine upon the 
 several articles ; and lastly, to adopt as nearly as pos- 
 sible the scripture language, only preferring the plain- 
 est and simplest expressions to those which are figura- 
 tive, or may be thought in any respect ambiguous or 
 obscure. 
 
 It will not be improper in such a system, to attend 
 a little to what may be called the order of subordina- 
 tion in duties, and to point out in cases wherein there 
 may be an interfering, which ought to give place to 
 the other. I do not mean, that he should enter into 
 all the curious discussions of casuistrv, an art, which 
 
112 CAMPBELL'S LECTURES. 
 
 when all things are duly considered, will be found, I 
 fear, to have done more disservice to religion and mo- 
 rals than benefit. In matters of right and wrong, it 
 has been observed with reason, that our first thoughts 
 are commonly the best. God hath not left the disco- 
 very of practical truths, or what regards our duty, in 
 the same way, as those truths that are of a theoretic na- 
 ture, to the slow and precarious deductions of the ra- 
 tional faculty ; but has in our consciences given such 
 clear intimations of what is riHit and amiable in con- 
 duct, that where there have been no prejudices to oc- 
 cupy the mind, and pervert the natural sense of things, 
 it commands an immediate and instinctive approbation. 
 Recourse is rarely had to the casuist for the sake of 
 discovering what is our duty, but very often that we 
 may find a plausible pretext for eluding its commands. 
 The christian scheme in this particular will be found, 
 it is hoped, exactly conformable to the purest dictates 
 of the unprejudiced mind, to be truly perfective of our 
 nature, which it evidently tends to purify, expand and 
 raise, from every thing that is sordid, contracted or 
 low. The casuistic art, as it is commonly managed, 
 is in fact but a child of the metaphysical theology of 
 the schools, and has taken a considerable tincture from 
 the secular considerations which have influenced the 
 parent. Hence the term casuistical reasoning has, with 
 judicious people, fallen very much into disgrace, and 
 is considered at present as very nearly synonimous 
 with sophistical and Jesuitical reasoning. I do not say 
 indeed, that there may not sometimes happen compli- 
 cated cases, in which even a sensible and good man 
 might be perplexed on which side he ought to deter- 
 mine. But these do not frequently occur ; and to 
 
CAMPRELk'S LECTURES. 113 
 
 employ oneself in imagining them before hand, and in 
 devising the various possible circumstances in which 
 transgression may be either extenuated or excused, 
 will, I am afraid, be found a more effectual expedient 
 for insinuating vice, than it is for making us under- 
 stand the just limits of virtue. 
 
 I come now to point out the advantages, which will 
 redound to the student from his employing so much 
 of his time and labour on the scriptures, as the exer- 
 cises, which I have enjoined, will necessarily require. 
 The first and most manifest advantage is a knowledge 
 of the scriptures. If any thing whatever can contri- 
 bute to this end, the method I have proposed must 
 certainly do it. Every thing that is remarkable in the 
 sacred volume may almost be comprised in these three 
 particulars, the history it contains, the scheme of doc- 
 trine, and the system of precepts. In order to make a 
 proper abstract of each, it is necessLu-y that we should 
 be attentive to, and get acquainted with every part. 
 Some parts indeed are more essential for one of these 
 purposes, and other parts for another ; but there is no 
 portion of sacred writ, of which we may not say with 
 justice, that it is conducive for our improvement, ei- 
 ther in the biblical history, doctrine, or morals, if not 
 in more than one of them, or even in all the three. 
 
 Another advantage well deserving the student's seri- 
 ous attention is this. It puts him upon a method, by 
 means of which he can hardly be in a situation where- 
 in he may not have it in his power to employ his time 
 profitably in the acquisition of useful knowledge, and in 
 forming habits of composition. I can easily conceive, 
 and I believe many of you, gentlemen, may have ex- 
 perienced what I am going to mention, I say, I can 
 15 
 
114 CAMPBELL'S LECTURES. 
 
 easily conceive that the situation, in which you may 
 sometimes find yourselves, may be such as affords 
 verv little advantage for study, on any plan of reading 
 that could well be proposed. The books which I 
 might recommend may not be found in the places to 
 which your circumstances may lead you, and even the 
 most ordinary helps may not be at hand. On the plan 
 I propose, a great deal may be done with no other 
 book but the Bible, and a Concordance, which are to 
 be found every where. Such of you as can read He- 
 brew, and it is what you all ought to read, should 
 never be without a Hebrew Bible of your own, and let 
 me add to this, a copy of the Septuagint and the Greek 
 New Testament. And if ye have these, which are 
 neither cumbersome, nor expensive, ye are so richly 
 provided, that it is your own fault, wherever ye are, if 
 ye are not improving daily. The other books, which 
 I have recommended for your advancement in the 
 knowledge of sacred history, and for familiarizing you 
 to the Jewish manners, ceremonies, polity, idiom, ye 
 ought to use when ye have the opportunity of such as- 
 sistances, but ought always to remember that the want 
 of them needs never impede your progress, and con- 
 sequently is no excuse for your being idle. It is a 
 point of the utmost consequence to young men, that 
 we lay down to them a proper method of employing 
 their time, not in a certain imaginary situation which 
 one might devise or wish, but in those actual situa- 
 tions, in which the greater part of you have a proba- 
 bility of being. I have known directions given to stu- 
 dents, which seemed to proceed on the hypothesis, that 
 they were to live all their days in the midst of a libra- 
 ry, where no literary production of any name was 
 
CAMPBELL'S LECTURES, 115 
 
 wanting. The consequence of this was, that the im- 
 practicability of the execution made all the sage direc- 
 tions they received, to be almost as soon forgotten as 
 given ; and even if they were not forgotten, as they 
 could not be put in practice, for want of the necessa- 
 ry implements recommended, they would serve only 
 as an excuse for idleness. I would, as much as possi- 
 ble, supply this defect ; and allow me to add, I would 
 deprive every one of you, if I can, of that silly pretext 
 for doing nothing, that you have not books. I insist 
 upon it, that the young student, while he has the Bi- 
 ble, may still be usefully employed. 
 
 A third advantage which will redound from a proper 
 application of the method now proposed, is that your 
 style on religious subjects will be very much formed 
 on that of the scriptures. And what can be so proper 
 for conveying the mind of God in the great truths of 
 revelation, as that which was employed by the spirit 
 of God, who speaks to us by the sacred penmen ? One 
 of the many unhappy consequences, which have result- 
 ed from the divisions of christians, from their classing 
 themselves under their several captains and leaders, in 
 manifest derogation from the honour due to their only 
 head and lord, the Messiah, and in no less manifest 
 contempt of the apostolical warnings they have receiv- 
 ed to the contrary, (one, I say, of the unhappy conse- 
 quences of this conduct) is, that each party hath got a 
 dialect of its own, formed upon the model of the great 
 doctor or rabbi the founder, or, at least, the champion 
 of the sect to whom they have implicitly resigned their 
 understandings. And what is worse, this diversity 
 in the dialects used by the different parties hath itself 
 become the ground of an alienation of heart from one 
 
116 CAMPBFXL'S LECTURES. 
 
 another ; and that, even in cases where this difference 
 in phraseology, is all the difference which a wise man 
 would be able to discern between them. It was the 
 resolution of Paul to speak the things of God, " not in 
 the words which man's wisdom teacheth, but which 
 the Holy Ghost teacheth." The reverse is the prac- 
 tice of all, in whom the true spirit of the sect predo- 
 minates, of whatever denomination the sect be. They 
 are ever for speaking the things of God, not in the 
 Avords which the Holy Ghost teacheth, but which man's 
 wisdom teacheth. In antediluvian times when the sons 
 of God went in to the daughters of men, the product 
 of this unnatural mixture, as the sacred historian in- 
 forms us, was giants, men of renown indeed, but 
 renowned only for what is bad, men hideous both in 
 body and mind, as eminent for their wickedness as for 
 their stature. When religion, the daughter of heaven^ 
 hath been at any time unhappily forced to admit an 
 intercourse with school metaphysics, a mere son of 
 earth, the fruit of such incongruous union has been a 
 brood no less monstrous. Or to adopt an apt simili- 
 tude of Luther's, *' Mixtione quadam ex divinis eloquiis 
 €t philosophicis ratiojzibus, tanquam ex Centaurorum 
 genere bifonnis disciplina conjiata est^ Hence those 
 absurdities in doctrine, dressed in technical and bar- 
 barous language, by which the truth, as it is in Jesus, 
 hath been so miserably defaced. Nor have these last 
 monsters been guilty of fewer or less considerable rava- 
 ges, than the first. In proof of this fact, many of the 
 most incontestible evidences from church history might 
 be produced. What the apostle dreaded with regard 
 to the Corinthians, has in less or more befallen chris- 
 tians of all denominations, their minds have been cor- 
 
CAMPBELL'S LECTUHES. 117 
 
 rupted from the simplicity that is in Christ. A more 
 curious, a more artificial and a more learned style was 
 necessary to gratify a vitiated palate and depraved 
 appetite. \ 
 
 Many are the evils, which to this day are consequent 
 upon an immoderate attachment to scholastic language. 
 One is, a certain jealousy of temper which it has oc- 
 casioned. As" one principal distinction, especially in 
 those parties or factions which are considered as ap- 
 proaching nearest to one another, is in their style and 
 idiom, a true sectary gives a particular attention, not 
 to the sentiments, but to the phraseology of any writer 
 or speaker whose performance falls under his consider- 
 ation, in order that he may discover v/hether he be a 
 genuine son of the party. For this purpose, he is apt 
 to scrutinize every word and expression, though in 
 itself the most harmless and inoffensive, with a kind 
 of malicious severity, and, in consequence of this habit, 
 acquires a suspicious censoriousness in his manner of 
 judging, which in every doubtful case, leans to the un- 
 favourable side ; a disposition the most opposite, both 
 to the docile and to the charitable temper of Christianity, 
 that can be well conceived. Do not mistake me, as 
 though I meant this charge against any one sect or 
 party, or those of one particular persuasion. I am 
 persuaded, on the contrary, that it may with too great 
 justice be charged on all. Nay what is worse, though 
 they are shy to speak it out, the style of scripture itself 
 doth not altogether escape their animadversion and 
 dislike. In the various disputes that have been intro- 
 duced, as those on each side pretend, that the doctrine 
 of holy writ is conformable to that of their party, each 
 has recourse to it for arguments. Each picks out those 
 
318 CAMl»BELL'S LECTURES. 
 
 expressions and passages which appear most favourable 
 to its own dogmas, carefully avoiding those, which 
 seem to lean to the side of the adversary and are most 
 commonly quoted by him. The consequence of this 
 is, that the various texts of scripture are strangely dis- 
 united among themselves, ranged on different sides, 
 and, as it were, mustered among the forces of the op- 
 posite combatants. One set of scriptural expressions 
 and terms become the favourites of one party, and are, 
 to say the least of it, carefully avoided by another ; 
 this latter has also in holy writ its darling terms and 
 phrases, which are no less shunned and disliked by the 
 former. Thus all have more or less incurred the re- 
 proach which the prophet Malachi threw out against 
 the priests of his day, *' that they had corrupted the 
 covenant, and were partial in the law." Part, it would 
 seem, pleased them, and part did not; they were care- 
 ful to cull out those particulars which were suited to 
 their taste, and not less careful to omit such as were 
 unpalatable. And are not we chargeable with the like 
 partiality in regard to God's word ? Doth not one side 
 look with a jealous eye on the very mention of good 
 works, especially as that according to w^hich we must 
 finally be judged, according to which we must be either 
 rewarded or punished ? Doth not the necessity of 
 obedience, though delivered in the very words of scrip- 
 ture, the insufficiency of faith when unfruitful and 
 alone, the danger of apostacy, of making shipwreck of 
 faith and of a good conscience, and the duty of perse- 
 verance, alarm them with the direful apprehensions 
 of arminianism, pelagianism, popery, the doctrine of 
 merit, and what not ? But do I accuse those of one 
 side only ? By no means. Under this sin all sects and 
 
CAMPBELL'S LECTURES. 119 
 
 parties may with the greatest justice be concluded. 
 Do but consider the matter impartially. How are those 
 of a different party affected by the mention of our 
 being saved by faith, of the necessity of divine grace^ 
 of election, regeneration, and the like ? Are not their 
 fears as quickly alarmed ? Are they not apt to exclaim, 
 " rank Calvinism," it is much if they do not add, " fa- 
 natical and puritanical nonsense V And is it not evi- 
 ^ dent, that in this manner, the censures and reproaches 
 of both are levelled in a great measure against the word 
 of God itself, whose language, it is manifest, that 
 neither party will admit in all things to be safe and 
 unexceptionable? It is worth while to observe the 
 different ways of quoting adopted by different sides. 
 Each always abounds most in the favourite texts of 
 the party ; but when the introduction of a passage, that 
 has been often strenuously urged by an adversary, 
 seems unavoidable, what pains do they not take to 
 mend it ? With what circumspect attention do they 
 intersperse such clauses, and make such additions, as 
 may prevent its being understood in any other sense, 
 than the sect approves ? Is it possible in a more glar- 
 ing manner, to show their disapprobation of the lan- 
 guage of the spirit ; and that it is their opinion, that on 
 some points even the Holy Ghost hath expressed him- 
 self incautiously, an oversight, which, it would seem, 
 they think it incumbent on them, when occasion offers, 
 to correct ? I know no way to avoid all those evil con- 
 sequences of the spirit of schism and rage of dogma- 
 tism, that have so long and so universally prevailed in 
 the church, but by having recourse directly to the 
 fountain, before our minds have been tainted by any 
 party whatever. This, and nothing but this, will ever 
 
120 CAMPBELL'S LECTURES 
 
 bring our judgments into the right train, and lead us 
 to determine concerning the doubtful and jarring opi- 
 nions and expressions of men by the infallible word of 
 God, and not of the infallible word of God, by the 
 doubtful and jarring opinions and expressions of men. 
 The last great advantage I propose to mention as 
 resulting from this method, is the preparation it gives 
 for the understanding, both of the general controversy 
 concerning the truth of Christianity, and in like manner 
 of all the particular disputes that have arisen in the 
 church. This I shall illustrate in the next lecture. 
 
LECTURE V< 
 
 Siitbject'continuecl....The knowledge of the Scriptures the most essential part 
 ^ of the Study.. ..How far tlie Study of Conti'oversy demands our attention. 
 
 In my last discourse, I began with giving some hints 
 to aid the young inquirer into religion, in forming a 
 kind of system of christian morality, and concluded 
 with pointing out the advantages which would redound 
 to him, from his being frequently employed in the ex- 
 ercises on the scripture which we have recommend- 
 ed, that is, in making abstracts, first of the scriptural 
 history, secondly of the doctrines, and thirdly of the 
 moral precepts. Of these advantages, I particularly 
 mentioned and illustrated on the last occasion, three. 
 The first was, that it is one of the most effectual me- 
 thods, I can conceive, of bringing the student to an 
 intimate acquaintance with his Bible. The second was, 
 that it suggests to him an excellent method of employ- 
 ing his time usefully in almost any situation wherein 
 he can be placed. Every other method or plan of study 
 presupposeth so many things, so much leisure, so ma- 
 ny conveniences, and so great a variety of books, that 
 admitting it were ever so profitable, it can scarcely ever 
 be put in execution ; whereas on the contrary, if the 
 young divine, however situated, be not in a condition 
 for executing this, we may say justly, that in ninety 
 nine cases out of a hundred, he has himself to blame- 
 16 
 
122 CAMPBELL'S LECTURES. 
 
 The third advantage I mentioned was, that his style in 
 rehgious matters, in what regards the great truths of 
 revelation, would by this method be formed entirely 
 on the style of holy writ, the great and only source of 
 our information on this head, a style which in general 
 terms is admitted by all parties of christians to be un- 
 exceptionable, a style which no sect dares directly to 
 accuse, and yet with which no true sectary is alto- 
 gether satisfied. Nor will this advantage appear in- 
 considerable to those, who see what it is to be confined 
 and hampered in the trammels of a faction, and who 
 are duly sensible of the jealousy and malignity of spi- 
 rit, that have been consequent on the many discordant 
 Babel dialects, which have been introduced into the 
 christian world by our numerous and antichristian 
 divisions. 
 
 The fourth and last great advantage, which in con- 
 cluding I just mentioned, and now intend to illustrate, 
 is, the preparation which by this method the student 
 will acquire, for the understanding both of the general 
 controversy concerning the truth of Christianity, and 
 also of the particular disputes that have arisen in the 
 church. As to the general controversy concerning 
 the truth of revelation, the objections of the adversa- 
 ries, as was observed formerly, are mostly of two 
 kinds. They are either intrinsic, and are levelled 
 against the contents of scripture, the doctrine it teaches, 
 the morals it inculcates, or the probability of the his- 
 tory it records ; or extrinsic, and are levelled against 
 the outward evidences which are produced in its de- 
 fence, the miracles performed, and the prophecies ful- 
 filled. Now as to the former species of attack, it is 
 manifest we are utterly unfit for judging of the ques- 
 
CAMPBELL'S LECTURES. 123 
 
 tion concerning the quality of the contents of revela- 
 tion, till we have previously studied what the contents 
 are. If we go to work the other way, which 1 call 
 preposterous, we are entirely at the mercy of the an- 
 tagonist for the most essential part, the very foundation 
 of his argument, to wit, the reality of the facts and alle- 
 gations, on which all his reasonings are built. If we take 
 things for granted on his bare affirmation, which if he 
 has a specious manner of writing we shall have a strong 
 propensity to do, it is a thousand to one we shall become 
 the dupes of the grossest misrepresentation. If we have 
 the sense and caution to perceive that we ought to sus- 
 pend our judgment, till we have impartially examined 
 the allegations in point of fact, we shall at best be per- 
 plexed and puzzled, but can never be edified or im- 
 proved by so premature a study. The only thing we 
 then can do with propriety, is to betake ourselves to the 
 study of scripture in some such method as that which 
 has been proposed ; and before we have accomplished 
 this, 'tis a thousand to one, that all our previous con- 
 troversial reading, Avhcn we were nowise prepared to 
 enter into the argument, will be quite forgotten, so that 
 the least bad consequence of this perversion of the 
 natural order is the loss of so much time and labour, 
 and the necessity we are under of beginning the con- 
 troversy a second time, if we would become masters 
 of the question. Even in a dispute, which we may 
 happen to hear in company, how little are we qualified 
 to judge which of the parties hath reason on his side, 
 if we are unacquainted with the subject of dispute ? 
 We shall possibly be capable of deciding, which is the 
 ablest disputant ; but we could not devise a more falla- 
 cious fule, though in such circumstances none is more 
 
m GAMPBELL'S LECTtlRES. 
 
 common, by which to determine the merits of the 
 cause. 
 
 Let it not be pleaded in answer to this, that without 
 such a course of study and exercises as hath been pro- 
 posed, the generality of students, at least in protestant 
 countries, have sufficient knowledge of the contents of 
 scripture, to qualify them to judge of such controver- 
 sy ; for have they not had occasion, nay have they not 
 been inured to read the sacred books themselves, and 
 to hear them read by others, even from their infancy ? 
 But to this I reply, that as teaching in this manner has 
 always been accompanied more or less with human 
 explications and glosses, the learner in so early a period 
 is extremely ill qualified to distinguish the text from 
 the comment. Accordingly, do we not see, that with 
 the sam€ practice of reading scripture and hearing it 
 read, the notions of its doctrine, imbibed by the youth, 
 are different in different countries and in different sects ? 
 It is of importance, before the student enter on the 
 main question, the truth of his religion, that he should 
 be enabled to distinguish between the commandments 
 of God, and the traditions of the elders ; between the 
 simple truth, as it is in Jesus, and the subtleties and 
 refinements of the theorist. These are miserably blend- 
 ed and confounded in all the attacks that have been 
 made on the christian religion. And what is worse, 
 most of the answerers, having been themselves zealous 
 partisans of some sect, have contributed to confirm and 
 increase the confusion. The method I have proposed 
 doth, in my opinion, bid fairest for accomplishing the 
 end, and enabling the student, in most cases, to make 
 the distinction. Besides, even the attacks that have 
 been made on the external evidences, especially in re^ 
 
 -!^ 
 
CATWrPBELL'S LECTURES. 123 
 
 gard to the fulfilment of prophecies, when the argu- 
 ment turns on the meaning of the prediction, we arc 
 by thus familiarizing ourselves to the study of the 
 scripture idiom, language and sentiments, prepared for 
 understanding, and consequently for deciding upon its 
 strength or weakness. And indeed (if we except 
 only the abstract and metaphysical argument, that has 
 been urged against the possibility of miraculous events 
 as being preternatural, which is totally independent on 
 any question of fact, and may therefore be studied at 
 any tim.e) the best preparation we can make, for enter- 
 ing into the whole controversy concerning the truth of 
 Christianity, is a critical knowledge of holy wTit, to- 
 gether with some proficiency both in biblical and eccle- 
 siastic history. But further, this will be found the 
 best method, not only for enabling us to understand 
 the controversy, but for abridging it also. We shall 
 be in a capacity for detecting many fallacies in reason- 
 ing, and many misrepresentations of fact, which might 
 otherwise stagger and confound us. When thus pre- 
 pared, our own penetration will, in many cases, super- 
 sede the necessity of perusing refutations. 
 
 But this method will be found not only the best 
 preparation for understanding the general controversy 
 concerning the truth of our religion, but also for enter- 
 ing properly into the particular controversies, that have 
 arisen among christians concerning articles of faith, 
 matters of government, worship, discipline, or morals. 
 When the adverse parties are both protestants, the 
 point just now affirmed may with propriety be called 
 self-evident ; because the only infallible rule of deci 
 sion admitted by both parties, is the scripture. And 
 even in the disputes which subsist between protes- - 
 
126 CAMPBELL'S LECTURES. 
 
 tants and papists, or Roman catholics as they aftect 
 to call themselves, this knowledge of the sacred volume 
 and history must be of the utmost consequence ; since, 
 though we do not receive for scripture all that they 
 account canonical, yet they admit as such all the books 
 that arc received by us; and though they will not 
 acknowledge scripture to be the only rule of faith and 
 manners, yet as they own its inspiration, they avow it 
 to be a rule and an unerring rule too. The exact 
 knowledge of its contents must therefore be of the 
 greatest moment to one who would enter the lists with 
 a Romanist, since those of that faction cannot, consist- 
 ently with their own profession, admit any thing in 
 religion, which is contradictory to the doctrine or pre- 
 cepts contained in that book : so that even upon their 
 own principles, their tenets are liable to be confuted 
 from scripture, if we can evince the contrariety. And 
 with regard to all the particular popish controversies, 
 next to the knowledge of scripture, a thorough ac- 
 quaintance with ecclesiastic history is of the greatest 
 importance. Uninterrupted tradition is a much boast- 
 ed and very powerful plea with them. It is impossi- 
 ble without such an acquaintance with church history, 
 for any one to conceive how miserably ill this plea is 
 adapted to support their cause. The gradual introduc- 
 tion of their many gross corruptions, both in doctrine 
 and practice, is so extremely apparent to the historic 
 student, that even a person of moderate penetration will 
 need no other proof, either of their novelty, or of the 
 baseness of their extraction. He will thus in the most 
 effectual manner be convinced of the falseness of all 
 other foundations, tradition, popes and councils, and 
 that the Bible i« that alone on which the religion of 
 
CAMPBELL'S LECTURES. 12^ 
 
 christians can rest immoveably. He will be apt to 
 conclude in the words of the excellent Chilling worth 
 (whose performance deserves a most serious perusal, 
 not more because it is a clear detection of papistical 
 sophistry, than because it is an admirable specimen of 
 just and acute reasoning, he will be ready, I say, to 
 conclude in the words of that author,) " Whatsoever 
 else they believe besides the Bible, and the plain, irre- 
 fragable, indubitable, consequences of it, well may they 
 hold it as a matter of opinion, but as a matter of faith 
 and religion neither can they, with coherence to their 
 own grounds, believe it themselves, nor require the 
 belief of it of others, without most high and most schis- 
 matical presumption. I, for my part, after a long and 
 (as I verily believe and hope) impartial search of the 
 true -way to eternal happiness^ do profess plainly, that 
 I cannot find any rest for the sole of my foot, but on 
 this rock only. I see plainly and with m}^ own eyes, 
 that there are popes against popes ; councils against 
 councils ; some fathers against others ; the same fathers 
 against themselves ; a consent of fathers of one age 
 against a consent of fathers of another age ; the church 
 of one age against the church of another age. Tra- 
 ditive interpretations of scripture are pretended, but 
 there are none to be found. No tradition, but onl}- 
 of scripture, can derive itself from the fountain, but 
 may be plainly proved, either to have been brought 
 in, in such an age after Christ, or that in such an age 
 it was not in. In a word, there is no sufficient certain- 
 ty, but of scripture only, for any considerate man to 
 build upon." Thus far that able advocate of protes- 
 tantism. So just will the remark be found upon the 
 trial, that those branches of knowledge, which we have 
 
5_2S CAMPBELL'S LECTURES- 
 
 advised the student to begin with, holy writ and sacred 
 history, will beyond his conception, tend to shorten the 
 study of all religious controversies both general and 
 particular. The reason is obvious. It will supply 
 him with a fund in himself, whereby he can discover 
 the solidity or futility of almost every argument that 
 can be advanced. 
 
 On the contrary, when one who is quite unprovided 
 in this respect, enters on controversy either general or 
 particular, what is the consequence ? It is, I may say, 
 invariably, one or other of these two. He is either fix- 
 ed entirely in his sentiments by the first author he 
 reads, so that the clearest proofs from reason or scrip- 
 ture can never shake him afterwards ; or he is always 
 the dupe of the last writer he has happened to peruse. 
 The first is commonly the case, when there is ever so 
 little of a previous bias from education to the principles, 
 and a favourable opinion of the character of the author. 
 The second holds more commonly when the bias from 
 (education, if any, is inconsiderable, and the authors on 
 ?30th sides ingenious and artful. Nor does this waver- 
 ing in the student betray, as is commonly imagined, a 
 . want of understanding. The want it betrays is of a 
 very different nature. It is the want of such a stock 
 of knowledge, as is necessary to qualify the mind for 
 judging. Or to adopt an illustration from the body ; 
 it is not the badness of his eyes, but the want of light 
 which is the cause of his mistaking. And the best 
 eyes in the world will not distinguish colours in the 
 dark. It must be owned further, that even this change- 
 ableness, when it arises from such a cause as we have 
 mentioned, shows commonly a laudable candour of 
 temper and openness to conviction. In both cases. 
 
CAMPBELL'S LECTURES. 129 
 
 however, the effect is a sufficient demonstration, that 
 the study was premature. Mr. Pope, by his own ac- 
 knowledgement, was an instance of the case last men- 
 tioned, as we learn from one of his letters to Dr. 
 Atterbury. The prelate, it would appear, had been 
 using his best endeavours with the poet to induce him 
 to read some of the most celebrated authors on the 
 popish controversy, in order to his conversion to the 
 church of England. Mr. Pope, amongst other things, 
 informed the bishop, that he had formerly, even when 
 he was but fourteen years old, employed some time in 
 reading the best writers on both sides the question, and 
 that the consequence had always been, that he was pro- 
 testant and papist alternately, according to the princi- 
 ples of the author, who had last engaged his attention. 
 He adds very pertinently, " I am afraid most seekers 
 are in the same case ; and when they stop, they are not 
 so properly converted, as outwitted.^' Mr. Pope can- 
 not, I think, be justly accused even by his enemies of 
 a defect of understanding. In this particular, he was 
 considerably above the ordinary standard. But being, 
 in all probability, at that early period, totally deficient 
 in those materials, which could enable him to judge 
 for himself in controversies about the sense of revela- 
 tion, it was inevitable, that he should be swayed by 
 turns by the different representations of the different 
 champions. In other words, not having in himself 
 those lights that were necessary, the knowledge of 
 scripture and the knowledge of history, to enable him 
 to see with his own eyes, he was forced to see with 
 those of other people ; and his impartiality itself led 
 him to be influenced most by the nearest, by him who 
 had made the last impression. So much for the advanta- 
 17 
 
130 CAMPBELL'S LECTURES. 
 
 ges which will accrue to the student from a proper 
 prosecution of the plan I have been recommending. 
 
 But, it may be said, suppose this knowledge of 
 which you speak, is once attained. Must he proceed 
 any further ; and if he must. In what manner ? In 
 answer to these questions, I observe first, that when 
 once the knowledge I mentioned is attained, he has 
 accomplished by far the most essential part of the 
 study of christian theology, he hath acquired that which 
 is both in itself most valuable, and can best prepare 
 him to enter with understanding into the other, and 
 less essential parts of the study. Things however are 
 rendered necessary to people in certain stations from 
 certain accidental circumstances, which would other- 
 wise be of little consequence in themselves. Of this 
 sort are many things which the theologian must not 
 altogether overlook. Some books deserve to be read 
 on account of the useful instruction they contain ; some 
 again on account of the vogue they have obtained, and 
 often merely that we may be qualified to say with 
 greater confidence, that they contain nothing of any 
 value ; some, because they inform us of what is done, 
 others, because they inform us of what is thought. 
 And as the qualities of different books and the acqui- 
 sitions we make by them are very different, so the 
 motives that influence us are no less various : some- 
 times we read to obtain a supply of knowledge, oftener 
 to obtain a supply of conversation, and not seldom to 
 pass tolerably over a vacant hour, which we are at a 
 loss how to spend. In determining the comparative 
 merits of books, there can be no question, that those 
 which convey useful knowledge and deserve a reading 
 on their own account, are in a class greatly superior td 
 
CAMPBELL'S LECTURES. 131 
 
 those which afford only matter of conversation, and re- 
 quire a share of our attention on account of the esteem 
 of others; and which is perhaps nearly coincident, 
 those which instruct us in permanent truths, and the 
 actual productions of eventful time, are of a higher 
 order, than those which entertain us only with the 
 vague opinions and unintelligible sophisms of men. 
 Books of the third class, or pieces of mere amusement, 
 I throw out of the question altogether. Now as to 
 those of the second, if every man were unconnected 
 with and independent on his fellows, such reading 
 (farther at least than were necessary to give us some 
 notion of the wanderings of the human mind) it would 
 perhaps be better to dispense with entirely. But as 
 that is not the case, and as our own happiness in a 
 great measure, and the very end of our being depend 
 on our utility, it is necessary, that, in our studies, this 
 should command a considerable share of our regard. 
 It is not by undervaluing their sentiments, that we can 
 ever hope to be profitable to others, and to correct 
 w^hat is amiss in them. It is necessary that in this 
 respect we should even follow the wanderer into his 
 devious tracks, that we may be in a condition to lay 
 hold of him, and reclaim him by reconducting him into 
 the right way. 
 
 Now to make application of these observations to 
 the present subject, I readily admit, that when once 
 the young divine hath acquired the knowledge of the 
 scriptures above recommended and illustrated, and 
 liath added to this the history of our religion, he hath 
 obtained all, or nearly all that is instructive, that is truly 
 valuable on its own account, but he hath not obtained 
 all that may be necessary to fit him for instructing 
 
132 CAMPBELL'S LECTURES. 
 
 Others. For this piirjDose, he must be prepared to enter 
 the lists with gainsay ers on their own ground, and to 
 fight them at their own weapons. With the fund of 
 substantial knowledge above pointed out, he will hard- 
 ly run the risk of being seduced by the sophistry of 
 others, but he may be both surprised and silenced by 
 it. We may perceive perfectly the inconclusiveness 
 of the argument of an adversary, the moment it is pro- 
 duced, to which however we may not be able on the 
 sudden to give a pertinent and satisfactory reply. Be- 
 sides, a deficiency in this secondary kind of knowledge 
 is perhaps more apt, in the judgment of the w^orld, to 
 fix on a character the stain of ignorance, than a defect 
 in the primary kind. And how much this stigma, 
 however unjustly fixt, will, by prejudicing the minds 
 of men, prevent the success of a teacher, those who un- 
 derstand any thing of human nature will easily judge. 
 I will just now put a case, the decision of which 
 will be thought by several to be problematical, and by 
 many to be extremely clear, though of these no doubt 
 some w^ould decide one w^ay, and some another. With 
 the reservation of sacred writ and sacred history, under 
 ^vhich I include all that can serve to enlighten pagan, 
 Jewish and christian antiquity, I will suppose that all 
 cur theological books, systems, controversies, com- 
 mentaries, on all the different sides, were to be anni- 
 hilated at once ; the question is, whether the christian 
 world and the republic of letters w^ould be a gainer or 
 a loser by this extraordinary event. Let it not be 
 imagined, that I mean by this supposition, to consider 
 all such performances as being on a level in point of 
 excellency. Nothing can be farther from my view. 
 I know that the difference among them in respect of 
 
CAMPBELL'S LECTURES. I33 
 
 merit is exceeding great. Nor is it my intention to in- 
 sinuate, that there would not be a real loss, when consi- 
 dered separately, in the suppression of many ingeni- 
 ous and many useful observations. But as there would 
 on the other hand be manifest gain in the extinction of 
 so much sophistry, the destruction of so many artful 
 snares laid for seducing, the annihilation of the mate- 
 rials of so much contention, I mviy say, of the fuel for 
 kindling such terrible conflagrations, my question re- 
 gards only the balance upon the whole, and whether 
 the loss would not be more than compensated by the 
 profit. Can the christian, at least can the protestant, 
 think, that there would be a want of any thing essen- 
 tial, whilst the w^ord of God remained, and every thing 
 that might be helpful, not to bias men to particular 
 opinions, but to throw light upon its idiom and lan- 
 guage ? Is it possible, that any man of common under- 
 standing should imagine, w^e could ever come to differ 
 so widely about the sense and meaning of scripture, if 
 we did not take such different ways of setting out, and 
 if almost every one were not at pains to get his mind 
 preoccupied by some human composition or teaching, 
 before he enters on the examination of that rule ? And 
 would it be a mighty loss to christians, that the seeds 
 (I say not of their differences in opinion, but) of such 
 unrelenting prejudices, such implacable animosities 
 against one another, w^re totally destroyed ? Shall it 
 be regarded as a formidable danger, that all, by being 
 thus compelled to a sort of uniformity in their method 
 of study, should arrive at an unanimity, not so much 
 in their tenets, as in their dispositions and affections ? 
 For that this would be the consequence, there is the 
 greatest reason in the world to believe ; as in nine 
 
134 CAMPBELL'S LECTURES. 
 
 hundred and ninety nine instances out of a thousand, 
 all the differences among christians are the manifest 
 fruit of the different biasses previously given to their 
 minds. 
 
 Those who are profoundly read in theological con- ' 
 troversy, before they enter on the critical examination 
 of the divine oracles, if they have the discernment to 
 discover the right path, which their former studies 
 have done much to prevent, and if they have the for- 
 titude to persevere in keeping that path, will quickly be 
 sensible, that they have more to unlearn than to learn ; 
 and that the acquisition of truth is not near so difficult 
 a task, as to attain a superiority over rooted errors and 
 old prejudices. Let it not be imagined from this, 
 that I condemn all controversial writing. There are 
 certain circumstances, I am sensible, which render it 
 necessary. Were it indeed possible, that all contro- 
 versies in divinity were buried in one grave without 
 the hope of resurrection, I should think it incompara- 
 bly better for Christendom ; but it would be extremely 
 hard if error were allowed to attack, and truth not 
 permitted to defend herself. If there must be debates, 
 let them be fair and open, let both sides be heard with 
 candour and impartiality. This is the only sure way 
 of giving all possible advantage to the truth. It were 
 certainly better for mankind that no deadly weapons 
 whatever were used or known among men ; but if 
 villains w^ill use them for th^ purposes of mischief, it 
 would be very hard, that honest men should be denied 
 the use of them in self defence. 
 
 I would not by this be thought to insinuate, that 
 these two cases are in all respects parallel, or that the 
 patrons of error were always actuated by villainous 
 
% 
 
 CAMPBELL»S LECTURES. 135 
 
 designs. God forbid that I were so uncharitable. 
 Our Lord himself hath assured us that those who 
 would raise the most cruel persecutions against his 
 disciples, would seriously think, that in so doing they 
 did God service. He hath little knowledge c^ man- 
 kind who doth not perceive that men are often just as 
 sincere in their intentions in the defence of erroneous, 
 as of true, opinions. The only purpose of my simili- 
 tude was to signify, that if honesty must be allowed to 
 wage at least a defensive war against villainy, the 
 same privilege should be allowed to truth against 
 falsehood. Here indeed it may be justly said, that 
 the greater freedom ought to be permitted to both 
 parties, as the distinction is not so easily made in the 
 latter case, as in the former. To distinguish the just 
 from the unjust in a quarrel is commonly a matter of 
 much greater facility, than to distinguish the true from 
 the false in a debate. But as it may be justly said, 
 that errors in religion have generally more or less, 
 directly or indirectly, a bad influence on practice, they 
 ought always to be guarded against with all the pre- 
 caution of which we are capable. Nor is there an- 
 other way of guarding against them, that I know of, 
 but by an unprejudiced and impartial scrutiny into all 
 matters really questionable. 
 
 I have observed already, that after such an exami 
 nation as hath been recommended of the sacred oracles, 
 and of the histories to which they relate, and with 
 which they are connected, both Jewish and christian, the 
 attentive and judicious student will not probably find 
 much occasion, for his own sake, to canvass the works 
 of controvertists. It may however be of considerable 
 consequence for the sake of others, that one who is to 
 
136 CAMPBELL'S LECTURES. 
 
 be vested with a public character in the church, should 
 not be entirely unacquainted with their writings. The 
 first controversy that claims our attention is the deis- 
 tical, as this strikes directly at the foundation of all. 
 Could one have an opportunity of studying this at his 
 leisure, in what order he pleased, and had all the ne- 
 cessary books at his command, I should advise him to 
 begin with those which relate to the intrinsic evidence 
 of our religion, then to proceed to what regards the 
 extrinsic evidence, first prophecy, because most nearly 
 related to the former branch, then miracles, and last- 
 ly every collateral confirmation that may be brought 
 from history. But as it rarely happens, that one can 
 prosecute a plan of this kind in the order or man- 
 ner in which it is proposed, there is no great matter, 
 though you take occasion of perusing the books of 
 greatest name on the one side or the other as they 
 fall in your way. The only thing I insist on, is that 
 this study ought to be posterior altogether to the 
 study of sacred writ and sacred history, if you would 
 enter into it with understanding, if you would not 
 expose yourselves to be misled and imposed on, mis- 
 taking the specious for the solid, not enough en- 
 lightened to distinguish the plausible from the true. 
 As to the particular questions that have arisen among 
 chi^istians, those which claim our first attention are, 
 doubtless, such as subsist between protestants and 
 papists. Next to these the several distinguishing 
 tenets which characterize the A^rious tribes or sects, 
 that come under the common name of protestant, Lu- 
 therans, Socinians, Arminians, Calvinists, Antinomi- 
 ans ; and to these we may add those questions, which 
 have been for some time hotly agitated in this island ; 
 
 m 
 
 -'^y 
 
 •^^ 
 
 n* ^ 
 
CAMPBELL'S LECTURES. 137 
 
 for though several of them are in themselves apparently 
 of little moment, yet they have been productive of 
 momentous consequences. Such are the questions in 
 relation to the externals of worship and forms of go- 
 vernment, about ceremonies, sacraments, and ordina- 
 tion, and which constitute the principal matters in 
 dispute between the church of England and Dissen- 
 ters, and by which several of our sects, such as Ana- 
 baptists, Nonjurors and Quakers, are chiefly discrimi- 
 nated. As to the numerous controversies which have 
 in former ages made a noise in the church, and are now 
 extinct, or which are still agitated in distant regions, 
 Greece or Asia for example, it is enough with regard 
 to these, to know what church history hath recorded 
 concerning their rise, progress and decline, concern- 
 ing the quibbles and phrases (for we can rarely call 
 them principles) which have afforded the chief matter 
 of their altercation. I do not speak in this manner, as 
 if all our controversies in the West were of themselves 
 of greater importance than the eastern disputes, or as 
 if the modern were superior to the ancient. I am far 
 from thinking, that the cavils and logomachies of our 
 Supralapsarians and Sublapsarians, Remonstrants, An- 
 tiremonstrants, and Universalists of the last age, or of 
 our Seceders both burgesses and antiburgesses, Re- 
 liefmen, Cameronians, Moravians, and Sandemaniai^, 
 aFe one jot more intelligible or more edifying, than 
 those of the Sebellians, Eutychians and Nestorians 
 and Monothelites and Monophysites, and a thousand 
 other ancient and oriental distinctions. The only 
 thing that can give superior consequence to the for- 
 mer with us, is their vicinity in time and place, and 
 the propriety there is, that for the sake of others, tliiti 
 18 
 
13$ CAMPBELL'S LECTURES, 
 
 christian pastor should be prepared for warding the 
 blows of those adversaries, to whom his people may 
 be exposed. I say for the sake of others, for we may 
 venture to affirm, that no man of common under- 
 standing, who hath candidly and assiduously studied 
 holy writ in the manner we have recommended, can 
 find the smallest occasion for his own sake of entering 
 into such labyrinths of words, such extravagant rav- 
 ings, as would disgrace even the name of sophistry ; 
 for even that term, bad as it is, implies art and inge- 
 nuity, and at least an appearance of reason, which 
 their wild declamation can very rarely boast. I am 
 not of the mind, that the student should think it neces- 
 sary to inquire into the several grounds and pleas of 
 all the above mentioned sects and parties. Some of 
 them, as the principal heads of our disputes with the 
 Romanists, and the chief questions that have been 
 started concerning the divinity of Christ, his expiation 
 of sin by the sacrifice of himself, and concerning the 
 operation of the spirit, it will be proper to canvass 
 more thoroughly. As to those of less note, since it 
 is chiefly for the sake of others our theologian studies 
 such questions, he must judge how far it is needful 
 by the situation in which he finds himself. 
 
LECTURE VI. 
 
 Method of prosecuting our Inquiries in Polemic Divinity The use to 
 
 be made of Scholia, Paraphrases, and Commentaries.... Danger of rely" 
 ing on human guidance in matters of Religion. 
 
 I NOW come more particularly to the method of pro- 
 secuting these inquiries in polemic divinity. The 
 briefest, and, therefore, not the worst way, is by means 
 of systems. And of these, I own, I generally like the 
 shortest best. My reason is, that all of them, without 
 exception, have on certain topics, and in some degree 
 or other, departed from the simplicity of the truth as 
 it is in Jesus. They have indulged too much to ima- 
 gination, and fallen at times into the dotage about 
 questions and strifes of words which minister conten- 
 tion, and not godly edifying, and they have not suffi- 
 ciently known, or acknowledged, the limits on those 
 sublime subjects, which God hath assigned to the 
 human faculties. It ought never to be forgotten by 
 the student, that the deity hath prescril^ed bounds to 
 the human mind, as well as to the mighty ocean, and 
 in effect tells us in his word, " Thus far shalt thou 
 come and no farther, and here shall thy airy flights, thy 
 proud excursions be staid." If the student can, let 
 him provide himself in some of the most approved 
 systems on the different sides. 'Tis error, not truth, 
 vice, not virtue that fears the light. You may rest 
 
140 CAMPBELL'S LECTURES. 
 
 assured of it, that, if any teacher exclaims against such 
 a fair and impartial inquiry, and would limit you to the 
 works of one side only, the reason is, whatever he may 
 pretend, and however much he may disguise it even 
 from himself, he is more solicitous to make you his 
 own follower, than the follower of Christ, and a blind 
 retainer to the sect to which he has attached himself? 
 than a well instructed friend of truth, without any par- 
 tial respects to persons or parties. On reading an 
 article in one system, let him peruse the correspondent 
 article in the others, and examine impartially by scrip- 
 ture as he proceeds ; and in this manner, let him 
 advance from one article to another, till he hath can- 
 vassed the whole. 'Tis more than probable, that on 
 some points he will conclude them all to be in the 
 wTong ; because all may go farther than holy writ 
 affords a foundation for deciding, a thing by no means 
 uncommon ; but in no case, wherein they differ, can 
 tnore than one be in the right. If he shall find it ex- 
 pedient afterwards to inquire more narrowly into some 
 branches of controversy, he will have an opportunity 
 of reading books viritten on purpose on both sides the 
 question. If he should not have it in his power to 
 consult different systems, he will find a good deal of 
 some of our principal controversies in Burnet's expo- 
 sition of the articles, and Pearson on the Creed. When 
 thus far advanced, he may occasionally as he finds a 
 difficulty (and in my opinion he ought not otherwise) 
 consult scholia and commentaries. Of these I like the 
 first best, both because they are briefer, and because 
 they promise less. The scholiast proposes only to 
 assist you in interpreting some passages, which, in the 
 course of his study, he has met with things that serve 
 
CAMPBELL'S LECTURES. 141 
 
 to illustrate ; whereas the commentator sets out with 
 the express purpose of explaining every thing. I have 
 the less faith in him on that account, and am ready to 
 say with Horace, " Quid dignum tanto feret hie pro- 
 missor hiatu." 
 
 I own, for I will tell you freely what I think, that of 
 all the kinds of expositors, I like least the paraphrast. 
 There is in him, an appearance of presumption, both 
 in giving what he seems to imagine a more proper 
 style to the inspired wTiter, and in his manner of inter- 
 weaving his own sentiments indiscriminately with those 
 delivered by unerring wisdom, with which neither the 
 commentator nor the scholiast is chargeable; for in 
 these the text and commentary are never confounded 
 by being blended. Another fault in paraphrases, of 
 which few or no commentaries, that I know of, can be 
 accused, is that you have, by way of explanation, in 
 the former, to wit the paraphrase, the sentiments of the 
 paraphrast alone ; whereas in the latter, the commenta- 
 ry, you have often the opinions of others also, with 
 their reasons, which, notwithstanding the partiality of 
 the relater, will to the judicious reader often appear 
 preferable. I do not say however, that paraphrase can 
 never be a useful mode of explication, though I own, 
 that the cases wherein it may be reckoned not impro- 
 per, nor altogether unuseful, are not numerous. As 
 the only valuable aim of this species of exposition is 
 to give greater perspicuity to the text, obscurity is the 
 only reasonable plea for employing it. When the style 
 is extremely concise or figurative, or when there are 
 frequent allusions to customs or incidents now not 
 generally known, to add as much as is necessary for 
 supplying an ellipsis, explaining an unusual figure, or 
 
142 CAMPBELL'S LECTURES. 
 
 suggesting an unknown fact, or custom alluded to, 
 may serve to render scripture more intelligible, with- 
 out taking much from its energy by the paraphrastic 
 dress it is put in. But if the use and occasions of 
 paraphrase be only such, as have been now represent- 
 ed, it is evident, that there are but a few books of holy 
 writ, and but certain portions of those few, that require 
 to be treated in this manner. No historical piece is 
 written with greater simplicity and perspicuity than 
 the history contained in the Bible, and both as to facts 
 and moral instructions, we have not any thing more 
 eminent in this respect, than the gospels. Yet nothing 
 is more common, than the attempt of paraphrasing 
 these. And indeed the notions, which the generality 
 of paraphrasts seem to entertain on this subject, are 
 curious. If we judge from their productions, we must 
 conclude, that they have considered such a size of 
 subject-matter (if I may be indulged in the expression) 
 as affording a proper foundation for a composition of 
 such a magnitude, and have therefore laid it down as 
 a maxim, from which in their practice they do not often 
 depart, that the most commodious way of giving to 
 the work the proposed extent, is that equal portions of 
 the text (perspicuous or obscure it matters not) should 
 be equally protracted^. Thus regarding only quantity, 
 they view their text, and parcel it, and treat it in much 
 the same manner, as gold-beaters and wire -drawers do 
 the metals on which their art is employed. Verbosity 
 is the proper character of this kind of composition. 
 The professed design of the paraphrast is to say in 
 many words what his text expresseth in few : accord- 
 
 * See Philosophy of Rhetoric, Book HI. Chap. 2; 
 
CAMPBELL'S LECTURERS. 143 
 
 ingly all the writers of this class must be at pains to 
 provide themselves in a sufficient stock of synonymas, 
 epithets, expletives, circumlocutions and tautologies, 
 which are in fact the necessary implements of their 
 craft. A deficiency of words is no doubt oftener than 
 the contrary, the cause of obscurity. Brevis esse la- 
 boro, obscurus fio : but this evil may also be the effect 
 of an exuberance. By a multiplicity of words the sen- 
 timent is not set off and accommodated, but like David 
 equipt in Saul's armour, it is incumbered and opprest. 
 Yet this is not the only, nor perhaps the worst con- 
 sequence resulting from this manner of treating sacred 
 writ. In the very best compositions of this kind, that 
 can be expected, the gospel may be compared to a 
 rich wine of a high flavour, diluted in such a quan- 
 tity of water, as renders it extremely vapid. This 
 would be the case, if the paraphrase (which is indeed 
 hardly possible) took no tincture from the opinions of 
 the paraphrast, but exhibited faithfully, though insi- 
 pidly, the sentiments of the text. Whereas in all those 
 paraphrases we have seen, the gospel may more justly 
 be compared to such a wine as hath been mentioned, 
 so much adulterated with a liquor of a very different 
 taste and quality, that little or nothing of its original 
 relish and properties can- be discovered. According- 
 ly in one paraphrase, Jesus Cluist appears in the cha- 
 racter of a bigotted papist, in another of a flaming pro- 
 testant ; in one he argues with all the sophistry of the 
 Jesuit, in another he declaims with all the fanaticism 
 of the Jansenist ; in one you trace the metaphysical 
 ratiocinations of Arminius, in another you recognise 
 the bold conclusions of Gomarus ; and you hear the 
 language of a man who has thoroughly imbibed the 
 
144 CAMPBELL'S LECTURES. 
 
 system of one or other of our christian rabbies. So 
 various and so opposite are the characters, which iu 
 those performances our Lord is made to sustain, and 
 the dialects which he is made to speak. How differ- 
 ent is his own character and dialect ? If we be sus- 
 ceptible of the impartiality, and have attained the 
 knowledge requisite to constitute us proper judges in 
 these matters, we shall find, in what he says, nothing 
 that can be thought to favour the subtle disquisitions 
 of a sect. His language is not, like that of all dog- 
 matists, the language of a bastard philosophy, which 
 under the pretence of methodising religion hath cor- 
 rupted it, and in less or more tinged all the parties 
 into which Christendom is divided. His language is 
 not so much the language of the head, as of the heart ; 
 his object is not science but wisdom, his discourses 
 accordingly abound more in sentiments, than in opin- 
 ions. His diction in general is so plain, and his in- 
 structions in the main are so obvious and striking, 
 that it is scarely possible to conceive another design 
 that any man can have in paraphrasing them, than to 
 give what I may call an evangelical dress to his own 
 notions, to make the passages of our Lord's history, 
 his sayings and parables serve as a kind of vehicle for 
 conveying into the minds of the readers the opinions 
 of the expositor. And is not this actually the effect 
 they commonly produce in their too implicit and ha- 
 bitual readers ?. Are you willing to call the ingenious 
 and learned Erasmus, your father and leader and mas- 
 ter in religious truths ? Do you desire to understand 
 Christianity no otherwise than he is pleased to exhibit 
 it ? Have recourse to his Latin paraphrase of the New 
 Testament, Seek the religion of Jesus only there, 
 
% 
 
 CAMPBELL'S LECTURES. 14:> 
 
 \m 
 
 ornd your end is answered. Would you rather pay 
 this homage to some of. our English interpreters ? 
 Suppose for example the mild, the dispassionate, the 
 abstract, the rational Dr. Clarke. Let his paraphrase 
 on the gospels ser^'e you, as all the information need- 
 ful of the history and teaching of Jesus : or if the devout, 
 the warm, the serious Dr. Doddridge more engages 
 you, make his Family Expositor your only counsellor 
 as to the mind and will of Christ. And these meth- 
 ods, I'll answer for them, are the surest and most 
 effectual, for making you become in religion the ser- 
 vants and disciples of men. But if, on the contrary, 
 it is neither the gospel of Erasmus, nor the gospel of 
 Clarke, nor the gospel of Doddridge, but the gospel 
 of Jesus Christ, that you want to be acquainted with ; 
 if ye would not that your faith should stand in the wis- 
 dom of men, but in the power of God ; if sensible, that 
 ye are bought with a price, ye are resolved not to be 
 the servants of men ; if you gratefully and generously 
 purpose to stand fast in the liberty wherewith Christ 
 liath made you free, to call no man father on the earth, 
 having one Father who is in heaven, and to call no man 
 rabbi, leader, head or master on the earth, knowing 
 that ye yourselves are all brethren, and have one leader, 
 head and master Christ, who is at the right hand of 
 God; if this, I say, is your settled purpose, read, 
 ^fciabitually read his history and divine lessons, as they 
 are recorded by those, whom he himself hath employ- 
 cd, and whom his spirit hath guided in the work, the 
 evangelists Matthew, Mark, Luke and John. 
 
 I shall tell you honestly my opinion. I have con- 
 sulted paraphrases occasionally, and those too, written 
 on difterent sides ; I have compared them carefull}' 
 
146 CAMPBELL'S LECTURES. 
 
 with the original work they pretended to illustrate ; and 
 abstracting from all other faults and defects, I have 
 always found them, upon the wdiole, much inferior to 
 the text in point of perspicuity. The latter hath ever 
 appeared to me the more intelligible of the two. I do 
 not say, that you may not consult them occasion- 
 ally, as you would any other kind of exposition or 
 commentary. But I repeat it, with regard to all kinds 
 of interpretation whatever, that it is only occasionally, 
 as when some difficulty occurs of which one is at the 
 time at a loss to think of a satisfactory solution, or 
 when one is desirous to examine, on a particular point, 
 the different hypotheses of different parties, that we 
 should have recourse to them. My idea with regard 
 to commentators, scholiasts, paraphrasts and the whole 
 tribe of expositors, is that they are to be consulted in 
 the same way, and no otherwise, than we do glossaries 
 and dictionaries ; which is only when any thing per- 
 plexeth us, and we think we cannot do easily without 
 them. But no one of them whatever, ought to be 
 made our guide and conductor in carrying us forward 
 through the sacred pages. 
 
 Further in the choice of those we should consult ; 
 there can be no doubt but those who have been most 
 eminent for their critical kno^vledge and freedom of 
 spirit (such as becomes men not servilely attached to 
 a particular sect or party) are entitled to the preference. 
 The learning, as well as the critical acumen and inge- 
 nuity of Grotius, have stamped a value upon his c6m- 
 mentaries, especially on the gospels, w^hich has hardly 
 been equalled by any that has come after him. Yet 
 I am far from saying, he is to be followed implicitly. 
 He has fallen into gross mistakes, which men of much 
 
CAMPBELL'S LECTURES. I47 
 
 inferior genius have detected and avoided. Hammond 
 and Whitby as commentators have their merit. Mal- 
 donat (though a Romish commentator) is not unworthy 
 the attention of the impartial searcher after truth. But 
 still it must be remembered, that they arc to be con- 
 sulted occasionally only, and we are to exercise our 
 own judgments in deciding. In arguments and objec- 
 tions, as well as in textuary difficulties, the student's 
 first resource should be his own reflections ; when the 
 sense of any portion of scripture is concerned, a criti- 
 cal examination of the passage and other similar pas- 
 sages should come next, and when these do not answer, 
 the aid of scholiasts, &c. should be the last resource. 
 Let it be a standing maxim, that the student's busi- 
 ness is more an habitual exercise of reflection, than 
 barely of reading and remembrance- Are we no longer 
 babes ? Have we arrived at some maturity in christian 
 knowledge ? Are our faculties at length enlarged and 
 strengthened by exercise, and shall we hesitate to em- 
 ploy these faculties, when to leave them unemployed, 
 is the surest way possible to debilitate them ? When 
 we may walk like men, shall we require to be carried, 
 or at least to be led by the hand, or supported by lead- 
 ing-strings like children ? 
 
 I know there are many very serious persons, who 
 nevertheless attached by custom to human guidance 
 in matters of religion, will not be able to relish such 
 an indiscriminate rejection of expositors. One flwour- 
 ite author at least they w ould have excepted, and cannot 
 allow themselves to think, that .one is not more secure 
 against error by the help of his direction, than by the 
 light of holy writ alone. Nothing is more difficult 
 than to convince men of the most glaring inconsisten- 
 
248 CAMPBELL'S LECTURES. 
 
 cics, to which, prior to reflection, they have become 
 habituated, and which therefore have acquired an inve- 
 teracy hardly to be cured. Scripture, they readily 
 admit, to be the only divine and infallible rule ; all hu- 
 man interpreters, they will frankly ackno^\^ledge, to be 
 fiillible, and yet 'tis manifest that in human guidance 
 they think there is greater safety. They will indeed 
 tell you, that it is by the unerring decision of scripture 
 that all the doctrines of erring men are to be judged ; 
 and yet w^hat the sense of scripture is, they will learn 
 no otherwise, than from the doctrines of erring men. 
 Can any thing be more manifest, than that it is an 
 empty compliment they pay the scriptures, and that 
 their only confidence is in man ? Suppose, for example, 
 tliat a body politic, or community, w^ere to constitute 
 certain persons judges of all those who should be im- 
 peached before them in any cause civil or criminal, 
 declaring themselves resolved to see that the sentences 
 of the judges shall be rigorously executed, but at the 
 sam.e time signifying that they \vere also resolved to 
 constitute the parties the interpreters of the sentences 
 in their own case, and that according to their interpre- 
 tation only, the execution was to proceed ; could any 
 thing be more absurd, more selfsubversive than such a 
 constitution ? Could anv thins; be m.ore nu9:atorv than 
 the power they pretended to confer on the judges ? 
 Yet is not the manner in which scripture is compli- 
 mented, by almost all sects, at least all sectarists, with 
 an authority merely nominal, exactly similar ? Shall I 
 be thought to endanger the cause of truth, the cause 
 of protestantism and of the reformation, by insisting 
 so much on what this very cause hath laid down as a 
 fundamental principle ? Is not scripture, with all pro- 
 
CAMPBELL'S LECTURES. 149 
 
 testants, the only tribunal, in the last resort, in all ques- 
 tions of faith ? Do they admit an appeal from the 
 verdict of this supreme arbitress, either to the judg- 
 ment of individuals, or to that of any societies of men, 
 whatever denomination you may please to give them, 
 or Avith whatever jurisdiction you may think fit to vest 
 them ? Is not her decision, on the contrary, admitted 
 on all hands to be final ? Hear the church of England 
 on this point. Article sixth, entitled, '' Of the Suffi- 
 ciency of the IIolij Scriptures for Salvation, Holy 
 Scripture containeth all things necessary to salvation ; 
 so that whatever is not read therein, nor may be prov- 
 ed thereby, is not to be required of any man, that it 
 should be believed as an article of the faith, or be 
 thought requisite or necessary to salvation." And 
 again article twenty-first, entitled, " Of the Authority 
 of General Councils. When they (general councils) 
 be gathered together (for as much as they be an as- 
 sembly of men w^hereof all be not governed with the 
 spirit and word of God) they may err, and sometimes 
 have erred, even in things pertaining unto God. Where- 
 fore things ordained by them as necessary to salvation, 
 have neither strength nor authority, unless it may be 
 declared, that they be taken out of holy scriptiu'C." 
 Hear on the same head tlie avowed sentiments of the 
 church of Scotland. AVestminster Confession, first 
 chapter, entitled, Of the Holy Scripture^ sixth para- 
 graph. *' The whole counsel of God concerning all 
 things necessary for his own glory, man's salvation, 
 faith and life, is either expressly £?et down in scripture, 
 or by good and necessary consequence may be deduc- 
 ed from scripture ; unto which nothing at any time is 
 to be added." Again chapter thirty-first, entitled. Of 
 
150 CAMPBELL'S LECTURES. 
 
 Synods and Councils^ fourth paragraph. *.^ All synods 
 or councils, since the apostles' time, whether general 
 or particular, may err, and many have erred, therefore 
 they are not to be made the rule of faith or practice, 
 but to be read as an help in both." 
 
 I am aware that an argument may be drawn (which 
 to some will no doubt appear plausible) from these 
 very declarations. If private men have erred, if even 
 synods and councils have erred, would it not be ex- 
 treme arrogance in me, may one say, unassisted and 
 alone in my inquiries, to think that I should escape 
 error, altogether ? But how easily is this plea retorted. 
 If private persons, if even the wise and learned have 
 erred, if synods and councils have erred, what security 
 have I in their direction ? Yet that all these have erred, 
 egregiously erred, appears unquestionably from their 
 mutual contradictions and jars. On the other side, 
 there is no such ground of fear from the aforesaid re- 
 flection (as one would at first imagine) that in our 
 inquiries into scripture we shall err materially, even 
 though alone and unassisted by any human expositor 
 or council. I have before now assigned the reason, 
 why human interpretations of scripture, whether pri- 
 vate or what hath been called authoritative, are, not- 
 withstanding the perspicuity of that book, so infinitely 
 various. The same would be the llite of any book 
 whatever that were treated in the same manner. Men 
 begin with deriving their opinions from another source, 
 and being perfectly full of these opinions and wedded 
 to them, they have recourse to scripture, not to dis- 
 cover the doctrines contained there, but to discover 
 there their own opinions, that is, in other words, to 
 exercise all their art and ingenuity to give such a turn 
 
CAMPBELL'S LECTURES. 151 
 
 to the expressions of scripture, as will make them 
 seem to authorize their favourite notions. Often men's 
 worldly interest too, which blindeth even the wise, is 
 concerned on a side. That scripture should be intel- 
 ligible, is implied in the very idea of its being a reve- 
 lation of the will of God. That this revelation stands 
 in need of a revelation in order to be understood, that 
 is in other words, is itself no revelation at all, is indeed 
 the doctrine of the Romanists, and a doctrine of im- 
 portance with them, inconsistent as it is, to make 
 room for their infallible interpreter. But the protes- 
 tant doctrine of the sufficiency of scripture, without 
 any such interpreter, doth clearly imply, that it is pos- 
 sest of all necessary perspicuity. How strongly is this 
 affirmed in the first chapter of the Westminster Con- 
 fession above quoted, the seventh paragraph? ''AH 
 things in scripture are not alike plain in themselves, 
 nor alike clear unto all ; yet those things which are 
 necessary to be known, believed and observed for sal- 
 vation, are so clearly propounded, and opened in some 
 place of scripture or other, that not only the learned, 
 but the unlearned, in a due use of the ordinary means, 
 may attain unto a sufficient understanding of them." 
 In the judgment of the reformed churches therefore, 
 in the judgment of our own in particular, the study of 
 scripture itself is not only the safest, but the only safe 
 way of arriving at the knowledge of divine truth, since 
 it is both the only infallible rule, and in all essential 
 matters sufficiently perspicuous. And permit me to 
 add, were there greater risk of error than there is, error 
 itself must be less culpable to those who enter serious- 
 ly and impartially on this examination, and thus take 
 the best method in their power for avoiding it, than it 
 
132 CAMPBELL'S LECTUllES. 
 
 is to those, who bhndly and lazily admit opinions for 
 no better reason, than because they are the opinions of 
 the country, or of the sect, in Avhich they have been 
 educated, or of some celebrated doctor whom they 
 have been early taught to revere. Such, it is mani- 
 fest, have no better reason for their being christians, 
 than the Jews ha\^ for their not being christians, the 
 Turks for their being Mahometans, or the Tartars for 
 their being pagans ; and whatever apology may be 
 made for the illiterate, and those whose time is mostly 
 occupied in earning daily bread, surely there is no ex- 
 cuse for those, who have had the advantage of a liberal 
 education^ and who have the prospect of serving in the 
 church as lights to others. 
 
 But should any be disposed to object, Hoav is it 
 possible to study by the aid of human compositions, 
 and avoid the influence of human teachers? Though 
 the method you have recommended is by no means 
 that which is commonly pursued ; yet it requires a 
 good deal of reading and study, besides that of scrip- 
 ture, as well as the common method. You do not 
 enjoin us to begin with systems and controversies, 
 and commentators, and scholiasts, and paraphrasts ; on 
 the contrary, with these, you tell us, the study of theo- 
 logy should be concluded and not commenced : but do 
 you not require us to apply directly to certain histories 
 and antiquities, do you not desire us to betake our- 
 selves to grammars and lexicons, to have recourse to 
 the study of languages, particularly the Oriental and 
 the Greek, to become acquainted with the scriptures 
 in the original tongues, and with the ancient transla- 
 tion of the seventy? All this is most certain truth, but 
 do vou observe no difference in the effect which these 
 
CAMPBELL'S LECTURES. 153 
 
 different methods may be expected naturally to pro- 
 duce ? We recommend the study of the scriptures, as 
 containing the whole of christian theology. But then the 
 scriptures were written neither in this age, nor in this 
 country, nor in our language. We have indeed a 
 translation of them, which is in the main a good one, 
 but which, though it may serve the purposes of the 
 generality of christians, ought not to satisfy the minis- 
 ters of religion, Avho should be in a capacity of solving 
 the doubts and removing the difficulties of others. We 
 do not ascribe inllillibility to any translator ; and there- 
 fore when this term is applied to holy writ, it is of the 
 original only, that it must in strictness be understood. 
 Had a complete revelation been given at once in our 
 own age and country, and had been committed to writ- 
 ing in our own tongue, it is manifest that little or no 
 human learning would have been necessary. But in 
 all the respects mentioned the actual case greatly dif- 
 fered. A long tract of ages is comprehended between 
 the commencement and the sealing or conclusion of 
 this revelation, the languages in which it is written are 
 foreign, the country which was the scene of those 
 wonderful exhibitions it contains of divine power and 
 mercy is remote, and the period, in which that whole 
 manifestation was closed, is at the distance of many 
 centuries from the present. Out of these very circum- 
 stances duly attended to, results the necessity of all 
 those studies we have recommended. If the oracles of 
 God are delivered in foreign languages, it is certain, 
 that unless we are supplied with supernatural means 
 of coming at this knowledge, die study of the lan- 
 guages is the only natural and ordinary means. It 
 were easy to show the necessity of all the other studies 
 20 
 
154 CAMPBELL»S LECTURES. 
 
 from the same principles. The scriptures were writ- 
 ten in distant ages, and allude to many transactions, 
 then, but not now, familiarly known in the world, 
 addrest to people who dift'ered from us, as much in 
 manners, ceremonies, customs, and opinions, as in 
 language. x\n acquaintance with these transactions and 
 differences therefore, as far as we can attain it, is in 
 effect, as hath been often hinted already, a more tho- 
 rough acquaintance with the scriptural idiom and dia- 
 lect. If after this we proceed to the study of systems 
 and commentaries and controversies, we have acquir- 
 ed a fund of our own, from which we may form a 
 judgment in regard to their jarring sentiments. But 
 if without any such fund for judging, without a com- 
 petency of knowledge either in scripture-language or 
 scripture -history we have immediate recourse to sys- 
 tem-makers and expositors and controversialists, we 
 are perfectly bewildered, and must therefore either 
 deliver ourselves up implicitly to the guidance of some 
 one or more whom we pitch upon at random, or be 
 lost in absolute scepticism. The study of language 
 and history doth not indeed present you with particular 
 opinions, formed upon particular passages of scripture ; 
 it is for that very reason quite above the suspicion of 
 partiality. But it doth what is much more valuable. 
 It furnishes us with those first principles of knowledge, 
 from which an attentive and judicious person will be 
 enabled to draw proper conclusions, and form just 
 opinions for himself. The other way is indeed better 
 adapted to gratify the laziness of the sciolist, Avho 
 would be thought learned, but cannot bear, even for 
 the sake of learning, to be at the least expense of 
 tliought and reflection. 
 
CAMPBELL»S LECTURES. 135 
 
 The man who advises such an easy method, which 
 I acknowledge is by far the commonest, is like one 
 who tells you, " This writing, the contents of which 
 you are anxious to be acquainted with, you need not 
 take the trouble to peruse yourself. It is but dimly 
 written, and we have now only twilight. I have better 
 eyes, and am acquainted with the character. Do but 
 attend, and I shall read it distinctly in your hearing." 
 On the other hand he who with me advises the other 
 method is like one who says, " Take this writing into 
 your own hand. I shall procure you a supply of light, 
 and though the character is rather old, yet with some 
 attention, in comparing one part with another, you will 
 soon be familiarized to it, and may then read it for 
 yourself." In a matter of little moment, and where 
 there can be no danger of deception, it may be said, 
 and justly said, the first method is the best, because 
 the easiest and quickest. But suppose it is an affair 
 of great importance to you, and that there is real dan- 
 ger of deception ; suppose further, that your anxiety 
 having led you to employ different readers, the conse- 
 quence hath been, that each reader, to your great 
 astonishment, discovers things in the writing, which 
 were not discovered by the rest ; nay more, that the 
 discoveries of the different readers are contradictory 
 to one another ; would you not then be satisfied, that 
 the only part a reasonable man could take, would be 
 to recur to the second method mentioned ? Now this 
 is precisely the case with the point in hand. 
 
 I shall illustrate the difference between these methods 
 by one other example, and then have done. You in- 
 tend to travel into a foreign country, where you pro- 
 pose to transact a great deal of business with the 
 
156 CAMPBELL'S LECTURES, 
 
 natives. You go, I shall first suppose, without know- 
 ing any thing of the language of the country. In all 
 the affairs you have to transact with the inhabitants, 
 as you find yourself unable to convey to them directly 
 your sentiments, or to apprehend theirs, in the only 
 manner they are able to communicate them ; as you 
 daily receive letters, which you cannot read, or give a 
 return to, in a language that can be read by them, you 
 are compelled every moment to have recourse to in- 
 terpreters, a method extremely cumbersome, tedious, 
 and dangerous at the best. You are entirely at the 
 mercy of those interpreters ; their want of knowledge, 
 or their want of honesty, may be equally prejudicial 
 to you. A very slight blunder of their's, arising from 
 an imperfect acquaintance with either language, may 
 be productive of consequences the most ruinous to 
 your affairs. Let us now again suppose you take a 
 different method. You make it your first object to 
 study the language, and are become a tolerable profi- 
 cient in it, before you go abroad, or at least before you 
 enter on any important business with the natives. 
 This, though a harder task at first setting out, greatly 
 facilitates your intercourse with the people afterwards, 
 and gives you a certain security and independence in 
 all your transactions with them, which it is impossi- 
 ble you could ever have otherwise enjoyed. You 
 may then occasionally and safely, where any doubt 
 ariseth, consult an interpreter ; the resources in point 
 of knowledge, which you have provided for yourself, 
 will prove a sufficient check on him, to prevent his 
 having it in his power to deceive you in a matter of 
 moment. I shall leave you, gentlemen, to make the 
 application of these two suppositions at your leisure. 
 
ON PULPIT ELOaUENCE. 
 
 LECTURE I. 
 
 Importance of the Study, and Directions against it answered....Helps for 
 the attainment of the Art. 
 
 It is not enough for the christian minister, that he be 
 instructed in the science of theology, unless he has the 
 skill to apply his knowledge, to answer the different 
 purposes of the pastoral charge. And the first thing, 
 that on this article seems to merit our attention, is the 
 consideration of the minister, in the character of a public 
 speaker ; and that, both in his addresses to God on the 
 part of the people in worship, and his addresses to the 
 people on the part of God in preaching. Of the im- 
 portance of this last part of the character, as a public 
 teacher, no one can reasonably doubt, who considers 
 that it was one great part, if not the principal part of 
 the charge which the apostles received from our Lord, 
 Math, xxviii. 19, 20, "Go ye, therefore, and teach all 
 nations, baptizing them in the name of the Father, and 
 of the Son, and of the Holy Ghost ; teaching them to 
 observe all things whatsoever I have commanded you." 
 And again, Mark xvi. 15, "Go ye into all the world, 
 and preach the gospel to every creature." And ^^•ith- 
 
158 CAMPBELL'S LECTURES, 
 
 out derogating from those solemn institutions of our 
 religion, which in after times came to be denominated 
 sacraments, preaching may in one view, at least, be 
 said to be of more consequence than they, in as much 
 as a suitable discharge of the business of a teacher un- 
 doubtedly requires abilities superior to those requisite 
 for the proper performance of the other, a part in com- 
 parison merely ministerial or official. It is besides 
 the great means of conversion as well as of edification. 
 " Faith Cometh by hearing," says the apostle. The 
 ministry of our Lord, to his kinsmen the Jews, con- 
 sisted chiefly in teaching ; for the evangelist John iv. 2, 
 expressly tells us that Jesus baptized none ; this, as 
 comparatively an underwork, w^as entrusted entirely to 
 his disciples. And the apostle Paul acquaints the Co- 
 rinthians i. 1, 17, that Christ sent him not to baptize, 
 but to preach the gospel ; that the latter and not the 
 former was the principal end of his mission. When it 
 pleased God by the conversion of Cornelius the Ro- 
 man centurion to open the door of faith to the Gentiles, 
 no less a person than Peter the first of the apostolical 
 college was selected for announcing to him and his 
 family the gospel of Christ ; but after they were con- 
 verted by his preaching, the apostle did not consider 
 it as any impropriety to commit the care of baptizing 
 them to meaner hands. " He (that is, Peter,) com- 
 manded them to be baptized in the name of the Lord." 
 Acts X. 48. What hath been said however, is by no 
 means intended to arraign the propriety of limiting to 
 a lower number, in churches which are already con- 
 stituted, the power of dispensing the sacraments, than 
 is done in regard to the power of preaching. The 
 near connection which the former has with discipline 
 
CAMPBELL'S LECTURES. 15^ 
 
 and order in a christian society already established, 
 affords a very good reason for this difference. But if 
 teaching is a matter of so much consequence, and if 
 the proper discharge of this duty is a matter of princi- 
 pal difficulty, it ought doubtless to employ a consider- 
 able part of the student's time and attention that he 
 may be properly prepared for it. Indeed it may be 
 said, that the study of the science of theology is itself 
 a preparation, and in part it no doubt is so, as it fur- 
 nishes him with the materials ; but the materials alone 
 will not serve his purpose, unless he has acquired the 
 art of using them. And it is this art in preaching 
 which I denominate christian or pulpit eloquence. To 
 know is one thing ; and to be capable of communicat- 
 ing knowledge is another. 
 
 I am sensible however, that there are many pious 
 christians, who are startled at the name of eloquence 
 when applied to the christian teacher ; they are dispos- 
 ed to consider it as setting an office, which in its na- 
 ture is spiritual, and in its origin divine, too much on 
 a footing ••.vith those which are merely human and 
 secular. And this turn of thinking I have always 
 found to proceed from one or other of these two causes; 
 either from a mistake of what is meant by eloquence, 
 or from a misapprehension of some passages of holy 
 writ in relation to the sacred function. First, it arises 
 from a mistaken notion of the import of the word. It 
 often happens both among philosophers and divines 
 that violent and endless disputes are carried on by 
 adverse parties, which, were they to begin by settling 
 a definition of the term whereon the question turns, 
 would vanish in an instant. Were these people then^ 
 who appear to differ from us, on the propriety of em- 
 
260 CAMPBELL'S LECTURES. 
 
 ploying eloquence, to give an explication of the ideas 
 they comprehend under the term eloquence or oratory, 
 we should doubtless get from them some such account 
 as this, a knack, or artifice by which the periods of a 
 discourse are curiously and harmoniously strung to- 
 gether, decorated with many flowery images, the whole 
 entirely calculated to set off the speaker's art by pleas- 
 ing the ear and amusing the fancy of the hearers, but 
 by no means calculated either to inform their under- 
 standings or to engage their hearts. Perhaps those 
 people will be surprised, when I tell them, that com- 
 monly no discourses whatever, not even the homeliest, 
 have less of true eloquence, than such frothy harangues, 
 as perfectly suit their definition. If this, then, is all 
 they mean to inveigh against under the name elo- 
 quence^ I will join issue with them with all my heart. 
 Nothing can be less worthy the study or attention of a 
 wise man, and much more may this be said of a chris- 
 tian pastor, than such a futile acquisition as that above 
 described. But if, on the contrary, nothing else is 
 meant by eloquence, in the use of all the wisest and 
 the best who have written on the subject, but that art 
 or talent, whereby the speech is adapted to produce in 
 the hearer the great end which the speaker has, or at 
 least ought to have principally in view, it is impossible 
 to doubt the utility of the study ; unless people will be 
 absurd enough to question, whether there be any dif- 
 ference between speaking to the purpose and speak- 
 ing from the purpose, expressing one's self intelligi- 
 bly or unintelligibly, reasoning in a manner that is 
 conclusive and satisfactory, or in such a way as can 
 convince nobody, fixing the attention and moving the 
 
CAMPBELL'S LECTURES. 161 
 
 affections of an audience, or leaving them in a state 
 perfectly listless and unconcerned. 
 
 But, as I eignified already, there are prejudices 
 against this study in the christian orator, arising from 
 another source, the promises of the immediate influ- 
 ence of the divine spirit, the commands of our Lord 
 to his disciples, to avoid all concern and solicitude on 
 this article, and the example of some of the apostles 
 who disclaimed expressly the advantages resulting from 
 the study of rhetoric, or indeed of any human art, or 
 institute whatever. In answer to such objections, I 
 must beg leave to ask, are we not in the promises of 
 our Saviour, to distinguish those, which were made to 
 his disciples, merely as christians, or his follower-s 
 in the way to the kingdom, from those made indeed to 
 the same persons, but considered in the character of 
 apostles, the promulgators of his doctrine among Jews 
 and pagans, and the first founders of his church ? Are 
 w^e entitled to apply to ourselves those promises made 
 to the apostles, or even the first christians, manifestly 
 for the conviction and conversion of an infidel world ? 
 " These signs," says Christ, " shall follow them that 
 believe : In my name, shall they cast out devils ; they 
 shall speak with new tongues ; they shall take up ser- 
 pents ; and if they drink any deadly thing, it shall not 
 hurt them ; they shall lay hands on the sick, and they 
 shall recover." Do we now expect such signs to fol- 
 low upon our faith ? And is not the promise of imme- 
 diate inspiration on any emergency (which is doubtless 
 a miraculous gift as well as those above enumerated) 
 to be considered as of the same nature, and given for 
 the same end ? And ought not all these precepts, to 
 which promises of this supernatural kind are annexed 
 21 
 
162 CAMPBELL'S LECTURES. 
 
 as the reason, to be understood with the same restric- 
 tion ? When our Lord foretold his disciples, that they 
 should be brought before kings and rulers for his 
 name's sake, he adds, " Settle it in your hearts not to 
 meditate before what you shall answer ; for I will give 
 you a mouth and wisdom which all your adversaries 
 shall not be able to gainsay or resist." It is manifest 
 the obligation of the precept can only be explained by 
 a proper apprehension of the extent of the promise. 
 Bat the truth is, that few or none, in these our days, 
 would consider premeditation in such circumstances 
 as either unlawful or improper. Who, even among 
 those who inveigh most bitterly against the study of elo- 
 quence for the pulpit, does ever so much as pretend 
 that we ought not to meditate, or so much as think, 
 on any subject before we preach upon it ? And yet the 
 letter of the precept, nay and the spirit too, strikes 
 more directly against particular premeditation, than 
 against the general study of the art of speaking. It is 
 more a particular application of the art, than the art itself 
 that is here pointed at. And as to what the great 
 apostle of the Gentiles hath said on this article, it will 
 serve, I am persuaded, to every attentive reader, as a 
 confirmation of wdiat has been advanced above, in re- 
 gard to the true meaning of such promises and pre- 
 cepts, and the limitations with which they ought to be 
 understood. Well might he renounce every art which 
 man's wisdom teacheth, whose speech was accompani- 
 ed with the demonstration of the spirit and of power ; 
 that is, with those miraculous gifts, which were so ad- 
 mirably calculated to silence contradiction, and to con- 
 vince the most incredulous. But the truth is, there is 
 not one argument can be taken from those precepts 
 
CAMPBELL'S LECTURES. 1^3 
 
 and examples, that will not equally conclude against 
 all human learning whatsoever, as against the study of 
 rhetoric. Because the apostles could preach to men 
 of every nation without studying their language, in 
 consequence of the gift of tongues with which they 
 were supernaturally endowed, shall we think to con- 
 vert strangers, with whose speech we are totally unac- 
 quainted, and not previously apply to grammars, and 
 lexicons and other helps for attaining the language ? 
 Or because Paul, as he himself expressly tells us, re- 
 ceived the knowledge of the gospel by immediate 
 inspiration, shall we neglect the study of the scriptures 
 and other outward means of instruction ? There have 
 been, I own, some enthusiasts who have carried the 
 matter as far as this. And though hardly any person 
 of the least reflection, would argue in such a manner 
 now, it must be owned that the very same premises, 
 by which any human art or institute in itself useful, is 
 excluded, will equally answer the purposes of such 
 fanatics in excluding all. And to the utility, and even 
 importance of the rhetorical art, scripture itself bears 
 testimony. Is it not mentioned by the sacred historian 
 in recommendation of ApoUos, that he was " an elo- 
 quent man," as well as mighty in the scriptures ? And 
 is not his success manifestly ascribed, under God, to 
 these advantages ? There is no mention of any super- 
 natural gifts, which he could receive only by the impo- 
 sition of the hands of an apostle ; and it appears from 
 the history, that before he had any interview with the 
 apostles, immediately after his conversion, he mightily 
 convinced the Jews, and that publicly, shewing from 
 the scriptures that Jesus was the Christ. The very 
 words used by the inspired penman are such as are 
 
164 CAMPBELL'S LECTURES. 
 
 familiar with rhetoricians in relation to the forensic 
 eloquence, Evrovcdg yap Tocg IsSatotg Staxa'Tyi^syx^lo^ 
 Acriter, vehementer^ magna contentione. Now though 
 it is not permitted to us to reach the celestial heights 
 of a Peter or a Paul, I see nothing to hinder our as- 
 piring to the humbler attaiiiments of an Apollos. But 
 enough, and perhaps too much, for obviating objec- 
 tions, which I cannot allow myself to think, will have 
 great weight ^vith gentlemen, who have been so long 
 employed in the study of the learned languages, and 
 of the liberal arts and sciences. However, when one 
 hath occasion to hear such arguments (if indeed they 
 deserve to be called so) advanced by others, it may be 
 of some utility to be provided with an answer. 
 
 The next point, and which is of the greatest conse- 
 quence, is. In what manner this art or talent may be 
 attained, at least as much of it as is suited to the busi- 
 ness of preaching, and is on moral and religious sub- 
 jects best adapted to the ends of instruction and per- 
 suasion ? When I gave you a general sketch of my 
 plan, I observed on this article that in a great measure 
 the talerits required in the preacher are such as are 
 necessary to him in common with every other public 
 speaker, whatever be the scene of his appearances, 
 whether it be his lot to deliver his orations in the 
 senate, at the bar, or from the pulpit. Now what the 
 preacher must have in common with those of so many 
 other and very difterent professions, it cannot be ex- 
 pected that here Ave should treat particularly, especi- 
 ally when it is considered how many other things have 
 a preferable title to our notice. What indeed is pecu- 
 liar in the eloquence of the pulpit will deserve a more 
 particular consideration. But though we do not from 
 
CAMPBELL'S LECTURES. 165 
 
 this place propose to give an institute of rhetoric, it 
 will not be improper to give some directions in relation 
 to the theory of it, and particularly to the reading both 
 of ancient and modern authors, whence the general 
 knowledge of the subject, which is too much neglect- 
 ed by theological students, may be had. When we 
 consider the nature of this elegant and useful art with 
 any degree of attention, we shall soon be convinced, 
 that it is a certain improvement on the arts of grammar, 
 and logic ; on which it founds, and without which it 
 could have no existence. On the other hand, with- 
 out this, these arts would lose much of their utility 
 and end, for it is by the art of rhetoric, tliat we are 
 enabled to make our knowledge in language, and 
 skill in reasoning, turn to the best account for the in- 
 struction and persuasion of others. " The wise in 
 heart," saith Solomon, *^ shall be called prudent, but 
 the sweetness of the lips encreaseth learning*." 
 
 Now the best preparation for an orator, on whatever 
 kind of theatre he shall be called to act, is to under- 
 stand thoroughly the discursive art, and to be well 
 acquainted with the words, structure, and idiom of the 
 language which he is to employ. By skill in the for- 
 mer, I do not mean being well versed in the artificial 
 dialectic of the schools, though this, I acknowledge, 
 doth not want its use, but being conversant in the na- 
 tural and genuine principles and grounds of reasoning, 
 whether derived from sense or memory, from compari- 
 son of related ideas, from testimony, experience, or 
 analogy. School logic, as was well observed by Mr. 
 Locke, is much better calculated for the detection of 
 
 * See the Philosophy of Rhetoric, vol. i. book 1. ch, iv. Of the Relation 
 which Eloquence bears to Logic and to Gramiriar 
 
166 CAMPBELL'S LECTURES. 
 
 sophistry than the discovery of truth. Its forms of 
 argumentation in mood and figure carry too much 
 artifice, not to say mechanism, in the very front of 
 them, to suit the free and disengaged manner of the 
 orator, in whom every thing ought to appear perfectly 
 natural and easy, and nothing that looks like contri- 
 vance or insidious design. But though the logician's 
 manner is not to be copied by the public speaker, his 
 art will be of use, sometimes in furnishing topics of 
 argument, often in suggesting hints to assist in refuta- 
 tion. But true logic, it must be acknowledged, is 
 best studied not in a sholastic system, but in the writ- 
 ings of the most judicious and best reasoners on the 
 various subjects supplied by history, science and philo- 
 sophy. And with regard to language, as it is the 
 English alone with which the preachers in this country, 
 a very few excepted, are concerned as public speakers, 
 they ought not only to study its structure and analogy 
 in our best grammarians, but endeavour to familiar- 
 ize themselves to its idiom, and to acquire a sufficient 
 stock of words and a certain facility in using them, by 
 an acquaintance with our best English authors. We 
 have the greater need of this, as in this part of the 
 island we labour under some special disadvantages, 
 which, that our compositions may be more exten- 
 sively useful, it is our duty to endeavour to sur- 
 mount. 
 
 As to the rhetorical art itself, in this particular the 
 moderns appear to me to have made hardly any ad- 
 vance or improvement upon the ancients. I can say, 
 at least, of most of the performances in the way of 
 institute, which I have had an opportunity of reading 
 on this subject, cither in French or English, every 
 
CAMPBELL'S LECTURES. 167 
 
 thing valuable is servilely copied from Aristotle, Cice- 
 ro, and Quintilian, in whose writings, especially Quin- 
 tilian's Institutions, and Cicero's books de inventiojie, 
 those called ad Herennium, and his dialogues De ora- 
 tor e^ every public speaker ought to be conversant. 
 To these it will not be amiss to add Longinus on the 
 sublime, Dionysius of Halicarnassus, and some others. 
 And as, in every art, the examples of eminent perform- 
 ers will be found to the full as instructive to the student, 
 as the precepts laid down by the teacher, antiquity does 
 here at least furnish us with the best models in the 
 orations of Cicero in Latin, and in those of iEschincs 
 and Demosthenes in Greek. Of modern authors con- 
 sidered in both views, as teachers of the art, and as 
 performers, I would recommend what RoUin and Fe- 
 nelon have written on the subject, the sermons, and 
 also the lectures on eloquence * lately published by 
 the ingenious and truly eloquent Dr. Blair ; to which 
 give me leave to add the sermons of my amiable and 
 much lamented friend Mr. Farquhar, which though 
 no other than fragments, having been left unfinished 
 by the author, who appears to have had no view to 
 publication, and though consequently less correct in 
 point of language, are on account of the justness of 
 the sentiments, and the affecting warmth with which 
 they are written, highly admired by persons of taste 
 and discernment, f 
 
 * Dr. Campbell's Lectures on Pulpit Ebquence, Mere composed and 
 delivered before the publication of Dr. Blair's Lectures on Rhetoric. The 
 recommendation as above was added to tlie original manuscript after perus- 
 ing the lectures of his friend Dr. Blair. 
 
 t Here the author introduced for his second lecture the tenth chapter 
 of the first book of his Philosophy of Rhetoric, entitled " The different 
 kinds of public speaking in use among the moderns, compared, with a vieu 
 to their different advantages in respect of eloquence." In that chapter there 
 are several things highly worthy of the attention of the preacher. 
 
LECTURE IL 
 
 Of the Sentiment in Pulpit Discourses. 
 
 1 AM now to consider the train of sentiment, the elo- 
 cution, and the pronunciation, that are best adapted to 
 the pulpit. Of these things I only mean at first to take 
 a more general and cursory survey, and make such 
 remarks on each, as will hold almost universally of all 
 the instructions given from the pulpit, whatever the 
 particular subject be. As to those which may suit ^he 
 different sorts of sermons and other discourses to be 
 employed by the preacher, I shall have occasion after- 
 wards to take notice of them, when I come to inquire 
 into the rules of composition, worthy the attention of 
 the christian orator, and to mark out the different 
 kinds, whereof this branch of eloquence is susceptible. 
 . I begin at this time with what regards the sentiments. 
 Let it be observed, that I here use the term sentiments 
 in the greatest latitude for the sense or thoughts. I 
 mean thereby what may be considered as the soul of 
 the discourse, or all the instruction of whatever kind, 
 that is intended to be conveyed by means of the ex- 
 pression into the minds of the hearers. Perhaps the 
 import of the word will be more exactly ascertained 
 by saying, it is that in any original performance, which 
 
CAMPBPXL'S LECTURES. 169 
 
 it behoves a translator to retain in his version into 
 another language, whilst the expression is totally chang- 
 ed. Thus (to preserve the metaphor of soul and body- 
 already adopted) we may say, that a discourse in being 
 translated undergoes a sort of transmigration. The 
 same soul passes into a different body. For if the ideas, 
 the sense, the information conveyed to the hearers or 
 readers be not the same in the version, as in the ori- 
 ginal performance, the translation is not faithful. Now 
 all that regards the soul or sense may be distributed 
 into these four different forms of communication, name- 
 ly, 7iarratio?i, explanation, reasoning and moral reflec- 
 tion. This last is sometimes by way of eminence called 
 $e?itime}it. 
 
 To the first of these, narration, there will be pretty 
 frequent occasion of recourse, both for the illustration 
 of any point of doctrine or portion of scripture where- 
 with the subject happens to be connected, and also for 
 affecting the hearers in a way suitable to the particular 
 aim of the discourse. And indeed it often happens, 
 that nothing is better adapted to this end, than an ap- 
 posite passage of history properly related. But what 
 are the rules, it will be asked, by the due observance 
 of which propriety in this matter may be attained ? 
 One of those most commonly recommended is to be 
 brief. But this rule needs explanation, as there is 
 nothing we ought more carefully to avoid than a cold 
 iminteresting conciseness, which is sometimes the con- 
 sequence of an excessive desire of brevity. Brevity 
 in relating, as in every thing else, is only so far com- 
 mendable, as it is rendered compatible with answering 
 all the ends of the relation. Where these are not an- 
 swered, through an aflectation of being very nervous 
 22 
 
iro CAMPBELL'S LECTURES. 
 
 and laconic, comprehending much in little, the narra- 
 tion ought not to be styled brief, but defective. In 
 strictness, the relation ought to contain enough, and 
 neither more nor less. But what is enough? That 
 can be determined only by a proper attention to the 
 end for which the narration was introduced. A nar- 
 rative may contain enough to render the story and its 
 connection intelligible to the hearer, yet not enough 
 to fix his attention and engage his heart, and may 
 therefore be justly chargeable with a faulty conciseness. 
 But if this extreme ought to be carefully guarded 
 against, it well deserves your notice, that the contrary^ 
 and no less dangerous, extreme of prolixity, by enter- 
 ing into a detail too minute and circumstantial, ought 
 with equal care to be avoided. If, in consequence of 
 the first error, the hearer's mind remains unsatisfied, 
 in consequence of the second, it is cloyed. Both faults 
 can be avoided only by such a judicious selection of 
 circumstances, as at once excludes nothing essential to 
 the purposes of perspicuity and connection, or condu- 
 cive to the principal scope of the narration, and in- 
 cludes nothing, that in the respects aforesaid can be 
 deemed superfluous. Such is every circumstance that 
 can be denominated remote, trivial, or necessarily im- 
 plied in the other circumstances mentioned. But to 
 assist the preacher in conducting such narratives, when 
 pertinent, nothing will serve so well for a model, as the 
 historical part of sacred writ. No where else will he find 
 such simplicity, as brings what is said to the level of the 
 meanest capacity, united with such dignity, as is suf- 
 ficient to engage the attention of the highest. Passages 
 of scripture -history, when they happen to coincide 
 with the speaker's view, are much preferable to those 
 
CAMPBELL'S LECTURES. 1^1 
 
 which may be taken from any other source ; and that 
 on a double account. First, it may be supposed, that 
 not only all the serious part, but even the much greater 
 part of the audience, being better acquainted with these, 
 will both more readily perceive and more strongly feel 
 the application which the preacher makes of them ; 
 and secondly, the authority of holy writ gives an ad- 
 ditional weight to that which is the intent of the narra- 
 tive. I do not say however, that a preacher, in quoting 
 instances, examples and authorities, ought to confine 
 himself entirely to the sacred history. Our blessed 
 Lord, though addressing himself only to Jews, did not 
 hesitate to lay the foundation of some of his parables 
 in those customs, which had arisen solely from their 
 intercourse with the Romans. Of this the parable you 
 have Luke xix. 12, &c. of the nobleman who travelled 
 into a distant land, in order that he might obtain the 
 royal power, and return king over his countrymen, is 
 an evident instance. Such was become the general 
 practice in all the provinces and states dependant upon 
 Rome. The royalty was often not to be attained with- 
 out applications to the Roman senate ; and these were 
 often thwarted, as in the parable, by counter applica- 
 tions, either from the people, or from some rival for 
 power. Nay, there is very probably in that parable 
 an allusion to some things, which had actually happen- 
 ed in regard to the succession of Archelaus, son of 
 Herod king of Jiidea, with v/hich many of his hearers 
 could not fail to be acquainted, the thing having hap- 
 pened but recently and in their own time. Nor was 
 the apostle Paul at all scrupulous in ilkist rating the 
 sublimest truths of the gospel, by the exercises and 
 diversions which obtained at that time among the ido- 
 
172 CAMPBELL'S LECTURES. 
 
 latrous Greeks. But even in those cases wherein 
 scripture doth not furnish the facts, it suppHes us with 
 an excellent pattern of a natural, simple and interesting 
 manner in which the relation ought to be conducted* 
 I shall only add on this article that the different cir- 
 cumstances ought to be so fitly and so naturally con- 
 nected, that those which precede may easily introduce 
 those which follow, and those w^hich follow may appear 
 necessarily to arise out of those which precede. This, 
 by adding to the credibility and verisimilitude, greatly 
 increases the effect of the whole. I shall not at this 
 time say any thing of those qualities which more re- 
 gard the expression than the thought, as there will be 
 scope for this afterwards. 
 
 The second thing comprised under the term thought, 
 or sentiment, was explication, in which I include also 
 description and definition. And on this, the rules laid 
 down upon the former article will equally hold good. 
 The same care and attention will be requisite, both in 
 culling and disposing the particulars, that the whole 
 may be neither tedious nor unsatisfactory. In regard 
 to disposition and arrangement, there is rather more 
 art necessary in this case than in the former. In the 
 former, to wit, narrative, all the material circumstances 
 are successive, and the order of introducing them must 
 in a great measure be determined by the order of time. 
 But in explication, they are simultaneous, and there- 
 fore require the exercise of judgment and reflection, in 
 assigning to each its proper place and order in the dis- 
 course. Need it be added, that in all descriptive 
 enumerations particular care ought to be taken, that 
 nothing foreign be comprehended, and that nothing 
 which properly belongs to the subject be omitted. 
 
CAMPBELL'S LECTURES. I73 
 
 The logical rules in regard to definition are sufficiently- 
 known, and therefore shall not here be repeated. On 
 the whole, in regard to both the preceding articles, a 
 certain justness of apprehension is of all things the 
 most important in a speaker. If he has not a clear 
 conception of the matter himself, it can never be ex- 
 pected, he should convey it to others. 
 
 The third thing mentioned as belonging to the 
 thought was reasoning. When it is considered, what 
 a mixed society a christian assembly for the most part 
 is, and how little the far greater number, even of what 
 are called the politest congregations, is accustomed to 
 the exercise of the discursive faculty, it will be evident 
 that any thing in the way of argument would need to 
 be extremely simple, consisting of but a very few steps, 
 and extremely clear, having nothing in it that is of an 
 abstract nature, and so not easily comprehended by 
 them, and nothing that alludes to facts which do not 
 fall within ordinary observation. If the argument is 
 not deduced from experience, or the common princi- 
 ples of the understanding, but from the import of the 
 words of scripture, one would need to be particularly 
 distinct in setting the sacred text before them, avoid- 
 ing as much as possible, every thing that savours of 
 subtlety, conceit or learned criticism. Something in- 
 deed of criticism, when the point to be proved, is a 
 point merely of revelation, cannot always be avoided. 
 In general, however, we are warranted to say, it ought 
 to be avoided as much as possible. The passages of 
 holy writ, therefore, which you make choice of, in 
 support of your doctrine, ought to be always the plain- 
 est and the most direct. Though you should perhaps 
 find other passages, in which, to a man of letters, th^e 
 
174, CAMPBELL'S LECTURES. 
 
 might appear equal or even stronger evidence, yet if 
 such passages would require a commentary or elabo- 
 rate disquisition to elucidate them, they are not so 
 convincing to the people, and should, therefore, be let 
 alone. It may not be improper here, however, before 
 we dismiss this article, to examine a little what the 
 occasions are which require reasoning from the pulpit, 
 and what are the different topics of argument adapted 
 to the different natures of the subject. These last are 
 very properly divided into practical and speculative. 
 In the former, the preacher argues to inforce the prac- 
 tice of a duty recommended by him ; in the latter, to 
 gain the belief of his hearers to a tenet he thinks fit to 
 defend. In the former case, it is his aim to evince the 
 beauty, the propriety, the equity, the pleasantness or 
 the utility of such a conduct both for time and for 
 eternity. His topics therefore are all drawn from com- 
 mon life and experience, from the common sense of 
 mankind and the most explicit declarations of holy 
 writ, topics in a great measure the same with those on 
 which men of all conditions are wont to argue with one 
 another, in regard to what is right and prudent in the 
 management of their ordinary secular affairs. Such 
 w^ere the topics, to which our Lord himself had recourse 
 in his parables, always illustrating the reasons and mo- 
 tives which ought to influence in the things of eternity, 
 by the reasons and motives which do commonly influ- 
 ence us in the things of time. Such topics are con- 
 sequently, if properly conducted, level to the capacities 
 of all. Whereas in the latter case, when the subject 
 is of doctrinal points or points of speculation, the re- 
 sources of the preacher are extremely difterent. His 
 reasoning must then be drawn from the essential na- 
 
CAMPBELL'S LECTURES. 175 
 
 tures aiid differences of things, and the comparison of 
 abstract qualities, or perhaps from abstruse and critical 
 disquisitions on the import of some dark and contro- 
 verted passages of scripture, which, it must be owned, 
 are beyond the sphere of the iUiterate. I would not 
 by this be understood to mean, that controversy should 
 never be admitted into tlic pulpit. We are exhorted 
 by the apostle Jude " earnestly to contend for the faith, 
 which was once delivered to the saints." And Paul 
 in his epistles hath given us an excellent example of 
 this laudable zeal in support of the fundamental doc- 
 trines of our religion, against those who denied or 
 doubted them. This he shews, as on several other oc- 
 casions, so in particular in the defence of the doctrine 
 of the resurrection, and in opposition to that false dog- 
 ma of the Judaizing teachers of his time, that the ob- 
 servance of circumcision and of the other ceremonies 
 of the law is necessary to salvation. And indeed from 
 the reason of the thing it is manifest, that in a religious 
 institution founded on certain important truths or prin- 
 ciples, through the belief of which only it can operate 
 on the hearts and influence the lives of men, it must 
 be of the utmost consequence to refute the contrary 
 errors, when they appear to be creeping in or gaining 
 ground among the people. But before the preacher 
 attempt a refutation of this kind, there are two things 
 he ought impartially and carefully to inquire into. 
 First, he ought to inquire, whether the tenet he means 
 to support be one of the great truths of religion or not. 
 It may be a prevalent opinion, it may have a reference 
 to the common salvation, nay more, it may be a true 
 opinion, and yet no article of the faith which was once 
 delivered to the saints. These articles are neither 
 
176 CAMPBELL'S LECTURES. 
 
 numerous nor abstruse. We cannot say so much in 
 regard to the comments and glosses of men. Yet it 
 is an undoubted fact, that where the former have ex- 
 cited one controversy in the church, the latter have 
 produced fifty. It must therefore be of importance to 
 him, to be well assured that he is vindicating the great 
 oracles of unerring wisdom, and not the precarious in- 
 terpretations and glosses of fallible men ; that he acts 
 the part of the genuine disciple of Christ, and not the 
 blind follower of a merely human guide. In the for- 
 mer case only, he defends the cause of Christianity ; in 
 the latter, he but supports the interest of a sect or fac- 
 tion. In that, he contends for the faith ; in this, " he 
 dotes about questions and strifes of words, vain j ang- 
 lings, perverse disputings of men of corrupt minds, 
 and involving himself in oppositions of science falsely 
 so called." And that under this last class, the far 
 greater part of our theological disputes are compre- 
 hended, even such as have been too often and too hot- 
 ly agitated in the pulpit, is not to be denied. Such in 
 particular are a great many of the doctrinal controver- 
 sies, w^hich different parties of protestants have with 
 one another. They may with great propriety be styl- 
 ed 2,oyonaxiai^ an emphatic term of the apostle Paul ; 
 for they are not only wars with words, but wars mere- 
 ly about words and phrases, where there is no dis- 
 cernible, or at least, no material difference in die sense ; 
 and which, agreeably to the character he gives of them, 
 " gender strifes, and minister idle disputes rather than 
 godly edifying." The second thing which the preacher 
 ought to inquire into, before he engage in preaching 
 controversy, is whether the false doctrine he means 
 to refute has any number of partizans amongst his 
 
cA^irnELL's LECTuiiEs. irr 
 
 hearers ; or whether there be any immediate danger of 
 their being seduced to that opinion. If otherwise, the 
 introduction of such questions might possibly raise 
 doubts where formerly there w^ere none, and at any 
 rate, unless managed with uncommon prudence and 
 temper, have rather a tendency that is unfavourable to 
 the christian spirit, and in narrow minds is apt to beget 
 a sort of bitterness and uncharitableness, which these 
 dignify in themselves with the name of zeal, though 
 in their adversaries they can clearly see its malignity. 
 At the same time, that I give these caveats against the 
 abuse, I by no means deny the occasional expediency 
 and use of controversy. 
 
 As to the fourth and last species of thought men- 
 tioned, moral reflection^ or w^hat is sometimes peculi- 
 arly denominated sentiment ; there is much less hazard 
 that in this we should exceed. Here the preacher (if 
 he is at all judicious in his choice) runs less risk of 
 either growing tiresome to the more improved part of 
 his audience, or unintelligible to those wliose under- 
 standings have not been cultivated. In the former, the 
 rational powers are addressed ; in this, the heart and 
 the conscience. Indeed, I am far from thinking, that 
 these tw^o kinds of addresses may not often be happily 
 blended together; particularly, when the subject relates 
 to moral conduct, an address of the latter kind, if inter- 
 w^oven with a plain narrative, will frequently prove the 
 most effectual means of removing unfavourable pre- 
 possessions, engaging affection as well as satisfying 
 reason and bringing her to be of the same party. It 
 Avas a method often and successfully employed by our 
 blessed Lord, wdien attacked by Jewish bigotry, on the 
 •extent that ought to be gi^cn to the love of our neigh- 
 
1/3 CA^IPBELL'S LECTURES. 
 
 hour. The maxims of the Pharisees, like those of all 
 bigots, of every age, nation and profession, were ver}' 
 illiberal, and measuring the goodness of the universal 
 father, by their own contracted span, could not bear to 
 think that those of a different nation, and still more 
 those who differed in religious matters, could be com- 
 prehended under it. When attacked by these narrov/ 
 hearted zealots, in what manner, I pray you, doth he 
 silence contradiction, and gain every susceptible heart 
 over to his side ? Not by subtle ratiocination on the 
 beauty of virtue, or on the eternal and unalterable fit- 
 ness of things ; but by a simple story, by the parable 
 of the compassionate Samaritan, in the conclusion of 
 which he shows, that, even their own consciences being 
 judges, to act agreeably to the more extensive expla- 
 nation of the duty, was the more amiable part, and 
 consequently more worthy of their esteem and imita- 
 tion. Again, when he would show, that even the pro- 
 fligate are not to be abandoned to despair, with what 
 an amazing superiority doth he subdue the most un- 
 relenting pharisaic pride by the parable of the prodigal? 
 Who ever could so quickly dissipate the thickest 
 clouds raised by inveterate prejudices and party- spirit, 
 and render the only unequivocal standard of moral 
 truth, the characters of the divine law engraven on the 
 human heart, to all who are not wilfully blind, distinct- 
 ly legible ? Could any the most acute and elaborate 
 dissertation on moral rectitude, or the essential quali- 
 ties and relations of things, have produced half the 
 effect, even in point of conviction, as well as of feeling ? 
 How different his method from that of the ancient 
 sophists ? But not more different than their aims. 
 Their aim was to miike men talk fluently and plausi- 
 
CAMPBELL'S LECTURES. IJ'9 
 
 bly on every subject : his, to make them think justly, 
 and act uprightly. 
 
 So much shall suffice for what regards the senti- 
 ments or thoughts in general, that are adapted to the 
 eloquence of tlie pulpit, whether narration, explanation, 
 reasoning, or moral reflection. On this head, we were 
 under a necessity of being briefer and more general, as 
 it is here that a man's natural talents, genius, taste, and 
 judgment have the greatest sway ; and where nature 
 Jias denied these talents, it is in vain to imagine that 
 tlie defect can ever be supplied by art. Whereas the 
 principal scope for the exertions of art and education 
 is in what regards language, composition and arrange- 
 ment. It is principally in what regards the thought, 
 that we may say universally, whatever be the species 
 of eloquence a man aims to attain, every thing that 
 serves to improve his knowledge, discernment and 
 good sense, serves also to improve him as an orator. 
 *' Scribendi recte saperc est et principium et fons." 
 
LECTURE llh 
 
 Of the Expression. 
 
 In my last lecture, I treated in general of the thought 
 or sentiment of the discourse, and laid before you 
 some reflections on the different sorts into which it is 
 distinguishable, narration, explanation, argumentation 
 and moral reflection, and the methods whereby each 
 ought to be conducted by the christian orator. I pro- 
 ceed now to consider what is properly called elocution, 
 or what regards the expression or enunciation of the 
 sentiments by language. The w^ord has sometimes of 
 late been less properly used for pronunciation. Let it 
 be observed, that I here always mean by it, all that re- 
 gards the enunciation of the thoughts by language. 
 It is by this, as I had occasion in a former discourse 
 to remark to you, that eloquence holds of grammar, as 
 it is by the other, that she holds of logic. 
 
 A few words therefore on what I may call the gram- 
 matical elocution, before I enter on the consideration 
 of the rhetorical. The work of the grammarian serves 
 as a foundation to that of the rhetorician. The highest 
 iaim of the former is the lowest aim of the latter. The 
 one seeks only purity, the other superadds elegance 
 and energy. Grammatical purity in any language 
 
CAMPBELL'S LECTURES. I5I 
 
 (suppose English, that in which every preacher in this 
 country is chiefly interested) requires a careful obser- 
 vance of these three things ; first, that the words employ- 
 ed be EngUsh words ; secondly, that they be construed 
 in the English idiom; thirdly, that they be made to 
 present to the reader or hearer the precise meaning, 
 which good use hath afiixed to them. A trespass 
 against the first, when the word is not English, is call- 
 ed a barbarism ; a trespass against the second, when 
 the fault lies in the construction, is termed a solecism ; 
 a trespass against the third, when the word, though 
 English, is not used in its true meaning, is denomi- 
 nated an impropriety. As the foundation is necessary 
 to the superstructure, so an attention to grammatical 
 purity is previously necessary to one who would attain 
 the elegant, aflfecting, and energetic expression of the 
 orator. There is the greater need of attending to this 
 particular here, as we, in this covmtry, labour under 
 special disadvantages in this respect. Permit me, 
 therefore, to take this opportunity of recomm.ending to 
 you, to bestow some time and attention on the perusal 
 of our best English grammars, and to familiarize your- 
 selves to the idiom of our best and purest writers. It 
 is, I think, a matter of some consequence, and there- 
 fore ought not to be altogether neglected by the student. 
 I know^ it will be said, that when all a man's labour 
 is employed in instructing the people of a country 
 parish, to which there is little or no resort of strangers, 
 propriety of expression is not a matter of mighty mo- 
 ment, provided he speak in such a manner as to be 
 intelligible to his parishioners. I admit the truth of 
 W'hat is advanced in this objection, but by no means 
 the consequence which the objectors seem disposed 
 
1$2 CAMPBELL'S LECTURES. 
 
 to draw from it. I must therefore entreat that a few 
 things may be considered on the other hand. And 
 first, you cannot know for certain, where it may please 
 Providence that your lot should be. If you acquire 
 the knowledge of the language in the proper accepta- 
 tion of the word, you acquire a dialect which will make 
 you understood over all the British empire ; for as the 
 English translation of the Bible, which is universally 
 used in these dominions, and as all our best writings, 
 are in what I may call the general and pure idiom of 
 the tongue, that idiom is perfectly well understood 
 even by those, who cannot speak at with propriety 
 themselves. Whereas if you attach yourself to a pro- 
 vincial dialect, it is a hundred to one, that many of 
 your words and phrases will be misunderstood in the 
 very neighbouring province, district or county. And 
 even though they should be intelligible enough, they 
 have a coarseness and vulgarity in them, that cannot 
 fail to make them appear to men of knowledge and 
 taste ridiculous : and this doth inexpressible injury to 
 the thought conveyed under them, how just and im- 
 portant soever it be. You will say, that this is all the 
 effect of mere prejudice in the hearers, consequently 
 unreasonable and not to be regarded. Be it, that this 
 is prejudice in the hearers, and therefore unreasonable. 
 It doth not follow, that the speaker ought to pay no 
 regard to it. It is the business of the orator to accom- 
 modate himself to men, such as he sees they are, and 
 not such as he imagines they should be. A certain 
 pliancy of disposition in regard to innocent prejudices 
 and defects, is what in our intercourse with the world, 
 good sense necessarily requires of us, candour requires 
 of us> our religion itself requires of us. It is this v^ry 
 
CAMPBELL'S LECTURER. 180 
 
 •disposition, which our great apostle recommends by 
 his own example, where he tells us that he " became all 
 things to all men, that he might by all means save 
 some." But upon impartial examination, the tiling per- 
 haps will be found not so um'easonable, as at first sight 
 it may appear. A man of merit and breeding you may 
 disguise by putting him in the apparel of a clown, but 
 you cannot justly find fault, that in that garb he meets 
 not with the same reception in good company, that he 
 would meet with if more suitably habited. The outward 
 appearance is the first thing that strikes us in a person, 
 the expression is the first thing that strikes us in a dis- 
 course. Take care at least, that in neither, there be any 
 thing to make an unfavourable impression, which may 
 preclude all further inquiry and regard. It was extreme- 
 ly well said by a very popular preacher in our own days, 
 who when consulted by a friend that had a mind to 
 publish, whether he thought it befitting a writer on re- 
 ligion to attend to such little matters as grammatical 
 correctness ; answered, " By all means. It is much bet- 
 ter to write so as to make a critic turn Christian, than 
 so as to make a Christian turn critic." The answer 
 was judicious and well expressed. That the thought 
 may enter deeply into the mind of the reader or hearer, 
 there is need of all the assistance possible from the ex- 
 pression. Little progress can it be expected then, 
 that the former shall make, if there be any thing in the 
 latter, which serves to divert the attention from it. 
 And this effect at least of diverting the attention, even 
 mere grammatic blunders, with those who are capable 
 of discerning them, are but too apt to produce. Be- 
 sides, from the greater intercourse we have now with 
 England, it is manifest, thut their idiom and pronuncia- 
 
184 CAMPBELL'S LECTURES. 
 
 tion are daily gaining ground amongst us. In conse- 
 quence of this, more will be expected than formerly 
 from a public speaker, who in every improvement in 
 regard to language, which so nearly concerns his own 
 department, ought to be among the first, rather than 
 among the last. But this only by the way. 
 
 The more immediate object with us is rhetorical not 
 grammatical elocution, and only that kind of the for- 
 mer which is specially adapted to the christian oratory. 
 For though there be not perhaps any qualities requi- 
 site here, which may not with good effect be employed 
 by those whose province it is to harangue from the bar 
 or in the senate, and though there be very few of the 
 qualities of elocution, which may not on some occa- 
 sions, with great propriety, be employed from the pul- 
 pit ; yet some of them, without all question, are more 
 essential to one species of oratory than to another, and 
 it is such as are most adapted to the discourses with 
 which we are here concerned, that I propose now par- 
 ticularly to consider. Before all things then, in my 
 judgment, the preacher ought to make it his study 
 that the style of his discourses be both perspicuous, 
 and affecting. I shall make a few observations to 
 illustrate each of these particulars, and then conclude 
 this lecture. 
 
 First, I say, his style ought to be perspicuous. 
 Though it is indeed a most certain flict, that perspicu- 
 ity is of the utmost consequence to every orator (for 
 what valuable end can any oration answer, which is 
 not understood?) this quality doubtless ought to be 
 more a study to the christian orator than to any other 
 whatever. The reason is obvious. The more we 
 are in danger of violating any rule, (especially if it be 
 
CAMPBELL'S LECTURES. 185 
 
 a rule of the last importance,) the more circumspec- 
 tion we ought to employ in order to avoid that danger. 
 Now that the preaclier must be in much greater dan- 
 ger in this respect than any other pubHc speaker, is 
 manifest from the mixed character at best, often from 
 the very low character in respect of acquired know- 
 ledge, of the audience to whom his speech is addressed. 
 Perspicuity is in a great measure a relative quality. 
 A speech may be perspicuous to one, which to another 
 is unintelligible. It is possible indeed to be obscure 
 in pleading before the most learned and discerning 
 judges, because the pleader's style maybe remarkably 
 perplexed and intricate ; but without any perplexity or 
 intricacy of style, it is even more than possible, that a 
 man of reading and education shall speak obscurely 
 when he addresses himself in a set discourse to simple 
 and illiterate people. There is a cause of darkness in 
 tiiis case, totally independant of the grammatical struc- 
 ture of the sentences, and the general character of the 
 style. It is, besides, of all causes of obscurity, that 
 which is most apt to escape the notice of a speaker. 
 Nothing is more natural than for a man to imagine, 
 that what is intelligible to him is so to every body, or 
 at least that he speaks with sufficient clearness, when 
 he uses the same language and in equal plainness, with 
 that in which he hath studied the subject, and been 
 accustomed to read. But however safe this rule of 
 judging may be in the barrister and the senator, who 
 generally address their discourses to men of similai* 
 education with themselves, and of equal or nearly equal 
 abilities and learning, it is by no means a proper rule 
 for the preacher, one destined to be in spiritual matters, 
 a guide to the blind, a light to them who are in dark. 
 24 
 
186 CA^rPBELL'S LECTURES. 
 
 ness, an instructer of the foolish, and a teacher of babes. 
 Therefore, besides the ordinary rules of perspicuity in 
 respect of diction, which in common widi every other 
 public speaker he ought to attend to, he must advert 
 to diis in particular, that the terms and phrases he em- 
 ploys in his discourse be not beyond tlie reach of the 
 inferior ranks of people. Otherwise his preaching is, 
 to the bulk of his audience, but beating the air ; what- 
 ever the discourse may be in itself, the speaker is to 
 them no better than a sounding brass or a tinkling cym- 
 bal. It is reported of Archbishop Tiilotson, that he 
 Avas wont, before preaching his sermons to read them 
 privately to an illiterate old woman of plain sense, who 
 lived in the house with him, and wherever he found 
 he had employed any word or expression, that she did 
 not understand, he instantly erased it, and substituted 
 a plainer in its place, till he brought the style down to 
 her level. The story is much to the prelate's honour ; 
 for however incompetent such judges might be, of the 
 composition, the doctrine or the argument, they are 
 certainly the most competent judges of what terms and 
 phrases fall within the apprehension of the vulgar, the 
 class to which they belong. But though such an ex- 
 pedient would not answer in every situation, we ought 
 at least to supply the want of it, by making it more an 
 object of attention than is commonly done, to discover 
 what in point of language falls within and w^hat w^ithout 
 the sphere of the common people. 
 
 Before I dismiss this article of perspicuity, I shall 
 mention briefly a few of those faults, by which it is 
 most commonly transgressed. 
 
 The first is pedantry, or an ostentation of learning, 
 by frequent recourse to those words and phrases which 
 
CAMPBELL'S LECTURES. 187 
 
 are called technical, and which are in use only among 
 the learned. This may justly be denominated the 
 worst kind of obscurity, because it is always an inten- 
 tional obscurity. In other cases a man may speak 
 obscurely, without knowing it ; he may on some sub- 
 jects speak obscurely, and though he suspects it, may 
 not have it in his poA\'cr to remedy it ; but the pedant 
 affects obscurity. He is dark of purpose, that you 
 may think him deep. The character of a profound 
 scholar is his primary object. Commonly indeed he 
 overshoots the mark, and with all persons of discern- 
 ment loses this character by his excessive solicitude to 
 acquire it. The pedant in literature is perfectly ana- 
 logous to the hypocrite in religion. As appearance 
 and not reality is the great study of each, both in mere 
 exteriors far outdo the truly learned and the pious, 
 with whom the reputation of learning and piety is but 
 a secondary object at the most. The shallowness how- 
 ever of such pretenders rarely escapes the discovery of 
 the judicious. But if falsehood and vanity are justly 
 accounted mean and despicable, wherever they are 
 found ; when they dare to show themselves in the pul- 
 pit, a place consecrated to truth ajid purity, they must 
 appear to every ingenuous mind perfectly detestable. 
 It must be owned however, that the pedantic style is 
 not now so prevalent in preaching, as it hath been in 
 former times, and therefore needs not to be further 
 enlarged on. There is indeed a sort of literary diction, 
 which sometimes the inexperienced are ready to fall 
 into insensibly, from their having been much more 
 accustomed to the school and to the closet, to the 
 works of some particular schemer in philosophy, than 
 to the scenes of real life and conversation. This fault, 
 
188 CAMPBELL'S LECTURES. 
 
 though akin to the former, is not so bad, as it may he 
 without affectation, and when there is no special design 
 of catching applause. It is indeed most commonly the 
 consequence of an immoderate attachment to some one 
 or other of the various systems of ethics or theology 
 that have in modern times been published, and obtain- 
 ed a vogue among their respective partisans. Thus 
 the zealous disciple of Shaftesbury, Akenside and 
 / Hutcheson is no sooner licensed to preach the gospel, 
 I than with the best intentions in the world, he harangues 
 ^ the people from the pulpit on the moral sense and uni- 
 / versal benevolence, he sets them to inquire whether 
 / there be a perfect conformity in their aftections to the 
 supreme symmetry established in the universe, he is 
 ftill of the sublime and beautiful in things, the moral 
 , objects of right and wrong, and the proportionable af- 
 f fection of a rationable creature towards them. He 
 f speaks much of the inward music of the mind, the har- 
 t mony and the dissonance of the passions, and seems, 
 / by his way of talking, to imagine, that if a man have 
 this same moral sense, which he considers as the men- 
 tal ear, in due perfection, he may tune his soul with as 
 much ease, as a musician tunes a musical instrument. 
 The disciple of Doctor Clarke, on the contrary, talks 
 to us in somewhat of a soberer strain, and less pom- 
 pous phrase, but not a jot more edifying, about unal- 
 terable reason and the eternal fitness of things, about 
 the conformity of our actions to their imniutabic rela- 
 tions and essential differences. All the various sects 
 or parties in religion have been often accused of using 
 a peculiar dialect of their own, when speaking on reli- 
 gious subjects, which though familiar to the votaries 
 of the party, appears extremely uncouth to others. 
 
CAMPBELL'S LECTURES. 189 
 
 The charge, I am sensible, is not without foundation, 
 though all parties are not in this respect equally guilty. 
 We see however that the dift'erent systems of philoso- 
 phy, especially that branch which comes under the 
 denomination of pneumatology, are equally liable to 
 this imputation with systems of theology. I would not 
 be understood, from any thing I have said, to condemn 
 in the gross either the books or systems alluded to. 
 They have their excellences as well as their blemishes ; 
 and as to many of the points in which diey seem to 
 differ from one another, I am satisfied that the differ- 
 ence is, like some of our theological disputes, more 
 verbal than real. Let us read even on opposite sides, 
 but still so as to preserve the freedom of our judg- 
 ment in comparing, weighing and deciding, so that we 
 can with justice apply to ourselves, in regard to all 
 human teachers, the declaration of the poet, 
 
 Nullius addictus jurare in rerba magistrr. 
 
 And even in some cases, wherein we approve the 
 thought in any of those authors, it may not be proper 
 to adopt the language. The adage, which enjoins us 
 to think with the learned, but speak with the vulgar, 
 is not to be understood as enjoining us to dissemble ; 
 but not to make a useless parade of learning, particular- 
 ly to avoid every thing in point of language which would 
 put the sentiments we mean to convey beyond the 
 reach of those with whom we converse. It was but 
 just now admitted, that the different sects or denomi- 
 nations of christians had their several and pecuhar dia- 
 lects. I would advise the young divine, in form.ing 
 his style in sacred matters, to avoid as much as possi- 
 ble the peculicU'ities of each. The language of holy 
 
 m=' 
 
190 CAMPBELL'S LECTURES. 
 
 scripture and of common sense afford him a sufficient 
 standard. And with regard to the distinguishing phra- 
 ses, which oux factions in reHgion have introduced, 
 though these sometimes may appear to superficial peo- 
 ple and half thinkers sufficiently perspicuous, the ap- 
 pearance is a mere illusion. The generality of men, 
 little accustomed to reflection, are so constituted, that 
 what their ears have been long familiarized to, however 
 obscure in itself or unmeaning it be, seems perfectly 
 plain to them. They are well acquainted with the 
 terms, expressions and customary application, and they 
 look no farther. A great deal of the learning in divi- 
 nity of such of our common people as think themselves, 
 and are sometimes thought by others, wonderful scho- 
 lars, is of this sort. It is generally the fruit of much 
 application, strong memory and Aveak judgment, and 
 consisting mostly of mere words and phrases, is of that 
 kind of knowledge which puffeth up, gendereth self- 
 conceit, that species of it in particular known by the 
 name of spiritual pride, captiousness, censoriousness, 
 jealousy, malignity, but by no means ministreth to the 
 edifying of the hearers in love. This sort of know- 
 ledge I denominate learned ignorance, of all sorts of 
 ignorance the most difficult to be surmounted, agree- 
 ably to the observation of Solomon, " Seest thou a man 
 wise in his own conceit, there is more hope of a fool 
 than of him." Would you avoid then feeding the 
 vanity of your hearers, supplying them with words 
 instead of sense, amusing them with curious questions 
 and verbal controversies, instead of furnishing them 
 with useful and practical instruction, detach yourselves 
 from the artificial, ostentatious phraseology of every 
 •xholastic, or system- builder in theology, and keep as 
 
CAMPBELL'S LECTURES. 191 
 
 close as possible'to the pure style of holy writ, which the 
 apostle calls *'the sincere or unadulterated milk of the 
 word." The things, which the Holy Spirit hath taught 
 by the prophets and apostles, give not in the words 
 which man's wisdom teacheth, but in the words which 
 the Holy Spirit teacheth, a much more natural and 
 suitable "language. But be particularly attentive that 
 the scripture expressions employed be both plain and 
 apposite. The word of God itself may be, and often 
 is handled unskilfully. Would the preacher carefully 
 avoid this charge, let him first be sure that he hath 
 himself a distinct meaning to every thing he advanceth, 
 and next examine, whether the expression he intends 
 to use be a clear and adequate enunciation of that 
 meaning. For if it is true, that a speaker is some- 
 times not understood, because he doth not express his 
 meaning with sufficient clearness, it is also true that 
 sometimes he is not understood, because he hath no 
 meaning to express. The last advice I would give on 
 the head of perspicuity is, in composing, to aim at a 
 certain simplicity in the structure of your sentences, 
 avoiding long, intricate and complex periods. Re- 
 member always that the bulk of the people are unused 
 to reading and study. They lose sight of the connec- 
 tion in very long sentences, and they are quite bewil- 
 dered, when, for the sake of rounding a period, and 
 suspending the sense till the concluding clause, you 
 transgress the customary arrangement of the words. 
 The nearer therefore your diction comes to the Ian- 
 guage of conversation, it will be the more familiar to 
 them, and so the more easily apprehended. In this 
 too the style of scripture is an excellent model. So 
 much for perspicuity. 
 
193 CAMPBELL'S LECTURES. 
 
 The next quality I mentioned in the style, was, that 
 it be affecting. Though this has more particularly a 
 place in those discourses, which admit and even require 
 a good deal of the pathetic, yet, in a certain degree, it 
 ought to accompany every thing that comes from the 
 pulpit. All from that quarter is conceived to be, me- 
 diately or immediately, connected with the most impor- 
 tant interests of mankind. This gives a propriety to 
 the affecting manner in a certain degree, whatever be 
 the particular subject. It is this quality in preaching, 
 to which the French critics have given the name of 
 onction, and which they explain to be, an adecting 
 sweetness of manner which engages the heart. It is 
 indeed that warmth, and gentle emotion in the address 
 and language, which serves to show, that the speaker 
 is much in earnest in what he says, and is actuated to 
 say it from the tenderest concern for the welfare of his 
 hearers. As this character however can be consider- 
 ed only as a degree of that which comes under the 
 general denomination of pathetic, we shall have occa- 
 sion to consider it more fully afterwards. It is enough 
 here to observe, that as the general strain of pulpit elo- 
 cution ought to be seasoned with this quality, this doth 
 necessarily imply, that the language be ever grave and 
 serious. The necessity of this results from the con- 
 sideration of the very momentous effect which preach- 
 ing was intended to produce ; as the necessity of per- 
 spicuity, the first quality mentioned, results from the 
 consideration of the character sustained by the hearers. 
 That the efl'cct designed by this institution, namely 
 the reformation of mankind, requires a certain serious- 
 ness, which though occasionally requisite in other pub- 
 lic speakers, ought uniformly to ]3e preserved by the 
 
CAMPBELL'S LECTURES. 193 
 
 preacher, is a truth that will scarcely be doubted by 
 any person who reflects. This may be said in some 
 respect to narrow his compass in persuasion, as it will 
 not permit the same free recourse to humour, wit and 
 ridicule, which often prove powerful auxiliaries to 
 other orators at the bar and in the senate, agreeably to 
 the observation of the poet, 
 
 Ridiculum acri 
 Fortius et melius mag-nas plerumque secat res. 
 
 At the same time, I am very sensible that an air of 
 ridicule in disproving or dissuading, by rendering 
 opinions or practices contemptible, hath been attempted 
 with approbation by preachers of great name. I cai;! 
 only say that when the contemptuous manner is em- 
 ployed (which ought to be very seldom) it requires to 
 be managed with the greatest delicacy. For time and 
 place and occupation seem all incompatible with the 
 levity of ridicule ; they render jesting impertinence, 
 and laughter madness. Therefore any thing from the 
 pulpit, which might provoke this emotion, would now 
 be justly deemed an unpardonable offence against both 
 piety and decorum. In order however to prevent 
 mistakes, permit me here, in passing, to make a re- 
 mark that may be called a digression, as it immediate- 
 ly concerns my own province only. The remark is, 
 that in these prelections, I do not consider myself as 
 limited by the laws of preaching. There is a differ- 
 ence between a school, even a theological school and a 
 church, a professor's chair and a pulpit ; there is a dif- 
 ference between graduates in philosophy and the arts, 
 , and a common congregation. And though in some 
 things, not in all, there be a coincidence in the subject, 
 yet the object is different. In the former, it is purely 
 25 
 
194 CAMPBELL'S LECTURES. 
 
 the information of the hearers, in the latter, it is ulti- 
 mately their reformation. I shall not therefore hesi- 
 tate, in this place, to borrow aid from whatever may- 
 serve innocently to illustrate, enliven or enforce any 
 part of my subject, and keep awake the attention of my 
 hearers, which is but too apt to flag at hearing the 
 most rational discourse, if there be nothing in it, which 
 can either move the passions, or please the imagination. 
 The nature of my department excludes almost every 
 thing of the former kind, or what may be called pathe- 
 tic. A little of the onction above explained is the 
 utmost that here ought to be aspired to. There is 
 the less need to dispense with what of the latter kind 
 may be helpful for rousing attention. I hope there- 
 fore to be indulged the liberty, a liberty which I shall 
 use' very sparingly, of availing myself of the plea of the 
 satirist, 
 
 Rklentem dicere verum 
 Qiiid vetat ? 
 
 So much for the perspicuous and the affecting man- 
 ner, qualities in the style which ought particularly to 
 predominate in all discourses from the pulpit. There 
 are other graces of elocution, which may occasionally 
 find a place there, such as the nervous, the elegant, and 
 some others, but the former ought never to be want- 
 ing. The former therefore are characteristic qualities. 
 The latter are so far from being such, that sometimes 
 they are rather of an opposite tendency. The nervous 
 style requires a conciseness, that is often unfriendly to 
 tliat perfect perspicuity which ought to predominate in 
 all that is addressed to the christian people, and which 
 leads a speaker rather to be diff'use in his expression, 
 that he may the better adapt himself to ordinary capa- 
 
CAMPBELL'S LECTURES. I95 
 
 cities. Elegance too demands a certain polish, that is 
 not always entirely compatible with tliat artless sim- 
 plicity, with which when the great truths of religion, 
 are adorned, they appear always to the most advantage, 
 and in the truest majesty. They are " when unadorn'd, 
 adorn'd the most." 
 
 We have now done with what regards in general the 
 sentiment and the elocution. The next lecture shall 
 be on the pronunciation. 
 
LECTURE xJiV 
 
 Of Pronunciatioii. 
 
 1 HAVE in the two preceding discourses finished what 
 regards in general the sentiments and the elocution 
 proper for the pulpit ; I intend in the present discourse 
 to discuss the article of pronunciation. This admits 
 the same division, which was observed in the former 
 branch, into grammatical and rhetorical. The former 
 was by the Greeks denominated ex^cdVYiaig^ the latter 
 vtsoxuaiq. As it is of the utmost consequence, when 
 we are entering on the examination of any article, that 
 we form precise ideas of the subject of inquiry, and 
 do not confound things in themselves distinct, I shall 
 begin this lecture with a definition of each of these, 
 to which I must beg leave to entreat your attention, 
 that so none may be at a loss about the meaning or 
 application of what shall be advanced in the sequel. 
 As to the first then, grammatical pronunciation con- 
 sisteth in articulating, audibly and distinctly, the let- 
 ters, whether vowels or consonants, assigning to each 
 its appropriated sound, in giving the several syllables 
 their just quantity, and in placing the accent, or, as 
 some call it, the syllabic emphasis, in every word on 
 the proper syllable. As to the second, rhetorical pro- 
 
CAMPBELL'S LECTURES. 197 
 
 nunciation consisteth in giving such an utterance to the 
 several words in a sentence, as shows in the mind of 
 the speaker a strong perception, or, as it were, feeling 
 of the truth and j ustness of the thought conveyed by 
 them, and in placing the rhetorical emphasis in every 
 sentence, on the proper word, that is, on that word 
 which, by being pronounced emphatically, gives the 
 greatest energy and clearness to the expression. Under 
 this head is also comprehended gesture; as both imply 
 a kind of natural expression, superadded to that con- 
 veyed by artificial signs, or the words of the language. 
 Under the term gesture, I would be understood to 
 comprehend not only the action of the eyes and other 
 features of the countenance, but also tliat which results 
 from the motion of the hands and carriage of the body. 
 This together with the proper management of the voice 
 was all comprised under the Greek word vtsoKeiaig^ 
 borrowed from the theatre, but which, for want of a 
 term of equal extent in our language, we are forced to 
 include under the name pronunciation. Now these 
 two kinds of pronunciation, the grammatical and the 
 rhetorical, are so perfectly distinct, that each may be 
 found in a very eminent degree without the other. 
 The first indeed is merely an effect of education ; in so 
 much that one who has had the good fortune to be 
 brought up in a place where the language is spoken in 
 purity, and has been taught to read by a sufficient 
 teacher, must inevitably, if he labours under no natural 
 defect in the organs of speech, be master of grammati- 
 cal pronunciation. The second is more properly, in 
 its origin, the production of nature, but is capable of 
 being considerably improved and polished by educa- 
 tion. The natural qualities which combine in produc- 
 
 i-, . 
 
1-33 CAMPBELL'S LECTURES. 
 
 ing it, are an exquisite sensibility joined with a good 
 ear and a flexible voice. An Englishman, who hath 
 been properly educated, and always in good company, 
 as the phrase is, that is, in the company of those who, 
 by a kind of tacit consent, are allowed to take the lead 
 in language, may pronounce so as to defy the censure 
 of Ae most critical grammarian, and yet be, in the 
 judgment of the rhetorician, a most languid and inani- 
 mate speaker, one who knows nothing at all of the 
 oratorical pronunciation. Speakers you will often find 
 in the house of commons, w^ho are perfect in the one 
 and totally deficient in the other. On the other hand, 
 you will find speakers of this country who in respect 
 of the last, have considerable talents, insomuch that 
 they can excite and fix attention, that they can both 
 please and move, that their voice seems capable alike 
 of being modulated to sooth the passions or to inflame 
 them, yet in whose pronunciation a grammarian may 
 discover innumerable defects. There is this difference, 
 however, between the two cases, that though the gram- 
 matical pronunciation may be perfect in its kind with- 
 out the rhetorical, the last is never in perfection without 
 the first. The art of the gi^amniarian in this, as in the 
 former article of elocution, serves as a foundation to 
 that of the orator. It will be proper therefore to begin 
 with a few remarks upon the former. 
 
 That a right grammatical pronunciation will deserve 
 some regard from us, appears from the same reasons, 
 which evinced that grammatical elocution deserves 
 some regard. Those reasons therefore shall not be 
 now repeated. There is however, it must be acknow- 
 ledged, a considerable difference between the two cases. 
 And the former attempt is much more hazardous than 
 
CAMPBELL'S LECTURES. 199 
 
 the latter. If we aim no higher, than that the words 
 we use, the application and the construction be proper 
 English (which is all that grammatical elocution re- 
 quires) we shall never run the risk of the charge of 
 affectation, than which, I know no imputation that is 
 more prejudicial to the orator. Whereas a forced and 
 unnatural, because unaccustomed pronunciation, and 
 the awkward mouthing which the attempt often occa- 
 sions, as it falls within the observation of the generality 
 of hearers, so it is more disgusting to hearers of taste 
 and discernment, than perhaps any provincial accent 
 whatsoever. Shall we then give up all attempts this 
 way ? I do not say that neither. But let us keep a 
 proper medium in our attempts, and never strain be- 
 yond what we can effect with ease. Let us begin by 
 avoiding the most faulty pronunciations we can dis- 
 cover in ourselves, or which have been remarked to 
 us by others ; and let us endeavour to avoid them not 
 in the pulpit only, but in common conversation. It 
 would be a matter of considerable consequence for 
 this, as well as for more material purposes, that young 
 men of an ingenuous temper and good sense, who 
 happen to be companions, should mutually agree to 
 serve as checks and monitors to one another. I know 
 not any thing which would contribute more to pre- 
 vent the contracting of ungainly habits, or to correct 
 them timely when contracted. " A friend's eye," says 
 the proverb, " is a good mirrour." x\nd every one 
 must be sensible, that there are several kinds of faults 
 and improprieties, which totally elude the discovery of 
 the person chargeable with them, but which by no 
 means escape the notice of the attentive spectator or 
 auditor. I said that \>hen a faultv manner in pronounc • 
 
2Q0 CAMPBELLS LECTURES. 
 
 ing is discovered, it ought to be avoided not in the 
 pulpit only, but in conversation. The nearer our man- 
 ner of pronouncing in the pulpit is to that we daily use, 
 the more easy and the more natural it will appear. Ex- 
 ample, as in every thing, so here in particular, goes a 
 great way. Let us therefore attend to the manner of 
 the best speakers, to whose company we have access, 
 and we shall insensibly conform ourselves to it. It is 
 by such insensible, more than by any intentional imi- 
 tation, that every man acquires the speech and pro- 
 nunciation which he uses. And by the like easy and 
 gradual influence of example, by which a faulty pro- 
 nunciation was contracted, it will best be cured. The 
 only caution necessary on this article is, that we be 
 very sure as to the choice w^e make of patterns, lest 
 unluckily we imitate blemishes for excellences, and be 
 at great pains in acquiring, what we ought rather to be 
 at pains to avoid. Grammars and dictionaries may be 
 of some use here, but are not sufficient without other 
 aid. Distinctions only discernible by the ear, can 
 never be adequately conveyed merely by the eye. 
 There is one part of pronunciation, however, and a 
 very important part, which may be learnt solely by 
 book, that is, the placing of the accent or syllabic em- 
 phasis. In this, our provincial pronunciation often 
 gready misleads us. Nor have we any idea, how offen- 
 sive a deviation of this kind is to the ears of an Eng- 
 lishman. So much for grammatical pronunciation. 
 
 As to the rhetorical pronunciation y there is not any 
 thing so peculiar in the christian eloquence, as to re- 
 quire that we make any addition of moment to the 
 rules on this subject laid down in the best institutes of 
 rhetoric, which I recommend to your serious perusal. 
 
CAMPBELL'S LECTURES. 201 
 
 I shall only remark to you a few of the chief and most 
 common faults in this way, observable in preachers, 
 and suggest some hints, by a due attention to which, 
 one may attain the right management of the voice, and 
 be enabled to avoid those fliults. The first I shall ob- 
 serve, though not in itself a very great, yet is a very 
 conunon fault, and often proves the source of several 
 others ; it is the straining of the voice beyond its natural 
 key, commonly the effect of a laudable desire to make 
 one's self be heard in a large congregation. This how- 
 ever is one of those expedients, that rarely fail to de- 
 feat the purpose wliich occasioned them. What is 
 thus spoken in a forced tone (though the note in the 
 musical scale emitted by the voice be higher) is neither 
 so distinct, nor so audible, as what is spoken in the 
 natural tone of voice. There is a very great difference 
 between speaking high, and speaking loud ; though 
 these two are often confounded. Women's voices are 
 a full octave higher or shriller (for that is all the term 
 means) than men's, and jfet they are much less fitted 
 for being heard in a large auditory* In a chime or 
 music bells the bass notes are ail struck on the biggest 
 bells, and the treble notes on the smallest. Accord- 
 ingly the former are heard at a distance, which the 
 feeble sound of the other cannot reach. The same 
 thing may be observed of the pipes in an organ. Be- 
 sides, it is a much greater stress to the speaker, to hold 
 out with his voice raised ever so little above its natural 
 pitch, and it lays him under several disadvantages in 
 respect of pronunciation, of which I shall have occa- 
 sion to take notice afterwards. 
 
 A second fault which is very common with preach- 
 ers: is too great rapidity of utterance. This is an 
 26 
 
262 CAMPBELL'S LECTURES. 
 
 ordinary, though not a necessary consequence of com- 
 mitting a discourse to memory and repeating it. A 
 person, without particularly guarding against it, is apt 
 to contract an impatience lo deliver the words, as fast 
 as they occur to his mind, that so he may give them 
 to the audience, whilst he is sure he can do it. This 
 also is a great hinderance to the attainment of an affect- 
 ing or energetic pronunciation ; besides that it greatly 
 fatigues the attention of the hearer, whom, after all, 
 many things must escape, which otherwise he might 
 have retained, 
 
 A third fault I shall observe is a theatrical and too 
 violent rnanner. This, though it seems to proceed 
 from a couanendable ardour, sins against propriety in 
 many ways. It suits not the gravity of the subject ; 
 and to appear destitute of all command of one's self 
 doth not befit one who would teach others to obtain a 
 perfect mastery over their passions. The preacher's 
 manner in general ought to be modest, at the same 
 time earnest and aftecting. 
 
 A fourth fault, which is indeed the opposite extreme 
 to that now mentioned, is an insipid monotony ^ by which 
 every thing that is said, whether narration, explanation, 
 argumentation or address to the passions, is uniformly 
 and successively articulated in the same listless, life- 
 less manner. And this is a much greater fault than 
 the preceding. The former offends only hearers of 
 taste and reflection, but the latter, all who can either 
 understand or feel. The preacher, in such a case, ex- 
 hibits the appearance of a school boy who repeats a 
 lesson he hath conned over, but who doth not form 
 a single idea of what he is saying from beginning 
 to end. 
 
CAMPBELL'S LECTURES, 203 
 
 The fifth, and only other remarkable fault in pro- 
 nunciation I shall mention, is a si?jg-song manner ; or 
 what we commonly call a cant, which is something like 
 a measure of a tune, that the preacher unintermittedly 
 runs over and over, 'till he conclude his discourse. 
 This, as a kind of relief to the lungs, is what a strained 
 voice (the fault in speaking first mentioned) when it 
 becomes habitual, generally terminates in, and though 
 it hath not the same air of indifference with the mono- 
 tony, is in other respects liable to the same objections. 
 It marks no difference in the nature of the things said, 
 and consequently (though the tune itself were not un- 
 pleasant) it may prove a lullaby, and dispose the hear- 
 ers to sleep, but is quite unfit for awakening their at- 
 tention. Both the last mentioned faults are the too 
 frequent (not the unavoidable) consequence of the 
 common method of rehearsing a discourse by rote, 
 which has been verbatim committed to memory. This 
 very naturally leads the speaker to fix the closest at- 
 tention on the series of the words prepared, that he 
 may not lose the thread. And this as naturally carries 
 off his attention entirely from the thought. 
 
 The consideration of these things hath often led me 
 to doubt, which of the two methods of delivery, read- 
 ing or repeating, we ought to recommend to students, 
 or at least which of the two, if universal, would proba- 
 bly have the best effect, and be attended with fewest 
 disadvantages. I shall candidly lay before you, what 
 hath occurred to my thoughts on this subject, and 
 leave it to every one's own judgment to decide for 
 himself. That a discourse well spoken hath a stronger 
 effect than one well read, will hardly bear a question. 
 From this manifest truth I very early concluded, and 
 
204 CAMPBELL'S LECTURES. 
 
 was long of the opinion, that the way of reading ser- 
 mons should be absolutely banished from the pulpit. 
 But from farther experience, I am now disposed to 
 suspect, that this conclusion was rather hasty. Though 
 by proper culture the powers of oratory may be very 
 much improved, yet, by no culture whatever will these 
 powers be created, where nature hath denied them. 
 A certain original and natural talent or genius for art 
 to work upon, is as necessary in the orator, as in the 
 poet. Now if all, who have the ministry in view, were 
 possest of this natural talent, the conclusion we men- 
 tioned would certainly be just. But so far is this from 
 being the case, that experience plainly teacheth us, it is 
 the portion of very few. But though there be not many, 
 who will ever arrive at the pathos, the irresistible force 
 of argument and the sublimity, in which the glory of 
 eloquence consists, there are not a few who by a pro- 
 per application of their time and study, will be capa- 
 ble of composing justly, of expressing themselves not 
 only with perspicuity, but with energy, and of reading. 
 I say not in a proper and inoffensive, but even in an 
 affecting manner. So much more common are the 
 talents necessary for the one accomplishment, than 
 those requisite for the other. I have indeed heard this 
 point controverted, and people maintain, that it was as 
 easy to acquire the talent of repeating with energy and 
 propriety, as of reading. But I could hardly ever 
 think them serious who said so, or at least that they 
 had duly examined the subject. There are, no doubt, 
 degrees of excellence in reading, as well as in repeat- 
 ing, and they are but few, that attain to the highest 
 degree in either. But in what may be regarded as 
 good in its kind, though not the best ; I speak within 
 
CAMPBELL'S LECTURES. 205 
 
 bounds, when I say, that I have found six good readers, 
 for one who repeated tolerably. As to my personal 
 experience I shall frankly tell you, what I know to be 
 fact. I have tried both ways ; I continued long in the 
 practice of repeating, and was even thought (if people 
 did not very much deceive me) to succeed in it ; but 
 I am absolutely certain, that I can give more energy, 
 and preserve the attention of the hearers better, to 
 what I read than ever it was in my power to do to what 
 I repeated. Nor is it any wonder. There are diffi- 
 culties to be surmounted in the latter case, which have 
 no place at all in the former. The talents in other re- 
 spects are the same, that fit one to excel in either way. 
 Now as it will, I believe, be admitted by every body 
 who reflects, that a discourse well read is much better 
 than one ill spoken, I should not think it prudent to 
 establish any general rule, which w^ould probably make 
 bad speakers of many, who might otherwise have prov- 
 ed good readers. There is something in charging one's 
 memory v/ ith a long chain of words and syllables, and 
 this is one of the difficulties I hinted at, and then run- 
 ning on, as it were, mechanically in the same train, the 
 preceding word associating and drawing in the subse- 
 quent, that seems by taking off a man's attention from 
 the thought to the expression, to render him insuscep- 
 tible of the delicate sensibility as to the thought, which 
 is the true spring of rhetorical pronunciation. That 
 this is not invariably the effect of getting by heart, the 
 success of some actors on the stage is an undeniable 
 proof. But the comparative facility, arising from the 
 much greater brevity of their speeches, and from the 
 relief and emotion that is given to the player by the 
 action of the other dialogists in the scene, makes the 
 
206 CAMPBELL'S LECTURES. 
 
 greatest difference imaginable in the two cases. A 
 man, through habit, becomes so perfectly master of a 
 speech of thirty or forty lines, which will not take him 
 three minutes to repeat, that he hath no anxiety about 
 recollecting the words : his whole attention is to the 
 sentiment. The case must be very different, when 
 the memory is charged with a discourse, which will 
 take thirty minutes to deliver. 
 
 Besides, it nmst be observed, there is a great dif- 
 ference between speaking an oration and repeating it. 
 In the former case, the orator may by premeditation 
 have made himself master of the argument ; he may 
 have arranged his matter in his own mind, but as to 
 the expression, trusts to that fluency and command of 
 language which by application and practice have be- 
 come habitual to him. It is impossible, that any 
 speech on any motion in the house of commons, ex- 
 cept the first speech, should be gotten by heart. For 
 every following one, if pertinent, must necessarily have 
 a reference to what was said on the argument before. 
 In like manner it is only the first pleading in a cause 
 at the bar, w^hich can have the advantage of such pre- 
 paration. Whether those, who open the cause or 
 question, always avail themselves of this power, and 
 previously commit to memory every sentence they 
 utter, I know not. But we do not find, that these 
 speeches have generally a remarkable superiority in 
 point of elocution, over those which follow, as it is 
 certain, they can have no superiority at all in point of 
 pronunciation. Several of Cicero's best orations were 
 on the defensive side, and therefore could not have 
 been composed verbatim before they were spoken. 
 And the most celebrated oration of Demosthenes, that 
 
CAMPBKLL»S LECTURES. 207 
 
 which at the time had the most wonderful efFect upon 
 his auditory, and raised to the highest pitch the repu- 
 tation of the speaker, the oration «Jept qs^ava^ was an 
 answer to iEschines's accusation ; and such an answer 
 as it was absolutely impossible should have been, either 
 in words or method, prepared before hearing his ad- 
 versary. So close is the respect it has, not only to the 
 sentiments, but to the very expressions that had been 
 used against him. And the two parties were at the 
 time such rivals and enemies as to exclude the most 
 distant suspicion of concert. It deserves our notice, 
 that instances of all the faults in pronunciation above 
 enumerated, except the last, are to be found both in 
 the senate and at the bar ; particularly the two extremes 
 of violence and monotony. And these are easily ac- 
 counted for. The one is a common consequence of 
 strong passions, where there is neither the taste nor 
 the judgment that are necessary for managing them. 
 The other generally prevails where there is a total want 
 both of taste and of feeling. It is remarkable, that tlie 
 only other fault mentioned, the canting pronunciation, 
 is hardly ever found but in the pulpit. Nay, what 
 would at first appear incredible, I have known minis- 
 ters whose sing-song manner in preaching was a per- 
 fect soporific to the audience, pronounce their speeches 
 in the general assembly with great propriety and energy. 
 The only account I can make of this difference is, that 
 in the two former cases, in the senate and at the bar, the 
 speeches are almost always spoken. Committing the 
 whole, word for word, to menriory, is, I believe, very 
 rarely attempted. Now the general assembly partakes 
 of the nature both of a senate and court of judicature. 
 Sermons, on the contrary, are more generally repeated. 
 
208 CAMPBELL'S LECTURES. 
 
 They are very few who trust to a talent of speaking ex- 
 tempore in the pulpit. Now when once the attention, 
 as was hinted already, loses hold of the thought, and is 
 wholly occupied in tracing the series of the words, the 
 speaker insensibly, to relieve himself from the difficulty 
 of keeping up his voice at the same stretch, falls into a 
 kind of tune, which, without any regard to the sense 
 of what is said, returns as regularly, as if it were play- 
 ed on an instrument. One thing further may be urged 
 in favour of reading, and it is of some consequence, 
 that it always requires some preparation. A discourse 
 must be written before it can be read. When a man 
 who does not read, gets over, through custom, all ap- 
 prehension about the opinion of his hearers, or respect 
 for their judgment, there is some danger, that laziness 
 may prompt him to speak without any preparation, 
 and consequently to become careless what he says. 
 But to return, the sum of what has been oifered, is not 
 that reading a discourse is universally preferable to 
 repeating it. By no means. But only that if the lat- 
 ter way admits of higher excellence, the former is 
 more attainable and less hazardous. 
 
 It is to be regretted that the training of young men, 
 who are intended for public speakers, to read and 
 speak properly and gracefully is so much and so uni- 
 versally neglected in latter times. The ancients both 
 of Greece and of Rome, sensible of the importance of 
 this article in educating their youth for the forum and 
 for the senate, were remarkably attentive to it ; and it 
 must be owned their success in this way was corres- 
 pondent to their care. For however much we moderns 
 appear to have surpassed them in some, and equalled 
 them perhaps in all other arts, our inferiority in regard 
 
CAMPBELL'S LECTURES. 205) 
 
 to eloquence will hardly bear a dispute. It is not pos- 
 sible however, that so great a defect in modern educa- 
 tion should be supplied by a few cursory directions, 
 which is all diat your leisure and the prosecution of 
 the other and still more important branches of my plan 
 will here give scope for. To attain a mastery in the 
 art of speaking would require much study, improved 
 by exercise and corrected by conversation. But though 
 we cannot do all that we would, let us not for this think 
 ourselves excused from doing what we can. 
 
 The first thing then I would advise the young prea- 
 cher at his setting out, in regard to the management of 
 his voice, is cautiously to avoid beginning on too high 
 a clef. His natural tone of speaking in conversation 
 is that which will always succeed best wdth him, in 
 which, if properly managed, he will be best heard, be 
 able to hold out longest, and have most command of 
 his voice in pronouncing. Let it be observed, that in 
 conversing (according as the company is large or small) 
 we can speak louder or softer, without altering the 
 tone. Our aim therefore ought to be, to articulate the 
 words distinctly, and to give such a forcible emission 
 to the breath in pronouncing, as makes the voice reach 
 farther without raising it to a higher key. Every man's 
 voice has naturally a certain compass, above which it 
 cannot rise, and below which it cannot sink. The or- 
 dinary tone, on which we converse, is nearly about 
 the middle of that compass. When we make that 
 therefore, as it were, the key-note of our discourse, we 
 have the power with ease of both elevating and depress- 
 ing the voice, in uttering particular w^ords, just as the 
 sense requires, that they be uttered emphatically or 
 otherwise. When we recommend the ordinary tone 
 27 
 
210 CAMPBELL'S LECTURES. 
 
 of the voice in conversation, as that on which we ought 
 in public to attempt to speak, we would not be under- 
 stood to recommend an insipid monotony ; we only- 
 mean to signify, that this should serve as the founda- 
 tion note, on which the general tenour of the discourse 
 should run. On the contrary, it being one of the best 
 preservatives against that egregious fault in speaking, 
 by giving the voice the greatest latitude both in rising 
 and falling with facility, is one reason that I so earnest- 
 ly recommend it. Every body must be sensible, that 
 when the voice is at an unnatural stretch, it can give 
 no emphasis to any word whatever without squeaking ; 
 so that the speaker, for the ease of his own lungs, is 
 forced to take refuge, either in a tiresome monotony 
 or a drowsy cant. Besides, it deserves to be remark- 
 ed, that most men, when earnest in conversation on 
 an affecting subject, naturally, without any study, give 
 their voice the proper inflections which the import of 
 what is said requires. When, therefore, we speak in 
 public, if we ourselves enter seriously into the subject, 
 and are as it were interested in it, we shall without any 
 eifort, being taught by nature and assisted by habit, 
 give such an emphasis to the words which require it, 
 and such cadence to the sentences, as in conversing 
 on serious and moving subjects we never fail to em- 
 ploy. Whereas if we speak on a forced key, we can- 
 not have the same assistance either from nature or 
 habit. 
 
 A second direction I would give, is to be very care- 
 ful in proceeding in your discourse, to preserve in the 
 general tenour of it the same key on which you began. 
 Many, who begin right, insensibly raise their voice as 
 they advance, till at last they come to speak in a tone 
 
CAMPBELL'S LECTURES. 211 
 
 that is very painful to themselves, and by necessary 
 consequence, grating to their hearers. It will require 
 much care, attention and even practice to prevent this 
 evil. 
 
 It will not a little contribute to this end, that ye di- 
 ligently observe the following direction, the third I am 
 to give on this subject, which is that ye always begin 
 by speaking very deliberately and rather slowly. Even 
 a drawling pronunciation, in the introduction of a dis- 
 course, is more pardonable than a rapid one. Most 
 subjects will require that ye grow somewhat quicker 
 as you advance. But of all things be careful to avoid 
 that uniform rapidity of utterance, which is very un- 
 attractive, as having the evident marks of repeating 
 a lesson by rote, which is so great an enemy to all em- 
 phasis and distinction in pronouncing, and which, be- 
 sides, even to the most attentive hearer, throws out 
 the things delivered faster than his mind is able to 
 receive them. The fourth and last direction I shall 
 give, is what was hinted already, frequent practising 
 in reading, speaking and repeating before one sensible 
 companion at the least, or more where they may be 
 had, who should be encouraged to offer with freedom 
 and candour such remarks and censures as have occur- 
 red. So much for the general rules of rhetorical pro- 
 nunciation in preaching. A great deal more might be 
 profitably offered; but where such a multipUcity of 
 subjects demand our attention and a share of our time, 
 a great deal on each must be left to your own applica- 
 tion and dihgence. 
 
LECTURE V. 
 
 Discoui'ses (Jj^ti-ibuted into various kinds, as addressed to the Understand- 
 ing, the Imagination, the Passions, and the Will. 
 
 1 PROCEED, in the third place, to inquire into the va- 
 rious kinds of discourses, which the christian eloquence 
 admits, and the rules in regard to composition, that 
 ought to be followed in each. Before I enter on it, I 
 will take the freedom to digress a little, and give you 
 a brief account of the origin of the plan, that I am 
 going to lay before you, which may be regarded as the 
 outline of an institute of pulpit eloquence. When I 
 was myself a student of divinity in this place, there 
 were about seven or eight of us fellow students, who, 
 as we lived mostly in the town, formed ourselves into 
 a society, the great object of which was our mutual 
 improvement, both in the knowledge of the theory of 
 theology, and also in whatever might be conducive to 
 qualify us for the practical part or duties of the pasto- 
 ral function. We added to our original number, as we 
 found occasion, from time to time, for our society sub- 
 sisted a good many years. Several valuable members 
 have already finished the part assigned them by Pro- 
 vidence on this stage. As to those who remain, 1 
 shall only say, in general, that they are all men of con- 
 sideration and character in the church. I should not 
 
CAMPBELL'S LECTURfiS. 213 
 
 llave been so particular, but that I would gladly by the 
 way recommend the practice of forming such small 
 .societies, when it can conveniently be accomplished. 
 I can assure you from my own experience, that when 
 there is a proper choice of persons,, an entire confidence 
 in one another, and a real disposition to be mutually- 
 useful, it is one of the most powerful means of improve- 
 ment that I know. Amongst other things discussed 
 in this small society, one was, an inquiry into the na- 
 ture of sermons and other discourses proper for the 
 pulpit, the different kinds into which they might fitly 
 be distributed, and the rules of composition that suit- 
 ed each. On tliis subject we had several conversa- 
 tions. When these were over, I had the task assigned 
 me to make out a short sketch or abstract of the whole. 
 This, I the more readily undertook, as it had been, for 
 some time before, a favourite study of mine, having, 
 when qualifying myself for another business, given 
 some attention to the forensic oratory of the ancients, 
 and having afterwards remarked both the analogies and 
 differences between it and the christian eloquence. Of 
 this abstract, every one who chose it took a copy ; 
 atid as we had no object but general usefulness, every 
 one was at liberty to communicate it to whom he 
 pleased. I have a copy of this still in my possession, 
 and as in the main I am at present of the same senti- 
 ments, I shall freely use it in the lectures I am to give 
 on this subject. At the same time I do not intend 
 servilely to follow it, but shall make such alterations 
 as I shall see cause ; for I acknowledge, that further 
 experience hath made me in some particulais change 
 my opinion. Besides suggesting to you the advantagCvS 
 that may redound from such small societies form-^ 
 
214 CAMPBELL'S LECTURES. 
 
 ed among students for mutual improvement, I had 
 another reason for prefacing my prelections on the 
 composition of pulpit discourses with this anecdote, 
 which was, that I might not appear to arrogate more 
 merit than truly belonged to me. To come therefore 
 to the point in hand ; it was observed in a former lec- 
 ture that the word eloquence, in its greatest latitude, 
 denotes that art or talent by which the discourse is 
 adapted to its end. Now all the legitimate ends of 
 speaking, whatever be the subject, you will find, if you 
 attend to it, are reducible to these four. Every speech 
 hath, or ought to have, for its professed aim, either to 
 enlighten the understanding, to please the imagination, 
 to move the passions, or to influence the will. 
 
 The first of these may be subdivided into two others. 
 When a speaker addresseth himself to the understand- 
 ing, he proposes the instruction of his hearers, and 
 that, either by explaining some doctrine unknown or 
 not distinctly comprehended by them, or by proving 
 some position disbelieved or doubted by them. In 
 other words, he proposeth either to dispel ignorance 
 or to vanquish error. In the one, his aim is their infor- 
 mation, in the other, their conviction. Accordingly 
 the predominant quality of the former is perspicuity, 
 of the latter argument. By that, we are made to know ; 
 l^y this, to believe. 
 
 The name of address to the imagination may seem 
 at first, to some hearers, to convey a notion of too 
 much levity, to be a suitable characteristic of any thing 
 which ought to come from the pulpit. But this is a 
 mere prejudice, arising from an unfavourable sense 
 that is sometimes put upon the word imagination, as 
 opposed to truth and reality. Whereas with us, it 
 
CAMPBELL'S LECTURES. 215 
 
 only means that faculty of the mind, whereby it is ca- 
 pable of conceiving and combining things together, 
 which in that combination have neither been perceived 
 by the senses, nor are remembered. Now in that ac- 
 ceptation of the word, let it be observed, that all fables, 
 apologues, parables, and allegories are addressed to 
 the imagination. Poetry, for the most part, both sa- 
 cred and profane, is an address of this sort ; in like 
 manner all prophecy. Indeed in the Jewish idiom 
 poetry and prophecy were synonymous terms. Hence 
 it is, that the apostle Paul speaking of the Cretans, 
 does not scruple to call one of their poets, though a 
 pagan, a prophet of their own. This only by the way, 
 in order to remove any dislike or unfavourable prepos- 
 session which may be occasioned by the name. 
 
 In regard to preaching, the only subject with which 
 we are at present concerned, the imagination is ad- 
 dressed, by exhibiting to it a lively and beautiful repre- 
 sentation of a suitable object. As in this exhibition 
 the task of the orator, like that of the painter, consist- 
 eth in imitation, the merit of the work results entirely 
 from these two sources, dignity as well in the subject 
 or thing imitated, as in the manner of imitation, and 
 resemblance in the performance or picture. The prin- 
 cipal scope for this kind of address is in narration and 
 description, and it attains the summit of perfection in 
 what is called the sublime, or those great and noble 
 images, which, when in suitable colouring presented 
 to the mind, do, as it were, distend the imagination, 
 and delight the soul, as with something superlatively 
 excellent. But it is evident, that this creative faculty 
 the fancy frequently lends her aid in promoting still 
 nobler ends. From her exuberant stores, most of those 
 
216 CAMPBELL'S LECTURES. 
 
 tropes and figures are derived, which have such a mar- 
 vellous efficacy in rousing the passions, and, by some 
 secret, sudden and inexplicable association, awakening 
 all the tenderest emotions of the heart. In that case, 
 the address of the orator is intended not ultimately, to 
 astonish by the loftiness of the images, or to charm by 
 the beauteous resemblance, which the painting bears 
 to nature, nay it will not permit the hearers even a mo- 
 ment's leisure for making the comparison, but as by 
 some magical spell, hurries them, before they arc 
 aware, into love, pity, grief, terror, aversion or desire. 
 It therefore assumes the denomination of pathetic, 
 which is the characteristic of the third species of dis^ 
 courses, that are addressed to the passions. 
 
 The fourth and last kind, the most complex of all, 
 which is calculated to influence the will, and persuade 
 to action, as it is in reality an artful mixture of that 
 which proposeth to convince the judgment, and that 
 which interests the passions, its distinguishing excel- 
 lency results from these two, the argumentative and 
 the pathetic incorporated together. These acting with 
 imited force, constitute that vehemence, that warm 
 eviction, that earnest and affecting contention, which is 
 admirably fitted for persuasion, and hath always been 
 regarded as the supreme qualification in an orator. Of 
 the four sorts of discourses now enumerated it may 
 be observed in general, that each preceding species, in 
 the order above exhibited, is preparatory to the subse- 
 quent, that each subsequent species is founded on the 
 preceding, and that thus they ascend in a regular pro- 
 gression. Knowledge, the object of the understand- 
 ing, furnisheth materials for the fancy ; the fancy culls, 
 compounds, and by her mimic art disposes these ma- 
 
CAMPBELL'S LECTURES. 2ir 
 
 terials so as to affect the passions ; the passions are the 
 natural spurs to vohtion or action, and so need only to 
 be right directed. So much in general for the differ- 
 ent kinds of discourses on whatever subject, from the 
 bare consideration of the object addressed, understand- 
 ing, imagination, passion, will, and those fundamental 
 principles of eloquence in the largest acceiDtation wliich 
 result from these. But as the kind addressed to the 
 understanding, has been subdivided into two, that 
 which barely explains, and that which proves, 1 4^all 
 henceforth consider them as five in number. 
 
 I come now to apply these universal principles to 
 the particular subject, with which we are immediately 
 concerned. It hath been occasionally observed, oftener 
 than once, that the reforniation of mankind is the great 
 and ultimate end of the whole ministerial function, and 
 especially of this particular branch, preaching or dis- 
 coursing from the pulpit. But it is not necessary, that 
 the ultimate end of the whole should be the immedi- 
 ate scope of every part. It is enough, that the imme- 
 diate scope of the part be such, that the attainment of 
 it is manifestly a step towards the ultimate end of the 
 whole. In other words, the former ought alv\^ays to 
 serve as a means for the effecting of the latter. Let us 
 proceed in considering the propriety of particular and 
 immediate ends by this rule. 
 
 First then, in order to effect the reformation of men, 
 that is, in order to bring them to a right disposition 
 and practice, there are some things which of necessity 
 they must be made to know. No one will question, 
 that the knowledge of the nature and exent of the du- 
 ties which they are required to practise, and of the truths 
 and doctrines which serve as motives to practice, rs ab 
 28 
 
218 CAMPBFXL'S LECTURES. 
 
 solutely necessary. The expli.Mition of these m the 
 pulpit forms a species of discourses which falls under 
 the first class above mentioned. It is addressed to the 
 understanding, its aim is infortnation, the only obsta- 
 cle it hath to remove is ignorance. Sermons of this 
 sort we shall henceforth distinguish by the term expla- 
 natory. Now if knowledge is the first step in religion, 
 faith is certainly the second, for the knowledge of 
 any tenet influenceth our conduct only so far as it is 
 beiieved. My knowledge of the peculiar doctrines 
 maintained by Mahometans nowise aifects my practice. 
 Why ? Because I do not believe them. When there- 
 fore revelation in general, or any of its fundamental doc- 
 trines in particular are known to be called in question 
 by a considerable part of the congregation, it is doubt- 
 less incumbent on the preacher earnestly to contend for 
 the faith which was once delivered to the saints, and 
 consequently it must be a proper subject for the pul- 
 pit to defend the cause of religion by refuting the ca- 
 vils of gainsaj^ers and publicly evincing the truth. Such 
 defence and confutation form a species of discourses 
 which falls under the second class above mentioned. 
 It is addressed to the understanding, its aim is convic- 
 tion ; the adversaries it encounters are scepticism and 
 error. Discourses of this sort we shall distinguish by 
 the name controversial. Both the above sorts, the ex- 
 planatory and the controversial, as they coincide in the 
 object addressed, the understanding of the hearers, go 
 also under the common name of instructive^ 
 
 Further, as one way, and indeed a very powerful way, 
 of recommending religion is by example, it must be 
 conducive to the general end of preaching above men- 
 tioned, to make it sometimes the business of a sermon. 
 
CAMPBELL'S LECTURES. 219 
 
 to exhibit properly any known good character, by giv- 
 ing a lively narrative of the person's life, or of any 
 signal period of his life, or of any particular virtue, as 
 illustrated through the different periods of his life. For 
 performances of this kind the history of our Lord Jesus 
 Christ affords the richest fund of matter. In like man- 
 ner the lives of the saints recorded in scripture, the 
 prophets, apostles, and martyrs, such at least with 
 which from the accovmts given in holy writ we have 
 occasion to be acquainted, make very proper subjects. 
 Add to these, what are called funeral sermons, or 
 merited encomiums on the life and actions of deceased 
 persons, eminent for virtue and piety, whose character 
 is well known to the people addressed. It may not 
 want its use, on the contrary to delineate sometimes in 
 proper colours the conduct of the vicious. To do jus- 
 tice to the respectable qualities and worthy actions of 
 a good man is to present an audience with an amiable 
 and animated pattern of christian excellence, which by 
 operating on their admiration and their love, raiseth in 
 their mind a pious emulation. That we are, without 
 attending to it, induced to imitate what we admire and 
 love, will not admit a question. Exhibitions of this 
 kind from the pulpit form a species of discourses which 
 falls under the third class above mentioned. They are 
 addressed to the imagination, and their scope is to pro- 
 mote virtue by insinuation ; the view of excellence en- 
 gages love, love awakes emulation, and that as naturally 
 produces imitation. In order to distinguish such dis- 
 courses, we shall henceforth denominate them com- 
 inendatory. 
 
 Again, when an audience is about to be employed in 
 any solemn office of religion, which, that it may prove 
 
250 CAMPBELL'S LECTURES. 
 
 edifying to those engaged in it, requires in them a 
 devout, a recollected, and a benevolent disposition of 
 soul, it will doubtless tend to promote the general end, 
 reformation, to make it the immediate scope of the 
 sermon, by working on the affections of the audience, 
 to mould them into a suitable frame. Sermons of this 
 sort fall under the fourth class above mentioned, they 
 are addressed to the passions, and their scope is to 
 beget virtuous and devout habits by conformation. 
 This species of discourses we call pathetic. It de- 
 serves however to be remarked, that the pathos excit- 
 ed by the preacher, ought ever to be accompanied 
 with, and chastened by piety, submission and charity. 
 At the same time, that it conveys both light and heat 
 to the soul, it is pure and inoffensive ; like that where- 
 in God appeared to Moses in the bush which burned 
 but was not consumed. It is this kind oi pathos in its 
 lowest degree, which the French devotional writers 
 have distinguished by the name of onction, but for 
 \vhich we have not a proper term in English. Mr. 
 Gibbon, a late celebrated historian, says in one place, 
 after Jortin, that what the French call onction the Kng- 
 lish call cant. This on some occasions may be true ; 
 but it is not the constant or even the general meaning 
 of the Avord. What the English call cant in preaching, 
 is no other than a frequent recurrence to certain com- 
 mon words and phrases, with which the people are 
 delighted merely through habit, but which convey no 
 sound instruction whatever. That termed onction by 
 the French is such a manner in the speaker, as con- 
 vinces the hearers that he is much in earnest, that he 
 speaks from real affections to them, and thereby strong- 
 ly engages their attention. That cant with ignorant 
 
CAMPBELL'S LECTURES. 221 
 
 hearers may produce an effect somewhat similar, is not 
 to be denied. But the result upon the whole cannot 
 be the same. Ojiction is an excellent vehicle for in- 
 struction ; but where no instruction is conveyed, the 
 hearer can be rendered neither wiser nor better by 
 mere cant ; he may be hereby made a greater bigot 
 and a greater fool. The two last kinds of discourses, 
 it must be owned, are near a-kin to each other, and 
 very apt to be confounded. The enemies they combat 
 are indifference and listlessness. If we thought it ne- 
 cessary to observe a scrupulous exactness in distin- 
 guishing, we should rather say (for the words are not 
 synonymous) that the enemy of the former is indiffer- 
 ence, and of the latter listlessness. And let me add, 
 these often prove more dangerous adversaries to reli- 
 gion, than others of more hostile appeanuxCc and of 
 more formidable names. 
 
 Finally, it will not be questioned, that it w^ill fre- 
 quently be proper, to make it the direct design of a 
 discourse to persuade to a good, or to dissuade from 
 a bad life in general, or to engage to the performance 
 of any particular duty, or to an abstinence from any 
 particular sin, and that either from all the arguments, 
 or from any one class of arguments afforded by the light 
 of nature, or by revelation, and adapted to the purpose. 
 Discourses of this sort fall under the fifth and last class 
 above mentioned. They are addressed to the will ; 
 their aim is persuasion. The enemies they combat, 
 are irreligion and vice. Such sermons we discrimi- 
 nate by the term persuasive. 
 
 Let us now, for further illustration of the subject, con- 
 sider whether the different sorts of discourses from the 
 pulpit above enumerated bear any analogy to the differ- 
 
222 CAMPBELL'S LECTURES. 
 
 ent sorts of orations treated of by ancient rhetoricians. 
 These both Greeks and Romans, after Aristotle, have 
 distributed into three kinds, the judiciary, the demon- 
 strative and the deliberative. The judiciart/, is the name 
 by which the Stagyrite has thought fit to distinguish the 
 pleadings of advocates or counsellors, whether in accu- 
 sation of an adversary, or in defence of a client. As in 
 all such pleadings, and indeed in all litigation whatever, 
 there is something affirmed by one of the litigants, w^hich 
 is denied by the other, so the aim of each is to convince 
 the bench, that his representation is agreeable to truth, 
 and to refute the arguments of his antagonist. The 
 point in dispute is sometimes a question of fact. Did 
 the defendant do, or not do, the action, with which he 
 is charged by the plaintiff? Sometimes it is a question 
 of right. The fact may be undeniable ; and the only 
 point in debate, Was it right, wrong, or indifferent "? 
 lawful or criminal ? Sometimes indeed both points may 
 be contended by the parties. But it doth not belong to 
 ns, to enter into these minutiae, or consider the different 
 sources of topics, whence the proof must be derived. 
 Only from what haih been said, it is manifest that this 
 species, from its very nature, is perfectly analogous to 
 the second class of sermons, the controversial. It is 
 directed to the understanding ; its aim is conviction ; 
 the adversaries it professeth to combat, are doubtful- 
 ness and mistake. The demonstrative, a name given to 
 those panegyrics or funeral orations, which were some-^ 
 times by public authority pronounced in honour of de 
 parted patriots and heroes, must, from the design of 
 insinuating the love of virtue by exhibiting such ex- 
 amples to their imitation, so exactly and so evidently 
 coincide in form and composition (however different 
 
CAMPBELL'S LECTURES. 233 
 
 111 regard to matter or subject) to the third class of 
 sermons above mentioned, the commendatory, that I 
 should think it unnecessary to attempt any i'urthcr il- 
 lustration of it. Only it may not be amiss to observe 
 here by the way, that to this political expedient among 
 the ancient Greeks and Romans, of paying such pub- 
 lic honours to their great men departed, perhaps more 
 than to any other, that love of their country, that con- 
 tempt of life, and that thirst of military glory, for which 
 they wTre so remarkable, is to be ascribed. The 
 term deliberative is applied to speeches in the senate 
 or in the assembly of the people, whose express aim is 
 to persuade the audience to come to a certain resolu- 
 tion, in regard to their conduct as a commonwealth or 
 state, such as, to declare war, or to make peace, to 
 enter into an alliance, or the contrary. Discourses of this 
 sort must evidently be in many respects very similar 
 to the fifth and last class of sermons above mentioned. 
 They are addressed to the will, their aim is persuasion. 
 The enemies they combat are temerity, imprudence, 
 and other such vices, considered particularly as poli- 
 tical evils, as prejudicial to the interest or honour of 
 the state. Nay there will be often found a pretty con- 
 siderable coincidence in the topics, from which the 
 arguments, in both these kinds of persuasives, arc 
 commonly drawn. The useful, the honourable, the 
 equitable, are considerations entirely well adapted to 
 each. To the first and fourth kinds of sermoiis men- 
 tioned, there is not found any thing in the institutes of 
 rhetoricians which can be denominated analogous. 
 The first, the explanatory, is indeed, of all kinds, the 
 simplest, and may in respect of form be coiisider- 
 ed, as bearing a resemblance to the lessons delivered 
 
224 CAMPBELL'S LECTURES. 
 
 in the schools of the philosophers, in regard to which, 
 no person, as far as I know, has thought it necessary 
 to lay down rules. The fourth kind, the pathetic, hath 
 in point of aim more similarity to the eloquence of the 
 theatre, tragedy in particular, than to that either of the 
 bar or of the senate. But the difference in form, aris- 
 ing from the nature of the work, between all dra- 
 matic compositions, and the discourses prepared for 
 the pulpit, is so extremely great, that I have not judg- 
 ed it necessary hitherto so much as to name this spe- 
 cies of oratory. 
 
 And as probably I shall not have occasion in these 
 prelections to mention it hereafter, I shall now take the 
 liberty to give you briefly, in passing, my sentiments 
 concerning theatrical performances, and the use which 
 may be made of them by the Christian orator. As to 
 the drama in general, it is manifestly no more than a 
 particular form, in which a tale or fable is exhibited ; 
 and, if the tale itself be moral and instructive, it would 
 require no small degree of fanaticism to make one 
 think, that its being digested into so many dialogues 
 and dressed up in the dramatic form, can render it 
 immoral and pernicious. So much for the question 
 of right, as I may call it. If from this, we proceed to 
 a question of fact, to which the other very naturally 
 gives occasion, and inquire, whether the greater num- 
 ber of modern plays, be such tales as we can really 
 denominate moral and instructive, or on the contrary 
 such as have a tendency to vitiate the principles and 
 debauch the practice of the spectators ; to this point, I 
 acknowledge, it is more difficult to give a satisfactory 
 answer. I own indeed, that in my judgment the far 
 greater part of our comedies, I say not all, merit the 
 
CAMPBELL'S LECTURES. 225 
 
 latter character, rather than the former. For not to 
 mention the gross indecencies with which many of 
 them abound, (and to the reproach of our national 
 taste, as well as morals, English comedy perhaps more 
 than any other) what is generally the hero of the piece, 
 but a professed rake or libertine, who is a man of more 
 spirit, forsooth, than to be checked in his pursuits by 
 the restraints of religion, the dictates of conscience, the 
 laws of society, or (which were accounted sacred even 
 among pagans and barbarians) by the rights of hospi- 
 tality and of private friendship ? Such a one, the poet, 
 in order to recommend him to the special favour of 
 the audience, adorns with all the wit and humour and 
 and other talents, of which he himself is master, and 
 always crowns with success in the end. Hence it is> 
 that the stage with us may, without any hyperbole, be 
 defined, the school of gallantry and intrigue, in other 
 words, the school of dissoluteness. Here the youth 
 of both sexes may learn to get rid of that troublesome 
 companion modesty, intended by Providence as a guard 
 to virtue, and a check against licentiousness. Here vice 
 may soon provide herself in a proper stock of effrontery 
 for effectuating her designs, and triumphing over in- 
 nocence. But besides the evil that too commonly 
 results from the nature and conduct of the fable, there 
 is another, in the tendency to dissipation and idleness, 
 the great enemies of sobriety, industry and reflection, 
 which theatrical amusements ordinarily give to the 
 younger part of the spectators. On the other hand, 
 are there no advantages which may serve as a counter- 
 balance to these evils ? There are some advantages ; 
 it would not be candid to dissemble them, but they 
 can be no counterbalance. What is just pronuncia 
 29 
 
226 CAMPBELL'S LECTURES. 
 
 tion, easy motion and graceful action, compared with 
 virtue? Those accomphshments are merely superfi- 
 cial, an external polish ; this is internal and essential. 
 But at the same time that we acknowledge, that the 
 manner and pronunciation of the orator may be im- 
 proved by that of the actor, we must also admit on the 
 other side, that by the same means it may be injured. 
 And I have known it, in fact, injured in consequence 
 of too servile an imitation of the stage. I allow, that 
 what hath been advanced regards only the modern 
 English comedy, for, though some of our tragedies 
 are also exceptionable in point of morals, yet they are 
 comparatively but a few, and those by no means faulty 
 in the same way and much less to the same degree. 
 And as I would with equal freedom approve, and even 
 recommend what I think laudable and useful, as I 
 would censure what I think blameable and hurtful, I 
 cannot deiiy, but that both in regard to the sentiments, 
 and in the wonderful talent of operating on the passions, 
 the tragic poet will often give important lessons to the 
 preacher. I would be far then from dissuading you 
 from consulting occasionally whatever may contribute 
 to your improvement. Our great apostle, as we learn 
 from his history and epistles, did not scruple to read 
 the dramatic pieces of heathen poets ; nay he has even 
 thought fit sometimes to quote their sentiments with 
 approbation, and to give their very words the sanction 
 of sacred writ. Where debates arise on any subject, 
 it is almost invariably the case, that both sides run to 
 extremes, alike deserting truth and moderation. It is 
 the part of a v/ise man, like the bee, to extract from 
 every thing what is good and salutary ; and to guard 
 against whatever is of a contrary quality. But I am 
 
CAMPBELL'S LECTURES. 227 
 
 aware, that the most of what I have said on this sub- 
 ject may be looked on as a digression. I acknowledge, 
 it in a great measure is so ; but as the mention of it 
 was perfectly apposite, and as few topics have occa- 
 sioned warmer disputes among christians, I did not 
 think it suited that decorum of character, which I 
 would wish always to preserve, to appear artfully, 
 when a fair opportunity offers, to avoid telling freely 
 my opinion. 
 
LECTURE Vi. 
 
 On the Composition of Lectures, 
 
 In my last lecture on the subject of pulpit eloquence 
 I told you, that every discourse was addressed either 
 to the understanding of the hearers, to their imagina- 
 tion, to their passions, or to their will. As those ad- 
 dressed to the understanding, may be intended either 
 for explaining something unknown to them, or for 
 proving something disbelieved or doubted by them, 
 sermons in the largest acceptation of the word may be 
 distributed into five classes, the explanatory, the argu- 
 mentative or controversial, the demonstrative or com- 
 mendatory, the pathetic, and the persuasive. It will 
 not be amiss here, in order to prevent mistakes, to take 
 notice of the particular import which I mean to give 
 to some terms, as often as I employ them on this sub- 
 ject. The first I shall mention is the term demonstra- 
 tive^ which in the application usual wdth rhetoricians, 
 hath no relation to the sense of the word as used by 
 mathematicians. Here it hath no concern with proof 
 or argument of any kind, but relates solely to the 
 strength and distinctness with which an object is ex- 
 hibited, so as to render the conceptions of the imagi- 
 nation almost equal in vivacity and vigour with the 
 perceptions of sense. This is entirely agreeable to the 
 
CAMPBELL'S LECTURES. 2^^ 
 
 use, both of the Latin word demonstrativus, and of the 
 Greek anoSeixtLxog among critics, orators and poets. 
 Another difference I beg you will remark, is between 
 conviction and persuasiofiy which, in common language, 
 are frequently confounded. To speculative truth, the 
 term, conviction, only with its conjugates, ought to be 
 applied. Thus we say properly, I am convinced of the 
 being of a God. In popular language, we should some- 
 times in this case say persuaded, but this application of 
 the term is evidently inaccurate. He hath proved the 
 truth of revelation to my full conviction, I attempted 
 to convince him of his error. And even in regard to 
 moral truth, when no more is denoted but the assent 
 of the understanding, the proper term is to convince. 
 I am convinced it is my duty, yet I cannot prevail on 
 myself to do it. This is well illustrated by that of the 
 poet, 
 
 Video meliora proboque, 
 Deteriora sequor. 
 
 I am convinced, but not persuaded ; My understand, 
 ing is subdued but not my will : the first term always 
 and solely relates to opinion, the second to practice. 
 The operation of conviction is merely on the under- 
 standing, that of persuasion, is on the will and resolu- 
 tion. Indeed the Latin word persuadeo, is susceptible 
 of precisely the same ambiguity with the English. It 
 is this double meaning, which gave occasion to that 
 play upon the word used by Augustine, when he said, 
 ^' Non persuadebis, etiamsi pcrsuaseris." The import 
 of which in plain English manifestly is. Though your 
 arguments may convince my reason, they shall not de- 
 termine my resolution : Or, you may convince, but 
 shall not persuade me. The first of the distinctions 
 
230 CAMPBELL'S LECTURES. 
 
 now mentioned will serve to discriminate the argumen- 
 tative or controversial, from the demonstrative or com- 
 mendatory, the other distinguishes the controversial 
 from the persuasive. 
 
 I would further observe, that though any one dis- 
 course admits only one of the ends above enumerated 
 as the principal, nevertheless in the progress of a dis- 
 course, many things may be advanced, which are more 
 immediately and apparently directed to some of the 
 other ends of speaking. But then it ought always to 
 appear, that such ends are introduced as means, and 
 rendered conducive to that which is the primary in- 
 tention. Accordingly the propriety of these secondary 
 ends, will always be inferred from their subserviency 
 to the principal design. For example, a sermon of the 
 first or second kinds, the explanatory or the controver- 
 sial, addressed to the understanding and calculated to 
 illustrate or evince some point of doctrine, may borrow 
 aid from the imagination, and admit metaphor and 
 comparison. But not the bolder and more striking 
 figures, as that called phantasia, prosopopeia and the 
 like, which are not so much intended to throw light 
 on a subject as to excite admiration ; much less will it 
 admit an address to the passions, which never fails to 
 disturb the operation of the intellectual faculty. Either 
 of these, it is obvious, far from being subservient to 
 the main design, simple explanation or proof, would 
 distract the attention from it. Such arts, how^ever, I 
 cannot call them legitimate, have sometimes been suc- 
 cessfully used, but in such cases, if impartially examin- 
 ed, the scope of the speaker will be found to have been 
 more to cloud than to enlighten the understandings of 
 his hearers, and to deceive rather than to edify. They 
 
CAMPBELL'S LECTURES. 2:.l 
 
 are of those unlucky arts, which are naturally fitted 
 more for serving a bad cause, than a good one, and h)' 
 consequence, when used in a good cause, rather hurt 
 it with the judicious; by rendering it suspected. 
 
 Now before I proceed to consider the rules which 
 ought to be observed in these different sorts of com- 
 position resulting from their respective natm^es, I shall 
 make a few remarks on a kind of discourses very com- 
 mon in this country, w^hich come not under the general 
 name of sermons, and follow rules peculiar to them- 
 selves. As the Bible is with us protestants acknow- 
 ledged to be the repository, and indeed die only 
 original, full, and untainted repository of christian 
 knowledge ; and as the study of it is maintained to be 
 a duty incumbent on every disciple of Christ, that 
 kind of discourses with us commonly called lectures, 
 have been devised as means of facilitating to the peo- 
 ple the profitable reading of holy writ. We acknow- 
 ledge indeed, that in all things essential to salvation, 
 scripture is sufficiently perspicuous even to the vulgar ; 
 and that, in such important matters, if any man err, it 
 will be found more the fault of the heart than of the 
 head. But this acknowledgment is nowise inconsist- 
 ent wath the avowal, that there are in this repository 
 many things highly useful and instructive, which do 
 not immediately appear upon the surface, which re- 
 quire more time and application to enable us to dis- 
 cover, and in which in particular it is the province of 
 the pastor to lend his assistance to the illiterate and the 
 weak. That people may be put in a capacity of read- 
 ing with judgment and without difficulty, those parts 
 of scripture which are most closely connected with the 
 christian faith and practice, lecturinff, or as it is called 
 
23a CAMPBELL'S LECTURES. 
 
 in some places, expoundings hath been first prescribed 
 by our church rulers. The end or design of a lecture 
 therefore, is to explain the train of reasoning contained, 
 or the series of events related, in a certain portion of 
 the sacred text, and to make suitable observations from 
 it, in regard either to the doctrines, or to the duties of 
 our religion. h.s all discourses of this kind consist of 
 two principal parts, the explication, and the remarks 
 or inferences, so they may be distributed into two clas- 
 ses, according as the one or the other constitutes the 
 principal object of the expounder. In discourses of 
 the first class, it is the chief design of the speaker to 
 explain the import of a portion of scripture, Avhich may 
 not be perfectly clear to christians of all denominations. 
 In the second, it is his great scope to deduce from a 
 passage, whose general or literal meaning is sufficiently 
 perspicuous, useful reflections concerning providence, 
 the economy of grace, or the conduct of human life. 
 Were we nicely to distinguish the two kinds, I should 
 say that the ultimate end of the former is to teach the 
 people to read the scriptures with understanding, and 
 of the latter to accustom them to read them with re- 
 flection. The former therefore may more properly 
 (according to the current import of the words) be 
 termed an exposition^ and the latter a lecture. And in 
 this manner we shall afterwards distinguish them. 
 Both are properly of the explanatory kind, though 
 from the complex nature of the subject, the form of 
 composition will be very different from that of the first 
 class of sermons mentioned above. Indeed several 
 English sermons, for instance those on the compas- 
 sionate Samaritan, the prodigal son, or any other of 
 our Lord's parables, may strictly be denominated 
 
CAMPBELL'S LECTURES. 233 
 
 lectures in the sense to which we just now appropri- 
 ated the term. iVnd of this sort also are several of the 
 homilies of the ancient fathers. Nay there are some 
 discourses, that go under the general appellation of 
 Sermons, particularly of Bishop Hoadley and Doctor 
 Clarke, that properly belong to that class we distin- 
 guished by the name exposition, being no other than 
 a sort of llimiliar commentary on some of the most 
 difficult passages in the epistolary writings of the apos- 
 tle Paul. They diifer from us in Scotland, only in the 
 manner in which the explication is introduced from 
 the pulpit. We take the whole portion of scripture 
 for a text, they conmionly a single verse in the end of 
 it, by means of which all the other verses as connect- 
 ed, are more awkwardly ushered into the discourse ; for 
 as all these share equally in the explication, so in most 
 cases the remarks bear no more relation to the text, 
 than to any other sentence in the context. The rela- 
 tion is commonly to the whole taken together, and not 
 to a part considered separately. That it may not be 
 necessarv to return afterwards to the consideration of 
 these two classes of discourses, w^hich I denominate 
 expositions and lectures, I shall now make a few ob- 
 servations in regard to their composition, and so dis- 
 miss this article. 
 
 And first, as to the subject to be chosen care should 
 be taken, that as much as possible it may be ojie, that 
 is, one distinct passage of history, (if taken from any 
 of the historical books of scripture) one parable, one 
 similitude, one chain of reasoning, or the illustration of 
 one point of doctrine or of duty. When a minister 
 purposes in a course of teaching to give the exposition 
 of a whole book of scripture, it is of much greater 
 30 
 
234 CAMPBFXL'S LECTURES. 
 
 moment, and unspeakably more conducive to the edi- 
 fication of the hearers, that in the distribution of the 
 parts, more regard be had to the natural connection, 
 that may subsist between the sentiments, than to the 
 artificial division of the words into chapters and verses. 
 For it is manifest, that in making this distribution of 
 the sacred books, which by the way is an invention 
 merely human and not very ancient, there hath often 
 been very little attention given to the sense. You will 
 easily conceive, that it must be still a greater fault in 
 expounding, to confine one's self regularly, as some do, 
 to the same or nearly the same number of verses. No- 
 thing can tend more effectually to injure the sense, and 
 to darken (instead of enlightening) the subject. No- 
 • thing would less fall under the description, which the 
 apostle gives of the manner of the workman that hath 
 no reason to be ashamed, " his rightly dividing the 
 word of truth." To merit this praise, one must, like 
 a skilful anatomist, chiefly attend, in the division, to 
 the distinctive characters and limits, which nature hath 
 assigned to the several parts ; and not, hke a carver for 
 the table, merely to the size and form. 
 
 The second remark I shall make, is that if the por- 
 tion of scripture be, as to the sense, not so indepen- 
 dent of the words immediately preceding, but that 
 some attention to these will throw light upon the sacred 
 lesson, the preacher may very properly introduce him- 
 self to his subject by pointing out in few words the 
 connection. There are cases in which this is neces- 
 sary ; there are in which we should say it were impro- 
 per ; and there are no doubt in which it is discretionary. 
 Of the first kind are many passages in Paul's epistles ; 
 for though perhaps you can say of the passage with 
 
CAMPBELL'S LECTURES. 255 
 
 strict propriety, it is one, because it is only one topic 
 that is treated in it, or at least the argument is con- 
 sidered in one particular point of view, yet it makes, 
 as it were, a member of a train of reasoning which 
 runs through several chapters ; and of this series it 
 may be requisite to take a cursory review, in order to 
 obtain a more distinct apprehension of the import of 
 the passage read. It is improper, when there is no 
 connection at all with the words preceding, as in^the 
 relation given tis of several of the miracles performed 
 by our Lord, which have no other connection in the 
 history than that the one in fl\ct preceded the other ; or 
 it may be only, that the one is first related, and the other 
 immediately after. The same may be said of several 
 of the parables. Some of these indeed have a natural 
 connection with a preceding passage, having been pro- 
 nounced by our Lord in the illustration of some point 
 which he had been just inculcating. In such cases, 
 when the design of the parable is sufficiently clear of 
 itself, to trace the connection is not absolutely neces- 
 sary. As good use however may be made of it, it 
 cannot be called improper. This therefore is an ex- 
 ample of those cases wherein it is discretionary. There 
 are several other instances which the intelligent hearer 
 will easily distinguish for himself. I shall mention only 
 one. Were it the design of a preacher to expound to 
 a congi'egation the Lord's prayer, as recorded in the 
 sixth chapter of Matthew, he may justly consider it as 
 a matter of mere choice, whether he shall take any no- 
 tice of the words preceding or of the subsequent, be- 
 cause though his text be connected with both, it is so 
 independently intelligible, and so completely one in 
 
236 CAMPBELL'S LECTURES. 
 
 itself, that he is under no necessity to recur to these 
 for the ilkistration of his subject. 
 
 My third observation shall be, that his exposition 
 of the portion of scripture read, may either be, verse 
 by verse, paragraph by paragraph, sentence by sen- 
 tence, where there is any obscurity or difficulty in the 
 verse, sentence or paragraph, that seems to require it ; 
 or it may be, by a kind of paraphrase of the w^hole pas- 
 sage. I have observed already that there are two kinds 
 of discourses, the exposition, and the lecture, into 
 which this class may be distributed; the former of 
 these methods, by verses or sentences, is best suited 
 to the first, the latter, by paraphrase, to the second. 
 In the first, there are supposed some difficulties to be 
 removed and some darkness to be dispelled : in order 
 to this, more minuteness and closer attention to the 
 several parts is necessary. In the second, as the scope 
 of the whole passage is supposed to be abundantly per- 
 spicuous, a few pertinent introductory remarks may 
 sometimes happily enough supersede the necessity 
 even of a paraphrase. 
 
 The fourth observation shall be in relation to the 
 difficulties, which, in the first species of lectures men- 
 tioned, the expounder must endeavour to remove. 
 And they are these, an apparent inconsistency between 
 the import of any verse or expression and the princi- 
 ples of right reason, or a seeming contradiction to 
 other texts of scripture, or to any known historical 
 fact ; in like manner if the words taken literally seem 
 to support any erroneous opinion, or to authorize any 
 improper practice, or if the preacher is aware that it 
 consists with the knowledge of a considerable part of 
 his audience, that such uses are made of the words by 
 
CAMPBFXL'S LECTURES. 237 
 
 some sect or party still subsisting amongst us. I men- 
 tion these things with the greater caution, because if 
 the difficulties are not obvious of themselves, or arc 
 such as can be reasonably thought to have come to the 
 knowledge of very few, if any, in the auditory, it is 
 much better they remain unnoticed by the speaker, 
 lest he should be imagined to have more the talent of 
 suggesting scruples and raising difficulties than of re- 
 moving them. And this will especially hold, in regard 
 to what hath at any time been pleaded in favour of the 
 errors of ancient or distant sects, of which the congrega- 
 tion knows little or nothing, and by whose arts they can 
 be in no hazard of being seduced. If the subject were, 
 for example, the parable of the supper, in the 14th 
 chapter of Luke, it would be very pertinent to show 
 that the expression " Compel them to come in," which 
 occurs in that passage, doth not authorize persecution 
 or force in matters of religion ; because it is notorious, 
 that this absurd use hath been and still is made of the 
 words. But if the portion of scripture to be explained 
 were the first chapter of the gospel by John, to what 
 christian congregation would it answer any valuable 
 purpose, to make them acquainted with the ravings of 
 the Gnostics and their wild extravagancies about the 
 Eons ? 
 
 I shall add, that particular care ought to be taken in 
 expounding the scriptures to the people, not to appear 
 over-learned and over-critical in one's explications. 
 There is no occasion to obtrude on an audience, as 
 some do, all the jarring interpretations given by dif- 
 ferent commentators, of which it is much better that 
 the people should remain ignorant, than that they 
 should be apprized. For this knowledge can sen'C 
 
SK CAMPBELL'S LECTURES. 
 
 no other puq^osc, than to distract their thoughts and 
 perplex their judgment. Before you begin to build, 
 it is necessary to remove such impediments, as lie di- 
 rectly in your way ; but you could not account him 
 other than a very foolish builder, who should first col- 
 lect a deal of rubbish, which was not in his way, and 
 consequently could not have obstructed his work, that 
 he might have the pleasure and merit of removing it. 
 And do the fantastic, absurd arid contradictory glosses 
 of commentators deserve a better name than rubbish? 
 No, surely. But if such absurd glosses are unknown 
 to your congregation, they are rubbish which lies not in 
 your way. No interpretation therefore or gloss should 
 ever be mentioned in order to be refuted, unless it be 
 such as the words themselves on a superficial view, 
 might seem to countenance, or such as is generally 
 known to the people to be put upon them by some 
 interpreters, or sects of christians. Where a false gloss 
 cannot be reasonably supposed to be either known or 
 thought of by the audience, it is in the preacher worse, 
 than being idly ostentatious of his learning, to intro- 
 duce such erroneous gloss or comment. And as to an 
 excess of criticism in this exercise, it ought also doubt- 
 less carefully to be avoided. We must always remem- 
 ber the difference between a church and a college. In 
 most christian congregations there are very few, if any, 
 linguists. I do not say that in our lectures we ought 
 never to mention the original or recur to it. Justice 
 to the passage we explain may sometimes require it. 
 Nor is it necessary, that our translators should be 
 deemed infallible even by the multitude. It is enough, 
 tliat we consider as the pure dictates of the Spirit those 
 intimations, with which the prophets and apostles were 
 
' CAMPBFXL'S LECTURES. 239 
 
 inspired. But then, oa the other hand, it is neither 
 modest nor prudent in the preacher, especially if a 
 young man, to be at every turn censuring the transla- 
 tors, and pretending to mend their version. It is not 
 modest, as they, over whom the corrector assumes a 
 superiority, are allowed on all hands to have been men 
 of eminent talents and erudition. And it is not pru- 
 dent, as this practice never fails to produce in the 
 minds of the people a want of confidence in their 
 Bible, which tends greatly to lessen its authority. 
 Therefore, though I am by no means for ascribing 
 infallibility to any human expositors, propriety re- 
 quires, that we should neither too often, nor too 
 abruptly tax with blundering, before such a promiscu- 
 ous audience as our congregations commonly are, men 
 of so respectable memory. Manly freedom of inquiry, 
 becoming a protestant, becoming a Briton, tempered 
 with that decent reserve which suits the humble chris- 
 tian, will guard the judicious against both extremes, 
 an overweaning conceit of his own abilities, and an 
 implicit faith in those of others. And indeed in regard 
 to every thing, which may be introduced either in the 
 way of criticism or comment, it ought ever to be re- 
 membered, that it is not enough, that such an obser- 
 vation is just, that such an interpretation hath actually 
 been given, or that such an opinion hath been main- 
 tained; the previous inquiry, which the preacher ought 
 to make by himself is, whether it be of any consequence 
 to the people to be informed of the observation, com- 
 ment or opinion. This inquiry impartially made will 
 prove a check against the immoderate indulgence of 
 what is perhaps the natural bent of his own genius, 
 whether it be to critical or controversial disquisition. 
 
240 CAMPBELL'S LECTURES. 
 
 and which it is not always easy for youth, commonly 
 impetuous and opinionative, duly to restrain. If on 
 other occasions, more especially on this, the apostolical 
 admonition ought to be sacredly observed, that " no- 
 thing proceed out of the speaker's mouth, but that 
 which is good to the use of edifying, tliat it may 
 minister grace to the hearers." But for our direction 
 in this kind of discernment, no precepts, it must be 
 acknowledged, \vill suffice. A fund of good sense is 
 absolutely necessary, enlightened by a knowledge of 
 mankind. In this, as in every other kind of composi- 
 tion. the maxim of the poet invariably holds, 
 
 Scvibendl recte sapere est principlum et fons. 
 
 I shall just add the fifth and last observation in re- 
 lation to the remarks or inferences. These, as was 
 hinted already in the exposition, whose chief aim is to 
 throw light on the sacred text and remove the diffi- 
 culties, are to be considered as only a subordinate 
 part of the discourse ; in the lecture, they are to be 
 considered as the principal. In the former therefore 
 they do not require to be so fully treated, as in the 
 latter.. It is enough, that the remarks are just in 
 themselves, pertinent in regard to the subject of dis- 
 course, and exprest with sufficient perspicuity and 
 energy. But in the lecture, properly so called, where 
 the observations are the primary object of the speaker, 
 and that for which the passage of scripture was chosen 
 as a text, it is not enough that they be just, pertinent 
 and perspicuous, they require besides, to be more co- 
 piously treated, and such of them as are of a practical 
 nature to be more warmly enforced. Nay, they admit 
 all that variety in respect of illustration, proof, and 
 
CAMPBKLLVS I.F.CTURES, 241 
 
 recommendation, which are to be found in discourses 
 explanatory, controversial or persuasive. Only for the 
 sake of unity, it may be proper to add, that all the re- 
 marks compared among themselves vshould be conge- 
 nial, and tend to illustrate one another, that is, all 
 doctrinal, or all practical ; and u hcther the one, or the 
 other, that they be points nearly and mutually related, 
 that thus the discourse may, if I may so express my- 
 self, be of one colour and tenour throughout. Quick 
 transitioris from the waruith of the pathos, to the cold- 
 ness of criticism, from the moral and persuasive to the 
 abstract and argumentative, or inversely, from the 
 critical to the pathetic, and from the abstract to the 
 persuasive, are neither natural nor easy. Now the 
 transitions here, if there be any, must be quick, even 
 imm.ediate, since they result from the different natures 
 of the remarks that immediately succeed one another. 
 In the first kind, which we distinguished by the name 
 exposition, there is no occasion for so much delicacy 
 in regard to the inferences deduced ; because in it, 
 they being only of a secondary nature in respect to the 
 scope of the performance, particular discussions would 
 neither be proper nor expected. All that is requisite 
 is that they be true, fairly deduced and properly ex- 
 pressed. Now thus much, \\'hatever be the nature of 
 the truths remarked, can make no alteration in the 
 character of the performance. In this species, the 
 observations are properly no more than inferences, 
 whose evidence, illustration, or enforcement should 
 always be found in the exposition that preceded them; 
 whereas in the lecture pro^x^rly so called, though the 
 connection of the remarks with the portion of scripture 
 31 
 
242 CAMPBELL'S LECTURES. 
 
 previously and briefly explained, ought to be very 
 clear, they are introduced with the express view of 
 being supported, illustrated or enforced in the body of 
 the discourse, to which the explication of the text 
 serves only as an introduction. So much shall serve 
 for what we call expositions or lectures, I shall next 
 proceed to the difterent sorts of sermons above defined. 
 
LECTURE VII 
 
 Of Explanatory Sermons The choice of a Subject and of Texts. 
 
 In my last prelection on the subject of pulpit elo- 
 quence, after enumerating the different sorts of dis- 
 courses, from the consideration of the faculty addressed, 
 I entered particularly into the examination of those, 
 which with us are commonly called lectures, and which 
 we divided into two sorts, one, whose principal end was 
 to remove difficulties in a passage not perfectly clear ; 
 the other, whose aim was to form and enforce useful 
 observations from a passage naturally fitted to give 
 scope for reflection. The first we called exposition, 
 the second lecture. I now return to the consideration 
 of those discourses, which come under the general de- 
 nomination of sermons, and which were distributed 
 into five orders, the explanatory, the controversial, the 
 commendatory, the pathetic and the persuasive. The 
 first and the simplest is the explanatory, which may be 
 defined a sermon addressed to the understanding of 
 the hearers, and of which the direct view is to explain 
 some doctrine of our religion, or the nature and extent 
 of some duty. In this species of discourses, the 
 preacher's antagonist (if I may so express myself) is 
 ignorance, which it is his business to dispel. 
 
244 CAMPBELL'S LECTURES. 
 
 The first thing, that falls under consideration, is the 
 choice of a subject. And in this, care ought to be 
 t ken, that whether it be more or less extensive, it may 
 be stricdy and properly one^ that it may neither be im- 
 perfect, and consequently afford the audience but an in- 
 distinct apprehension of the matter discussed, whether 
 it be the explication of a tenet, or of a precept of Chris- 
 tianity ; nor redundant, by being conjoined with other 
 points or topics, which however useful in themselves, 
 are neither immediately connected with, nor necessary 
 to the elucidation of what is properly the subject. The 
 rule of the poet, 
 
 Sit quod vis simplex duntaxat et unum, 
 
 will be found a good rule, not only in epic and dra- 
 matic poetry, but in evey kind of composition without 
 exception. The reason is, it is founded in nature, and 
 what is adapted to the faculties of a being such as man. 
 When things are brought together into a discourse, 
 between which there is no immediate connection, that 
 which happens to be last said goes far to obliterate out 
 of the minds of the hearers all that M^ent before. There 
 being no natural and manifest relation between the 
 things themselves, and no dependance that the one has 
 on the other, the last mentioned thought or topic doth 
 as it were exclude its predecessor, by entirely occupy- 
 ing its place. Whereas in clearing up the several parts 
 of one entire subject, whatever it be, the explication 
 of every other branch or member, as you advance, 
 necessarily tends, by the laws of association in our 
 ideas, to recal to our reflections the account given of 
 those that preceded, w^ith which its several parts are 
 naturally and intimately connected. That we may form 
 
CAMPBELL'S LECTURES. 2i5 
 
 some idea of the influence of connection, simplicity and 
 uiiiiy upon the memory, do but consider the eflcct in 
 point of remembrance, for it is of this only I am now 
 speaking, that would be produced upon an audience 
 by one of our Lord's parables, for example, or by a 
 distinct passage of his history, or of that of the apos- 
 tles, or by any one speech of Peter or Paul recorded 
 in the Acts, and compare with it the effect that will 
 be produced by reading an equal portion of the book' 
 of Proverbs, or of the 119di psalm, in neither of which 
 was there any connection of sentiments proposed, the 
 greater part of the first being intended merely as a col- 
 lection of wise observations, but independent one of 
 another, on the conduct of life ; and the other as a col- 
 lection of pious ejaculations, arranged, not by affinity 
 in the sentiments, but by the letters in the Hebrew 
 alphabet with wliich the several sentences begin. But 
 what is necessary to constitute this unity of subject 
 and design, we shall have occasion more particularly to 
 consider afterwards. 
 
 A subject being chosen, the next thing to be sought 
 is the text. This seems calculated to answer a double 
 purpose. In the first place, it serves as a motto to the 
 discourse, notifying to the congregation the aim and 
 subject of the preacher ; secondly, being taken from 
 sacred writ, it adds a certain dignity and importance 
 to the subject, shewing that it hath a foundation in 
 scripture, the only standard of our religion. It may 
 not be amiss here to examine a little, some objections, 
 that have been thrown out by a celebrated writer of the 
 present century, in his Age of Lewis the 14th, against 
 this method so universally practised by preachers of 
 introducing their subject to the hearers by a text. 
 
246 CAMPBELL'S LECTURES. 
 
 '^ Perhaps," says he, " it were to be wished that in 
 banishing from the pulpit the bad taste which disho- 
 noured it, this custom of preaching on a text had also 
 been banished. In fact, to speak long on a quotation 
 of a line or two, to labour in regulating one's whole 
 discourse by that line, such a toil appears an amuse- 
 ment scarcely becoming the dignity of the ministr}^ 
 The text proves a sort of device, or rather riddle, 
 which the discourse unravels. The Greeks and the 
 Romans never knew this usage. It was in the decline 
 of letters that it began, and time hath consecrated it." 
 The author must here doubtless be understood to 
 mean by Greeks and Romans, those nations whilst in 
 a state of paganism, for that this practice was current 
 among the Greek and the Latin flithers of the church 
 appears manifestly from such of their works as are yet 
 extant. And indeed to acquaint us gravely, and urge 
 it as an argument, that the pagan priests never preach- 
 ed upon a text, must appear extraordinary to one who 
 attends to this small circumstance, that they never 
 preached at all, that there was nothing in all their va- 
 rious modes of superstition, which was analogous to 
 A\ hat is called preaching among christians. And even 
 if there had been any thing among them that bore an 
 analogy to preaching, their example could not have 
 had the least authority with us in this particular, as it 
 is notorious they had no acknowledged inllillible or 
 established standard of doctrine corresponding to our 
 Bible, whence their texts could have been drawn. But 
 if our author alludes in this, not to the customs of the 
 heathen priests, but to those of the demagogues and 
 pleaders, the cases are so exceedingly dissimilar, that 
 hardly can any comparison with propriety be made be- 
 
CAMPBELL'S LECTURES. 247 
 
 tween them, or any inference drawn, from the usage 
 of the one to what is proper in the other. If indeed 
 we make the proper allowances for the disparity in the 
 cases, the example of the ancient orators will be found 
 rather to favour, than to discountenance the practice ; 
 because though they had nothing which could in strict 
 propriety be called a text, they had in effect a subject 
 propounded, to which they were bound in speaking to 
 confine themselves. Thus in judiciary or forensic 
 harangues, the summons or indictment was to all in- 
 tents a text, and in the deliberative orations pronounc- 
 ed in the senate house or in the assembly of the people, 
 the overture or motion which gave rise to the debate 
 answered precisely the same purpose. At least one of 
 the designs above mentioned, which the text with us 
 is calculated to answer, namely, a notification to the 
 hearers, and a remembrancer as to the subject of dis- 
 course, was fully accomplished, and as to the other 
 end, the difference in the nature of the thing supersed- 
 ed the use of it. The only species of discourses with 
 them, in which there was nothing that bore the, least 
 analogy to this so universal usage among christian 
 teachers, was the demonstrative, or their eulogiums on 
 the dead. And here doubtless the notoriety of the 
 occasion and purpose of their meeting, which was com- 
 monly at funeral solemnities, rendered any verbal inti- 
 mation of the subject less necessary, than in the two 
 others already taken notice of. It may indeed be 
 urged in answer to what hath been said, that the 
 preacher himself may intimate his subject in as expli- 
 cit terms as he pleases before he begin. But to this I 
 would reply, that a bare intimation is not enough in a 
 matter of so great consequence, that the effect of the 
 
248 CAMPBELL'S LECTUflES. 
 
 whole discourse in a great measure depends upon the 
 attention given to it. Nothing can serve better to fix 
 their attention than this solemn manner of ushering in 
 the discourse, by reading a passage of sacred writ, in 
 which every person, at least in protestant congrega- 
 tions, may satisfy himself by recurring to the passage 
 mentioned in his own Bible ; at the same time nothing 
 can serve better as a monitor of the speaker's view, if 
 the text hath been judiciously chosen, and the sermon 
 be apposite, since the people, if they please, may have 
 it constantly in their eye. I acknowledge at the same 
 time that the use of a text, as either a device or an 
 enigma, is justly reprehensible, and that the conceited 
 choice that hath been made of passages of holy writ 
 for this purpose, and the strange manner wherein such 
 passages have been treated in the sermon, as when the 
 words and phrases are more properly discoursed on 
 than the sentiment, have given ample scope for this 
 censure. Only it ought to be remembered, that the 
 censure strikes solely against the abuse of this method 
 of notifying, and not against the use of it. 
 
 It may not be amiss here to inquire a little by the 
 way into the origin of this practice. That there is no 
 trace of it in the ordinary discourses of our Lord and 
 his apostles is freely owned. They spoke by imme- 
 diate inspiration. They gave, by the miracles they 
 wrought, the most authentic evidences of the authority, 
 with which they were endowed. It did not suit the 
 dignity of their mission, or of the spirit by which they 
 spoke, to have recourse to any passage as giving a 
 further sanction to their words, or as setting bounds to 
 what they should declare. Besides, they claimed to 
 be the heralds of a new revelation from heaven, which 
 
CAMPBELL'S LECTURES. 24& 
 
 though founded on the old, superadded a great deal to 
 it. After their time, the doctrine, they taught, having 
 been committed to writing in the histories of our Lord 
 and his apostles, and in the epistles occasionally writ- 
 ten by some of the latter, the teachers who succeeded 
 them did not pretend to any new revelation, but to de- 
 liver faithfully that, and only that, which they had re- 
 ceived from their inspired predecessors. It became ac- 
 cordingly an important part of their public ministry and 
 service, to read certain portions from the writings now 
 styled canonical, as being the great rule of faith and prac- 
 tice left them by these founders of the christian church. 
 The usage they are said to have borrowed from the 
 Jew^s, who since their return from the Babylonish cap- 
 tivity duly read in their synagogues every sabbath 
 portions of the law and of the prophets. But indeed 
 the reason of the thing so strongly indicates the pro- 
 priety of the practice, that there is no need of recurring 
 to Jewish example for its origin. When there was any 
 difficulty in the passage of scripture read, this gave a 
 natural occasion to the minister, who was the teacher 
 of the congregation in matters of religion, to endeavour 
 to remove it ; and even where there was no difficulty, 
 the words would often furnish a handle for seasonable 
 exhortations and admonitions. Occasions of exhort- 
 ing the people in this way were sometimes taken from 
 the weekly lessons in the law or in the prophets in the 
 Jewish synagogues, as appears occasionally both from 
 our Lord's history and that of the apostles. (See for 
 this Luke iv. 16, &c. Acts xiii. 14, &c.) According- 
 ly it appears that the earliest discourses from the pul- 
 pit were very much of the nature of our expositions 
 and lectures, and that the subject was not at first arbi- 
 32 
 
250 CAMPBELL'S LECTURES. 
 
 trarily chosen by the speaker, but such as came in 
 course of reading the scriptures. It will easily be con- 
 ceived how in process of time the pastors did not 
 always think it necessary to confine themselves to the 
 portion of reading appointed for the day, especially, as 
 there could not fail to arise occasions of addressing the 
 people either for warning, consolation or admonition 
 in any particular emergency, to which other passages 
 of sacred writ would be more directly adapted. It 
 may also be supposed, that sometimes in their discour- 
 ses they would be so much engrossed by one principal 
 point they then wished to inculcate, as w^ould make 
 them narrow the size of their compositions, and limit 
 themselves in using no more from the sacred page> 
 than was entirely apposite to their subject. A defer- 
 ence however to antiquity, a veneration for the scrip- 
 tures, an avowal that the writings of the prophets and 
 apostles, were the only source of all their doctrine, and 
 a desire of supplying the people with what might serve 
 as a remembrancer of the subject of discourse, would 
 conspire to preserve a custom, which, though not abso- 
 lutely necessary, must be allowed at least to be both 
 decent and convenient. So much for the origin and 
 jiistory of this usage in christian congregations. A 
 usage which in my opinion ought to be the more 
 sacredly preserved, as it may be justly considered as 
 an ancient and universal though implicit testimony, 
 that no doctrine whatever deserves to be considered as 
 a principle of Christianity, which hath not its founda- 
 tion in holy writ. After this short digression, I shall 
 now inquire what things they are, which particularly 
 demand our attention in the choice of a text. And on 
 this topic I shall speak the more largely, as what is to 
 
CAMPBELL'S LECTURES. 251 
 
 be offered on it will not regard the explanatory dis- 
 courses only, but all the different sorts of sermons 
 above defined. 
 
 And first, doubtless the passage chosen for this pur- 
 pose ought to be plain and perspicuous. Without this 
 quality of perspicuity, neither of the ends of introduc- 
 ing in this manner the subject can be answered by it. 
 If obscure, and hardly at first hearing intelligible, it 
 cannot be called a notification of the subject ; as little 
 can it give the sanction of holy v^^rit to a subject which 
 it doth not notify. One may err against this rule in 
 more ways than one. First, the passage may in itself 
 be obscure, and such as no person on a single reading, 
 not to say the illiterate, can be supposed to divine the 
 sense of. Such is a passage from Isaiah (xxi. 11, 12) 
 on which I once heard a sennon. ** He calleth to me 
 out of Seir, Watchman, what of the night ? Watchman, 
 what of the night ? The watchman said, the morning 
 Cometh and also the night : if ye will inquire, inquire 
 ye ; return, come." Who could pretend to say from 
 such a text what the subject of discourse were ? But 
 there are some people of that strange turn of mind, 
 that obscurity itself is as strong a recommendation to 
 them, as perspicuity would be to others. Not that 
 they are influenced in this by the sentiment of the 
 poet, 
 
 Non fumum ex fulgore, sed ex fumo dare lucem ; 
 
 for commonly there is to the full as little light in the 
 performance, as is discernible to an ordinary under- 
 standing in the text, the only circumstance perhaps in 
 which the choice can be said to be apposite. The real 
 motive of such almost invariably is, to excite in the 
 ignorant multitude an admiration of their profound 
 
252 CAMPBELL'S LECTURES. 
 
 learning and most amazing penetration, who can dis- 
 co^•er wonders, where other people can perceive no- 
 thing at all. Nor do they in this particular lose their 
 aim. But this is one of the many little arts of attract- 
 ing the veneration of the populace, which is totally un- 
 worthy, I say not of the christian pastor, but of every 
 ingenuous mind. 
 
 But further, a passage of scripture considered in 
 itself, and its connection, may be perfectly perspicu- 
 ous, and yet, as a text, may be extremely dark, be- 
 cause nothing that can be called a subject of discourse 
 is suggested by it. Thus these words, " A bell and 
 a pomegranate, and a bell and a pomegranate," (Exod. 
 xxxix. 26) are sufficiently intelligible in scripture, as 
 expressing certain ornaments, with which alternately 
 the border of the pontifical ephod was to be decorated, 
 but there is not one of a thousand who would conjec- 
 ture what the design of the preacher were, who should 
 read these words to his congregation for a text. I 
 have heard of a declaimer, one of those (and there are 
 several such) that will rather take the most inconve- 
 nient road in the world, than keep the beaten path, 
 who chose the words above quoted, as the ground of 
 a discourse on this topic, that faith and holiness in the 
 christian life do ever accompany each other. It would 
 not be easy to conceive a more extravagant flight. 
 But where, you say, is the connection in the subject ? 
 It requires but a small share of fimcy, to make out a 
 figurative connection any where. Faidi cometh by 
 hearing. And could one desire a better reason for 
 making the bell, which is sonorous, an emblem of 
 faith ? Holiness is fruitful in good works. How can 
 it then be better represented than by a pomegranate 
 
CAMPBELL'S LECTURES. 253 
 
 which is a very pleasant fruit ? I am not fond of con- 
 ceits in any serious matter ; they have something so 
 trivial and playful in them ; but if they are any where 
 specially unsuitable, it is in the pulpit. I remember 
 to have seen announced in the news-papers the text of 
 an anniversary sermon, the nature of the occasion I do 
 not know. The text was (Jud. iv. 20) " Thou shalt 
 say no." Here nothing can be clearer than the ex- 
 pression or verse, as indeed the whole passage is to 
 which it belongs ; yet nothing can be darker, than the 
 text, as it is impossible to say with truth that it sug- 
 gests any subject of discourse whatever. I will add 
 further, that though the text, when interpreted agreea- 
 bly to the meaning of the writer, may be said to sug- 
 gest the subject (which cannot be said of any of those 
 above quoted) yet when it is so figuratively expressed, 
 as that the import of it is not sufficiently obvious to the 
 bulk of a congregation, some more explicit proposition 
 ought to be preferred. This observation is not to be 
 understood as extending to those figures which are so 
 current in scripture, and now so generally understood 
 by christians of all denominations, that they cannot be 
 said to hurt the plainness of the passage in the least. 
 Of this kind are the putting of a part of religion, as the 
 love of God, or the fear of God, for the whole, ascrib- 
 ing passions and bodily members to the Deity, personi- 
 fying wisdom and the like, or those ordinary meta- 
 phors whereby a religious life is represented by a race, 
 a journey, or a fight. These cannot be said to give 
 the least obstruction in reading, to those who are but 
 a very little acquainted with their Bible. In like man- 
 ner in the choice of a text, I should think it proper to 
 avoid passages in which there is an apparent ambiguity. 
 
254 CAMPBFXL'S LECTURES. 
 
 For though the context should sufficiently determme 
 the sense, yet if the words taken separately are ambi- 
 guous, they do not distinctly answer the purpose of a 
 notification of the speaker's aim. So much shall serve 
 for the first article, perspicuity. 
 
 The next point to be attended to is that they be per- 
 tinent. It were better not to have a text, than one 
 that would mislead the hearers as to the subject of dis- 
 course, and such would be the case, if the text pointed 
 one way and the sermon another. And here I cannot 
 help observing the fantastical choice, that hath been 
 made by some English preachers, who have purpose- 
 ly chosen such passages as seemingly contradict what 
 they propose as the scope of their sermon. Two very 
 eminent men in that church, Doctor Clarke and Bishop 
 Hoadly, in their controversial or argumentative dis- 
 courses frequently adopt this method. The latter, for 
 example, to a sermon whose chief design is to show 
 the absurdity of the opinion that all hope of pardon is 
 cut off in the gospel from christians, who have been 
 wilful sinners, hath chosen for his text Heb. x. 26, 
 27. " If we sin wilfully, after we have received the 
 knowledge of the truth, there remaineth no more sacri- 
 fice for sin : but a certain fearful looking for of judg- 
 ment, and fiery indignation which shall devour the 
 adversaries." And to another which he hath titled, 
 the Mistake of relying on Faith considered, he hath 
 prefixed in the same way, Eph. ii. 8, "By grace are 
 ye saved through faith." I do not here enter into the 
 consideration of the justness of his doctrine, but the 
 preposterousness of his choice. I know his reason was, 
 thus to take an occasion of explaining a passage, that 
 had been much emplo} ed on the opposite side of the 
 
CAMPBELL'S LECTURES. 255 
 
 controversy, in such a way as to show that though it 
 might apparently, it did not really (when properly 
 understood) contradict his design. But this plea, un- 
 less when such explication is made the sole end of the 
 discourse, in which case it falls under that species of 
 lecture called exposition, whereof we have given some 
 account already, otherwise, I say this plea doth by no 
 means vindicate a choice subversive of all the purposes 
 which a text is intended to answer. It is the less vin- 
 dicable as it is perfectly unnecessary. The explication 
 of a passage apparently opposing the doctrine main- 
 tained in the discourse, it would be much more perti- 
 nent to introduce and obviate in answering the objec- 
 tions and arguments of the antagonists. There appears 
 in both these authors, and in others misled by their 
 example, a want of taste in this particular, however 
 great their talents in other respects may have been. 
 
 The third quality in a proper text is that it be full, 
 that is, that it be expressive not of a part, but of the 
 whole scope of the discourse ; otherwise it imperfectly 
 answers both the ends above mentioned : and we may 
 say with justice, that part of the sermon is entirely 
 without a text. 
 
 The fourth and last quality is that it be simple, no- 
 wise redundant, or expressive of more than the single 
 scope of the sermon. An instance of a text which in 
 the purport of it is properly complex is that above 
 quoted, Eph. ii. 8. ** By grace ye are saved through 
 faith." The first part " by grace ye are saved," is a 
 full and perfect text for the discussion of one point of 
 doctrine, which is to show in what respect the source 
 of our salvation is divine grace. The other part, " ye 
 are saved through ftiith," is equally perfect for the 
 
256 CAMPBELL'S LECTURES. 
 
 explication of another point, which is to show, in 
 what respect the instrument of our salvation is faith. 
 Let it be observed here to prevent mistakes, that a 
 sentence may be grammatically complex, which is 
 nevertheless simple in regard to the sentiment convey- 
 ed by it, and therefore sufficiently proper for a text* 
 Such a one is that in Prov. iii. 17. " Wisdom's ways 
 are ways of pleasantness, and all her paths are peace." 
 And even that last quoted from the Hebrews, though 
 consistin[>; of two long verses, is perfectly simple in re- 
 gard to the sense. 
 
 I shall make two other observations on the subject of 
 texts, and so conclude this article. One is, that as a 
 great part of holy writ is historical, wherein things are 
 simply related as spoken, without any mark of approba- 
 tion or blame from the sacred historian ; we ought when 
 we can be otherwise well supplied, to avoid such 
 places, since passages taken thence, though recorded 
 in scripture, have not the stamp of revelation, and 
 therefore are not fitted for answering the second pur- 
 pose of a text above mentioned. I acknowledge how- 
 ever, that when the sentiment in itself is manifestly 
 agreeable to the dictates of natural or the general te- 
 nour of revealed religion, it would be an excess of 
 scrupulousness to reject it. Should every thing (for 
 example) said by Job's three friends be avoided, be- 
 cause we have the best authority to affirm, that in 
 some things they did not speak right ? or should even 
 all that Job himself said be set aside, because he ac- 
 knowledged that he had uttered what he understood not, 
 things too wonderful for him which he knew not ? In 
 all such dubious cases, great regard is to be had to the 
 character of the speaker, the occasion, the import and 
 
CAMPBELL'S LECTURES. ^1 
 
 the design of the speech . On all these accounts, it 
 was a most absurd choice which one made of a text 
 for a sermon on the future glory of the saints in heaven. 
 This sublime doctrine he chose to treat from these 
 words of the serpent to our first mother Eve, Gen. 
 iii. 5. "Ye shall be as gods knowing good and evil." 
 For though the words taken abstractly might be ap- 
 posite enough, we know that as they stand in scripture, 
 they have no relation to the heavenly happiness ; but 
 what renders them still more exceptionable, as a text, 
 is, they are the words of the father of lies, and in the 
 sense in which he used them, contain a lie, and were 
 employed but too successfully for the purpose of se- 
 duction. The only other observation I mean to make 
 is, as scripture does not consist of a number of apho- 
 risms, it will sometimes be difficult, if not impossible, 
 to find texts for some very suitable subjects, conform- 
 able to all the rules above laid down. It must be own- 
 ed, that in such cases, it is far better to deviate from 
 these rules, than to avoid discussing an edifying and 
 pertinent subject. All that can be said in that case is, 
 that if the rules be reasonable, the deviation ought to 
 be as little as possible. Nor let any one think this 
 point a matter of little or no moment. As a good 
 choice may contribute previously to rouse attention, 
 and even to put the hearers in a proper frame for the sub- 
 ject to be discoursed on, as well as to keep their minds 
 in the time of preaching from wandering from the sub- 
 ject ; so on the contrary, an improper choice will often 
 serve to dissipate the thoughts, and put the mind in a 
 frame nowise suitable. I can say for myself that I 
 have been witness to instances of both effects. I have 
 33 
 
258 CAMPBELL'S LECTURES. 
 
 observed sometimes, that the bare reading of the text 
 hath served to compose the minds of the audience into 
 an earnest and attentive expectation of what was to be 
 said. I have seen an ill adapted text, on the contrary, 
 especially when there was any thing fantastic in the 
 choice, excite a very different emotion in the audi- 
 ence, and dispose their minds not to be edified but 
 amused. 
 
LECTURE VIII. 
 
 Of the Explanatory Sermons....The Introduction. ...Exposition of the Text.... 
 Partition of the Subject. Unity a principal requisite in the Subject,.., 
 How this is to be presen'ed... .Offences against Unity. 
 
 In my last discourse on the subject of christian elo- 
 quence, I entered on the consideration of that species 
 of sermons, which we distinguished by the name of 
 explanatory, whose principal intention is, agreeably to 
 the name, to explain the import of any doctrine or the 
 extent of any precept of our religion. And first, I 
 took occasion to inquire into the origin and history of 
 that method now so universal in Christendom, of in- 
 troducing our subject to the audience, by a portion of 
 sacred writ called a text. I inquired into the principal 
 uses which a text is intended to answer, and from this 
 was naturally led to deduce the rules, whereby we 
 ought to be directed in the choice. On this topic I 
 was the more particular, as the same observations, 
 though introduced merely in the examination of one 
 species of discourses, would hold equally with regard 
 to them all. I shall now proceed to consider the other 
 parts of the explanatory sermon. 
 
 The first thing here, that falls under review, is the 
 exordium or introduction^ the great design of which is 
 (agreeably to the rules of rhetoricians) to awaken and 
 
260 CAMPBELL'S LECTURES. 
 
 fix the attention of the audience. Nothing can be more 
 obvious, than that if the jiearers will not attend, the 
 preacher addresses them to no purpose, his speaking 
 is no better than beating the air, The first requisite 
 therefore, on their part, is some expectation and con- 
 sequent desire. This is absolutely necessary to render 
 them attentive. A certain degree of curiosity is natural 
 in an auditory, just at the moment that a speaker is 
 ready to open his mouth. But then it will depend very 
 much on him, either to work up this favourable incli- 
 nation in people into a devout and even anxious atten- 
 tion, or to extinguish it altogether, and not only to 
 extinguish it, but even to create in them the contrary 
 dispositions of weariness and disgust. Such topics 
 therefore as manifesdy tend to conciliate a favourable 
 hearing from the congregation, as rouse in them the 
 hope of something momentous or interesting, are espe- 
 cially adapted to the introductory part of the discourse. 
 No doubt some regard must be had to this end through 
 the whole of the performance. But it is the direct 
 business of the exordium, to inspire a disposition, 
 M'hich the other parts of the sermon ought to preserve 
 from expiring. And as to the manner, in which this 
 purpose may be best effected, it is evident, that the 
 preacher's topics should be drawn chiefly or solely 
 from that which is to be the subject of discourse. The 
 church, in this respect more delicate than either tjie 
 tribunal or the senate, doth not so easily admit the 
 urging of considerations merely personal, for winning 
 the aflection of the hearers. The venerable aged sena- 
 tor may not ungracefully preface his harangue with 
 topics taken from his years, experience and public 
 •services. The hearers, conscious of tl)e truth, will 
 
CAMPBELL'S LECTURES. 26^ 
 
 think him well entitled to avail himself of such a plea; 
 and the mention of these particulars will serve to rouse 
 their attention and regard. It^ is only in extraordinary 
 circumstances, that this conduct would be tolerable in 
 the preacher. I do not say it never would. We have 
 excellent patterns in this way in the prophet Samuel, 
 and in the apostle Paul. See 1 Sam. xii. 1, &c. Acts 
 XX, 18, &c. The young barrister will sometimes, just 
 in opening, plead successfully for some indulgence to 
 his youth and inexperience. An apology of this kind, 
 if gracefully and naturally expressed, will be ascribed, 
 not to want of merit, but to modesty, a quality very 
 engaging especially in youth. The same plea would 
 be more hazardous from the pulpit, and therefore can 
 rarely, if ever, be attempted there. Any view that 
 seems ultimately to point to self, any thing that may 
 be considered as either directly or indirectlv courting 
 popular applause, will be stigmatized as vanity, a dis- 
 position which will meet with no quarter in a place 
 consecrated as it were to the purposes of humbling the 
 pride of man, and advancing the honour of his Maker. 
 Passing therefore some extraordinary cases, the only 
 topics which the preacher can safely make use of in the 
 introduction, for gaining the devout attention of the 
 hearers, ought to be drawn from the nature of the sub- 
 ject to be discussed. And these are various in differ- 
 ent subjects. But there is no subject, with which our 
 religion presents us, that will not afford some handle 
 by which it may be recommended to the favourable 
 attention of the hearers. On one subject, the leading 
 principle for rousing our attention will be its sublimity, 
 on another its importance, on a third perhaps its plea- 
 santness, and on a fourth its no^'eltv. Do not mistake 
 
262 CAMPBELL'S LECTURES. 
 
 mc. I by no means intend to insinuate, that any tenet 
 or precept of religion can be strictly called new. I 
 only mean, that when the subject of discourse rarely 
 receives a discussion from the pulpit, the examination 
 of it may be considered as new to the congregation ; 
 they not having the same opportunity of becoming 
 thoroughly acquainted with it as with some other 
 topics, which if more momentous, are at the same 
 time more trite. Perhaps the subject is one of those, 
 against which we are sure, from the known character 
 of the congregation, there are certain prejudices. A 
 case of this kind requires a peculiar delicacy. A mo- 
 dest attempt to remove unfavourable prepossessions is 
 in such a case extremely proper in the entry. Butler's 
 sermon on the Love of God affords a very suitable ex- 
 ample in this way. It deserves also to be remarked, 
 tliat a preacher ought in the exordium cautiously to 
 shun being so particular as might anticipate what 
 should be advanced afterwards ; that he ought here to 
 proceed on such principles as are generally, if not uni- 
 versally, admitted ; such as approved maxims, incon- 
 testible observations ; otherwise its obscurity will rather 
 avert than attract the attention of the audience. And 
 if in order to prevent this obscurity, one should fall 
 into a train of reasoning, or be at particular pains to 
 explain and illustrate the principles advanced, it is 
 manifest this conduct w^ould convert into a real dis- 
 course, what ought to be no more than a prelude ; it 
 would extend the hitroduction to an undue length, and 
 so far from answering the design of preparing the 
 hearers to receive with attention the discussion of the 
 suh.ject, it would tend to make them lose sight of 
 it altogether, by engaging them deeply in different, 
 
CAMPBELL'S LECTUHES. 263 
 
 though related questions. In regard to the language 
 of the introduction, it ought to be, in a particular man- 
 ner, perspicuous and distinct. There is rarely scope 
 in the introductory part of any kind of sermons, and 
 much less in that of an explanatory sermon, for rheto- 
 rical tropes and figures. But as the expression should 
 be plain and clear, the sentiments ought to be striking 
 and almost self-evident. 
 
 The next part that requires to be considered, after 
 the exordium, is the exposition of the text. And here 
 it ought to be observed, that no more of the context 
 should come under the notice of the preacher, than 
 what may serve to corroborate or illustrate the thoughts 
 advanced in the introduction, or what may be of ute 
 for throwing light upon the text. It is often necessary 
 to take for texts, passages wherein the thing spoken 
 of, or what is closely connected with it, is expressed 
 by a relative pronoun, in which there is a reference to 
 what immediately preceded. The text in such cases 
 is not intelligible but as it stands in connection with 
 the foregoing words. Such a text for example would 
 be that in Psalm, xix. 11. *' In keeping of them there 
 is great reward," where it is only from the context you 
 can learn the import of the pronoun them. The same 
 may be said of the possessive his in the following pas- 
 sage, which may be used as a text, 1 John v. 3. ** His 
 commandments are not grievous." But when the text 
 itself is sufficiently perspicuous, and however closely 
 connected, independently intelligible, and Vvhen the 
 sentiments of the context do not happen to have any 
 coincidence with those employed by the preacher for 
 introducing his subject, it. is by no means necessary to 
 take any notice of the context at all. Nay it often 
 
264 CAMPBELL'S LECTURES. 
 
 proves in fact rather a digression from the subject^ 
 than a constituent part of the discourse. Immemorial 
 custom, I acknowledge, hath with us given a kind of 
 sanction to this practice, as to many other improper 
 ones ; but it belongs to judgmeiit and taste, to distin- 
 guish those cases wherein it is useful, and those where- 
 in it is foreign to the purpose. And that is always 
 to be held foreign, which however just and even profi- 
 table abstractly considered, nowise contributes to pro- 
 mote that which is the ultimate aim of the discourse. 
 When the text, as in the two passages kst mentioned, 
 has a reference to the context, but at the same time 
 there is nothing in the context, which is not as to its 
 meaning perfectly obvious to an ordinary capacity, it 
 will suffice barely to repeat such of the preceding 
 verses as have the most imimediate connection with the 
 text. Sometimes indeed it will do better to give an 
 abstract of the story or of the reasoning, of which the 
 text is a part, and that, without particularizing any of 
 the passages. But in the election to be made out of 
 these different methods, it behoveth us of necessity to 
 leave the preacher to the guidance of his own judg- 
 ment. The choice depends on such a variety of mi- 
 nute circumstances as renders it insusceptible of rules. 
 The text itself, if necessary, may be explained, either 
 by a paraphrase or otherwise. If by a paraphrase, it 
 should be simple and brief, and no more in effect than 
 a mere explicit declaration of the subject of discotirse. 
 If a looser method of expounding the passage is pre- 
 ferred, this exposition ought to terminate in a sen- 
 tence, distinctly proposing the doctrine or duty to be 
 explained. 
 
CAMPBELL'S LECTURES. 2^6 
 
 The next thing that comes to be considered is the 
 partition, or as it is more commonly termed the divi- 
 sion of the subject into its constituent branches. And 
 here doubtless the logical rules ought to be inviolably 
 observed. The partition ought to exhaust the sub- 
 ject, insomuch that no part be left uncomprehended, 
 and it ought to extend no farther, so as to compre- 
 hend any thing else. And as far as is possible in 
 a consistency with these, a natural simplicity ought 
 to be studied in this part in particular. Nothing har- 
 rasses the memory of the hearers more than a multi- 
 plicity of, what is called, the heads or chief topics of 
 discourse. As where there is any partition of the 
 subject they cannot be fewer than two, they never 
 ought to exceed four or five. These for the most part 
 ought in explanatory discourses, which are directed 
 solely to the understanding, and which should pre- 
 serve an appearance of accuracy and precision through- 
 out the whole, to be very explicitly laid before the 
 hearers. As an instance of a just partition, that given 
 by Dr. Tillotson of the nature and extent of gospel 
 obedience, may serve for an example. The properties 
 of such an obedience, he divides into these three, sin- 
 cerity, universality and constancy. This division is 
 taken from the essential qualities of the subject ; it may 
 sometimes be taken from the component parts. The 
 preacher's design, I shall suppose, is to explain the 
 duty of prayer, and from the consideration of the con- 
 stituent members of his subject, he divides his dis- 
 course into three heads destined severally for tlie ex- 
 planation of the three pans, confession, petition and 
 thanksgiving. To these some improperly add a fourth, 
 adoration^ I say improperly, because this, so far from 
 34 
 
266 CAxMPBELL'S LECTURES. 
 
 being a distinct member, is necessarily implied in each 
 of the others ; in so much that none of them can be 
 explained or conceived without it. Each implies the 
 acknowledgement of the superintendency and perfec- 
 tions of God, and of our own dependency and obliga- 
 tions. Such a distribution therefore, in which adora- 
 tion were made a separate member, would be as though 
 one should divide an animal body into these four parts, 
 the head, the trunk, the limbs, and the blood, which 
 last is manifestly essential to all the parts, and does not 
 constitute a separate branch or member, as it pervades 
 the whole and every part. This by the way may serve 
 as a specimen of a faulty division. As to the order, 
 in which the different branches ought to be proposed 
 and treated, that is no doubt sometimes discretionary, 
 but more frequently it may be determined by some- 
 thing in the nature of the subject. That which is 
 simplest and plainest ought generally to be begun 
 with : and from this we ought to advance to that which 
 is less obvious and more complex ; but of this more 
 afterwards. So far I thought it proper to proceed in 
 considering the general qualities, which affect the in- 
 troduction, the exposition of the text and context, 
 where an exposition of either or both is necessary, and 
 the propounding of the subject and the method. 
 
 Before we proceed, it will be necessary to consider a 
 little more particularly, in what manner the text and the 
 subject ought to be adapted to each other. And here 
 the first thing that necessarily demands our attention 
 is, that the text ought to be chosen for the subject, and 
 not the subject for the text. Nor will this observation 
 be found, upon inquiry, of so little moment as at first 
 sight it may appear to be. It is manifest from the 
 
CAMPBELL'S LECTURES. 267 
 
 general taste and manner that has hitherto prevailed in 
 preaching, that the text, rather indeed the words of a 
 certain portion of scripture, hath been the primary 
 consideration, and the subject at best but a secondary 
 one. Or if it hath happened, that the subject hath 
 been first thought of by the speaker, he no sooner de- 
 viseth a text, than he judges it necessary to attach to 
 his principal subject certain other subordinate ones, 
 suggested not by the sentiment conveyed but by the 
 expressions used in the text. The consequence is, 
 that there is hardly one sermon in a hundred, wherein 
 that unity ofxlesign is observed, which constitutes out 
 great excellence in every composition.* 
 
 I mentioned in the beginning of my last prelection, 
 that the first thing that falls under the preacher's con- 
 sideration is the subject. Unity I then observed was 
 a principal requisite in the subject ; but deferred stat- 
 ing the precise notion of it, till we should come to treat 
 of that part of the discourse, which includes the declar- 
 
 * In prescribing tasks for trying the abilities of the students of 
 theology, in instructing and persuading, it is the common prac- 
 tice to assign them a text on which to prepare a sermon. And 
 this method I followed for some time. The consequence I found 
 to be, that instead of one subject in a discourse we often heard 
 discussed in one sermon two or three distinct subjects. I have 
 therefore resolved instead of a text to prescribe a subject, leaving 
 to the student to find out a proper text for himself ; for exam- 
 ple, some doctrine or precept of the gospel to be defined and 
 illustrated in an explanatory sermon, or some duty to be incul- 
 cated or evil to be warned against in a suasory discourse. As 
 this way of prescribing a subject gives a greater probability that 
 unity and simplicity shall be preserved in the composition, than 
 that of assigning a text, and as the subject ought always to be 
 first in the intention of the composer, I have thought this method 
 upon the whole greatly preferable. 
 
268 CAMPBELL'S LKCTURKS. 
 
 cd clesij^n of the performance and the manner in which 
 it is proposed to prosecute it. This will be somewhat 
 difterent in the different kinds of sermons ; I shall con- 
 sider the unity of each, at least what is peculiar in each, 
 in the explication of the kind. And as to that kind of 
 which we are now treating, the explanatory, let us sup- 
 pose one intending to compose a sermon in this way 
 hath chosen for his subject, the doctrine of the Divine 
 Omniscience. After searching for some time for a 
 pro})er text, I suppose he determines to take Heb. iv. 
 13 ; which, though complex in the terms, is sufficient- 
 ly simple in the sentiment. The words are, '' Neither 
 is there any creature that is not manifest in his sisrht ; 
 but all things are naked and opened unto the eyes of 
 him with whom we have to do." It is a thousand to 
 one he would judge it no other than a piece of justice 
 to his text, to discuss a number of adventitious points, 
 which, if without any text he had been required to ex- 
 plain the doctrine of the omniscience, he would never 
 have dreamt to have any connection with his subject. 
 Such as these for instance, to consider what is implied 
 in.the manifestation of a creature, or in its being naked 
 and opened ; in what respect these phrases may be used 
 relatively, so that a creatiu'e may be said to be mani- 
 fested, naked and opened to the eyes of one, which is 
 nevertheless undiscovered, clothed and shut to the 
 eyes of another : again, who is meant by the apostle in 
 that expression, him with whom we have to do; and 
 why God is so denominated. Yet will any one say, 
 that these critical inquiries, which in a critical exercise 
 on the passage would be very proper, I say not, neces- 
 sary, but any wise conducive to the illustration of thi^ 
 KJni pie proposition, God knoweth all things? And if 
 
GAMPRELL'S LECTURES. 269 
 
 SO, there can be no unity in the subject, nor simpli- 
 city in the performance, in which things so diverse 
 are jumbled together. The only connection there is 
 among them is not a natural, but an accidental, con- 
 nection arising merely from the terms, in which the 
 sentiment is expressed. Sometimes it is necessary to 
 recur to such texts, because a simpler expression of 
 the sense, though more eligible, is not to be found in 
 the words of scripture. But then if there be any dif- 
 ficulty, it is sufficient to remove it by the way, in 
 showing the import of the text, or in a brief paraphrase 
 on the words, or even in a plain synonymous sentence. 
 It must ever be remembered, that it is the leading sen- 
 timent conveyed in the text, which it is the preacher's 
 business to illustrate, and not the terms or phrases by 
 which it is conveyed. It is this difference that makes 
 a prhicipal distinction between every kind of sermons 
 Avhatever, and that species of lecture which we called 
 exposition, wherein the text is itself properly the sub- 
 ject, and not to be considered as a bare expression of 
 the subject. Now it is this false taste in preaching 
 which hath given rise to the censure formerly quoted 
 from Voltaire, in as much as the speaker is not em- 
 ployed in the discussion of any one subject, but is, as 
 it w^ere, amusing himself and his hearers with a num- 
 ber of little independent dissertations on the different 
 v/ords, idioms and references which are found in a line 
 or two of sacred writ. It will perhaps be urged, that 
 there are few passages, which from the turn of the ex- 
 pression would lead the speaker into such devious 
 tracks, as that above quoted; but in reahty, where 
 the same notion prevails in regard to pulpit composi- 
 tion, there can hardly be found a text so simple, as 
 
270 CAMPBELL'S LECTURES. 
 
 will not afford some occasion for the same manner of 
 treating the subject. Let us suppose that the preacher^s 
 subject is to explain this doctrine of revelation, that the 
 grace of God is the genuine source of man's salvation, 
 and let us suppose he chuseth for his text Eph. ii. 8. 
 *' By grace are ye saved." One more simple or more 
 apposite is not even to be conceived. Yet the most 
 general and approved way, in which, in many places, 
 this theme at present would be managed, is the fol- 
 lowing. First, would the speaker say, I shall explain 
 what is meant by grace ; secondly, I shall show what 
 is meant by salvation, or what it is to be saved : third- 
 ly and lastly, the relation which one of these bears to 
 the other, or the dependance of the latter upon the for- 
 mer. Methinks I hear it resound from every quarter, 
 could there be a juster method, or one that more per- 
 fectly exhausts the text ? No indeed if we are barely 
 to regard the words ; in which case it may be said to 
 be three texts more properly than one. My intended 
 subject was only one, but here we have no less than 
 three. Ay but, say you, are not these three so inti- 
 mately connected, that the one cannot be perfectly un- 
 derstood without the other ? That they are indeed 
 connected is very certain, but so also are all the doc- 
 trines and precepts of our religion. Is it therefore 
 impossible to explain one without explaining them 
 all ? If so, every sermon ought to be a system, both of 
 the tenets and of the duties of Christianity. And as 
 the christian system is only one, in this way there 
 should be no more but one sermon. And as strange 
 as it may appear, I have known preachers and very 
 popular preachers too, whom I have heard frequently, 
 and yet can say with truth, I never heard from them 
 
CAMPBELL'S LECTURES. 271 
 
 but one sermon. The form, the mould into which it 
 was cast, was different according to the different texts, 
 but the matter was altogether the same. You had 
 invariably the preacher's whole system, original sin, 
 the incarnation, the satisfaction, election, imputed righ- 
 teousness, justification by faith, sanctification by the 
 Spirit, and so forth. As to the practical part, including 
 the duties which our religion requires, whether it was, 
 that it appeared more obvious or of less consequence, 
 I cannot say, but it was very rarely and very slightly 
 touched. The discourses of such people have often 
 put me in mind of the clay, with which children some- 
 times divert themselves. The very same mass, they 
 at one time mould into the figure of a man, at another 
 into that of a beast, at a third into the shape of a bird, 
 and at a fourth, into the appearance of a table or stool. 
 But you are sure of one thing, that whatever be the 
 change on its external form, its substance is unalterably 
 tlie same. Yet these people argue with an apparent 
 plausibility. Such a one explaining the character 
 expressed in the words pure hi heart, tells us that in 
 order to understand it rightly, we must consider it in 
 its source, the sanctifying operation of the Holy Spirit. 
 The better to understand this, we ought to consider 
 our previous natural corruption. This brings us 
 directly to original sin, which makes it necessary to 
 inquire into that original righteousness whereof it is 
 the privation. And this being implied in the expres- 
 sion, image of God, leads us to the examination of the 
 divine perfections. These again are best illustrated bv 
 the effects, the works of creation and providence, and 
 especially the work of redemption. This method of 
 arguing puts me in mind of a story told hv Aiembert 
 
272 CAMPBELL'S LECTtTRES. 
 
 in an essay on the liberty of music. '^ Dioptncs^'' 
 said a certain profound philosophical professor to his 
 pupils, " is the science which teaches us the use of 
 spectacles and spy glasses. Now these are of no value 
 without eyes ; the eyes are the organs of one of our 
 senses, the existence of our senses suppose the exis- 
 tence of God, since it is God who gave us them ; the 
 existence of God is the foundation of the christian reli- 
 gion, we purpose therefore to evince the truth of the 
 christian religion, as the first lesson in Dioptrics." I 
 shall only say in general of this method, when intro- 
 duced into the pulpit, that however acceptable it may 
 be with the many, with w^hom sound always goes much 
 farther than sense, and favourite words and phrases to 
 which their ears have been accustomed, than the most 
 judicious sentiments, I know no surer method of ren- 
 dering preaching utterly inefficacious and uninstructive. 
 To attempt every thing is the direct way to effect 
 nothing. If you w^ill go over every part, you must be 
 superficial in every part ; you can examine no part to 
 any useful purpose. What would you think of a pro- 
 fessor of anatomy, who should run over all the organs 
 and limbs and parts of the human body external and 
 internal in every lecture, and think himself sufficiently 
 excused by saying that there is a connection in all 
 the parts ; and that the treating of one naturally led 
 him to say something of another ; and so on, till he 
 got through the whole ? Or, what would your opi- 
 nion be of a lecturer in architecture, who in every dis- 
 course discussed all the five orders, and did not leave 
 a single member or ornament in any one of them 
 unnamed ? From such teachers, could a reasonable 
 man expect to learn ujiy thing but words ? The head 
 
CAMPBELL'S LECTURES. 273 
 
 of the learner would, in consequence of this extraor- 
 dinary manner of teaching, very quickly be stuffed 
 with technical terms and phrases to which he could 
 affix no definite signification. He might soon be made 
 an accomplished pedant in these arts, but, to the end 
 of the world, would not in this way be rendered a 
 proficients And do we not see among the compidn, 
 people many such pedants in divinity, who think them,- 
 selves wonderful scholars, because they have got the 
 knack of uttering, with great volubility, all the favour- 
 ite phrases and often unmeaning cant of a particular 
 sect or faction ? It is indeed solely to be imputed to 
 that jealousy, which party spirit and our unhappy divi- 
 sions in religious matters have produced, that this fu- 
 tile manner owes its origin. In consequence of this 
 party spirit, many hearers whose minds are unhappily 
 poisoned with its malignity come to a new preacher 
 with an anxious concern, not to be instructed but to 
 be satisfied, whether he is what they call orthodox, is 
 a true parti z an and has the shibboleth of the party in 
 him ; and the preacher on the other hand, either be- 
 cause he hath imbibed the same sectarian spirit, or 
 because he is more ambitious to please than ta edify, 
 takes this ^^'ay, which is by far the shortest and the 
 easiest, of ingratiating himself into their favour. But 
 to return to the particular instance which gave rise to 
 these observations, all that in regard to the two points 
 grace and salvation is previously necessary to the ex- 
 plication of the only point, which makes the subject, 
 is to observe in so many words, that grace means here 
 the unmeriti^d favour of God, and salvation deliverance 
 from all that evil which is consequent on sin. And this, 
 may be sufficiently effected in the exposition of the 
 35 
 
274- CAMPBELL'S LECTURES. 
 
 text, or in'a paraphrase upon it. Nay, whatever further 
 is of importance as to both these points, grace and sal- 
 vation^ will necessarily and more naturally occur, with- 
 out doing any violence to the unity and simplicity of 
 the discourse, in tlie illustration of the subject, which 
 is purely to show in what respect divine grace is the 
 genuine source of man's salvation. But would you 
 liave only one point ? Where is then the distribution 
 or partition of the subject, of which you spoke before ? 
 I would indeed have but one subject, though, where 
 the nature of the thing will admit it, distributed for 
 order's and for memory's sake into its different mem-' 
 bers, and then the several points in the division must 
 appear as the constituent parts of one subject and one 
 whole, and not as so many distinct though related sub- 
 jects or wholes. Thus the forementioned subject may 
 be illustrated under these two articles, which will make 
 the heads of discourse : the plan itself of our redemp- 
 tion by the mediation of the Son is the result of grace 
 or unmerited favour ; the completion of it in us by the 
 operation of the Spirit also the result of grace. Both 
 these manifestly center in the same point ; salvation 
 springs from grace. But if ye must draw in every 
 thing that is related, you can never have done, till you 
 have made your sermon a complete system of chris- 
 tian divinity. 
 
 The method in making sermons, which for a long 
 time hath carried the vogue in this country over every 
 other, and which is considered as very simple compar- 
 ed with the more laboured and intricate methods for- 
 merly in use, is a division of every text, into what the 
 schoolmen call the subject, the predicate and the co- 
 pula. Thus, suppose the topic to be discussed were 
 
CAMPBELL'S LECTUTtES. 275 
 
 the nature of the divine faithfulness, and Uic tc:vt 1 
 Cor. X. 13. " God is faithful ;" this most simple and 
 apposite passage would be divided into three heads. 
 The first would be the divine nature, the second the 
 attribute of faithfulness, and the third the conneetion 
 between the two. This is not discoursing on the sub- 
 ject, but cutting the text into fritters, where if the 
 subject come in for a share, it is much ; often it is 
 eluded altogether. But the impropriety, and if it were 
 not for the commonness, I should say the puerility of 
 this manner will appear better by applying it to other 
 matters, in which the pulpit is not concerned. I shall 
 suppose one hath it prescribed to him as the subject 
 of an oration, an inquiry into the antiquity of rhime. 
 Accordingly he goes to w^ork, and having well weigh- 
 ed every word and syllable of the question, he thus 
 lays down his plan of operations. First, says he, I 
 shall consider what is implied in the word antiquity, 
 and all the different acceptations of which the term is 
 susceptible ; secondly, I shall consider the nature, im- 
 port and properties of what is called rhime ; and third- 
 ly, the relation in which the one stands to the other, 
 or how far and in what respect the one may be justly 
 predicated of the other. Could any one imagine that 
 such a disquisitor understood the subject? Good 
 people are sometimes offended at the application of the 
 word eloquence to preaching. They think it savours 
 of something merely human and too artificial. But 
 the art of preaching, as in fact it hath been long taught 
 and practised by the men, whom those people gene- 
 rally most admire, is the genuine offspring of the dia- 
 lectic of the schools, and fifty times more artificial, or 
 if you will mechanical, than that which true rhetoric 
 
are campbell»s lectures. 
 
 would inculcate. On the contrary, it is the business 
 of the latter to bring men back from all scholastic pe- 
 dantry and jargon, to nature, simplicity and truth. 
 And let me add, that discourses on this plan will be 
 found much more conformable, in manner and com- 
 position, to the simple but excellent models to be 
 found in sacred writ. 
 
LECTURE IX. 
 
 Of Explanatory Sermons... .How the branches should be arrang-ed and treated 
 ....Of the Style. ...Technical Lan^iage to be avoided and that of Scripture 
 preferred... .Abuse of Scripture Style,...Of tlie Conclusion. 
 
 In my last discourse on christian eloquence, I consider- 
 ed part of the explanatory sermon, which was begun 
 with, as the simplest, to wit, the exordium or intro- 
 duction, the proposing of the design with the explica- 
 tion of the text and context, where such explication is 
 necessary, and the division of the subject. I should 
 now proceed to consider in what method the branches 
 of the division should be ranged, how they should be 
 treated, and the properest way of forming the conclu- 
 sion. As to the first, the order in which the principal 
 heads of a discourse ought to be arranged, this is 
 sometimes of considerable consequence, sometimes it 
 is a matter merely discretionary. It is of consequence, 
 when the knowledge of one part is, in its nature, pre- 
 requisite to the right understanding of another part ; it 
 is also of consequence, when in the order of time or of 
 nature, the one part is conceived as preceding the other. 
 The arrangement may be said to be discretionary, when 
 neither of the above mentioned cases takes place. Sup- 
 pose, for instance, the preacher's subject were the na- 
 ture of evangelical repentance, and he were disposed 
 
27$. CAMPBELL'S LECTURES. 
 
 to comprehend the whole under the three following 
 heads, a proper sense and conviction of sin, pious and 
 suitable resolutions from an apprehension of divine 
 mercy through the mediation of Jesus Christ our Lord, 
 and a real conversion or change to the obedience of 
 God. The order, in which these topics have just now 
 been mentioned, is the only order in which the subject 
 could properly be discussed. The right understand- 
 ing of every previous member is preparatory to the 
 right understanding of that which follows. This ar- 
 rangement will perhaps be considered also as fixed by 
 the order of nature and of time. I shall for another 
 instance recur to that mentioned in a former lecture. 
 Suppose then the preacher's subject is to illustrate this 
 important evangelical truth, that grace or the unmerit- 
 ed favour of God is the genuine source of man's sal- 
 vation ; suppose further, that one chooses for the illus- 
 tration of it the two topics also above mentioned ; the 
 plan of our redemption by Jesus Christ is purely the 
 result of grace or unmerited favour, the completion of 
 this plan in us by the operation of the Spirit is also 
 the result of grace. It is evident, that the order in 
 which these two topics are now laid down, is the only 
 natural order in which they could be treated. Tlu* 
 plan is ever conceived as previous to the execution. 
 But in another example of distribution taken from Tii- 
 lotson, of the characters of gospel obedience into sin- 
 cerity, universality and constancy, it is not perhaps 
 material in what order you explain these particulars. 
 As there are few cases however, in which even this 
 circumstance, when attentively considered, will appear 
 perfecdy indiiferent, I should like best the order where- 
 in T ]in\'c just now named them, though I could not 
 
CAIklPBELL'S LECIURES; 279 
 
 deny, that in any order they might be treated with 
 sufficient perspicuity. Indeed in the other instance 
 also above mentioned of prayer, as divided into its con- 
 stituent parts, petition, confession and thanksgiving, 
 the order is perhaps as much discretionary, as in any 
 example that could be produced. Again, as in the 
 explication of the principal heads or topics, there may 
 be scope for a subdivision, the same remarks will hold 
 with regard to the arrangement of the constituent mem- 
 bers of that subdivision. But as it is impossible, 
 that one who himself understands the subject that 
 he treats, should not perceive the dependance of the 
 parts and consequently the natural order, where the 
 subject gives scope for it, I should think it losing 
 time to enter more minutely into the discussion of 
 this point. I shall only further remark on the article 
 of arrangement, that as a multiplicity of divisions 
 and subdivisions is not only cumbersome to the me- 
 mory, but savours too much of artifice and a kind 
 of minute and finical precision, a speaker ought 
 carefully to avoid it. Do not imagine, that by this I 
 mean to recommend a rambling and desultory manner 
 of treating a subject. Nothing can be farther from 
 my intention. I know well the power of method for 
 assisting both the understanding and the memory, and 
 with how much justice Horace hath styled it lucidus 
 ordo, as being that, which, of all qualities, tends most 
 to throw light upon a subject. But though a just and 
 natural order ought ever to be preserved in the dispo- 
 sition of the sentiments in a sermon, the formality of 
 always proposing or laying down that order, especially 
 in the subordinate parts or inferior ]:)ranchcs of a dis- 
 
280 CAMPBELL'S LECTURES. 
 
 course, is rarely the most eligible method for recom- 
 mending what you say to the attention of the hearers. 
 Need I add, that in general in this kind of dis- 
 courses the style should be remarkably simple and 
 perspicuous. The immediate end is distinct appre- 
 hension. It therefore admits but few ornaments, some- 
 times indeed it will receive very properly a sort of 
 painting or imagery, which seems more immediately 
 intended to delight the fancy, but which seasonably 
 enough relieves the minds of the hearers from too in- 
 tense an application of thought, to what in itself may 
 be called a sort of abstract truth, an application, of 
 which the generality of hearers are very little capable ; 
 at the same time that it fixes their attention, and even 
 conveys to them more distinct conceptions by a happy 
 illustration of things less known by things familiar to 
 them. Thus the great truths in relation to the king- 
 dom of heaven were ever illustrated to the people by 
 Him, whom we ought to regard as our pattern in teach- 
 ing as well as in life and practice, by the common in- 
 cidents and affairs of this world, with which they had 
 occasion to be well acquainted. I would not however 
 by this be understood to recommend so close an imi- 
 tation of our Lord's manner, as to endeavour to con- 
 vey every thing in parables and allegories. I am 
 afraid, this might give scope for too close a compari- 
 son, which would redound greatly to the disadvantage 
 of any modern speaker ; besides, I must acknowledge 
 that though in what concerns the matter, the great 
 truths of religion remain invariably the same, yet in 
 what regards the general manner of communicating 
 them, the mode or custom of the country where we 
 live, ought not altogether to be overlooked. In a re- 
 
CAMPBELL'S LECTURES. 281 
 
 markable deviation from it, there is always the disa- 
 greeable appearance of affectation. The warmer and 
 livelier manner of the orientals never fails to please us 
 exceedingly in their writings ; at the same time that 
 it appears to sit very aukwardly on a modern Euro- 
 pean. It suggests the idea rather of mimicry, or a 
 servile copying, than of a liberal imitation. Certain 
 things in the manner of conveying instruction, as well 
 as the words and phrases of the language that we em- 
 ploy, are in every age and nation dependant upon use, 
 from which we cannot deviate far without becoming 
 ridiculous. But there is sufficient scope for imitating 
 the manner of our Lord, by a proper choice of similes 
 and examples borrowed from things human, for assist- 
 ing the apprehension of the people in things divine. 
 
 In regard to the manner of treating the different 
 branches of the subject I shall only further add, that 
 if there occur, on any of them, any difficulty arising 
 either from the nature of the point to be discussed, or 
 from misconceptions of the subject commonly enter- 
 tained, or from any customary but wrong way of ex- 
 plaining it, such difficulties will generally be best ob- 
 viated in the entry ; I say, generally, because some- 
 times a simple and distinct explanation will make the 
 difficulty entirely vanish, and at most it will require 
 only one's remarking, as it were by the way, the mis- 
 representation that has been given, or the misconcep- 
 tion that has been entertained of such a part of the 
 subject. Let it serve also as a general rule in this kind 
 of discourses, to avoid too great subdety and depth in 
 your explanations. The many controversies that have 
 arisen in the christian church, and the parties and fac- 
 tions into which Christendom is unhappily divided, 
 36 
 
282 CAMPBELL'S LECTURES. 
 
 have amongst all of them, in less or more, given rise 
 to a scholastic manner of treating almost every ques- 
 tion in divinity, a manner extremely unsuitable to the 
 simplicity of the sacred idiom, and the purpose of edi- 
 fying a christian congregation. The same thing has 
 also given rise to a sort of technical language in those 
 matters, which is somewhat different, indeed, in every 
 different sect, and too much savouring in all of the 
 cobweb distinctions of schoolmen and metaphysicians, 
 but very little of the wisdom which is from above. It 
 is this which hatli made preaching in many places de- 
 generate into what the apostle terms, *' doting about 
 questions and strifes of w^ords, whereof cometh envy, 
 strife, railings, evil surmisings, perverse disputings of 
 men of corrupt minds and destitute of the truth." I 
 have often recommended, and can scarce sufficiently 
 inculcate on all students in theology, to be more con- 
 versant with their Bible, than with the writings of any 
 of the most celebrated divines, to whatever sect or 
 party they belong, and to familiarize themselves to the 
 style and sentiments of the former much more than to 
 those of the latter. I am far from thinking, that w-e 
 ought to reject the use of the latter altogether; but 
 am clearly of opinion that the more assiduous and un- 
 intermitted study of the former should give an ascen- 
 dent in our minds to the sentiments, to the turn of 
 diinking, and even to the forms of expression when 
 we learn them, and should serve as a proper check, to 
 j)revent our imhibin;^ and adopting too implicitly, 
 either in tenets or in style, the peculiarities of a sect. 
 Before I leave this article, I would also warn you 
 against another fault, which is sometimes to be met 
 with, and that is, using the scripture style itself in an 
 
CAMPBELL'S LECTURES. 283 
 
 unmeaning manner. There are, especially in the pro- 
 phets, it must be acknowledged, several passages, 
 about the seiise of which the most learned and judi- 
 cious interpreters are divided ; there are many more 
 expressions, which are not intelligible at least to the 
 common people, and even of many, tliat are quite 
 perspicuous when considered as standing in con- 
 nection with the context, such applications are often 
 made, as convey either no meaning at all, or a very 
 different meaning from that which is suggested by the 
 same words as they are situated in scripture. This 
 is turning the language of the Spirit itself, if not to a 
 bad use, at least into mere cant and jargon, a practice 
 exceedingly common in the theological writings of the 
 last century intended for the use of the people, but not 
 so often to be met w^iih in the present age ; except 
 amongst a few, on whom the dregs of the fanaticism, 
 conceited ignorance and factious spirit of the former 
 seem entirely to have settled. The true origin of this 
 abuse is an excessive tendency to the use of scripture 
 phraseology, merely in the way of allusion. Let it be 
 observed, that I do by no means condemn in the gross 
 an allusive application of scripture phrases, when clear, 
 vvlien apix)site, and w4ien emphatical, as they often are, 
 although we be sensible that the meaning, in which 
 we employ them, does not coincide with that which 
 they have in the sacred volume. Where they are not 
 quoted in the way of proof, but manifestly adopted in 
 the way of illustration, they produce nearly the effect 
 of similitude, containing an implicit comparison be- 
 tween the event to which they originally referred, and 
 that to which they are applied by the preacher. Be- 
 sides, this method of applying, by way of allusion, pas. 
 
2S4 CAMPBELL'S LECTURES. 
 
 sages of the Old Testament we find also frequently- 
 adopted by the writers of the New. Such an use 
 therefore, we must declare in general, is not only- 
 allowable but often energetic. It requires however to 
 be managed with the utmost discretion. Corruptio op- 
 timi pessima is even grown into a proverb. 
 
 There are two dangers, in particular, which here 
 ought to be carefully guarded against. One is, that 
 whilst we mean only to make an allusive application, 
 we may not express ourselves in such a manner, as 
 might seem to fix a sense on holy writ different from 
 that of the inspired penmen. The other is, that we 
 do not run into the obscure and enigmatic style, as is 
 sometimes done through an excessive inclination to 
 hunt after scripture phrases, tropes and figures, or after 
 figurative applications of what perhaps was sufficiently 
 plain in the literal and original use. Nothing can be 
 more opposite to the nature and intention of the ex- 
 planatory discourse than such a method. For however 
 emphatical a clear and apposite allusion may be, no- 
 thing can have a worse effect, when the resemblancJe 
 is but faint and scarcely discernible, for then the way 
 of applying the sacred words inevitably appears, to the 
 more judicious hearers, affected and far fetched ; and 
 though the imaginations of the more ignorant may be 
 pleased, and their ears as it were tickled by the use of 
 phmses, for which through habit they have acquired a 
 veneration, their understandings are not at all enligh- 
 tened. On the contrary the subject (though they may 
 not be sensible of it ; for those of this class are very 
 prone to mistake words for things, and mere sound for 
 sense) is more veiled and darkened to them, than it 
 was before. A preacher who is ever on the scent (and 
 
CAMPBELL'S LECTURES. 285 
 
 such preachers I have sometimes heard) for allusive 
 scripture phrases, can express nothing in a simple, 
 natural and perspicuous manner. He will exhibit to 
 you the mental blindness of the unregenerate, by tell- 
 ing you, that they " see men as trees walking ;" spi- 
 ritual and temporal mercies he rarely fails to denomi- 
 nate, " the blessings of the upper and the neiher 
 springs;" in order to denote the assurance, which the 
 church or christian community have of a triumph 
 over all their enemies, he will tell us, *^ The shout of 
 a king is among them, and he hath as it were the 
 strength of an unicorn ;" and to express I know not 
 what (but I have myself heard the phrase adopted by 
 preachers of this stamp) he tells us very pompously, 
 *' The king's goings are always to be seen in the sanc- 
 tuary." Nay, what is worse, (but I remark it here 
 only by the way) sometimes dark and indefinite ex- 
 pressions, like these, are converted into petitions and 
 adopted in public prayer. Such will say, *^ may the 
 shout of a king be amongst us ; may his goings be 
 seen in the sanctuary ;" and many other such indefi- 
 nite and dark expressions one has sometimes occasion 
 to hear, where they are exceedingly unsuitable, in the 
 public devotions ; for though the speaker may himself 
 afiix some meaning to them, it is impossible they 
 should be understood or applied aright by the much 
 greater part of the audience. With respect to them 
 therefore, he acts much the same part, as if he prayed 
 in an unknown tongue. So much for the manner and 
 the style in which the doctrines and the duties of our 
 religion ought to be explained to the people. I shall 
 only add upon the whole of this branch of the subject, 
 as a general position that will never fail to hold, that 
 
286 CAMPBELL'S LECTURES. 
 
 the surest expedient, that any person can devise, for 
 preventing his explanation of his subject from being 
 unintelHgible to the hearers, is to be careful, in the 
 first place, that he distinctly understand it himself. It 
 was well said by a master in this valuable art, " Si rem 
 potenter conceperis, nee animus, nee facundia in con- 
 cione defutura sunt ;" or in the words of Jerom, '* Quia 
 firmiter concepimus bene loquimur." We may safely 
 pronounce, that in ninety-nine cases out of a hundred, 
 where we find, in any writing, the thoughts to be darkly 
 and confusedly expressed, the true reason has been, the 
 dark and confused conceptions of the author. One 
 ought therefore, before all things, to endeavour to be 
 master of the subject which he explains, to range his 
 thoughts properly and naturally, to have a distinct 
 meaning to every expression that he uses, and to 
 employ only such as he has reason to believe will be 
 generally intelligible. 
 
 It remains only now, that in this species of discourse 
 we Consider the conclusion. And here, if not always, 
 it will very generally be proper, to begin with a brief 
 recapitulation of the articles discussed. This is of 
 iniportance both for the better understanding of the 
 subject, and for fixing it more firmly in the memo- 
 ry, and is almost indispensable when the subject hap- 
 pens to be complex. But this is the smallest and 
 the easiest part of what in such discourses should 
 constitute the conclusion. As in religion, the ulti- 
 mate end both of knowledge and faith is practice, 
 or, in other words, the real improvement of the heart 
 and life, so every doctrine whatever is of use, either 
 as a direction in the performance of duty, or as a 
 motive to it. And the knowledge and belief of hearers 
 
CAMPBELL'S LECTURES. 287 
 
 are no farther salutary to them, than this great end is 
 reached. On the contrary, where it is not reached 
 where the heart is not bettered and the life reformed, 
 they prove only the means of aggravating their guilt 
 and heightening their condemnation. The doctrines 
 of the unity and spirituality of the Godhead serve to 
 point out the proper object of religious worship, and 
 the nature of that worship which must be acceptable 
 to God. The other doctrines concerning the divine 
 attributes serve both for our direction in regard to the 
 adoration and homage which we owe to Him, and also 
 as motives to the duties of reverence, trust, love and 
 obedienc . The scripture doctrine, in regard to the 
 positive institutions of religion, serves chiefly to direct 
 us as to the manner and disposition, in which these 
 institutions ought to be celebrated. The other doc- 
 trines oi Christianity are manifestly intended to be 
 used, and are employed by the sacred writers as mo- 
 tives to a pious and christian life. How strongly does 
 the doctrine of the mediation inforce the calls given in 
 scripture to sinners to repentance ? How powerfully 
 does the doctrine of the influences of the Holy Spirit, 
 rightly understood, tend both to excite us to assiduity 
 and fervour in our devotions, and to animate our en- 
 deavours after moral perfection in the persuasion of 
 this almighty aid ? Need I suggest the practical use 
 to which the doctrines of the resurrection, of the future 
 judgment, of the final retribution, of heaven, hell and 
 eternity so manifestly point ? Nor can any thing appear 
 more proper and natural, than such a manner of end- 
 ing a discourse which, as to the substance of it, was 
 addressed purely to the understanding of the hearers ; 
 in as much as it is incontrovertible, that the revelation 
 
288 CAMPBELL'S LECTURES. 
 
 of these important truths delivered in the gospel wdLH 
 never intended to terminate in being understood and 
 assented to, but in having a happy influence on the 
 disposition of mind and whole behaviour. It v^as not 
 given to gratify our curiosity, but to regulate our lives. 
 Hence it is, that we fmd it so frequently in scripture 
 joined with epithets and attributes expressive of this 
 quality, a most holy faiths a doctrine aceording to god- 
 liness^ and sound doctrine^ vyiaivsaa SiSaaxa^ta whole- 
 somt instruction, not (as the expression has been some- 
 times perverted by the bigoted retainers to a party) a 
 p^ ecise conformity in phraseology and opinion to all 
 the little captious particularities of the sect. It is im- 
 possible to conceive any thing more remote from the 
 original signification of the word, sound. It is a term,- 
 which marks not the logical justness of a theory, but 
 its beneficial tendency ; it is not the truth of any notion 
 which can denominate it sound, but the salutary influ- 
 ence it hath on human life, that which makes it serve 
 as food and medicine to the soul. Whatever in divini- 
 ty is void of such influence, like the far greater number 
 of the metaphysical questions agitated among contro- 
 vertists, whether true or fiUse, is hollow and unsound, 
 a barren insignificant speculation : whatever hath an 
 opposite influence, (and such doctrines also have been 
 broached) and tends to subvert the foimdation of mu- 
 tual love and obligations to the practice of virtue, is 
 more properly termed poisonous. Nay the pure una- 
 dulterated tenets of the gospel have so direct and 
 manifest a tendency to enforce sanctity of life and 
 manners, that when any of them are treated of by the 
 inspired writers of the New Testament, the subject is 
 almost invariably concluded by such a practical appli- 
 
CAMPBELL'S LECTURES. ^^gy 
 
 Cation. Thus the apostle Peter, (2 Peter iii.) after 
 treating of the general ' conflagration, very naturally 
 concludes, *' Seeing then that all these things shall be 
 dissolved, what manner of persons ought ye to be m all 
 holy conversation and godliness ;" and after taking 
 notice of the new heavens and new earth, that shall 
 succeed the present, he adds, " Wherefore, beloved, 
 seeing that ye look for such things, be diligent that ye 
 may be found of him in peace without spot and blame- 
 less." In like manner, the apostle Paul, after treating 
 at some length of the resurrection, concludes the wliole 
 with this earnest exhortation, ( 1 Cor. xv. 58.) *' There- 
 fore, my beloved brethren, be ye stedfast, immoveable^ 
 always abounding in the work of the Lord, for as much 
 as ye know that your labour is not in vain in the Lord." 
 It is almost only this part, which in explanatory dis- 
 courses admits of warmth, and what may be called an 
 address to the affections. A deep sense in the preacher 
 of the importance of this improvement of every in- 
 struction which he gives, an afiectionate desire of 
 promoting the good of the people, and a 2eal for the 
 interests of religion and virtue are the only sure me- 
 thods I know of, for qualifying him to address them 
 suitably and efficaciously. 
 
 37 
 
LECTURE X. 
 
 Of Conti'oversial DisGOurscs....CancIour and Simplicity ever to be studied in 
 the Defence of Truth. 
 
 I HAVE now finished the consideration of the expla- 
 natory sermon, which is of all the kinds mentioned the 
 simplest, and approaches nearest to what in the primi- 
 tive church was called homily. The end of it, as was 
 observed, is to dispel ignorance and to communicate 
 knowledge, and for this purpose it addresses the under- 
 standing of the hearers. The next in order is the con- 
 troversial^ addressed also to the understanding, its end 
 being to conquer doubt and error and to produce be- 
 lief. In other words, by the first it is proposed to 
 inform the hearers, by the second to convince them. 
 It is the second kind, which I now intend to consider, 
 and shall endeavour to despatch, what I have to offer 
 upon it in the present lecture. There are many ob- 
 servations, such as those regarding the unity of the 
 subject, the choice of a text, the topics proper for 
 the exordium, the explication of text and context, 
 where necessary, which hold equally in all the kinds 
 and therefore need not be repeated in the examination 
 of each difterent kind. 
 
CAMPBELL'S LECTURES. 201 
 
 In regard to the imittj of the subject, I shall only 
 observe, that here it admits rather a clearer definition 
 or description, than perhaps in any of the others. A 
 controversial sermon is then strictly one, when there is 
 only one thesis, as I may call it, that is, one proposi- 
 tion, whether affirmative or negative, the truth of which 
 it is the scope of the whole discourse to evince. Sup- 
 pose a preacher should (in order to guard his people 
 against some apparent danger of seduction ; for, with- 
 out some special reason of this sort, controversy is not 
 eligible in the pulpit,) judge it necessary to maintain 
 the lawfulness of infant- baptism ; that which would 
 constitute his performance one, is that the aim of the 
 whole, and of every part, should unite in supporting 
 this position, that it is agreeable to the gospel dispen- 
 sation, that infants should be baptized. The thing 
 might be illustrated by a thousand other examples, but 
 it is really so plain in itself, that I could not consider 
 it, as any other, than losing time to produce more 
 instances. 
 
 In regard to the text, the same qualities are required 
 here as in the former species, namely appositeness, 
 simplicity and perspicuity. In regard to the first of 
 these, the appositeness, let it be remarked here by the 
 way, that it is not possible to find, on every subject, a 
 text that has this quality in an equal degree. On some 
 articles, the declarations of scripture are more explicit 
 and direct ; on others, not less certain even from scrip- 
 ture, the evidences at least in regard to the mode of 
 expression are more implicit and indirect. I may ob- 
 serve also that we are not to understand this quality of 
 apposite so stricUy, as to suppose, that by the text we 
 should discover whether the intended sermon is to be 
 
'm CAMPBELL'S LECTURES. 
 
 explanatory or controversial. This is hardly ever to 
 be expected. The text John iv, 24, *♦ God is a spirit,** 
 is simple, perspicuous and apposite, either for an ex-= 
 planatory discourse on the nature of the Divine spiritu- 
 ality, or for a controversial discourse, whose aim is to 
 evince the spirituality of God, Nay in a course of 
 preaching on points, which may be controverted, this 
 method, especially by a pastor in his own parish, is 
 sometimes not improperly adopted. His division of 
 the subject accordingly, w^hen he first enters on it, may 
 be this, first to explain the doctrine of his text what- 
 ever it be, secondly to evince the truth of that doctrine. 
 As however the tenour of these two different parts, 
 from the nature of the composition fitted to each, is 
 very diiferent, it is commonly better to disjoin them, 
 so far as to make separate discourses of them, though 
 from the same passage of sacred writ, the explanation 
 being the subject of the first, and the proof of the sub- 
 ject of that which immediately succeeds the other. 
 But when the explanatory part may with sufficient dis- 
 tinctness be despatched in a few sentences, I should 
 admit that both parts may conveniently enough, and 
 without violating the unity of design, be comprised in 
 the same discourse. Something extremely similar we 
 find to have taken place sometimes in the judiciary 
 pleadings of the ancients, which I observed to have an 
 analogy, in point of form, to controversial sermons. 
 When the law was either obscure or complex, a sepa- 
 rate explanation of the statute was made to precede 
 the argunpents either for, or against the accused. And 
 we can easily perceive the expediency of this method 
 for throwing light upon the proof, and assisting the 
 hearers in discerning the justness of the reasoning, A 
 
CAMPBFXL'S LECTURES. 293 
 
 similar manner we find recommended by the example 
 of some of the best preachers, both in French and in 
 English. 
 
 In the controversial sermon after the exordium, and 
 brief explanation of the text and context where neces- 
 sary ; the point of doctrine to be either supported or 
 refuted, ought to be as distinctly, perspicuously and 
 briefly as possible proposed, and then the method 
 ought to be laid down, in which you intend to manage 
 the argument. This method on diflferent questions 
 will be very different. When a controverted point is 
 simple in its nature, and when there is only one oppos- 
 ing sentiment, which the preacher has to refute, the 
 most common, and indeed the most natural method he 
 can take will be, first to refute the arguments of the 
 adversary, and secondly to support his own doctrine 
 by proper proofs. On the first, his acquaintance with 
 the adversary's plea must serve for a director}^ as to 
 the method wherein he should proceed. Only let it 
 be observed in general, that where one means honest- 
 ly to defend truth and to detect error, he will ever 
 find his account in employing the most plain and une- 
 quivocal expressions, and in exposing the ambigui- 
 ties and indefinite terms, in which, it often happens, 
 that the sophistry of the adverse party lies concealed, 
 some of our theological disputes, and even some of 
 those which have created the greatest ferments and 
 most lasting animosities among christians, are merely 
 verbal. These, as much as possible, ought to be 
 avoided. Others, in which there is a real difference 
 in opinion, as well as in expression, in the different 
 sides, have nevertheless given rise to a deal of logoma- 
 chy in the hianner wherein they have been managed. 
 
294 C A^IPBELL'S LECTURES. 
 
 In most questions, what is of real weight in the way 
 of argument on the opposite sides might be reduced 
 to a very small compass. It will well become the as- 
 sertor of truth, whose cause has the greater advantage, 
 the stronger the light be, into which he brings it, to 
 endeavour by clearing off the rubbish of mere cavils, 
 ambiguous and indefinite words and phrases, to con- 
 vey plain and determinate ideas to the hearers, and 
 thus as much as possible to simplify the question. 
 Then let him discuss severally, what is thought to be 
 of most moment on the adverse side, avoiding to tire 
 his hearers with too curious a minuteness of investiga- 
 tion, or to perplex himself with a needless multiplicity 
 of topics. Another error in disputation, which is by 
 far too common, is when one will admit nothing in the 
 pica or arguments of an adversary to be of the smallest 
 weight. That they have no weight may be the case 
 sometimes, but it is not always so. And this extreme 
 will ever, with the more judicious, savour either of 
 blind zeal in the preacher, or of a total want of can- 
 dour, which will rather create a prejudice against the 
 speaker, in the minds of those who are intelligent and 
 sensible, that he does not justice to the other side, than 
 incline them to give a favourable reception to his ar- 
 guments. It gives, besides, an appearance to the de~ 
 bate which savours much more of proceeding from a 
 mind ambitious of the glory of victory, than concern- 
 ed for the interests of truth. I have heard a disputant 
 of this stamp, in defiance of etymology and use, main- 
 tain that the word rendered in the New Testament 
 baptize^ means more properly to sprinkle than to 
 plunge, and, in defiance of all antiquity, that the former 
 method was the earliest and, for many centuries, Xh^ 
 
CA]!kiPBELL'S LECTURES. -igs 
 
 most general practice in baptizing. One, who argues 
 in this manner, never fails, with persons of knowledge, 
 to betray the cause he would defend ; and though with 
 respect to the vulgar, bold assertions generally suc- 
 ceed, as well as arguments, sometimes better ; yet a 
 candid mind will disdain to take the help of a false- 
 hood, even in support of the truth. 
 
 After discussing the adversary's plea, it will be pro- 
 per in the second place to enter on the proofs. If the 
 point under examination is knowable by the light of 
 nature, as if it regard the being and perfections of God, 
 or the great obligations of morality, one topic of argu- 
 ment may not improperly be taken from the discove- 
 ries of natural reason, and on some points, like that of 
 a future state of retribution, even the universal con- 
 sent of mankind, and the earliest traditions, that have 
 as yet been traced in any country, may not implausi- 
 bly be pleaded. Sometimes ecclesiastical history will 
 furnish a head of argument. This happens especially 
 when the question relates to any usages or ceremonies 
 that have obtained, or to the manner of celebrating anv 
 of the positive institutions. But the principal foun- 
 dation of argument for the preacher will always be the 
 sacred scripture. This is true whatever be the con- 
 troverted doctrine, since in order to entitle it to a dis- 
 cussion from the pulpit, it ought to be a doctrine in 
 which the faith or morals of a christian are concerned. 
 If the tenet maintained be purely a point of revelation, 
 the scripture is in a manner the preacher's only ground, 
 on which his reasonings can be built. From this also 
 different topics of argument may be raised, either from 
 different passages, or from the different lights in \A'hich 
 
296 CAMPBELL'S LECTURES. 
 
 it is ill holy writ exhibited, as suits the nature of the 
 subject. 
 
 In arguing from the divine oracles, great care 
 ought to be taken that we quote and interpret them 
 candidly ; in other words that we give always what, 
 according to the best of our judgment, is the real sense 
 of the sacred author. Preachers, I know% will some- 
 times make a very plausible appearance of supporting 
 their side of the question by a passage of scripture, 
 which in the detached way wherein they quote it, ap- 
 pears very favourable, but which, taken in connection 
 with its context, means something totally distinct. 
 For my own part, were the doctrine meant to be de- 
 fended ever so truly a scriptural doctrine, I could not 
 approve an attempt to support it by such a misapplica- 
 tion of holy writ, and consequently by misleading the 
 • hearers in regard to the sense of particular portions of 
 scripture. This is like bringing people to submission 
 to magistracy, by perverting the sense of the law ; and 
 though a person may be fighting in a good cause, one, 
 who takes this method, fights with illicit weapons. If 
 it be safer to be under God's direction, than under 
 any man's, it must be safer to exhibit to the people the 
 sense of the sacred oracles purely and candidly, leav- 
 ing it to them to form the conclusions and make the 
 application. This I take to be preaching not ourselves, 
 but Christ Jesus the Lord, and ourselves the people's 
 servants for Jesus^s sake. The contrary method is 
 indeed preaching ourselves, it is abounding in our 
 own sense, and even wresting the word of Christ to 
 render it subservient to our opinions. I would not by 
 any means however be understood to pass so severe a 
 censure on the misapplication of a passage of scripture 
 
CAMPBELL'S LECTURES. 297 
 
 arising from a mistake of the sense, a thing to 'svhich 
 the wisest and the best arc hable, but only on an in- 
 tended misrepresentation of the true meaning, in order 
 to make it serve as evidence of a point we arc main- 
 taining. That I may be better understood in the aim 
 of this remark, I shall produce an example in the way 
 of illustration. In support of this doctrine, that what- 
 ever is done by unbelievers, even those actions which 
 are commonly accounted most laudable and virtuous, 
 are of the nature of sin ; it has been sometimes very 
 gravely and very confidently urged, that the apostle 
 says expressly (Rom. xiv. 23) *' Whatsoever is not of 
 faith is sin." Yet this expression (hov/ever apposite 
 it may appear, when cut off from the passage with 
 which it stands connected) has not the remotest relation 
 to that famous question. When recourse is had to the 
 apostle himself, and the occasion of the affirmation, we 
 find it is brought in the conclusion of his reasoning, 
 in regard to a point much disputed in that early age of 
 the church, the observance of a distinction in meats 
 and days. And though the apostle explicitly declares 
 his own conviction, that no kind of meat is in a reli- 
 gious view unclean of itself, yet he is equally clear, 
 that to him who esteemeth any thing to be unclean, to 
 him it is unclean, because he believes it to be so. 
 Hence he justly concludes, that he who doubteth is 
 liable to condemnation, if he eat ; because he acts 
 against the dictates of his conscience, even though a 
 misinformed conscience, he himself not believing that 
 he does right, '' for," he adds, " whatever is not of 
 faith is sin ;" whatever aption is not accompanied with 
 a belief of its lawfulness, is so far criminal, as it shows 
 in him, who commits it, a presumptuous disposition 
 38 
 
225 CAMPBELL'S LECTURES. 
 
 to violate the rights of conscience. But this has not 
 the least reference to the belief of the principles, tenets 
 or doctrines of Christianity ; but merely of the lawful- 
 ness or unlawfulness of certain actions. It deserves 
 also to be remarked, that, in the matter discussed by 
 the apostle, it is of no consequence, for rendering 
 the action virtuous or vicious, whether the things 
 believed be true or false, but barely that they be 
 believed, and that our practice be conformable to our 
 belief. To act against conviction or belief, he tells 
 us, is a sin, to forbear acting in such a case is a duty, 
 even though the thing believed be a falsehood. Nay 
 it is, in fact, against what he himself acknowledgeth 
 to be an erroneous faith, that he declares the man just- 
 ly condemnable who acts. Now when such a perver- 
 sion of the sacred text, as I have been illustrating, is 
 made knowingly by the speaker against his better 
 judgment, it is without doubt w^hat the apostle calls 
 *' handling the word of God deceitfully," even though 
 the sentiment, in support of which it is produced, be a 
 true sentiment and conformable to the doctrine of Holy 
 Writ. There is a candour and simplicity, which ought 
 ever to attend the ministry of religion, not only in re- 
 galed to the ends pursued, but in regard to the means 
 employed for the attainment of tl^te ends. Castalio in 
 the defence of his Latin translation of the Bible against 
 Beza, who had attacked him with a virulence which 
 savours too much of what, not greatly to the honour 
 of polemic divinity, has been called the odium theolo- 
 gicum, amongst other things mentions an accusation, 
 for translating the third verse of the first chapter of 
 Genesis in this manner, " Jussit Deus ut existeret lux, 
 ct extitit lux, God commanded that light should be, 
 
CAMPBELL'S LECTURES. 199 
 
 cind light was." And the reason of Beza's animad- 
 version is, that in his opinion, Castalio had, by so 
 doing, suppressed an important argument for the tri- 
 nity. *' Moses," says Beza, ** purposely used the 
 verb amar said, that he might indicate another per- 
 son in the Godhead distinct from the person of the 
 Father, and from the person of the Holy Ghost, name- 
 ly the Son of God, by whom the whole series of crea- 
 tion was enunciated. The evangelist John, taking 
 occasion hence, calls him Tioyog the word, and proves 
 him to be God, and to have been in the beginning with 
 God. But this man, (meaning Castalio) excluding the 
 verb said, in which the greatest moment and principal 
 weight is placed, expresses only in his version the sig- 
 nification of the verb ihi fiatJ^"* Thus far Beza ; in 
 which remark if he was sincere, as we are bound in 
 charity to believe, it is impossible, whatever his erudi- 
 tion and other talents might be, to think otherwise than 
 meanly of his skill in criticism. I own at the same time 
 that I like the common translation, " Dixit Deus, Fiat 
 Itrx, et facta est lux ;" much better than Castalio's^ 
 and that, not indeed for Beza's reason, which is no 
 reason at all, but merely, because it is more conform- 
 able to the simplicity and dignity of the original. Cas- 
 talio's answer to the above charge, though it would 
 perhaps be thought too ludicrous for the seriousness 
 of the subject, justly exposes the absurdity of his anta- 
 gonist. " Haec sunt illius verba, quibus nihilo aptius 
 argumentatur, quam si quis ita dicat. Moses in illis 
 verbis, Dixit serpens femiiKe, curvobis dixit Deus, he. 
 data opera usus est verbo amar, dixit, ut alteram in 
 diabolo personam distinctam a persona patris, et a per- 
 sona spiritus impuri, nempe fiUum diaboli insigniret; 
 
300 CAMPBELL'S LECTURES. 
 
 nam certe simillima est locutio." He subjoins this 
 sentiment, in ^vhich every lover of truth will cordially 
 agree with him. " Ego veritatem velim veris argu- 
 mentis defendi, non ita ridiculis, quibus deridenda 
 propinetur adversariis." How much more modest, in 
 this respect, was Calvin, w^hose zeal for the doctrine 
 will not be questioned, than either Beza or Luther ? 
 This last had exclaimed with great vehemence against 
 both Jews and antitrinitarians, for not admhting that 
 in these words, in the first verse of Genesis, God 
 created, bara Elohim^ there is contained a proof of the 
 trinity, because the noun, signifying God, in the He- 
 brew has a plural form, though joined to a verb in the 
 singular. Calvin on the contrary refutes this argu- 
 ment, or quibble rather, at some length, and adds ju- 
 diciously, speaking of this expression, '* Monendi sunt 
 lectores ut sibi a violentis ejusmodi glossis caveant." 
 I remember once to have heard a sort of lecture, on 
 the miraculous cure of Bartimeus's blindness, from 
 perhaps the most popular preacher, I cannot add the 
 mbst judicious, that has appeared in this island in tlte 
 present century. From these words of the blind man, 
 addressed to Jesus, who had asked him, what he would 
 have done for him ? " Lord, that I may receive my 
 sight," the preacher inferred not only tlie divinity of 
 Jesus Christ, but Bartimeus's faith in this article. 
 " He could not," said he, " have given him the ap- 
 pellation Lord Ki;pte, had he not believed him to be 
 God." And yet Mary gave the same appellation 
 Ki;pte to Jesus, when she took him for no higher per- 
 son than a gardener. The same appellation was given 
 by the jailor to Paul and Silas, the prisoners under his 
 care, Ki>pfot, In the first of tliese places our transla- 
 
CAMPBELL'S LECTURES. 3il 
 
 tors have rightly rendered it Sir, in the second Sirs, 
 Indeed it is notorious, that both in the Greek version 
 of the Old Testament and in the New, the word, like 
 Dominus in Latin, or Signore, in Italian, is applied in- 
 discriminately, as a term of respect to God or to man. 
 I own I could not help concluding in my own mind 
 from the remark. Either you must be exceedingly ig- 
 norant in regard to the book you pretend to explain^ 
 or you treat sacred writ with a freedom and artifice, 
 that suit better the subtlety of the Jesuit, than the sin- 
 cerity of the cliristian divine. If a man wanted to ren- 
 der truth suspicious to people of discernment, I know- 
 no better way he could take, than to recur to sugh 
 cavils in order to support it. 
 
 But to return to the method of treating the proofs, 
 from which, I am afraid, I shall be thought to have di- 
 gressed too long. I observed on entering on this ar- 
 ticle, that when the controversy is reducible to one 
 simple point, and when there is only one opposing sen- 
 timent to be refuted, the preacher might make the re- 
 futation of objections the first head of discourse, and 
 the defence of the doctrine proposed the second. And 
 if nothing can be said, in refutation, but what will natu- 
 rally find a place in treating his argument, there is no 
 necessity that the discourse should be divided into 
 separate heads. One conclusive argument in man}- 
 cases, is as good as a great number ; for every part 
 does not admit variety. Nor ought a division into dif- 
 ferent heads to be considered as a thing indispensable. 
 Sometime*? indeed when there is but one argument, it 
 will veiy properly admit a division, as the conclusion 
 rests on two propositions called premises ; when nei- 
 ther of these can be said to be self-evident, it may be 
 
302 CAMPBELL'S LECTURES. 
 
 made the subject of the first head, to support one of the 
 premises, and of the second, to support the other. I 
 shall borrow an instance from a late attempt of my 
 own in this way, as no other at present occurs to my 
 memory. The design was to evince the divinity of 
 our religion from the success of its first publishers. 
 The argument stood thus. " First, the natural means 
 originally employed in propagating the gospel, were 
 utterly inadequate, and must have proved ineffectual, 
 if unaccompanied with the divine interposition. Se- 
 condly, the means employed were however eminently 
 effectual beyond all example before or since. Conse» 
 quently they were accompanied with a divine interpo- 
 sition, and our religion is of God." But every argu- 
 ment does not admit this division ; for often one of 
 the premises is either self-evident, or which amounts 
 to the same, received by those against whom we ar- 
 gue. On the contrary, when the subject is complex 
 and the opinions of the adversaries various, it will be 
 l^etter not to make a separate head of refutation, for 
 where there are many jarring sentiments to be set aside 
 there is a danger of distracting the mind by multipli- 
 city. Let the truth be defended by arguments dis- 
 tinctly explained, and enforced, and in doing this, es- 
 pecially when the topics are drawn from holy writ, 
 occasion may be taken of refuting the contradictory 
 glosses or expositions of the opponents as you pro- 
 ceed. In this the preacher ought to consult carefully, 
 what will give most simplicity and perspicuity to his 
 reasoning. Further, a question is sometimes capable 
 of being divided into two, or more, distinct though 
 intimately related questions. In that case the heads 
 of discourse mav be the examination of eacii. When 
 
CAMPBELL'S LECTURES. 303 
 
 the arguments are numerous, it is better to class them 
 under a few general heads or topics for the sake of 
 memory, as those from reason, those from scripture, 
 and the like. 
 
 As to the arrangement of the arguments, there may 
 sometimes be in them a natural order, as ^vhen a righi 
 apprehension of one is previously necessary to the full 
 conception of another. When they arc not of this 
 kind, the speaker ought to consider the disposition ol' 
 his hearers. If their prejudices rather oppose his doc- 
 trine, he would need to begin with what he thinks 
 will have the greatest weight with them, lest otherwise, 
 by introducing the debate with what tlicy shall think 
 frivolous, he should disgust them in the entry, and 
 avert their attention from what he has further to offer. 
 In general, rhetoricians have recommended to bcgii\ 
 and end with the strongest arguments, and throw the 
 weakest into the middle. It is as important, that you 
 should leave a good impression on their minds in end- 
 ing the debate, as that you should bespeak their fa- 
 vourable attention by what is of consequence in the 
 beginning. They would have the orator act, in this 
 respect, like the experienced commander, who puts 
 his weakest troops into the middle ; for though he has 
 not the same dependance on them, as on those in the 
 front and the rear, he knows they are of some use by 
 their number, and add to the formidable appearance of 
 his army. 
 
 The conclusion here may very properly be introduc- 
 ed by an abstract or recapitulation of the argument, 
 followed with a suitable improvement of the doctrine 
 proved. There does not seem to be any material dif- 
 jFerence, in what constitutes a fit conclusion to an ex- 
 
504 CAMPBELL'S LECTURES. 
 
 planatory discourse, from what would suit a controver- 
 sial one. Doctrine is the general subject of both dis- 
 courses. In the one it is explained, in the other it is 
 proved. The direct aim of the first is knowledge, but 
 then the conviction or belief is taken for granted. The 
 direct aim of the second is conviction. In both, the 
 proper application is the influence which the know- 
 ledge and belief of such a truth ought to have on our 
 disposition and on our practice. Perhaps in the con- 
 clusion of controversial discussions, it might not be 
 amiss to offer some observations with a view to mode- 
 rate the unchristian animosities, which differences on 
 these articles sometimes occasion among those, who 
 all profess themselves to be the disciples of the same 
 Master, and to shew in general that error is more pro- 
 perly a ground of pity than of -indignation. 
 
nyi^'i',yi:^ 
 
 LECTURE XI. 
 
 of Commendatory Discourses, or those addressed to the Imagination. 
 
 We have now discussed the discourses addressed to 
 the understanding, those two especially, the explana- 
 tory, whose end is information, by dispelling igno- 
 rance, and the controversial, whose end is conviction, 
 by vanquishing doubt or error. I come now to that 
 species which is addressed to the imagination. For as 
 one way, and indeed a very powerful way, of recom* 
 mending religion is by example, it must be conducive 
 to the general end of preaching above mentioned, to 
 make it sometimes the scope of a sermon, to exhibit 
 properly any known good character of a person now 
 deceased, by giving a lively narrative of his life, or of 
 any signal period of his life, or an account of any par- 
 ticular virtue, as illustrated through the different pe- 
 riods of his life. For performances of this kii;d, the 
 history of our Lord affords the richest fund of matter. 
 In like manner, the lives of the saints recorded in 
 scripture, the patriarchs, the prophets, the apostles and 
 the martyrs, such at least with which, from the ac- 
 counts given in holy writ, we have it in our power to 
 he acquainted, make verv proper subjects. Add to 
 39 
 
306 CAMPBELL'S LECTURES. 
 
 these, deceased persons eminent for virtue and piety, 
 whose characters are well known to the people ad- 
 dressed. Panegyrics of this kind on departed friends 
 were more in use formerly, and commonly distin- 
 guished by the name of funeral orations. As praise 
 of this kind was however sometimes prostituted^ and 
 as the usage itself in certain circumstances exposed 
 the preacher to the temptation of making a sacrifice of 
 truth from motives of interest, it is perhaps, upon the 
 whole, no disadvantage to the ministerial character, 
 that the practice is, in this country, almost entirely laid 
 aside, and that we are now very nmch confined in this 
 respect to the examples which the sacred canon pre- 
 sents us with. Now to do justice to the respectable 
 qualities and worthy actions of the good, is to present 
 the audience with a beauteous and animated pattern 
 of christian excellence, which, by operating on their 
 admiration and love, raiseth in their minds a pious 
 emulation. That we are, without attending to it, in- 
 duced to imitate what we admire and love, will not 
 admit a question. It might not want its use, though 
 scripture hath not afforded here so large foundation or 
 so ample materials, to delineate sometimes, in proper 
 colours, the conduct of the vicious, with its natural 
 consequences, in order to excite a proper degree of 
 horror and detestation against vice. But this, it must 
 be owned, would require to be handled still more ten- 
 derly. It is our duty to love and esteem the virtuous, 
 but not to hate and abhor the vicious. Our hatred 
 and abhorrence ought to be pohited only against vice, 
 but not against the persons addicted to it ; whom, in 
 j)ity, we ought rather to study to reclaim. And though 
 the individuals themselves should be dead, and con- 
 
CAMPBELL'S LECTURES. 30? 
 
 sequently in this respect beyond our power, whatever 
 bears the odious appearance of calumny and personal 
 invective is quite unbecoming the pulpit. Exhibitions 
 in either way li'om the pulpit form that species of dis- 
 courses, which falls under the third class above enume- 
 rated. They are addressed to the fancy, and their 
 scope is to promote piety and virtue by insinuation, 
 that is by the gentle but efficacious influence of exam- 
 ple. Discourses of this kind were distinguished among 
 the ancients by the name demonstrative ; but as that 
 word in our language is rather equivocal, I have cho- 
 sen to denominate them, commendatory ^ from the pur- 
 pose to which they are most commonly applied. 
 
 In regard to the choice of a text^ as there is here 
 sometimes greater difficulty of uniting all the qualities, 
 which were formerly mentioned, as characteristical of 
 a proper text, greater indulgence must be given. At 
 any rate, let it be perspicuous and expressive of the 
 happiness or amiableness of a well spent life, or of 
 those virtues which the discourse itself will give prin- 
 cipal scope for extolling. An appositeness to the in- 
 dividual person, who is the subject of the sermon, 
 when it is a funeral oration, cannot be had, and there- 
 fore, an appositeness to the character is all that can be 
 sought. When the person, who is the subject, is one 
 of the scripture saints, it is better to choose for a text 
 some passage, wherein he in particular is spoken of. 
 As to the introduction or exordium^ there does not 
 seem to be any thing very special requisite in this 
 kind. The common qualities that ought to affect in- 
 troductions in general have equally place here. They 
 should be calculated to render the hearers attentive, 
 docile and benevolent. 
 
SOS CAMPBELL'S LECTURES. 
 
 With regard to the explanation of the text and con- 
 text, unless they could in some way contribute to the 
 illustration of the character, which is the subject of the 
 eulogy, it were better not to attempt it. If the text 
 be sufficiently perspicuous and apposite, there can be 
 no necessity ; and there is no sort of discourse to which 
 any thing, that has the remotest appearance of verbal 
 criticism, is worse adapted than to this. The design 
 of the sermon should be proposed with simplicity and 
 distinctness. One may add the mention of the method, 
 in which it may be thought proper to prosecute the 
 subject, unless it shall appear to be so simple and na- 
 tural, as to render even the bare intimation of it super- 
 fluous. 
 
 As to the method in which the different parts should 
 be digested and arranged, that may be different as suits 
 the particular taste and talents of the speaker, or as 
 suits best the materials he hath to work upon. All 
 the methods that occur to me for treating subjects of 
 this kind, may be reduced to the three following. First 
 the order of time may be followed. This method I 
 shall call the historical. If this be the disposition adopt- 
 ed, there can be no question as to what should precede 
 and what should succeed in the discourse. If there be 
 much ground to go upon, it may not be amiss, for the 
 ease of the memory, to divide the life you are to re- 
 commend as a pattern, into certain distinct periods, 
 proposing to consider each severally in its order. If 
 the miiterials you are supplied with for this purpose 
 are not very plentiful, or if, whatever has been remark- 
 able in the person's life which can be of any service to 
 you, is comprised within a narrow compass of time, it 
 will be better to follow the natural order, without using 
 
CAMPBELL'S LECTURES. 30f 
 
 the formality of proposing it to the hearers, or dividing 
 the discourse into separate heads, for this ought never 
 to be considered as absokitely necessary. The second 
 method of arrangement is, by considering separately 
 the most eminent virtues displayed in the life you pro- 
 pose to recommend to the admiration of your hearers. 
 This I shall call the logical method. Suppose the sub- 
 ject, for example, were the life of Jesus Christ, and one 
 were inclined to divide the virtues thereby illustrated 
 into three classes, those which have self for the im- 
 mediate object, those which have other men, and 
 those w^hich have God. The greatest objection I 
 know of, that lies against this method, is that it gene- 
 rally occasions frequent recurring to the same actions 
 and events, in which different virtues may have been 
 illustrated. This, unless managed very dexterously, 
 will have the appearance of tiresome repetitions. But 
 to return to the example given of the life of Christ. 
 Each of the heads above named may be illustrated 
 through all the different periods of his life, or they may 
 be subdivided into inferior branches. For example, 
 the first of these, the duties a man owes to himself, 
 may be understood to imply the virtues of humility, 
 temperance and fortitude ; humility or a superiority to 
 pride and vanity ; temperance or a superiority to appe- 
 tite ; and fortitude or a superiority to fear. But such 
 subdivisions are not often convenient, in as much as 
 they commonly tend more to burden than to assist the 
 memory. If the preacher were to make one of the 
 general heads only, the whole subject of one discourse, 
 such a division of that head would be very proper. 
 But if the whole example of Christ is the subject of a 
 single discourse, the case is rery different. Subdivi- 
 
310 CAMPBELL'S LECTURES. 
 
 sions for the gi'eater part ought to be avoided. The 
 sort of discourse, to which they seem most adapted, is 
 the explanatory, whose principal excellence appears to 
 be in perspicuity and precision. Let it be observed 
 however, that the method implied in a subdivision may 
 often be conveniently followed, when it is not in so 
 many words proposed. A third method, that may be 
 employed in panegyrical discourses, as when two or 
 three memorable events or actions are the sole fund, 
 from which all the materials employed by the enco- 
 miast must be derived, is to illustrate the virtues dis- 
 played in the person's conduct on these several occa- 
 sions, as the separate heads of discourse. And this 
 method may, for distinction's sake, be denominated, 
 the dramatical. As to the manner of prosecuting the 
 design through all its different branches, I do not intend 
 to enter into particulars. It is not my purpose to give 
 a full institute of eloquence, but only to apply to the 
 pulpit, as far as they are applicable, the general rules 
 laid down by the ancients, referring you to their writ- 
 ings for the illustration, and particularly to remark to 
 you the differences which the very different nature of 
 the subject, of the occasion, of the end, of the charac- 
 ter, to be supported by the speaker, and of the charac- 
 ter of the audience, should give rise to. Now it must 
 be acknowledged, that no sort of discourse from the 
 pulpit hath so close a resemblance in respect both of 
 the subject and of the end, and sometimes also of the 
 occasion, to the judicial and deliberative orations, as 
 this sort of encomiums hath to the demonstrative ora- 
 tions of the ancients. To their institutes therefore, I 
 must refer you for more particular information. It is 
 not my intention by these lectures to supersede the 
 
CAMPBELL'S LECTURES. 311 
 
 Study of ancient critics and orators, but only to assist 
 you in applying their rules and examples to cases so 
 different from those with which alone they were con- 
 cerned. I shall therefore in these discourses, insist 
 chiefly on what is different and peculiar in the eloquence 
 of the pulpit. 
 
 And here, one of the first differences that offers itself 
 to our observation, is, that the ancients had a much 
 wider range in what might properly be made the sub- 
 ject of their praises. Pedigree, intellectual abilities, 
 ^ even qualities merely coi-poreal, such as beauty, health, 
 strength, agility, nay those commonly called the goods 
 of fortune, as riches, friends, rank, ai' came in for a 
 share in the encomium. I do not deny that any of 
 these may passingly be mentioned in a sermon, but it 
 would ill become the dignity of the sacred function, 
 to enlarge on these qualities in such a manner, as to 
 seem to place a merit in things, which are totally inde- 
 pendent of our will, and of which therefore the com. 
 mendation in another can be of no service to a hearer 
 in the way of example ; but may, on the contrar\^, 
 very readily do hurt in teaching him to place an undue 
 value on things not in his power, and about which, as 
 a christian, he ought not to have the least anxiety. 
 Nothing therefore must appear to be the subject of 
 panegyric to the preacher, but moral excellence. No- 
 thing ought to be enlarged on as a topic of discourse, 
 but what can properly be held up to the audience as a 
 subject, which it is incumbent on them to imitate, in 
 other words, as the object of a noble emulation. I ac- 
 knowledge, that those other qualities, accidental in re- 
 spect of us, as I may call them, which have no neces- 
 sary connection with virtue or religion, and are only 
 
312 CAMPBELL'S LECTURES. 
 
 physically good, may find a place in a discourse of this 
 kind, when they are introduced not for their own sakes, 
 but as it were, in passing, and in order to set off' real 
 virtues. Thus the high birth of the person, you extol, 
 may be mentioned in order to add the greater lustre 
 to his humility ; his riches may be taken notice of by 
 the way, in order to shew how well he understood the 
 proper use of wealth, and in order to set off" to the 
 greater advantage how moderate he was in regard to 
 gratifications merely personal, and how liberal and 
 charitable in supplying the wants and contributing to 
 the accommodation and comfort of others. It will be 
 easily understood, that in the same way, almost every 
 such advantage of person or fortune may be introduc- 
 ed. This would not be to exhibit wealth or nobleness 
 of birth, as an object calculated to excite the ambition 
 of the hearers, a thing exceedingly absurd in any, but 
 more especially in the preacher of the humble religion 
 of Jesus ; but it would be to give an instructive lesson 
 to the rich and noble, in regard to the use they ought 
 to make of these advantages. It must be owned, on 
 the other hand, that qualities physically bad may be 
 rendered instrumental for the same purpose of giving 
 higher relief to the virtues of the character. Thus the 
 poverty of the person may serve greatly to enhance 
 and recommend his patience, his contentment, his re- 
 signation, his prudence, his economy, nay even his 
 charity and beneficence. In like manner, low birth 
 and want of education may be made subservient to 
 display to more advantage the industry and applica- 
 tion of mind, which could surmount these signal dis- 
 advantages so perfectly, that the defect could never 
 have been discovered from his behaviour and conver^ 
 
CAMPBELL'S LECTUUKS. 313 
 
 sation. And of this kind, we should say, as of the for- 
 mer, it is not recommending poverty and inlcriority 
 in point of birth to our estimation, but it is exhibiting 
 a pattern to the poor and ignoble, whereby they may 
 be instructed, how to convert such apparent evils into 
 real occasions of improving their virtues, and of ren- 
 dering these more than a sufficient compensation for 
 every want. The ancient rhetoricians, though not so 
 delicate on this point as christian teachers ought to be, 
 were yet sensible, that this was the best use that could 
 be made of fortuitous advantages or disadvantages. 
 Thus Quintilian '* Et corporis quidem, fortuitoium- 
 que, cum levior, turn non uno modo tractanda laus est. 
 Interim confert admirationi multum etiam infirmitas, 
 ut cum Homerus, Tydea parvum sed beilatorem dicit 
 fuisse. Fortuna vero cum dignitatem affert (namque 
 est hsec materia ostendendae virtutis uberior) turn quo 
 minores opes fuerunt, eo majorem benefactis gloriam 
 parit." The following sentiment is indeed excellent, 
 and well deserves our attention. " Sed omnia quae ex- 
 tra nc^ bona sunt, quaeque hominibus forte obtigerunt, 
 non ideo laudantur, quod habuerit qui eas, sed quod 
 his honeste sit usus. Nam divitias et potentia et gra- 
 tia, cum plurimum virium dent in utramque partem, 
 certissimum faciunt morum experimentum : aut enim 
 meliores propter haec, aut pejores sumus." 
 
 In regard to this species of discourse, as the imme- 
 diate object is to please by presenting to the imagina- 
 tion a beautiful and fniished picture in suitable colour- 
 ing, it admits, from the nature of it, more of ornament, 
 than any other kind delivered from the pulpit. There 
 are few of the tropes and figures of eloquence, that 
 may not properly find admission here. This is a kind 
 40 
 
S14 CAMPBELL'S LECTURES. 
 
 of moral paintings: ; and greater allowance is made for 
 introducing things which serve merely the purpose of 
 decoration, when the immediate object is to delight. 
 Here too there is generally more indulgence in point 
 of style, than can be admitted in any other species of 
 sermon. In respect of flowers and harmony, this kind 
 borders even on the poetical. Yet still it must be re- 
 membered, that this indulgence hath its bound. What- 
 ever soars above the reach of the congregation, what- 
 ever appears either unintelligible or affected, is still 
 faulty and offensive. I observe further that in regard 
 to the very ornaments, of which the different sorts of 
 discourses are susceptible, such as metaphors, com- 
 parisons, examples, these in the thoughts, as well as 
 in the language, should be different in the different 
 kinds. In the explanatory, all the borrowed illustra- 
 tions and similitudes ought to be from things familiar 
 and simple, as well as exhibited in a distinct and easy 
 manner. In the controversial kind the simplicity and 
 perspicuity of the decorations, though still of conse- 
 quence, are not so much regarded, as a certain forci- 
 ble manner of impressing the imagination, so as to 
 carry conviction along with them. The similes here 
 ought to be all a kind of analogical argument. Again, 
 in the commendatory discourses, whose end is neither 
 to inform nor to convince, but to please, the principal 
 quality in the fund of the imagery to be em.ployed is 
 its beauty. No metaphor, however like or apposite, 
 ought ever to be admitted here, that is not taken from 
 an agreeable object. Under the general term agreea- 
 ble, I must be understood to comprehend, not only 
 the beautiful stricdy so called, but also the grand, the 
 sublime, the wonderful and the new, if with these 
 
CAMPBELL'S LECTURES. 315 
 
 qualities there be not ccnnccted any thing that is disa- 
 greeable, mean, ugly or deformed. 
 
 As to the manner of concluding discourses of this 
 kind, any one, or two, or even all of the three follow- 
 ing may be adopted, according as the preacher shall 
 judge most suitable, to the time, the subject and the 
 occasion. Firsts you may make out, from the actions 
 and behaviour you have been delineating, a clear and 
 distinct character of the person. Or secondly, you may 
 introduce a contrast between the conduct of the person 
 commended in some of the most mem.orable instances, 
 and that which there is reason to believe would be fol- 
 lowed, or which commonly is followed by the gene- 
 rality, even of professing christians, in the like circum- 
 stances. Or thirdly^ you may conclude with a more 
 direct application to the passions of the hearers, in or- 
 der to excite in them a generous ardour to be them- 
 selves, what they cannot contemplate or behold with- 
 out admiring. The first of these methods is far the 
 most difficult. To draw^ a character, which shall be at 
 once both just and striking, which shall set the diffe- 
 rent features in the most conspicuous point of view, 
 that shall mark not only the exact turn of each, but 
 the manner wherein they limit and set off one another, 
 requires indeed the delicate hand of a master in the 
 rhetorical art. It is attempted by every dabbler in his- 
 toriography ; but it is not one of a hundred that suc- 
 ceeds. Let it be observed, that a character thus in- 
 troduced in the conclusion of a sermon of this kind, 
 ought in every part of it to be manifestly supported 
 by the particular actions and conduct delineated in die 
 discourse, and should serve to recal to the memory 
 and impress on it more strongly those particulars. As 
 
316 CAMPBELL'S LECTURES. 
 
 to the manner, a good deal of care and attention is ne- 
 cessary. The prevailing taste at present seems to be, 
 to give the whole in a string of antitheses, the great 
 dexterity of which consists in this, to make the con- 
 trasted members come as near as possible contradict- 
 ing one another, and yet escape being really contradic- 
 tory. Very often they do not escape this. But though 
 I do by no means blame the use of antithesis in draw- 
 ing characters, a matter of particular nicety, in as much 
 as in this way, when well executed, the precise boun- 
 daries of the different traits are more precisely ascer- 
 tained, yet a continued train of this figure through 
 successive sentences, however well it may pass in his- 
 tory, has by far too artificial and elaborate an appear- 
 ance to suit the seriousness and the simplicity of the 
 pulpit diction. As much conciseness, as can be render- 
 ed consistent with perspicuity, is very suitable here. 
 The second kind of conclusion mentioned, by a 
 contrast between the conduct delineated and that of 
 others, is often a very pertinent application of the sub- 
 ject, in as much as it makes the virtues of another 
 serve as a mirrour to the hearers wherein they may 
 discover their own vices and defects. It deserves only 
 to be observed further on this article, that it is not 
 necessary, that this part should be confined to the con- 
 clusion. When any thing noble, generous, humane or 
 pious is illustrated in the discourse, as displayed on 
 any signal occasion, it may very properly be contrast- 
 ed with the conduct, either of any real character on 
 record, or of what we know from experience to be the 
 conduct of the majority of christians. And this may 
 be done in any part of the discourse. It is only when 
 the narrative is both very affecting, and excites such 
 
CAMPBELL'S LECTURES. 317 
 
 Jin anxiety in the hearer for obtaining the sequel of the 
 story and knowing the issue, that it is better not to 
 interrupt the thread of the narration, but to reserve any 
 intended contrast to the conchision. When a contrast 
 can be found in true history, it generally answ.ers bet- 
 ter, than when it is merely hypothetical, founded in 
 common experience. 
 
 The third method of concluding, by an address to 
 the passions of the hearers, is the most common. This 
 may be either general and have a relation to the whole, 
 or it may consist of two or more particular addresses, 
 referring respectively to the different virtues celebrated, 
 or to some of the most memorable actions related in 
 the discourse. Thus much may be said in general of 
 all these different kinds, that no observation made, or 
 motive urged here can be called apposite, unless it have 
 a manifest reference to, and be founded in the facts re- 
 lated and the virtues celebrated in some part or other 
 of the body of the discourse. 
 
 I must further observe, that the pathetic is more 
 easily attained, and that the transition to it appears 
 more natural in the conclusion of a commendatory 
 sermon, than in that, either of an explanatory discourse, 
 or of a controversial. In these two kinds, during the 
 whole tenour of the discourse, which is of a nature 
 merely speculative, the understanding and memory 
 only are exerted, as the whole consists either in expla- 
 nations or in reasonings. This is rather unfavourable 
 for emotion, and it requires a good deal of address to 
 pass successfully from the one to the other. The 
 mind cannot all at once from a state of perfect cool- 
 ness, enter with warmth and keenness into the \'iews 
 of the speaker. It behoves him dierefore, in beginning 
 
318 CAMPBELL'S LECTUKES. 
 
 such an address, to take up the point on the key, if I 
 may so express myself, to which he knows their souls 
 are at the time attuned, and gradually to work them 
 up to that pitch to which he wants to bring them. If 
 he act a contrary part, and break out all at once, with 
 heat and violence, when they are perfectly cool, so far 
 from operating on their affections, or influencing their 
 will, he will appear to them like one distracted, who 
 flies into a rage for he knows not what. No axiom is 
 more important for bringing us to succeed in the 
 pathetic, than this, that in addressing the hearers, we 
 must enter with them on the subject in the same tone 
 to which their minds are predisposed at the time to 
 take it up in, and then insensibly work them up to 
 ours. A prudent speaker, who perceives a coldness 
 or indifference in his audience, will judge it necessary 
 to disguise his own warmth, and to appear willing to 
 canvass the matter as coolly as they can desire, if he 
 succeeds thus in entering on it, and has the address 
 for a little while to manage them, he may carry them 
 at last, to \\'hat pitch he will. We have an excellent 
 example of this kind of address, in the funeral pane- 
 gyric, which Shakespear puts into the mouth of An- 
 tonv, on his friend Julius Caesar, immediately after his 
 murder in the senate house. 
 
 But to return, I repeat the sentiment, as an impor- 
 tant one, that nothing tends more strongly to make us 
 deaf to what another says, than if he appear to be in a 
 passion, when we are quite tranquil. Now the pane- 
 gyrical discourses much more easily pass into the 
 pathetic, than either the explanatory or the controver- 
 sial. There is a near affinity between the moral sen- 
 timents, with the emotions they occasion, and the 
 
CAMPBELL'S LECTURES. 319 
 
 passions and affections of the mind. The gradation is 
 perfectly smooth and natural from approbation to ad- 
 miration, from admiration to esteem and love, from 
 esteem and love of the virtuous and praiseworthy, to 
 detestation and abhorrence of the contrary dispositions, 
 and from these to corresponding desires and aversions. 
 The orator has only to take the advantage of this gra- 
 dation, and that frame of spirit which the whole scope 
 of the discourse was calculated to produce. 
 
LECTURE XII. 
 
 Of Pathetic Discourses, or those addressed to the Passions. Of Persua- 
 sive Discourses, or such as are intended to operate on the Will. 
 
 I HAVE now gone through the explanation of the 
 pnncipal parts, of the three first kinds of pulpit dis- 
 courses, the explanatory, the controversial, and the 
 commendatory, and the rules to be severally observed 
 in composing each. I come now to the fourth kind, 
 the pathetic^ or that which is addressed immediately to 
 the passions, and which is specially intended to rouse 
 the mind from a state of languor and indifference to 
 the impressions of fervour and affection. The occa- 
 sions of discourses for this kind with us, it must be 
 owned, are not very frequent. For though in some of 
 the other kinds, particularly in the persuasive, a great 
 deal is addressed to the passions, yet these are, in that 
 species of sermon, only employed as means to per- 
 suade to the particular practice or duty recommended. 
 Whereas in the pathetic properly so called, the rouz- 
 ing of suitable affections is apparently the ultimate end. 
 I acknowledge, that the whole of preaching either di- 
 rectly or indirectly points to persuasion. But I de- 
 nominate that only, the end of any species of discourse, 
 
CAMPBELL'S LECTURES. 321 
 
 which is the declared and apparent end of the speaker. 
 I have observed, that the occasions of discourses of 
 this kind are few ; there are however some. None is 
 more remarkable or occurs oftener, than those calcu- 
 lated for disposing a congregation to a suitable com- 
 memoration of the sufferings of our Lord, in the sacra- 
 ment of the supper, or Eucharist, as it is commonly 
 named in Ecclesiastical History. I do not say however, 
 that this is the only kind of discourse that is adapted to 
 such occasions. By no means. If that were the case, as 
 the subject of exciting the affections on such occasions 
 is always the same, it would lay a minister in his own 
 parish under the necessity of recurring so often to the 
 same topics, as could not fail to prove tiresome to the 
 majority of the hearers, and that though the things ad- 
 vanced by him were ever so good. An explanatory, 
 a commendatory, or a persuasive discourse may also 
 at such times be very pertinent. A little of the grace 
 of novelty in form and manner, is exceedingly neces. 
 sary for commanding the attention of the greater part 
 of audiences. The only kind that I think ought to be 
 excluded entirely from occasions of this nature, is the 
 controversial. When the pathetic at such a time is 
 made choice of, the preacher's aim is not to persuade the 
 people to comm.unicate. He supposes, that they have 
 come to church with that intention. It is not to persuade 
 them to the performance of any preparatory duty ; all 
 this he supposes to have been performed already. But 
 it is to operate on all the grateful and devout affections 
 of the heart, and to put his hearers, I may say, in a pro^ 
 per frame of spirit for discharging the duty for which 
 they are assembled, in such a reverend and pious man- 
 ner, as may produce the best effect upon their minds, 
 41 
 
322 CAMPBELL»S LECTURES. 
 
 and tend most to the edification and confirmation of 
 themselves, and others. The subject for this purpose 
 may be more or less comprehensive, as the preacher 
 shall judge convenient. Indeed, for the sake of giving 
 a little variety to what does not, from its nature, admit 
 a great deal, it may not be improper at different times 
 to follow diiferent methods ; at one time, for instance, 
 the subject may be the love of Christ as manifested in 
 the whole scheme of redem.ption ; at another, the same 
 thing, as manifested in his sufferings and death. It is 
 discourses of the last kind, which are commonly called 
 passion- sermons. 
 
 In regard to the exordium or introduction^ there will 
 be less occasion for much art, when the solemnity of 
 the time or the purpose of their meeting tends itself to 
 rouse the attention of the hearer, and to supersede the 
 addressof the speaker. The topics for introducing 
 the subject may then very pertinently be raised either 
 from the intention for which the day was set apart, or 
 from the nature and importance of the matter to be 
 treated in the sermon. There is nothing peculiar to 
 be observed in regard to the explanation of the text 
 and context. If the discourse is intended merely to dis- 
 play the sufferings of our Lord, from his being betray- 
 ed into the hands of his enemies, to his death, the cruel- 
 ty which was exercised upon him, and the meekness, 
 piety and patience with which he bore it, it does not 
 appear to be necessary, formally to lay down a method. 
 It is enough in your narrative to follow the order of 
 the history. In the manner of the exhibition, there 
 will not be here a very material difference between 
 that of the commendatory or panegyrical discourse and 
 this of the pathetic. Only the latter admits less show 
 
CAMPBELL'S LECTURES. 323 
 
 and ornament, and requires that we dwell longer on the 
 most affecting circumstances. When the preacher's 
 subject is such as doth not confine him within so nar- 
 row a compass, but aftbrds an opportunity of expatiat- 
 ing on topics in themselves very distinct, but as it were 
 concentrating in the tendency they all have to kindle 
 the same affection in the breast ; this common tenden- 
 cy gives a sufficient unity in discourses of this kind. 
 The reason is obvious. 
 
 It may be remarked, that in this sort of discourses, 
 more of the common textuary method may sometimes 
 be followed, than any other species of sermon will pro- 
 perly admit. Thus suppose the text to be 2 Cor. viii. 9. 
 " Ye kno^v the grace of our Lord Jesus Christ, that 
 though he was rich, yet for your sakes he became poor, 
 that ye, through his poverty, might be rich." The 
 whole intention of the discourse being to stir up grate- 
 ful and devout affection, these topics may severally and 
 very pertinently be touched as tending all to the same 
 important point. First, the consideration of the person, 
 whose grace the aposde here celebrated, the Lord 
 Jesus Christ who was rich. Secondly, the considera- 
 tion of the persons, on whom this grace was bestowed, 
 you (it was for your sakes) the posterity of fallen Adam, 
 poor and helpless. Thirdly, the evidence and effect 
 of his grace, " he became poor." Fourthly, the happy 
 fruits and purchase of his grace, " that ye, through his 
 poverty, might be rich." It is manifest, that each of 
 these considerations, as it were, assists the other, all 
 conspiring to kindle the warmest return of gratitude 
 and love. Thus all pointing to one end, a grateful 
 commemoration, gives unity to the discourse. Another 
 instance of a text, which on such an occasion, and for 
 
324 CAMPBELL'S LECTURES. 
 
 such a purpose, may very properly be divided in a simi- 
 lar mamier, is that in 1 Pet. iii. 18. " Christ also hath 
 once suffered for sins, the just for the unjust, that he 
 might bring us to God." This is all of the verse, that, 
 in a consistency with the unity of scope and design, 
 should be taken into the text. The subject, in effect, 
 perfectly coincides with the former ; and the distribu- 
 tion may be in other words the same. First, Christ 
 the just. Secondly, us the unjust. Thirdly, " he suf- 
 fered for sins." Founhly, " that he might bring us to 
 God." Each consideration severally enhances the ob- 
 ligation, and consequently the gratitude. In the man- 
 ner of treating the different topics, one ought carefully 
 to avoid all dry, minute, abstract and metaphysical 
 explanations, as w-ell as every thing, that may savour 
 too much of argumentation and dispute. We are to 
 remember, that this kind of discourse is very different 
 in its nature and complexion, both from the explana- 
 tory and from the controversial. These are intended 
 only to enlighten, but the other to warm. The view 
 of the speaker, in these several topics in a pathetic dis- 
 course, is not to inform the hearers of what they did 
 not know before, it is not to convince them of what 
 they did not believe before ; but it is to bring to their 
 remembrance, truths which, though both known and 
 believed, require often to be depicted in the most 
 striking colours, that they may produce their congenial 
 effect on the susceptible heart of the christian. It is 
 manifest therefore, that cold and formal explanations, 
 critical discussions, and abstract ratiocinations are here 
 carefully to be avoided. A few lively strictures on the 
 several heads, exhibiting all the principal considera- 
 tions in the most glowing colours, are the surest way 
 
CAMPBELL'S LECTURES. ^5 
 
 of raising such images in the fancy, as not only will 
 give a greater permanency to the perception of the 
 truths themselves, but will make them more effectual- 
 ly operate on the passions. In discourses of this kind, 
 there is less occasion also for a formal peroration or 
 conclusion than in any other. The reason is, that 
 whereas a certain application in the other kinds, of the 
 points discussed in the body of the discourse, requires 
 a particular address to the passions, there cannot be the 
 same propriety of ending in this manner here, where the 
 whole discourse is addressed to the passions. Some- 
 thing therefore, wdiich in few words may serve to set 
 the whole object full in view, to recall and infix the 
 impressions already made, is all that is necessary in 
 discourses of this nature. 
 
 I shall now% in the last place, consider the fifth spe- 
 cies of discourse mentioned, that which was intended 
 to operate upon the w^ill, and which was denominated 
 persuasive. Under this I include not only those ser- 
 mons, whose end is to persuade to good, but those al- 
 so which are calculated to dissuade from evil ; for the 
 structure and the rules of composition in both kinds 
 are much the same. Here the distinguishing excel- 
 lence results from a proper mixture of the argumenta- 
 tive and the pathetic, as it were, incorporated together. 
 Let it be observed, that I use the word pathetic, in the 
 largest acceptation, for whatever is fitted for exciting 
 passion, affection or desire. The argumentative is 
 necessary, because the intention of the speaker com- 
 priseth in it to convince the judgment, that is, for ex- 
 ample, to satisfy me, that the conduct which you re. 
 commend, is agreeable to my duty, that it serves to 
 promote my true interest, or is conducive to my hon- 
 
326 CAMPBELL'S LECTURES. 
 
 our or my peace. The pathetic is also necessary, be- 
 cause the speaker's intention does not terminate in the 
 conviction of the judgment, he intends also, and prin- 
 cipally, by means of the judgment, to influence the 
 will. To make me believe, it is enough to shew me 
 that things are so ; to make me act, it is necessary to 
 shew that the action will answer some end. That can 
 never be an end to me, which gratifies no passion or 
 affection in my nature. In order to persuade, it is al- 
 ways necessary to move the passions. Passion is the 
 mover to action, reason is the guide. Good is the ob- 
 ject of the will, truth is the object of the understand- 
 ing. It is only through the passions, aifeciions and 
 sentiments of the heart, that the will is to be reached. 
 It is not less necessary, therefore, in the orator to 
 awaken those affections in the hearers, which can be 
 made most easily to co-operate with his view ; than it 
 is to satisfy their understandings that the conduct to 
 which he would persuade them, tends to the gratifica- 
 tion of the affections raised. But though both are 
 really purposed by the speaker, it is the last only, that 
 is formally presented to them, as entering into his 
 plan. To express a formed purpose to work upon 
 their passions, would be like giving them warning 
 to be upon their guard, for that he has a design upon 
 them. Artis est celare artem. Such a method, on the 
 contrary, would be to lay the artifice quite naked, and 
 thereby totally to defeat its end. The emotion with 
 which they perceive him agitated, and the animation 
 of his language, far from being the result of a delibe- 
 rate settled purpose, ought to appear in him, the ne- 
 cessary, the unavoidable consequences of the sense 
 that he has of the unspeak^le importance of the truths 
 
CAMPBELL'S LECTURES. 327 
 
 he Utters, joined with an ardent desire of promoting 
 the eternal happiness of them who hear him. It is not, 
 therefore, here one part that is pathetic, and another 
 argumentative ; but these two are interwoven. The 
 njost cogent arguments are earnestly urged and pa- 
 thetically expressed. 
 
 With regard to the whole of the introductory part, 
 and explanation in this sort of discourses, I have no- 
 thing peculiar to remark. I shall only observe, that as 
 to the text, it suits this kind better than any other, 
 that it be in the form of a precept. I do not say how- 
 ever that this form is absolutely necessary. The end 
 of the speaker may be, either to persuade to a christian 
 life in general, or to the performance of any christian 
 duty in particular. On the other hand, it may be to 
 dissuade from a vicious course in general, or from the 
 practice of any sin in particular. Nay further, it may 
 be a persuasive or a dissuasive general or particular, 
 either from all the motives that the nature of the sub- 
 ject will afford, or from one class of motives only. 
 There is such a richness and variety in the motives, 
 that may be urged, where religion is in the question, 
 that in order to avoid being superficial, it may be very 
 proper for a pastor amongst his own flock, as he has 
 frequent opportunities of addressing them, sometimes 
 to enforce the same duty from one set of motives, and 
 sometimes from another. If the speaker's design be to 
 comprehend in the same discourse, all the arguments 
 which the nature of the subject admits, his text should 
 be either a simple precept, wherein the duty is enjoined, 
 or the sin prohibited, but no motive urg(^d ; or perhaps 
 a simple proposition, wherein such a practice is barely 
 pronounced right or wrong. If the intention is to per- 
 
328 CAMPBELL'S LECTURES. 
 
 suade from one class of motives only, there should be 
 soyiiething in the text, that points to these motives. 
 
 Thus in the first case, suppose the speaker's inten- 
 tion be to persuade to repentance from every motive 
 which either reason or scripture affords, his text may 
 be the simple command Repent^ which occurs in 
 several places of the gospel, or if he does not like one 
 so brief, he may take these words of the apostle Paul, 
 Acts XV ii. 30. " God now commandeth all men every 
 where to repent." But if he would persuade to repen- 
 tance from the single consideration of its connection 
 with the remission of sins, these words of Peter (Acts 
 iii. 19.) will do better, " Repent ye therefore and be 
 converted, that your sins may be blotted out;" for the 
 words be converted are merely explanatory, and there- 
 fore do not render the sentiment complex, whatever 
 may be said of the expression. Or, if the speaker's 
 intention (which is near of kin to the former) be to 
 persuade to repentance from this consideration, that 
 future misery is the Inevitable consequence of final 
 impenitence, he may take these words of our Lord 
 (Lu. xiii. 15.) " Except ye repent, ye shall all perish." 
 To a christian life in general one may persuade from 
 various motives. Suppose from the native excellence 
 of genuine virtue or true righteousness, the text in 
 that case may be Pro. xii. 26. " The righteous is 
 more excellent than his neighbour ;" or from the pre- 
 sent felicity to be found in the ways of religion, these 
 words, Ps. xix. 11. " In keeping of them there is 
 great reward," may serve as a text. Let it be observ- 
 ed, that such a text as this requires some explanation 
 of the context, without which the subject is not to be 
 understood, the matter spoken of being expressed 
 
CAMPBELL'S LECTURES. 329 
 
 ly by a pronoun. When this is not the case, and when 
 the passage adopted appears independent and perfecdy 
 intelligible by itself, it may stand for a general rule, that 
 such explanations are better let alone, and deserve to 
 be considered, but as a sort of digressions at the best. 
 If the intention were to persuade to a good life from 
 the consideration of the comfort it brings in trouble, 
 and especially in the views of death, this passage might 
 answer, Ps. xxxvii. 37. " Mark the perfect man and 
 behold the upright, for the end of that man is peace." 
 Bourdaloue, a celebrated French preacher of the last 
 century, persuades to the same thing from the con- 
 sideration of the future happiness of the saints from 
 these words of our Saviour, Lu. vi. 23. " Behold 
 your reward is great in heaven." It deserves to be 
 remarked, that there is here not only a reference to 
 the context for the character or conduct to which the 
 reward is promised, but that when ye do recur to the 
 preceding words, they seem rather to refer to this in 
 particular, the suffering of persecution and reproach 
 for righteousness' sake. Yet as this itself is one of 
 the noblest fruits and surest evidences of real sanc- 
 tity, the choice cannot justly be deemed an inexcusa- 
 ble liberty. The reward is very properly considered, 
 as ultimately to be attributed to that principle, from 
 which the conduct flows. In persuading to particular 
 duties, or dissuading from particular vices or tempta- 
 tions to vice, when the speaker intends (as it is not in- 
 deed so common here to confine one's self to one class 
 of motives) to employ every argument of weight, 
 which the subject presents to him, a single precept, 
 briefly and plainly expressed, seems the most conve- 
 nient choice €or a text. If the design is to persuade 
 42 
 
330 CAMPBELL'S LECTURES. 
 
 to the love of God, these words are proper, Matt. xxii. 
 37. '' Thou shalt love the Lord thy God with all thy 
 heart, and with all thy soul, and with all thy mind." 
 If to the love of men, verse 39. " Thou shalt love 
 thy neighbour as thyself." These passages may, in 
 Jke manner, serve as foundations for discourses ex- 
 planatory of these duties. And as was remarked on 
 the controversial sermon, we may observe here, that 
 the minister in his own parish may, if he thinks it 
 necessary, begin with a discourse explaining the duty 
 enjoined or the vice prohibited, (if the text contains a 
 prohibition,) and in his next discourse from the same 
 words, make it his business to persuade them to the 
 one, or dissuade them from the other. But in many cases 
 it must be acknowledged, that such previous explanato- 
 ry discourse is not necessary ; the full import of the pre- 
 cept being perfectly level to every ordinary capacity. 
 Thus if the subject were to dissuade from the vice of 
 lying, a proper text would be these words of Paul, 
 Col. iii. 9. *' Lie not one to another." If against 
 detraction, Ja. iv. IL " Speak not evil one of an- 
 other." In such plain cases, it must be owned, there 
 would be little occasion for many words, and much 
 less for a separate discourse, in order to explain the 
 import and extent of the prohibition. 
 
 In regard to the method, however different the mat- 
 ter be, as something of the argumentative form must 
 be preserved, the rules laid down in the controversial 
 discourse may be of some use. One may begin, with 
 showing the weakness of those pleas or arguments by 
 which the dissolute, the vicious or the profane com- 
 monly defend their own conduct, and seduce others 
 into the same track ; and then produce positive argu- 
 
CAMPBELL*S LECTURES. 331 
 
 ments or motives to influence his hearers to that con- 
 duct which he recommends. Or it may not be neces- 
 sary, to make a separate article of the adversary's plea ; 
 a place, for whatever is requisite in this way, may be 
 found by the preacher, as he proceeds in the su])port 
 of his own cause. In this case the different topics of 
 argument may constitute the heads of discourse. Bour- 
 daloue, on the text above mentioned, proposed to per- 
 suade his hearers to a pious and virtuous life from the 
 consideration of the recompense that awaits the just in 
 the world to come. And from these three different 
 qualities of that recompense, its certainty, its i!;reatness, 
 its eternity, finds toi)ics of argument for influencing his 
 hearers to a proper regard to it. And these three topics 
 divide the discourse. In treating each, he contrasts 
 that quality he is illustrating with something of an op- 
 posite nature ever to be found in the rewards or plea- 
 sures of sin, their precariousness in opposition to its 
 certainty, their insignificancy in opposition to its great- 
 ness, and their transitoriness in opposition to its eter- 
 nity. As to the method, in which the different topics 
 are to be arranged, the same observations will hold 
 that were made on the controversial discourse, and 
 therefore shall not be repeated. The arrangement 
 above mentioned seems to be the best in that particu- 
 lar subject, yet I could not say, it were absolutely ne- 
 cessary. You may begin perhaps with equal propriety 
 with the greatness of the reward, as with its certainty ; 
 but in any case, it seems most fit, that you should 
 conclude with the eternity. When the different mo- 
 tives are mentioned in the text, the preacher may very 
 properly take notice of the different clauses, as the 
 foundations of his different heads. But when they are 
 
332 CAMPBELL'S LECTURES. 
 
 not explicitly mentioned, it savours of conceit and pue- 
 rility to make them out by straining the words. This 
 is a fault, into which the last mentioned orator, misled 
 by the taste of the age and nation, frequently falls. 
 Of the three topics aforesaid, only one can properly 
 be said to be expressed in the text, namely the great- 
 ness ; yet he finds something in the words to serve as 
 separate foundations to the several heads. First, says 
 he, I shall consider the certainty pointed out in the em- 
 phatic term with which the sentence is introduced, 
 Ecce^ behold. Secondly the greatness, merces vestra 
 multaest^ your reward is great. Thirdly, the eternity, 
 in coelo, in heaven. It may not be amiss to observe, 
 that in making the transition from one topic or head 
 of discourse to another, it will often prove very help- 
 ful to the memory, to point out in brief, how much 
 you have already evinced, and what you are in the 
 next place proceeding to evince. 
 
 As to the conclusion^ it is very proper, first, to give 
 a sum of the argument, in order to infix the whole 
 more effectually on the minds of the hearers, and then 
 more warmly to address the passions. If the preced- 
 ing part has been suitably conducted, the people will 
 be prepared for entering into the subject, with all the 
 warmth that the speaker can desire. The way of 
 practical inferences or speculative corollaries is not 
 well suited to this kind of discourse. With regard to 
 the first, the whole tenour of the sermon is practical, 
 and therefore needs not a formal application of this 
 kind ; besides that to enforce any thing else, than 
 what was the direct aim of the whole, is really divert- 
 ing the hearers' attention, and in some degree undoing 
 the effect of what was said. Still more unsuitable are 
 
CAMPBELL'S LECTURES. 333 
 
 inferences, relating merely to the truth or the false- 
 hood of certain tenets. When the discourse is a per- 
 suasive to the christian life in general, or to some 
 necessary and important duty immediately connected 
 with the whole, as to repentance ; in the peroration, one 
 may very pertinently urge some motives to induce the 
 hearers to enter without loss of time on doing that 
 which they must be sensible, it is both their duty and 
 their interest to do. This is no other than advancing 
 the aim and effect of the whole. In this part however, 
 he ought carefully to avoid the formality of proposing 
 and arranging his topics. For this would give the 
 appearance of a new and a separate discourse, to what 
 was intended only as coiToborative of the discourse 
 preceding. 
 
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